Salaam Alaikum, Muharrum is around the corner and it’s time to get vaccinated so we can commemorate Azadari together IA.
Durham Public Health will have a mobile pop-up vaccination clinic at CIG (Al Mahdi Centre) on Fri May 14th which will be open to all eligible individuals for first dose only. Details can be found in the poster.
Please note that the Durham team have been kind enough to make the following arrangements for our Momineen community:
Clinic is open to all Momineen living ANYWHERE IN DURHAM over the age of 18 between 10.00am – 6.00pm
Clinic will also be open to all Momineen over the age of 18 living in YORK and TORONTO between 2:00 pm – 6:00pm
Inshallah the vaccine being offered is PFIZER. Please maintain physical distancing.
Please note there will be a separate section with female medical professionals for our sisters.
No appointment required. Doses are first come, first served and while supplies last.
Iltimase dua, COVID Vaccination Team Al Mahdi Islamic Centre , CIG
Elections for the Executive Committee of the Council of Islamic Guidance were last held on June 2nd 2019. As per the constitution, the next elections are due before Sep 2nd 2021.
The current Executive Committee is working towards enabling the Election Commissioner and his team to conduct elections in a safe way. Due to the ongoing COVID-19 pandemic, to minimize the health risk for voters and volunteers we are considering several options including outdoor voting.
We are committed to holding the elections, at the same time health and safety of all involved is also a top priority. With this regard, Inshallah we will be closely following provincial and Durham Health guidelines.
We remind our community members that to be eligible to vote in the upcoming elections you must have a paid membership of CIG for the year 2021 or for the year 2020. If you are interested to vote, we encourage you to become members or renew your memberships as soon as possible via contacting firstname.lastname@example.org. Members in good-standing 90 days before Election date qualify to be on the electoral roll.
We pray for the health and safety of all humanity and may Allah (s.w.t.) hasten the return of Imam Mahdi (a.j.t.f.).
During the month of Ramadan, Mahdi Youth Society was privileged with the opportunity to hold an essay competition for the youths of the community. The competition was titled, “In Search of the Silver Linings of Hardship”. This theme was chosen in order to encourage the youth to explore and contextualize the significance of maintaining hope in difficult times. The following text is the winning entry from Age Group #1 consisting of youths aged 13 – 18. We hope you are able to benefit from these insights!
Finding Faith in Trials and Tribulations By: Rija Jafri (17 years old)
Spiritual growth is increasing faith in Allah, gradually being able to surrender entirely to a will and power that is higher than one’s self; find peace in trusting His divine plan. However, during suffocating moments of trial and tribulation, one is ambushed by a feeling of hopelessness, a destructive emotion with the capacity of tearing apart faith from the seams if the pillars of faith are not cemented. To examine how one’s faith and spirituality can blossom from a pit of hopelessness, one must examine why a believer is placed in a trial, stories of hopelessness in the Quran, and how to utilize the chance to grow. Maintaining and growing in spirituality while suffering through times of difficulty is truly one of the most difficult and necessary aspects of faith.
Placing one in a position of suffering itself is deemed as unjust and wrong, therefore, to understand spiritual growth during times of suffering, it is important to examine rationality and reason within the confines of Shi’ite. The Shia faith states that irrespective to religious commandments there is a place for rational morality; to which God also commits his rulings to (Rizvi, 5). Therefore, commandments of God are not good because they are commanded by God, rather they are commanded by God because they are rationally good. Hence, Shias believe everything is done following reason, including God’s actions. It is rationally illogical for God to do any wrong or injustice, as God himself is not liable to any want, need or compulsion (Rizvi, 7). This raises the question that if God is truly Just and does nothing without reason, then why does He inflict pain and suffering to His believers? What is the rationality of placing one through a struggle of hardship? In the moment of trial, one often asks these questions, the struggle, pain and suffering of those in this world are all within the confines of God’s divine reason; “Verily God does not burden a soul more than its capacity” (Quran 2:286). The reasoning of God goes beyond this scope of temporary life, truly he is All-Knowing, The Wise and Al-Jameel; the Beautiful. With every hardship we face, know that it was written in your Qadr, with an undiminishable beauty, the beauty of Allah is embedded even in your pain (Khan). One may think it is unjust to be placed in a trial; to deal with mental illness, depression, the pain of losingsomeone or being placed in unimaginable circumstances like living in a war-ridden home. Suffering in this world provides an opportunity, via prayer and supplication, to experience God’s justice and mercy and seeking Him out during those moments provides an opportunity to heal rather than continue suffering in constant doubt (Rizvi, 19). And although it seems easy to say, to just have hope and it will be okay, finding faith in Allah while dealing with an overwhelming sadness is one of the biggest tests for a believer. “O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers” (Qur’an 10:57). The Quran is referred to as the healer of the hearts, so even if the pain does not initially go away, hearts are supposed to hurt, because Allah is supposed to heal them (Khan). The Shia disbelief in predestination also plays a role here, as although one is created for more than this world, we are not designed from birth to go to Hell or Heaven, rather we are made and placed in our positions in this world to attain virtues, have our free will given by God tested in positions of trial and then be judged accordingly by Allah (Rizvi, 20). Islam itself is not merely lip service, if one truly believes, their faith will be tested; “Do the people think that they will be left to say, “We believe” and they will not be tried?” (Quran 29:2). Our lives are mere trials before the infinite world to exemplify the true justice, mercy and judgement of Allah. Hence we suffer as a result of a trial, placed before us by God. For a believer, the world and all its entities are nothing but a trial of faith, a test of belief in the justice of God. Thus, while being placed in a position of trial, whether it be a personal struggle or an uncontrollable worldwide pandemic, it is important to understand that this is a temporary trial, in a passing world.
