Benefits of the Hadith: (Whoever says when he hears the call to prayer: O Allah, Lord of this perfect call...)

The Shaykh : This hadith contains several benefits, among which is the prescription of this supplication upon hearing the mu'adhdhin. The apparent meaning of the hadith is that for any mu'adhdhin who calls to prayer in a prescribed manner, this supplication is to be said after him. Consequently, the first adhan of Friday, which 'Umar ibn al-Khattab established as a sunnah, is to be followed, and this supplication is to be made after it, because it is a prescribed adhan. Some people sought to be clever, but they were clever in the wrong direction. They said that the first adhan on Friday is not prescribed. Some of them even went so far, may Allah protect us, as to say that it is a religious innovation. Glory be to Allah that someone would dare to call an adhan established by one of the Rightly Guided Caliphs, which the Companions (may Allah be pleased with them) approved of and did not object to, a religious innovation. Is it not the case that what the Rightly Guided Caliphs established is part of what we are commanded to follow? The Prophet (peace and blessings be upon him) said: And are we not far behind the Companions, who are above us by degrees? Did they object to 'Umar? No, they did not object to him. If it had been something objectionable, they would have objected to him, just as they objected to him regarding completing the prayer in Mina. The Companions were not deterred from Allah by the blame of any blamer. Therefore, the first adhan on Friday is a prescribed adhan by the indication of the Prophet (peace and blessings be upon him), by the sunnah of the Rightly Guided Caliph 'Umar (may Allah be pleased with him), and by the consensus of the Companions, as far as we know. Therefore, following it is a prescribed sunnah, and making this supplication after it is also prescribed. Another benefit of this hadith is that one who did not hear the call to prayer does not say it. For example, if a person wakes up after the mu'adhdhins have finished their adhan and makes this supplication, we say that it is not prescribed. Why? Answer collectively: because he did not hear the call to prayer, and the Prophet (peace and blessings be upon him) conditioned this upon the one who hears the call to prayer. Another benefit of this hadith is that it is recommended for a person to begin his supplication with a phrase like: This is common in supplication, though not in the Qur'an or the Sunnah. Another benefit of this hadith is that the adhan is among the perfect calls, as he said: Another benefit of this hadith is the honor of the adhan, where the Prophet (peace and blessings be upon him) attributed lordship to it, saying: Another benefit of this hadith is the praise of the prayer as a prayer that is upright and straight, as he said: Another benefit of this hadith is that adding "our master" to "our master Muhammad" is an innovation, because the Prophet (peace and blessings be upon him and his family) did not teach his ummah this. If the one who adds it says, "Do you not believe that the Messenger of Allah is our master?" the answer is: Yes, and part of his lordship over us is that we do not add to what he taught us, because if we add to what he taught us, we place ourselves as knowing better than him regarding the Shari'ah of Allah and having better judgment. What truly makes the Messenger (peace and blessings be upon him) a master is that one does not precede him or innovate in his religion what is not from it, but rather one honors and respects him. Another benefit of this hadith is the permissibility of mentioning the name of the Messenger (peace and blessings be upon him) by his name when reporting news, but not when supplicating to him or calling out to him. When you supplicate to the Messenger (peace and blessings be upon him) during his lifetime, say: O Messenger of Allah, O Prophet of Allah, and do not say: O Muhammad, based on the saying of Allah the Exalted: according to one of the interpretations of this verse. Another benefit of this hadith is the virtue of the Messenger (peace and blessings be upon him), where Allah made the wasilah (means of nearness) for him, and this is a virtue in addition to what I mentioned to you, that the wasilah is a rank in Paradise that should not be for anyone except a servant of Allah. He said: Another benefit of this hadith is belief in the resurrection, as he said:
