Another mosque site vandalized
(April 30, 2010) – A sign on the land of the future site of a mosque in the Barrhaven area was vandalized with racist graffiti Thursday night.
The South Nepean Muslim Community in the Ottawa area is planning to build a mosque on the 1.3 hectares of land at 3020 Woodroffe Ave.
The messages — “F*** Muslims,” “Ragheads Go” — and a swastika were spray painted onto the sign.
The Canadian Council on American-Islamic Relations condemned the act urging local authorities to investigate the incidents as possible hate crimes and to bring the perpetrators to justice.
“This week two separate incidents of Islamophobic graffiti were perpetrated at mosque sites in Ontario: one in Ottawa and the other in Pickering,” said CAIR-CAN’s executive director, Ihsaan Gardee.
“While each of these incidents, including similar ones at mosques in Hamilton, Calgary, and Waterloo over the last 4 months are deeply offensive we do not believe they represent the sentiments of the vast majority of Canadians. We are encouraged by the response of our fellow citizens who have come forward with their support and unequivocally denounced these cowardly acts,” said Gardee.
[Photo: Wais Sidiqi, an administrative officer with the South Nepean Muslim Community, poses with a sign defaced with racist graffiti. Photo Credit: Mobile device photo, The Ottawa Citizen]
The Earth is a mosque
By Ibrahim Abdul-Matin
Last Thursday, on the 40th anniversary of Earth Day, I found myself thinking back to my first hiking trip to New York’s Bear Mountain. I was six years old. Having grown up in Brooklyn, New York, I thought the entire world was a sea of concrete buildings. But that trip changed my reality. I remember moss growing on rocks, small streams of water and fresh air.
When it came time to pray, my father, a convert to Islam, shared with me a saying of the Prophet Muhammad: “The earth is a mosque.”
Ever since that hiking trip, I have contemplated the sacred nature of the earth. The entire planet is meant to be a place for worship of its Creator. Anyone can kneel down in prayer on the grass, on the sand, on a mountain or in a cornfield. Our planet, because it serves as a medium to reach God, deserves to be protected.
I believe my faith is intrinsically connected to the environment and that people of all faiths can be great advocates of the earth. In Arabic, deen is defined as a religion or a creed, a faith or a belief, a path or a way. Christianity is a deen. Judaism is a deen. Buddhism is a deen. Islam is a deen.
Along these lines, I would like to propose a “Green Deen”, the choice to practice one’s religion while affirming the synergies between faith and the environment.
Islam is what motivates me to be a “steward of the earth.” But this role is not limited to me. In Islam, all humans are considered “stewards of the earth” and, in the Qu’ran, God sets forward clear principles about this stewardship that include taking care of one’s self, others and the planet. These principles can be adopted by anyone trying to live a Green Deen.
Today, more than ever, people of faith need to join the global conversation on climate change. Too often we get caught up in the details of the debate. Some just plain don’t believe in climate change. Some say it’s about politics, others say it’s about facts.
I say: it doesn’t matter.
It doesn’t matter to me if climate change is a fact or façade. It doesn’t matter to me if science has proven that the ozone layer is deteriorating or not; and it certainly doesn’t matter to me who is ultimately to blame.
What matters is that the way we treat our planet affects our ability to live here, together. Our patterns of over-consumption – buying things and throwing them away – is creating massive amounts of waste that is becoming a burden on landfill sites and a drain on resources.
America leads the world in this waste production. Americans make up less than 5 per cent of the world’s population and we create over 25 per cent of the world’s waste.
As a Muslim living in America, this concerns me, especially since Islam speaks out against waste: “O Children of Adam! Wear your beautiful apparel at every time and place of prayer; eat and drink; but waste not by excess, for Allah loveth not the wasters” (7:31).
Islam respects the cycle of life and encourages humanity to do the same. The Prophet Muhammad once said, “Muslims will always earn the reward of charity for planting a tree, sowing a crop and then birds, humans and animals eat from it.”