Oftentimes dealing with overwhelming sadness for any reason, feels like one is stuck at the bottom of a well with no sign of life or hope ahead. Such as, the story of Prophet Yusuf, who was stuck in a well and engulfed by darkness. Throughout his lifetime, Prophet Yusuf has gone through various difficult tests from Allah and he is a prime example of how to find hope and elevate your faith during times of suffering. He was tested by being separated from his beloved father via his envious brothers, thrown into a well, sold as a slave, then tested with temptation and prison. While analyzing Surah Yusuf one comes across this ayat; “And Allah is predominant over His affair, but most of the people do not know.” (Quran 12:21). This means that we do not know Allah’s wisdom, compassion and His plan for us (ShiraziJa). Often when placed in times of difficulty one loses hope, but as believers, we must believe that things may continue to get worse but Allah is in full control, things happen with his permission. His mercy was all-encompassing even if Yusuf didn’t understand how at the time. This ayat was mentioned before the trials with the King but after being left in a well and sold as a slave (ShiraziJa). It was a chance for him to display his trust, elevate his rank and be a means of God’s mercy, have patience himself before he could enlighten others with mercy by interpreting the King’s dream and preparing for famine. This was all in the plan of Allah, His Rahma is manifested on His terms. Even though Yusuf did not know what was coming, he stayed on the path of Allah and was rewarded greatly. Another example of hope in the ultimate moments of darkness and suffering is seen in the story of Prophet Musa. To begin, Prophet’s Musa’s birth can be seen as a test for his mother. She was to deliver a baby boy during a period where the Pharaoh is murdering every boy to be born. After which her trust in God is tested by letting him go from the comfort of her self, into the Nile (Dar Rah e-Haq). For a moment imagine her position; a terrified mother, who carried Musa in her womb for nine months and after delivering her baby, holding him just for a few moments, before letting him go in an endless river and placing her entire heart in God’s hands. This act of the mother of Musa requires great faith and stability in religion. However, when she quivered in fear, weary and lost, wandering into the Pharaoh’s castle, following the trail of Musa, she was reunited by Allah and allowed to become Musa’s wet nurse, the one who would breastfeed him (Dar Rah e-Haq). The test of faith of Musa’s mother shows how having trust in Allah’s plan even in the darkest moments proves to work out. Another example further in the life of Prophet Musa arises when Allah quite literally illuminates his life. Prophet Musa travels back to Egypt with his family but on a cold night, engulfed with the darkness they lose their path. Wandering in the desert, away from any home, without any sign of humanity, an emotion of fear creeps in and this is when God reveals the biggest hope in Musa’s life via a burning bush. Approaching the burning bush, Musa hears a voice; “Musa, Verity I am Allah, the Lord of the World, (Quran 28:30) I have chosen you as a prophet, so listen to what is revealed to you. I am the Unique God, and there is no god apart from I.” (Quran 20: 13). In literal darkness, in a moment of fear, God gives Musa the good news of this prophethood and His existence, truly the greatest sign of hope and faith for a believer (Dar Rah e-Haq). Therefore, through the stories of Prophet Yusuf and Musa, it is evident that finding hope in moments of darkness is possible and if one is patient with their trust in God, they will be rewarded with goodness.
