Channel: Khalid Yasin
was Salam aleikum wa rahmatullah wa barakato. Dear brothers and sisters in Islam, this is your brother.
speaking to you from my Facebook Live platform, this is a another segment, short segment of scallions and sky views are my views. I tried to reiterate that point, each time that I talk so that people understand. I'm not necessarily speaking for everyone.
I may be speaking to everyone
that is plugged into this social media, but I'm not speaking for everyone. And in general, the revert Muslims in the Western countries,
I do realize that many of our viewers and our supporters and
people who come to our page are from all over the Muslim world. And even some of them are non Muslims. So I respect your views. I respect your opinions, I respect your participation. And I respect your comments. However, this is sky views. This is my page, and I am responsible for researching and writing and speaking or presenting my views. That's my sovereign, personal right to do so. And may not be politically correct, I may not be religiously correct, in the views of some people, but it doesn't preclude me from my opinions. Now, having said that, I have been posting fairly consistently. For the last, you might get it twisted, about what I have to say. Because you
are thinking about the nostalgic, historical, historical, global, you might get it twisted, about what I have to say. Because you are thinking about the nostalgic, historical, historical, global
issues of the Muslim world in general.
That's not what I'm speaking about.
I try to be inclusive in my opinions or conclusions. But I'm being very surgical and specific, in most of what I have to say.
So in that regards,
those people who are plugged into what I have to say, and you are from Asia, Africa, or the Arabian countries, I respect what you have to say, but you need to put
your put your comments
into context, you put it within the context of the thing that I'm speaking about. And most of you, you don't even have the patience to listen to the entire talk that might be 15 minutes, 20 minutes, 30 minutes maximum. I mean, the maximum is going to be 45 minutes because most people on social media, they don't have the focus or the time or the patience to listen to anything beyond 45 minutes in most cases, to be very honest and frank, they don't have the tolerance for somebody to talk beyond even 15 minutes. So I try to be concise, as the Prophet sallallahu alayhi wa sallam, as I mean one of the companions of the Prophet sallallahu Sallam said hiral calam mapal levada Allah,
Allah, Allah Rasool Allah and he said that, that best speech is the speech which is
in its meanings, but I mean concise in its content, its content and concise in its
and prolific in its meaning.
That's a general translation of that, that
that comment of Allium the avatar body alone,
it's called an author. Now, having said that,
a lot of people who consider themselves to be
self claimed, appointed recognized scholars or students of knowledge or emails and leaders and thinkers.
from around the Muslim world, they don't seem to appreciate
the thinking of anybody that goes outside of the box of their social, cultural, or religious trading.
And that's okay. But we are not bound to their limitations.
we are free Muslims, free men and women. That is we are free to think, constitutionally, socially, politically, we tried to be compliant, we tried to be respectful of what has preceded us. But we're living in a very unique set of social political circumstances and environment. And therefore,
in our kitchen, we have to use the tools and the spices to create the meal that we believe is the most appropriate for the Muslims of this particular society, or broadly speaking, Islam in the 21st century, and in particular, Islam and the rising phenomena of Islam in the Western societies.
In this regard, I have researched in the past three, four or five years, about 30 different subjects
that I believe is critical to be discussed, when we use the broad theme of Islam in the 21st century.
And I have, I have
not just thought about that, and not had casual conversations about that. I have done some personal research, organized my thinking, and then written on the topic, and produced for myself, first, what's considered to be like a white paper, a white paper is sort of like a formal.
We can call it like a essay. It's like a formal essay, a white paper. That's what it's called academically. So I mean, I have written a white paper, which is not available for the general public, because I'm not trying to become popular, I'm not trying to publish them,
then I'm not trying to expose them
at this time, but what I do when I choose a subject to speak about, I'm using that white paper, that personal research that I've made, and the comments that I hear from others that I believe are relevant,
to put forward my propositions, and at the end of the day, that's all what I have to say it is. It's not a foregone conclusion. My views are not a foregone conclusion, I am not a dictator. I'm not a ruler. I don't call myself a scholar.
