
Photo by Neil Thomas on Unsplash
Saturday March 27, 2021 via Zoom, 10:30 a.m.–4 p.m. EDT
This event is free and online. To attend, please click here to register.
Overview
Social services, social work, volunteerism, and charity are often synonyms used to explore the concept and practice of Muslim philanthropy in Western countries. The Islamic concept of charity is broader than a traditional Western concept of charity as giving money voluntarily to assist someone in need. As the Prophet Muhammad said, “Even a smile is charity.” Zakat and waqf were two premier Muslim philanthropic institutions in the pre-colonial era.
Scholarship on Muslims in the West tend to focus on identity related issues or compatibility concerns. There is very little scholarship exploring Muslim philanthropy in a Western context. And yet charity is considered by many to be an essential aspect of Muslim praxis. One form of Muslim charity, known as zakat, is a pillar of Islam and mentioned frequently in the Qur’an alongside prayer as an important obligation for a believer.
This symposium addresses a simple, yet underexplored, question: How is Muslim philanthropy developing in a secular liberal democracy such as Canada? The symposium will be a pioneering event bringing together a few scholars from a variety of disciplines and practitioners working in the non-profit/charitable sector.
This symposium will invite papers to consider the following topics:
• The history and evolution of charitable organisations in Canada
• Muslim involvement in refugee resettlement in Canada
• Muslim volunteerism and civic engagement in Canada
• Muslim participation in wider anti-poverty and social justice movements
• Muslim social work and social services in Canada
• Muslim charitable giving in the Canadian context
• The establishment of waqf institutions in Canada
• The impact of the regulatory environment of Canadian charity law on Muslim charities in Canada, especially post 9/11
• The adaptations in the fiqh of zakat in Canada
Funded in part by a grant from the Journal of Muslim Philanthropy and Civil Society, which is a bi-annual, peer reviewed, open access journal published by the Center on Muslim Philanthropy in partnership with Indiana University Press, Lake Institute on Faith & Giving, World Congress of Muslim Philanthropists, International Institute of Islamic Thought, and the Lilly Family School of Philanthropy at Indiana University.
The symposium will be conducted through Zoom and is hosted by the Centre for Religion and Its Contexts at Emmanuel College of Victoria University in the University of Toronto.
Symposium Conveners
Dr. Katherine Bullock
Lecturer, Department of Political Science, University of Toronto Mississauga
Dr. Nevin Reda
Associate Professor of Muslim Studies, Emmanuel College of Victoria University in the University of Toronto
Questions? Email Shawn Kazubowski-Houston, events and media coordinator, Centre for Religion and Its Contexts
This event is free and online. To attend, please click here to register.
Schedule At-a-glance: Saturday, March 27, 2021
Panel 1: An Overview of Muslim Philanthropy in Canada, chaired by Mohamed Fadel
10:30 a.m.–12:15 p.m. EDT
10:30 |
Shawn Kazubowski-Houston
|
10:35 |
Michelle Voss Roberts, Principal, Emmanuel College
|
10:40 |
Katherine Bullock
|
10:45 |
Ruby Latif and Sanaa Ali-Mohammed
|
11:00 |
Irshad Osman
|
11:15 |
Mahdi Qasqas
|
11:30 |
Nadia Hasan
|
11:45 |
Question and Answer Session |
Break
12:15–12:30
Panel 2: Case Studies of Canadian Muslim Philanthropy, chaired by Amir Hussein
12:30–2:10 p.m. EDT
12:30 |
Katherine Bullock
|
12:35 |
Abu Noman Tariq & Nighat Nabi
|
12:50 |
Memona Hossain
|
1:05 |
Sarah Attia
|
1:20 |
Sayyid Muhammad Rizvi
|
1:35 |
Mohammed Abu Asaker
|
1:55 |
Question and Answer Session |
Break
2:15–2:30
Panel 3: Waqf, Charities and Sustainability in Canada, chaired by Nada Moumtaz
2:30–4 p.m. EDT
2:30 |
Katherine Bullock
|
2:35 |
Muneeb Nasir
|
2:50 |
Anver Emon
|
3:05 |
Randi Deguilhem
|
3:20 |
Nuzhat Jafri
|
3:35 |
Question and Answer Session |
3:50 |
Shawn Kazubowski-Houston
|
This event is free and online. To attend, please click here to register.
