Wednesday, 10 February 2016

Raise not your voices above the voice of the Prophet صلى الله عليه وآله وسلم





Raise not your voices above the 
voice of the Prophet
صلى الله عليه وآله وسلم





Quran states: O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not.
[49-Al Hujurat:2]

Tafsiral JalalaynThe 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.[49-Al Hujurat:2]

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Imam al-Qurtubi  writes under this ayah:
The meaning of this verse is (actually) an order to Respect (Ta'zeem) and honor (Tauqeer) the Prophet (Peace be upon him), while being present in his court the voice is to be kept low. Some ulama have explained that it is also forbidden when we are at the grave of Prophet (Peace be upon him) and some scholars have included the Ulama into this category too because the Ulama are inheritors of Prophet (Peace be upon him).. Qadhi Abu Bakr ibn Arabi (rah) said: The respect for Prophet (Peace be upon him) is same after his death like during his life [Tafsir ul Qurtubi (16/278-279)]

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Narrated Anas bin Malik: The Prophet missed Thabit bin Qais for a period (So he inquired about him). A man said. "O Allah's Apostle! I will bring you his news." So he went to Thabit and found him sitting in his house and bowing his head. The man said to Thabit, " 'What is the matter with you?" Thabit replied that it was an evil affair, for he used to raise his voice above the voice of the Prophet and so all his good deeds had been annulled, and he considered himself as one of the people of the Fire. Then the man returned to the Prophet and told him that Thabit had said, so-and-so. (Musa bin Anas) said: The man returned to Thabit with great glad tidings. The Prophet said to the man. "Go back to him and say to him: "You are not from the people of the Hell Fire, but from the people of Paradise."
[Sahih Bukhari: Volume 6, Book 60, Number 369]

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The blessed Sahaba(RA)

“They used to sit so cautiously as if birds are sitting on their heads and if they moved the birds would fly away " [Sunnan Abu Dawud Hadith # 4753, Sunnan Nasai’i Hadith # 2058 and others]


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Qadhi Iyad in Shifa,

Chapter in regards to respect of Prophet (صلى الله عليه وآله وسلم) after his passing away.

 It is necessary to keep intact the respect and honour of Prophet (Peace be upon him) after his passing away, just as it was necessary during his life. This respect includes all aspects such as: When the Prophet (Peace be upon him) is mentioned, his hadith is mentioned, or his Sunnah is mentioned, or his blessed name or his blessed Seerah is heard, or when his beloved family is mentioned, i.e. to show Tazeem to blessed Ahlul Bayt and Sahaba....

We should mention him as we are in front of him

(Qadhi Iyad continues):

Abu Ibrahim Tajiyi (rah) said: It is wajib upon all believers that when the name of Prophet (Peace be upon him) is mentioned then we should be present in a respectful state of mind and our actions and movements should reveal that we are honoring the Prophet (Peace be upon him) and we should have the exact feeling as if we are actually standing in front of him.
The ruler of Muslims Abu Jafar once tried to have a debate with Imam Malik (rah) in Masjid an Nabwi. Imam Malik (rah) said to him: O Ameer ul Momineen, do not raise your voice in the Prophet’s mosque because Allah azza Wajjal has taught us the etiquettes of not raising our voices above the voice of the Prophet, nor speak aloud to him in talk, “AS YE MAY SPEAK ALOUD TO ONE ANOTHER, LEST YOUR DEEDS BECOME VAIN AND YE PERCEIVE NOT” (49:2) Plus Allah has warned those people who used to call out the Prophet (Peace be upon him) loudly from outside his Hujra Mubarak, Allah has called such people as “FOOLS” so remember the respect of Prophet (Peace be upon him) is exactly the same like it was during his life.

Hearing this the Khalifa accepted (i.e. his defeat) and further asked: Shall I face the qibla with my face backwards towards the grave of the Messenger of Allah (may Allah bless him and grant him peace) when making du’a?” Imam Malik replied “How could you turn your face away from him, when he is the means [Wasila] of your father Adam (a.s) on the Day of Resurrection? Nay, face him and ask for his intercession so that Allah will grant it to you, as He said, “If they had only, when they were wronging themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft returning, Most Merciful” (4:64)...

