The World Of Soul
Sukut (Somt)
Silence is worthier than gold
Prophet Mohammed (let peace and Allah’s blessing be upon him) had always emphasized:
"He who believes in the Most High and the surety of the coming of Judgement Day, may he say the good or keep silence!"[1]
Suf’yan ibn ‘Abdullah as-Sakafi asked the Prophet: "What is most dangerous for me?" The Messenger of the Most High answered: "This"- and pointed at his tongue. [2]
Prophet Mohammed was asked: "What does make man become the dweller of Hell?" The Messenger of the Most High answered: "Two parts of the body: the tongue and that which is between your legs".[3] On another occasion the Prophet said: "He who will guarantee the purity of that which is between the lips and the legs, will surely become the dweller of Paradise [on the blessing of Allah]".[4]
Those people who prefer cheap talk and shallow words constitute the category of believers who are extremely unpleasant to the Most High and they will be kept at a great distance from Prophet Mohammed on the Day of Judgement.[5]
***
Prophet Mohammed when finishing enumerating noble deeds and good actions that help man enter Paradise said to one of his companions – Mu’az ibn Djabal: "Do you want to know what will help you to acquire all this (all that has been enumerated before)?" The companion answered: "Of course, O, Messenger of Allah". The Prophet, pointing at his tongue, said: "Hold your tongue". Mu’az answered amazed: "Shall we report on what we say?" The Prophet (let peace and Allah’s blessing be upon him) answered: "Don’t you know that people will be thrown to Hell, falling prone, for what they have ever said?!"[6] This comprises swearing, rumours, abuse, wrong accusations, boasting, hypocrisy, disputes, injuring or hurting other people, lie and everything that is easy to say, but that turns out to be a heavy burden on the scale of sins on the Day of Judgement!
***
The ability to keep silence is very important. One of the forms of oppression that man exercises on himself with his own tongue is the disclosure of sins and misdeeds that by no means concern themselves with other people. Prophet Mohammed (let peace and Allah’s blessing be upon him) underlined: "All my followers will be blessed and protected [on the mercy of Allah] apart from those who disclose their sins in public. If a person has done something sinful [without inflicting damage to other people] at night or at some other period of the day when nobody sees him and when he in the morning [or after some time] divulges it all to other people, although the Most High has concealed it from them [without having punished him. On the contrary, He gave him the possibility to repent his sin] – this action should be called a public disclosure. Whereas he [this man] with his tongue removes the curtain, [with which the Most High has covered his shameful deed][7]".[8]
***
Prophet Mohammed (let peace and Allah’s blessing be upon him) stressed an important part of life that is, however, hardly noticeable: "Verily man can subconsciously utter such a word [or phrase] that will content the Most High to the greatest extent and thus will place him on the highest level.[9] At the same time man can as well subconsciously say a word that will cause Allah’s displeasure and throw him to Hell[10]".[11] The great imam an-Nawawi commenting on the hadith said: "This hadith makes us be attentive to our speech. He who wants to say something, should first of all think of its usefulness. Otherwise he should keep silence".[12]
Moreover, we all know very well the following ayah: "You may have thought it [this or that[13], uttered by your mouth] a trifle, but in the sight of Allah it was a grave offence".[14]
***
The Messenger of the Lord of the world (let peace and Allah’s blessing be upon him) warned: "Talk as little as possible! Remember Allah more often! The heart of the believer can become hardened [he becomes more hard-heartened, callous and severe. His heart becomes less sympathetic to the pains and hopes of other people.] Those who carry hardened hearts are the most removed from the Creator".[15]
***
“One of the main features of a true Muslim is the ability not to pay attention to that which does not concern himself", and another hadith reads as follows – “The main feature of a true Muslim is the ability to talk very little about that which has nothing to do with him"[16].[17]
Muslim theologians emphasized the significance of the hadith that has been mentioned above and concluded:
The basis of our religion is constituted in the words uttered by the best man among all people (Prophet Mohammed):
