Vision Of Islam CD2 #01

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Hamza Yusuf

Channel: Hamza Yusuf

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Episode Transcript

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smuggler Rahim.

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salatu salam wa shut off in India.

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You also have the T woman to whom the sending either Yama Deen Allahu Allah marlington. Nicanor anymore Hakeem, along that aluminum and

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aluminum was sitting there in Salida home Addison Mohammed.

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He was setting them to sliema with a holder with a pool water in the Andean alim. What How would I want to put water in

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him? What a holder without water in La Nina Halim hamdu.

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The hadith of gibreel is really considered probably one of the most important Heidi's in all of the Hadith literature. And the reason for that is it is a summation of the entire Islamic teaching. It sums up Islam. It was also a hadith in which the Prophet sallallahu alayhi wa sallam told 80 days before he died, so it's very close to the last period that he was with us in physical flesh. That Hadith is related by Omar ibn or hapa, or the Allahu anhu. Omar is the second killer. He is also the second closest person to the prophets, Allah Islam in terms of companionship abubaker being the first, he begins by telling us that they were sitting with the prophets, Allah is to them. And then

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he said, a man in white clothes, Stark black hair, very striking person emerges. And he says, what are your sort of setup, and we could not see any traces of traveling on him. Now, what's interesting about that remark, is that this is a desert town, Medina, there's really only a few 1000 people living in this town, it's a village more than than a city. I mean, it's considered a city by Arabian standards. But it is certainly not a place where people didn't know each other people knew everybody there. Now, when this man comes in white robes, very clean, very fresh, no signs of traveling, they thought that was strange, which is why he mentioned it, because Where did he come from? He would

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have had to have showered, changed his clothes. Nobody knew where this man came from. And nobody had ever seen him before. Well, he sits down, and he places his knees against the knees of the prophets, Eliasson, which is very intimate. And then he places his hands on the prophets, Allah isozymes thighs. Now, in this Hadith, which is the one that is the most famous, it doesn't mention, it just says, well, while the icafe Allah phokeethra, he, he put his two palms on his thighs, and but there's another Hadith that says on the prophets, thighs. Now, there's some reasons for doing that one, it would have been obviously a very intimate thing to do, as if he would have known the

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prophets a lot is to them, he wouldn't have done that. And it probably shocked some of the Sahaba because they would not have done that. But the way he sat was an Eastern way of sitting, which is like,

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traditionally, that was way a student sat in madrasa, it would have been considered rude not to sit like that. So and obviously, if you've noticed Persian people and people that can sit like that for long periods of time, it's very common place in in some Muslim countries where they still sit on the floor. So then he says, oh, Bernie, you know, Muhammad and Islam Tell me Oh, Mohammed, prophets like this, and I'm telling me about Islam or Bernie and Islam. And the province of lies that I'm says Islam is Shahada. That's the first thing he says that it is antiche head and ammonium hombre, sama that you testify that there's no God but Allah and Mohammed is minister, which is an act is not a

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belief she had is not a belief. It is an act. It is an act done with the tongue. People forget that in Islam, words are considered actions. And email Matic said, when you realize that your words are actions, if you have intelligence, your words diminish, because you're taking to account for your actions. The more words you have, the more accountability you have. He said it is to say antiche head and halen so that's the first it's called a rockin which means a pillar and a rockin is something you depend upon. It's something that holds other things up. And then he says that you pray that you pray five times a day and then he says that you pay the

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That cat arms tax you fast during Ramadan, and then you make the pilgrimage to the house if you're able to. At that point, the man says, sir, Doctor, you spoke the truth. So the Sahaba say that Amara says, I didn't know we were really dumbstruck at that point. He's asking him, and then he's confirming what he's saying this is very strange, because he's asking him a question. So now, one of the things that we learn is question is a teaching device, a teacher will ask a question, not because he doesn't know the answer, but because he wants something else to happen. So he asked him this question, and they still don't know who this person is. And then he says, Now tell me about

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faith, and an Amen. So we're moving to another dimension of Islam. The first is Islam. Then he says, Now tell me about Amen. So here's a distinction between Islam and a man which is going to become very important. And then he tells him faith, and to mean a bit that that you believe in Allah. So now he's not telling them what a man is. He's telling them what the objects of a man are, because he man in and of itself is a mystery.

