قَالَ الله تَعَالىٰ: {وَلَا تَجَسَّسُواْ وَلَا يَغتَب بَّعضُكُم بَعضًا أَيُحِبُّ أَحَدُكُم أَن يَأكُلَ لَحمَ أَخِيهِ مَيتا فَكَرِهتُمُوهُ وَٱتَّقُواْ ٱللَّهَ إِنَّ ٱللَّهَ تَوَّاب رَّحِيم} [ الحجرات: 12]، وقال تعالىٰ: {وَلَا تَقفُ مَا لَيسَ لَكَ بِهِۦ عِلمٌ إِنَّ ٱلسَّمعَ وَٱلبَصَرَ وَٱلفُؤَادَ كُلُّ أُوْلَٰٓئِكَ كَانَ عَنهُ مَسُٔولا} [الإسراء: 36]، وقال تعالىٰ: {مَّا يَلفِظُ مِن قَولٍ إِلَّا لَدَيهِ رَقِيبٌ عَتِيد} [ق: 18].
Allah Almighty says: {Do not spy on one another, nor backbite one another. Would any of you like to eat the flesh of his dead brother? You would surely abhor it. So fear Allah. Indeed, Allah is Accepting of Repentance, Most Merciful.} [Surat al-Hujurāt: 12] And He says: {Do not follow that of which you have no knowledge. Indeed, the hearing, the sight, and the heart, all of them will be called to account.} [Surat al-Isrā’: 36] And He says: {Not a single word he utters but there is with him a vigilant watcher, ready [to record it].} [Surat Qāf: 18]
اعْلَمْ أَنَّهُ يَنْبَغِي لِكُلِّ مُكَلَّفٍ أنْ يَحْفَظَ لِسَانَهُ عَنْ جَمِيعِ الكَلامِ، إلا كَلاماً ظَهَرَتْ فيهِ المَصْلَحَةُ، وَمَتىٰ اسْتَوَىٰ الكَلامُ وَتَركُهُ في المَصْلَحَةِ، فالسُّنَّةُ الإمْسَاكُ عَنْهُ، لأنَّهُ قَدْ يَنْجَرُّ الكَلامُ المُباحُ إلىٰ حَرَامٍ أوْ مَكْرُوهٍ، وَذلِكَ كَثِيرٌ في العَادَةِ، والسّلامَةُ لا يَعْدِلُهَا شَيْءٌ.
Everyone who is competent to perform religious obligations must refrain from indulging in all sorts of speech except that which involves an interest. When speaking and remaining silent are of the same effect in terms of realizing an interest, then the Sunnah is not to speak, because lawful speech may develop into unlawful or disliked speech. Actually, this happens so often, and staying safe of sin is unmatchable.
1) ذم الغيبة ــ وهي ذكرك أخاك بما يكره ــ لأنها من كبائر الذنوب، ومن مفسدات القلوب.
1) Criticizing backbiting – which is to say something about your fellow Muslim that he dislikes – because it is one of the grave major sins and one of the spoilers of hearts.
2) علىٰ العبد أن يحفظ جوارحه، وخاصة لسانه، عن كل ما نهىٰ الله عنه، فيراقب الله _عز وجل_ في جميع أقواله، وأفعاله، فلا يتكلم إلا بما هو خير.
2) One should keep his organs, especially his tongue, safe from committing all that Allah has forbidden. He should be mindful of Allah Almighty in all his statements and actions, and say only what is good.
1/1511 ــ وعن أبي هُرَيْرَةَ رَضيَ الله عن النَّبيِّ صلى الله عليه وسلم قَالَ: «مَنْ كَانَ يُؤمنُ بالله واليَوْم الآخر فَلْيقُلْ خَيْراً، أو ليَصْمُتْ». متفق عليه.
1511/1- Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever believes in Allah and the Last Day should either say something good or remain silent.” [Narrated by Al-Bukhāri and Muslim]
وهذا الحديث صريح في أنه ينبغي ألا يتكلم إلا إذا كان الكلام خيراً، وهو الذي ظهرت مصلحته ، ومتىٰ شك في ظهور المصلحة فلا يتكلم.
The Hadīth explicitly indicates that one should speak only when it is good to speak, i.e. when his speech would result in realizing an interest. When he is not sure about that, then he should not speak.
1) الصمت خير من الكلام الذي لا فائدة فيه.
1) Silence is better than useless speech.
2) الكلام بالخير، والصمت عن الشرِّ، من مستلزمات الإيمان بالله واليوم الآخر.
2) Speaking good words and refraining from speaking evil is one of the requirements of believing in Allah Almighty and the Last Day.
2/1512 ــ وعن أبي موسىٰ رضي الله عنه قَالَ: قُلتُ: يا رَسُولَ الله، أيُّ المُسْلمين أفْضَلُ؟ قَالَ: «مَنْ سَلمَ المُسْلمُون من لسَانهِ وَيَدهِ». متفق عليه.
1512/2- Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported: I said: “O Messenger of Allah, which Muslim is the best?” He said: “He is the one from whose tongue and hand the Muslims are safe.” [Narrated by Al-Bukhāri and Muslim]
1) النهي عن إيذاء المسلمين قولاً وعملاً.
1) The Hadīth forbids harming Muslims by words or deeds.
2) حث الشريعة علىٰ كف الأذىٰ عن الناس، فأفضل المسلمين من سلم الناس من أذيته.
2) The Shariah urges refraining from harming people. The best Muslim is the one from whom people fear no harm.
3/1513 ــ وعن سهل بن سَعْد قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَنْ يَضْمَنْ لي مَا بَيْنَ لَحْيَيْه ومَا بَيْنَ رِجْلَيْه أضْمَنْ لَهُ الجَنَّةَ». متفق عليه.
1513/3- Sahl ibn Sa‘d (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever guarantees for me to safeguard what is between his jaws and what is between his legs, I shall guarantee Paradise for him.” [Narrated by Al-Bukhāri and Muslim]
لحييه: اللحيان هما العظمان اللذان ينبت عليهما الأسنان، والمراد بما بين لحييه: اللسان.
What is between his jaws: his tongue.
ما بين رجليه: الفرج.
What is between his legs: his private parts.
1) البعد عن المعاصي والذنوب سبب لدخول الجنة برحمة الله تعالىٰ وفضله.
1) Keeping away from disobedience to Allah and sins is a reason for entering Paradise by the mercy and favor of Allah Almighty.
2) وجوب حفظ الجوارح والأعضاء واستعمالها في طاعة الله _عز وجل_ ، خاصة حفظ اللسان والفرج.
2) It is obligatory to safeguard one’s senses and body parts, and to use them in obeying Allah Almighty alone, especially the tongue and the private parts.
4/1514 ــ وعن أبي هُرَيْرَةَ رضي الله عنه أنَّهُ سمع النَّبيَّ صلى الله عليه وسلم يقولُ: «إنَّ العَبْدَ لَيَتَكلَّمُ بالكَلمَة ما يَتَبَيَّنُ فيهَا، يزلُّ بهَا إلىٰ النَّارِ أبْعَدَ ممَّا بَيْنَ المَشْرقِ والمغربِ». متفق عليه.
1514/4- Abu Hurayrah (may Allah be pleased with him) reported that he heard the Prophet (may Allah’s peace and blessings be upon him) say: “It might be that a person utters a word thoughtlessly, because of which he falls into Hellfire farther than the distance between the east and the west.” [Narrated by Al-Bukhāri and Muslim]
ومعنىٰ يتبيّن: يتفكر أنها خير أم لا.
Thoughtlessly: without thinking whether it is good or bad.
5/1515 ــ وعنه عنِ النَّبيِّ صلى الله عليه وسلم قَالَ: «إنَّ العَبْدَ ليَتَكَلَّمُ بالكلمةِ مِن رضْوانِ الله تَعَالىٰ ما يُلْقي لَها بالاً يَرْفَعُهُ اللهُ بها دَرَجَاتٍ، وإنَّ العبْدَ ليَتَكَلَّمُ بالكلمة من سَخَط الله تَعَالىٰ لا يُلْقي لها بالاً يهوي بها في جَهَنَّمَ». رواه البخاري.
