Continuation of the exegesis of Surat al-Hujurat, verse (2), and other selected verses, and what is derived from the verses.

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may Allah send prayers and blessings upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
As for what follows: This is the one-hundred-and-tenth weekly meeting, which takes place every Thursday, and this is the eighth Thursday of the month of Rajab, in the year one thousand four hundred and sixteen.
In it, we first speak about what has been facilitated from what we began with from Surat al-Hujurat. We have spoken about the saying of Allah the Exalted: This is a great etiquette, to which Allah directed His servants.
As for the second etiquette, it is in His saying: .
The first verse contains the prohibition of getting ahead of Allah and His Messenger in any matter, whether in words, actions, or otherwise, and we clarified what the verse indicates in the previous session. As for the second, it is regarding raising the voice, even if there is no getting ahead in rulings regarding making something lawful or forbidden, or making something obligatory.
Regarding the voice, Allah Mighty and Majestic says: So if the Prophet (peace and blessings be upon him) addresses you with his voice, lower your voice below his. And if he raises his voice, raise your voice, but it must be below the voice of the Messenger (peace and blessings be upon him). For this reason, He said: meaning: Do not call out to him with a loud voice as some of you call out to one another, but let it be loud with etiquette, honor, and reverence befitting him (peace and blessings be upon him and his family). This is like His saying: meaning: If He calls you to something, do not make His call like the call of some of you to one another, where if you wish you answer and if you wish you do not answer, but it is obligatory for you to answer, as He the Exalted said: And here He said: .
Likewise: Do not call him by what you call one another by, so do not say: O Muhammad, but say: O Messenger of Allah, O Prophet of Allah, and the like of that. meaning: Out of dislike that your deeds be nullified, meaning: We only prohibited you from raising your voice above his and from being loud with him in speech as you are loud with one another, out of dislike that your deeds be nullified while you are not aware.
In this is evidence that the one who raises his voice above the voice of the Prophet (peace and blessings be upon him) or is loud with him in speech as he is loud with some people, in that his deed may be nullified without him realizing it, because this may cause contempt for the Messenger (peace and blessings be upon him) in the heart of a person, and contempt for the Messenger is apostasy from Islam that necessitates the nullification of the deed.
When this verse was revealed, Thabit ibn Qays ibn Shamas (may Allah be pleased with him) was a loud-voiced person, and he was among the orators of the Prophet (peace and blessings be upon him and his family). When this verse was revealed, he hid in his house and stopped attending the gatherings of the Prophet (peace and blessings be upon him). The Messenger missed him and asked about him, and they informed him that he had been in his house since the verse was revealed. So the Messenger sent a messenger to ask him, and he said that Allah the Exalted says: and that his deed has been nullified, and that he is among the people of the Fire. So the Prophet (peace and blessings be upon him) ordered that he be called, so he came, and the Prophet (peace and blessings be upon him) informed him that he is among the people of Paradise, and said: He was killed (may Allah be pleased with him) as a martyr in the Battle of Yamama, and he lived a praiseworthy life and will enter Paradise by the testimony of the Messenger (peace and blessings be upon him). Therefore, Thabit (may Allah be pleased with him) was among those for whom it is testified that he is specifically among the people of Paradise, because every person for whom the Prophet (peace and blessings be upon him) testifies that he is in Paradise is in Paradise, and every person for whom it is testified that he is in the Fire is in the Fire. As for those for whom the Messenger did not testify, we testify for them in general, saying: Every believer is in Paradise, and every disbeliever is in the Fire, and we do not testify for a specific person that he is among the people of the Fire, or among the people of Paradise, except by what Allah and His Messenger testified to.
In this noble verse is the clarification of the exaltation of the Messenger (peace and blessings be upon him), and that it is not permissible for a person to be loud with him in speech as he is loud with other people, and that it is not permissible for him to raise his voice above the voice of the Messenger (peace and blessings be upon him).
