Archive for March, 2008

Downloadable Lectures of Shaykh Saalim at-Taweel

2007 Educational Seminar (Canton, Michigan)

لشيخنا الفاضل سالم الطويل – حفظه الله

By our Noble Shaykh Saalim at-Taweel – may Allaah preserve him

This lecture series contains the following topics:

·         The Importance of Tawheed.

·         Tafseer of Surah al-Faatihah.

·         The Seven Destructive Sins.

·         Questions & Answers Sessions.

 Our Noble Shaykh Abu Sa’d Saalim bin Sa’d at-Taweel – may Allaah preserve him – did an outstanding job by using these topics, as the basis of the discussions, to explain the Evil of Terrorism and Extremism.

 These lectures were delivered in a 2007 Educational Seminar held by the brothers from Canton, MI.



01 – The Importance of Tawheed – Part 01


02 – The Importance of Tawheed – Part 02


03 – Questions & Answers – 1st Session


04 – Tafseer of Surah al-Faatihah – Intensive Session – Part 01


05 – Tafseer of Surah al-Faatihah – Intensive Session – Part 02


06 – The Seven Destructive Sins – Part 01


07 – The Seven Destructive Sins – Part 02


08 – Questions & Answers – 2nd Session


09 – Questions & Answers – 3rd Session


10 – Tafseer of Surah al-Faatihah – Intensive Session – Part 03


11 – Tafseer of Surah al-Faatihah – Intensive Session – Part 04


A Mother’s Advice To Her Daughter For Marriage

March 25, 2008 11 comments

Indeed, the advice that is about to follow is beautiful and shows the superiority of the salaf (earlier generations of Islam) over the khalaf (later generations). It also shows, and Allah knows best, how the Salaf had deep knowledge of the religion of Allah and acted upon that knowledge. And indeed, they would not learn anything from the religion of Allah except that they would not move on unless they had acted upon it. As for us, then we do everything except acting upon the knowledge that we have. So may Allah rectify our situation and make us follow the salaf in truth and reality.

It would not be far from the truth to say that these words deserve to be inscribed in gold ink.



‘Abd al-Malik (RA) said: “When ‘Awf ibn Muhallim al-Shaybani, one of the most highly respected leaders of the Arab nobility during the jahiliyyah, married his daughter Umm Iyas to al-Harith ibn ‘Amr al-Kindi, she was made ready to be taken to the groom, then her mother, Umamah came into her, to advise her and said:

‘O my daughter, if it were deemed unnecessary to give you this advice because of good manners and noble descent, then it would have been unnecessary for you, because you posses these qualities, but it will serve as a reminder to those who are forgetful, and will help those who are wise.

‘O my daughter, if a woman were able to do without a husband by virtue of her father’s wealth and her need for her father, then you of all people would be most able to do without a husband, but women were created for men just as men were created for them.

‘O my daughter, you are about to leave the home in which you grew up, where you first learned to walk, to go to a place you do not know, to a companion to whom you are unfamiliar. By marrying you, he has become a master over you, so be like a servant to him, and he will become like a servant to you.

‘Take from me ten qualities, which will be a provision and a reminder for you.

‘The first and second of them are: be content in his company, and listen to and obey him, for contentment brings peace of mind, and listening to and obeying one’s husband pleases Allah.

‘The third and fourth of them are: make sure that you smell good and look good; he should not see anything ugly in you, and he should not smell anything but a pleasant smell from you. Kohl is the best kind of beautification to be found, and water is better than the rarest perfume.

‘The fifth and sixth of them are: prepare his food on time, and keep quiet when he is asleep, for raging hunger is like a burning flame, and disturbing his sleep will make him angry.

‘The seventh and eighth of them are: take care of his servants (or employees) and children, and take care of his wealth, for taking care of his wealth shows that you appreciate him, and taking care of his children and servants shows good management.

‘The ninth and tenth of them are: never disclose any of his secrets, and never disobey any of his orders, for if you disclose any of his secrets you will never feel safe from his possible betrayal, and if you disobey him, his heart will be filled with hatred towards you.