I have a desire to connect Muslims with people of other faiths, not to debate the intricacies of theology, but to recognise that collectively, grounded in spirituality, we can work together to protect the planet.
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* Ibrahim Abdul-Matin is a Policy Advisor in the New York City Mayor’s Office on issues of sustainability and author of Green Deen: What Islam Teaches About Protecting the Planet (www.GreenDeenBook.com), slated for an October 2010 release by Berrett-Koehler publishers. This article was written for the Common Ground News Service (CGNews).
Scarborough Park renamed to Major Abbas Ali Park
(April 29, 2010) – The Scaborough Community Council, at its meeting held on Tuesday, renamed McLevin Community Park located at 180 McLevin Avenue to “Major Abbas Ali Park” ‘in honour of Major Abbas Ali’s significant contributions to the McLevin Community and City of Toronto.’
The Council received a petition containing approximately 1450 signatures in support of renaming the park.
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City Staff recommends Scarborough Park be renamed to Major Abbas Ali Park
(April 24, 2010) – Toronto City staff will recommend that Scarborough Community Council rename McLevin Community Park located at 180 McLevin Avenue in north-east section of the city to “Major Abbas Ali Park” in honour of Major Abbas Ali’s significant contributions to the McLevin Community and City of Toronto.
The Community Council, at its meeting of November 10, 2009, considered a letter from Councillor Raymond Cho to rename the park.
The Council will consider the staff recommendation at its next meeting on Tuesday, April 27, 2010.
The late Muhammad Abbas Ali, commonly known as Major Abbas, was a retired officer in the Pakistan Army.
In 1993, he founded the Muslim Welfare Centre, located at 100 McLevin Avenue, which supports and works with residents from all backgrounds and religions who require assistance.
The Centre has helped over 6,000 families in need through its food banks in Scarborough, Mississauga and Whitby.
It also supports a 40-bed women’s shelter in Whitby, free health clinics in Toronto and a “Water Exploration Program” which helps to create wells in remote areas of the world.
Major Abbas had a unique zest for life and participated in numerous fundraising “adventures.”
In 1987, Major Abbas participated in a walk in the United Arab Emirates to support the World Health Organization. While in his early 70’s, he was involved in several charity walks in Canada to support the Canadian Arthritis Society.
At the age of 77, he participated in a skydiving fundraising event at 10,500 feet, with proceeds benefiting the Support a Child-Save the Nation fund.
Major Abbas was the recipient of numerous awards for his charity work. They included: the UNICEF Award for service to children; the Ontario Ministry of Citizenship Award for his tireless work in the community, the Commendation on Commitment to Voluntarism from the then Premier of Ontario, the Hon. Michael Harris; Her Majesty Queen Elizabeth II’s Golden Jubilee Award and the Outstanding Asian-Canadian Community Award.
A father of seven, he is survived by his wife Sarwar Abbas, 77, who also devotes her time to residents who require assistance and supported Major Abbas in all his projects.
The New Mardin Declaration
All Praise be to Allah, Lord of the Worlds and Peace and Salutations be upon Muhammad, who has been sent as a Mercy unto the Worlds, his family and all of his companions.
A Peace Summit Conference (Mardin: The Abode of Peace) was convened in the Turkish city of Mardin at the Artuklu University campus on Saturday and Sunday (27-28 March 2010) under the auspices of the Global Center for Renewal and Guidance (GCRG – based in London) in cooperation with Canopus Consulting (based in Bristol) and sponsored by Artuklu University.
Participating in the conference was a group of renowned Muslim scholars, from across the Muslim world, who brought with them diverse and relevant specializations. They gathered in order to collectively study one of the most important (classical juridical) foundations of the relations between Muslims and fellow human beings, namely: the (classical juridical) classification of ‘abodes’ (diyar), as Islamically conceived, and other related concepts such as jihad, loyalty and enmity, citizenship, and migration (to non-Muslim territories).
