October 2015

‫وكذلك جعلناكم �أمة و�سطا‬

‫م��ع��ال��م‬ ‫ا لمســجد‬ ‫األق��ص��ى‬ ‫‪21-20‬‬

‫الوسط ¿ العدد ‪ ¿ 60‬محرم ‪ 1437‬هـ ¿ تشرين األول ‪ 2015‬م‬ ‫‪www.alwasat.com.au ¿ info@alwasat.com.au‬‬

‫مواجهات بين مظاهرة مؤيدة‬ ‫واخرى معارضة لبناء مسجد‬ ‫في منطقة بنديغو‬

‫لجنة التحقيق في مجلس الشيوخ‪:‬‬

‫ال صلة بين شهادات‬ ‫(المنتجات الحالل) و (االرهاب)‬

‫‪2‬‬

‫‪5‬‬

‫حديث‬

‫االرهاب الذي تباركه امريكا‬

‫اعتصام امام السفارة الروسية في كانبرا‬

‫فواز شوك‬

‫رفض ًا للغزو الروسي‬ ‫‪5‬‬

‫الندوة العالمية‬ ‫للشباب االسالمي‬ ‫تنظم‬

‫مخيما شبابي ًا‬ ‫في اداليد‬ ‫‪3‬‬

‫هل حقا‬ ‫سيسقط‬ ‫نظام األسد؟‬ ‫ُ‬

‫‪7‬‬ ‫‪5‬‬

‫أستراليا تتجه‬ ‫لخفض سن‬ ‫االعتقال‬

‫‪6‬‬

‫قصة اعتماد‬ ‫التقويم‬ ‫الهجري‬

‫ا�ستطاعت القوى الكبرى وعلى ر�أ�سها الواليات‬ ‫ال��م��ت��ح��دة ت��ح��وي��ل ك��ل��م��ة «اره�����اب» ال���ى كلمة‬ ‫ف�ضفا�ضة وملتوية ورم��ادي��ة‪ .‬تقبل ال��ت��أوي��ل‬ ‫وتتكيف مع اال�ستن�ساخ‪.‬‬ ‫كما ا�ستطاعوا ادخالها الى قامو�سهم ال�سيا�سي واحتفظوا‬ ‫بح�صرية تف�سيرها‪ ،‬واتخذوها كذريعة لتنفيذ اجنداتهم‬ ‫ولحماية م�صالحهم‪ .‬كما ا�ستخدمتها االنظمة القمعية‬ ‫للأنق�ضا�ض على ال�شعوب ولم�صادرة حريتها‪.‬‬ ‫لقد نجحت ال��والي��ات المتحدة في لعبة �صناعة االره��اب‬ ‫و�ساهمت في انت�شار ه��ذه الظاهرة الخطيرة ب�شكل كبير‬ ‫وخا�صة في العراق و�سوريا‪.‬‬ ‫ حيث ترعرع في ظل االحتالل االمريكي للعراق حوالي ‪50‬‬‫ملي�شيا طائفية (منها ما ولد تحت عباءة العم �سام) و�صل عدد‬ ‫عنا�صرها الى ع�شرات الآالف وتحولت الى احدى اهم ادوات‬ ‫الم�شروع االمريكي في العراق والمنطقة من خالل محاربتها‬ ‫للمكونات الوطنية المناه�ضة للإحتالل والهيمنة االمريكية‬ ‫�ضمن �سيا�سة ممنهجة ركزت على التطهير الطائفي والتهجير‬ ‫المناطقي‪.‬‬ ‫ابرز هذه الملي�شيات فيلق بدر‪ ،‬جي�ش المهدي‪ ،‬ع�صائب اهل‬ ‫الحق‪ ،‬لواء ابو الف�ضل العبا�س‪ ،‬جي�ش المختار‪.‬‬ ‫ اما في �سوريا ففي حين تفر�ض الواليات المتحدة فيتو‬‫على ت�سليح ق��وات المعار�ضة ال�سورية ف�إنها توافق �ضمنيا‬ ‫على االرهاب القادم من خارج الحدود والذي تمار�سه حوالي‬ ‫‪ 24‬ملي�شيا طائفية جاءت للقتال الى جانب النظام ال�سوري‪،‬‬ ‫ويقدر عددهم ب�أكثر من ‪ 80‬الف مقاتل‪ ،‬ابزر هذه الملي�شيات‬ ‫ملي�شيا حزب اهلل اللبناني‪ ،‬لواء ابو الف�ضل العبا�س العراقي‪،‬‬ ‫لواء �صعدة اليمني‪ ،‬لواء فاطميون االفغاني‪.‬‬ ‫ كذلك تقوم ال��والي��ات المتحدة بدعم ملي�شيا «وح��دات‬‫حماية ال�شعوب الكردية» ال�سورية والتي ارتكبت الكثير من‬ ‫االعمال االرهابية في منطقتي الح�سكة والرقة من خالل‬ ‫حرق القرى العربية والتركمانية وتهجير اهلها ومن خالل‬ ‫اتباعها ل�سيا�سة التطهير العرقي‪ ،‬كل ذلك تحت غطاء جوي‬ ‫امريكي وبدعم ع�سكري مبا�شر من خ�لال �إلقاء ام��دادات‬ ‫ال�سالح االمريكي من الجو‪ ،‬بحجة تحرير مناطق ال�شمال‬ ‫من (تنظيم الدولة) غير ان الهدف الحقيقي هو محاولة‬ ‫ال��والي��ات المتحدة ر�سم ح��دود الكيان ال��ك��ردي ال�سوري‬ ‫المن�شود‪.‬‬ ‫تدرك امريكا ان ممار�سات هذه الملي�شيات تخدم ب�شكل كبير‬ ‫م�شروعها‪ ،‬لإع��ادة ت�شكيل المنطقة وترتيبها على �أ�سا�س‬ ‫عرقي وطائفي‪.‬‬ ‫‪chawkf@alwasat.com.au‬‬

‫‪10‬‬

‫اعرف حالتك‬ ‫بخصوص‬

‫(التهاب‬ ‫الكبد بي)‬

‫الوسط االسترالي‬

‫‪2‬‬

‫¿ الوسط ¿ العدد ‪ ¿ 60‬محرم ‪ 1437‬هـ ¿ تشرين األول‬

‫‪2015‬‬

‫‪www.alwasat.com.au‬‬ ‫‪info@alwasat.com.au‬‬

‫‪¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October‬‬

‫مواجهات بين‬ ‫مظاهرة مؤيدة واخرى معارضة‬ ‫لبناء مسجد في «بنديغو»‬

‫‪Happy‬‬

‫‪Hijry‬‬ ‫‪New‬‬ ‫‪Year‬‬

‫بنديغو فكتوريا‬

‫حافظ قاسم‬

‫نظمت منظمات عن�صرية‬ ‫ا�سترالية مظاهرة مناه�ضة‬ ‫لمخطط ب�ن��اء م�سجد في‬ ‫منطقة ب�ن��دي�غ��و‪ /‬والي ��ة ف�ك�ت��وري��ا‪ ،‬وق��د‬ ‫قابلتها مظاهرة مناه�ضة للعن�صرية‬ ‫ف��ي ن�ف����س ال �م �ك��ان � �ش��ارك ف�ي�ه��ا مئات‬ ‫النا�شطين اال�ستراليين ال��ذي��ن رفعوا‬ ‫��ش�ع��ار (ال�م���س�ل�م��ون م�ح��ل ت��رح��اب‪ .‬ال‬ ‫للعن�صرية) ‪.‬‬ ‫وقد وقعت مواجهة بين الن�شطاء الذين‬ ‫يدعون الى الت�سامح وبين العن�صريون‬ ‫ال��ذي��ن ينتمي بع�ضهم ال��ى م��ن جبهة‬ ‫الوطنيين المتحدين التي تقول �إن هدفها‬ ‫مناه�ضة انت�شار الإ�سالم‪ ،‬حيث تدخلت‬ ‫ال�شرطة بين الطرفين‪.‬‬ ‫يذكر ان النزاع حول بناء الم�سجد قائم‬ ‫منذ �شهور‪.‬‬

‫رئيس االتحاد‬ ‫االسترالي للمجالس اإلسالمية‬

‫‪Hafez Kassem‬‬

‫‪President‬‬ ‫‪Muslims Australia - AFIC‬‬ ‫‪Muslims Australia‬‬ ‫‪Australian Federation of‬‬ ‫)‪Islamic Councils( AFIC‬‬ ‫‪932 Bourke Street,‬‬ ‫‪Zetland, NSW 2017‬‬ ‫‪T:02 8303 2100 F:+61 2 9319 0159‬‬ ‫‪E: :admin@afic.com.au‬‬ ‫‪W: muslimsaustralia.com.au‬‬

‫ت�صوير‪ :‬علي بختيار فندي‬

‫انتخابات مصر‬ ‫عرفت كل شيء اال الناخبين‪:‬‬

‫قداسة‪ ..‬تنسيق‪..‬‬ ‫مباركة‪ ..‬تواطؤ!‬

‫ ع�شرات الآالف من افراد الجي�ش وال�شرطة والأمن‬‫المركزي والأمن الوطني والأمن العام‪.‬‬ ‫�آالف الق�ضاة ووكالء النيابات ر�ؤو�ساء اللجان‬‫االنتخابية‪.‬‬ ‫ المئات من �شهود الزور الذين يمثلون و�سائل االعالم الم�ؤيدة‬‫لل�سي�سي‪.‬‬ ‫الناخب الم�صري هو الغائب الوحيد في هذا االنتخابات التي‬ ‫تجري تحت �سلطة الإنقالب ‪ ،‬حيث �شهدت اقباال �ضعيفا رغم‬ ‫كل النداءات الى اطلقها ال�سي�سي من اجل حث الناخبين على‬ ‫الم�شاركة ورغم كل حمالت الترويج التي قامت بها و�سائل‬ ‫اعالمه‪.‬‬ ‫اال يحق للمراقب بعد هذه النتيجة ان يت�ساءل عن (الثالثين‬ ‫مليون متظاهر) الذين نزلوا الى ال�شارع في ما ي�سمى (ثورة ‪30‬‬ ‫يونيو) والتي مهدت للإنقالب‪ ،‬اين اختفى كل ه�ؤالء ؟؟؟؟‬

‫كل هذه العنا�صر توفرت للعدوان‬ ‫الرو�سي على ال�شعب ال�سوري‬ ‫ حيث قد�سته الكني�سة‬‫الأرثوذك�سية في مو�سكو‪ .‬حين اعلنت ان رو�سيا‬ ‫تقود «معركة مقد�سة» في �سوريا‪.‬‬ ‫ بتن�سيق كامل مع ا�سرائيل ح�سبما �أعلن‬‫الجانبان حيث تنفذ الطائرات الرو�سية‬ ‫عملياتها بالتن�سيق مع �إ�سرائيل‪.‬‬ ‫ وبمباركة من ب�شار اال�سد وايران وملي�شيا‬‫حزب اهلل‪.‬‬ ‫‪ -‬وبتواط�ؤ �أمريكي وغربي‪.‬‬

‫رئيس التحرير‪ :‬فواز شوك‬ ‫• سكرتير التحرير‪ :‬عبد المهيمن قمر الدين • مستشار التحرير‪ :‬قيصر طراد‬ ‫• سيدني‪ :‬فادي الحاج‪ ،‬عبد الجبار موالي • اداليد‪ :‬احمد زريقة‬ ‫• كانبرا‪ :‬طارق الشيخ • بريزبن‪ :‬جمال النعمان • صفحة القرن االفريقي‪ :‬ياسر محمود‬

‫‪Al Wasat newspaper‬‬ ‫تصدر عن شبكة الوسط االعالمية‪ ‬‬ ‫‪Tel.: +61 4 3020 4076‬‬ ‫‪Address: Suite B11 The Gateway,‬‬ ‫‪Broadmeadows 3047‬‬ ‫‪• Postal Address: Po Box.: 5178, Cairnlea Vic 3023‬‬

