sees you, and count yourself among the dead. Beware the supplication of the oppressed, for it is answered. Whoever is able to attend the two prayers—the night prayer and the dawn prayer—even if he must crawl, should do so.”

It was narrated by al-Tabarani in al-Kabir and by Ibn ʿAsakir in Tarikh Dimashq (19/153/2), from a man of al-Nakhaʿ who said: “I heard Abu al-Darda, when death approached him, say: ‘Shall I relate to you a hadith that I heard from the Messenger of Allah, may Allah bless him and grant him peace? I heard the Messenger of Allah, may Allah bless him and grant him peace, say...’” He then mentioned it.

Al-Mundhiri cited it in precisely this sequence and wording in al-Targhib (1/154 and 4/133), as did al-Haythami in al-Majmaʿ (2/40). Al-Suyuti also cited it in al-Jamiʿ al-Saghir, making some additions and omissions, while likewise attributing it to al-Tabarani in al-Kabir; and he marked it as good.

Ibn al-Mundhiri said: “Al-Tabarani narrated it in al-Kabir and named the unnamed man Jabir, but I do not recall his status.” Al-Haythami said: “Al-Tabarani narrated it in al-Kabir. I have found no biographical mention of the man from al-Nakhaʿ, whom he named Jabir.” He seems thereby to be contesting al-Mundhiri’s statement cited above. And Allah knows best.

However, the hadith has a corroborating report that strengthens it and raises it to the level of good. Its wording is: “Worship Allah as though you see Him; for if you do not see Him, He sees you. Count yourself among the dead, and beware the supplication of the oppressed, for it is answered.” Abu Nuʿaym transmitted it (8/202–203) through a route from ʿAbd al-ʿAziz ibn Abi Ridad, from Abu Saʿid, from Zayd ibn Arqam, attributed to the Prophet, may Allah bless him and grant him peace.

I have not identified this Abu Saʿid. Abu Nuʿaym said immediately after the hadith: “Abu Ismaʿil al-Ayli alone narrated it.” Yet there is no transmitter in the chain bearing that designation; rather, it contains Abu Saʿid, as you can see. Perhaps one of the two patronymics has been corrupted by some copyists, for the manuscript contains a great many such corruptions. In any case, whether he was Abu Saʿid or Abu Ismaʿil, I have found no one who mentions him. As for al-Suyuti, he marked it as good, perhaps because of its corroborating reports, including the one just cited and the following: