Explanation of the Book of Prayer-06

The Shaykh : Then the author (may Allah have mercy on him) said: “And from Jabir (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said:

If anyone says when he hears the Adhan: 'O Allah! Lord of this perfect call and of the regular prayer which is going to be established! Kindly give Muhammad (ﷺ) the right of intercession and superiority, and send him (on the Day of Judgement) to the best and highest place in Paradise which You promised him', he will be assured of my intercession on the Day of Judgement.

من قال حين يسمع النداء : اللهم رب هذه الدعوة التامة ، والصلاة القائمة ، آت محمد الوسيلة والفضيلة ، وابعثه مقاما محمودا الذي وعدته ، حلت له شفاعتي يوم القيامة

Bulugh al-Maram 2:67

. The four [Imams] narrated it” His saying (peace and blessings be upon him): means: when he hears the call in its entirety, not when he hears its beginning, as came explained in another hadith that he should say: meaning: when he hears it in its entirety. How often “O Allah” comes in supplication. The grammarians said: its origin is “Ya Allah” (O Allah). Its origin is “Ya Allah,” so the “Ya” was deleted to seek blessing from the precedence of the Greatest Name, Allah, and it was compensated for with the letter “mim” because the “mim” indicates gathering, as if the one calling upon Allah (Mighty and Majestic) has gathered his heart and tongue upon this supplication. That is, no “kaf,” “qaf,” or “fa” came in place of the “mim”; the “mim” came because the “mim” indicates gathering, as is well known. In any case, its meaning is “O Allah.” This is an explanatory apposition or a substitute, and if you wish, you can make it an independent vocative.
O Allah, O Lord of What is this call? It is the adhan, a perfect call because it contains the exaltation of Allah through the takbir, the testimony to Him with tawhid, the testimony to His Prophet with the message, the call to prayer, the call to success, a return to the exaltation once again, then to tawhid once again, and it concludes with that. What call is more complete than this? Or what call is like this call? The call, O people, pray! This is a call, but if you compare it with the adhan, you will find that the adhan is a perfect call. So this call means the adhan. And his saying: What is the aspect of Him (Mighty and Majestic) being the Lord of this call? Because He is the One who legislated it, and because it emanated from a creation of Allah, its Lord. And as we mentioned, it is perfect in every aspect, in its formulas, in its number, and in everything it contains. “The established prayer” means the one that will be established. This is how some scholars mentioned it, and the point of his saying is: is this adhan for a past prayer, or for one after two or three days? No, it is the established prayer that will be established soon. So he used the description indicating the present state because of the nearness of the adhan to the prayer, and the nearness of the iqamah to the prayer, because the iqamah is for the prayer, and so is the adhan. So the adhan is near, and the iqamah is near, but this dhikr is not said for the iqamah, as will become clear, if Allah wills. “The established prayer” means the one that will be established. It is also possible that the meaning of “the established prayer” is the one possessing uprightness and completeness, so that it matches his saying: because “al-qaimah” means the valuable, upright one, containing gardens from the gardens of dhikr, form, and supplication. The prayer! Subhan Allah, there is no worship that contains what the prayer contains: diverse gardens of worship, standing, bowing, prostration, sitting, forms, movements of the hand, and also its words: Qur'an, tasbih, exaltation, and supplication. So it is a garden containing many types of exercises. Yes, of exercises, meaning: exercises of worship. So the word has two meanings. The first meaning is: the one that will be established, because the adhan is for it. The second meaning is: al-qaimah, meaning the one possessing standing, i.e., the upright, complete one, because of what it contains of types of dhikr and types of worship. “Ati” means: give. “Ati” means: come. So “Ati Zayd” means: go to him. But give him. “Ati Muhammad” and this: take it as a rule: the hamza with elongation means giving. and with shortening means coming. “Ata Zayd” means: he came. Yes, “Ati” means: give. This name is a name for the Messenger of Allah (peace and blessings be upon him and his family), and he has multiple names due to the abundance of his good attributes. So he has a name from every attribute. Hassan ibn Thabit (may Allah be pleased with him) said:
"And He carved out for him a part of His name to honor him, *** So the Lord of the Throne is Praiseworthy, and this is Muhammad"
And when the polytheists knew that the word Muhammad means praise and glorification, they called him Mudhammam, and refuge is sought in Allah from that, and the blame is upon them. So Muhammad is a name for the Messenger of Allah (peace and blessings be upon him), Muhammad ibn Abdullah, and he has many names due to the abundance of his praiseworthy attributes. The Messenger (peace and blessings be upon him) explained al-wasilah as a rank in Paradise that should not be for anyone but a servant of Allah. He said: So it is a high rank, the highest rank in Paradise, because he earned it. From whom? The highest of the creation, Muhammad, the Messenger of Allah (peace and blessings be upon him). And his saying: And his saying: Al-fadilah is excellence in his essence. Excellence in his essence, because high status may be for one who does not deserve it in his essence and his excellence. So you ask Allah for al-wasilah, the high rank, and al-fadilah for the Messenger of Allah (peace and blessings be upon him and his family), combining high status and high place and excellence. “Raise him” means on the Day of Resurrection. Meaning: a station for which he is praised, and the praiser was not specified, indicating that everyone praises him, may Allah’s prayers and peace be upon him. And from it, meaning: from the praiseworthy station, is the great intercession to which the resolute messengers do not precede, because the people on the Day of Resurrection, the news of truth, the knowledge of certainty, are gathered in one place, the caller hears them, and the sight reaches them, barefoot, naked, uncircumcised, with no water, no shade, no food, and no clothing, their eyes fixed, and they are afflicted with grief and distress that they cannot bear, until a person forgets his relative. They do not ask each other: Where is my son? Where is my brother? Where is my uncle? Where is my father? They do not ask each other, but the man flees from his brother, his mother, his father, his wife, and his children. For every one of them on that day is a matter that occupies him, men and women. And when Aisha said: The people ask who will save them from this distress, so they are inspired to go to Adam, the father of mankind, and ask him for intercession. He excuses himself, and they go to Noah, who excuses himself, to Ibrahim, who excuses himself, to Musa, who excuses himself. Each of them sees that he did an act that does not befit being an intercessor for it, for the sake of this act. Adam says: he ate from the tree from which he was forbidden. Noah says: he asked for what he had no knowledge of. Ibrahim says: he lied three lies. Musa says: he killed a soul for which he was not commanded to kill it. Isa does not mention anything that prevents him from intercession, but he refers them to Muhammad (peace and blessings be upon him) because he is the noblest of people, and says: Go to Muhammad, the servant to whom Allah forgave what came before of his sin and what came after. So they come to Muhammad (peace and blessings be upon him) and ask him for intercession with the Lord of the Worlds. He intercedes to Allah (Mighty and Majestic), and Allah (the Exalted) responds to their intercession and judges between the servants, relieving them from this standing. So in this standing, who praises him? The first and the last, because he saved the people from a great distress. This is from the praiseworthy station about which Allah (the Exalted) said:
And for this he said: In his saying: If someone asks: Is this a promise? We say: Yes, as some of the Salaf said: “Perhaps from Allah is obligatory” So it is a promise, and the one who taught us this supplication is the Messenger of Allah (peace and blessings be upon him). So we benefit from this that “perhaps” from Allah is a promise. So when we read the saying of Allah (the Exalted): What do we say? Is this a promise or not a promise? A promise, a promise, and it must happen at its end. And this phrase, the hadith scholars differed on it: is it authentic or not? Our Shaykh, Abdul Aziz ibn Baz, authenticated it, and that is sufficient for him in the science of hadith, for I do not know of anyone like him in the Kingdom. Sometimes he authenticated it and sometimes he graded it as good, and in any case, the phrase is exactly in agreement with what came in the supplication of the believers in the Qur'an: And at that time, there is no blame on the one who added it, rather the one who added it is praised.