1515/5- He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “A person may utter a word pleasing to Allah Almighty without considering it of any significance, because of which Allah raises his ranks; and a person may utter a word displeasing to Allah Almighty without considering it of any significance, because of which he sinks into Hellfire.” [Narrated by Al-Bukhāri]
6/1516 ــ وعن أبي عبد الرحمن بلال بن الحارث المُزَنيِّ رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «إنَّ الرَّجُلَ ليتَكَلَّمُ بالكلمة منْ رضوان الله تَعَالىٰ ما كانَ يظُنُّ أن تَبْلُغَ ما بَلَغَتْ؛ يكتُبُ اللهُ له بها رضْوَانَهُ إلىٰ يَوْمِ يَلْقَاهُ، وإنَّ الرَّجُلَ لَيَتَكَلَّمُ بالكَلمة منْ سَخَط الله ما كانَ يظُنُّ أن تَبْلُغَ مَا بَلَغَتْ؛ يَكْتُبُ اللهُ لهُ بهَا سَخَطَهُ إلىٰ يَوْمِ يَلْقَاهُ».
1516/6- Abu ‘Abdur-Rahmān, Bilāl ibn al-Hārith al-Muzani (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “A person may utter a word pleasing to Allah Almighty without considering how far its effect would reach, because of which Allah becomes pleased with him until the day he meets Him; and a person may utter a word displeasing to Allah without considering how far its effect would reach, because of which Allah becomes displeased with him until the day he meets Him.”
رواه مالك في «الموطأ» والترمذي وقال: حديث حسن صحيح.
[Narrated by Mālik in Al-Muwatta’ and Al-Tirmidhi, who classified it as Hasan Sahīh (sound and authentic]
1) الحث علىٰ التأمّل في الكلام والتفكّر فيه، حتىٰ لا يتكلم العبد إلا إن ظهر له الخير والمصلحة في القول، وإلا أمسك.
1) A Muslim is encouraged to ponder on and think about his words so that he would speak only when this may result in realization of interest and good things, otherwise, he should not.
2) الجنة درجات، والنار دركات، وكلُّ ينال منزلته بحسب عمله، وفضل الله وعدله.
2) There are levels in Paradise and depths in Hell. Every person is going to attain his position according to his deeds, and by the favor and justice of Allah.
3) التحذير من الغفلة الشديدة، لأنها توجب غضب الله _عز وجل_ والوعيد بعذاب النار.
3) There is a warning against intense heedlessness, as it entails the displeasure of Allah Almighty and the threat of the torment of Hell.
4) بيان عظيم رحمة الله _عز وجل_ وفضله علىٰ عباده، فهو يتقبل منهم الأعمال اليسيرة، ويثيبهم عليها بالأجور الجزيلة.
4) Demonstrating the magnificent mercy of Allah Almighty and His favor upon his slaves, as he accepts from them simple deeds and gives them in return ample rewards.
7/1517ــ وعن سفيانَ بن عبد الله رضي الله عنه قَالَ: قلتُ: يا رَسُولَ الله، حدِّثْني بأمْرٍ أعْتَصمُ به، قَالَ: «قُلْ: ربِّيَ اللهُ، ثُمَّ اسْتَقمْ» قُلتُ: يارسولَ الله، ما أخْوفُ مَا تَخَافُ عَلَيَّ؟ فأخَذَ بلسَان نفسه، ثُمَّ قَالَ: «هذا». رواه الترمذي وقال: حديث حسن صحيح.
1517/7- Sufyān ibn ‘Abdullah (may Allah be pleased with him) said: “I said: O Messenger of Allah! Tell me about something to hold fast to.” He said: “Say: ‘My Lord is Allah,’ then remain upright.” I said: “O Messenger of Allah, what is the the thing you fear most for me?” He grabbed his tongue and said: “This.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
1) حرص الصحابة رضي الله عنهم علىٰ تعلم الخير، ولهذا كانوا يطلبون الوصية من رسول الله صلى الله عليه وسلم.
1) The Companions (may Allah be pleased with them) were keen to learn what is good, and that is why they always asked the Messenger of Allah (may Allah’s peace and blessings be upon him) to give them advice.
2) الاستقامة: علم، وعمل، وحال؛ علم بمسائل التوحيد والشريعة، وعمل باطن وظاهر بفعل الطاعات، واجتناب المنهيات، وحال صالح وهدي مستقيم.
2) Uprightness is knowledge, deeds, and state of affairs: Knowledge about the issues related to Tawhīd and Shariah, deeds in secret and in public focused on doing acts of obedience and avoiding what is forbidden, and a state of affairs that is righteous and based upon following upright guidance.
3) إن تحذير النَّبيِّ صلى الله عليه وسلم الأمة من آفات اللسان يُظهِر شدة خطر اللسان وغفلة الإنسان.
