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عن جابر بن عبد الله رضي الله عنهما ، قال: بلغني حديثٌ عن رجل سمعه من رسول الله صلى الله عليه وسلم فاشتريتُ بعيرًا، ثم شَدَدْتُ عليه رَحْلي، فَسِرْتُ إليه شهرا، حتَى قَدِمتُ عليه الشَّام فإذا عبد الله بن أُنيس، فقُلت للبوَّاب: قل له: جابر على الباب، فقال: ابن عبد الله؟ قلت: نعم، فخرج يَطَأُ ثوبه فَاعْتَنَقَنِي، وَاعْتَنَقْتُهُ، فقلت: حَدِيثًا بَلَغَنِي عَنْكَ أَنَّكَ سمعتَه من رسول الله صلى الله عليه وسلم في القِصَاص، فخشيتُ أن تموت، أو أموت قبل أنْ أسْمَعَه، قال: سمعتُ رسول الله صلى الله عليه وسلم يقول: «يُحْشَرُ الناسُ يوم القيامة -أو قال: العباد- عُراةً غُرْلًا بُهْمًا» قال: قلنا: وما بُهْمًا؟ قال: «ليس معهم شيء، ثم يناديهم بصوت يَسْمَعُه مَن بَعُدَ كما يسمعه مَن قَرُبَ: أنَا الملك، أنا الدَيَّان، ولا ينبغي لأحد من أهل النار، أن يدخل النارَ، وله عِنْد أحد من أهل الجنة حقٌّ، حتى أَقُصَّه منه، ولا ينبغي لأحد مِنْ أهل الجنَّة أَن يَدْخُل الجنَّةَ، وِلَأحَد مِن أهْل النَّار عِنْدَه حقٌّ، حتى أقصَّه منه، حتَّى اللَّطْمَة» قال: قلنا: كيف، وإِنَّا إِنَّما نَأْتِي اللهَ عزَّ وجّلَّ عُراةً غُرْلًا بُهْمًا؟ قال: «بِالحَسَنَات والسيِّئَات».

Jābir ibn ‘Abdullāh al-Ansāri said he heard that ‘Abdullāh ibn Unays had heard a Hadīth from the Prophet (may Allah's peace and blessings be upon him) that he never heard. So he bought a camel for the journey and put his luggage on it, and traveled for a month until he arrived at the Levant. He went to ‘Abdullāh ibn Unays’ house and said to the doorman: “Jābir is here.” ‘Abdullāh ibn Unays asked: “Ibn Abdullāh?” Jābir said: 'Yes.' So Unays ran out quickly and they hugged each other. Jābir said to him: “I learnt that you heard a Hadīth from the Prophet (may Allah's peace and blessings be upon him) about recompense and I was worried you would die or I would before I heard it.” So he said: “I heard the Messenger of Allah say: ‘The people will be gathered on the Day of Judgment naked, uncircumcised and they will have nothing.’ This means that Allah will gather the people up on the Day of Judgment in one place, hold them accountable for their deeds, and either punish or reward them. At that time, they will be naked and uncircumcised, just as they were when their mothers gave birth to them, and they will have no worldly possessions. Then, he said: "Then an announcement will be made by one voice.” An announcement is only made by a voice, as people notice an announcement accompanied by sound. So ‘voice’ was mentioned here to emphasize the announcement. This is the highest level of clarity that Allah speaks, with speech that is heard and with a sound, however Allah’s sound does not resemble that of the creation. As for the sounds of the creation, only those close-by are able to hear their sounds. Allah’s voice does not resemble that of the creation and that is why he said those far, as well as those who are near will hear the sound. This characteristic is exclusive for Allah’s voice. In contrast, the sounds of His creation are only heard by the ones who are close by, depending on how loud the voice is. There are numerous texts that affirm this, for instance, Allah’s statements: {And their Lord called to them: "Did I not forbid you"} [Sūrat al-A‘rāf: 22] and Allah’s statement: {And We called him from the side of the mount at [his] right and brought him near, confiding [to him]} [Sūrat Maryam: 52] and Allah’s statement: {And [mention] when your Lord called Mūsa, [saying]: "Go to the wrongdoing people"} [Sūrat Ash-Shu‘āra’: 10]. Then He will say: “I am the King, I am the Recompenser.” The announcement that the people gathered on that day will hear; the ones who are far and close: “I am the King, I am the Recompenser.” Allah, the Exalted, is the King. He owns all that is in the heavens and earth. He is the Recompenser Who compensates the servants for their deeds, whoever does good, He will reward him with better than what he did; and whoever did bad deeds, He will give him what he deserves. Then Allah will say: "None of the people of Hell will enter Hell with a right over one of the people of Paradise until I settle his right. And none of the people of Paradise will enter Paradise owing a right to one of the people of Hell, until I offset his right, even if it was a slap (on the face).” Meaning: Allah, Exalted and Glorified, will judge between His servants with justice. He will take from the oppressor the right of the oppressed. None of the inhabitants of the Hellfire will enter it with a right to claim from the people of Paradise, except that Allah will settle this right. This is complete justice. Even though the disbelievers and the oppressors will enter the Hellfire, they will not be oppressed. If they had a right upon someone in the Paradise, they will receive it from them, and similarly is the case for the people of Paradise. So the Companions said to the Prophet (may Allah's peace and blessings be upon him): “How can the people give others their rights when they don’t have any worldly possessions?” The Prophet (may Allah's peace and blessings be upon him) said: “By the good and bad deeds.” Meaning: The settlement of rights is done by the oppressed people taking good deeds from their oppressor and, if the good deeds of the oppressors run out, the bad deeds of the oppressed will be taken and added to the aggregate of bad deeds of the oppressor, and then he will be thrown into the Hellfire.

