Guarding the tongue

حفظ اللسان

Guarding the tongue is, for Ibn Rajab, the controlling element of all religious practice: in Mu'adh's hadith, after the gates of good and the head-pillar-peak of the matter, the Prophet asked 'shall I tell you of what controls all of that?', took hold of his own tongue and said 'restrain this', and when Mu'adh asked whether people are taken to account for their speech he answered 'may your mother be bereft of you — are people thrown onto their faces, or their nostrils, in the Fire for anything but the harvest of their tongues?'; it stands alongside Abu Hurayra's 'whoever believes in God and the Last Day let him speak good or keep silent' (hadith 15) and the Prophet's gesture to his own tongue when Sufyan al-Thaqafi asked what to guard against (hadith 21) — one organ whose harvest is the commonest cause of people being pitched into the Fire, as the repeated hadiths of the Forty declare.

Depth

At a glance

Era
The Prophetic Era
Region
Global / Diaspora
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Spirituality and Sufism

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Connections

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Based on
Arba'un 29 — tell me of a deed that admits me to Paradise
Part of
Prophetic adab (proper conduct)

People and things also explored

Ghadab (anger)· Haya' (modesty and shame)· Goodness of Islam — leaving what does not concern one· Husn al-khuluq (good character)· Sabr (patience and steadfast endurance)· Prophetic adab (proper conduct)· The five pillars of Islam· Iman (faith)

Sources

  • Jami' al-Ulum wal-Hikam — Ibn Rajab al-Hanbali
Cite this page

islam.museum contributors. “Guarding the tongue”. islam.museum, https://islam.museum/en/concept/hifz-al-lisan/. CC BY-SA 4.0. Accessed 2026-10-13.

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Wing

Ideas

Beliefs, concepts, sciences and schools, explained in plain words.
Related

Ghadab (anger)

The soul's agitation at offence or opposition, from which the sharia magnifies the call to guard; a man came to the Prophet saying 'counsel me' and he answered 'do not become angry', the man repeating his request several times and receiving the same answer — one route has 'teach me something and do not make it long that I may retain it', another 'point me to a deed that admits me to Paradise' — the answer one in every case; Ibn Rajab infers that repeating the answer to the renewed request shows anger to be the sum of evil and guarding against it the sum of good; Abu Amr ibn al-Salah reports from Abu Muhammad ibn Abi Zayd that 'do not become angry' is one of the four hadiths from which all the conduct of goodness branches, and among the definitions of good character are Ahmad's 'that you not become angry or fierce' and Ishaq ibn Rahuya's 'a cheerful face and not becoming angry'.