3) The Prophet’s warning to his Ummah about the faults of the tongue reveals its extreme danger and man’s heedlessness.
8/1518 ــ وعن ابنِ عُمرَ رضي الله عنهما قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «لا تُكْثرُوا الكلامَ بغَيْرِ ذكْرِ اللهِ، فإنَّ كَثْرَةَ الكلام بغَيْر ذكْر الله تَعَالىٰ قَسْوَةٌ لِلْقَلْبِ! وإنَّ أبْعَدَ الناس منَ الله القَلبُ القَاسي». رواه الترمذي[7].
1518/8- Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Do not indulge in excessive talk without Dhikr (mention) of Allah. Excessive talking without Dhikr of Allah Almighty hardens the heart; and those who are the farthest from Allah are those whose hearts are hard.” [Narrated by Al-Tirmidhi] [7]
1) أعظم ما يحفظ به العبد لسانه الاشتغال بذكر الله _عز وجل_، والطيّب من القول.
1) The greatest thing by which a person can keep his tongue safe is for him to occupy himself with remembering Allah Almighty and saying good words.
2) ترك ذكر الله يورث قسوة القلب وفساده، وإذا فسد القلب فسد الجسد كله، فتصير الحواس لا تأنس إلا بالحرام، والأعضاء لا تنبعث إلا للحرام.
2) Abandoning remembrance of Allah causes hardness of the heart and its corruption. When the heart is corrupt, it causes the whole body to be corrupt, so the senses become familiar only with what is unlawful, and the body parts do not become active except for doing what is unlawful.
9/1519 ــ وعن أبي هُرَيْرَة رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَنْ وَقَاهُ اللهُ شرَّ مَا بَيْنَ لَحْيَيْهِ، وشَرَّ مَا بيْنَ رجْلَيْه دَخَلَ الجَنَّةَ». رواه الترمذي وقال: حديث حسن.
1519/9- Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever Allah saves from the evil of what is between his jaws and the evil of what is between his legs will enter Paradise.” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)]
1) إظهار أهمية حفظ اللسان والفرج.
1) The Hadīth highlights the importance of keeping the tongue and private parts safe.
2) إن ترك المعاصي والذنوب والابتعاد عنها هو توفيقٌ من الله لعبده ورحمة به.
2) Giving up disobedience and sins and keeping away from them are achieved by Allah’s guidance and mercy.
10/1520ــ وعن عُقْبةَ بنِ عامرٍ رضي الله عنه قَالَ: قلتُ: يارسولَ الله، مَا النّجاةُ؟ قَالَ: «أمْسِكْ علَيْكَ لسَانَكَ، وَلْيَسَعْكَ بيْتُكَ، وَابْكِ علىٰ خَطيئتِكَ». رواه الترمذي وقال: حديث حسن.
1520/10- ‘Uqbah ibn ‘Āmir (may Allah be pleased with him) reported: I said: “O Messenger of Allah, what is salvation?” He said: “Hold back your tongue, abide in your house, and weep over your sin.” [Narrated by Al-Tirmidhi; he classified it as Hasan (sound)]
1) حرص الصحابة رضي الله عنهم علىٰ لزوم سبيل النجاة في أزمنة الفتن، فإذا أردت النجاة فعليك بسبيلهم، واقتفاء أثرهم، فإنهم علىٰ الهدي الأقوم.
1) The Companions (may Allah be pleased with them) were keen on adhering to the way of salvation at times of Fitan (trials and tribulations). So, if you want to be saved, follow in their footsteps because they were on the most upright way.
2) إن استحضار طاعة الله في كل وقت يعصم العبد من الوقوع في المعاصي.
2) Consciousness of obeying Allah Almighty at all times protects one from falling into sin.
11/1521ــ وعن أبي سعيد الخُدْريِّ رضي الله عنه عنِ النَّبيِّ صلى الله عليه وسلم قَالَ: «إذَا أصْبَحَ ابنُ آدَمَ فإنَّ الأعضاءَ كُلَّهَا تُكَفِّرُ اللسانَ، تقُولُ: اتَّقِ اللهَ فينا، فإنَّما نحنُ بكَ، فإن اسْتَقَمْتَ اسْتَقَمْنَا، وإن اعْوَجَجْتَ اعْوَجَجْنَا». رواه الترمذي.
