49:2 Al-Hujuraat (The Inner Apartments)

{ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ } وهذا أدب مع رسول الله صلى الله عليه وسلم، في خطابه، أي: لا يرفع المخاطب له، صوته معه، فوق صوته، ولا يجهر له بالقول، بل يغض الصوت، ويخاطبه بأدب ولين، وتعظيم وتكريم، وإجلال وإعظام، ولا يكون الرسول كأحدهم، بل يميزوه في خطابهم، كما تميز عن غيره، في وجوب حقه على الأمة، ووجوب الإيمان به، والحب الذي لا يتم الإيمان إلا به، فإن في عدم القيام بذلك، محذورًا، وخشية أن يحبط عمل العبد وهو لا يشعر، كما أن الأدب معه، من أسباب [حصول الثواب و] قبول الأعمال.

وقوله تعالى "يا أيها الذين آمنوا لا ترفعوا أصواتكم فوق صوت النبي" هذا أدب ثان أدب الله تعالى به المؤمنين أن لا يرفعوا أصواتهم بين يدي النبي صلى الله عليه وسلم فوق صوته وقد روى إنها نزلت في الشيخين أبي بكر وعمر رضي الله عنهما وقال البخاري حدثنا يسرة بن صفوان اللخمي حدثنا نافع بن عمر عن ابن أبي مليكة قال: كاد الخيران أن يهلكا أبو بكر وعمر رضي الله عنهما رفعا أصواتهما عند النبي صلى الله عليه وسلم حين قدم عليه ركب بني تميم فأشار أحدهما بالأقرع بن حابس رضي الله عنه أخي بني مجاشع وأشار الآخر برجل آخر قال نافع لا أحفظ اسمه فقال أبو بكر لعمر رضي الله عنهما ما أردت إلا خلافي قال ما أردت خلافك فارتفعت أصواتهما في ذلك فأنزل الله تعالى "يا أيها الذين آمنوا لا ترفعوا أصواتكم فوق صوت النبي ولا تجهروا له بالقول كجهر بعضكم لبعض أن تحبط أعمالكم وأنتم لا تشعرون" قال ابن الزبير رضي الله عنهما فما كان عمر رضي الله عنه يسمع رسول الله صلى الله عليه وسلم بعد هذه الآية حتى يستفهمه ولم يذكر ذلك عن أبيه يعني أبا بكر رضي الله عنه ـ انفرد به دون مسلم ثم قال البخاري حدثنا حسن بن محمد حدثنا حجاج عن ابن جريج حدثني ابن أبي مليكة أن عبدالله بن الزبير رضي الله عنهما أخبره أنه قدم ركب من بني تميم على النبي صلى الله عليه وسلم فقال أبو بكر رضي الله عنه أمر الله القعقاع بن معبد وقال عمر رضي الله عنه بل أمر الأقرع بن حابس فقال أبو بكر رضي الله عنه ما أردت إلا خلافي فقال عمر رضي الله عنه ما أردت خلافك فتماريا حتى ارتفعت أصواتهما فنزلت في ذلك "يا أيها الذين آمنوا لا تقدموا بين يدي الله ورسوله" حتى انقضت الآية "ولو أنهم صبروا حتى تخرج إليهم" الآية وهكذا رواه ههنا منفردا به أيضا وقال الحافظ أبو بكر البزار في مسنده حدثنا الفضل بن سهل حدثنا إسحاق بن منصور حدثنا حصين بن عمر عن مخارق عن طارق بن شهاب عن أبى بكر الصديق رضي الله عنه قال لما نزلت هذه الآية "يا أيها الذين آمنوا لا ترفعوا أصواتكم فوق صوت النبي" قلت يا رسول الله والله لا أكلمك إلا كأخي السرار حصين بن عمر هذا وإن كان ضعيفا لكن قد رويناه من حديث عبدالرحمن بن عوف وأبي هريرة رضي الله عنهما بنحو ذلك والله أعلم وقال البخاري حدثنا علي بن عبدالله حدثنا أزهر بن سعد أخبرنا ابن عون أنبأني موسى بن أنس عن أنس بن مالك رضي الله عنه أن النبي صلى الله عليه وسلم افتقد ثابت بن قيس رضي الله عنه فقال رجل يا رسول الله أنا أعلم لك علمه فأتاه فوجده في بيته منكسا رأسه فقال له ما شأنك؟ فقال شركان يرفع صوته فوق صوت النبي صلى الله عليه وسلم فقد حبط عمله فهو من أهل النار فأتى الرجل النبي صلى الله عليه وسلم فأخبره أنه قال كذا وكذا قال موسى فرجع إليه المرة الآخرة ببشارة عظيمة فقال "اذهب إليه فقل له إنك لست من أهل النار ولكنك من أهل الجنة" تفرد به البخاري من هذا الوجه وقال الإمام أحمد حدثنا هاشم حدثنا سليمان بن المغيرة عن ثابت عن أنس بن مالك رضي الله عنه قال لما نزلت هذه الآية "يا أيها الذين آمنوا لا ترفعوا أصواتكم فوق صوت النبي ـ إلى قوله ـ وأنتم لا تشعرون " وكان ثابت بن قيس بن الشماس رفيع الصوت فقال أنا الذي كنت أرفع صوتي على رسول الله صلى الله عليه وسلم أنا من أهل النار حبط عملي وجلس في أهله حزينا ففقده رسول الله صلى الله عليه وسلم فانطلق بعض القوم إليه فقالوا له تفقدك رسول الله صلى الله عليه وسلم مالك؟ قال أنا الذي أرفع صوتي فوق صوت النبي صلى الله عليه وسلم وأجهر له بالقول حبط عملي أنا من أهل النار فأتوا النبي صلى الله عليه وسلم فأخبروه بما قال فقال النبي صلى الله عليه وسلم "لا بل هو من أهل الجنة" قال أنس رضي الله عنه فكنا نراه يمشي بين أظهرنا ونحن نعلم أنه من أهل الجنة فلما كان يوم اليمامة كان فينا بعض الانكشاف فجاء ثابت بن قيس بن شماس وقد تحنط ولبس كفنه فقال بئسما تعودون أقرانكم فقاتلهم حتى قتل رضي الله عنه وقال مسلم حدثنا أبو بكر بن أبي شيبة حدثنا الحسن بن موسى حدثتا حماد بن سلمة عن ثابت البناني عن أنس بن مالك رضي الله عنه قال لما نزلت هذه الآية "يا أيها الذبن آمنوا لا ترفعوا أصواتكم فوق صوت النبي" إلى آخر الآية جلس ثابت رضي الله عنه في بيته قال أنا من أهل النار واحتبس عن النبي صلى الله عليه وسلم فقال النبي صلى الله عليه وسلم لسعد بن معاذ "يا أبا عمرو ما شأن ثابت أشتكى؟" فقال سعد رضي الله عنه إنه لجاري وما علمت له بشكوى قال فأتاه سعد رضي الله عنه فذكر له قول رسول الله صلى الله عليه وسلم فقال ثابت رضي الله عنه أنزلت هذه الآية ولقد علمتم أني من أرفعكم صوتا على رسول الله صلى الله عليه وسلم فأنا من أهل النار فذكر ذلك سعد رضي الله عنه للنبي صلى الله عليه وسلم فقال رسول الله صلى الله عليه وسلم "بل هو من أهل الجنة" ثم رواه مسلم عن أحمد بن سعيد الدارمي عن حيان بن هلال عن سليمان بن المغيرة به قال ولم يذكر سعد بن معاذ رضي الله عنه وعن قطن ابن بشير عن جعفر بن سليمان عن ثابت عن أنس رضي الله عنه بنحوه وقال ليس فيه ذكر سعد بن معاذ رضي الله عنه حدثني هدبة بن عبد الأعلى الأسدي حدثنا المعتمر بن سليمان سمعت أبى يذكر عن أنس رضي الله عنه قال لما نزلت هذه الآية فاقتص الحديث ولم يذكر سعد بن معاذ رضي الله عنه وزاد: فكنا نراه يمشي بين أظهرنا رجل من أهل الجنة فهذه الطرق الثلاث معللة لرواية حماد بن سلمة فيما تفرد به من ذكر سعد بن معاذ رضي الله عنه والصحيح أن حال نزول هذه الآية لم يكن سعد بن معاذ رضي الله عنه موجودا لأنه كان قد مات بعد بني قريظة بأيام قلائل سنة خمس وهذه الآية نزلت في وفد بني تميم والوفود إنما تواتروا في سنة تسع من الهجرة والله أعلم وقال ابن جرير حدثنا أبو كريب حدثنا زيد بن الحباب حدثنا أبو ثابت بن ثابت بن قيس بن شماس حدثني عمي إسماعيل بن محمد بن ثابت بن قيس بن شماس عن أبيه رضي الله عنه قال لما نزلت هذه الآية "لا ترفعوا أصواتكم فوق صوت النبي ولا تجهروا له بالقول" قال قعد ثابت بن قيس رضي الله عنه في الطريق يبكي قال فمر به عاصم بن عدي من بني العجلان فقال ما يبكيك يا ثابت؟ قال هذه الآية أتخوف أن تكون نزلت في وأنا صيت رفيع الصوت قال فمضى عاصم بن عدي رضي الله عنه إلى رسول الله صلى الله عليه وسلم قال وغلبه البكاء فأتى امرأته جميلة ابنة عبدالله بن أبي بن سلول فقال لها إذا دخلت بيت فرشي فشدي على الضبة بمسمار فضربته بمسمار حتى إذا خرج عطفه وقال لا أخرج حتى يتوفاني الله تعالى أو يرضى عني رسول الله صلى الله عليه وسلم قال وأتى عاصم رضي الله عنه رسول الله صلى الله عليه وسلم فأخبره خبره فقال "اذهب فادعه لي" فجاء عاصم رضي الله عنه إلى المكان فلم يجده فجاء إلى أهله فوجده في بيت الفرش فقال له إن رسول الله صلى الله عليه وسلم يدعوك فقال اكسر الضبة قال فخرجا فأتيا النبي صلى الله عليه وسلم فقال له رسول الله صلى الله عليه وسلم "ما يبكيك يا ثابت؟" فقال رضي الله عنه أنا صيت وأتخوف أن تكون هذه الآية نزلت في "لا ترفعوا أصواتكم فوق صوت النبي ولا تجهروا له بالقول" فقال له النبي صلى الله عليه وسلم "أما ترضى أن تعيش حميدا وتقتل شهيدا وتدخل الجنة؟" فقال رضيت ببشرى الله تعالى ورسوله صلى الله عليه وسلم ولا أرفع صوتي أبدا على صوت رسول الله صلى الله عليه وسلم قال وأنزل الله تعالى "إن الذين يغضون أصواتهم عند رسول الله أولئك الذين امتحن الله قلوبهم للتقوى" الآية وقد ذكر هذه القصة غير واحد من التابعين كذلك فقد نهى الله عز وجل عن رفع الأصوات بحضرة رسول الله صلى الله عليه وسلم وقد روينا عن أمير المؤمنين عمر بن الخطاب رضي الله عنه أنه سمع صوت رجلين في مسجد النبي صلى الله عليه وسلم قد ارتفعت أصواتهما فجاء فقال أتدريان أين أنتما؟ ثم قال من أين أنتما؟ قالا من أهل الطائف فقال لو كنتما من أهل المدينة لأوجعتكما ضربا وقال العلماء يكره رفع الصوت عند قبره صلى الله عليه وسلم كما كان يكره في حياته عليه الصلاة والسلام لأنه محترم حيا وفي قبره صلى الله عليه وسلم دائما ثم نهى عن الجهر له بالقول كما يجهر الرجل لمخاطبه ممن عداه بل يخاطب بسكينة ووقار وتعظيم ولهذا قال تبارك وتعالى " ولا تجهروا له بالقول كجهر بعضكم لبعض " كما قال تعالى "لا تجعلوا دعاء الرسول بينكم كدعاء بعضكم بعضا" وقوله عز وجل "أن تحبط أعمالكم وأنتم لا تشعرون" أي إنما نهيناكم عن رفع الصوت عنده خشية أن يغضب من ذلك فيغضب الله تعالى لغضبه فيحبط عمل من أغضبه وهو لا يدري كما جاء في الصحيح "إن الرجل ليتكلم بالكلمة من رضوان الله تعالى لا يلقي لها بالا يكتب له بها الجنة وإن الرجل ليتكلم بالكلمة من سخط الله تعالى لا يلقى لها بالا يهوي بها في النار أبعد ما بين السماء والأرض" ثم ندب الله تعالى إلى خفض الصوت عنده وحث على ذلك وأرشد إليه ورغب فيه فقال.

