Ruling On The Hadith Of The Fly – Shaykh ibn Uthaymeen [Video|Ar-En Subtitles]

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Prophet Muhummed (sallallaahu `alayhi wa sallaam) said: “If a housefly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease.” (Al-Bukhari)

Also, Ibn Maj’ah narrated that the Messenger of Allah (sallallaahu `alayhi wa sallaam) said: “One of the fly’s wings carries poison while the other carries antidote. When it falls in the food, dip it, for the sake of Allah, for verily He (Allah) makes the poison (take effect) first and He makes the cure come last.”

This Hadith contains two areas of interest, Fiqh (Islamic Jurisprudence) and medicinal. As for the Fiqh part, the Hadith states that when a fly falls in water or fluids, it does not make it impure, according to the majority of the scholars. None among the early generations contradicted this ruling.

The Prophet (sallallaahu `alayhi wa sallaam) ordered the fly that falls on the food be dipped in it, thus killing the fly, especially if the food is hot. If the fly’s death inside the food would make the food impure, the Prophet (sallallaahu `alayhi wa sallaam) would have ordered us to discard the food. On the contrary, the Prophet sought to salvage the food.

As for the medicinal value contained in the Hadith, Abu ‘Ubaidah (may Allah be pleased with him) said that the purpose behind dipping the fly (in the drink) is to extract the antidote from (its other wing) just as the poison was extracted from (the wing that fell on the food).

Houseflies carry poisonous materials as evidenced by the effect of their bite, such as rash and infection, and this poison is the fly’s weapon of defense. When the fly falls into what harms it, it tries to defend itself with the available weapons.

The Prophet (sallallaahu `alayhi wa sallaam) ordered that we neutralize the poisonous substances produced by the fly with the antidote that Allah has kept on its other wing. The fly should then be submerged in the water or the food so that the antidote could neutralize the effect of the poison. This is a remedy that the best medical minds would never be able to discover on their own, because it is coming from Prophetic knowledge.

The doctors who have good knowledge and comprehension submit to this Prophetic remedy and admit that he who was sent with it, is indeed the perfect human being who is supported by divine revelation that is beyond human power.

[From: The Medicine of the Prophet| By: Ibn Qayyim is an 8th century (Hijri) Islamic scholar whose writings are popular in the Islamic world even today]

Further Study :

Guidelines on Children’s Clothes with Pictures and on Dolls – Sheikh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him)

Guidelines on Children’s Clothes with Pictures and on Dolls
Sheikh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him)


Here, one of the sisters asks: What is the ruling on clothing children with clothes which contains pictures of things which have souls if it is not possible to erase these pictures from them, because by erasing them (the pictures), the garment is spoiled?

So, the Sheikh replied:


Without doubt, it has to be said, that for the likes of this question, the purchasing of the garment which is illustrated with pictures, has to have definitely already occurred by mistake or negligence from the father or mother who bought (it), because the fundamental principle is that it is not appropriate for the Muslims that they purchase clothes which have pictures on them. However, a person may be unaware, and he may be negligent, and they may forget…and he may forget and he may purchase a garment, (and) after he returns with it to his house it becomes clear to him that there is a full prohibited picture on it. So, in this situation also, this question (above) is not to be found. It is imperative that another introduction precede it (this question), and it is…the changing of the garment for another garment from the place where it was purchased from, (whereby this new garment) does not have on it a prohibited picture. So if… so if it was not possible for the father or the mother to change it (for another garment), then here in the third stage (of this situation) this question comes about.

So, I remind about these two introductions (which should be placed before the question) because the majority of the people are heedless when they proceed to the markets. They buy everyday necessities (which are made) from different materials, from them which are the likes of those things which are spread out (carpets, rugs, mats etc.) and blankets or what resembles that, those (things) which are predominantly illustrated with pictures and decorated. And they do not pay any attention to them at all (these materials which have pictures) and they buy them with the excuse that these materials are not respected (because they are sat on, slept on etc.) and are not hung up. So, we say: It is imperative upon the Muslims that they be those who are awake (and) not those who are asleep, and that they pay attention to the plot of the disbelievers, those who are invading them in the midst of their own house with diverse ways – and that which is from them (these ways) are these clothes which are illustrated with pictures.And it (this matter) is mentioned bit by bit, specifically if the people are in need of it. And in a manner more specific when they are made heedless through some of the erroneous guidelines, through some of the fataawa (religious edicts) which are not based upon authentic proof, like (the fataawa for) these dolls and children’s toys which cram up the markets and the mothers go and buy for the boys and girls many a thing from these amusements in the name of them (being) toys for children or toys for girls.