‘Be careful, O my daughter, of showing joy in front of him when he is upset, and do not show sorrow in front of him when he is happy, because the former shows a lack of judgment whilst the latter will make him unhappy.

‘Show him as much honor and respect as you can, and agree with him as much as you can, so that he will enjoy your companionship and conversation.

‘Know, O my daughter, that you will not achieve what you would like to until you put his pleasure before your own, and his wishes before yours, in whatever you like and dislike. And may Allah choose what is best for you and protect you.”

Jamharah Khutah al-‘Arab, 1/145


Taken from:

Pride: A Barrier To Paradise

Pride: A Barrier To Paradise
al-’Allaamah ’Abdur-Rahmaan Ibn Naasir as-Sa’dee (d.1376H)

[1] From ’Abdullaah Ibn Mas’ood who related that the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said: ‘‘Whoever has an atoms worth of kibr (pride) in his heart will not enter Paradise.” So a man asked: ‘What about a person who loves (i.e. takes pride in) wearing beautiful clothes and beautiful shoes? So he replied: ‘‘Indeed Allaah is beautiful and loves beauty. Kibr (pride) is to reject the truth, and to despise the people.’’ [2]

So Allaah – the Most High – informs us that the Hellfire is the abode of those who have kibr (pride and arrogance). And we learn from the (above) hadeeth that: ‘‘Whoever has an atoms worth of kibr (pride) in his heart will not enter Paradise.’’ So this is a proof that kibr (pride) necessitates entry to Hellfire and prevents entry into Paradise. And this comprehensive explanation that the Prophet mentioned has clarified the meaning of kibr (pride) in the clearest possible manner. So he divided kibr into two types:


This is to reject the truth and not to accept it. So anyone who rejects the truth is proud and arrogant – in accordance with what he rejects of the truth. So it is obligatory upon everyone to humble themselves to the truth which Allaah sent His Messenger with, and which He sent down in His Book. As for those whose pride and arrogance prevents them from totally complying with the Messengers (i.e. having eemaan or faith in them and their message) – then they are kuffaar (unbelievers) who will dwell in the Hellfire for eternity. Since when the Truth comes to them via the Messengers, who explain to them the signs and clear proofs, they reject it and are prevented from accepting it, due to the kibr that they harbour in their hearts. Allaah – the Most High – said:

‘‘Indeed those who argue about the Signs of Allaah without any authority having come to them, there is nothing in their hearts except kibr (pride). They will never accept the Prophet Muhammad as a Prophet.’’ [Sooratul-Ghaafir 40:56]

As for those whose arrogance and pride prevent them from complying with parts of the truth – because it opposes their personal opinions of their whims and desires – then such people are not kuffaar (unbelievers), but such an action necessitates them being punished in accordance with what they have of kibr. This is why the Scholars have agreed that whenever the Sunnah (guidance and way) of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) has been explained to anyone, then it is not lawful for him to turn away from it to the saying of someone else, whoever and whatever status he may have.

So it is obligatory upon the seeker of knowledge to give complete and absolute precedence to the saying of Allaah and the saying of His Messenger over and above the saying of anyone else, and that he should make the basis to which he returns, and the foundation upon which he builds: following the guidance of the Prophet, striving hard to understand what is intended from it, and following this both inwardly and outwardly. When a person conforms

to this great principal, then he has indeed reached goodness and excellence and all his errors will be forgiven to him; since his overall objective is to follow that which has been prescribed upon him. So his errors are excused due to his striving his best to recognize and comply with the truth – and this is humbling oneself to the truth.


This type is to despite the people and to look down upon them. This attitude arises when a person is amazed with his own self, thinks highly of himself, and thinks he is better than others. So this causes him to have kibr towards the creation despise them, mock them, and to degrade them through both speech and action. The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said: ‘‘It is enough evil for a person to despise his Muslim brother.’’ [3]

This is why the man asked: “What about a person who loves (i.e. takes pride in) wearing good clothes and shoes?” Because he feared that this was the kibr which would be under the treat of punishment. So the Prophet explained to him that this was not from kibr, since this person was one who complied with the truth, and was humble towards people, and that this was from the truth, and from the beauty that Allaah loves, for indeed Allaah – the Most High – is beautiful in His Dhaat (Self), Sifaat (Attributes) and Af’aal (Actions), and He loves both outer and inner beauty.

