Dawad reported on the authority of ‘Ann Ibn Al-‘As 4 that the. Messenger of Allah taught him fifteen prostrations, including three in Al-Mufassal and two in Sarah

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Contents5Z*,• Contents”POAllah Has Accorded to Himself Goodness 16Regarding the Obligation to Know the Guidance of theMessenger A 19Regarding His A Guidance in WO du’ (Ablution) 20Regarding His A Guidance in Prayer 23Regarding His A, Guidance in Qiyam Al-Lail (The NightPrayer) 55Regarding His A Guidance in Friday Prayers and aReference to its Special Characteristics 64Regarding His • Guidance During His Travels and His Actsof Worship Therein 85Regarding His A Guidance in Reciting the Qur’an 90Regarding His A Guidance in Visiting the Sick 93Regarding HisGuidance in the Fear Prayer (Salah Al-Khawf) 104Regarding His A Guidance in Zakah 107Regarding His J Guidance in Voluntary Charity (Sadaqah At-Tatawwu’) 113

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6Provisions for the Hereafter (Abridged)Regarding His kT” Guidance in Fasting 116Regarding His A Guidance in I’tikaf 125Regarding His A Guidancein Hajj and ‘Umrah 128Regarding His A Guidance in Sacrificial Animals for Hajj(Hadi), Slaughtering for ‘Bed (Udhiyah) and Sacrifice onthe Occasion of a Child’s Birth (‘Aqeeqah) 164Regarding His A Guidance in Slaughtering on the Occasionof a Child’s Birth (‘Aqeeqah) 169Regarding His A Guidance in Names and Agnomens 171Regarding Hiss; Guidance in Guarding His Words andChoosing His Expressions With Care 181Regarding HisGuidance in Dhikr (Mentioning Allah’sName) 191Regarding His A Guidance Upon Entering His House 193Regarding His A Guidance in Delivering Salutations ofPeace, Asking Permission and Invoking Blessings on theSneezer 203 •Regarding His A Guidance in Giving Salutations of Peace tothe People of the Scripture 211Regarding His A Guidance in Asking Permission 213Regarding His A Guidance in the Manners of Travelling 221Regarding What Should be Said and Done by a Person Whois Afflicted by Whispering 233Regarding Expressions Which He A Disliked to Hear Spoken 241Regarding His A Guidance in Jihad and Battles 245Regarding the Building of the Mosque 290Regarding His A Guidance With Respect to Prisoners of War 319(..onlents7Regarding His ‘A Guidance in Peace and in Treaties,Treatment Accorded to Messengers From the Disbelievers,Taking the Jizyah, Treatment of the People of theScripture and the Hypocrites and His Fulfillment ofAgreements 323Regarding His A Guidance in Dealing With the Disbelieversand the Hypocrites † From the Start of His Mission UntilHe Met Allah, the Almighty, the All-powerful 340Regarding the Conduct of His A Battles 345Regarding the Rulings Derived From This Battle 356Regarding the Battle of the Trench (Ghazwah Al-Khandaq) 379Regarding the Story of Al-Hudaibiyyah 380Regarding the Battle of Khaibar 389Regarding the Great Victory 396Regarding the Battle of Hunain 401Regarding the Battle of At-Ta’if 406An Indication of Some of the Benefits Which May beDerived From This Story 426Regarding the Three Who Stayed Behind and They WereKa’b Ibn Malik, Hilal Ibn Umayyah and Murarah Ibn Ar-Rabee’ 431Regarding the Pilgrimage of Abu Bakr 446Regarding His A, Guidance in Treating Afflictions 457Regarding His A Guidance in the Treatment of Worry,Anxiety and Sadness 460Regarding His A Guidance in the Treatment of Fear andSleeplessness •467Regarding His :A Guidance in Preserving Health 470Regarding His A Guidance in His Judgements 477