So, it is imperative that we remember something here, and it is that the toys (i.e. dolls) which are allowed to be used for the small children… rather I say for girls only and not for the males from the children, that there is not out there any proof for the permissibility (of these toys/dolls) except the hadeeth of ‘Aaishah (may Allah be pleased with her) which says that she used to send for the daughters from the daughters of her neighbours to come to her and she would play with them with girls’ toys and the Messenger (sallallahu ‘alaihi wa ‘ala aalihi wa sallam) would help her in that and consent to her (doing that) and he would not rebuke her. Rather, indeed he (sallallahu ‘alaihi wa ‘ala aalihi wa sallam) [entered upon her] one time and saw amongst her toys a horse with two wings. So he (‘alaihi salaam) said to ‘Aaishah, playing about with her: ‘A horse which has two wings?!’ She said: ‘O’ Messenger of Allah, have you not heard’ or ‘has it not reached you that the horse of Sulaymaan (‘alaihi salaam) had wings?’ and he (‘alaihi salaatu wa salaam) laughed and he affirmed her in that. This hadeeth is the proof which makes it possible for us to rely upon it in allowing girl’s toys (i.e. dolls) with images and sculptured forms.

However, there is a principle of fiqh (jurisprudence) out there that every text which comes and carries within its folds a ruling which is an exception from the general proofs, then this ruling is halted at and it is not increased upon because it is against the fundamental principle. And that which was like that, i.e. that which was against the fundamental principle, then an analogy (qiyaas) is not made from that which was irregular to the fundamental principle, (and) because that which was against (an) analogy (being made with it), cannot (then) be used to make (a further) analogy based upon it, and indeed it is but connected (back) to the general principle.

If this meaning is clear to all, inshaa’Allah, then at this time we say: The toys which Sayyidah ‘Aaishah (may Allah be pleased with her) [had], they were from that type which some of the other women engaged in, in diverting the attention of their children away from requesting food and drink in the state of them fasting. And indeed they (the women) used to take for them images from coloured wool, from cotton and give them to those who were fasting from the youngsters, diverting their attention away from requesting food and drink. This type from the images, this type from the toys of the children, it was a local (type of image and toy) and it was a domestic [i.e. in the house] (type of image and toy), and it was not imported from outside the Islamic households, let alone being imported from the lands of disbelief and misguidance which manufacture toys and figures which are in accordance with their tastes, with their habits and their customs, and which do not agree in any way whatsoever with the habits of the Muslims and their customs and the rulings of their share ‘ah. And from that which shows you this, is what you see in these (imported) images, from the (imported) figures (which) sometimes are small (in size) and sometimes are big (in size), until (even) a young girl (who) can just about hold the doll and (yet) it is the same length as her and the same width as her and it has blond hair and clipped (in its hair) from the sides like the male children. And it (the imported doll) has a garment which are shorts i.e. the garment which has no legs to it, and it has the short garment which reveals the thighs (of the dolls). These sculptured forms contain the customs of those disbelievers and their habits and their mannerisms.

So, if we entered these sculptured forms into our houses, then first that (shows) that we are pleased with what they contain (i.e. from the customs, habits and mannerisms of those who made them)…firstly…, and secondly, that we are teaching our children (those) mannerisms and that we are bringing them up since their tender age upon finding pleasant these objects which are mutually contradictory to the Islamic clothing, and in particular that which is related to the men. And due to this, it is imperative upon us to beware of these imported clothes from the lands of disbelief with their [different] types and their (different) forms and their (different) purposes, and from that are the clothes of young children.

