Channel: Hamza Yusuf
Series: Hamza Yusuf – Vision Of Islam
Some of the words that the Quran uses
for those who can discern signs, or who can understand signs. And one of the fundamental points that the Koran makes is that there are two types of people. There are people who reflect on the signs, and then there are people who ignore the signs, and they ignore the signs to their own detriment. And the Quran also gives us a clear picture of the results that happen from people that ignore the signs. And those signs relate to both effects in this world and then also effects in the next world. So for instance, the Quran
gives a lot of signs of what happens to societies, when they're irreligious and begin to deviate from the path that Allah Subhana Allah has given them. Constantly the Quran is saying, travel in the land and look at the people who went before you look at how they built, they were more powerful than you were they built Better Buildings and you built and yet they came to not because ultimately they began to disbelieve in the signs of Allah and the analogy that the Quran strikes is of the city of Babylon method on a per unit and a law strikes the similitude of a city or the likeness of a city candidate Amina. It was saved multiple in content, and then its provision would come from all over.
And this was really to the Mexican people reminding the Mexican people. And then the Quran says that for Kufa to be anomala they began to deny the bounties of Allah. In other words, they forgot that Allah subhana wa tada was the mother and and that's what happens when you ignore the source of blessing and begin to see yourself or your society as being the providers of whatever you've done. There's people that see their work as being the reason that they're getting something out. So the Quran uses certain words in relation to these two signs, the signs being out there and in ourselves that those are the natural signs and then the signs of the revelation. The Quran uses the word
Aquila, Farah toffee loon, which means don't you use your intellects so the apple, which is the component that Allah subhana wa tada has given man is there to be able to comprehend.
So the idea of using your app, and Allah Subhana Allah Allah says that he gave you some app, or the buzzer will add, he gave you hearing, sight, and a heart and a llama say that the reason that these three are mentioned together is because mawatha to the in the ways in which knowledge comes in to you are through your sight and sound. And there are signs in themselves but it's through the sight and the sound. And that's why Allah Subhana Allah says that there are signs of young fusi come ephedra to basilone Don't you see them in Surah mulk when Allah subhanaw taala says that the people in hell say localness metal had we only listened and you'll see these two attributes Allah Subhana
Allah says we gave them site, some our bus or word for other in order that they show gratitude. So the idea of showing gratitude through these capacities that Allah subhanho wa Taala has given you to perceive these. So the alcohol is rooted in the ad. That's the Quranic view, the home Kowloon liahona Bihar they have hearts, but they can't perceive with their hearts. The second the idea of understanding alhfam Allah subhana wa tada gives the human being the ability to use the intellect to understand meanings. And so you have fam and also you have phip in the Quran, which is the puppy, in old Arabic was the one who could discern a pregnant animal in the midst of a herd it was the one
that could see something that was not apparent to others. And so the puppy has a perception that other people don't have and when the prophets Allah I said him said manually the law will be higher and you have a dean that whoever the Allah wants good for he gives him an understanding of the deen even though it's come to mean jurisprudence. It really doesn't mean it in that heady in that Hadith it means that they're able to comprehend the purpose of the deen and obviously the also Li the real fapy not the one that knows the cam, but the one who knows how to apply Islam in the world.
