Ḥifẓ Al-Lisān As Maqāṣid Al-Sharī'ah Al-Ḍarūriyyah (Its Importance And Relevance In The Contemporary Era)

This study examines the urgency and relevance of ḥifẓ al-lisān to be included as a part of al-ḍharūriyyāt from the five main points (alḍharūriyyāt al-khams) which have to be maintained and is the main level in the study of maqāṣid al-sharī'ah. The transformation of ḥifẓ al-lisān as maqāṣid al-sharī'ah al-ḍarūriyyah has a pivotal role in today's contemporary era. This study only focus on two important aspects such as how ḥifẓ al-lisān is being used as an important part of maqāṣid al-sharī'ah in the alḍharūriyyāt and to what extent the urgency and relevance of ḥifẓ al-lisān as maqāṣid al-sharī'ah in the contemporary era. This study employed inductive analysis as a method of analysis. The sources are books related to maqāṣid al-sharī'ah written by Islamic jurists. The results of this study reveal that ḥifẓ al-lisān is suitable and urgent to be included as a part of maqāṣid alḍarūriyyah based on the arguments of aqli and naqli as well as phenomena that occur in the today’s contemporary era. Ḥifẓ al-lisān is necessary to do in terms of harmonizing life of society, nation and state. However, by ignoring ḥifẓ al-lisān has an impact on the emergence of negative attitudes such as provocation, slander, sarcasm, racism, spreading hoax news, hate speech and others. This negative attitude must be stopped because it certainly creates mafsadat for the community, nation and state.


Introduction
In today's contemporary era, ḥifẓ al-lisān (taking care of the way to speak ) is important as well as urgently needed to be maintained in order to create social relations that are safe, peaceful, serene, and prosperous in the midst of living in society, nation and state or in the language of the Qur'an it is expressed in the term baldatun toyyibatun wa rabbun ghafur. 1 This lofty aim is a form of maslahat variant that must be realized according to the mandate ordered in Islamic law (maqāṣid al-sharī'ah).
There are several reasons why ḥifẓ al-lisān is crucially important and urgent to be guarded in the contemporary era today which are (1) taking care of the way to speak is a direct command from Allah and His Messenger which is expressly stated in the Koran and Hadith also may scholars tend to use it as qaul (words of wisdom), poetry, maḥfūẓāt (pearls of wisdom) ; (2) mafsadat which is caused by untreated speech is very fatal both in this world and in the hereafter as an example, in this world, it often appears squabbles, fights, blasphemy, slander, quarrels and even murder, while, in the hereafter, it is clear that he/ she will be put into hell 2 ; (3) along with the times marked by advances in science and technology, in this modern-contemporary era, the phenomenon of hate speech, provocation, bullying, hoaxes, slander, gossip, sarcasm, racism and others are increasingly occurring in society, not only in Indonesia but also in all countries around the world, although some of these forms of oral acts have existed for a long time, their intensity and impact are so great that they can be seen and felt today, particularly with the advancement of technology in the form of highly sophisticated communication media that makes it easier for everyone to say whatever they want ; and (4) the Electronic Transaction Information Law (UU ITE) which appeared especially in Indonesia on April 21, 2008 where the content contained in it reinforces the importance of taking care of the way to speak.
Based on the aforementioned four arguments, this study needs to include ḥifẓ al-lisān as part of the maqāṣid al-sharī'ah al-ḍarūriyyah. Therefore, the addition of al-oral hifdzu as one of the ḍarūriyyāt components makes al-kulliyāt al-khamsah able to "metamorphose" into al-kulliyyat alsittah or al-dharururiyyat al-sittah.
The idea of adding maqāṣid al-sharī'ah al-ḍarūriyyah has been researched and written by several intellectuals and Islamic jurists as has been done by Hasamuddin,MZ. 3 In his research, he attempted to include ḥifẓ al-'Irḍ as a part of the maqashid dharuriyyat after connecting to current social developments. Similar study was also made by Khairul Hamim and Lalu Supriadi 4 which attempted to actualize the concept of ḥifẓ al-'irḍ with hoax news in the contemporary world. A more detailed explanation of the possibility of adding maqāṣid al-sharī'ah al-ḍarūriyyah which was written by Karim al-Nafi'i using the ushul-maqasidi study approach. 5 Likewise with almost the same research title written by Usman Muhammad Gharib 6 . It's just that Usman strengthened his argument by stating the efforts made by Imam Ibn Taymiyyah who added ḥifẓ al-'adālah (maintaining justice) as maqāṣid al-sharī'ah al-ḍarūriyyah and placed after ḥifẓ al-dīn based on detailed arguments from al-Qur'an and hadith. 7 Strengthening the thesis of Karim Nafi'i and Usman Muhammad Gharib, Syarifah Nadirah Nasibah et al 8 also promoted ḥifẓ al-amni (maintaining security) as an important thing to be guarded in the present.
From several previous studies, study on ḥifẓ al-lisān as maqāṣid alsharī'ah al-ḍarūriyyah has not received deep attention, whereas, ḥifẓ al-lisān (taking care of the way to speak) in the millennial and modern-contemporary era is a solution to various crises that have disrupted social relations between the nation and the state. Thus, this study aims to complement the shortcomings of existing studies by analyzing the importance of ḥifẓ al-lisān as an urgent part of being included in the maqāṣid al-sharī'ah al-ḍarūriyyah category.
This study assumes that ḥifẓ al-lisān has a very large impact on life both in this world and the hereafter. This is as narrated in the many arguments both aqli and naqli arguments that are contained in the Koran and the hadith. In addition, the rapid development of science and technology also facilitates massively various forms of speech, utterances, fake news and other negative expressions which are increasingly being spread without knowing the exact source of the news. Therefore, study on ḥifẓ al-lisān can be used as a conceptual basis to prevent negative expressions that have the potential to damage the joints of life in society, nation and state in the social, economic, cultural, political and even religious fields. This preventive effort is carried out to maintain the dignity and honor of a person, which in essence are the values of benefit which are the goals of maqashid al-sharia itself.
This type of study is library research (library research) using a qualitative approach. Data collection was carried out through observation in which the researcher observed the "live" behavior in the community, especially the observation of the spoken words and the impact of the spoken utterances. Apart from observation, data collection was also carried out by means of documentation, namely collecting and reading literature from books, journals, both printed and electronic. There are two sources of data in this research which are primary data sources in the form of books related to maqashid al-sharia, both classical books (polar al-turāts) and contemporary books. Secondary data sources were obtained through dictionaries, encyclopedias, internet and so on. This study employed a content analysis method, analyzing data from published books or literature. According to Harold D Lasswell, there are three stages that are passed in content analysis : (1) describe the contents of the message in the form of the thought of the character being studied, (2) examining the causes of the message content towards behavior that gives rise to values, attitudes, motives and problems at the source of the message, (3) examines the impact or implication of the this word often refers to the meaning of Islamic law (Islamic law). 17 However, Jasser Auda distinguished the terms between shari'ah and fiqh. According to him, Shari'ah is a revelation that was received by the Prophet and practiced in everyday life which then becomes the message and mission of life contained in the Koran and Hadith. Fiqh is a collection of the opinions of jurists' (jurisprudents) from various schools of thought (mazhab) regarding the practice of shari'ah law in their various real-life situations during the last fourteen centuries. 18 This definition emphasizes that sharia is a constant revelation from God and is not interpreted by humans, while fiqh is dynamic in line with changes in time and place. Fiqh terminology is later known as Islamic law (Islamic law). In line with Jasser Auda, Muhammad al-Washil defined that sharia as a collection of legal provisions established by Allah Almighty through His Messenger found in the Koran and al-Sunnah. 19 Based on some opinions of these scholars, it can be concluded that shari'ah is all provisions of Allah to His servants who are mukallaf, both in the form of demands such as orders and prohibitions as well as the causes of these demands such as pillars, conditions and all things that are His rules, and the Shari'a itself must be sourced from the Al-Quran and Sunnah. . The combination of these two words to form maqashid al-sharia is linguistically defined as the objectives of the shari'ah. Meanwhile, in terms of terms, there are several definitions put forward by the scholars.
