Kinds of speech that we must refrain from

I know theres certain types of speech which we must refrain from. like the speech the Prophet sallalaho alayhe wasalam stayed away from please could you send that to me.

Praise be to Allaah. 

The Muslim has to control his tongue and not speak unless he says something good.

Al-Bukhaari (6018) and Muslim (47) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, let him speak good or else keep silent…”

Al-Nawawi (may Allaah have mercy on him) said: “If he wants to speak, then if what he wants to say is good and he is confident that he will be rewarded for it, whether it is obligatory or praiseworthy, then let him speak, but if it does not seem to him that it is good and he will be rewarded for it, then let him refrain from speaking, whether he thinks it is haraam or makrooh or permissible. Based on this, it is recommended to refrain from saying permissible words and we are enjoined to avoid that, lest that lead us into something that is haraam or makrooh, which is what happens in many cases or in most cases. Allaah says (interpretation of the meaning):

‘Not a word does he (or she) utter but there is a watcher by him ready (to record it)’

[Qaaf 50:18]

Imam al-Shaafa’i understood the hadeeth to mean that if a person wants to say something, he should think about it: if it seems to him that it will not do any harm, then he should speak, but if he thinks that it will do some harm or he thinks that this is most likely, then he should refrain from speaking.”

The Prophet (peace and blessings of Allaah be upon him) commanded us to control our tongues in more than one hadeeth, such as that narrated by al-Tirmidhi (2406) from ‘Uqbah ibn ‘Aamir who said: “I said, ‘O Messenger of Allaah, what is salvation?’ He said, ‘Control your tongue, keep to your house and weep over your sin.’” Classed as saheeh by al-Albaani in Saheeh al-Targheeb, 3331.

Al-Tirmidhi (2616) also narrated that the Prophet (peace and blessings of Allaah be upon him) said to Mu’aadh, after teaching him some of the laws of Islam, “Shall I not tell you what is the foundation of all that?” I [Mu’aadh] said: “Of course, O Prophet of Allaah.” He took hold of his tongue and said, “Control this.” I said, “O Prophet of Allaah, will we be held responsible for what we say with it?” He said, “May your mother be bereft of you, O Mu’aadh! Will the people be thrown into Hell on their faces or on their noses for anything other than the harvest of their tongues?”

 Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2110.

The hadeeth enjoins refraining from indulging in specific things, because that is something that is of no benefit to a person, and indeed it may cause him a great deal of harm in his spiritual and worldly affairs.

It was narrated from Ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon him) said: “If my companions are mentioned, then keep quiet; if the stars are mentioned, then keep quiet; and if the divine decree is mentioned, then keep quiet.” (Narrated by al-Tabaraani in al-Kabeer, 2/96. Classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah, 34).

This hadeeth indicates that it is not permissible for a person to speak badly of the companions of the Prophet (peace and blessings of Allaah be upon him), and that he should keep quiet about the disputes that occurred among them, because speaking badly of them or criticizing them implies that one is rejecting what Allaah said about them in the Qur’aan, where He praised them by saying (interpretation of the meaning):

“And the foremost to embrace Islam of the Muhaajiroon and the Ansaar and also those who followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success”

[al-Tawbah 9:100]

And Allaah says (interpretation of the meaning):

“Muhammad is the Messenger of Allaah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allaah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers)”

[al-Fath 48:29]

This is how Allaah has described them in His Book, so no doubt they are of just character and are the best and greatest of mankind. So no one hates them but a hypocrite and no one loves them but a believer.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

“One of the basic principles of Ahl al-Sunnah wa’l-Jamaa’ah is that they think and say nothing to criticize the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), as Allaah has described them in the verse in which He says (interpretation of the meaning):

‘And those who came after them say: Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful’

[al-Hashr 69:10]

And they obey the command of the Messenger of Allaah (peace and blessings of Allaah be upon him): ‘Do not curse my companions, for by the One in Whose hand is my soul, if any one of you were to spend the equivalent of Mount Uhud in gold, he would not reach the status of one of them, nor even come half way.’ (Agreed upon).”

