Channel: Hamza Yusuf
Series: Hamza Yusuf – Vision Of Islam
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If you begin to look at the movement of those words, the power is in the placing of the words because if I said proud, death be mighty, not.
It loses all of its meaning. And so language becomes meaningful when words are put into their proper places. And the more appropriate The words are in those places, the more powerful the impact those words have on the human heart. The same is true for the world itself. The more things are in a natural state, the more powerful the experience. And that's why everybody and Robert Frost has a beautiful poem about people looking out at the ocean, even though what's behind them, which is land is much more varied and interesting. Why do they keep staring out at the ocean and not turn around and look at the land, there's a lot more to look at. And it's the mystery of it. It's the majesty of
it, it's the power of creation itself. And the ocean is one of the most powerful things in the world. That's why the heirs when they want to talk about something vast, they say, who are bound, it's an ocean. It's an ocean of poron bound. That's actually the law. You know, the Arabs in the Quran is a ocean, there's no shores to that ocean, a shortlists ocean, you can't even imagine that a shortlists ocean. So, doing good in the world is beautifying the world. That's what you're doing. And that's what that's about. So he asked him, tell me about what beautiful and he says doing beautiful means you should worship God as if you see him. Now, just if you think about what that
means. What that means is, if you can imagine that you actually are seeing God, how would you behave in the world? How would you treat other people, other creatures of God? How would you treat God's creation, if you go to somebody's house, you don't spit on their carpet.
You don't urinate in the corner of the room. You do Why? Because it's not your house. And you have to behave with proper comportment in the house. And the better behavior that you have, the more likely that he'll invite you back. So the idea of being in the world as if you see God is the idea that you are a guest in a Dominion that belongs to God. And that if you actually behave in the world, as if you see him, you will behave appropriately, you will behave with excellent manners, you will behave beautifully. And that's at the essence of it. And then he says, any even if you don't see him, at least you know that he sees you. So the highest stage of ifs, and is really to be as if
you see God. But if you don't, at least, you know, he sees you so that your behavior is still appropriate. And then he says, tell me about the hour and the province realize that I'm said the one being question does not know more than the one asking the question.
In other words, the the moment that the world ends is a secret. And so he says, Then tell me about its ammara at its signs, it's marked. So this is the signs of the latter days. The Prophet salallahu alaihe salam says, The slave girl gives birth to her mistress now that I have always considered this a very unusual statement, but the ultimate have gone into three dominant interpretations. One of them is that it is the turning upside down of social order.
That right becomes Wrong, wrong becomes right? High, people become low, low, people become high, that this is what happens. And so the idea of a mistress, giving birth to a slave, if you invert that, it's the Emma and Emma to Teddy do a better Ha. All right, the servant gives birth to her master. It's an inversion of reality is what's called pumpkin pie. So you see the slave girl give birth to her mistress. One of the interpretations also is that it means children will become completely rebellious against their parents, which in Confucian understanding is the worst possible sign in a human society when filial piety no longer exists, because the whole social order is based
on the authority of the family. And the thing about families families are not just children are in a despotic situation. Parents are tyrants, basically. But what the ethicists say is that justice is only necessary in the absence of love. So the reason that we tolerate
family situations is because of that other element that exists, which is love. In other words, we know that the parent is doing what they do out of love for the child. So when the parent doesn't allow the child to eat, what's harmful candy or whatever, or doesn't allow the child to watch television, or doesn't allow, these are apparently arbitrary moves on behalf of the parent to the child. So the child experiences is as really a type of tyranny. And I always love the one where the child's like crawling, and the parent comes and just picks it up and goes another direction. I mean, if you just look at a total act of despotism, I mean, that is a real act of arbitrary despotic
