He sees you. Consider yourself among the dead, and beware of the supplication of the oppressed, for it is answered. Whoever can attend the two prayers, the evening and the morning, even if crawling, let him do so." It was narrated by al-Ṭabarānī in "al-Kabīr" and Ibn ʿAsākir in "Tārīkh Dimashq" (19/153/2) from a man of al-Nakhaʿ who said: I heard Abū al-Dardāʾ when death approached him say: Shall I tell you a ḥadīth I heard from the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam)? I heard the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) say: and he mentioned it. In this context and wording, it was mentioned by al-Mundhirī in "al-Targhīb" (1/154, 4, 133) and al-Haythamī in "al-Majmaʿ" (2/40), and it was mentioned by al-Suyūṭī in "al-Jāmiʿ al-Ṣaghīr" with additions and omissions, attributing it also to al-Ṭabarānī in "al-Kabīr" and indicating its goodness. Ibn al-Mundhirī said: "It was narrated by al-Ṭabarānī in "al-Kabīr" and he named the ambiguous man as Jābir, but his condition does not come to mind." Al-Haythamī said: "It was narrated by al-Ṭabarānī in al-Kabīr, and the man from al-Nakhaʿ I did not find mentioned, and he named him Jābir," as if indicating a refutation of the aforementioned statement by al-Mundhirī. And Allāh knows best. However, the ḥadīth has a supporting narration that strengthens it and elevates it to the level of ḥasan, and it is in the wording: "Worship Allāh as if you see Him, for if you do not see Him, He sees you. Consider yourself among the dead, and beware of the supplication of the oppressed, for it is answered." It was extracted by Abū Nuʿaym (8/202/203) through a route from ʿAbd al-ʿAzīz ibn Abī Raddād from Abū Saʿīd from Zayd ibn Arqam, attributed to the Prophet. And this Abū Saʿīd I did not know, and Abū Nuʿaym said after the ḥadīth: "Abū Ismāʿīl al-Aylī was unique in narrating it," thus, and there is no narrator in the isnād with this kunyah and attribution, but rather Abū Saʿīd as you see, so perhaps one of the kunyas is a distortion by some copyists, as there is much distortion in the manuscript, and in any case, whether it was Abū Saʿīd or Abū Ismāʿīl, I did not find anyone who mentioned him. As for al-Suyūṭī, he indicated it as ḥasan, perhaps due to its supporting narrations, including what has been mentioned and others: