Raise not your voices above the voice of the Prophet Peace Be Upon Him, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be rendered fruitless while you perceive not. Those who lower their voices in the presence of Allah’s Messenger PBUH, they are the ones whose hearts Allah has tested for piety. For them is forgiveness and a great reward. Quran: 49: 2- 3

In the name of Allah, the Most Gracious, the Most Merciful.

Quran: Chapter 26, ‘Ha Meem’, Sura: 49 ‘Al Hujurat’ ‘The Dwellings’, Verse: 2- 3

Verse 2: O you who believe! Raise not your voices above the voice of the Prophet Peace Be Upon Him, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be rendered fruitless while you perceive not.

Vese 3: Verily, those who lower their voices in the presence of Allah’s Messenger PBUH, they are the ones whose hearts Allah has tested for piety. For them is forgiveness and a great reward.

Explanation by Ibne Kathir[The respected Imam, Abu Al-Fida’, `Imad Ad-Din Isma il bin ‘Umar bin Kathir Al-Qurashi Al-Busrawi- born in Busra 701 H- died in Damascus in 774 H// b. 1301 Christian Era– d. 1373CE. http://www.dar-us-salam.com/authors/hafiz-ibn-kathir.htm ]

Allah said,

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ …                        

O you who believe! Raise not your voices above the voice of the Prophet,

This contains another kind of favorable behavior. Allah the Exalted is teaching the believers that they should not raise their voices above the voice of the Prophet.

It was stated that this Ayah was revealed about Abu Bakr and Umar.

Al-Bukhari recorded that Ibn Abi Mulaykah said,

[Imâm Abû `Abdullâh Muhammad ibn Ismâ`îl al-Bukhârî (194 H- 265 H / 809 CE- 878 CE) http://www.sunnah.org/history/Scholars/imam_bukhari.htm ]

“The two righteous ones, Abu Bakr and Umar, almost earned destruction when they raised their voices before the Prophet who was receiving the delegation of Bani Tamim. One of them recommended Al-Aqra bin Habis the member of the Banu Mujashi` while the other recommended another man. Nafi` (a sub narrator) said: “I don’t remember his name.” Abu Bakr said to Umar, `You only wanted to contradict me,’ while Umar said, `I did not intend to contradict you.’ Their voices then became loud, thereupon Allah the Exalted sent down this Ayah,

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ

O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not.”

Abdullah bin Az-Zubayr said, “After that, Umar’s voice was so low that the Messenger of Allah had to ask him to repeat what he said so that he could understand what he was saying to him.” Abdullah bin Az-Zubayr did not mention the same regarding his father, Abu Bakr, may Allah be pleased with him.

Muslim did not collect this Hadith.

[Full name Imam Abu’l-Husain ‘Asakir-ud-Din Muslim b. Hajjaj al-Qushayri al-Naisaburi (202 H – 261H/ 817 CE- 874 CE) http://www.sunnah.org/history/Scholars/Imam_muslim.htm ]

In another narration collected by Al-Bukhari, he said that a delegation from the tribe of Banu Tamim came to the Prophet and that Abu Bakr recommended Al-Qa`qa bin Ma`bad to be appointed as their leader, while Umar recommended Al-Aqra bin Habis.

Muslim did not collect this narration.

Al-Bukhari recorded that Anas bin Malik said, “The Prophet missed Thabit bin Qays and a man said, `O Allah’s Messenger! I will find out about his news.’

That man went to Thabit and found him sitting at home with his head lowered and asked him, `What is the matter?’ Thabit said, `An evil matter!’ And he said that he used to raise his voice above the voice of the Prophet. He feared that his good deeds would be useless and he would be among the people of the Fire.

The man went back to the Prophet and conveyed Thabit’s statement and returned to Thabit with a wonderfully good news. The Prophet said,

اذْهَبْ إِلَيْهِ فَقُلْ لَهُ: إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ، وَلَكِنَّكَ مِنْ أَهْلِ الْجَنَّة

Go back to him and tell him this news; you are not among the people of the Fire. Rather, you are among the dwellers of Paradise.”

Al-Bukhari collected this Hadith with this wording.

Imam Ahmad recorded that Anas bin Malik said,

[Full name Imam Ahmad ibn Muhammad ibn Hambal (164 A.H. /780 CE. — 241 A.H. / 855 CE) http://www.renaissance.com.pk/mjuletfor96.html ]

“When this Ayah was revealed,

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ

Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not.”

Thabit bin Qays bin Ash-Shammas, whose voice was loud, said, `I was the one who raised his voice above the voice of Allah’s Messenger. I am among the dwellers of the Fire. My good deeds have been done in vain.’

He remained in his house feeling distressed, and the Messenger of Allah noticed his absence. So some men went to Thabit and said to him,

`The Prophet noticed your absence. What is the matter with you?’ Thabit said, `I used to raise my voice above the voice of the Prophet and speak loudly in front of him. My deeds have been rendered useless and I am among the people of the Fire.’

