It is reported that (one day) the Messenger of Allah (peace and blessings of Allaah be upon him) said (to Mu’az ibn Jabal):

“Protect your tongue, may your mother be bereaved of you, O Mu’az! Is there anything that throws people into the Hellfire upon their faces except the harvests of their tongues?”

205 ( صحيح )

احفظ لسانك ثكلتك أمك معاذ ! و هل يكب الناس على وجوههم إلا ألسنتهم ؟

(صحيح) … [الخرائطي في مكارم الأخلاق] عن الحسن مرسلا. الصحيحة 1122)

This hadith was transmitted by al-Kharaiti in Makarim-ul-akhlak from the words of al-Hasan as Mursal.

Sheikh al-Albani called the hadith authentic. See Sahih al-Jami ‘as-saghir (205), al-Silsilah al-sahiha (1122).


From the words of ‘Abdu-r-Rahman al-Sulami it is reported that Ibn Mas’ud, may Allah be pleased with him, often said: “Calamities are associated with words.” Ibn al-Ja’d in al-Musnad (2047).

The same words from Ibn Mas’ud were transmitted by Ibrahim an-Naha’i. Ibn Abi Sheiba (14/196). Sheikh al-Albani called this account of Ibn Mas’ud credible. See al-Silsilah ad-da’ifa (7/395).

The exact same words are transmitted in the form of prophetic hadith, but they are all weak. See al-Maudu’at (2/277), al-Fawaid al-majmu’a fil-ahadis al-maudu’a (1/230), al-Silsilya ad-da’ifa ( 3382).

However, these words are reliably known precisely from Ibn Mas’ud, and not the Prophet (peace and blessings of Allaah be upon him).

Imam Malik said: “Ibn Mas’ud, may Allah be pleased with him, often said:” Calamities are associated with words. ” See “al-Bayan wa-t-takhsyl” (18/276).

These great words of Ibn Mas’ud indicate the danger that spoken words can pose. After all, a person can comprehend what he says and what he asks, even if he says it in jest. As it was said: “Do not joke that you do not like, perhaps this joke will turn into reality for you.” See Kashf Al-Hafa (1/322).

And this also applies to people who express their gloating over something that has befallen others and reproach them, for he himself can be tested in the same way.

The meaning of these words is that the servant of Allah will be in prosperity while he is silent, and when he begins to speak, he exposes himself to the dangers and unforeseen circumstances associated with his own words. See Faydul Qadir (3/222).

Numerous texts of the Qur’an and Sunnah indicate the veracity of the mentioned words of Ibn Mas’ud:

Allah Almighty said: “The Jews said:” The hand of Allah is shackled. ” It is their hands that are shackled, and they are damned for what they said! On the contrary, both His Hands are stretched out, and He spends as He pleases ” (al-Ma’ida, 5:64).

Sheikh Ibn ‘Usaymin said: “For these words the Jews were deprived of the mercy of Allah Almighty, because disasters are associated with words. When they described Allah that He does not bestow, they were deprived of His mercy, and they were told: “Since Allah is for you as you described Him, then you have lost His mercy and you will not receive anything from His bounty.” See Fataawa Ibn ‘Usaymin (8/248).

And the famous hadith, which was narrated by Abu Hurayrah and Vasil ibn Ask’a ‘, may Allah be pleased with them, that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “Indeed, the Most High and Almighty Allah says:“ I am what my slave considers me. If he has a good opinion of Me, then it will be good for him, and if he has a bad opinion, then evil to him ”. Ibn Hibban (639), at-Tabarani in al-Awsat (401). The hadith is authentic. See Sahih at-Targib (3386), Sahih al-Jami ‘as-saghir (4315).

Allah Almighty said: “Have you not considered the assembly of the Children of Israel who lived after Musa? They said to their prophet: “Appoint a king for us to fight in the way of Allah.” He said, “It is possible that if you are ordered to fight, you will not fight?” They said: “Why should we not fight in the way of Allah if we are driven from our homes and separated from our children?” When they were ordered to fight, they turned away, except for a few. Allah is aware of the unjust ” (al-Baqara, 2: 246).

