Yaser Birjas – TaSeel #48
AI: Summary ©
The speakers emphasize the importance of gratitude and affirmations in achieving success, avoiding poverty, and protecting civil families. They also provide insight into narrations and their meaning, highlighting the benefits of gratitude and being an independent person. The speakers stress the importance of showing gratitude and budgeting for one's health and retirement, as well as the benefits of degrees of gratitude, including obligating oneself to do good deeds and avoiding forbidden acts.AI: Transcript ©
Continuing
from the book of Imam Ibn Khudam, Rahimuallahu,
Muktasar, Minhaj al Qasadeen.
We finished
the book
on nikah, marriage and its etiquette.
And now he's moving into chapter 3,
Kitabu Adabu al Kasbi wal Ma'ash, in Arabic,
which means the chapter on the ethics of
earning and livelihood.
So as you know, he's now doing,
this is now rub al-'Adaat.
These are the etiquettes
and customs and traditions, so related to marriage,
personal life, and now we're going to talk
about some of the etiquettes and adab of
al kasb al mash. One thing I want
you to pay attention to here as we
come to this chapter, insha Allahu Ta'ala,
that tells you how much Islam is really,
really,
valuing everything and discusses everything in-depth. Like there
is nothing
in this dunya that Allah
did not bring to our attention,
and put some regulations and some, some rules
for.
Even even in the most basic things that
we do. Like, for example, when you eat
and you drink, when you use the bathroom,
when you walk into the house, leaving to
that from the house. Even these little things,
there are still some sort of rules and
etiquettes in order to regulate your life for
you. Why? Because Allah
created us, and he knows best. He knows
what is best for us. So if you
if you live by the manual that was
designed by your divine you
will find peace and tranquility.
If you try to operate outside of this
manual, you will have a problem. So now,
we're going to start with this in related
to the subject of
earning for living.
Are there any specific etiquette for me that
I need to observe? Is it halal, halal
to do these things and so on? So
we're gonna study this inshallah right now.
The author Rahim Muhullah
says, know that
in his in his gentleness
and wisdom, Allah exalted and most high, has
made this world a place of utilizing means
and earning.
Sometimes
to make a living,
and sometimes for the afterlife.
We shall now explain the ethics of commerce
and trade, the necessity of having an income,
and how one should make his earnings. So,
rahamalahu ta'ala is speaking about how Allah subhanahu
wa ta'ala,
even the matters of this dunya that we
need to observe, those rules are rahma from
Allah to us.
Even these are regulation rules. These are rahma
from Allah
to us, and he mentions that Allah
makes these rules to benefit us in Darul
Ma'ash, which is this dunya,
and also Al Ma'ad, things that will benefit
us in the akhira in the hereafter.
2 things over here, al Ma'ad and and
al Ma'ash and al Ma'ad. So he's gonna
explain these things, how we benefit from even
matters such as trade and business and buying
and selling. You benefit from it in this
dunya and in the akhir. Nam. Section 1,
on the virtues of work and
exhortation towards it.
Allah says,
and we have made the day for livelihood.
And he mentioned this in the context of
exhibiting his blessings on mankind,
and he must Before that, so this ayah
when Allah subhanahu says
and we have made the day for livelihood.
What does that exactly mean? He says he
mentioned this in the context of exhibiting his
blessings Meaning,
Allah,
he put the sun over there to shine
for you, the daylight, and then everybody starts
coming out from their homes, and now they
go back they go to the marketplaces and
start exchanging goods and trades and so on.
All this kind of inaction that happens in
life, Allah, subhanahu wa ta'ala, is saying this
is one of the blessings he bestows upon
mankind and humanity.
He made the nahar for you so you
could live through it.
Obviously,
living in the postmodern time and the time
of the electricity and and and energy and
so on, This is completely all for us.
We don't really appreciate that very well. Why
is that? Because at the end of night,
they are the same to us right now.
It doesn't make any difference.
Because you could still work during the night,
and some, they work during the night as
a matter of fact, while they sleep during
the day.
But back in the days when there was
no electricity and life has to begin with
the sun, the break of the dawn and
then end with the sunset,
that was something that was very crucial for
them. They have to use every bit of
energy they have throughout the day to make
living
so that when the night comes, khalas, they
have to rest. And especially in the in
in spring and summer times.
In spring and summer times, what do they
do? They spend every bit of their energy
to earn living so that when the when
the winter starts and begins, alhamdulillah, they have
enough to survive to go through it. So,
when Allah says that this is their livelihood,
again, we might not appreciate
as much,
but if you think about it in that
context, definitely it's one of those blessing that
we don't really pay attention to. Just to
wake up in the morning
and being able to to to drive to
go to work or work from home, Just
the the the idea of you
start start your job to make living Alhamdulillah
off of that. That's a great blessing from
Allah Subhanahu Wa Ta'ala. Now.
And your most high says,
And we have established you on earth and
provided you a means of livelihood thereon. Little
are you grateful. Now if you look at
the ayah before, Allah says here,
We made a nahar, ma'ash which is for
livelihood.
And here it says, Ma'ash.
So Ma'ash and Ma'ash. Ma'ash is singular. Ma'ash
is actually the plural.
But, the word Ma'ash in itself means what?
It comes from
that expression in the Arabi Al Khang Ma'ash,
a place where
Ra'ish takes place.
So basically, Al Ma'ash is where your your
living takes place. That's what it means. And
when he said Ma'ash, what does that mean?
It means even during the day that you
have periods of of livelihood and living. Some,
they do it in the morning, some in
the afternoon, some in the late afternoon,
so a lot of opportunities
to make living throughout the day. Now,
Thus, he has made livelihood a blessing and
demanded gratitude for it, and he most high
says,
It is no crime for you to seek
bounty from your Lord. Now when he said
to Rahim Ullahu Tala earlier that thus he
has made livelihood a blessing and demanded gratitude
for it in the ayah be before, kalila
and matashqurun. Insha'Allah, in the next session, we'll
talk from from hadith number 26. We can
explain that in details,
That all the hidden blessing that Allah
bestowed upon you requires what? To show gratitude.
What kind of gratitude we're talking about? It's
going to come inshallah and details in the
next session, But here, Allah says that he
gave you all of this and what he
needs from you, just to be grateful.
Just to be grateful, that's more than enough
and sufficient.
It occurs in a hadith that prophet
said,
seeking for the lawful is exertion
jihad.
This hadith in terms of authenticity
is actually is a weak narration. So we
don't really take it as a strong as
a strong hadith, but if you remember,
when we discussed why some of the they
use weak narrations in these books, what's the
point of that? Because they believe in what
they call it
that
you you are allowed to
quote the weak hadith
in the context of of virtues.
As long as this hadith does not establishes
a new rule, whether it's in or in
fact, you can't use that hadith at all.
So here, it's just because it's a virtue,
speaking about the virtue of working, he goes,
look, the prophet says, which means again it's
it's allegedly because it's a weak hadith, He
says seeking for lawful means halal and earning
and I think there's
what's
maybe missing word. The lawful earning is the
exertion of
jihad. Like when you go out and work
hard for your family and provide for them,
that is a form of jihad
So, but again the narration is weak. Now
And where did Allah loves a servant with
a profession.
That is that is actually hadith also another
weak narration.
And here in this narration, the prophet
allegedly occurred because against the weak hadith. He
says that Allah loves the servant with a
profession. He the the Arabic text
which means someone who has
means you have a profession, you have a
skill,
an artisan, whatever that is, whether you work
with your hand, work with your mind. So
basically, someone who is really have his, yeah,
the things put together. That's what it means.
And he doesn't like those who are just
sitting there, doing nothing, and trying to learn
no skills. So Allah loves those who have
skills, which means you need to earn a
skill. Don't tell me, you know, I I
don't have anything. And and that's an interesting
thing because in our time, the,
the really literal and physical skills are no
longer
as needed,
you know, in the in the elite yani
community of workers
as much as,
you know, you just use your brains and
use your fingers. That's all I have. As
long as you know when to sell or
buy, you make a lot of money.
Right? So that's gonna become the new harfa,
the new profession, the new skill that people
earning these days now.
In a hadith, in the collection of Bukhari,
the prophet
says, no one has ever eaten better food
than that which he has which he has
earned with his own hands.
Indeed, Allah's prophet Darud alaihis
salam used to eat from the earnings of
his of his own hands. And this is
hadith sahih. This is in sahih albuhaire right
now. That the prophet is encouraging us that
no nobody,
nobody really is better than someone who
earns,
of course, from their hard work and use
that earning to feed themselves and their families.
That's the best thing, which means you don't
bake.
But does that now defy the whole concept
of,
you know, work so hard when you're young,
and just start a silent income, and enjoy
life and retire at 20, and then you
have 6 figures coming to you because you
have a lot of Airbnbs,
or you have some,
bitcoins earnings
and other kind of stuff.
Is that haram or do I really have
to, you know, work with my own hand?
It's not haram to have silent income. It's
not haram to earn as young as possible
by the time you're in 20, 25 or
30, mashaAllah, you're only a millionaire.
So, can I retire at 30?
Well, that's the problem. There's no
concept of retirement in Islam, Ajamah.
Because life is you're going to keep working
until you meet your Lord
Even if you quit your job to retire,
that doesn't mean you're going to have to
quit life.
There's other things that you're going to have
to do.
Now, does that also mean, in terms of
food, I have to I have to garden,
I am going to have to plant my
food in the backyard of my house?
No. But, you know what? If you can
do that, why not?
