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Table of Contents

Al-Qur’an: Suratul Qiyaamah 26-40 .................................. 3

Hadith: At-Taqwa (The Fear of Allah) ................................... 9

Aqeedah: Al-Aud (A pond from paradise) ......................... 16

At-Tahzeeb: Mockery ......................................................... 21

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Al-Qur’an: Suratul Qiyaamah 26-40

أعوذ باهلل من الشطان الرجم

راقي ) ( وظنا أناو الفراق 27( وقيل من راق )26كلا إذا ب لغت الت ا

اق 28) اق )( والت فات السا ( 30( إلى ربك ي ومئذ المساق )29بالسا

ق ول صلاى ) ب وت ولاى )31فل صدا ( ثما ذىب إلى 32( ولكن كذا

( 35( ثما أولى لك فأولى )34( أولى لك فأولى )33أىلو ي تمطاى )

نسان أن رك سدى ) أيحسب ال ( ألم يك نطفة من مني يمنى 36ي ت

ى )37) ( فجعل منو الزاوجين الذاكر 38( ثما كان علقة فخلق فسوا

(40) ( أليس ذلك بقادر على أن يحيي الموتى39والن ثى )

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Translation

26. No! When the soul has reached the collar bones

27. And it is said, "Who will cure [him]?"

28. And the dying one is certain that it is the [time of]

separation

29. And the leg is wound about the leg,

30. To your Lord, that Day, will be the procession.

31. And the disbeliever had not believed, nor had he

prayed.

32. But [instead], he denied and turned away.

33. And then he went to his people, swaggering [in

pride].

34. Woe to you, and woe!

35. Then woe to you, and woe!

36. Does man think that he will be left neglected?

37. Had he not been a sperm from semen emitted?

38. Then he was a clinging clot, and [ Allah ] created [his

form] and proportioned [him]

39. And made of him two mates, the male and the

female.

40. Is not that [Creator] Able to give life to the dead?

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Title

The title chosen for these verses by Dr. Wahbatu Zuhaili

is: تفريط الكافر في الدنيا وإثبات البعث THE DEFICIENCIES OF THE DISBELIEVER IN THIS LIFE AND THE

ESTABLISHMENT OF RESSURECTION

Cause of Revelation (Verse 34 & 35)

أخرج ابن جرير وابن مردويو عن ابن عباس قال: لما نزلت: عليها تسعة عشر [ قال أبو جهل لقريش:ثكلتكم أمهاتكم، يخبركم ابن أبي كبشة أن 30/ 74]المدثر

خزنة جهنم تسعة عشر، وأنتم الدىم )العدد( والشجعان، أفيعجز كل عشرة منكم أن يبطشوا برجل من خزنة جهنم، فأوحى اهلل تعالى إلى رسولو صلى اهلل عليو وسلم أن

ولى، ثما أولى لك فأولى.يأتي أبا جهل، فيقول لو: أولى لك فأ

Ibn Jareer and ibn Mardawaihi narrated from ibn Abbas:

When the verse “over it are nineteen (angels as guardians and

keepers of Hell)”1 was revealed, Abu Jahl said to the

Quraysh: May your mothers lost you!2 Ibn Abi Kabshah3

told you that the guardians of Hell were only nineteen and

you were groups of brave men, will only ten among you

not be sufficient to handle each of those guardians of

Hell! Then Allah instructs His prophet to meet Abu Jahl

and recite to him the two verses.

1Suratul Mudathir 30

2 An Arab exclamation equivalent to “shame on you”

3 A derogative adjective he used for the prophet. Meaning “the son of Abi Kabsha”

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Explanations

1. Allah gave a clear description of how the soul

leaves the body and the events that surrounds it.

2. The close relatives and friends of the dying person

present with him will call out for every possible

help to prevent his soul from leaving the body. The

scenario shows that the soul has value over the

body. Unfortunately, this is a reality that most

humans realize only at death. When the time of exit

for the soul has reached, it will be too late to

correct mistakes, only a neglectful and arrogant

person will delay his repentance and righteousness

to this point. Lessons should be taken from the time

of death of Fir’awn.