Which was revealed in Al-Madinah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

The Prohibition of making a Decision in advance of Allah and His Messenger; ordering Respect towards the Prophet

In these Ayat, Allah the Exalted teaches His faithful servants the good manners they should observe with the Messenger ﷺ, which are respect, honor and esteem. Allah the Exalted and Most Honored said,

يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُقَدِّمُواْ بَيْنَ يَدَىِ اللَّهِ وَرَسُولِهِ

(O you who believe! Make not (a decision) in advance before Allah and His Messenger,) meaning, do not rush in making decisions before him, rather, follow his lead in all matters. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, commented;

لاَ تُقَدِّمُواْ بَيْنَ يَدَىِ اللَّهِ وَرَسُولِهِ

(Make not (a decision) in advance before Allah and His Messenger,) "Do not say anything that contradicts the Qur'an and Sunnah." Qatadah commented, "We were told that some people used to say, `Revelation should be sent down about such and such matters,' and, `such and such practices should be rendered allowed.' Allah the Exalted disliked this attitude." Allah said,

وَاتَّقُواْ اللَّهَ

(and have Taqwa of Allah.) meaning, `in what He has ordered you;'

إِنَّ اللَّهَ سَمِيعٌ

(Verily, Allah is Hearing,) `your statements,'

عَلِيمٌ

(Knowing.) `your intentions.' Allah said,

يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ

(O you who believe! Raise not your voices above the voice of the Prophet,) This contains another kind of favorable behavior. Allah the Exalted is teaching the believers that they should not raise their voices above the voice of the Prophet . It was stated that this Ayah was revealed about Abu Bakr and `Umar. Al-Bukhari recorded that Ibn Abi Mulaykah said, "The two righteous ones, Abu Bakr and `Umar, almost earned destruction when they raised their voices before the Prophet who was receiving the delegation of Bani Tamim. One of them recommended Al-Aqra` bin Habis the member of the Banu Mujashi` while the other recommended another man. Nafi` (a subnarrator) said: "I don't remember his name." Abu Bakr said to `Umar, `You only wanted to contradict me,' while `Umar said, `I did not intend to contradict you.' Their voices then became loud, thereupon Allah the Exalted sent down this Ayah,

يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ وَلاَ تَجْهَرُواْ لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَـلُكُمْ وَأَنتُمْ لاَ تَشْعُرُونَ

(O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds should be thwarted while you perceive not.)" `Abdullah bin Az-Zubayr said, "After that, `Umar's voice was so low that the Messenger of Allah ﷺ had to ask him to repeat what he said so that he could understand what he was saying to him." `Abdullah bin Az-Zubayr did not mention the same regarding his father, Abu Bakr, may Allah be pleased with him. Muslim did not collect this Hadith. In another narration collected by Al-Bukhari, he said that a delegation from the tribe of Banu Tamim came to the Prophet and that Abu Bakr recommended Al-Qa`qa` bin Ma`bad to be appointed as their leader, while `Umar recommended Al-Aqra` bin Habis. Muslim did not collect this narration. Al-Bukhari recorded that Anas bin Malik said, "The Prophet missed Thabit bin Qays and a man said, `O Allah's Messenger! I will find out about his news.' That man went to Thabit and found him sitting at home with his head lowered and asked him, `What is the matter' Thabit said, `An evil matter!' And he said that he used to raise his voice above the voice of the Prophet . He feared that his good deeds would be useless and he would be among the people of the Fire. The man went back to the Prophet and conveyed Thabit's statement and returned to Thabit with a wonderfully good news. The Prophet said,

