The Imam And The Mosque Theology Religion Essay Example
The Imam And The Mosque Theology Religion Essay Example

The Imam And The Mosque Theology Religion Essay Example

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  • Pages: 16 (4264 words)
  • Published: October 8, 2017
  • Type: Research Paper
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The aim of this survey is to study the responsibilities and duties of the Imam and Mosque with regards to the Accessibility for Ontarians with Disabilities Act, 2005. By analyzing historical records of Mosques in Western Canada, we will examine the various societal, cultural, and spiritual services that Mosques offer to Muslim communities. Each Mosque has an Imam who acts as a representative and advisor on matters related to spirituality. The duties of the Imam include daily prayers, counseling, providing guidance for youth, officiating marriages, offering spiritual direction, conducting funerals, and working full-time at the Mosque. In the Muslim community, individuals with visible disabilities are a minority group that often face neglect from able-bodied members in the mainstream Muslim community.

This study aims to examine how Imams can effectively promote laws and policies such as the Accessibility for Ontarians with Disa

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bilities Act, 2005 (AODA) within Islamic centers to cater to visually impaired Muslims. In order to accomplish this, in-depth interviews were conducted with five Imams from different cultural Mosques in the Greater Toronto Area. I would like to express my sincere appreciation to the participants who graciously dedicated their time for this research. Additionally, I am grateful for Professor David Lumsden's invaluable support and encouragement throughout my research journey, as our discussions have enlightened me on the importance of a scholarly mentor-student relationship.

I am deeply grateful to Professor Michael Giudice for his invaluable guidance and support throughout my academic journey, as well as for his significant contribution in incorporating philosophical discussion into this research. I would also like to express my appreciation to my mother for her continuous reminders to complete this study.

I am grateful to

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my household and would like to give special thanks to my fiancee for their moral and financial support, without which I could not have completed this research.

The Purpose of the CDIS Major Research Paper

This Major Research Paper aims to identify and investigate a growing issue that requires academic awareness and changes in non-profit organizations' practices. The goal is to ensure full accessibility and inclusion for vulnerable groups. By incorporating disability studies, anthropology, philosophy, law, and policy research, this paper develops a conceptual framework and engages in critical discussion. Through critical field research and interviews with five Imams from different cultural Mosques in the Greater Toronto Area, the objective is to examine the effectiveness of the Imam's role in community building. This includes evaluating specific programs and activities in Islamic centers that promote laws and policies such as AODA (Accessibility for Ontarians with Disabilities Act) to accommodate Muslims with disabilities.

This research will analyze the implementation of the AODA in non-profit organizations. By collecting information from selected Mosques and Imams, the study will explore how the Imam and Mosque contribute to disability-related activities and the execution of the AODA. The AODA, similar to Greater Toronto's multicultural context, aims to improve the standards of living for people with disabilities without any discrimination based on gender, race, or ethnic background. The Act serves two purposes: developing and implementing accessibility standards by January 1, 2025, for goods, services, facilities, employment, buildings, and structures; and involving individuals with disabilities, the Government of Ontario, and representatives from various industries in the development of these accessibility standards (2005, c.11, s.1).

The definition of disablement historically pertained to physical conditions. However, AODA has

broadened the definition to encompass various forms of disablement with specific conditions. These include physical disablement, frailty, deformity, or disfiguration resulting from bodily harm, birth defects, or illness. Additionally, it includes conditions such as diabetes mellitus, epilepsy, brain injury, paralysis, amputation, lack of physical coordination, blindness or visual impairment, hearing loss or hearing impairment, mutism or speech impairment, and physical reliance on a guide dog or other animal, wheelchair, or therapeutic device. It also encompasses mental impairments or developmental disabilities, learning disabilities, difficulties in understanding or using symbols or spoken language, mental disorders, and injuries or disabilities for which benefits were claimed under the Workplace Safety and Insurance Act, 1997. For the purposes of this project, the definition of disability will focus on physical forms as mentioned in (a) above.The Integrated Accessibility Standards Regulation, which incorporates the Customer Service Standard, Transportation Standard, Information and Communications Standard, and Built Environment Standard, consists of five main criteria. Although the goal is to fully implement all criteria by 2025, currently only the first three have been enacted. However, even these are not yet completely regulated or implemented. This survey will primarily focus on the first three criteria and discuss certain aspects of Information and Communications Standards, Built Environment Standards, and Employment Standards.