They went to the Prophet and told him what Thabit said and the Prophet said,

لَا، بَلْ هُوَ مِنْ أَهْلِ الْجَنَّة

Nay, he is among the dwellers of Paradise.”

Anas commented, “We used to see Thabit walk among us knowing that he was (to be) among the dwellers of Paradise. During the battle of Yamamah, our forces suffered retreat. Suddenly, Thabit bin Qays bin Shammas came, having put on his Hanut and shrouds, and said, `The worst habit is the one you acquire from your enemy and do not set a bad example for your companions.’ And he went on fighting until he was martyred, may Allah be pleased with him.”

[Hanut (perfume for embalming the dead body) http://www.haqvoice.com/hadith/?s=Hanut ]

[A cloth used to wrap a body for burial; a winding sheet. http://www.thefreedictionary.com/shroud ]

Allah then prohibited speaking to the Prophet.

This is why Allah the Exalted and Most Honored said,

… وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ

nor speak aloud to him in talk as you speak aloud to one another,

just as He said in another Ayah,

لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً

Make not the calling of the Messenger among you as your calling one of another. (Sura Nur, 24:63)

Allah‘s statement,

… أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ ﴿٢﴾

lest your deeds should be thwarted while you perceive not, means, `We ordered you to refrain from raising your voices to the Prophet, so that he will not get angry with you, because in doing so, you will also anger Allah.’

The good deeds of he who caused the Prophet‘s anger will become useless without him even knowing.

In the Sahih, there is a Hadith that states,

إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَى لَا يُلْقِي لَهَا بَالًا، يُكْتَبُ لَهُ بِهَا الْجَنَّةُ،

وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَى لَا يُلْقِي لَهَا بَالًا، يَهْوِي بِهَا فِي النَّارِ أَبْعَدَ مَا بَيْنَ السَّمَاءِ وَالْأَرْض

Verily, a man might utter a word that pleases Allah the Exalted, even though he does not recognize the significance of his word, and on its account

Paradise is written for him.

Verily, a man might utter a word carelessly that angers Allah the Exalted, and on its account, he is cast in the Fire farther than the distance between the heavens and earth.

Allah then ordains lowering one’s voice before the Messenger and encourages, directs and recommends this better behavior.

إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِندَ رَسُولِ اللَّهِ أُوْلَئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى ..

Verily, those who lower their voices in the presence of Allah’s Messenger, they are the ones whose hearts Allah has tested for Taqwa.

whose hearts have been purified by Allah and made as a residence and dwelling for the Taqwa,

… لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ ﴿٣﴾

For them is forgiveness and a great reward.

Imam Ahmad recorded

[Full name Imam Ahmad ibn Muhammad ibn Hambal (164 A.H. /780 CE. — 241 A.H. / 855 CE) http://www.renaissance.com.pk/mjuletfor96.html ]

in the Book of Az-Zuhd that Mujahid said, “Someone wrote to Umar, `O Leader of the faithful! Who is better, a man who does not feel the desire to commit a sin and does not commit it, or a man who feels desire to commit a sin, but does not commit it’ Umar replied, `He who feels desire to commit a sin, but does not commit it,

… أُوْلَئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ.

they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.”’

http://www.quran4u.com/Tafsir%20Ibn%20Kathir/049%20Hujurat.htm#بِسْمِ 

Explanation by samia2010oct: Prophet Muhammad PBUH, no matter what the situation was, was always a soft spoken person. His companions were normal people of that time. Before Islam they were living a life that was usual and accepted way of life at that time. Verse 2: is exclusively concerning the companions of the Prophet Muhammad PBUH of that time, as to how the companions must talk when the Last Prophet is present among them. The companions of Prophet Muhammad PBUH are told when in presence of Prophet PBUH, they must not talk in a loud voice, just as one speaks loudly to one another in a way that offends him. Instead, they were required to speak to him in terms of respect, honor and calmness.

Companions of Prophet Muhammad were direct learners of etiquettes by the Prophet PBUH himself. They are beacon of light for us, the people of today, as well. Therefore in light of this Verse 2: we find that our personalities must be molded as the personalities of the companions of Prophet were molded by the Prophet. Through this Verse 2, we learn to speak softly. Shouting is discouraged. Usually people shout to insist a point, to persist and to exert pressure. What to do if not to shout? To avoid shouting we must use proofs (Urdu: daleel) to press our point. Even in an argument we must keep our voices in control and low so that other person whom we are arguing does not become miserable, tortured and offended because of our loud voice. When we are finding proofs to convince our decisions and actions this makes us more alert to what we want. When we are alert we are thinking before action. So we refrain from immoral actions and we take better actions. And better actions are always in line with better arguments, so one does not need to shout while explaining one’s actions.

It is Major Sin, Gunaah e Kabira, to shout in an argument so as to make other person miserable, tortured and offended. Such people who shout in an argument so that the other person feels miserable, tortured and offended will have the punishment of unbearable burning of whole body by Unending Fire.

Those who lower their voices in an argument, they are the ones whose hearts Allah has tested for piety. For them is forgiveness and a great reward.

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