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عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُتِيَ بِلَحْمٍ فَرُفِعَ إِلَيْهِ الذِّرَاعُ، وَكَانَتْ تُعْجِبُهُ فَنَهَشَ مِنْهَا نَهْشَةً، ثُمَّ قَالَ: «أَنَا سَيِّدُ النَّاسِ يَوْمَ القِيَامَةِ، وَهَلْ تَدْرُونَ مِمَّ ذَلِكَ؟ يَجْمَعُ اللَّهُ النَّاسَ الأَوَّلِينَ وَالآخِرِينَ فِي صَعِيدٍ وَاحِدٍ، يُسْمِعُهُمُ الدَّاعِي وَيَنْفُذُهُمُ البَصَرُ، وَتَدْنُو الشَّمْسُ، فَيَبْلُغُ النَّاسَ مِنَ الغَمِّ وَالكَرْبِ مَا لاَ يُطِيقُونَ وَلاَ يَحْتَمِلُونَ، فَيَقُولُ النَّاسُ: أَلاَ تَرَوْنَ مَا قَدْ بَلَغَكُمْ، أَلاَ تَنْظُرُونَ مَنْ يَشْفَعُ لَكُمْ إِلَى رَبِّكُمْ؟ فَيَقُولُ بَعْضُ النَّاسِ لِبَعْضٍ: عَلَيْكُمْ بِآدَمَ، فَيَأْتُونَ آدَمَ عَلَيْهِ السَّلاَمُ فَيَقُولُونَ لَهُ: أَنْتَ أَبُو البَشَرِ، خَلَقَكَ اللَّهُ بِيَدِهِ، وَنَفَخَ فِيكَ مِنْ رُوحِهِ، وَأَمَرَ المَلاَئِكَةَ فَسَجَدُوا لَكَ، اشْفَعْ لَنَا إِلَى رَبِّكَ، أَلاَ تَرَى إِلَى مَا نَحْنُ فِيهِ، أَلاَ تَرَى إِلَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ آدَمُ: إِنَّ رَبِّي قَدْ غَضِبَ اليَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإِنَّهُ قَدْ نَهَانِي عَنِ الشَّجَرَةِ فَعَصَيْتُهُ، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي، اذْهَبُوا إِلَى نُوحٍ، فَيَأْتُونَ نُوحًا فَيَقُولُونَ: يَا نُوحُ، إِنَّكَ أَنْتَ أَوَّلُ الرُّسُلِ إِلَى أَهْلِ الأَرْضِ، وَقَدْ سَمَّاكَ اللَّهُ عَبْدًا شَكُورًا، اشْفَعْ لَنَا إِلَى رَبِّكَ، أَلاَ تَرَى إِلَى مَا نَحْنُ فِيهِ؟ فَيَقُولُ: إِنَّ رَبِّي عَزَّ وَجَلَّ قَدْ غَضِبَ اليَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإِنَّهُ قَدْ كَانَتْ لِي دَعْوَةٌ دَعَوْتُهَا عَلَى قَوْمِي، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي، اذْهَبُوا إِلَى إِبْرَاهِيمَ، فَيَأْتُونَ إِبْرَاهِيمَ فَيَقُولُونَ: يَا إِبْرَاهِيمُ أَنْتَ نَبِيُّ اللَّهِ وَخَلِيلُهُ مِنْ أَهْلِ الأَرْضِ، اشْفَعْ لَنَا إِلَى رَبِّكَ أَلاَ تَرَى إِلَى مَا نَحْنُ فِيهِ، فَيَقُولُ لَهُمْ: إِنَّ رَبِّي قَدْ غَضِبَ اليَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإِنِّي قَدْ كُنْتُ كَذَبْتُ ثَلاَثَ كَذِبَاتٍ، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي، اذْهَبُوا إِلَى مُوسَى فَيَأْتُونَ، مُوسَى فَيَقُولُونَ: يَا مُوسَى أَنْتَ رَسُولُ اللَّهِ، فَضَّلَكَ اللَّهُ بِرِسَالَتِهِ وَبِكَلاَمِهِ عَلَى النَّاسِ، اشْفَعْ لَنَا إِلَى رَبِّكَ، أَلاَ تَرَى إِلَى مَا نَحْنُ فِيهِ؟ فَيَقُولُ: إِنَّ رَبِّي قَدْ غَضِبَ اليَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإِنِّي قَدْ قَتَلْتُ نَفْسًا لَمْ أُومَرْ بِقَتْلِهَا، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي، اذْهَبُوا إِلَى عِيسَى ابْنِ مَرْيَمَ، فَيَأْتُونَ عِيسَى، فَيَقُولُونَ: يَا عِيسَى أَنْتَ رَسُولُ اللَّهِ، وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَكَلَّمْتَ النَّاسَ فِي المَهْدِ صَبِيًّا، اشْفَعْ لَنَا إِلَى رَبِّكَ أَلاَ تَرَى إِلَى مَا نَحْنُ فِيهِ؟ فَيَقُولُ عِيسَى: إِنَّ رَبِّي قَدْ غَضِبَ اليَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ قَطُّ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَلَمْ يَذْكُرْ ذَنْبًا، نَفْسِي نَفْسِي نَفْسِي اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى مُحَمَّدٍ، فَيَأْتُونَ مُحَمَّدًا فَيَقُولُونَ: يَا مُحَمَّدُ أَنْتَ رَسُولُ اللَّهِ وَخَاتِمُ الأَنْبِيَاءِ، وَقَدْ غَفَرَ اللَّهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ، اشْفَعْ لَنَا إِلَى رَبِّكَ أَلاَ تَرَى إِلَى مَا نَحْنُ فِيهِ، فَأَنْطَلِقُ فَآتِي تَحْتَ العَرْشِ، فَأَقَعُ سَاجِدًا لِرَبِّي عَزَّ وَجَلَّ، ثُمَّ يَفْتَحُ اللَّهُ عَلَيَّ مِنْ مَحَامِدِهِ وَحُسْنِ الثَّنَاءِ عَلَيْهِ شَيْئًا، لَمْ يَفْتَحْهُ عَلَى أَحَدٍ قَبْلِي، ثُمَّ يُقَالُ: يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ سَلْ تُعْطَهْ، وَاشْفَعْ تُشَفَّعْ فَأَرْفَعُ رَأْسِي، فَأَقُولُ: أُمَّتِي يَا رَبِّ، أُمَّتِي يَا رَبِّ، أُمَّتِي يَا رَبِّ، فَيُقَالُ: يَا مُحَمَّدُ أَدْخِلْ مِنْ أُمَّتِكَ مَنْ لاَ حِسَابَ عَلَيْهِمْ مِنَ البَابِ الأَيْمَنِ مِنْ أَبْوَابِ الجَنَّةِ، وَهُمْ شُرَكَاءُ النَّاسِ فِيمَا سِوَى ذَلِكَ مِنَ الأَبْوَابِ، ثُمَّ قَالَ: وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّ مَا بَيْنَ المِصْرَاعَيْنِ مِنْ مَصَارِيعِ الجَنَّةِ، كَمَا بَيْنَ مَكَّةَ وَحِمْيَرَ -أَوْ كَمَا بَيْنَ مَكَّةَ وَبُصْرَى-».

