A series of moral, doctrinal, and social statements from the esteemed religious authority, Grand Ayatollah Shirazi, may his shadow remain (Words of Wisdom, episode number 30)
Foul Speech: The Bane of Good Deeds
A Comparison Between Two Women
In a noble hadith narrated from Imam Ja'far al-Sadiq (peace be upon him), a conversation is relayed in which the Messenger of God (peace be upon him and his family) is told about two women whose behaviors are contrasted. The Prophet’s response to this comparison is deeply meaningful. The hadith goes as follows:
“It was said to the Messenger of Allah (peace be upon him and his family): A certain woman fasts during the day, stands in prayer at night, and gives charity, but she harms her neighbor with her tongue. He said: ‘There is no good in her; she is among the people of the Fire.’
Then it was said: Another woman performs only the obligatory prayers and fasts in the month of Ramadan, but she does not harm her neighbor. The Messenger of Allah (peace be upon him and his family) said: ‘She is among the people of Paradise.’”
The narrator presents the conduct of these two women, which are vastly different, to the Holy Prophet in hopes of uncovering a deeper truth or spiritual insight.
One of the women is deeply immersed in worship. She fasts during the day and spends the nights in prayer and devotion. These two acts are often described in Islamic tradition as "one who fasts by day and stands in prayer at night" (صائم النهار و قائم الليل). Besides her devotion, she also gives charity generously to the needy. However, she has one undesirable trait: she harms her neighbor with her words. Upon hearing this description, the Prophet (peace be upon him and his family) declares that despite all her acts of worship and charity, her behavior renders her deeds ineffective, and she is of the people of Hell.
On the other hand, the second woman is described as one who fulfills only the obligatory religious duties. She performs the seventeen units of daily prayer—seven at night and ten during the day—if she is not traveling. If she is traveling, this number reduces due to shortened prayers. Apart from fasting in the month of Ramadan, she does not engage in any voluntary fasting. Yet, she possesses a noble trait: she does not harm her neighbors with her tongue. Upon hearing this, the Prophet (peace be upon him and his family) proclaims her among the people of Paradise.
This narration teaches that acts of worship are not enough if they are not accompanied by good character and respectful treatment of others, especially in one’s immediate community. Harsh speech and harm to others can invalidate otherwise righteous deeds. True piety, therefore, lies not just in ritual observance, but also in moral integrity.
Further Analysis of the Hadith
The acts of Qiyam al-Layl (standing for night prayer) and Sawm al-Nahar (fasting during the day) are two highly recommended and immensely challenging practices of worship. Not everyone can achieve them; they are usually characteristics of devout ascetics and those who are deeply engaged in worship and remembrance of God. Ordinary individuals rarely possess such dedication and spiritual discipline, for these acts demand not only great time but also significant effort and perseverance.
One who can spend entire nights in supplication and prayer, and fast during the day by abstaining from food and drink, has indeed accomplished something formidable — a feat that only a select few are capable of. The woman mentioned in the hadith was one such individual. Furthermore, as the narration mentions, she was generous in charity and feeding the poor — another highly meritorious act in Islam. Numerous narrations extol the virtue of giving charity, including the famous saying that “charity extinguishes the wrath of God.” The reward promised by God for acts of charity is immense and spiritually transformative.
However, despite all these praiseworthy qualities, one flaw is mentioned about her: she harmed her neighbors with her tongue. As we will discuss more fully, the term “neighbors” (jiran) as used by the Infallible Imams is not necessarily limited to literal neighbors. Rather, it can be interpreted more broadly to include anyone with whom one has regular interaction. This is because a person’s habitual way of speaking is not usually restricted to just one group of people. A kind and courteous person tends to be this way with everyone; conversely, someone who is foul-mouthed and offensive is unlikely to confine such behavior only to neighbors. He or she will most likely speak similarly to family, coworkers, relatives, and others in society, causing them distress.
