Vision Of Islam CD5 #04

Hamza Yusuf


Channel: Hamza Yusuf


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The speakers discuss the confusion surrounding the concept of one God within Muslim culture, citing the use of "one God" in Arabic language and the importance of understanding the concept "one God." They emphasize the need to avoid confusion and false accusations about one God. The speakers also discuss the concept of " sh admits" and the use of " sh admits" in Islamic culture, citing various factors as potential reasons for sh admits.

AI Generated Transcript ©

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Because Christians believe God is one, they don't believe God is three. They really don't they do not believe God is three, they believe he's one. But he's tripart in this mystical, mysterious way, and they'll never explain it. So they believe in one God. They're not idolaters like that they believe in one God. And the Jews definitely believe in one God, but they're within Judaism. There's some anthropomorphism as well. But even within certain Muslim sects, you get anthropomorphism, where you begin to describe God like a human having hands and feet and limbs and things like that, which is how long to do that. Can't do that. One of the things he says that he says that the word in

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Arabic for hand has 17 meanings, yet. He said, Now you which one? Are you going to choose that God meant? When he said, Yeah, the law?

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In other words, don't interpret it. Just leave it the way it is. But we know it doesn't mean this. with absolute certainty. We know that when God says he had the law, he is not talking about something like this. We know that plays a committee shape. There's a universal, there's nothing like God and therefore it's not like this. Because if I said that, then I'm saying God's like his creation, which is impossible. So when we look at the word God in the Quran, Allah is used now the orientalist say it's obvious This is from Allah. Well, that is not obvious to the Muslims. Muslim theologians do not think that Allah is from Allah. And people don't look, it's same letters and this

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and that. Well, it's like saying Arizona is from Arizona, arid zone, you know, dry area will look just like it. You're making up an etymology that's not there. So the Muslims prefer just to say I love Harlem, where a lot comes from that word, sell. Some say it's l ILA. And then it got what they call the idiom, or you say a law. But most of the Clooney moms usually say the word Allah does not come from any other words available stop. It's not derived from it. It's it is a Islam alum. That's what they call it. It's a proper name. Now, before we can understand really how we understand God, the important thing is how we don't understand God. And that's why he goes into this idea of shift,

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but one of the things that he points out before that she points out which is important, is the idea of ILA in the Quran ILA, which can have a plural which is called Ali had gods and Gods l as well as like goddesses think the word Illa is used, sometimes positive and sometimes negative, it's basically means the object of devotion or worship. And in the Quran, it says that there are those who take their own desires as Gods beside Allah. And in fact, the prophets, Eliza them and I had a theme I'm going to be relate, says, unbillable illa. When you do fit, art, and how the thing that Allah hates the idol that Allah hates more on the earth that is worshipped is man's own desire,

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which is very interesting because most people don't think of idolatry as being something inside of you. They see it as something outside you have to have a stone or a wooden form or something a cow that you will an object of worship, but the Quran says our atelier Tada, Allahu Allah, Have you not seen the one or have not considered the one who has taken as his God, His own desires, his own Caprice, his own whims. And that it's that's very interesting, because that is the thing, that's the most difficult thing to remove. That's the real shift. That becomes difficult, worshiping our opinions, because we become assiduously devoted to them. We're not willing to give them up for

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anything, we'll even die for them. And that's a god. Beside Allah. There are many idolaters amongst Muslims from that category. May Allah protect us from that but many Muslims don't realize that that they fall in that category. The prophets Allah is that him said Medina hammer cavity weapon. Somebody who's addicted to drugs is like a worshipper of an idol. Because you will do anything for your God. There are people that will kill for drugs, literally kill for drugs. Money, people will will kill for money, their desires, just desires. Not

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The object of desire, what is forcing somebody to steal, it's inside, it's not outside the object is called cause occasion, Alice, if you want a good latin word in logic, it is the occasional cause it's not the deep cause. The deep causes desire because another person sees the same object, and they don't have any money, and they might even want it, but they don't steal it. Why?

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Because they're in control of their desire.

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So when the object outside

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it's only seeing the delusional state as Oh, I had to have it. That's what made me do it. No, it was inside from the beginning, that desire was there. And that was only an exciting cause. It's not the deep cause the deep cause is some the deep causes this covetousness for the things of the world.