‫يرجى عدم رمي الصحيفة على االرض الحتوائها على آيات قرآنية‬

‫آراء وقضايا‬ ‫¿ الوسط ¿ العدد ‪ ¿ 60‬محرم ‪ 1437‬هـ ¿ تشرين األول‬

‫‪2015‬‬

‫‪www.alwasat.com.au‬‬ ‫‪info@alwasat.com.au‬‬

‫‪¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October‬‬

‫نظام األسد‬ ‫هل حقا سيسقط‬ ‫ُ‬

‫ُق ِّد َر له �أن يعود �إلى تلك المناطق‪،‬‬ ‫ال�ج��واب ب �ـ( نعم)‬ ‫لكان حاله كحال �أهل الكهف عند‬ ‫على ه��ذا ال���س��ؤال‬ ‫توفيق الحكيم‪.‬‬ ‫غير مقنع ل�شريحة‬ ‫لقد ر ّت��ب ال�سوريون �أم��وره��م في‬ ‫م��ن م�ت��اب�ع��ي ال �� �ش ��أن ال �� �س��وري؛‬ ‫تلك المناطق ب�أنماط جديدة من‬ ‫فهم قد �سمعوا منّا ذلك مرا ًرا‪،‬‬ ‫التفكير‪ ،‬المت�أقلمة مع �أبجديات‬ ‫و ت �ك��را ًرا‪ ،‬و منذ الأي ��ام الأول��ى‬ ‫ه��ذه ال�ث�ق��اف��ة؛ فلم ي� ُع��د النظام‬ ‫للثورة‪ ،‬و هاهو الأ�سد ـ كما ي َر ْون‬ ‫ال�سيا�سي ال�سائد ه��و المم�سك‬ ‫ـ ما زال في ق�صور الرئا�سة في‬ ‫بمفا�صل المجتمع‪ ،‬لقد تداولت‬ ‫دم�شق‪.‬‬ ‫ف�صائل �شتّى ال�سيطرة على تلك‬ ‫لقد قالوها لنا مرا ًرا‪:‬‬ ‫المناطق‪ ،‬و بقي المجتمع غير‬ ‫ـ � ّإن ال �غ��رب ممث ًال ب�إ�سرائيل‬ ‫بقلم‬ ‫مت�أثر بتلك التجاذبات‪ ،‬متدب ًرا‬ ‫ل��ن يتخلى ع �ن��ه‪ ،‬ف�ه��و الحامي‬ ‫د‪ .‬محمد عادل شوك‬ ‫�أم� ��وره م��ن خ�ل�ال م�ن�ظ��وم��ة من‬ ‫ال�ضامن لأم��ن‬ ‫لم�صالحهم‪ ،‬و‬ ‫ُ‬ ‫القيم‪ ،‬و المبادئ التي ارت�ضاها‬ ‫إنتاجه‪،‬‬ ‫�إ�سرائيل؛ و قري ًبا �س ُيعاد � ُ‬ ‫لنف�سه‪ ،‬لم يكن النظام ال�شمولي‬ ‫رئي�سا‬ ‫و لربما نرى ولده حافظ ً‬ ‫�ام��ا ي�سمح‬ ‫من بعده‪.‬‬ ‫على م��دى خم�سين ع� ً‬ ‫ـ �س ُيكمل فترته في الرئا�سة‪ ،‬و �سيمدد له �سبع �سنوات بمجرد التفكير فيها‪.‬‬ ‫لقد �أم�سك النظام خالل تلك الحقبة بمفا�صل الحياة‬ ‫�أخرى‪ ،‬و �سيعقُبها مد ٌد �أخرى؛ و هاقد كان له ذلك‪.‬‬ ‫ـ �ستنتهي مدة مجل�س ال�شعب‪ ،‬و �ستُجرى انتخابات جميعها‪ ،‬فهو الذي ُيط ِعم و ي�سقي‪ ،‬و ُيطبب و يعالج‪ ،‬و‬ ‫يمنع و ُيعطي‪ ،‬و ُينيم و ُيوقظ‪ ،‬و ُيع ِّلم و ُيج ِّهل‪ ،‬و ُيفرِ ُح‬ ‫ُعقبى انتخابات في ظ ّل وجوده‪.‬‬ ‫يب�سط‪ ،‬و يز ِّوج‬ ‫و�سع و ُي�ض ِّيق‪ ،‬و يقب ُ‬ ‫ـ لن ُيطرد مندو ُبه ب�شار الجعفري من الأمم المتحدة‪ ،‬و ُيحرِ ن‪ ،‬و ُي ِّ‬ ‫ِ�ض و ُ‬ ‫ُ‬ ‫من ي�شاء �إن منحه موافقة التجنيد‪ ،‬و ُيميت من ي�شاء‬ ‫المحافل الدولية معترفة ب�شرعيته‪.‬‬ ‫و �ستظل‬ ‫المقعد له‪� ،‬إذا ا�ستدعاه لمدة خم�س دقائق لي�شرب فيها فنجان‬ ‫غدا كيف �ستُعيد الجامعة العربية‬ ‫ـ �سترون ً‬ ‫َ‬ ‫و لن يتكرر م�شهد جلو�س معاذ الخطيب عليه في قمة القهوة في �أحد فروع الأمن الثماني ع�شرة‪.‬‬ ‫الدوحة‪ ،‬و هاقد ر�أيتم ذلك عيانًا في قمتي‪ :‬الكويت‪ ،‬و لقد �ساد ٌ‬ ‫نمط جديد من التدين غلب عليه المنهج‬ ‫ال�سلفي بدرجاته المتباينة‪ ،‬فلم يعد التيار ال�صوفي‬ ‫القاهرة التاليتين لها‪.‬‬ ‫ـ �ستتراج ُع ال ��دول ال�ت��ي قل�صت‪� ،‬أو ط��ردت بعثاته و الم�شيخي الموالي لل�سلطة مقبو ًال ب�أية ح��ال في‬ ‫الدبلوما�سية عن ق��راره��ا‪ ،‬و �سي�ستقبل دبلوما�سيوه المجتمع؛ الأمر الذي �أفقد النظام ركيزة �أ�سا�سية كان‬ ‫ر�سم ًيا في قاعات ال�شرف ب��د ًءا من المطار‪ ،‬و لي�س يتكئ عليها في تروي�ض نفو�س ال�سوريين‪.‬‬ ‫و انك�سر ج ��دا ُر ال�خ��وف ال��ذي ب�ن��اه على م��دى تلك‬ ‫انتها ًء في وزارة الخارجية‪.‬‬ ‫ـ لن تُكلل م�ساعي المعار�ضة ب�إ�صدار جوازات ال�سفر؛ ال�سنين‪ ،‬م��ن خ�ل�ال ��ص�ن��وف ال�ق�ه��ر و ال �ع��ذاب في‬ ‫فالدول لن تتقبلها‪ ،‬و لربما يتعر�ض حاملها للمالحقة المعتقالت و ال�سجون‪ ،‬بمجازر ق ّل مثيلها في �أعتى‬ ‫القانونية‪ ،‬فهم مازالوا يعترفون ب�شرعيته القانونية‪ ،‬و الدول الأمنية �سيطرة؛ ف�أ�صبح ال�سوريون في بحبوحة‬ ‫من الحرية جعلتهم يخو�ضون في �شتى الموا�ضيع‪،‬‬ ‫لن ي�سلبوه � َّأي مظهر من مظاهر ال�سيادة‪.‬‬ ‫ـ ه��ذه طائراته ما ت��زال ّ‬ ‫تحط في م�ط��ارات ال��دول‪ ،‬دونما ترقّب مجيء �سيارة البيجو في اليوم التالي‪،‬‬ ‫الج ّب‪.‬‬ ‫قادمة من دم�شق‪ ،‬رغم قرارات المقاطعة لها‪.‬‬ ‫لتق ِّلهم �إلى حيثُ غيابة ُ‬ ‫ـ هذا وزي ُر خارجيته قد كان قبل �أ�سبوعين في �أروقة لقد �أ��ص�ب��ح ح�م� ُ�ل ال���س�لاح و اقتنائه ل��دى ال�سوري‬ ‫الأمم المتحدة‪ُ ،‬يلقي كلمة الجمهورية العربية ال�سورية �ضرورة‪ ،‬و رمزًا للعزة‪ ،‬و �سادت ثقافة توازن الردع في‬ ‫المجتمع بطريقة غير م�ألوفة من قبل‪ ،‬لقد �أ�صبحوا‬ ‫في جمعيتها العامة‪.‬‬ ‫مزيدا من الأدلة‪ ،‬يتندرون في المجال�س على رجال المخافر الذين كانوا‬ ‫و بعد‪ :‬ماذا تريدون �أن ن�سوق لكم ً‬ ‫و الوقائع التي تدح�ض مقولة( الأ�س ُد انتهى‪ ،‬و �أ�صبح بالكاد يغ�ضون الطرف في الأعرا�س عن م�سد�سات‬ ‫يتم تهريبها من تركيا؛ فهاهم اليوم‬ ‫نظا ُمه من الما�ضي)؟‪.‬‬ ‫ال�صوت التي كان ّ‬ ‫خم�سا من ال�سنين تو�شك �أن تنق�ضي من عمر و في �أيديهم حتى الثقيل منه‪ ،‬ولم يعودوا يحارون في‬ ‫� ّإن ً‬ ‫الثورة‪ ،‬و ر�أ���س الجليد في قا�سيون ما يزال ظاه ًرا‪ ،‬تهريبه‪ ،‬فهو يباع عالنية في القرى و البلدات‪ ،‬ال بل‬ ‫و ح ّدة الت�صريحات النازعة لل�شرعية عنه في تراجع �إنهم ي�صنِّعونه‪.‬‬ ‫ملحوظ‪ ،‬في مقابل تزايد حجم الدعم المقدم له من و �إنّك لتعجب �أن ترى ِن َ�سب الجريمة في هكذا مجتمع‬ ‫�أ�صدقائه‪ ،‬و �آخره ا�ستجابة رو�سيا لطلبه في التدخل �ضمن المقبول ج ًّدا‪ ،‬و هو ما �أفقد نظام الأ�سد ورقة‬ ‫و الم�ؤازرة‪ ،‬في مقابل انفراط عقد �أ�صدقاء ال�شعب ك��ان يتاجر بها كثي ًرا �أم��ام الوفود التي كانت تزور‬ ‫ال�سوري؛ الأم��ر ال��ذي جعل ه��ذه ال�شريحة في موقع دم�شق‪ ،‬ب��أن �سورية �آم� ُ�ن بلد في المنطقة‪ ،‬لقد �أدار‬ ‫ال�سوريون ظهرهم لنظرية( الأمن مقابل الخوف)‪،‬‬ ‫�أمكن من ذي قبل‪.‬‬ ‫بحكم جِ ِب َلتهم‪،‬‬ ‫َ‬ ‫بيد � ّأن ما فاتهم � ّأن هذه ال�سنوات الخم�س قد �أحدثت و �أثبتوا �أنهم مدنيون‪ ،‬و ح�ضاريون ُ‬ ‫جعلت منه مجتم ًعا و لي�س بالقمع و الإذالل الذي كان ُيمار�س عليهم من‬ ‫في المجتمع ال�سوري نقلة نوع ّية؛ ْ‬ ‫�آخر يختلف كل ّية ع َّما كان عليه في �سنة( ‪2011‬م) و �أجهزة الأمن‪.‬‬ ‫لقد تد َّبر ال�سوريون رغيف خبزهم؛ ف�أ�صبح المواطن‬ ‫ال�سيما في المناطق الخارجة عن �سيطرته‪.‬‬ ‫و حتى ال يطول الحديث في �سرد الأدل��ة على ذلك‪ُ ،‬يم�سي غير قلق عليه‪ ،‬فما ع��اد ه� ّ�م اال�ستيقاظ من‬ ‫تف�ضل عن‬ ‫�سنكتفي بت�سليط ال���ض��وء على ج��وان��ب م��ن ثقافة الثالثة فج ًرا ي�ؤرقه ليحظى بربطة الخبز ُ‬ ‫المجتمع المدني‪ ،‬التي ا�ستجدت على حياة ال�سوريين؛ حاجة رجال المخابرات‪ ،‬فالأفران الخا�صة و العامة‬ ‫لدرجة يرى فيها المتابعون ا�ستحالة �أن يعودوا �إلى عمت �أرج��اء المناطق المحررة‪ ،‬بعد �أن كانت حك ًرا‬ ‫نف�سه‪ ،‬لو على النظام‪.‬‬ ‫النمط الذي كانوا عليه من قبل‪ ،‬و � ّأن ال َ‬ ‫أ�سد َ‬

‫�سالحا‬ ‫لقد �سعى النظام ليجعل من رغيف الخبز‬ ‫ً‬ ‫ُم ً‬ ‫�سلطا عليهم عند الأزم� ��ات‪ ،‬م��ن خ�لال ق�صفها‬ ‫بطائراته فيختلط الدم بالعجين �أم��ام ناظري لجنة‬ ‫المراقبين العرب في‪ :‬حلفايا‪ ،‬وغيرها من المناطق‬ ‫في عموم المحافظات‪.‬‬ ‫وقُلْ الأم َر ذاتَه في الأمور المعي�شية الأخرى؛ لدرجة‬ ‫� ّأن من كان يتردد على مناطق �سيطرة النظام يجِ ُد في‬ ‫ربطة خبز‪� ،‬أو �سلة خ�ضروات �أح�سن هدية ي�أخذها معه‬ ‫ل َمن �سي�ضيفه هناك‪.‬‬ ‫وبالطبع ف�إن الحديث عن ال�صناعة النفطية‪ ،‬تكري ًرا‬ ‫ال�س َّمار‪ ،‬ويتندر به ال�سوريون‬ ‫وت�سويقًا‪� ،‬أ�صبح حديث ُّ‬ ‫في مجال�سهم؛ فلم ي ُعد ذلك من المحرمات عليهم‪،‬‬ ‫ولم يبقَ حك ًرا على الأي��ادي الأمينة‪ ،‬التي نال �أحد‬ ‫�أع�ضاء مجل�س ال�شعب ن�صيبه من التوبيخ ل ّما تج ّر�أ‬ ‫بال�س�ؤال عنها‪ ،‬لقد تجاوز المواطن زمنًا كانت فيه‬ ‫الموافقة على �إق��ام��ة محطة ب�ت��رول �أم� � ًرا مرهونًا‬ ‫بالوزير‪ ،‬فكيف به وقد �أ�ضحى يقيم م�صافي للتكرير‬ ‫تعمل على الكهرباء بطاقة �إنتاجية تقدر ب�ألف برميل‬ ‫يوم ًيا‪.‬‬ ‫الهم ما زال منح�ص ًرا في ر�ؤية‬ ‫نعم يدرك المتابعون �أن ّ‬ ‫اللحظة التي تنزع فيها ال�شرعية الر�سمية عن نظام‬ ‫الأ�سد‪ ،‬بعد �أن ُنزِ عت عنه ال�شرعية الثورية‪.‬‬ ‫ولكن الأمر له ح�ساباته بين الدول �صاحبة النفوذ في‬ ‫هذا الملف‪ ،‬وال �سيما �أن العا�صمة دم�شق ما تزال تحت‬ ‫قب�ضته‪ ،‬وهم ي�ضعون دون دخولها العديد من الخطوط‬ ‫الحمراء �أمام الف�صائل الثورية المحيطة بها‪ ،‬وهو ما‬ ‫ُ�أبلغ به ال�شيخ زهران علو�ش في �أكثر من منا�سبة‪.‬‬ ‫وفي ر�أيي ه�ؤالء المتابعين �أن ما يجري على ال�ساحة‬ ‫عين‬ ‫ال�سورية من التغيير الذي �أ�سلفنا الحديث عنه هو ُ‬ ‫الثورة‪ ،‬فالثورة تغيير لثقافة المجتمع‪ ،‬ونمط حياته‪،‬‬ ‫ووجوهه‪ ،‬و�أ�شخا�صه‪ ،‬ولي�س الجانب الع�سكري فيها‬ ‫�سوى ت�سريع لذلك‪ ،‬وحماية للمكت�سبات التي تتحقق‬ ‫في �أثنائها‪.‬‬ ‫وهذا ما كان لبني �إ�سرائيل الذين ُك ِتب عليهم التيه‬ ‫�أربعين �سنة بعد خروجهم من م�صر؛ من �أج��ل �أن‬ ‫يتهي�ؤوا لقيام دولتهم بعد ق��رون عا�شوها ف��ي ظ ّل‬ ‫فرعون‪ ،‬فمات جيالن منهم‪ ،‬ومات نبيا اهلل( مو�سى‪،‬‬ ‫وهارون) عليهما ال�سالم فيه‪ ،‬وجاء بعدهما تليمذهما‬ ‫يو�شع بن ن��ون ليكمل الم�سيرة ويدخل بهم الأر���ض‬ ‫المقد�سة‪ .‬وهذا ما كان من ر�سول اهلل محمد( �ص)‪،‬‬ ‫الذي �شرع في الإعداد لإ�سقاط هيمنة قري�ش الر�سمية‬ ‫على مكة مدة ثماني �سنوات بعد هجرته �إلى المدينة‪.‬‬ ‫وقد كان على مدى ثالث ع�شرة �سنة عا�شها في مكة‪،‬‬ ‫يطوف بالبيت والأ�صنام تحيط به‪ ،‬وي�سعى بين ال�صفا‬ ‫و المرة‪ ،‬و�صنما �إ�ساف ونائلة على قمتيهما‪.‬‬ ‫�ألم يكن �صلى اهلل عليه و�سلم قد �أ�سقط �شرعية قري�ش‬ ‫الدينية‪ (،‬والثورية‪ :‬نقولها تجاوزًا) لحظة نزول الوحي‬ ‫عليه في غ��ار ح��راء‪ ،‬وبقي ينتظر من الوقت �إح��دى‬ ‫وع�شرين �سنة حتى تته ّي�أ الظروف المنا�سبة لإ�سقاط‬ ‫بال�سنن الكونية في تغيير‬ ‫�شرعيتها الر�سمية‪� ،‬آخ��ذً ا ُ‬ ‫المجتمعات‪.‬‬ ‫� ّإن �إ�شغال النفو�س بلحظة �سقوط النظام‪ ،‬وترك الأخذ‬ ‫تمهيدا‬ ‫بال�سنن الكونية في تغيير المجتمع ال�سوري؛‬ ‫ً‬ ‫ُ‬ ‫لالنتقال به من نمط نظام الأ�سد �إل��ى نمط الثورة‬ ‫ال�شعبية الراهنة‪ ،‬لهو ٌ‬ ‫حرف لعجلة الثورة عن م�سارها‪،‬‬ ‫وتكليفٌ للنا�س فيما لم ُيكلَّفوا به‪.‬‬ ‫طب‬ ‫لقد ُ�أمرنا به ّز جذع النخلة؛ لتُ�سا ِقط علينا ال ُّر َ‬ ‫الجني‪ ،‬بعد دبيب الحياة فيها؛ فهل �أدركنا الحكمة‬ ‫ّ‬ ‫في ذلك؟‪.‬‬

