FARHANG-NĀMEH-YE SUKHAN VA SUKŪT [THE ENCYCLOPEDIA OF SPEECH AND SILENCE]. By Āyatollāh Muḥammad Muḥammadī Riyshahrī & Ḥujjat al-Islām Murtiḍā Khush-naṣīb. Qom, Iran: Dār al-Ḥadīth Publications, 2023. Pp. 264. Paper.
In the hierarchy of human faculties, the ability to speak—often termed nuṭq—is regarded as the second most distinguishing feature of humanity after the endowment of ʿaql (intellect). It is through language that the hidden contours of the human soul are revealed, and civilization is constructed. However, this profound power carries with it an equally profound responsibility. The book “Farhang-nāmeh-ye Sukhan va Sukūt” (The Encyclopedia of Speech and Silence), a recent publication by the prestigious Dār al-Ḥadīth Institute, addresses this duality with scholarly rigor and spiritual depth.
The primary author, the late Āyatollāh Muḥammad Muḥammadī Riyshahrī (1946–2022), was a towering figure in contemporary Shīʿī scholarship. He founded the University of the Qurʾān and Ḥadīth and authored the monumental Mīzān al-Ḥikma (The Scale of Wisdom). His scholarly approach was characterized by a systematic reorganization of Ḥadīth corpus to make it thematically accessible for modern ethical and social needs. Co-authored by Murtiḍā Khush-naṣīb (b. 1963 CE), a researcher known for his meticulous work in compiling and refining classical texts, this volume represents a synthesis of deep theological insight and practical ethical guidance.
This work is significant not merely as a collection of narrations but as a manual for “Ethical Communication.” In an era dominated by digital noise, social media disputes, and the unbridled dissemination of unverified information, the Islamic perspective on when to speak and when to remain silent is of paramount importance. The book was originally a specific entry within the larger Encyclopedia of Qurʾān and Ḥadīth, but due to the critical nature of the topic for the general public and specialized scholars alike, it has been published as an independent monograph. It seeks to delineate the boundaries of the tongue, presenting speech and silence not as opposing forces, but as complementary tools for achieving saʿāda (felicity) in this world and the Hereafter.
The book is structurally divided into two primary sections: The Realm of Speech (Sukhan) and The Realm of Silence (Sukūt). This division reflects the authors’ intent to present a balanced view, avoiding the extremes of loquaciousness and monastic silence. The content is derived meticulously from the two primary sources of Islamic epistemology: the Qurʾān and the Sunna (narrations).
Part One: The Art and Ethics of Speech (Sukhan)
The first section, comprising eight chapters, dissects the phenomenon of speech.
Chapter One: The Characteristics of the Tongue. The authors begin by exploring the ontology of language. They posit that the tongue is not merely a fleshy organ but the “interpreter of the heart” and the “scale of personality.” Drawing upon narrations, the text argues that speech acts as a mirror; it reflects the speaker’s rationality, inner talent, and level of knowledge. Until a person speaks, their defects and virtues remain concealed.
Chapter Two: The Status of Speech. Here, the book challenges the notion that silence is intrinsically superior to speech in all contexts. The authors argue that if speech is rooted in wisdom (ḥikma), knowledge (maʿrifa), and an intention to guide or spread goodness, it is far superior to silence. The physiological complexity of the human speech apparatus—from the brain to the larynx and lips—is presented as theological evidence that God’s primary will for humans is to communicate truth, not to remain mute. The command for silence found in religious texts is interpreted as a mechanism for control and safety, not as an absolute value.
Chapter Three: Guarding the Tongue. This chapter focuses on pious caution regarding speech. The authors link the ability to control one’s tongue directly to the level of one’s faith and fear of God. The text emphasizes that just as one is held accountable for physical actions, one is equally accountable for every utterance. The chapter concludes by outlining the spiritual fruits of guarding the tongue: personal peace, safety from enemies, the perfection of faith, and ultimately, triumph over Satanic influences.
Chapter Four: The Perils of the Tongue. Drawing on the analytical traditions of scholars like al-Ghazālī and Fayḍ al-Kāshānī, this chapter catalogs the spiritual pathologies of the tongue. The authors warn that an unbridled tongue leads inevitably to perdition. This section serves as a diagnostic manual, helping the reader identify dangerous speech patterns that incur Divine displeasure.
