I never imagined before that I discovered Naqshbandi> sufi branch in Montreal. The sufi order that has been well-known for centuries since its establishment in the thirteenth century of hijriyyah. The sufi order that has been followed by millions of Muslims throughout the Islamic world.Mysticism attracts people from virtually every educational, economic and social background. This may be ascribed to a need for balance in both their physical and spiritual beings. Islamic mysticism, and in this case the Naqshbandi> sufi order in Montreal, has been trying to meet this need while its attraction to Muslim sufis is understandable. The appeal which this mystical order exercise in a Western, urban environment like Montreal is particularly worth studying. Most interesting Muslim concepts such as qadariya (predestination) and jabariya (fatalism) are conveyed to non-Muslims. The process is not an unfamiliar one, for sufi orders have been adapting their message for different audiences since very early in Islamic history. In many areas of the world these orders, including the Naqshbandiyya, have served as the vanguard for the spread of Islam. While it is unlikely that this is uppermost in the minds of the founders of the Montreal branch, if it is there at all, non Muslims must adapt to this new thought-style at least as much as the Naqshbandiyya must tailor their own message to a Canadian public. The current head of the order, Shaykh Nazim al-Haqqani, and his North American representative, Shaykh Hisham Kabbani. Shaykh Hisham is particularly sensitive to this situation, and has written extensively in English. It helps that both have backgrounds in the fields of engineering and medicine, respectively and has attracted its fair share of media attention. This paper observes the activities of the Naqshbandi> center of Montreal since its establishment in 1991 up to the present, and investigates its contribution to the spiritual lives of both Muslims and non-Muslims in Western environments.
II.A brief information on Muslim in Canada, particularly in Montreal
Muslim community obviously appears as an additional religious mosaic for Canadians. Islam is included in the column of religions in Canadian census among fifteen other religions which are: Roman Catholic, UnitedChurch, Anglican, Presbyterian, Lutheran, Baptist, Greek Orthodox, Jewish, Ukrainian, Catholic, Pantecosta, Yehova witness, Mennonite, Salvation, Islam and non religion.[1] The research told us that the experience of Muslim adaptation in Canada has been rather limited at the focus of acculturation or Muslim assimilation in Canadian society. There were only thirteen Muslims then in 1983 increased to 100.000 as Canadian Muslims which half of them scattered in Ontario, in Quebec about 15.000, in Alberta province especially in Edmonton and Calgary about the same number and the rest in Montreal and other cities of Canada.[2] In 1994 according to Sheila McDonough Muslims in Montreal are 50.000 people.[3] At the first time those people came as unskilled laborers then the next generation achieved better job. They were mostly came from Lebanon, Syria, Jordan, Palestine, Egypt, Pakistan, Bangladesh, Turkey, Iran, East Europe, East Africa and Caribbean countries.The majority of them are sunni only a few is Isma’ilies. The latest data according to Ministry of Quebec for immigration and community culture affairs. There are about 70.000 to 80.000 Muslims in Montreal in 1996.[4] Similar to other immigrants, Canadian Muslims prefer to stay in cities (97%) and their percentage is only 2 % compared with all immigrants.[5] Canadian Muslims consist of 42% are Pakistani, 23% from Arab countries and the rest are from Europe, the United States and African countries. The average level of education of Canadian Muslims is relatively good, above national average. One out of four male Muslims and one out of eight female Muslims were graduate from Universities. This achievement is twice higher than other immigrants.[6] The GNP of Muslim family is 5% lower than national GNP in 1980 and 10% lower than family GNP of other immigrant.[7]
The main factor of their immigration was ranging from economic, education, political pressure in their country to get experience, traveling, childrens’ education and family reasons. Concerning the mosque, the first one was established in Alberta in 1938 namely Al-Rashi>d, then in St. John’s, New Found Land, at Darthmouth and Halifax, Nova Scotia, in Montreal then in ville St. Laurent, Quebec. The following mosques were built in the cities of Ontario, Ottawa and Toronto then in Winnipeg, Manitoba, Saskatoon and Regina in Saskatchewan and in Calgary and Edmonton in Alberta then in Vancouver, British Columbia. The committee of the mosquewas chosen by their own community while The Council of Muslim Community of Canada was established in 1972, at the same time as a member of The Federation of Islamic Association in the United States and Canada in conjunction with The Muslim Students’ Association of the United States and Canada with their Central Board in Indianapolis, Indiana. The attitude of Canadian government towards Muslims these days especially after Iranian revolution sometimes is subtle, sometimes is not.[8]Most of Pakistani people who came to Canada are from middle class. In general they were trained in terms of institutional and language affairs by British government (when it was still India), therefore their religious activities here are supported by their own experience over there.[9]
As it is admitted by Sheila McDonough that most of Muslim activities in Canada are future oriented, for example to establish the organization and its promotion, fund raising, to form a new pattern of their involvement in a larger society at the same time their strengthen their own position. The debate of Quebec seems to influence them for this provincial government is likely assumed to having preferable to French speaking immigrants, in addition to the regulation which mentioned that the children of landed immigrant should enter French school.