1. Leave that which makes you doubt.
2. Be ascetic[18].
3. Pay no attention to that which does not concern you.
4. Act only with good intentions[19].[20]
***
Here are some wise theological statements on the subject:
One of the companions of the Prophet ‘Abdullah ibn Mass’ud said: "By Allah! There is nothing on the Earth that would be worthier of a long imprisonment than a human tongue".[21]
One of the companions of the Prophet Ibn ‘Abbas once said: "There are five features that are more precious for man than a herd of beautiful camels[22]:
1. Do not talk on the subject that does not concern you (shallow talking, a conversation on the subject that you are not good at). It is a mere wasting of your time. Here you are not immune from committing a sin or a mistake.
2. If you are talking about something that you deal with, talk to the point. Very often people discuss something that concerns them, but almost always out of place, thus becoming subject to reproaches.
3. Do not argue with anybody! Neither with an intelligent and wise man, nor with a stupid person. You will evoke hostility towards you in the wise man (and he will defeat you, at least with his reciprocal silence), whereas the stupid man will hurt you (with his stupidity and bad manners).
4. When talking about your friends who are absent, say about them only good things. Say something that would please you if they talked about you. Be able to forgive your friends and wish them only prosperity just the same that you wish for yourself.
5. When you take certain actions be aware of a certain reward for the good and of the irreversible punishment for the sinful.[23]
Wahb ibn Munabbih when remembering the wisdom of Prophet Daud said: "A wise man should feel the time he lives in, hold his tongue (when necessary) and be devoted to his cause".[24]
Al-Hassan al-Basri said: "He who does not care about his speech (who does not know the value of words), has not understood his religion".[25]
A well-known righteous man Fudeyl ibn ‘Yad, who managed not only to acquire a great knowledge but also to use it in practice to the best advantage, said: "A true believer says a little, but does much. Whereas a hypocrite says much, but does little".[26]
Bishr ibn al-Harris al-Hafi[27] underlined the point: "Silence and patience are closely connected with each other. A speaking man cannot be more pious and righteous than a silent man. Although there is one exception – a learned man who always talks to the point, and if necessary – keeps silence". This famous man also made the following statement: "If you begin admiring your speech, stop talking. But when you start admiring your silence, begin to talk".[28]
***
The cousin of the Prophet, imam ‘Ali ibn Abu Talib used to say:
An ignorant person addresses me with his ignorance,
But I do not wish to answer him.
He becomes more ignorant (rude and bad-mannered),
While I become more patient,
Just as a perfumed stick that becomes even more fragrant when it is touched by fire.[29]
He who is careful about answering will preserve his honour.
He who can conceal (keep secrets) will achieve success.
He who treats respected people with honour will enjoy the same attitude.
Whereas he who treats other people with contempt will never be respected.[30]
Imam ash-Shafii[31] said:
I was told: "You keep silence, but they are arguing with you?!"
And I answered: "Words (in this case) are the keys to the door of evil".
He who keeps silence in response to a stupid or ignorant person is worthy of being respected,
Silence preserves dignity and honour.
Don’t you see that lions are silent, but everybody is afraid of them,
Whereas dogs bark all the time and everybody drives them away and throws stones at them.[32]
Turn away from an ignorant person,
Everything that he says lies in himself.
Euphrates[33] will not be damaged,
If several dogs ford it.[34]
He (may Allah bless him) also said:
I regard my silence as an object of commerce and I never leave it,
Even if I do not win anything, I do not lose either.
Silence is the article of true men.
A silence merchant is more successful than any other merchant.[35]
If a person has revealed a secret to one of his friends,
And then reproaches him about having disclosed it to someone else, he is a stupid man!
If this secret made him feel tightness in his chest so that he revealed it to his friend,
Then there is no wonder in that the latter took another person into his confidence, for his chest was even more tight.[36]
Guard your tongue, man! Be prudent!