Chapter Five: Typology of Speech. This is arguably the most sociologically relevant chapter. It distinguishes between “praiseworthy speech” (such as remembrance of God, reconciliation between people, and defense of truth) and “blameworthy speech” such as (lying, slander, and vain talk).
Significantly, the authors address a modern affliction: the “social media syndrome.” They critique the habit of sharing information without verification. The text condemns the dissemination of everything one hears or reads, categorizing it as a form of falsehood. This section explicitly tackles issues like ghayba (backbiting), tuhma (slander), and hurtful humor, framing them as major sins (kabāʾir).
Chapter Six: The Aesthetics and Etiquette of Speech. Moving beyond the what to the how, this chapter outlines the etiquette of speaking. It advocates for brevity, fluency, and matching the speech to the intellectual level of the audience. The authors enumerate the attributes of “Good Speech”: it must be ṭayyib (pure/wholesome), beneficial, just, and beautiful.
Chapters Seven and Eight: These chapters focus on the “Princes of Speech”—the Prophet (s) and the Ahl al-Bayt (a). They are presented as the exemplars whose speech was always rooted in absolute knowledge of the cosmos. Their ability to select the precise word for the precise context is highlighted as the pinnacle of eloquence.
Part Two: The Wisdom of Silence (Sukūt)
The second section, consisting of seven chapters, explores the strategic and spiritual dimensions of silence.
Chapters One and Two: Virtue and Encouragement. The text reframes silence not as an absence of activity, but as a constructive action. Silence is described as a “light burden” worship that aids in acquiring wisdom. It is a cover for the ignorant and an adornment for the scholar.
Chapters Three and Four: Etiquette and Effects. The authors discuss the discipline required to remain silent. The benefits listed include the de-escalation of conflicts, protection from regret, and the cultivation of dignity.
Chapter Five: The Origins of Silence. This chapter offers a psychological insight: true silence stems from ʿaql (intellect) and ḥilm (forbearance). It argues that holding one’s tongue requires immense internal strength and is a sign of emotional regulation.
Chapters Six and Seven: The Dialectic of When to be Silent. These are the most critical chapters for understanding the book’s balanced approach.
- Where Silence is Beautiful: Such as during the recitation of the Qurʾān, during funeral processions, and when provoked by the ignorant. The authors also condemn noise pollution in public spaces, advocating for a calm society.
- Where Silence is Forbidden: The authors vehemently reject silence in the face of injustice or when there is a duty to perform al-amr bi-l-maʿrūf wa al-nahy ʿan al-munkar (enjoining good and forbidding evil). Withholding knowledge when it is needed or staying quiet when the truth is being trampled is classified as a “Negative Silence” that leads to divine wrath.
This work occupies a distinct place in the field of Ḥadīth studies and practical ethics. While classical works often treat the “sins of the tongue” in isolation (usually within larger compendiums of law or mysticism), Āyatollāh Riyshahrī’s approach is encyclopedic and thematic. A major strength is the nuanced differentiation between “Silence as Virtue” and “Silence as Vice.” By clearly delineating that silence in the face of oppression is forbidden, the book prevents the misinterpretation of Islamic ethics as passive or fatalistic.The specific attention given to the ethics of information transfer—warning against spreading unverified news—demonstrates the dynamic nature of Ijtihād (interpretive reasoning) in applying ancient texts to modern crises like the spread of misinformation on digital platforms.
In conclusion, “Farhang-nāmeh-ye Sukhan va Sukūt” is a masterful exposition on the sociology and theology of communication. It transcends the genre of simple advice literature to become a foundational text on how a believer should navigate the world of words. The collaboration between Āyatollāh Riyshahrī and Murtiḍā Khush-naṣīb has yielded a work that is textually rooted in the 7th to 9th centuries but entirely applicable to the 21st century. The book effectively teaches that speech and silence are not ends in themselves, but means to an end: the pleasure of God and the health of society. It establishes that a “Good Speaker” is one who knows the value of silence, and a “Wise Observer” is one who knows when silence becomes a crime.
