Abu Dawud

529. Commentary:
➊ By "the complete call" (دعوت تامہ), what is meant is the call to monotheism (tawhid) and messengership (risalah) «صلوة القائمة». "The established prayer" (قائم رہنے والی نماز) means that no nation has ever been devoid of it, nor has any divine law (shari'ah) abrogated it. And it will remain as long as the heavens and the earth endure «وسيله». "Al-Wasilah" is the name of a station in Paradise «مقام محمود». What is meant by it is that place where the Messenger of Allah (sallallahu alayhi wa sallam) will prostrate for the creatures in the Plain of Gathering (Mahshar) to intercede for them. And this prostration will be prolonged for seven days and nights. The Prophet (sallallahu alayhi wa sallam) says that in this prostration, I will praise and glorify Allah with such praises as Allah will inspire me with at that time. Then I will be commanded: "Raise your head, intercede, your intercession will be accepted." [صحيح بخاري۔ التوحيد، حديث 7440]
«فضيلة» means the highest rank above all creation.

➋ Becoming deserving of the intercession (shafa'ah) of the Messenger of Allah (sallallahu alayhi wa sallam) is a matter of great honor; therefore, every Muslim should be eager for it. This is not possible merely through wishes and hopes; rather, affirmation by word and action is necessary for it.

Supplications After the Adhan
➊ One should send blessings (salat) upon the Prophet sallallahu alayhi wa sallam, as it is narrated from Abdullah ibn Amr radi Allahu anhuma that the Prophet sallallahu alayhi wa sallam said: "When you hear the mu’adhdhin, say as he says." «ثم صلوا علي» "Then send blessings upon me."
[مسلم 374، أيضا، أبو داود 523، ترمذي 3614، نسائي 25/2، أحمد 168/2، أبو عوانة 337/1، شرح معاني الآثار 85/1، بيهقي 309/1]

➋ It is narrated from Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: "Whoever recites this supplication after hearing the adhan will be deserving of my intercession on the Day of Resurrection." «اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيْلَةَ وَالْفَضِيلَةَ وَابْعَثُهُ مَقَامًا مَّحْمُودًا الَّذِى وَعَدَتْهُ"».
[بخارى 614، كتاب الاذان: باب الدعاء عند النداء، أبو داود 529، ترمذي 211، نسائي 26/2، ابن ماجة 722، أحمد 354/3، بيهقي 410/1، شرح السنة 73/2]

It should be noted that the addition of these words in this supplication «والدرجة الرفيعة"» and «و ارزقنا شفاعته يوم القيامة» and «إنك لا تخلف الميعاد» is not established from any authentic hadith.
[تلخيص الحبير 210/1، المقاصد الحسنة ص/ 212، إرواء الغليل 261/1، المصنوع فى معرفة الحديث الموضوع 132، فتح البارى 94/1، القول المبين فى أخطاء المصلين ص/183]

Hadith Commentary:
The translation of the supplication is as follows:
O my Allah, Lord of this complete call and Lord of the established prayer, grant Muhammad (sallallahu alayhi wa sallam) the means (wasilah) on the Day of Resurrection and establish him at the highest rank and the praised station (maqam mahmud) which You have promised him.

Some people have added certain words to this supplication from themselves; this method is not correct.
To add to the words that have been transmitted in the hadith is sinful.

The adhan is called the complete call; its meaning is that through it, people are called towards prayer and towards success.

By success is meant success in both religion and worldly life, and this is certainly present within the prayer, for by performing it in congregation, mutual love and unity are fostered, and this is the very first foundation for the progress of any nation.

By "da‘wah tammah" (the complete call) is meant the call to tawhid (monotheism), that is, the pure word (kalimah tayyibah).

Hadith Commentary:
(1)
Imam Bukhari rahimahullah, in light of the wording of the hadith, did not specify the exact time for the supplication of the adhan in the chapter heading. It is possible that, according to him, it is permissible to recite it at any time during the adhan. Imam Tahawi rahimahullah, based on the apparent meaning of this hadith, has taken the position that responding to the adhan is not necessary; if someone recites the mentioned supplication, that is sufficient. However, in other narrations, the response to the adhan is given in the imperative form, which generally indicates obligation. According to us, the mentioned supplication should be recited after the completion of the adhan, and before it, sending blessings (salat) upon the Prophet is emphasized. Thus, it is narrated from Abdullah bin Amr bin al-As radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
“When the muezzin calls the adhan, you should say as he says, then send blessings upon me, and after that, supplicate for ‘al-wasilah’ for me.”
(Sahih Muslim, Kitab al-Salat, Hadith: 849(384))

