Story of a Beautiful woman in Makkah – Shaikh Zayd Al-Madkhalee

As for the story that contains admonition and reflection in it, then it is that which is reported in the biography of ‘Ubayd bin ‘Ameer Al-Makkee in the “Thiqaat” of Al-‘Ijlee, who said: “There used to be a beautiful woman in Makkah who was married. One day she looked at herself in the mirror and said to her husband: ‘Do you think there is anyone that can look at this face and not be enticed by it?’ He said: ‘Yes.’ So she enquired: ‘Who?’ He said: ”Ubayd bin ‘Ameer.’ So she said: ‘Grant me permission so that I may go entice him.’ He said: ‘I give you permission.’ So she went to see him and asked him for a fatwa (religious verdict). So he went with her to a part of Al-Masjid AlHaraam and sat in privacy with her. Then she uncovered her face, so that it looked like half of a moon. So he said to her: ‘O slave of Allaah, fear Allaah!'”

The author of Al-Hilyah mentioned this story from “Ath-Thiqaat” of Al-‘Ijlee in his biography of ‘Ubayd bin ‘Ameer Al-Makkee. Al-Albaanee also mentioned it in his book on Hijaab using it as a proof for the niqaab (face-veil).

The point of benefit that we can derive from this great noble scholar’s rebuking of that woman when she uncovered her face in front of him is that: The Taabi’een used to hold that a woman uncovering herself by unveiling her face in front of male strangers was a serious crime, which needed to be changed and great efforts needed to be made to terminate it. In fact, the matter should be this way, for indeed a person that looks at a woman’s face and hands, i.e. a woman he is prohibited from looking at, is enjoying the area of the body with the greatest temptation and the most severe in danger.

Posted from e-Book: The Obligation of Veiling the Face and Hands – Shaikh Zayd Al-Madkhalee (rahimahullaah)

The Conditions for the Proper Hijaab – Shaykh Zayd Al-Madkhalee

AUTHOR: Shaikh Zayd bin Muhammad Al-Madkhalee
SOURCE: His treatise “Wujoob Sitr-il-Wajhi wal-Kafayn”

Second: An explanation of the conditions required for the Hijaab to fulfill its religious objective. Below is a list of the Hijaab’s necessary conditions:

1. The Hijaab must cover a woman’s entire body, based on Allaah’s statement: “O Prophet! Tell your wives and your daughters and the believing women to cast their jalaabeeb over themselves (i.e. their bodies).” [33:59] You have already come to know from what we have written previously that the jilbaab is a long garment that is ample enough to cover the entire body and that the meaning of the word idnaa (to cast) is “to lower” and “to let down” as was stated previously.

2. The garment must be thick, not thin and transparent. This is since the objective of the Hijaab, which is to veil a woman’s entire body and her hidden and apparent adornment, cannot be achieved with a thin garment. Therefore, that which a great amount of covered women wear today, which they call the ‘abaa’ah (cloak) or the malaa’ah (mantle), but which are transparent and describe the skin, such that the onlooker can see what lies beneath the garment, is not considered a legitimate Hijaab since it only brings about an increase in her ability to entice (men) with her attractive and alluring features. And yet they only wear it so that it could be said: “They are wearing Hijaab.” So we seek Allaah’s refuge from deception, the harm of which only falls on those who love and are infatuated with it.

3. The Hijaab must not be a source of decoration in itself, such as by it being colorful and flashy, causing eyes to turn towards it and hearts to be diseased (with temptation). We explained previously the meaning of Allaah’s saying: “And (tell the believing women) not to display their zeenah (adornment) except for that which is apparent from it.” [24:31] So since it is this way, then every Hijaab that does not prevent the display of one’s adornment in front of male-strangers, is not a valid Hijaab.

