The Prophet, may God’s Blessings and peace be upon him, was sent to perfect morals and guide to sublime matters. Among the noble and sublime morals are etiquette in speech, avoiding obscenity and what is obscene in speech. And this is a manifestation of beauty and indications of perfection in the Sunnah of the prophet, may the blessings and peace of God be upon him, and the goodness of the Shariah by which he came.
The Almighty said: {And tell My servants, they say which is best} Surah Al-Isra verse 53. That is, say, O Messenger and teach people to say the good word, and to always utter the good, absolutely and in every field, so they choose the best of what is to say.
The one who meditates on the texts of the Sunnah will find encouragement for good, kind, and soft words. Because “the word – in fact – is not just drawn letters, or audible sounds, but rather it is messengers of guidance, mercy and goodness, or demons of temptation, misguidance and affliction.!
For this reason, Islam celebrated the word, appreciated it, and calculated its effects and data.. Islam knew the value of the word and its danger in human thinking and behavior.. As all the fruits of his thinking were born of the word, and his behavior was inspired by this thinking and its requirements. ” [1]
The evidence for this is what the two sheikhs reported in their Sahihs from the hadith of Aisha, may God be pleased with her, that the Prophet, may God’s blessings and peace be upon him, said: “None of you should say: ‘My soul has become evil.’ He should say: ‘My soul is in bad shape.’
So, “khabuthat” and “laqisat”, their meanings are the same, but “khabuthat” has obscenity that contradicts goodness and ugliness that contradicts goodness. The Messenger of God, peace and blessings of God be upon him, disliked the term “alkhubth; Because of its ugliness, and instructed them to change to a word that is better than it, even if its meaning is a teaching of etiquette in logic, a guide to the use of the best, and a call to abandon the ugly from speech, as he guided them to that in morals and actions.
The Prophet – may God’s blessings and peace be upon him – takes Muslims politely to speak, and protects their tongues from being caught in these bad words, and malicious feelings are created from them. [3]
The Prophet – may God’s blessings and peace be upon him – was the most virtuous of people in speech, and the most beautiful of them in logic. Ibn al-Qayyim said: “He used to choose in his speech and choose for his ummah the best, most beautiful, kindest, and furthest from the words of the people of rudeness, harshness and obscenity.” [4]
So let a person keep his tongue away from words, and not add them to himself, and let his tongue return to good speech so that it becomes a habit and temperament for him.
And the ugliness in the word may occur from its use in ugly usage, such as dullness, as it is not equivalent to the donkey in heinousness, although the meaning of both may be one and therefore if you describe a person with dullness or lack of understanding and intelligence, he may not be angry with you as his anger if you say to him you donkey because describing a donkey It’s ugly. [5]
And what is forbidden in describing the soul as malice is not being truthful in it. Rather, it is guidance and directive to the beauty of the pronunciation, good expression, and chastity of meaning, so that the believer’s speech is good and his action is good. A good word afflicts the wounds of hearts, mourns their dryness, and gathers them in kindness, while the devil gropes for the slips of one’s mouth and the stumbles of his tongue, and the good word fills the gaps for him, and cuts off the way for him.” [6]
And he, may God’s blessings and peace be upon him, said: “A good word is charity” [7] meaning that the one who speaks is good as one who gives money in charity. For the virtue of the good word with God and its status in Islam. And the least expensive on the tongue.
Words are the capital that a person possesses and spends from.. That is why it was a measure of Islam to guard a person from intrusive words on him, so that they dwell in his being, and turn into living beings that live with him, directing his behavior.. and creating malicious feelings from them. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . [8]
A person’s speech is evidence of his character and foretells his innermost being, as Zuhair bin Abi Sulma said:
And if you see someone who is admiring you silently ** their increase or decrease in speaking
The man’s tongue is half and half his heart ** So only the image of flesh and blood remains.
But a person is by the smallest part of his body: his heart and his tongue, and because of the importance of the word and considering it as a measure of one’s innermost being, Yahya bin Muadh says: “Hearts are like pots in the breasts that boil with what is in them, and their tongues are scoops, so, wait until man speaks for his tongue will scoop out what is in his heart either sweet, soar, soft or Agag. What he speaks out tells you what is in his heart. [9]
In the hadith of Anas bin Malik – may God be pleased with him – he said: The Messenger of God – may God’s blessings and peace be upon him – said: “A servant’s faith is not upright until his heart is upright, and his heart is not upright until his tongue is upright.” [10]
The predecessors took care of the subject of “Adab in Discourse” and devoted chapters to it in their books, and some of them singled it out for authorship. That is why we find Imam Muslim bin Al-Hajjaj in his authentic book holding a book entitled “The Book of Words from Adab and Others.” And ibn Abi Dunya authored a book entitled”As-somt wa Aadaabu Al-lisaan” Latecomers Bakr Abu Zayd wrote his book “The Dictionary of Verbal forbidden” and many others.