They selected this juridical conceptual distinction because of its importance in the grounding of peaceful and harmonious co-existence and cooperation for good and justice between Muslims and non-Muslims, provided that it is understood in consonance with normative religious texts and maxims, and in light of higher objectives of Islamic Law.
The organizers chose as the main research theme for the conference the legal edict (fatwa) passed by Shaykh al-Islam Ibn Taymiyya concerning the classification of the city of Mardin during his lifetime. The edict was chosen because of the significant intellectual, civilizational, symbolic meaning that it holds.
The point of it is that Ibn Taymiyya, in his classification of the city of Mardin – through his deep understanding of the Shari‘ah and keen insight and awareness of the context in which he lived – went beyond the classification that was common amongst past Muslim jurists: Dividing territories into an Abode of Islam (in which the primary state is peace), an Abode of Kufr (Unbelief) (in which the primary state is war), and an Abode of ‘Ahd (Covenant) (in which the primary state is truce), amongst other divisions (that they had stipulated). Instead of the classification common in his age, Ibn Taymiyya came up with a compound/composite classification by virtue of which civil strife amongst Muslims was averted, and their lives, wealth, and honor safeguarded, and justice amongst them and others established.
His fatwa is one that is exceptional in its formulation and that, to a large degree, addresses a similar context to our time, a political state of the world that is different from the one encountered by past jurists, and which had formed the basis for the particular way in which they had classified territories.
It is such a changed context that Ibn Taymiyya took into consideration when passing his fatwa, and that now makes it imperative that contemporary jurists review the classical classification, because of the changed contemporary situation: Muslims are now bound by international treaties through which security and peace have been achieved for the entire humanity, and in which they enjoy safety and security, with respect to their property, integrity and homelands.
Consequently, Muslims are interacting with others in unprecedented ways: politically, socially and economically.
Contemporary jurists also need to review the classical classification of abodes because there is a real need for a sound Islamic and legal vision that does not violate Islamic religious texts, is in harmony with the higher objectives of the Shari‘ah, and engages our contemporary context.
In light of the above, the participants presented and discussed research papers at the conference, and the following are the conclusions and recommendations reached:
First: Conclusions:
1. Ibn Taymiyya’s fatwa concerning Mardin can under no circumstances be appropriated and used as evidence for leveling the charge of kufr (unbelief) against fellow Muslims, rebelling against rulers, deeming game their lives and property, terrorizing those who enjoy safety and security, acting treacherously towards those who live (in harmony) with fellow Muslims or with whom fellow Muslims live (in harmony) via the bond of citizenship and peace. On the contrary, the fatwa deems all of that unlawful, not withstanding its original purpose of supporting a Muslim state against a non-Muslim state. Ibn Taymiyya agrees with all of this, and follows, the precedent of previous Muslim scholars in this regard, and does not deviate from their position. Anyone who seeks support from this fatwa for killing Muslims or non-Muslims has erred in his interpretation and has misapplied the revealed texts.
2. The classification of abodes in Islamic jurisprudence was a classification based on ijtihad (juristic reasoning) that was necessitated by the circumstances of the Muslim world, then and the nature of the international relations prevalent at that time. However, circumstances have changed now: The existence of recognized international treaties, which consider as crimes wars that do not involve repelling aggression or resisting occupation; the emergence of civil states which guarantee, on the whole, religious, ethnic and national rights, have necessitated declaring, instead, the entire world as a place of tolerance and peaceful co-existence between all religions, groups and factions in the context of establishing common good and justice amongst people, and wherein they enjoy safety and security with respect to their wealth, habitations and integrity. This is what the Shari‘ah has been affirming and acknowledging, and to which it has been inviting humanity, ever since the Prophet (peace and blessings be upon him) migrated to Madina and concluded the first treaty/peace agreement that guaranteed mutual and harmonious co-existence between the factions and various ethnic/race groups in a framework of justice and common/shared interest. Shortcomings and breaches perpetrated by certain states that happen to scar and mar this process cannot and should not be used as a means for denying its validity and creating conflict between it and the Islamic Shari‘ah.