مسند الإمام أحمد بن حنبل، تحقيق: شعيب الأرنؤوط - عادل مرشد، وآخرون، نشر: مؤسسة الرسالة، الطبعة: الأولى، 1421هـ - 2001م. النهاية في غريب الحديث والأثر، لابن الأثير، تحقيق: طاهر أحمد الزاوى - محمود محمد الطناحي، نشر: المكتبة العلمية - بيروت، 1399هـ - 1979م. صحيح البخاري، حقق أحاديثه وعلق عليه: محمد ناصر الدين الألباني، الناشر: دار الصديق للنشر والتوزيع، الطبعة: الرابعة، 1418 هـ - 1997 م. مختار الصحاح، لزين الدين أبو عبد الله محمد الحنفي الرازي، تحقيق: يوسف الشيخ محمد، نشر: المكتبة العصرية - الدار النموذجية، بيروت – صيدا، لطبعة: الخامسة، 1420هـ / 1999م. شرح كتاب التوحيد من صحيح البخاري، لعبد الله بن محمد الغنيمان، الناشر: مكتبة الدار، المدينة المنورة، الطبعة: الأولى، 1405 هـ. معجم اللغة العربية المعاصرة، للدكتور أحمد مختار عبد الحميد عمر بمساعدة فريق عمل، الناشر: عالم الكتب، الطبعة: الأولى، 1429 هـ - 2008 م.

عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ رضي الله عنه قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ لِأَهْلِ الجَنَّةِ: يَا أَهْلَ الجَنَّةِ؟ فَيَقُولُونَ: لَبَّيْكَ رَبَّنَا وَسَعْدَيْكَ، فَيَقُولُ: هَلْ رَضِيتُمْ؟ فَيَقُولُونَ: وَمَا لَنَا لاَ نَرْضَى وَقَدْ أَعْطَيْتَنَا مَا لَمْ تُعْطِ أَحَدًا مِنْ خَلْقِكَ؟ فَيَقُولُ: أَنَا أُعْطِيكُمْ أَفْضَلَ مِنْ ذَلِكَ، قَالُوا: يَا رَبِّ، وَأَيُّ شَيْءٍ أَفْضَلُ مِنْ ذَلِكَ؟ فَيَقُولُ: أُحِلُّ عَلَيْكُمْ رِضْوَانِي، فَلاَ أَسْخَطُ عَلَيْكُمْ بَعْدَهُ أَبَدًا».

The Prophet (may Allah's peace and blessings be upon him) informed that Allah Almighty will say to the people of Paradise while they are in it: O people of Paradise! They will reply: O our Lord, we present ourselves and are at Your pleasure. He will say to them: Are you contented? They will say: Yes, we are contented. How could we not be contented when You have given us what You have not given to any of Your creation! He Almighty will say: Shall I give you something better than that? They will say: O Lord, what could be better than that?! He will say: I shall bestow My eternal pleasure upon you and I shall not be displeased with you ever after that.

• Allah Almighty will speak to the people of Paradise.
• The Hadīth includes good news from Allah to the people of Paradise that He is pleased with them and will bestow His pleasure upon them, and never will He be displeased with them.
• All the dwellers of Paradise will be content with their conditions, despite their different ranks and varied degrees, as everyone will reply with the same words: "You have given us what You have not given to any of Your creation."

صحيح البخاري (8/ 114) (6549). صحيح مسلم (4/ 2176) (2829). كنوز رياض الصالحين، لمجموعة من الباحثين. نزهة المتقين شرح رياض الصالحين، مجموعة من الباحثين (2/ 1293). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (3/ 348).

عن أبي مسعود البَدْري رضي الله عنه قال: كنت أضرب غُلاما لي بالسَّوْط، فسمعت صوتا من خَلفِي: «اعلم أبَا مسعود» فلم أفْهَم الصَّوت من الغَضَب، فلمَّا دَنَا مِنِّي إذا هو رسول الله صلى الله عليه وسلم فإذا هو يقول: «اعلم أبَا مسعود أن الله أقْدَرُ عليك مِنْك على هذا الغُلام». فقلت: لا أَضرب مملوكا بعده أبدًا. وفي رواية: فسقط السَّوط من يَدي من هَيْبَتِه. وفي رواية: فقلت: يا رسول الله، هو حُرٌّ لوجه الله تعالى، فقال: «أمَا لو لم تفعل، لَلَفَحَتْكَ النَّار، أو لَمَسَّتْكَ النَّار».

Abu Mas‘ūd (may Allah be pleased with him) was beating his slave boy with a whip. He heard a voice from behind rebuking him but he could not identify the speaker. When the speaker came near to him, he recognized that it was the voice of the Messenger of Allah (may Allah's peace and blessings be upon him) reminding him of the power of Allah, the Almighty, by saying: "Bear in mind, Abu Mas‘ūd, that Allah has more power over you than you have over this boy." So when he heard what the Prophet (may Allah's peace and blessings be upon him) said and his warning against abusing the weak, the whip fell from his hand in awe of the Messenger of Allah, and he promised him that he would never abuse any slave after that. Also, after he heard the Prophet's rebuke and warning, he immediately set the slave free to expiate for beating him. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "If you had not freed him, the fire would have afflicted you on the Day of Resurrection because of the evilness of your deed."

نزهة المتقين، تأليف: جمعٌ من المشايخ، الناشر: مؤسسة الرسالة، الطبعة الأولى: 1397 هـ الطبعة الرابعة عشر 1407هـ. كنوز رياض الصالحين، تأليف: حمد بن ناصر بن العمار ، الناشر: دار كنوز أشبيليا، الطبعة الأولى: 1430هـ. بهجة الناظرين، تأليف: سليم بن عيد الهلالي، الناشر: دار ابن الجوزي ، سنة النشر: 1418 هـ- 1997م. صحيح مسلم، تأليف: مسلم بن الحجاج النيسابوري، تحقيق: محمد فؤاد عبد الباقي الناشر: دار إحياء التراث العربي – بيروت. رياض الصالحين، تأليف : محيي الدين يحيى بن شرف النووي ، تحقيق: د. ماهر بن ياسين الفحل ، الطبعة: الأولى، 1428هـ. مرقاة المفاتيح شرح مشكاة المصابيح، تأليف: علي بن سلطان القاري، الناشر: دار الفكر، الطبعة: الأولى، 1422هـ. شرح رياض الصالحين، تأليف: محمد بن صالح العثيمين، الناشر: دار الوطن للنشر، الطبعة: 1426هـ.

عَنْ عُمَرَ بْنِ الخَطَّابِ رَضِيَ اللَّهُ عَنْهُ: قَدِمَ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَبْيٌ، فَإِذَا امْرَأَةٌ مِنَ السَّبْيِ قَدْ تَحْلُبُ ثَدْيَهَا تَسْقِي، إِذَا وَجَدَتْ صَبِيًّا فِي السَّبْيِ أَخَذَتْهُ، فَأَلْصَقَتْهُ بِبَطْنِهَا وَأَرْضَعَتْهُ، فَقَالَ لَنَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَتُرَوْنَ هَذِهِ طَارِحَةً وَلَدَهَا فِي النَّارِ؟» قُلْنَا: لاَ، وَهِيَ تَقْدِرُ عَلَى أَلَّا تَطْرَحَهُ، فَقَالَ: «لَلَّهُ أَرْحَمُ بِعِبَادِهِ مِنْ هَذِهِ بِوَلَدِهَا».

