بسم الله الرحمن الرحيم


It is of paramount importance to control ones speech. While the actions of all the other limbs affect the heart, the tongue does so to a greater extent, because it vocalises what is present in the heart.

The image that is engraved on the heart, and the thoughts that enter the heart – all these are expressed with the tongue. Therefore, its effect on the heart is much more noticeable.

If one speaks lies, a false image is created in the heart and thus the heart becomes warped. If one utters a word of futility, the heart becomes blackened, until a time when it is completely dead.

It is for this reason that Rasulullâh  (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) emphasized the importance of protecting the tongue.

“Whoever guarantees me that which lies between his jaws and between his legs, I guarantee him Jannah.”1 Another hadîth sharîf states, “It is nothing but the speech of the tongue that will fling people onto their faces into Jahannam.”

Rasulullâh  (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) said, “Whoever believes in  Allâh طائلة and the final day, should either speak good or keep quiet.”

Rasulullâh  (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ) has also reported to have said, “Whoever’s speech is abundant, his errors are abundant.

Whose errors are abundant, his sins are many. Whose sins are many, he is more eligible for the fire.”

For this reason, Abu Bakr رضي الله عنه used to place a stone in his mouth, so that he would not speak without necessity.


Practicing on the following verse is sufficient to save oneself from sins of

the tongue:

There is no goodness in most of their secret discussions, except he who commands others

to give charity, to do righteousness, or to correct ties between people.”

This means that one should not speak unnecessarily, but should suffice on important and necessary matters only. There is salvation in this.



Anas رضي الله عنه stated that a youngster was martyred during the battle of Uhud.

After the battle, his body was found amongst other bodies. It was noted that a stone was tied around his stomach to alleviate the pangs of hunger.

When his mother came to him, she wiped the sand off his face and said:

“Glad tidings of Jannah upon you, O my son.” (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) Rasulullâh  remarked,

“What do you know? Perhaps he spoke some futile speech.” (Due to this,

even though he attained the rank of martyrdom, there might be a decrease

in his rank.)

Only such words should be spoken, which attract reward or repel harm.

That speech in which there is neither reward nor removal of harm, is

termed futile speech. Whoever suffices on necessary speech, his talking

will decrease.

A person should ponder that if he remembers Allâh طائلة,

instead of talking nonsense, he can attain a huge reward. How can an

intelligent person give up such valuable capital, and collect clods of earth

instead? If this is the situation in uttering words in non-sinful speech, if

one utters words that are sinful e.g. backbiting, swearing, immoral speech,

it is like leaving valuable capital, and choosing a blazing coal of fire instead.

Included in futile speech are story-telling and memoirs, discussing the

condition of people, their habits and food. These are amongst the many

things one will find people actively engaged in.


1 Bukhârî (6474), Tirmidhi(2408), Ibn Hibbân (5701), Hâkim (4/358)

2Tirmidhi (2616), Hâkim (2/412), Ibn Mâjah (3973) Tabraani, Musnadush Shahaab)

3 Bukhârî (6018), Muslim(47), Ibn Hibbân (506), Hâkim (4/286)

4 Tabrâni in Awsat (6537), Musnadush Shihâb (372)