by Shaykh Muhammad Shareef bin Farid
Fasting (siyaam – ﺻِﻴَّــﺎﻡٌ) means to abstain from a thing (imsaak `an as-shay), so while fasting technically means the abstaining from food, drink and conjugal relationships during the daylight hours; it also means to abstain from bad habits, corrupt passions, and protecting the limbs by abstaining from disbelief, disobedience, heretical innovations and excessive lawful things.
There is no limb which humanity possesses which is more dangerous than the tongue, since by means of the tongue immense harm can be caused against others and against one’s
Allah ta`ala has established the guarding of the tongue (hifdh ‘l-lisaan) from backbiting (al-gheeba) and from every utterance which is not permissible by His words:
﴿ ﻭَﻟَﺎ ﻳَﻐْﺘَﺐ ﺑَّﻌْﻀُﻜُﻢ ﺑَﻌْﻀﺎً ﴾
“Do not slander one another.” And by His words:
﴿ ﻭَﺇِﺫَﺍ ﻗُﻠْﺘُﻢْ ﻓَﺎﻋْﺪِﻟُﻮﺍْ ﻭَﻟَﻮْ ﻛَﺎﻥَ ﺫَﺍ ﻗُﺮْﺑَﻰ ﴾
“And when you speak, speak justly.” And by His words:
﴿ ﻭَﻟْﻴَﻘُﻮﻟُﻮﺍ ﻗَﻮْﻻً ﺳَﺪِﻳﺪﺍً ﴾
“And speak words which are straight to the point.”
The Messenger of Allah, may Allah bless him and grant him peace, has established the guarding of the tongue (hifdh ‘l-lisaan) from cursing others (al-li`an), insulting (as-sabb) and obscene language (al-fuhshi) by his words as related by at-Tirmidhi on the authority of Ibn Mas`ud who said that the Messenger of Allah may Allah bless him and grant him peace said:
(( ﻟَﻴْﺲَ ﺍﻟْﻤُﺆْﻣِﻦُ ﺑِﺎﻟﻄَّﻌَّﺎﻥِ ﻭَﻻَ ﺍﻟﻠَّﻌَّﺎﻥِ ﻭَﻻَ ﺍﻟْﻔَﺎﺣِﺶِ ﻭَﻻَ ﺍﻟْﺒَﺬِﻯﺀِ ))
“The believer does not defame, nor does he say obscene things, nor does he abuse.”
If this is the case with the common believer, what of those who claim to be scholars, jurists, Imams and callers to the door of Allah? They have a greater right to abstain from abusing, defaming, obscenities and verbal abuse.
For, when you hear a person who calls himself an Imam referring to another Muslim or any person as a “b*tch”, “n*ggah” or any other obscenity, then know with certainty that he is no Imam, scholar or jurist, regardless of how many books he composed or how many followers he has amassed.
To bring home the immensity of the sin of the tongue, the Messenger of Allah, may Allah bless him and grant him peace once said to Mu`adh:
(( ﻛُﻒَّ ﻋَﻠَﻴْﻚَ ﻫَﺬَﺍ ))
“Curb this.” And he may Allah bless him and grant him peace took a hold of his tongue. Then Mu`adh said: “O Prophet of Allah! Shall we take a hold of the thing that we must speak with!?’ He may Allah bless him and grant him peace then said:
(( ﺛَﻜِﻠَﺘْﻚَ ﺃُﻣُّﻚَ ﻳَﺎ ﻣُﻌَﺎﺫُ ! ﻭَﻫَﻞْ ﻳَﻜُﺐُّ ﺍﻟﻨَّﺎﺱَ ﻓِﻰ ﺍﻟﻨَّﺎﺭِ ﻋَﻠَﻰ ﻭُﺟُﻮﻫِﻬِﻢْ ﺃَﻭْ ﻋَﻠَﻰ ﻣَﻨَﺎﺧِﺮِﻫِﻢْ ﺇِﻻَّ ﺣَﺼَﺎﺋِﺪُ ﺃَﻟْﺴِﻨَﺘِﻬِﻢْ؟ ))
`May your mother be bereaved of you! Will the people be thrown on their faces or on their noses in the Fire except for what their tongues have harvested!?”