You benefit yourself, benefit your family, benefit the,
the earth, benefits of how the environment, and
also benefit the
animals around if you can do that. But
it doesn't mean that you're gonna have to
plant your food, but at least you work
hard to earn a decent living. Nam.
In another hadith, he says,
prophet Zakaria alaihi salam
was a carpenter.
Can you guys imagine that? Can you imagine
Zakariya alaihi salam was a carpenter?
Like when he wasn't given dua what was
he doing?
He's holding a chisel
and a hammer
and working on things.
And, working for who? For other people.
They come to him, I want you to
fix my door, can you do this for
me? Can you make this for me? And,
he does it, alayhi al salatu wa sallam.
Even prophets,
even messengers of Allah, azza wa jal, they
work with their hand. There is no shame
in working. There's no shame in finding, you
know, a decent living. No.
Ibni Abbas radiAllahu anhu says,
Adam alaihi salaam was a cultivated
nub alaihi salaam.
What does that mean? He was a farmer
basically.
Adam was a farmer.
That's very obvious, obviously, because he's the first
man on earth who had to, you know,
grow his food. So he was actually a
farmer. Now
Lou alaihis salam was a carpenter. Which is
why he built what?
He was an he was a brilliant engineer,
Yani. He built an ark, alaihis salam now.
Idris salam was a tailor. That's obvious now.
Ibrahim
alaihis salam and Luth alaihis salam were farmers.
Mhmm. Saleh alaihi salaam was a merchant.
Darud alaihi salaam was an armor manufacturer.
And Musa alaihi salaam, Shoaib
Alaihi Salam, and Mohammed Sallallahu
Alaihi Wassalam were shepherds.
What does that mean?
All the messenger of Allah, they had their
professions.
They did not just sit down there waiting
for Allah
to provide for them, which means
even the most blessed people,
the chosen ones,
the true chosen ones by Allah the prophet
and the messenger of Allah
Allah
assigned them for mission on earth to invite
people to Allah
He could have provided for them by saying
and he could suffice them in an instant
But even these messengers,
they needed to work for living.
They need to earn for living, even the
messengers.
So if the messengers of Allah, whom Allah
he would take care of them to guide
people,
he still wanted them to work so he
can provide for them. Who are we then
to say, you know what? No. I I
don't want to work. Allah will provide for
me.
Nah.
As well as was other reports, it has
been it has been narrated
that the Luqman
Al Hakim said to his son Do you
know do you know who Luqman was? Luqman
there's a whole surah in the Quran chapter
of Luqman. He is one of the righteous
people of the past, and some ulama, they
argue if he was a prophet or not.
But at least we know he was a
righteous man whom Allah
in the Quran documented for us one of
the most beautiful conversation between him and his
son, and that was one of the best
advice,
fatherly figure advice to his son.
So here, Luqman, was known to be a
wise and sage. So what did he say
over here to us?
Oh, my son, seek independence from from power
from poverty
through lawful earning, for indeed, not a single
person becomes impoverished except that he is afflicted
by 3 traits. So look for these three
things right now. He's telling his son, look,
my son, make sure to be self sufficient,
make sure to earn living, make sure to
be
having a lawful earning for yourself because if
you don't do so and you fall into
poverty,
it's going to cause you to deal with
3 things.
What are these 3 things that unfortunately poverty,
which is probably you can observe that in
our society as well too, can lead people
to do? What are these 3 things? Number
1. Vulnerability in his religion? No.
Weakness in his intelligence? Mhmm. And loss of
his dignity.
So, I mean,
in terms of translation, it's a bit, off
say.
What does that mean? It's a vulnerability in
terms of their faith. What does that mean?
When someone when someone,
they go into poverty, especially if they had,
alhamdulillah, decent living, different standards, and now suddenly
what happens to them?
They start their iman starts becoming shaken.
The test is so hard for them, I
lost my job,
I don't know, I'm making dua, I'm not
getting what I'm asking for, am I gonna
be able to be taking care of my
family? Where's Allah, I'm the good guy, I'm
this and that, like all these questions come
to people's minds.
Like start even questioning Allah's Hikma and wisdom.
So, he said that's the meaning
of
also also because of the need
and because of their poverty,
what happens?
They justify certain things that once they say
would never actually would even do
like they would probably lie, they might cheat.
Why? Because there's no other way, I need
to survive. So, it might lead them, unfortunately,
to cheat and lie and and do things
they would never probably do if they were,
alhamdulillah, by a mean, in a better position.
So that's number 1. Number 2, he says
weakness in their intelligence. Here he said like
what mean means
as a result of that, you are now
you are on high emotions
all the time.
So the faculties of the mind are absent
because you're afraid, you're anxious,
you're scared, I mean, there are a lot
of emotions, a lot of high emotions in
that moment because you don't even know if
you're gonna have something to eat at the
end of the day. You don't even know
if you're gonna be able to cover the
expenses for your apartment, for your house, for
your family, for this and that. So as
a result, being on high emotions, what happens?
You make rash decisions.
You become reckless sometimes in making certain decisions
and that's the meaning of saying which
means
is reason. The reason it becomes actually weak
and weak as well. And, the third one
he
says
which means dignity.
And obviously, of course
now you don't even care what people say.
You do whatever needs to be done,
dressing up, it doesn't matter, what people how
they look at you, dealing with people, so
you don't care about these issues anymore,
and that becomes a problematic issue so their
dignity becomes actually now compromised completely, that they
would do things even that they would never
imagine would have done if they were not
in that position now.
And what is greater than these 3 is
people's belittling of him. And that he says
that on top of all of these three
things,
now people start looking at them
differently, belittling them.
May Allah
protect you all from falling into poverty
But, as a matter of fact, I want
to bring this to our attention as well
as a community, as an ummah.
Look,
these are
the the the the pitfalls of falling into
poverty. If you don't pay attention to yourself
and to your earnings, and if you don't
really save your money, if you don't, you
know, plan
very well, if you don't budget
because prosperity hasn't been guaranteed to anybody for
the rest of their lives.
Moments will come when people start falling into
into
poverty. But, so, what do I need to
do? Making sure to protect my civil family
and part of this
is also care about those who unfortunately fall
into poverty.
It's our duty as an umma,
our duty as a Muslim community living in
the society as well too to help those
who are less actually fortunate.
I want you to make sure that when
you drive around, and unfortunately, we see it
now more frequently
after the development that happened in downtown Dallas,
I don't know if you guys know that,
especially those who moved recently here, you know,
many years back, you would never see any,
actually, homeless in the streets here in the
suburbs.
All what you see, these camps that you
see right now under bridges and all this
stuff, it's all new. It It just started
maybe since COVID or around that time.
Prior to this, you would never see that
except in in downtown Dallas, but, no, downtown
Dallas has been now developed
and become more, you know, vibrant and robust
and as a result, pushing away a lot
of the the homeless community that starts coming
out from the streets
of downtown into the suburbs.
And even
you would see every now and then some
of these tents are emerging not too far
away from where we are today
and some of them even actually that's as
close as as the the bridges outside here.
So, therefore,
you see them and you see people as
they drive by, no one is paying attention
to them
regardless of what size they're carrying and what
condition they are in. There's a lot of
assumptions, unfortunately,
about
them. And, and as a Muslim, I need
to make sure that, you know what, I
don't deal with these views based on assumptions.
Allah knows what they went through. Allah knows
why they went into this situation. Maybe they
were better than you and I combined
but they were going through a hard time.
If you couldn't give them anything
from what Allah blessed you with then the
least you do is what?
Make dua for them.
Even they're non Muslim,
you'll make dua for their guidance and that
Allah, subhanahu wa ta'ala, take care of them.
Because as a society, as a community, obviously,
we are honestly as strong as the weakest
links amongst
us. And if we start
overlooking
and not even paying attention the poor and
the and the needy, we can all suffer
as a result of that as a whole
community.
Ahmed ibn Hanbal
was once
asked, what do you say about a man
who sits in his house or in the
masjid and says, I will do nothing.
I will I will not do anything. My
provisions will come to me.
Ahmed replied,
this is a man who lacks knowledge.
He has not heard the prophet sallallahu alaihi
wa sallam's work words.
Allah
Allah has placed my provisions
in the shade of my spear.
When birds were mentioned, he
said,
they go in the morning while hungry
and come back in the evening with a
full stomach.
So Imam Muhammad when
he said that that statement about people saying,
I'm going to send in the message, send
home, and Allah will bring me my provision,
inshallah,
that was before, of course, the stock market
was established.
Because we know that a lot of people
these days, they live off that, and all
their job is just to sit down in
the morning when the market opens, and either
have their mouse or their fingers
just ready to click.
And they see the prices going down,
they buy.
And, it goes up, they sell. Up and
down, up and down for the next hour
or so,
I made a few $100, a few $1,000,
Masha Allah, we're done. Khalas, Maritz came to
me, I'm done. Let me go and chill
for the rest of the day. Is that
permissible Ajamal?
I hope so.
I'm not saying it's haram to earn in
that fashion
but that's not what's supposed to be the
case for a believer.
We're better than this. You're really better than
that and you need to make sure that
you have, inshallah, a profession that provide you
even more if you can, for the reason
he's going to mention next inshallah. But what
imam, what he mentioned here is something important
about the
prophet who says
So
Allah has made the prophet provision
under the shade of his spear. What does
that mean? Because the prophet
he was paid by the state.
No one gives charity to the prophet
and the prophet would never allowed him to
take charity from the people. So where does
money come from? Comes actually from the hums,
1 fifth of,
the the war spoils.