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8Provisions for the Hereafter (Abridged)V 7 ovisions for the Hereafter (Abridged)9Regarding His A Rulings on the Spoils of War 482Regarding His 0, Ruling on the Sharing of PropertyRegarding the Wisdom Behind not Killing or Imprisoningthe Enemies’ Messengers and in Repudiating the Treatiesof Those With Whom He Had Made Them in Equality, ifHe Feared That They Would Invalidate Them Regarding His A Rulings on Marriage and Matters Relatingto itIn the Name of Allah, the Most Beneficent, the Most Merciful.All praise and thanks be to Allah for those beautiful Names andsublime Attributes which are His. We praise him for the plenteousbounty and gifts which He has bestowed upon us; and we testify thatnone is worthy of worship except Allah, Most High Alone, without492 equals or partners and we also testify that Muhammad is His slaveand His Messenger, whom He sent with the most complete Law andifie best of guidance † may the Peace and Blessings of Allah be uponhim and upon his family and Companions and those who conform tohis path and follow his guidance forever and for all time.As for what follows: Verily, one of the mightiest of the Blessingswhich Allah has bestowed upon His slaves is that He sent this nobleMessenger with guidance and the Religion of truth in order that itmay supersede all other religions and completed through him HisI iavour upon us and chose for his people Islam as their Religion andhe granted them succession in the earth and granted authority forthem to practise their Religion and gave them in exchange safetyafter their fear and all of this was from the blessing brought aboutdue to their affirming the Oneness of Allah and obeying Him andtheir strict adherence to the guidance of His Prophet A, which is thebest guidance.And since it was the condition of his followers † may the Peace andBlessings of Allah be upon him † that they followed his path, thescholars of the (Islamic) community have attached great importanceto it and written down what they knew or what they deduced fromIsis guidance † Peace and Blessings of Allah be upon him † for thosewho came after them regarding acts of worship, dealings and habits.And one of the most famous works written on this subject is thehook: Zad Al-Ma’ad Fee Hadi Khairil-Ibad which was compiled by theScholar and researcher, the Imam, Ibn Qayyim Al-Jawziyyah † mayAllah have mercy on him and bestow on him a blessed abode † for hehas compiled and deduced that which would not have been easy for484488

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11•’,,vi.s.ions for the Hereafter (Abridged)1110Provisions for the Hereafter (Abridged)another and the book has been printed many times and widelydistributed and (many people) have benefitted from it.And because he has discussed some of the topics in great detail anddwelt at great length on the differences of opinion and dealt with theevidences exhaustively, which might well be burdensome for one whois in a hurry, Allah has granted success to the Imam of this NajdiDa’wah, Shaikh Muhammad Ibn ‘Abdul Wahhab † may Allah havemercy on him † in abbreviating it and he has been able to capture theessence of it and to sum it up in one small volume and to embody thatwhich is important and that which was intended by the writing of theoriginal work.And Allah has inspired the Islamic University of Imam MuhammadIbn Sa’ild in Riyadh to take up the endeavour of keeping alive theheritage of the Shaikh † may Allah have mercy on him † by printingthose of his works which have not previously been printed orrenewing what has been lost of them in various fields of knowledge.The task of the aforementioned work: Zad Al-Ma’ad was given to meand two handwritten copies of it were found which were collected bythe Saudi Library in Riyadh: The first of them was under number 48/86 which was completed by Yoosuf Ibn Muhammad Ibn ‘Abdil Hadiin the year 1241 A. H. and its text is legible, but it is not withoutmistakes and some topics † possibly as much as several