Jannah is an invaluable gift and until man does not sacrifice worldly life, he will not become eligible for entering it

[throughbitnpcs] the commodity of allah is jannah

Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “He who is afraid of the pillage of the enemy, sets out in the early part of the night; and he who sets out early, reaches his destination. Be on your guard that the commodity of Allah is precious. Verily the commodity of Allah is Jannah.”  [At-Tirmidhi].

Commentary:

Imam At-Taibi has stated that the Prophet (sallallaahu ’alayhi wa sallam) mentioned this example for travelers to the Hereafter, because Satan is sitting on this passage and man’s self and his false desires are his helpers. If a person is wide-awake in his travel and exercises caution in his activities, he is not only saved from the vices of Satan, but his own false desires also do not stand in his way. The Prophet (sallallaahu ’alayhi wa sallam) also pointed out that the way to the Hereafter is very hard and littered with great impediments and obstructions and it is by no means easy to traverse it. Jannah is an invaluable gift and unless man gives the sacrifice of his life and wealth, he will not become eligible for entering it. “Allah has purchased the lives and properties of Muslims for Jannah.” (Tuhfatul Ahwadhi).

This Hadith encourages us to observe obedience of our Rubb and to spare no effort to desist from all acts of disobedience in order to achieve the lofty goal of entering Jannah, by Allah’s Leave.

[Riyad as-Saliheen, Book of Miscellany, Chapter 50, Hadith 410]

Virtues of the Day of Arafah

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Praise be to Allah The Exalted.

The Day of Arafat is like a small gathering to a great rehearsal. It is one of the greatest mercies of Allah that He gives every pilgrim the chance to rehearse the Day of Judgement, the day of the great gathering.

The Ihram clothing removes all differences of wealth, importance or social status and then everybody is just by himself, just the way we will be buried one day.

“And every one of them will come to Him alone (without any helper, or protector or defender).” (Maryam 19:95)

Pilgrims stream to the place of gathering as all humans will do on the day of resurrection

“Then unto their Lord they all shall be gathered.” (Al-An’am 6:38)

Here, we face our Lord in silent prayer and we ask Him for forgiveness for all our sins. It is a situation where people present their lives, their good deeds and their bad deeds to their Lord. Many realize that they showed up unprepared, empty handed.

The Messenger of Allah (ﷺ) said: “Nothing will be placed in the balance on the day of Resurrection which will weigh more heavily than good manner and attitude.”

“I created not the jinn and mankind except to worship Me alone.” (adh-Dhariyat 51:56)

On Arafat Day, Allah gives us the chance to experience how it will be like on the Day of Judgement when we have to give account for our lives.

“And warn them O’ Muhammad of the day of grief and regrets, when the case has been decided, while now they are in a state of carelessness, and they believe not!” (Maryam 19:39)

Arafat shows us the reality of life. This worldly life is just temporary and it is not proper for any human being to be forgetful about Paradise and Hellfire. In order to save us from the hellfire, we need to accept and live by the teachings of the Glorious Qur’an and the teachings of the Prophet Muhammad (ﷺ).

Islam does not only bring the message of the Hereafter; it is intended to guide us in this life. At the end of the Day of Arafat all pilgrims leave in one direction, going towards Muzdallifa. On the day of Judgment this will be different. Some will go to Paradise, but the fast majority will go to hellfire. Arafat is the reminder to choose our destination, before it is too late.

“And we created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve from the fire!

Shall We treat those who believe and do righteous good deeds as those who associate partners in worship with Allah and commit crimes on earth?

Or shall we treat the pious as the disbelievers?” (Sad 38:27-28)

Because the day of Arafat serves as a yearly reminder to us about the final day of Judgement, it is important to know what exactly are the virtues of this day. Why is it so important?

1. It is the day on which the religion was perfected and Allah’s Favor was completed

In Al-Saheehayn it was reported from ‘Umar ibn al-Khattab (may Allah be pleased with him) that a Jewish man said to him, “O Ameer al-Mu’mineen, there is an ayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “Which aayah?” He said: This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [al-Ma’idah 5:3 – interpretation of the meaning]. ‘Umar said, “We know on which day and in which place that was revealed to the Prophet (ﷺ). It was when he was standing in ‘Arafah on a Friday.”