So, when the war spoils come, 1 fifth
is distributed and given exclusive for the prophet
and his household. So, no one has
a favor upon the prophet when it comes
to his earning. And then, the other
5th, they will be distributed among the mujahini.
And that has been the case throughout the
life of the prophet
and
even after the prophet
the ummah
how do these empires make money anyway?
You know, they go to other nations
and then eventually, they they rob all their
assets
and they make living for themselves and their
citizens while the others are suffering.
Subhan'an, the Muslim Ummah was a bit different.
You go somewhere, they build something and they
establish something there. Everybody benefits from it.
So, that's something a little bit different here,
but then the prophet says
the example of the birds. Look how Allah
provides for the people. If you have true
if you have true trust in Allah
you would know that Allah will provide you
no matter what. You leave in the morning
empty stomach and they will come back with
full stomach.
So if you have the true trust in
Allah Subhanahu Wa Ta'ala, Allah will provide for
you.
Indeed the companions of Allah's Messenger
used to do trade on both land and
sea and work on the palm trees and
they are the ones we should follow.
Mhmm. Abu su rayman
al Turani
said, worship in our view does not mean
that you stand with your with your feet
side by side,
That is that you are praying. That's a
good basically.
No. While someone else tires himself for you,
begin with your 2 pieces of bread and
ensure their existence,
then devote yourself then devote yourself to worship.
So what he says over here, look, being
a true worshiper doesn't mean that you go
and you spend your night in, in tahajjud,
your day in fasting and learning, and then
somebody else is spending money on you.
That's not the way it should be.
Now, you need to make sure that the
beginning of the day, if you can,
spend an hour or 2 or 3, make
a living,
and then if you have sufficient for the
rest of the day because back then that's
how it used to be like
day laborers, basically.
If you have enough for the day, then
go on with the rebada.
Other people, they would might be extend their
day for working longer because they would like
to earn a little bit longer. That's up
to them. But he says,
you are not better than someone who is
providing for you even if you spend your
night in Ibadah and your day in fasting
as well too because the one who's earning
on your behalf and providing for you is
actually still better than you. That's what meaning
of the statement that he mentioned over here.
Nam.
If it is now
if it is now said that Abu
al Abu al Durga
Radhila Radhila one who's
stated, I pursued both trade and worship.
They could not they could not be combined,
so I chose worship.
If the statement even correct
that Abu Darda, the companion of the prophet
sallallahu alaihi wa sallam, he says, I tried
both, I tried to worship and I tried
to make business, I couldn't bring them both
together, so I chose to worship, which means
what? I abandoned abandoned business. Now, we know
that Abu Darda
was one of the companions of the prophet
who preferred what you call it today minimalism
culture.
He was, you could say, on on for
some, Sahaba was on the extreme side of
minimalism
to the extent
that they complained about him to Al Khalifa
Uthmar
because he used to go to their places
and say, come on, what do you need
this house for? It's too much for you.
You know, this this life is temporary. What
do you need this money for? You should
keep this, you could give it to charity.
And he wasn't saying anything wrong.
He wasn't saying anything wrong. He was encouraging
people to give charity and live for the
akhira, but for some of the sahaba, that
was too much for us. If he wants
to live this lifestyle of minimalism, that's fine,
but us, I want to have, you know,
a bit of of comfort
and wiggle room for Dunir here in Dunir.
So, they complained to He told them,
look, the prophet told you
If the Madinah expanded until it reaches the
mountain of Salah, if you've ever been to
Umrah or Hajj, the mount of Salah is
where you go to watch to see the
khandaq, the the the barrel of the trench.
He said if the Madinah if the Madinah
city limits reach the mountain of Salah, time
for you to leave.
If you go now, where is the salah
exactly?
It's within the boundary of Madinah as well
too. So, that's what happened. Abu Darda left
and he died in Arrabda or Musa Anika
away from people.
Even if its statement is correct, we say,
the prophet sunnah
is better than anyone else's statement. However, there's
a meaning to what he said and he's
gonna explain the meaning of it here.
The answer to this is that trade is
not the goal
goal
being independent.
Like, don't make business or trade or making
money your independent goal.
Like, when you go to work,
when you, when you pursue your job and
your work, don't make the ultimate goal as
the money itself. Don't make the ultimate goal
as the pursuit of this higher position and
so on. It should be a mean to
something else, and what is that? Providing enough
for the family and being gracious towards one's
brother is So he said 2 things. Number
1, you should be you should have in
your mind that I'm doing this to provide
for my family, alhamdulillah, enough. And obviously,
our society is different than before a jamaah.
How much did people really live off back
in those days? Very simple lifestyle.
A little bit of some dates, a handful
of of of barley even actually not even
wheat and then they will make a meal,
alhamdulillah, out of this and they survive for
the rest of the day. Tomorrow, we'll figure
it out.
Back then people they those who live on
the shore, they go out in the morning,
go fishing, whatever they collect, they come back
they live for another day.
Farmers do the same thing too. That's how
it used to be before,
but in our time, it's a bit different.
You have rent, you have mortgage, you have
car payments, you have student loans, you have
this, you have that, you have so much
that you need to work on. So, when
it comes to the standard of living, you
have to take that into consideration when we
say providing for the family.
You have to take that into consideration.
So, would it be 1,000 enough, 2,000 enough,
3,000? Well, I don't know where you live.
If you live in an expensive area, definitely,
the bare minimum that you're gonna have to
have maybe 6 figure salary probably. You're gonna
have to pursue that then
if you live in this kind that kind
of culture. But if you live in hamdah
in a more humble area, then, yeah, you
don't have to go over, you know, over
the board. So it says to provide for
the family and number 2, which is something
that is extremely important for the believers, he
said to be gracious towards one one's brothers
as well too. What does that mean?
Meaning keeping your intention,
part of your earning is to donate,
is to give charity,
like get rich so you can give more.
Get rich so you can give more.
I would love I'd love our subhan to
to bring to,
to this right now. Sheikh Mohammed Sharif Rahim
he has a beautiful lecture or program
about Yani Muslims' earnings and and encouraging people
to become entrepreneurs and
don't don't shy away from from being rich
as a Muslim.
And, he made a program called the millionaire
who entered Jannah. I don't know how many
of you have taken that program with him,
but if you can look it up online
you can find it
there.
The millionaire who entered Jannah, basically. Like so,
you're a millionaire, you can still go to
Jannah.
Because in our perception when people become rich,
what happens?
They become arrogant,
prideful
and they're called filthy rich. That's what they
say. Right? Why cannot be clean rich, Johnny?
So
that's for the perception of people when it
comes to being rich. He goes, no, you
can be a millionaire and enter Jannah.
Like who? Like, Abdulhamani bin Auf, Hazmat ibn
Affan
These people, they were so rich in our
standards, they were millionaires in our standards today.
They were millionaires,
but they were the best sahaba and the
prophet guaranteed jannah for them. So therefore, we
need to make sure
the the whole concept of minimalism and earning
for living and earning for the family doesn't
mean that you're just gonna have to accept
with the low paid jobs, for example. No.
If you can pursue something higher, that's good.
So you can provide better for your family
and then insha Allahu Ta'ala the excess excess
wealth, what do you do with that? Share
it with the higher insha Allahu Ta'ala with
the other beautiful causes. Now,
if one makes amassing wealth boasting with it
and such things
and such things the actual world then that
is century.
Well, that's what he says. So look, if
you make
a mass in the wealth itself, in itself,
and boasting about it, which
It's basically tafakor.
Not tafakor, the the Arabic translation
here, such should have an an h after
the k. So, tafahhruh means basically boasting about
it, showing it off with the kind of
cars we drive, and the kind of shoes
we wear, and the kind of, you know,
life furniture we have at home, like, everybody's
about just showing off. If that is the
case, he said that's what's considered mad mum,
which means censured are not acceptable.
Now,
It behooves
the contractual agreement, Al Aq, by which this
earning is realized,
fulfills
4 conditions,
validity,
justice,
benevolence,
and concern for the religion.
Now I don't know why they they put
this paragraph here, actually under this chapter. This
paragraph is supposed to be an independent chapter
of itself
because
for the next chapter, the next point right
now, he's going to now talk about, okay,
fine. Now that we understand when it comes
to earning and make a living and so
on, how are you gonna do that? You're
gonna do that by trading with people.
And, when you trade with people, it has
to be contractual,
transactional agreements with them.
Those kind of transactions, we comes through what
we call
which is a contractual agreement.
To have to make it halal and lawful,
there are specific conditions for it, and he
mentioned 4 of them over here. The validity
of the contract itself
that is based on justice and benevolence and
also concern for your faith and your deen,
Something that they don't teach people in in
business schools here.
Business schools are all about what?
The numbers. That's it.
But, in Islam, when it comes to even
making money, there's also an element of what?
Barakah,
an element of mercy and rahma, an element
of also caring for the for the for
the customers as much as you care for
your own benefit as well too, all of
these things. But he's gonna be mentioning them
in details for the next few chapters,
but I'd rather we stop it over here.
So, next time when we come, is it
begin with the first point which is the
point of validity. What does it mean? What
makes a contract valid? That's going to be
our discussion next week inshallah. Now, we're gonna
move on to the second book
We're discussing right now the explanation of hadith
26 of Arba'i Nawi, the 4 hadith of
Mamin Nawi.
This hadith is I would believe, alhamdulillah, it
really complements what we discussed earlier in the
previous
session.
To exercise justice between 2 people is
to help a man with his beast so
that you help him to mount it or
lift his goods up to him when he
is on it is. A good word is
salakah. Every step with which you walk to
prayer in the mosque is salakah, and to
remove some harm from the road is salakah.