4. It must be ample and loose, since a tight garment outlines the body and reveals it in front of male strangers. So it goes against the objective that is sought after from the obligation of Hijaab. Furthermore, from the various types of tight clothes is that which is called pants, since it does not properly cover what it goes over. On top of that, it describes and outlines the body, as well as resembling the dress of men, and the Prophet (sallAllaahu ‘alayhi wa sallam) cursed: “The man who wears a woman’s garment and the woman who wears a man’s garment.” [Reported by Abu Dawood and An-Nasaa’ee]

5. It is also required for the Hijaab not to be perfumed, since fragrances cause men’s desires to be incited and for them to be tempted, against their wills. So a woman who does this carries the sin of her action as well as the sin of those who respond to her active call to this type of fornication. It is reported in a hadeeth collected by the Sunan compilers and others that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Indeed, when a woman perfumes herself and then passes by a gathering, she is such and such” – meaning a fornicator. And in another narration, he (sallAllaahu ‘alayhi wa sallam) said: “Verily, when a woman perfumes herself and then passes by a group of people such that they can smell her scent, she is a fornicator.”

These, O Muslim brothers and sisters, are the conditions required for the Hijaab to achieve its intended objective. So we must fear Allaah and be dutiful to Him by obeying what He has commanded and abstaining from what He has forbidden, and by following His Messenger (sallAllaahu ‘alayhi wa sallam), for indeed this brings success in both this life and the next.

Rulings derived from the Evidences on Hijaab – Shaikh Zayd Al-Madkhalee

AUTHOR: Shaikh Zayd bin Muhammad Al-Madkhalee
SOURCE: His treatise “Wujoob Sitr-il-Wajhi wal-Kafayn”

First: A clarification of the rulings that can be derived from the evidences on Hijaab, and they are as follows:

1. The obligation of the legislated Hijaab is definite and binding on all of the believing women, there being no room for lenience or negotiation with regard to abolishing it or belittling its status and its significance.

2. A clarification that the Prophet’s chaste wives and noble daughters serve as the best examples and most outstanding role models for all Muslim women when it comes to implementing the issue of Hijaab.

3. The prescribed Hijaab is that which covers a woman’s adornment, garments and all of her body, which includes the face and the hands.

4. The obligation of wearing the Hijaab on the Muslim woman consists of honoring her status, raising her rank, and protecting her dignity and personality. In fact it protects the whole society from the avenues of mischief and corruption appearing in it and the spreading of vile acts amongst its people and inhabitants.

5. A severe warning to the Muslim woman against her wearing that which will make the eyes of men look towards her or which will make their hearts incline to her or which will incite the causes of mischief. Such enticements include wearing perfumes and cosmetics. However she is permitted to wear these when she is in the presence of her husband or her male guardians according to the limits of the noble Religion.

6. There is nothing wrong with children, young boys and whoever else falls under their ruling, to enter into a woman’s presence due to the lack of there occurring any fitnah or danger from them, as is apparent from the Qur’aan.

7. The obligation of repenting to Allaah in general and to seek forgiveness for falling short of abiding by the Hijaab in particular, hoping for Allaah’s Contentment and Mercy, and desiring to attain success in both this world and the next life, acting on Allaah’s statement:

“And turn in repentance to Allaah, all of you, O believers, in order that you may be successful.” [Surah An-Noor: 31]

The Obligation of Veiling the Face and Hands – Shaykh Zayd Al-Madkhalee

AUTHOR: Shaikh Zayd bin Muhammad Al-Madkhalee
TRANSLATED: Al-Ibaanah Book Publishing

About the Book :

This is a  translation of the booklet Wujoob Sitr-il-Wajhi wal-Kafayn

In this small treatise, Shaikh Zayd AI-Madkhalee briefly outlines the textual proofs for the obligation of veiling from the Qur’aan and the Sunnah, accompanying that with logical and customary proofs that strengthen his argument, which was written as a reply to an article allowing the unveiling of a woman’s face.

The issue of a woman being obligated to veil her face or not is something that the scholars of Ahlus-Sunnah wal-Jamaa’ah have differed on from the past up until this present day. So it is from the matters in which differing is permitted and which does not lead to division or splitting.

By presenting this treatise, we hope to provide clarity on the proofs and evidences of those who hold the opinion that a woman is obligated to veil.