In the reality of this world, where one is constantly struggling to find hope and a sense of serenity, to push through the next day, how does one cope and find Allah? In moments of anguish and desperation, although we can see nothing beyond an abyss of hopelessness, we are given the chance to turn to our Creator. He is the one who will listen to every worry, complaint and stress, for truly when we are alone and have no one to turn to, who do you turn to but Allah? As Prophet Yakub has elegantly stated, “He said, “I only complain of my suffering and my grief to Allah” (Quran 12:86). Being vocal, or physically turning to Allah in moments of desperation whether it be by reciting duas, just talking to Him or prostrating in sajdah, in moments of suffering allows you to lay your worries on God, the one who is in charge of everything in this universe from microscopic bacteria to the galaxy above (Al-Musawi). Also, things like exercise, eating the right nutrients, avoiding unhealthy food, getting enough sunlight and sleep, certain natural/herbal remedies and vitamin supplements can make a big difference in how we cope with stress and difficult situations (Inloes). A balanced and healthy lifestyle is important to reach any goal, similar to one of spiritual increase. It is also important to note that some difficulties are not just easily handled by handing them to God, but rather need the help of professionals. Allah has given us all these opportunities as blessings, so we should take advantage of the blessings we have to make our lives easier. Salat al-layl can also help in difficult times. During challenging times, we don’t have a lot of energy for prayer; but at other times, it is a good opportunity to spend more time in prayer (Inloes). Although it may seem like a bittersweet positive, moments of hopelessness, when struggling with hardships provides a believer with a chance to reconnect and rekindle a relationship with God, as we know He will be there even if no one else is. It also serves as a wake-up call, a reevaluation of life causes self-reflection to realize that this life is not going to last forever.
In conclusion, suffering in this world is a trial of faith for the believers and surely good things will come out of moments of despair as seen in the stories of Prophet Yusuf and Musa. Overall, being placed in hardship gives a believer the chance to flourish and turn to their Creator. For a believer, God has said “Verily with hardship comes ease” (Quran 94:6). So surely, in moments of difficulty, there will be an end, and one must always remember that even if it does not seem that it will ever get better, a moment of relief will come and that is promised by the Creator.
During the month of Ramadan, Mahdi Youth Society was privileged with the opportunity to hold an essay competition for the youths of the community. The competition was titled, “In Search of the Silver Linings of Hardship”. This theme was chosen in order to encourage the youth to explore and contextualize the significance of maintaining hope in difficult times. The following text is the winning entry from Age Group #2 consisting of youths aged 19 – 23. We hope you are able to benefit from these insights!
Tribulations: A Divine Promise By: Husain Modjtahedi (19 years old)
From the first breath to the last one, this finite and ephemeral life is replete with struggles and hardships. The fact that the life of this world is full of struggles is an inevitable reality that was very clearly and with much emphasis promised in the Holy Quran: “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits” (Quran – 2:155). Elsewhere, the Holy Quran states, “We have certainly created man into hardship” (Quran – 90:4). Evidently, tests are a Divine promise that cannot be escaped. However, what needs to be analyzed further in this regard is the reality of tests and struggles, why they are needed, and in what way should they be perceived. In the age of violence and viruses, it is expected that many may begin to lose sight of that which can be gained in the supposed darkness of trials. Perhaps the light can be seen more clearly if one’s understanding of that darkness is altered.
Firstly, what is the reality of hardship? Are hardships not inherently evil? Hardships can be understood through two approaches: material and immaterial. From a material approach, one can take the example of natural disasters such as hurricanes and examine the many benefits that mankind enjoys as a result of those “disasters”. For example, “fresh nutrients and sediment brought in by hurricanes can spawn growth spurts in new plant life, which can later lead to upticks in animal life” (Belles 2017). If one was to zoom out of the pixel image of natural disasters and view the entire picture instead, one would be able to recognize that these occurrences are part of the necessary and natural order of the universe and that their holistic reality is good and beneficial as opposed to evil and destructive. Furthermore, felicity can be found in the belly of afflictions and calamities. Allah says on multiple occasion in the Holy Quran, “He causes the night to enter the day, and He causes the day to enter the night” (Quran – 35:13). There is a definite mutual link between bearing troubles and attaining felicity. In the way that the world enters into the day after passing through the night, man enters into ease after having experienced discomfort. Next, the second approach to understanding hardships is an immaterial approach. The reality of hardships can be understood as being Divine tests mandated to ensure our growth. Struggles can be categorized into 3 types. The first consists of those struggles from Allah. This type has 3 offshoot categories; punishment, cleansing, and elevation. The second type of struggle is that struggle which is the result of the work of man i.e. wastage of resources, oppression and injustices meted out to human beings by other human beings. Finally, the last type of struggle is that struggle which is the effect of the bad choices and decisions that each individual makes in their own lives. With regards to the last two, one can dismiss these types of struggles and blame man for their own mistakes and the appetite of man’s carnal self and thus, these two types are beyond the scope of this discussion. The discussion at hand is with regard to the first type of struggles which mankind receives from Allah. With this understanding of the reality of Divine tests and struggles, one can conclude that there is a purpose behind each calamity that a human being faces. At times, one is merely suffering the consequences of one’s own actions or the actions of another. However, other calamities are put in place in order for man to reach higher stations and acquire proximity to Allah. Therefore, this world is full of struggles that are either the result of cause and effect or are tests issued in order to spark elevation and spiritual evolution.