‫حسين منه‪ ...‬وهو من حسين‬ ‫� �ص��ورة م �خ��زي��ة لفتت‬ ‫ان�ت�ب��اه��ي ال �ي��وم لفتاة‬ ‫��ش�ب��ه ع��اري��ة‪ ،‬و�ضعت‬ ‫على �صدرها عبارة تقول‪ :‬لبيك يا‬ ‫ح�سين!!!‬ ‫�أم��وت كمدا وغيظا حينما �أ�شاهد‬ ‫بع�ض ال���س��ذج وه��م يتجنون على‬ ‫الق�ضية ال �خ��ال��دة للح�سين عليه‬ ‫ال�سالم فيحولون ق�صة ثورته الى‬ ‫جانب �إنفعالي فح�سب‪ ،‬فال �أدري‬ ‫ك�ي��ف ل �ه ��ؤالء الجهلة �أن يتنا�سوا‬ ‫كل جوانب العظمة المحيطة بها‪،‬‬ ‫والمنبثقة عنها ف��ي رف�ض دياجر‬ ‫ال�ظ�ل��م ب�ك��اف��ة �أ� �ش �ك��ال��ه و�أن ��واع ��ه‪،‬‬ ‫وال�سعي لإحقاق الحق حتى لو كان‬ ‫�إزهاق الروح هو الثمن لذلك‪ ،‬وك�أن‬ ‫جانب الحزن والبكاء �ضرورة حتمية‬ ‫لإظ �ه��ار محبتهم ل��ه دون التفكر‬ ‫و�إعمال العقل في �صنيعه العظيم‪،‬‬ ‫وك �ي��ف �صمد ك��الأ� �س��د ف��ي م�ي��دان‬

‫الموت وحيدا يدافع عن الحق كجده‬ ‫عليه ال�صالة وال�سالم من قبله‪...‬‬ ‫�أحيانا ب��ات يخيل �إل� ّ�ي ب ��أن طقو�س‬ ‫الأتراح وال�شكليات التي ترافق ق�صة‬ ‫ا�ست�شهاد الح�سين عليه ال�سالم �أهم‬ ‫من جوهر الق�ضية ذاتها بمراحل‪...‬‬ ‫�أرف�ض �أن يتحول الح�سين الى �صورة‬ ‫�ضيقة لمذهب م��ا‪� ،‬أو �أن ُيحتفى‬ ‫بذكراه لأي��ام قالئل كل ع��ام‪ ،‬وك�أن‬ ‫ق�ضيته محكومة بزمن معين دون‬ ‫غيره‪...‬‬ ‫الح�سين لي�س دم�ع��ة م�ه��زوم��ة‪� ،‬أو‬ ‫روح� ��ا م �ن �ك �� �س��رة‪ ،‬ب��ل ه��و ��ش�ه��ادة‬ ‫خ��ال��دة‪ ،‬وج��وه � ٌر ح��ي ع�ل��ى �سطوع‬ ‫ن��ور الحق مهما غ�شي الكون ظالم‬ ‫الظلمات‪ ،‬هو روح م�صلحة باقية ما‬ ‫بقي ال��زم��ان‪ ،‬قبل �أن يكون �شهيدا‬ ‫�أو مظلوما‪ ،‬و�إال فما �أكثر الوقائع‬ ‫والأح � ��داث الع�سكرية ال �ت��ي م��رت‬ ‫على م��رور ال��زم��ان وا�ست�شهد فيها‬

‫معاذ فراج ‪ -‬كاتب من األردن‬ ‫‪Farraj3000@hotmail.com‬‬

‫قادتها‪...‬‬ ‫واق �ع��ة ا��س�ت���ش�ه��اد ال�ح���س�ي��ن عليه‬ ‫ال�سالم حدث ع�صي على الن�سيان‬ ‫ب��ال��رغ��م م��ن م� �ح ��اوالت ال�ت���ش��وي��ه‬ ‫وال �ق �م��ع واالن� �ح ��راف ��ات الخطيرة‬ ‫التي رافقته لر�سم م�سار �آخ��ر لها‬ ‫بعيدا عن واقعية �أهدافها و�شمولية‬ ‫حدودها و�أبعادها الإن�سانية‪...‬‬ ‫ق���ص��ة ال�ح���س�ي��ن ك��ان��ت وال زال��ت‬

‫ف�صال من ف�صول مقارعة الظلم‪،‬‬ ‫و� �ص��ورة ل�ل�ث��ورة ال��واع �ي��ة ال�شعبية‬ ‫حتى و�إن تخلى النا�س عن قائدها‬ ‫و�سط ال�م�ي��دان‪ ،‬يكفيها �أن�ه��ا ث��ورة‬ ‫قامت بداياتها على اعتماد الحجة‬ ‫وال� �ب ��ره ��ان ل�م�خ��اط�ب��ة ال���ض�م��ائ��ر‬ ‫والعقول‪...‬‬ ‫م��ن هنا ف ��إن ا�ستح�ضار الح�سين‬ ‫كمفهوم واقعي يغدو �أم��را �ضروريا‬ ‫وام� �ت ��دادا طبيعيا ل�ت�ك��ام��ل جميع‬ ‫الثورات الآدمية من لدن �آدم حتى‬ ‫يومنا‪ ،‬ثورات تدعو لتحرير الإن�سان‬ ‫وعتقه من مظاهر الخوف والطمع‪،‬‬ ‫وب �ن��اء م �� �ش��روع ال �ع��دال��ة الب�شرية‬ ‫المغبونة في زماننا وفي كل زمان‪...‬‬ ‫ه ��ذا ه��و ال�ح���س�ي��ن ف��ي ن �ظ��ري يا‬ ‫� �س��ادت��ي‪ ،‬ه��ذا ه��و الح�سين ال��ذي‬ ‫قال جده فيه‪ :‬ح�سين مني و�أن��ا من‬ ‫ح�سين‪ ،‬فتركها كلمة باقية في عقب‬ ‫الأمة حتى تقوم ال�ساعة‪ ...‬دمتم‬

‫‪3‬‬

‫الواقعية‬ ‫في اإلسالم‬ ‫بقلم د‪.‬ابراهيم نويري‬ ‫باحث أكاديمي من الجزائر‬

‫ت�أ ّم ُلت بع�ض �أدبيات وخطابات المذاهب والمنازع‬ ‫والفل�سفات الو�ضعية ف�ألفيتُها تتباهى بالواقعية‪،‬‬ ‫وتزعم االتّ�صاف بها في �شتّى مناهجها و�أفكارها‬ ‫وم�سالكها التطبيقية في الحياة‪ ،‬ف�أدركت مدى حدود ودالالت‬ ‫هذه الخا�ص ّية‪ ،‬وما يمكن �أن تعود به من مردود �إيجابي على‬ ‫َمن يتّ�صف بها و يحر�ص على مراعاتها في واقعه العملي‪،‬‬ ‫وال�ت��روي��ج لها على م�ستوى الخطابات والأدب �ي��ات الفكرية‬ ‫والتنظيرية والإعالمية ونحوها‪.‬‬ ‫�أما في الر�ؤية الإ�سالمية ف�إن م�صطلح الواقعية يعني االنطالق‬ ‫والتماهي مع �أ�شواق الفطرة ال�صحيحة واالهتداء ب�شرع اهلل‬ ‫تعالى و�أحكامه الثابتة ال ُمحكمة ال��واردة في القر�آن المجيد‬ ‫وال�سنّة المط ّهرة؛ وم��ن ث ّمة فلي�س المق�صود بالواقعية في‬ ‫فكر ّية المنهج الإ�سالمي م�سايرة الواقع �أو الخ�ضوع له كما‬ ‫هو في حقيقة حاله المعي�ش �أو القائم‪ ،‬حتى لو كان واقع ًا زائغ ًا‬ ‫منحرف ًا‪� ،‬أو بعيد ًا عن ح��دود االن�ضباط بمنهج اهلل تعالى‬ ‫ومقا�صد ال�شرع الحنيف‪.‬‬ ‫وال ّ‬ ‫�شك �أن من �أهم ثوابت ر�سالة الفكر الإ�سالمي المعا�صر‬ ‫الإ�سهام الب�صير في تقريب الواقع بك ّل تف�صيالته من رحاب‬ ‫الفطرة ال�صحيحة‪ ،‬و�إخ�ضاعه لمعايير الإ�سالم وهداياته‬ ‫وثوابته ومقا�صده العامة‪ ،‬وذلك من منطلق قاعدة «�س ّددوا‬ ‫و قاربوا»‪� ..‬أما مقدار تحقيق النجاح على هذا ال�صعيد فهو‬ ‫مرهو ٌن بمدى تم ّكن القائمين على �ش�ؤون الفكر الإ�سالمي من‬ ‫مهارات المعاملة مع مك ّونات الواقع‪.‬‬ ‫ال �سيما �إذا و�ضعنا في الح�ساب �أن الإ��س�لام منح الكلمة‬ ‫ومنح ال�سلوك ت�أثير ًا عجيب ًا في النفو�س‪ ،‬من خ�لال تم ّيز‬ ‫طرق الموعظة الح�سنة والأمر بالمعروف والنهي عن المنكر‪.‬‬ ‫وه��ذه الأدوات هي الأ��ص��ل في معالجة ال��واق��ع و تقريبه من‬ ‫الفطرة ال�صحيحة‪.‬‬ ‫�أما من الناحية العملية للواقعية في المنهج الإ�سالمي ف�إننا‬ ‫خا�صة‬ ‫نجد �أن �شريعتنا ال�سمحة قد‬ ‫ْ‬ ‫و�ضعت مجموع َة مبادئ ّ‬ ‫ال�ضرر و�أخ��رى خا�صة برفع الحرج‪ .‬وقد تف ّرعت عن‬ ‫برفع ّ‬ ‫ك ّل مبد�أ جمل ٌة من الفروع؛ ومن �أ�شهر مبادئ �أو قواعد رفع‬ ‫ال�ضرر «�أن ال�ضرر ُيزال �شرع ًا» ومما تف ّرع عن هذا المبد�أ‪:‬‬ ‫ّ‬ ‫وجوب الوقاية والتداوي من الأ�سقام المختلفة وقتل ال�ضار‬ ‫من الهوام والحيوانات‪ .‬وكذلك نجد من قواعد هذا المبد�أ‬ ‫ال�ضررين التقاء �أ�ش ّدهما» ومما تف ّرع عن هذا‬ ‫« ُيرتكب � ّ‬ ‫أخف ّ‬ ‫المبد�أ‪� :‬أن ي�صلي المكلف في حال العجز عن التط ّهر �أو �ستر‬ ‫تي�سر له من قدرة‪ ،‬لأن ترك‬ ‫العورة �أو ا�ستقبال القبلة‪ ،‬وفق ما ّ‬ ‫أخف من ترك ال�صالة‪.‬‬ ‫هذه ال�شروط � ّ‬ ‫من �أ�شهر مبادئ رفع الحرج قاعدة «الم�شقّة تجلب التي�سير»‬ ‫ومما تف ّرع عن هذا المبد�أ‪ :‬الرخ�ص المق ّررة في العبادات‬ ‫كالفطر في رم�ضان للمري�ض والم�سافر والحامل والنف�ساء‬ ‫والعاجز‪ ،‬وكق�صر ال�صالة بالن�سبة للم�سافر‪� ..‬إلخ‪.‬‬ ‫�أي�ضا يمثل التفكير الحر مظهر ًا من �أج ّل مظاهر الواقعية في‬ ‫الإ�سالم‪ ،‬وذلك لأنه �أ�سا�س المعتقد‪ ،‬وال ي�صح في االعتقاد‬ ‫القهر والتغ ّلب والإكراه‪ ،‬لذلك جاء الخطاب في هذه الم�س�ألة‬ ‫وا�ضح ًا حا�سم ًا ال يقبل الت�أويل‪ ،‬كما في قوله تعالى‪َ } :‬ال �إِ ْك َرا َه‬ ‫الدينِ قَد َّت َب َّي َن ال ُّر�شْ ُد ِم َن ا ْلغ َِّي َف َم ْن َي ْك ُف ْر ب َّ‬ ‫ِالطاغُ ِ‬ ‫وت‬ ‫ِفي ِّ‬ ‫�ص َام َل َها َواللهّ ُ‬ ‫للهّ‬ ‫ِ‬ ‫ِ‬ ‫َ‬ ‫َد‬ ‫ق‬ ‫ف‬ ‫ِا‬ ‫ب‬ ‫َو ُي�ؤ ِْمن‬ ‫ا�س َت ْم َ�س َك بِا ْل ُع ْر َو ِة ا ْل ُو ْثق َ​َى َال ان ِف َ‬ ‫ْ‬ ‫َ�س ِمي ٌع َع ِلي ٌم{ البقرة‪.256/‬‬ ‫�أجل � ّإن هذا الخطاب الوا�ضح الب ّين قد �أو�صد الأبواب �أمام � ّأي‬ ‫م�سلك قد ي�سوق �إلى ا�ستخدام الإرهاب والقهر من �أجل حمل‬ ‫امرئ ما على االعتقاد بما ال ي�ستقيم عنده من خالل موازينه‬ ‫العقلية وتركيبته الوجدانية والتربوية‪.‬‬ ‫وما هذه الأمثلة التي �أوردناها �إ ّال نماذج ي�سيرة عن ال ُمنجز‬ ‫الإ�سالمي في م�س�ألة الواقعية التي تتغنى بها معظم الفل�سفات‬ ‫والمنازع الأر�ضية؛ وهي �أمثلة كافية في التدليل على �أ�صالة‬ ‫تج ّذر قيمة «الواقعية» في المنهج الإ�سالمي وفق ثوابت وكل ّيات‬ ‫ومقا�صد ال�شرع الحنيف‪.‬‬ ‫ولي التوفيق‪.‬‬ ‫واهلل ّ‬ ‫الم�صدر‪:‬مجلة الوعي الإ�سالمي ـ عدد مايو ‪ 2015‬م‬