2. It is a day of Eid for the people who are in that place

The Prophet (ﷺ) said: Yawm ‘Arafaah (the day of ‘Arafah),Yawm al-Nahr (the Day of Sacrifice) and Ayyaam al-Tashreeq (the 3 days following Yawm al-Nahr) are Eid (festival) for us, the people of Islam. These are days of eating and drinking.” This was narrated by the authors of al-Sunan. It was reported that ‘Umar ibn al-Khattab said: “It – i.e., the ayahThis day I have perfected…’ was revealed on a Friday, the Day of ‘Arafah, both of which – praise be to Allah – are Eids for us.” 

3. It is a day by which Allah swore an oath

The Almighty cannot swear by anything except that which is mighty. Yawm ‘Arafah is the “witnessed day” mentioned in the ayah (interpretation of the meaning):

“By the witnessing day [Friday] and by the witnessed day [the Day of ‘Arafah].”  [al-Burooj 85:3].

It was reported from Abu Hurayrah (may Allah be pleased with him) that the Prophet (ﷺ) said: “The promised day is the Day of Resurrection, the witnessed day is the Day of ‘Arafah, and the witnessing day is Friday.” (Narrated by al-Tirmidhi and classed as sahih by al-Albaani)

It is the “odd” [i.e., odd-numbered, Witr] by which Allah swore in the ayah (interpretation of the meaning):

And by the even and the odd” [al-Fajr 89:3]. Ibn ‘Abbas said: “The even is the Day of al-Adha [i.e., 10thDhoo’l-Hijjah] and the odd is the Day of ‘Arafah [i.e., 9th Dhoo’l-Hijjah].” This is also the view of ‘Ikrimah and al-Dahhaak.

4. Fasting on this day is an expiation for two years

It was reported from Abu Qutadah (may Allah be pleased with him) that the Messenger of Allaah (ﷺ) was asked about fasting on the Day of ‘Arafaah. He said, “It expiates for the sins of the previous year and of the coming year.” (Narrated by Muslim)

This (fasting) is mustahabb (recommended) for those who are not on Hajj. In the case of the one who is on Hajj, it is not Sunnah for him to fast on the Day of ‘Arafah, because the Prophet (ﷺ) did not fast on this day in ‘Arafah. It was narrated that he forbade fasting on the Day of ‘Arafah in ‘Arafah.

5. It is the day on which Allah took the covenant from the progeny of Adam

It was reported that Ibn ‘Abbas (may Allah be pleased with him) said: the Messenger of Allaah (ﷺ) said: “Allah took the covenant from the loins of Adam in Na’man, i.e., ‘Arafah. He brought forth from his loins all his offspring and spread them before Him, then He addressed them, and said: ‘Am I not your Lord? They said, ‘Yes, we testify,’ let you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’ Or lest you should say: ‘It was only our fathers aforetime who took others as partners in worship along with Allah, and we were (merely their) descendants after them; will You then destroy us because of the deeds of men who practised Al-Baatil (i.e., plolytheism and committing crimes and sins, invoking and worshipping others besides Allaah)?’ [al-A’raf 7:172-173 – interpretation of the meaning].” Narrated by Ahmad and classed as saheeh by al-Albaani. And there is no greater day than this and no greater covenant than this.

6. It is the day of forgiveness of sins, freedom from the Fire and pride in the people who are there:

In Sahih Muslim it was narrated from ‘A’ishah (may Allah be pleased with her) that the Prophet (ﷺ) said: “There is no day on which Allah frees more people from the Fire than the Day of ‘Arafah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?’”

 It was reported from Ibn ‘Umar that the Prophet (ﷺ) said: “Allah expresses His pride to His angels at the time of ‘Ishaa’ on the Day of ‘Arafah, about the people of ‘Arafah. He says, ‘Look at My slaves who have come unkempt and dusty.’” Narrated by Ahmad and classed as sahih by al-Albaani.

 And Allah knows best.

Fasting on the day of Arafat expiates the sins of two years

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The first ten days of Dhul-Hijjah have been classified as the best 10 days of the year, and the Day of ‘Arafat, on which Allah perfected His religion has been classified as the best day of the year according to some scholars.