Schedule and Abstracts
Panel 1: An Overview of Muslim Philanthropy in Canada, chaired by Mohamed Fadel
10:30 a.m.–12:15 p.m. EDT
10:30 |
Shawn Kazubowski-Houston
|
|
10:35 |
Michelle Voss Roberts, Principal, Emmanuel College
|
|
10:40 |
Katherine Bullock
|
|
10:45 |
Ruby Latif and Sanaa Ali-Mohammed
|
This paper will analyze trends within the Canadian Muslim charitable organization ecosystem and make some recommendations aimed at increasing efficiencies in Muslim-led and Muslim-focused philanthropy in Canada. The paper will rely on a case study of 50 of the most well-resourced and well-recognized Muslim charities in the country. Through an analysis of CRA data, online sources, and existing literature, we will examine whether the fifty largest and most well-resourced Muslim charitable organizations are meeting the needs of Muslim communities in Canada, and how they may be able to do so more effectively. |
11:00 |
Irshad Osman
|
My presentation will draw upon my experience working in the mainstream fundraising sector and interacting with the Muslim community as an Imam and fundraiser. I will present some lessons from a project I did for the Association of Fundraising Professionals’ Fellowship in 2015 on the "Donor Stewardship Practices of Muslim Religious Institutions in Toronto." |
11:15 |
Mahdi Qasqas
|
Muslim philanthropic bodies guided by Islamic principles often have the goal of enhancing the spiritual, physical, psychological, social, and/or economical health and well-being of all humans. Nonprofit Islamic organizations (NPIO) are one such body that rely heavily on volunteers for their survival and productivity, especially their volunteer leaders. Volunteer leaders are often witnesses to both the radiance and dark-side of civic engagement and both are required for a deeper and more nuanced understanding of the risk, protective, and resiliency factors associated with organizational commitment. To that end, we draw on a sample of 216 surveys and 36 interviews with volunteer leaders of NPIO across urban Alberta, Canada. The results of this study provide insight and practical strategies to enhance and prevent the erosion of organizational commitment which may be useful to other NPIOs. In particular, organizations that are able to enhance intrinsic motivation, position satisfaction, and role clarity can expect higher degrees of organizational commitment. Quantitative and qualitative data from the study are also synthesized within the context of an Islamically integrated volunteer human resource management model (IIVHRM). Furthermore, three core themes emerged reflecting undesirable experiences that would normally diminish organizational commitment. These themes are related to factors that thwart the basic psychological needs of competence, autonomy, and relatedness, which in turn cripple motivation. Despite such stressful experiences that would theoretically predict turnover, some volunteer leaders continued to persevere utilizing remarkable spiritual coping resources. The faith-based mechanisms at play are further discussed and provide the impetus for the Psycho-Spiritual First Aid training portion of the IIVHRM model. |
11:30 |
Nadia Hasan
|
This paper will explore the regulatory environment of the Canadian Charities Directorate which governs all charities in Canada, including Muslim ones. |
11:45 |
Question and Answer Session |
Break
12:15–12:30
Panel 2: Case Studies of Canadian Muslim Philanthropy, chaired by Amir Hussein
12:30–2:10 p.m. EDT
12:30 |
Katherine Bullock
|
|
12:35 |
Abu Noman Tariq & Nighat Nabi
|
For children and families living in refugee camps, having no access to education, healthcare or possibilities, refugee sponsorship can become a transformation from a state of no identity to one of hopes and dreams being realized. Refugee sponsorship and settlement work is deeply embedded in the history of both Canadian society, and Islamic traditions. A 200-year history of sponsorship and settlement exists within Canada, and a large amount of this work is through churches in Canada. Within Islam, the Prophet Muhammad (pbuh) himself experienced loss of status and seeking refuge in Makkah. For Muslims in Canada, there is a history, culture, and practise of refugee sponsorship