«اذْهَبْ إِلَيْهِ فَقُلْ لَهُ: إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ، وَلَكِنَّكَ مِنْ أَهْلِ الْجَنَّة»

(Go back to him and tell him this news; you are not among the people of the Fire. Rather, you are among the dwellers of Paradise.)" Al-Bukhari collected this Hadith with this wording. Imam Ahmad recorded that Anas bin Malik said, "When this Ayah was revealed,

يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ

(O you who believe! Raise not your voices above the voice of the Prophet), until,

وَأَنتُمْ لاَ تَشْعُرُونَ

(while you perceive not), Thabit bin Qays bin Ash-Shammas, whose voice was loud, said, `I was the one who raised his voice above the voice of Allah's Messenger ﷺ. I am among the dwellers of the Fire. My good deeds have been done in vain.' He remained in his house feeling distressed, and the Messenger of Allah ﷺ noticed his absence. So some men went to Thabit and said to him, `The Prophet noticed your absence. What is the matter with you' Thabit said, `I used to raise my voice above the voice of the Prophet and speak loudly in front of him. My deeds have been rendered useless and I am among the people of the Fire.' They went to the Prophet and told him what Thabit said and the Prophet said,

«لَا، بَلْ هُوَ مِنْ أَهْلِ الْجَنَّة»

(Nay, he is among the dwellers of Paradise.)" Anas commented, "We used to see Thabit walk among us knowing that he was (to be) among the dwellers of Paradise. During the battle of Yamamah, our forces suffered retreat. Suddenly, Thabit bin Qays bin Shammas came, having put on his Hanut and shrouds, and said, `The worst habit is the one you acquire from your enemy and do not set a bad example for your companions.' And he went on fighting until he was martyred, may Allah be pleased with him." Allah then prohibited speaking to the Prophet in a loud voice, just as one speaks loudly to another in a way that offends him. Instead, they were required to speak to him in terms of respect, honor and calmness. This is why Allah the Exalted and Most Honored said,

وَلاَ تَجْهَرُواْ لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ

(nor speak aloud to him in talk as you speak aloud to one another,) just as He said in another Ayah,

لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً

(Make not the calling of the Messenger among you as your calling one of another.) (24:63) Allah's statement,

أَن تَحْبَطَ أَعْمَـلُكُمْ وَأَنتُمْ لاَ تَشْعُرُونَ

(lest your deeds should be thwarted while you perceive not.) means, `We ordered you to refrain from raising your voices to the Prophet , so that he will not get angry with you, because in doing so, you will also anger Allah.' The good deeds of he who caused the Prophet's anger will become useless without him even knowing. In the Sahih, there is a Hadith that states,

«إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَى لَا يُلْقِي لَهَا بَالًا، يُكْتَبُ لَهُ بِهَا الْجَنَّةُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَى لَا يُلْقِي لَهَا بَالًا، يَهْوِي بِهَا فِي النَّارِ أَبْعَدَ مَا بَيْنَ السَّمَاءِ وَالْأَرْض»

(Verily, a man might utter a word that pleases Allah the Exalted, even though he does not recognize the significance of his word, and on its account Paradise is written for him. Verily, a man might utter a word carelessly that angers Allah the Exalted, and on its account, he is cast in the Fire farther than the distance between the heavens and earth.) Allah then ordains lowering one's voice before the Messenger ﷺ and encourages, directs and recommends this better behavior.

إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَتَهُمْ عِندَ رَسُولِ اللَّهِ أُوْلَـئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى

(Verily, those who lower their voices in the presence of Allah's Messenger ﷺ, they are the ones whose hearts Allah has tested for Taqwa.) whose hearts have been purified by Allah and made as a residence and dwelling for the Taqwa,

لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ

(For them is forgiveness and a great reward.) Imam Ahmad recorded in the Book of Az-Zuhd that Mujahid said, "Someone wrote to `Umar, `O Leader of the faithful! Who is better, a man who does not feel the desire to commit a sin and does not commit it, or a man who feels desire to commit a sin, but does not commit it' `Umar replied, `He who feels desire to commit a sin, but does not commit it,

أُوْلَـئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ

(they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.)"'

The following was revealed regarding those who raised their voices in the presence of the Prophet s O you who believe do not raise your voices — when you want to speak — above the voice of the Prophet when he is speaking and do not shout words at him when you wish to confide in him as you shout to one another but speak lower than that out of reverence for him lest your works should be invalidated without your being aware that is to say for fear of this happening as a result of the raising of voices and the shouting mentioned.

لَا تَرْ‌فَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ do not raise your voices above the voice of the Prophet ﷺ . - 49:2) This is another etiquette to be observed while in the presence of the Holy Prophet ﷺ . This verse teaches the believers that they should not raise their voices above the voice of the Holy Prophet ﷺ nor speak aloud to him as one speaks aloud to another in general discussions. The verse warns that neglecting this etiquette may entail nullification of one's virtuous deeds, because this is a kind of disrespect to the Holy Prophet ﷺ . Thus when this verse was revealed, the blessed Companions ؓ became very apprehensive and very cautious. Sayyidna Abu Bakr ؓ said: "By God! 0 Messenger of Allah, from now till my last breath, I shall speak to you as if someone is whispering." (Ad-Durr-ul Manthur on the authority of Baihaqi) When this verse was revealed, Sayyidna ` Umar's ؓ voice became so low that the Holy Prophet ﷺ had to ask him to repeat what he said, so that he could understand what he was saying to him (Sihah). Thabit Ibn Qays ؓ had a naturally loud voice. When he heard this verse, he feared that his good deeds would be rendered void, he wept and lowered his voice (Ad-Durr-ul-Manthur on the authority of Baihaqi).

It is Prohibited to Greet and Speak Aloud in front of the Holy Prophet’ s ﷺ Mausoleum

Qadi Abu Bakr Ibn ` Arabi says that respect for the Holy Prophet ﷺ after his demise is just as compulsory as it was during his life-time. Therefore, some of the scholars have expressed the view that it is disrespectful to say salam or speak very loudly in front of the Holy Prophet's mausoleum. Likewise it is discourteous to make noise where Prophetic traditions are recited, because when the blessed words of the Holy Prophet ﷺ are being recited, it is compulsory to listen to them silently. In the same manner, it is an unmannerly behaviour to raise voices after his demise when his noble words are repeated.

Ruling

As the Qur'anic injunction "do not proceed ahead of Allah and His Messenger ﷺ applies to ` Ulama' as the heirs of the Holy Prophet ﷺ ، likewise the injunction "do not raise your voices above the voice of the Prophet ﷺ " is applicable to the great scholars of Islam also. When sitting in their assembly, it is impolite to raise voices so loudly that their voices are suppressed (Qurtubi).

أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُ‌ونَ (lest your good deeds become void while you are not aware - 49:2.) This clause is indicating the reason why the Muslims are directed not to raise their voices above the voice of the Holy Prophet ﷺ . They are warned that non-compliance of the rule may nullify their virtuous deeds. According to the axioms of Shari` ah and universally established principles, a few perturbing questions arise here. First of all, according to the unanimous view of Ahl-us-Sunnah wal-Jama'ah, the only thing that can destroy righteous deeds is kufr or disbelief. No sin can destroy good deeds. Here the Qur’ an addresses the noble Companions ؓ and the believers. It addresses them by calling them "0 believers" which goes to show that they are "believers" and not "disbelievers" - so how can their righteous works be rendered void? The second point is that "faith" is an act of free will. A person cannot be a believer unless he embraces faith with his own free will. Likewise "disbelief' [ kufr ] is an act of free will. A person does not become kafir [ unbeliever ] unless he adopts disbelief with his own free will. The concluding phrase "while you are not aware" seems to be against this principle: Failure of good deeds is the punishment of disbelief which ought to be a result of one's own free will and the phrase shows that the punishment lacks "free will". So how can the good deeds go to waste?

