Jimas Conference 2012 Knowing Allah In Truth Finding Ones Identity

Bismillah Alhamdulillah wa Salatu was Salam ala rasulillah, he was so happy

to be here with Dean Hobart, finding one's identity.

See, the thing about our identity is that we all identify with something. And sometimes it's a conscious identity, meaning we consciously identify as something. And sometimes it's not a conscious identity. So when we sit here and allow, we all sit here as Muslims, we identify with Islam. Now the issue is, and the problem usually is for Muslims, when our other identities take precedence over our identity of Islam. And I'm not saying here today, that we cannot have other identities. I'm not saying that we can't have other things that we identify with, obviously, there's going to be things that we identify with something even as basic as being a male or a female, that's part of our

identity. But the most important identity that we have in life is our identity as someone who has submitted to a lot.

And we want this identity to be at the forefront of every other identities that we have. Now, the thing about our identity is that it is very much related to our heart. So if our heart is attached to something, we will relate to it. An example of that is you can take soccer, for example, or I guess, actually say, football, if somebody loves football, and their heart is attached to football, they will identify with football, they will say I'm a soccer, excuse me a football fan, or they identify with something else and their heart is attached to it, you'll see that that will become part of their identity. And so you see that the heart plays a huge role in who we are. And this is

why if you go back to Islam, we see that when we submit to Eliza Jen, first and foremost, it is our heart that submits to Allah. So before we pray, and before we give, and before we fast, and before we do anything else, the absolute first thing that we have to do is accept Islam in our hearts. And once we have done that, we'll see that everything else follows as the Prophet sallallahu alayhi wa sallam told us that in the body, there's a morsel of flesh, either solid, or solid just to couldn't do that. If it is sound, the whole body will be sound. What if I said that faster they'll just do couldn't do. And if it is unsound, then the rest of the body will be unsound. Also an hour here.

Most certainly, this is the heart. So our heart directs everything we do. And this is why a lot of times, you'll hear people say something like if you talk to them, you say, brother, how come? You don't have a beard? or How come? You don't pray? Or how can we don't do this? Or sister? How can we don't wear hijab? Or how can we don't do this or that? They will tell you listen, didn't the Prophet sallallahu alayhi wa sallam say that I took wahana that taqwa the consciousness of Allah azza wa jal is right here in the heart. So let's say to you Listen, why is it that I have to prove to the world that I'm a Muslim? Why don't have to grow up my beard? Why do I have to pray? I know that my Eman is

in my heart as a prophet. So I sent him said a taqwa Hakuna attack was in the heart. But you see, this is an incorrect understanding of the heart, because our actions are a proof for our heart. So if our heart had truly submitted to Allah azza wa jal, if we truly were conscious of Allah azza wa jal in our heart would see that our limbs would follow, our body would follow. So a heart that is submitted to Allah azza wa jal will see that the body also submit to Allah azza wa jal. So when it comes to the commandments of Allah azza wa jal, we readily accept this. And this is why if you look at the seed of the Prophet Sall, Allahu Allah, you send them you look at the price you send them

spend all his time in Mecca, working on the hearts of the people, having them submit their hearts to Allah azza wa jal, and no rulings came down in in Mecca. In that long period of time Salah did not become legislated fasting did not become legislated Zakat did not become legislated Hajj did not become legislated. All these rulings came down in Medina, when the party's send them spent a large portion of time working on the hearts of the people. And you'll see this is why when the rulings finally came down, when the commandments of a law came down, you

See the companions accepted them readily. And this is why you know that when the commandment of leaving alcohol came down, the companions poured their alcohol in the streets, and there's some companions who were drinking alcohol, it was on their lips, and they spat it out, because their hearts had submitted to Allah azza wa jal.