So we, with great sorrow, every time we enter a house we find the children of our brothers, those who adhere – according to our claim – to the Book of our Lord and the Sunnah of our Prophet, despite all of that, we find that the children have been dressed in clothes which have pictures on them and lewd pictures. Then, this calamity has spread until we have begun to clothe our youths who have passed the age of responsibility with shirts which have pictures on the back and on the front. And (when) sometimes we pray the Friday prayer, there comes to the Friday prayer, as you know, the one who does not pray except on the day of Friday, and most of his life he spends in play and amusement and despite that he (stills) attends the Friday prayer. So, we see him praying and behind him i.e. on the back of his shirt, there is a picture of a woman with her hair flowing and visible from her is her arm and her neck and the likes of that, and we face this picture (whilst praying).

These strange acts of heedlessness from the Muslims, I think that that which helps in spreading these shameful things and these Islamic violations is the saying that the prohibited images are indeed only but firstly, the three- dimensional images which have a shadow. As for that which is not three- dimensional, then these they claim are permissible and allowed and especially if they were not formed by the hand but were rather but formed with a photo camera or a printer. So, these are from the whisperings of shaytaan which he has thrown amongst humanity in this time and beautified for them (the fact) that there is nothing wrong with them.

So, it is upon the Muslims therefore, to stay away from buying any type from the types of clothes which have these pictures on them due to what we have mentioned earlier.

And in conclusion I say in response to that question (asked above): If the affair revolves around scraping off (the picture from) the garment and wasting the benefit from it and around seeking pleasure from it (the garment) despite its obvious and hidden shortcomings…I say if…., then seeking benefit (from it) is permissible. However, I believe that the believing woman and the one who with her capability is truly the mistress of the house, (should) erase the traces of that picture by scraping (it) off and with embroidery whereby the head is wiped out because the affair is as he (‘alaihi as salaam) said:

‘Indeed, the picture is but the head’.

So, if the head is wiped out, the picture is wiped out, even if some of its traces remain. And with this has the answer been completed inshaa’Allah.

Taken from the cassette entitled: Tawjeehaat Lil-Mar’atil- Muslimah (guidelines for the Muslim woman) of Sheikh Muhammad Naasir-ud-Deen Al-Albaanee (may Allah have mercy on him).

Translated by: Abu Yusuf, Sagheer Ibn ‘Abdir-Rasheed Al-Kashmeeree

[Must Watch] Be greedy regarding your time – Shaykh Raslaan [Video|Ar-En Subtitles]

Sheikh Muhammad Saeed Raslan – Lecture on the importance of using time wisely. Translated by Hisham Abouzeid

Note : Tranlator used abbrevations like saas for Sallaalaahu alaihi wa Sallam, Scholars have told that these abbrevations should not be used  and should be written in full.

Fear Allah and know your limit, O student of knowledge! – Shaykh Muhammad Sa’id Raslan [Video|Ar-En Subtitles]

[Emotional] The Humility Of Shaykh Ibn Uthaymeen When He Was Praised By A Young Man In A Poem [Video|Ar-En Subtitles]

Subhan Allaah. May Allaah have mercy on Shaykh ‘Uthaymeen.

Sujood ash-Shukr: The Prostration of Thankfulness – Shaykh al-Albaani

Sujood ash-Shukr: The Prostration of Thankfulness
Shaykh al-Albaani
source: silsilat ul-hudaa wa nnoor, 97/6
asaheeha translations

Q: “How does one perform sujood ash-shukr (the prostration of thankfulness)?”

Shaykh al-Albaani (rahimahullaah):

“It comprises of one prostration, and none of the preconditions needed for prayer are stipulated for it. So it is like sujood at-tilaawah, they both have the same ruling. Neither of them have a precondition such as being in a state of purification, facing the qiblah, making the takbeer, making the tasleem, and so on. Rather, if he is surprised by some blessing, he prostrates immediately the way he is and praises Allaah with whatever (words) he can for that blessing that He gave him, out of thanks to Him. Likewise if he recites a verse of prostration from the Book of Allaah (‘azza wa jal), he prostrates immediately, whether he haswudhoo or not, whether he is facing the qiblah or not, without making takbeer al-ihraam and without making any tashahhud or salaam.”

