Exegesis of the saying of Allah the Exalted: (No word does he utter but there is over him a watcher ready)
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Exegesis of the saying of Allah the Exalted: (No word does he utter but there is over him a watcher ready)]
Allah the Exalted said: [Q:18] (ma) : is a negation, and (qawl) : is in the genitive case due to the extra (min), which is extra grammatically but conveys meaning,And its original form without the addition is: What is uttered as speech; however, prepositions are sometimes superfluous in terms of grammar, yet they serve to emphasize the meaning. Therefore, when the negated thing is accompanied by the superfluous min or the superfluous ba ,For example: [Fussilat:46] it is stronger in generality than the negation that is free from the extra preposition.
[Qaf 50:18] If we consider (min) to be extra grammatically but conveying meaning, what is the benefit of its meaning? It is the emphasis on generality,Meaning: meaning any word that a person utters: [Q:18] Subhan Allah! [Q:18] He watches day and night, never ceasing from the person: [Q:18] present, it is not possible for him to be absent and delegate to another,He is sitting, watching, present, missing nothing: [Q:18] What word? Every word; because this (min) is extra, and (qawl) is an indefinite noun in the context of negation to indicate generality, meaning any word he says.
And the apparent meaning of the noble verse is: That any word, whatever it is, is written, whether it is good or evil or idle talk. But the reckoning is for what was good or evil. It is not necessary that a person be held accountable for what is written. This is the apparent meaning of the text, and it is one of the two opinions of the scholars.
And some of the scholars say: That he does not write except the good deeds and the bad deeds only, as for idle talk, it is idle talk that is not written. So which of the two opinions is more appropriate?The first is more appropriate, and it is: The generality. As for the outcome, it is one; because even according to the opinion that the writer writes everything,They say: he is not held accountable except for the good deeds and the bad deeds.
But our saying that it is general is what matches the apparent meaning of the verse. Then it is what contains the proof that the two angels do not miss or leave anything, which indicates the perfection of their care for what the person utters.
And based on that, it is obligatory upon us to be extremely cautious of the words of the tongue. How many slips of the tongue have caused destruction, and I seek refuge in Allah. Abu Hurayrah (may Allah be pleased with him) said regarding the man who said: (By Allah, Allah will not forgive so-and-so,So Allah said: Who is it who swears upon Me that I will not forgive so-and-so? I have forgiven him and I have nullified your deed) He said: [He spoke a word that destroyed his worldly life and his Hereafter] We ask Allah for well-being.
Beware of your tongue lest you speak and be afflicted, for affliction is attached to speech.
Beware of the harms of the tongue. The Prophet (peace and blessings be upon him) made guarding the tongue the key to the whole matter.So he (peace and blessings be upon him) said to Mu'adh ibn Jabal: (Shall I not direct you to the key to all of that?I said: Yes, O Messenger of Allah! So he took his own tongue and said: Hold this back - do not let it loose, do not speak -He said: O Messenger of Allah! Are we to be held accountable for what we speak?! So he said to him: May your mother mourn you, O Mu'adh! And what throws people into the Fire on their faces -or he said: on their snouts - except the harvest of their tongues) So the believer must beware of his tongue, for it is a great harm.
And for this, the Messenger (peace and blessings be upon him) said: (Whoever believes in Allah and the Last Day, let him speak good or remain silent) .
And thus we know that silence is preferred over speech; because a person may not know whether speech is good or evil.
Then I say to you: When a word is released and comes out of your mouth, it is like a bullet you fire at your child. Can you stop the bullet once it has left the muzzle of the gun? No, it is done, it has been fired, it will either spoil or fix things. So it is with the word. The wise person restrains his tongue and does not speak except with good. And good is either in the essence of what is spoken,Or in others: speech may not be good in itself, but it is good in terms of its effects. A person may speak idle talk in a gathering, and the speech is not enjoining good or forbidding evil, and it is not a sin or a burden; but he speaks in order to open the door for those present; because sometimes a sense of awe takes over the gathering and no one speaks, so the people remain as if in a state of unease. So he speaks in order to open the door for the people, their hearts expand, and an exchange of speech takes place which may be beneficial.We say: This speech that you spoke and with which you opened the door of speech and removed the unease from the people is considered good for others. And this is included - if Allah wills -In the saying of the Messenger (peace and blessings be upon him): (Whoever believes in Allah and the Last Day, let him speak good or remain silent) .