The AODA has four main rules: self-respect, independency, integrating, and equal chance. The rule of self-respect emphasizes treating individuals with disabilities as valuable clients or members and offering them quality services and convenience. The rule of independency supports freedom of choice, allowing clients or members to freely act in the way that suits them best without any pressure. Conversely, the rule of integrating ensures that all clients

and members fully benefit from the provided services by promoting accessible policies, practices, and procedures for everyone including those with disabilities. Lastly, the rule of equal chance eliminates barriers hindering people with disabilities from experiencing equal access to services and benefits.

The objective of AODA is to ensure equal accessibility for individuals with disabilities in Ontario, including restaurants, healthcare centers, retail stores, and other profit-based organizations. This legislation applies to both the public and private sectors, encompassing entities such as the Legislative Assembly of Ontario and non-profit organizations like religious centers and charities. However, there are expected difficulties in meeting AODA's accessibility and accommodation standards throughout Ontario within the given timeframe.

Communities and community centres can assist in making the possibility of implementation a reality. To assess the current situation of people with disabilities in both the Mosque and wider Muslim communities, it is beneficial to understand the role of the Imam and Mosque. This critical research aims to analyze how the Imam and Mosque adopt different approaches to implement various standards of the AODA. It's important to note that regulations and laws are introduced as a result of social changes within communities or at a local level. Therefore, examining how these communities directly engage with people with disabilities provides insight into their structure and functionality. As a result, the Imam and Mosque have a significant role in advising policymakers on effective implementation and evaluation of AODA.

Islam and Disability

The relationship between religion and disability in Islam can be better understood by examining historical Islamic positions. Islamic education is primarily based on the Qur'an, which Muslims believe to contain Allah's actual words. Additionally, Hadith, accounts of Prophet

Mohammad's teachings and actions narrated by his companions and pious predecessors, are important sources of Islamic law. These two sources are widely accepted among major Muslim subgroups and provide a strong foundation for analysis. In their publication "Disability in the Qur'an," Maysaa S. Bazna and Tarek A. Hatab emphasize that flawlessness is a central theme in the Qur'an, solely associated with God's divine nature.

Asad contends that worlds can never strive or even attempt to attain the same perfection. The Qur'an states that Allah created man in the best form (95:5-6). However, the concept of perfection can be categorized into both physical and spiritual forms.

If perfection was defined by Allah or the Prophet Mohammad as being exclusively Arab Muslims from Makkah or Madina with specific physical attributes and color, it would suggest that anyone who doesn't meet these standards is flawed. Asad argues that individuals would have to give up, change, or hide their unique differences in order to achieve this perfection. However, there is no direct mention in the Qur'an or Hadith of the Prophet Muhammad regarding physical attributes of perfection. On the contrary, there are several verses in the Qur'an discussing spiritual perfection. Allah confirms that "O [people!] Behold, We have created you all out of a male and a female, and have made you into nations and tribes so that you may come to know one another."

According to Islamic belief, God deems those who possess the greatest understanding of Him as the most honorable. He possesses complete knowledge and consciousness. Allah also asserts that He fashioned a soul and made it flawless. It is crucial to recognize that diverse branches of Islam have

different understandings of spiritual perfection. Within Shi'a Islam, the Imams are considered faultless and spiritually immaculate.

Despite differences in religious orders, Sunni Islam does not endorse this political stance. However, it is crucial to note that Allah prioritizes righteous deeds and correct faith above gender, color, race, and physical attributes. In an authenticated Hadith recorded by Imam Muslim, Prophet Mohammad emphasized that "God does not assess your bodies or appearances but examines your hearts." This principle was exemplified when the Prophet turned away from a blind man's inquiry about a Quranic verse while he was engaged in convincing a tribal leader to embrace Islam; as a result of this incident, Allah revealed 10 verses of the Quran.

In this passage, Allah is questioning Prophet Muhammad's actions when a blind man approached him while he was conversing with influential people from the Quraish tribe. Allah wonders why the Prophet disregarded or frowned upon this blind man, speculating whether it is because he believes the blind man does not require guidance or cannot benefit from the message. The passage emphasizes that it is not the responsibility of the Prophet to purify individuals but rather his duty is solely to convey Allah's message. Additionally, it highlights that a person's physical abilities or wealth do not determine their worth or status within Islam. In fact, a poor blind individual who fears Allah holds a higher position in Islam than a wealthy person who lacks faith in Allah. Ultimately, this passage serves as a reminder and cautionary tale for both Prophet Muhammad and all readers of the Quran.

