O YOU WHO believe, do not forestall the judgements of God and His Apostle, and have fear of God. Verily God hears all and knows everything.
O People who Believe! Do not advance ahead of Allah and His Noble Messenger, and fear Allah; indeed Allah is All Hearing, All Knowing.
O believers, advance not before God and His Messenger; and fear God. God is All-hearing, All-knowing.
O YOU who have attained to faith! Do not put yourselves forward in the presence of [what] God and His Apostle [may have ordained], but remain conscious of God: for, verily, God is all-hearing, all-knowing!
O ye who believe! be not forward in the presence of Allah and His apostle, and fear Allah; verily Allah is Hearing, Knowing.
O you who believe! Do not put (yourselves) forward before Allah and His Messenger (SAW), and fear Allah. Verily! Allah is All-Hearing, All-Knowing.
O you who believe! Do not place your opinions above that of God and His Messenger, and fear God. God is Hearing and Knowing.
Believers, do not advance before Allah and His Messenger, and fear Allah. Verily Allah is All-Hearing, All-Knowing.
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.
O ye who believe! Be not forward in the presence of Allah and His messenger, and keep your duty to Allah. Lo! Allah is Hearer, Knower.
O you who have faith! Do not venture ahead of Allah and His Apostle, and be wary of Allah. Indeed Allah is all-hearing, all-knowing.
Believers do not advance before Allah and His Messenger. Fear Allah. Allah is the Hearer, the Knower.
O you who have believed, do not put [yourselves] before Allah and His Messenger but fear Allah. Indeed, Allah is Hearing and Knowing.
Believers, do not be presumptuous with the Messenger of God (in your deeds and in your words). Have fear of God; He is All-hearing and All-knowing.
O you who believe! be not forward in the presence of Allah and His Apostle, and be careful of (your duty to) Allah; surely Allah is Hearing, Knowing.
Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> tuqaddimoo bayna yadayi All<u>a</u>hi warasoolihi wa<b>i</b>ttaqoo All<u>a</u>ha inna All<u>a</u>ha sameeAAun AAaleem<b>un</b>
Believers, do not push yourselves forward in the presence of God and His Messenger. Fear God -- God hears all and knows all.
O Ye who believe! Put not yourselves forward before Allah and His Messenger; but fear Allah: for Allah is He Who hears and knows all things.
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُقَدِّمُوا۟ بَيْنَ يَدَىِ ٱللَّهِ وَرَسُولِهِۦ وَٱتَّقُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
O those who have faith in Allah and follow whatever He legislates! Do not precede Allah or His Messenger in speech or action, and be mindful of Allah by fulfilling His commands and refrain from that which He has prohibited. Indeed, Allah is hearing of your statements, aware of your actions. He does not miss any of them and will soon requite you for them.
O those who have faith in Allah and follow whatever He legislates! Do not precede Allah or His Messenger in speech or action, and be mindful of Allah by fulfilling His commands and refrain from that which He has prohibited. Indeed, Allah is hearing of your statements, aware of your actions. He does not miss any of them and will soon requite you for them.
<p>Background of Revelation</p><p>According to Qurtubi, there are six narratives cited as the background of revelation of these verses. Qadi Abu Bakr Ibn ` Arabi confirms that all the narratives are correct, because they all are included in the general meaning of the verses. One of the narratives, reported by Bukhari, is that once some people from the tribe of Tamim came to the Holy Prophet ﷺ . During their stay, one of the issues under discussion was to appoint someone as a ruler of this tribe. Sayyidna Abu Bakr ؓ suggested the name of Qa` qa' Ibn Ma'bad, while Sayyidna ` Umar ؓ proposed the name of Aqra' Ibn Habis. Both of them discussed the issue for a while during which the voices of both became loud. These verses were revealed in this background.</p><p>لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّـهِ وَرَ‌سُولِهِ (...do not proceed ahead of Allah and His Messenger - 49:1) The phrase بَینَ الیَدَین literally, means "between the two hands", but in Arabic usage it means 'in front of or 'ahead of. It means: do not go ahead of or in front of Allah's Messenger ﷺ . The Qur'an does not say in what matter they are prohibited from preceding him. It would appear that the general prohibition includes preceding by word or deed. Wait for the Messenger's ﷺ reply unless he himself appoints someone to reply. Likewise if he is walking, no one should overtake him. If they are sitting in a dining session, no one should start eating before him. If there is a clear indication or strong evidence that he himself wants to send someone forward, this would be possible, for example some people used to be asked to go on a journey or war ahead of the Holy Prophet ﷺ .</p><p>Respect for Islamic Scholars and Religious Leaders</p><p>Some of the scholars have ruled that Muslims should observe the same rule in respect of Islamic scholars and spiritual masters as enjoined by the Qur'an, because they are the heirs of the Holy Prophet's ﷺ .One day the Holy Prophet ﷺ saw Sayyidna Abud-Darda' ؓ walking in front of Sayyidna Abu Bakr ؓ ، he reprimanded him saying: "you are walking in front of a person who is better than you in this world and in the hereafter". Then he added: "The Sun did not rise or set on any man better than Abu Bakr ؓ in the world besides the Prophets (علیہم السلام) . (Ruh-u1-Bayan on the authority of Kashf-ul-Asrar). Therefore, scholars have ruled that teachers and spiritual guides should be treated with similar respect.</p>