3. Amongst the priorities of Muslim scholars and Islamic academic institutions should be the analysis and assessment of ideas that breed extremism, takfir (labeling fellow Muslims as unbelievers) and violence in the name of Islam. Security measures, no matter how fair and just they may happen to be, cannot take the place of an eloquent (scholarly) elucidation supported by proof and evidence. Therefore, it is the responsibility of the Ummah’s religious scholars to condemn all forms of violent attempts-to-change or violent protest, within, or outside, Muslim societies. Such condemnation must be clear, explicit, and be a true manifestation of real courage-in-speaking-the-truth, so as to eliminate any confusion or ambiguity.
4. Muslim scholars, throughout the ages, have always stressed and emphasized that the jihad that is considered the pinnacle of the religion of Islam, is not of one type, but of many, and actually fighting in the Path of God is only one type. The validation, authorization, and execution of this particular type of jihad is granted by the Shari‘ah to only those who lead the community (actual heads of states). This is because such a decision of war is a political decision with major repercussions and consequences. Hence, it is not for a Muslim individual or Muslim group to announce and declare war, or engage in combative jihad, whimsically and on their own. This restriction is vital for preventing much evil from occurring, and for truly upholding Islamic religious texts relevant to this matter.
5. The basis of the legitimacy of jihad is that it is either to repel/resist aggression (“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors” — Surah al-Baqarah, 190), or to aid those who are weak and oppressed (“And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?” — Surah al-Nisa’, 75), or in defense of he freedom of worshiping (“To those against whom war is made, permission is given (to fight), because they are wronged; — and verily, Allah is most powerful for their aid” — Surah al-Hajj, 39). It is not legitimate to declare war because of differences in religion, or in search of spoils of war.
6. The issue of fatwas in Islam is a serious one. It is for this reason that scholars have drawn up stringent conditions/requirements for the Mufti (the authority issuing fatwas). Of these conditions is that he must be fully qualified in scholarly learning/knowledge. Of the conditions specific to the fatwa itself is having established the proper object of application (manat) according to place, time, and person, circumstance, and consequence/future outcome.
7. The notion of loyalty and enmity (al-wala wa al-bara) must never be used to declare anyone out of the fold of Islam, unless an actual article of unbelief is held. In all other cases, it actually involves several types of judgement ranging according to the juridical five-fold scale: (permissible, recommended, not recommended, non-permissible, and required). Therefore, it is not permissible to narrow the application of this notion and use it for declaring a Muslim outside the fold of Islam.
Second: Recommendations:
The participants in the conference suggested the following recommendations:
- Convening an annual conference in Europe to research and explore, the Islamic conception of peace, and peaceful co-existence, between nations/communities and religions.
- Establishing the Mardin Center for Research in Islamic Political Theory.
- Creating research units and departments at Islamic universities and postgraduate institutions concerned with research, training, and qualifying of potential candidates, in the area of formulating and issuing fatwas on public issues pertaining to the entire Muslim Ummah.
- Encouraging theoretical and practical studies concerned with the historical conditions and circumstances affecting the issuing of religious edicts and opinions.
- Encouraging academic and scientific studies that focus on the historical circumstances and conditions in which the edicts of great scholars were issued in the past.
- Making more effort in revising, editing, and exploring the legacy of Shaykh al-Islam Ibn Taymiyya – may Allah have mercy on him – and the legacy of the exemplary scholars, with respect to their impact on the Muslim world and what is hoped to be gained from a sound and correct understanding of their respective legacies in terms of guiding and directing both the general public and specialists.