Other people might say that, but that's their business. And that's their assessment.
I am a senior,
revert Muslim of African descent.
So I am an American citizen. That's my form of ID. I'm an American citizen holding an American passport. Therefore, I do have hold a direct social response responsibility for my family, and for Muslims living in the American society. But I'm a senior revert Muslim who became Muslim who embraced Islam from Christianity about 54 years ago. So I didn't just embrace Islam yesterday, or five years ago, or 10 years ago, I've had the profound privilege from Allah subhanaw taala, to visit over 93 countries in the world 37 of which are Muslim countries, you know, they're called, they're called Muslim countries. And I use that word. I use that loose terminology, Muslim countries,
because sometimes when you go to those countries, or you research those countries, or you see what's going on in those countries,
it might really represent an antithesis of Islam, and they might be living and acting quite contrary towards Islam. But historically, socially, culturally, generally, they are referred to as Muslim countries. I have visited those countries lived in those countries, walked in those countries sat down, talked with people in those countries, ate with people in those countries slept in
Those countries. So I have some familiarization with the Muslim countries in the world today of familiarization, so I'm not an expert.
While living in those countries, I have to comply, whatever my opinions are, I have to comply with their or their socio political norms, their socio political cultural norms, that's their oath. Even if their own social, political and cultural norms are contrary to Islam, as you have to comply, I have to recognize I have to respect and in those countries, no matter if I was a Mufti, you know, I might be mostly from America. But guess what, I am not using my religious position or understandings of knowledge from other countries in the, in the in the global community, who happen to be residing in the Western countries. Maybe you're residing there for some time, maybe you've emigrated 30 years
ago, maybe you are a second generation, third generation immigrants from Muslim countries living in America, or Canada, or Australia, or the European countries or South America. But you are nevertheless you are and first, second, third, third generation immigrant. Now, you might technically be a citizen, and that's, that's great, and you enjoy all those privileges. However, there is some pre eminent respect, that a first second third generation immigrant Muslim needs to give to those that are indigenous to that continent, or to that society, the same way that I would, if I was living in Egypt, the same way that I would if I was living in Saudi Arabia, the same way
that I would if I was living in Africa or Pakistan, and the people of that society would expect me to do that. And that's why I as a Muslim American, revert, I also expect the first second and third generation Muslims to be respectful, okay, of the fact that I am an indigenous Muslim, both to the continent of North America and more specifically, to the American society itself. Having said that, brothers and sisters, you know, most of my video clips and social media comments are centered around Islam in the 21st century, now get that straight.
Islam in the 21st century now, all the other topics that people want to talk about, you know, all the scholars they want to talk make reference to all the Islamic disciplines and the pistol epistemology about Islam to fit into Tafseer and the Bulava, okay, in the, you know, the certification of the Arabic language, and, and, and, and the aqidah issues, you know, all those types of issues. These are what's called Islamic knowledge, disciplines. They're taught as disciplines, in universities and in different institutions, where people seek to get certification in deca Slammers read their works, I'm respectful of them completely, those that passed on those
that are presently living and respecting them. However, when we say Islam in the 21st century, that's something very different from the Islamic epistemology and the other types of subjects, classical subjects of Islamic knowledge.
Islam in the 21st century, I talked about Islam in the 21st century with an emphasis upon the phenomenon of the rising population of revert Muslims in the Western societies. Now I'm not talking about or commenting on the issues of halal and haram
let's make a fairly compacted and well known global consensus called edge map, you know, the edge map the global well known, compacted consensus, okay of halaal and how long so, you know, like, a guy like myself, you know, regular, you know,
what do you call it, a regular mainstream person like myself?
