Muslims in montreal

Muslims In Montreal "We condemn this terrorist attack on Muslims in a centre of worship and refuge."

Muslim parents have demanded the abolition of pork in all the school canteens of a Montreal suburb. It seems it is offensive to the Muslim families and shows. The objective is to assess the extent of integration of Muslim minorities in each between Muslims and non-Muslims conducted in Paris, Montreal and Toronto. Muslim Link interviewed Pakistani Canadian Ahmad Iqbal, the founder of Calgary; Montreal; Edmonton; Ottawa; Regina; Saskatoon; Halifax. Muslim parents demanded the abolition of pork in all the school canteens of a Montreal suburb. The mayor of the Montreal suburb of Dorval has. "We condemn this terrorist attack on Muslims in a centre of worship and refuge. A Montreal mosque and Muslim community center were damaged in separate.

Muslims in montreal

"We condemn this terrorist attack on Muslims in a centre of worship and refuge. A Montreal mosque and Muslim community center were damaged in separate. The Islamic Center of New England Mary Lahaj Muslims of Montreal Sheila McDonough. Part 3. Ethnic Communities in Settings The Shi'a Mosques and. Muslim parents have demanded the abolition of pork in all the school canteens of a Montreal suburb. It seems it is offensive to the Muslim families and shows.

Muslims In Montreal Video

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Muslims In Montreal Video

My visit to a Mosque in Canada

Immigrants who arrived prior to the Quiet Revolution therefore largely assimilated into the increasingly diverse English-speaking community in Montreal, while the city's French-speaking community remained largely white, French, and Catholic, growing through high birth rates and migration from the countryside rather than immigration.

During the Quiet Revolution , French Quebecers left the Church en masse and birth rates fell drastically as they began to question the Duplessis-era establishment's legitimacy.

This community's desire to see its children, like those of fellow immigrant groups and the English community, educated in the majority language of Canada rather than the language of an insular minority clashed directly with Quebec francophones' emergent self-image as a majority community within Quebec rather than a national minority within Canada.

With birth-rates declining dramatically, French Quebecers wished to tap into immigration to maintain their share of the population and the government set its sights on the Italian community, leading to the Saint-Leonard Conflict in which the Italian community sought to maintain freedom of choice in education in the face of the government's demands that they send their children to French-language schools.

The Government of Quebec intended to allow English-language schooling only for Quebec's "historical English minority", a move which the Italian community viewed as discriminatory.

Because of these developments, Montreal's English-speaking community today includes people of English and Commonwealth ancestry, as well as specific groups who arrived in waves before the advent of Bill It is a highly diverse community, with many members having a complex and multi-layered sense of identity that does not easily conform to the Government's definitions of "anglophone", "allophone", and "francophone".

The community is served by one daily newspaper, The Gazette , as well as a number of weeklies including The Suburban.

Another major daily, the Montreal Star , was Canada's foremost English-language daily until it ceased publication in due to a labour dispute.

The English-speaking community in Montreal has traditionally been very pro-active in building up institutions in the areas of education and healthcare, most notably McGill and Concordia Universities and the McGill University Health Centre.

In a compromise, the government made provisions in Bill for so-called "bilingual institutions", namely school boards , colleges and universities , and hospitals serving primarily the English-speaking community, which would be required only to ensure the provision of services in French without having to operate entirely in French as otherwise required by Bill In effect, this allowed English speakers to maintain access to the workforce by giving them non-client-facing jobs, so long as the organization could still provide services in French.

Because of this historical development, English-speaking Montrealers' identity is deeply entwined with the community's historical institutions.

The English-speaking community in Montreal is geographically fragmented along its diverse ethnic lines, with much of the English-speaking population concentrated in the suburban communities of the West Island.

Traditionally, the city of Westmount and Montreal's Golden Square Mile were the home of the wealthy English merchant class. The working-class Irish community is associated with the rough neighborhoods of Pointe-Saint-Charles and Park Extension , which continue to host successive waves of immigrant groups as they arrive and eventually spread throughout the city.