Majmoo’ al-Fataawa, 3/152.

Abu Zar’ah (may Allaah have mercy on him) said:

“If you see a man criticizing any one of the Sahaabah, then know that he is a heretic, because the Qur’aan is true, and the Messenger is true, and what he brought is true, and no one conveyed all of that to us but the Sahaabah. So whoever criticizes them means in effect to say that the Qur’aan and Sunnah are false, so it is more appropriate that he should be criticized and ruled to be a heretic who is misguided.”

Al-Sawaa’iq al-Muhriqah ‘ala Ahl al-Rafd wa’l-Dalaal wa’l-Zandaqah, 2/608.

With regard to the second part of the hadeeth, which enjoins refraining from speaking about the stars, what is referred to by that – and Allaah knows best – is seeking guidance by the stars concerning matters that are unseen, as the people of the jaahiliyyah used to do by means of astrology, such as using the movement of heavenly bodies to indicate when certain earthly events would occur, such as the blowing of the wind, rainfall, changes in prices, and other matters which they claimed to know from the movements of heavenly bodies. They used to say that whoever got married under such and such a star, such and such would happen to him, or whoever traveled under such and such a star, such and such would happen to him, and whoever was born under such and such a star would be lucky or unlucky, etc.

(See Kitaab al-Tawheed by Shaykh Saalih al-Fawzaan, Baab Id’aa’ ‘ilm al-Ghayb min Qiraa’at al-Kaff wa’l-Finjaan wa ghayrihima. See also Fataawa al-‘Aqeedah, 2/185-186-187-190) by Shaykh Ibn ‘Uthaymeen, where he makes some very useful comments).

With regard to the third part of the hadeeth, which refers to refraining from speaking about the divine decree (al-qadar), Abu Ja’far al-Tahhaawi (may Allaah have mercy on him) said:

“The divine decree is a secret known which Allaah has hidden from His creation. No angel who is close to Him and no Prophet whom He sent knows that. Pursuing such matters only leads to failure and deprivation of the mercy of Allaah, and it leads to injustice, so beware of looking into the matter, thinking about it and wondering about it. Allaah has kept knowledge of His decree from His slaves, and has forbidden them to pursue the matter, as He says in His Book (interpretation of the meaning):

‘He cannot be questioned as to what He does, while they will be questioned’

[al-Anbiya’ 21:23]

So whoever questions what Allaah does has rejected the ruling of the Book, and whoever rejects the ruling of the Book is a kaafir.”

Sharh al-‘Aqeedah al-Tahhaawiyyah, p. 276

So the Muslim has to submit to Allaah in all His affairs, and know that whatever happens to him could never have missed him, and what misses him could never have happened to him. There is a lot that may be said on this topic. May Allaah bless the man who believes in the will and decree of Allaah without indulging in philosophical discussion about the matter.

And Allaah knows best.

He wants to commit haraam actions then repent

I was just wondering if some says he will drink and do zinna and do haram stuff and then he will repent will his repentence be accepted.

Praise be to Allaah. 

Firstly:

This questioner – may Allah guide him – does not realise that he has already disobeyed Allah, may He be exalted, by saying this even if he has not committed the sins that he stated clearly he would commit.

(a)

It was narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Allaah, may He be glorified and exalted, will forgive my ummah for whatever crosses their minds so long as they do not act upon it or speak of it.”

Narrated by al-Bukhaari, 4968; Muslim, 127.

Shaykh al-Islam Ibn Taymiyah said:

(The Prophet (blessings and peace of Allah be upon him)) has told us that Allah forgives whatever crosses a person’s mind so long as he does not speak of it. So a distinction is made between thoughts that cross the mind and words that are spoken. And he told us that he will not be blamed for a passing thought unless he speaks of it. What is meant is unless his tongue utters it, according to scholarly consensus.