Furthermore, Imam al-Ghazali outlines it as al-maslahah, which is a basic explanation of something that brings beneficial value or eliminates harm by maintaining the five basic objectives of the Shari'a, namely maintaining religion, soul, mind, descent, and property. 20 Imam al-Syatibi concluded that maqashid syari'ah is the goal of maintaining the objectives of the shari'a passed down to creatures so as not to run away from three basic interests (ḍarūriyyāat, ḥājiyyāt, and taḥsīniyyāt) and Allah implies something with the intention of benefiting mankind in the world and in the hereafter. 21   and wisdoms that are generated by Allah in determining all or most of the laws contained in a shari'a text. 22 Meanwhile, 'Allal al-Fāsi (1328-1394H), explained that the meaning of maqashid al-syaria'ah as the goal of sharia, and the hidden meanings made by al-shari' in each of the sharia laws. 23 Another study conducted by Ibn 'Asyur and Al-Fāsi, Wahbah Zuhaily defines maqashid sharia as the meanings and purposes that are contained in all or most of the implied laws and / or the purpose of the existence of sharia and the secrets that come from every law that is implied. 24 From some of the definitions put forward by the scholars above, it can be understood that maqashid syari'ah is all the rules of Allah addressed to His servants both in the form of orders and prohibitions that aim to realize the benefit of humans and prevent them from anything that can lead to mafsadat (Jalbul maṣāliḥ wa dar'ul mafāsid) in this world and hereafter.

Additional Discourse of Maqāṣid al-Ḍarūriyyah
Currently, additional discourse concept of al-ḍarūriyyāt become an interesting concept to discuss such as is the concept of al-ḍarūriyyāt limited to only five main things based on the ijma 'ulama or is it the ijtihad of the previous scholars which may develop and change according to the times?.
Ulama fiqh and ushul fiqh in general only limited maqāṣidalḍarūriyyāt only for five things, namely safeguarding religion, soul, mind, descent and property. The difference in concept of al-ḍarūriyyāt has five cases were initiated by Imam Al Ghazali who was followed by later scholars such as Imam al-Razi, Al-Amidi, Al-Syathibi and others. In addition, Al-Amidi explicitly stated that the concept of al-ḍarūriyyāt only has five points and there is no addition of the five things. The group that follows Imam Al Ghazali also believes, if it is said to the exist of alḍarūriyyāt other than those five, it can be put in either one of al-ḍarūriyyāt or just complement it as a way of keeping the five al-ḍarūriyyāt . For this group that makes a case classified as deep al-ḍarūriyyāt when its nature that will destroy the life of this world or the hereafter if it is being neglected and not fulfilled. Another measure that is also put by this group to consider is included in the category of al-ḍarūriyyāt , if a person violates the provisions of the criminal law, the quality of the violation includes major sins such as murder, apostasy, adultery, drinking alcoholic beverages and so on. They also added that if a case is punishable by hudud punishment, that is a sign that it falls into the category of al-ḍarūriyyāt such as the punishment of cutting off the hands of a thief, whipping for drinking alcohol, stoning for adultery and the punishment of suicide in return for murder. Therefore, the majority of ushul scholars say that "hudud is maqashid and maqashid is hudud". 26 In contrast to the above arguments, some scholars argue that alḍarūriyyāt is not limited to the five main points which have been mentioned but may be added with the results of new ijtihad-ijtihad. Imam Ibn Taymiyyah, for example, made justice of an important part of maqashid al-syari'ahal-ḍarūriyyah. According to him, maintaining justice must be put after maintaining religion because if justice is not upheld then life will be chaotic. 27 If justice is not maintained, then there will be damage to human life with the occurrence of oppression, neglect of rights, and all other forms of injustice in terms of social, cultural, political, economic and even religious. Apart from justice, another thing that the scholars added into the five category of al-ḍarūriyyāt are freedom, human rights, equality, unity, security and so on. 28 In fact, before Ibn Taymiyyah, the idea of the addition had been started in the VII century which was pioneered by a number of scholars such as Tājuddīn al-Subki in the jam'u al-jawāmi ' book, as well as al-Thūfi (d. 716 H) and al-Qarāfi (684 H). However, al-Qarāfi is not so firm in making this offer.