that is taking shape. It is informed by geopolitics; economic stability; media influences; an understanding of the process of sponsorship and settlement within the framework of the Canadian government; donor behaviours; and the social realities within which settlement takes place. This paper is based on a case study of the sponsorship and settlement experiences through the ICNA Relief Canada. This paper will explore the historical context of sponsorship and settlement within Islam as well as tracing its history in Canada amongst the Muslim Community. This paper will then address some of the issues that may impede sponsorship and settlement behaviour amongst Muslims in Canada including education, collaborative practises, connecting with donor behaviour, and meeting expectations between donors, refugees and the government. Finally, this paper will offer practical solutions based on the lessons learned on the ground over the past twenty years. |
12:50 |
Memona Hossain
|
From an Islamic perspective, every entity on earth exists in a perfectly balanced, interconnected, and interdependent relationship. Quranic verses, Prophetic examples, and Islamic traditions intricately weave this principle. A Muslim’s journey towards Allah is a daily practise of worship and actions to deeply understand and nurture these connections. In the Quranic verse, “It is He who made you khalifas on the earth…” (Quran, 6:165), Khalifa is translated from Arabic as a ‘sacred responsibility bestowed by Allah.’ It is upheld through honouring and respecting the earth directly in connection to Allah. Over the past decade, Muslim-Canadians have been developing and participating in an environmental philanthropy that is rooted in Islamic principles and practises. Their philanthropy is informed by the Muslim-Canadian identity narrative. That is, the social, political, economic, and historical elements of the Muslim-Canadian experience. Institutional projects within mosques and Islamic schools such as earth-day or sustainability programs; Islamic-traditions adopting green themes, such as green Ramadan or sustainable eid gifts; inter-community dialogues on environmentalism; youth-focussed events such as tree-planting, Muslim scouts Canada programs; charity projects focussed on water sustainability; and online education, social media, blog and awareness campaigns are a part of this environmental philanthropy. This paper explores the relationship between Islam, eco-consciousness, and its manifestations in environmental philanthropy in Canada. Centered on the narratives of Muslim-Canadians currently leading and involved with environmental philanthropy, the paper also connects with the implications of the current environmental crisis. Finally, this paper offers insight on future considerations for environmental philanthropy within the Muslim-Canadian context. |
1:05 |
Sarah Attia
|
Muslim youth in Canada face daily challenges which impact their sense of identity and belonging, mental health and well-being, and faith. National research, commissioned by the Muslim Association of Canada (MAC), into this area indicate that the primary challenge facing urban Muslim youth in Canada is identity crisis or the problem of seemingly irreconcilable dual identities. This is exacerbated by generational gaps in families and Muslim communities and the contingent burdens of codeswitching and ambassadorship of Islam. Direct and structural Islamophobia adds additional stressors on Muslim youth, including mental health issues, financial or job insecurity, a lack of belonging and the experience of vicarious trauma from witnessing atrocities against Muslims globally, among other factors. Muslim community organizations must lend credence to youth-proposed solutions for their own challenges, centering youth voices in such discussions and community decision-making.
|
1:20 |
Sayyid Muhammad Rizvi
|
Two recurring themes of the Qur’ān are ṣalāt and zakāt. Ṣalāt, the ritual prayer, symbolizes the vertical relationship of humans to God while zakāt, the general charity, symbolizes the horizontal inter-personal relationships. The horizontal human-to-human relationship places the tradition of charity at the centre of a Muslim’s personal and communal life.
