Salaam/peace;
---i read about a canadian school girl who was banned from taking part in games because of her veil. It will be off topic here. If u know the latest news , u can share it here .
http://www.islamicboard.com/general-chat/38374-burqa-sales-higher-even-today-afghanistan.html
There are over 253 260 Muslims in Canada from over 60 countries speaking a variety of languages and adhering to their respective ethnic cultures. This Islamic mosaic is the consequence of various factors, including changes in Canadian IMMIGRATION policies as well as the economic and political upheavals affecting Muslims in their home countries. Over 60% of Muslims in Canada are foreign-born, having immigrated during the last 20 years. The 1871 census recorded only 13 Muslims. Their number had increased to 645 by 1931, mostly from Lebanon, Albania, Syria, Yugoslavia and Turkey. The influx of immigrants after WWII raised the number to 33 370 by 1971. The majority of this wave were highly educated, westernized professionals who came to settle in Canada to share in its economic prosperity. They were mostly from Lebanon, Syria, Indonesia, Morocco, Palestine, Egypt, Iraq and the Indo-Pakistani region. From 1966 to 1970 those of Indo-Pakistani background became the majority as thousands of unskilled labourers came to Canada to escape discrimination in East Africa and Britain. More recently arrived Muslims include unskilled workers from south Lebanon fleeing their war-torn country, and political REFUGEES from Iran and Afghanistan. Early settlements were concentrated in Ontario and Alberta, with a shift towards Québec in the 1930s. Those arriving in Canada since the 1960s have settled in urban areas. Two-thirds of all Muslims now live in Ontario, with others dispersed throughout the nation.
The first Canadian mosque was built in Edmonton in 1938. Other mosques and centres were not organized in major urban areas until the 1950s and 1970s. The majority of Muslims in Canada are Sunnis with a substantial number of Shia and adherents of other sects. The differences among the groups reflect early political divisions in Islamic history. Sunnis are those who live according to the guidance of the Qur'an and the teachings of Muhammad. The Shia believe that Ali (Muhammad's son-in-law) was designated as his successor, and that leadership of the community is restricted to his descendants. Both groups believe that the revelation through prophets has ceased, the Shia, however, accepting Imams as divinely ordained leaders providing a continuing source of Muslim doctrine.
The majority of the Shia in Canada are Ismailis (estimated at 22 000), whose present leader is the Aga Khan. The Twelver Shias believe that with the disappearance of the Twelfth Imam in 878 AD the leadership of the community is in the hands of the religious leaders, the Mujtahids. Their opinion is currently sought from the centres in Iraq and Iran. Other Islamic groups in Canada include Sufis (followers of the mystic traditions) and sects that are deemed non-Islamic by the majority, such as the Druze, the Alawis and the Qadyanis.
For Sunni Muslims, Canada offered a special challenge since they lacked designated leadership. Efforts at organization are principally at the local level. The Federation of Islamic Associations of the US and Canada was formed in the 1950s by second-generation Muslims of Arab background. With headquarters in Detroit, Mich, it has sought ways to help American-born Muslims maintain their Islam. In 1962, the Muslim Student Association was formed to instil Islamic consciousness in Muslim students in North America. A number of its alumni have opted to remain in Canada, forming the independent Council of Muslim Communities of Canada in 1972. The council's early leaders were Pakistani professionals who attempted to integrate Muslims of other ethnic and linguistic groups. Its objectives have changed, from forming links between Canadian Muslims and other national and international groups to organizing youth camps, providing scholarships for Muslims, and publishing school textbooks and books on Islam for use by parents. The Council of Muslim Communities of Canada joined the Council of Masajid (with headquarters in Saudi Arabia) in 1982.
Attempts by second- and third-generation Muslims to integrate into Canadian society are not welcomed by recent immigrants. Islamic law has provided over the years a description of what constitutes Islamic behaviour to the minutest detail. This the immigrant finds hard to implement because of the pressures of what some consider to be a "Christian" and others a "materialistic" environment in Canada. There are no public reminders for prayer 5 times a day, nor are allowances made by employers for fasting. Some Muslims question the need to pay the tithe since the Canadian government takes care of the poor and the widows through tax money. Islamic prohibition of usury raises the fear that paying interest on purchases is disobeying God. Islamic dietary restrictions against consumption of improperly slaughtered meat, of pork and pork byproducts and of liquor cause concern since they impede social integration, perceived by Canadians as necessary for professional promotion.
Men and Women in Islam
The area of greatest stress appears to be in male-female relations, since Islam teaches that there should be a segregation of the sexes and that Muslim women cannot marry non-Muslims. Islamic laws respecting personal status (marriage, divorce, inheritance) are not in complete harmony with Canadian laws, a circumstance which leads to numerous problems.
The Islamic organizations are attempting to deal with these problems. The CMCC has sought support from other Canadian organizations for the implementation of certain Islamic laws in the Canadian settings. Efforts are also made to establish good relations with other religious organizations through Christian-Muslim and Christian-Muslim-Jewish dialogue. Islam West Associates aims at promoting mutual understanding between Muslims in Canada and all other Canadians. Efforts also focus on sensitizing Canadian society to the prejudicial content of educational material in textbooks and SUNDAY SCHOOL texts.