Generally, theory of the maqāṣid Tājuddīn al-Subki (728 H-771 H) was not much different from the theory of al-Syāthibi as previously mentioned. It's just that the maqāshid activists call the discussion conducted by al-Syātibi more systematic. But on the other hand, there is something different from al-Subki's maqāshid paradigm, by proposing hifzh al-irḍ as part of the maqasid al-dharuriyyah. Even if we pay attention to his statement, it can be seen that the theory of maqāshid al-Subki consists of six points as quoted by Muhammad Ahmad al-Qayātī from the book jam'u aljawāmi 'fi ushūl fiqh by Tājuddīn al-Subki. It is stated that 'wa al-dharūri Ḥifẓ Al-Lisān As Maqāṣid Al-Sharī'ah Al-Ḍarūriyyah (Its Importance And Relevance In The Contemporary Era) Khairul Hamim DOI: 10.22373/sjhk.v5i1.9139 http://jurnal.arraniry.ac.id/index.php/samarah 325 kaḥifẓ al-dīn, fa an-nafs, fa al-'aql, fa an-nasb, fa al-māl, wa al-'irḍ which means emergency is like safeguarding religion, soul, reason, descent, property and honor. 29 .
The inclusion of al-'irḍ as part of dharuriyyat has caused polemics among ulama afterward. Some of them agreed, and some objected to the inclusion of ḥifẓ al-'irḍ into ḍarūriyyāt. 30 Al-Qarafi and al-Thufi, for example, both disagreed with these additions. Both are of the view that ḥifẓ al-irḍ is part of the maqāshid, it's just that the division is still in the division of five points (al-kulliyāt al-khams), as quoted in the syarh tanqīh al-fushūl book. It is mentioned that "al-kulliyat al-khams wa hiya hifzh al-nufus, wa al-addiyān, wa al-ansāb, wa al-'uqul, wa al-amwāl wa qila al-a'rāḍ" which means five main things, namely protecting the soul, religion, descent, reason, wealth and also dignity. 31 In line with the two Imams, Ibn Asyur, for example, also did not agree with the addition, according to him, al-'irḍ falls within the scope of al-ḥājiyyāt. He also did not accept ḥifḍ al-nasab within the scope of ḍarūriyyāt, unless it was meant to protect al-nasl.
In contrast to Ibn Asyur, al-Syaukani defended al-Subki's opinion by saying that the addition of al-'irḍ is part of al-ḍarūriyyāt so that the number becomes six because in reality, most people spend all their power and efforts to maintain their dignity as they maintain themselves and their possessions. On this basis, Allah establishes and enforces criminal law for qazaf actors because this is a form of violation or desecration of one's dignity which can be more urgent than others. 32 Al-Bannāni tried to mediate the difference of opinion by explaining that al-'irḍis in addition to the author (al-Subki) by ordering them using waw 'ataf. This showed that al-'irḍ level as same as al-māl, while the other ordering uses the letter fa ' 33 Several things that include in ḍarūriyyāt category by the scholars above have raised pros and cons whereas the ḍarūriyyāt problem is the result of the ulama's ijtihad which can change and develop according to developments in situations, conditions and times. Because of that, this study tends to consider al-ḍarūriyyāt not only limited to five main things, but also anything that can disturb and eliminate comfort, tranquility and have a large negative impact on people's lives can be categorized as a case. al-ḍarūriyyāt as one of them ḥifẓ al-lisān (taking care of the way to speak). The case of al-ḍarūriyyāt can no longer be used as a sub-theme to the five main points above, it needs to be self-contained and clearly stated so that it can be given great attention when the conditions and demands of the times require it.