pages † aremissing and we considered it to be the original due to its beingpreserved and none of its writing having been altered.As for the second copy, it is under number 49/86 and it was completedin the year 1237 A. H. and the writer did not give his name. It is moreclearly and nicely written than the first and some correctors haveadded comments to it and has added and subtracted from it andappended many notes to it, most likely derived from Zad Al-Ma’ad andhis intention in doing this was to complete the benefit of it and makethe meaning clearer. There is also something missing from it, but it isless than the first.We have undertaken a comparison of the two works and where theydiffer in the text or in the correction, we have referred to Zad Al-Ma’adand confirmed what is in it where the situation requires, when we(4)111d not confirm that the wording was abbreviated and that thewri ter has changed the wording of the original. In such cases, welicive confirmed what is most fitting for the sentence and where wehave found something missing from both copies, we have dependedupon the second copy along with the original.A for the appendages and the additions which are in the margins of1 1 ie second copy, we have removed them in most cases, especially at1 he end of the book where they were numerous and we haveconfirmed them in some places in brackets in order to provide clarity.We did not see any benefit in pointing out every difference in thecopies in the footnotes, unless there was some pressing need for it.We ask Allah that He make this abbreviated work of benefit, as Het tiade the original of it of benefit and that He reward its author and allor those who have striven to produce it and distribute it and that Heprevent us not from His plenteous bounty for verily He is Near andfie answers (supplications). And may peace and blessings be uponour Leader, Muhammad and upon his family14/10/1397 A. H.The Corrector,`Abdulltah Ibn ‘Abdur-Rahrnan Ibn Jibreen.

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I”(6)12Provisions for the Hereafter (Abridged)I”In the Name of Allah, the Most Beneficent, the Most Mercifuland in Him We Trust and it is He Who Protects Us.”All praise and thanks be to Allah, the Lord of the worlds, and I testifythat none has the right to be worshipped except Allah, Alone,without partners and I testify that Muhammad is His slave and HisMessenger.As for what follows: Verily, all creation and choosing is in the Handsof Allah, Most Glorified, Most High; He, Most High says:Provisions for the Hereafter (Abridged)13 •”074″And they say: “Why is not this Qur’an sent down to somegreat man of the two towns (Makkah and Ta’if)?” Is it theywho would portion out the Mercy of your Lord? It is We Whoportion out between them their livelihood in this world, andWe raised some of them above others in ranks.”[11So He, Most Glorified has negated choice for them and informed usthat that is for the One Who portions out for them their livelihoodand He has raised some of them over others in rank. And in HisWords:(j3c”And your Lord creates whatsoever He wills and chooses, nochoice have they (in any matter). Glorified is Allah, and exaltedabove all that they associate (as partners with Him).”[11† and what is meant by choosing here is selecting and picking; andHis Words:;11 L./.40″no choice have they (in any matter).”mean that they have no part in this choosing, so just as He is Alone inHis Creating, so He is Alone in His Choosing, for He knows betterregarding the circumstances of His Choice, as He, Most High says:”Allah knows best with whom to place His Message.”