What is the meaning of His saying (Glorified and Exalted is He): “And who is better in speech than one who calls to Allah and does good”?

The Shaykh: ... three, the first: What is the meaning of the verse: to the end of the verse?
I do not know what was hidden from the questioner; this question is a statement; that is: this one who calls to Allah, to His religion, to His oneness (tawhid), has no better speech than him. So the verse does not need clarification; it is clear. There is no better speech than that of this Muslim who calls to Allah and is not satisfied with just the call, but adds to it that he does good.
In fact, one of the miracles of the Qur'an and its eloquence is that it gathers explanation in a single sentence. At the time it wants to encourage Muslims to call to Allah, it does not leave their attention without drawing it to the care for their own persons and the rectification of their deeds. And this is, in fact, what all Islamic callers need to remember in this verse; because many of us are satisfied with calling to Allah, and may even boast of it, then forget themselves, forget their families, and forget their children. So you find no difference between him in his capacity as a caller and his wife in her capacity as his wife, and his children in their capacity as his children; there is no difference between this group, headed by this caller, and other groups; that is because calling to Islam — I say, with regret! — has become the fashion of the present age.
And I drew attention in the previous lesson to the fact that this fashion has extended from men to women, so that there are now women callers as well. And these women travel from country to country exactly as the men do, not caring that they are traveling a forbidden journey except with a mahram. The fashion of the present age is calling to Islam, until recently, in the month of Safar in the Hijaz in al-Madinah al-Munawwarah, a very great conference was held, gathering about three hundred Muslim callers, the Conference of Calling and Callers. And it is regrettable that you see strange pictures of these callers; many of them, of course, are in need of being called to Islam themselves!
It happened that a young Turkish man sat next to me; he is a Muslim caller in "Belgium." He began asking me question after question. One of these questions was: Is there any objection to opening the door to free mixing (ikhtilat) between all Muslim young men and young women? He meant that he had been taught — with regret — the Western doubt or plot: that if we continue to separate the young women and young men, these young men will suffer from repression, whereas this is eliminated if we allow them to mix. And he is a young man with a beard and a white turban on his head! But — with regret — he is asking about such a matter in which no Muslim doubts its prohibition; how could it be otherwise? Islam separated men and women in the most sacred places. The Messenger (peace be upon him) was asked about the best and worst of places, and he answered: . In the mosques, the Messenger (peace be upon him) separated men and women, so the rows of women are behind the men, and he made the last row of the women's rows the best of the rows, and the first row of the women's rows the worst of the rows. To this degree did the Messenger (peace be upon him) go in separating men and women. And there are those who ask: Can we not permit free mixing? Many writers in Egypt and elsewhere — with regret — like Shaykh al-Baquri — with regret — and his like, have written in permitting such free mixing.
Therefore, when our Lord (Mighty and Majestic) says in this verse: , it means that this caller must do good and not forget himself. But as I have said in many words, the one who wants to do good must be a scholar. And this one who must be a scholar must be a scholar of the Book and the Sunnah. And this one who must be a scholar of the Sunnah must be a scholar of the authentic Sunnah. And every scholar who claims for himself, or whom others claim for him, knowledge in which these conditions and restrictions are not met, is not a scholar. Rather, he is as some of the witty ones said to me once: "People, or scholars, are of two types: a type who is a scholar and a doer, and a type who is a doer and a scholar." This is a common expression from the Levant, but it is wonderful: "People are of two types: a scholar who does, and the second type: a doer who is a scholar," and he is not a scholar.
So this is the reality: that whoever's knowledge is not based on the Book and the Sunnah, his work will not be good except in what the ummah has agreed upon. As for the matters in which there is much and very much disagreement, this one who may be a doer and a scholar cannot know the truth in them; so he cannot do good except a little.
In summary: this verse makes clear that the best of people in speech are those who call to Allah but do not forget themselves, so that each of them does good.