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Which one to follow When scholars give different religious verdicts ? – Shaykh al-Albanee [Video|Ar-En Subtitles]

Silsilatul-huda wan-Noor Tape 455
Use Your Brain
Sheikh Muhammad Naasir-ud-Deen al-Albaani rahimahullah

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The Traveler, Traveling, and Its Conditions – Shaykh al-Albaani [Video|Ar-En Subtitles]

Silsilatul-huda wan-Noor Tape 247
The Traveler, Traveling, and Its Conditions
Sheikh Muhammad Naasir-ud-Deen al-Albaani rahimahullah
Video Uploaded: by adam ibn zuber

You can download this tape (Arabic only) at the following link:…

You can download more of Sheikh al-Albaani’s tapes (Arabic only) at the following link:

You can read the English translation of this question at the following link:

Allah’s Attributes Precise or Unspecific – Shaykh al-Albaani [Video|Ar-En Subtitles]

Allah’s Attributes: Precise or Unspecific?
Sheikh Muhammad Naasir-ud-Deen al-Albaani rahimahullah
As’ilah Wa Fataawaa Al-Imaaraat Tape 2-3

Performing Ruqyah through a Cassette – Shaykh al-Albaanee [Video|Ar-En Subtitles]

Performing Ruqyah through a Cassette?
Sheikh Muhammad Naasir-ud-Deen al-Albaanee رحمه الله
Silsilatul-huda wan-Noor Tape 616

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You can download more of Sheikh al-Albaanee’s tapes (Arabic only) at the following link:

You can download this tape (Arabic only) at the following link:…
Note: This particular question starts at approximately 50:42.

Surprisingly, I have actually seen someone praying behind a video recording.

Allaah created Adam in his image – Shaykh al-Albaanee [Video|Ar-En Subtitles]

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Related Links:

Having Correct Understanding And Good Intention Is The Greatest Blessing – Al Imaam Ibnu Qayyim il Jawziyyah

Al Imaam Ibnu Qayyim il Jawziyyah said:

“Correct understanding and good intention are from the greatest of Allah’s favors by which he blesses His slave. Much rather, after Islam, He has not bestowed a slave with anything more virtuous or majestic than the two of them. Much rather they are the two legs of Islam, it stands upon the both of them and by them the slave is spared from the path of those whom divine anger is upon- those whose intent was corrupt- and the path of the astray ones whose understanding was corrupted. He becomes from those whom divine favor is upon- whose understandings and intentions are good, and they are the adherents of the straight path whom we are ordered in every prayer to ask Allah to guide us to their path.

Correct understanding is a light that Allah casts into the slave’s heart to distinguish between that which is correctness and corruption, truth and falsehood, guidance and misguidance, error and right approach. It is supplied by good intent, being adamant for the truth, having taqwa of A-Rabb inwardly and outwardly. Its supply is severed by following desires, preferring the dunya, desiring the praise of creation and abandoning taqwa.”

I’laam Al Muwaqi’een

Posted by Umar Quinn (hafidhahullaah) @

How to Find Happiness ? – Shaykh al-Albaanee [Video|Ar-English Subtitles]

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The Prohibition of Exalting Graves – Ibn Taimiyyah [Text Video]

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The Spherical Earth in an Orbit – Imam al-Albani [Video|Ar-En Subtitles]

Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: Silsilat-ul-Hudâ wan-Nûr 435 & 436
Reference and translation by our brothers at: alalbaany com, asaheeha translations. (site is down)

Question: “Is the earth round or flat?”

Shaykh al-Albaani: It is round,[1] and the issue of the earth being round or flat is not an affair related to actions nor faith, such that it is obligatory for the Muslim to know the Islamically legislated ruling about it if it is related to actions in order to worship Allaah by it like the rest of the acts of worship, or for him to believe in it in the depth of his heart and soul if it is a belief that every Muslim is commanded to believe in. Rather, it is an issue that can be understood upon two (different) ways from the explanation of some aayaat in the noble Qur’aan. And no doubt — as is the case with most issues — one of the views will be correct and the other will be wrong. Thus, whoever makes ijtihaad[2] while he is qualified to do so — and the first condition for this qualification is knowledge of the Arabic language — then whether he is right or wrong, as (the questioner) himself knows, whoever is right has two rewards and whoever errs has one reward.[3]

And these aayaat that have come with regard to the earth, about whether it is moving, round or whether it is stationary — there isn’t a decisive text that would support either of the two different views. Therefore, we said that this is not an affair related to belief about which there must be a united opinion as we believe to the case with the ‘aqeedah (belief) of the salaf (righteous predecessors). It could be understood from some of the aayaat from the noble Qur’aan related to this subject that the earth is stationary and flat, and it could be understood from some other (aayaat) that it is moving and orbiting. And this (latter) opinion is that which carries more weight in our view and agrees with the natural reality which every individual from the people perceives (to be true), whether he is a Muslim or a disbeliever.

