Tongue is a powerful tool for communication and for conveying human thoughts, ideas, and information, and it can have profound effects on both individual and social life. The significance of control of tongue lies in the fact that it is both under human command and capable of influencing humans.
Tongue, like a double-edged sword, can be constructive or dangerous. As Imam Ali (AS) said: “The tongue is a wild beast; if it is set free, it will bite”.[1] Failing to control of tongue can lead to undesirable consequences and may jeopardize social relationships, psychological peace, and even a person’s spiritual life.
In this luminous sermon, the importance of control of tongue and striving to use it for good and righteousness, a vital and necessary matter, is emphasized. Control of tongue is only possible through control over speech.
The Significance of Control of Tongue
The importance of control of tongue is highlighted in a narration from Imam Sajjad (AS): “Every morning, when the day begins, the tongue observes all the members of the body and asks, How are you this morning? They respond: If you leave us alone, we are well”.[2]
In another narration from Imam Sadiq (AS): “There is no day in which each member of the body does not humble itself before the tongue, saying: By God, may we not incur punishment because of you”.[3]
On the Day of Judgment, the tongue will be the first member to testify against a person:
يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُم بِمَا كَانُوا يَعْمَلُونَ
“On the day when witness shall be given against them by their tongues, their hands, and their feet concerning what they used to do”.[4]
Imam Ali (AS) also said: “Words are under your control until you speak them; once spoken, you are under their control. Guard your tongue as you guard your gold and silver. A single word may deprive a person of a great blessing or bring about calamity and misfortune”.[5]
It is famously said: “The tongue is very small in size, yet if left uncontrolled, this seemingly small member can commit great offenses”.
A narration recounts: “A man came to the Prophet (PBUH) and said: O Messenger of God! Advise me. The Prophet said: Guard your tongue. The man repeated: Advise me! The Prophet again said: Guard your tongue. For the third time, he asked: Advise me! The Prophet again said: Guard your tongue. Woe to you! Do people have anything other than the outcomes of their sharp and destructive tongues, which throw them into the fire of Hell?”.[6]
Luqman said to his son: “Know that I have served four hundred prophets, and from their words I have learned four things: Whenever you stand for prayer, guard your heart. Whenever you sit at a table, guard your throat. Whenever you are in someone’s house, guard your eyes. And whenever you are among people, guard your tongue”.[7]
Control of Tongue as a Sign of Character
One of the remarkable aspects of speech is the tongue, which Imam Ali (AS) introduces as a criterion for evaluating people. He said: “Speak, so that you may be recognized; for a person is hidden under their tongue”.[8]
This wise statement points out that if you want your scientific, moral, and spiritual qualities, and your personal values, to be recognized and appreciated by others, you should speak. Through speech, people understand your character, your place in society, and your potential to be a useful individual.
The tongue is the translation of intellect and the key to the treasures of the human soul. As Saadi said: “Until a person speaks, their faults and talents remain hidden”. Silence, on the other hand, may keep you unknown and unused by others for years, like a hoarder hiding essential goods behind a locked door.[9]
Narrations place great emphasis on guarding and control of tongue because, in addition to reflecting one’s character, it is the source of many deviations and sins. A person who cannot control their tongue and speaks everything that comes to mind opens the door to many sins. Imam Baqir (AS) said: “No one is safe from sins except the one who restrains their tongue”.[10]
One day, a Bedouin came to the Prophet (PBUH) and asked: “Guide me regarding matters that lead to Paradise”. The Prophet taught him five ethical principles: “feed the hungry, give water to the thirsty, enjoin good, forbid evil, and if you cannot do these, control your tongue so it speaks only goodness. In this way, you suppress Satan and overcome him”.[11]
Lack of Control Over the Tongue as a Sign of Distinguishing a Believer from a Hypocrite
Throughout history, humanity has struggled with the moral ailment of hypocrisy, suffering great harm from it, and the destructive effects of this deadly disease on human societies have been evident. As time passes, it claims more victims.
The significance of hypocrisy is underscored by the fact that there is an entire chapter in the Quran dedicated to it. Repeated warnings by Imam Ali (AS), who himself was a victim of the malicious plots of hypocrites and fully experienced their cunning, highlight this issue.
Imam Ali (AS) mentions very subtle and precise characteristics of hypocrites, one of which is their lack of control over the tongue, distinguishing them from true believers.
