Explanation of the author's statement: And his saying, "… We said: 'You are the most generous of us in favor, and the greatest of us in length,' so he said: 'Say what you said, or some of what you said, and do not let Satan lead you astray.'"

The Shaykh : So he said How is this? Yes, it means that your favor is more abundant than our favor, that your favor, O Messenger of Allah, is more abundant than our favor. Is this correct or not?
The student: Yes.

The Shaykh : Good, meaning wealth and honor. And "length" means wealth, as in the saying of Allah the Exalted: It can also mean greatness, as in the saying of Allah the Exalted: Here, means the One possessing greatness, benevolence, and wealth. He said: The command here is for guidance. The reason for this is that it is not obligatory for them to say this phrase. If they had said, "O Messenger of Allah, O Prophet of Allah," or something similar, that would be permissible, right? It is permissible, but this is for guidance. However, it can be said that this command includes a prohibition against increasing, so it means "do not say more than that." If it is converted to this meaning, it becomes what? It becomes obligatory, so the command becomes for obligation. And his saying: What is their saying? You are the most generous of us in favor, you are the greatest of us in length. By saying, for example, "You are our master," or "You are the most generous of us in favor." "Istajriyah" means to pull him, to pull him and make him run with him. So the meaning is: do not let Satan incline you and pull you to say something reprehensible and unknown. So the Messenger (peace and blessings be upon him) guided them here to clarify the matter that should be done and prohibited them from the matter that should not be done. Yes.

The questioner : … Was it Aisha …

The Shaykh : Yes, Aisha. There is no doubt that she is among the noblest of women. I say, there is no doubt …
And we explained that the protection becomes greater the more the sin calls to it in the souls, or the greater and bigger the sin is. For Satan throws into the heart of man the means that lead to this matter. Therefore, you will find that the gate of shirk (associating partners with Allah) was protected by the Prophet (peace and blessings be upon him) with extreme protection, until he blocked every path that could be a means to it. You will find that the gate of zina (unlawful sexual intercourse) was protected with great protection, until the woman was prohibited from tabarruj (displaying her adornment) and uncovering her face, and the like, so that that would not be a means to zina, because the souls desire it. In the gate of riba (usury or interest) as well, yes, riba was protected with great protection, until a man would give a man a good sa' (a dry measure of about 3 kg) of wheat for two sa' of equal value, and that would be
The student: Riba.

The Shaykh : forbidden riba, even though there is no injustice in it. Shirk may be one of the matters that the souls do not often call to, but it is the greatest injustice. So Satan strives to lead the son of Adam to shirk, so the Prophet (peace and blessings be upon him) protected it with complete and precise protection so that a person does not enter into it. This is the meaning of the gate mentioned by the author, and I think we explained it before.
Good, what is the meaning of their saying regarding the added "master"? The Shari'ah permitted it, so the Messenger (peace and blessings be upon him) said, here
The student:

The Shaykh : And he said: He said it to al-Aws, and he said regarding the slave: And this was mentioned to us before, right? So how is the reconciliation? The scholars differed in the reconciliation, did we mention it to you? Good, the scholars differed in the reconciliation. Some of them said that the prohibition is in the way of dislike and proper conduct, and the permissibility is in the way of permissibility, and that the prohibition is not for prohibition so that it contradicts the permissibility. And others said, rather, the prohibition is where harm is feared from it, which is the gradual progression to exaggeration, and the permissibility is where there is no concern in that. And some of them said: The prohibition is in addressing someone directly by saying "my master" or "our master" or the like, unlike when referring to someone in their absence. Because if the person is addressed with this name, there may be arrogance and elevation in his soul, and then there is something else, which is the submission of this one who is being called master to him and the humiliation of himself to him, unlike when it comes in the way of absence, like: or like However, this reconciliation is refuted by the permissibility of the Prophet (peace and blessings be upon him) for the slave to say to his master, his owner, "my master, my master," for this is an addition. But they may answer that the slave's humbling himself to his master is a required matter, a required matter. For this reason, it is forbidden for him to refuse his master or to withhold what is obligatory for him to consider his master. So how many sayings are there now?
The student: Three.

The Shaykh : Three. The first is that the prohibition is in the way of dislike, and the second is in the way of permissibility, clarifying that the prohibition is not for prohibition.
The second aspect is that the prohibition is when harm is feared from it, when harm is feared from it, such as the exaggeration of the one being called master with this master or the like.
And the third is that the permissibility is where the one being called master or the one being called "sawd" (master) is not facing the addressing with "master" or "sawd."
The student: ...

The Shaykh : From "sada" (to be a master) "yasud" (he is a master), yes. Because if he is addressed with that, it leads to his self-admiration, elevation, and arrogance from one aspect, and to the humiliation of the one who is being called master by him from another aspect, where he addresses him in a way that says, "You are higher than me." In it is a type of clear humiliation, O Abdullah, or not? But if it is in the way of absence, like "the master of the sons of so-and-so," as the Messenger (peace and blessings be upon him) said: The slave of Qays, I forgot So he said: Who is your master? Like his saying to al-Aws: And also his saying: And what was brought against this reconciliation? What was brought, O Rashad, what was brought against this reconciliation?
The student: That he said …

The Shaykh : He faces him
The student: By saying "my master"

The Shaykh : Yes, so he permitted him to face him with that. Good, and was it answered?
The student: ...

The Shaykh : From his master, yes.
The student: ...

The Shaykh : Good, and that this is not a problem between the master and his slave. And what appears to me, and Allah knows best, is that this is permissible, but on the condition that the one to whom the mastership is directed is worthy of it. But if he is not worthy, then this is not said to him. For example, if he is an open sinner or a hypocrite or the like, then a Muslim cannot say to him "O my master" no matter what, even if it is assumed that he is higher in rank or status or honor or the like, then he does not say this to him. And it came in the hadith: Because he is not a master in reality. So if he is worthy of it and the person says it and there is no concern, then there is no harm. There is no harm in saying "my master" or saying "O our master." But if the concern is feared, then it is not permissible.
If you say in their saying and the Messenger said What is the concern that is feared? It is feared that these people will exaggerate regarding the Messenger (peace and blessings be upon him) with complete exaggeration, because they appear to be new to Islam, because they came as a delegation.