Words We Must Never Say in Islam

During what occasion and during what thing. We've been through many chapters regarding this. What he would say when he is fasting, what he would say when he would pray, what he would say when he'd ride something, etcetera. Ibn ul Kaim Rahima Allah says and yes the and yes.

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When a person is out, if they hear the bray of a donkey, they are too. Seek refuge in Allah. Subhanahu wa ta'ala. This goes as well for if a person hears a dog barking at night A person hears the bark of a dog at night, They should seek refuge in Allah subhanahu wa ta'ala from a Shaitan. Say and that is that in some narrations, the prophet has explained to us that a donkey or a dog at night, if you hear the bray of a donkey, if you hear the bark of a dog at night, this usually articulates that this creature has seen a devil, has seen a Shaitan during the night time. And it's the opposite with the of a rooster or a chicken or the prophet told us that if we hear the crow of a rooster, we should seek from Allah subhanahu wa ta'ala's bounty. Say, Allah and the prophet explained to us that this articulates that it probably saw an angel from the angels of Allah subhanahu wa ta'ala that caused it to occur It's also mentioned in the sunnah that some narrations state the prophet advised that we make if there is a fire which is out of control. This narration is reported but the way that Ibn ul Kaim Rahima Allah tells us of this narration. It's kind of means that the narration is not authentic and that's the case. So, if you notice here, he didn't say the prophet said, the following. He didn't say that. He said, it's been narrated that he said, so why would a person use that kind of wording? The reason is, is this is what is referred to as this is a way that the scholars of hadith usually articulate that a narration is inauthentic or is questionable in its authenticity. and so, making when a fire is out of control, there are some narrations encouraging this though their authenticity is questionable. Also, the prophet highly discouraged that a people share a gathering and that this gathering be absent of the remembrance of Allah subhanahu wa ta'ala. Whether that be when a person begins in their gathering, that they begin with the remembrance of Allah or especially when that gathering ends, that a people disperse upon the remembrance of Allah subhanahu wa ta'ala. He says.

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This person will receive a Torah from Allah subhanahu wa ta'ala or they are in a state of here means a state of as an undesired an undesirable state to be in from Allah subhanahu wa ta'ala. If a person is in a state of from Allah I mean it translates to Al Hasra but what's meant here is that a person who sits in a gathering does not remember Allah subhanahu wa ta'ala during that gathering. This individual is in an undesirable state with Allah subhanahu wa ta'ala. He says and whoever lays down or sits and does not remember Allah subhanahu wa ta'ala throughout that sitting will likewise be in a state an undesirable state from Allah subhanahu wa ta'ala. He says,.

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Unnecessary things that are perhaps exaggerations, stuff that. This is what is referred to as that a person speak too much, talk too much, and probably kind of go overboard or outside of a the boundaries of what they should be speaking about during that gathering. A person should end that gathering by saying and if they do so, Allah subhanahu wa ta'ala will forgive them what has come from them during this gathering. He says,.

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And in.

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For whatever might occur or transpire in that gathering which is undesirable to Allah Allah. So, it's very good that whether a person is in a group or in an individual conversation with another that is of some kind of relevance. We're not speaking about, you know, every time you just casually pass someone in the hall or pass someone in the masjid and ask em how you're doing. This is for a midgeless. A medgeless means that it's a gathering. We're actually sitting down, spending, extensive time together. Then, in this case whether it's one person or many people, it is a good and a good practice that a person may masjid or after concluding that gathering. Be al Father and Tukal. this chapter.

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Or he highly discouraged others say.

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I have become an evil person. I have become a terrible person. This is not something a person should say about himself. Rather, a person should pick a better word to use that is not so despondent, right? and another example of this is referring to grapes as cotton. Grapes are the source of wine. And so the pre-Islamic Arabs would often refer to grapes as meaning that they are the source of, they are the source of generosity Karam and Karam, they have the same root and that means that They believed when a person drank, they start to feel a little better. They become more generous and so sometimes they would actually drink in order to become more jealous generous to avoid feelings of reservation in giving that they would normally feel if they were sober. and so They would refer to the source of wine as generosity, the source of generosity. Cuddle. kind of an hour lingo we refer to alcohol as courage. We call it liquid courage, right? Cuz when a person drinks, they become more courageous. Likewise, they would kind of refer to it as generosity, kind of liquid generosity. But the prophet prohibited this and he said, the source of generosity is really the heart of the believer. He said Another thing the prophet prohibited discourage that people say And again it's not just the wording but also the meaning that these words contain. being in everybody is doomed. Everybody is as you know the world is falling apart. People, there's no more hope in them. There's no more good in people. People are doomed, right? This kind of pessimistic outlook is something the prophet prohibited and he said, whoever has this kind of outlook or says such a thing, then, they are one of the cause of people's people's negative outcome And in another wording, Fahu meaning he is the most doomed of all of them. The one who says and sees things this. He also prohibited that a person say things like that. That Such and such star such and such star has become the cause of rain on earth. You know, they, this is going back to astrology. In the time of the companions, still till today, but many ancient civilizations and so forth, they would have superstitious beliefs regarding the stars and the movement of the stars and the celestial bodies above them. And so, they would notice a particular star would come, you know, have the same kind of thing and kind of European mythology that certain stars were actually certain gods that would control things on earth. There were a lot of beliefs that were this. I'm not sure exactly what the belief of the polytheist of the prophet time was with regards to this particular star but they had certain stars that they marked kind of in their mind. That's when this star would appear or move a particular way, it would always rain when that would happen. So, whenever it would rain, they would say, such and such star has caused it to rain. This of course is something which is impermissible. And superstitions such as these, whether it be whether it be belief that these stars have some kind of influence on the Earth by Allah Subhanahu wa ta'ala or independent influence. Of course, both is considered to be a type of shirk. One more egregious than the other. This is all part of astrology. And astrology is strictly prohibited in Islam. Belief in it is considered to be superstition. And one of the many branches of a very larger thing which is referred to in the Quran as magic or sorcery. So the prophet tells us Adam has said, he says whoever.