But obviously, there's a reason and that's why it's not tyrannical. It's on the contrary, it's benevolent. So and then the man went away. And after we had waited Nabisco, Malaya, you know, he says, We waited a time, some say it was three days, it was a period of time, at which point, the province ally, Sam said, Do you know who the questioner was? Omar, it's interesting. He waited a few days. He said, You know who that questioner was. And this was also a sign that the Sahaba didn't ask the Prophet unnecessary questions, because you would think Omar would have said Who was that y'all sort of a lot, but they weren't like that. They were people that that just they asked what was
absolutely necessary to ask
the province of Iceland who said this was Djibouti it who has come to teach you your religion? How did you begin attacking your limo come Dino come? The meaning of that is that this hadith teaches us the religion. That's the whole religion. Right there. Eman Islam xand and signs of the last day. And I think it's a really interesting way of looking at it the way that Dr. chittick and Dr. Marotta are looking at it as these are dimensions, you have in four dimensional reality, which is what we're in, you have the three dimensions of width with breadth, and depth. And that's what we experienced here. If your binocular vision will not people don't have that depth perception, but we have depth
perception. And if you add time, which is the fourth dimension, then what this had he deals with is these four dimensions. The dimension, that is the horizontal dimension is Islam. That is the most basic, that's the foundation, the vertical dimension is a man or faith, because that's the focus towards the heavens. So your behavior is Islam. The reason you do the behavior is a man. And then sand is what gives it depth. It's what gives it depth. It adds that dimension to it, and then it plays out in time. So we're in time creatures. And one of the things we experience about time is signs. The world is signs. Satan, Addy on the line who said zemon, Yeoman, Yeoman laka will Yeoman
Alec all of time is two days a day for you a day against you. And he says fish coup de la Lima cadelec was better and I cannot Lake have thankfulness or gratitude towards Allah for what was for you and be patient about what is against you. And so the basic experience of the movement of time is a recognition that there are signs that come into the world that indicate the type or the nature of the age that we're in. And certainly our age, is in many ways, a very dark age, because people are so distant from sacred truths and, and also have an arrogance that obviously, this is the best time ever. The next idea here is Dean, because he said, you know, come Dino come he came to teach you
your dean. What does Dean mean? The Arabic word comes from a root word, Danna, you Dino means to discipline it has the meaning of to discipline. It has the meaning of to consider guilty. Be Donna is when somebody is guilty of something. It has also the idea of a debt indebtedness. Dane is debt. Medina is somebody who's in debt debt and is the one you owe the debt to. It also has the meaning of a rain, a gentle rain that keeps coming back. And the religion at the essence of religion is an idea that this is it is a rain, it's a life giving rain to the spirit that keeps coming back. It's something that keeps coming back and reintroduced into humanity again and again.
The essence of the human experience has been these rains that have come revelations that have come heavenly rains, that nurture hearts that bring people back to life that bring their lives to a spiritual fruition. The idea also of debt, which is also interesting, because there's an idea that if somebody loans you money, you feel indebted to them. And the idea here is that God has loaned you, your life, it's a loan. And the beauty of a loan is it's not yours. But while you have it, you can do with it what you want.
Now, obviously, if somebody loans you money with a stipulation, if you go to the bank, and you tell them, I want $100,000, to buy a house, and then you go and score a kilo of cocaine, with the money, obviously, you've broken the contract, they wouldn't just give it to you like that. They don't do it like that anymore. But generally, the idea of taking a loan, as a trust, there's a reason why that person's giving you a loan. And generally people want to know what the loan is for they ask you, what do you need it for? Well, I need it for this or that, the more honorable The reason, the more likely for the loan. So the idea of God giving you a loan, a goodly loan, it's the loan of your
life. And then the beauty of it is, on the one hand, it is alone. On the other hand, she offers the chance to sell this thing that he's given you back to him. And that is an honoring, according to the Koran, it's in the lush determine meaning a love bought from the believers. So the idea of God buying from you something is meaning that he's putting you, there's parity in the relationship. It's not that you're an equal to God, but in this relationship, he's making you an equal. He's making you somebody who's actually gone into a transaction with him. And the sale is your soul. And that is a high thing. So the idea of giving the soul back to God, and he pays you for it. And that's why when
that verse was revealed, everybody was happy except aboubaker. He began to weep.
And the prophets, Allah has looked down and he said, Why are you weeping? And he said,