People of the Sunnah, Be Kind With One Another

Author: Shaykh Abdul-Muhsin al-‘Abbaad

Source: Rifqan Ahlis Sunnah Bi Ahlis Sunnah
Translator: Tarik Preston

Published: Wednesday 29th June, 2005



Guarding the Tongue and Speaking Only Good



Allaah the Mighty and the Majestic says:

“O you who believe! Keep your duty to Allaah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allaah and His Messenger, he has indeed achieved a great success (i.e. he will be saved from the Hell-fire and will be admitted to Paradise).” [Soorah Al-Ahzaab: 70-71]


Allaah the Mighty and the Majestic also says:

“O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allaah. Verily, Allaah is the One Who forgives and accepts repentance, Most Merciful.” [Soorah Al-Hujuraat: 12]


Allaah the Most High also says:

“And indeed We have created man, and We know what his own self whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). Remember that the two receivers (recording angels) receive (each human being), one sitting on the right and one sitting on the left (to note his or her actions). Not a word does he (or she) utter but there is a watcher by him ready (to record it).” [Soorah Qaaf: 16-18]


Allaah the Most High also says:

“And those who annoy (harm) believing men and women undeservedly, they bear (on themselves) the crime of slander and plain sin.” [Soorah Al-Ahzaab: 58]


And Imaam Muslim narrated upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

‘Do you know what backbiting is?’ They said, ‘Allaah and His Messenger know best.’ He said, ‘It is to mention something about your brother which he dislikes.’ Someone asked, ‘Supposing what I said about my brother is true? He (sal-Allaahu ‘alayhe wa sallam) replied, ‘If what you say is true you have backbitten him, and if it is not true you have slandered him.’[1]


Allaah the Mighty and the Majestic says:

“And follow not that of which you have no knowledge (i.e. do not say anything, or do any thing, or bear witness to anything that you have no knowledge of). Verily the hearing, and the sight, and the heart will all be questioned (by Allaah).” [Soorah Al-Israa: 36]


And in another hadeeth it is narrated by Imaam Muslim upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Verily Allaah is pleased with three things for you, and He is displeased with three things for you. He is pleased with you that you worship Him, and associate not anything with Him (in worship), and that all of you hold fast to the rope of Allaah together and do not break up into groups. And He disapproves for you (qeela wa qaala) talking about what was said and what somebody said, persistent questioning, and wasting money.” [2]


And in another hadeeth it is narrated by Imaam Muslim and Imaam Al-Bukhaaree upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“It has been written for the progeny of Adam his inevitable share of adultery and there would be no escape from it. The adultery of the eye is the lustful look, and the adultery of the ears is listening to voluptuous (song or talk), and the adultery of the tongue is licentious speech, and the adultery of the hand is the lustful grip (embrace), and the adultery of the legs is to walk (to the place where he intends to commit adultery), and the heart yearns and desires (for adultery) and the private parts turn that into reality or refrain from submitting to the temptation.” [3]


And in another hadeeth narrated by Imaam Al-Bukhaaree upon the authority of ‘Abdullaah Ibn ‘Amr (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“A Muslim is one who avoids harming Muslims with his tongue and hands.” [4]


And in another narration of the same hadeeth narrated by Imaam Muslim the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“A man asked the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam): ‘Who amongst the Muslims are better?’ He (the Messenger of Allaah sal-Allaahu ‘alayhe wa sallam) replied: ‘He from whose hand and tongue the Muslims are safe.’[5]


Al-Haafidh (Ibn Hajar Al-Asqalaani) said in his explanation of this hadeeth:

“This hadeeth is general as regards the tongue but less general as regards the hand. That is because it is possible for the tongue to speak about what has happened to people in the past, what is happening with them at present, and what may happen to them in the future. However the hand cannot do this. However, it is possible for the hand to cooperate with the tongue in this through writing, the consequences of which can be great.”


This is what the poet meant when he said:

The day that I wrote I was certain
That my hand would pass away,
But that its writings would stay,
Rewarded if its actions had been good,
But held to account if its actions were bad.


And in another hadeeth narrated by Imaam Al-Bukhaaree upon the authority of Sahl Ibn Sa’d (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Whoever can guarantee (the chastity of) what is between his two jawbones (i.e. his tongue) and what is between his two legs (i.e. his private parts) I guarantee Paradise for him.” [6]


And in another hadeeth it is narrated by Imaam Muslim and Imaam Al-Bukhaaree upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Whoever believes in Allaah and the Last Day then let him say what is good or keep quiet.” [7]


Imaam An-Nawawee said referring to this hadeeth in his explanation of 40 Hadeeth:

“Ash-Shaafi’ee said: ‘The meaning of this hadeeth is: that whenever someone wants to speak then he should think first. If it becomes apparent to him that there was no harm in what he was going to say then he should speak. However, if it becomes apparent to him that there was harm in what he was going to say, or even if he was not certain whether or not there was harm in what he was going to say, then he should not speak.’”