Epistemology of Ḥifẓ al-Lisān as Maqāṣid al-Ḍarūriyyah
As it is known that there are five points maqāṣid al-ḍarūriyyah, which must be guarded and maintained, cannot be separated from the detailed and in-depth building of the framework of thought and study of the scholars. Each of the five things has a solid foundation / foundation from the Koran and Hadith. Apart from that, rational considerations that are oriented to the benefit and social impacts that occur also take into account the determination of maqāṣid al-ḍarūriyyah. The prohibition of apostasy as a consequence of ḥifẓ al-dīn is an embodiment of the word of God Almighty in Surah al-Baqarah verse 217 34 and Surah al-Nahl: 106. Apart from the Koran, the Messenger of Allah (saw) explained the punishment for this apostate in a hadith: Also the history of al-Bukhari which is taken from the Masruq route from Abdullah, that the Messenger of Allah said, 34 The above verse according to Quraish Shihab explains that there are two consequences of apostasy, which are his/she deeds in the world will be in vain and he / she will be eternal in hell. These consequences he/she will receive when he/she apostatizes which continues until death. However, if he/ she is converted and embraces Islam again, according to Imam Shafi'i, his/ her practice will not be erased and his / her repentance is accepted by Allah SWT. According to the Hanafi and Maliki scholars, they argue that the two consequences mentioned in the above verse are related to two conditions. Each effect occurs with each condition. Abolition of charity is the result of apostasy, and eternity in hell is the result of dying in an apostate state. Read M. Quraish Shihab, Tafsir al-Mishbah, Message, Impressions and Conformity of the Qur'an, Vol. 1 (Jakarta: Lentera Hati, 2004) Likewise, the prohibition against killing 37 Humans in all their forms are generally a consequence of the birth of ḥifẓ al-nafs itself. It is based on the word of Allah surah al- An'ām: 151, Meanwhile, it is prohibited to rob (ḥirābah) and steal (saraqah) which causes the emergence of ḥifẓ al-māl which is clearly found in the Koran, namely Qs. Al-Māidah verse 33 concerning the punishment for robbery 39 and Qs. al-Mā'idah verse 38 which describes the punishment for the crime of theft. 40 While the argument from the Koran which is used as the basis for the prohibition of adultery and qazaf so that the term ḥifẓ al-nasl / al-nasab appears is the Word of God in the al-Qur'an Surah al-Isra 'verse 32 41 , al-Nisa 36 Bukhāri, Ṣahīḥ Bukhāri, Volume IV. 154. 37 Killing is prohibited in Islam either on purpose (or semi-deliberately, wrongful killing [qatlul khata '] (al-Nisa': 92), (Likewise it is prohibited to commit suicide by any means and any media such as hanging oneself, drinking poison, explosions / suicide bombings. self , etc. Islam also condemns the abortion perpetrator (al-Isra': 31, al-An'am: 151). al-Bukhari from the path of Abdillah bin Amru bin Ash, that the Messenger of Allah said "Whoever kills an infidel mu'ahad, he will not smell heaven, even though the smell can really be felt from a distance of forty years." Read al -Munzari, al-Targhīb wa al-Tarhīb, III p. 298. 38 Ahmad Raisuni, Naẓariyyah al-maqāṣid, p. 173. 39 The verse reads:

‫وعن‬
Indeed, the retribution against those who fight against Allah and His Messenger and cause destruction on the earth, 40 The editorial of the verse is as follows: Men who steal and women who steal, cut off both hands (as) retribution for what they do and as torment from Allah. and Allah is Mighty, Most Wise. 41 The verse explains the prohibition of anyone from approaching adultery, because approaching adultery is prohibited and not allowed, let alone committing such an act.

