 الحمد لله نحمده و نستعين به و نستغفره و نتوب إليه وأشهد أن لا إله إلا الله وأشهد أن محمدا عبده و رسوله أرسله بالهدى و بين الحق للغهراه على الدين كله ولو كريه المشركون يا الله أوسيكم وأيئه بتقوى الله و الكرو نعمق الله عليكم إذ كنتم أعداء فألف بين قلوبكم وأصبحت بالعمته إخوانا و كنتم على شفا حفظة من النار فأن تغفن منها الحمد لله على نعمة الإسلام الحمد لله على نعمة الديمين الحمد لله على نعمة القرآن الحمد لله على نعمة حبيبنا وسيدنا محمد صلى الله عليه وسلم خاتم البياء والمسهين الحمد لله على نعمه كلها ظاهرها وباطنها الحمد لله على نعمة يوم الجمعة يوم يتلاق فيه المسلمون ويتلاق فيه المؤمنون ويفاتلون السران السلام عليكم ورحمة الله وبركاته السلام عليكم أما بالنسبة اليوم ما أردت أن أدرس أو تكشف هو أن نتحدث عن إمجار ورنول وكذلك أن نعتقد على future لكن أريد أن أضع إمجار من أفضل محمد صلى الله عليه وسلم ولكن أيضًا نتحدث عن كل المسلمون يمكن أن نتحدث عن المسلمون في هذا العالم أن نبدأ هو أن نبدأ مع أدم لأن أدم بالنسبة هو إمجار من المسلمون إلى المسلمون لأن الله سبحانه وتعالى قمت أدم وإمجار إلى هذا العالم ونحن نقول that that was an act of immigration or a form of immigration the reason I wanted to speak about immigration is the current debate that we have in this country and especially the four point plan that have been put forth during the present state of the union the pieces of this land is very important one is the daughter or the dreamer which is the young kids that were brought to this country at an early age but the fourth point is about stopping or ending chain migration and I want to focus on this concept of chain migration so I'll get back to this and talk about the prophet إبراهيم علي السلام now the prophet as we know from the narrative he was born raised in present day must victimia or present day Iraq and then his family and tribe persecuted him so much so that his own father issued the judgment again to be thrown in the fire الله intervened with the angels and says but from that and ended up in the land of Canaan or the land of الكنعالي يوم one of the early branches of the earth present day Palestine when they said when they were migrating they said we're go to Gaius which for us we can get an indication that the act of migration are embedded in it as a search for الله سبحانه و تعالى in this case both إبراهيم that going out of must victimia to the land of Canaan Palestine was an act to search for and arrive to or to be in the companionship of Allah سبحانه و تعالى so we have today because we are on the path هو الذي سمعكم المسلمون but we are because from the lineage lineage of prophets that goes to Bani Israel and as well as Isma'il and then from the lineage of Isma'il A.S. we get the A.S. so migration resulted in new connection to Allah سبحانه و تعالى the story of Yusuf A.S. جوز A.S. his own brother the waterway what they thought to be the competition because Yusuf and Benjamin so they throw him in the this is just we can't do much with this kid so they sold him into slavery African Americans that were brought to this country right as a commodity and they invest in a very very small than to buy a slave because they don't attend they'll attend more to the investment because again you could get from it old times old buy products are involuntary immigrants to the United States so immigrants don't have this example with African Americans that tend to be one in three African Americans end up in jail in a but Allah he was being rises up and becomes a minister in the house of Pharaoh coming to trade Yusuf says that he recognizes his brother to Egypt right can they say Yusuf was engaged in chain migration in the term chain migration depersonalized decontextualized dehumanized which is to actually have family instead of thinking wives husband person because nobody thinks of their lineage or the family as a chain completely depersonalized and also conceptualizing a threat so for those who migration framing the text the biblical text they're reading reading the story of Yusuf because again bringing his family that gives us the lineage of Yusuf and then from the lineage of Yusuf comes Moses علي السلام Prophet صلى الله عليه وسلم migration a Muslim without thinking to the centrality of migration of the companions including including that the first Muslim community to practice to Medina to start the first community that is engaged or became their helpers now I have not seen in history where a community of who had arrived and moved history European history America exclusion on every term there is not a single case in history where those who we look to the society who is actually invited them not only that this is to conceptualize the problems of Allah actually appointed to lead the community now if you don't understand the boastfulness of the tribe was experienced it was a complete transformation had it not been for the of the Muslim world another agility of Hijra many of those who went to Habacha to Abassinian parts of Asia the companions made it to the Indians of Contina who documented the history of Asia they said some of the companions and part of the coastal Asia and they became the beginning going to Islam as companions as we did as early as 16 and you drive about 2 hours the mosque is still there and the mosque and the gift is still hanging in the middle of the mosque today new centers and new places where people can articulate Islam so what I want is a tradition both from Prophet Ibrahim to use it to know a city of prophetic traditions and period without thinking about refugees persecution إبراهيم الموت بوضع المساعدة نبدأ بالنسبة again with a dehumanizing term chain migration rather than people needing help the conversation in this country is very important it's to change the conversation of how the framing is to be undertaken chain migration is done in a very sophisticated way to actually reframe the discussion and to completely problematize the human that is actually