Some captives from the tribe of Hawāzin were brought to the Prophet (may Allah's peace and blessings be upon him). Among them was a woman searching for her child. Whenever she found a child, she would take him and breastfeed him due to the pain from milk accumulating in her breast. Eventually, she found her own son among the captives, so she took him, stuck him to her chest, and breastfed him. The Prophet (may Allah's peace and blessings be upon him) then said to his Companions: Do you think this woman would throw her child into the fire? We said: No, she would never do this willingly. He said: Indeed, Allah is more merciful to His Muslim servants than this woman to her child.

• Allah's vast mercy towards His servants, and that He wants for them goodness, Paradise, and salvation from Hellfire.
• Benefiting from events and linking them to guidance and teaching.
• A believer should have good expectations of Allah and not despair, as long as he fears Allah and remains steadfast in his religion, for Allah Almighty is the Possessor of vast mercy.

صحيح البخاري (8/ 8) (5999). صحيح مسلم (4/ 2109) (2754). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 380). تطريز رياض الصالحين، لفيصل آل مبارك (ص284).

عن أبي هريرة رضي الله عنه مرفوعاً: «بينما رجلٌ يمشي بطريقٍ اشتَدَّ عليه العَطَشُ، فوَجَدَ بِئْرًا فنزل فيها فَشَرِبَ، ثم خَرَجَ فإذا كَلْبٌ يَلْهَثُ يأكل الثَّرَى مِنَ العَطَشِ، فقال الرجلُ: لقد بَلَغَ هذا الكَلْبَ مِنَ العَطَشِ مِثْلَ الذِي كان قَدْ بَلَغَ مِنِّي، فنَزَلَ البِئْرَ، فَمَلَأَ خُفَّهُ ماءً ثم أَمْسَكَهُ بِفِيهِ حَتَّى رَقِيَ، فَسَقَى الكَلْبَ، فشَكَرَ اللهُ له، فَغَفَرَ لهُ» قالوا: يا رسول الله، إنَّ لَنَا في البَهَائِمِ أَجْرًا؟ فقال: «في كُلِّ كَبِدٍ رَطْبَةٍ أَجْرٌ». وفي رواية: «فشَكَرَ اللهُ له، فغَفَرَ له، فَأَدْخَلَهُ الجَنَّةَ». وفي رواية: «بَيْنَمَا كَلْبٌ يُطِيفُ بِرَكْيَةٍ قد كَادَ يَقْتُلُهُ العَطَشُ إذ رَأَتْهُ بَغِيٌّ مِنْ بَغَايَا بَنِي إِسْرَائِيلَ، فَنَزَعَتْ مُوقَهَا فَاسْتَقَتْ له بهِ فَسَقَتْهُ فَغُفِرَ لها بِهِ».

As a man was walking along the road on a journey, he became thirsty. So, he went down into a well and drank from it and quenched his thirst. When he came out of it, there was a dog eating mud (trying) to suck any water from it due to its extreme thirst. So the man said: "By Allah, this dog is just as thirsty as I was." Then he went down into the well and filled his shoe with water, holding it with his mouth to get out of the well with it, then gave the dog water to drink. Allah accepted this deed from him, forgave him, and admitted him into Paradise because of it. When the Prophet (may Allah's peace and blessings be upon him) said this Hadīth to the Companions, they asked: "O Messenger of Allah, do we get a reward for looking after animals?" i.e. Do we get reward for giving animals water to drink? He replied that there is a reward for quenching thirst of every creature with a moist liver, since the moist liver needs water, and without water it will dry up and the animal will die. Another narration states that a prostitute from Children of Israel saw a thirsty dog moving around a well, unable to reach the water. So she took off her shoe and filled it with water and gave the dog water to drink. So Allah forgave her because of that deed.