{21and as He, Most High says:I11 Sarah Al-Qasas 28:68121 Sarah A1-An’am 6:124″Glorified and Exalted be He above all that they associate aspartners with Him!”,He declares Himself to be above all that their shirk[21 necessitates,such as their suggestion or their choice. And their shirk does notinclude an affirmation of the attribute of creation for anyone besidesHim, so that it would be necessary for Him to declare Himself aboveit. And the Verse is mentioned after His Words:4 Lt.,.”But as for him who repented (from polytheism and sins),believed (in the Oneness of Allah, and in His MessengerMuhammad’;;), and did righteous deeds (in the life of thisworld), then he will be among those who are successful.”r31And just as He created them, He chose from among them and thatchoice comes back to the Wisdom of Him, Most Glorified and HisKnowledge as to who is worthy of it, not to the choice or suggestion ofIll Sarah Az-Zukhruf 43:31-32121 Shirk: Associating partners with Allah.131 Sarah Al-Qasas 28:67

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14Provisions for the Hereafter (Abridged)those people. And this choice in this world is one of the mightiestsigns of His Lordship and the greatest evidences of His Oneness andHis perfect Attributes and of the truthfulness of His Messengers O.And included in this is His selection from among the angels, as theProphet (4) said:4L,,;;:, 4AS:42.W 106 4 j.:1;* 1:ACCA 3.23..r. 4-6 ;itil‡L.3f5:o L5445-i 4 ,41!:1I(3-5 ;4 :41.-1 Lz4… r 1,IL.4″Oh, Allah! Lord of Jibreel, Meeka’41 and Israfeel, theOriginator of the heavens and the earth, Knower of the unseenand the seen! You judge between Your slaves in the matters inwhich they used to differ; guide me by Your Leave to the truthin those matters in which there is differing, for verily You guidewhomsoever You will to the Straight Path.” EliLikewise is His choice of the Prophets from among the sons of Adamand His Choice of the Messengers from among them and HisChoice of ‘Llh,d2Azm from them † and they are the five mentioned inSiirahs Al-Ahzcib and Ash-Shuirci121 and His choice of AI-Khaleelan fromthem: Abraham and Muhammad † may the Peace and Blessings ofAllah be upon both of them and upon all of the Prophets andMessengers. And included in this is His selection of the sons ofIsma’eel from among the nations of the sons of Adam, then He chosefrom them Banu Kinanah from Khuzaimah, then He chose from the[‘I Narrated by Muslim in his ‘Saheeh’ (770) regarding the prayer of thetravellers in the Hadeeth of ‘A’ishah ht, and by Abu ‘Awanah.(2) A reference to the Words of Him, Most High:’And (remember) when We took (33:7) and:”He (Allah) has ordained for you (42:13).Provisions for the Hereafter (Abridged) 15suns of Kinanah Quraish and from Quraish He chose Banu Hashim.Then from Banu Hashim, He chose the Leader of the children ofAdam a † Muhammad and He chose his people over all of thepeoples of the world, as reported in ‘Al-Musnad’il I on the authority ofMu’awiyah Ibn Haidah 4- in a Marfu421 form. “You complete (inArabic: retina) seventy nations. You are the best of them and themost noble of them in Allah’s Sight.”131And it is reported in ‘Musnad Al-Bazzar , in the Hadeeth of Abu Ad-Darda’ “Verily, Allah, Most Glorified, Most High said to Jesus theson of Mary: “I will send after you a people who, when somethingwhich they like comes to them, praise Allah and thank Him and ifsomething they dislike afflicts them, they hope for a reward (fromAllah) and they patiently persevere without gentleness or knowl-edge” He (Jesus [‘Isa a]) said: “Oh, Lord! How can they be withoutgentleness or knowledge?” He said: “I give them from My Gentlenessand My Knowledge.” a a a • • •r Al-Musnad: Musnad Al-Imam Ahmad.121 Marfu’: With a chain of narrators connecting to the Prophet O.En In Imam Ahmad’s ‘Musnad’, 5/5, printed by Al-Maktab Al-Islami, it says:”Waffaitum” (not “nifiina”). As for “TüfUna”, it is in another narration.