Ḥifẓ Al-Lisān As Maqāṣid Al-Sharī'ah Al-Ḍarūriyyah
Woman who commits adultery and man who commits adultery, then each one of them beats a hundred times.
Meanwhile, the verse on the prohibition of Qazaf is explained in Surah Al-Nur verses 4 and 23 and Surah Al-Nur verse 23.
Furthermore, the syar'i argument is prohibited from drinking liquor as a consequence of the existence of ḥifẓ al-'aql is the word of Allah surah al-Ma'idah verse 90: O you who believe, Verily (drinking) khamar, gambling, (sacrificing for) idols, drawing fate with arrows (al-azlam), are included in the deeds of satan. So stay away from these actions so that you get good luck.
The prohibition of khamr is not done all at once but is done gradually. Prior to the revelation of the 90th verse of Surah al-Maidah above, several verses had been revealed which constitute a series of prohibitions on khamar. The first verse that comes down (related to the prohibition of khamr) is verse 67 of surah al-Nahl. 43 This verse is informative, which informs that apart from being rizki from Allah SWT, dates and grapes can also be used as ingredients for making wine. Next comes the second paragraph, namely ayat 219 surah al-Baqarah, 44 and verse 43 of surah al-42 Based on this verse, at the beginning of Islam, the penalty provisions for the crime of adultery before the verse 2 of Surah al-Nur were confined in the family's house until death or until Allah made a way for it. Meanwhile, the sanction for adulterous men is torture (beatings). Read Ahmad al-Mursi Husain Jauhar, Maqashid Syari'ah, Cet. Third (Jakarta: Amzah, 2013). 132. 43 The verse reads: And from the fruit of palm and grapes you make an intoxicating drink and a good sustenance. In fact, in that there really is a sign (the greatness of Allah) for those who think. 44 The verse came down after 'Umar bin Khattab and his other companions asked Rasulullah SAW about drinks which were intoxicating and deprived of reason. These friends are used to drinking wine. Two companions of the Prophet Muhammad who during 333 five things that must be maintained in realizing dharuriyyat needs: keep religion (ḥifẓ al-dīn), keep the soul (ḥifẓ al-nafs), take care of offspring (ḥifẓ al-nasl), safeguard property (ḥifẓ al-māl), and keep a sense (ḥifẓ alaql). These five things are known as al-ḍarūriyyāt al-khams, al-maṣāliḥ alkhamsah, al-kulliyyāt al-khams, or al-uṣūl al-khamsah. 60 Previous study conducted by Ahmad al-Raisuni, the emergence of five main things that must be guarded originated from the study of the scholars on the sanctions ('uqubah) for the perpetrators of criminal acts (ḥudūd) in the provisions of Islamic jurisprudence. The components of this criminal act include five things: the crime of apostasy, murder, adultery, qazaf, robbery, theft, and drinking liquor. 61 At first glance the division amounts to seven parts because some scholars distinguish between zina and qazaf, as well as robbery and theft. However, by the majority of scholars of fiqh and ushul fiqh, the criminal acts of zina and qazaf as well as robbery and theft are combined into one so that the number becomes five. The merger was carried out because both were in a form of violation (zina-qazaf) is closely related to nasab/ nasal, and robbery-theft is closely related to property matters.
The consequences of these five crimes make the basis for the scholars to determine five things that must be guarded. The crime of apostasy (leaving Islam) has consequences for the maintenance of religion (ḥifẓ al-dīn) in other words, keeping religion means that someone is prohibited from being apostate, the crime of murder causes ḥifẓ al-nafs. The crime of robbery-theft gave birth to ḥifẓ al-nafs and māl. The crime of zina-qazaf underlies the birth of hifz al-nasl or al-nasab. And the crime of drinking liquor/ alcohol gives birth to what is called ḥifẓ al-'Aql.