So clearly, among the matters from a believer should be fasting from in this sacred month of Ramadan is the offensive utterances of the tongue. Rather, the fast of the tongue should be maintained throughout the year, long after Ramadan has ended.
Shaykh Abdullahi Dan Fodio said in his Sabeel ‘n-Najaat:
ﺛُﻢَّ ﻋَﻠَﻴْﻚَ ﺑِﺤِﻔْﻆِ ﺍﻟﻠِّﺴَﺎﻥِ، ﻓَﺈِﻧَّﻪُ ﺃَﺷَﺪَّ ﺟَﻤَﺎﺣًﺎ ﻟِﺈِﻋْﺘِﺒَﺎﺭِ ﺧَﻤْﺴَﺔِ ﺃُﻣُﻮﺭٍ : ﺍﻷَﻭَّﻝُ ﺇِﻋْﻮِﺟَﺎﺝُ ﺍﻷَﻋْﻀَﺎﺀِ ﺑِﺈِﻋْﻮِﺟَﺎﺟِﻪِ، ﻭَﺍﻟﺜَّﺎﻧِﻲُّ ﺿِﻴَﺎﻉُ ﻭَﻗْﺘِﻚَ ﺇِﻥ ﺃَﺭْﺳَﻠْﺘَﻪُ، ﻭَﺍﻟﺜَّﺎﻟِﺚُ ﺫِﻫَﺎﺏُ ﺣَﺴَﻨَﺎﺗِﻚَ ﺇِﻥ ﺃَﺭْﺳَﻠْﺘَﻪُ ﺇِﻟَﻰ ﺍﻟْﻐِﻴﺒَﺔِ ﺇِﻟَﻰ ﺍَﻟَّﺬِﻱ ﺃَﻭْﻗَﻌَﺖِ ﺍﻟْﻐِﻴْﺒَﺔُ ﻋَﻠَﻴﻪِ، ﻭَﺍﻟﺮَّﺍﺑِﻊُ ﻋَﺪَﻡُ ﺍﻟﺴَّﻼﻣَﺔِ ﻣِﻦ ﺃَﻓَﺄﺕِ ﺍﻟﺪُّﻧْﻴَﺎ ﺇَﻥ ﺃَﺭْﺳَﻠْﺘَﻪُ، ﻭَﺍﻟْﺨَﺎﻣِﺲُ ﺇِﺳْﺘِﺤْﻘَﺎﻕُ ﻋَﺬَﺍﺏُ ﺍﻟﻠﻪِ ﺇِﻥ ﻛَﻠَّﻤْﺖَ ﻗَﻮْﻻً ﻣَّﺤْﻈُﻮﺭﺍً .
Then it is incumbent upon you to guard your tongue. It is the most severe in recalcitrance with respect to five matters:
 the first is that the crookedness of the remaining limbs result from its crookedness.
 The second is that your time is lost due to its utterances.
 The third is the transfer of your good deeds to the one you slander when your tongue utters slander.
 The fourth is the lack of safety from the destructive qualities of this worldly life due to its utterances.
 The fifth is the deserving of the punishment of Allah if you spoke grievous words.