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Which is strictly prohibit in Islam. Clearly in the Quran, clearly in the prophet and kind of off off topic a little bit. We're expanding the topic a little bit. These things are prohibited in any form that they're in. So, for instance, the horoscope is a type of is a type of astrology. It's a practice of astrology. It's all superstition. When a person looks at his or her horoscope, what month you're born in? And what effect this has on your month Such and such is going to happen today or this week or this month or you're going to have this kind of year if you were born in this month, right? All of these things are part of astrology. This is all goes back to a person claiming or laying claim to knowledge of the future and noone has any knowledge of the future except by Allah subhanahu wa ta'ala. Memphis Allah says say that none, noone knows what is to come or the future except for Allah. Subhanahu wa ta and so, this It's all a branch of astrology There's a very popular book in America that we've had for, gosh, probably over 100 years, probably almost 200 years. It's called the Farmers Almanac and you can still go into certain stores and find them sold by the register. This farmer's almanac before the age of satellite monitoring of weather patterns and so forth. People were extremely people were extremely superstitious with regards to when it's going to rain, what kind of frost is going to come because you know, people would have a farm and any unexpected frost or any early frost or late such and such might affect their crops, might kill their crops, might affect their yield. And so people were very superstitious and this farmer's farmer's almanac was printed and published and is still printed and published till today. and it would speak about things that are going to happen in the year to come and based on the movement of the stars this this day is going to be this and this week is going to be this and there's going to be a late summer or an early winter or any of these things that affect them. This of course is all superstition. This of course is all nonsense and very impermissible for a person to read, let alone for a person to believe. Another thing that the prophet prohibited is that when a person swear that they swear by other than Allah. Subhanahu wa ta'ala. A lovely year. Neha and yeah Danny, the.

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Things that are creations of Allah subhanahu wa ta'ala. This is infamous. Person swears. They swear only by Allah. I swear by Allah or an attribute of Allah's attributes is permissible. But the essence of how the prophet would add exclamation or add emphasis to his statements. Is that he would swear by Allah subhanahu wa ta'ala. not necessarily by the attribute of Allah. He would swear by Allah subhanahu wa ta'ala. There is a narration in which the prophet tells us whoever is to swear, then he is to swear by Allah or remain silent. He is to swear by Allah subhanahu wa ta'ala or remain silent. Sultan Malik Al.

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Many times, they'll swear by certain things or pray that certain things happen if they are, if they are untruthful for instance. So, say things like you know, may Allah strike him down as a you know, speaking about himself. As a if I'm not saying the truth, right? Or I am not Muslim if such and such is the case. you know, my my children be swept away and such and such or may they die if I'm being untruthful. These kinds of statements are totally unnecessary. If a person wishes to emphasize the veracity of his statement, he should say, I swear by Allah, such and such. Wallahi, such and such, that's enough. Not increase that, not go beyond that. This is something which impermissible. Impermissible for a person and sometimes people are kind of overly dramatic in certain things. They're in a dispute or if they're having a dispute with someone, they make these very grand grandiose statements and this is something which is unnecessary. If a person wishes to swear, by anything which is emphasize what he's saying swear by Allah subhanahu wa ta'ala or don't swear at all by anything. Also wishing things upon a person's self such as death or dying upon other than Islam or death for others etcetera. This is something which is impermissible. Another thing the prophet prohibited and highly discouraged in that which we say is that a person referred to any king as the king of kings. This is the title reserved only for Allah subhanahu wa ta'ala. is also prohibited on the other side that an owner, if a person, for instance, owns a slave, that he say, my slave, refer to the person as my slave. and the reason for that is that these statements are outwardly grandiose and outwardly these statements are titles that belong only to Allah subhanahu wa ta'ala and references only made between Allah and his servants. So, it is Allah who says, my servants, my slaves, rather than a person, say, my slave, because this articulates a grandiosity, a grandeur that is only the strict domain of Allah subhanahu wa ta'ala. Likewise, the king of kings. This is strictly a title for Allah. The judge of Judges, this is strictly a title for Allah subhanahu wa ta'ala. Another thing the prophet has prohibited is cursing the wind. that a person cursed the wind, say, and we say this often and there's this is something that is very common in people's words. Say, dam, wind, damn the wind, things that or anything the wind. Time, day, night. These are things which are impermissible for a person to curse is essentially for a person to damn something. That a person curse or damn fever or damn a rooster or the crow of a rooster. Well,.

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Kind of tribalist or something that is considered to be nationalist or racist. Any of these calls, any of these affiliations. What affiliates us is solely our lineage, our tribe, solely our origins or our race and to exclude others and to kind of make an offensive between this and everyone else, us and the rest of everyone. This is all considered to be of this is all considered to be of the calls of Jehilia and the unities of Jehilia. What joins us is what joins us is the worship of Allah. Subhanahu wa ta'ala alone without any partners. And that is the only thing that causes or triggers in us a level of what and that we align ourselves with those who align themselves with this and we consider ourselves different and differentiate ourselves, and distinguish ourselves from those who oppose Allah. This is the basis of our as for nationalism or racism or tribalism or any of these things. This is something which is obviously impermissible we'll continue on that note next week.

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