3. The collarbone or clavicle is what connects the

head with the trunk and limbs. Allah will hold the

soul at this important junction before exit only to

establish the reality that has been foretold. This is

a helpless point, a point of no return.

4. Humans may forget the original owner of his soul

and accept deception to feel secure and consider

himself his own master. This is evident as he takes

the instructions of his Lord with laxity and prepares

only a little or none for the day he will meet his

Creator.

5. The opportunities we have to make corrections ends

at the experience of the pains of death:

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: النب صلى اهلل عليو وسلم، قال عن عبد اللو بن عمر، عن «إنا اللاو عزا وجلا لي قبل ت وبة العبد، ما لم ي غرغر »

Abdullah ibn Umar narrated that the prophet

(sallallahu alayhi wa sallam) said: Allah the

Glorified and Mighty will accept the repentance of

a slave before he experiences the pang of death.4

6. Death was metaphorically referred to in verse 28 as

“separation”. This is because death separates the

soul from the body. The union between the soul and

the body is temporal. The soul is a command of

Allah breathed into the body to give it life. After

death, it will be taken to join either of the

company of other parted souls: those in punishment

and those in the mercy of Allah.

7. The parting of the soul from the body is not an easy

one; this is especially for the disbelievers. Why? The

deception of shaytan to disbelieve and neglect

righteousness which they have accepted and

embraced will end at this point and the door to the

world of reality will be open, this glimpse of reality

is enough as a tool to repel any further deceptions

from shaytan but the time is now late. How would

he wish he will be given another chance! But nay,

the previous evidences through clear explanations

4Sunan ibn Majah no. 4253

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of the messengers and surrounding signs were

enough if he had wished well for himself.

8. It is arrogant to deny the reality and truth. Imam

Qatadah said: The prophet held Abu Jahl by the

hand and said to him the two phrases of verses 34 &

35 (before they were revealed). Abu Jahl

responded: with what did you threatened me? You

and your Lord were not capable of doing anything

to me, I’m the most honourable among the

inhabitants of this valley; he turned away going.

Then Allah revealed these verses as the prophet had

said.5

9. A reminder of the early state of helplessness in the

stage of human development will assist him on

humbleness, fight against arrogance and pride.

Allah gave a vivid account of the stages in human

morphological development.

10. The theme of the surah (the power of Allah to

resurrect) with which it started, comes again in the

end: Allah is capable of giving back life to the

dead.

5 Culled from Tafseer al-muneer vol. 29 pg. 275

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Hadith: At-Taqwa (The Fear of Allah)

: قال عنه هللا الباهرض عجالن بن صدي إمامة أب عن

حجة ف خطب وسلم عله هللا صل هللا رسول سمعت

وصوموا خمسكم، وصلوا هللا، اتقوا) :فقال الوداع

تدخلوا أمراءكم، وأطيعوا أموالكم، زكاة وأدوا شهركم،

حدث: وقال الصالة آخركتاب ف الترمذي، رواه (ربكم جنة

.صحح حسن

Translation

Ibn Hajalaan Albaaheer (may Allah be pleased with him)

said I heard the prophet of Allah admonish the people

during the farewell pilgrimage (may the peace and

blessings of Allah be upon him) say: “Fear Allah, observe

your five, fast your month, pay the due on your wealth,

obey the custodians of your affairs, you will enter the

paradise of your Lord”6

6 Reported by Imam Tirmidhi in the book of solat

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Vocabularies

1. Hijjatul Wada’i7 (Farewell pilgrimage): It was

called so because the prophet performed it towards

the end of his mission. Also, because he gave his

most comprehensive farewell speech in it.

2. Kamsakum (Your five): It refers to the five daily

solats. They weren’t mentioned explicitly because

they were well-known, being a pillar of the religion

and a daily routine.

3. Sha’rakum (Your month): In the singular, referring

to the well-known month of Ramadan.

4. Zakaat of your wealth: “your wealth” was

attached to the command in order to signify the

type of wealth that zakat will be accepted on. No

zakat on borrowed or stolen properties because we

were not the owners.

5. Custodians of your affairs: Those at the helms of

affairs.

