Channel: Khalid Yasin
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hembree level Salatu was Salam ala rasulillah
salam O Allah, He will send them it he was happy he was by the woman, whatever about
Salaam Alaikum warahmatullahi wabarakatuhu.
Do Muslim brothers and sisters,
this is your brother shefali you're seen speaking to you today,
August the fourth
The time here
in Philadelphia is
12 or six.
That is six minutes after midnight. So actually it is August the fourth.
I just want to spend a short
amount of time
on a very important issue.
That issue is social justice.
What it means
how it fits
its implications within the Islamic community and the Islamic Society.
Now because this is a very short reminder,
I don't want to be extensive, although the subject itself is very extensive.
I want to be concise.
As one of the companions of the Prophet sallallahu alayhi wa sallam it is the avatar or the Allahu I said
title column, Mark Allah, whatever.
The best speech is the speech which is concise
but prolific in me.
That's the general interpretation of this other are these words of wisdom left to us by the Companion of the Prophet sallallahu Salman, the fourth Khalifa of Islam Adi, Vitaly Padilla one
so I will try to follow this effort.
While at the same token, completing my
In the end, the word or the terminology, social justice,
it comes in many places.
And there are over 50 verses of the Quran
dealing specifically with social justice.
Now the word justice comes into court and many times, but there are at least 50 verses of the Quran that deal specifically with justice in the society.
I like to recite one
this verse comes in suta, not
the 16th surah the 90th verse. Also below that is you talking about gene
olanzapine what that reminds us in Allaha. Yamato been added
what you tell the court about
that shirt you will know pretty well baby.
You either come Lala come to the Kuru.
Indeed, Allah subhanho wa Taala
has commanded us
ordered us upon social justice and idle
And he wanted us to demonstrate this social justice and benevolence to our relatives, to the poor, to the needy, to our neighbors, to the general society.
And part of justice is to enjoy what is right and what is wrong, that is to command what is just in the society for everyone.
The rich and the poor, the male and the female, the black and the white,
the young and the old.
Justice in the society is a cornerstone of Islam.
And this verse is recited and this is why I chose the verse this verse is recited almost every Juma or we can say in most of the surgeons in the world,
this verse will come
near to the end of the hotbar or before the prayer It is something traditional historical
We don't want to explain it today.
But you should reflect upon that phenomenon.
That is the
16th, sort of the 19th verse. You can read it for yourself and you can go to the people who are authorities in the Quran and ask them what is the opinion about this verse as it regards social justice.
We can also look to the Sultan Nisa, the 100 and 35th verse, that's the fourth surah. We can also look to the fifth surah. So to married
the verse number 42.
We can also look to the Soto called Hadid.
so to love
sutra, sutra, verse number 29, and two out of verse 181. These six references of the Quran are six of the 50 verses, dealing specifically with social justice in the Quran. So that no one can trivialize
the significance and the importance of social justice.
There are hundreds of authentic hadith from the Messenger of Allah sallallahu alayhi wa sallam, which deal directly with the subject of social justice. There are so many Hadees that deal indirectly and directly with the issues of social justice, whether it be animals, whether it be human beings, or dealing with the environment, or dealing with our enemies, or dealing with those who oppose us, or with our families, or between ourselves. It's just so many Heidi's statements about profits, a lot of an example some here's some numbers, that I just want to
million loss and while he was selling mentioned, there are seven categories of people from Allah subhanho wa Taala, will provide shelter on the day
when there will be no shelter and shade is another interpretation. On a day will there be no shade.
And one of those people is deep, just ruler,
the one who has power, the one who has authority, and he exercises in that power and that authority justice I chose this is why because I think that it fits well. And it cements the point that social justice is the focal point of Islam. Whether in the Quran, or whether from the Sunnah of the prophet muhammad sallallahu alayhi wasallam.
Dear brothers and sisters in Islam, I just want to summarize a few things.
And in my summary,
I am not being critical of any one in particular,
I am not singling out any particular organization or any particular government, but let the
the shoe fit
whoever wears it,
whoever can wear it,
let the advice be an admonition in general,
but let the advice also be an admonition especially for the people who practice
injustice on regular basis.
Let it also be a sign and a reminder for those who tolerate
Let it also be a reminder
for those who neglect or circumvent
justice in order to get some benefit for themselves.
Social Justice is the makkasan that is the main objective of the Islamic system.
This is what the word acid generally means, it is the purpose it is the foremost objective
of the Islamic system.
And that objective can never be attained
through a religious epistemology
and through religious intellectual ism
by itself, so, epistemology which is the deep correct understanding then the the the regulated
of Islam. This is like epistemology.
And so if someone attains a very high level of epistemology, we say that they are a scholar.
And those who attain very high academic
levels of Islamic study, now low reward them.
we regard them as scholars or authorities of some level within the Islamic system. However,
all the disciplines in epistemology alone
can never suffice, or provide
the Muslim community, the Muslim family, the Muslim nation, or the world with social justice.
It must be coupled with a strong commitment for social injustice.
It must be coupled with a strong commitment for social justice and against any kind of injustice in the society.
one of the blatant ironies and contradictions throughout history
evidenced in the modern world today is that the regimes the countries, the organizations that produce the largest number of religious intellectuals, happened to be the greatest violators of human rights. Isn't that an irony?
something that we should reflect upon?
It means that religion, in many cases, is being used purely for political leverage to create a society
where the religious leaders are socially impotent,
and where they lead only through religious matters, and religious ritualism.