And Muslim as well too, and there are
many, many narrations that he is gonna be
explaining
But just to go over the the the
words of the hadith quickly
here, the prophet
says,
every single day
you are responsible
to ransom
to ransom your body with an act of
charity.
Every single day, you're responsible to do that,
and on behalf of every joint and piece
of bone in your body.
Why is that Ajima? He's gonna talk about
it later but just to to sum it
up, he says, look, the meaning of this
is to show gratitude
that Allah Subhanahu Wa Ta'ala has given you
hidden
blessings.
The hadith is bringing your attention to the
hidden blessing that you don't pay attention to
Because when we talk about blessings, what comes
to our mind?
Alhamdulillah, the house, the roof above the overhead,
the food that we eat, masha Allah, the
ability to be able to do things here
and there. So, we talk about all these
things but the hidden blessings that we don't
pay attention to like what?
Having the flexibility of moving your wrists even.
Have you ever thought about this?
The ability to be able hamda to sit
down on the floor, sit down on the
chair.
Being able even to put your shoes on
without having, you know, to have anybody to
help you with it. There are many, many
hidden blessings we don't even pay attention to,
so this hadith
is about bringing our attention to the hidden
blessings of Allah
and that's something to reflect on deeply, Ullay.
So, he says here, you're responsible
to pay a ransom or pay a charity
on behalf of every hidden blessing in your
body.
Signifies that with what? With the bones in
our body or at least the joints in
our body. Then he says,
every day the sun rises. What does that
mean? That means you need to do that
how many how often should you do that?
Every single day.
Every single day you wake up, you're responsible
to do the exact same thing. Then he
gave us examples.
Those examples right now, the prophet
has given us what you call a paradigm
shift.
A paradigm shift because when we think of
charity, what comes to our mind?
Giving money. Right? That's what I think about
charity.
So, the prophet
is completely changing our perception of charity.
Sadaqa
is more than just giving money.
It's bigger than that, and he explains a
few of these acts of charity.
Even when you try to reconcile between people,
try to bring justice, like arbitration, for example,
tahkeem and so on, that's an act of
charity.
Wow. Why is that ajahn? Because it's dangerous.
Not everybody will be happy with your judgment.
So, when you volunteer it and you try
to help out, it's an act of charity.
So, you help someone with their with their
daba, which means, let's say, in our time,
your car. Right?
How?
Somebody wants to, load something in it or
take something off or bring it to the
car with them and and carry their their
their stuff to the car. Simple things.
It doesn't take much from you, it doesn't
take some effort from you. Maybe you just
volunteer 5 minutes, 10 minutes, that's all to
help them with that stuff on their car.
That's an act of charity.
And the good word that you pronounce when
you speak to people, that's an act of
charity as well including
and or other
good words.
Every step that you take to the Masjid
is an act of charity as
as well too. Even
when you remove harm from the way of
others, they're also an act of charity.
Like probably even you don't even know the
people you are serving in that moment.
You're working on a on a hike trail,
for example, and then the branch that was
falling in the middle. And in my in
your mind, oh my God, if someone maybe
steps on this, it might get hurt. So
what do you do? You just pick it
up and just throw it on the side.
You don't even know who's going to come
after you. You get reward for that.
And, SubhanAllah, even hadith the prophet mentioned someone
who did that, he is enjoying his jannah.
He's rolling all over the jannah right now
on his body because he's just helping people
with that. So, the prophet is
reminding us of the
hidden blessings
and how you pay charity, you you pay,
you ransom those or you pay on behalf
of all these,
parts of your body in an active charity.
So, you can expand that Insha'Allah. So, at
the beginning I would I wanna say,
if you look at the screen, I wanna
I wanna show the different narrations. We're gonna
go over them quickly inshaAllah.
So, the different narrations over here, each one
of them
adds an extra
an extra
statement
from the for the hadith. So for example,
the first one here that we see which
is in Hadid al Bazar, the prophet
said
enjoying a good forbidding evil. The 2nd narration,
the prophet
made it a little bit clear by saying
remember Allah saying alhamdulillah
and saying subhanallah
and he made the specific what harm you
remove from the street like removing a rock
or a branch.
In hadith number 3 over here, the Muslim
also that's Muslim narrated, the prophet
he added in
it. He added
towards the end over here that what will
take the place of that is 2 raka
which one prays at which
is gonna explain why
you pray.
Is basically the forenoon time which is the
the mid morning time.
Why is it so important to pray in
the mid morning? Because that's when people are
the busiest.
So, to take a break for the sake
of Allah and pray to raka, that's a
great act of of virtue. So, therefore, it's
important to do that.
Hadid number 4, Imam Ahmad Abu Dawood
He mentions
other thing that we consider we might consider
to be insignificant.
Like what? He says,
You find some like a spat or
or someone
spat for example the mezzed or like some
dirt there. You pick it up and you
hide it and you remove it even to
keep the place clean, basically. That's also an
act of charity as well too.
Hadith number 5 in sala al Bukhari and
Muslim.
Here the prophet
mentioned something else,
helping somebody who is in distress.
The original hadith we have here in the
text is what? Talking about helping someone with
their car, right? Here, expanding that, somebody in
distress. So, you help them out as well
too is also considered an act of charity.
Also, adding to that, saying that you you
will hold your tongue from saying anything bad
or hurting anybody.
Hadith number 6 which is
in Sahib bin He
speaks here about,
in general
every step that you take
mentioned that
also
walhamlal alabda'if
meaning that assisting the weak. Making make it
very specific here to assist the weak as
well as an act of charity.
Different narrations of the same, the same hadith
over here that the prophet
is speaking about Bani Adam specifically.
And, here, he's saying that,
even
when when you watch, you watch good. When
you hear, you hear good. It's also a
certain act of charity as well. Number 7
and number 9,
and number number 8 and number 9, as
a matter of fact, the same thing. So,
basically, what he says here, there are multiple
narrations. The prophet
mentioned there are many ways of giving charity
on behalf of every bone and joint in
your body, not just what was mentioned as
hadith. That's why we wanted to elaborate on
these actually different ways. So, inshallah, we're gonna
continue right now to discuss exactly the specific
meaning of this hadith. What it says, the
meaning of the word, salama.
About his saying, salallahu alaihi wasallam, every bone,
salama, of every person, oh, salakah.
Abu Ubaid said, salama originally is a bone
which is in the hoof
of of the camel.
He said, so it is as if the
meaning of the hadith is on every single
bone of the son of Adam, there is
du a salafah.
Abu Ubaid indicates that the Surama is a
name Abu Ubaid is one of the linguists
in the Arabic actually and in the Arab
history, so he is known for that. So
that's he has a whole book on the
meaning of the Arabic word, Yani. Now, Abu
Urbeid indicates that the Surama is a name
for one of the small bones in the
camel
and that then later it is used to
express the sense of bones in general with
respect to human beings and others. So what
he said is basically, as we know that
the Arab, where do they get their, their
language from? From their culture.
So they see things, they hear things, and
they make words based on that.
So they they saw the camel, dove of
the camel has a specific bone, they call
this sullama,
and as a result, they start kind of
copying this and using that word for the,
the human bone. And it became very popular,
so eventually no one thinks of the camel's
bone. They think it's just only with the
human bones. We'd come to the subject of
salama now.
So the meaning of the hadith according to
him is that a salafah is due on
every single bone of the son of Adam.
No. Others say that others say that salam
are bones in the extremities of the hand
and foot, which is used to allude to
all the bones of the body. Salam is
a plural, but some say that is a
singular.
Now, we don't know the specifics right now,
but at least we understand that the meaning
of the word sullama has to do with
what? With the bone in your body or
at least the joint in your body. Now,
how many bones do we have in our
body and how many joints we have in
our body? Let's see the classical ulama of
the past. What do they guess and what
do we have today in our medicine, yeah,
in in in books of medicine now? The
people knowledgeable in medicine say that the say
that the bones of the body comprise in
total 248
bones apart from the
The light small bones. Some of them say
that there are 360
bones of which 265
are apparent to the senses
and the rest of which are small and
are not apparent and these are called
Symsemenia, which is basically, it's, like, it's kinda
like, mentioned mentioned there's a very tiny, small
bones. That's what they mean by that.
Now, how many bones do we have according
to, books of medicine today? Do you know
guys how many bones we have in our
body, the human anatomy?
Where are the doctors and where are the
nurses? Oh, yeah.
I looked it up actually,
it says 206,
so they said 206. Now, how they divided,
how they made it 260 something, again, they
maybe combined 2 bones or more or less
and so on. So that 206, almost 106
officially.
But what about the joints? Can you guys
guess how many joints they say?
Because in hadith and mabi said 360.
And that's exactly the number that they mentioned
also in books of medicine,
360 joints, especially when you look into the
small tiny little joints in your body. So,
this is basically like how many days are
these?
Full year,
365. So, that's when the prophet says
every single day. So, like like, you have
to do that every single day throughout the
whole year because that's exactly the number of
days almost in the year. Nam.
Geez Hadith confirmed the statement Perhaps to them
as used to allude to these small bones,
just that is just as it is originally
a noun for the smallest bones in the
camel? No. So let's let's move on to
the next part inshallah where it says summary
of the meaning of the hadith.