The text emphasizes the significance of a specific passage in the Qur'an where Allah addresses

Prophet Muhammad's actions towards a blind man and provides correction. This passage serves as an instructive example for Muslim communities, specifically their leaders, regarding their interactions with individuals with disabilities. To explore perspectives towards vulnerable groups like people with disabilities, women, and children, the author conducted a study comparing traditional Islamic centers with modern westernized Islamic mosques in Canada.

In my hypothesis, westernized mosques, unlike traditional mosques, serve as more than just a place of worship. They have taken on the form of community centers managed by a Board of Directors and the Imam. They aim to educate the community about their responsibilities and duties of citizenship by implementing Canadian laws and regulations such as AODA. Another important aspect of this topic is the obligatory practices ordered by Allah for all Muslims. In Canadian society, courts recognized the need to extend the application of equality rights in the Canadian Charter of Rights and Freedoms beyond formal equality. While formal equality means that all laws apply equally to all citizens, substantial equality acknowledges the impact of laws on marginalized members of society and addresses them more comprehensively. In the Eldridge v. BC case, a group of Deaf patients requested sign language translators for their appointments with medical practitioners in hospitals.

The Supreme Court of Canada employed a substantial equality argument to acknowledge that Deaf patients would be unable to convey their medical conditions to doctors without the assistance of sign language translators. As a result, if a formal approach was taken, Deaf patients would not receive the full benefits of medical care. Interestingly, in the Qur'an, Allah has forgiven individuals with disabilities who are incapable of fulfilling certain

obligatory religious practices due to their disabilities. For instance, Allah states in regards to Jihad that there is no blame or sin upon the blind, the lame, or the sick for not participating in fighting. Furthermore, those who obey Allah and His Messenger will be granted entry into Paradise with flowing rivers beneath its Gardens. Conversely, those who turn away will face painful punishment. These verses illustrate that individuals' ability to fulfill specific responsibilities will determine their judgement.

According to Bazna and Hatab (2005), the Islamic viewpoint on human life remains unaffected by physical perfection or imperfection. In Islam, individuals are evaluated based on their sincerity, modesty, remembrance, and gratitude towards Allah for the abilities bestowed upon them.

Forming Islam in the Diaspora

Canada exemplifies inclusivity and integration of religions, cultures, and ethnicities from different parts of the world while also embracing positive changes in its citizens' lives. The arrival of Muslim immigrants to Canada, particularly in southern Ontario, has created a pressing need for assimilation into Canadian culture. Despite multicultural policies and community services tailored to meet the needs of new immigrants, William Saffron characterizes this adjustment process as part of the Diaspora.

According to Saffron, new immigrants believe it is impossible to fully assimilate into the host country. However, Saffron overlooks the possibility of establishing centers that provide a similar sense of belonging as a homeland. In fact, cultural groups have successfully formed non-profit organizations and community centers to strengthen their community bonds. These centers are commonly known as Islamic centers or Mosques in Muslim communities. In Canada, Mosques offer more than just spiritual services; they also provide social services and housing for the entire Muslim community,

including men, women, children, and elderly members. Fredrik Barth suggests that cultural groups establish identity-based organizations to support activities that help them participate in wider social systems.

The Mosque and the Imam

An Imam is an integral part of every Mosque. They serve as the spiritual representative and counselor for the community. Being a full-time employee, the Imam is responsible for leading daily prayers, providing guidance to the youth, and offering spiritual counseling. One of the most important roles of an Imam is to bridge the gap between Canadian-born Muslims and non-Canadian-born Muslims who are integrating into Canadian society. As a modest modern-day scholar, the Imam strives to balance cultural traditions and spiritual values while fulfilling their obligations within a non-Islamic state.

The primary aim of the Imam and the Mosque is to establish a community where Muslims can engage in various social and spiritual activities based on Islamic teachings. The Imam teaches faith while respecting the cultural values of the community and the host province. The role of the Imam and the Mosque is influential in shaping the identity of its attendees. Foucault, in Omnes et Singulatim, would argue that the Imam is like a shepherd and the participants in the Mosque are like sheep who need guidance. This research focuses on how the Mosque and the Imam accommodate Muslims with disabilities in religious and social settings.

The text focuses on examining the plans and activities of Islamic centers for Muslims with disabilities, who are often overlooked within the mainstream Muslim community. The main issue is the lack of knowledge regarding the needs, adaptation, access, and especially the identity of Muslims with disabilities.