Explanations

1. The prophet delivered sermons to the people on the

day of Arafat and on the Day of Nahr (slaughtering

of feast-ram; eid al-adha). This is a proof for the

permissibility or desirability of taking the advantage

of special events and gatherings to admonish the

people. Every occasion or event has admonition

suitable for it; the people have sacrificed a

significant amount of their wealth and time to 7 Pronounced as “hijjat-ul-wada’i” is more eloquent in the Arabic linguistic pattern as

against “hajjat-ul-wada’I”

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perform the hajj; these types of admonitions from

the prophet (as contained in the hadith) were most

suitable to summarize the religion and keep the

people firm on the religion they have come to

perfect with hajj. Furthermore, hajj create an

avenue for intercontinental conference of Muslim

nations, the prophet gave hint on the people’s

responsibility to their government.

2. The prophet started his talks with the admonition

to fear Allah because it is the foundation upon

which genuine and noble characters were based, it

is only with it that acts can have their true

meaning. Only acts that emanate or guided with the

fear of Allah will have a good and rewardable end.

3. The prophet addressed the admonitions to the

humankind in general even though his audience

consisted only of Muslims who came to perform a

pillar of their religion. He followed the same

pattern which Allah used in some parts of the

Qur’an among which is Q2:218. The message of

Islam and the messengership of the prophet extend

to all of humankind. Muslims are also responsible

for the spread of the message of guidance.

4. Taqwa is an internal force that can only be

appreciated through its manifestation in words and

8ا ها وا الناس أ م اعب د ك م الذي رب م من والذن خلقك م قبلك ق ون لعلك تت

O mankind, worship your Lord, who created you and those before you, that you may become righteous.

Allah directed the command to worship without preceding it with a command to have a valid faith which is required for any act of worship to be acceptable.

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actions from the limbs. Sincere utterances and

actions are guided by taqwa.

5. Ali ibn Abi Taalib defined Taqwa as all the

following:

The fear of the Mighty One (Allah)

Implementation of what was revealed

Contentment with the little (sustenance from

Allah according to His decree)

Preparation for the Inevitable Day (of

Resurrection)

6. Successful manifestation of taqwa will result in

constant consciousness of the limits of Allah up to

the minor ones.

7. Abu Darda stated that taqwa will make the one who

possesses it to be conscious of the limits of Allah

until he leaves some part of the halal (permissible

acts) in his awareness on keeping away from what is

doubtful.

8. The prophet used the second person pronoun

(“your”) in most part of this message. These

statements were carefully worded to indicate and

give the following meaning:

You are responsible to fulfill this command

individually. Mine will not be sufficient for

you. This obligation is on each and every one

of you.

The reward is for you according to how you

performed it.

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A literary style of communication to give

some sense of responsibility to the listener.

9. The prophet also commanded that the leaders must

be followed without expanding further on it. This

was because it has been explained well enough in

the Shariah. The following are only few

explanations on the types and conditions of

followership in Islam.

Unconditional followership is only for Allah and

the prophet.

ؤمن كان وما ؤمنة وال لم ول ه هللا قضى إذا م ك ون أن أمرا ورس له م

رة عص ومن أمرهم من الخ وله هللا بنا ضالال ضل فقد ورس م

It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has

certainly strayed into clear error.9

The followership of an elected or appointed10

leader is not on the same level as that of Allah

and the prophet.

ا ها وا آمن وا الذن أ أطع وا هللا ول وأطع س م األمر وأ ول الر فإن منك

ء ف تنازعت م وه ش د إلى فر ول هللا س نت م إن والر وم باهلل ت ؤمن ون ك وال

ر ذلك اآلخر تأوال وأحسن خ

9Surat-ul-Ahzab 36

10 An elected or appointed leader is acceptable in the Shariah of Islam. This

appointment will be made by a reputable predecessor with a popular acceptance from the Muslims community. The election will be made by the highest council of learned Muslims scholars for public acceptance. Abu Bakr was commissioned as caliph by election among the Quraish and Umar with appointment by Abu Bakr.