I have really no,
I have no place to be commenting upon the Iijima the global, well known compacted consensus on the issues of halal and haram and I don't
I may make reference to them. For some students or people I might be
sglf the different approaches and the different opinions that evolved over the years I might talk about that. But I myself, I am not commenting upon. And I'm not talking about the issues of halal haram just get that point clear. However,
dear brothers and sisters,
there is a very complex and challenging set of issues, which are based upon the earth. Now, if you didn't hear that terminology before, it's not my fault, you know, those who are lecturing in the mosques, or those who are writing books, those who are commenting on different topics, those who are instructing the Muslims, or those seeking photographers on different social, political, cultural issues, they
generally speaking, they also means the social, cultural and constitutional norms
of a particular society. So, in the Western world, whether America or Canada, or whether Europe or whether Australia, you know, in the Western countries, there is a specific off
the social, cultural and constitutional norms of that particular society.
Now, regarding this, or this involves an open and emerging and active set of issues, I say, an open, emerging an active set of issues, which the religious and academic intellectuals, and scholars of the Western societies must discuss and resolve. And we are not bound to the opinions, and the conclusions of the intellectuals are the religious scholars and students of knowledge of the so called Muslim world.
Were not at all set of rules and dynamics. So why would we be bound to their conclusions on those particular issues? That's absurd and disrespectful and insensitive for them? to?
To say that we are,
it's almost like, you know, they, those people who say that
they want some kind of,
I think what do you call is called like a,
they want to control, they want some kind of global control, that we Muslims living in the West, or somewhere else in the world, we got to be referring to them to come to conclusions about our local Earth, we do not.
And I'm not apologizing to say that we do not. And we will not, unless it is just a matter of respect, and consultation, and making a respect, to get their opinions for us to be able to make our own conclusions.
Now, if you didn't understand what I had to say, I don't have to repeat it. What you do is, since this is social media, and this is digital, and it's being recorded, play it back for yourself. And then give yourself a chance to think about what I'm saying, you know, some of you are just commenting while I'm talking. That's very disrespectful, it's in mature, you can't possibly understand all what I have to say, you know, in 30 minutes, when you start commenting at three minutes, seven minutes, 11 minutes, 13 minutes, if I was giving a talk in a university, and my students stopped writing and commenting while I was talking, I would probably put them out of the
class or give them if you want to be fair, what you need to do is listen to what is being said completely, after that. digested, reflect upon it.
Take some side notes, bullet points, comment on it. Be very clear and concise in your comments. And then we'll take that into consideration but doesn't mean that we're going to change what we have to say just because you have a comment and your name. Your title starts with shake Eman scholar student of knowledge or whatever it is in the Muslim world. No, that's not fair. It's not even reasonable in these olfi matters,
just as Muslim citizens like myself of the West do not interfere with social and constitutional policies while residing in a Muslim country.
We don't we comply. Even if we disagree. Even it makes us uncomfortable.
We still have to comply. Why? Because we're just residents
live in that country. Some of us have ever
digitals countries, we still have to do what we have to respect, we have to comply, even if we disagree, why? Because that country would never allow us because of our academic status. If we graduated from their universities or not, they would never allow us to do what to
contradict, or to undermine, or to contend with their own fully developed policies.
Therefore, Muslim immigrants should respect the pre eminent thinking of the indigenous Muslims, when they live in those societies, even if you are first second or third generation Muslims now, okay, well, we're gonna take off the gloves,
whatever that means.
And, you know, our, our way of talking in the United States of America, our way of talking as indigenous Muslims, our way of talking, baseball, how we have evolved as a people is a little bit different than maybe the way that you talk. We don't have to change our way of talking because of the way you talk. We don't consider ourselves I don't consider myself to be
disrespectful, I don't consider myself to be abusive. I don't consider myself to be insensitive at all, I
like a plate of food, eat what you like, and throw away the rest. There's no problem, there's no insult.
my way of talking is a matter of the odds that the dynamics of the society where I was born, has something to do with my psychology, my training, my social,
so forth, and so on. Don't try to change that. And I will try to change yours. Take what you have to say here is not necessarily a foregone conclusion, it's not a fact, I told you from the very beginning, these are my views. If you cannot stomach my views, if you don't respect my views, this is my page.