The Prophet (may Allah's peace and blessings be upon him) was with his Companions attending a food invitation when a sheep's foreleg was presented to him, which was the part of the meat he liked the most. He took a bite from it with the tips of his teeth and then spoke to them, saying: I am the master of the children of Adam on the Day of Judgment, by way of mentioning the blessing of Allah Almighty. Then he said: Do you know why? He said: People will be gathered on the Day of Judgment in a vast, flat, and extended land, and those who are there will hear the caller, and the observer will encompass them; nothing will be hidden from him among them. This is due to the flatness of the land, as there is nothing for anyone to hide behind from the onlookers. The sight will penetrate them, meaning that if a person speaks, the last one will hear him, and the sight will see them. The sun will draw near to the creatures at a distance of a mile, and they will experience a level of distress and anguish that they cannot endure or bear. They will, thus, seek salvation through intercession. Then Allah Almighty will inspire the believers to go to Adam, the father of humanity. They will approach him and mention his virtues, hoping that he may intercede for them with Allah Almighty. They will say to him: You are Adam, the father of mankind. Allah created you with His Hand, and made His angels prostrate to you, and He taught you the names of everything, and He breathed into you from His spirit. Adam will then apologize and say: Indeed, my Lord is so angry today, as He has never been before and will never be after. He will then mention his sin, which was that Allah Almighty forbade him to eat from a tree, but he ate from it. He will say: My soul is what deserves intercession, so go to someone else; go to Noah. They will come to Noah and say: You are the first Messenger sent by Allah to the people of the earth, and Allah has named you a grateful slave. However, he will apologize, saying: Indeed, Allah Almighty is so angry today, as He has never been before and will never be after. He will add that he had a supplication, which he made against his people, my soul is what deserves intercession, so go to someone else; go to Abraham. They will come to Abraham and say: You are the close friend of Allah on earth. Intercede for us with your Lord; do you not see what we are going through? He will reply by saying: Indeed, my Lord is so angry today, as He has never been before and will never be after. I told three lies, namely his saying: I am sick; his saying: It was this biggest one who did it; and his saying to his wife Sarah: Tell him I am your brother, to be safe from his harm. The truth is that the three statements were actually from the indirect speech, but since their form resembled that of a lie, he was concerned about them out of humility and a sense of inadequacy for intercession. This is because the more one knows Allah and is closer to Him, the greater his fear becomes. He will say: My soul is what deserves intercession, so go to someone else; go to Moses. They will then come to Moses and say: O Moses, you are the Messenger of Allah. Allah favored you over the people with His message and speech. Intercede for us with your Lord; do you not see what we are going through? He will say: Indeed, my Lord is so angry today, as He has never been before and will never be after. I killed a soul that I was not commanded to kill. My soul is what needs an intercession; so go someone else; go to Jesus, son of Mary. Then they go to Jesus and say: O Jesus, you are the Messenger of Allah and His Word that he cast to Mary, and a Spirit from Him, and you spoke to the people in the cradle as a baby. Intercede for us with your Lord; do you not see what we are going through? He will reply: Indeed, my Lord is so angry today as He has never been before and will never be after it, and he did not mention a sin. My soul is what needs an intercession; so go to someone else, go to Muhammad. They will come to Muhammad and say: O Muhammad, you are the Messenger of Allah and the Seal of the Prophets. Allah has forgiven you for what has preceded and what was later. Intercede for us with your Lord. Do you not see what we are going through? I will then set off and come beneath the Throne and fall in prostration to my Lord, Exalted and Glorified be He, and then Allah will inspire me with some forms of His praise and glorification that He has not inspired anyone with before me. Then it will be said: O Muhammad, raise your head; ask, and it will be granted to you, and intercede, and your intercession will be accepted. I will raise my head and say: My nation, O Lord! My nation, O Lord! My nation, O Lord! And his intercession will be accepted. It will be said to him: O Muhammad, admit from your nation those who have no reckoning from the right gate of the gates of Paradise, and they will share with people in the other gates. Then he said: By the One in Whose Hand my soul is, what lies between the two sides of the gate of Paradise is like the distance between Makkah and San‘ā’ in Yemen—or as the distance between Makkah and Busra in the Levant, which is the city of Hawrān.