The French-speaking Muslims come mainly from Maghreb and Lebanon. In 1991, according to census, Quebec has about forty-five thousand Muslims. The greatest majority among them live in the region of Montreal. The other important communities live in Laval, Trois-Riviers and Quebec city. In the 70s, Muslim immigration increases and varies with the incoming Iranians and Pakistanis Up to 1996, over three hundred Quebecois have embraced Islam.[10] Besides all nations constituting a “Muslim mosaic,” Islam gets to the heart of many states by the immigration phenomenon.
The oldest mosque in Montreal is a sunni mosque, The Islamic Center of Quebec (ICQ) which was established in 1958. In between 1970-1980 many immigrants came to Quebec especially from Lebanon, and North Africa. Before 1976, women were also involved in managing the mosque, but since the Jama’at Tablighi dominated the affairs then they did not play their role any longer. In 1976, the Fa>t}ima mosque was built then another mosque was established by The Muslim Community of Quebec (MCQ) in 1979. The MCQ mosque plays more societal roles for example the availability of rooms for lectures, group discussion, and children activities. Women play an important role here and they sit as members in The Council of Trustee of MCQ. Then in 1983, The Umma mosque was built, Ans}a>r Alla>h, an other mosques also established in South and North Shore as well as in West Island in 1988, all of them are in Montreal. There are two shi’i mosques, one in downtown Montreal for Shi>‘aIthna ‘Ashriyya and another one which is located in West Island for Shi>‘a Isma‘iliyya, meanwhile the Ah}madiya community has a small office in the suburb area of Montreal.
According to McDonough, the first sufi order that came to Montreal was Burha>niyya that having routine activities such as jama‘ah prayer, hadrah activities every Saturday night, and religious discussion every weekend. The audience is from Egypt, Sudan, Somalia, and others. As a matter of fact, in Islamic tradition, Muslims can perform prayer in any land of God’s earth however in Quebec context mosque should have list of membership.
III. The T{ari>qa of Naqshbandiyya of Montreal.
Al-Iman mosque is located at Du Parc Avenue, it was established in a very simple event in October 1991. This mosque is an interesting place to observe Canadian Muslims who possess the interest in spiritual matters more than as a Muslim convert. Observing people who are present there especially non-Muslims, their spiritual attitude seem to be more apparent than their interest in ritual. Meanwhile according to William Stoddard that it is impossible for someone to be a disciple of certain t}ari>qa without being a Muslim.[11] In addition to Muslims, those who attend the meeting possess high concern for their need of spiritual elevation. Universal and also specific approach especially with the openness to receive everyone seem to be preferred to, however it does not mean without criticism by their brothers in Islam. For example a small incident happened (July 7, 1996), there were about five Pakistani men prayed maghrib together but some of them refused to perform jana>za prayer after ba‘diya maghrib, and left while saying that he would not come to the mosque again. This phenomenon was a bit difficult to be accepted by the Muslims there especially by new Muslim converts (mu‘allaf ) who were not accustomed yet with the plurality of Islamic interpretation. Another example can be mentioned here that some issues that were said in the Friday’s sermon, held by the Muslim Students’ Association of McGill University, as well as their attitude towards Muslim students of the Institute of Islamic Studies of McGill.
In my observation during my first program in 1990-1992 then continue with the second program 1996 up to present time, there was only once a Friday preacher given to the Institute’s student. In addition, the Institute students almost face the same question: why study Islam in the west, and in a secular state like Canada. It is obvious that open minded and being tolerant not always resulted positive things.