There have been efforts recently to acquaint Canadian society with the Islamic contribution to culture, science and art. Travelling exhibits as well as videotape presentations have been prepared and a speakers' bureau has been organized. While welcoming the opportunities that Canadian human rights provide for Muslims, as well as the support of multiculturalism, Muslim leaders continue to voice concern over Canadian foreign policy in the Middle East and against prevailing social discrimination and underemployment of Muslims. That is what i have read in the news
There are over 253 260 Muslims in Canada from over 60 countries speaking a variety of languages and adhering to their respective ethnic cultures. This Islamic mosaic is the consequence of various factors, including changes in Canadian IMMIGRATION policies as well as the economic and political upheavals affecting Muslims in their home countries. Over 60% of Muslims in Canada are foreign-born, having immigrated during the last 20 years. The 1871 census recorded only 13 Muslims. Their number had increased to 645 by 1931, mostly from Lebanon, Albania, Syria, Yugoslavia and Turkey. The influx of immigrants after WWII raised the number to 33 370 by 1971. The majority of this wave were highly educated, westernized professionals who came to settle in Canada to share in its economic prosperity. They were mostly from Lebanon, Syria, Indonesia, Morocco, Palestine, Egypt, Iraq and the Indo-Pakistani region. From 1966 to 1970 those of Indo-Pakistani background became the majority as thousands of unskilled labourers came to Canada to escape discrimination in East Africa and Britain. More recently arrived Muslims include unskilled workers from south Lebanon fleeing their war-torn country, and political REFUGEES from Iran and Afghanistan. Early settlements were concentrated in Ontario and Alberta, with a shift towards Québec in the 1930s. Those arriving in Canada since the 1960s have settled in urban areas. Two-thirds of all Muslims now live in Ontario, with others dispersed throughout the nation.
The first Canadian mosque was built in Edmonton in 1938. Other mosques and centres were not organized in major urban areas until the 1950s and 1970s. The majority of Muslims in Canada are Sunnis with a substantial number of Shia and adherents of other sects. The differences among the groups reflect early political divisions in Islamic history. Sunnis are those who live according to the guidance of the Qur'an and the teachings of Muhammad. The Shia believe that Ali (Muhammad's son-in-law) was designated as his successor, and that leadership of the community is restricted to his descendants. Both groups believe that the revelation through prophets has ceased, the Shia, however, accepting Imams as divinely ordained leaders providing a continuing source of Muslim doctrine.
The majority of the Shia in Canada are Ismailis (estimated at 22 000), whose present leader is the Aga Khan. The Twelver Shias believe that with the disappearance of the Twelfth Imam in 878 AD the leadership of the community is in the hands of the religious leaders, the Mujtahids. Their opinion is currently sought from the centres in Iraq and Iran. Other Islamic groups in Canada include Sufis (followers of the mystic traditions) and sects that are deemed non-Islamic by the majority, such as the Druze, the Alawis and the Qadyanis.
For Sunni Muslims, Canada offered a special challenge since they lacked designated leadership. Efforts at organization are principally at the local level. The Federation of Islamic Associations of the US and Canada was formed in the 1950s by second-generation Muslims of Arab background. With headquarters in Detroit, Mich, it has sought ways to help American-born Muslims maintain their Islam. In 1962, the Muslim Student Association was formed to instil Islamic consciousness in Muslim students in North America. A number of its alumni have opted to remain in Canada, forming the independent Council of Muslim Communities of Canada in 1972. The council's early leaders were Pakistani professionals who attempted to integrate Muslims of other ethnic and linguistic groups. Its objectives have changed, from forming links between Canadian Muslims and other national and international groups to organizing youth camps, providing scholarships for Muslims, and publishing school textbooks and books on Islam for use by parents. The Council of Muslim Communities of Canada joined the Council of Masajid (with headquarters in Saudi Arabia) in 1982.
Attempts by second- and third-generation Muslims to integrate into Canadian society are not welcomed by recent immigrants. Islamic law has provided over the years a description of what constitutes Islamic behaviour to the minutest detail. This the immigrant finds hard to implement because of the pressures of what some consider to be a "Christian" and others a "materialistic" environment in Canada. There are no public reminders for prayer 5 times a day, nor are allowances made by employers for fasting. Some Muslims question the need to pay the tithe since the Canadian government takes care of the poor and the widows through tax money. Islamic prohibition of usury raises the fear that paying interest on purchases is disobeying God. Islamic dietary restrictions against consumption of improperly slaughtered meat, of pork and pork byproducts and of liquor cause concern since they impede social integration, perceived by Canadians as necessary for professional promotion.
Men and Women in Islam
The area of greatest stress appears to be in male-female relations, since Islam teaches that there should be a segregation of the sexes and that Muslim women cannot marry non-Muslims. Islamic laws respecting personal status (marriage, divorce, inheritance) are not in complete harmony with Canadian laws, a circumstance which leads to numerous problems.
The Islamic organizations are attempting to deal with these problems. The CMCC has sought support from other Canadian organizations for the implementation of certain Islamic laws in the Canadian settings. Efforts are also made to establish good relations with other religious organizations through Christian-Muslim and Christian-Muslim-Jewish dialogue. Islam West Associates aims at promoting mutual understanding between Muslims in Canada and all other Canadians. Efforts also focus on sensitizing Canadian society to the prejudicial content of educational material in textbooks and SUNDAY SCHOOL texts.
There have been efforts recently to acquaint Canadian society with the Islamic contribution to culture, science and art. Travelling exhibits as well as videotape presentations have been prepared and a speakers' bureau has been organized. While welcoming the opportunities that Canadian human rights provide for Muslims, as well as the support of multiculturalism, Muslim leaders continue to voice concern over Canadian foreign policy in the Middle East and against prevailing social discrimination and underemployment of Muslims.