رياض الصالحين، للنووي، نشر: دار ابن كثير للطباعة والنشر والتوزيع، دمشق – بيروت، تحقيق: ماهر ياسين الفحل، الطبعة: الأولى، 1428هـ - 2007م. نزهة المتقين شرح رياض الصالحين، نشر: مؤسسة الرسالة، الطبعة: الرابعة عشر، 1407ه 1987م. شرح رياض الصالحين، لابن عثيمين، نشر: دار الوطن للنشر، الرياض، الطبعة: 1426ه. كنوز رياض الصالحين، نشر: دار كنوز إشبيليا، الطبعة: الأولى، 1430ه 2009م. بهجة الناظرين شرح رياض الصالحين، للهلالي، نشر: دار ابن الجوزي. ط1 -1415 المعجم الوسيط، نشر: دار إحياء التراث العربي، بيروت – لبنان، الطبعة: الثانية. صحيح البخاري، نشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422ه. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت.

عن ابن عباس رضي الله عنهما ، قال: كان النبيُّ صلى الله عليه وسلم يدعو: «ربِّ أَعِنِّي ولا تُعِن عليَّ، وانصرني ولا تنصر عليَّ، وامكر لي ولا تمكر عليَّ، واهدني ويسِّر هُدايَ إليَّ، وانصرني على مَن بغى عليَّ، اللهم اجعلني لك شاكرًا، لك ذاكرًا، لك راهبًا، لك مِطواعًا، إليك مُخْبِتًا، أو مُنِيبا، رب تقبَّل توبتي، واغسل حَوْبتي، وأجب دعوتي، وثبِّت حُجَّتي، واهدِ قلبي، وسدِّد لساني، واسْلُلْ سَخِيمةَ قلبي».

The Prophet (may Allah's peace and blessings be upon him) used to supplicate Allah saying: "My Lord, support me", i.e. guide me to remember You, thank You, and perfect my worship of You. "And do not support someone against me", i.e. do not empower someone who will prevent me from Your obedience, from the devils -mankind or the Jinn- over me. "Grant me victory and do not grant others victory over me", i.e. grant me victory over the disbelievers, and do not grant them victory over me; or grant me victory over my inner self, as it is my worst enemy, and do not grant victory to my inner self that incites evilness against me, such that I follow my desires and turn away from the guidance. "Plan for me and do not plan against me", i.e. plot against my enemies who are plotting, and bring them down from where they do not imagine, and do not do that to me. Plotting is from the attributes that describe Allah's actions, however He is not described with it in an absolute sense, rather, He is described with it as a form of praise, for example when He plots against the disbelievers and those who plot against the believers and so on. It is not correct to negate the attribute of plotting from Allah, the Exalted, because He affirmed it for Himself. Therefore, we affirm it for Him in a manner that befits His majesty. "And guide me and make my guidance easy for me", i.e. lead me to all goodness and facilitate for me following guidance or the ways that lead to it, so that obedience is not hard for me and I do not become distracted from worship. "And grant me victory against whoever wronged me", i.e. support me against the one who oppresses me and transgresses against me. "O Allah, make me grateful to You", i.e. for Your blessings; "remembering You", in all times; "fearful of You", i.e. afraid in good times and hard times; "obedient to You", i.e. persistent obedience; "and humble to You", i.e. submissive and modest; "returning to You in repentance", i.e. as repentance is returning to obedience after disobedience. "O Lord, accept my repentance", i.e. make it sound with its conditions and manners so that it will be accepted. "Wash away my sins", i.e. erase my sins. "Answer my supplication", i.e. my invocations. "Establish my proof", i.e. against your enemies in this world, or make my words and my belief firm in this world and while answering the two angels (in the grave). "Guide my heart, make my tongue speak the truth", i.e. correct and straighten up my tongue so that it only utters the truth. "And take resentment away from my heart", i.e. take out of my heart the cheating, resentment, jealousy, envy and those kinds of evil morals that emanate from the heart and inhabit it.

