Khalid Yasin – Islam between religious ideality

Khalid Yasin
AI: Summary © The importance of living between religious ideology and social reality is discussed, along with the concept of community and its importance in society. There is a culture of "branded religion" where individuals share similar interests. The importance of bringing together leaders and individuals with similar questions to discuss the political and social reality of the day-to-day situation is emphasized. The speaker emphasizes the importance of asking leaders and individuals who have had similar questions to address the confusion surrounding "day to day" and the practical advice for leaders on social challenges.
AI: Transcript ©
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Our topic today is

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Islam between religious ideality

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and social reality. Because this is what we live in between

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a very clear, detailed, religious ideality

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and a very blatant

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in your face

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social reality, we have to live between those parameters.

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And when I listen to lectures on YouTube

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comments on WhatsApp and Facebook,

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by the scholars and the leaders and the students of knowledge

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and the lay people

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we hear

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a lot of very beautiful

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religious ideology.

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You know, we hear a lot of beautiful recitation of Quran.

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So many

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presentations of other car, you know, different types of supplications to make.

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explanations and presentations of the Hadith of the Prophet sallallahu alayhi wa sallam and his seerah

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answers to questions of jurisprudence.

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clarification about issues of our Akita, you know, our issues of our belief.

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We hear so many very beautiful religiously correct

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presentations, on Facebook, on YouTube, on Instagram, on WhatsApp, so forth and so on.

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And may Allah bless and increase

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knowledge and his Baraka to all the people who are engaged in feeding us with this religious ideology.

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However, very seldom

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do I hear

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from the same scholars,

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students of knowledge, religious people, and leaders and laypeople, those who have an opinion, very seldom do I hear them give very clear,

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presentations about our social reality.

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Now, that happens to be the dichotomy

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that we are witnessing in the world that we live in today. And when I say the world we live in today, I mean, the Muslim world, and the other human beings who live in the various countries and societies of the world that we're living in.

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here, I would just like to ask

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about seven questions.

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And I'm not going to answer these questions.

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We it will take some time to answer these questions for those who are willing to answer them. Now, when I ask these questions, don't treat them as coming from Shekhar to Jesse. So, don't be answering me

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take the personality out of the picture, take the subjectivity out of the picture. It is a question that each one of us in the capacity that we hold need to answer

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because when we get these answers, then we will be able to put things into context.

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Then we will be able to see the picture.

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So these are the seven questions and maybe some of you that are outside because you are very intelligent, or you are very intellectual, or you are very religious, or you are very concerned or informed. You might be able to add a few questions of your own. But for this city, and this discussion, don't ask questions while I'm asking these questions.

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This is not your platform.

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So don't ask me questions while I'm asking the questions. Don't be so quick to respond to the questions, and I don't need your accolades. I don't need you to gas me up.

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Whether you like me or you don't like me, that's not the issue. I'm putting this forward as a naseeha, to get some clarity to arrive at some conclusions. So these are the questions.

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Number one,

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what happened

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to community leaders?

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I didn't say leaders in the mosques. I didn't say religious leaders. I didn't say scholars, I didn't say students of knowledge.

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I said, What happened to the community leaders, because we are living as individuals, but we should become we should be a part of a community, not a religious community, not an ideological community. But a community of people who are living together in a certain specific area,

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who are sharing a similar social experience, who are relying upon the same social institutions, and who should come together, attached to a leader

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who becomes responsible and accountable for their lives. So the question is, what happened to community leaders?

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And let's keep in mind, when we say community, we don't mean a Masjid.

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You don't a group of people who come to a Masjid form the part of a congregation. We're not talking about congregation in a mosque, we're talking about the leader. We're talking about a community by the definition which was given

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and a leader, a representative

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who is regarded

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as the leader or the focal point of the person responsible for this group of people who are under this disciplined definition.

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Next, what happened to the concept of community, you know, there's domestic,

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there's the ideological people who are following a scholar, or who are following an email, or who are following a student of knowledge, or who subscribe to classes and seminars and conferences, and so forth and so on.

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But what happened to the concept of community,

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a group of people,

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their families,

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their extended relatives,

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their neighbors, their co workers, who live in a specific area, in a particular society, sharing similar institutions, experiences, who are connected to an individual

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they are responsible towards, and he becomes accountable to them.

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You know, in my country, the United States of America, there are approximately 5600, massages, masjids Islamic centers.

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But I'm not talking about 5600 Islamic centers, I didn't say what happened to them, we know where they are, I said, What happened to the concept of jamara.

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As it was understood, in the effort of Qatar, there is no Islam without jamara.

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And no drama, I was out in a meal.

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And no Amir, except that he is obeyed.

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Now, for those who are religiously correct,

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or more religiously correct than I am,

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and you want to dissect this either into whether it is appropriate, or whether it is sound, and where it came from, and how it can be used in the, the the Arabic idiom, the narrow and sort of attached to it and so forth and so on. That's for you to do. And if you don't want to accept that effort, accept the concept of it. Because that concept and that discipline is a part of Islam, as demonstrated by the Prophet salallahu alayhi wasalam, in his companions, and the tabea. In and the Atiba Octavia II, that concept and that discipline, it was present and that's

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yielded to us the phenomena of what we are following. So today, what happened to that concept? Next?

