Abu Huraira related that the Messenger of Allah ﷺ said, “The servant speaks words, the consequences of which he does not
realise, and for which he is sent down into the depths of the Fire further than
the distance between the east and the west.” (Al-Bukhari in Kitab ar-Riqaq, and Muslim in Kitab az-Zuhud)
Uqba ibn Amir said:
“I said: ‘O Messenger of Allah, what is our best way of surviving?’ He, may
Allah bless him and grant him peace, replied: ‘Guard your tongue, make your
house suffice for sheltering your privacy, and weep for your wring action.’”
(At-Tirmidhi in Kitab az-Zuhud, with
a slightly different wording)
It is also been related
by Abu Huraira, may Allah be pleased with him, that the Prophet ﷺ said, “Let whoever believes in Allah and the Last Day either speak good
or remain silent; and whoevel believes in Allah and the Last Day be generous to
his neighbor; and let whoever believes in Allah and the Last Day be generous to
his guest.” (Al-Bukhari, Kitab ar-Riqaq,
11/308)
Abu Huraira
reported that Ibn al-Abbas said: “A person will not feel greater fury or anger
for any part of his body on the Day of Judgement more than what he will feel
for his tongue, unless he only used it for saying or enjoining good.”
Al-Hassan said:
“Whoever does not hold his tongue cannot understand his deen.”
The least harmful
of a tongue’s faults is talking about whatever does not concern it. The following
hadith of the Prophet ﷺ is enough to indicate the harm of this
fault: “One of the merits of a person’s Islam is his abandoning what does not
concern him.” (at-Tirmidhi, Kitab
az-Zuhud, 6/607)
There are far worse
things, like backbiting, gossiping, obscene and misleading talk, two-faced and
hypocritical talk, showing off, quarreling, bickering, singing, lying,
mockery, derision and falsehood; and there are many more faults which can
affect a servant’s tongue, ruining his heart and causing him to lose both his
happiness and pleasure in this life, and his success and profit in the next
life. Allah is the One to Whom we turn for assistance.
Taken from "The Purification of the Soul", compiled from the works of
Ibn Rajab al-Hanbali, Ibn al-Qayyim al-Jawziyya, and Abu Hamid
al-Ghazali.
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