(2)
It should be clear that regarding al-wasilah, the Messenger of Allah sallallahu alayhi wa sallam himself said:
“It is the name of a rank in Paradise which is befitting for only one of Allah’s servants, and I hope that I am that servant. Whoever supplicates to Allah for al-wasilah for me, my intercession becomes obligatory for him.”
(Sahih Muslim, Kitab al-Salat, Hadith: 849(384))

Sa’d bin Abi Waqqas radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said:
“Whoever, upon hearing the muezzin, recites the following supplication, his sins will be forgiven:
(Ashhadu an la ilaha illa Allah wahdahu la sharika lahu wa anna Muhammadan abduhu wa rasuluhu, radiytu billahi rabban wa bi Muhammadin rasulan wa bil-islami dinan)
I bear witness that there is no deity worthy of worship except Allah, alone, without partner. Indeed, Muhammad sallallahu alayhi wa sallam is His servant and His messenger. I am pleased with Allah as Lord, with Muhammad sallallahu alayhi wa sallam as Messenger, and with Islam as religion.”
(Sahih Muslim, Kitab al-Salat, Hadith: 851(386))

The order of the supplications related to the adhan should be as follows: first, send blessings (salat) upon the Prophet, then make the supplication, and finally recite the aforementioned words.

(3)
In the supplication of the adhan, the phrases (al-darajah al-rafi’ah) and (warzukna shafa’atahu yawma al-qiyamah) are not established from any authentic hadith. However, the addition (innaka la tukhlifu al-mi’ad) is found in some narrations. (Al-Sunan al-Kubra lil-Bayhaqi: 1/110) But the hadith scholars have also considered this addition to be irregular (shadh), because in all the chains narrated from the hadith narrator Ali bin Ayyash in the hadith collections, these words are not found in any of them. (Irwa’ al-Ghalil: 1/261)

Benefits:

➊ This supplication should be recited after the adhan is completed, because in Sahih Muslim, the hadith of Abdullah bin Amr bin al-As radi Allahu anhuma is in these words: «إِذَا سَمِعْتُمُ الْمُؤَذِّنَ فَقُوْلُوْا مِثْلَ مَا يَقُوْلُ، ثُمَّ صَلُّوْا عَلَيَّ .... ثُمَّ سَلُوا اللَّهَ لِيَ الْوَسِيلَةَ» [مسلم، الصلاة، باب استحباب القول مثل قول المؤذن .....: 384] “When you hear the mu’adhdhin, say as he says, then send blessings upon me... then ask Allah the Exalted for wasilah for me.”

➋ «اللهم» was originally “Ya Allah”; the “Ya” was omitted and a shaddah was placed on the final meem, thus “Ya” and a shaddah on meem do not come together.

➌ By «الدَّعْوَةِ التَّامَّةِ» (the perfect call) is meant the declaration of Allah’s greatness, His oneness (tawhid), and the testimony and call to the messengership of Muhammad sallallahu alayhi wa sallam, because there is no deficiency in Allah’s oneness or the messengership of the Prophet sallallahu alayhi wa sallam, nor will there ever be any decline in them. Whereas worship of anyone besides Allah is nothing but deficiency, and considering anyone other than Muhammad sallallahu alayhi wa sallam as a prophet, or regarding anyone’s every statement as obligatory to follow without him, is nothing but deficiency, and all of this is false and destined to perish.

➍ By «وَالصَّلَاةِ الْقَائِمَةِ» is meant «حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الْفَلَاحِ», that is, the call to that prayer which will remain until the Day of Resurrection, in which there will be no change or alteration, nor will it ever be abrogated.

➎ «آتِ» «أَتى يَأْتى إِثْيَانًا», to come, and «آتى يُؤْتِي إِيْتَاء», to give. “Aati” is an imperative verb: give, grant. In the language, «الْوَسِيْلَةُ» means: nearness, a means of drawing near. The definite article “al” specifies it. In the hadith, its explanation comes from the Messenger of Allah sallallahu alayhi wa sallam:

«ثُمَّ سَلُوا اللَّهَ لِي الْوَسِيلَةَ، فَإِنَّهَا مَنْزِلَةٌ فِي الْجَنَّةِ، لَا تَنْبَغِي إِلَّا لِعَبْدِ مِنْ عِبَادِ اللهِ، وَأَرْجُوْ أَنْ أَكُونَ أَنَا هُوَ» [مسلم، الصلاة، باب استحباب القول مثل قول المؤذن .....: 384] That is, wasilah is a rank in Paradise which is fitting for only one servant of Allah’s servants, and I hope that I am that one.