End quote from Majmoo‘ al-Fataawa, 7/133

(b)

It was narrated from Abu Kabshah al-Anmaari that he heard the Messenger of Allah (blessings and peace of Allah be upon him) say: People of this world are four types: a man to whom Allaah gives wealth and knowledge, so he fears his Lord concerning it, upholds ties of kinship with it and realizes that something is due to Allah for that. This man will attain the highest status. (The second is) a man to whom Allaah gives knowledge but He does not give him wealth, but he is sincere in intention and says: If I had wealth, I would have done what (the first man) did. He will be judged according to his intention and their reward will be the same. (The third one is) a man to whom Allah gives wealth but does not give knowledge, so he squanders his wealth without knowledge and does not fear Allah concerning it or uphold ties of kinship with it, and he does not realize that something is due to Allah for that. His will be the lowest status. (Then there is) a man to whom Allah gave neither wealth nor knowledge, but he says: If I had wealth I would do what (the third man) did. He will be judged according to his intention, and their burden of sin will be the same.

Narrated by at-Tirmidhi, 2325; he said: this is a saheeh hasan hadeeth. Also narrated by Ibn Maajah, 4228

This questioner also has to pay attention to the fact that he may not be able to repent because of being overwhelmed by his whims and desires, his regarding sin as permissible and his persisting in it. He may not be able to do that because his time has come and his soul is taken. Let him listen to the words of Allah, may He be glorified and exalted (interpretation of the meaning):

“And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly”

[al-An‘aam 6:110].

Ibn al-Qayyim (may Allah have mercy on him) said:

This is part of greater understanding: that a man fears that his sins may cause him misfortune at the time of death and keep him from a good end. Imam Ahmad narrated from Abu’d-Darda’ that when he was dying, he would lose consciousness then he would come to and recite: “And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly”

[al-An‘aam 6:110].

Because of that, the early generation feared sins, lest they kept them from a good end.

End quote from al-Jawaab al-Kaafi by Ibn al-Qayyim, 167

Secondly:

This questioner has to ask his Lord for forgiveness and repent to Him for having said this and having resolved to commit sin and persist in it. Allah, may He be glorified and exalted, has enjoined repentance upon His slaves. He says (interpretation of the meaning):

“O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will remit from you your sins, and admit you into Gardens under which rivers flow (Paradise)”

[at-Tahreem 66:8].

Allah, may He be exalted, has told us that He accepts repentance from His slaves and that He will pardon them; indeed He will turn their bad deeds into good deeds. Allah says (interpretation of the meaning):

“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do”

[ash-Shoora 42:25]

“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft‑Forgiving, Most Merciful”

[al-Furqaan 25:70].

Sincere repentance, according to the scholars, is that which fulfils the following conditions:

(a)   Sincerity in repentance

(b)  Giving up the sin

(c)  Regretting the sin

(d)  Resolving not to go back to the sin

(e)   Repenting in time, for Allah does not accept repentance when the death rattle sounds before the soul is taken, or after the sun rises from its place of setting

(f)    Restoring people’s rights if the sin had to do with the rights of other people

We give our brother the glad tidings that if he has not done what he intended and spoke of, and he refrained from that out of fear of Allah and respect for His sacred limits, then Allah, may He be exalted, will record one good deed in his record, instead of the bad deed that he was thinking of doing.

It was narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Allah says: ‘If My slave thinks of doing a bad deed then do not write it down for him unless he does it, then if he does it write it down as one bad deed. And if he refrains from it for My sake, write down one good deed for him. If he wants to do a good deed then he does not do it, write it down as one good deed and if he does it, write it down tenfold up to seven hundred fold.”

Narrated by al-Bukhaari, 7026; Muslim, 129.

Why will a person who is born into a kaafir family and dies as a kaafir be punished?

We as Muslims, beleive in destiny and fate, so if it was written in the fate of an infant to be born in a non-beleivers family, Why would that indiviual go to hell when he grows up and dies ?.