May it not bite you, for the tongue is verily a snake, an adder.
How many people killed themselves through their own tongues!
Whereas when they were alive they enjoyed the respect even of courageous men.[37]
Resumé
The more pious and prudent a believer is, the better he understands the true meaning of the following ayah: "Each word he [man] utters shall be noted down by a vigilant guardian".[38]
The Most High knows the promptings of the soul of man[39], but it does not mean that the activity of angels is of no significance. They note down everything that we say and do, they collect material evidence (for and against us), that will be presented on the Day of Judgement when every child of Adam and Eve irrespective of the status (king, minister or builder) or confession (Atheist, Satanist, Israelite, Christian or Muslim) will be judged by the Lord.
That is why it is sometimes better to keep silence lest it should become a heavy burden on the scale of sins.
Silence is man’s salvation from the evil that can be caused by his own tongue.[40]
May Allah bless us in this world and in the hereafter. Amen.
A useful supplement to the subject.
Several ayah to the point
1. “Blessed are the believers, who are humble in their prayers; who avoid (mu’ridun) profane talk (lagwa)".[41]
“Avoid (mu’ridun)" – the word “avoid" could be substituted by the word “leave", which stresses its meaning, i.e. these people do not just leave the profane, they simply do not approach it.
“The profane (lagwa)" – any word that does not bring good, use, as well as actions that do not aim at anything.[42]
2. “And because they pay no heed to those that slander[43] them, but rather wish them peace, saying: "We have our actions, and you have yours [Everybody is to answer for their deeds and actions.]. Peace be on you (salamun ‘aleykum)[44]! We do not seek the company of ignorant men"[45].[46]
3. “Do not revile the idols which they invoke besides Allah [the Lord of the world, He is Unique and Eternal], lest in their ignorance they should spitefully revile Allah.[You do not take into account or do not remember that] We[47] have planned the actions of all men. To their Lord they [all men, irrespective of nationality, confession, philosophical views and beliefs] shall return [after their resurrection on the Day of Judgement], and He will declare to them all that they have done".[48]
Of course, it is necessary to call upon people for good and faith into the Lord, He Who is Unique and Eternal. At the same time one should always stay prudent and try to avoid a situation when a serious conversation, an exchange of opinions turns into dispute and mutual abuse or offence.
Muslim theologians have formulated an extremely useful rule, based on the adduced ayah: "If a believer performs a certain action, regarding it as a noble and necessary deed, whereas the damage and the sinfulness of his behaviour are obvious, he must stop doing it".[49]
The adduced ayah sets the important principles of a respectful attitude towards the worshippers of other confessions. But, unfortunately, not all people put them into practice. They yield to their weaknesses, bad manners, and selfishness and take refuge in the Holy Qur’an and Sunna. Whereas it is extremely difficult to control emotions and to show sense as well as to absorb the wisdom contained in the Holy Scripture and to display it in one’s behaviour. Not every man manages to reach harmony in his relations with the Creator, His creatures and people around.
May Allah bless us, broaden our knowledge and give us a possibility to use the acquired knowledge in our everyday life. We are not worthy of it, but His mercy has no limits. Amen.
[1] Hadith from Abu Hurayra; the holy ahadith from al-Bukhari and so on. See, for example: Al-‘Askalani A. (773-852 A. H.). Fath al-bari bi sharh sahih al-bukhari [The help of the Creator (for man in the understanding of the new) through the comment on the ahadith collection of al-Bukhari]: 18 volumes, Beirut: al-Fiqr, 1996, the 13th volume, p. 101, hadith ¹ 6475, 6476.