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O you who have believed, obey Allah and obey the

Messenger and those in authority among you. And if you

disagree over anything, refer it to Allah and the

Messenger, if you should believe in Allah and the Last

Day. That is the best [way] and best in result .11

There is no followership on an instruction from a

leader which is against the limits of Allah

“Custodians of your affairs” refer to the

following eleven categories of people:

People in authority - elected or appointed.12

The four Rightly Guided Caliphs13

The sahabah

The Muhajiroon and the Ansar

The sahabah and the tabioon14

The intellectuals in authority

The scholars of Islamic jurisprudence.

Group leaders of deputations.

Those of sound knowledge in various sciences.

Their advices should be taken in areas where

there were no clear contradictions with the

text of the shariah

Generally for any one charged with the

responsibility of looking over the affairs of the

11

Surat-ul-Nisaa 59 If you carefully examine this verse you will notice that the type of conjunction used to connect the obedience to Allah and obedience to the prophet were of the same degree greater than the one used for the people in authority.

12 This is the view of Abdullah ibn Abbas, Abu Huraira, etc

13 Abu Bakr Sideeq, Umar bn Kathaab, Uthman bn Afaan, Ali bn Abi Taalib.

14 The generation of Muslims after the sahabah

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people. This is the conclusion of majority of

Muslims scholars.

Source: vol. 5 pg. 256 حتفة األحوذي بشرح جامع الرتمذي

Lessons

1. The message of God-consciousness was transmitted.

2. The establishment of links between faith and

actions.

3. Steadfastness in life is a cause of bliss in this life

and the hereafter.

Fruits of Taqwa

1. It assists one to gain the love of Allah in this life

and the hereafter.

2. It assists one to attain the bliss of Allah in this life

and the hereafter (Q7:156).

3. A means to gain the support of Allah (Q16:128).

4. It is a means of protection for it possessor (Q7:35).

5. It illuminates the heart and fortifies it with insights.

6. It assist to conquer the challenges of shaytan

(Q7:201)

7. It strengthen it possessor with the power to do

more of righteousness (Q3:179)

8. A means of increase in sustenance (Q65:3; Q7:96)

9. It make life endeavors easy (Q65:2,4)

10. It assists to attain ultimate success in this life and

the hereafter (Q7:128; Q11:49).

11. It is a quality of the righteous slaves of Allah

(Q8:34; Q45:19).

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Aqeedah: Al-Aud (A pond from paradise)

Preamble

Allah has promised to grant many favours to the prophet

on the Day of Judgment. One of those many grants is this

pond. The following paragraphs will try to share some

knowledge on the pond and explain on the characteristics

of those who will benefit from it as well as those who will

be prevented from it. May Allah count us among those who

will drink from the pond and never go thirsty thereafter.

Definition

It is a pond, cistern, fount or spring of water that will be

made available for the true believers15 among the

ummah16 of Prophet Muhammad to drink from on the Day

of Gathering17. It is an extension of Al-Kawthar18 granted

to the prophet.

15

Those who constantly guard their religion (faith, worships, morals, etc) from corruption with sincerity. 16

Ummah: meaning ‘nation’, followers of every messenger of Allah. It generally refers to all humankind since the time of the prophet and specifically refers to the Muslims. The last definition is intended herein. 17

Another name for the Day of Judgment. 18

Al-Kawthar is a glorious river in paradise. It has been granted to the prophet. Refer to Qur’an chapter 108

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Description

It was described in the Shariah19 with the following

characteristics:

Taste: sweeter than honey.

Smell: pleasant than al-misk20.

Colour: whiter than milk; brighter than snow.

The cups for drinking: as many as the number of stars in

the sky.

Source: from Al-Kawthar river in paradise

Effect/impact: whoever takes a sip from it will never

again be thirsty.

Shape: a square shape; a side equal to the distance of a

month’s journey or a distance between adan and aila21.

The place and timing

The scholars of Islam differ on when and at which stage

the event of drinking from this pond will take place on the

Day of Judgment.

Imam Bukhari listed in his collection of hadiths about this

pond after the hadiths concerning passing on As-Siraat22

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The body of Islamic laws. 20

Al-misk is the best perfume of the Arab at the time of the prophet. Some said it now extinct. Others said it is only metaphorical. Literally translated as musk 21

adan and aila:Two cities in Jordan

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bridge. This is an indication to his view that its occurrence

will be after passing on the bridge. But Imams Qurtubi and

Gazali differed with confidence and came to a conclusion

that this event of drinking from the pond will take place

before passing on As-Siraat. This was because of other

hadiths that some people will be prevented from drinking,

which indicate that not only people who were saved from

Hell (by successfully passing over the bridge) will come to

the pond. Those who will be prevented from the pond

were the apostates; they will fall in Hell when passing

through As-Siraat.