The meaning of the hadith is that the
structure and organization of these bones and their
safety is one of the greatest blessings that
Allah grants a slave so that every bone
that every bone demands that the son of
Adam gives a salafah on behalf of it,
so that it will be an expression of
gratitude for this blessing. Can you imagine right
now what does that mean? Like Allah said
like, look, all these are now considered waduh
jama'a, hidden blessings,
hidden blessings. Imagine if your bones starts kind
of like falling apart or you're getting problem
with that. Your muscles are not sticking to
your bones,
and there are diseases like that. Your nerves
are not cooperating at all to move, you
know, your muscles to move your bones. Imagine
all these things right now, what could happen
So, there are a lot of hidden blessings
and he says that this fancy organization of
human anatomy requires what? Gratitude.
To be grateful to Allah Subhanahu Wa Ta'ala.
And he's gonna quote through ayaat here. Yes.
Oh, man, what has diluted you in respect
of your noble Lord? He who created you,
informed you, and proportioned you, and assembled you
in whatever way he will. If you look
at this ayah, by the way, we just
maybe not pay attention to what these words
are. But Allah says
and then he says,
There are 4 stages for this creation
mentioned in this single ayah.
Number 1,
which means what? Created you,
like put you together, started the whole creation
of your as a human being, in the
womb of your mother. And then, what happens
after that? He forms you to become what?
A human being versus
being look like another creation of Allah So,
you've been formed to become a human being.
And then he proportioned
you. Proportion of me is what?
The hands in terms of where their positions
are and their length and the size of
the head and the size of the legs
like he made you in complete perfect proportion,
symmetrical if you could say, for example. And,
that's for the course
the most of the creation of Allah the
people.
Then, after all of this what happens? The
variety of human beings comes out.
So, we all share the basics, the creation,
we share the formation,
the the the proportions of our creation, and
then what happens after that,
then he made you in whichever you know,
design
or fashion, fashion whenever he was Subhanahu Wa
Ta'ala. So made some of us, you know,
light skinned, dark skinned, tall, short, this, that,
all these different scores, images that we have.
And that's,
again, one of those hidden blessings of Allah
subhanahu wa ta'ala
that your proportion,
generally speaking, for those who are healthy,
the perfect.
Imagine
imagine if your the proportion of your yani,
of your design went off by
0.1%.
What would happen there?
It becomes an issue. Right? Because it's not
perfect anymore right now, at least in that
sense.
It's perfect in the overall the scheme of
creation of Allah Subhanahu Wa
Ta'ala, but to our comparison to the healthy,
of course, creation, it's not. So here Allah
subhanahu wa'ala speak about all these hidden blessing
that we don't pay attention to. Now.
And he says,
say it is he who brought you into
being and gave you hearing, sight, and hearts,
with little things you show.
He says,
Allah brought you out of your mother's wombs
knowing nothing at all and gave you hearing,
sight, and heart so that perhaps you would
show things.
He says,
have we not given you to give have
we not given him 2 eyes and a
tongue and 2 lips?
Mujahid said these blessings of Allah support one
another, and he makes you acknowledge them so
that you will show gratitude.
Al Fudayil recited this eye of 1 night
and wept, and someone asked him about his
weeping. He answered, have you spent a night
thanking Allah for giving you 2 eyes with
which you see? Have you spent a night
thanking Allah for giving you a tongue which
with which with which you can speak? And
he continued enumerating in this manner. So as
you can see here, he's speaking about right
now those hidden blessings of Allah
In the next few paragraphs,
he is gonna be quoting some statements from
the Ulema and Musa Alihin about the meaning
of these hidden hidden blessings. We're gonna quote
maybe a couple of them, and then we'll
move
on. Ibn Abi Duniya
narrated with his chain of transmission as Salman
al Faries. He said, a man was given
much of the world and then and then
what he owned was taken away. So he
so he began to so he began to
praise and extol Allah azza wa Jal to
the point that he no longer had a
bed except for a mat woven of reeds
or palm leaves.
So, basically someone was rich and wealthy,
someone which were wealthy, and he engaged in
Allah subhanahu wa'lai ba'a and dikr and so
on, but Allah tested him by taking all
this away from him.
And he still
continued praising Allah
thanking Allah
showing gratitude even though he is now missing
all these blessings
that he had before. So,
but he But he continued to praise and
exalt Allah
Another man was given much of much of
the world, and he said to the owner
of the reed mat, have you thought about
what you are praising Allah for
for Aza wajal? He said Like, basically, like
like, he's kinda like wondering, what are you
saying, sir, honey? What do you thank Allah
for anyway?
What is it that you have that you
thank Allah for? You have you have nothing,
basically, he's telling him. His answer was? He
said, I praise Allah for that which even
if I were to be given in exchange
for for what all the creation have been
given, I would not give them it. What
does that mean? It's I have so much.
I still have so much. If the whole
world would give me all what they have
to exchange, to give them what I have,
I wouldn't. And what are these things that
he's talking about?
He asked, what is that? He answered, have
you not thought about your your sight? Have
you not thought about your tongue? Have you
not thought about your hands? Have you not
thought about your feet?
It is transmitted with his chain of transmission
from Abu Darda
that he used to say health is the
body's wealth.
Yeah. Eunice bin Rabeid said that a man
complained to him of the constricted state he
was he was experiencing,
and Eunice asked him, would you be pleased
to be given 100,000
dirhams for the site which would with which
you see? The man replied no, he asked,
then 100,000
dirhams for your hand, you're he answered no,
He asked then for your feet. He said
no. He reminded him of Allah's blessings, which
with which which he had given him. Then
Eunice said, I see that you have 100
of 1,000, and you complain about your needs.
Somehow, like I said, look, what if I
give you a 100,000, would you give me
your sight? He goes, of course not. About
a 100,000 for your hands, for your feet?
And then, he said, look, you're you're a
millionaire.
You possess things
that has a value of 1,000,000, and millions,
and you complain about these little things, of
course, in proportion to that, obviously, but somehow
that's how people think about, yeah, these matters.
Continuing down there, inshallah, what he says,
as a result, all these hidden blessings blessings
we are gonna be asked and questioned about.
These blessings are? These blessings are some of
those gratitude for which man will be asked
about on the day of rising, and what
is due from him because of the because
of them will be demanded from him as
he says, exalted as he.
What is that yeah. Go ahead. Translation. Then
you will be asked then you will be
asked that day about the pleasures you enjoyed.
What the imam Barajah keep emphasizing over here
is what?
That gratitude, gratitude, gratitude
means you've been given so many blessings. Are
you showing enough gratitude to Allah Subhanahu Wa
Ta'ala? Are you being thankful to Allah Gratitude,
gratitude, especially these hidden blessings
you are going to be asked about this
nayim
that you're not even paying attention to. You
are gonna be asked about and he can
explain that and even actually even more. When
he says, if
you go to the next page, on the
top of the page.
Narrated that Ibn Ambas said about his words,
then you will be asked that day about
the pleasures you enjoyed. Pleasure is is health
of the body, hearing and sight. Allah will
ask the slaves in what way they employed
them, and he knows that better and he
and he knows that better than them. That
is his words, exalted as he hearing, sight
and hearts will all be asked about. You
go on. At Tabarani narrated from from Ayub
ibn Uthba
in whom there in whom there is some
weakness from Allah, from ibn Ramana that the
prophet sallallahu alaihi wasallam said, whoever says, laila
hid Allah, there is no God about Allah
because of it, he will have a covenant
with Allah. Whoever says,
SubhanAllah,
he will be Hamdi. Glory be to Allah
in his pray and in his praise because
of it, Allah will record for him 100
and 24,000
good actions.
A man asked, how can we be destroyed
after this, Messenger of Allah? He replied, a
man will come on the day of rising
with an action which even if it were
placed on a mountain, it will be too
heavy for it and then one of the
blessings of Allah will stand and it will
almost consume all of that unless Allah looks
down upon him with his mercy. So what's
the meaning of this right now? How much
hasanat do you owe,
for these blessings?
So in this hadith, this narration although it
has weakness in it, the prophet said if
you say,
you're going to get reward as such. And
he mentioned the magnitude of the reward you
get for it.
When one of the sahaba heard that, then
no one is gonna be destroyed, no one
is gonna be ruined then. If just by
saying
and just by saying
you get so much reward,
who's going to be ruined then?
You do little things and you get great
reward, but the prophet said, look, wait a
minute. He said, be careful.
Don't fall for this because on the day
of judgment, people they will bring so many
good deeds,
so many good deeds,
but probably they haven't been grateful enough for
the hidden blessing such as one of those
hidden blessing will come, that wouldn't be enough
for all what you've done would not be
enough to to outweigh it
and all your good deeds will just disappear
because you haven't done enough shukr and gratitude
to the sight, to the bones, to the
flexibility of your body, to the movement, all
that kind of stuff and so and so.
Be careful
what the message is bringing over here is
that you need to make sure to give
gratitude, to be grateful and have gratitude to
these hidden blessings. Let's move on to the
next,
the hadith,
Al Hakim. Al Hakim narrated the same sentence
in a more 4 hadith in a version
of
Suleiman ibn Haram Al Qureshi
from Mohammed ibn
al Munkadir
from from Jabir that from the prophet Sallallahu
Alaihi Wasallam that Jibreel told him
that a slave worshiped Allah on top of
a mountain out in the ocean for 500
years and then later he asked his lord
to take his soul while he was in
prostration.
He said, so he passed by him when
we descended to the earth, and when he
is when we ascended to the heavens, we
find the knowledge that he will be raised
up on the day of rising
and made to stand before Allah and
that the Lord
will say, my worshipper, enter the garden by
my mercy. Then that worshiper will say my
Lord by my deeds three times. Then Allah
will say to the angels, weigh my blessings
to my worshiper against his deeds. They will
find that the blessing of sight alone will
encompass the worship of 500 years, and yet
there will still remain the blessings of the
body.
