Hamza Yusuf – Vision Of Islam CD8 #02

			In other words, they saw something about themselves, they didn't see when they survive immense
hardship. And another thing about tribulation is all of us who have lived, I don't think there's
anybody in this room that has had a tribulation, that when all of the bitterness and all the
difficulty was gone, they weren't able to look back and say they learned a great deal from the
experience. In other words, it's the process of spiritual and human evolution, is that through
calamities, and that's what Sherif Mohammed was talking about last night, have a little bow and he
said, and fapa to either marine calamities are the holidays of people seeking God.
		

			Because when the calamity comes, who do you run to? God, that is part of the beauty of tribulation
is that my sister just visited Morocco. She said, all these people that weren't wearing the hijab
before, are wearing the hijab, and she asked somebody there who is a friend, why are parents she
said, you know, all the stuff that's happening in the world is making a lot of people think and so
then you begin to see, is it evil? Or is it good? What's happening? Are these things happening?
Because it's bad? Or is it happening? Because we've forgotten who we are. We've forgotten what we're
here for. And it's unfortunate that we need these massive calamities to wake us up. Do you see so
		

			then you begin to perceive the world in a different way. And so trials if Tila is something that we
see as part of the reason why we've been created, we have appointed all that is on the earth as in a
dormant for you that we may try them which of them is the most beautiful and works, bless it is he
who created death and life that he may try you, which of us the most beautiful and works when harm
touches or afflicts the human being he calls upon God. Then when we confer on him blessings, he
says, I was given it because of the knowledge that I had. So this is the type of ingrate No, it is a
trial but most of them No, not. When Benny is Surah II and the Israelites were afflicted by the
		

			Pharaonic people in Egypt. Allah subhanho wa Taala says that they either don't have a home we start
uni set home, their men were being killed and their women were left to be servants to the end. Then
Allah says Wolfie, that akamba mirrabooka maleme and in that is a grave tribulation, not from the
moronic people, from your Lord. And that's what the Quran says to me is that I am, well he that he
can build our own morality come out of him. This is from your Lord, that tribulation and then what's
it follow with our book, then Chicago from that incident? And now your Lord has announced if you
show gratitude, we will increase you not in tribulation in blessings. Because the verse begins with
		

			a karamba Milla remind them of the great days of God when he relieved you of your tribulations. So
knowing that a shifted to like they say or shifted to Mr. Farage, that real calamity when it when it
gets to intense levels, that's when the relief comes.
		

			And that's why the Arabs they say, the darkest portion of the night announces the dawn. And there's
a poem by Eben who now we were he said, Yeah, as much as said the 1030 G. Oh, calamity get worse,
because I know you'll get better. It's It's a beautiful poem he wrote, where it's all about asking
for the thing to get worse so it can get better. And that's what happened when the man in sa had
Bahati. He had stomach problems. The prophets lie, Sam told him to take honey, and his brother gave
it to him and he came back he said, it got worse. And he said, Tell him to take more, he took more,
he got worse, tell him take more got worse. Finally, he got better. And the prophets lie. Selim
		

			said, Your brother's stomach has lied. And God spoke the truth. Because God said honey was a cure.
And it's particularly good for cleaning out the stomach. But the reason that he got more diarrhea
was because according to even payment Josie in his book on prophetic medicine, he said that the
disease originated because of things that needed to be cleared out. And so when he was given the
medicine, it purged him even more. So the actual crises was a healing crisis. So they call it an
homeopathy. If they give you the right remedy, you often get worse before you get better. And they
call it in homeopathic medicine, a healing crisis. So sometimes they and that's why the most intense
		

			period for the woman in childbirth is right before she gives birth. And that's when it gets the
worse, this amazing thing is about to happen. So that's part of what is going on in the world.
		

			And also do people reckon that they will be left to say we have faith and they'll not be tested?
		

			And then the idea of when evil afflicts him, he's in despair, that's people that don't know the way
the world works. Now, one of the things about moderns is that they have this
		

			idea that they're free. And what's really interesting about moderns is that, because they don't
have, particularly in a lot of the Western countries is that they've lost this idea of spiritual
liberation. And so they become slaves to the lowest aspects of themselves. They become slaves to
drugs, they become slaves to sensual pleasures, they become slaves to food, they become slaves to
image, they become slaves to all these different things out there. And they don't have this inward
freedom, which is really what the Koran is talking about. Because the Buddha, which is the
realization of one state with God, is to realize for qualities, it's the realization of
		

			impoverishment. Once you realize that God is absolutely independent, you realize that you are
absolutely dependent. So that's the realization of impoverishment, the realization of complete
edges, which is in capacity, once you realize that God is absolutely capable of doing all things,
you realize that you're incapable. And then also ignorance. Once you realize that God is an atom,
you realize that you're the Jahan, and then also the realization of the state of humility, or
humiliation, which is a deli, that you are humbled, and then that God is an azeez. Now in
realization of that, and this is the beauty of it, is that you become a journey builder, you become
		

			enriched by God, you become knowledgeable by God, you become dignified by God, and you become
powerful by God.
		