Imaam Ibn Taymiyyah (d. 728H) said: “The most excellent day of the week is the day of Jumuah (Friday), by the agreement of the Scholars. And the most excellent day of the year is the day of an-Nahr. Some of them said that it is the day of Arafat. However, the first opinion is the correct one, since it is related in the Sunan collections that the Prophet ﷺ said: “The most excellent days with Allah is the day of an-Nahr, then the day of al-Qarr (the day that the Muslims reside in Mina).”  [(Saheeh) by Shaikh al-Albanee in Irwa al-Ghaleel (no: 2018). Related by Abu Dawood no: 1765].” [Majmoo al-Fatawa vol: 25, pp. 288]

The ninth day of Dhul-Hijjah (the 12th and final month of the Islamic calendar) is the Day of ‘Arafat, since it is on this day that millions of pilgrims set out for the plains of Arafat after sunrise to attend the Khutba of Arafat and perform their Dhuhr and Asr salat combined as was the Sunnah of Rasool Allah (ﷺ). Thereafter they engage in supplication to Allah from Dhuhr to Maghrib, seeking forgiveness of their Lord before setting off for Muzdhalifah.

On this day of Arafat, Muslims all over the world who do not witness the annual Hajj should spend the day in fasting as it is mustahabb (highly recommended), in preparation for the three-day festivity following ‘Eid ul-Adha (the celebration marking the end of the Hajj commemorating the Prophet Ibrahim’s (willingness of sacrifice). When asked about the fasting on the day of ‘Arafah, the Prophet Muhammad said,

“It expiates the sins (Minor) of the past year and the coming year.”  [Muslim (no. 1162)]

Abu Hafsah, may Allah be pleased with him, reported that the Prophet (ﷺ) said:

“Fasting on the Day of ‘Arafah absolves the sins for two years: the previous year and the coming year, and fasting on ‘Ashura, (the tenth day of Muharram) atones for the sins of previous years.”  [Reported by all except al-Bukhari and at-Tirmidhi]

But, this does not mean that one can continue to commit sin in the upcoming year, rather it portrays the virtue of fasting on the day of ‘Arafat, and the blessings to be obtained therein.

In another saying the Prophet’s wife Hafsah, may Allah be pleased with her, said:

“Four things the Messenger of Allah never neglected: Observing fast on the day of ‘Ashura,‘Arafat, three days every month, and offering fajr sunnah prayers early in the morning.”  [Muslim]

These statements are proof that fasting on the ninth of Dhul-Hijjah, the day before ‘Eid ul-Adha was a lifelong practice of the Prophet (ﷺ) as his wife reported.

There are some reports that fasting is prohibited on the Day of ‘Arafah. However, it must be understood that this refers to a person performing the Hajj. If a person is on the Hajj, there is no fast for him or her on the day of ‘Arafah. That is undoubtedly a blessing for him because of the hardships of the pilgrimage. In a saying reported by Umm al-Fadl, may Allah be pleased with her, she said:

“The companions doubted whether the Prophet (ﷺ) was fasting on ‘Arafah or not. She decided to prove to them that he was not, so she said, ‘I sent to him milk, which he drank while he was delivering the khutbah (sermon) on ‘Arafah.'” [Recorded by al-Bukhari]

Prohibiting the pilgrims from fasting on these days is a great mercy for them, for fasting will exert undue hardship on the person performing the Hajj, while they are primarily concerned with their pilgrimage. Above all, the pilgrim would not be fasting anyway because he is travelling.

The fact that not all of the Muslims are required to go to Hajj every year is a mercy and source of ease from Allah to His servants. He has made Hajj binding once in a lifetime and not binding every year. However, it is a communal obligation occurring every year. This is different from fasting, which is an individually binding obligation on every Muslim, every year.

Because the month of Dhul-Hijjah is a season of worship, it bring along blessings, benefits and opportunities to correct one’s faith and make up for shortcoming. This special opportunity involves a kind of worship, which brings the slave closer to his Lord. And Allah bestows His blessings and Favours on whom He wills. The fortunate person is he who makes good use of these special months, days, and hours, while worshiping Allah. He is most likely to be touched by the blessings of Allah. Rewards of good deeds are multiplied in these days. [Ibn Rajab, al-Lataa’if pp. 8]

For non-pilgrims, it should be remembered that not only should you fast on this day, but make sure to ask Allah for all of your prayers. The Prophet (ﷺ) said: “The best dua is the dua of Arafat.” (Tirmidhi)

The Fire is surrounded by all kinds of desires and passions

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Abu Huraira (RA) reported Allah’s Messenger (ﷺ) as saying, “The (Hell) Fire is surrounded by all kinds of desires and passions, while Paradise is surrounded by all kinds of disliked undesirable things.”  [Sahih al-Bukhari 6487]

In another hadith reported by Abu Hurairah (RA), the Messenger of Allah (ﷺ) also said:

“When Allah created Paradise, He said to Gabriel: ‘Go and look at it.’ He went and looked at it, then came and said: ‘O my Lord! By Thy (Your) might, no one who hears of it will fail to enter it.’