And this is why, throughout time, you'll see that a person's heart defines their identity, and even in our current day, so the things that we worship become part of our identity. And this is why you see other religions, for example, you take Christianity, for example, you'll see that they worship at least set up they worship Christ, and therefore they're known as Christians, that becomes part of their identity. But we as Muslims, we share an identity with all of the prophets starting from Adam alayhis salam, all the way to the Prophet sallallahu alayhi wa sallam, and you will see when they call to an identity, they call to the identity of Islam, they call to the identity of submitting to

Allah azza wa jal, Ibrahim Alayhi. Salam in his time, he went out one night. And he started giving Dawa to his people and try to call him his people to Islam. So he looked up in the sky, and he sees the stars. And he says to the people, how's that a B, this is my Lord. And then he looks up. And he says, he sees that the stars disappear. And he says, this cannot be my Lord, because the it has disappeared. And then he talks about the moon and the sun. And then he shows them that all of these things disappear, so they cannot be my Lord. And then he says what to them. He says in new agenda, what gelila the Fatah somehow it went up hanifa. He says, I turned my face to the one who created

the heavens and the earth inclining towards the truth. And he says wama nominate mushy King. And he identifies himself and he says I am not from the machete King. This was the identity of Ibrahim at a salon. And when Allah is

commanded the Prophet sallallahu alayhi wa sallam, Allah just says to the proxy, send them in any Hayden Europe de la serata. Mr. King, say my Lord has guided me to the straight path dienen Pm a minute, Ibrahim hanifa, the straight path, the religion the Mila, the nation of Ibrahim inclining, towards the truth. And then he says Eliza tells the process send them to say, Mama and me them shaking. And I'm not from the machete King. And this was the identity of the Prophet salallahu alaihe salam. So when we put our other identities in the backseat, and bring our identity of Islam to the forefront, what we're doing is we're adapting the methodology of the prophets of the love of

Allah He was sending, we're adapting the methodology of all the prophets at a Mossad was sent them that came before the prophets of Allah who and who send them.

Remember, this is sisters.

The identity of his of Islam is an identity, which is universal. It goes beyond culture. And this is why it doesn't matter where you are in the world. Whether you're in the east or the west, you can be known as a Muslim. It doesn't matter. If you're poor. It doesn't matter if you're rich. It doesn't matter if you live in a ghetto. It doesn't matter if you're living in an affluent civilized society, you can still be Muslim.

Because our identity as a Muslim has nothing to do with these outward appearances. It has nothing to do with the color of our skin. It has nothing to do with how much money we make. It has nothing to do with what car we drive. It has to do with our heart and our actions that follow that after we have submitted to Allah azza wa jal, and it is only the identity of Islam that causes us to go back to our filter. The filter on my brothers and sisters, is our innate born identity. And there is no other religion on Earth. There is no other way of life on Earth, that cause you to go back to your innate born identity. The prophets of love it was send them said, couldn't do more than you do. I

learned that every single child is born upon their fifth law. What is this fifth law? This fifth law is a man's innate need to worship their true creator. This is Islam. And the process send them said that it is their parents meeting. It's this child's parents who either make him a Jew or a Christian or Zoroastrian, meaning if the child was left alone, without any influences the child would want to worship. It's one true creator. And this is why you'll see that when a person finally submits when they finally adapt the the identity of Islam. You will see that it feels amazing and it feels great. And if you talk to any college

reverts, they'll tell you that when they finally took that Shahada

when they finally said I should do a law in the law, that everything just clicked, it made sense and they felt at ease. Now why is it Do they feel this? Why is because their heart and their body finally were in tune with their fifth law. They were finally doing what Allah had created them to do. Everything finally now has fallen fallen into line. And this is the same experience that many Muslims have when they come back to Eliza's our debt. That if somebody led a life where they were just Muslim by name, and they never practice Islam, they never truly submitted their heart to Islam. They will tell you that some of the most amazing time in my life was the time that I returned to

Allah azza wa jal, even if they were born a Muslim, even if they had that title of Islam, but when their heart finally submitted to Allah azza wa jal, when they finally said, Yes, I'm Muslim, so I'm going to act like a Muslim.

I'm going to worship Allah azza wa jal alone, like a Muslim, they will tell you that was the most enjoyable time in my life, that was the best feeling a person can have. And that is the feeling of submitting to Allah azza wa jal,

my brothers and sisters,

there is no other identity that we can identify ourselves as, that isn't flood.