[2] Hadith from Suf’yan ibn ‘Abdullah as-Sakafi; the holy ahadith from Ahmad, Muslim, an-Nassai, at-Tirmizhi, ad-Darami, al-Bagawi, at-tabarani, Ibn mAdj and so on. See, for example: Al-Baga M. Muhtassar sunan at-tirmizhi [The abridged version of the ahadith collection of at-Tirmizhi]. Beirut: al-Yamam, 1997, p. 347, hadith ¹ 2412, “hassan sahih”; al-Benna A. (known as as-Sa’ati). Al-fath ar-rabbani li tartib musnad al-imam al-imam ahmad ibn hanbal ash-shaybani. The 10th volume, part 19, p. 258, hadith 4; al-Amir ‘Alaud-din al-Farissi (675-739 A. H.). Al-ihsan fi takrib sahih ibn habban [A noble deed in approaching the ahadith collection of Ibn Habban (to the reader)]: 18 volumes, Beirut: ar-Rissala, 1991, the 13th volume, p.5, hadith ¹ 5698, “sahih”.
[3] Hadith from Abu Hurayra; the holy ahadith from Ahmad, al-Hakim, Ibn Madj, al-bagawi and so on. See, for example: Al-Amir ‘Alaud-din al-Farissi. Al-ihsan fi takrib sahih ibn habban. The 2nd volume, p. 224, hadith ¹ 476, “hassan sahih”; Ahmad ibn Hanbal. Musnad [The ahadith collection]: 6 volumes, Beirut: al-Maktab al-islami, 1985, the 2nd volume, p. 291.
[4] Hadith from Sahl ibn Sa’ad; the holy ahadith from al-Bukhari, Ahmad,at-Tirmizhi, at-Tabarani, al-Bayhaqy and so on. See, for example: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. The 13th volume, p. 101, hadith ¹ 6474; as-Suyuty Dj. Al-djami’ as-sagyr [The concise volume]. Beirut: al-Kutub al-‘ilmiya, 1990, p. 546, hadith ¹ 9109, “sahih”; al-Benna A. (known as as-Sa’ati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. The 10th volume, part 19, p. 257, hadith ¹1; al-Amir ‘Alaud-din al-Farissi. Al-ihsan fi takrib sahih ibn habban. The 13th volume, p.8, hadith ¹ 5701, “sahih”.
[5] A hadith with a similar meaning is adduced in the holy ahadith from Ahmad, Ibn Abu Shayb, al-bagawi, al-Hassaymi, at-Tabarani, al-Munziri and so on. See, for example: Al-Amir ‘Alaud-din al-Farissi. Al-ihsan fi takrib sahioh ibn habban. The 2nd volume, p. 232, hadith ¹ 482, “sahih”.
[6] Hadith from Mu’az ibn Djabal; the holy ahadith from Ahmad, at-Tirmizhi, Ibn Madj and so on. See, for example: Al-Benna A. (known as as-Sa’ati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani.The 10th volume, part 19, p. 258, hadith ¹ 7; al-Baga M. Muhtassar sunan at-tirmizhi. P. 386, hadith ¹ 2619, “hassan sahih”; al-Munziri Z. At-targyb wa at-tarhib min al-hadith ash-sharif [Inducement to good and retention from evil in the prophetic heritage]: 4 volumes, Beirut: Ih’ya at-turas al-‘arabi, 1968, the 3rd volume, p. 528, hadith ¹ 23, “hassan sahih”.
[7] If a man keeps silence, repents and leaves it between him and the Creator, God’s great blessing is in store for him on the Day of Judgement – after confessing his sins a believer will hear from the Creator: ”I concealed it [left it between you and Me] in the world and I am forgiving it to you today [as you have shown your repentance]”. See, for example: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. The 12th volume, p. 109, hadith ¹ 6070.
It should be noted that this procedure can be applied only to so-called personal sins. If man commits a certain action that abuses or hurts other people,this sin will not be forgiven to him. This is also described in other reliable ahadith. See, for example: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. The 12th volume, p.112.