Among the visitors of al-Iman there are families who frequently visit Shaykh Na>zim, the main spiritual leader of the Naqshbandiyya order in Cyprus or every ramad}a>n to England, for they have established madrasa Dar al-‘Ulum where 150 people, young and adult learning Islam, such as Us}u>l al-fiqh, Fiqh, Tafsi>r H}adi>th and other branch of Islamic studies.
The Sufi center often full of university students during school days such as ConcordiaUniversity, DawsonCollege and McGillUniversity that learn Islam as credit course. They observe the performance of s}ala>t, dhikreven they involved in practice for some of their parents are Muslims who come from Egypt, India and Pakistan. It reminds them to what they had in their country of origin and some of them became good Muslim afterwards. A few of students converted to Muslim and request for bay‘at to bemember of the Naqshbandi> order and came regularly to the center.
Another activity of the center is to publish a bulletin namely HEARTBEAT. It consists of translation and tafsi>r of the Qur’a>n, beautiful phrases, Islamic teachings from the Shaykh, Islamic caligraphy, poetry, pictures of the activities of Naqshbandi> and the articles written by the members. Similar to other media in Montreal, the newsletter is written in English and French. HEARTBEAT is part of An-Naseeha, a publication of H{aqqa>ni> Trust, California.
Among the messages of the newsletter is the saying of the Prophet Muhammad peace be upon him: The road to god is as many as the breathe of human being, unlimited. The function of a Shaykh is as a teacher who assists disciple anytime to show the secrets that God gives them to the heart of human kind where every one has his/her own way towards God. (Shaykh Hisham Kabbani).
Shaykh Nazim says that “Wisdom is the possession of the kingdom of the heart once it is owned, it will never loose.” The spiritual teacher is like a rescue helicopter who is able to land anywhere and will be able to elevate anybody, in any situation, while scholar as a sophisticated and rapid concorde that only be able to land at the International airport that can reach scholars and the intellectuals, and when accident happens, helicopter is the only one that can help.”
From an article of a disciple, it says that a lesson given by the Shaykh coming from heart to heart, after I met Shaykh Hisham, I felt like a new baby born, warm and smooth, for the Shaykh respects all people without making differences of race, gender, color, age or belief. (Leila or Lesley Findlay).
The decoration of the mosque is beautiful with Islamic calligraphy and The picture of Nabawi mosque. This mosque is about six times fifteen meters consists of two floors. The first floor is used for an office and a shop. In the second floor, people do prayer and dhikr. There is also a mimbar, book-shelf to put Qur’a>n and Sufi books. There is also one small room for a small sofa and telephone boot, there are two washrooms and one kitchen.
Al-Iman mosque is located at 5405 Avenue du Parc, it is a place that was rent and paid monthly through gifts and donations by the committee and the people of the mosque. The government does not assist them since its establishment up to present time. Unlike the other mosques that had been established prior to it and providing social activities, the government subsidizes them a little.
The activities of the mosque are performing the dhikr twice a week, every Thursday and Sunday night. They perform maghrib collectively as well as ‘Isha>’ prayer. The number of visitors of the mosque are not always the same, in between 20 to 50 people. Male visitors and female ones are balanced and sometimes parents bring their children as well. It seems that the mosque does not open every day except for certain occasion for example when they have special guests for example with the arrival of Shaykh Hisham Kabbani, the representative Shaykh of Naqshbandi> for north America who frequently visits Montreal, or Shaykh ‘Abd al-H}aqq of Michigan, Shaykh Hisham’s representative.I have met Shaykh Hisham since my first program in 1991. In addition to al-I>ma>n mosque, he also gave his speech at McGillUniversity, DawsonCollege and private consultation.
The country origin of visitors among others are from Tunisia, Saudi Arabia, Lebanon, Algeria, Morocco, Djibouti, Scotland, Sweden, France, India, Pakistan, Bangladesh, Malaysia and Indonesia while from Canada, they are from the province of Ontario, British Columbia, and Quebec.