If you look at your identity as as a Brit, for example, or my identity as an American, or somebody's identity as a Pakistani or, or an Indian, or so on, so forth, yes, I identify myself as an American. But there's things about the American culture, or there's things about being an American, that I'm ashamed of the certain things that happen as an American that I'm not happy about, and I'm not okay with it. And therefore, yes, I identify myself as an American, maybe part of my culture is in American culture. But there is something there, that's not right. It's just not quite right, even as being a British citizen, or being from the UK, right? That is part of your identity. There's no

doubt about that. But it's not perfect. So if you make that your whole identity, it's going to be flawed at some point or the other. And you compare that to Islam, the identity of Islam is a perfect identity. Meaning once you say, I am Muslim, you have nothing to be ashamed of, yeah, people will do things in the name of Islam, we're not talking about that. I'm talking about the Islam as a religion as a way of life is absolutely perfect and divine. So you're aiming and striving to be something perfect. And identity, like I said, that was adapted, or identity that was held by the companions of the love of God and him the best of generations. And obviously, the best of people, the prophets are

nameless Salatu was Salam.

My brothers and sisters, I don't want to leave you here today, with the notion that I'm saying that holding an identity as a Muslim means that means that we cannot identify to a particular culture. And I want to make that very clear here that I'm not talking about leaving or divorcing ourselves from our culture.

Islam did not come to tell us that we cannot have a culture. Islam did not come to say that we have to take everything found in our culture, and put it aside. That's not what Islam came for it. And a lot of people I know, when they first start practicing Islam, they'll have this notion that everything that they knew from their culture must be wrong. And Islam has to be something new and strange in their society. So a person will say, if I want to be a British Muslim, for example, I have to seem strange somehow, because the profits of the logo they send them said in Islam, but that hurry that Islam started strange, was a ruse to hurry up and come up with a Portobello Baba.

He said that Islam started as something strange, and it will return as something strange, so glad tidings be for the strangers. So they say, Listen, if I'm going to live in a non Muslim society, then I have to adapt this label of being a stranger of my Islam being something which is strange to the British culture to the American culture, or the Pakistani culture or to the Indian culture. But if you actually look at what the scholars have said about this very Hadith, you'll see, you'll see that many of the scholars when interpreting this Hadith, they said this had the means that Islam started as something with very few numbers. And that's what made it strange that it was something

with very few numbers, the customs weren't different. When Islam came into the party send them all of a sudden starts speaking a different language. Did he all of a sudden, so I send them start wearing

Different clouds, did he all of a sudden start eating a different type of food because let's let's be honest here, what is culture? sociologists define culture as a couple of different things. Number one is the tongue, the language that we speak. Number two, the food that we eat. Number three, how we act. Number four, how we dress, it's these things. And you see that the press to send them, when he's speaking about being strange, he's not speaking about looking different. He's speaking about being in a time where Islam is less than few. And so we know that there will come a time close to the Day of Judgment, when Islam will, once again will be small in numbers. And that is what the

prices send them said that Islam will be strange. And this is why you look at the receipt of the prices send them, you see that the person them, he didn't change code, the culture of the Arabs, he didn't say, Okay, now you're not Arab anymore. Now, you can't eat these foods anymore. He only came and took the things that were already there in the culture that were good. And he said, he left those. And he altered the things that were not in line with Islam. And that is our approach to our culture, also, meaning Islam doesn't come to say, Get rid of your culture. Islam only says keep those parts of your culture that are good, and Islam will help you enhance those part of your

culture. And Islam then says those things which are not in this in line with Islam, you put them aside. And that is what our culture is about. So I want to be very, very clear here, I'm not speaking about

different divorcing ourselves from our culture. And I really wanted to speak about this. Because when we think of our identity, it's important to understand that our culture, yes, is part of our our identity. And one of the things I often get is a lot of things new Muslims, a lot of times in newsrooms, they'll say, you know, I have now become Muslim. So I all of a sudden, must get rid of everything from my culture. And they'll say to you, that why is it that I that I that it convert somebody who accepted Islam has to divorce their culture, but a Pakistani, for example, does not have to get rid of their culture, they can still wear shamrock dummies, they can still eat ladoo or