Background of RevelationAccording to Qurtubi, there are six narratives cited as the background of revelation of these verses. Qadi Abu Bakr Ibn ` Arabi confirms that all the narratives are correct, because they all are included in the general meaning of the verses. One of the narratives, reported by Bukhari, is that once some people from the tribe of Tamim came to the Holy Prophet ﷺ . During their stay, one of the issues under discussion was to appoint someone as a ruler of this tribe. Sayyidna Abu Bakr ؓ suggested the name of Qa` qa' Ibn Ma'bad, while Sayyidna ` Umar ؓ proposed the name of Aqra' Ibn Habis. Both of them discussed the issue for a while during which the voices of both became loud. These verses were revealed in this background.لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّـهِ وَرَ‌سُولِهِ (...do not proceed ahead of Allah and His Messenger - 49:1) The phrase بَینَ الیَدَین literally, means "between the two hands", but in Arabic usage it means 'in front of or 'ahead of. It means: do not go ahead of or in front of Allah's Messenger ﷺ . The Qur'an does not say in what matter they are prohibited from preceding him. It would appear that the general prohibition includes preceding by word or deed. Wait for the Messenger's ﷺ reply unless he himself appoints someone to reply. Likewise if he is walking, no one should overtake him. If they are sitting in a dining session, no one should start eating before him. If there is a clear indication or strong evidence that he himself wants to send someone forward, this would be possible, for example some people used to be asked to go on a journey or war ahead of the Holy Prophet ﷺ .Respect for Islamic Scholars and Religious LeadersSome of the scholars have ruled that Muslims should observe the same rule in respect of Islamic scholars and spiritual masters as enjoined by the Qur'an, because they are the heirs of the Holy Prophet's ﷺ .One day the Holy Prophet ﷺ saw Sayyidna Abud-Darda' ؓ walking in front of Sayyidna Abu Bakr ؓ ، he reprimanded him saying: "you are walking in front of a person who is better than you in this world and in the hereafter". Then he added: "The Sun did not rise or set on any man better than Abu Bakr ؓ in the world besides the Prophets (علیہم السلام) . (Ruh-u1-Bayan on the authority of Kashf-ul-Asrar). Therefore, scholars have ruled that teachers and spiritual guides should be treated with similar respect.
<h2 class="title">Which was revealed in Al-Madinah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful. </p><h2 class="title">The Prohibition of making a Decision in advance of Allah and His Messenger; ordering Respect towards the Prophet</h2><p>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, </p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُقَدِّمُواْ بَيْنَ يَدَىِ اللَّهِ وَرَسُولِهِ</div><p>(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; </p><div class="text_uthmani arabic">لاَ تُقَدِّمُواْ بَيْنَ يَدَىِ اللَّهِ وَرَسُولِهِ</div><p>(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, </p><div class="text_uthmani arabic">وَاتَّقُواْ اللَّهَ</div><p>(and have Taqwa of Allah.) meaning, `in what He has ordered you;' </p><div class="text_uthmani arabic">إِنَّ اللَّهَ سَمِيعٌ</div><p>(Verily, Allah is Hearing,) `your statements,' </p><div class="text_uthmani arabic">عَلِيمٌ</div><p>(Knowing.) `your intentions.' Allah said, </p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ</div><p>(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, </p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ وَلاَ تَجْهَرُواْ لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَـلُكُمْ وَأَنتُمْ لاَ تَشْعُرُونَ </div><p>(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, </p><div class="text_uthmani arabic">«اذْهَبْ إِلَيْهِ فَقُلْ لَهُ: إِنَّكَ لَسْتَ مِنْ أَهْلِ النَّارِ، وَلَكِنَّكَ مِنْ أَهْلِ الْجَنَّة»</div><p>(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, </p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَرْفَعُواْ أَصْوَتَكُمْ فَوْقَ صَوْتِ النَّبِىِّ</div><p>(O you who believe! Raise not your voices above the voice of the Prophet), until, </p><div class="text_uthmani arabic">وَأَنتُمْ لاَ تَشْعُرُونَ</div><p>(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, </p><div class="text_uthmani arabic">«لَا، بَلْ هُوَ مِنْ أَهْلِ الْجَنَّة»</div><p>(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, </p><div class="text_uthmani arabic">وَلاَ تَجْهَرُواْ لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ</div><p>(nor speak aloud to him in talk as you speak aloud to one another,) just as He said in another Ayah, </p><div class="text_uthmani arabic">لاَّ تَجْعَلُواْ دُعَآءَ الرَّسُولِ بَيْنَكُمْ كَدُعَآءِ بَعْضِكُمْ بَعْضاً</div><p>(Make not the calling of the Messenger among you as your calling one of another.) (24:63) Allah's statement, </p><div class="text_uthmani arabic">أَن تَحْبَطَ أَعْمَـلُكُمْ وَأَنتُمْ لاَ تَشْعُرُونَ</div><p>(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, </p><div class="text_uthmani arabic">«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»</div><p>(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. </p><div class="text_uthmani arabic">إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَتَهُمْ عِندَ رَسُولِ اللَّهِ أُوْلَـئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى</div><p>(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, </p><div class="text_uthmani arabic">لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ</div><p>(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, </p><div class="text_uthmani arabic">أُوْلَـئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَى لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ</div><p>(they are the ones whose hearts Allah has tested for Taqwa. For them is forgiveness and a great reward.)"' </p>
Which was revealed in Al-Madinahبِسْمِ 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 ProphetIn 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, 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 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 . 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, «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 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, 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.)"' 