Irrespective of the circumstances, that is the real fapy and then also to Cara Saqqara is a negative word in the Quran, it's only used once with actually the venom ohira for caravaca Dora, but to Saqqara, which has to do with struggling with thought, in other words, attempting to understand
fatca is really to produce thought, whereas to fatca is to attempt to understand, and actually the venom ohira was somebody who he was thinking about what he could say about the Quran, is it magic, is it this is it that and so the toughest core is reflection,
it's the idea of something enters into you. And then you begin to attempt to understand what that means. That is what tougher core is, whereas fatca is coming out of view, projecting onto something else, it actually has kind of the opposite, meaning it's you projecting on to something else, whereas to record is you allowing something to stimulate in your desire to understand it at its real level. And then also you have to that camera, which is recollection, which is very important concept in the Quran, because there's an idea in the Quran, that human beings really do have an understanding of what this is all about, in the innermost, and there's a type of forgetfulness of
hafla heedlessness that's come over human beings, because they've come into the world. And so the Quran gives us idea that this is a deker. It's actually a reminder of something you already know why they care for in decorah, temza. And momineen remind them because reminders benefit believers, you can only be reminded of something you already know. And so there is this understanding that all of these things that were being taught, we actually already know them. And so it becomes a recollection that we're really recollecting something that the human being has already perceived. And then to us summer is another one, which is what Sam is a sign as well, and to what summer is to perceive the
meaning of a sign. And again, this is the Moto SM is was somebody who could who could see from the face of a person whether they were good or bad. And that was the jelly understanding of them with the West him it was somebody that could see what was hidden behind the apparent and that again, if you look at all of these words, and these ideas, they're all revolving around the same idea that the world is signs. And what human beings are is they are interpreters of signs. And Allah has given human beings what is called in the Quran lube, what's called what's called for add what's called the app, and there's all these different words that are nuances of the same meaning and lobe because the
Quran says this is the old Al Bab, that people that have lube the word loop, if you look at its root, meaning it's a seed, and again, the idea it's pith, it's something obviously that you know, when you say pithy, it's deep, because the seed is buried in the center of something. So these people are people that in their center is something that contains the whole thing. In other words, the loop is like the seed of a tree, the entire tree is contained in the seed in the same way in the human being, there's something at the essence of the human being that contains this knowledge of Allah subhanho wa Taala and of the universe. And then in terms of the is there are different types
of is, there is of NEMA. So there are signs of Allah blessing, good health, and afia is a sign of Allah is blessing. It's a NEMA, and wealth. All of these type things are signs that Allah subhana wa Donna has given you blessings and the prophets Allah I sent him said that true wealth is contentment. So somebody who does not desire is really the wealthy person. So if somebody has a great deal of wealth, and yet they're still filled with desire, and trying to acquire more and more than they're not wealthy according to our understanding, and then Rama is mercy. And there's a belief that at the root of this entire universe is mercy. Alright man is really the essential
attribute that Allah subhana wa tada is giving to his creation. And at the essence of the prophets, Allah is synonyms being is Rama. Well, Mara, sanaka indorama tell me that we only sent you as a mercy to all of the world. So there are all of these signs in the world that are signs of His mercy. And but I best said when you reach a certain level of perception, everything becomes mercy. In other words, you don't see anything other than mercy because even in
The punishments that Allah flicks on human beings, they're much less than what we deserve. And in that is a mercy. So you begin to actually see that Allah is a merciful Lord, that at the root of his tribulations in the world is actually mercy more than anything else. And then also there is a term sheet, which is this idea about law giving Bush era if you do this, then this happens, if they believe a law will give them rain, he will increase their crops. All of these things. There's there's two shear in the Quran. So there are signs of shear. On the other hand, there's signs of Indian arm, which is that Allah Subhana Allah to Allah, in tuck him he takes vengeance. So Allah
subhana wa Adana will avenge his people. So if there are righteous people that are persecuted for their righteousness, then there's a belief that Allah is a personal God in that he will actually take vengeance upon those who oppress and persecute. So that's a warning, these become warnings. And again, these are signs as well, even though it's very difficult for you to discern, it's not really permissible in Sharia, to look at something and not say that's because he did this, this and this. But it's something that according to the Quran, is a possibility that should be considered. So whenever anything happens to people that is terrible, they should always consider the possibility
that this is from their own hands that it's what their own hands have wrought. And that's a very important idea in the Quran. f cob comes from a word Atiba, which is what comes after. So the a club is a punishment, but it's the idea of the punishment is a result of prior actions. And so you don't see the punishment as simply arbitrary tyranny, that it's just there's something cruel here No, you see the punishment as a direct result. And therefore, what Allah says in the Quran again and again is that he does not oppress His servants.