Hamza Yusuf – Vision Of Islam CD5 #02

			So he went to his home and he fell asleep. And he had a dream. And he was in the grave with the man.
But he saw the angel of mercy and the angel of punishment. And they look at the man and one of them
says, the one of punishment says, This man is mine. And he says, because look at those eyes, they're
filled with the prohibitions of Allah.
		

			Things that allow prohibited, and he said, and look at his ears, they're filled with listening to
those things that he should have never listened to. And look at that tongue. It's filled with the
wrongs of a life spent in, in speaking ill of others, and deception and lying. And then he said, and
look at that stomach filled with the heart arm, and he said, and look at those * going where
they shouldn't have gone. And then the angel of mercy says, but look at his heart.
		

			It's filled with faith, and his mind. And that is at the essence of that idea of that no matter what
a person's actions are. Only God knows the heart. And ultimately, it's the heart by which people are
judged, it's not. Because if we were judged by our actions, we would be all like Hamlet says, you
know,
		

			if you give people what they deserve, who had escaped a whipping, don't give them what they deserve,
but give them out of your magnanimity.
		

			And that's what a lot shows people on the piano, because the Hadith, in which it says that Allah had
100 parts of mercy. And, and one part he sent down to the earth. And that part is the part that
every mother has shows mercy to her child is from that part, every fall, that won't step on its
merits. From that part, every good kind to act in the world is from that part. So all mercy in the
earth comes from that one portion that Allah allowed to come down from the celestial sphere. And
then the province of Lyceum said, and he has saved the other 99, for the Day of Judgment.
		

			So the idea of just being a Muslim on the tongue is part of Islam, that people as long as they say
that, and that's why the man simply recite Shahada before to Muslim witnesses. Like people that
marry, they use the example of a man who wants to marry a Muslim woman, this actually occurs quite a
bit, you get a man that wants to marry a Muslim woman, he'll just go and officially do the Shahada.
And Muslims are generally a little wary of that when they see it, but they accept it, nonetheless,
because that's what Islam tells them to do. And there's a man in our history known as Mohajer on
pace, the man who immigrated for this woman who's he said, I want to marry you. And she said,
		

			immigrate to Medina, with the Muslims and all married, so he did it for her. And he's called Mohajer
case. So even if somebody does something outwardly, and he has a different inward intention, we're
commanded to judge by the outward, now, about the location of faith is in the heart. And the Koran
says that Allah knows what's in the * and what's in the hearts. And then the idea of actions
according to Islam, actions confirm your faith. The action itself is what confirms the faith. And
that's why charity is called Sunda, which comes from the root word which means to be truthful,
because charity is a sign of your truthfulness in your faith. That when you're charitable, you're
		

			showing that your faith is true. So actions and that's why when people see somebody who does a lot
of good actions, the prophets Allah I sent him said if you see somebody that frequents the masjid a
lot fish had hula hoop is a man testified to his faith because those actions are indications of his
faith. So an action is always an indication of somebody's faith, but not necessarily. I mean, there
can be hypocrites, there can be people that are ostentatious, all of these type things. He talks
about Cofer, we go into the the idea of the opposite of faith, which is Kufa. Now, Cofer is
generally translated as infidelity or disbelief. If you look up the root word of Kufa, it comes from
		

			Kapha which means to cover in fact, cover actually might be a cognate cover cover. It means to cover
over something. Kiefer, which is a yogurt that you do by covering over with a cloth is called Keifa.
Right so the caffeine is also a farmer in Arabic because he covers the seed with dirt with Earth,
the calf ajibade kofod number two who the Koran says uses the word kofod to mean farmers.
		

			So and somebody wants saw him alley was planting something and somebody asked him cave off spot and
he said to Catherine, I become he asked him, How do you How are you doing today said I'm a cafe. In
other words, I'm a farmer today.
		

			Now, the idea there is very interesting, because at the root of this idea is that people know the
truth, but what they're doing is covering it over. And the idea is that God is so outwardly manifest
that to reject God is to reject what is so blatantly apparent in the world and only a calf you could
do that somebody who's covering over and that's why the word literally can also mean ingratitude,
coo Fran and Nana
		

			coo fron
		

			Mirage, Maharashtra. So in gratitude is another meaning of Kufa the word qu fron means in gratitude.
		