Secondly, it can be understood that hardships in this world are definite and that man is many a times being tested by Allah via those hardships; however, what is the need for such a method of elevation? Why must human beings undergo trials in order to ascend towards Allah? Undoubtedly, Allah does not allow misfortunes to befall mankind for His own “amusement”. Allah only desires the perfection of man and likewise, man innately desires to achieve that same perfection. However, the natural method for an individual to scale the ranks and propel himself from a preliminary stage to an advanced stage is by being tested. One cannot enter a higher grade in school or achieve a higher ranking in professional sports until that individual passes some form of a test that proves his skills and capabilities. For example, a bodybuilder does not buy his muscles from the gym; he puts in effort, time and definitely struggles a lot to achieve his goals. Similarly, one cannot reach a higher level of proximity to Allah till he is tested by Allah. The Almighty says in Sura Ankabut, “Do the people think that they will be left to say, “We believe” and they will not be tested?” (29:2). Since trials are a means for development and since man cannot reach perfection and higher stations without being tested, Allah has placed various trials on the path of each individual in order to allow them to soar. Moreover, the principle of passing tests and enduring hardships in order to elevate to a higher level and to unlock a higher potential is a principle that applies to all of existence. For instance, in a letter that the commander of the faithful addressed to his governor in Basra, Uthman bin Hunayf, he makes mention of a biological law that states that comfort and ease leads to weakness whereas living in difficult conditions makes a person strong. For some context, Uthman bin Hunayf accepted an invitation to a dinner only meant for the wealthy class and which had no room for the destitute and needy. Imam Ali heard of this incident and wrote a letter to reprimand him. In said letter, he said, “Remember that the tree of the forest is the best for timber, while green twigs have soft bark” (Razi 2013). In addition, he explains how desert trees that are deprived of regular observation and care from a gardener have stronger wood and durability when compared to a garden tree that is constantly cared for. Therefore, the difficult conditions and the struggles faced by plants allow them to become stronger and more useful. Likewise, in the case of man, when one perseveres through adverse conditions and afflictions, they will come out of those trials even stronger. Finally, perhaps one may challenge the need for tests by saying that human beings possess intellect and should be assessed based on how much they understand. This is similar to the example of one who sits on the bench and only but reads about swimming techniques. Till that individual is thrown into the water and is faced with the possibility of drowning, that individual’s potential will never be actualized and the inner reality of that “swimmer” will never manifest itself. Thus, tests are necessary in order to manifest one’s true being and potential.