gulag German on aid, they can still do whatever they do from their culture. But all of a sudden, I have to stop dressing like a British person not to stop dressing like an American, I have to start wearing clothes. Now. Why is that? And and this person is right? Because that's not what Islam tells us. Islam doesn't say all of a sudden, we have to change our clothes now. And you see the posse, send them, like I said, he didn't all of a sudden start wearing different clothes, when he became Muslim. When he when he brought Islam to the people. When he made that went to the people. He kept the clothes that he had, he kept the tongue that he had. And that was part of the culture. But the

the values and the morals that Islam brought, that was the matter. That was the crux of the issue. And that is where the people had an issue with Islam. The people who are the enemies of Islam, the townsperson them, they didn't say, Oh, you've brought something? Yeah, it's it's the different culture. I mean, you look strange. They never said anything about the appearance of the settlement or the companions. But what they had an issue with was to heat putting everything else aside and submitting to a lot as though we're done.

Another thing I want to talk about today, was the issue of

our identity and how we assign value to people.

About a month ago,

I pulled up to a gas station, or I guess, here, what do they call it? petrol petrol petrol pump, right. So I pulled up to a petrol pump. And I was putting gas in my petrol in my car. And after a couple minutes, a Rolls Royce pulled up. And out of this Rolls Royce stepped a person. And he was wearing one of those Butler outfits. And you know, I don't know if it might be common here. But in America, it's not very common at all, that you see somebody with a butler outfit. So a guy walked out in the straight up Butler outfit, Alfred pennyworth type of Butler outfit, and it was even for me, it was strange. Another car pulled up and it was a bunch of young guys, and they see this Rolls

Royce and they see this, this Butler, and they get really excited. And now they're thinking this must be something, someone who is really rich and possibly famous. So they run over to the guy and they start talking to the butler. And they're like so happy and they're like, Can we look in the car and this and that. And I immediately thought to myself, I said somehow law. This goes completely against what Islam teaches us about the value of people. Meaning Islam teaches us that a person's value. A person's value is not judged by the material things that they own. Yes, our material things can be part of our identity. But Islam puts that aside. So as Eliza says in a Chroma Kumar in the

light at koco

That the most noble amongst you are who those who have the most money. Those who have the flashiest car or the nicest clothes, or the best looking

in a coma, coma in the law IE.

Those with the most taqwa Those were the most pious, those were the most conscious of Allah azza wa jal meaning it's that part of their identity that makes them special. It's not the things that they own. And this is something that we see very common. It's very common in our day in time, especially with pop culture and, and celebrities and stars like this. We put value on so many things. And we forget that in the eyes of Allah zoa Jen, a person's wealth means nothing. The way a person looks, the way they dress, how cool they look, all that means nothing if a person is not pious, and on the Day of Judgment, you will see that some of the poorest people will be walking in front of you to

paradise. And this is why the press is seldom told us that it is the poor, who are going to make up the most of Paradise most of the paradise are made up of poor of the poor people. Why? It is because of their taqwa of Allah azza wa jal.

One of the things that

we know about our identity

is that and our identity can often be a factor for keeping us away from from becoming closer to Allah azza wa jal. Now, what do I mean by this, what I'm talking about here is the trap of Shelton, where shaitan will come to a person who, for example, is not really a practicing Muslim, or maybe they want to become a better Muslim, but they're not quite there yet. And chiffon will say to this person, listen, you're so sinful, you do so many bad things, you're never going to be as pious as that person. meaning you're never going to be able to adapt, be able to adapt the identity of being a practicing Muslim, or a pious Muslim, or you'll never be able to gain enough knowledge to become a

scholar, or to have a high rank in Islam. And this is one of the traditional, this is one of the most common traps of shaitaan, where he will cause us to lose hope, because we feel like we can't identify with this other group of people. My brothers and sisters, this is exactly what that is a trap from shaitan minis away from for shaitan, to keep us away from reaching our potential. Because if we truly believed that anyone can change that anyone can become a better person, anyone can become a pious person,

then we would go for it would be a lot easier for us to make that make that journey. So if a sinful person realized that right now he can make the decision to become a pious person, that at this very moment, they could change their life and say, from this moment on, I will truly submit to Allah azza wa jal if they knew that if they understood that they'd be more likely to do that. My brothers and sisters, if you look at the history of Islam, you will see it is full of people who came from a particular place in their life, very sinful place in their life, and they reached a very high level in Islam. And one of the stories that I personally enjoy very much is the story is the story of a

beloved Muslim, Carnaby.