And it is sufficient for us to know that there isn’t a decisive proof about this issue with those who insist on opposing that which is established scientifically today: that the earth moves and that it orbits around the sun. It is sufficient, for knowing that there isn’t a clear text contradicting this idea or this astronomical view, that many of the Muslim scholars whose knowledge and excellence all of the Muslims acknowledge — especially us Salafis[4] who believe in the leadership of Shaykh ul-Islaam ibn Taimiyyah in knowledge of the Book and the Sunnah, and Ibn Qayyim az-Jawziyyah, let alone other than them — used to believe the opposite of what is being spread now based on some apparent indications of the Qur’aan, such as the aayah {And the mountains He has fixed firmly}[5] for example, {And after that He spread the earth}[6] and similar aayaat. They did not understand (and deduce) this opposing rigid opinion from (these aayaat), firstly due to the apparent indications of other (Qur’aanic) texts, and secondly due to astronomical, scientific fact. And the like of the aayah that describes the mountains with respect to the earth to be like anchors with respect to ships does not necessitate linguistically that the earth does not move at all, but rather it negates a disordered movement.[7] And similar to this aayah is the aayah: {And the mountains [We have made] as pegs},[8] because we know by observation that the peg with respect to the animal does not prevent it from moving [i.e, when you tie the animal to the peg], but rather the peg prevents it from moving chaotically such that it would flee and go off however it wants — no, our Lord has arranged the orbiting of the earth like the circulating of the horse around the peg. Hence, Him making the mountains as pegs is contrary to what they claim; it (actually) confirms the movement of the earth, but it confirms a scientific movement that is well-known today to be organized and very precise throughout the year such that it does not change by a single second. Likewise, the anchors don’t prevent the ship from moving.

[1] the words that follow were said by the Shaykh upon request from the questioner to explain more on the issue
[2] independent reasoning
[3] Saheeh al-Bukhaari #7352
[4] those who follow the way of the Salaf
[5] Surat un-Naazi’aat, 79:32
[6] Surat un-Naazi’aat, 79:30
[7] also refer to the aayah: “And He has affixed into the earth mountains standing firm, lest it should shake with you…;” Surat un-Nahl, 16:15
[8] Surat un-Naba, 78:7

Groupings , Partisanship & Gossiping – Shaykh Ibn ‘Uthaymîn

The Groupings and Partisanship of the Children – Shaykh Ibn ‘Uthaymîn

For more, visit: (site is down)
Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (66 A)

Shaykh Ibn ‘Uthaymîn: From the fear of Allâh (subhânahu wa ta’âlâ) is that one puts great importance on guiding the creation by spreading true knowledge from the Book of Allâh and the Sunnah of His messenger (sallâ Allâhu ‘alayhi wa sallam) and to explain for them the way of the companions and their righteous followers and instruct them to what the prophet (sallâ Allâhu ‘alayhi wa sallam) instructed to when he said:

“From the good Islam of a person is leaving alone that which does not concern him”

(at-Tirmidhî (2318).)

If you see a person returning [heading] towards Allâh (‘azza wa jall) and busying himself with that which concerns him and only cares about coming closer to Allâh, then you should know that it is from his good islam.

If you see a person caring about insignificant matters of no concern to him and that his time often goes to gossip and a lot of questions, then you should know that it is from his deficient islam. Thus, the prophet (sallâ Allâhu ‘alayhi wa sallam) forbade gossip and a lot of questions. It is time wasting. It is wastage of time. If a person becomes inflicted by this disease, he will waste his time. He first asks a person regarding what has happened and what this and that one has said. He thereafter goes to the next person and asks the same thing and so on and so forth. That is how he wastes his time and other’s time.

However, were he only to care about that which concerns him… It is okay to ask about what has happened and what is happening in the society if there is a need to ask and if the purpose is to treat and eradicate the problem. The purpose should not be to slander others and cause splitting. There are people who are like that today. Some people have a good intention. But this impoverished person (Miskîn) got this disease, namely to only care about gossip and what this and that individual has said and what this and that group has said. He does not ask in order to treat the disease and eradicate the splitting. He asks in order to slander or to be as the children who say:

“You are either with these or with those!”