1521/11- Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “When the son of Adam gets up in the morning, all of his body parts humble themselves before the tongue, saying: Fear Allah concerning us! For indeed, we are only as you are; if you are upright, we shall be upright, and if you are crooked, we shall be crooked.” [Narrated by Al-Tirmidhi]
ومعنىٰ «تكفر اللسان»: أي تذل وتخضع له.
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1) الإنسان مخبوء تحت لسانه، فإذا زلَّ اللسان تأثرت جميع الأعضاء، حيث عرَّضها لسخط الله وعقابه.
1) A person is hidden under his tongue (i.e. his true state is concealed by his silence), so if the tongue slips, all the organs are affected as its slip exposes them to Allah’s displeasure and punishment.
2) يجب علىٰ العبد أن يتجنب كل طريق يوصل إلىٰ الهلكة والوقوع في سخط الله _عز وجل_، وذلك بتقواه بالسرِّ والعلن.
2) A slave has to avoid all the ways that lead him to destruction and incurring Allah Almighty’s displeasure by fearing Him in secret and public.
12/1522 ــ وَعَنْ مُعَاذٍ رضي الله عنه قَالَ: قُلْتُ: يا رَسُولَ الله، أَخْبِرْني بِعَمَلٍ يُدْخِلُني الجَنَّةَ، وَيُبَاعِدُني مِنَ النَّارِ؟ قالَ: «لَقَدْ سَأَلتَ عَنْ عَظِيمٍ، وَإنَّهُ لَيَسيرٌ عَلىٰ مَنْ يَسَّرَهُ الله تَعَالىٰ عَلَيْهِ: تَعْبُدُ الله لا تُشْرِكُ بِهِ شَيْئاً، وَتُقِيمُ الصَّلاةَ ، وتُؤْتي الزَّكاةَ، وَتَصُومُ رَمضَانَ، وَتَحُجُّ البَيْتَ» ثُمَّ قالَ: «أَلاَ أَدُّلُكَ عَلىٰ أبْوَابِ الخَيْرِ؟ الصّوْمُ جُنَّةٌ، والصَّدَقَةُ تُطْفِئ الخَطيئَةَ كَما يُطْفِئُ المَاءُ النّارَ، وَصلاةُ الرَّجُلِ مِنْ جَوْفِ اللَّيْلِ» ثمَّ تَلا: {تَتَجَافَىٰ جُنُوبُهُم عَنِ ٱلمَضَاجِعِ} حَتَّىٰ بلغَ {يَعمَلُونَ} [السجدة: 16]. ثُمَّ قَالَ: «ألا أُخْبِرُكَ بِرَأْسِ الأمْرِ وَعَمُودِهِ وَذِرْوةِ سَنَامِهِ» قُلْتُ: بَلىٰ يَا رَسُولَ الله، قَالَ: «رَأْسُ الأمْرِ الإسْلامُ، وَعمُودُهُ الصّلاةُ، وَذرْوَةُ سَنَامِهِ الجِهَادُ» ثُمَّ قَالَ: «أَلا أُخْبِرُكَ بِمِلاكِ ذلك كُلِّهِ؟» قُلْتُ: بَلىٰ يَا رَسُولَ الله، فَأَخَذَ بِلسَانِه قَالَ: «كُفَّ عَلَيْكَ هذا» قُلْتُ: يَا رَسُولَ الله، وَإنَّا لَمُؤَاخَذُونَ بِما نَتَكَلَّمُ بِهِ؟ فَقَالَ: «ثَكِلَتْكَ أُمُّكَ ! وَهَلْ يَكُبُّ النَّاسَ في النّارِ عَلىٰ وَجُوهِهِمْ إلا حَصَائِدُ ألْسِنَتِهِمْ؟». رواه الترمذي وقال: حَدِيث حَسَنٌ صَحيح، وقد سبق شرحه.