ﻓَﺈِﺣْﻔَﻈْﻪُ ﺃَﻳْﻀﺎً ﻣِﻦَ ﺍﻟْﻤُﺒَﺎﺡِ ﻟِﺄَﺭْﺑَﻌَﺔِ ﺃُﻣُﻮﺭٍ : ﺍﻷَﻭَّﻝُ ﺷُﻐْﻞُ ﺍﻟْﻜِﺮَﺍﻡِ ﺍﻟْﻜَﺎﺗِﺒَﻴْﻦِ ﺑِﻤَﺎ ﻻَ ﺧَﻴْﺮَ ﻓِﻴﻪِ، ﻭَﺍﻟﺜَّﺎﻧِﻲُّ ﺇِﺭْﺳَﺎﻝُ ﺍﻟْﻜِﺘَﺎﺏِ ﺇِﻟَﻰ ﺍﻟﻠﻪِ ﻋَﺰَّ ﻭَﺟَﻞَّ ﻣِﻦَ ﺍﻟْﻬَﺬْﺭِ ﻭَﺍﻟﻠَّﻐْﻮِ، ﻭﺍﻟﺜَّﺎﻟِﺚُ ﻗِﺮَﺍﺀَﺗُﻪُ ﺑَﻴْﻦَ ﻳَﺪَﻱِ ﺍﻟْﻤَﻠِﻚِ ﺍﻟْﺠَﺒَّﺎﺭِ ﻳَﻮْﻡَ ﺍﻟْﻘِﻴَﺎﻣَﺔِ، ﻭَﺍﻟﺮَّﺍﺑِﻊُ ﺍﻟﻠَّﻮْﻡُ ﻭَﺍﻟﺘَّﻌْﺒِﻴﺮُ،
You should also guard your tongue from lawful speech due to four matters:
 The first is the preoccupation of the two noble scribes with that in which there is no good;
 the second is that the books of deeds will be dispatched to Allah `izza wa jalla full of idle talk and nonsense;
 the third is that these books of deeds will be read in the presence of the Mighty King on the Day of Judgment; and
 the fourth is Divine rebuke and address.
ﻭَﺃَﻋْﻠَﻢْ ﺭَﺣِﻤَﻚَ ﺍﻟﻠﻪُ ﺃَﻥَّ ﺍﻟْﻘَﻠْﺐَ ﻣَﻠِﻚٌ ﻭَﺍﻟﻠِّﺴَﺎﻥُ ﺗَﺮْﺟُﻤَﺎﻧُﻪُ ﻓَﻠَﻔْﻆُ ﺍﻟﻠِّﺴَﺎﻥِ ﻳَﻨْﺤَﺼِﺮُ ﻓِﻲ ﺛَﻼﺛَﺔِ ﻓُﺼُﻮﻝٍ :
Realize, may Allah be merciful to you, that the heart acts as the king and the tongue is its translator. Thus, the expressions of the tongue can be classified into three divisions.
ﺍَﻟْﻔَﺼْﻞُ ﺍﻷَﻭَّﻝُ ﺫِﻛْﺮُ ﺍﻟﻠﻪِ ﺗَﻌَﺎﻟَﻰ، ﻭَﺗِﻼﻭَﺓُ ﻛِﺘَﺎﺑِﻪِ ﻭَﺳُﻨَّﺔِ ﻧَﺒِﻴِّﻪِ ﻭَﺣِﻜْﻤَﺔِ ﺃَﻭْﻟِﻴَﺎﺋِﻪِ ﻭَﻣَﺎ ﺿَﺎﺭَﻉَ ﺫَﻟِﻚَ ﻣِﻦَ ﺍﻟْﻔَﻀَﺎﺋِﻞِ ﻭَﺍﻟﺮَّﻏَﺎﺋِﺐِ، ﻭَﺫِﻛْﺮُ ﺍﻟﻠﻪِ ﻋَﻠَﻰ ﺛَﻼﺛَﺔِ ﺃَﻭْﺟُﻪٍ : ﺍﻷَﻭَّﻝُ ﺫِﻛْﺮُ ﺍﻟﻠﻪِ ﺗَﻌَﺎﻟَﻰ ﺑِﺎﻟﻠِّﺴَﺎﻥِ ﻣَﻊَ ﺣُﻀُﻮﺭِ ﺍﻟْﻘَﻠْﺐِ، ﻭَﺯِﻳﻨَﺘُﻪُ ﺍﻟْﺨُﻀُﻮﺭُ، ﻭَﻫُﻮَ ﺫِﻛْﺮُ ﺍﻟْﻘِﻮَﺍﻡِ ﻣِﻦ ﺃَﺑْﻨَﺎﺀِ ﺍﻵﺧِﺮَﺓِ، ﻭَﺍﻟْﻮَﺟْﻪُ ﺍﻟﺜَّﺎﻧِﻲُّ ﺫِﻛْﺮُ ﺍﻟﻠﻪِ ﺗَﻌَﺎﻟَﻰ ﻋِﻨْﺪَ ﻓُﺠَﺎﺀَﺓِ ﺍﻟْﻤَﺤَﺎﺭِﻡِ، ﻭَﺯِﻳﻨَﺘُﻪُ ﺍﻟْﺨَﻮْﻑُ ﻭَﻣُﻔَﺎﺭَﻗَﺔُ ﺍﻟْﻤَﻌَﺎﺻِﻲ، ﻭَﻫُﻮَ ﺫِﻛْﺮُ ﺍﻟْﻤُﺮِﻳﺪِﻳﻦَ، ﻭَﺍﻟﻮْﺟْﻪُ ﺍﻟﺜَّﺎﻟِﺚُ ﺫِﻛْﺮُ ﺍﻟﻠﻪِ ﺗَﻌَﺎﻟَﻰ ﺑِﺎﻟْﻘَﻠْﺐِ ﻋَﻠَﻰ ﻛُﻞِّ ﺣَﺎﻝٍ، ﻭَﺯِﻳﻨَﺘُﻪُ ﺍﻟْﻬَﻴْﺒَﺔُ ﻭَﺍﻟﺘَّﻌْﻈِﻴﻢُ ﻭَﺍﻹِﺟْﻼﻝُ، ﻭَﻫُﻮَ ﺫِﻛْﺮُ ﺍﻟﺼِّﺪِّﻳﻘِﻴﻦَ .