We only know of this grouping and this partisanship from the children. That is why I advise you to entirely avoid this matter. It entails no benefit. It only wastes time. The messenger (sallâ Allâhu ‘alayhi wa sallam) forbade that money and time should be wasted with gossip and a lot of questions.

How to strengthen eemaan – Shaykh Saalih Al-Fawzaan [Video|Ar-En Subtitles]

أحسن الله إليكم ، أبو ريان له مجموعة من الأسئلة يبدأ هذه الرسالة بالسؤال الأول عن الأسباب المعينة على تقوية الإيمان ، إذا كان الإنسان ضعيف الإيمان ، كيف يقوي إيمانه ؟…

The Birth of Jesus the son of Maryam narrated from Sahīh Muslim – Shaykh ‘Umar Fullātah [Video|Ar-En]

The Birth of Jesus the son of Maryam narrated from Sahīh Muslim
Explained by Shaykh ‘Umar Fullātah (الشيخ عمر فلاتة)

Translated by Rasheed ibn Estes Barbee…

The Impermissible Backbiting and Slander – Shaykh ‘Ali al-Qaleesee [Audio|Ar-En]

The Impermissible Backbiting and Slander - Shaykh 'Ali al-Qaleesee

Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d

Muwahhideen Publications organized a LIVE tele-lecture on Saturday 2nd February 2013 with the Noble Shaykh, ‘Ali al-Qaleesee(May Allaah Preserve Him). The Shaykh who is a graduate of the Islaamic University in Madeenah, is also a student of Ash-Shaykh Muhammad Ibn ‘Abdul Wahhab al-Wasaabee (May Allaah preserve him). He presently teaches at Masjid-us-Sunnah in Hodaidah,Yemen

Listen /  Download Mp3 Here (Time 40:07)

Shaykh ‘Ali al-Qaleesee (hafidhahullaah) initiated this sitting by mentioning the ayah in Soorah Hujuraat where Allaah says, “O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allaah. Verily, Allaah is the One Who accepts repentance, Most Merciful.” [Al-Hujuraat 49:12]

The Shaykh explained that there contains in this ayah many great admonishments from Allaah such that He calls upon the people of eemaan and He specifically addressed them and this is an affair that clarifies the magnitude and beauty of Islaam. He continued by saying that Islaam is viable and beneficial in every place and time and that these admonishments are foundational principles in mending an individual as well as society as a whole.

Next, he narrated the well-known hadeeth on the authority of Abu Hurayrah (radhiyAllaahu ‘anhu) where the Prophet (sallAllaahu ‘alayhi wa sallam) clearly explains what constitutes backbiting and slander. So this is a warning to mankind to beware of this vile characteristic of backbiting and it is for this reason that Imaam Qurtubi (rahimahullaah) mentioned that there is no difference between the people of knowledge that gheebah is from the major sins and whoever backbites someone, then it is upon him to repent to Allaah.

So the Shaykh clarified that backbiting is to mention your brother with that which displeases him and this includes affairs regarding his physical description, religiousity, his wealth or children; it is impermissible to mention your brother with that which he hates to hear regarding these aforementioned matters.

Thus, backbiting can be committed by utterances, writing, and insinuation/reference. Ibn Taymiyyah (rahimahullaah) mentions that the people fall into gheebah in various forms. Some attempt to disguise gheebah with a veil of religiousity and would say to himself that his habit is to only mention people with khayr and he dislikes backbiting and lying however he is only informing others of the affair of an individual. While there are some who hide their gheebah behind anger and their claim that they are actually forbidding evil and so they ornament their speech when doing so while their intentions are opposite to what they show the people.