[8] Hadith from Abu Hurayra and from Abu Katad; the holy ahadith from al-Bukhari, Muslim, at-Tabarani and so on. See, for example: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. The 12th volume, p. 108, hadith ¹ 6069; an-Nawawi Y. Sahih muslim bi sharh an-nawawi. The 9th volume, p. 329, 330, hadith ¹ 52-(2990); al-Kari ‘A (died in 1014 A.H.). Mirkat al-mafatih sharh mishkat al-massabih: 11 volumes, Beirut: al-Fiqr, 1992, the 8th volume, p. 575, hadith ¹ 4831; as-Suyuty Dj. Al-djami’ as-sagyr. P. 391, hadith ¹ 6278, 6279, both “sahih”.
[9] Moslem theologians commenting on this hadith are believed to have said that it implies the words that bring good to other people, save them from grief and despair, from any kind of oppression or evil. See, for example: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. The 13th volume. P. 104; al-Amir ‘Alaud-din al-Farissi. Al-ihsan fi takrib sahih ibn habban. The 13th volume, p. 14.
[10] Moslem theologians are said to have stated that this hadith implies the words that may offend other people, inflict damage, evil or death on them. See, for example: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. The 13th volume, p. 104, 105; an-Nawawi Y. Sahih muslim bi sharh an-nawawi [The ahadith collection of imam Muslim with the comment of imam an-Nawawi]: 10 volumes, Beirut: al-Kalam, 1987, the 9th volume, p. 327; al-Amir ‘Alaud-din al-Farissi. Al-ihsan fi takrib sahih ibn habban. The 13th volume, p.14.
[11] Hadith from Abu Hurayra; the holy ahadith from Ahmad, al-Bukhari, Muslim, at-Tirmizhi, Ibn Madj, al-Bagawi and so on. See: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. The 13th volume, p. 101, hadith ¹ 6477, 6478; an-Nawawi Y. Sahih muslim bi sharh an-nawawi. The 9th volume, p. 327, 328, hadith ¹ 49-(2988), 50-(2988); al-Amir ‘Alaud-din al-Farissi. Al-ihsan fi takrib sahih ibn habban. The 13th volume, p. 13-16, hadith ¹ 5706-5708.
See also: Al-Kari ‘A. Mirkat al-mafatih sharh mishkat al-massabih. The 8th volume, p. 578-580, hadith ¹ 4834.
[12] See: An-Nawawi Y. Sahih muslim bi sharh an-nawawi. The 9th volume, p. 328.
[13] The words of abuse and offense. See, for example: Az-Zuhayli W. At-tafseer al-munir [The elucidating tafsir]: 32 volumes, Damascus: al-Fiqr, 1991, the 18th volume, p. 180, 190.
[14] See: the Holy Qur’an, 24: 15.
[15] Hadith from Ibn ‘Umar; the holy ahadith from at-Tirmizhi, al-Bayhaqy and so on. See, for example: Zaglul M. Mawsu’a atraf al-hadith an-nabawi ash-sharif [The encyclopeadia of the beginnings of holy prophetic sayings]: 11 volumes, Beirut: al-Fiqr, 1994, the 7th volume, p. 203; Al-kutub as-sitta [(The united) six ahadith collections]: 23 volumes, Istanbul: Chagre, 1981, the 14th volume, p. 607, 608, hadith ¹ 2411, “hassan”; al-Baga M. Muhtassar sunan at-tirmizhi. P. 347, hadith ¹ 2413; al-Kari ‘A. Mirkat al-mafatih sharh mishkat al-massabih. The 5th volume, p. 60, hadith ¹ 2276; al-Munziri Z. At-targyb wa at-tarhib min al-hadith ash-sharif. The 3rd volume, p. 538, hadith ¹ 47, “hassan”.
[16] It should be noted that these utterances mainly emphasize the concentration of man on his life and purposes. Thus, a man simply has no time for detecting other people’s mistakes, for gossiping, discussing somebody’s life or just for profane talk. These statements, however, do not imply that devout Moslems should express social indifference to sin or crime. Another hadith, illustrating this point, says that a Moslem must react to any crime or wrongful act. A Moslem cannot stay indifferent to any social injustice, crime or oppression. One of his primary social duties, described in the Holy Qur’an and the Sunna, is to keep people away from the sinful and to call them upon for good and the righteous with a personal example.