The first division comprises: remembrance of Allah ta`ala; recitation of His Book, the Sunna of His prophet, the wisdom of His awliyya and what is similar to that from meritorious and objective speech.
The remembrance of Allah is divided into three perspectives.
The first is remembrance of Allah ta`ala with the tongue along with the presence of the heart, and its adornment is being present. This is the remembrance of the people from the children of the Hereafter.
The second perspective is the remembrance of Allah ta`ala at the unexpected occurrence of the forbidden. Its adornment is fear and distancing oneself from disobedience. This is the remembrance of the spiritual disciples.
The third perspective is the remembrance of Allah ta`ala with the heart in every circumstance. Its adornment is dignity, honor and esteem. This is the remembrance of the champions of truth.
ﺍَﻟْﻔَﺼْﻞُ ﺍﻟﺜَّﺎﻧِﻲُّ ﻟَﻔْﻆُ ﺍﻟْﻤُﺒَﺎﺡِ، ﻓَﻴَﻜْﻔِﻴﻚَ ﻣِﻨْﻪُ ﻣَﺎ ﻳُﺒَﻠِّﻐُﻚَ ﻣِﻨْﻪُ ﺣَﺎﺟَﺘَﻚَ، ﻭﻳُﻮﺻِﻠُﻚَ ﺑِﻐَﻴَّﺘِﻚَ، ﻭَﻻَ ﺗُﻮﺳِﻊُ ﻓِﻴﻪِ ﻣَﻨْﻄِﻘﺎً ﻭَﻻَ ﺗَﺤْﻚِ ﺣِﻜَﺎﻳَﺔً، ﻭَﻻَ ﺗَﻜُﻦْ ﻗَﺎﺻًّﺎ، ﻭَﻻَ ﻓَﺤَّﺎﺻًﺎ ﻋَﻦْ ﺗَﻔَﺎﺿُﻞِ ﺍﻟْﺒِﻼَﺩِ ﻭَﺷِﻌَﺎﺭِﻫَﺎ ﺇِﻻَّ ﺃَﻥ ﺗُﺮِﻳﺪَ ﺍﻹِﻧﺘِﻘَﺎﻝَ ﺇِﻟَﻰ ﺑَﻠَﺪٍ، ﻓَﺘَﺴْﺌَﻞَ ﻋَﻦ ﺫَﻟِﻚَ، ﻓَﻼَ ﺣَﺮَﺝٌ ،
The second division are the lawful expressions of the tongue. What will suffice you from this is what should assist you to attain your needs and reach your goals; but which is not verbose in articulation and is devoid of narrating tales.