It has also been reported that he said:

“If you all were to buy a sheet of paper to record (everything that you said) then there are many things that you would not have said.”


Al-Imaam Abu Haatim Ibn Hibbaan Al-Bustee said in his book entitled Rawdat-ul-‘Uqalaa wa Nuzhat-ul-Fudalaa:

“It is obligatory for every intelligent person to always remain quiet until it becomes necessary for him to speak. Because how often it is that one regrets what he has said after he has said it, but how seldom it is that one regrets what he has said if he remained quiet. And the people who remain unhappy the longest and suffer the greatest trials are those who are afflicted with a loose tongue and a hard heart.” [8]


Ibn Hibbaan also said:

“It is obligatory for the intelligent person to use his ears twice as much as he uses his mouth, and to realize that he was given two ears and only one mouth so that he might listen more than he speaks. That is because if he speaks he may regret what he said, but if he remains quiet then he will (have nothing to) regret. After all it is easier to take back what you have never said, however once a word has been spoken it owns its speaker but if it is never spoken it remains the property of the one who never spoke it.” [9]


Ibn Hibbaan also said:

“The tongue of the intelligent person is behind his heart so that when he wants to say something he consults his heart. If it is thought that he should speak he does so, but if not he remains silent. However, the ignorant person’s heart is on the tip of his tongue so he speaks without thinking. And whoever does not guard his tongue does not understand his religion (Islaam).” [10]


And in another hadeeth it is narrated by Imaam Al-Bukhaaree and Imaam Muslim upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Verily, a servant may say a word without thinking whether it is right or wrong (not understanding its repercussions), and he may fall down into Hell-fire because of it further than the distance between the east and the west.” [11]


And near the end of a hadeeth narrated by Imaam At-Tirmidhee containing advice for Mu’aadh Ibn Jabal (radi-Allaahu ‘anhu) the Prophet (sal-Allaahu ‘alayhe wa sallam) said:

“…Are people thrown into the fire of Hell upon their faces or upon their noses for anything except what their tongues have reaped?!” [12]


The Prophet (sal-Allaahu ‘alayhe wa sallam) said that in response to Mu’aadh Ibn Jabal’s (radi-Allaahu ‘anhu) question:

‘O Prophet of Allaah, are we held accountable for what we say with it (our tongues)?’


Al-Haafidh Ibn Rajab said in his book entitled Jaami’ Al-‘Uloom wal-Hikam:

“The meaning of ‘what their tongues have reaped’ is: the recompense and punishment for prohibited speech. Verily mankind sows with both his good and bad speech and actions, and then on the Day of Judgment he reaps whatever he has sown. Whoever sowed good speech and actions will reap a good and generous harvest, but he who sowed evil speech and actions will only reap a harvest of regrets!” [13]


Al-Haafidh Ibn Rajab also said:

“This hadeeth is proof that restraining the tongue and keeping it under precise control is the foundation for all good! And whoever controls his tongue has gained control of his affair.” [14]


And it has been narrated that Yoonus Ibn ‘Ubayd said:

“I have never seen anyone who was mindful of his tongue except that it had a good effect on the rest of his deeds and actions!”


Likewise, it has been narrated that Yahya Ibn Abee Katheer said:

“I have never witnessed the speech of any man to be good except that I also found the rest of his deeds and actions to be good also. And I have never witnessed the speech of any man to be bad except that I also found the rest of his deeds and actions to be bad also.”


And in another hadeeth it is narrated by Imaam Muslim upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Do you know who the bankrupt one is?” They (the Companions) said: “The bankrupt one is the one who does not have any money or provisions.” (The Messenger of Allaah sal-Allaahu ‘alayhe wa sallam) replied: <i>“The bankrupt one from my Ummah is the one who comes on the Day of Judgment having performed Prayer, fasting and giving Zakaat. However, along with all this, he abused this person, slandered that person, ate the wealth that person, unlawfully spilt the blood of that person, and beat that person. These people will take from his good deeds. If, however, his good deeds are exhausted, then their sins will be put upon him and then he will be thrown into the Fire.” [15]


And at the end of a long hadeeth it is narrated by Imaam Muslim upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“…It is enough as a serious evil for a Muslim that he should despise (look down upon) his Muslim brother. All things of a Muslim are inviolable for another Muslim: his blood, his wealth, and his honour.” [16]


And in another hadeeth narrated by Imaam Al-Bukhaaree and Imaam Muslim upon the authority of Ibn ‘Abbaas (radi-Allaahu ‘anhu) who said:

“The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) addressed the people on the Day of Nahr (the 10th of Dhul Hijjah) saying: ‘O people! What day is the day today?’ They said: ‘It is a sacred day.’ He (sal-Allaahu ‘alayhe wa sallam) then asked: ‘What city is this?’ They said: ‘It is a sacred city.’ He (sal-Allaahu ‘alayhe wa sallam) then asked: ‘What month is this?’ They said: ‘It is a sacred month.’ He (sal-Allaahu ‘alayhe wa sallam) then said: ‘No doubt your blood, and your property, and your honour are sacred to one another like the sanctity of this day of yours, in this city of yours, in this month of yours.’ And the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) repeated this over and over several times. After that he raised his head and said: ‘O Allaah! Have I conveyed (Your Message to them)? O Allaah! Have I conveyed (Your Message to them)?’ Ibn Abbaas added: ‘By Him in Whose Hand my soul is, this was the wasiyyah (will, legacy) of the Prophet that he left for his nation - It is incumbent upon those who are present to convey this information to those who are absent. Do not return to disbelief after me, striking the necks of one another.’” [17]


And in another hadeeth it is narrated by Imaam Muslim upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“Whoever called (people) to right guidance, there would be reward (assured) for him like the rewards of those who adhered to it, without their rewards being diminished in any respect. And he who called (people) to misguidance (error), he shall have upon him the sins of those who adhered to it, without their sins being diminished in any respect.” [18]


In the book entitled At-Targheeb wat-Tarheeb, Al-Haafidh Al-Mundhiree said in his commentary on the hadeeth:

“When a person dies, his actions come to an end except for three of them: an ongoing work of charity, beneficial knowledge, and a righteous child who supplicates to Allaah for him (the deceased).” [19]


“This hadeeth and other similar ahadeeth prove that the one who writes down beneficial knowledge obtains the reward for having done so, as well as a reward for everyone who reads it, or copies it down (or quotes from it), or acts in accordance with it after his death for as long as his writing remains and people continue to act in accordance with it. Likewise, the one who writes something that is sinful and not beneficial shall have upon him the sins of those who read it, or copied it down (or quoted from it), or acted in accordance with it after his death for as long as his writing remains and people continue to act in accordance with it. This is (also) proven by the previously mentioned hadeeth about those who establish a good sunnah and those who establish a bad sunnah, and Allaah knows best.” [20]


And in another hadeeth it is narrated by Imaam Al-Bukhaaree upon the authority of Abu Hurairah (radi-Allaahu ‘anhu) who said that the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

“I will declare war against him who shows hostility towards a pious worshipper of Mine…” [21]


Footnotes

[1] Saheeh Muslim, (Eng. Trans. Vol. 4, #6265).

[2] Saheeh Muslim, (Eng. Trans. Vol. 3, pg. 929, #4255). And both Al-Bukhaaree and Muslim narrated another hadeeth which only mentions the three disliked things, Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 319, #480). Saheeh Muslim (Eng. Trans. Vol. 3, pg. 929, #4259).

[3] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 397-398, # 609). Saheeh Muslim (Eng. Trans. Vol. 4, pg. 1398, #6422).

[4] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 1, pg. 18, #10).

[5] Saheeh Muslim, (Eng. Trans. Vol. 1, pg. 29, #64). Imaam Muslim also narrated a hadeeth upon the authority of Jaabir (Ibn Abdullaah radi-Allaahu ‘anhumaa) with the same wording as the hadeeth narrated by Imaam Al-Bukhaaree upon the authority of Abdullaah Ibn ‘Umar.

[6] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 320, #481).

[7] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 321, # 482). Saheeh Muslim, (Eng. Trans. Vol. 1, pg. 32, #75).

[8] Rawdat-ul-‘Uqalaa wa Nuzhat-ul-Fudalaa (Page 45).

[9] Rawdat-ul-‘Uqalaa wa Nuzhat-ul-Fudalaa (Page 47).

[10] Rawdat-ul-‘Uqalaa wa Nuzhat-ul-Fudalaa (Page 49).

[11] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 321-322, # 484). Saheeh Muslim, (Eng. Trans. Vol. 4, pg. 1539, #7121).

[12] Narrated by Imaam At-Tirmidhee and authenticated by Shaykh Al-Albaanee in Saheeh Sunan At-Tirmidhee (Vol. 3, page 42, #2616).

[13] Jaami’ Al-‘Uloomi wal-Hikam (Vol. 2, pg. 146).

[14] Jaami’ Al-‘Uloomi wal-Hikam (Vol. 2, pg. 149).

[15] Saheeh Muslim, (Eng. Trans. Vol. 4, pg. 1366, #6251).

[16] Saheeh Muslim, (Eng. Trans. Vol. 4, pg. 1361, #6219).

[17] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 2, pg. 460-461, #795). Saheeh Muslim, (Eng. Trans. Vol. 1, pg. 43, # 124).

[18] Saheeh Muslim, (Eng. Trans. Vol. 4, pg. 1406, #6470).

[19] Narrated by Imaam At-Tirmidhee and authenticated by Shaykh Al-Albaani in Saheeh Sunan At-Tirmidhee (Vol. 2, page 93, #1376).

[20] At-Targheeb wa At-Tarheeb (Vol. 1, pg. 65).

[21] Saheeh Al-Bukhaaree (Eng. Trans. Vol. 8, pg. 336-337, #509).


 

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