			So in realizing your servanthood, you're actually drawing near to these attributes that God has
manifest in the world which are divine attributes. Because here the purpose of Islam is to show the
way to tauheed were Tansy and to be dwell on this proper balance, to be human is to be relatively
free, but to be as free as it is humanly possible to be free, can only come about when full
submission and surrender to reality is achieved. You can be relatively free. I mean, in America,
people are relatively free, they can get up, get in their car, drive to where they want, they can go
eat wherever they want, buy what they want this type thing, there's a relative freedom. But real
		

			freedom is realizing your state of submission to God, because that frees you from putting faith in
other than God, because any faith in other than God is always going to let you down. And it's part
of the nature of the world. And once you see that, you actually when people let you down, you
realize they're doing you a favor, and you don't have anger towards them. Because they're being
human.
		

			That's the whole point. Because the only one that won't let you down is Allah subhana wa Adana.
Everybody else lets you down. And then it's interesting that this idea and on page 118, they say
that all things have something in terms of tissue. In other words, everything in creation. And it's
not to mention things like pigs or things. There's no point in doing that. If you speak in
universals, not in particulars. That's something ignorant people bring that up. When everything when
you say everything has some tissue, or something that expresses something about the nature of God in
the world, when you look, the first they look is the mineral world that a rock. And so one of the
		

			things about the rock is that the 10 z is much more manifest the otherness of God, in other words
that you can't really see much in a rock that would remind you of God. But one of the things that
does remind you about the nature of Iraq is its permanence. It's not vegetative. It has a type of
permanence in the world that is very different from other things. It's solid, and it's powerful.
Also, the fact that planets which are essentially almost big rocks, God moves them around in
creation and can smash them up against each other, it's an indication of his squadra. If you go to
the vegetative life, then it has obviously one of the most important attributes of the Divine which
		

			is life, and higher. And there are seven attributes and they call them here, the seven leaders and
this is higher life, knowledge in some hearing bizarre sight. irata will put her power and then
qalam speech, when you look at a vegetable, a vegetable has life, but it doesn't have will, it
doesn't have the sea. So it really doesn't have any other than life. So in that way, it reflects
something of this divine. But when you look at the human being you come to something very different
because suddenly you see a human being has all seven of these attributes are fiemme fusuma fetta
tubes your own in your own souls, don't you see? In other words, don't use see what God has given
		

			you. He has given you
		

			You as his greatest sign
		

			in your own souls is the greatest sign of God. And this is the meaning of this idea of man being in
the image, it is not in any anthropomorphic sense. The human being reflects these seven key
attributes of God, which is life, knowledge, hearing sight, will, Cobra capability and speech. I'm
multicolumn, I'm harder. I'm Adam. I'm all these things. And these are attributes of God, he put
them in me in order to reflect his nature so that we would know who God is. And that's the meaning
of if you know yourself, you knew your Lord, because this is the closest thing to you. And that's
why self knowledge is at the essence of Islam, of knowing who you are. But you have to have it in
		

			the proper perspective, because you're also Jahan. You're also dead. You're also powerless. You're
also deaf, dumb, speechless. Without volition, you see. So this is the human being the human
condition is this really interesting. And then in looking at why we've been given this, because we
were meant to stand as halifa in the earth in New Jersey, don't fit out of the diva. I'm placing a K
live in the earth. Now, on page 121 21, I personally don't like the way that they did this. It's
kind of done in a humorous American. I didn't feel that it was appropriate. I mean, there's a few
things in the book, there's another section towards the end that bothers me. But, I mean, generally,
		

			the book is so good that I'm gonna overlook that section. I mean, it's not that bad. But things like
God has something up his sleeve. And next, God rubbed it in a bit. That's not the way traditional
scholars in any way would describe that. So I'll look at it like that. liquidly jawatan kubwa, where
he could lead how Sam and Nebula would it could be Adam and have every steed stumbles. And every
razor sharp sword has a blunt point. And every scholar has slips. So anybody that writes and does
anything is ultimately to do that. So but that's just something I've certainly done that myself on
many occasions, so I'm not going to take them to account but I just thought I'd bring that to your
		

			attention.
		

			Just about the question now, they kind of indicate that the angels here they seemed a bit upset. I
mean, when they asked the question, it's called a stiff ham. It's not at all because there's two
types of questions. Question that is a type of question where somebody rejects something and then a
question where somebody is trying to get information and it's considered a question where they were
actually asking for information.