So he will say, enter my worshiper in
the fire. So the and so they will
drag him drag him to the fire, then
he will cry out to his Lord, by
your mercy, enter me into the garden. By
your mercy, so he will so he will
make him enter the garden. Jibreel
Jibreel said, things are only by the mercy
of Allah Muhammad.
Al Rokkad Al Rokkaidi said Well, let's let's
pause on this one here. So, this hadith
is a very famous hadith in which the
prophet has mentioned to us. Look, don't be
deceived by your good deeds.
This man, he worshiped for 500 years from
the past, and people back then, they lived
these these long years, Yari. And Jibril, he
said, this man was was dedicated
all his life for worship to the extent
that he will be in sajdah
for the law for the whole day. Like
he said, we, the angels,
we come down to earth, he's in sajdah.
We end our shift, we go up to
the heavens, he's still in sajdah.
Like, he's talking about his dedication, his devotion,
his amount of ibadah.
You can't compare this to anything we do
today, and he did that for 500 years,
he said. So, on the day of
judgment, Jibril, he said that we were told
from the knowledge of Allah of this man
or this person that on the day of
judgment he will be he will be asked
about his deeds. And, he said, Allah will
says, admit him to Al Jannah with my
mercy, my rahma.
But this man he's just like you're a
bit worried about my Fafanidis worship?
Why not enter with my good deeds? So,
Allah says sure,
Compare all these good deeds with at least
the blessings of sight and it was nothing
in comparison to that nirma.
And, then Allah says okay then, he doesn't
deserve Jannah, take him to Jahannam. That's when
he said, You Rabbi, I accept. I'll go
with your mercy.
No one enters of Jannah as the prophet
mentioned in the hadith.
No one is gonna enter Aljannah because of
their good deeds because your good deeds not
even sufficient to cover one single blessing such
as the site.
So how do people get into agenda then?
By the mercy of Allah Subhanahu Wa Ta'ala.
So for female Amal, why then we're bothering
ourselves and working so hard then? So that
we earn the mercy of Allah To
be eligible for that mercy of Allah subhanahu
wa ta'ala, that's why you work so hard
and continue to work so hard inshallah
Let's move
on to the next one.
What is what is meant is that Allah
exalted as he gives blessings to his slaves
to the extent that they cannot count. As
he
says, if you try to number Allah's blessings,
you can never count them and he seeks
gratitude from them and he and is pleased
with that from them. So so, subhanallah, this
is a very interesting and important moment here.
He said, so as you can see right
now, because Allah Subhanahu Wa Ta'ala when he
told us that one single blessing
is not enough to, actually all your deeds
are not enough to cover for 1 single
blessings.
So, okay then, we're doomed.
So, how am I going to be able
to cover all these blessings that I even
know about?
What do I need to do in order
for for me to earn the mercy of
Allah
to be admitted to Al Jannah? He says
here
with gratitude,
because Allah Subhanahu Wa Ta'ala, he gave us
all these blessings and he's willing to accept
gratitude from us
enough
to cover all these blessings that you can't
even count.
Just to be grateful, that is enough and
that's sufficient. So, you're gonna in the next
few pages, actually next few paragraphs,
he will be explaining the meaning of this
act of this shirk So
keep going.
Ayman Aytaymi said, Allah Allah blesses his slaves
according to his capacity and imposes upon them
that they that they must be grateful according
to their capacities
so much so that he is content he
is contented with them for gratitude shown as
their hearts acknowledgement of his blessings
and with their tongues praise and and with
their tongues praise for them as a So
so this is what he says here. Basically,
he says Allah
when he gives, he gives according to who's
the capacity?
His
So, he gives generously.
So, how much he gives his servants and
his people? In abundance.
But, what he asked from us in return
is what according to whose capacity?
Our capacity.
And, our capacity is not no matter what
do we do, would never be sufficient to
cover that capacity of blessings.
So, Allah says he will accept only one
thing from us to cover all these all
these blessings. And, what is Arjama'a?
To be grateful.
So, grateful with your heart
by acknowledging these blessings and with your tongue
by saying Alhamdulillah and Ashukru Lillah. That's the
meaning of this title. So, let's go move
on to the next part,
next page.
Abu
Amr
Abu Amr Shaybani said, Musa alayhi salam said
upon the day of Atur, my lord, if
I pray it comes from you. If I
give salafah, it comes from
you. If I convey your message, it comes
from you. How can I thank you? He
said, now you have thanked me. How so?
Musa says, my lord, if I give charity,
this is coming from you. If I do
this, it's also coming from you. Everything I'm
giving, I'm doing is coming from you. So,
how can I be grateful to you? Allah
says you already did it.
And, what was that exactly that Musa did
in this moment?
Acknowledgment.
Acknowledging in his heart and his tongue, You
Rabbi,
I know this is all coming from you
so how can I be grateful for all
of that? He says, you already did
it. So, my dear brothers and sisters,
this sense
of of of of gratitude, it's in the
heart. Being grateful and thankful is in the
heart
and if you don't have that sense of
gratitude no matter how many times you say
alhamdulillah, alhamdulillah, but your heart is not pleased,
your heart is still angry
and you're not only satisfied with what jihad
but you just say and you're not saying
it genuinely from the heart. You're risking
earning the mercy of Allah
to cover for all these beautiful blessings of
Allah as zawajal. So make sure you have
it in your heart
Let's move on to the next part
at the bottom of the page 4 22,
22.
When Abu Murib bin Abdul Aziz's governors wrote
to him, I am in a land in
which there are which there are a great
number of blessings, so much so that I
fear for its inhabitants
that they will be weak in showing gratitude.
Umrah wrote to him, I used to think
that you knew Allah.
When Allah blesses a slave with some blessing
and he praises Allah, his praise is better
than his blessings.
You would only know that from the revealed
book of Allah, Allah exalted his Before we
get to the ayah, so from this statement
of Umar ibn Abdul Aziz his
praise is better than his blessings. So see,
the second one has a capital
h. What does that mean? Whose praise we're
talking about over here?
The servant.
Like, your
praise
of Allah
is better than
the blessings of Allah.
What do you guys think of that? So,
there's a question over here.
Is being grateful
better
than the actual blessings of Allah
So, even Rajiv Rahim Allah, he's gonna go
on a tangent to explain that, it's gonna
take about a page.
He's gonna explain this principle,
is being grateful better than the blessings of
Allah or the blessings of Allah are actually
better than you being grateful?
What do you guys think?
Being grateful is better?
Because
according
to Abdul Abdul Aziz, he goes look, his
praise is better than the blessings of Allah
Subhanahu Wa Ta'ala. Let's see what Abirajib says
about this right now. Keep going.
Yes. Go ahead. Ibn Abi Dunia mentioned in
the in in the Kitab Ashok, the book
of gratitude from one of the people of
knowledge that he regarded
the statement as correct.
I mean, the statement of those who say
that the praise is better than the blessings.
It is narrated
it was it is narrated of of that
he considered the person who said it to
be mistaken.
He said the action of the slave cannot
be better than the action of the Lord
Azzawajal. So the answer to the question, the
answer to the question was had 2 opinions.
Opinion 1, that is as a correct statement
that the pray the praise of the servant
is better than the blessings of Allah subhanahu
wa ta'ala.
How so? Just because the praise of Allah,
the praise of the servant obviously is when
you praise Allah Azzawajal, you're acknowledging his gratitude
subhanahu wa ta'ala. So definitely,
you're doing this voluntarily
according to your capacity, and Allah's capacity is
limitless.
So, Allah, when he gives,
nothing nothing hurts him
But when you do your shukr and your
gratitude, you're going against the grains
because Allah says says,
few among my servants were truly grateful. So,
this becomes greater than even the blessings. The
second opinion he says, he goes, you can't
do it. You can't say
this because there's no way the action of
the servant, even you saying Allah, alhamdulillah,
will ever be better than Allah
generosity to you
Because they never, so there are 2 opinions
right now. What is the opinion of Arajib
Rahim Allah? What does he say what's he
gonna say about it? However However, the right
position is that of the person who regarded
it as being correct because what is meant
by the blessing? So he says, I go
with the first opinion,
that that statement is correct, Meaning, your praise
is better than the blessings of Allah subhanahu
wa ta'ala his bestows upon you. How so?
Because what is meant by the blessings is
worldly blessings such as well-being, provision, health, protection
from this like things.
Praise is one of the blessings of the
hereafter. Both are blessings from Allah, but Allah's
blessing his slave by guiding him to show
gratitude for his blessings with praise for them
for because worldly blessing.
His worldly blessing his worldly blessing says slave
because worldly blessings, if unaccompanied by gratitude, are
a trial. As as Abu Hazm said, every
blessing by which closeness is not sought to
Allah is a trial. So what does that
mean? I said, look, listen.
You when you praise Allah subhanahu wa ta'ala
in itself is an ummah.
And who's giving you that nema?
Allah
That nema, that blessing is a blessing related
to the hereafter,
to the matters of the akhirah.
But him giving you food and shelter and
shoes and clothes and
These are matters of dunya,
and then you consume them, but that one
says eternal, that praise. Because from that context,
the praise is better than the blessings of
the dunya.
That's his actual interpretation to it. Of course,
there is no really conclusive evidence
from the prophet to say either way, but
least the opening of Ibn
Rajiv is very, very clear because the blessings
of praise
is actually is from the akhirah
and the blessings of this dunya, they perish.