He (i.e. Allah) then surrounded it with disagreeable things and said: ‘Go and look at it, Gabriel.’ He went and looked at it, then came and said: ‘O my Lord! By Thy might, I am afraid that no one will enter it.’

When Allah created Hell, He said: ‘Go and look at it, Gabriel.’ He went and looked at it, then came and said: ‘O my Lord! By Thy might, no one who hears of it will enter it.’

He then surrounded it with desirable things and said: ‘Go and look at it, Gabriel.’ He went, looked at it, then came and said: ‘O my Lord! By Thy might and power, I am afraid that no one will remain who does not enter it.'”  [Sunan Abu Dawood 4744, graded Hasan Sahih by al-Albani]

Only those who fast would enter the gate of Rayyan on the Day of Resurrection

 

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Sahl bin Sa’d (may Allah be pleased with him) reported Allah’s Messenger (may the peace and blessings of Allah be upon him) as saying:

“In the Paradise, there is a gate called Rayyan, through which only the people who fast would enter on the Day of Resurrection. None else would enter along with them. It would be proclaimed: ‘Where are the people who used to fast so that they should be admitted into it?’ And when the last of them would enter, it would be closed and no one would enter it.” (Sahih Muslim (Eng. Trans.) Book 6, Hadith 2569)

A variation of this hadith of the same narrator is the following:

“In Paradise there is a gate called Rayyan. On the Day of Resurrection the call will go out saying: ‘Where are those who used to fast?’ Whoever is among those who used to fast will enter it, and whoever enters it will never thirst again.” (Sunan Ibn Majah (Eng.) Vol. 1, Book 7, Hadith 1640 – Graded Hasan (Darussalam))

 

The deniers will not be permitted to put forth any excuse on the Day of Resurrection

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{ (It will be said to the disbelievers): “Depart you to that which you used to deny!”) }  Al-Mursalaat 77:29

{ “Depart you to a shadow in three columns,” } 77:30

{ “Neither shady nor of any use against the fierce flame of the Fire.” }  77:31

{ Verily, it (Hell) throws sparks (huge) as Al-Qasr, }  77:32

{ As if they were Sufr camels. }  77:33

{ Woe that Day to the deniers (of the Day of Resurrection)! }  77:34

{ That will be a Day when they shall not speak (during some part of it), }  77:35

{ And they will not be permitted to put forth any excuse. }  77:36

{ Woe that Day to the deniers (of the Day of Resurrection)! }  77:37

{ That will be a Day of Decision! We have brought you and the men of old together! }  77:38

{ So, if you have a plot, use it against Me (Allah)! }  77:39

{ Woe that Day to the deniers (of the Day of Resurrection)! }  77:40

Allah informs about the disbelievers who deny the final abode, the recompense, Paradise, and the Hellfire. On the Day of Judgement it will be said to them:

{ “Depart you to that which you used to deny! Depart you to a shadow in three columns, } meaning, a flame of fire when it rises and ascends with smoke. So due to its severity and strength, it will have three columns.

{ Neither shady nor of any use against the fierce flame of the Fire.” } meaning, the shade of the smoke that comes from the flame — which itself will not have a shade, nor will it benefit against the flame. This means it will not protect them from the heat of the flame.

Allah said, { Verily, it throws sparks as Al-Qasr, } meaning, its sparks will shoot out from its flame like huge castles. Ibn Mas`ud said, “Like forts.” Ibn `Abbas, Mujahid, Qatadah and Malik who reported from Zayd bin Aslam and others said, “This means the trunk of trees.”

{ As if they were Sufr camels. } means, black camels. This is the view of Mujahid, Al-Hasan, Qatadah, and Ad-Dahhak, and Ibn Jarir favored this view.

Ibn `Abbas Mujahid, and Sa`id bin Jubayr said about, { Sufr camels. } “Meaning ropes of ships.”

{ Verily, it (Hell) throws sparks as Al-Qasr. } Imam Al-Bukhari recorded from Ibn `Abbas that he said: “We were directed to the timber a length of three cubits or more in order to use it for construction of buildings. We used to call it Al-Qasr.

{ As if they were Sufr camels. } These (Jimalat) are ropes of ships that are bundled until they resemble the intestines of men.”