At all cost, do not be a story teller and do not use your expressions to overly scrutinize into the differentiations of a country and its distinguishing features except if you desire to relocate to that country. Then you can inquire about it without there being any harm.
ﻭَﻓِﻲ ﻓُﻀُﻮﻝِ ﺍﻟْﻜَﻼﻡِ ﺗُﻮﺟِﺪُ ﺍﻟﻨِّﺪَﺍﻣَﺔَ، ﻭَﻓِﻲ ﻣَﻼﺯِﻣَﺔِ ﺍﻟﺼَّﻤْﺖِ ﺗُﻮﺟِﺪُ ﺍﻟﺴَّﻼﻣَﺔَ، ﻭَﻟِﺬَﻟِﻚَ ﻗَﺎﻝَ ﻗَﺎﺋِﻠُﻬُﻢْ ﺃَﻧْﺰِﻝْ ﻣَﺎ ﺃَﺿْﻄُﺮِﺭْﺕَ ﺇِﻟَﻴْﻪِ ﻣِﻦَ ﺍﻟْﻜَﻼَﻡِ ﻣُﺼِﻴﺒَﺔٌ، ﻭَﻣَﺎ ﻛُﻔِﻴﺖَ ﻣِﻨْﻪُ ﻏَﻨِﻴﻤَﺔٌ ،
Realize that in excessive speech you will eventually encounter regret, while in adhering to silence you will encounter safety. It is for this reason that those who say it say: “Descending into what you are compelled to say leads to affliction; while saying what is sufficient leads to advantage.”
ﺍﻟﺼَّﻤْﺖُ ﻣَﺎﻭَﻯَ ﺍﻟْﻌَﺎﺭِﻓِﻴﻦَ ﺑِﺎﻟﻠﻪِ ﻋَﺰَّ ﻭَﺟَﻞَّ، ﻭَﻓُﻀُﻮﻝُ ﺍﻟْﻜَﻼﻡِ ﺗَﻔُﻜُﻪُ ﻟِﻠْﻐَﺎﻓِﻠِﻴﻦَ، ﻓَﻤَﻦْ ﺭَﺟَﺢَ ﻋَﻘْﻠُﻪُ ﻛَﺜُﺮَ ﺻَﻤْﺘَﻪُ ﻭَﻗِﻞَّ ﻛَﻼﻣَﻪُ، ﻭَﻣَﻦ ﺧَﻒَّ ﻋَﻘْﻠُﻪُ ﻛَﺜُﺮَ ﻟَﻔْﻈَﻪُ ﻭَﺗُﺴَﻠِّﻂَ ﻟِﺴَﺎﻧُﻪُ،
Silence is the sanctuary of the knowers of Allah `izza wa jalla, while excessive speech is the pastime of the heedless. The one whose intelligence is preponderant increases his silence and decreases his speech. The one whose intelligence is negligible increases his expressions and is overcome by his own tongue.