That's what it is. That's what it means
actually here, as he says. Let's move on
to the next part inshallah.
That's where the end of the tangent as
he can explain it all the way down
until he goes to the meaning of each
day. Go ahead.
Let us now return to to explanation of
the hadith. Every salamah, bone of every person,
oh, salakah each day in which the sun
rises. So what does it mean to say
each day now?
It means that it means that salakat is
due from the son of Adam for those
members
for for those for these members every day
of the world because they can be used
to express a term longer than that, as
when it is said the day of Siffin,
which extended over some days, and it can
also be used to express an unqualified period
of time. So you speak right now, a
little bit technical thing about the meaning of
a day. A day can be an extended,
you know, period of time, such as saying,
oh, the day of the world,
or it could be number of days, but
you say one day, like the day of
Saffin, which is a very famous battle that
happened within Ali ibn Abi Talib radiAllahu an
and Muawiyah.
They call it Yom Safin, the day of
Safin. But, the actual battle actually or that's
the event itself took multiple days, but they
by saying one day. So, he he is
basically saying,
when the prophet says,
what does that mean? Until the day of
judgment. Every single day until the day of
judgment. It's not one single day, it's every
single day. Next, degrees of gratitude,
Degrees of gratitude. Well, however, there are 2
degrees of gratitude.
However, there are 2 degrees of gratitude.
1st, that which is obligatory, which is which
is that one which is that one performs
obligations and avoids those things that which are
forbidden.
There is no escaping this degree and it
is sufficient thankfulness for these blessings. So this
is basically saying, like, everybody is required to
do the basic the basic manner of gratitude.
The basic manner of gratitude requires what? To
do good deeds and stay away from the
Haram thing.
That is the bare minimum of your gratitude.
Again,
to do the the fara'at, the obligations, and
stay away from the muharraman. The second category
next on the next page,
the second degree. The second
degree in thankfulness is the recommended degree of
gratitude,
which is that the slave after discharging his
obligations and avoiding
the forbidden things should do extra optional acts
of obedience. And that's what the prophet used
to do himself. He used to pray at
night tahajjud until his his feet are swollen,
and when he was asked why you do
that since Allah forgave you all your sins,
what did he say? This is
Read the hadith. Can you read?
This is the this is the degree of
the of the Go ahead. Go ahead. This
is the degree of the the forerunners who
are brought near to Allah and it is
this which the prophet salallahu alaihi wa sallam
directed the way to in the in the
affirmation aforementioned
hadith.
It was in that way that the Prophet
sallallahu alaihi wasallam used to strive and exert
himself in salah and to and stand so
that so long that his feet split so
that when someone said to him, do you
do this when Allah do you do this
when Allah has forgiven your you your earlier
heirs and any later ones? And he replied,
should I not then be a grateful slave?
Now, the last two points inshaAllah here before
we take the break for Sata Al Shabdulillahi
In regards to these good deeds that you
do, the ulama I'm gonna explain real quickly
here. So, in regard to the good deeds
that you do as an obligation,
some of those obligations are individual obligations.
Such as when the prophet said that you
need to walk to the Masjid for those
who say it's actually obligatory upon you to
go to the Masjid, in the Hambary School,
for example.
And, some of these rebaidah, the obligatory acts,
are actually considered for Dhul Kifa'a such as
the Amr al Maruhu Nihan Al Munkar. Remember
all the narrations of the hadith? Amrul Maruvian
Munkar is also considered part of the Ibarad
obligation but on the community.
The next thing about degrees in regards to
their benefits, who benefits from your Ibadad, the
sadaqaat that we mentioned in the hadith.
Some
of these of these ibadat
extend the benefit extends to other people. Like
what? Helping other people put their in their
cars,
helping the distressed in their moment of distress,
and so on. All these, other
people would benefit from. But then some other
acts of good deeds,
the benefit is limited to you. Like what?
Making dikr,
tasbih, tahilil, you're the one who benefit from
these ibadat individually.
So, he says that look, when it comes
to being grateful with these charities,
some of them you need to think about
other people that extends the benefit to other
people and some limited to yourself. The rest
of the of the chapter,
he's given examples
of these benefit. So, examples of the extended
benefits, he mentioned a few things such as
the virtue of lending and loaning,
believe it or not,
helping people by giving them something, like for
example, someone need to loan a car
for a day or 2. There's a great
virtue in that.
Someone, you know, want to borrow something from
you, even money. There's a virtue in that
as well too to helping other people alleviate
their, you know, their concern, their issues.
The other example, smiling.
Even smiling in the face of other people
at Jema'ah, it's actually it's virtue instead of,
you know, frowning on their face because all
have issues at Jema'ah, smile on their face.
Number 3, withholding harm from other people, like
making sure you don't cause any harm with
your tongue or with your actions.
Charities extend to other people.
And, he says here that in order for
all these deeds to be accepted as good
deeds for you, what do you need to
do?
Ikhlas. Sincerity is a must, a stipulation
because the prophet says in the hadith, seek
and buy it that which is with Allah
which means you seek Allah Subhanahu Wa Ta'ala,
it's called Ikhlas.
Now, do we need to have intention on
doing these good deeds? Like when you smile
on someone's face, do you need to have
in your mind the intention to make their
day brighter as an act of kindness to
get the reward for it? The answer is
actually is no.
He says, in themselves these actions of of
kindness
they are you get the reward even if
you don't have an intention actually to do
to make it as an act of kindness.
And, he mentions also this this discharging
the rights of others as an extended benefit,
the rights of others
upholding to them,
giving people grace period when it comes to
loans and money,
treating animals even well as an example. And,
finally, he gave few examples on,
the or the charity that is limited to
your benefits such as
dhikr,
showing humility within yourself dealing with other people
and repentant to Allah subhanahu wa ta'ala.
So, from this book, from this hadith hadith
number
26 what we learn
is when it comes to the subject of
charity there are many.
They're not just charity with money and wealth.
And, why this is so important, Gema? Because
we don't pay attention to the hidden blessings.
The hidden blessings are way more than the
blessing that we see with our own eyes.
Therefore, no matter how you do or how
much you do you will never do enough
to cover all these blessings and the one
thing that you need to do in order
to help you to cover all of this
is to be grateful and show gratitude.
And, to cover for that, you need to
pray 2 rakah of Dua.
Why the 2 rakah of Duhah suffices you
from all these acts of charities?
Because when you pray
when you pray, you engage everything, your tongue,
your eyes, your body, your movements, everything is
engaged. But when you make thikr, you probably
maybe only moving your tongue. So therefore, it's
one
one body
part versus the entire body actually without a
body. May Allah
make us some of those who listen to
the speech and follow the rest of it.
So we have a few questions so far.
Is it permissible to work multiple jobs remotely
while fulfilling your responsibility in each?
The answer is yes, unless unless, of course,
they they in the contract,
they mention that to you. Like, if there
is no objection to you to make or
not to have another job,
as long as you fulfill both duties, alhamdulillah,
umibah, there's nothing wrong with that, especially if
you have, for example, part time job, full
time job, and eventually,
and doesn't contradict with making the job done
properly, alhamdulillah, I mean, that should be okay,
inshaAllah. Again, unless it is in the contract.
If it's in the contract, then you are
required to fulfill the contract as Allah Subhanahu
Wa Ta'ala says,
All you who believed, fulfill your agreements.
Expectation
is not actually it's not contractual.
It's not contractual.
Even if there's an expectation that you're gonna
do your job only for us. No, but
you're required to do a specific job. Right?
Now, if that job, if you're working
in an office,
and if you're in an office for a
job, but now you're using 2, 3 hours
of that time in that office to do
another job, that's different.
But if you're working from home,
and all what they want from you to
finish jobs, to finish the project,
You can finish in 2 hours, 3 hours,
I have plenty of time. What do I
do with that? I'm doing side hustle.
There's nothing wrong with that unless I get
it in the contract or using the
other jobs, resources,
and, you know, to do something else while
you're falling behind on fulfilling the obligation towards
them. That becomes wrong now.
We said it's better to go out and
work and not have others work for you.
Well, I didn't say that
in that sense, I said that work for
you,
that you do nothing,
and you're just sitting there doing nothing and
everybody else is working for you bringing money
and money and just sitting there doing nothing.
Said, if alhamdulillah you can have people who
bring you money
and you use your time for something more
beneficial, dawah, deen, improving your Ibadah, your ta'ah,
helping other people, Why not?
It doesn't mean that you're gonna have to
go to the office, you
know, to make make a living. And if
you have, alhamdulillah,
plenty of people who work for you and
make a new money, alhamdulillah.
From hadith number 3, I'm always picking up
after my father in law's mess. What what
is that?
I shouldn't have read it so out loud
like this now.
Okay.
Okay. So,
so basically,
the sister is saying, I'm assuming it's from
the sister's side, because she's saying,
look, my father-in-law,
he makes a mess,
and he doesn't clean up clean up after
himself.
So, I'm doing this, you know, as an
act of kindness, first time, second time, third
time, but it seems that it becomes my
job, and he's not he's not paying attention
to what he's doing.
Now, I don't know what kind of mess
we're talking about, of course, but is he
is he taking advantage of my kindness?
You know, if someone decides to disobey Allah
in the way they treat you, you'll need
to still obey Allah in the way you
treat them back.
And, if you want to be kind to
them, you're not doing you're not being kind
to them because of who they are or
because they deserve it from you. It's because
you deserve to be kind.