Just sign off, go to another page, create your own page, your own environment, with your own ideas in your own comments and be responsible for that. But don't tell me, don't try to put me in check. Based upon your sensitivities. Don't do that. Because that's disrespectful
in a number of ways.
Because if necessary, we Muslims of the of the of the phenomena, which is called reverts. This is a social phenomena called reverts Muslim on Judah, new Muslims,
as senior Muslims,
intellectuals within our own right students of knowledge. Some of us are scholars, I didn't say I was a scholar, but we have our own scholars here in America. If necessary, in our dialogue, we will take off the gloves. And when we take off the gloves, that means that like everything goes, if that's what you want, that's what you'll get. That's what we'll do. We would rather be we'd like to be we'd like to be nice.
We like to be intellectual. We like to be open minded. And we like to have reciprocity. You know, that means a highway goes both ways. But we're not going to be dominated, you know, by some kind of like one size fits all. This is what the scholars said. And brothers and sisters, let me just make a point here.
You know, there's a, there's an eminent
scholar of Hadith that passed away just some years ago.
He's one of the greatest more had the theme of the 21st century. That's the general conclusion. His name is Chef Eman nosler de nazira. Dean at banning.
And Rama Talalay and we have tremendous respect for him. I can't even begin to put an assessment on the work that he has done in his discipline of Hadith. However,
he is not an authority
overall, in all Islamic matters, No, he's not. And we don't treat it as such. We respect him as an individual. We respect him as a scholar, and we give him preeminence in the issues of Hades, because that's what his expertise deserves.
But we don't put a crown on his head and he's not a ruler in terms of Islamic knowledge and every subject that comes up, you know, we got to go to check NASA Dean abahani or some of his contemporaries
We don't have to do that. That's unfair, that's insensitive. That's like one size fits all. And it precludes us Muslims in the west from participating, okay, in the 21st century, in terms of the phenomena of the revival of Islam. So having said that, I have clarified a number of matters in this particular talk, you don't have to agree, because I told you that there's this guy views. He's a myself and others like myself, who have embraced Islam more than 50 years ago in the United States of America, who have traveled widely all over the Muslim world, and interacted with scholars, students of knowledge, lay people, business people, academic and intellectuals, non Muslims, heads
of states, all kinds of people we have interacted with, we reserve the right to have our opinion and our conclusions. When it comes to Islam in the 21st century. These are my comments. And dear brothers and sisters, I just asked you to please respect that. And when you can't respect it, just bow out.
do your own thing.
Be responsible for what you think?
Take care of yourself, take care of your family. Take care of your people, your society, in your country, or Australia, or South America, or anywhere where the English language is a dominant language. If you live in those a dominant language or a second language,
you need to be you need to wake up and smell the coffee.
That's the terminology.
And one of my laughs from Islam. It's a it's a linguistic euphemism. That's what it's called stuck on stupid. And I've explained what that means in my own inimical way.
I may have used like some kind of Ebonics to do so. But sometimes I have to talk to the grassroot people, that is people who are not so educated, but they do have common sense. I gotta refer to them because I came from them. And other times I have to speak, you know, I got to speak Harlem, Harvard.
You know, Harlem, that's where I came from. Brooklyn. That's where I came from. But I might be in Harvard.
I might be in Yale. I might be in some kind of Ivy League, you know, University, and I have to swing between those two, I try to do my best way I fail. I'm just human. Having said that, thank you very much for listening to me. This is shakalaka seamstress at gmail. If you want to send me an email, you're welcome to do so.
We ask Allah subhanaw taala to accept from us. We ask the last $1 to forgive us. We asked the last $1 to protect us to increase us the knowledge and demand and we say so panic alone. 100 gonna shed one day and want to stop for the corner to break Suppan are up the gullible as he
was around 100 reliable me me me