The procedure of dhikr and the recited formula is given in written especially for beginners, therefore it is easy for them to follow. Before the dhikr starts the ima>m or the Shaykh at that time (Shaykh Farhad Juwaini or Shaykh Musa or Shaykh ‘Umar) delivered his speech which was in different topics, but basically the speech was about Islam, tas}}awwuf, the importance of purification of the heart, how to defeat ego, to control desires etc. At present, Shaykh Liban always gives a speech prior to the dhikr.The speech was given in English, sometimes in French or in Arabic. When the dhikr is performed the lights are off except a small one and they put water in a jar in the middle of the circle of the people. They sit decently. The dhikr is lead by the Shaykh then the people perform it collectively and loudly. The formula of dhikr is as followed: Starting with the recitation of the shaha>datayn, the istighfa>r, then s}alawa>t to the Prophet Muh}ammad peace be upon him, then su>ra al-Fa>tih}a, su>ra al-Ikhla>s}, sur>a al-Inshira>h, then reciting la>ila>haillalla>h, then some names of Allah from asma>’ al-h}usna>, du‘a> for the Prophet Muh}ammad, his companions, ta>bi‘i>n, ta>bi‘ut ta>bi‘i>n, masha>yikh, Shaykh Nazim and his representatives, then for the entire Muslims. The characteristic of the performance of dhikr, it is always performing the ra>bit}a, imagining that the Shaykh is there. After the dhikr is finished, they recite the du‘a>’ again then it ends with dinner which is prepared by the visitors. They share and take turn to perform this responsibility.
Farhat Juwaini once was interviewed by the Gazette, a prominent newspaper of Montreal concerning the case of Mahmoud El-Tomi, a lawyer of Egyptian by birth who was accused to endeavor to kill his family, a wife and three of his daughters in addition to try to kill himself, he was announced that he was a Sufi. Farhat clarifies that Islamic teachings especially tas}awwuf educates people to elevate their behavior, both physicallyand spiritually and the efforts of the followers of the t}ari>qa in Montreal especially to bridge the gap between Christians, Jewish, and Muslims. El-Tomi was announced as a follower of Burha>niyyaorder that is centered on Esplanade AvenueMontreal.[12] In another newspaper Monique Richer wrote that “Must one accuse Sufism that provide the tolerance,?”[13] Farhat comments that tragedy is a double tragedy for his community. As a matter of fact it is only a few of radical tragedy that must not be occurred. He felt sorry to listen that Sufi seems to be accused, in fact Sufism providestolerance.
It is important to note here the opinion of the leader of the Naqshbandi order concerning women. Shaykh Hisham Kabbani raised an important point in his address in the Second International Islamic Unity Conference through the story of Fatimah al-Zahra.’ Once the Prophet Muhammad peace be upon him called her and asked whether she would accept the proposal of‘Ali to marry her or not, while he told her that she is free in her decision, no one can force her. Fatimah replied that the Prophet’s request is an order, but she cannot accept ‘Ali. The Prophet did not expect such an answer. Then she said that she had one condition, if the father accepts her condition and if God too, she will marry ‘Ali. Jibril came to the Prophet to ask Fatimah what she wanted. She said: O my father, Rasulullah! When you came forth from the womb of your mother, you were in sajdah (prostration, position of worship), praising Allah, asking for your nation to be saved, just as you have asked throughout this life, and as you will ask in a>khira (the next life). Allah has given you shafa>‘a (the power of intercession). Whoever you love, I love. Therefore, I have fixed a price for my dowry.” And the Prophet said: ”What are you asking for your dowry? ‘Ali has nothing.” She answered:” O my father I am not asking anything from ‘Ali—I am asking from you , to ask Allah to grant my dowry will be the salvation of the Nation of Muhammad on the Judgment Day.” The Prophet was silent, awaiting an answer. Jibril came and said: ”Ya Muhammad Allah sends peace upon you—and yes, He accepts Fatimah’s condition.”This demonstrates that Muslims especially shouldd notice that how imprtance is the value of the reuest of their blessed sister, Fatimah al-Zahra’. Shaykh Hisham Kabbani quotes the saying of the Prophet Muhammad peace be upon him: What Allah made me to love involuntarily are three things: women, perfume and prayer.” Why women first? Because Allah gave women a specialty-something holy- without which there is no world, no humanity.[14]