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You cannot explain in words, what he meant is, the next best thing you can tell is you can explain the objects of belief, belief itself, is the Aloma say it's tough to do. It is to verify or affirm or have a conviction in one's heart about something that is what belief is, but he gives him the objects of faith, he tells them, it's a belief in Allah, His angels, his books, His Messenger the last day, and that you have faith in this measuring out of the world that everything is determined and proportioned, and that you believe in both good and evil, which is very interesting, because this is a problem in religion. It's called the Odyssey, which is the problem of evil. And for

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Christians, it's probably been the great bugbear of Christianity, of trying to explain the presence of evil in the world, it has never been a problem for the Muslims. The Muslims are not Manichaean, they don't believe in duality. And Muslims have never believed in this idea of two forces antagonistically working in the world, Muslims believe that good and evil are creations of Allah subhana wa Tada. And that Allah is above good and evil in terms of the scales by which we judge them because we don't have the ability to judge good and evil in reality, and that is why we've been given standards killing is bad.

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When we don't kill stealing is bad. We don't steal. But there are other instances where stealing becomes acceptable. So there's situational ethics. There's instances where healing is acceptable. If you see a man killing another man, the outward act of it is rejected by the heart. But what's happening? What's actually taking place? Is it murder? Or is it retribution? What's going on? So the act in and of itself is not evil? What is evil is the reason and the intention, which is if it was wrong or oppressive, so it's very interesting that that's part of the creed that Muslims believe and we're going to go into that in a lot of detail when we get to the section on email, because it's

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very important. And then he says, again, he'd spoken the truth and he says, Now tell me about doing what is beautiful and sn is a very difficult word to translate in Arabic. If you look at the root word hacer una means to be beautiful. That's what it means. Yes, and if you look at the word Asana, it means to make something beautiful. It's called the transitive form of the intransitive verb. And if you know English grammar, that intransitive verb does not take an object. A transitive verb takes an object. So Hashanah takes no object, you say hacer una. They don't. They don't is good. That's what you say. But if you said as soon as a dawn, you need to have an object. What did they do that

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was good. As soon as they don't eat Imran. They did good Tama. So they're the idea then, if Sen is it's doing virtuous deeds, it is the act of bringing virtue into the world. And because virtue is the most beautiful thing in the world. It's the highest thing in Islam, because by doing virtuous deeds, you make the world more beautiful. Now, there's also an interesting ethical theory that comes from men.

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To them, who said that ethics is actually a branch of aesthetics, which is interesting and aesthetics in philosophy is studying beauty. What makes things beautiful? Like I was driving on the way here this morning, and I looked up on the hill, and there's all these poppies. And it's the state flower. poppies are very beautiful. And the way that the golden poppy is mixed in with the green right now is stunning. What is that in us that recognizes and sometimes fails to recognize, but what is that in us that sees the world as beautiful? And what is it in us that sees things as ugly, because had there been a bunch of garbage on the side of the hill, as opposed to flowers, I

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would have had a different experience. Something's incongruous, it doesn't fit in. And that is the essence of aesthetics. It's about fitting in. And the essence of virtuous actions is that they are actions that fit properly into the world. And that's why at the essence of the Islamic teaching is the concept of Adam. Adam is comportment, it is appropriate behavior, and appropriate behavior is behavior done in proper proportions. And that is why Ed up also means literature. Because what literature is it is the use of words appropriately, you're putting words into their proper place. And that's what an idiom is when an Adeeb uses words in a way you see if you take a poem in Arabic

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or Persian or English if you take upon like death be not proud, though some have called the mighty and dreadful for thou art not so