www.alwasat.com.au info@alwasat.com.au

‫إعالن‬ ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

4

‫الوسط االسترالي‬ ‫¿ الوسط ¿ العدد ‪ ¿ 60‬محرم ‪ 1437‬هـ ¿ تشرين األول‬

‫‪2015‬‬

‫‪¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October‬‬

‫الحاج خضر صالح يفوز مجددا باالجماع‬ ‫بمنصب نائب رئيس بلدية كانتربري‬ ‫فاز الحاج خ�ضر �صالح‬ ‫مجددا باالجماع وبدون‬ ‫اي م� �ن ��ازع بمن�صب‬ ‫نائب رئي�س بلدية كانتربري لفترة‬ ‫ث��ال �ث��ة ع �ل��ى ان ي���س�ت�م��ر ف ��ي ه��ذا‬ ‫المن�صب حتى م��وع��د االنتخابات‬ ‫البلدية العامة المقبلة المقررة في‬ ‫�سبتمبر ‪. 2016‬‬ ‫وق��ال الحاج �صالح على اث��ر ذلك‪:‬‬ ‫ان ه��ذا ال �ف��وز ان �م��ا ي��ات��ي بتوفيق‬ ‫وف���ض��ل م��ن اهلل �سبحانه وتعالى‬ ‫اوال واخ� �ي ��را‪ ،‬وب��دع��م م��ن اخ��وت��ي‬ ‫واحبائي ابناء المجتمع المحلي في‬ ‫كانتربري متوجها بال�شكر واالمتنان‬ ‫الع���ض��اء المجل�س البلدية الذين‬

‫منحوه الثقة مرة اخرى لتولي هذا‬ ‫المن�صب وللم�ؤ�س�سات والجمعيات‬ ‫وابناء المجتمع المحلي من الجالية‬ ‫اللبنانية والعربية التي دعمته في‬

‫م�سيرته ال�سيا�سية بحزب العمال‬ ‫اال�سترالي وبالعمل المحلي العام‪.‬‬ ‫وم��ن ال �م �ع��روف ان ال �ح��اج �صالح‬ ‫وم�ن��ذ ان�ت�خ��اب��ه لع�ضوية المجل�س‬ ‫ال �ب �ل��دي ف��ي ه ��ذه ال�م�ن�ط�ق��ة ال�ت��ي‬ ‫تقطنها ن�سبة كبيرة من الم�سلمين‬ ‫والعرب كان وال يزال من الداعمين‬ ‫الرئي�سين لتعزيز وتح�سين البنى‬ ‫التحتية للجالية الم�سلمة وله دورا‬ ‫ب��ارز وا�سا�سي في اخ��ذ الموافقات‬ ‫ال�ب�ل��دي��ة ال�ل�ازم��ة ل�ب�ن��اء ع ��دد من‬ ‫الم�ساجد والمراكز اال�سالمية في‬ ‫المنطقة وجعل منطقة كانتربري‬ ‫محطة ا�سا�سية لال�ستثمار في مجال‬ ‫المنتجات الحالل‪.‬‬

‫اغتصاب صومالية يعكر انضمام أستراليا لمجلس أممي‬ ‫اغت�صاب �صومالية وال�سيا�سات المت�شددة‬ ‫ل�ل�ه�ج��رة �أل �ق �ت��ا ب�ظ�لال�ه�م��ا ع�ل��ى م�ساعي‬ ‫�أ��س�ت��رال�ي��ا لالن�ضمام �إل��ى مجل�س حقوق‬ ‫الإن�سان التابع للأمم المتحدة اليوم االثنين‪.‬‬ ‫فقد دخلت الحكومة ومحامون حقوقيون في جدال مرير‬ ‫ب�ش�أن �صومالية من طالبي اللجوء‪ ،‬تزعم �أنها اغت�صبت‪.‬‬ ‫وات�ه��م وزي��ر الهجرة بيتر دات��ون المحامين باختالق‬ ‫روايات عن معاملة المر�أة التي يقول مدافعون عن حقوق‬ ‫الإن�سان �إنها حرمت من الرعاية الطبية الأ�سا�سية‪،‬‬ ‫و�شبهوا �إبعادها عن �أ�ستراليا ب�إجراءات الت�سليم التي‬ ‫تتبعها وكالة المخابرات المركزية الأميركية‪.‬‬ ‫وقررت �أ�ستراليا ا�ستقبال ‪� 12‬ألفا من ال�سوريين الفارين‬ ‫من ديارهم التي دمرتها الحرب‪ ،‬بما في ذلك ال�ضربات‬ ‫الجوية التي تنفذها الواليات المتحدة وحلفا�ؤها مثل‬ ‫�أ�ستراليا‪.‬‬ ‫لكن �سيا�سة �أ�ستراليا المثيرة للجدل ب��إع��ادة زوارق‬ ‫الالجئين واحتجاز طالبي اللجوء في مع�سكرات بجزر‬ ‫فقيرة ف��ي المحيط ال �ه��ادي مثل ن ��اورو وب��اب��وا غينيا‬ ‫الجديدة‪ ،‬قو�ضت �أي نوايا ح�سنة‪.‬‬ ‫ويتزايد ال�ضغط على رئي�س ال��وزراء مالكولم تيرنبول‬ ‫التخاذ �إج��راءات تجاه ظروف االحتجاز القا�سية‪ ،‬بعد‬ ‫تقارير بانتهاكات منتظمة ل�ل�أط�ف��ال وباالغت�صاب‪.‬‬ ‫وانتقدت الأم��م المتحدة �أي�ضا �أ�ستراليا بعد �أن �ألغى‬ ‫مراقب زيارة ر�سمية لمع�سكرات احتجاز م�ست�شهدا بعدم‬ ‫تعاون الحكومة‪.‬‬ ‫وق��ال هيو دي كريت�سر المدير التنفيذي بمركز قانون‬ ‫حقوق الإن���س��ان “ت�ضر معاملتنا القا�سية والوح�شية‬

‫لطالبي اللجوء والالجئين ب�سمعتنا ال��دول�ي��ة‪ ،‬وتلحق‬ ‫ال�ضرر بقدرتنا على �إحراز تقدم في ما يتعلق بم�صالحنا‬ ‫الوطنية‪� ،‬سواء عن طريق انتخابنا في مجل�س حقوق‬ ‫الإن�سان‪� ...‬أو في �أي مفاو�ضات �أخرى”‪ .‬و�أ�ضاف �أن‬ ‫ع�ضوية المفو�ضية ال�سامية لحقوق الإن�سان التابعة للأمم‬ ‫المتحدة �ستمكن كانبيرا من �إعادة العالقات مع الأمم‬ ‫المتحدة‪.‬‬ ‫وكان رئي�س ال��وزراء الأ�سترالي ال�سابق توني �أبوت‪ ،‬قال‬ ‫في مار�س‪�/‬آذار �إن �أ�ستراليا “ملت من تلقينها درو�سا‬ ‫من الأمم المتحدة”‪ ،‬بعد تقرير للمنظمة الدولية اتهمها‬ ‫بانتهاك المواثيق الدولية المناه�ضة للتعذيب‪.‬‬ ‫وت�أتي م�ساعي ان�ضمام �أ�ستراليا �إلى المفو�ضية ال�سامية‬ ‫لحقوق الإن�سان التابعة للأمم المتحدة في الوقت الذي‬ ‫خرج فيه محتجون �إلى �شوارع �سيدني‪ ،‬واندلع خالف بين‬ ‫�أع�ضاء في البرلمان وم�س�ؤولي الهجرة ومحامين ب�ش�أن‬ ‫معاملة �صومالية تبلغ من العمر ‪ 23‬عاما ‪-‬وتعرف فقط‬ ‫با�سم �أبين‪ -‬محتجزة في ناورو‪ ،‬تقول �إنها حبلى بعد �أن‬ ‫اغت�صبت هناك‪.‬‬ ‫ونقلت ال�شابة ال�صومالية �إلى �أ�ستراليا الأ�سبوع الما�ضي‬ ‫للإجها�ض‪ ،‬وهو �إجراء محظور في ناورو‪ ،‬ولكنها �أعيدت‬ ‫�إلى هناك بعد ذلك ب�أربعة �أيام عندما قال مكتب داتون‬ ‫�إنها تراجعت عن قرار الإجها�ض‪.‬‬ ‫�إال �أن محاميها ي�شككون في ه��ذه ال��رواي��ة ويقولون �إن‬ ‫ال �م��ر�أة ‪-‬وه��ي ف��ي ال�شهر ال��راب��ع م��ن الحمل‪ -‬طلبت‬ ‫الم�شورة ومزيدا من الوقت ال�ستعادة �صحتها قبل �أن‬ ‫تم�ضي قدما في عملية الإجها�ض‪.‬‬ ‫الم�صدر‪ :‬رويتر‬

‫استراليا تسمح بزراعة الماريجوانا الغراض طبية‬ ‫رويترز‬

‫قالت وزيرة ال�صحة اال�سترالية �سوزان لي‬ ‫في بيان انه يجري حاليا ا�ستكمال م�شروع التعديالت على‬ ‫قانون المخدرات لل�سماح بالزراعة المراقبة للماريوانا‬ ‫بما يعطي للمري�ض «ام��دادا �آمنا وقانونيا وم�ستداما‬ ‫للمنتجات المنتجة محليا للمرة الأولى»‪.‬‬ ‫ويتعين على الم�صنعين والباحثين والمر�ضى اال�ستراليين‬ ‫حاليا الح�صول على ام��دادات دولية من الماريجوانا‬ ‫الطبية القانونية بتكلفة وعر�ض محدود وحواجز ت�صدير‬

‫خبرة التوابل الذهبية‬ ‫‪ 99‬نواعا من البهارات واألعشاب متوفرة في‬ ‫معظم المحالت التجارية‪...‬‬ ‫‪9/15 Nathan Drive Campbellfiled Vic 3061‬‬