ﻗَﺎﻝَ ﺇِﺑْﺮَﺍﻫِﻴﻢَ ﺑْﻦُ ﺃَﺩْﻫَﻢٍ ﻟِﺮَﻓِﻴﻖٍ ﻟَﻪُ : ” ﻻَ ﺗَﻨْﻈُﺮُ ﺇِﻻَّ ﻓِﻲ ﺍﻟﻠﻪِ ﻭَﻻَ ﺗَﺘَﻜَﻠَّﻢُ ﺇِﻻَّ ﻓِﻲ ﺍﻟﻠﻪِ، ﻭَﺇِﻥ ﺗَﺮْﺿَﻰ ﻓِﻴﻤَﺎ ﻳَﺄَﺗِﻲ ﻣِﻦَ ﺍﻟﻠﻪِ “،
Ibrahim ibn Adham once said to one of his close friends: “Do not look into anything except that regarding Allah and do not speak except for that regarding Allah. And if you must be content about anything, then let it be about that which comes from Allah.”
ﻭَﺃَﻋْﻠَﻢْ ﺃَﻥَّ ﻓُﻀُﻮﻝَ ﺍﻟْﻜَﻼَﻡِ ﺗَﻘْﺴِﻰ ﺍﻟْﻘَﻠْﺐَ ﻋَﻦ ﺫِﻛْﺮِ ﺍﻟﻠﻪِ، ﻭَﺗَﻨْﻘَﻀِﻲ ﺳَﺎﻋَﺎﺕَ ﺍﻟْﻌُﻤْﺮِ ﻓِﻲ ﻏَﻴْﺮِ ﺫَﺍﺕِ ﺍﻟﻠﻪِ، ﻭَﻳَﺠِﺐُ ﺍﻟﺴُّﺆَﺍﻝَ ﻋَﻨْﻬَﺎ ﻏَﺪًﺍ ﺑَﻴْﻦَ ﻳَﺪَﻱِ ﺍﻟﻠﻪِ، ﻭَﺫَﻟِﻚَ ﻛُﻠُّﻪُ ﻣُﺠَﺎﻧِﺐُ ﺍﻷَﺣْﻮَﺍﻝِ ﺍﻟْﻌَﺎﺭِﻓِﻴﻦَ ﺑِﺎﻟﻠﻪِ .
Realize that excessive speech hardens the hearts from the remembrance of Allah and causes the hours of one’s allotted years to be wasted in what is other than the Essence of Allah. It will also necessitate be questioned tomorrow in the presence of Allah. All of this is completely opposite the spiritual states of the knowers of Allah.
ﺍَﻟْﻔَﺼْﻞُ ﺍﻟﺜَّﺎﻟِﺚُ ﻟَﻔْﻆُ ﺍﻟْﺨَﻨَﺎ ﻭَﻫُﻮَ ﻟَﻔْﻆٌ ﺗَﺠِﺐُ ﺍﻟْﻌُﻘُﻮﺑَﺔَ ﻋَﻠَﻰ ﺍﻟْﻌَﺒْﺪِ ﻣِﻦْ ﺃَﺟْﻠِﻪِ، ﻭَﻻَ ﻣَﻨْﺠَﺎ ﻣِﻦَ ﺍﻟْﻌِﻘَﺎﺏِ ﺇِﻻَّ ﺑِﻮُﺟُﻮﺩِ ﺍﻟْﻌَﻔْﻮِ ﻟِﻘَﺎﺋﻠِﻪِ ،
The third division includes obscene and vulgar language. It is the kind of verbal expression which necessitates punishment for the servant as a result. There is no redemption from divine punishment except with the pardon for the one who expresses this kind of speech.
