 احمده و نستعين به و نستخبره و نتوه لي اشهد الله إله إلا الله و اشهد ان محمدا عبده و رسوله أرسله بالهدى و دين الحق ليظهراه على الدين كله و لو كاله هالمشاركون اباد الله اؤسيكم و ايا يا بتقوى الله والكروا نعمة الله عليكم إذا كنتم أعداءاً فألَّك بين أحضبكم فأصبحتم بنعمته إخوانا وكنتم على شفا حفرة من النار فأمطركم منها الحمد لله على نعمة الإسلام الحمد لله على نعمة الإيمان الحمد لله على نعمة الإحسام الحمد لله على نعمه كلها ظاهرها وباطلها الحمد لله على نعمة حبيبنا وسيدنا محمدا صلى الله عليه وسلم خاتم الأنبياء والمصريين أما بعض السلام عليكم ورحمة الله وبركاته but also the Muslims in Burma are divided into four separate different groupings one of the groupings is the group that the British brought into Burma during the colonial period British again took over Burma around 1826 1827 and they brought with them from India what they call colonial administrators and so the British were elites they managed the colony and brought in various populations to do the management in a similar way that South Africa you go to South Africa there is the blacks and there is the category of colored and then there were the British and the Dutch who constituted the colonial image and that's why if you think about Ghana, early history was actually in South Africa as a colonial administrator similarly we see in Kenya likewise that the British brought in from various colonies one group of subjects to another area to administer their colonies so the British actually brought in around the 1827 group of Muslims to be part of the administrators as well as some Hindus and others to administer the bureaucracy now for us Muslims in America we actually not to say we see some lies but some of the early arrivals of Muslims into the US and Canada actually were coming from South Africa and parts of Africa because as soon as they came into those areas it was easy to jump into the new world and especially we find this to be the case in Canada especially for some of the early Muslims some of the early Hindus seats and then migrating south so you could see the global networks that existed in India other groups of Muslims in the hierarchy of Chinese background and these were historically merchants because China was connected to the global trade before Trump came into existence the self trade route is the longest standing transnational trade network in the globe it's almost 3000 years in the making you could actually trade that's why it's called the silk because silk was something that the Chinese perfected its production and shipped all parts of the world and we could understand this because historically why do people right now when they buy a tie it's almost silk tie is the highest because that was a form of dignitary and honor is that you actually give gifts of silk and we could see this throughout the silk trade route that was part of the tradition and what is remain of it is this silk tie right now that is seen to be the refinement of face we'll talk about the Hadith of the Prophet SAW prohibiting men from wearing silk ties set that aside but just to understand that that network was there present throughout history so we see Muslim merchants from China that were trading in for men setting up communities and we also see it in other parts and their connection to the Muslim world was also present from the earliest period for example for those who visited Yemen Yemen was the hub of silk trade routes and therefore if you go all over the coast in Asia you'll find some Yemeni communities that are based on that lineage of merchants and traders that brought the seeds in order to trade so if you go to Malaysia you'll find communities from Yemen you go to China actually in the coastal area it was as far as the 4th century of the common era almost 200 years before the arrival of Islam or a port city in China inhabited by Yemeni merchants who were engaged in trade if you go to the coast of India especially in the south something that I went there last year you will see some of those lineages and therefore wherever Islam came by sea it actually implanted the Shafi'i school because the Yemenis were the one that took the Shafi'i school and similarly also on the coast of East Africa where the merchants by sea wherever Islam came by sea it came with the Shafi'i tradition whereas wherever it went by land it carried the Hanafi'i tradition because the round ended up in Baghdad or around Iran or present day Iran and then out to parts of Europe or going down south so you will see in this presence of the Chinese Muslims in Burma they link to this part of the world of Muslims also in Burma are converts those who converted to from Buddhism to Islam and again this linkage of conversion is long standing now why didn't people in the olden days converted to Islam there are a variety of reasons but one part that we could actually point to is people tended to want to imitate those whom they assumed to be powerful and ascended and again if you look at the world from the 7th century all the way up to possibly the beginning of the 17th century people wanted to imitate Muslims people wanted to be married to Muslims people wanted to trade with Muslims not to compare just like today most of our kids want to imitate the dominant culture so they have their hats backward they have their pants to their knees why because they assume that is the cultural ascension that we are living in so you could see some of those dynamics in relation to the Muslim presence and the conversion that took place and we could see that marriage relations were prominent and we could study both in Africa as well as in Asia that was the prominent feature of conversion to Islam in its converted to Islam people followed the religion of their beliefs that people followed the religion of their kings or their affluent ones or their beliefs and that took place again in most of Africa and Asia it wasn't by means of military and often you find Orientalist writing that says that Islam was spread by the soul and they confused the massive