needing help rather than addressing the much more complex problem of why migration is taking place why refugees are occurring and so on so actually rather than addressing the role good causes of the shift as human being we begin to problematize the person that is arriving at the door so we no longer can live it and the understanding of why we have the crisis through this rudimentary dehumanization, conceptualization that are taking place is that both our religious texts Muslims, the religious texts the biblical texts the Torah and religious traditions is actually centered on welcoming the stranger and we need to challenge people that are using religious discourse in this country today as a way of trying to limit and create walls as a way of thinking that's how to solve and address the problem of human beings people don't live their homes unless there is some crisis both economic, political or war that leads them to leave their homes because everybody likes to stay where they are at so we need to think about how to address the problems that are at the beginning point rather than to problematize the end and again in Europe there are many phrases that says we are here because you are there meaning without colonization without political economic intervention destabilization that is religious globalization we don't end up having these mass people actually being left out without having any safety and the end result is for them to migrate without having any sense of protection so we need to re-ship the discussions and the debate inshallah أقولوا قليارا أستخدوا أستخدوا الحمد لله نحمده وانا استعينه وانا استخدوه وانا توبه وأشهدوا أنه إلهي الله وأشهدوا أنه محمدا عبده ورسوله أرسله بالهدى ودين الحق بيضغيره وعلى ديني كله ولا الكريهة مش يكون now the act of migration always is connected to renewal which in our tradition is changed and one of the most important part of renewal is building institutions wherever a religious community went and migrated they built institutions because individuals can pass their tradition in a very narrow structure to their immediate circle but you cannot transfer the totality of the tradition and it's meaning unless you have institutions to do so and again the history of this plan is about building institutions to transform and transfer all of the collective knowledge that a tradition is about and again looking at the history of this plan whether it's from small schools to institutions that are universities to economics system in terms of Alqaf to hospitals all that was institutions that collectively have managed and continued to transmit collectively the understanding and the tradition of a particular group if you go to the Catholics when they arrived to this country they built institutions Protestants when they came to the country they built institutions the Buddhists when they arrived in this country they built institutions so institutions makes possible for the continued renewal of the collectivity of the society so it's a critical piece of migration and renewal of the collective and we have many issues in our collective for rising a model for our own community how to understand the various ways a community can develop do we have an internal what you call apprentice program in the different guilds or different aspect of the businesses do we have a way to invest for the future do we have a venture capital fund to actually create companies within our own community that will actually benefit and return some of the benefit to the community do we have lawyers that actually are not able to chase us but actually chase us of justice do we have muslim hospitals that actually are run by muslims so we speak about evensina in history who could actually take people to live today and we have a structure that makes it possible for future ideas to be actually attained and put into practice now I'm saying this specifically because I've been engaged in zaitouna college as an institution the first muslim accredited institution in the west not only in america but in the west there is nothing in europe nothing in the uk and i've been in France in germany and norway the only accredited muslim college the brogards college in this country and we are still attempting to build for a future horizon meaning to be able to deal with the multiplicities of issues that we need to think about a college can make it possible to do so because you could engage in research you could engage in writing you could actually have the possibility of thinking I know it's very difficult these days to say I'm thinking they might arrest you because it's not highly valued because we're in an age of talking heads and think tanks that do nothing but actually be in a tank without much thinking taking place so in order for us to actually take the time for that to occur we have that institution so I asked for the mock talk to allow us that we have a fundraiser on Sunday in sha Allah in Santa Clara Marriott myself Imam Zaid and Sheikh Hamza will be there to give you an update where the college is at we just recently acquired a really a magnificent property of 9.4 acres so to give you the plans moving forward and how the community this is a collective effort in terms of what is taking place and again we aspire to create a college the college is created and now actually how to plan for the next 5 10 to 15 to 20 years and collectively this would be the most important contribution in order for us to actually cover the circle from mosque to school to nonprofit organizations and community organizations to having a college that begins to train individuals that could actually fill the larger context of coming and fulfill all the roles that are there so in sha Allah if you could take the flyers there's flyers that are going to be handed out for you to be in sha Allah with us يعيدوكم دعالكم طلقا