Additionally, there is a strong connection between religion and disability, as individuals with disabilities understand their condition through their faith. The Imam and the Mosque have a role beyond educating people about disabilities; they should collaborate with disability groups and authorities to implement the Accessibility for Ontarians with Disability Act, 2005, within Muslim communities. In Canadian society, Muslim minority groups have established multiple religious organizations that also function as community centers.

The role of the Imam includes giving discourses, mentoring young individuals, and guiding community members towards success in both their worldly life and the afterlife. The Imam primarily focuses on propagating knowledge about Islam and reviving the role of Prophet Muhammad as the role model for all Muslims in every aspect of life. The main objective of these centers is to correct the behaviors, actions, and perceptions of Muslims by referring to the teachings and sayings of Prophet Muhammad (Hadiths). Canadian Mosques have a formal Board of Directors who are elected by the Advisory Board and have control over all official and unofficial matters that the Mosque encounters. Although the Imam holds ultimate authority, the Board of Directors has the power to impose restrictions on the Imam when necessary and even hire or dismiss an Imam.

The Mosque requires approval from the Board of Directors for any event, category, or activity. The Board of Directors and the Imam collaborate to understand the needs of the Canadian community. In history, Prophet Muhammad worked with Jews and heathens in Medina to create the Constitution of Medina. This constitution outlined the rights and responsibilities of the Muslim, Jewish, and heathen communities in order to form one community known as

the Ummah. Each group could handle their internal affairs through arbitration based on their belief system. Reviving the Sunnah, which represents the expressions and actions of the Prophet, would clarify the responsibilities and duties of Muslims towards Western and non-Islamic states. Additionally, it would provide guidance for Muslims in their social, civil, and political obligations towards non-Muslims.

Given the crucial and significant role of Mosques, many Islamic centers have been established or are currently expanding their facilities to accommodate the increasing number of attendees. It is mandatory for these establishments to comply with the bylaws of the Province of Ontario during construction or renovation. Unfortunately, individuals with disabilities are often overlooked, disregarding their needs. However, this disregard is now subject to change.

The implementation of the AODA, 2005 presents an excellent opportunity for the Imam and the Mosque to identify physical barriers that hinder full participation of individuals with visual disabilities in the community. Additionally, it is important to determine whether AODA would contribute to making Muslim centers more accessible and accommodating for people with visual disabilities.

The Survey

Choice of Participants

Utilizing purposive sampling, I selected influential Imams, lecturers, and social workers from the Muslim-populated areas in Toronto. Purposive sampling involves selecting specific subjects or cases based on a defined purpose rather than randomly. In this case, I used the critical instance sampling technique, which is a subset of purposive sampling. This technique focuses on selecting instances that are particularly significant for understanding the issue and can provide maximum application of information to other cases.

While all selected Imams and Mosques are Orthodox or Sunni Muslims, each Mosque is a unique field of study due to several differences. The

most significant distinction is that each Mosque predominantly represents a specific cultural group, such as Somali, Pakistani, Indian, Arab, and Guyanese. As each Mosque represents an ethnic group, the cultural variances and community requirements also differ. Furthermore, some of these Mosques function as well-established community centers with thousands of regular attendees, while others are relatively smaller in size and have fewer participants.

Said Rageah, Abdool Hamid, Hamid Slimi, Imam X, and Yusuf Badat were selected participants who represent each Mosque. They were requested for qualitative interviews to provide information about their role as an Imam in relation to Muslims with disabilities. Additionally, I investigated their role in providing services, such as education, guidance, and other community services related to disability.

Restriction

I limited the scope of this research to only five imams in order to explore emerging or related topics in the field of disability studies and religion. The results will serve as a foundation for future research.

Data aggregation

Through conducting in-depth interviews with five Imams from various cultural communities, I collected general information about the bylaws, Board of Directors, societal and spiritual events, community support, and the role of the Imam in educating and engaging the community. More specifically, this investigation aimed to examine how Prophet Mohammad treated people with disabilities and whether current Islamic centers are following a similar approach. The duration of each interview ranged from 30 minutes to one hour, depending on the schedule and comfort level of the participant. Additionally, the interviews took place at the participants' offices in their community Mosques. The participants were required to have a higher education in religious studies and fluency in English to ensure that the interviews

were informative and data was collected solely based on their perspectives.