IV. The Spiritual Leaders of the T{ari>qa Naqshbandiyya of Montreal
The t}ari>qa Naqshbandiyya of Montreal affiliates to its center in Cyprus. The one who is responsible for this branch always consults with the main Shaykh or his representative. The spiritual leaders of the Naqshbandiyya have a good reputation in their educational background. For example with regard to Shaykh Na>zim al-H}aqqa>ni>. His complete name is Shaykh Naz>im ‘A>dil al-Qubru>si>, a prominent mufti in Cyprus, the world leader of Naqshbandi and the founder of the International H}aqqa>ni> Institute of Education. He was born in Larnaca, Cyprus April 23, 1922/Sha’ban 28 1340 A.H.. From the blood of his father, he is a descendant of Shaykh ‘Abd al-Qa>dir al-Ji>la>ni>, the founder of Qa>diriyyaorder, and his mother is a descendant of Jala>l al-Di>n Ru>mi>, the founder of Mawla>wiyya order therefore he is a descendant of Hasani and Husayni. He is a graduate of IstambulUniversity (1964) as a chemical engineer. His tas}awwuf teacher was Syakh Jama>l al-Di>n al-Lasuni (d.1955), Shaykh Sulayman al-Zuruni (d.1964) and Syakh ‘Abd Alla>h Fa>’iz al-Daghista>ni> who later on appointed him to be his successor, before he passed away in 1973. Shaykh Nazim is an expert in fiqh (H{anafite), h}adi>th and tafsi>r. In addition to be the prominent Shaykh of Naqshbandi>, he is also a guide of t}ari>qaQa>diriyya, Chistiyya, Kubra>wiyya and Suhrawardiyya. His followers are millions in Turkey, and Cyprus, he is well-known as the figure of religious authority. His disciples include Raja Ashman Shah bin Sultan Azlan Shah of Malaysia and Sultan Hasan al- Bolkiah of Brunei Darussalam.
Shaykh Nazim is politically very active against secularism. In Cyprus, he has campaigned to revive Islam against Turkey secular government. He has put in prison for the accusation of his involvement in 114 cases against the government. Shaykh Nazim realizes that there are some difficulties to integrate Islam to modern era. In Arab countries, he is recognized as Muh}yi al-Sunna al-Nabawiyya (the defender of the sunna of the Prophet) as well as Muayyid al-Di>n (the supporter of religion). He has performed discussions with many of world leaders and possessing the commitment to make Islam as a reality in every household in the world.
In October 1993, Shaykh Na>zim was invited to launch the mosque and school of Imam Bukha>ri> in Bukha>ra, Uzbekistan. He has attended hundreds of world conferences and especially being active in the dialogue between faiths with Christian’s priests and Jewish’ Rabis. He presents Islam to non-Muslims without compromise but rather with spiritual messages which consist of love and peace.
Shaykh Na>zim follows the moderate path by observing every detail of shari>‘ah while accepting everyone with tolerance and respectful. Under his leadership, thousands of western people converted into Islam, ranging from Germany, the Netherlands, Great Britain, France, Spain, Italy, the United States of America, and Canada. They come from various religions such as Christianity, Judaism, Sikh, Buddhism, Hinduism etc. He belongs to a prolific writer.Among of his works are: MercyOceans, Divine Source.KonyaTurkey: SEBAT,1984; Mercy Oceans : Hidden Treasures, 1981; Mercy Oceans : The Teaching of Maulana Abdullah al-Faizi al-Daghestani, 1980; Mercy Oceans' Rising Sun. and Mystical Secrets of the Last Days, published by The Haqqani Trust,California, 1994. Some of the works of Syekh Nazim Qubrusi are published in Islam in North America: A Source book edited by Michel A. Koszegi dan J. Gordon Melton, Garland Publishing, Inc. New Yorkand London, 1992, Islam the Freedom to Serve, Gorski & Spohr, 1997. Shaykh Na>zim is the successor of Shaykh ‘Abd Allah al- Daghesta>ni>. His silsila is the fortieth of the golden chain of Naqshbandi> order. The centers of Naqshbandi> can be found in the United States and Great Britain.[15] His khalifah for north America is his son in law, Shaykh Muh}ammad Hisha>m Kabba>ni>.[16]
The arrival of both Shaykhs to Montreal from 3-7 September 1996 was an important moment for the development of the Naqshbandi> order of Montreal in particular and for Canadian Muslims in general. In addition to give lectures in the Sufi center, the lecture is also givenfor public in center Castelnau, at 7399 Boulevard St. Laurent, on St. Michael’s and at 5560 St. Urbain, St. Anthony’s Community Center. Shaykh Nazim also give Friday sermon at MCQ mosque and a lecture at PierrefondsComprehensiveHigh School, 13800 Pierrefonds BoulevardMontreal.