- Referring the declaration to the various fiqh (juridical) academies in the Muslim world for the purpose of enriching it, deepening discussion around it and extending its benefit (to a wider audience).
In conclusion, the organizers and participants wish to extend their heartfelt gratitude and appreciation to all those who contributed to the success of the conference, and first and foremost amongst them the Governor of Mardin, the President of Artuklu University, and the Mufti of Mardin.
May God send his peace and salutation upon our master, Muhammad, his family and his Companions, and all Praise be to God through Whose bounty and favour righteous works are completed.
[28th March 2010]
Offensive graffiti found near Pickering Islamic Centre
(April 26, 2010) – Investigators from the Durham Regional Police Service West Division are asking for public assistance in determining who spray painted a sidewalk with offensive graffiti near the Pickering mosque.
The City of Pickering is located east of Toronto.
A couple walking in the area last Wednesday evening discovered the offensive language spray painted in red letters on the sidewalk across the road from the Pickering Islamic Centre on Brock Road North in Pickering.
The vulgar comments involved the Islam faith.
Investigators believe the offensive language was spray painted on the sidewalk sometime in the late afternoon or early evening of Wednesday, April 21st.
Officers are reviewing security camera footage and the investigation continues.
Anyone with information about this investigation is asked to contact Cst. Andy Lee of the West Division Criminal Investigations Unit at 1-888–579-1520 ext 1929.
Anonymous tips can be made to Crime Stoppers at 1-800-222-8477 (TIPS) or on the website at www.durhamregionalcrimestoppers.ca and tipsters are eligible for a cash reward of up to $2,000.
Urz Heer runs for Brampton City Council
(April 26, 2010) – Urz Heer has filed her nomination papers to be a candidate in the 2010 municipal elections for the City of Brampton for Wards 2 and 6.
“I decided to run for a number of reasons. However, the most compelling reason was bringing change to a City Council that needs a fresh perspective and new ideas to help manage the challenges the city faces,” she said.
Heer is well-known community worker in the Muslim and South Asian communities and a proud Bramptonian.
She has been active in Peel Region serving on many boards, including the Care Factor, Shalom-Salaam and Concerned Citizens of Brampton.
She has been part of many causes such as raising funds for Haiti earthquake relief, for William Osler Health Centre and for food banks across the city.
Brampton is Canada’s second fastest growing and the 11th largest city.
The Province of Ontario has designated Brampton as an urban growth area and by 2031, the City’s population is expected to grow to 725,000.
Brampton is the youngest community in the Toronto census metropolitan area (CMA) with a median age at 33.7 according to the 2006 Census.
Heer sees her role, if elected to the City Council, as bringing people together to tackle the city’s growing needs.
“I would like to see Brampton’s growing community have all the necessary services to accommodate the needs of my family and all families. Together, we can do this. Brampton is a community with people of many talents. Let’s use our collective talents and make Brampton the leading city it has the potential to be.”
Guelph’s historic mosque building opens doors to public
(April 22, 2010) – The newest mosque in the City of Guelph, Jaamia Abu Bakr Siddique (Islamic Society of Guelph), is participating in Doors Open Guelph 2010.
On Saturday, April 24, Guelph residents and visitors will once again have the opportunity to participate in the annual celebration of the City’s history and architectural heritage.
The mosque, formerly an attractive small church of non-conformist design incorporating classical features, was built in 1856-57 for Scottish Congregationalists, and is Guelph’s second-oldest remaining stone church.
In 1882, it was sold to the Disciples of Christ, who occupied it until 2008 when it was purchased by the Islamic Society of Guelph and converted to a mosque.
The Muslim Society of Guelph looked for years for a place to build a new mosque but when donated land outside the city fell through, and the city refused to rezone land in the south end to allow a mosque to be built there, the society bought the former Guelph Christian Church (Disciples of Christ) building.
A full day of programs is planned for Saturday at the Mosque.