‫مما يجعل ذلك يمثل تحديا‪.‬‬ ‫وقالت لي ان ال�سماح بالزراعة المراقبة للماريوانا في‬ ‫ا�ستراليا �سيوفر «الحلقة المفقودة» البالغة الأهمية حيث‬ ‫توجد بالفعل قوانين لترخي�ص ت�صنيع وتوريد المنتجات‬ ‫ال��دوائ �ي��ة ال�ق��ائ�م��ة ع�ل��ى ال�ق�ن��ب ل�ك��ن االن �ت��اج المحلي‬ ‫للمح�صول مازال محظورا‪.‬‬ ‫وتخطط الحكومة الن�شاء نظام للترخي�ص ل�ضمان �أن‬ ‫تلبي زراع��ة الماريجوانا االلتزامات الدولية ال�ستراليا‬ ‫وادارة امدادات المخدر من المزرعة الى ال�صيدلية‪.‬‬ ‫واع�ل�ن��ت ع��دة والي���ات ا��س�ت��رال�ي��ة بالفعل ع��ن ت�ج��ارب‬ ‫اكلينيكية على مخدر القنب‬ ‫الغ��را���ض دوائ �ي��ة‪ .‬وبموجب‬ ‫ال��ق��ان��ون اال���س��ت��رال��ي ف� ��إن‬ ‫التجريم وال�ت�ج��ارب الطبية‬ ‫يندرج في اطار االخت�صا�ص‬ ‫الق�ضائي لحكومة ال��والي��ة‪.‬‬ ‫والحكومة االتحادية م�س�ؤولة‬ ‫عن تنظيم زراع��ة وا�ستيراد‬ ‫المخدر‪.‬‬ ‫وي� �م� �ك ��ن ان ت� �م� �ه ��د ه ��ذه‬ ‫ال�ت�غ�ي�ي��رات المقترحة على‬ ‫الت�شريع الطريق امام �صناعة‬ ‫ال�ق�ن��ب الطبية م��ع امكانية‬ ‫الت�صدير‪.‬‬

‫‪5‬‬

‫‪www.alwasat.com.au‬‬ ‫‪info@alwasat.com.au‬‬

‫اعتصام امام السفارة الروسية في كانبرا‬

‫رفضا للغزو الروسي‬

‫�شهدت العا�صمة الأ�سترالية كانبرا يوم الخمي�س ‪� 8‬أكتوبر ‪ 2015‬اعت�صاما نظمته جمعية �أ�ستراليون‬ ‫من �أجل �سورية‪� ،‬شارك فيه عدد كبير من ابناء الجالية ال�سورية والجالية العربية واال�سالمية ا�ضافة‬ ‫الى نا�شطين ا�سترالين حيث اعت�صم الجميع �أمام مقر ال�سفارة الرو�سية في العا�صمة الأ�سترالية‪ ،‬رفع‬ ‫فيها المعت�صمون الالفتات التي تندد بالعدوان الرو�سي وتطالب بوقف قتل ال�شعب ال�سوري‪ .‬وقد القيت عدة كلمات‬ ‫خالل االعت�صام الذي ا�ستمر ‪� 3‬ساعات حيث ركزت الكلمات على ادانة التدخل الرو�سي‪.‬‬

‫أستراليا تتجه لخفض سن االعتقال‬ ‫تعتزم الحكومة الأ�سترالية عر�ض ت�شريع‬ ‫لتو�سيع نطاق (قوانين مكافحة الإرهاب)‬ ‫على البرلمان‪ .‬و�سي�صبح بمقدور ال�شرطة‬ ‫اعتقال مراهقين ال تتجاوز �أعمارهم ‪ 14‬عاما لمدة‬ ‫ت�صل �إلى ‪ 28‬يوما دون توجيه اتهام لهم‪.‬‬ ‫وت��أت��ي ه��ذه الخطوة بعد حادثة بارماتا التي نفذها‬ ‫�شباب يبلغ من العمر ‪ 15‬عاما �ضد مقر �شرطة �سيدني‬ ‫يوم ‪� 2‬أكتوبر‪/‬ت�شرين الأول الجاري‪ ،‬مما �أ�سفر عن‬ ‫مقتل عامل في ال�شرطة‪ ،‬قبل �أن يلقى حتفه في تبادل‬ ‫لإطالق النار مع ال�شرطة‪.‬‬

‫وق��ال المدعي ال�ع��ام ج��ورج ب��ران��د���س لهيئة الإذاع��ة‬ ‫الأ�سترالية «�أن عمر مطلق النار في الحادث المذكور‬ ‫يو�ضح �أن �سن الـ ‪ 14‬عاما لي�س �سنا �صغيرا جدا لإ�صدار‬ ‫مثل هذا النوع من الأمر باالعتقال»‪.‬‬ ‫و�سيقدم براند�س الت�شريع خالل الأ�سابيع القليلة من‬ ‫�أج��ل تو�سيع نطاق �أوام��ر �سيطرة ال�شرطة‪ .‬و�ستكون‬ ‫هناك �ضمانات خا�صة للقا�صرين وقيود مفرو�ضة على‬ ‫اال�ستجواب الذي يعد «غير منطقي»‪.‬‬ ‫الم�صدر‪ :‬الألمانية‬

‫لجنة التحقيق في مجلس الشيوخ‪:‬‬ ‫ال صلة بين شهادات (المنتجات الحالل) واالرهاب‬ ‫نفت لجنة التحقيق في مجل�س ال�شيوخ‪،‬‬ ‫ادع��اءات حول “وجود �صلة بين عائدات‬ ‫�شهادات المنتجات الحالل‪ ،‬والمنظمات‬ ‫الإرهابية”‪ ،‬عقب ا�ستكمال التحقيقات المتعلقة بذلك‪.‬‬ ‫وقال بيان �صادر عن اللجنة‪� ،‬إن نتائج التحقيقات التي‬ ‫�أجرتها مع لجنة مكافحة الجريمة‪ ،‬وال�شرطة االتحادية‪،‬‬ ‫ومركز التحليل لتقارير تحويل العمالت‪ ،‬ح��ول تلك‬ ‫االدع��اءات‪ ،‬ت�شير �إل��ى «ع��دم وج��ود �صلة بين مكا�سب‬ ‫�شهادات المنتجات الحالل ومنظمات �إرهابية»‪.‬‬ ‫وكانت الحكومة‪ ،‬قد كلفت لجنة التحقيق في مجل�س‬ ‫ال�شيوخ‪� ،‬إلى جانب الجهات المذكورة‪ ،‬بفتح تحقيقات‬ ‫للبحث عن تلك االدع ��اءات‪ ،‬التي �أطلقها ال�سيناتور‬

‫«ك��وري ب��رن��اردي» عن الحزب الليبرالي‪� ،‬إ�ضافة �إلى‬ ‫�أو�ساط مناوئة للإ�سالم قبل نحو ‪� 6‬أ�شهر‪.‬‬ ‫وقال محمد �سعيد �أونار‪ ،‬خبير �أطعمة‪ ،‬مخت�ص بتوزيع‬ ‫�شهادات عن المنتجات الحالل‪« ،‬تم تنظيم حملة ت�شويه‬ ‫�ضد �شهادات المنتجات الحالل قبل نحو ‪� 6‬أ�شهر‪ ،‬القت‬ ‫دعم بع�ض النواب والأو�ساط العن�صرية»‪.‬‬ ‫و�أ�ضاف �أون��ار‪«،‬ل��م تقم م�ؤ�س�سات المنتجات الحالل‬ ‫في �أ�ستراليا‪ ،‬ب�أي عمل من الأعمال غير الم�شروعة‪،‬‬ ‫ولي�س هناك �أي تحويل للأموال و�أن الحكومة‪ ،‬قدمت‬ ‫اعتذا ًرا لدى الك�شف عن نتائج التحقيقات المتعلقة‬ ‫باالدعاءات»‪.‬‬

‫أنت‬ ‫تكفلهم‬ ‫ونحن نرعاهم‬ ‫يعترب م�سروع كفالة الأيتام من امل�سروعات الأ�سا�سية‬ ‫التى تقوم هيئة الأعمال اخلريية برعايتها من خالل‬ ‫توفري الرعاية ال�ساملة لقرابة ‪ 65‬األف يتيم موزعني‬ ‫على ‪ 15‬دولة‪ ,‬حيث تقدم لهم الهيئة العون املالى‬ ‫وامل�ساعدة التعليمية والعناية ال�سحية‪ .‬ليزال هناك‬ ‫الكثري من الأيتام فى انتظار مد يد العون وامل�ساعدة‪.‬‬ ‫�خى �لكرمي �أختى �لكرمية �سارعو� �إلى كفالة يتيم‬ ‫مل�سح دمعته و�لتخفيف من م�سابه‪.‬‬

‫هيئة األعامل الخريية ‪ ...‬معكم عىل طريق الخري‬

‫‪1300 760 155‬‬

‫‪www.humanappeal.org.au‬‬

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‫الوسط الثقافي‬ ‫¿ الوسط ¿ العدد ‪ ¿ 60‬محرم ‪ 1437‬هـ ¿ تشرين األول‬

‫‪2015‬‬

‫‪¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October‬‬

‫قصة اعتماد التقويم الهجري‬ ‫أحمد الجنابي‬

‫التقويم ال�ه�ج��ري ه��و تقويم‬ ‫ق �م��ري ا�ستخدمه ال �ع��رب ق�ب��ل الإ� �س�لام‬ ‫بقرون‪ ،‬لكن �أ�سماء �أ�شهره وترتيبها تعددت‬ ‫ح�سب ما ر�أته كل قبيلة‪.‬‬ ‫وقد ت�سبب ذلك التباين بم�شاكل في توقيت‬ ‫الحج �إلى الكعبة‪ ،‬وهي ممار�سة كان العرب‬ ‫يحر�صون على القيام بها ب�شكل دوري‪،‬‬ ‫فتداعى زعما�ؤهم لتوحيد �أ�سماء الأ�شهر‬ ‫العربية وترتيبها‪.‬‬ ‫احت�ضنت مكة عام ‪ 412‬للميالد اجتماعا‬ ‫�ضم ��س��ادة قبائل ال�ع��رب لتوحيد �أ�سماء‬ ‫�أ�شهر التقويم‪ ،‬وعقد االجتماع في حياة‬ ‫كالب بن مرة خام�س جد للر�سول محمد‬ ‫�صلى اهلل عليه و�سلم‪..‬‬ ‫ويعتمد التقويم العربي ”الذي �أ�صبح فيما‬ ‫بعد التقويم ال�ه�ج��ري الإ�سالمي” على‬ ‫حركة القمر‪ ،‬ولذلك ي�صنف على �أنه تقويم‬ ‫قمري‪.‬‬ ‫اعتمد الم�سلمون التقويم العربي ليكون‬ ‫تقويم الدولة الإ�سالمية‪ ،‬ونظرا العتماده‬ ‫الهجرة النبوية ال�شريفة بداية له فقد �سمي‬ ‫بالتقويم الهجري‪ .‬وقد اعتمد بعد �سنتين‬ ‫ون�صف ال�سنة من خالفة عمر بن الخطاب‬ ‫ر�ضي اهلل عنه‪ ،‬في ربيع الأول من عام ‪16‬‬ ‫للهجرة‪ ،‬وكان يوم ‪ 1‬المحرم من عام ‪17‬‬

‫للهجرة بداية �أول �سنة هجرية بعد اعتماد‬ ‫التقويم الهجري‪.‬‬ ‫وف�ي�م��ا ي�ل��ي ��ش��رح لمعاني �أ� �س �م��اء �أ�شهر‬ ‫التقويم الهجري‪:‬‬ ‫الح َرام) وهو �أول �شهور‬ ‫م‬ ‫ر‬ ‫المح ّرم‪( :‬ال ُم َح َّ َ‬ ‫ال�سنة الهجرية ومن الأ�شهر الحرم‪�ُ :‬س ِّمي‬ ‫ال�م�ح� ّرم لأن ال�ع��رب قبل الإ� �س�لام كانوا‬ ‫يح ّرمون القتال فيه‪.‬‬ ‫�صفر‪� :‬سمي �صف ًرا لأن ديار العرب كانت‬ ‫ت�صفر �أي تخلو م��ن �أه�ل�ه��ا فيه للحرب‬ ‫وقيل لأن العرب كانوا يغزون فيه القبائل‬ ‫فيتركون من لقوا �صفر المتاع‪.‬‬ ‫ربيع الأول‪� :‬سمي بذلك لأن ت�سميته جاءت‬ ‫في الربيع فلزمه ذلك اال�سم‪.‬‬ ‫ربيع الآخ��ر‪� :‬سمي بذلك لأن��ه تبع ال�شّ هر‬ ‫الم�س ّمى بربيع الأ ّول‪.‬‬ ‫جمادى الأول��ى‪ :‬كانت ت�سمى قبل الإ�سالم‬ ‫با�سم ج �م��ادى خم�سة‪ ،‬و�سميت جمادى‬ ‫لوقوعها في ال�شتاء وقت الت�سمية حيث جمد‬ ‫الماء وهي م�ؤنثة اللفظ‪.‬‬ ‫جمادى الآخرة‪� :‬سمي َ‬ ‫بذلك لأنّه تبع ال�شّ هر‬ ‫الم�س ّمى بجمادى الأولى‪.‬‬ ‫رجب‪ :‬وهو من الأ�شهر الحرم‪� :‬سمي رج ًبا‬ ‫لأنه من الأ�شهر الحرم وكانت العرب ترجب‬ ‫رماحها فيه �أي تنزع الن�صل من الرمح‬ ‫وتكف النا�س عن القتال‪ .‬وقيل‪ :‬رجب �أي‬ ‫التوقف عن القتال‪.‬‬