expansion in the first 70 to 80 years with conversion to Islam and that's why if you read the book of Khaled the jihad state which was the first 92 years of the Umayyad dynasty you could say that there was an expansion military expansion but military expansion is different than conversion because conversion in many places took about 150 to 200 years the earliest place for conversion to take place is the area of what we call Iran against them and Iran those were the earliest about 150 to 200 years conversion in Spain Muslims arrived in 711 and literally even staying there for 800 years never reached a majority they always were an elite minority some were close to 50% but not really close to that governing over predominantly Christian and Jewish population so military conquest did not mean conversion to Islam it took a longer period of time Orientalist states that military conquest and immediately said that this one was spread by the soul it was not the case and we have in this country a clear evidence of this one of the fastest growing rate of conversion in America is African Americans and the place of conversion is actually in prison and definitely you don't see so many Muslims running in prison with swords converting people as under their own group there is an evidence against that major plague against what they assumed to be in this case now while we are having this major crisis in Burma is there is a military rule in Burma that classified Muslims as foreigners classified Muslims again they have been there from at least the earliest from 1400 if not before for the common era not 1400 today with the Islamic calendar they have been classified under the new regulations beginning at least this 1974 onward is to classify Muslims as foreigners now this get me to the connection to the period of Muslims in Spain which I brought it in earlier now what Muslims were expected in 1492 by classifying them to be something other than being Spanish and therefore beginning to see them as not European or not Christians and not Jewish so again the same structure of removing from the rule and generalizing for something that was carried out in 1492 and in here you have a population that existed in Spain for 800 years meaning these were Spanish that were actually born generation after generation and it ended up again in completely ethnically cleansing Muslims from Spain that today we are speaking about the ethnic cleansing that took place and more importantly there are also people who converted to Christianity forced to convert to Christianity they were also expelled in 1609 650,000 were expelled that existed or lived now mostly in North Africa and we met some of their descendants just recently in Spain in Granada now what is the reason for again we could discuss the reasons for the expansion of Spain and so on the fragmentation the lack of cohesion the lack of unity the inner fighting the lack of a purpose for the Muslims made it possible for the calamities to take place that were still facing like every week you read the news you think that we stopped digging and you find there's a lot of people that still digging alright so we are at the lowest run of our history the lowest run of what we are attempting to see in essence it has become a normal slide we don't even feel the news in terms of what is taking place toward Muslims bought in part of the Muslim world but also you could see some of our circumstances in this country as well so that the crisis is real the crisis is real and what is requires for us is to ask that question and how to change it because I could sit in here and I could cry from you again from the collapse of Baghdad in 1258 we could take you to the collapse of Spain and we could detail you the history go through the inquisition go down to the 20th century and we could enumerate and not mention it just in case what is it to be done what is it that we need to be done and I think one of the fundamental issues that we need to do is how for us to develop a unity toward the coming good among ourselves part of the issue is that we have left aside the collective good as a way for us to work collectively not to use the shoe rack as an example I usually use that as an example everybody wants to put their shoes and they are concerned about their shoes but nobody is concerned about everybody else's shoes the moment that you begin to think of everybody's shoes ahead of your shoes is a moment of a change the public good the collective good is more important and more critical than the self good in general so the concept of what is public interest for Muslims what is the public interest for Muslims is it oh Allah oh myself that's what we hear after but to get to the holy after you have to sacrifice for the other you have to sacrifice for the other we have a concept of ita trying to think of the other ahead of yourself to try to think of the other ahead of yourself so how we develop this as part of a public policy for us how to develop that as a part of a public policy how to teach it how to inoculate ourselves with this particular paradigm in order for us to actually quality and make a difference the process I said but if you have a Jama'a that are punching each other there is no yadullah in there we often think of ourselves in a boxing match and we confuse theology with public policy so we only encounter each other in debates of theological so we think of the other that unless they agree with me theologically and legally on every point I'm not going to do anything with that relative to the shuraq so if all of us get the shoes thrown on us while we are entertaining ourselves with the main theological and legal debates right so how to create this as a major way for us look at this room we might end up with almost 500 or 1000 people what is our common collective public policy in general for ourselves how to transform it into an applicable strategy to change in corporate world you call it corporate culture and the corporate culture