When this verse was revealed, the Companions (may Allah be pleased with them) adopted etiquette with it, until some of them would speak to him in a whisper, and the Messenger would not understand what he was saying from his whispering until he would have him repeat it.
And in this verse is also evidence that whoever disrespects the command of the Messenger (peace and blessings be upon him), his deed is nullified, because disrespecting the Messenger (peace and blessings be upon him) is apostasy, and mocking him is apostasy, as Allah the Exalted said regarding the hypocrites who used to mock the Messenger of Allah (peace and blessings be upon him), He said: And they used to say: We have not seen anyone like these reciters of ours—meaning the Prophet (peace and blessings be upon him) and his Companions—saying: "We have not seen anyone like these reciters of ours, with greedier bellies—meaning: wider—, or more cowardly at the meeting, or more lying tongues".
So Allah revealed this verse.
And when the Messenger (peace and blessings be upon him) asked them about that, they said: meaning: We speak words we do not intend, but to cut off the path from us, so Allah revealed this verse: .
For this reason, the correct view is: That whoever insults the Messenger (peace and blessings be upon him) is a disbeliever and an apostate. If he repents, we accept his repentance, but we do not lift the killing from him, rather we kill him taking the right of the Messenger (peace and blessings be upon him). And if we kill him after his sincere, true repentance, we pray over him like the other Muslims who repent from disbelief or from sins.
Then He the Exalted said: .
Yes, then Allah the Exalted praised those who lower their voices at the Messenger of Allah (peace and blessings be upon him), saying: :
When He prohibited raising the voice above his, and being loud with him in speech as we are loud with one another, He praised those who lower their voices at the Messenger, meaning: they lower them, and speak with etiquette, so no disturbance, no noise, and no raising of the voice, but they speak with etiquette and lowering.
Allah said: , He repeated the reference, saying: in exaltation of their status and elevation of their rank, because "those" is a demonstrative noun indicating distance, and that is due to the highness of their rank. The speech would have been complete if He had said: "Those who lower their voices at the Messenger of Allah are those whom Allah has tested their hearts for taqwa," but He came with the demonstrative noun to clarify the elevation and highness of their rank.
The scholars said: Its meaning is He purified them for taqwa, so their hearts were filled with the taqwa of Allah Mighty and Majestic. For this reason, they adopted the etiquettes of Allah which He directed to them, so they lowered their voices at the Messenger (peace and blessings be upon him).
Their reward: And in this verse is an indication that righteousness is the righteousness of the heart, due to His saying: , and as the Prophet (peace and blessings be upon him) said in the authentic hadith: And there is no doubt that taqwa is the taqwa of the heart, as for the taqwa of the limbs, which is rectifying the deed outwardly, this occurs even from the hypocrites, but the discussion is about the taqwa of the heart, which is that by which there is righteousness. We ask Allah the Exalted to grant us and you that.
Some people commit sins, and when you rebuke them, they say: Taqwa is here, as if they are purifying themselves, while they are standing in disobedience to Allah. So we say to them with ease: If what is here were in a state of taqwa, the limbs would be in a state of taqwa, because the Prophet (peace and blessings be upon him) says: You meet a person persisting in a sin, such as letting the garment hang below the ankles, shaving the beard, and smoking, and you forbid him and warn him of the punishment of Allah, so he says: Taqwa is here. The answer is to say: If what is here had taqwa, then what is here would have taqwa. The evidence: The saying of the Prophet (peace and blessings be upon him): .
Then Allah Blessed and Exalted said: , and we leave the discussion of this verse for the next session, so that time is sufficient for questions, and we start with those who are not from the town. The people of the town prefer themselves and put their questions later.

The questioner : If it is on behalf of someone, O Shaykh?

The Shaykh : By Allah, I fear that the proxies will be many.

The questioner : This is a question from outside.

The Shaykh : From outside? Okay.