• The modesty of the Prophet (may Allah's peace and blessings be upon him), his answering the invitation, and eating with his Companions.
• It shows the preference given to our Prophet (may Allah's peace and blessings be upon him) over all people.
• Al-Qādi ‘Iyād said: It is said that the "master" is someone who surpasses his people and is turned to in times of hardship. The Prophet (may Allah's peace and blessings be upon him) is their master both in this world and in the Hereafter. He specifically mentioned the Day of Judgment because of the supreme and lofty position on that day, with everyone acknowledging his status, and because Adam and all his descendants will be under his banner (may Allah's peace and blessings be upon him).
• The wisdom behind why Allah Almighty inspired them to first ask Adam and then others, without immediately inspiring them to ask our Prophet Muhammad (may Allah's peace and blessings be upon him), is to manifest his merit, as he (may Allah's peace and blessings be upon him) is the ultimate in terms of the elevated rank and perfection of nearness to Allah.
• It is legitimate for whoever seeks something from someone else to begin by mentioning the best attributes of the one being asked, as this is more likely to have one's request answered.
• It is permissible for someone who is asked about something he cannot do to excuse himself with an acceptable reason, and it is recommended to guide the questioner to someone who he thinks is more capable of fulfilling the request.
• Reflecting the horror of the Standing and the intensity of the Assembly for the slaves on the Day of Judgment.
• The humility of the prophets, as they recalled their past actions to express their sense of unworthiness for this great position.
• Affirmation of the Great Intercession on the Day of Judgment, which is for settling matters between all creation.
• Affirmation of Al-Wasīlah (the highest rank in Paradise) and the Praised Position (the Grand Intercession) for the Messenger of Allah (may Allah's peace and blessings be upon him).
• The forms of praising Allah Almighty are endless; this is why Allah inspires His Messenger in that situation with forms of His praise that have not been revealed to anyone before him.
• Pointing out that the Ummah of Muhammad is the best of nations. They have special characteristics regarding admission to Paradise, as those who have no reckoning will enter through a special door while sharing the other doors with the rest of the people.