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How can we expect the lives of Muslims

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to be wholesome?

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When they are nourished

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from just prayers, lectures, and rituals, if we take the lives of Muslims,

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if we take the lives of Muslims, like we do our own lives?

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How would we expect our own lives bodies to be properly nourished? If we are not eating the proper ingesting the proper foods with the proper nutrients?

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How could we possibly maintain the health of our bodies? Similarly, the question is, how can we expect the lives of Muslims wherever they are, to be wholesome, balanced and productive, when they are nourished from just prayers, lectures, and rituals.

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Because 90% of what we hear

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90% of what we see

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90% of what we experience as religion is simply prayers, lectures, and rituals.

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There are no mundane dynamics.

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Number four,

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where do we go?

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and whom do we rely upon?

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For date to date,

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and bread and butter issues? I said, day to day,

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and bread and butter.

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Now you don't have to be a rocket scientist to understand that question, or that terminology. So obviously, day to day doesn't mean going back and forth to the masjid for prayers. day to day doesn't mean getting up for the 5g and reading some code. And after that, or going to Juma and that David Sidon sort of calf. This is not what we mean by day to day. And obviously, bread and butter means our life resources.

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Because most of what we are engaged in on a daily basis is our day to day and our bread and butter issues of whom do we go to? And where do we go, to receive the guidance and the information

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and leading us to the resources for our day to day and our bread to Bread, bread to a bread and butter issues? Now, don't answer this question. I'm telling you again, I'm asking you again. Don't be so smart. Don't be so

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religious, don't be so intellectual, that you can just on the spot, understand what I'm saying and answer it while I'm talking. That's just erratic.

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It's spontaneous.

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What I'm asking requires some thinking, some reflecting. And after that, some research some introspection, and then after that, a dignified response.

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Take Shahada, just seeing the speaker out of the picture.

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Remove the subjectivity of the personality. So don't personalize what I have to say. And if you can't see beyond my personality, if you can't see beyond me and your subjective feeling about me, then just bow out, go to another page.

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Say what's good or keep quiet.

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That's just my suggestion. I can't tell you what to do.

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Number five, if the religious people or leaders

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are in the mosque, and our social reality is on the outside, among the people,

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how do we reconcile this dichotomy?

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You know, the religious leaders

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and the mosque

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and the religious issues

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and the outside society and the realities of the social situation? And the people? How do we reconcile these two dichotomies, these two extremes.

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Because at the end of the day, this is the mocassin of Islam

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to take the religious ideology,

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within the context of the social reality

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and to bring them together

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This is the objective of this lab.

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Because at the end of the day, the objective of Islam is to cause social benefit.

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said our profit. So Walter sent in so many words, when he was asked, Who is the best among people? He said,

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Hi to NASS minion for NES outcome, kala Rasulullah sallallahu alayhi wa sallam.

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He said, the best of the people are those who give the most benefit to the other people.

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So we need to bring the mosque and the religious people and religious issues within context of the society, and the people in the society and the realities of that society, we need to bring them together into a,

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a synergy.

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So my question again, is,

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if the religious people or the leaders are in the mosque,

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and our social reality is on the outside among the people, how do we reconcile that dichotomy?

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Number six,

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we are today oversaturated, with the details of the Hillel in the harem.

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And we are reminded regularly about the

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signs of the last day

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subpanel law, you know, now that we have this social media, you know, everybody can sit down and pass on different information. And everyone can sit down and take a piece of Quran or a Hadith of the Prophet sallallahu wasallam, or some issue of film, or aqeedah, or whatever, everyone can sit down and type it and go to YouTube and select a particular video and then just send it out to people. And we can say 90%, of what is being

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90% of what is being transferred, transmitted. issues dealing with

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issues dealing with

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and issues dealing with reminders about

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the day of piano, or the signs of the last day,

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which is profound.

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We don't want to trivialize the importance of that, and 90% of what we're getting is that, and now we're not just talking about the opinions of the lay people. We're not talking about their opinions. And we're not talking about their rhetoric here. No, we're talking about the leaders, the speakers, you know, the religious people, what they have said, and what we are passing on to others, most of it has to do with explanations about holiday

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reminders about days,

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the signs of the last day. So

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since we are oversaturated, with the details of Hillel and how long and reminded constantly about the signs of the last day.

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My question is,

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what is the practical advice from our leaders about our day to day, social challenges,

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our day to day

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social challenges and now let me explain if I might, what I mean by day to day social challenges, because maybe, you know, we get lost in the sauce. You know, maybe you don't understand that terminology. So, let me see if I might be able to be a little clearer about what I mean by that.

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You know, we hear that this is Shaban you know we do know that this is this is the month of chat bang and everyone is reminding each other this is shot band you should make this kind of other car or you should fast on these particular days and you should be reminded about this and the excellence of the shot band and so forth and so on. And this is my roof, this is well known

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and we are told and we know that very soon, Ramadan would be here when we are in shadowbanned we know the next month is Ramadan.