This person was known as being a drunkard, and he was known for drinking. His very famous everyone in his time everyone around him, they knew that he loved his alcohol. Beloved Muslim, Carnaby. So one time, the love of the Muslim, he's in the streets, he's walking around, kind of tipsy and he comes across a group of people, they're all surrounding someone.

And so he walks up, he strolls over to the people. And he says, Man hang up. He says, He says, Who is this? And they say to him, Sherpa

and he says, Sherpa, they say who is Sherpa?

And they say to him sure I've been hijacked the Mohammed death. They said him sure I've been hijacked the scholar of Hadith.

Abdullah muslimah says okay, he clears the the crowd of people he walks up to Sherpa him Allahu taala.

And he says by YouTube, had Disney is okay. You're a scholar of Hadeeth had Disney give me a headache.

And he says to him, sure. I've been a judge him a lot. He says not in Terminus habla de he says you're not from the people of Hadeeth that I may give you a headache.

And I still love it. Most of them. I said to him, he says had Disney. He says give me a headache or I will harm you. I will hurt you.

And Sherpa.

He waits for a minute. With a calm, cool, composed manner. He

says to him he had definite mon Sol. And Libby and Abby, Mr. Carla Carla Rasulullah sallallahu alayhi wa send them either lamb to stay foerstner marshy.

He says it has been narrated from Massoud on the authority of the library on the authority of the mystery, that the Prophet Sall Allahu Allah He was sending them said, If you do not feel any shame,

then do as you like

the Hadith of the person sender.

Now a beloved Muslim, he hears this Hadith of the Prophet sender,

and it strikes a chord with him. And he immediately walks away.

He goes home, he gathers all the alcohol in his house, and he pours it down the drain, pour it pours it out, and he goes to his mother and he says, that I'm leaving. So if any of my friends come over, invite them in, give them some food, but tell them what I have done meaning tell them I've poured out all my alcohol so that they may leave. And then

he goes out and he says, Who is the most knowledgeable person on earth? And they tell him Who?

They tell him Imam Malik.

So he travels all the way from Basra to Medina that goes study with Imam Malik and he spends years studying with Imam Malik until he narrates and northa unima Malik and then he says he asked the people he says Who is the second most knowledgeable person on earth? You know if they say to him

they say shut up I've been hijacked he says sure, but I've been had judge

he rushes all the way back to Basra as soon as he can. He gets to Basra and he says Well, I've been had judge were you sure I've been had judge and they tell him sure I've been had judge has passed away.

Now if you look at the the biography of Abdullah and Muslim, Allah Carnaby. You'll see that from amongst his teachers, you know who they list they list. Sure I've been had judge, you know how many Hadith that Abdullah and Muslim narrated? I'm sure I've been hijacked. One had, you know what that Hadith is?

Either lambda stay for snowmachine. You have no shame then do as you

are brothers and sisters, the point of this story is that the love and missing amount of time to meet him, Allahu Allah, Allah came from a position of being a drunkard being known as a sinful person in society. But because he made a change in his life, because he made Toba, he reached the level of being a scholar. And he is known now as one of the great scholars in Islam. So is there so there's no reason for any single person to think that they cannot hold that identity? And, you know, I think it was about five or six months ago, I posted something on my Facebook page. I posted.

The It was a statement that I said, I said, you know, it's really sad to see people who have no background who have no formal education or no education, in Islam, speaking on behalf of Islam, and some people got very upset. They said to me, they said, How can you say that? only certain people are allowed to speak about Islam? Aren't you likening Islam to Christianity, where in Christianity they only have the clergy, only a certain class of people can speak on behalf of Christianity, or only they can speak about God and so on and so forth. And I said to them, no, there's a big difference between Islam and Christianity, because Islam does indeed say anyone who anyone can speak

on the behalf of Islam. Doesn't matter whether you're white, black, male, female, rich, poor, it doesn't matter. Everyone can speak on behalf of Islam if, if they take the time to study Islam, if they take the time to become proficient in Islam, yes, you can speak on behalf of Islam. But you have to put in the work. You have to put in the work now, to reach the level of scholarship. You have to change your identity. You have to change who you are. You have to make a fundamental change in how you want to be and in that case, yes, yes, you can speak on behalf of Islam.