|
1:35 |
Mohammed Abu Asaker
|
This paper presents the UN Refugee Agency’s (UNHCR) recently implemented global Refugee Zakat fund. The UNHCR is a global organization dedicated to saving lives and protecting the rights of refugees, forcibly displaced communities, and stateless people—operates in 135 countries, working closely with governments to protect and assist refugees in major capitals to remote areas. Currently, the number of forcibly displaced persons is a staggering 70.8 million—1% of the world’s population—and over 60% are Muslim or are from Muslim identifying countries. As the reality of wars, persecution, and climate continue, these numbers are expected to increase. |
1:55 |
Question and Answer Session |
Break
2:15–2:30
Panel 3: Waqf, Charities and Sustainability in Canada, chaired by Nada Moumtaz
2:30–4 p.m. EDT
2:30 |
Katherine Bullock
|
|
2:35 |
Muneeb Nasir
|
This presentation will look at how one Canadian Muslim foundation, the Olive Tree Foundation, is working to establish a philanthropic Waqf institution in the community and educate Muslims on the value of such a foundation for community development and for promoting good in the society. It will also outline how a public foundation and granting agency such as the Olive Tree Foundation fulfills the characteristics of traditional Waqf institutions as well as look at some of the challenges faced by the foundation. |
2:50 |
Anver Emon
|
From the premodern waqf to the modern university endowment, private philanthropy has been central to the development, structure, and delivery of education. But with each structure comes distinct understandings of what happens in the course of academic research and the design/delivery of a curriculum. This presentation will explore the shared and distinct features of philanthropic endowments in the premodern waqf and the modern university setting at a time when Canadian universities are increasingly looking to the private sector to enhance their capacity to innovate and advance our collective commitment to knowledge creation and dissemination. |
3:05 |
Randi Deguilhem
|
Chronicles from the early centuries of Islam have documented that waqf endowments were used since the beginning of this civilisation as a means for individuals (and groups) to finance specific philanthropic and religious objectives in their society (waqf khayrî). Parallel to that, men and women of the first Islamic generations used a similar configuration to implement strategies to transmit clusters of patrimonial and matrimonial wealth within the immediate or extended family as well as to individuals outside the biological family such as to members of a professional network, manumitted slaves, etc. (waqf dhurrî/waqf ahlî).
As a historian of the institutional development of waqf in modern and contemporary Muslim-majority regions (especially in Syria) but also in Muslim-minority countries, I focus, in this proposal, on the development of waqf in contemporary Canada. Using a comparative approach with the development of waqf specific to Muslim communities in Europe (waqf urûbî, Islamic Relief waqf) as well as in the United States (NAIT: North American Islamic Trust) and South America, Africa, Australia and New Zealand where waqf occupies an increasingly important role in philanthropic projects in Muslim communities (within a Muslim-minority context) where it is often coupled with zakat, especially within Islamic finance, this presentation offers the opportunity to explore the development of waqf in the Muslim Canadian context, both from a sociological as well as a legal and juridical perspective. |
3:20 |
Nuzhat Jafri
|
The Canadian Council of Muslim Women (CCMW) is one of the oldest national Muslim organizations in Canada. It was founded in Winnipeg, Manitoba in 1982 by the late Dr. Lila Fahlman and a group of determined Muslim women who sought to channel their passion for faith-centred social justice work and create a more inclusive Canada for all. CCMW promotes Muslim women’s identity in the Canadian context and encourages mutual understanding between Canadian Muslim women and women of other faiths. CCMW is a national not-for-profit organization with 17 chapters across Canada comprised of Canadian Muslim women and girls of diverse race, age, ethnicity, sexuality and ability. This paper chronicles the experiences of CCMW to continue its work and thrive on the strengths of its volunteers and commitment to improve the lives of Canadian Muslim women and girls. The need for an organization like CCMW continues to grow as Islamophobia and gender-based violence become more pronounced. Raising funds for causes that focus on issues facing Muslim women has been challenging, yet CCMW has survived while many other Muslim organizations have come and gone. The paper will share CCMW’s experiences in seeking and acquiring grants to carry out projects without charitable status and plans for long-term sustainability. Through the case study of CCMW’s Lila Fahlman Scholarships as a philanthropic endeavour, the paper will illustrate successes and struggles to raise funds specifically for Muslim women and girls. The paper will share CCMW’s journey in applying for charitable status and insights on the application process. |
3:35 |
Question and Answer Session |
|
3:50 |
Shawn Kazubowski-Houston
|