1522/12- Mu‘ādh (may Allah be pleased with him) reported: “I said: ‘O Messenger of Allah, tell me of a deed which will cause me to enter Paradise and keep me far from Hell.’ The Prophet (may Allah’s peace and blessings be upon him) said: ‘You have asked about a great matter, but it is easy for whomever Allah makes it easy for. Worship Allah, without associating anything with Him, offer the prayer, pay the Zakah, fast in Ramadan, and perform Hajj (pilgrimage).’ Then he said: ‘Shall I guide you to the gates of goodness? Fasting is a shield, charity extinguishes sins as water extinguishes fire, and a man’s prayer in the dead of night.’ Then he recited: {They forsake their beds, supplicating their Lord with fear and hope, and spend out of what We have provided for them. No soul knows what delights are kept hidden for them as a reward for what they used to do.} [Surat al-Sajdah: 16-17] Then he said: ‘Shall I tell you of the head of the matter, its pillar, and its peak?’ I replied: ‘Yes, please do, O Messenger of Allah.’ He said: ‘The head of the matter is Islam, its pillar is the prayer, and its peak is jihād.’ Then he said: ‘Shall I tell you of what holds all these things?’ I said: ‘Yes, please do, O Messenger of Allah.’ So he took hold of his tongue and said: ‘Keep this under control.’ I asked: ‘O Messenger of Allah, shall we be held accountable for what we speak?’ He replied: ‘May your mother lose you! Is there anything else that casts people on their faces into Hellfire except the harvest of their tongues?’” [Narrated by Al-Tirmidhi, who classified it as Hasan Sahīh (sound and authentic)] The Hadīth was previously explained.
جُنَّة: وقاية.
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جوف الليل: وسطه.
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ذروة: أعلىٰ الشيء.
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السنام: ما ارتفع من ظهر الجمل.
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ثكلتك: فقدتك. وهذه الكلمة من الألفاظ التي تجري ويُقصد منها التودد لا الدعاء بالهلكة.
May your mother lose you: an expression (that was common among the Arabs) meant as a friendly rebuke, not as an actual invocation of destruction.
1) علىٰ العبد أن يحرص علىٰ فعل ما يوجب دخول الجنة، ويباعد من النار، فهو أهم ما يجب الاهتمام به.
1) A slave must be keen on doing what entails entering Paradise and keeping away from Hell. This is the most important thing he should care for.
2) أفضل الأعمال وأعلاها عبادة الله وحده، وعدم الإشراك به. فاحرصْ علىٰ تعلّم مسائل التوحيد والعمل بها، ومعرفة الشرك والبراءة منه.
2) The best and most superior of all deeds is worshiping Allah alone without associating partners with Him. So, be keen to learn about the issues of Tawhīd and to act upon them, and also learn about Shirk and disassociating oneself from it.
3) الترغيب في النوافل، فهي مفاتيح للخير، وخاصة قيام الليل.
3) The Hadīth encourages doing supererogatory acts of worship, as they are the key to good, especially voluntary night prayers.
4) الجهاد في سبيل الله من أفضل الأعمال وأعلاها، وإنما كان ذروة سنام الإسلام، لأن به ظهور الدين.
4) Performing Jihād in the cause of Allah is one of the best and most superior good deeds. It is referred to as the peak of Islam because through it the religion becomes evident.
5) التحذير من آفات اللسان، لأنها سبب في دخول النار وورود المهالك.
5) The Hadīth warns of the faults of the tongue being one of the reasons for entering Hell and incurring destruction.
13/1523 ــ وعن أبي هُرَيْرَة رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «أتَدْرون ما الغيبةُ؟» قالوا: اللهُ ورسولهُ أعلَمُ، قَالَ: «ذكرُكَ أخَاكَ بما يكرَهُ» قيل: أفرأيت إن كان في أخي ما أقولُ؟ قَالَ: «إنْ كانَ فيهِ مَا تَقولُ فَقد اِغْتَبْتَهُ، وإنْ لمْ يكُنْ فيه ما تَقُولُ فقَدْ بَهَتَّهُ». رواه مسلم.
1523/13- Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Do you know what Gheebah (backbiting) is?” They (the Companions) said: “Allah and His Messenger know best.” He said: “It is to say of your brother what he dislikes (meaning in his absence).” Someone said: “What if what I say of my brother is true?” He said: “If what you say of him is true, then you have backbitten him; if not, then you have slandered him.” [Narrated by Muslim]
14/1524 ــ وعن أبي بكرةَ رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ في خُطْبتِهِ يومَ النَّحرِ بمنىًٰ في حَجَّةِ الودَاعِ: «إِنَّ دِمَاءَكم وَأَمْوَالَكُم وَأَعْرَاضَكُمْ حَرامٌ عَلَيْكم كَحُرْمَةِ يَوْمِكُمْ هذا، في شَهرِكُمْ هذا، في بَلَدِكُم هذا، ألاَ هَلْ بلَّغْتُ». متفق عليه.