But as it goes, Islam is not for anyone to just play with. And this is why Imam Malik Rahim Allah Allah in His time, a man came to Mr. Malik from Sham Imam Malik was in Medina. He was the email in Medina.

He comes to my Malik from Sham and he asked Mr. Malik about 44 questions.

And to the majority of these questions that I believe they're around 30 ami Malik says, Allah

says Allah knows best I do not know the answer. And this person now he gets upset edema manic he

Is your dinner which is the Konya. He says, I have come from my people who have told me that there is no one more knowledgeable on earth than you, Mr. Malik. So what should I tell them? He says, go back and tell your people that Mr. Malik said, I do not know.

Because Imam Malik understood the importance of speaking on the behalf, I understood the severity of speaking on behalf of Islam without any knowledge.

And this is why a person once asked me my medical question.

And Imam Malik said, Come back to me tomorrow, I have to do some research on this issue. Me, I'm going to make sure with the I'm going to talk to some of the scholars of our area and try to get you an answer. And this person said to Mr. Malik, he said, Yeah, man, this is a light matter, just give me an answer. And the amount that very upset my monochrome alike are very upset. He said, this is not a not light matter, Have you not heard the poet of Allah is done in subnuclear, alayka, Poland Sakina. That we will we are sending upon you a heavy a weighty word, meaning this is not a light matter that I may speak like that. And some kind of light, it's very sad when we see how to learn in

gatherings. And I don't know if this happens here, because I'm not from the UK. But this is very common in the US and America, where if you see, you know, I don't want to stereotype the elder generation. But in my experience, it's it's been mostly the older generation, if you see a gathering, and you'll see, you know, in this gathering, there's a doctor, there's a lawyer is an engineer

is an accountant and architect. They're all sitting and they're talking. And if someone asks a question, let's say somebody asks a medical question, you know, they'll say, you know, my arm is hurting? Should I take this medicine, you'll see that no one will speak. No one will even the doctor sitting in the gathering won't really say anything. Why? Because at least in America, that doctor is afraid and gets sued or something if it gives the wrong advice.

Right. And if somebody asks a question about engineering or architecture that I do, I do, it is okay for me to put this beam in my house. Even the architect won't speak and won't say anything.

Because he's afraid that you might say something wrong, it can have some consequences. But in this very same gathering, if an Islamic if a Islamic issue comes up, you'll see all of a sudden now the doctor, the lawyer, the engineer, the architect, everyone now has an opinion. Everyone has something to say, why is it that when it comes to Islam, we take things so lightly. We, you know, we're okay with just just saying I think are and one of the common most common things you'll hear people say is, I think, I'm not sure but here's my answer. Thank you. But if you're not sure, then be quiet. If you don't know this, stay quiet. Just like

you know, if I, for example, if I if I have a medical question, and I go to my doctor, and he tells me I'm not sure but or I don't know, but I'm be like, yo, calm down. It's okay. I don't want your answer. If you don't know, don't tell me. Right, this is our This is should be our approach towards Islam also, because it's our Islam deals with our soul and our ohana and our salvation in the hereafter. More important than than our bodies more important than if we got wrong medical advice, right, because this is an eternity that we're talking about. an eternity in either paradise, or the hellfire. Whatever that is, this is one of the last things I want to talk about. And shall I'm not

going to take more too much longer of your time,

is the issue of holding on to the Islamic identity.

We have to realize that holding on to our identity as Muslims meaning truly submitting to allies, the agenda will not always be easy, and will not always be an easy path. And another common misunderstanding misconception is that Islam equals ease. You know, they'll quote the Hadith of the Prophet send them or send them said in Medina yourself that the religion is ease. So let's say listen Islam, because Islam is supposed to be easy. So if you find something difficult in Islam, it must not be part of Islam or it's okay for me to leave it. So if I find waking up for fragile, early to be difficult in Edina USA religion is ease you know Allah will forgive me it's not a big deal

Islam, the religion is ease.