Praise be to Allaah. 

Yes, we believe in al-qadaa’ wa’l-qadar (divine decree), but first and foremost we believe in the perfection and justice of Allaah, and that He is far above being unjust towards His slaves in the slightest. Allaah says (interpretation of the meaning):

“Truly, Allaah wrongs not mankind in aught; but mankind wrong themselves”

[Yoonus 10:44].

And there are many similar, well known verses.

Above all, we know that Allaah is Kind and loves kindness in all things; He is Most Gracious, Most Merciful, the Bestower of vast mercy that is greater than His wrath and vengeance, as it says in the hadeeth of Abu Hurayrah (may Allaah be pleased with him) according to which the Prophet (peace and blessings of Allaah be upon him) said: “Allaah wrote a decree before He created the universe (saying); My mercy prevails over My wrath, and it is written with Him above the Throne.” Narrated by al-Bukhaari (7554).

Because of that, He has to allow His slaves a respite and be patient with them. The Prophet (peace and blessings of Allaah be upon him) said: “… there is no one to whom warnings are more than Allaah, and because of that He sent (the Prophets) with glad tidings and warnings.” Narrated by al-Bukhaari (7416).

Once this wise principle is established in your mind, without which no one’s faith is sound, then you may refer to it for every matter of confusion that is caused by ignorance or specious arguments, and you will find that your mind will be quickly put at ease. You know that Allaah is more merciful towards you and all His slaves than a mother to her child. It was narrated from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that some prisoners were brought to the Messenger of Allaah (peace and blessings of Allaah be upon him), and there was a woman among the prisoners who was searching for someone. When she found a small boy among the prisoners, she clasped him to her and started to breastfeed him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us: “Do you think that this woman would throw her child into the fire?” We said: No, by Allaah, she would never do that if she is able not to. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah is more merciful towards His slaves than this woman is towards her child.”

Narrated by al-Bukhaari (5999) and Muslim (2754). Allaah, the Most Gracious, Most Merciful, is more merciful towards that person who you are asking about and arguing about than you or he himself. If he deserves the mercy of Allaah, then the mercy of Allaah will undoubtedly encompass him, but if he is one of the stubborn then you had better focus on what is good for you and what may save you.

… “so be not a pleader for the treacherous” [al-Nisa’ 4:105].

Beware of neglecting this principle even for a moment, then beware of arguing about the divine decree before you understand it. You should understand that the divine decree is like the sun; when you believe in it and surrender to it, on the basis of Qur’aan and Sunnah, then your mind will be at ease, like the one who walks in the daylight.

But if you examine it too closely and look too deeply, what does the one who stares at the disk of the sun gain except damage to his eyes?

If we look at what you have asked about, so that you will not think that what we have said above is a way to avoid the question, you should note that Allaah has given every man the potential to distinguish good from bad (interpretation of the meaning). Allaah says (interpretation of the meaning):

“Have We not made for him two eyes?”

[al-Balad 90:8] i.e., two eyes with which to see;

“And a tongue and two lips”

[al-Balad 90:9], i.e., a tongue with which to speak that which is in his heart, and lips with which to speak.

“And shown him the two ways”

[al-Balad 90:10] – Ibn Mas’ood said: i.e., good and evil.

And Allaah says (interpretation of the meaning):

“Verily, We have created man from Nutfah (drops) of mixed semen (sexual discharge of man and woman), in order to try him, so We made him hearer and seer.

3. Verily, We showed him the way, whether he be grateful or ungrateful”

[Al-Insaan 76:2-3]

From the above verses it is clear that Allaah has given man the means and tools to find out the ways of good and evil.

Moreover, Allaah has not given these tools only in order to judge people against them; rather He sent them warnings and gave them clear guidance in the Revelation that came to them from heaven. Allaah says (interpretation of the meaning):

“Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the (coming of) Messengers”

[al-Nisa’ 4:165]

“And We never punish until We have sent a Messenger (to give warning)”

[al-Isra’ 17:15].