ﻭَﺃَﻛْﺜَﺮُ ﺁﻓﺎﺕِ ﺍﻟﻠِّﺴَﺎﻥِ ﻓِﻲ ﻫَﺬَﺍ ﺍﻟْﻔَﺼْﻞِ ﺍﻟْﻐِﻴﺒَﺔُ، ﻭَﻫِﻲَ ﻗَﺼْﺪُﻧَﺎ ﻟِﺄَﻧَّﻬَﺎ ﺍﻟْﻴَﻮْﻡَ ﻣُﺼِﻴﺒَﺔٌ ﻋَﻈِﻴﻤَﺔٌ، ﻓَﻼَ ﺗُﻤَﺰِّﻕَ ﻋِﺮْﺽَ ﺃَﺣَﺪٍ، ﻭَﻻَ ﺗُﺒْﺪِﺉ ﻟَﻪُ ﻋَﻴْﺒًﺎ، ﻓَﺈِﻧَّﻚَ ﻟَﺴْﺖَ ﻋَﻠَﻴْﻪِ ﺑِﻮَﻛِﻴﻞٍ، ﻭَﻟَﺴْﺖَ ﻟَﻪُ ﺭَﺑًّﺎ ،
The majority of the destruction brought on by the tongue in this area comes from slander. Hence, this will be our main objective because in these present times it is an immense affliction. The reality is that slander does not destroy the honor of anyone, nor does it expose anyone’s faults. For, you are not the guardian responsible for the person you slander, nor are you his Lord.
ﻓَﺄَﻓْﺤَﺺَّ ﺑِﻨُﻮﺭِ ﺍﻟْﻌَﻘْﻞِ ﻋَﻦ ﻣَّﺴَﺎﻭِﻱ ﻧَﻔْﺴِﻚَ، ﻭَﺯَﻟَّﺎﺕِ ﻋَﻤَﻠِﻚَ ﺗُﺠِﺪُ ﻫُﻨَﺎﻙَ ﻋُﻴُﻮﺑًﺎ ﺟَﻤَّﺔً، ﺗَﺸْﻐَﻠُﻚَ ﻋَﻦ ﻋُﻴُﻮﺏِ ﻏَﻴْﺮِﻙَ ،
Therefore examine with the light of reason the evils of your own soul and the apparent errors of your own actions, and you will find there abundant faults which should preoccupy you from the faults of others.
ﻭَﺃَﻋْﻠَﻢْ ﺃَﻧَّﻚَ ﻻَ ﺗَﻐْﺘَﺎﺏُ ﺃَﺣَﺪﺍً ﺇِﻻَّ ﻓِﻲ ﻭَﺟْﻬَﻴْﻦِ ﻓَﻘَﻂْ : ﺇِﻣَّﺎ ﻓِﻲ ﻧَﻘْﺺٍ ﻳَﺘَﺒَﻴَّﻦَ ﻟَﻚَ ﻓِﻲ ﺟِﺴْﻤِﻪِ، ﻭَﺇِﻣَّﺎ ﻓِﻲ ﻋَﻴْﺐٍ ﻳَﺘَﺒَﻴَّﻦَ ﻟَﻚَ ﻓِﻲ ﻓِﻌْﻠِﻪِ ،
And realize that you cannot slander another person except in two directions. Either you slander him in the deficiencies which become apparent to you in his body; or you slander him in the faults which become apparent to you in his actions.
ﻓَﺈِﻥ ﺃَﻏْﺘَﺒْﺘَﻪُ ﻓِﻲ ﺟِﺴْﻤِﻪِ ﻓَﺈِﻥَّ ﺍﻟْﻌَﺒْﺪَ ﻋَﻠَﻰ ﻏَﻴْﺒَﺘِﻚَ ﺇِﻳَّﺎﻩُ ﻓِﻲ ﺍﻟْﻘِﻴَﺎﻣَﺔِ ﻳُﻄَﺎﻟِﺒُﻚَ، ﻭَﺍﻟﺮَّﺏُّ ﺳُﺒْﺤَﺎﻧَﻪُ ﻋَﻠَﻰ ﻏَﻴْﺒَﺘِﻚَ ﻟِﺼَﻨِﻌِﻪِ ﻏَﺪًﺍ ﻳُﺤَﺎﺳِﺒُﻚَ، ﻓَﻤَﻦ ﺃَﻋْﻈَﻢَ ﺟُﺮْﻣًﺎ ﻣِّﻦ ﻣَّﺼْﻨُﻮﻉٍ ﻳَﻌِﻴﺐُ ﻋَﻠَﻰ ﺍﻟﺼَّﺎﻧِﻊِ ﻣَﺎ ﺻَﻨَﻊَ ،
Thus, if you slander him in his body, indeed the servant will demand this of you regarding your slander of him on the Day of Standing. Furthermore, tomorrow the Lord, subhaanahu will reckon with you regarding your slander of that which He fashioned. For, who is worse in crime than a created being finding fault with the Creator in what He created.