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ampter r”‡18Provisions for the Hereafter (Abridged)Provisions for the Hereafter (Abridged)19This Verse has been explained as meaning that evil words belong toevil people and good words belong to good people. It has also beenexplained as meaning that good women are for good men and viceversa and (in fact,) it includes this meaning and others. And Allah,Most Glorified has placed all manner of good in Paradise due to andall manner of evil in the Fire, so the former is an abode which waschosen for good, while the latter is an abode which was chosen forevil. And there is an abode in which good and evil are mixed and thatis this abode (i.e. the life of this world). So when the Appointed Daycomes, Allah will distinguish between the evil and the good and thenthe matter will rest upon two abodes only.And what is meant is that Allah has made signs for the wretchednessand happiness by which they are known. And there might be twocomponents in a man (i.e. good and evil), so whichever of them ispreponderant, he belongs to its people; so if Allah wishes good for Hisslave, He will purify him before death and he will not requirecleansing by the Fire. The Wisdom of Him, Most High rejects that Heshould make the slave to be accompanied in his abode by his evildeeds and so He places him in the Fire in order to cleanse him of sins.And the time for which he will remain in the Fire is dependent uponthe rapidity or slowness with which the sins are removed.But since the polytheist is evil by nature, the Fire does not cleansehim, just as if a dog enters the sea (it is not cleansed), while becausethe Believer is free from sins, the Fire is forbidden to him, since thereis nothing in him which necessitates cleansing; so Glorified be HeWhose Wisdom overwhelms the minds.Regarding the Obligation to Know theGuidance of the Messenger SIFrom here it is understood the overriding necessity for the slaves toknow the Messenger *, and the Message which he brought, becausethere is no path to success except at his hands, nor to know good fromevil except through him, so no matter how urgent the need or howgreat the necessity, the need of the slave for the Messenger’, is farabove it.And what is your opinion regarding one whose guidance is concealedfrom you and whose message corrupts your heart in a moment? Butonly a living heart feels this, for a wound is not felt by a dead man.E11And if happiness is dependent upon his’, guidance, then it isincumbent upon every person who loves salvation for himself toknow his guidance and his life story (Seerah) and all his affairs inorder to avoid the path of the ignorant.And the people in this matter vary between those with a littleknowledge, this with much knowledge and those who know nothingwhatsoever; and Bounty is in Allah’s Hand, He gives it to whom Hewills and Allah is the Owner of great Bounty 4** “.•• • • El] The end of a verse of poetry by Al-Mutanabbi: That begins:.Whoeverdwells in disgrace, gets used to it.

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20Provisions for the Hereafter (Abridged)Regarding His A Guidance inWildu’ (Ablution)He used to perform ablution for every prayer most of the times,although sometimes he might pray with one ablution. Sometimes hewould perform ablution with a Muddil of water, sometimes with twothirds of a Mudd and sometimes more. And he was the most frugal ofthe people in pouring water for ablution and he warned his peopleagainst wasting it. It has been authentically reported from him thathe performed ablution washing each limb once, twice and threetimes.Sometimes he would wash some limbs twice and others three times,and he would rinse his mouth (Madmadah) and sniff water into hisnose (Istinshaq) sometimes with one handful of water, sometimeswith two and sometimes with three and he used to combine therinsing of the mouth and the sniffing of water into his nose (i.e. heused to do both with the same handful of water); and he used to sniffthe water with his right hand and expel it (Istinthar) using his lefthand. Sometimes he would wipe over the whole of his head andsometimes he would pass his hands back and forth, but it has notbeen authentically reported from him that he ever wiped over only apart of his head. But if he wiped over his forelock, he would completethe wiping over his headdress. He never performed ablution withoutrinsing his mouth and sniffing water into his nose and it has not beenrecorded from him that he even once abandoned them. Likewise, henever even once abandoned the sequence of actions and continuity inablution. And he would wash his feet if they were not in leather socksProvisions for the Hereafter (Abridged)21or ordinary socks and he would wipe over his ears both outside and inalong with his head.And every Hadeeth reported concerning the Adhkarfil of ablution is alie except saying “Bismillah” (In the Name of Allah) at the beginningof it and the words:;11 ZeraiJ ..4.:1»6111 ,:tii.L;J”Ash-hadu Alla Ilaha Illallahu Wandahu La Shareeka Lahu Wa Ash-hadu Anna Muhammadan ‘Abduhu Wa Rasifluh. AlldhumatalneeMinat-Tawwabeen Waj’alnee Minal-Mutatahhireen””(I testify that none is worthy of worship except Allah, Aloneand I testify that Muhammad is His slave and His Messenger.Oh, Allah! Make me one of those who turn [to You] inrepentance and make me among those who purify them-selves).”There is another Hadeeth in ‘Sunan An-NasaT :…41 441; .41 :4:A Jaax9 4u.’ iiCA.CL,»”Subhanakallahumma wa behamdika Ash-hadu Alla Ilaha Illa AntaAstagfiruka, wa Atubu Ilaika””(Glory be to You, oh, Allah and praise and thanks. I testify thatnone is worthy of worship except You. I seek forgiveness fromYou and I turn to You in repentance).”He never said at the beginning of it: “I make the intention”, nor didany of the Companions 4, ever did so; and he never repeated thewashing of his limbs more than three times.Likewise, it has not been authentically reported from him that hewashed above the elbows or the ankles, nor was it his habitualpractice to dry his limbs.He used to run his fingers through his beard sometimes, but it wasnot his regular practice to do so. He also used to wash between hisI” Adhkar: (sing. Dhikr) mentioning Alldh’s Name using a certain formula.Ell Mudd: A measure of two†third of a kilogram (approx.)