[17] Hadith from Abu Hurayra, al-Hussayn ibn ‘Ali, Abu Baqr and so on; the holy ahadith from Ahmad, at-Tabarani, at-Tirmizhi, Ibn Madj, al-Hakim and so on. See, for example: Al-Benna A. (known as as-Sa’ati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. The 1st volume, part 1, p. 88, hadith ¹ 41, as well as the 10th volume, part 19, p. 257, hadith ¹ 3; as-Suyuty Dj. Al-djami’ as-sagyr. P. 503, hadith ¹ 8243, “sahih”.
See also: Al-Munziri Z. At-targyb wa at-tartib min al-hadith ash-sharif. The 3rd volume, p. 540, 541, hadith ¹ 51-55.
[18] Ascetic “with your deeds in the worldly, and with your soul in the eternal”
[19] With the best intentions. In the name of Allah and for the sake of the contentment of the Lord, in order to be blessed by Him with good both in this world and in the hereafter.
[20] See, for example: Al-Benna A. (known as as-Sa’ati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. The 1st volume, part 1, p. 88,89.
[21] See, for example: Al-Munziri Z. At-targyb wa at-tarhib min al-hadith ash-sharif. The 3rd volume, p. 526.
[22] If this phrase were to be translated into the language of the modern realia it would sound as follows: “than a herd of magnificent fast horses” or “than a car showroom full of new fast expensive cars”.
[23] See: Al-Munziri Z. At-targyb wa at-tarhib min al-hadith ash-sharif. The 3rd volume, p. 535, 536.
[24] See: Al-Ghazali M. (450-505 A.H.). Ih’ya ‘ulum ad-din [The revival of the sciences on faith]: 6 volumes: Nahr an-nil, the 3rd volume, p. 106.
[25] See: Al-Ghazali M. Ih’ya ‘ulum ad-din. The 3rd volume, p. 106.
[26] See: Al-Bayhaqy. (384-458 A. H.). Shu’ab al-iman [The branches (facets) of faith]: 9 volumes, Beirut: al-Kutub al-‘ilmiya, 1990, the 4th volume, p. 268, ¹ 5048.
[27] Bishr ibn al-Harris al-Hafi (150-227 A.H.; 767-841) is one of the most famous Moslem righteous men. His spiritual heritage is constituted by many wise utterances. He lived and died in Baghdad. The gouvernor of a great country, caliph al-Ma’mun once asked Ahmad ibn Hanbal to arrange his meeting with Bishr al-Hafi, but the latter refused. The caliph just as many other people treated this righteous man with great respect. The historical chronicles recorded the words of the caliph: ”There are very few people today who are really worthy of honourable attitude except for sheih Bishr ibn al-Harris”.
For more information about his life see, for example: Az-Zirikli H. Al-a’lam. Kamus taradjim: 8 volumes, Beirut: al-‘Ilm lil-malain, 1986, the 2nd volume, p. 54; al-Kushayri A. (376-465 A. H.). Ar-rissala al-kushayriya. Damascus: al-Assad, 2000, p. 64-67; al-Asbahani A. (336-430 A. H.; 948-1038). Hil’yatul-awliya’: 10 volumes, Beirut: al-Kitab al-‘arabi, 1967, the 8th volume, p. 336-360.
[28] See: Al-Bayhaqy. Shu’ab al-iman. The 4th volume, p. 268, 269; al-Asbahani A. Hilyatul-awliya’.The 8th volume, p. 341, 347.
[29] See: Al-Karam A. Diwan amir al-mu’minin al-imam ‘ali ibn abu talib [The collected verses by the gouvernor of the faithful imam ‘Ali ibn Abu Talib]. P. 17.