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And we need to prepare for the spiritual opportunity and the spiritual observation. So this is model we know this and this is what we are being told.

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But between last Ramadan

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And this Ramadan.

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There were no milestones. There were no social milestones charted by our leaders.

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No real issues resolved by our leaders.

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And the state of the oma was not articulated by the persons who claim to be the religious scholars. The students of knowledge are the ones who themselves are considered to be leaders. Let me repeat that point.

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Between last Ramadan, and this one, that's like one year,

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there were no social milestones charted.

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I didn't see any.

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I didn't see anything. I didn't see anything based upon city. I didn't see anything based upon region. I didn't see anything based upon country. And I didn't see anything based upon global dynamics. I didn't see it. Maybe somebody else they saw it, maybe somebody else they wrote it.

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I didn't see any real issues. And we've already defined real bites social reality. I didn't see any real issues resolved, solutions arrived at

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articulated, packaged passed on to the oma so as to give them benefit and relief. I didn't see them.

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And lastly, I didn't see a group of scholars have a particular area

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a particular city or particular area or particular region or particular country, or if there is such a thing that exists, the scholars of the oma collectively reach out, make to us out with each with one another, and give naseeha to the oma as an articulated state of the oma, I didn't read one.

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So therefore,

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the seventh question,

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Who wants to take the responsibility? Now this is a question for the leaders. This is a question for the students of knowledge. This is the question for the scholars. This is a question for those who pontificate.

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Those who themselves those who see themselves in the position to be advising the Muslims, those who see themselves to be in the position of articulating the religious correction or correctness. This is a question for the leaders, not necessarily for those who are listening to this presentation now.

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So my question is, and this is question number seven, who wants to take the responsibility for this social

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This social state of affairs and we can go from the micro to the macro

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with this question,

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next, who is willing to take the accountability for the traumas, and the tragedies that Muslims are experiencing and enduring?

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Now, I mean, that they are experiencing and enduring in this dunya

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not what may happen to them later.

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Not what happens to them as they enter the Hara.

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Not what happens to them on the day of pm.

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I'm talking about the traumas and the tragedies that Muslims are experiencing in this dunya who wants to take the responsibility and who is willing to be accountable.

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Where we are living.

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That means in the city where we live

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in the state where we live in the region where we live in the country where we live in this dunya in this world, that we live, who wants to be accountable, who wants to take the responsibility, who wants to stand up and say, I am responsible, and I will be accountable. Along with those I have reached out to who shared responsibility in other places

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until we individually and collectively enter upon the afra because

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Each one of us individually will enter upon our athlete or when we die. That is understood. But

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when you die or I die, we enter our accident the first stage of our accident we enter.

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So we're not talking about that we're talking about before that

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until we individually and collectively enter upon our era, who

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is responsible? And who is willing to take the accountability

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for the tragedies and traumas that Muslims are experiencing and enduring all over the world.

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And in the cities where we live.

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Dear brothers and sisters, this is your brother share, Khalid you're seeing

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and I'm just asking.

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I didn't tell much. I'm just asking.

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Now, it would be good for the leaders. You know, if the leaders are not listening to this, they don't have to, because I may be too small of a person for the leaders to listen to, or for me to even be asking this kind of question. I may be too small of a statue of person. I might not be within their religious hierarchy or their circle to ask this kind of question. However,

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our Prophet sallallahu alayhi wa sallam he said, A Dena nnessee her Religion is advice and compliance. And when the companions rhodiola, and who asked him

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advice and compliance to whom he said, live led to Allah subhanho wa Taala.

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He said, Well, there was only one he could have he live let Wally kitabi. And to his book, The mandates of his book, Al Quran

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will live a solely heat and to the mandates, and the procedures collected to his son of his prophets alive Sam

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Walia, m metal muslimeen, and the leaders, the Imams and leaders of the Muslims were mad at him, and the generality of them.

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So most who are listening to what I have had to say today who have heard these questions.

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We are part of the

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generality of the Muslims. But we have a right as the generality of the Muslims to ask the leaders, the same questions.

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My suggestion for you is, take this set of questions, send it to your leader, as a video,

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or take your notes and send it to them in a written format, or an audio format.

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And in a very dignified, respectful way, present these questions and ask them

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to address these questions. Not to you.

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But to the generality of the Muslims.

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And don't say Shahada seen said this.

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Don't personalize it, because, you know, maybe they will see me as one of those names one of those categories that you know, the leaders of the Muslims, the students of the scholars, and the religious people, they sometimes have an habit of putting people into pigeon holes, categories, and based upon that pigeonhole, or that category or that particular persuasion, they determine whether or not that person should even be listened to.

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Me Allah subhanho wa Taala help us

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Melis Pan medalla elevate us now last panel to Allah protect us while kuqali Heather was subtle la de la la Koo szczepanik alone will be handed when I said one that you know he didn't want to stop for Kabbalah to Blake was cinnamal alaykum warahmatullahi wabarakatuh


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