everybody has to adhere to the corporate culture so what is the in the public space as Muslims we say in Arabic if you don't respect yourself nobody else respects you are we at a point where we respect each other respect the dignity that each one of us want as really representative of God in this world if we don't have that respect then we cannot ask the others to respect us one and then we can't really complain about the multiplicity of issues that are facing and that has been one of the most driving points that we need to change is to utter and to manifest our collective public interest as a community and look for the interests of the other and of yourself which is again at the foundation we have a hadith of the Quran none of you truly believe until he loves for his brother what he loves for himself so when you apply it into a public policy a public engagement then that will make a qualitative change in our conditions in here as well as inshallah we will manifest it across the world I will say this I will say this I will say this I will say this I will say this I will say this I will say this I will say this I will say this I will say this I will say this I will say this I will say this I will say this I will say this I will say this I will say this I will say this هذا هو ما يدعوك الهيرو سندرون الهيرو سندرون فقط ننتظر من شخص إذا كنت ننتظر من شخص ماذا is the response is you're sitting and sitting your child out there right I'm wearing a Starbucks because they have Wi-Fi and when صلاحة الدين or رحمة الله و بلاك I'll get a Twitter what you call an alert and then Masha Allah things will happen Let me tell you the person you're waiting for is sitting in here you need to take yourself seriously in order for you to begin to make the change that you would like to see doesn't mean that you're gonna again think that I'm just gonna muscle everyone else is that you have to think that you are capable as a person to take matters of significance and act upon it كلكم واعين و كلكم أسكولانا روايات and each one of you is an overseer and everyone is responsible for that which they have to oversee including all the way to the servant that is engaging in service for the house that they're responsible for the wealth that is under them now you know this you know again in your work you're responsible you don't what you call if you leave it to somebody else and you only evaluate as you can show where so and so but he didn't do his work he didn't do this he didn't do this he didn't do this he didn't do this really we have to part company with you so in matters of world we know what is responsibility but in matter of higher magnitude which is relationship with Allah and relationship with the humanity because each one of you for me is a representative of God on this earth fulfilled that role in their capacities so how we begin to actually shift from one level of hero worship thinking that somebody is going to come and knock in the door while you're again sipping your child out or consuming from the world without thinking of what needs to be undertaken so how to make each one of you actually fulfilling that role each one of us is responsible each one of us is responsible with it or circle of influence each one of us is connected to someone else you're connected to your own house how many children you have the wife you have your nest your lineage all the people around you if you think you say oh I can't do much you can most everyone in here is responsible for a circle between 100 to 200 individuals right at minimum you are a circle of 200 individuals what is your خلافة in that I'll tell you what خلافة we take the خلافة and we say حرام حرام right and basically we transform all of our needs miscondemnation of the other this is again is taking the mind and make it into a public house and often we try to force people in things that we ourselves are not adhering to right so how to transform ourselves in a reality to be people that actually aspire to transform not only ourselves but also the community that is around us كلكم رائع وكلكم مسولون عبائية and don't think that we're safe in here or any other place Muslims in Spain for 800 years they thought that they were safe your safety is going to Allah سبحانه وتعالى and safety in terms of what you make is an impact at the moment that you are present and the moment that you are able to contribute so we ask Allah سبحانه وتعالى to protect us our brothers in in Burma to help them in this calamity that they are facing we ask Allah سبحانه وتعالى to protect us that we don't face the same calamity because the calamity that they are facing is not because of their lack of relief and the calamity is not because of us is not because of our magnitude of relief so Allah سبحانه وتعالى we are living in the world that Allah سبحانه وتعالى but we ask Allah to continue to protect us to continue to make it possible for us to actually get up with it and do our prayers without anybody interfering in our affairs we ask Allah سبحانه وتعالى to give us the ability to see truth as a truth and act upon it make it make it possible for us to enjoy our hearts so we will actually united both in prayers as well as in action in this world because of the calamities that are befalling us أقولوا قادي هادا وستخفوا الله يوليكم فاستثرو إن الله هم لائد يصول على النبي وما يصول عليه وسلمه تسليمه ألقا اللهم الصدي على فإننا محمد وعلى آل سيدنا محمد كما صلى الله عليه وسلم على سيدنا أبواه وعلى آل سيدنا أبواه في العالم إنك حميل المجين اللهم إني داعن فأمي اللهم هدنا في من هدى وعافنا في من عافي وتولع أحي من تولع وبارك لنا في كامعة طايت وقنا وصف عننا بالخيب شرمات طايت فإنك تطدي بالخيب ولا يضاع عليك وإنه لا يدند من ورق رابنا ربنا رابنا هدى ل اللهم اقلو بين قلوبنا اللهم اقلو بين قلوبنا اللهم اقلو بين قلوبنا والارض effective وزوطنا اتباعة اللهم اؤمننا في كل مكان يرغب العالمين اللهم إذا رغبونا فنصرنا اللهم إذا رغبونا فنصرنا اللهم إذا رغبونا فنصرنا وآكل العوانا الحمد لله رغب العالمين وآكل الصلاة إن الصلاة تنهى عن تحشاجهم والمنتج وباري يعيبكم لعلكم تذكرون