We ask Allah to grant us and you the guarding of our tongues and our limbs from what angers Him, and that we use them in what pleases Him. He is capable of all things.
Allah the Exalted said:
Man does not utter any word except that with him is an observer prepared [to record].
مَا يَلْفِظُ مِنْ قَوْلٍ إِلَاّ لَدَيْهِ رَقِيبٌ عَتِيدٌNo word does he utter
مَا يَلْفِظُAnd your Lord is not ever unjust to [His] servants.
وَمَا رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِMan does not utter any word
مَا يَلْفِظُ مِنْ قَوْلٍwith him is an observer prepared [to record].
لَدَيْهِ رَقِيبٌ عَتِيدٌA watcher
رَقِيبٌReady
عَتِيدٌOf a word
مِنْ قَوْلٍAnd the apparent meaning of the noble verse is: That any word, whatever it is, is written, whether it is good or evil or idle talk. But the reckoning is for what was good or evil. It is not necessary that a person be held accountable for what is written. This is the apparent meaning of the text, and it is one of the two opinions of the scholars.
And some of the scholars say: That he does not write except the good deeds and the bad deeds only, as for idle talk, it is idle talk that is not written. So which of the two opinions is more appropriate?The first is more appropriate, and it is: The generality. As for the outcome, it is one; because even according to the opinion that the writer writes everything,They say: he is not held accountable except for the good deeds and the bad deeds.
But our saying that it is general is what matches the apparent meaning of the verse. Then it is what contains the proof that the two angels do not miss or leave anything, which indicates the perfection of their care for what the person utters.
And based on that, it is obligatory upon us to be extremely cautious of the words of the tongue. How many slips of the tongue have caused destruction, and I seek refuge in Allah. Abu Hurayrah (may Allah be pleased with him) said regarding the man who said: (By Allah, Allah will not forgive so-and-so,So Allah said: Who is it who swears upon Me that I will not forgive so-and-so? I have forgiven him and I have nullified your deed) He said: [He spoke a word that destroyed his worldly life and his Hereafter] We ask Allah for well-being.
Beware of your tongue lest you speak and be afflicted, for affliction is attached to speech.
Beware of the harms of the tongue. The Prophet (peace and blessings be upon him) made guarding the tongue the key to the whole matter.So he (peace and blessings be upon him) said to Mu'adh ibn Jabal: (Shall I not direct you to the key to all of that?I said: Yes, O Messenger of Allah! So he took his own tongue and said: Hold this back - do not let it loose, do not speak -He said: O Messenger of Allah! Are we to be held accountable for what we speak?! So he said to him: May your mother mourn you, O Mu'adh! And what throws people into the Fire on their faces -or he said: on their snouts - except the harvest of their tongues) So the believer must beware of his tongue, for it is a great harm.
And for this, the Messenger (peace and blessings be upon him) said: (Whoever believes in Allah and the Last Day, let him speak good or remain silent) .
And thus we know that silence is preferred over speech; because a person may not know whether speech is good or evil.
Then I say to you: When a word is released and comes out of your mouth, it is like a bullet you fire at your child. Can you stop the bullet once it has left the muzzle of the gun? No, it is done, it has been fired, it will either spoil or fix things. So it is with the word. The wise person restrains his tongue and does not speak except with good. And good is either in the essence of what is spoken,Or in others: speech may not be good in itself, but it is good in terms of its effects. A person may speak idle talk in a gathering, and the speech is not enjoining good or forbidding evil, and it is not a sin or a burden; but he speaks in order to open the door for those present; because sometimes a sense of awe takes over the gathering and no one speaks, so the people remain as if in a state of unease. So he speaks in order to open the door for the people, their hearts expand, and an exchange of speech takes place which may be beneficial.We say: This speech that you spoke and with which you opened the door of speech and removed the unease from the people is considered good for others. And this is included - if Allah wills -In the saying of the Messenger (peace and blessings be upon him): (Whoever believes in Allah and the Last Day, let him speak good or remain silent) .
We ask Allah to grant us and you the guarding of our tongues and our limbs from what angers Him, and that we use them in what pleases Him. He is capable of all things.