True believers will be identified with their lights from

prostration and ablution

ث نا علي بن مسهر، عن سعد بن ث نا عثمان بن أب شيبة، حد طارق، عن ربعي بن وحدإنا حوضي لب عد من أي لة " حراش، عن حذي فة، قال قال رسول اللو صلى اهلل عليو وسلم

ريبة عن من عدن والاذي ن فسي بيده إني لذود عنو الرجال كما يذود الراجل البل الغ لين من آثار " قالوا يا رسول اللاو وت عرف نا قال . " حوضو ن عم تردون علىا غرا محجا

" الوضوء ليست لحد غيركم Hudhaifa reported:

The Messenger of Allah (ملسو هيلع هللا ىلص) said: My Aud (pond) is bigger

than the space between Aila and Adan. By Him in Whose Hand is my soul, I will drive away persons (from it) just as a person drives away unknown camels from his pond. They (the companions) said: Messenger of Allah, would you recognize

22

As-Siraat is a bridge spread over Hell that leads to paradise. Passing on the bridge over the Hell to Paradise is one of the terminal stages of events on the Day of Resurrection.

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us? He said: Yes, you would come to me with white faces, and white hands and feet on account of the traces of ablution. None but you would have (this mark).

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Those who will be prevented from the pond

1. Those who separated themselves from the

community of Muslims:

Kawaarij: They were the first group to split-off

from the community of Muslims. They

considered their opinions infallible and superior

to that of the closest companions of the

prophet. They innovated in the matter of creed.

Shiites: These people were extreme in their

love for Ali bn Abi Taalib and his descendants.

They fabricate traditions to support and justify

their separation from the rest of the ummah.

Mu’tazilites: They were initially students of

Imam Hassan Basri (may Allah be pleased with

him) before they accepted shaytan’s deception

to misguidance and interpret the sacred text of

Islam through Greek philosophical arguments.

They argue and reject the revealed knowledge

with the scholars for Greek philosophy that gave

precedence to human intellect over the

revealed knowledge from Allah.

Baatinites: These were those who gave internal

special meaning to clear messages.

23

Sahih Muslim 248

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Those who rejoice in corruption and injustice

Injustice and corruption is crime but worse than

that is to shamelessly perpetrate such in the public.

This was so because of the temptation and

encouragement that may affect others from it,

therefore two evils will be involved.

Those who prevent the truth

It is arrogant to reject the truth but worse than

that is to prevent it from spreading.

Those who attack the nobility of the scholars

The noble scholars are models for true followers of

the religion. Any attempt to tarnish their image will

be tantamount to an attack on the religion. They

are humans capable of errors and mistakes; the

clear explanations from the Qur’an and Sunnah are

enough to save any Muslim from blind followership.

Those who rejoice in major sins

Those who took kufaar as role model

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At-Tahzeeb: Mockery

Preamble

Mockery or ridicule is one of many sins that is committed

with the mouth. However, it is not spontaneous, it is by

choice. Although the topic is mockery, other excesses of

the tongue will also be discussed in brief. This article will

try gathering some evidences with brief explanations to

warn against the dangers in these acts.

Beware of the proficient scribes

Allah has dedicated two angels for each and every

individual to record every sayings and actions; nothing

slips away from their records.