The mention of neighbors in this narration might be due to the fact that neighbors, because of their close physical proximity and frequent interaction, are often among those most affected by our behavior. Over years of daily encounters and shared experiences — whether financial hardships, social issues, or community events — neighbors become constant companions and participants in each other’s lives. In a sense, they are "tested" by one another and bear many mutual rights.
That is why the Prophet (peace be upon him and his family) referred to neighbors — not to restrict the scope of the ruling, but as a representative case. As scholars of jurisprudence put it, “the specific in the question does not restrict the generality of the answer.” That is, the ruling given by the Prophet is not limited to neighbors alone simply because the question mentioned them. The reasoning behind the Prophet’s response indicates the ruling is broader and more general.
Thus, the true meaning of the hadith extends to all individuals with whom one interacts — neighbors, family members, relatives, and acquaintances. The Prophet’s message is that one must speak kindly with everyone and avoid all forms of verbal harm.
Moreover, verbal harm is not limited to swearing or insults. It includes backbiting, slander, lying, false accusations, and many other sins that can be committed with the tongue. All of these are encompassed within the Prophet’s admonition in this narration. The hadith, therefore, serves as a profound reminder that no amount of outward worship can compensate for moral failure in our interactions with others — especially when it stems from something as spiritually destructive as the misuse of the tongue.
Guarding the Spiritual Organs
To gain a deeper understanding of the seriousness and far-reaching consequences of foul speech, we can draw an analogy from the structure and design of the human body. The human body is a complex and harmonious system of organs, each with an independent function, yet fully coordinated with the others.
This living entity is composed of millions of cells and micro-organisms, each contributing to the body’s health and the continuation of human life. Should a tiny microbe—unseen by the naked eye and detectable only with modern instruments—enter the body, it may attack certain cells, disrupt their function, and potentially damage or destroy parts of the body. For instance, even human blood alone consists of billions of cells, and infection of these by a foreign virus or bacteria can cause serious illness, sometimes leading to death.
Foul language, though it may seem trivial to some, acts like an invisible spiritual microbe that attacks the soul. It gradually corrodes a person’s spiritual well-being. A person might be exemplary in many aspects—such as the woman mentioned in the hadith, who performed rigorous acts of worship and sought spiritual elevation through numerous good deeds—but if she possesses this one immoral trait, all those virtuous deeds can be rendered void. As the Prophet (peace be upon him and his family) declared, despite her many acts of piety, she was counted among the people of Hell because of her verbal abuse.
Here, foul speech—though it may have appeared insignificant to the woman—resembles a harmful germ that invades and infects the spiritual body. It diverts the individual from the path of growth and spiritual perfection, instead steering them toward misery and eternal loss. Any form of foul language—be it insult, mockery, or slander—can destroy a person’s hereafter. When that happens, their good deeds will bring them no benefit and will be nullified, ultimately casting them into Hell.
As mentioned earlier, although the hadith specifically refers to neighbors, its message applies broadly. We must be mindful of how we speak in all forms of interaction—whether with parents, spouses, neighbors, customers, coworkers, teachers, or anyone else. Integrity in speech is essential. Otherwise, a tongue accustomed to vulgarity and insult becomes like a virus, rendering all of one’s acts of worship ineffective.
A person’s deeds, much like a living companion, accompany them not only in this world but also in the hereafter. Therefore, special attention must be paid to the health and integrity of this lifelong companion.
Now that the gravity of this issue is clear, we must, through inner resolve and self-discipline, actively refrain from foul speech. We should be especially careful in moments of anger, lest we utter something harmful that wounds others. In every situation, we must pay close attention to the words we use and how we use them, lest we destroy our good deeds by falling into the immoral habit of foul speech.
May God, the Blessed and Exalted, grant us success in guarding our tongues—especially in our interactions with neighbors, friends, and both close and distant acquaintances.
May the blessings of Allah be upon Muhammad and his pure family.