[30] See: Al-Karam A. Diwan amir al-mu’minin al-imam ‘ali ibn abu talib. P. 17.
[31] For more information about the life of the great theologian see: Alautdinov S. From topic to topic. P. 293-306.
[32] See; Diwan al-imam ash-shafi’i [The collected verses by imam ash-Shafi’i]. Beirut: al-Kutub al-‘ilmiya, 1988, p. 47.
[33] Euphrates is the name of a river
[34] See: Diwan al-imam ash-shafi’i. P. 117
[35] See: Diwan al-imam ash-shafi’i. P. 61
[36] See: Diwan al-imam ash-shafi’i. P. 82
[37] See: Diwan al-imam ash-shafi’i. P. 104
[38] See: the Holy qur’an, 50: 18.
Fore more detail, see for example: Az-Zuhayli W. At-tafseer al-munir [The elucidating tafsir]: 32 volumes, Damascus: al-Fiqr, 1991, the 26th volume, p. 291-298.
[39] “We (the Creator says, underlining His grandeur) created man. We know the promptings of his soul, and are closer to him than his cervical artery” (See: the Holy Qur’an, 50-16).
Yes, the Lord knows the promptings of our souls, but it is necessary to mention that man (on the mercy of the Creator) will not report on sinful thoughts that cross his mind and then vanish. Prophet Mohammed (let peace and Allah's blessing be upon him) said: ”Allah, He is the Most High, will not judge my followers for what their souls propmpt them to, unless this person utters it loudly or behaves inacceptably yielding to these thoughts” (hadith from Abu Hurayra; the holy ahadith from al-Bukhari, Muslim, Abu Daud, an-Nassai, at-Tirmizhi, Ibn Madj and so on). See, for example: As-Suyuty Dj. Al-djami’ as-sagyr [The concise volume]. Beirut: al-Kutub al-‘ilmiya, 1990, p. 106, hadith ¹ 1704, “sahih”.
If such bad thoughts occur to a true believer, he does not pay heed to them. He invokes Allah praying for forgiveness and saying most sincerily “astagfirullah” (forgive me, my Lord).
[40] See, for example: Al-Kari ‘A. Mirkat al-mafatih sharh mishkat al-massabih. The 8th volume, p. 581, 582, hadith ¹ 4837; al-Benna A. (known as as-Sa’ati). Al-fath ar-rabbani li tartib musnad al-imam ahmad ibn hanbal ash-shaybani. The 10th volume, part 19, p. 260; al-Ghazali M. Ih’ya ‘ulum ad-din. The 3rd volume, p. 105, 106.
[41] See: the Holy Qur’an, 23: 1-3. See also, for example: the Holy Qur’an, 25: 72.
[42] See, for example: Az-Zuhayli W. At-tafseer al-munir. The 18th volume, p. 9.
[43] This context implies first of all any words, that could be offensive or abusive for those whom they are addressed to.
[44] Which means “Good bye” or “May the Most High give you relief of any delusion”.
[45] On the whole the present ayah describes the integral features of few righteous men and scholars of the Holy Scripture, who believed into the high aim of the mission of Prophet Mohammed and the divine character of the last God’s Scripture. As a result these people often bacame the object of abuse on the part of those who had not understood them or simply did not want to. At the same time we should bear in mind that according to the laws of the Qur’an studies the ayah show us certain examples of behaviour that we should follow rather than give us some historical references.
[46] See: the Holy Qur’an, 28: 55. See also: Az-Zuhayli W. At-tafseer al-munir. The 20th volume, p. 123-129.
[47] The pronoun “We” indicates the grandeur of the Creator, and not His plurality.
[48] See: the Holy Qur’an, 6: 108. See also: Az-Zuhayli W. At-tafseer al-munir. The 7th volume, p. 322-328.
[49] See, for example: Az-Zuhayli W. At-tafseer al-munir. The 7th volume, p. 325.