Saint Laurent Boulevard is the traditional dividing line between the so-called Two Solitudes , with the English-speaking community to the West and the French-speaking community to the East, although these lines continue to blur.

Along its length, St. Laurent also known as "The Main" has hosted a wide variety of groups that eventually came to form the city's English-speaking community, from Chinatown in the South, through Little Portugal , where Leonard Cohen had his house, and into the Mile End , which housed the Jewish community upon its first arrival and also contained numerous factories in the Schmata Industry , as described by Mordecai Richler in his work, St.

Urbain's Horseman. The Greek community settled further up The Main near Outremont and the Park Extension neighbourhood near Jean Talon Street an area which today boasts a large South Asian community , while the Italian community settled first into the neighbourhood of Ahuntsic and later, St.

Leonard , Montreal North , and Riviere des Prairies. All of these groups have English as their first language of use and may partake in the English-language or other minority school systems, but they also maintain separate cultural traditions and institutions and often operate in French at work, making it difficult to pinpoint exactly where the boundaries of Montreal's English-speaking community lie.

Jewish migrants from Eastern Europe arrived in large numbers in the late 19th century, followed by Italians, both groups largely aligning with the English-speaking community.

Less numerous, but also important, were the many Black, Chinese and South Asian migrants who increased the visible minority proportion of anglophones; today, Montreal's Italian community is one of the largest in Canada, second only to Toronto.

Italian is the 3rd most spoken language in Montreal and in the province of Quebec. Montreal's Haitian community of , people is the largest in Canada.

Today, Haitian Creole is the sixth most spoken language in Montreal and the seventh most spoken language in the province of Quebec.

The term Indo-Canadian is typically used in Canada to refer to people from the many ethnic groups of the Republic of India, and other South Asian countries including Bangladesh, Pakistan, and Sri Lanka.

According to CH Montreal's multicultural channel there are now over , people of Arab origin in Montreal. Montreal has sizeable communities of Lebanese, Moroccan, Syrian and Egyptian origin.

The main Arab district is the borough of Saint-Laurent , which contains an Arab population of about 32, 52 percent of the population. According to the Census there were , Canadians who claimed Lebanese ancestry, with the largest concentration in Montreal, making them by far the largest group of people with Arabic-speaking roots.

In the largest non-French, non-British ethnic group in St. Eusebe and St. Gabriel was the Poles. Marie was the Lithuanians.

Georges was the Finns. As of there were almost 30, ethnic Armenians in Montreal. There are Armenian community institutions such as schools, youth organizations, and churches.

The Armenians first settled Canada in The first Armenian community in Montreal originally had people. As of there were an estimated 2, ethnic Japanese in Montreal.

Greek is the eighth language in importance. The Greek community remains vibrant: several neighbourhoods contain a number of Greek-owned businesses and local festivals and churches add to the multicultural character of the city.

The neighbouring city of Laval also has a sizable Greek community, predominantly residing in the borough of Chomedey.

As of Montreal has Canada's third largest ethnic Chinese population at 72, members. Of the ethnic minorities, the Chinese are the fourth largest.

As of Sinoquebec is the newest Chinese-language newspaper in Montreal. Several Chinese-language special schools are in Montreal. Montreal is host to the second largest Latin American community in Canada at 75, Toronto ranks first, with 99, The majority of Latin American Canadians are recent immigrants arriving in the late 20th century who have come from El Salvador , Colombia , Mexico , Chile and Guatemala with relatively smaller communities from the Dominican Republic , Cuba , Venezuela , Nicaragua and Ecuador.

On the other hand, the city is also home to 4, Brazilians who are part of the Portuguese -speaking community of Montreal.

Especially from Algeria and Morocco , this immigration is recent and almost 50, Berbers live in Montreal. Some Muslim Cham people also moved to Montreal.

As of in Montreal duan chee give active help in resolving emotional issues with Khmer women, while this is not the case with duan chee in Toronto.

Montreal's Jewish community is one of the oldest and most populous in the country, formerly first but now second to Toronto and numbering about , according to the census.

The community is quite diverse, and is composed of many different Jewish ethnic divisions that arrived in Canada at different periods of time and under differing circumstances.