«الفَضِيلَةُ» is such a rank that is superior to all other ranks; by it is meant the same rank of wasilah, and it is possible that it refers to another rank besides it. «مَقَامًا مَحْمُودًا» is such a station that everyone will praise the one who attains it; this is an allusion to the verse of the Noble Qur’an: «عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا» [بني إسرائيل: 79] “It is near that your Lord will raise you to a praised station.” Although the word «عسي» appears in it, which means “hope” or “it is near,” but when this word comes in the statement of Allah the Exalted, it is in the sense of certainty, because it is impossible that the King of kings would give hope and not fulfill it. Therefore, it is called the promise of Allah the Exalted. Thus, in this supplication, the request is made to grant the Prophet sallallahu alayhi wa sallam the praised station, in which Allah’s promise is also presented as a means.

➏ Most scholars take the praised station (maqam mahmud) to mean the station of the greatest intercession (shafa‘ah kubra). Hafiz Ibn Hajar rahimahullah has written that “It has also been said that by it is meant seating the Prophet sallallahu alayhi wa sallam on the Throne (‘arsh), and it has also been said that it means seating him on the Chair (kursi), and both of these statements have been narrated from a group. If we suppose them to be correct, then they do not contradict the first opinion, because it is possible that seating on the Throne or Chair is a sign of permission for the greatest intercession.” [فتح الباري] Although Hafiz rahimahullah, by saying “if we suppose them to be correct,” has indicated their baselessness, he has not explicitly negated them, even though if he had any evidence for the Prophet sallallahu alayhi wa sallam being seated on the Throne or Chair at the time of Mi‘raj or on the Day of Resurrection, he would certainly have presented it. The reality is that this is not established anywhere from the Qur’an or hadith; rather, a verse of the Qur’an negates anyone besides Allah ascending the Throne. Allah the Exalted has said: «قُلْ لَوْ كَانَ مَعَةَ الِهَةٌ كَمَا يَقُولُونَ إِذَ الاَبْتَغُوا إِلى ذِي الْعَرْشِ سَبِيلا42 سُبْحَنَهُ وَتَعَالَى عَمَّا يَقُولُونَ عُلُوا كَبِيرًا» [بني إسرائيل: 42، 43] “Say: If there were other gods with Him, as they say, then they would have sought a way to the Owner of the Throne. Glorified and Exalted is He above what they say, greatly exalted.”

➐ Common people, after «وَالْفَضِيلَةَ» in this supplication, recite «وَالدَّرَجَةَ الرَّفِيعَةَ», and at its end, «وَارْزُقْنَا شَفَاعَتَهُ»; these words are not established from any hadith. However, in [سنن كبريٰ بيهقي 603/1، ح: 1933], at the end of this supplication, these words appear: «إِنَّكَ لَا تُخْلِفُ الْمِيْعَادَ» “Indeed, You do not break Your promise.”

➑ If someone asks: Allah the Exalted has promised to grant the Prophet sallallahu alayhi wa sallam the praised station, so He will certainly grant him that station; then why have we been taught to supplicate for that station for him? The answer is that this is just like Allah the Exalted and His angels send blessings upon the Prophet sallallahu alayhi wa sallam, yet we have been commanded to send blessings and peace upon him, because the benefit is for us. As in Sahih Muslim, in the hadith narrated from Abdullah bin Amr bin al-As radi Allahu anhuma, the Messenger of Allah sallallahu alayhi wa sallam said: «إِذَا سَمِعْتُمُ الْمُؤَذِّنَ، فَقُوْلُوْا مِثْلَ مَا يَقُوْلُ، ثُمَّ صَلُّوْا عَلَيَّ، فَإِنَّهُ مَنْ صَلَّى عَلَيَّ صَلَاةٌ صَلَّى اللهُ عَلَيْهِ بِهَا عَشْرًا» [مسلم، كتاب الصلاة، باب استحباب القول مثل قول المؤذن لمن سمعه .....: 384] “When you hear the mu’adhdhin, say as he says, then send blessings upon me, for whoever sends blessings upon me once, Allah the Exalted sends blessings upon him ten times in return.”