Next, our Shaykh (hafidhahullaah) explained that according to the people of knowledge, there are however, certain situations in which speaking about an individual is permissible for a legislated reason. He enumerated for us six such instances. They are:

  1. When complaining (to the ruler or governor) of some transgression done to you by another individual
  2. When seeking the aid of others such that an evil can be removed and a sinner can be returned to piety and leave off evil
  3. When seeking a fatwa (religious verdict)
  4. When warning the Muslims of impending evil
  5. When an individual is publicly transgressing
  6. When pinpointing a specific individual who is known by a certain name due to a flaw such as ‘the one with a limp’

Shaykh al-Qaleesee proceeded to implore us by saying, let the Muslim who is pleased with Allaah as his Lord, Islaam as his deen andMuhammad (sallAllaahu ‘alayhi wa sallam) as his Prophet and Messenger steer clear of gheebah and creating enmity between people. He further explained that it is however, incumbent to expose the affair of ahlul ahwaaa and those who seek to create fitnah and to warn against their evil.

The Shaykh then gave us some insight into the reasons that would cause an individual to fall into gheebah and sowing the seeds of contention amongst the people.

From them are:

  1. Weak eemaan
  2. Being raised in an ill fashion.
  3. Bad companionship
  4. Kibr (pride and arrogance)
  5. Hasad (jealousy) and enmity to others in the heart
  6. Attempting to pass the time and have fun by backbiting others
  7. Attempting to please the people and fit in
  8. Ignorance regarding the affairs of the deen and regarding the Muslims

Our Shaykh ‘Ali al-Qaleesee then delineated some ways in which we can seek to overcome this dangerous ailment.

From them are:

  1. To raise a child in the proper fashion
  2. To keep good company
  3. To occupy free time
  4. To put the pleasure of Allaah over the pleasure of others
  5. To be contented with whatever Allaah has written and destined for this individual (whom one might be jealous of)
  6. To strengthen the eemaan
  7. To busy yourself with your own flaws and personal problems

Our Shaykh then concluded this highly beneficial and comprehensive lecture by making du’aa that Allaah makes us beneficial to Islaamand the Muslims and that He makes us seeds of goodness that will sprout and openers to the doors of good. He further supplicated, “I askAllaah to protect the Muslims in America from trials and evils and we call upon Allaah both publicly and in secret to keep you firm uponIslaam while alive and in death.” And to that we say, Aameen.

Wa Billaahi Tawfeeq

Wa SallAllaahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam

Taken from with Permission

Signs of The People of Tamy’ee – Shaykh Muhammad ibn ‘AbdulWahhab al-Wasaabee [Audio|Ar-En]

Signs of The People of Tamy’ee
Shaykh Muhammad ibn ‘AbdulWahhab al-Wasaabee

Listen / Download Mp3 Here (Time 5:06)

A question posed to Ash-Shaykh al-Allaamah Muhammad ibn ‘AbdulWahhab al-Wasaabee (hafidhahullaah)concerning the distinguishing characteristics and traits of Ahl Tamyee’ (people who are laxadasical about thedeen).

[Q]: What are the distinguishing characteristics and traits of Ahl Tamyee’ (people who are laxadasical about the deen)?


  • From their characteristics is that they do not hold on tenaciously to the Qur’aan and Sunnah of the Messenger (sallAllaahu ‘alayhi wa sallam).
  • They are not people who have adherence and care for the Book ofAllaah and Sunnah of the Messenger (sallAllaahu ‘alayhi wa sallam), and they do not have a particular focus of the Book of Allaah and Sunnah. 
  • They do not return to the major scholars of Islaam.
  • You will find that if one of them is advised, he will not accept the advice, and he will not return to the truth rather he will become stubborn and will remain upon the issues he was advised against.
  • He will follow his desires and whims, and you will also see that they are not people that are particularily successful in their statements and actions rather the lack of success is seen from them and the lack of guidance.
  • You will see the effects of sins upon them and the effects of transgression are seen upon them.
  • They are also close to other people of tamy’ee (negligent in the deen), and the people of hizbiyyah (partiisianship and sectarianism), and
  • they are close sometimes to the disbelievers. They become close to them and they veer away from the scholars, becasue being close to the scholars is a fear for them. They fear that the scholars will tie them down to the evidences, and the scholars will have them adhere to the rulings of the Book of Allaah and the sunnah, so they are not keen in being in touch with the scholars, but rather they are happy to be alone in their own places and their own domains so that no one can link them and tie them down to the evidences from the Book of Allaah and the sunnah and they are actually pleased with this, with being loners.

These are from their signs and their signs are many, and we ask Allaah for success

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