Activities will include guided interactive tours of the mosque, an Islamic poster exhibition, a Holy Qur’an in world languages display, an Islamic cultural display, showing of Islamic documentaries, free refreshments and free gifts for everyone.
Across the city, between 10 a.m. and 4 p.m., several of Guelph’s most architecturally and historically significant buildings – most of which are not generally open to the public – will also open their doors for free public tours.
The mosque is located at 126 Norwich Street East, Guelph (www.islamicsocietyofguelph.ca)
Danforth Islamic Centre sets example in fight against malaria
(April 21, 2010) – The Danforth Islamic Centre (DIC) located in Toronto’s east end joined in the Congregations Act to support the Fight Against Malaria campaign and has set an example for other faith communities by tripling its fund-raising target.
On Friday April 9, 2010 an awareness building and fund raising drive to fight malaria was organized after the regular Friday prayers at the Centre and over $300 was raised.
Although raising the target of $100 looked doubtful in this congregation, which is situated in one of the priority neighbourhoods in Toronto, the faithful contributed $315 for this cause.
“Specifically we are asking congregations across Canada to include an educational announcement in worship bulletins during Faiths Act week, April 25th to May 1st and consider raising $100 for 10 life saving bed nets,” Erica Spracklin, a Faiths Act Fellow and organizer of the Fight Against Malaria campaign, told Iqra.ca.
Crescent Town is one of the priority neighbourhoods where over 40% of the 16,000 population lives under the poverty line and 39.6% of the population are newcomers to Canada.
The newcomer percentage is higher in this dense neighbourhood compared to the Toronto average of 21.6%.
There are three mosques in the area serving a predominantly Bangladeshi community.
It is quite understandable that Danforth Islamic Centre didn’t expect to raise the bare minimum of $100 from those who attend the Friday service.
So, as a generous gesture towards this cause, the Dandforth Islamic Centre management committee agreed to top up whatever was raised to make up the $100 minimum amount.
However, the congregation stepped up and donated over $300.
The Friday sermon was delivered by Sheikh Irshad Osman (Naleemi), who spoke about the effect of malaria which kills over 1 million people every year, most of them children under 5 years old.
In his latest series of monthly Friday lectures, Osman has been speaking to the congregation about assisting people of other faiths and not constraining themselves to their own communities.
“Religion is not local; it is not ethnic; it is not selfish. Rather it is a global force for good, encouraging its followers to assist one another and look after the welfare of one another, irrespective of others’ religion, creed, or skin colour,” Osman said.
“Show compassion to those on earth; you will be shown compassion by those in the heavens,” he quoted one of Prophet Muhammad’s famous sayings.
The congregation was informed that every 30 second 1 child breathes its last because of malaria, an entirely preventable and treatable disease.
Irshad Osman encouraged the gathering to make a difference in the lives of fellow human beings.
“This is an excellent opportunity to show your compassion to people of Africa. The funds you raise today will be invested to buy bed nets for vulnerable families. They all are creation of Almighty God. Our roots are same. Our values are same. We should feel other’s pain. Losing one member in our family is not easy. How about when it happens annually to some communities? Let’s get together to help. This kind act will be rewarded immensely in this world and the hereafter”
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Congregations from diverse faiths across Canada have come together in solidarity to support a national initiative, from the Maritimes to the prairies including Montreal, Toronto and Ottawa. To see a complete list of all congregations please visit www.congregationsact.com.
Ethnic groups show different cardiovascular risk profiles
(April 19, 2010) – There are striking differences in the cardiovascular risk profiles of four ethnic groups — white, Chinese, South Asian and black — living in Ontario, Canada, found a new study in CMAJ (Canadian Medical Association Journal).
This is the first published study to compare cardiovascular risk factors and heart disease across four ethnic groups living in the same macro-environment with similar access to health care.
It compared the prevalence of eight cardiovascular risk factors such as smoking, obesity and others and the prevalence of heart disease and stroke in 163 797 white, Chinese, South Asian and black people living in Ontario.