A person walking the path of self-purification must necessarily reform and control their tongue. Imam Ali (AS) provides important guidance on this matter, saying: “Be one tongue”,[12] meaning always speak the truth.
This phrase alludes to hypocrites, who speak one way in the presence of a person and another in their absence. Hypocrites, when meeting believers, say, “We have faith”, but in private gatherings with the wicked, they say, “We are with you; we mock them”.
وَإِذَا خَلَوْا إِلَى شَیَاطِینِهِمْ قَالُوا إِنَّا مَعَکُمْ إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ
“And when they are alone with their devils, they say: We are with you; we were only deriding [them]”.[13]
Naturally, in a society where people do not control their tongues and two-faced or hypocritical individuals gain influence, trust, love, and empathy, which are the most important assets of social life, disappear. People view each other with suspicion and live in fear of one another.
Imam Ali (AS), in illustrating the importance of the tongue, identifies one of the key distinctions between believers and hypocrites in controlling their speech: “The tongue of a believer is behind their heart, while the heart of a hypocrite is behind their tongue. A believer thinks before speaking; if it is good, they speak it, and if it is harmful, they conceal it. A hypocrite, however, speaks whatever flows from their tongue, unaware of what benefits or harms them”.[14]
Certainly, everyone’s tongue is in their mouth, and their heart, whether interpreted as the physical organ in the chest or as the intellect, is separate from the tongue. At first glance, there seems to be no difference between a believer and a hypocrite.
However, according to Imam Ali (AS), this is a subtle way of expressing that a believer first thinks and then speaks, while a hypocrite first speaks and then thinks. This idea is expressed in Imam Ali’s aphorisms in another way: “The tongue of the wise is behind their heart, while the heart of the foolish is behind their tongue”.[15]
Another narration states: “The heart of the foolish is in their mouth, and the tongue of the wise is in their heart”.[16]
These narrations indicate that a believer and a wise person guard their tongue, reflecting first before speaking, while the foolish and the hypocritical speak without thinking.
Control of Tongue as Equivalent to Reforming the Heart
Imam Ali (AS) refers to a meaningful hadith from the Prophet (PBUH), saying: “The faith of no servant will become firm and stable until their heart becomes pure, and their heart will never be pure and firm until their tongue is so as well”.[17]
This means that if one wants a steady heart on the path of truth, devoted to God, and not wavering between God and evil, one must carefully control their tongue. Faith becomes firm when the heart is steadfast, straight, and strong, and the heart will not remain so unless the tongue follows the proper and righteous path and speech is correct.
Experience shows that failure to control of tongue leads to various sins and vain speech, darkening the heart and emptying the soul of spirituality. Naturally, when the heart is dark, the light of faith cannot shine.
The Quran says:
یَا أَیُّهَا الَّذِینَ آمَنُوا اتَّقُوا اللهَ وَقُولُوا قَوْلا سَدِیداً یُصْلِحْ لَکُمْ أَعْمَالَکُمْ
“O you who have faith! Be wary of Allah, and speak upright words, He will rectify your conduct for you”.[18]
Thus, there is a clear relationship between controlling the tongue, purifying the heart, and strengthening faith. True faith requires taqwa (God-consciousness). Imam Ali (AS) considers proper speech among the primary attributes of the God-conscious: “The speech of the God-conscious is correct, appropriate, and measured”.[19]
The reverse is also true: strong faith illuminates the heart, which in turn helps control of tongue. In other words, these three elements influence one another, and worldly and spiritual success depends on piety, tongue control, and careful management of speech.
Imam Ali (AS) also emphasizes three key matters in concluding this discussion: “Whoever among you can meet God with hands free from the blood and property of Muslims and a tongue pure from transgressing their honor, should do so”.[20]
Indeed, control of tongue allows one to attain abundant piety and to receive the highest divine blessings. What higher piety exists than ensuring that one harms no one, while upholding the three fundamental principles of human respect, respect for life, property, and honor? This is only achievable through control of tongue.
The Dangers and Consequences of Failing to Control of Tongue
The tongue is one of God’s great blessings to humanity. Only humans, through intellect and insight, can speak and benefit from this divine gift. Though small in size, this great gift can elevate a person to high ranks and secure their place in Paradise, or it can lead them to the lowest depths and Hell. This is only possible through control of tongue.