Shaykh Muh}ammad Hisham Kabbani was ordered by his Shaykh to come to the United States in 1991 with the intention to call people to Islam while recognizing their various culture and religious tradition. He was born in Beirut, Lebanon from a devout Muslim family. His father has been a supporter for Muslims who moved from Egypt during Jamal ‘Abd al-Nas}r was in power. His uncle was Ra’i>s al-‘Ulama>’ and a leader of Scholar’s League in Lebanon. His cousin at present is a prominent mufti> in Lebanon. Shaykh Hisham Kabba>ni> graduated from The American University of Beirut in chemistry. Then he went to Belgium to continue his Medical Degree in Louvain, then he received his Islamic Law Degree in Damascus. From his childhood, he accompanied and learned from two great Shaykhs, Shaykh ‘Abd Allah Daghesta>ni> and Shaykh Muh}ammad Na>zim al-Qubrusi. He traveled extensively throughout the Middle East, Europe, and the Far East in the company of his Shaykh.[17]
While he has been in the United States, Shaykh Hisham has established thirteen centers of da’wa, ten mosques in north America and receiving the statement of being Muslims from 10.000 people (data 1996). Shaykh Hisham Kabba>ni> gave lectures in numerous conferences including at universities for example at Oxford, Malaysian Science University, at Columbia, McGill and Howard University, he also gave lectures at California University in Berkeley and San Diego. At ChicagoUniversity, he delivered his speech in front of thousand of people, the largest lecture among faiths ever happened in the history of University.
Shaykh Hisham is a prolific writer, among of his works are: The NaqsyabandiSufi Way: History and Guidebook of the Saints of the Golden Chain, published by KAZI Publication Inc, Chicago, 1995, introduction by SeyyedHossein Nasr, Angels Unveiled: A Sufi Perspective, Mawlidaccordingto the Qur'an and Sunnah, The Doctrine of Ahl al-Sunna Versus the "Salafi" Movement, translation and introduction and notes by Syekh Hisham Kabbani,the original title is Al-Fajral-Sadiqfial-radd'alamunkirial-tawassul wa al-khawariq by Jamil Efendi al-‘Iraqi al-Sidqi al-Zahawi, published by Al-Sunna Foundation of America Publications (ASFA), California, 1996, Islamic Beliefs and Doctrine According to Ahl al-SunnahA Repudiation of “Salafi” Innovations vol. 1, published by ASFA 1996,Salafi Movement Unveiled, Proofs of the acceptability of the Celebration of the Mawlid According to the Qur’an and Sunna and the Scholars of Islam, published by ASFA, 1995, Encyclopedia of Islamic Doctrine, 7 volumes published by ASFA, 1998.
The culmination of his works lies on the establishment of Al-Sunna Foundation of America, an organization that is built to promote Islamic knowledge and sciences. One of it functions is to translate and publish Islamic classical texts. To elevate social condition of disadvantaged Muslims who live in the United States. This institution publishes monthly al-Ummah magazine of Ahl as-Sunna wal Jama‘ah, its content among others features, news, perspective, then he alsoestablishes the American Muslim Assistance and publishes a quarterly publication devoted to presenting the various perspectives of Muslims around the globe, specifically in the western world namely the Muslim Magazines (al-Muslimun). The involvement of Shaykh Hisham in International politics by assisting for peace in Lebanon, Bosnia, Kashmir and Afghanistan. He helps to liberate political prisoners from the Russian government and he himself also an advisor of Human Rights Council of USA. In 1996 he was in conjunction witha number of International organizations set up “International Day of Orphan: as global concern to assist orphans and to promote history of an orphan, the Prophet Muhammad peace be upon him.This was an agenda and was discussed in the International Islamic Unity Conference in Los Angeles from August 2-4, 1996, a conference that unified various backgrounds, to unify sources and efforts.[18] This conference was incredible, it was a successful conference for presenting more than 125 speakers from all over the world to discuss Islam within its aspects for example, spiritual, health, nutrition, business, entrepreneur, media, Islamic sports, youth, scholars and scholarity, da’wa in prison, Islam and entertainment industry, discussion on orphanage issue and other contemporary problems.