صحيح البخاري (6/ 84) (4712). صحيح مسلم (1/ 184) (194). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (3/ 324). تطريز رياض الصالحين، لفيصل آل مبارك (ص1057). شرح رياض الصالحين، لابن عثيمين (6/ 697). نزهة المتقين، لمجموعة من الباحثين (2/ 1265).

عن أنس بن مالك رضي الله عنه مرفوعاً: «إنَّ الكافر إذا عمل حسنة، أُطْعِمَ بها طُعْمَةً من الدنيا، وأما المؤمن فإِنَّ اللهَ تعالى يدخر له حسناته في الآخرة، ويُعْقِبُهُ رزقًا في الدنيا على طاعته». وفي رواية: «إنَّ الله لا يظلم مؤمنا حسنة، يُعْطَى بها في الدنيا، ويُجْزَى بها في الآخرة، وأما الكافر فَيُطْعَمُ بحسنات ما عمل لله تعالى في الدنيا، حتى إذا أفضى إلى الآخرة، لم يكن له حسنة يُجْزَى بها».

If a disbeliever does an act of obedience, then Allah, the Almighty, will provide him with sustenance in this world in return for it. As for the believer, if he does an act of obedience, then Allah will save the reward to give it to him in the Hereafter as well as reward him for his obedience in this world. Allah never misses rewarding the believer for his good deeds; He gives him reward in this world as well as the next. As to the disbeliever, he is only rewarded in this world for his good deeds, and when the Day of Judgment comes, he will have no good deeds to be rewarded for. Scholars have agreed that if the disbeliever dies upon disbelief, then he will have no reward in the Hereafter, and he will not be rewarded for any of his good deeds performed in this world. This Hadīth clearly mentioned that the disbeliever will be fed and rewarded in this world for what he did of good deeds which do not require a sound intention to be accepted, such as maintaining ties of kinship, charity, freeing a slave, hosting guests, and similar deeds. However, if the disbeliever does such good deeds then enters Islam, then he will be rewarded for them in the Hereafter, as indicated in the Hadīth: "You embraced Islam with all the previous good deeds you had performed.”

دليل الفالحين لطرق رياض الصالحين، لابن علان، نشر دار الكتاب العربي. نزهة المتقين شرح رياض الصالحين، لمجموع باحثين ،نشر: مؤسسة الرسالة، الطبعة: الرابعة عشر، 1407هـ 1987م. كنوز رياض الصالحين، إشراف حمد العمار ،نشر: دار كنوز إشبيليا، الطبعة: الأولى، 1430هـ 2009م. بهجة الناظرين شرح رياض الصالحين لسليم الهلالي، ط1، دار ابن الجوزي، الدمام، 1415هـ. المعجم الوسيط، نشر: دار إحياء التراث العربي، بيروت - لبنان، الطبعة: الثانية. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي - بيروت.

عَنْ مُعَاوِيَةَ رَضيَ اللهُ عنهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «الْمُؤَذِّنُونَ أَطْوَلُ النَّاسِ أَعْنَاقًا يَوْمَ الْقِيَامَةِ».

The Prophet (may Allah's peace and blessings be upon him) informed that the muezzins, who call to prayer, will have the longest necks on the Day of Judgment due to the honor of their work, their abundant goodness, and the greatness of their reward.

• The merit of the Adhān (call to prayer) and encouraging its performance.
• Highlighting the honor of the muezzins and their high status on the Day of Judgment.

صحيح مسلم (1/ 290) (387). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 251). شرح رياض الصالحين، لابن عثيمين (5/ 31). شرح صحيح مسلم، النووي (4/ 89). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 768).