So, if you want to make the bargain
with them that you're only doing this because
they're supposed to be kind to you, then
you're not, you know,
doing it exclusively for the for the sake
of Allah Subhanahu Wa Ta'ala. But, yeah, if
it's something
that he shouldn't be doing,
gently you can remind him or his son,
you could basically say, tell your dad if
you don't mind, you know, if you don't
mind, it's okay to take care of himself.
Because, unfortunately, sometimes, you know, some people they
do it deliberately just to kind of like
make a point.
They leave a mess because they want to
make sure that, you know what, the daughter-in-law
understands that's her duty to do this stuff.
Not necessarily in that fashion. You need to
be kind to each other Insha'Allah.
The hadith about 500 years of worship
versus the sight, the eyesight, is that going
to happen on the day of judgment or
is it more for our lesson? Well, Jibreel
alayhi salaam in the hadith and remember the
hadith in that narration is weak,
but Jibreel alayhi salaam tells the prophet, tells
us in that
they had the knowledge, they've been given that
knowledge that on the day of judgment that's
what will happen. So, whenever this is gonna
happen on the day of judgment,
Who was Ibn Abi Dunya? Ibn Abi Dunya
was mentioned multiple times. He has
amazing books on on Ruqaiq. He's a very
well known scholar
in the medieval time of Islam in which
he wrote many books and primarily collections of
hadith, by the way. That's most of his
book.
Collection of hadith about
Yani the Duniya and the akhirah. So he
has a book called the Muduniya, for example,
like, you know, the the,
verifying this world or talking and basically praising
the akhirah versus the dunya.
And, he has a book on al buqa,
the the the book on on crying or
weeping, basically. It's all about raka'at and the
hadith when the prophet cried and the ulama
cried.
So, he has beautiful books, Masha'al, on the
subject and that's why Imabib Rojib was able
to quote a lot of his yani,
hadith, his collections on that subject.
You mentioned mortgage earlier, is that mortgage principal?
I didn't say it was merciful or not.
I just said people they pay for mortgage.
Right?
Now, when we say mortgage, if it's based
on riba, it's haram.
If it was based on something different, you
call it mortgage, but if it's a payment
that you pay for the house, whatever you
want to call it,
then it's halal. But, again, if it's based
on riba, it is considered halal.
Why do we see many weak narrations in
the book of Ibn Khudama? How do we
sort through
what to take or not? Remember what I
said about why the weak narration is being
mentioned because they
have the view on the on the weak
hadith that is allowed to narrate that fifa'dahil
amal
in in actions of virtues. So it's permission
it's permissible to do that as long as
this narration do not establish any specific rule
of fiqh or hapida on its own. So
he probably maybe part of the raka'at and
softness of the heart. He coaches a hadith,
but the point is
the alama they say also, if you're gonna
quote hadith that you know it is a
weak hadith, then at least you need to
mention that.
Like saying, and it's fihudaf,
some alamada say it's weak or at least
they use the word
instead of saying
which means it was reported,
which means it's insinuating and it's it's considered
weak.
If a woman suffers with financial struggles
because of her husband,
doesn't mean that will cause a loss of
her dignity as well too? How should she
try to live with dignity without presenting him?
I mean, depends on the circumstances which is
true. If the husband is just controlling the
the money,
to put pressure on his wife and make
things difficult for her, It's a case by
case scenario, obviously.
Then, she will, at some point, lose
part of that dignity because she's probably going
to have to go to her family asking
for money
or maybe borrow money for friends
or something like that. Like what happened with
Hind, the the wife of Abu Sufyan.
Can you imagine Abu Sufyan al Jammah? He
used to be the leader of Quraish which
means he's supposed to be what? One of
the wealthiest people of Quraish.
He's the emir of the people.
His wife comes to the prophet
and she is also from a very
well known tribe, very dignified tribe. She goes
to the prophet
complaining
Abu Sufyan with all of this, he's still
stingy.
He doesn't give me enough for me and
my my children. What do I do?
Can you imagine forcing your wife to come
complain about you to the prophet
because of you being stingy?
Imagine your wife coming to complain to the
imam on public like this about you being
stingy.
So it's really it's not dignified, so make
sure to to take make things right with
each other Insha Allahu Ta'ala.
So, when we talked about,
the narration of the hadith, which is also
weak that the prophet mentioned Allah
loves those who are which means has a
skill or has a profession.
Does it mean in interpretation that Allah loves
skills in the sense of having skills and
striving to learn new stuff?
I hope so. I mean, generally speaking, having
profession meaning or having a skill that will
earn you money, which means you're not now
begging and asking other people.
So, you have a you have a job,
you have a skill,
you at least you work with your hand
if nothing else, So, you have something. So,
that means if you can learn something new,
something better, improve your skills, Allah loves that
from you. You're striving to be better inshallah,
like imam Biroj Ibrahim Allah mentioned for 2
things, you earn a lot of money to
provide for your family, and what do you
do with the extra money?
Share the khair and give back to the
community.
So, in the hadith about about professions,
of prophets,
we learned that they were diverse, but we
also learned that all prophets were shepherds at
some point. How do you reconcile that? We
reconcile by saying they were shepherds at some
point.
So, when they were younger, usually, they're shepherds.
Even the prophet when when was he shepherd
When he was much younger, but then what
he be what he became what afterwards?
A businessman, merchant.
So, yeah, all the prophets probably began their
lives with some degree of of of, Yani,
being farmers or being shepherds.
Is it normal that your work impacts the
quality of your salah?
Does it mean it's time to change jobs?
Well, that's your business.
But, yeah, if your if your job is
distracting from from from living the purpose of
why you were being created,
then then what kind of job is that?
What's worth it? I mean, if it's gonna
distract you from the akhirah.
You've been created to worship Allah Subhanahu Wa
Ta'ala and if your job is gonna take
you away from Allah
no matter how much you earn from it,
I mean, better start thinking seriously about your
akhirah, without
of course compromising your dunya.
Okay. Now, we're going to fiqh questions relevant
to the discussion we had.
Which one is better, working for someone else,
like a full time job or do your
own business?
I'm a big fan of entrepreneurship.
If you can really be an independent person
earning your own money
and making big businesses,
so you become a multi billionaire, not even
millionaire,
so we can benefit from you insha Allahu
Ta'ala as an ummah, bismillah.
But if that's going to distract you from
Allah and become another one of those yani
people who care less about the, the ummah
and the community, then no, you better be
yani in a decent job.
But, yeah, if you can be
self employed, independent, so you can control your
time and enjoy have rebad
inshallah.
Although, be careful, it's risky because sometimes, you
know, being self employed you're gonna put more
time into building your business
that you better be working for somebody else.
I have some Sahih Bukhari books but don't
know how to study them. Do I have
to study them with a teacher?
It's always better with a teacher but at
least at least I suggest like you do
khutma of the Quran,
do khutma of the hadith
meaning read Bukhari from cover to cover
and every time you read a hadith, you
have a question, write those questions
and then I'll come and ask.
Write your question that you have about this
hadith and come and ask
Hopefully, you'll find the answer.
So, when it comes to Kareem Abdul Tayeb
and being tested with somebody from your family,
it's very hard to maintain that. How can
I, you know,
keep my
and good words and being kind with someone
who's very toxic?
Again, it's it's a case by case scenario.
At the end of the day, their your
kindness,
it pays off for you in the dunya
and the akhirah.
They're, being rude and being, you know, difficult,
that's their problem in this dunya.
But, I always recommend really for people who
are struggling with the relationship to find serious
professional help. Go to counsel, go to therapist,
ask them how to handle these difficult people
and you'll find a way, inshallah, to deal
with the bin Allah Azawajan.
So, when you say being mindful with prosperity,
how do you budget and save for, for
a rainy day while also trying to do
more charity?
I wanna donate but never feel like we
have enough especially with the inflation included in
some. Look, I mean, the prophet spoke about,
many examples from the people of the past
because there was a farmer,
a man was traveling, he saw a cloud
and at that cloud he heard a voice
saying,
you know, go and water the garden of
x y z.
So, he started kind of like following that
that that cloud until it start raining somewhere
and that rain came down, start streaming down
the hill all the way until it went
to,
farmland where he found a farmer kind of
directing the water to go to different locations
to to water his plants.
So, he came to this man, he goes,
Yeah, Abdullah, what's your name?
So, the man, he mentioned his name to
the name that he heard in that cloud.
He goes, can I ask a question? What's
your secret with Allah
He goes, what do you mean? Because, well,
because I heard a sound in this a
voice in the cloud says
that water the garden of your of this
person and it was you. So, what's your
secret?
Because I don't know really much except that,
what I what I do in this land
is whatever comes out, I divide it to
3 thirds.
One third, I put it back into
it, one third, I I keep it for
my family, and one third, I share it
with the poor,
because this is it.
So, as we said, we're gonna come to
discuss that in next chapters
As Muslims, we believe also in the barakah
element in our income. It's not only about
how much money you earn,
no, how much barakah in the money that
you earn. That's what really matters
Because you'll be probably gonna be earning 1,000,000
of dollars, but wallahi, you're always anxious that
you're gonna go poor again
and it destroys your life
and you might be earning only pennies, but
you're so excited because you're gonna come to
them as in afterwards.
So, what does it matter as long as
you have a hand of peace of mind,
Budgeting and making things right is okay as
well.
What if the husband is amazing
but the wife is ungrateful?
How should the husband behave? Being grateful for
whom being grateful?
And being grateful for him being amazing and
also
being grateful that you're married.
If you can think about the hidden blessings
may Allah subhanahu make it easy for you
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