سنن الترمذي، نشر: شركة مكتبة ومطبعة مصطفى البابي الحلبي – مصر، الطبعة: الثانية، 1395هـ - 1975م. سنن أبي داود، تحقيق: محمد محيي الدين عبد الحميد، نشر: المكتبة العصرية، صيدا – بيروت. مسند الإمام أحمد بن حنبل، تحقيق: شعيب الأرنؤوط - عادل مرشد، وآخرون، نشر: مؤسسة الرسالة، الطبعة: الأولى، 1421هـ - 2001م. سنن ابن ماجه، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء الكتب العربية - فيصل عيسى البابي الحلبي. مرقاة المفاتيح شرح مشكاة المصابيح، لعلي بن سلطان الملا الهروي القاري، الناشر: دار الفكر، بيروت – لبنان، الطبعة: الأولى، 1422هـ - 2002م. صحيح الجامع الصغير وزياداته، للألباني، نشر: المكتب الإسلامي. شرح العقيدة الواسطية، ويليه ملحق الواسطية- محمد بن خليل هرّاس -ضبط نصه وخرَّج أحاديثه ووضع الملحق: علوي بن عبد القادر السقاف-الناشر: دار الهجرة للنشر والتوزيع - الخبر-الطبعة: الثالثة، 1415هـ.

عن أبي هريرة رضي الله عنه: أن رسول الله صلى الله عليه وسلم قال: «يَنْزِلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الْآخِرُ، يَقُولُ: «مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ؟ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ؟ مَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ؟».

The Prophet (may Allah's peace and blessings be upon him) pointed out that Allah Almighty descends every night to the lowest heaven when the last third of the night remains and encourages His servants to supplicate Him, for He responds to those who supplicate Him, and He urges them to ask Him for whatever they want, for He gives those who ask Him, and He recommends them to seek His forgiveness for their sins, for He forgives His believing servants.

• The Hadīth shows the merit of the last third of the night and the prayer, supplication, and pursuit of Allah's forgiveness during that time.
• Upon hearing this Hadīth, one should be very careful to seize the times in which supplication is likely to be answered.

صحيح البخاري صحيح البخاري (2/ 53) (1145). صحيح مسلم (1/ 521) (758). الإفصاح عن معاني الصحاح، ليحيى بن هبيرة (6/ 195).

عن أبي هريرة رضي الله عنه قال: قالوا: يا رسول الله هل نَرى ربَّنا يوم القيامة؟ قال: «هل تُضارُّون في رؤية الشمس في الظَّهِيرة، ليست في سحابة؟» قالوا: لا، قال: «فهل تُضارُّون في رؤية القمر ليلة البدر، ليس في سحابة؟» قالوا: لا، قال: " فوالذي نفسي بيده لا تُضارُّون في رؤية ربكم، إلا كما تُضارُّون في رؤية أحدهما، قال: فيَلْقى العبد، فيقول: أي فُل أَلَم أُكْرِمْك، وأُسَوِّدْك، وأُزَوِّجك، وأُسَخِّر لك الخيل والإبل، وأَذَرْك تَرْأَس، وتَرْبَع؟ فيقول: بلى، قال: فيقول: أفظننتَ أنك مُلاقِي؟ فيقول: لا، فيقول: فإني أنساك كما نَسِيتَني، ثم يلقى الثاني فيقول: أيْ فُل أَلَم أُكْرِمْك، وأُسَوِّدْك، وأُزَوِّجك، وأُسَخِّر لك الخيل والإبل، وأَذَرْك تَرْأَس، وتَرْبَع؟ فيقول: بلى، أيْ ربِّ فيقول: أفظننتَ أنك مُلاقِي؟ فيقول: لا، فيقول: فإني أنساك كما نَسِيتَني، ثم يلقى الثالث، فيقول له مثل ذلك، فيقول: يا ربِّ آمنتُ بك، وبكتابك، وبرسلك، وصليتُ، وصمتُ، وتصدَّقتُ، ويُثني بخير ما استطاع، فيقول: هاهنا إذًا، قال: ثم يقال له: الآن نبعث شاهدَنا عليك، ويتفكَّر في نفسه: مَن ذا الذي يَشهد عليَّ؟ فيُختَم على فيه، ويقال لفَخِذه ولحمه وعظامه: انطِقي، فِتِنْطِق فخِذه ولحمه وعظامه بعمله، وذلك ليُعْذِرَ من نفسه، وذلك المنافق وذلك الذي يسخط الله عليه.