1524/14- Abu Bakrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said in his sermon on the Day of Nahr at Mina in the Farewell Hajj: “Verily, your blood, your properties, and your honor are as sacred and inviolable to you as the sanctity of this day of yours, in this month of yours, in this town of yours. Verily, I have conveyed the message.” [Narrated by Al-Bukhāri and Muslim]
15/1525 ــ وعن عائشةَ رضي الله عنها قَالَت: قُلْتُ للنَّبيِّ صلى الله عليه وسلم: حَسْبُكَ من صَفيَّةَ كذا وكذا قَالَ بَعْضُ الرُّوَاة: تعْني قصيرة، فقال: «لَقَدْ قُلْتِ كَلِمَةً لَو مُزجَتْ بماء البَحْر لمَزَجَتْهُ!» قالت: وَحَكَيْتُ له إنساناً، فقال: «ما أحبُّ أني حَكَيْتُ إنساناً وأنَّ لي كَذا وكَذَا». رواه أبو داود والترمذي وقال: حديث حسن صحيح.
1525/15- ‘Āishah (may Allah be pleased with her) reported: “I said to the Prophet (may Allah’s peace and blessings be upon him): ‘Sufficient for you about Safiyyah is such-and-such (meaning that she is short).’ He said: ‘You have said a word which, if mixed with the water of the sea, it would pollute it!’ And I once imitated a person before him, so he said: ‘I do not like to imitate a person even in return for such-and-such.’” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan Sahīh (sound and authentic)]
ومعنىٰ: (مَزَجَتْهُ) خَالطتهُ مُخَالَطةً يَتَغَيَّرُ بهَا طَعْمُهُ، أَوْ رِيحُهُ لِشِدَّةِ نتَنِهَا وَقُبْحِها، وهذا مِنْ أَبْلَغِ الزَّوَاجِرِ عَنِ الغِيبَةِ، قَالَ الله تَعَالىٰ: {وَمَا يَنطِقُ عَنِ ٱلهَوَىٰٓ * إِن هُوَ إِلَّا وَحي يُوحَىٰ} [النجم: 3 ــ 4].
Pollute it: mixed with it in such a way that changes its taste or smell due to its intense stink and foulness. This is one of the strongest warnings against backbiting. Allah Almighty says: {Nor does he speak out of his own desire. It is but a revelation sent down [to him].} [Surat An-Najm: 3-4]
16/1526 ــ وعن أنس رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «لمَّا عُرجَ بي مَرَرْتُ بقَومٍ لهُم أظْفَارٌ من نُحَاسٍ، يَخْمشُون وجُوهَهُمْ وصُدُورَهُمْ، فقلتُ: مَنْ هؤلاء يا جبريلُ؟ قَالَ: هؤلاء الذين يأكُلُونَ لُحُومَ النَّاسِ، ويَقَعُونَ في أعْرَاضِهِمْ!». رواه أبو داود.
1526/16- Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “During my ascent to heaven, I passed by a group of people (in Hellfire) with copper nails scratching their faces and chests. I asked: ‘O Gabriel, who are these?’ He replied: ‘These are the ones who eat the flesh of people (by backbiting) and slander their honors.’” [Narrated by Abu Dāwūd]
17/1527ــ وعن أبي هُرَيْرَة رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «كُلُّ المُسلمِ علىٰ المُسْلم حَرامٌ: دَمُهُ وَعِرضُه وَمالُهُ». رواه مسلم.
1527/17- Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The whole of a Muslim is inviolable for another Muslim: his blood, his honor, and his property.” [Narrated by Muslim]
بهتَّهُ: البهتان هو أشد الكذب، والمراد: افتريت عليه الكذب الشديد.
Slandered him: you fabricated the most serious lies against him.
يخمشون وجوههم: يجرحون وجوههم.
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1) التحذير من الغيبة، فهي من كبائر الذنوب، ومن الأسباب المهلكة لفاعلها في الدنيا والآخرة.
1) The Hadīth warns against backbiting, being one of the grave major sins, and one of the causes of destruction for its doer in the worldly life and the Hereafter.