My master, the honorable sage of the Ummah has in his Bayan-ul-Qur'an explicated the passage in such a manner that all these perturbations are resolved. He says the meaning of the verse is thus: 0 Muslims, avoid raising your voices above the voice of the Holy Prophet ﷺ or speaking loudly to him, because in so doing there is the fear that your deeds should be thwarted. The danger in raising your voices above that of the Holy Prophet ﷺ lies in the fact that it is tantamount to discourtesy to the Holy Prophet ﷺ which is the same as vexing him. It is unthinkable that the noble Companions would intentionally attempt to hurt him. However, it is possible that certain deeds and actions, such as "advancing forward" and "raising voices", without the intention of hurting could upset or offend him. Therefore, all such conducts have been absolutely prohibited, forbidden and regarded as sin. The essential characteristics of some of the sins are such that the people who commit them lose the Divine aid of repentance and the ability or capacity to perform righteous works. As a result, he gets so engrossed in sins that they lead him to "disbelief' and thus the righteous deeds fail. Likewise hurting one's religious leader, teacher or spiritual guide is a sin that runs the risk of losing the Divine aid. Thus conducts such as "advancing before the Holy Prophet ﷺ "or" raising voices" are such sinful conducts that can cause the Divine help to be taken away. This situation eventually leads one to "disbelief' which destroys one's good works. Because the believer may not have intentionally performed the act of hurting, thus he would not even perceive how he got involved in the process of "disbelief', and "thwarting of good deeds". Some of the scholars have expressed the view that if someone has taken a righteous, holy person as his spiritual guide, then he shows disrespect 'to him, then such a person may suffer the same consequences: that is, sometimes it becomes the cause of Divine aid being removed and of incurring His wrath which eventually destroys the treasure of "faith". We seek refuge with Allah from it!

(O ye who believe! Lift not up your voices above the voice of the Prophet�) [49:2]. This verse was revealed about Thabit ibn Qays ibn Shimas who was hard of hearing and loud. When he spoke with a person he always raised his voice. He might have annoyed the Messenger of Allah, Allah bless him and give him peace, with his loud voice when he spoke to him. And so Allah, exalted is He, revealed this verse. Ahmad ibn Ibrahim al-Muzakki informed us> �Ubayd Allah ibn Muhammad al-Zahid> Abu�l-Qasim al-Baghawi> Qatan ibn Nusayr> Ja�far ibn Sulayman al-Dab�i> Thabit> Anas who said: �When this verse (O ye who believe! Lift not up your voices above the voice of the Prophet) was revealed, Thabit ibn Qays said: �I am the one who used to raise his voice above the voice of the Prophet, Allah bless him and give him peace; I am therefore of the inhabitants of hellfire�. This was mentioned to the Messenger of Allah, Allah bless him and give him peace, and he said: �He is rather of the people of the Garden� �. This was narrated by Muslim from Qatan ibn Nusayr. Ibn Abi Mulaykah said: �The best ones, Abu Bakr and �Umar, did almost perish. They raised their voices in the presence of the Prophet, Allah bless him and give him peace, when some horsemen from the Banu Tamim came to see him. One of them suggested al-Aqra� ibn Habis [for the leadership of Banu Tamim] while the other suggested another man. Abu Bakr said to �Umar: �You only wanted to oppose me!� �Umar responded: �I did not want to oppose you�, and they raised their voices while arguing with each other. Allah, exalted is He, revealed about this (O ye who believe! Lift not up your voices above the voice of the Prophet�)�. Ibn al-Zubayr said: �After this verse was revealed, the Messenger of Allah, Allah bless him and give him peace, could hardly hear what �Umar ibn al-Khattab said to him; he had to ask again about what he said�.