Mu’asab bin Abdullah (rah) said: Whenever the Prophet (Peace be upon him) was mentioned in front of Imam Malik (ra), the color of his face used to change (due to love and magnificence of Prophet’s Jalaal) and he used to bow his head down. When Imam Malik (rah) was asked regarding this, he replied: Muhammad bin Munkadir (rah) was leader of Qaris, whenever we used to ask him about any hadith of Prophet (Peace be upon him), he used to get in such a state (i.e. Wajd) that we used to ask for him Allah’s Mercy, and I have seen Jafar bin Muhammad Sadiq (rah) that he was a very jolly person, but when the Prophet (Peace be upon him) was mentioned in front of him, then colour of his face used to change (in love and magnificence of Prophet’s Jalaal) and I have “NEVER SEEN HIM NARRATING AHADITH WITHOUT BEING IN STATE OF WUDHU”
Whenever Abdur Rahman bin Qasim (rah) mentioned the Prophet (Peace be upon him) he used to become as if his blood has been sucked out and his tongue used to become dry due to Prophet’s magnificence.
Whenever Prophet (Peace be upon him) was mentioned in front of Aamir bin Abdullah bin Zubayr (rah), “HE USED TO CRY SO MUCH THAT HIS TEARS WOULD FINISH”
Imam Zuhri (rah) was also very jolly, but when the Prophet (Peace be upon him) was mentioned infront of him he used to blue]“COMPLETELY FORGET WHO HE WAS TALKING TO” i.e. he used to become so much intoxicated in remembrance of Prophet (Peace be upon him) that he used to become unware of what was happening around him.
Sufwan bin Saleem was a great worshipper and Mujtahid, but when the Prophet (Peace be upon him) was mentioned in front of him, he used to cry so much that even people had to leave his company (i.e. he did not stop)
Ibn Sareen (rah) used to laugh a lot, but when Prophet (Peace be upon him)’s hadith was mentioned infront of him, he used to get engulfed in concentration.
Whenever Abdur Rahman bin Mahdi (rah) read the Prophetic hadith, he used to order people to remain silent and used to recite this ayah: Raise not your voices above the voice of the Prophet (Al-Hujarat:2) and he used to interpret it as: Just like it is necessary to remain silent when the Prophet is speaking, similarly it is necessary to remain silent when his hadith is read. [Qadhi Iyad in Shifa, Volume No.2, Page No. 27]
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Hadhrat Umar ® heard two young men raising their voice in the Prophet’s Masjid. So he asked them, “Do you realize where you are?” But before they could answer he asked them, “Where are you both from?” They replied they were from Taif. He then told them, “Had you been from Madinah Munawwara I would have given you both severe lashings for raising you voices in the Masjid of Allah’s Messenger (sallal laahu ‘alahi wassallam). [Bukhari]

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At the time of burial of Hasan ibn 'Ali (ra), when a section of the people had made an uproar, Husayn ibn 'Ali (ra), immediately recited the following verse in order to silence them. “O you who believe! Do not raise your voices above the voice of the Prophet, and do not speak loud to him”. (Hujraat: 2)
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In Sharh Shifa it is mentioned that Muhammad bin Maslama ® said:
“No one is allowed to raise his voice in the Masjid while speaking.”
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Imam Qastalani (ra) writes in Mawahib al-Laduniya that the same respect, as was shown to the Holy Prophet [صلى الله عليه وآله وسلم] during his lifetime, should be observed because he is indeed alive in his grave. As mentioned in Tafsir ul Qurtubi (16:278-279) Qadi Abu Bakr ibn Arabi said: The respect for Prophet [صلى الله عليه وآله وسلم] is the same whether during his life and after his passing away. Otherwise the consequences will be as the Holy Qur’an says: Those who vex the messenger of Allah, for them there is a painful doom] (9:61).
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Maulana Mohammed Zakariyya Kandhalwi writes in Fazail-e-Haj that, whenever Aisha ® heard any noise near the sacred grave, she used to send someone or the other to those making the noise with a request that they should maintain silence as the noise disturbs the Holy Prophet [sal Allahu alayhi wasallam].
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Hadhrat Ali ® needed a new door for his house. He instructed the carpenter to do the job of making a door at Baqi so that the noise may not reach the Holy Prophet [sal Allahu alayhi wasallam].
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The Nobel Quran states: Those who annoy Allah and “His Messenger – Allah has cursed them in this World” and in the Hereafter and has prepared for them a humiliating Punishment (33:57)
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The Ottomans Had Such Adab For The Beloved Of Allah (s) That The Train Which Would Run Through Madinah Would Be Stopped As It Entered The City And Then Pushed By The Ottomans Until It Reached The End Of The City Because They Feared The Sound Of The Train Would Disturb The Blessed City And Its Residents


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When the Ottomans introduced electricity to the Arabian Peninsula, the first place to be lit up was the mosque of the Prophet(s). [1]
By some accounts, it would be a few more years before the Sultan himself had full electricity in his own palace in Istanbul. [2]

[1.] The holy cities, the pilgrimage and the world of Islam. Sultan Ghalib Al Quaiti, Page 439]

[2.] kultur.gov.tr/EN,32815/dolmabahce-palace]
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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. [49-Al Hujurat:2] 

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(Edited by ADHM)