Some of the Companions (may Allah be pleased with them) asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Will we see our Lord on the Day of Judgment?" He said: "Do you find any difficulty in seeing the sun at noon when there are no clouds?" In other words: do you crowd with each other to the extent that you might harm one another in order to see the sun when it is high in the horizon and spreading its light all over the world, with no clouds screening it from you? They answered in the negative. The Prophet (may Allah's peace and blessings be upon him) again asked: "Do you have any difficulty in seeing the full moon when there are no clouds?" That is: do you crowd or struggle with one another in a way that might cause you harm in your attempt to see a full moon that is clearly seen in the sky without any cloud screening it? They said: 'No.' The Prophet (may Allah's peace and blessings be upon him) said: "By Allah, in Whose Hand my life is, You will not face any difficulty in seeing your Lord, only as much as you find difficulty in seeing one of them (the sun and moon)." This means that they will see their Lord so clearly and evidently that it involves no argument or doubt; that none would disagree or belie the other, just as no one argues over seeing the sun or the moon. The similitude made here applies to the unquestionable clarity of sighting Allah, not to the manner in which it takes place or the nature of the One Whom is seen. Indeed, He, the Exalted, is far above being likened to creatures. Then the Prophet (may Allah's peace and blessings be upon him) informed about one of the events of the Day of Judgment. That is, one of Allah's servant will stand before Him, the Exalted, and He will remind him of the favors that He bestowed upon him, one after the other: like favoring him; making him a chief among his people; granting him a wife from his own kind and allowing him to enjoy her; fostering love, compassion, affection, and intimacy between the both of them; subjugating horses and camels to him; and making him the chief of his people, who is entitled to a quarter of the war booty, while in the pre-Islamic time, kings would take the whole booty to themselves. The servant will affirm all of these favors. The Lord will ask him: "Did not you know that you were going to meet Me?" The servant will say: "No," and Allah will say: "So I will forget you as you had forgotten Me." In other words, Allah will exclude him from His mercy just as he abandoned His obedience during his life. The word 'forget' here means to leave something knowingly and deliberately. This is explained by Allah's saying: {Indeed, We have [accordingly] forgotten you. And taste the punishment of eternity} [Sūrat al-Ahqāf: 14]. Once again, Allah will meet another servant, and a similar conversation will take place. Furthermore, Allah will meet a third servant, who will say to Him: "I affirmed my faith in You, Your Book, and in Your Messenger, and I observed the prayer and fasted and gave charity, and he will praise himself as much as he can. Thereupon, Allah, the Almighty, will say to Him: "Hence, (as you have praised yourself in such a way) remain in your place so that we bring our witnesses to your deeds." The servant will think of who that witness would be. Thereafter, Allah will make a seal on his mouth, and his thighs, flesh, and bones will be ordered to speak. They will tell all about his deeds, which will render his excuses unacceptable, due to his numerous sins and the testimony of his own limbs against himself. This third servant is the hypocrite, whom Allah is angry with.

صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت. كشف المشكل من حديث الصحيحين، لجمال الدين أبي الفرج عبد الرحمن بن علي بن محمد الجوزي، المحقق: علي حسين البواب، الناشر: دار الوطن – الرياض. مرقاة المفاتيح شرح مشكاة المصابيح، لعلي بن سلطان الملا الهروي القاري، الناشر: دار الفكر، بيروت، لبنان، الطبعة: الأولى، 1422هـ - 2002م. شرح العقيدة الواسطية, محمد بن صالح بن محمد العثيمين, خرج أحاديثه واعتنى به: سعد بن فواز الصميل, دار ابن الجوزي للنشر والتوزيع، المملكة العربية السعودية, الطبعة: السادسة، 1421 هـ. إكمال المعلم بفوائد مسلم لعياض بن موسى بن عياض بن عمرون اليحصبي السبتي، المحقق: الدكتور يحيى إسماعيل، الناشر: دار الوفاء للطباعة والنشر والتوزيع، مصر، الطبعة: الأولى، 1419 هـ - 1998 م. تفسير الطبري = جامع البيان عن تأويل آي القرآن, محمد بن جرير بن يزيد بن كثير بن غالب الآملي، أبو جعفر الطبري, تحقيق: الدكتور عبد الله بن عبد المحسن التركي, دار هجر, الطبعة: الأولى، 1422 هـ - 2001 م. مجموع فتاوى ورسائل فضيلة الشيخ محمد بن صالح العثيمين, جمع وترتيب : فهد بن ناصر بن إبراهيم السليمان, دار الوطن - دار الثريا, الطبعة : الأخيرة، 1413 هـ.