Explanation of the author's statement: "And his saying: When the Companions raised their voices in dhikr"

The Shaykh : All right, then he said: "And his saying: When the Companions raised their voices in dhikr"
The Companions (may Allah be pleased with them) were with the Prophet (peace and blessings be upon him); when they ascended a high place, they would say Allahu Akbar, and when they descended into a valley, they would say Subhan Allah. Why? Because when a person rises, he may become arrogant in his own mind and see himself as elevated and great, so it is fitting for him to say to himself: "Here, Allah is the Greatest. Be at peace, be at peace with yourself. Allah is the Greatest." When he descends, this is a lowering and a descent, so he says: "Subhan Allah, that I am in a low place." As for me, I am in a low place. It is clear that the Companions (may Allah be pleased with them) used to raise their voices in dhikr very much. So the Prophet (peace and blessings be upon him) said: meaning, be gentle with them, like one who puts camels in the spring. In the spring, do people walk quickly or slowly? They walk slowly so that the camels can combine walking and grazing. So be moderate with yourselves, meaning, be gentle with them, be at peace. Subhan Allah the Exalted does not hear does not see. Rather, you are calling upon One who is Hearing, the opposite of deaf, Seeing, the opposite of absent, and Near, also Near, the opposite of far. Yes. Is the neck of the mount far from the rider or near?
The student: Close.

The Shaykh : Very near. So Allah the Exalted is closer to you than this, and yet He is above His heavens, upon His Throne. There is no contradiction between nearness and elevation, because a thing can be far and near. This is with respect to the created being, so how much more so with the Creator? So the Lord (Mighty and Majestic) is Near and Far. Far in His elevation, Near in His closeness. He is closer to any one of us than the neck of his mount. This hadith contains benefits. Yes, first: it contains something of the negative attributes.
The student: Deaf.

The Shaykh : Yes, deaf and absent. So He is not deaf because of the perfection of His hearing, nor absent because of the perfection of His sight, His knowledge, and His nearness (Glorified and Exalted is He).
And in it also is that it is befitting for a person not to burden himself in worship to the extent of raising his voice in dhikr as the Companions did, burdening themselves. Because when a person burdens himself, the soul becomes tired and weary, and perhaps the body is affected. For this reason, the Prophet (peace and blessings be upon him) said: or he said So it is not befitting for a person to burden himself, but rather he should manage his soul. If he finds energy in worship, yes, he works and utilizes the time. If he sees lethargy or that it is inclined to something else of the acts of worship, he directs it to that. Yes, until
All right, among the benefits of the hadith is that Allah is Near, and this is indicated by His saying the Exalted: And we have previously discussed the way to reconcile His nearness and His elevation, and we said that the reconciliation between them is from three angles. The first angle:
The student: ...

The Shaykh : Yes, the texts combine them, and the texts do not combine two contradictory things.
Second: There is no contradiction between nearness and elevation. A thing can be elevated and near, but it can also be very near, or it can be nearer than the one behind it.
Third: If there were a contradiction between them, that contradiction is not impossible with respect to the Creator. Why? Because Allah is not like anything in all His attributes, as will come in the author's words.
We benefit from this hadith and the one before it from the practical aspects:
As for the first: It contains several practical benefits:
First, when a person knows the comprehensiveness of the Lordship of Allah (Mighty and Majestic) and His cosmic and legislative signs, he uses that as evidence for the mercy of Allah (Glorified and Exalted is He). So it is necessary for him to seek this mercy.
And also, to humble oneself to Allah (Mighty and Majestic) regarding His encompassing temporal and spatial [attributes]. Temporal and spatial Yes. And in it also, from the practical aspect, is that a person should be moderate. He should be moderate in his financial affairs. From where do we take this?
The student :

The Shaykh : Pay off my debt and enrich me from poverty. Because if he is moderate, he will generally be safe from debt and safe from poverty. And if he does not moderate and does not manage his affairs well, he will soon be overtaken by debt and poverty.
As for the second, we benefit from it from the practical aspect:
That it is not befitting for us to burden ourselves in acts of worship, and that our path to Allah the Exalted should be moderate, with no negligence and no excess.
And in it also is the fear of Allah, that we should fear Allah, because He is Hearing and Near and Seeing, so we should fear disobeying Him.
All right, and in it also, from the aspect of wisdom:
But the dominion of Allah is ancient, and His manifestation and concealment: He is the First, so He is opposed by:
The student: The Last.

The Shaykh : The Last, the Manifest.
The student: The Hidden.

The Shaykh : He is opposed by the Hidden. And the Messenger (peace and blessings be upon him) asked Allah the Exalted to pay off his debt and to enrich him from:
The student: Poverty.

The Shaykh : From poverty. All right, he says, and his saying: ... We have linked this.