‫�شعبان‪ :‬لأن��ه ِ�شعب بين رج��ب ورم�ضان‪،‬‬ ‫وقيل �سمي �شعبان لأن النا�س تتفرق فيه‬ ‫ويت�شعبون طلبا للماء‪ .‬وهناك ر�أي يقول �إنه‬ ‫ربما �سمي �شعبان لأن العرب كانوا يت�شعبون‬ ‫فيه ويفترقون للحرب بعد قعودهم عنها في‬ ‫�شهر رجب‪.‬‬ ‫ال�صوم عند الم�سلمين‪.‬‬ ‫رم�ضان‪ :‬وهو �شهر ّ‬ ‫��ُ�س� ّم��ي ب��ذل��ك ل��رم��و���ض ال �ح��ر و� �ش��دة وق��ع‬ ‫ال�شم�س فيه وق��ت ت�سميته‪ ،‬حيث كانت‬ ‫الفترة التي �سمي فيها بذلك �شديدة الحر‪.‬‬ ‫�شوال‪ :‬وهو ال�شهر الذي يقع فيه عيد الفطر‪،‬‬ ‫و�سمي بذلك ل�شوالن النوق فيه ب�أذنابها �إذا‬ ‫حملت “�أي هزلت وج��ف لبنها”‪ ،‬فيقال‬ ‫وجف لبنها‪.‬‬ ‫ت�ش َّولت الإبل‪� :‬إذا هزلت ّ‬ ‫ذو القعدة‪ :‬وهو من الأ�شهر الحرم‪� :‬سمي‬ ‫ذا القعدة لأنه �أول الأ�شهر الحرم وفيه تقعد‬ ‫النا�س عن الحرب‪.‬‬ ‫ذو الحجة‪ :‬وفيه مو�سم الحج وعيد الأ�ضحى‬ ‫ومن الأ�شهر الحرم‪ ،‬وقد �سمي بذلك لأن‬ ‫العرب قبل الإ�سالم يذهبون للحج في هذا‬ ‫ال�شهر‪.‬‬ ‫ونظرا العتماد التقويم الهجري على حركة‬ ‫القمر‪ ،‬ف�إن ال�سنة الهجرية تتقدم كل عام‬ ‫‪ 11‬يوما‪ ،‬لذلك ف�إن الأ�شهر الهجرية قد تقع‬ ‫في موا�سم تختلف عن الموا�سم التي �سميت‬ ‫بها وقت اعتمادها‪.‬‬ ‫الم�صدر‪:‬الجزيرة‬

‫دعاء من القرآن الكريم‬

‫ين‬ ‫َر َّب َنا اَل تَ ْج َع ْل َنا َم َع ا ْل َق ْو ِم َّ‬ ‫الظ ِال ِم َ‬ ‫(‪ - 47‬األعراف)‬

‫عاشوراء في اإلسالم‬ ‫حين ج��اء الإ� �س�لام‪ ،‬وهاجر‬ ‫ر� �س��ول اهلل ��ص�ل��ى اهلل عليه‬ ‫و�سلم �إلى المدينة ور�أى اليهود‬ ‫ي�صومون ه��ذا اليوم فرح ًا بنجاة مو�سى‬ ‫ق��ال‪�( :‬أن��ا �أح��ق بمو�سى منكم) ف�صامه‬ ‫و�أمر ب�صيامه‪ .‬متفق عليه‪ .‬وكان ذلك في‬ ‫�أول ال�سنة الثانية‪ ،‬فكان �صيامه واجب ًا فلما‬ ‫فر�ض رم�ضان فو�ض الأمر في �صومه �إلى‬ ‫التطوع ‪ ،‬و�إذا علمنا �أن �صوم رم�ضان في‬ ‫ال�سنة الثانية للهجرة تبين لنا �أن الأم��ر‬ ‫ب�صوم عا�شوراء وجوب ًا لم يقع �إال في عام‬ ‫واحـد‪ ،‬تقول عائ�شة ر�ضي اهلل عنها‪“ :‬فلما‬ ‫قدم �صلى اهلل عليه و�سلم المدينة �صامه‬ ‫�أي عا�شوراء‪ -‬و�أمر ب�صيامه‪ ،‬فلما فر�ض‬‫رم���ض��ان ت��رك ي��وم ع��ا� �ش��وراء‪ ،‬فمن �شاء‬ ‫�صامه ومن �شاء تركه” البخاري‪.‬‬ ‫ف�ضائل يوم عا�شوراء‬ ‫‪� -1‬صيامه يكفر ال�سنة الما�ضية‪ :‬ففي‬ ‫�صحيح م�سلم �أن رجال �س�أل ر�سول اهلل عن‬ ‫�صيام عا�شوراء فقال‪�( :‬أحت�سب على اهلل‬ ‫�أن يكفر ال�سنة التي قبله)‪ .‬تحري الر�سول‬ ‫�صلى اهلل عليه و�سلم �صيام هذا اليوم‪ :‬روى‬ ‫اب��ن عبا�س ق��ال‪( :‬م��ا ر�أي��ت النبي يتحرى‬ ‫�صوم يوم ف�ضله على غيره �إال هذا اليوم يوم‬ ‫عا�شوراء) البخاري‪ .‬وعنه ر�ضي اهلل عنه‬ ‫قال‪ :‬قال ر�سول اهلل �صلى اهلل عليه و�سلم‪:‬‬ ‫(لي�س ليوم ف�ضل على ي��وم ف��ي ال�صيام‬ ‫�إال �شهر رم���ض��ان وي��وم ع��ا� �ش��وراء) رواه‬ ‫الطبراني في الكبير ب�سند رجاله ثقات‪.‬‬ ‫‪ -2‬وقوع هذا اليوم في �شهر اهلل المحرم‬ ‫الذي ي�سن �صيامه‪ :‬عن �أبي هريرة ر�ضي‬ ‫اهلل عنه قال‪ :‬قال ر�سول اهلل �صلى اهلل عليه‬ ‫و�سلم‪�( :‬أف�ضل ال�صيام بعد �صيام رم�ضان‬ ‫�شهر اهلل المحرم) الترمذي وقال‪ :‬حديث‬

‫ح�سن‪.‬‬ ‫وق ��د ك ��ان ال���ص�ح��اب��ة ر� �ض��ي اهلل عنهم‬ ‫ي�صومون فيه �صبيانهم تعويد ًا لهم على‬ ‫الف�ضل فعن الربيع بنت معوذ قالت �أر�سل‬ ‫النبي �صلى اهلل عليه و�سلم غداة عا�شوراء‬ ‫�إل��ى ق��رى الأن���ص��ار‪( :‬م��ن �أ�صبح مفطر ًا‬ ‫فليتم بقية ي��وم��ه‪ ،‬وم��ن �أ��ص�ب��ح �صائم ًا‬ ‫فلي�صم) قالت‪ :‬فكنا ن�صومه بعد ون�صوم‬ ‫�صبياننا ونجعل لهم اللعبة م��ن العهن‪،‬‬ ‫ف ��إذا بكى �أح��ده��م على الطعام �أعطيناه‬ ‫ذاك حتى يكون عند الإفطار‪.‬البخاري‪،‬‬ ‫وال�سنة في �صوم هذا اليوم �أن ي�صوم يوم ًا‬ ‫قبله �أو بعده‪ ،‬لقول ر�سول اهلل �صلى اهلل‬ ‫عليه و�سلم‪( :‬لئن بقيت �إلى قابل لأ�صومن‬ ‫التا�سع) م�سلم ‪.‬‬ ‫وقد ذكر ابن القيم في زاد المعاد ( ‪)76/2‬‬ ‫�أن �صيام عا�شوراء ثالث مراتب‪:‬‬ ‫‪� -1‬صوم التا�سع والعا�شر والحادي ع�شر‬ ‫وهذا �أكملها ‪.‬‬ ‫‪�� -2‬ص��وم التا�سع وال�ع��ا��ش��ر وعليه �أكثر‬ ‫الأحاديث ‪.‬‬ ‫‪� -3‬صوم العا�شر وح��ده‪ .‬وال يكره ـ على‬ ‫ال�صحيح ـ �إفراد اليوم العا�شر بال�صوم كما‬ ‫قاله ابن تيمية رحمه اهلل‪.‬‬ ‫بدع عا�شوراء‬ ‫و�أم� ��ا م��ا ورد ف��ي ب�ع����ض الأح ��ادي ��ث من‬ ‫ا�ستحباب االخت�ضاب واالغت�سال والتو�سعة‬ ‫على العيال في يوم عا�شوراء فكل ذلك لم‬ ‫ي�صح منه �شيء‪ ،‬قال حرب‪� :‬س�ألت �أحمد‬ ‫عن الحديث ال��ذي جاء في من و�سع على‬ ‫�أه�ل��ه ي��وم ع��ا��ش��وراء فلم ي��ره �شيئ ًا‪ .‬وق��ال‬ ‫ابن تيمية‪ :‬لم يرد في ذلك حديث �صحيح‬ ‫ع��ن النبي �صلى اهلل عليه و�سلم وال عن‬ ‫�أ�صحابه وال ا�ستحب ذل��ك �أح��د من �أئمة‬

‫الم�سلمين…‬ ‫‪ ...‬وقد ح�صل فيه حدثان م�ؤثران اختلف‬ ‫النا�س ب�سببها في �أعمال هذا اليوم‪:‬‬ ‫الحدث الأول‪ :‬نجاة مو�سى عليه ال�سالم‬ ‫وقومه‪ ،‬و�إهالك فرعون وجنوده‪.‬‬ ‫روى ال�ب�خ��اري‪ ،‬وم�سلم ف��ي �صحيحيهما‬ ‫وال �ل �ف��ظ لم�سلم ع��ن اب ��ن ع�ب��ا���س ر�ضي‬ ‫اهلل عنهما �أن ر�سول اهلل �صلى اهلل عليه‬ ‫و�سلم ق��دم المدينة فوجد اليهود �صيام ًا‬ ‫ي��وم عا�شوراء فقال لهم ر�سول اهلل �صلى‬ ‫اهلل عليه و��س�ل��م‪( :‬م��ا ه��ذا ال �ي��وم ال��ذي‬ ‫ت�صومونه؟) فقالوا‪ :‬هذا يوم عظيم �أنجى‬ ‫اهلل فيه مو�سى وق��وم��ه‪ ،‬و�أغ���رق فرعون‬ ‫وق��وم��ه‪ ،‬ف�صامه م��و��س��ى � �ش �ك��ر ًا‪ ،‬فنحن‬ ‫ن�صومه‪ .‬فقال ر�سول اهلل �صلى اهلل عليه‬ ‫و�سلم (فنحن �أحق و�أولى بمو�سى منكم)‪،‬‬ ‫ف�صامه ر�سول اهلل �صلى اهلل عليه و�سلم‬ ‫و�أمر ب�صيامه ‪.1‬‬ ‫الحدث الثاني‪ :‬مقتل الح�سين بن علي بن‬ ‫�أبي طالب‪� ،‬سبط ر�سول اهلل �صلى اهلل عليه‬ ‫و�سلم‪ ،‬وك��ان ذل��ك في ي��وم الجمعة‪� ،‬سنة‬ ‫�إح��دى و�ستين بكربالء من �أر���ض العراق‪،‬‬ ‫وله من العمر ثمان وخم�سون �سنة‪ ،‬وكان‬ ‫هذا من الم�صائب العظيمة على الأمة قال‬ ‫ابن تيمية رحمه اهلل‪ :‬وكان قتله”ر�ضي اهلل‬ ‫عنه” م��ن الم�صائب العظيمة؛ ف ��إن قتل‬ ‫الح�سين‪ ،‬وقتل عثمان قبله‪ :‬كانا من �أعظم‬ ‫�أ�سباب الفتن في هذه الأم��ة وقتلتهما من‬ ‫�شرار الخلق عند اهلل»وقد �أر�شد النبي �صلى‬ ‫اهلل عليه و�سلم ل�صيام ه��ذا اليوم �شكر ًا‬ ‫هلل على نجاة مو�سى و�إه�لاك فرعون‪ ،‬وال‬ ‫عالقة ل�صيامه بمقتل الح�سين ر�ضي اهلل‬ ‫عنه �أبد ًا‪.‬‬ ‫الم�صدر‪ :‬موقع ق�صة اال�سالم‬