Because of that, Allaah rebukes the kuffaar for not heeding the warnings and guidance that Allaah sent to them, and for ignoring His Messengers and proof. He says (interpretation of the meaning):

“’O you assembly of jinn and Mankind! Did not there come to you Messengers from amongst you, reciting unto you My Verses and warning you of the Meeting of this Day of yours’  They will say: ‘We bear witness against ourselves’  It was the life of this world that deceived them. And they will bear witness against themselves that they were disbelievers.

131. This is because your Lord would not destroy the (populations of) towns for their wrongdoing (i.e. associating others in worship along with Allaah) while their people were unaware (so the Messengers were sent)”
[al-An’aam 6:130-131]

As for the one who followed his father in kufr, and died a kaafir, Ibn al-Qayyim (may Allaah have mercy on him) said:

A distinction is made between the one who imitated his forefathers even though he know the truth, and one who imitated his forefathers and had no way of knowing the truth. The two categories do exist, so the one who knew the truth and turned away from it is negligent and has no excuse before Allaah. As for the ones who were unable to ask and learn, and had no way of knowing the truth, they also fall into two categories:

1-    Those who wanted guidance and sought it but were unable to find it because there was no one to guide them. They come under the same ruling as those who lived in the intervals between Prophets and those whom the call did not reach.

2-    Those who did not care and did not seek the truth and it never occurred to them to follow a way other than that which they were following.

The former says: O Lord, if I knew a religion that is better than that which I am following, I would follow it and leave that which I am following; but the latter is content with that which he is following, and would not prefer anything else or seek any other way. It makes no difference whether they were able to do that or not, as both of them are incapable. The former are like those who sought the true religion during the intervals between Prophets but did not find it, so they turned away from it after exhaustive efforts to find out, out of inability and ignorance; whereas the latter are like those who never sought it, rather they died in shirk. End quote. Tareeq al-Hijratayn, 678.

Even if he sought it he would be unable to find it, and there is a difference between the inability of the seeker and the inability of the one who does not care. Think about this point. Allaah will judge between His slaves on the Day of Resurrection by His wisdom and justice, and He will not punish anyone but those against whom proof is established by means of the Messengers. This case is clear and definite. As for whether proof is established against a specific person, or not, this is something concerning which no one can intervene between Allaah and His slaves. This comes under the rulings on reward and punishment. As for the rulings in this world, it is to be dealt with as it appears to be; the children and insane of the kuffaar are kaafirs according to worldly rulings, and they come under the same rulings as their guardian.

With regard to those whom the call of Islam did not reach, and against whom no proof was established by means of the Messengers, according to the more correct view, they will be tested on the Day of Resurrection. A Messenger will be sent to them there, and those who obey him will enter Paradise and those who disobey him will enter Hell, as it says in Musnad al-Imam Ahmad (18566) and elsewhere from the hadeeth of al-Aswad ibn Zaree’ that the Prophet of Allaah (peace and blessings of Allaah be upon him) said: “There will be four on the Day of Resurrection: a deaf man who could not hear anything, an imbecile, a senile old man and a man who died during the interval between two Prophets. As for the deaf man, he will say: ‘Lord, Islam came but I did not hear anything.’ As for the imbecile, he will say: ‘Islam came but the children were throwing dung at me.’ As for the senile old man, he will say, ‘Lord, Islam came but I did not understand anything.’ As for the one who died during the interval between two Prophets, he will say: ‘Lord, no Messenger of Yours came to me.’ They will give their pledge to obey Him, then a Messenger will be sent to tell them to enter the fire.” He said:  “By the One in Whose hand is the soul of Muhammad, if they enter it, it will be cool and safe for them.” According to another report: “The one who enters it, it will be cool and safe for him, and the one who does not enter it will be dragged to it.” Narrated by Ahmad.

And Allaah is the source of strength.