Now, because the action of the tongue is effortless, setting it loose is equally effortless. Speech costs a person no exertion—it is not like the labor of the hand, the foot, or the eye, all of which weary a person. Since the tongue tires no one, you find a person speaking at length in ways that harm him: backbiting (ghībah), tale-bearing (namīmah), cursing, insulting, and reviling—often without even noticing. In doing so he amasses a mountain of sins.

As for “the private parts,” what is meant is fornication or adultery (zinā), and fouler still is sodomy (liwāṭ). The soul is repeatedly tempted to these acts—especially among the young—so it leads a person on, step by step, until he falls into the obscenity without realizing it.

For this reason the Prophet, peace and blessings be upon him, blocked every path that could lead to such immorality. He forbade a man from being alone with a woman, forbade a woman from uncovering her face in front of unrelated men, and prohibited her from speaking in a soft, alluring tone lest the one whose heart is diseased should yearn for her—along with other protective fences the Prophet, peace and blessings be upon him, erected as a barrier against committing this outrage. Because the human soul lures one toward it, the deeds that cast the greatest number of people into the Fire are the deeds of the tongue and the deeds of the private parts. We ask Allah for protection.

He then mentioned yet another merit of good character: those with the best character are the people of most complete faith. The Prophet, peace and blessings be upon him, said, “The most perfect of the believers in faith are those who are best in character.” This proves that faith varies in degree and that people differ in it; some attain a higher level of faith than others in accordance with their deeds. The finer a person’s character, the more complete his faith. This is a clear encouragement for every person to cultivate good character as much as he is able.