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‫أخالق المسلم‬

‫العفو‬ ‫طلب �أحد ال�صالحين من خادم له �أن يح�ضر له الماء ليتو�ض�أ‪ ،‬فجاء‬ ‫الخادم بماء‪ ،‬وك��ان الماء �ساخنًا ج � ًّدا‪ ،‬فوقع من يد الخادم على‬ ‫الرجل‪ ،‬فقال له الرجل وهو غا�ضب‪� :‬أحر ْقتَني‪ ،‬و�أراد �أن يعاقبه‪ ،‬فقال‬ ‫الخادم‪ :‬يا ُم َع ِّلم الخير وم�ؤدب النا�س‪ ،‬ارجع �إلى ما قال اهلل ‪-‬تعالى‪ .-‬قال الرجل‬ ‫ال�صالح‪ :‬وماذا قال تعالى؟!‬ ‫قال الخادم‪ :‬لقد قال تعالى‪} :‬والكاظمين الغيظ{‪.‬‬ ‫كظمت غيظي‪.‬‬ ‫قال الرجل‪:‬‬ ‫ُ‬ ‫قال الخادم‪} :‬والعافين عن النا�س{‪.‬‬ ‫عفوت عنك‪.‬‬ ‫قال الرجل‪ُ :‬‬ ‫قال الخادم‪} :‬واهلل يحب المح�سنين{‪ .‬قال الرجل‪� :‬أنت ُح ٌّر لوجه اهلل‪.‬‬ ‫حكى لنا القر�آن الكريم مثاال رائ ًعا في ق�صة نبي اهلل يو�سف ‪-‬عليه ال�سالم‪ -‬مع‬‫�إخوته‪ ،‬بعد �أن ح�سدوه لمحبة �أبيه له‪ ،‬ف�ألقوه في البئر ليتخل�صوا منه‪ ،‬وتم ُّر الأيام‬ ‫ويهب اهلل ليو�سف ‪-‬عليه ال�سالم‪ -‬الملك والحكم‪ ،‬وي�صبح له القوة وال�سلطان بعد‬ ‫�أن �صار وزي ًرا لملك م�صر‪.‬‬ ‫وجاء �إليه �أخوته ودخلوا عليه يطلبون منه الحبوب والطعام لقومهم‪ ،‬ولم يعرفوه‬ ‫في بداية الأم��ر‪ ،‬ولكن يو�سف عرفهم ولم يك�شف لهم عن نف�سه‪ ،‬وت��رددوا عليه‬ ‫�أكثر من مرة‪ ،‬وفي النهاية ع َّرفهم يو�سف بنف�سه‪ ،‬فتذكروا ما كان منهم نحوه‪،‬‬ ‫فخافوا �أن يبط�ش بهم‪ ،‬وينتقم منهم؛ لما �صنعوا به وهو �صغير‪ ،‬لكنه قابلهم بالعفو‬ ‫الح�سن وال�صفح الجميل‪ ،‬وقال لهم‪} :‬ال تثريب عليكم اليوم يغفر اهلل لكم وهو‬ ‫�أرحم الراحمين{‪.‬‬ ‫كان النبي �صلى اهلل عليه و�سلم نائ ًما في ظل �شجرة‪ ،‬ف��إذا برجل من الكفار‬‫يهجم عليه‪ ،‬وهو ما�سك ب�سيفه ويوقظه‪ ،‬ويقول‪ :‬يا محمد‪ ،‬من يمنعك مني‪ .‬فيقول‬ ‫الر�سول �صلى اهلل عليه و�سلم بكل ثبات وهدوء‪(:‬اهلل)‪.‬‬ ‫فا�ضطرب الرجل وارتجف‪ ،‬و�سقط ال�سيف من يده‪ ،‬ف�أم�سك النبي �صلى اهلل عليه‬ ‫و�سلم ال�سيف‪ ،‬وقال للرجل‪(:‬ومن يمنعك مني؟)‪.‬‬ ‫فقال الرجل‪ :‬كن خير �آخذ‪ .‬فعفا النبي �صلى اهلل عليه و�سلم عنه‪ .‬متفق عليه‪.‬‬ ‫ذات يوم‪� ،‬أراد َم ْع ُن بن زائــدة �أن يقتل مجموعة من الأ�سـرى كانوا عنده؛ فقال له‬‫�أحدهم‪ :‬نحن �أ�سراك‪ ،‬وبنا جوع وعط�ش‪ ،‬فال تجمع علينا الجوع والعط�ش والقتل‪.‬‬ ‫فقال معن‪� :‬أطعمـوهم وا�سقوهم‪ .‬فلما �أكلوا و�شربوا‪ ،‬قـال �أحدهم‪ :‬لقد �أكلنا‬ ‫و�شربنا‪ ،‬ف�أ�صبحنا مثل �ضيوفك‪ ،‬فماذا تفعل ب�ضيوفك؟!‬ ‫عفوت عنكم‪.‬‬ ‫فقـال لهم‪ :‬قد ُ‬ ‫ما هو العفو؟‬‫العفو هو التجاوز عن الذنب والخط�أ‪ ،‬وترك العقاب عليه‪.‬‬ ‫عفو اهلل ‪-‬عز وجل‪:-‬‬ ‫اهلل ‪�-‬سبحانه‪ -‬يعفو عن ذنوب التائبين‪ ،‬ويغفر لهم‪ ،‬وكان من دعاء النبي �صلى‬ ‫اهلل عليه و�سلم‪(:‬اللهم �إنك عفو كريم تحب العفو ُ‬ ‫فاعف عني) الترمذي‪.‬‬ ‫عفو الر�سول �صلى اهلل عليه و�سلم‪:‬‬ ‫تحكي ال�سيدة عائ�شة ‪-‬ر�ضي اهلل عنها‪ -‬عن خلق ر�سول اهلل �صلى اهلل عليه و�سلم‪،‬‬ ‫فتقول‪ :‬ما �ضرب ر�سول اهلل �صلى اهلل عليه و�سلم �شي ًئا قط بيده وال ام��ر�أة‪ ،‬وال‬ ‫خادما‪� ،‬إال �أن يجاهد في �سبيل اهلل‪ .‬م�سلم‪.‬‬ ‫ً‬ ‫وعن عبد اهلل بن م�سعود ‪-‬ر�ضي اهلل عنه‪ -‬قال‪ :‬ك�أني �أنظر �إلى ر�سول اهلل �صلى‬ ‫اهلل عليه و�سلم يحكي نب ًّيا من الأنبياء ‪�-‬صلوات اهلل وت�سليماته عليهم‪� -‬ضربه‬ ‫قومه‪ ،‬ف��أَ ْد َم� ْوه وهو يم�سح الدم عن وجهه‪ ،‬ويقول‪(:‬رب اغفر لقومي؛ ف�إنهم ال‬ ‫يعلمون) متفق عليه‪.‬‬ ‫بعثت‬ ‫وقد قيل للنبي‪ (:‬ا ْد ُع على الم�شركين‪ ،‬فقال‪�(:‬إني لم �أُ ْب َع ْث َل َّعانًا‪ ،‬و�إنما ُ‬ ‫رحمة) م�سلم‪.‬‬ ‫ويتجلى عفو الر�سول �صلى اهلل عليه و�سلم حينما ذهب �إلى الطائف ليدعو �أهلها �إلى‬ ‫الإ�سالم‪ ،‬ولكن �أهلها رف�ضوا دعوته‪ ،‬و�سلَّطوا عليه �صبيانهم وعبيدهم و�سفهاءهم‬ ‫ي�ؤذونه �صلى اهلل عليه و�سلم هو ورفيقه زيد بن حارثة‪ ،‬ويقذفونهما بالحجارة حتى‬ ‫�سال الدم من قدم النبي �صلى اهلل عليه و�سلم‪.‬‬ ‫فنزل جبريل ‪-‬عليه ال�سالم‪ -‬ومعه ملك الجبال‪ ،‬وا�ست�أذن النبي �صلى اهلل عليه‬ ‫و�سلم في هدم الجبال على ه�ؤالء الم�شركين‪ ،‬لكن النبي �صلى اهلل عليه و�سلم عفا‬ ‫عنهم‪ ،‬وقال لملك الجبال‪(:‬ال بل �أرجو �أن ُيخْ رِ ُج اهلل من �أ�صالبهم من يعبد اهلل‬ ‫وحده‪ ،‬وال ي�شرك به �شي ًئا) متفق عليه‪.‬‬ ‫وعندما دخل النبي �صلى اهلل عليه و�سلم مكة منت�ص ًرا‪ ،‬جل�س �صلى اهلل عليه و�سلم‬ ‫في الم�سجد‪ ،‬والم�شركون ينظرون �إليه‪ ،‬وقلوبهم مرتجفة خ�شية �أن ينتقم منهم‪،‬‬ ‫ق�صا�صا عما �صنعوا به وب�أ�صحابه‪ .‬فقال لهم النبي �صلى اهلل عليه‬ ‫�أو ي�أخذ بالث�أر‬ ‫ً‬ ‫و�سلم‪(:‬يا مع�شر قري�ش‪ ،‬ما تظنون �أني فاعل بكم؟)‪.‬‬ ‫قالوا‪ :‬خي ًرا‪� ،‬أخ كريم‪ ،‬وابن �أخ كريم‪ ..‬قال‪(:‬اذهبوا ف�أنتم الطلقاء) �سيرة ابن‬ ‫ه�شام‪.‬‬ ‫ف�ضل العفو‪:‬‬ ‫قال تعالى‪} :‬و�إن تعفوا وت�صفحوا وتغفروا ف�إن اهلل غفور رحيم{ التغابن‪.14 :‬‬ ‫وقال تعالى‪} :‬وليعفوا ولي�صفحوا �أال تحبون �أن يغفر اهلل لكم واهلل غفور رحيم{‬ ‫النور‪.22 :‬‬ ‫ويقول النبي �صلى اهلل عليه و�سلم‪(:‬من كظم ً‬ ‫غيظا وهو قادر على �أن ُي ْنفِذَ ُه دعاه‬ ‫اهلل ‪-‬عز وجل‪ -‬على ُر ُءو�س الخالئق حتى يخ ِّيره اهلل من الحور ما �شاء)‪� .‬أبو داود‬ ‫والترمذي وابن ماجه‪.‬‬ ‫وليعلم الم�سلم �أنه بعفوه �سوف يكت�سب العزة من اهلل‪ ،‬و�سوف يحترمه الجميع‪،‬‬ ‫ويعود �إليه الم�سيء معتذ ًرا‪.‬‬ ‫يقول تعالى‪}:‬ادفع بالتي هي �أح�سن ف�إذا الذي بينك وبينه عداوة ك�أنه ولي حميم{‬ ‫ف�صلت‪ .34 :‬ويقول النبي �صلى اهلل عليه و�سلم‪(:‬ما نَق�صت �صدقة من مال‪ ،‬وما‬ ‫عبدا بعفو �إال عزَّا‪ ،‬وما توا�ضع �أحد هلل �إال رفعه اهلل) م�سلم‪.‬‬ ‫زاد اهلل ً‬ ‫الم�صدر‪ :‬مو�سوعة الأ�سرة الم�سلمة‬

‫الوسط االسترالي‬ ‫¿ الوسط ¿ العدد ‪ ¿ 60‬محرم ‪ 1437‬هـ ¿ تشرين األول‬

‫‪2015‬‬

‫‪www.alwasat.com.au‬‬ ‫‪info@alwasat.com.au‬‬

‫‪¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October‬‬

‫‪7‬‬

‫سفارة المملكة العربية السعودية لدى أستراليا‬ ‫تقيم حفل استقبال بمناسبة اليوم الوطني الـ ‪ 85‬للمملكة‬ ‫كانبرا‬

‫�أق� ��ام �سفير المملكة‬ ‫العربية ال�سعودية ل��دى �أ�ستراليا‬ ‫ال�سيد نبيل بن محمد �آل �صالح‪،‬‬ ‫ح �ف��ل ا��س�ت�ق�ب��ال ب�م�ن��ا��س�ب��ة ال �ي��وم‬ ‫الوطني الـ‪ 85‬للمملكة‪ ،‬في العا�صمة‬ ‫اال�سترالية كانبيرا ح�ضره ح�شد‬ ‫م��ن ك�ب��ار ال�شخ�صيات ال�سيا�سية‬ ‫وال�ب��رل�م��ان�ي��ة وال � ��وزراء وال���س�ف��راء‬ ‫المعتمدين لدى ا�ستراليا وجمع من‬ ‫ال�سعوديين المقيمين في ا�ستراليا‬ ‫ور�ؤ�ساء وممثلي الجمعيات والمراكز‬ ‫اال�سالمية والعربية با�ستراليا‪.‬‬ ‫حيث كان في ا�ستقال ال�ضيوف كل‬ ‫من ال�سفير �آل �صالح‪ ،‬نائب ال�سفير‬ ‫م�شعل ال��روق��ي‪ ،‬الملحق الثقافي‬ ‫الدكتور عبدالعزيز بن عبداهلل بن‬ ‫ط��ال��ب‪ ،‬الملحق الع�سكري العقيد‬ ‫�سامي المطيري‪.‬‬ ‫حيث القى ال�سفير �آل �صالح كلمة‬

‫بالمنا�سبة رفع خاللها التهنئة الى‬ ‫الملك �سلمان ب��ن عبد العزيز ال‬ ‫��س�ع��ود وال ��ى ول��ي ع�ه��ده وول ��ي ول��ي‬ ‫العهد والى والأ�سرة المالكة وال�شعب‬ ‫ال�شعب ال�سعودي بمنا�سبة اليوم‬ ‫الوطني‪.‬‬ ‫كما تقدم بالعزاء ب��وف��اة ع��دد من‬ ‫حجاج بيت اهلل الحرام جراء التدافع‬ ‫وحادثة الرافعة في مكة المكرمة‪،‬‬ ‫وا�ستعر�ض ال�سفير �آل �صالح في‬ ‫كلمته دور المملكة العربية ال�سعودية‬ ‫الإن�ساني وا�سهاماتها وم�ساعداتها‬ ‫للعمل الإغ��اث��ي واالن�ساني الدولي‪،‬‬ ‫حيث تعتبر المملكة �ساد�س دول��ة‬ ‫مانحة للم�ساعدات في العالم م�شيرا‬ ‫الى تقديم المملكة ما يزيد عن ‪160‬‬ ‫بليون دوالر كم�ساعدات ان�سانية‬ ‫الكثر من ‪ 90‬دولة حول العالم‪ .‬وبين‬ ‫ال�سفير �آل �صالح تقديم المملكة لما‬ ‫يزيد عن ‪ 4‬بليون دوالر لم�ساعدة‬ ‫ال�شعب اليمني حيث يتواجد على‬

‫ار�ض المملكة اكثر من ن�صف مليون‬ ‫م��واط��ن يمني ان�ت�ق�ل��وا للعي�ش في‬

‫المملكة ابان االحداث االخيرة‪ ،‬اما‬ ‫على م�ستوى الق�ضية ال�سورية ف�أكد‬

‫ال�سفير �آل �صالح م�ساندة المملكة‬ ‫القوية لل�شعب ال�سوري وا�ستقبالها‬ ‫الكثر م��ن مليونين ون�صف �سوري‬ ‫فروا من بط�ش نظام اال�سد‪ ،‬وهم‬ ‫يعي�شون الآن على ار���ض المملكة‬ ‫ك�ضيوف مع اعطائهم حق التعليم‬ ‫وال�ط�ب��اب��ة‪ ،‬ا��ض��اف��ة ال��ى تقديم ما‬ ‫يزيد عن بليون دوالر كم�ساعدات‬ ‫لمخيمات الالجئين ال�سوريين‪.‬‬ ‫كما بين ال�سفير �آل �صالح االهمية‬ ‫التي توليها المملكة للتعليم حيث‬ ‫ا�شار الى وجود اكثر من ربع مليون‬ ‫طالب �سعودي يتلقون تعليمهم في‬ ‫ارقى جامعات العالم من بينهم ‪13‬‬ ‫ال��ف طالب �سعودي م��ع مرافقيهم‬ ‫با�ستراليا‪.‬‬ ‫كما اعلن ال�سفير �آل �صالح خالل‬ ‫ال �ح �ف��ل ع ��ن اف� �ت� �ت ��اح ال�م�ل�ح�ق�ي��ة‬ ‫الع�سكرية ال���س�ع��ودي��ة با�ستراليا‬ ‫وتعيين العقيد ��س��ام��ي المطيري‬ ‫ملحقا ع�سكريا للمملكة با�ستراليا‪.‬‬ ‫واط� �ل ��ع ال���س�ف�ي��ر �آل � �ص��ال��ح على‬ ‫ال�م�ع��ار���ض الجانبية ال�ت��ي �أقيمت‬