From this it is known that one should not send blessings and peace with the intention, nor supplicate for wasilah, fadilah, and the praised station for the Prophet sallallahu alayhi wa sallam with the intention, that by our supplication he will attain these blessings and stations. Rather, one should send blessings and peace and make these supplications with the intention that he will certainly attain this station, and by this blessing and supplication, we too may be counted among his lovers and followers, because the Messenger of Allah sallallahu alayhi wa sallam said: «مَا مِنْ عَبْدٍ مُسْلِمٍ يَدْعُو لِأَخِيهِ بِظَهْرِ الْغَيْبِ، إِلَّا قَالَ الْمَلَكُ: وَلَكَ بِمِثْلِ» [مسلم: 2732 - أبو داود: 1534] “Whenever a Muslim servant supplicates for his brother in his absence, the angel says: And for you the same.” So it is possible that we too may receive a share of Allah’s blessings and peace and of the stations of Paradise.

➒ «حَلَّتْ لَهُ شَفَاعَتِيْ:» The meaning “my intercession will become lawful for him” is not correct, because even without this supplication it is not unlawful. Therefore, the meaning of «حَلَّتْ» is «اسْتَحَقَّتْ», or «وَجَبَتْ», or «نَزَلَتْ عَلَيْهِ», because «حَلَّ يَحُلُّ» (with dammah) means «إِذَا نَزَلَ عَلَيْهِ». «لام» means «علي». This is supported by the narration of [ابو داؤد 523 اور ترمذي 3614] from «حَلَّتْ عَلَيْهِ». In [طحاوي 145/1], in the hadith of Ibn Mas‘ud radi Allahu anhu, the words are «وَجَبَتْ لَهُ», so the translation is “it will become obligatory.”

Commentary:
1:
By "this perfect call" is meant the call to tawhid (monotheism). Because of its completeness, it has been described with the word "tammah" (perfect).

2:
Wasilah is a station in Paradise.

3:
Fadilah refers to that rank which is superior to all of creation.

4:
This is the station where the Messenger of Allah (sallallahu alayhi wa sallam) will prostrate before Allah, and Allah will inspire him with words of praise and glorification appropriate to that occasion.

681. Commentary:

➊ By "complete call" is meant the adhan (call to prayer), because it contains all the fundamental principles of religion to which Islam invites. Since the command for this adhan has been given by Allah, He is referred to as the Lord of this complete call.

➋ By "the established prayer" (الصَّلَاةِ الْقَائِمَةِ) is meant the prayer which is about to be established in congregation.

➌ The explanation of "al-Wasilah" (الْوَسِيلَة) has already passed in Hadith 679: it is a station in Paradise that will be granted to only one person, and that person will be the Messenger of Allah (sallallahu alayhi wa sallam). As for "al-Fadilah" (الفضیلة), according to some people it is also a station, but there is no hadith that supports this meaning. Therefore, what is meant is the virtue which the Prophet (sallallahu alayhi wa sallam) will have over all people, nations, and prophets (alayhim as-salam), both outside Paradise and within it. And the "Maqam Mahmood" (Praiseworthy Station) will be granted to you on the Day of Resurrection, when the communities of all the prophets will come to you and request the Great Intercession (Shafa‘ah Kubra) from you. You will draw extremely close to your Lord, the Mighty and Majestic, and fall into prostration, and you will praise your Lord with unique praises, while all creation will be praising you. Allah, the Exalted, will lovingly raise you from prostration and accept your intercession. The reason it is called "Maqam Mahmood" is that you will attain this station through praise (hamd): you will praise your Lord, and all people will be praising you. The promise of this station is in the Noble Qur’an: «عَسَى أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا» [بني اسرائیل79 : 17]

"It is hoped that your Lord will raise you to a Praiseworthy Station soon."

➌ In the narration of Sunan al-Bayhaqi, at the end of this supplication, the words «إنك لا تخلفُ الميعادَ» "Indeed, You do not break Your promise" are also found, but this is rare (shaadh) and not a valid proof. Furthermore, some people add «والدرجةَ الرفيعةَ», but these words are not found in the books of hadith and are baseless, so the prescribed (masnun) words are sufficient and complete. For further details, see: [إرواء الغليل : 261/1 ، والقول المقبول فى شرح و تعليق صلاة الرسول ، ص302 اور اسي كتاب كا ابتدائيه]

Commentary:

➊
There will be intercession (shafa‘ah) on the Day of Resurrection.
First, the Prophets (alayhimussalam) will intercede, and after them, believers will be granted permission to intercede, each according to their rank.