Sheikh Ibn ‘Usaymin said:

– Of the benefits derived from this ayah, what the Prophet (peace and blessings of Allaah be upon him) said: “O people, do not wish to meet with your enemies and ask Allah for deliverance , but if you have already met them, then be patient and know that Paradise is under the shadows of the swords! “ al-Bukhari (2965, 2966), Muslim (1742).

And his words: “Let everyone who hears about Dajjal move away from him, for I swear by Allah, a person will come to him, considering himself a believer, and then follow him because of the doubts he sows.” Ahmad (19968), Abu Dawood (4319), al-Hakim (4/576). The hadith is authentic. See Saheeh al-Jami ‘as-saghir (6301).

This is reminiscent of how some people make vows about which they think they can handle them, but then they cannot, as Allah Almighty says: “Among them there are those who promised Allah:“ If He gives us from His bounty then we will certainly begin to give alms and will be one of the righteous . ” When the He gave them from His bounty , they became stingy and turned away with disgust “ (At-Taub, 9: 75-76).

Also in this verse there is an indication that calamities are associated with words, because their prophet told them: “Could it be that if you are ordered to fight, you will not fight?” And what took place is what their prophet feared, for after the prescription to fight they retreated. And also in this indication, that some requests may result in a disaster for the questioner as the Almighty said: ” O you who have believed, do not ask about things which, if they are shown to you, will distress you. “ (Al-Ma’idah 5: 101). See Tafsir of Sura al-Baqara (3/211).

According to Umm Salam, may Allah be pleased with her, it is reported that when her husband Abu Salam died, the Messenger of Allah (peace and blessings of Allaah be upon him) said: “Do not supplicate for yourselves anything but good, for angels say” Amen” to what you say.” Muslim (920).

According to the words of ‘Aisha, may Allah be pleased with her, it is reported that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “If anyone of you feels drowsy while praying he should go to bed (sleep) till his slumber is over because in praying while drowsy one does not know whether one is asking for forgiveness or for a bad thing for oneself.” al-Bukhari (212), Muslim (786).

Jabir, may Allah be pleased with him, said: “We set out along with Allah’s Messenger (ﷺ) on an expedition of Batn Buwat. He (the Holy Prophet) was in search of al-Majdi b. ‘Amr al-Juhani. (We had so meagre equipment) that five. six or seven of us had one camel to ride and so we mounted it turn by turn. Once there wan. the turn of an Ansari to ride upon the camel. He made it kneel down to ride over it (and after having. mounted it), he tried to raise it up but it hesitated. So he said. May there be curse of Allah upon you! Thereupon Allah’s Messenger (ﷺ) said: Who is there to curse his camel? He said: Allah’s Messenger, it’ is I. Thereupon he said: Get down from the camel and let us not have in our company the cursed one. Don’t curse your own selves, nor your children. nor your belongings. There is the possibility that your curse may coincide with a time when Allah is about to confer upon you what you demand and thus your prayer may be readily responded.”

 Muslim (3009).

It is reported that Ibn ‘Abbas, may Allah be pleased with him, said:

Narrated Ibn `Abbas: “The Prophet paid a visit to a sick bedouin. The Prophet when visiting a patient used to say, No harm will befall you! May Allah cure you! May Allah cure you! So the Prophet said to the bedouin. No harm will befall you. May Allah cure you! The bedouin said, You say, may Allah cure me? No, for it is a fever which boils in (the body of) an old man, and will lead him to the grave. The Prophet said, Yes, then may it be as you say. ” al-Bukhari (3616).

Another version of this hadith says: “Then the Prophet (peace and blessings of Allaah be upon him) said to him:“ Since you yourself refused, it will be as you said. And what Allah has established cannot be avoided ”. And in the morning this man died.” See Fathul Bari (8/294).