ي لفظ من ق ول إلا لديو رقيب عتيد ما

Man does not utter any word except that with him is an

observer prepared [to record].24

24

Surah Qoof 18

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Qur’anic truth

ت رحمون لعلاكم اللاو وات اقوا أخويكم ب ين فأصلحوا إخوة المؤمنون إنامارا يكونوا أن عسى ق وم من قوم يسخر ل آمنوا الاذين أي ها يا () خي

هم را يكنا أن عسى نساء من نساء ول من هنا خي ول أن فسكم ت لمزوا ول من ىم فأولئك ي تب لم ومن اليمان ب عد الفسوق السم بئس باللقاب ت ناب زوا

الظان ب عض إنا الظان من كثيرا اجتنبوا آمنوا الاذين أي ها يا () الظاالمون سوا ول إثم لحم يأكل أن أحدكم أيحب ب عضا ب عضكم ي غتب ول تجسا

اب اللاو إنا اللاو وات اقوا فكرىتموه ميتا أخيو () رحيم ت وا (10) The believers are but brothers, so make settlement

between your brothers. And fear Allah that you may

receive mercy. (11) O you who have believed, let not a

people ridicule [another] people; perhaps they may be

better than them; nor let women ridicule [other] women;

perhaps they may be better than them. And do not insult

one another and do not call each other by [offensive]

nicknames. Wretched is the name of disobedience after

[one's] faith. And whoever does not repent - then it is those

who are the wrongdoers. (12) O you who have believed,

avoid much [negative] assumption. Indeed, some

assumption is sin. And do not spy or backbite each other.

Would one of you like to eat the flesh of his brother when

dead? You would detest it. And fear Allah ; indeed, Allah is

Accepting of repentance and Merciful.25

25

Surah Hujuraat 10-12

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Silence in practice

In any situation where there is no clear injustice,

corruption or oppression that will be obligatory to resist

and correct nor is there any misguidance that needed

explanations and correction; silence is preferred. This is

because silence is safer and it prevents one from attacks

of different types; silence is wisdom.

Sisters of mockery

Mockery is only one of the many blunders and crimes that

can be committed with the tongue. Many of these errors

have strong destructive effects on a personal and

collective scale. Any of the following is connected to

mockery in one way or another;

i. Boastfulness: Boasting is condemned in Islam. It is

detested by both Allah and humans. The tongue

plays an important role in the process. Ability to

control the tongue will save one from this act.

ii. Argument: Unnecessary argument should be

avoided. It is only allowed with limiting conditions

to challenge false beliefs, clarify doubts and

establish the truth.

ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالاتي ىي سبيلو وىو أعلم بالمهتدين أحسن إنا رباك ىو أعلم بمن ضلا عن

Invite to the way of your Lord with wisdom and good

instruction, and argue with them in a way that is best.

Indeed, your Lord is most knowing of who has strayed

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from His way, and He is most knowing of who is

[rightly] guided.26

iii. Pride: Pride is an internal disease of the heart but

its effect can be observed externally. The tongue is

one body part that is used to demonstrate this. The

people will hardly hold you responsible for your

internal thoughts until you materialize it. Pride is

identified from utterances, expressions and actions.

iv. Abuse: Abuse is an offensive language that is used

against another person. The implication and effects

of this act range from moral decadence to

arrogance that lead to Hell. Successful control of

the tongue will save one from this act.

v. Waywardness: Waywardness is an opposite of

bashfulness, shyness or modesty. A wayward person

will be identified with his/her loose utterances and

sharp practices. Modesty is part of faith;

introversion is not derogation.

vi. Music: Another well-known excess of the tongue is

music. Music misguides from the straight path due

to its illusionary and artificial stimulation of false

emotions. It intoxicates the intellect and controls

to a designed path of fiction and destruction. The

Qur’an in contrast motivates and guides to success

with established facts. The melody and lyrics of

music is designed with the heart and brain but the

26

Suratul Nahl 125

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main organ that materializes it is the tongue. If a

result is prevented from display, other processes

that precede it will be destroyed. Ability to control

the tongue will save one from the effects and

implication of the end result.

vii. Jokes: Sinful and excessive jokes are other excesses

of the tongue. The implication of mockery in jokes

will increase according to the sacredness of object

of mockery. Modern day comedy is based on

mockery and telling lies to make others laugh.

viii. Leaking secret

ix. False promises

x. False witness

xi. Backbiting

xii. Slander

xiii. Loose utterances

Hadiths

سلم عن عبد اهلل بن سفيان، عن أبيو، قال: يا رسول اهلل، أخبن بأمر ف ال" قل: آمنت باهلل، ثما استقم " قال: يا ل أسأل عنو أحدا ب عدك، قال:

رسول اهلل فأيا شيء أتاقي؟ قال: " فأشار بيده إلى لسانو "

Abdullah bn Sufyan narrated that his father asked the

messenger of Allah: Inform me on something about Islam that

will be sufficient for me thereafter; he replied: say I believe in

26

Allah and remain steadfast (on that believe). He asked again,

and then what should I be conscious of? He replied by pointing

his finger to his tongue.27

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، قال النب صلى اهلل عليو وسلم اعدي ل لي " عن سهل بن سعد الس من ت وكالت لو . " بالجناة ما ب ين رجليو وما ب ين لحي يو، ت وكا

Sahl bn Sa’d narrated from the prophet:

Whoever guarantees me (the chastity of) what is between his

legs (i.e. his private parts), and what is between his jaws (i.e.,

his tongue), I guarantee him Paradise.28

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" ل يستقيم بن مالك قال: قال رسول اهلل صلى اهلل عليو وسلم:عن أنس إيمان عبد حتاى يستقيم ق لبو، ول يستقيم ق لبو حتاى يستقيم لسانو، ول

و "يدخل الجناة رجل ل يأمن جاره ب وائق

Anas bn Maalik narrated that the messenger of Allah said: The

faith of a slave is not firm until his heart is firm and his firm

will not be firm until he is capable of controlling his tongue

and a man will not enter paradise if his neighbor was not saved

from his harm.29

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27

Musnad Ahmad no. 15417 28

Sahih al-Bukhari no. 6807 29

Musnad Ahmad no. 13048

27

، رف عو قال إذا أصبح ابن آدم فإنا العضاء كلاها " عن أب سعيد الدرير اللسان ف ت قول اتاق اللاو فينا فإناما نحن بك فإن است قمت است قمنا تكف

وإن اعوججت اعوججنا

Abu Sa'id Al-Khudri narrated (that the Prophet s.a.w) said:

"When the son of Adam wakes up in the morning, all of his body

parts bow to the tongue and say: 'Fear Allah regarding us, we

are only part of you. If you are straight we are straight and if

you are crooked we are crooked."30

Prophet Muhammad informed us that one day the people

of prophet Eesa came to him for advice on what can save

them from destruction. He advised them not to speak

again forever; they exclaimed and said that wasn’t

possible, he then advised them on controlling the tongue.

In a statement attributed to Luqman:

اذا كان الكلم من فضة فالسكوت من ذىبIf speech is silver, silence will be gold

Exceptions

While restriction of speech is encouraged in general,

Muslims were admonished to increase the use of their

tongue on the following:

30

Jami` at-Tirmidhi no. 2407

28

Tilawatul Qur’an: Recitation of the Qur’an

: قال رسول اهلل صلى اهلل عليو وسلم : وعن ابن مسعود رضي اهلل عنو قال : أمثالها ل أقولمن قرأ حرفا من كتاب اهلل فلو حسنة، والحسنة بعشر "

: راوه الرتمذي وقال ) ) " ألم حرف، ولكن ألف حرف، ولم حرف، وميم حرف . ( ( حديث حسن صحيح

Ibn Mas'ud (May Allah be pleased with him) reported:

The Messenger of Allah (ملسو هيلع هللا ىلص) said, "Whoever recites a letter

from the Book of Allah, he will be credited with a good deed,

and a good deed gets a ten-fold reward. I do not say that Alif-

Lam-Mim is one letter, but Alif is a letter, Lam is a letter and

Mim is a letter."31

Adhkar: Remembrance of Allah

يا رسول اهلل، إن شرائع : وعن عبد اهلل بن بشر رضي اهلل عنو أن رجل قالل يزال لسانك " : السلم قد كثرت علي، فأخبن بشيء أتشبث بو قال

رواه الرتمذي وقال حديث حسن . " رطبا من ذكر اهلل'Abdullah bin Busr (May Allah be pleased with him) reported:

One of the Companions said, "O Messenger of Allah. There are

many injunctions of Islam for me. So tell me something to

which I may hold fast." He said, "Keep your tongue wet with

the remembrance of Allah."32

31

At-Tirmidhi; Book 9, Hadith 9 32

At-Tirmithi; Book 16, Hadith 31

29

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