In terms of mother language first language learned , the census reported that in the Greater Montreal Area , Religion in Montreal [58] [59].

North African immigrants who went to Europe came in the form of family reunion initiatives. For example, in France taken from Wikipedia :.

During the s, France simultaneously faced economic crisis and allowed immigrants mostly from the Muslim World to permanently settle in France with their families and to acquire French citizenship.

It resulted in hundreds of thousands of Muslims, especially to the larger cities, living in subsidized public housing and suffering from very high unemployment rates.

Simultaneously, France renounced to the assimilation of immigrants, which meant they were expected to adhere to French traditional values and cultural norms, and instead encouraged them to retain their distinctive cultures and traditions and required from them a mere integration.

Ultimately, in Montreal, most of the Muslim population is in the form of first or 1. This, coupled with a long Canadian history of economic immigration, has made very easy to law-abiding educated immigrants to integrate.

This ease to integrate is actually very specific to Canada, thanks to the way multiculturalism is implemented here.

Very few places in the world will you have distinct neighborhoods that are so impregnated with distinct ethnic backgrounds Little Italy, Little Maghreb, Little Portugal, Jewish communities in Outremont, Chinatown, the great French Republic in the Plateau, etc.

By having immigrants settle next to each other instead of putting them in Banlieues , you force them to see each other everyday, on the bus, on the metro, and on the highway.

This will, in the long run, normalize everyone's values and behavior towards a middle ground. The only sad thing in our history is that we never managed to do something similar for First Nations.

Makes it much easier for new immigrants to come and integrate. This is a very good overview, although I'd quibble with one point. In the case of France, you omit to mention that the reason why family reunion policies allowed people to migrate to France was that there was already a large Algerian population in the country before the s.

Remember that Algeria was a French colony, but under French law Algerians were citizens rather than subjects of France.

So they were entitled to freely migrate to the metropolis in search of work, and they did so in large numbers: from the s onward, with the exception of the Second World War, there were never fewer than , Algerians living and working in France.

These migrants often faced discrimination, especially with respect to access to public housing, which forced them to live in impoverished shantytowns outside cities such as Paris, Marseille and Lyon.

The hardship faced in these shantytowns - as well as the social solidarity that they fostered - became one of the driving forces behind the Algerian war of independence.

This culminated with the October massacre of dozens of Algerian-French protesters by French security forces, many of them forcibly drowned in the Seine River.

The effects of these patterns of discrimination exist even to this day; as French Prime Minster Manuel Valls put it, the country suffers from a form of "territorial, social and ethnic apartheid.

So if France suffers from a "problem" with Muslims, part of the blame must be assumed by the host country - not with immigrants and their descendants.

Ah, yes, Herouxtyville My ex's grandfather lives in Asbestos, which is It's really really hard to bite my tongue sometimes.

The fun part is his granddaughter volunteers in Montreal to help immigrants assimilate. Family dinners are interesting.

The culture evolved into its own over several centuries and architectural elements are probably the most "European" thing we have to show here in Montreal and Quebec City.

We don't share France's socioeconomic problems and we have historically dealt with immigrants and refugees differently.

We function somewhat more like the U. The situation in Europe right now is so different I don't think we can be fairly compared to them. Montreal is an excellent city to study in, the public transports allow you to move around the island cheaply without a car and the appartements are not too expensive if you stay away from the downtown metro stations.

I hope you like your stay, if you decide to come! Downvotes for being correct. Just as a side note, the leader of a province in English is called a Premier, not a Prime Minister.

In English, the Prime Minister is the leader of the entire country. It was the former Premier of Quebec that had the Charter of Values thing.

I haven't noticed overt violence coming out of the Muslim community in Montreal other than maybe domestic abuse but we have had a huge problem with white Catholics raping white children, abusing white women, and murdering indigenous people.

It's been all over the news for decades. Montreal is a peaceful, multicultural city, and because it's so peaceful the police have more than enough time and resources to dedicate to tracking down and imprisoning violent offenders.

It also helps that Montreal police are college-educated and are required to take humanities courses to sensitize them to socioeconomic as well as cultural marginalization.