2) تحريم الحديث عن المسلمين بما يكرهون، حتىٰ وإن كان هذا الأمر فيهم، فهو من الغيبة، إلا ما أباحته الشريعة منها.
2) It is prohibited to speak about other Muslims in a way that they do not like, even if what is said is true about them, for it is considered backbiting. It is allowable under the Shariah in some cases only.
3) إن حرمة نفس المسلم، وماله، وعرضه، عند الله كحرمة البلد الحرام، والشهر الحرام، واليوم الحرام.
3) The Muslim’s life, property, and honor are as inviolable in the sight of Allah as are the sacred town, the sacred month, and the sacred day.
4) تصغير شأن الدنيا وما فيها إذا قُورِنَ برضىٰ الله تعالىٰ.
4) Belittling the value of the worldly life and everything in it if compared to the pleasure of Allah Almighty.
5) ذكر عقوبة المغتابين يوم القيامة؛ فهم يعذبون أنفسَهم بأيديهم، لأنهم سمحوا بغيبة إخوانهم المسلمين، فكان الجزاء من جنس العمل.
5) Mentioning the punishment of backbiters on the Day of Judgment; they will torture themselves with their own hands because they allowed their fellow Muslims to be backbitten, so they will reap what they sowed.
قال ابن قيم الجوزية ــ رحمه الله تعالىٰ ــ موضحاً ضرورة حفظ لفظات اللسان:
Ibn Qayyim al-Jawziyyah (may Allah have mercy upon him) said as he underlined the importance of watching what the tongue utters:
«ومن العجب: أن الإنسان يهون عليه التحفظ والاحتراز من أكل الحرام، والظلم والزنىٰ، والسرقة، وشرب الخمر، ومن النظر المحرم وغير ذلك، ويصعب عليه التحفظ من حركة لسانه، حتىٰ ترىٰ الرجل يُشار إليه بالدين والعبادة والزهد، وهو يتكلم بالكلمات من سخط الله لا يلقي لها بالاً، ينزل بالكلمة الواحدة منها أبعد مما بين المشرق والمغرب، وكم ترىٰ من رجل متورِّع عن الفواحش والظلم، ولسانه يفري في أعراض الأحياء والأموات ولا يبالي بما يقول، وإذا أردت أن تعرف ذلك فانظر إلىٰ ما رواه مسلم في صحيحه من حديث جندب بن عبد الله قال: قال رسول الله صلى الله عليه وسلم: «قال رجلٌ: واللهِ لا يغفرُ اللهُ لفلانٍ، فقال الله _عز وجل_: من ذا الذي يتألّىٰ عليَّ أنِّي لا أغفرُ لفلان؟ فإني قد غفرتُ له وأحبطْتُ عملَكَ». فهذا العابد الذي قد عَبَدَ الله ما شاء أن يعبده أحبطت هذه الكلمة الواحدة عملَه كله...، وأيسر حركات الجوارح حركة اللسان، وهي أضرُّها علىٰ العبد». (الجواب الكافي لمن سأل عن الدواء الشافي).
“It is wondrous how a person finds it easy to guard against consuming what is unlawful, doing injustice, committing unlawful sexual intercourse, theft, drinking alcohol, looking at what is unlawful, and other prohibited acts, yet it is difficult for him to control his tongue. You may see a man who is known for his religiosity, worship, and asceticism, yet he thoughtlessly says words that displease Allah Almighty, and because of that he falls into Hell to depths that are farther than the distance between the East and West. You may find a man who is too prudent to commit immorality or injustice, yet his tongue is ardently vilifying the honor of living and dead people, and he does not care about what he is saying. If you like to know more about that, then look at the Hadīth narrated by Muslim in his Sahīh on the authority of Jundub ibn ‘Abdullah who reported: ‘The Messenger of Allah (may Allah’s peace and blessings be upon him) said that once a man said: ‘By Allah! Allah would not forgive so-and-so.’ Thereupon, Allah, the Exalted and Glorious, said: ‘Who is this who adjures about Me that I would not grant pardon to so-and-so; I have granted pardon to so-and-so and rendered your deeds worthless.’ This worshiper who offered worship to Allah Almighty for as long as what Allah willed for him to do had all his deeds worthless on account of a single word...The easiest movement of all the organs is that of the tongue, but it is the most harmful to the slave.” [Al-Jawāb Al-Kāfi liman Sa’ala ‘an Ad-Dawā’ Ash-Shāfi]