Thirdly, since trials are Divine promises meant to cause mankind to develop and ascend, they cannot be viewed as being evil nor should they lead human beings towards anxiety and hopelessness. No affliction can touch anybody unless that individual has the capability of enduring it as has been mentioned in Sura Baqarah in the following manner: “Allah does not place a burden on a soul except [with that within] its capacity” (2:286). Furthermore, in Sura Tawba, Allah has said, “Say, “Never will we be struck except by what Allah has decreed for us; He is our protector” (9:51). From the aforementioned two Quranic verses it can be concluded that Allah does not allow any affliction to befall an individual except that which he can bear. Since Allah is the all-Wise and is the Planner behind all plans, it is impossible to suggest that any human being can suffer from an ailment or hardship that he cannot overcome. With this mindset, one can look every difficulty in the eyes and not back down knowing that Allah is the Guardian and it is He who has allowed this hardship to occur and no hardship occurs except that which can be overcome by that individual. This is only but the first conclusion that can be drawn from this discussion. In addition, hardships are not just tolerable but are in fact sources of blessings. There is a narration recorded in Usul al-Kafi by Imam Baqir where he states, “Verily God seeks out the believer with affliction as a man seeks out his near ones with gifts when he is away from them” (Kulayni 1986). Certainly, the affliction is the gift. In the same way that the bond between a husband and wife increases when he gifts her with a present upon his arrival from a long journey, the love between the Master and the servant too increases when He gifts His subjects with an opportunity to ascend towards Him in the form of a trial. To illustrate this, one can look at the Quranic example of Nabi Ayyub and his many afflictions such as being robbed, the collapse of his roof leading to the death of many of his family members, skin disease and ugly looking ulcers on his face and worst of all, his fake friends attributed his calamities to his ‘sins’. After suffering so much loss and ridicule, he calls out to Allah saying, “‘Indeed, adversity has touched me, and you are the Most Merciful of the merciful’” (21:83). Throughout all those hardships, he remained patient and thanked Allah for more opportunities to become a worthier and nobler servant of His. Moreover, it is narrated in Usul al-Kafi from the sixth Imam that, “The prophets undergo the severest of trials, and after them [those who follow them]” (Kulayni 1986). Clearly, the prophets are from amongst the best of creation and the most honourable of Allah’s servants and representatives. Surely if they are tested more and if tribulations visit them more often, these tests cannot be perceived as punishments or burdens but rather as exclusive gifts meant to draw closer those whom Allah loves most. Thus, one should not even perceive struggles to be struggles at all but rather to be Divine blessings. If one is patient and thankful and views each test as another chance to soar towards the peak, then there will be no hardship for one to ‘tolerate’ or ‘endure’ but it will be a field of opportunity wherein one can thrive. The very first verse that was mentioned above promised that each human being will necessarily undergo struggles. However, in the next verse, Allah goes on to say, “So give glad tidings to the patient” (2:156). Truly the believers and those who rely on Allah and recognize that He only intends to push His servants so that they may sprint towards Him know that each tribulation is a blessing and a Divine opportunity. Therefore, the perception of a believer with regards to struggles is that he is being tested and that his responsibility is to be patient and persevere with good faith and reliance.
To conclude, while new tribulations seemingly arise for mankind on a daily basis, it is imperative that believers view these struggles with a correct lens. When one understands that the one who suffers from afflictions is the recipient of Allah’s Grace, then such an individual will never feel as though they are afflicted with any tribulations at all; each hardship will be received with open arms as an opportunity to unlock a higher level on one’s journey towards the peak. It is with such a worldview Sayyida Zainab was able to boldly stand her ground after witnessing the most gruesome of massacres in history and reply to the tyrant of her time saying, “I did not see anything but beauty” (Majlisi, 2007). Finally, tribulations cause Allah’s true servants to “remember God on account of these adversities and tribulations and to pray and lament in front of His Sacred Essence. This makes them accustomed to remember Him and keep their thoughts busy with Him” (Khomeini, 2003). Therefore, during times of severe hardships a believer must recognize that hardships greet believers more often and that one ought to be thankful for receiving such a Divine gift. This Divine gift calls for patience and reliance so that through one’s patience and correct perception of such tests, one may be able to reach lofty heights.
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With the arrival of the month of Jamaadiul Thaani comes the commemoration of the Shahadat of Hazrat Fatima Zahra (sa). The days of Fatimiyyah are no less in their importance than the days of Ashura. This is a golden opportunity for us to study her life and sunnah and attempt to emulate her path. The love that the Holy Prophet (saw) had for her is well documented in our books of traditions.
ما كان أحد من الرجال أحب إلى رسول اللّه من عليٍّ ولا من النساء أحب إليه من فاطمة
“There is no man more loved by the Prophet (S) than “the commander of the Faithful” Ali (a.s.) and no women more loved than Fatimah (s.a.).” – Fadhael-Al-Khamsah vol. 3 pg. 127
When we examine her life, we can extract 2 very important lessons: her cry for justice and her defense of the Wilayat of Imam Ali (as). The historical incident of Fadak and her famous sermon that she delivered in the masjid is a clear message for us that while she hardly ever left her house or spoke in front of men, it was the issue of the injustice of Fadak that caused her to not only leave her house but deliver a sermon in public. When it came to Wilayat, again we see her leaving her house in search of defending her husband and his wilayat during the last moments of her life.
We pray to Allah (swt) to inspire us to tread her path and to also be advocates of justice and the defenders of Wilayat.
Al Mahdi center will be holding programs to commemorate Shahadat and celebrate Wiladat of Bibi Fatima (SA) in the month of Jamdiul Thaani. Please join us to become a host for these programs by sponsoring them. You can sponsor these programs fully or partially as per your convenience. Please contact a member of the executive committee for sponsorship inquiries. May Allah (SWT) and the Masomeen (AS) reward you in this life and the hereafter.
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