What is the ruling on saying: Our master, Muhammad (peace and blessings be upon him)?

Question:
Also, Sister Noura from al-Qasim has another question. She asks: What is the ruling on saying: Our master, Muhammad (peace and blessings be upon him)? She says: And what is the meaning of this hadith from 'Abdullah ibn al-Shikhkhir (may Allah be pleased with him) : "I set out with the delegation of Banu 'Amir to the Messenger of Allah (peace and blessings be upon him), and we said: You are our master. He said: We said: The most distinguished of us in virtue, or we said: And the most distinguished of us in virtue, and the tallest of us in stature. He said: Was this narrated by Abu Dawud with a good chain?

Answer:
The Messenger (peace and blessings be upon him) is the master of the children of Adam (peace and blessings be upon him) without doubt, and by the consensus of the scholars; because he said (peace and blessings be upon him): So he is the master of the children of Adam and the best of them (peace and blessings be upon him); because Allah singled him out for this general message, the prophethood, the special servitude, and the great and abundant virtue that the hadiths brought and the Noble Qur'an indicated. So he is the best of Allah's servants, and he is the master of the children of Adam (peace and blessings be upon him).
There is no harm or blame in a person saying: O Allah, send blessings and peace upon our master Muhammad, and upon his family and his companions. There is no harm in any of this, except in the places where Allah has prescribed the purity of His name and the omission of the title "master" there; in that case, one does not use the title "master." For example, in the tahiyyat, one says: I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and His Messenger; because the mention of "master" was not reported in this context. So it is better to restrict oneself to what came in the texts. Likewise, in the adhan and the iqamah, one says: I bear witness that Muhammad is the Messenger of Allah in the adhan, and in the iqamah, and one does not say: I bear witness that our master Muhammad is the Messenger of Allah. No, because it was not reported. Since it was not reported in the texts, and the Muslims continued to omit the mention of "master" here in the prayer, in the adhan and the iqamah, it is not recorded that the Companions or anyone else said in the adhan and the iqamah: Our master Muhammad. Rather, one says: I bear witness that Muhammad is the Messenger of Allah. The mu'adhdhin and the one who gives the iqamah say this. Likewise, in the prayer, one says: I bear witness that there is no god but Allah, and I bear witness that Muhammad is His slave and His Messenger. This is the best.
As for the other places: such as the khutbah on Friday, and on the festivals, there is no harm. The matter is broad in this regard, or the khutbah in lectures and writings. All of this is fine; because it is the truth, because he is the master of the children of Adam (peace and blessings be upon him).
As for what came in the hadith of 'Abdullah ibn al-Shikhkhir, the scholars said about it: He said: out of humility, and out of fear for them that they would exaggerate in his praise (peace and blessings be upon him); so that they would fall into shirk (associating partners with Allah). So he feared for them (peace and blessings be upon him) and said: And it is the truth, for He, Exalted and Majestic is He, is the master of everyone, the greatest King, and the master is the King and the Ruler. And Allah (Exalted and Majestic is He) is the most wise of rulers, and He is the King of kings . So calling Him "master" has no prohibition in it, and no problem in it. He is the King of kings and more deserving of the name "master" than anyone else .
But this name is not problematic to apply to others. The Prophet (peace and blessings be upon him) said: asking the Companions, and he said to the slave: And he said in support of Sa'd ibn Mu'adh when he came to judge the Banu Qurayzah: to the Companions. And he said about al-Hasan, the son of his daughter al-Hasan ibn 'Ali: So Allah made true what he said, and Allah reconciled through him the people of Sham and Iraq. So all of this indicates the permissibility of applying the title "master" to the scholar, the leader, and the king, and that he (peace and blessings be upon him) is the master of the children of Adam.
As for his saying: This is an explanation that among the names of the Lord is "al-Sayyid" (the Master), and that it is incumbent upon one who is addressed and told: You are our master, or O our master, that he says this statement; out of humility, and out of fear of Allah , and out of magnifying Him, and warning the one who said it from what he said; so that he does not fall into exaggeration and excessive praise. If he says: O our master so-and-so, you are our master, he says to him: No, do not say this to me. The master is Allah, as the Prophet (peace and blessings be upon him) said; to encourage humility, and out of fear of arrogance and pride for the one to whom it was said, and out of fear of exaggeration as well. One might exaggerate, and perhaps call upon him besides Allah, or seek aid from him, or magnify him with a magnification that is not fitting except for Allah. So for this reason, the Prophet (peace and blessings be upon him) rejected it and said: And he said: meaning: Do not let Satan drag you into shirk and exaggeration. So all of this is humility from him (peace and blessings be upon him), and a warning to the Ummah from the exaggeration and excessive praise that may lead the Ummah into what Allah has forbidden of shirk which Allah has forbidden and its means. Yes.