It also examined prevalence estimates by age and sex to identify subgroups at highest risk. The study was funded by the Heart and Stroke Foundation.
The researchers found that the Chinese population had the lowest overall prevalence of heart disease (3.2%) and stroke (0.6%) while South Asians had the highest prevalence (5.2% and 1.7%).
Despite having the least desirable cardiovascular risk profile, the black population had a relatively low prevalence of heart disease (3.4%).
Smoking and obesity were more common in the white population while the South Asian and black populations had the highest levels of diabetes and hypertension.
Cardiovascular diseases, including stroke, are the leading causes of death worldwide.
Evidence from mortality studies suggests that the burden of these diseases differs across nations. Previous studies have been conducted in different environments with different health care systems and differing rates of access to health care.
“Despite universal access to health care, ethnic groups living in Ontario, differed markedly in their cardiovascular risk profiles,” writes Ms. Maria Chiu and Dr. Jack Tu, Institute for Clinical Evaluative Sciences (ICES), Toronto, Ontario, and coauthors.
“Awareness of these differences will become increasingly important as ethnic minority groups come to represent a larger proportion of the Canadian population.”
The authors note that the rates of smoking in Chinese (8.7%) and South Asian (8.6%) residents of Ontario are significantly lower than in China (28.9%) and India (15.6%).
They conclude that there may be a need to develop ethnically tailored strategies for preventing cardiovascular risk factors in Canada.
High school students get ready to be MISTified
(April 18, 2010) – Muslims high school students in the Greater Toronto Area are gearing up to compete in the Muslim Interscholastic Tournament (MIST) to be held on May 21-24 at University of Toronto, St. George Campus.
“Over the last three years, MIST has become one of the largest Muslim youth initiatives in the North America,” Hamzah Moin, Regional Director of MIST Toronto, told the MIST pre-launch Gala last Friday evening at the ISNA Canada Centre in Mississauga.
“The 2008 tournament had 80 competitors and 30 volunteers and judges. In 2009 the tournament had almost 300 competitors and 60 volunteers and judges. This year we are expecting 500 competitors and 100 volunteers and judges.”
MIST (Muslim Interscholastic Tournament) is famous for being a fun, educational, interactive program of competitions and workshops geared towards bringing high school students together from around the nation to develop leadership, communication, and other creative skills, all while gaining a deeper understanding of Islam and Muslims.
Keynote speaker at the gala, Toronto lawyer Faisal Kutty, spoke of his personal experiences as a teenager and the impact of youth activities such as MYNA (Muslim Youth of North America) in reconciling his Muslim faith with his Canadian identity.
Sheik Abdalla Idris of ISNA Canada led a fund raising appeal and encouraged the audience to bring ‘joy to the hearts of youths’ by supporting MIST.
Muneeb Nasir, President of the Olive Tree Foundation (OTF), in announcing a grant from the OTF to support of this year’s tournament, commended the organizers and volunteers for their exceptional service.
The evening included an engaging debate between a brother and sister duo and a cameo appearance by the up-and-coming group nasheed band, Halal Meat.
MIST was founded in 2001 by a freshman at the University of Houston who saw a need for a program that can guide high school students in all aspects of their academic and personal life. She saw that high school students needed a place where they can belong and feel like they are contributing to their future careers as well as their community. She decided to start a tournament that combined many aspects of the academic arena including art, writing, and community service.
In May 2001, she presented the idea to several dedicated members of the Houston community from various backgrounds, as well as officers of the MSA at the University of Houston. With their help and encouragement, the first tournament took place in 2002 with about 150 students from Houston, Austin, and Dallas. Today, the tournament is held across many cities and currently has thousands high school participants across North America.
This year’s MIST theme is “Lantern of Modesty: Reflecting the Light from Within.”
To find out more about MIST and to support this youth initiative, visit www.misttoronto.ca