➋
Only that person will intercede who is granted permission by Allah, and even that intercession will be limited to a certain number of individuals. A memorizer of the Qur’an (hafiz) who acts upon its teachings will intercede.
Martyrs (shuhada) will also intercede.
The Messenger of Allah (sallallahu alayhi wa sallam) informed that the intercession of a martyr will be accepted for seventy individuals from among his relatives and close ones.
See:
(Jami‘ at-Tirmidhi, Fada’il al-Jihad, Chapter: Regarding the Martyr, Hadith: 1663)

➌
Wasilah is the name of the highest and most exalted rank in Paradise, and it is exclusive to the most virtuous human being, that is, Muhammad (sallallahu alayhi wa sallam). (Sahih Muslim, Kitab as-Salat, Chapter: The Response to the Words of the Mu’adhdhin for One Who Hears Him... etc., Hadith: 384)

➍
The Maqam Mahmood refers to that station of the Greatest Intercession (Shafa‘ah Kubra) which is reserved solely for the Seal of the Prophets, Muhammad (sallallahu alayhi wa sallam).
At that moment, all the first and last (i.e., all of creation) will praise the Messenger of Allah (sallallahu alayhi wa sallam).

➎
The prescribed (masnun) supplication is only that which is mentioned in the hadith.
Some people add to the prescribed supplications from themselves or compose their own supplications for various occasions.
One should avoid such self-invented supplications and additions.

Lexical Explanation:
«النِّدَاءَ» Adhan (call to prayer).
«رَبَّ» Is in the accusative case due to being a substitute for the one being called (munada), or it is another independent one being called and is being annexed (mudaf) to the statement of «هَذِهِ الدَّعْوَةِ التَّامَّةِ». «الدَّعْوَةِ التَّامَّةِ» By this invitation is meant the invitation to tawhid (monotheism). Because of its completeness, it has been expressed with the word «تَامَّة», since the invitation to tawhid alone deserves perfection and completeness; everything else is subject to deficiency and corruption.
«وَالصَّلَاةِ الْقَائِمَةِ» The prayer that will remain until the Day of Resurrection.
«اَلْوَسِيلَةَ» Its explanation has been given by the Prophet sallallahu alayhi wa sallam himself with his blessed tongue, that it is a station in Paradise which will be granted to one servant of Allah, and I hope that I will be that servant. [صحيح مسلم، الصلاة، باب استحاب القول مثل قول المؤذن لمن۔۔۔ حديث : 384]
«وَالْفَضِيلَةَ» This refers to the rank that is superior to all creation.
«وَابْعَثْهُ» May He cause you to reach there, send you there.
«مَقَامًا مَحْمُودًا» This is the station where the Prophet sallallahu alayhi wa sallam will prostrate before the Lord of the worlds on the Day of Resurrection, and Allah Ta'ala will inspire him with words of praise and glorification which he did not know before that moment, and due to this supplication and request, he will be granted permission for the greatest intercession (shafa‘at kubra). [صحيح البخاري، التوحيد، باب قول الله تعالىٰ : «وُجُوْهٌ يَّوْمَئِذٍ نَّاضِرَةٌ إِلَىٰ رَبِّهَا نَاظِرَةٌ»، حديث : 7440]
«حُلَّتْ» It will become obligatory. He will be deemed deserving of my intercession.
«الَّذِي وَعَدْتَهُ» The promise of which has been made in Surah Bani Isra'il of the Noble Qur'an [آيت : 79].

Benefits and Issues:
➊ This hadith proves that reciting this supplication after hearing the adhan is Sunnah, and its virtue is also very great. What greater honor and merit can there be than that the one who recites it will certainly receive the intercession of the Prophet sallallahu alayhi wa sallam on the Day of Resurrection? Whoever is recommended by the Prophet sallallahu alayhi wa sallam will ultimately enter Paradise.
➋ The mention of the "Maqam Mahmood" (Praiseworthy Station) is in the Noble Qur'an in Surah al-Isra, verse (79) «عَسيٰ اَنْ يَّبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُوْدًا», meaning: "It is hoped that your Lord will cause you to reach the Praiseworthy Station."