It was discovered that the idea of having a Muslim Cemetery in their midst was not welcome. A strong resistance from the local municipal councils was present.

In order to resolve an immediate problem, negotiations with an All-faith Cemetery, Rideau Memorial Gardens on Sources Boulevard were concluded in By virtue of the agreement, 50 burial plots were reserved for the Muslims and families were encouraged to buy the plots.

The plots were grabbed quickly. A search for a cemetery within a mile radius from Montreal continued on a sporadic basis, as the immediate problem had been resolved.

In , a piece of land in Laval reserved for a cemetery became available and negotiations to buy this piece of land were successfully concluded with the City of Laval.

This would be a cemetery for all Muslims irrespective of their sect. He was the first salaried Imam the position had been a voluntary one previously.

Fida Bokhari hailed from Pakistan and had his education and training at Madina University and leaned heavily towards the Wahabi school of thought. His command of English language was limited at best but he was very fluent in Arabic which won him support from the Arab community.

In one of his earlier khutbas , he delivered a Fatawa saying that Shia Muslims should have a separate cemetery and some of the conservative Sunnis who followed Wahabism sided with him and a new split in the community ensued.

After a lot of wrangling, it was decided to divide the cemetery land into two portions, one for Sunni Muslims and the other for Shia Muslims.

With this came Wahabism, promoting and propagating intolerance and extremism, which is against the true spirit of Islam.

Expansion of MSA was a good idea as long as it did not interfere in the working of local organisations. But it started to interfere with, and control the affairs of local organisations by imposing the policies of the fund donors.

This resulted from a strong stand ICQ took particularly by S. Ali Husain, Bashir Hussain and myself. Tablighi Jamaat This organisation originated in Pakistan, with headquarters in Raiwind, about 40 kilometres from Lahore.

The constitution of this organisation requires the revival and propagation of Islam Daawa and it has been successful in attracting large number of people from the civil and military service some of high rank.

They have been successful in the revival of Islam but as far as propagation, the Jamaat members do not preach to non-Muslims. They have a book, called Tablighi Jamaat Nisab , containing a selection of "Ahadees" or sayings of the Holy Prophet Muhammad peace be upon him , and rewards fazails for certain supplications.

At their gatherings, they stress the importance and punctuality of five daily prayers and read from their "Nisab". They have adopted Pakistani dress Kameez, Shalwar as Islamic dress.

In Raiwind, they have an annual meeting, which attracts hundreds of thousand followers from all over the world. One of the requirements of membership in the Jamaat is to travel in the path of Allah every weekend, once a year for forty days and once in lifetime for four months.

The mid and late seventies saw further increase in the numbers of Muslim Community in and around Montreal and visits by the Tablighi Jamaat from various parts of the world increased.

There was hardly a weekend when a Jamaat from one city or another was not present at ICQ, using the mosque facilities to sleep, eat and worship.

Sometimes the number of people sleeping was over reached twenty-five. On Sunday mornings, when the children came for attending classes, the Jamaat people could be found sleeping in the mosque or just waking up.

It was a very unpleasant atmosphere as the mosque hall smelled. This was brought to the attention of the local Jamaat Amir but to no effect.

Even alternative sleeping arrangements for the visiting Jamaat were turned down. ICQ had no problem with the visits of Tablighi Jamaat ; as their worship and Daawa program contributed to uplifting of the community, but sleeping in the mosque hall was something else.

When all efforts failed, the Executive under Yuksel Oran, President in , passed a resolution forbidding any body to sleep in the mosque. This resolution did not sit well with the members of the Tablighi Jamaat.

Because their numbers had soared, there was a big uproar. Members of the Tablighi Jamaat never cared to become regular paid members of ICQ as they thought it was unnecessary.

Now with the passage of this resolution, their Chief Amir organised the Jamaat and called upon the members to get the membership of ICQ, so that they could have a voice in the running of the ICQ.

Some 80 new members were admitted to ICQ. The moderates lost the vote as some disgruntled members sided with the Tablighi Jamaat. Oran was ousted as President and a new Executive elected.