عن المغيرة بن شعبة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : «سَأل موسى صلى الله عليه وسلم ربَّه: ما أدْنَى أهل الجَنَّة مَنْزِلَة؟ قال: هو رَجُل يَجِيءُ بعد ما أُدخِل أهل الجَنَّة الجَنَّة، فَيُقَال له: ادخل الجَنَّة. فيقول: أيْ رب، كيف وقد نَزَل النَّاس مَنَازِلَهُم، وأخَذُوا أَخَذَاتِهِم؟ فَيُقَال له: أَتَرْضَى أن يكون لك مثل مُلْكِ مَلِكٍ من مُلُوكِ الدُّنيا؟ فيقول: رَضِيْتُ رَبِّ، فيقول: لك ذلك ومثله ومِثْلُه ومِثْلُه ومِثْلُه، فيقول في الخامِسة. رَضِيْتُ رَبِّ، فيقول: هذا لك وَعَشَرَةُ أَمْثَالِه، ولك ما اشْتَهَتْ نَفْسُكَ، وَلَذَّتْ عَيْنُكَ. فيقول: رَضِيتُ رَبِّ. قال: رَبِّ فَأَعْلاَهُمْ مَنْزِلَة؟ قال: أُولَئِكَ الَّذِينَ أَرَدْتُ غَرَسْتُ كَرامَتَهُم بِيَدِي، وخَتَمْتُ عليها، فلم تَر عَيْنٌ، ولم تسمع أُذُنٌ، ولم يَخْطُر على قَلْب بَشَر». وعن ابن مسعود رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : «إنِّي لأَعْلَمُ آخِر أَهل النَّارِ خُرُوجًا منها، وآخِر أهل الجنَّة دخولًا الجنَّة. رَجُل يخرج من النَّار حَبْوا، فيقول الله عز وجل له: اذهب فادخل الجنَّة، فيَأتِيَها، فَيُخَيَّل إليه أَنَّها مَلْأَى، فيرجع، فيقول: يا رب وجَدُتها مَلْأَى! فيقول الله عز وجل له: اذهب فادخل الجَنَّة، فيأتيها، فَيُخَيَّل إليه أَنَّها مَلْأَى، فيرجع فيقول: يا ربِّ وجَدُتها مَلْأَى، فيقول الله عز وجل له: اذهب فادخل الجَنَّة، فإن لك مثل الدنيا وَعَشَرَةَ أَمْثَالِهَا؛ أو إن لك مثل عَشَرَةَ أَمْثَالِ الدُّنْيَا، فيقول: أَتَسْخَرُ بِي، أو تضحك بِي وأنت الْمَلِكُ!». قال: فلقد رأيت رسول الله صلى الله عليه وسلم ضَحِك حتى بَدَت نَوَاجِذُه فكان يقول: «ذلك أَدْنَى أهل الجَنَّة مَنْزِلة».

This Hadīth demonstrates the bounty and extensive mercy of Allah, the Exalted. It also informs us of the great status of the people of Paradise, as the lowest in rank therein will enjoy multiple times more what any king of this world possesses.

صحيح البخاري، محمد بن إسماعيل البخاري الجعفي، تحقيق: محمد زهير الناصر، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، الطبعة: الأولى 1422هـ. صحيح مسلم، مسلم بن الحجاج القشيري النيسابوري، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، الطبعة: 1423هـ. رياض الصالحين من كلام سيد المرسلين، أبو زكريا محيي الدين النووي، تحقيق ماهر الفحل، دار ابن كثير، دمشق، بيروت، الطبعة: الأولى 1428هـ، 2007م. المنهاج شرح صحيح مسلم بن الحجاج، أبو زكريا محيي الدين النووي، دار إحياء التراث العربي، بيروت، الطبعة: الثانية 1392هـ. عمدة القاري شرح صحيح البخاري، محمود بن أحمد بدر الدين العينى، الناشر: دار إحياء التراث العربي، بيروت. كنوز رياض الصالحين، مجموعة من الباحثين برئاسة حمد بن ناصر العمار، كنوز إشبيليا، الرياض، الطبعة: الأولى1430هـ، 2009م. بهجة الناظرين شرح رياض الصالحين، سليم بن عيد الهلالي، دار ابن الجوزي، الطبعة: الأولى 1418 هـ، 1997م.

عن أبي سعيد الخدري رضي الله عنه ، قال: قال رسول الله صلى الله عليه وسلم : «كيف أَنْعَمُ وقدِ الْتَقَمَ صاحبُ القَرْنِ القَرْنَ وحَنَى جَبهتَه وأَصْغَى سمعَه ينتظرُ أنْ يُؤمَرَ أنْ يَنْفُخَ فينفخُ» قال المسلمون: فكيف نقولُ يا رسولَ الله؟ قال: «قولوا: حسبُنا اللهُ ونِعْمَ الوَكيلُ توكَّلنا على اللهِ ربِّنا» وربما قال سفيان: على الله توكَّلنا.

