Aakhira & Duniya Is Like Having 2 Wives

Wahb Ibn Munbih رحمه الله Said:

“The Parable Of The Worldly Life And The Hereafter Is Like The Example Of A Man Who Has Two Wives".

❝If He Pleases One Of Them, The Other One Will Be Displeased!❞

Kitaab Dham Ad-Dunya: 1/119

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Verily, Sinners Laughed At Those Who Believed.
Passing by Them, they Winked at Each other.

Returning to their Families, they Returned Joyful, and when they saw them they Said: “They Have Fallen Into Error,
But They Were Not Sent To Guard Them.

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ⓘ Reminder For Myself First And Foremost

Do You Want A Religious, God (ALLĀH ﷻ)-Fearing Husband?

Do You Know What This Means?

This means that he won't invite you somewhere for your Birthday.

He won't celebrate Anniversaries.

He will want you to dress according to the Qur'an and Sunnah.

He won't let you attend gender-bending weddings.

He will not allow you to go out and return home at any time of the day when you want.

He will not allow you to communicate with friends who are far from religion.

He will expect you to strive for knowledge because that is what he will strive for.

won't let you work with men.

He also won't allow you to post pictures of yourself on social media, whether you're wearing a niqab or not,
because he is a Real Man and he knows what Jealousy is.

So when you talk about a Beard and Trousers that go above your Ankles and that you want to get Married for a Sunnah Man, know that you must be a Sunnah Woman.

Therefore, when you Dream of a Man who will wake you up for Tahajjud, know that you yourself must be a Woman who Prays at Night.

When you ask a Person to lead you to Paradise, you must First take this Path Yourself.

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Advice of Imam Abu Hanifa

Imam Abu Hanifah’s advice to his student:

“Don’t get married until after knowing that you’ll be able to take care of all its needs.

Seek knowledge first, then gather wealth from that which is halal, and then get married!”

الطبقات السنية ، ص ١٨٦ - ١٨٧

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Correct Answer: Manner's

Abū Zakariyyā Yahya ibn Muhammad Al-'Anbari رحمه الله Said :

"Knowledge void of manners is like fire without firewood"!

"And manners without knowledge is like a spirit with no body"!

Al-Jāmi' Li Akhlaq Al-Rāwi: 1/12
_

Imam Malik رحمه الله said:

My mother would tie the 'Imāmah on my head and say to me:

"Go to Rabī'ah! Learn from his manners before his knowledge"!

Tartīb Al-Madārik: 1/130
_

Ibn Al-Mubarak رحمه الله said:

"A person does not excel in any kind of [islamic] science unless he adorns his actions with manners"!

Al-Adab Ash-Shari'yyah: 3/552

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Sister, why is "Khadijah was a businesswoman” the only thing you remember about her?

You forget that she was a righteous woman.
A modest woman.
A woman with noble manners.
She was a wonderful mother.
A loving wife.
She obeyed her husband.
She had no trouble following him.
She was his biggest supporter.
She suffered hardship after hardship, but remained faithful to her dīn and to her husband.
She made her home righteous.

Next time you mention Khadijah Bint Khuwaylid Radiallahu ‘Anha, try to mention these qualities and characteristics as well.

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Is Love for One's Homeland a Part of Faith?

Sheikh Maqbool Ahmad Salafi Hafizahullah / Jeddah Dawah Center

It is commonly believed among people that love for one's homeland is a part of faith, so faith requires that one loves their homeland, and those who do not love their homeland are considered opposers of their homeland. In reality, this belief is based on a hadith that goes: "Love of the homeland is a part of faith." This means that loving one’s homeland is a part of faith.

This hadith is widely spread among the public, who regard it as authentic, although this hadith is not proven from the Messenger of Allah ﷺ. I will mention some rulings by hadith scholars on this hadith to give an idea of whether it is authentic or fabricated:

1. Al-Saghani said that this hadith is fabricated. (Mawdu'at al-Saghani: 53)
2. Al-Sakhawi said that he is not aware of this hadith. (Al-Maqasid al-Hasanah: 218)
3. Al-Suyuti said the same as al-Sakhawi. (Al-Durar al-Muntathira: 65)
4. Mulla Ali Qari said that it is said that it has no basis or its basis is fabricated. (Al-Asrar al-Marfu'ah: 189)
5. Muhammad bin Muhammad al-Ghazi said this hadith does not exist. (Ittqan Ma Yuhsan: 1/222)
6. Al-Zurqani said that he does not know this hadith. (Mukhtasar al-Maqasid: 361)
7. Al-Wadi’i said that this is not proven from the Prophet ﷺ. (Al-Fatawa al-Hadithiyyah: 1/56)
8. Muhammad Jar Allah al-Sa’di said that no such hadith has come. (Al-Nawafiḥ al-‘Aṭirah: 120)
9. Sheikh Ibn Uthaymeen said that it is famous but has no basis. (Sharh al-Nuzhah li Ibn Uthaymeen: 55)
10. Sheikh Albani رحمه الله also ruled that this hadith is fabricated. (Al-Silsilah al-Da'ifah: 36)

The purpose of writing such a long discussion on this hadith is to make people aware that loving one's homeland is not a part of faith. If someone sacrifices their life for their homeland, they do so for the homeland itself and not for faith or Islam; hence, those who sacrifice themselves for their homeland are referred to as sacrificing for their homeland but not as martyrs.

Indeed, love for one's homeland is a natural thing; one naturally loves the place where they are born and settle, and this love is permissible. The Prophet ﷺ also loved his homeland and expressed this love. He used to pray:

اللهمَّ حَبِبْ إلينَا المدينةَ كحُبِّنَا مكةَ أو أَشَدَّ(صحيح البخاري:5654)

Translation: "O Allah, make us love Madinah as we love Makkah or even more."

This indicates the Prophet ﷺ’s love for Makkah:

قالَ رسولُ اللَّهِ صلَّى اللَّهُ عليهِ وسلَّمَ لمكَّةَ ما أطيبَكِ من بلدٍ وأحبَّكِ إليَّ، ولولا أنَّ قومي أخرجوني منكِ ما سَكَنتُ غيرَكِ(صحيح الترمذي:3926)

Translation: The Messenger of Allah ﷺ said to Makkah: "How pure you are as a city and how much I love you. If my people had not expelled me, I would have stayed in no other place but you."

Similarly, the Prophet ﷺ had immense love for Madinah. In Sahih al-Bukhari, it is mentioned that when he returned from a journey and saw Madinah, he would hasten his mount out of love for Madinah. Anas bin Malik رضي الله عنه said:

كان رسولُ اللهِ صلى الله عليه وسلم إذا قَدِمَ مِن سفرٍ ، فأَبْصَرَ درجاتِ المدينةِ ، أَوْضَعَ ناقتَه ، وإن كانت دابَّةً حرَّكَها .(صحيح البخاري:1802)

Translation: "When the Messenger of Allah ﷺ returned from a journey and saw the heights of Madinah, he would hasten his camel, and if it were another animal, he would urge it on."

Further, Abu Abdullah Imam Bukhari mentioned that Harith bin Umair added these words from Humaid: he would hasten his mount out of love for Madinah.

Hafiz Ibn Hajar رحمه الله, explaining this hadith, wrote at the end:

"And in the hadith, there is an indication of the virtue of Madinah and the permissibility of loving one's homeland and longing for it." (Fath al-Bari)

Translation: This hadith indicates the virtue of Madinah and similarly the permissibility of loving one's homeland. Thus, it becomes clear that the Prophet ﷺ had immense love for Makkah and Madinah. Sheikh Albani رحمه الله wrote that the Prophet ﷺ loved Makkah because Makkah is beloved to Allah, not because it was his homeland.

It can be said that the Prophet ﷺ loved Makkah both as a homeland and because of Allah’s love for it, as evidence shows both types of love. Just as a person loves their life and wealth, they also love the place where they are born and reside. There is no legal objection to this natural love, as it is related to nature. However, if this natural love overrides the love for Allah and His Messenger or their commands, then there is a severe warning against it.

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Rabīʿ b. Khuthaym رحمه الله Said:

"Speak a little except in 9":

1) Tasbīh (سُبْحَانَ اللهِ)
2) Tahmīd (الْحَمْدُ لِلهِ)
3) Tahlīl (لَا إِلَهَ إِلَّا اللهُ)
4) Takbīr (اللهُ أَكْبَرُ)
5) Commanding the good
6) Forbidding the evil
7) Reciting Qur’ān
8) Asking for good
9) Seeking refuge from evil.”

