encircled by pulpits of gold studded with rubies and emeralds. Upon them sit the martyrs and the ever-truthful, while the rest of the people take their places behind them (1) upon those dunes. Then Allah—Mighty and Majestic—says to them: “I am your Lord; (2) I have fulfilled My promise to you. Ask of Me and I shall grant you.” They reply, “Our Lord, we ask for Your good pleasure.” He says, “I am already pleased with you, and you shall have from Me whatever you desire—and with Me there is even more.” For this reason they cherish Friday, because of the bounty their Lord bestows upon them on that day (3); it is the day on which your Lord (4) rose over the Throne, the day on which Adam was created, and the day on which the Hour will be established.” (5)
As for the reports transmitted by al-Thawri, al-Layth ibn Saʿd, Ibn Jurayj, and al-Awzaʿi
Note: Some copies read al-nabiyyayn wa al-ṣiddiqayn (the two Prophets and the two Truthful Ones).
(1) The original reads “wa yajlisu min wara’ihim” (he sits behind them), whereas in manuscripts S and T the hamza is omitted: “wa yajlisu min wara’ihim.” This reading is confirmed in al-Umm and al-Musnad.
(2) In al-Musnad an additional particle “wa qadd” (and indeed) appears.
(3) Both al-Umm and al-Musnad include the word “al-khayr” (the good/best).
(4) Al-Umm reads “fīhi rabbuka tabārak ismuhu…” (“In it your Lord—blessed be His name—…”), while al-Musnad has “fīhi rabbukum” (“In it your Lord”).
(5) This hadith in the present wording is recorded by al-Shāfi‘ī in al-Umm and in al-Musnad (see above). It also appears with variant wording from Anas b. Mālik in Ibn Abī Shaybah’s al-Muṣannaf (vol. 2, pp. 150–151); in Ibn Jarīr al-Ṭabarī’s Tafsīr (vol. 26, p. 175); and in al-Ājrī’s ash-Sharī‘ah (pp. 265–266). Al-Haythamī includes it in Majma‘ al-Zawā’id (vol. 10, p. 421), commenting: “It was narrated by al-Bazzār; by al-Ṭabarānī in al-Awsat in similar phrasing; and by Abū Ya‘lā in abridged form. The narrators of Abū Ya‘lā are those of the Ṣaḥīḥ; all but one of al-Ṭabarānī’s chain are from the Ṣaḥīḥ narrators, except ‘Abd al-Raḥmān b. Thābit b. Thawbān, whom some scholars authenticated and others weakened; and al-Bazzār’s chain contains discrepancies.” Al-Suyūṭī in ad-Durr al-Manthūr (vol. 7, p. 605) adds that, beyond the above, it was also transmitted by Ibn Abī Dun’yā in Sifat al-Jannah; by Ibn al-Mundhir; by Ibn Murdwayh; by al-Bayhaqī in ar-Ru’yah; and by Abū Naṣr as-Sijzī in al-Ibānah, all from sound chains from Anas b. Mālik.