Considering at the five main points that must be guarded above, there are two types of criminal acts that are combined into one, such as zina and qazaf, as well as robbery and theft. This integration may be intended to facilitate the making of maqashid categorization because it is united in one Ḥifẓ Al-Lisān As Maqāṣid Al-Sharī'ah Al-Ḍarūriyyah Khairul Hamim DOI: 10.22373/sjhk.v5i1.9139 http://jurnal.arraniry.ac.id/index.php/samarah 334 object. However, the existing integration provides a separate gap for some scholars in making different categorizations, for example, objects that must be preserved can be six, seven or more as previously explained. The effort to determine the five main points by previous scholars deserves high appreciation because it can make it easier for subsequent scholars to determine the priority scale in Islamic law. One thing that is important to say is that the forms of criminal acts mentioned above are very limited in number but nevertheless have a very big impact, especially for the benefit of mankind both in this world and in the hereafter. All actions that can destroy the social order must be eliminated in order to create a peaceful and harmonious life.
In today's modern era, one of the actions that can damage the joints of life in society, religion, nation and state is the freedom of a person to speak like the uncontrolled tongue in speaking so that there is often noise, chaos, fights, fights, and even murder between humans. In addition, slander, public lies, blasphemy, hoaxes, racism, hate speech, provocation, sarcasm are rife in society. All forms of action boil down to verbal. Unattended speech has devastated the socio-religious life of the nation and state. The result of uncontrolled verbal causes many families to fall apart, fights between teenagers due to ridicule and insults, as well as brawls everywhere which lead to murder. Leaders insult each other and wars between countries because they feel harassed due to being insulted by their country's symbols and so on.
All of these things occur starting from very trivial or simple things such as speech that arises from a person with the tongue as the intermediary for the core. Although this oral (read in tongue) seems trivial in the view of some people, if considering he facts, the impact is very large as previously described. Thus, taking care of the way to speak is seen as something important and urgent to control and stop. Because if not, the damage or mafsadah caused in social, religious, national and state life would continue to occur.

Conclusion
The study of maqāṣid al-sharī'ah in various aspects of life has been written by many Islamic jurists. One of the parts of maqashid al-syaria'h which is very important and interesting to study at this time is the study of the discourse on the addition of maqāṣid al-sharī'ah al-ḍarūriyyāt which is not only limited to five main things (al-ḍarūriyyāt al-khams) but also it can be increased to six or more according to the results of the ulama's ijtihad. One of the important parts that must be maintained in the moderncontemporary era not to mention the al-ḍarūriyyāt al-khams is ḥifz al-lisān Ḥifẓ Al-Lisān As Maqāṣid Al-Sharī'ah Al-Ḍarūriyyah (Its Importance And Relevance In The Contemporary Era) Khairul Hamim DOI: 10.22373/sjhk.v5i1.9139 http://jurnal.arraniry.ac.id/index.php/samarah 335 or taking care of the way to speak. It is very important and urgently needed to do because if the tongue is not controlled, the impact would be very enormous both in world and hereafter according to the information from the Koran and the hadith. Almost all of us know that in this day and age various types of actions or actions carried out by verbal such as provocation, hate speech, blasphemy, spreading slander and hoax news, sarcasm, racism and so on can be done easily regardless of the situation and even the subject addressed. These negative actions are rife at this time, causing disharmony between individuals, families and even chaos in the community, which ultimately disrupts the life of the nation and state and becomes increasingly erratic both from a social point of view, culture, economy, politics and even religion. Therefore, to decrease all of the cases, all components of the nation could maintain their speech in terms of integrity, individual, family, community, nation and state because that is the main objective of Islamic law, which is to preserve the benefit of mankind in the world and in the hereafter.