Sometimes, a single uncontrolled word can lead to bloodshed, destroy societal peace and security, or ignite the flames of war. Imam Ali (AS) said: “The tongue is a wild beast; if it is released, it harms and tears you”.[21]
Many sins[22] are committed through the tongue, while controlling it can bring goodness and well-being to individuals and society.
Regarding the tongue, the Prophet (PBUH) said that God will hold the tongue accountable in ways no other body part is: the tongue says: “Lord, You punish me in a way that You punish nothing else”. God replies: “A word came from you and spread to the east and west of the earth; it caused innocent blood to be shed, people’s wealth to be stolen, and their honor to be violated. By My Glory and Majesty, I punish you in a way no other part will be punished”.[23]
Imam Baqir (AS) also said to Abu Dharr: “O seeker of knowledge, the tongue is the key to both good and evil. Therefore, lock and restrain your tongue as you would lock your money”.[24]
Conclusion
The tongue is a window to understanding people, a tool to express thoughts and emotions, and a sign of individual and collective identity. As much as control of tongue is beneficial and constructive, failing to control it can be equally dangerous and lead to great sins.
The tongue is the most valuable divine gift to humanity, with profound effects on individual and social life. By controlling it, we can cultivate a constructive and beneficial tongue and prevent much immorality in society.
Through control of tongue, we can elevate the ethical, spiritual, and cultural level of society. Remember, the tongue reflects the heart, and whatever is in the heart is transmitted to others through speech.
Notes
[1] . Sharif Razi, Nahj al-Balagha, Hikmah 60.
[2] . Majlisi, Bihar al-Anwar, vol.71, p.278.
[3] . Majlisi, Bihar al-Anwar, vol.71, p.302.
[4] . Al-Nur: 24.
[5] . Sharif Razi, Nahj al-Balagha, Hikmah 381.
[6] . Kulayni, Al-Kafi, vol.2, p.115.
[7] . Hurr Al-Amili, Wasail al-Shia, vol.12, p.191.
[8] . Sharif Razi, Nahj al-Balagha, Hikmah 392.
[9] . Makarem Shirazi, The Message of Imam Ali, vol.6, p.574.
[10] . Ibn Shuba, Tuhaf al-Uqul, p.662.
[11] . Rahmati, Ganjineh Maaref, vol.1, p.534.
[12] . Sharif Razi, Nahj al-Balagha, Sermon 176.
[13] . Al-Baqarah:14.
[14] . Sharif Razi, Nahj al-Balagha, Sermon 176.
[15] . Sharif Razi, Nahj al-Balagha, Wisdom 40.
[16] . Sharif Razi, Nahj al-Balagha, Wisdom 41.
[17] . Sharif Razi, Nahj al-Balagha, Sermon 176.
[18] . Al-Ahzab: 70–71.
[19] . Sharif Razi, Nahj al-Balagha, Sermon 193.
[20] . Sharif Razi, Nahj al-Balagha, Sermon 176.
[21] . Sharif Razi, Nahj al-Balagha, Hikmah 60.
[22] . Al-Hujurat, 12; Lies, slander, and backbiting.
[23] . Kulayni, Al-Kafi, vol.2, p.115, Hadith 16.
[24] . Kulayni, Al-Kafi, vol.2, p.114, Hadith 10.
References
- The Holy Quran.
- Dashti, Mohammad, Nahj al-Balagha, Qom, Luqman, 1379 SH, 3rd edition.
- Hurr Al-Amili, Wasail al-Shia, Qom, Al-Albayt (A) Institute, 1409 AH, 1st edition.
- Ibn Shuba Harrani, Tuhaf al-Uqul, edited by Ahmad Jannati, Tehran, International Printing and Publishing Company.
- Kulayni, Muhammad ibn Yaqub, Al-Kafi, edited and verified by Ali Akbar Ghaffari and Mohammad Akhoundi, Tehran, Dar al-Kutub al-Islamiyya, 1407 AH, 4th edition.
- Majlisi, Muhammad Baqir, Bihar al-Anwar, Beirut, Al-Wafa Institute, 1404 AH.
- Makarem Shirazi, Naser, The Message of Imam Ali (AS), Tehran, Dar al-Kutub al-Islamiyya, 1386 SH, 1st edition.
- Rahmati, Mohammad, Ganjineh Maaref, Qom, Sobh-e-Piroozi, 1387 SH, 6th edition.