Now the reality is, in that sense, know Islam is not easy, because we all know getting a professional is not easy at times. We all know sometimes fasting is not easy. We all know sometimes giving money for the sake of Allah so and gentlemen, that's all we have left Ken is not easy. What the prophets I seldom is talking about when he said in the dino use of that religion is ease is not so much a physical ease, because our body will go through rough times. Meaning we're going to deal with hardships if we if we become Muslim. If we submit ourselves to Allah azza wa jal if we submit our hearts and our bodies and our minds

We will see that our body will face hardships and difficulty. And this is why you see the companion for the love that they went through so much so many hardships. Did they not hear the Hadith of the Prophet Adam said in the Drina yourself, how come none of them said to the person who said them when going out to fight in the path of Allah is a gentleman said Yasuda law, I don't think we should go it's hot outside in the DNA user. None of them said that.

Because they understood that the that the use of the ease of the presenter is talking about is twofold. Number one, it's the ease of the heart. Meaning for a believer for a moment, their body might be in pain. Their body might be dealing with hardship, but their heart will be content and their heart will be at rest. I'll be the karela hito to my inner kulu certainly it is by the remembrance of Allah azza wa jal that the hearts find rest. And this is why you see the companions went through some of the most severe tortures and tests and trials. But they were the happiest people in their hearts. They were the most content of people in their hearts. And this is why one of

the famous stories of Mr. On the left that I'm when I sent him is teaching him the contentment of the heart.

Remember the latter and enters upon prices, send them and he sees them laying on a straw mat and first set them gets up and set them as marks on his back in the middle of the law and he looks around the room and he sees like a couple of things not much there. And he says Yasuda law I have come from from the ruler of Persia

and face of the the Caesar and they have what they have from the dunya and you are the Messenger of Allah. Meaning Why don't you have anything from this dunya

and the parser send them says Jeremiah, he says yeah, Mr. Mr. taba, Allahumma dunia. Well, Nana and

he says yeah, Mr. Aren't you pleased? Aren't you content with the fact that the dunya is for them. And the asker is for us.

That is the use of that the prices element, meaning our heart will be at content. And also one of the things that Abraham I love that I mentioned, is that the ease that we will have in it. The ease that Priscilla is telling us about is the ease on the Day of Judgement Day which is 50,000 years long. It is on that day, that we will understand the meaning of ease when the sun is on top of our heads.

On the toughest day, toughest time that we have ever experienced. On that day, a man a believer, a Muslim, someone who submitted to Allah azza wa jal, someone who went through hardships in their life, someone who, who sacrificed their body and their self and their sleep and their rest for the sake of Allah azza wa jal in this life, on that day, they will say yes, this is ease. This is the ease that the Prophet sallallahu alayhi wa sallam was telling us about

some our brothers and sisters.

Yes, it can be hard. Yes, it can be hard to be Muslim. And this is not something I have to convince you about. We all understand. At times, being Muslim can be tough. At times, submitting to Allah azza wa jal, in a society where others don't can be tough. It can be tough at times, when everyone is going about their daily life and we take out some time and pray to Allah azza wa jal can be tough. For those of you who are in working environments, who work in office buildings and stuff like that, I know it can be tough, I know it can be tough to leave the office building and say, you know, I have to go pray. Or I know one of the common things that happens in America is, you know, a lot of

offices and stuff. They go out for happy hours of the day, they go drinking after after work. And Muslims find it really hard at times, because to be part of the office environment, you have to socialize with them. And and they find it tough to do that. So identifying as a Muslim Yes, can be tough. But this toughness, this, this, this, this test and trial that we're going to go through, certainly has a much greater reward. And that is the word that like I said, the contentment in this dunya and the contentment and the sorrow and the things that we give up from this life and brothers and sisters, for our identity as being Muslims our identity in submitting to

donate equal an ounce of what we have gained or what we will gain in this dunya and in the ephra akuto The harder stuff for

him

and he Civ edma in La la masa Monica Monica Lee