ﻓَﺈِﻥ ﺃَﻏْﺘَﺒْﺘَﻪُ ﻓِﻲ ﻓِﻌْﻠِﻪِ، ﻓَﺈِﻥَّ ﺍﻟﻠﻪَ ﺗَﻌَﺎﻟَﻰ ﺑِﻜَﺮْﻣِﻪِ ﺃَﺳْﺒَﻞَ ﻋَﻠَﻰ ﺧَﻠْﻘِﻪِ ﺳِﺘْﺮًﺍ ﻳَﺴْﺘُﺮُ ﺑِﻪِ ﻋُﻴُﻮﺑَﻬُﻢْ، ﻭَﺃَﻧْﺖَ ﺑِﺸُﺆْﻣِﻚَ ﻛَﻠْﺐٌ ﻋُﻘُﻮﺭٌ ﺗُﺒْﺪِﺉ ﻋُﻴُﻮﺑَﻬُﻢْ ﻭَﺗُﻤَﺰِّﻕْ ﻟُﺤُﻮﻣَﻬُﻢْ ،
However, if you slander him in his actions, for Allah ta`ala out of His nobility let the veil fall over His creature in order to conceal his faults; while you with your evil omen like a rapacious wolf sought by means of slander to reveal his faults and to rend his flesh.
ﻓَﻼَ ﺍﻟﻨَّﺎﺱُ ﺳَﻠِﻤُﻮﺍْ ﻣِﻨْﻚَ، ﻭَﻻ ﺩِﻳﻨُﻚَ ﺳَﻠَّﻢَ ﻟَﻚَ، ﻓَﻬَﺬِﻩِ ﻣُﺼِﻴﺒَﺔٌ ﻋَﻤَّﺖْ ﻋَﻠَﻰ ﺃَﻫْﻞِ ﺯَﻣَﺎﻧِﻨَﺎ ﺍﻟْﻴَﻮْﻡَ ﺇِﻻَّ ﻣَﻦ ﻋَﺼَﻤَﻪُ ﺍﻟﻠﻪُ ﻋَﺰَّ ﻭَﺟَﻞَّ ،
As a result no humans are safe from you, nor is your religion safe for you. This is an affliction which has become widespread today among the people of these times of ours, except for those whom Allah `izza wa jalla has protected.
ﻭَﻗَﺎﻝَ ﺗَﻌَﺎﻟَﻰ : ﴿ﻭَﻻَ ﻳَﻐْﺘَﺐْ ﺑَﻌْﻀُﻜُﻢْ ﺑَﻌْﻀًﺎ﴾، ﺍﻷﻳﺔَ، ﻧَﺴْﺌَﻞُ ﺍﻟﻠﻪَ ﺍﻟﺴَّﻼﻣَﺔَ ﺑِﻤَﻨِّﻪِ ﻭَﻛَﺮَﻣِﻪِ .
Allah ta`ala says: “Do not slander one another.” We ask Allah for safety from that by means of His favor and generosity.
The fast of the tongue from slander, lying, backbiting, calumny, abuse, obscenities, and boasting is a perpetual fast which never stops throughout one’s lifetime. It is a fast which should be foremost during the sacred month of Ramadan.
For the tongue was created for the remembrance of Allah ta`ala, commanding the good, forbidding evil and calling people and creatures to the Way of Allah ta`ala.
The Sufis say: “Speak and you will be known.” A person’s spiritual station, good or evil, can be known by the utterances of their tongue. Success is with Allah.