The Prophet (may Allah's peace and blessings be upon him) informs us in this Hadīth that he cannot enjoy happiness and bliss in this world while the Last Day is approaching fast and the angel in charge of the Trumpet, Isrāfīl, has placed it right before his mouth and leaned his head, waiting for the command to blow it. When the Trumpet is blown, all those in the heavens and on earth will fall dead and the Day of Judgment will start. Apparently concerned about the imminence of this Day, the Companions(may Allah be pleased with him) asked: "So, what should we say, O Messenger of Allah?" He replied: "Say: Allah is sufficient for us and He is the best Disposer of affairs. We relied upon Allah, our Lord."

- مسند الإمام أحمد بن حنبل، تحقيق: شعيب الأرنؤوط - عادل مرشد، وآخرون، نشر: مؤسسة الرسالة، الطبعة: الأولى، 1421هـ - 2001م. - سنن الترمذي، نشر: شركة مكتبة ومطبعة مصطفى البابي الحلبي – مصر، الطبعة: الثانية، 1395هـ - 1975م. دليل الفالحين لطرق رياض الصالحين، لابن علان، نشر دار الكتاب العربي. - معجم اللغة العربية المعاصرة، للدكتور أحمد مختار عبد الحميد عمر بمساعدة فريق عمل، الناشر: عالم الكتب، الطبعة: الأولى، 1429 هـ - 2008 م. - سلسلة الأحاديث الصحيحة وشيء من فقهها وفوائدها، تأليف محمد ناصر الدين الألباني، الناشر: مكتبة المعارف للنشر والتوزيع، الرياض، الطبعة: الأولى، لمكتبة المعارف. - 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. - تطريز رياض الصالحين, فيصل بن عبد العزيز بن فيصل المبارك النجدي, المحقق: د. عبد العزيز بن عبد الله آل حمد, دار العاصمة للنشر والتوزيع، الرياض, الطبعة: الأولى، 1423 هـ - 2002 م. - النهاية في غريب الحديث والأثر, مجد الدين أبو السعادات المبارك بن محمد ابن الأثير , الناشر: المكتبة العلمية - بيروت، 1399هـ - 1979م, تحقيق: طاهر أحمد الزاوى - محمود محمد الطناحي. - نزهة المتقين شرح رياض الصالحين, مصطفى سعيد الخن، مصطفى البغا، محي الدين مستو، علي الشربجي، محمد أمين لطفي, مؤسسة الرسالة, سنة النشر: 1407 – 1987, رقم الطبعة: 14.

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رضي الله عنهما أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ قَالَ حِينَ يَسْمَعُ النِّدَاءَ: اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلاَةِ القَائِمَةِ، آتِ مُحَمَّدًا الوَسِيلَةَ وَالفَضِيلَةَ، وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ، حَلَّتْ لَهُ شَفَاعَتِي يَوْمَ القِيَامَةِ».

The Prophet (may Allah's peace and blessings be upon him) clarifies that whoever says the following upon hearing the muezzin completing the Adhān (call to prayer): (O Allah, Lord of this perfect call), these are the words of the Adhān that are used to call people to worship Allah and to perform the prayer; (perfect) complete, i.e., the call of Tawhīd (monotheism) and the divine message. (And the prayer that is to be established) constantly and that is about to be offered. (Grant) and give (Muhammad Al-Wasīlah) and the highest position in Paradise that is not to be granted to anyone other than him (may Allah's peace and blessings be upon him), (and Al-Fadīlah), i.e., the degree of superiority over others' degrees, (and resurrect him to) and give him (the Praiseworthy Station) that brings praise to the one standing therein, which is a reference to the Grand Intercession on the Day of Judgment (that You have promised him) by saying: {So your Lord may raise you to a praised status} to be yours. Whoever says this supplication becomes worthy of the Prophet's intercession that will be definitely granted to him.

