The first thing a servant is held accountable for among the rights of Allah is prayer; the first thing he is held accountable for is prayer. If he has done it well, he has succeeded and prospered.

The Shaykh : The first thing a servant is held accountable for among the rights of Allah is prayer; the first thing he is held accountable for is prayer. If he has done it well, he has succeeded and prospered. If he has neglected it, he is even more negligent of what is besides it, because whoever neglects prayer has no one to enjoin good for him and no one to forbid evil for him, as Allah the Exalted said: .
As for what is between the servants, the first thing for which judgment is passed between them is in blood: killing is the first thing, then wealth and honor. Killing is sometimes with right and sometimes without right, and the intended meaning here is killing without right. This is the first thing for which judgment is passed between people on the Day of Resurrection.
In this hadith is the affirmation of judgment on the Day of Resurrection, that it is a reality, and that it is necessary that every wronged person be given his right.
But here is a question that arises: A person comes to someone who has wronged him by backbiting, false accusation, or the like, and then asks him for forgiveness after he has repented to Allah and regretted it. He says to the one with the right: "Forgive me, I am a sinner, and now I am seeking forgiveness from Allah and repenting to Him. Forgive me and accept my apology." But the one with the right does not accept; he says: "No, I do not forgive you. I want my right on the Day of Resurrection." Here we say: If Allah knows from the servant the sincerity of the repentance, then Allah the Exalted takes upon Himself the right of this human being who refused to forgive him.
And likewise with wealth: If a person had a dispute with you and you denied his money, and you owed him money but you denied it, and then you repented to Allah and acknowledged it, and you went to him and said: "So-and-so, I denied your right at first, but now I am repentant to Allah and regretful. Take your money." He says: "Absolutely not, I will not take it. I will meet you on the Day of Resurrection and not take it." Here we say: If Allah knows from your intention that you are sincere in the repentance, then Allah takes upon Himself the sin, meaning He satisfies your companion. But you must give charity with this money on his behalf, so that your conscience is cleared of it. For example, if his right was one hundred riyals, and you came to him after regretting and seeking forgiveness and said: "Take these, your money, one hundred riyals," and he said: "No, I want it from your good deeds on the Day of Resurrection" and refused, then at that time we say: If Allah knows from your intention that you are sincere, then you do not sin and the sin is removed from you, but you give this one hundred as charity to its owner to be rid of it.
As for the second hadith: It is the hadith of Aisha (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) informed about the beginning of creation. He mentioned (peace and blessings be upon him) that the angels were created from light: and therefore they are all good, they do not disobey Allah, they do not be arrogant in His worship, and they do not lag behind, : so the angels were created from light.
As for the devils, the jinn, he said that they were created from fire. In this is evidence that the jinn are the offspring of the greatest devil who refused to prostrate to Adam and said: . So the jinn are all created from fire, and therefore they have recklessness, mischief, and aggression against everyone they are able to aggress upon. But read the Verse of the Throne at night: .
: meaning created from clay, from dust, from molded clay like pottery, because the dust became clay, then became pottery, and Adam (peace and blessings be upon him) was created from it. For this reason, Allah the Exalted said: .
And her second hadith (may Allah be pleased with her), she said: : meaning that he characterizes himself with the morals of the Qur'an. Whatever the Qur'an ordered, he did it, and whatever the Qur'an forbade, he avoided it, whether that was in the worship of Allah or in the dealings with the servants of Allah. So the character of the Prophet (peace and blessings be upon him) was the Qur'an.
In this is an indication from the Mother of the Believers, Aisha (may Allah be pleased with her), that if we want to characterize ourselves with the morals of the Messenger (peace and blessings be upon him), we must characterize ourselves with the Qur'an, because this is the character of the Messenger (peace and blessings be upon him). Yes.
Her third hadith (may Allah be pleased with her): The Prophet (peace and blessings be upon him) said: : So the Prophet (peace and blessings be upon him) informed that if a person loves to meet Allah, Allah loves to meet him. This is because the believer believes in what Allah has prepared for the believers in Paradise, the great reward, and the vast, wide giving, so he loves that, and the world becomes easy for him, and he does not care about it, because he will move to something better than it. So at that time he loves to meet Allah, especially at death when he is informed of pleasure and mercy, he loves to meet Allah Mighty and Majestic and looks forward to it, so Allah loves to meet him.
As for the disbeliever, refuge with Allah, when he is informed of the punishment of Allah and His anger, he hates to meet Allah, so Allah hates to meet him. For this reason, it came in the hadith of the dying person: that the soul of the disbeliever, when it is informed of anger and wrath, scatters in his body and refuses to come out. For this reason, the soul, the spirit of the disbeliever, is pulled from his body as a hair is pulled from a wet skewer: meaning that he is forced to have his spirit come out, and that is because he is informed, refuge with Allah, of evil. For this reason, Allah the Exalted said: : so they are stingy in it, refuge with Allah, stingy with their souls, they do not want them to come out. But the angels say: "Bring out your souls." When it is informed, it scatters in the body, so the angels pull it out as a skewer is pulled from wet wool, refuge with Allah, until it comes out.
The important thing is that the believer loves to meet Allah, because he loves Allah Mighty and Majestic, he loves His reward, he loves His Paradise, he loves the bliss, so he loves to meet Allah, especially at death, so Allah loves to meet him. O Allah, make us among those who love to meet You, O Lord of the worlds, and make our ending good, for You are capable of all things.