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۔

اللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَعَلَىٰ آلِ مُحَمَّدٍ ❁ كَمَا صَلَّيْتَ عَلَىٰ إِبْرَاهِيْمَ وَعَلَىٰ آلِ إِبْرَاهِيْمَ ❁ إنَّكَ حَمِيْدٌ مَجِيْدٌ ❁

اللَّهُمَّ بَارِكْ عَلَىٰ مُحَمَّدٍ وَعَلَىٰ آلِ مُحَمَّدٍ ❁ كَمَا بَارَكْتَ عَلَىٰ إِبْرَاهِيْمَ وَعَلَىٰ آلِ إِبْرَاهِيْمَ ❁ إنَّكَ حَمِيْدٌ مَجِيْدٌ○

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Explanation to Answer

The first generation was Muhammad ﷺ teaching the Sahabah, and they are called "Al Ashaab" (companions)

The second generation was the Sahabah teaching their students, and they are called "At-Tabi'een" (students)

The third generation was the Tabi'een teaching their students, and they are called. "Taba'i Tabi'een" (students of students)

And these 3 generations of learning are considered Hujjah, or proof for the Muslims. Anyone after, is not considered so.

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What is the Khimar?


Shaykh Al-Islaam Ibn Taymiyyah said:

“The khimaar is that which covers the head, the face and the neck. And the jilbaab is that which is made to fall from the top of the head downwards, such that nothing from her dress is apparent except for her two eyes.”

As is reported on him by Al-Albaanee in his book “Hijaab” p.71

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Imaam Ibn Khuzaymah said in his saheeh:

“The khimaar: that which a woman covers her face with.”

And this is what the female companions understood regarding khimaar when the aayah obligating it was revealed.

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Narrated `Aishah:

May Allah bestow His Mercy on the early emigrant women. When Allah revealed: "... and to draw their veils all over their Juyubihinna (i.e., their bodies, faces, necks and bosoms)..." (V.24:31) they tore their Murat (woolen dresses or waist-binding clothes or aprons etc.) and covered their heads and faces with those torn Muruts.

Sahih al-Bukhari 4758


Ibn Hajr said:

“Her saying ‘used them as khimaars’ means we covered our faces with them.”

Taken from the book ‘Awdatul Hijaab 3/287-288


Imaam Muhammad Al-Ameen Ash-Shinqeetee said (when commenting on the above hadeeth of ‘Aa’ishah):

“This authentic hadeeth is clear proof that the female companions mentioned in it understood that the meaning of Allaah’s saying, “And (tell them) to draw their khimaars all over their juyoob (bosoms)” required the veiling of their faces. That is why they tore off part of their dresses and “used them as khimaars” meaning they covered their faces with them, obeying Allaah’s command in (24:31), which mandates the veiling of their faces.

So a woman’s wearing of the hijaab in front of men and the veiling of her face before them is established in the authentic sunnah, which provides an explanation for the Quraan… It is well known that they could not have gotten their understanding that Allaah’s saying “And (tell them) to draw their khimaars all over their juyoob (bosoms)” meant to veil the face except from the Prophet (saw), since he was present at that time. They would ask him about things that they found difficult with in their religion… So it is not possible that they could come up with an understanding of this ayah by themselves.”

Adwaa Al-Bayaan, 6/595

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The Ṣaḥābah would do the Sunnah because it was Sunnah.
We leave the Sunnah because “It's Just Sunnah, Not Wājib.”

The Ṣaḥābah left the Makrūh because it was Makrūh.
We do the Makrūh because “It's only Makrūh, not ḥarām.

May ALLĀH ﷻ Guide Us Aameen Ya Rabbul Alameen.

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Do You Practice What You Learn And Preach?
Do Your Deeds Match The Knowledge You Proclaimed?


Abu Al-Darda’a (رضي الله عنه) Said:
"What I fear most is the day of reckoning when said to me: You Had Knowledge, so what did you do with that knowledge?"

Jami’ Bayan Al-‘Ilm (1/549)

Admin's Note:

In our pursuit of knowledge, we often forget its true purpose: To transform our actions and character. Gaining and sharing knowledge without practicing it is a betrayal of its essence. On that Day, our scholarly discussions, eloquent speeches, and extensive learning will be scrutinized. We will be asked not about how much we knew, but how much we lived by what we knew.

Let this be a stark reminder: Knowledge without action is like a tree that bears no fruit. It is our deeds that will testify for us or against us. Let us not be among those who are rich in words but poor in deeds. Strive to embody the knowledge you possess, for on that Day, mere possession of knowledge will hold no weight. Practice what you preach, for the true measure of wisdom is in the actions it inspires.

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