This was an important moment in the history of the Muslim Community in Montreal as it divided the community. In the past difference of opinions were amicably resolved, using the principles of Islamic Shura.

The split in the membership caused by the above vote encouraged other Muslim Associations to be formed. Another significant development was that the new ICQ Executive declared the bylaws of the ICQ un-Islamic, although the bylaws, though amended a few times, had served the organisation well for over 15 years and were based on the Sunnah of the prophet.

The proposed new bylaws, which were adopted in , had a two-tier management, Majlis-e-Shura and the Executive Council; the President and the Secretary had to be the members of the Shura.

Members of the Shura were generally appointed by the Bylaw Committee to serve for a period of three years and ratified at the Annual General Meeting.

The Bylaw Committee thus became very powerful. Amin, a dedicated Muslim embarked on a very ambitious project and launched a school for Muslim children, from Kindergarten to elementary level.

The school was recognised by the Ministry of Education and has grown to high school level. It has a very good record of student achievements in the Province.

In the nineteen-eighties and nineties, other Muslim organisations and mosques started functioning in different areas of Greater Montreal. The following names come to mind:.

Due to the increasing population of Muslims in Montreal, all mosques in Montreal were experiencing overcrowding on Fridays. Unrest in Lebanon contributed significantly to Arab migration to Montreal.

During the s, ICQ doubled in size by acquiring adjacent vacant land and building an extension to the existing facilities.

Some land was used for parking. I agreed to be the Chairman of the Construction Committee during this phase.

Ali Husain, Arif Husain, A. Aziz Khan, Siddique Khan and some members from the Executive Council formed the Construction Committee and helped in the execution of the expansion project.

Cohen, an Engineer from my office helped with the structural design of the extension. The new facilities included an expanded place for Wudu ablution , more washrooms for both men and women, a place for bathing of the dead bodies and freezer for the storage of bodies before their burial.

There were provisions for a large meeting room, a kitchen, an office, a library, and classrooms. A separate entrance for women was also provided.

Expansion of the Muslim Community in and around Montreal continues; other mosques and Massallas continue to be added.

It is estimated that there are some hundred thousand Muslims living in Greater Montreal. At present , a two-storey expansion of the Islamic Centre of Quebec is in the construction phase and nearing completion.

In the South Shore, construction of a new mosque and community centre is going in full swing. The first generation of Muslims from Pakistan and India who arrived in Montreal in the mid to late fifties included the following:.

Salahuddin Hyder B. He was the first landed immigrant from Pakistan to Canada. He had an illustrious career, teaching at the University of Montreal and other universities in USA and developed innovations in computer engineering information technology.

Ishfaq Ahmed M. Physics , from Panjab University, arrived in Montreal in September on a Columbo Plan Fellowship to pursue graduate studies in nuclear physics at the University of Montreal.

He completed the Ph. Usmani was the Chairman of the Commission then. Ishfaq got married but remained unhappy with his life in Pakistan.

Usmani afforded him an opportunity to return to Montreal in for post-doctorate research at the University of Montreal.

Ishfaq stayed in Montreal for two more years. He was on the verge of resigning from Pakistan service when Dr.

Usmani, during one of his North American tours convinced Ishfaq's wife that they should return to Pakistan. He promised Ishfaq that he would make his return worthwhile.

The rest is history. Trained as a linguist, Rahman Barker was from Washington State. Barker became very active in the Muslim community and his command of Urdu language was amazing.

At McGill Islamic Institute, he started a project of developing instruction materials for Urdu language for English speaking students in western universities.

Some students from Pakistan, notably Jahangir Hamdani were part of the Urdu project team. He married Ambreen, younger daughter of Mr.

Habibullah Khan. Barker went to Lahore in for 2 years and was attached to Panjab University. This was in connection with the Urdu Project.

He is retired now and lives with Ambreen in Minneapolis, Minnesota. He completed his Ph. Habibullah Khan and his family, Mumtaz Rehman and his family, Dr.

Akhter and Fatimah Rashid, Mr. Salahud Din Keen developed into a successful business man, moved to USA in mid-sixties and became a flourishing industrialist in Georgia.

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