Another benefit of this hadith is the virtue of the Messenger (peace and blessings be upon him), where we were commanded to supplicate to Allah the Exalted with this supplication, which must be answered, because if it were not answered, the command of the Prophet (peace and blessings be upon him) for us to do so would be what? It would be futile nonsense. Another benefit of this hadith is seeking nearness to Allah, Blessed and Exalted is He, through His attributes, as he said: There is no doubt that this attribute is a means for the acceptance of the supplication, for people even among themselves say: So-and-so, give me such and such, because you promised me, in order to confirm the granting of the request. Another benefit of this hadith is affirming the intercession of the Messenger (peace and blessings be upon him), as he said: Allah is the Greatest, Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. The intercession of the Prophet (peace and blessings be upon him and his family) on the Day of Resurrection is of two types: general and specific. The general intercession for all creation is that the Prophet (peace and blessings be upon him) intercedes for the people of the standing place so that judgment is passed between them. This is general, but it is specific to the Prophet (peace and blessings be upon him) in the sense that no one precedes him to it except the Prophet (peace and blessings be upon him), and it is not a condition in this intercession, i.e., in this intercession, that Allah be pleased with the one for whom intercession is sought. Why? Because among those included in it are the enemies of Allah, the polytheists and disbelievers, who enter into this intercession. The second type is the specific intercession for the believers, not for everyone, but for the disobedient believers who have earned entry into the Fire without eternal abode in it. For these, the prophets, the truthful ones, the martyrs, the angels, and the righteous intercede so that those who have earned the Fire do not enter it, and for those who have entered it, that they be brought out of it. This type of intercession is denied by the Wa'idiyyah from the Mu'tazilah and the Khawarij, because the Mu'tazilah and the Khawarij hold that there is no intercession for a sinner who has committed a major sin, because the Mu'tazilah and the Khawarij each say that the doer of a major sin is what? He is eternally in the Fire, and one who is eternally in the Fire has no intercession. But the people of truth say that this is established, and the hadiths regarding it have reached the level of mutawatir (mass transmission) from the Messenger of Allah (peace and blessings be upon him and his family). Another benefit of this hadith is this great reward for the one who says this supplication: that the intercession of the Prophet (peace and blessings be upon him) is made lawful for him, i.e., the specific intercession, not the general one for all creation? The specific one. Good. Are there points of discussion in the hadith that we should mention now and not postpone? Good. If someone asks: How did the Messenger of Allah command us, or how did the Messenger of Allah (peace and blessings be upon him) encourage us to make this supplication, when it has already been granted to him? And how did he encourage us to send blessings upon him, when it has already been granted to him? And Allah the Exalted said: And how did he encourage and command us to send blessings upon him, while he commands us to supplicate for him, and asking others to supplicate for a person is not recommended? How many questions is this? Three questions. The first: How did he command us or encourage us to supplicate with this, when it has already been granted to him? The answer to that is: It may be that the supplication of the ummah is among the causes of its attainment, because causes can be one, two, three, or ten; this may be among the causes. Second: The Messenger of Allah (peace and blessings be upon him) commanded us or encouraged us to do this in order for us to remember the right of the Messenger (peace and blessings be upon him) upon us, which is that we supplicate for him at every adhan, at least five times a day. The second issue is what? Yes, we were commanded and encouraged to send blessings upon him (peace and blessings be upon him), even though Allah informed us that He sends blessings upon him? Yes, He sends blessings upon him, He sends blessings upon him. The answer is: He commanded us to do so for our benefit. Whoever sends blessings upon him once, Allah sends blessings upon him ten times. So the benefit is for whom? For us. But he commanded us to do so, and it is for the Messenger (peace and blessings be upon him), in order to remember him (peace and blessings be upon him) and not let him be far from our hearts, as we mentioned a moment ago. And it can also be said regarding the third issue, which you have, my brothers: Yes, how does he ask us to supplicate for him? We say: He did not ask us to supplicate for him for his own benefit, because he knows, (peace and blessings be upon him), and is aware that it is granted to him, but for our benefit, for our benefit, because one sending of blessings is ten sendings of blessings, five minutes.