Please click the below link to read the book in PDF format

The Obligation of Veiling the Face and Hands- Shaykh Zayd al Madkhali [PDF]

The Salaf in Ramadhaan – by Shaykh Muhammad Ibn Zayd al-Madkhalee [Audio|En]

Listen / Download Mp3 Here (Time 42:37)

Posted with Permission from:

An Advice To The Muslims – by Shaykh Zayd al-Madkhalee [Audio|Ar-En]

An Advice To The Muslims by Shaykh Zayd al-Madkhalee

Listen / Download Mp3 Here (Time 39:20)

Posted from:

Recommended Books by Shaykh Zayd al-Madkhalee


Noble Shaykh, we desire that you give us the names of the valueable books in Tawheed and Fiqh?


The books in the science of Tawheed and Islaamic Fiqh of old and of today are numerous, and that which I direct you all to read in the [science of] Tawheed are the following:

al-Usool uth-Thalaatha, and Kashf ush-Shubuhaat, and al-Qawaa’id ul-‘Arba’ah, and al-Usool ul-‘Eemaan Sittah, and Masaa’il al-Jaahiliyyah, and Kitaab ut-Tawheed, and all of them are from Shaykh Muhammad ibn ‘Abdul Wahhaab (rahimahullaah). And after that Kitaab al-Aqeedatul Waasitiyyah, and Kitaabul Hamawiyyah, and both of them are from Shaykh ul-Islaam ibn Taymiyyah (rahimahullaah). And the Nooniyyah of Ibn Qayyim (rahimahullaah) with it’s explanation, and al-Hayyaat Fee Dhillil Aqeedatil Islaamiyyah by the writer of these letters [meaning the author is the Shaykh himself], and al-Irshaad by Shaykh Saalih al-Fawzaan, and al-Aqeedatus Saheehah wa Maa Yudaaduhaa by the Noble Shaykh ‘Abdul ‘Azeez ibn Baaz (rahimahullaah), and Qawlul Mufeed by al-Fawzaan also, and Kitaab ut-Tawheed of Ibn Khuzaymah, and Kutubus-Sunnah that have been written [and or recorded] in the science of ‘Aqeedah are numerous, as I have previously mentioned some of them.

As for the Islaamic Fiqh, likewise the books are numerous, but begin with:

al-Umdah and it’s explanation, and the summarized versions of the books of the Hanaabilah, and the Mulakhas al-Fiqhee of al-Fawzaan, and the books of hadeeth that have been explained like the explanation of Umdatul Ahkaam, and Subulus-Salaam [which is the explanation of] Bulughul Maraam, and al-Muntaqaa and it’s explanation like Naylul Awtaar, then you precede in the reading of the books while exerting ones’ self with the utmost exertion in seeking counsel with those who follow the Salaf in the books that you love to read either by way of telephone or through sending messages.

May Allaah make you all successful in that which pleases Him.

Taken From “al-Iqdul Munaddad al-Jadeed Fil Ijaabati ‘Ala Masaa’ili Fil Fiqhi wa Manaahij wat-Tawheed,” pp. 20-21. Compiled and Prepared By: Fawwaaz ibn ‘Alee ibn ‘Alee Al-Madkhaalee.

Shaykh Zayd ibn Muhammad ibn Haadee al-Madkhalee

Translated By: Abu Ukkaasha

Knowledge is the Key to all Good! – Shaykh Zayd ibn Haadee al-Madkhalee [Audio|Ar-En]

Knowledge is the Key to all Good!
Shaykh Zayd ibn Haadee al-Madkhalee

A beautiful reminder from our Shaykh regarding the importance of seeking knowledge.
Translated by our brother Sabir Crispen

Listen  / Download Mp3 Here (Time 16:08)

al-Khashyah (Dread) and al-Khawf (Fear) – Shaykh Zayd Al-Madkhalee & Shaykh Ubayd al-Jaabiree

Both of them mean utter debasement in front of Allaah the Mighty and Majestic and total submission to Him, openly and in secret. This comes along with perfect love for Allaah the Blessed and Exalted. Due to this, the Scholars divided between al-khashyah (dread) and al-khawf (fear). They said, “Indeed, al-khashyah is fear accompanied by glorification, whereas al-khawf can be accompanied by glorification and it can occur without glorification as well.” And this is true, since a person can fear an enemy. However, his fear of the enemy does not mean that he glorifies him. And he could fear a predatory animal, but his fear of that animal does not mean that he glorifies it. However, al-khashyah cannot be applied unless it is accompanied by glorification.