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22Provisions for the Hereafter (Abridged)Provisions for the Hereafter (Abridged)23fingers and toes, but he did not always do so. As for moving the ring,a weak Hadeeth has been reported in this regard.It has been authentically reported from him that when at home andwhen traveling, he would wipe over his socks: The time for theresident being a day and a night and for the traveller three days andthree nights. He used to wipe over the tops of his leather socks and hewiped over his ordinary socks and he wiped over his headdress andhis forelock, contenting himself with that; it is possible that this wasonly in special circumstances dictated by need and it is also possiblethat it is general † and this is more likely.He did not act at variance with the circumstances of his feet; rather, ifthey were encased in leather socks, he would wipe over them and ifthey were uncovered, he would wash them.He would perform Tayammum by striking the ground upon which heintended to pray once for his hands and his face?’ regardless ofwhether it was dust, soil or sand. And it has been authenticallyreported from him that he said:…:316.1.6 502.;;; â.85t,’,31 jiif”Wherever any man from amongst my people happened to bewhen the time for prayer overtook him, he has his mosque andhis means of purifying himself.”When he traveled with his Companions * during the Tabukcampaign, they crossed those sands and their water became scarceand it was not reported from him that he carried dust with him, nordid he order it and nor did any of his Companions do so; and ifanyone thinks upon this, he must affirm that he performedTayammum with sand.It has not been authentically reported from him that he performedTayammum for every prayer (i.e. that he renewed it), nor that heordered it; indeed, he declared it to be general and affirmed that ittook the place of ablution.111 Narrated by Al-Bukhari and Muslim on the authority of ‘Ammar IbnYasir 4.Regarding Hiss Guidance in PrayerWhen he stood up to pray, he would say: ‘Allau Akbar” (Allah isMost Great) and he would not say anything before it, nor did hepronounce the intention and none of the Tahiti:m111 or the fourImams[23 recommended it. It was his custom to enter Ihram[31 bysaying: “Alleihu Akbar” and nothing else; and at the same time, hewould raise his hands up to the lobes of his ears with his fingersextended and facing towards the Qiblahrill and it has also beennarrated: “up to his shoulders.” Then he would place his right handon the back of his left hand (between the wrist and the forearm, andit has not been authentically reported where he used to place them,but Abu Dawild reported from ‘Ali that he said: “When praying,the Sunnah is to place the (right) hand over the (left) hand below thenavel.”[51He used to begin the prayer sometimes by supplicating thus:”-.-J7Ljtj L9L:11 ar*::tcet;Lia;I II3., .4.1.Tabiiin: Those who heard from the Companions s and died as Muslims.121 The four Imams: Abu Haneefah, Malik, Ash-Shafi’i and Ahmad.131 Ihram: The inviolable state of prayer in which it is not permissible to do orsay anything except what is prescribed for the prayer141 Qiblah: The direction towards which Muslims pray i.e. the Ka’bah inMakkah.141 This is an addition to the text of ‘Zad Al-Ma’ad’ by the compiler and it is aweak Hadeeth; see ‘Nail Al-Awtar’ (by Ash-Shawkani), vol. 2, pages 207-211.