As regards outer beauty, then it includes cleanliness of the body, clothes and place. As regards to inner beauty, then it is beautifying the character. This is why the Prophet (sallallaahu ’alayhi wa sallam) used to supplicate: ‘‘O Allaah! Guide me to having beautiful manners and characteristics, no one can guide me to beautifying them except You. And turn away from me all evil actions and characteristics, no one can turn them away from me except You.’’ [4]


[1] Bahjatul-Quloobul- Abraar (pp. 156-158)

[2] Related by Muslim in his Saheeh (1/65)

[3] Related by Muslim (no. 2564)

[4] Saheeh: Related by an-Nisaa‘ee (no. 861). It was authenticated by Shaykh Muhammad Naasirud-Deen al-Albaanee in his Sifatus-Salaah (p. 93)


NEW Lecture Series on Life of Shaykh Muhammad bin Abdul Wahhab – 4pm EST



As-salaamu `alaikum warahmatullaahi wa barakaatuh,






The Life, Trials & Creed Of


The Islamic Reviver & Reformer

(Born 1115H, died 1206H)


The centuries before his birth

The Religious state of the people in his time

The Rulership in his time

The Historical Context that lead to the Revival

Doubts concerning his creed

His early years & scholarship

The Ottoman Caliphate & its Rule in the Peninsula

The first Saudi State


Delivered by Abu Khadeejah ‘Abdul-Waahid

Taken from the works of

Shaikh Saalih bin Fawzaan al-Fawzaan and the chroniclers of the time.


Useful text appropriate to lesson:

“Explanation of the ‘Aqeedah of the Imaam, the Reformer, Muhammad Ibn Abdul-Wahhaab”

Explained by Shaikh Saalih al-Fawzaan, Sunnah Publishing, MI, USA.

Available from good bookstores.


Was-salaamu `alaikum wa rahmatullaah.

Looking at the Woman Intended for Marriage and its Conditions

March 19, 2008 1 comment

Looking at the Woman Intended for Marriage and its Conditions

Shaykh Abdul-Azeez ibn Baaz

Reference: Fatawah Noor ‘ala ad Darb
Category: Women’s Matters

Ibn Qudaamah said:

“Whoever desires to marry a woman then it is permissible for him to look at her without being alone with her. We don’t know any differing amongst the people of knowledge regarding the permissibility of looking at the woman intended for marriage based upon the Hadeeth of Jaabir Ibn ‘Abdullaah that the Messenger, May the Salat and Salaam of Allaah be upon him, said:

“If one of you proposes to a woman and he has the ability to look at her, then he should do so”

For the Prophet ordered us to look and it was left general.

Imaam Ahmad said:

“He is to look at her face and this is not to be done lustfully or out of pleasure. He has the right to look more than once and to observe her beauty because the goal cannot be achieved except through this.”

So there is no difference of opinion amongst the ‘Ulamaa in reference to the permissibility of looking at the face of the woman, and that is because the face is not ‘Awrah, rather is the place where her beauty is gathered and it is not permissible for him to look at what normally shows of the woman. There is a difference of opinion amongst the scholars regarding other than the face like the hands and the feet and other than this which the woman would display normally.

The first: It is not permissible to look at because it is considered her to be her ‘Awrah just like the other parts of the body due to the Hadeeth of ‘Abdullaaah Ibn Mas’ood where the prophet said:

“All of the woman is ‘Awrah.”

This Hadeeth is Hassan. For the necessity of looking at anything else is removed by looking at the face and everything else remains in its legislative origin of impressibility.

The Second: It is permissible to look at other than the face just as Imaam Ahmad said: “There is nothing wrong with looking at her face and at what will encourage him to marry her whether it is the hand or what normally shows and the likes of this.”

Imaam Shafi’ee said:

“He is to look at her face and hands.” Then he mentioned the story of ‘Umar Ibn Al Khataab when he proposed to the daughter of ‘Ali Ibn Abi Talib (Umm Kulthum). ‘Ali sent her to ‘Umar for him to look at her and ‘Umar was pleased with what he saw and as she was walking away ‘Umar looked at her shin and she said to him: “If it wasn’t for the fact that you were the Leader of the Believers I would hit you in both of your eyes!”