			So a caffeine is actually an ingrate. It's somebody who is not
		

			showing God gratitude by repaying the debt of consciousness, and the debt is the dean, it's the
Dane. It's the dean that you owe to God. So now he he likes the word truth concealing,
		

			for cofa. And she says someone might object to the use of the word truth concealing by saying, I
don't know these truths, nor do I accept that they are trues. So how can I be a truth concealer?
Traditional Muslims would typically reply it said people have simply not understood what the Quran
is saying. In other words, if they really understood it, they wouldn't reject it. But it's because
they don't understand it. If they would pay more attention to the message. They'd actually say,
Well, alright, let's just and this is this is an interesting exercise to do with anything.
		

			Let me look at this unbiasedly Let me look at this without judging it. Because see, most people, if
you ask most people about Islam, they assume that it's just wrong. They haven't studied it. They
know that religion that's their this and their that. No, it's no basis or foundation for that
remark.
		

			So if I'm a Christian, I say no, Christianity is right. Why? Because my mother told me, my mother
doesn't lie. Well, that's the same thing that the Sri Lankan Buddhist mother said that Buddha was
the one he should call on mom doesn't lie. And the Muslim in Egypt, his mother said, Sunday at a
Navy
		

			you know, say a llama said, Mohammed, so she doesn't lie. So who's right?
		

			Most people have inherited their beliefs, they've never thought about them. They've never examined
them. And that's why people, fanatics or extremists tend to be people whose belief is very shaky,
because they're actually so afraid of having a challenge that they're willing to kill anyone that
challenges it.
		

			Which means that they don't really have a foundation for their belief. Because somebody who's deeply
rooted in faith would never be afraid of sitting like a honeypot on the line who's sat in huge
auditoriums and debated atheist.
		

			Because he wasn't afraid. He really believed that I can, my faith and my understanding of it can
stand up against anything that falsehood has in its arsenal. But if I don't have a strong faith, I'm
very afraid of the arsenal of disbelief that it might overwhelm me.
		

			So that is the way traditional Muslims is I would say that now.
		

			This is a more a personal belief. This is not an Islamic belief. My personal belief is that the
variables involved in judging anyone are so overwhelmed, and so complicated, that it is best not to
judge people. Just leave it to God. Because you haven't walked in their shoes. You didn't have their
childhood. You don't know what was done to them, you just we don't know enough. And that's why
people their filters are often a result of the families they had the societies they grew up in. And
delusional states are types of madness. And delusion is a mat. It's a sign it's a symptom of
madness. junoon to be in a delusional state, to be diluted. So even though the outward
		

			We're commanded to judge certain things by the outward. And we should always do that in this world,
		

			the best thing to do is just reserve judgment for the next world in those ultimate things. Because
Allah says in many verses in the Quran, you will return to him and he'll explain to you, all these
things about which you are different. You can be my contact telephone, telephone, he will tell you,
he'll inform you. So people should just have some patience, things will be made clear, and you don't
know where people are in their evolution. There's people I mean, an example of Michael Wolf, Michael
wolf is a person who told me and he said it. The reason I'm telling you is because he said it on a
television program. He thought about becoming a Muslim for 20 years. So was he a calf ear for those
		

			20 years? Because the thing is, ultimately, he became Muslim. So where does he lie in the spectrum?
It's a fuzzy logic question. At which point you go from Cooper into eemaan, or vice versa, is a
fuzzy logic there because only a life in its totality can be judged. You can't judge anyone at any
specific point in their life, because you don't know what the total life is. And in the end of the
day, if he dies, saying Toba, and Allah accepts that Toba, he could be the worst human being that
ever lived. And that's success according to the Muslims. So you cannot judge people at any
particular point in their life. You have to have the whole life. And only God can do that. So don't
		

			judge people. Unless it's somebody stole you have to deal with that problem. That's a problem. And
that is there's a judgment that goes with it. But even in that case, you can forgive them. If I own
a store and somebody steals I can say
		

			cheers. And the profits realize that I'm said that our hammelmann for
		

			Memphis, enough men fill up that slot among men is one of the uses for generalization in the Arabic
language, have mercy on anyone in the earth on those in the earth. It doesn't just mean specific
people, it's men that have mercy or compassion with those in the earth and the one in the heavens
will have compassion on you. And this is what Thomas Jefferson said, when I looked at people I
demanded divine justice. But then I started looking at myself and I began to beg for mercy. So
that's a powerful statement. You look outside, you want justice, you start looking inside, you want
mercy. And I'll tell you another thing. And people don't realize this. Every fault that you see out
		

			there, and this is from Robert Ispahani. Every fault that you see out there is a fault in you.
		

			It's a fault in you either manifest or like fire in Flint.
		

			In other words, had you live that person's life.
		

			You might be doing the exact same thing that person's doing.