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24Provisions for the Hereafter (Abridged)Provisions for the Hereafter (Abridged)25Dhunfibee Jamee’an, Innahu La Yaghfiruz-Dhunnba Illa Anta,Wandinee Li-Ahsanil-Akhlaqi. La Yandee Li-Ahsaniha Ilia Anta.Wasrif ‘Annee Sayyi’aha, La Yasrifu ‘Annee Sayyi’aha Ilia Anta.Labbaika Wa Sa’claika Wal-IChairu Baina Yadaika Wash-Sharru LaisaIlaika. Ana Bika Wa Ilaika, Tabarakta Wa Ta’alaita, Astaghfiruka WaAtoobu Ilaika””I have turned my face towards the One Who created theheavens and the earth in sincere submission and I am not oneof those who associates partners with Allah [Mushrikfin]. Verily,my prayers, my sacrifice, my life and my death are for Allah, theLord of the worlds, Who has no partners. That is what I havebeen ordered and I am the first of those who submit [i.e. aMuslim]Oh, Allah! You are the Sovereign and there is no other lordbesides You. You are my Lord and I am Your slave. I havewronged my soul and You are aware of my sins, so forgive meall of my sins. No one forgives sins save You Guide me to thebest of characters. No one can guide to the best of it save You.Turn me away from evil character, for no one can turn me awayfrom evil character save You. I am at Your beck and call All goodis in Your Hands and evil is not to You. I am for You and MostBlessed and Exalted are You. I seek forgiveness from You andturn to You in repentance).” it is recorded that this was in the night prayer.And sometimes, he would say: (( :fd1 -.5;5J19 ^y i11Li,D., ja.0I”Allahumma Ba’id Bainee Wa Baina Khatayaya Kama Ba’adtaBainal-Mashriqi Wal-Maghrib, Allaummaghsilnee Min KhatayayaBil-Ma’i Wath-Thalji Wal-Baradi, Alliihumma Naqqinee Minadh-Dhunilbi Wal-Khataya Kama Yunaqqath-Thawbul-Abyadhu Minad-Danas””(Oh, Allah! Make the distance between me and my sins asgreat as You have made the distance between the east and thewest. Oh, Allah! Cleanse me of my sins as a white garment iscleansed of dirt. Oh, Allah! Purify me from my sins by snow,water and hail. Oh, Allah! Purify me from misdeeds and sins asa white garment is purified from dirt).”El IAnd sometimes he would say:c>civ6,eu 4,”;;6…3,L.:313.’A Lat:61;itii‡:Lk;i11;L•121.-, , .4,41 4.4a:L4-Sr iL;dsL-9:114a, (if321 ,Li-Š_9_9″1_9″Wajjahtu Wajhee Lilladhee Fataras-Samawati Wal-Ardha HaneefanWa Ma Ana Minal-Mushrikeen, Irma Salatee Wa Nusukee WaMahyaya Wa Mamatee Lillahi Rabbil ‘Alameen, La Shareeka LahuWa Bi-Dhalika Umirtu Wa Ana Awwalul-Muslimeen.Allithumma Antal-Maliku La Ilaha Ilia Anta. Anta Rabbee Wa Ana’Abduka Zalamtu Nafsee Wa’ataraftu Bi-Dhanbee Faghfir Lee ,† 1.;-†a;(3-),-.2?;I… “Alleihumma Rabba Jibraila Wa Meeka’eela Wa Israfeela””Oh, Allah! Lord of Jibreel, Meeka’eel and Israfeel”† up to the end of the narration, which was mentioned previously [2]And sometimes, he would say: 1 II Narrated by Muslim, At-Tirmidhi, Abu Dawild, Ahmad and others.121 Narrated by Muslim on the authority of ‘A’ishah 4. in Narrated by Al-Bukhari, Muslim and others.

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