That is, the leadership
to the religious rituals, or in the areas of epistemology.
There is now an active global conspiracy
to neuter the Islamic movement
to neuter the Islamic movement worldwide that is to
to kastri, the power, the energy, the influence,
or to limit the amount of authority
that the Islamic movement will be allowed within a society
so that it cannot produce social dissidents.
Now, brothers and sisters, those of you who don't know what the word dissidents means, look it up in the dictionary. I'm not here to explain every terminology we are most of us we are
high school graduates, at least we are undergraduates, we are graduate students and some of the people listening, you are very high intellectual. So I shouldn't have to define these kinds of terminologies. I want to repeat this last statement.
There is now an active global conspiracy
in the world today, too new to the Islamic movement,
so that it cannot produce social dissidents.
And if we evaluate matters properly,
that conspiracy will become very clear.
Dear brothers and sisters, let me warn you,
or let me advise you or make you aware.
anyone who speaks or writes
about social justice will be labeled
and prosecuted in most places in the Muslim world, and they will be labeled and prosecuted and harassed as troublemakers
or they will be classified as religious extremists and who will classify them
Some of the people who have themselves are authorities in Islamic epistemology
who will classify them
people who have very high levels of Islamic education, who themselves are subordinate to organizations, countries and governments.
It means that we should respect their knowledge,
we have to separate the knowledge from the person
with the separate the knowledge from its application, we have to respect them, by all means, they must be respected for the sacrifices which they have made.
the proof is in the pudding.
The knowledge is in the application.
Listen very carefully to scholars, students of knowledge.
Muslim enthusiast speakers, do add lectures, listen carefully
and see in their discussions
will they touch upon the issues of social justice?
Will they reproach and criticize and condemn those who are violators of Islamic justice of social justice?
Because in bed, one can evaluate very clearly
just where their Islamic knowledge begins and where it ends.
And whether or not they're worthy
to be followed as a social leader. I didn't say was it to be followed in the mosque or I didn't say worthy to be listened to in a conference or worthy to be read from their books. That's not what I said.
I said whether or not they should be adhered to. And followed within the context of social activism is very important because the person who is selected as an immigrant, a leader of the press or a man or an authority in the Islamic community, and a man or someone who teach the people about the rituals of Islam is something very different from the Amir.
That the person who is selected as the Amir or who is nominated as the Amir, he must be concerned about the principles of social justice.
Because if we studied the
the background, the history
of unbroken Sadiq, about
the whole for Rashidi, if you examine them closely, you'll find out that when they took the office, the concern they had the most was about the issue of social justice.
Let me repeat that statement I made so that it's very clear,
because I'm sure that many people will listen to what I have to say.
They will be very difficult.
They will have some issues about what I had to say this evening.
But it doesn't matter.
Truth has to be said.
And I'm doing my best to fulfill my responsibility to call the people to both truth and not just towards words.
I said to be careful
about anyone who speaks or writes about social injustice.
Because you will see that whosoever speaks about social justice will be labeled and prosecuted as a troublemaker.
There will be classified as religious extremists, even by people who themselves are part of the the authorities in the religion.
While those who are silent and those who are neutered, will be made popular.
They will be given strong positions
through the collaboration of the
and the non Muslim elite. Because when it comes to social injustice, when it comes to the issue of social justice, they are both on the same page. They're just in different religions.
One of the most important principles of social activism is social dissidents
to be active in the Muslim community to be active
in the society where we live
To be active on the global scale
is not just to practice the rituals and to have a good favorite position with the loss of power dial in terms of worship,
In order to have an esteemed position
in Islam, whether in the family, within the community within the nation or in the world,
one has to be concerned with the issues of social justice.
We must suspect the motives of anyone seeking leadership if he or she doesn't have a history
of speaking against injustice, or corruption because all prophets, allegiance to them all messengers alayhi wasallam that all great scholars and students of those scholars, they came with a focal point in their message.
Concerning social justice,
we will suspect the motives of anyone seeking leadership if he or she doesn't have a history,
or an open concern
of speaking against injustice or corruption.
We should especially be aware
of leaders who are nominated or appointed by regimes, countries and organizations who are active in their violation of human rights.
What does it matter where they graduated from? What does it matter? What position they hold? What does it matter? How much could they have memorized? And what does it matter? How much of the sooner that they're able to quote? What does it matter if they are supporting social injustice, and if they are supporting the violation of human rights?
The brothers and sisters in Assam, I asked the last panel with the honor to hold me accountable for what I have to say. But I also
remind you, that you are responsible for what you've listened to. And before you talk, for your comment, do your research. This is not a talk or a reminder aimed at any particular person, organization, country, regime,
or group. No. It's a gentle reminder for all Muslims.
That social justice should be the preoccupation of all Muslim workers and all Muslim thinkers. And ask Allah subhana wa tada to hold all of us responsible for this principle of upholding social justice in our families, in our communities, in our society. And since we have social media, and technology today,
the world has become a global village. Therefore, we also have some connection towards the issues of social justice in the world that we live in. Thank you very much. This is your brother Charlotte, you're speaking to you from Philadelphia.
And we asked the last pantalla to give all of us the medicine and the benefit of the good words and the good admin fish admonition. Well, Salatu was Salam ala rasulillah lesson while as soon as the political loved one the one that you don't want to stop from going out to LA, or Santa Monica, to LA he was about to get