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So shared in the Arabic language, means to share to be a partner to make someone share and to give someone a partner to associate someone with someone else. *ake is literally you can call how the *ty Keifa tijana This is my partner in commerce. So you're sharing with sharika if we share things that to shadek we share the food we share conversation, whatever.

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So the idea of associating or sharing with God, something which is God's alone, and that's why the prophets Allah I sent him said that Allah says in a hadith footsie, whoever associate Ashoka BIA for Anna, Shoraka Anisha I have no need of those partners. So if you associate with a lot of partners,

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you've associated with a lot what he doesn't need and why do you go into partnerships?

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Cuz you need them

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in in commerce, why do you have partners because you need them? So a lot of saying you're associated with me something that I have no need up and therefore it's boppin because there's no purpose. There's no purpose. So chiraq is the reverse side of tawheed. Now, the literal sense of the term shirk may suggest that one has to be conscious of associating other with God in order to be guilty of it. How can I give apartments to someone? If I do not know the someone? Well, that's actually true. And that's why the Quran says what to lay and then what untung to Allah moon, do not associate God once you know.

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And that's why a person who's in that state without knowledge is forgiven. But once it's been explained to then after that you're taken to account for your knowledge. And that's why the province alized them in hidden Shirky taught us to say Allahumma inni rubycon oceanica Pika, one animal istockphoto Kadima, Adam, our law, I seek refuge in You from associating with you, and I'm aware of it. And I asked forgiveness for that, which I'm not aware of, because there's subtle things that what the modern psychologists called the subconscious mind. The Muslims understood this, the Quran says, what I can know.

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They're not conscious of it, they're doing it, you hide it on a law within their own home, they attempt to deceive God, and those who believe but they only succeed in deceiving themselves, but they're unaware. And that unawareness, that modern Arabic word for the subconscious is less or old, which is exactly the way out loud describes the state of the hypocrite is that he's not aware. Now, the thing about Lesher or the subconscious is there's a an understanding in the Islamic tradition that in a truly deep sense, you are aware

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and it's not an excuse. And that's why the Quran says in the next world, people will say no Coronavirus, malnati to Coronavirus habits, factor for bmdm. Would we have only listened and comprehended what was being said to us? We wouldn't have ended up in this wretched place. And then a law says they finally admit their wrongs.

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So these defense mechanisms, projection and denial and all these things that human beings do, are essentially according to the Islamic understanding, they're still responsible for them.

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And the reason for that is because this this power that Allah has given us is just too vast and to enormous, and if you don't make use of it, then

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only you have yourself to blame all the tools we're giving you. So it's like somebody who's given a

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plot of land, they have the cow, they have the plow, and they just sit there and just watch it. And then when harvest time comes, everybody else is harvesting, and they're saying nothing grew. Well, you had the seed, you had the plow, you had the cow, why didn't you do anything? Oh, you mean I should have done something?

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A Rumi has a poem about the Day of Judgment. He said, on that day, you'll come with your head bowed. And you'll look at the prophets. And you'll say, Get me out of this mess,

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the mud of my life, because I'm mired in the mud of my life. And he said, those kings on that day, those noble prophets will say, You left the plow in the middle of the field. And now you want us to harvest for you. You had all that time you had all that energy, you had all that.

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So there's a belief in Islam, that tawheed is from the fifth era of human it's something we deeply know it's our inherent nature to know and that is why children will completely accept the understanding.

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They'll just completely accepted.

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they'll accept no heat, it's just makes perfect sense to them. Now, the idea of hidden shirk, the prophets lie Selim came out this is a hadith that even magic relates prophets, Allah ism came out and they were talking about the Antichrist. And he said, Shall I tell you something that is more frightening to me than the Antichrist? And they and they said, what he said, hidden ship,

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a shirt called huffy, which is called Berea. In other words, that a man should perform prayer and do it beautifully for the sake of someone who is watching. And Sadie tells the story about the man in the mosque praying, and he hears the door open, and he decides I'm going to pray a long prayer.

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Because that personal thing, and when he finishes his prayer, he looks to see if the person saw him and it was a dog that came into the mosque.

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See, it's all in your head. It's not about what's out there. It's all your perceptions. Now, this is my favorite section here,

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which is the signs of God.

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The Quran is called kurama law, which is God's speech directed at human beings. And so whatever is said in the Quran, we believe is an expression of God Himself. In the same way when we speak, we express ourselves so if I'm speaking I'm expressing myself.