According to Shaykh Hisham, Sufism is not an innovation in Islam but rather is a way following sufi steps who apply the word sufi as technical term which refers to Ih{sa>n. Therefore Sufism is Islam’s station of Ih}sa>n. He also refers to Ibn Taymiyya [19] concerning tas}awwuf. The latter admits and suggests his readers to understand that the way followed by Sufis is following the steps of prophets, he says further that we can follow the Shaykh just like we do the pilgrimage, we need a guide, Shaykh is a guide, to show us the way of Allah and the Prophet.
The second International Islamic Unity Conference was held in WashingtonDC, on August 7-9, 1998. In addition, they also held International Muslim Women’s Conference on the same days and at the same place. Among the speaker s of the latter were Aminah Wadud Ph.d,, Professor of Religious Studies, VirginiaCommonwealthUniversity, Richmond, the former Minister of the role of women of the Republic of Indonesia, Tutty Alawiyah, and Hajjah Naziha Adil, the chair woman of Kamilat, the daughter of Shaykh Nazim al-Haqqani and the wife of Shaykh Hisham Kabbani. In her opening remarks she stated that behind every man there is a great woman, and among the kamilat policies is that men and women cooperating for goodness and piety. More than twenty-five highly-empowered womenin a speaker’s roster of nearly 40 articulated their goals and triunphs and spoke frankly to issues of import, sending a new message throughout the world:’your image of Muslim women is outdated!’[20] In addition to Shaykh Nazim and Shaykh Hisham, the other eminent speakers were Aslan Maskhadov, the President of the Newly founded Chechen Republic Ichkeria.
Concluding remarks
It would be worthwhile perhaps to study further on how far the influence of studying Islam is especially in the west in terms of its relationship with Muslim’s development. Because it is obvious that there is a close relationship between the practice of Islam on one hand and Muslims’ concern on Islamic studies on the other. It is also for non-Muslims who study the history of near eastern, in addition to the richness of literature and cultural values in Semitic family. The steps had been started in the middle of the 19th century in Toronto University when “Oriental” and Near Eastern Studies” departments are opened, the place where Wilfred Cantwell Smith learned Islam and later on he established the Institute of Islamic Studies, McGill University in 1951.[21]
Abu Laban,Baha," The Canadian Muslim Community, The Need foraNew Survival Strategy" in The Muslim Comunity in North Americaedited byoleh Earle H. Waugh, Baha Abu Laban, and Regula B.Qureshi, The University of Alberta Press, Edmonton, Canada, 1983.
Adams, Charles J., "The Development of Islamic Studies in Canada" in The Muslim Community in North America..
Berger, Francois. Le geste meurteur de El-Tomi n'est pas lie au soufisme dalam La Presse, Montreal, Mercredi, 24 Janvier 1996, page.A.8.
Haddad,YvoneYazbeck and Jane Idleman Smith.MuslimCommunitiesin North America, edited by State University of New York Press, Albany, 1994.
McDonough,Sheila.Muslims of Montreal" inMuslimCommunitiesin North America.
Qureshi, Regula B. dan Saleem M.M. "Pakistani Canadians: The Making of a Muslim Community" dalam The Muslim Community in North America.
Richer,Monique. Faut-il pointer do doigt le soufisme, quiprechela tolerance?",Le Journal de Montreal, Mercredi, 24 Janvier1996, hal.3.
Semenak,Susan. "Unemployed lawyer Charged in Longueilkillings",The Gazette, Montreal, Wednesday, January 24, 1996 hal.A3.
Stoddard, William. Sufism: The Mystical Doctrines and Methods of Islam, New York: Weiser 1979.
[1] A. Rasyid, 1981 Census of Canada, The Muslim Canadians, A Profile, 79.
[2] Baha Abu Laban “The Canadian Community: The Need for A New Survival Strategy,” in The Muslim Community in North America , ed. E.H. Waugh et. al Edmonton: the University of Alberta Press, 1983, 75.
[3] Sheila McDonough, “Muslims of Montreal,” inMuslim Communities in North America, edited by Y.Y. Haddad and J.J. SmithAlbany: State University of New York Press, 1994, 317.
[4] La Presse, Montreal, Mercredi, 24 Janvier, 1996.
[8] Abu Laban Baha,, “The Canadian Muslim Community, the Need for a New Survival Strategy” in The Muslim Community in North America, edited by81-83.
[9] Regula B. Qureshi and Saleem M.M. Qureshi, “Pakistani Canadians: The Making of A Muslim Community,” in The Muslim Community in North America, edited by E.H. Waugh et al. Edmonton: the University of Alberta, 1983,133.
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