Instruments and Procedures

Through using semi-structured inquiries, interviews were predominantly casual conversations or storytelling about the Islamic understanding of disability and their daily interactions with individuals who have visible disabilities. I did not anticipate any risks or discomfort during the research, and I did not experience any. This approach to data collection contributed to the strength of the research and emphasized its significance because (1) the interviews were conducted from the perspective of the Imam and (2) it was the first study on the implementation of the AODA in Islamic centers.

Methodology

Regarding methodology, I selected the qualitative constructivist methodology approach to gather data in analyzing how disability is defined in religious texts and the Imam's viewpoint on accessibility and accommodations for Muslims with visible disabilities. Teddlie and Tashakkori describe qualitative methods as techniques associated with collecting, analyzing, interpreting, and presenting narrative information. Bonnie O Day and Mary Killeen's article "Research on the Lives of Persons with Disabilities: The Emerging Importance of Qualitative Research Methodologies" argues that qualitative methods allow researchers to maintain a neutral stance.

Additionally, qualitative researchers prioritize the relationship between the researcher and participants, rather than maintaining an objective perspective. This approach allows the researcher to actively learn and share stories from the participants' perspectives. In this ethnographic study, interviews were conducted with Imams, who serve as representatives of Mosques. The aim was to gain an understanding of the important roles that Imams and Mosques play in general, as well as to identify specific issues and recommendations related to the Accessibility for Ontarians with Disabilities Act (AODA) for Muslims with visual disabilities. Additionally, this research highlights

some of the programs and services offered by Mosques to implement AODA in their organizations.

Pilot Study

To conduct the interviews, a set of open-ended and close-ended questions were developed to guide the flow of the interview.

The questionnaire was created with four categories in mind: (1) Imam's personal information, (2) Mosque-related information, (3) disability-related experience, and (4) cognition and consciousness about AODA. Initially, over 50 questions were condensed to 25. After completing all necessary paperwork and obtaining ethics approval, a pilot survey was conducted to test whether the questions effectively gathered the intended information for this survey's purpose. Imam Qari Enamullah, from a small Mosque called Eslah Islamic Association, was approached and asked to participate in the pilot survey. Imam Enamullah graciously agreed and an interview appointment was scheduled. Each part of the research adheres to a specific timeline and follows certain procedures outlined in most methodology textbooks.

As an inexperienced researcher, I had high expectations of a smooth and timely research process. However, the preliminary survey revealed various limitations and difficulties with the research methodology, leading to delays. For example, I learned firsthand how challenging it is for a prominent figure like an Imam to set aside public gatherings, meetings, prayers, and other commitments to make time for an interview, despite their willingness to participate. It took three visits before I finally had the opportunity to conduct the interview.

I consider the methodology section to be the most important part of a research paper. However, during the research process, the researcher may adopt a new and more practical method of research. This new method is found to be more effective. Therefore, prior to the fieldwork, I

found the methodology section to be very effective in terms of participant recruitment, research procedures and instruments, and how to conduct a qualitative interview.

The Five Cases

Interview I:

Said Rageah serves as Imam at the Abu Huraira Center in Toronto. He was born in Somalia but raised in Saudi Arabia. In the 1980s, he moved to North America where he has accomplished a great deal for his age.

As a teenager, Sheikh Said founded Masjid Huda in Montreal and later moved to the United States where he established Masjid Aya in Maryland. He is also the founder of Oasis magazine, IQ (Quranic institute), Muslim Basketball Association, Leadership camp for Muslim youth, MSI of Calgary, Orphan Matter, Muslim Student Loan Foundation, and co-founder and president of Journey of Faith. Sheikh Said is widely known as one of the most influential Imams in North America. He earned his B.A. from the University of Toronto and obtained his Masters in Sharia from the Institute of Islamic and Arabic Sciences in Fairfax, Virginia.

Despite receiving formal instruction, Sheikh Said has achieved spiritual knowledge and authority through traditional means, studying under renowned Islamic scholars of his time. His main focus in the Mosque was to organize activities for youth and women. The interview with Sheikh Said gathered valuable information about the Somali community, considering the high attendance at his Mosque and home. Although his experience with people with disabilities is limited, Sheikh Said Rageah has proven to be effective, participatory, and adaptable.

Sheikh Said addressed the topic of a young girl with physical disabilities becoming involved in his Mosque. The parents of the girl had negative experiences with a previous Mosque that was located closer

to their home. While attending and participating in activities at Mosque A, the parents expressed their satisfaction by purchasing a property closer to our center. As the discussion concluded, we proceeded to the prayer hall where Sheikh Said pointed out the father of the child.

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