Al Mughni Vol.7 P.453

Imaam An Nawwawi said after mentioning the Hadeeth of Abu Hurairah where he said:

“I was with the Messenger of Allaah when a man came to him and said: “I married a woman from the Ansaar” so the Prophet said to him: “Did you look at her? For indeed there is something in the eyes of the women of the Ansar.”

“In this Hadeeth is a recommendation to look at the face of the woman that is intended for marriage. This is our Mathhab (as Imaam An Nawwawi followed the Mathhab of Imaam Ash Shafi’ee) and it is the Mathhab of Imaam Malik, Abu Haneefah and the rest of the scholars from Kufah (Iraq), Imaam Ahmad and the great majority of the ‘Ulamaa, that it is permissible to look at the face and hands only because they are not her ‘Awrah and because the face points to her beauty and it’s opposite and the hands point to the richness of her shin or otherwise. This is the Mathhab of the great majority of scholars.

Imaam Al Awzaa’ee said:

“It is permissible for him to look at her without her (over) garment.”

Dawud (Adh Dhahiri) said:

“He can look at all of her body.”

This is a clear misconception and it is in opposition to the foundations of the Sunnah and the Consensus (of the ‘Ulamaa) and in opposition to our Mathhab and that of Maalik, Ahmad and the Jamhoor (great majority of the scholars)” Sarh Sahih Muslim Vol.9 P.214

Ibn Rushd said:

“As for looking at the woman at the time of proposal of marriage then Imaam Malik says it is permissible to look at the face and the two hands only, and Abu Haneefah said the feet the face and the hands as Allaah says:

“And not to show off their adornment except only that which is apparent (i.e. eyes and hands)” (24: 31)

Bidayah tul Mujtahid Vol. 2 P.114

Shaykh Saaleh Al Fawzaan said:

“It is permissible for the man who desires to propose to a woman to look at her with three conditions:

The First: He is almost positive that he is going to marry her;

The Second: He is to look at what is not considered to be her ‘Awrah, that which is normally apparent;

The Third: This all being done without being in seclusion or alone with her. Based upon the statement of the Messenger:

“If one of you proposes to a woman and he has the ability to see what will encourage him to marry her then he should do so”

Sharh Zaad ul Mustaqni’ Vol.3 P.4383

Shaykh Muhammad Ibn Saaleh Al ‘Uthaymeen was asked:

I am not married but if a pilgrim arrives at Saudi Arabia and he performs the Hajj, is it permissible afterwards for him to look at the woman he has proposed to and wants to settle a contract of marriage with? Is it permissible if I give her half of the dowry but we have not concluded the contract? We desire some clarity from you may Allaah give you success.

The Shaykh replied: Looking at the woman intended for marriage is permissible with the conditions that:

Firstly: You don’t seclude yourself with her, meaning you are not to be alone with her in a place where there is no one other than the two of you;

Secondly: That there is no Fitnah involved;

Thirdly: You looking at her is not to be lustfully nor out of desire;

Fourthly: You are almost positive that she is going to marry you because sitting with her and talking frivolously to her is not permissible, for in that case there is nothing necessitating him to look at her. For there is reason behind looking which is to cause harmony and accord between the two and for him to ultimately marry her based upon sound desire. But just sitting with her and talking to her or to be alone with her then this is not permissible.

April 4 Event at RIT

The Muslim Students Association at Rochester Institute of Technology presents a lecture intended for the non-Muslims titled “Misconceptions Explained”

Guest speaker is Br. Abu Zubayr Shadeed Muhammad, a graduate from the Islamic University of Madeenah, Saudi Arabia.


A Brief Doc regarding the Wives of the Prophet sallalahu ‘alayhe wasallam

Attached document gives brief info about Rasoolullaah’s (sallaallaahu alayhi wa sallam) various marriages & his wives and children. It can be read online at . InshAllaah it will be of benefit and increase us in love & respect for the Mothers of the Believers radiAllaahu ajmaeen.