Allaah the Mighty and Majestic said,

“And they stand in awe for fear of Him.” [Sooratul-Anbiyaa‘ 21:28]

Likewise, Allaah the Mighty and Majestic said about the Scholars who are the best of the creation,

“Indeed, those who fear Allaah the most from amongst His creation are the Scholars.” [Soorah Faatir 35:28]

That is, the Scholars of the Sharee’ah, the Scholars of the Book of Allaah and the Sunnah of His Prophet (’alayhis-salaatu was-salaam) who act upon their knowledge. So whoever observes this khashyah for other than Allaah, then he has committed Shirk. Allaah the Blessed and Exalted warned against that in His statement,

“So do not fear them, but fear Me.” [Sooratul-Baqarah 2:150]

Khasyah (awe) is fear founded upon knowledge of the greatness of the one whom you fear.It is something more particular than khawf. For example, if you fear someone but don’t know whether he is able to catch you or not, then this is khawf. But when you fear someone and know that he is fully able to seize hold of you then this is khashyah.

Taken from the below:

1. The Path To Attaining Clarification Concerning The Three Fundamental Principles – By The Noble Shaykh Zayd Ibn Muhammad Ibn Haadee Al-Madkhalee , Prepared By Fawaaz Ibn ’Alee Al-Madkhalee

2. A Gift For The Intellect In Explanation Of The Three Fundamental Principles Of Islaam : By Sheikh Ubaid Al-Jaabiree (Hafizahullah)

Two Categories of Du’a – Shaykh Zayd Al-Madkhalee

Two Categories of Du’a

Ad-Du’aa‘: And ad-du’aa‘ is divided into two categories:

[i] the du’aa‘ of worship and
[ii] the du’aa‘ of asking.

And both of them fall into the essence of worship.

[1]: So the du’aa‘ of worship is to direct every act of worship, whether it is related to one’s wealth or body or both of them together, to Allaah the Blessed and Exalted. This is to be done in a manner that is in agreement with the purified Sharee’ah of Allaah and His upright commands. And at the beginning of this type of worship is the Tawheed of Allaah the Blessed and Exalted as is proven by the truthful statement, “And I have not created the Jinn, nor the mankind, except to worship Me.” [Sooratudh-Dhaariyaat 51:56]

That is, so that they single Me out with knowledge that the Tawheed of a servant cannot be completed, except by freeing oneself from Shirk which is the opposite of Tawheed. This is because when we have to know Tawheed with its Sharee’ah meaning, we say, ‘It is to single out Allaah with worship and to exonerate Him from Shirk, to be free from it and its people, whether it is committed in a small amount or in abundance and whether it is major or minor.’ So Tawheed cannot be completed, except after attaining complete freedom from Shirk and its people and all of its forms and manifestations. Due to this, the Scholars have stated, “There is no walaa‘ (allegiance), except with baraa‘ (enmity).”104

[2]: ad-du’aa‘ul-mas‘alah (supplication of request):

And du’aa‘ul-mas‘alah is to request something from Allaah the Blessed and Exalted in order to bring about a worldly or religious benefit and to remove a harm the like thereof. So the request in this way is a form of worship. It is not permissible to direct this towards anyone other than Allaah the Blessed and Exalted. Indeed, the Scholars have divided du’aa‘ul-mas‘alah into various categories. From them is that which it is not permissible to seek except from Allaah the Blessed and Exalted alone. So whoever directs anything from it to other than Allaah the Mighty and Majestic, then he has committed major Shirk with Allaah. And that is like the one who calls upon other than Allaah with regards to that which no one is capable of granting besides Allaah the Blessed and Exalted, from bringing about benefit or removing harm. As for seeking something from the creation that they are capable of granting, then there is no prohibition with regards to that.


The Path to Attaining Clarification Concerning the Three Fundamental Principles 
By The Noble Shaykh Zayd Ibn Muhammad Ibn Haadee al-Madkhalee
An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s ‘Thalaathatul-‘Usool’

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