When Sa’id ibn Jubair asked Ibn ‘Umar may Allah be pleased with him:

“Should we separate spouses who call upon themselves a curse (in the case of a charge of adultery without four witnesses)?” He said: “ Hallowed be Allah, of course! The first person to ask this question was such and such, the son of such and such. He said: “O Messenger of Allah, tell me what should be done for one of us who sees that his wife is committing adultery?If he talks, that is something great, and if he keeps quiet that is also (something great) (which he cannot afford to do). ” The Prophet (peace and blessings of Allaah be upon him) remained silent and did not answer him. After that, he again came to him and said: “Indeed, I was tested by what I asked you about.” And then the Almighty and Great Allah sent down those verses from the surah “Nur”, which says:“And the testimony of each of those who accuse their wives of adultery, having no witnesses but themselves, must be four testimonies by Allah that he is telling the truth, and the fifth that the curse of Allah will fall on him if he lies ” ” (An-Nur, 24: 6-7). Muslim (1493).

Hafiz Ibn Hajar said:

– Ibn al-‘Arabi said: “Probably, this initially did not happen to this person, but he had a desire to know the resolution of this situation, which is why he was tested by this, as they say:“ Disasters are associated with words ”. And after that he said: “Indeed, I was tested by what I asked you about.” See Fathul Bari (9/449).

All of the above applies even more to those who reproach and gloat!

According to Vasil ibn Ask’a’a (may Allah be pleased with him), it is reported that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “Do not rejoice over the mishaps of your brother so that Allah has mercy on him and subjects you to trials.” at-Tirmidhi (2506), at-Tabarani in al-Kabir (15/431), al-Bayhaqi in Shu’ab al-Iman (2/310). The hadith was called good al-Zurqani and ‘Abdul-Qadir al-Arnaut. See Mukhtasar al-Maqasid (1184), Tahrij Jami ‘al-usul (11/726).

Al-Hasan al-Basri (may Allah have mercy on him) said: “They (the companions) said:“ Whoever blames his brother by faith for a sin for which he repented before Allah, he will not die until Allah experiences him with the same sin ”. Ibn Abi ad-Dunya in al-Samt (291).

Abu Musa al-Ash’ari (may Allah be pleased with him) said: “If I see a man on my way milking a sheep and mocking him, then I am afraid that I will not die until I do the same myself.” Ibn Abi Sheiba (27197). Isnad is good. See Tahrij al-Musannaf (14/196).

Imam Ibn al-Qayyim said: “Whoever mocks people, they will laugh at him too, and whoever gloats over his brother, he will certainly be subjected to it himself.” See al-Furusiya (446).

Abul-Hasan al-Madaini said: “The reason for imprisoning Ibn Sirin in prison was debt. He took the oil for forty thousand dirhams, but when the dead mouse was in the wineskin, he poured all this oil. And he said: “Thirty years ago I reproached a person with something, and I believe that by this I myself was punished now.” It was said that he said to him: ‘O bankrupt one.’ and was himself tested by this. “ al-Khatib in Tarikh Baghdad (5/335), Ibn ‘Asakir in Tarikh Dimashq (53/226).

Hallowed be Allah, and how much worse things are pronounced in our time by Muslims than these words of Ibn Sirin, may Allah have mercy on him, after which they reap the consequences of their reproaches and gloating, not understanding the cause of the difficulties and troubles that have befallen them.

All of the above contains a clear indication of the danger of saying something bad without even realizing it, whether in anger, as a joke, and even more so as schadenfreude and reproach.

After all, as Ibn Mas’ud said, may Allah be pleased with him: “Calamities are associated with words.” Ibn al-Ja’d in al-Musnad (2047), Ibn Abi Sheiba in al-Musannaf (14/196). Sheikh al-Albani confirmed the accuracy. See al-Silsilah ad-da’ifa (7/395).

Ibrahim an-Naha’i said: “Truly, it happens that my soul whispers to me some things, and only the fear that I will be tested by this keeps me from saying it.” Waki ‘in az-Zuhd (307), Khanad in az-Zuhd (307).

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