{Woe that Day to the deniers! }

Then Allah says, { That will be a Day when they shall not speak, } meaning, they will not speak.

{ And they will not be permitted to put forth any excuse. } meaning, they will not be able to speak, nor will they be granted permission to speak so that they can make excuses. Rather, the proof will be established against them, and they will be called upon to speak about the wrong that they did, but they will not be able to say anything. The courts of the Day of Judgement will occur in stages. Sometimes the Lord informs of this stage and sometimes He informs of that stage. This is to show the terrors and calamities of that Day. Thus, after all the details of this discussion, He says: { Woe that Day to the deniers! }

Then Allah says, { That will be a Day of Decision! We have brought you and the men of old together! So if you have a plot, use it against Me! } This is an address from the Creator to His servants.

He says to them, { That will be a Day of Decision! We have brought you and the men of old together! } meaning, He will gather all of them by His power on one common plane, He will make them hear the caller and He will cause them to see.

Then He says, { So, if you have a plot, use it against Me! } This is a serious threat and a harsh warning. It means, `if you are able to save yourselves from being seized by Me, and rescue yourselves from My ruling, then do so. But you are certainly not able to do so.’ This is as Allah says,

This is as Allah says, {O assembly of Jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)! } (55:33) Allah also says,

Allah also says, { And you will not harm Him in the least. } (11:57)

It is narrated in a Hadith (that Allah said), “O My servants! You all can never attain My benefit and thereby benefit Me, and you all can never attain My harm and thereby harm Me.”

[Tafsir Ibn Kathir, Surat al-Mursalaat (77), verses 29-40]

Respect, honor, esteem: Good manners which the Sahabah observed with Allah’s Messenger

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{ O you who believe! Make not (a decision) in advance before Allah and His Messenger, and have Taqwa of Allah. Verily, Allah is Hearing, Knowing. }  Al-Hujuraat 49:1

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

{ 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:

{ 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, { and have Taqwa of Allah. } meaning, ‘in what He has ordered you;’ { Verily, Allah is Hearing, } ‘your statements,’ { Knowing. } ‘your intentions.’

{ 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. }  Al-Hujuraat 49:2

Allah said, { 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,

{ 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 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, “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, { O you who believe! Raise not your voices above the voice of the Prophet }, until, { 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 . 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 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, ‘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, { nor speak aloud to him in talk as you speak aloud to one another, } just as He said in another Ayah,

{ Make not the calling of the Messenger among you as your calling one of another. } An-Nur 24:63

Allah’s statement, { 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,

“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 and encourages, directs and recommends this better behavior.

{ Verily, those who lower their voices in the presence of Allah’s Messenger, they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward. }  Al-Hujuraat 49:3

{ Verily, those who lower their voices in the presence of Allah’s Messenger, 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, { 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, { they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward. }‘”

[Tafsir ibn Kathir, Surat al-Hujuraat (49), verses 1-3]

The Holy Qur’an is a reminder

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Allah tells us about the virtues of His servants the Messengers and His Prophets:

{ And remember Our servants, Ibrahim, Ishaq, and Ya`qub, Ulil-Aydi wal-Absar. } meaning, righteous deeds, beneficial knowledge, strength in worship and insight.

`Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said, { Ulil-Aydi } “of great strength and worship; { wal-Absar } means, understanding of the religion.” Qatadah and As-Suddi said, “They were given strength in worship and understanding of the religion.”

{ Verily, We did choose them by granting them the remembrance of the Abode. } Mujahid said, “This means: We made them strive for the Hereafter, and there is nothing else for them besides that.”

As-Suddi also said, “The remembrance of the Hereafter and striving for it.” Malik bin Dinar said, “Allah removed the love of this world from their hearts, and singled them out for land remembrance of the Hereafter.” Qatadah said, “They used to remind the people about the Abode of the Hereafter and to strive for it.”

{ And they are with Us, verily, of the chosen and the best! } means, they are among those who have been elected and chosen, and they are the best and the chosen ones.

{ And remember Isma`il, Al-Yasa`, and Dhul-Kifl, all are among the best. } We have already discussed their characteristics and stories in detail in Surat Al-Anbiya’, may peace be upon them, and there is no need to repeat it here.

{ This is a Reminder } means, a reminder to those who will be reminded. As-Suddi said, “This means the Holy Qur’an.”

[Tafsir ibn Kathir, Saad (38), Verses 45-49]