• It is a Shariah directive to say this supplication after repeating the words of the Adhān after the muezzin, but whoever does not hear the call does not say it.
• The merit of the Prophet (may Allah's peace and blessings be upon him) as he was granted the highest position in Paradise, the degree of superiority, the praiseworthy station, and the Grand Intercession in judging between people.
• Establishing the intercession for the Messenger of Allah (may Allah's peace and blessings be upon him), as indicated by his saying: "He will be granted my intercession on the Day of Judgment."
• The Prophet's intercession will be for those who committed major sins from his Ummah so as not to enter Hellfire, or for those who have already entered it to be taken out, or to be admitted to Paradise without reckoning, or for those who entered Paradise to have their degrees raised.
• At-Tībi said: From its beginning until saying "Muhammad is the Messenger of Allah" is the perfect call. The "Hy‘alah" (saying: Hasten to prayer, hasten to success) refers to the established prayer as in His statement: {establish prayer}. It is probable that "prayer" means supplication and "established" means constant, and based on this, his saying "the prayer that is to be established" is a clarification of the perfect call. It is possible that the intended meaning of the "prayer" referred to here is the specific, established prayer being called to at that time, which is more likely to be correct.
• Al-Muhallab said: The Hadīth encourages supplication at the times of prayer because it is a situation when supplications are hoped to be answered.

صحيح البخاري (1/ 126) (614). توضيح الأحكام مِن بلوغ المرام، لعبد الله البسام (1/ 550). فتح ذي الجلال والإكرام شرح بلوغ المرام، لابن عثيمين (1/ 488). شرح سنن أبي داود، لعبد المحسن العباد (73/ 18).

عَنْ أَنَسِ بْنِ مَالِكٍ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللهَ لَا يَظْلِمُ مُؤْمِنًا حَسَنَةً، يُعْطَى بِهَا فِي الدُّنْيَا وَيُجْزَى بِهَا فِي الْآخِرَةِ، وَأَمَّا الْكَافِرُ فَيُطْعَمُ بِحَسَنَاتِ مَا عَمِلَ بِهَا لِلَّهِ فِي الدُّنْيَا، حَتَّى إِذَا أَفْضَى إِلَى الْآخِرَةِ، لَمْ تَكُنْ لَهُ حَسَنَةٌ يُجْزَى بِهَا».

The Prophet (may Allah's peace and blessings be upon him) demonstrates the great favor of Allah towards the believers and His justice towards the disbelievers. As for the believer, He does not diminish the reward of any good deed he performs. Rather, He gives him a reward for it in this world in return for his obedience, in addition to the reward He keeps in store for him in the Hereafter. He may also keep the whole reward for him in the Hereafter. As for the disbeliever, Allah gives him the reward for his virtuous deeds in the form of good things in this life. But when he goes to the Hereafter, he will have no reward. This is because the good deed that brings benefit in this world and in the Hereafter must be performed by a believer.

• If a person dies as a disbeliever, his good deeds will not avail him.

صحيح مسلم (4/ 2162) (2808)، المفهم لما أشكل من تلخيص كتاب مسلم (1/ 460)، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج (43/ 460)، شرح النووي على مسلم (17/150).

عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُمَا، قَالَتْ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنِّي عَلَى الحَوْضِ حَتَّى أَنْظُرَ مَنْ يَرِدُ عَلَيَّ مِنْكُمْ، وَسَيُؤْخَذُ نَاسٌ دُونِي، فَأَقُولُ: يَا رَبِّ مِنِّي وَمِنْ أُمَّتِي، فَيُقَالُ: هَلْ شَعَرْتَ مَا عَمِلُوا بَعْدَكَ، وَاللَّهِ مَا بَرِحُوا يَرْجِعُونَ عَلَى أَعْقَابِهِمْ».

The Prophet (may Allah's peace and blessings be upon him) points out that he will be at his Cistern on the Day of Judgment to see those among his Ummah who will come to it. Some people will be held back close to the Prophet (may Allah's peace and blessings be upon him), who will say: My Lord, they belong to me and my Ummah. It will be said: Do you know what they did after you left them? By Allah, they quickly turned back upon their heels and abandoned their religion. So, they do not belong to you or to your Ummah.

• The Hadīth shows the Prophet's mercy toward his Ummah and his care for them.
• It points out the danger of departing from the Prophet's course.
• It urges us to hold onto the Sunnah of the Prophet (may Allah's peace and blessings be upon him).

صحيح البخاري (8/ 121) (6593)، صحيح مسلم (4/ 1793) (2292)، عمدة القاري (23/144)، البحر المحيط الثجاج (37/322).