‫ب �ه��ذه ال�م�ن��ا��س�ب��ة وم �ن �ه��ا معر�ض‬ ‫التراث والثقافة ال�سعودية‪ ،‬ومعر�ض‬ ‫االب �ت �ك��ارات واالب ��داع ��ات العلمية‬ ‫ل�ل�ط�ل�ب��ة ال�م�ب�ت�ع�ث�ي��ن ال���س�ع��ودي�ي��ن‬ ‫با�ستراليا‪.‬‬ ‫وخ�ل�ال ال�ح�ف��ل‪ ،‬ك��رم ال�سفير �آل‬ ‫�صالح عد ًدا من الطلبة ال�سعوديين‬ ‫المبتعثين المتميزين الذين قدموا‬ ‫�أعما ًال علمية مميزة في درا�ساتهم‬ ‫و�أبحاثهم خالل م�سيرتهم العلمية‬ ‫ف��ي �أ�ستراليا وه��م ح�سام م��أم��ون‬ ‫زواوي‪ ،‬خالد ط�لال اب��و ال�شامات‪،‬‬ ‫ن��دى ابراهيم تون�سي‪ ،‬بتول محمد‬ ‫يو�سف الباز‪ ،‬هيا محمد الجدعاني‪،‬‬ ‫ب��در علي ال��زه��ران��ي‪ ،‬عثمان �أحمد‬ ‫الغامدي‪ ،‬في�صل حاكم ال�شمري‪،‬‬ ‫ك�م��ا ج��رى ت�ك��ري��م ر�ؤ� �س��اء االن��دي��ة‬ ‫ال �ط�لاب �ي��ة ف ��ي ج �م �ي��ع ال ��والي ��ات‬ ‫اال�سترالية بتقديم دروع تذكارية‬ ‫لهم‪ ،‬ا�ضافة الى تكريم بدر �سالم‬ ‫ال �م �ح �م��دي ال �ح��رب��ي ال� ��ذي ال�ق��ى‬ ‫ق�صيدة معبرة بالمنا�سبة‪.‬‬

‫الندوة العالمية للشباب االسالمي تنظم مخيما شبابيا في اداليد‬

‫ن���ظ���م���ت ال�����ن�����دوة ال���ع���ال���م���ي���ة ل��ل�����ش��ب��اب‬ ‫اال�����س��ل�ام����ي ف����ي �أ����س���ت���رال���ي���ا وج���ن���وب‬ ‫المحيط الهادئ(‪ )WAMY‬مخيما‬ ‫�شبابيا في اداليد‪/‬والية جنوب ا�ستراليا بالتعاون مع‬ ‫الجمعية اال�سالمية في جنوب ا�ستراليا(‪)ISSA‬‬ ‫وم����ع م���رك���ز ال��م��ع��ل��وم��ات اال����س�ل�ام���ي���ة ف���ي ج��ن��وب‬

‫ا�ستراليا(‪ .)IICSA‬حيث ب���د�أ المخيم ف��ي ‪29‬‬ ‫ايلول‪�/‬سبتمبر و�إ�ستمر لمدة ‪� 3‬أيام‪ .‬ح�ضر المخيم‬ ‫ما يقرب من ‪� 60‬شخ�صا من مختلف الأعمار ومن‬ ‫والي�����ات م���ت���ع���ددة‪ .‬وت�����ض��م��ن ال��م��خ��ي��م ال��ع��دي��د من‬ ‫المحا�ضرات من قبل المتحدثين والأئمة من بينهم‬ ‫ال�شيخ ريا�ض الرفاعي وال�شيخ ربيع بيتيه وال�شيخ‬

‫عبد اهلل الحواري من ملبورن‪ .‬كما ت�ضمن المخيم‬ ‫�أن�شطة ترفيهية متنوعة مثل التجديف والرماية‬ ‫وت�سلق ال�����ص��خ��ور وال���ذه���اب ف��ي رح��ل��ة ممتعة �إل��ى‬ ‫حديقة مغامرات جنوب �أ�ستراليا‪ .‬وقد اكد اال�ستاذ‬ ‫ف������ؤاد ع��اب��دي��ن ال��م��دي��ر االق��ل��ي��م��ي ل��م��ك��ت��ب ال��ن��دوة‬ ‫العالمية لل�شباب اال�سالمي في ا�ستراليا ان الهدف‬

‫الرئي�سي م���ن اق��ام��ة مخيم (ال���وح���دة) ه��و جمع‬ ‫ال�شباب من مختلف �أنحاء �أ�ستراليا وال�سماح لهم‬ ‫بالتوا�صل والتالقي في بيئة ودية ومالئمة‪ .‬وقدم‬ ‫عابدين �شكره لكل م��ن �ساهم ف��ي ان��ج��اح المخيم‬ ‫واعرب عن تقديره لل�شباب الم�شاركين الذين كان‬ ‫لهم الدور االكبر في انجاح هذا العمل‪.‬‬

www.alwasat.com.au info@alwasat.com.au

‫إعالن‬ ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

8

‫الوسط االسترالي‬ ‫¿ الوسط ¿ العدد ‪ ¿ 60‬محرم ‪ 1437‬هـ ¿ تشرين األول‬

‫‪2015‬‬

‫‪www.alwasat.com.au‬‬ ‫‪info@alwasat.com.au‬‬

‫‪¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October‬‬

‫‪9‬‬

‫حكاية الشيخ حمد بن حمدان آل نهيان‬ ‫مع وكيل العقارات في كوينزالند بيتر بيتي!‬ ‫�إنه رجل �شجاع يقف موقف الند للند لأحد ورثة‬ ‫مليونيرات النفط وي�صفه ب�أن “ولد طائ�ش”‪.‬‬ ‫لقد ب��د�أ الأم��ر كله منذ ‪ 12‬عام ًا عندما قرر‬ ‫ال�شيخ حمد ب��ن ح�م��دان �آل نهيان �أن ي�ستثمر بع�ض من‬ ‫�أم��وال �أ�سرته التي جنتها من النفط في قطاع العقارات في‬ ‫كوينزالند‪-‬ا�ستراليا وهو ما ورد في ملف الق�ضية التي تنظرها‬ ‫المحكمة العليا في ا�ستراليا‪ .‬وافق وكيل العقارات المغمور في‬ ‫مدينة غولد كو�ست بيتر بيتي (لي�س حوت العقارات ال�سابق)‬ ‫على م�ساعدة ال�شيخ ال��ذي قابله ف��ي �أب��وظ�ب��ي ف��ي �أواخ��ر‬ ‫الت�سعينات في ت�أ�سي�س �شركة وتر�أ�س مجل�س �إدارتها مع ال�شيخ‬ ‫ال��ذي ينتمي �إل��ى عائلة �آل نهيان وهي واح��دة من العائالت‬ ‫ال�ست الحاكمة في دولة الإمارات العربية المتحدة (وهو �أحد‬ ‫�أكبر هواة جمع ال�سيارات في العالم �إذ يمتلك �أ�سطول �سيارات‬ ‫مكون من ‪� 400‬سيارة و�شاحنة)‪.‬‬ ‫دخل ال�شيخ حمد �آل نهيان البالغ من العمر ‪ 57‬عام ًا قطاع‬ ‫العقارات في �أ�ستراليا عندما باع له جيري هيرفي حوت تجارة‬ ‫التجزئة مركز ًا تجاريا في وارويك‪ ،‬جنوب غربي بري�سبين‪،‬‬ ‫مقابل ‪ 3.5‬مليون دوالر �أمريكي في �شهر يونيو ‪ 2005‬ووافق‬ ‫على �أن ي�ست�أجره منه‪ .‬وبعد م�ضي �شهرين ا�شترى ال�شيخ‬ ‫مزرعة ما�شية في بيوديزرت مقابل ‪ 2.9‬مليون دوالر‪ .‬ووافق‬ ‫بيتي الذي يدير �إحدى ال�شركات اال�ست�شارية في بندول على‬ ‫الح�صول على �أتعاب �إداري��ة مقابل ت�أجير المركز التجاري‬ ‫الواقع في وارويك والذي يملكه ال�شيخ ولكنه لم يطالب ب�أي‬ ‫دفعات مالية �أخرى‪.‬‬ ‫وفي �أواخر عام ‪ ،2005‬ذهب بيتي �إلى المغرب و�أخبر ال�شيخ‬ ‫�أن��ه قد اختار فيلتين في مدينة غولد كو�ست في ال�ضاحية‬ ‫ال�ساحلية ال�ف��اخ��رة مين بيت�ش بالقرب م��ن ف�ن��دق ب��االزو‬ ‫فير�سا�شي الثري واللتين قد يود �أن ي�شتريهما ال�شيخ‪ .‬وبمرور‬ ‫الوقت‪ ،‬عاد بيتي �إلى وطنه وقد �أر�سل له ال�شيخ حوالة تزيد‬ ‫عن ‪ 2‬مليون دوالر‪.‬‬ ‫ا�شترى بيتي فيال دوبلك�س مكونة من ثالث غرف نوم با�سم‬ ‫�شركة ال�شيخ في يناير ‪� ،2006‬إال �أنه ا�شترى الفيال الأخرى‬ ‫با�سم �شركته ال�شخ�صية وهو ما يدعو للغرابة‪ .‬وقد ادعى �أن‬ ‫ال�شيخ قد وافق على ذلك وهو ما �أنكره ال�شيخ‪.‬‬ ‫ويزعم بيتي �أنه لم ي�شتري الفيال الثانية با�سم �شركة ال�شيخ‬ ‫“لدواعي قانونية” �أو نظر ًا “للقيود التي تفر�ضها هيئة‬ ‫الرقابة على اال�ستثمار الأجنبي‪.‬‬ ‫ا�ستمرت عالقتهما التجارية على خير ما ي��رام‪ ،‬ثم �أنفق‬ ‫ال�شيخ في ‪ 2007‬ما يقرب من ‪ 12‬مليون دوالر �أخ��رى على‬ ‫مزرعة ما�شية �شا�سعة في المقاطعة ال�شمالية لي�صل حجم‬ ‫ا�ستثمارات ال�شيخ في العقارات الأ�سترالية �إلى ما يزيد عن‬ ‫‪ 25‬مليون دوالر‪.‬‬ ‫�أع��رب ال�شيخ الكريم على م��ر ال�سنين ع��ن تقديره لبيتي‬ ‫وزوجته و�أغدق عليهم �ساعات وهدايا تقدر بقيمة ‪� 48000‬ألف‬ ‫دوالر �أثناء زيارتهما �إلى المغرب‪� .‬إال �أن هذا االن�سجام والود‬ ‫�ضاع �أدراج الرياح في العام الما�ضي عندما بد�أ الفتور ي�شوب‬ ‫عالقهما وقرر عندها ال�شيخ �أن يبيع كل ما يملك في ا�ستراليا‪.‬‬ ‫يقول محامي ال�شيخ في ا�ستراليا ريك متلري �أن ال�شيخ قرر‬ ‫البيع بعدما منعه بيتي من المكوث في مزرعة بيوديزرت خالل‬ ‫زيارته �إلى �أ�ستراليا‪ ،‬و�أخبره ب�أن يبيت في �إحدى ال�سيارات‬ ‫الكبيرة‪ .‬وقد الحظ ال�شيخ �أن بيتي وعمال مزرعة �أوكفال في‬ ‫مازيراتي يقودون �سيارة ال�شيخ �إم جي الريا�ضية الحمراء وهو‬ ‫ما �أثار مخاوف لدى ال�شيخ ب�أن بيتي يعامله كما لو كان بقرة‬

‫ال�شيخ حمد بن حمدان �آل نهيان يتو�سط المحامي ريت�شارد متري والمحامية ميرنا اّ‬ ‫ملك‬ ‫تدر عليه الأموال‪.‬‬ ‫وافق بيتي �أن يطرح جميع عقارات ال�شيخ للبيع في ال�سوق‪،‬‬ ‫وبعد م��رور ‪� 5‬شهور �أر�سل بيتي ر�سالة بريد �إليكتروني �إلى‬ ‫ال�شيخ يطلب منه طلب ًا غريب ًا‪ ،‬طلب منه ‪ 2.64‬مليون دوالر‪.‬‬ ‫وك�ت��ب بيتي ف��ي ر�سالته ي �ق��ول‪« :‬ل�ق��د كنت م��دي��ر �شركتك‬ ‫اال�سترالية منذ عام ‪ 2003‬وهو ما يزيد عن ‪ 4000‬يوم‪ .‬وفي‬ ‫هذه الأثناء‪ ،‬لقد دفعت �شركتك �إلى �شركتي العقارية �أتعاب‬ ‫�إداري��ة عن مركز الت�سوق التجاري ولم تدفع �إيجار مكتبي‪.‬‬ ‫و�إذا كنت �أتولى �إدارة �أعمالك ل�ساعة واحدة في اليوم منذ‬ ‫عام ‪ 4000( 2003‬يوم) (علم ًا ب�أني �أعمل الآن ما يقرب من‬ ‫‪� 14‬ساعة لخدمتك في معظم �أيام الأ�سبوع) و�أردت �أن تدفع‬ ‫لي �أجري المعتاد والبالغ ‪ 660‬دوالر في ال�ساعة‪ ،‬فيلزم عليك‬ ‫�أن تدفع لي مبلغ ًا قدره ‪ 2.64‬مليون دوالر»)‪.‬‬ ‫امتنع ال�شيخ عن الدفع‪ .‬وعندما تم بيع �أحد العقارين في غولد‬ ‫كو�ست في �شهر �أكتوبر من العام الما�ضي‪� ،‬سجلت عملية البيع‬ ‫خ�سارة قدرها ‪ 35000‬دوالر‪ .‬وعر�ض �أح��د الم�شتريين في‬ ‫بداية هذا ال�شهر ‪ 960000‬دوالر من �أجل �شراء العقار الثاني‪.‬‬ ‫وبالرغم من �أن ال�شيخ يملك العقارين منذ ما يقرب من عقد‬ ‫من الزمان ولكن ما يبدو �أنه لن يحقق �سنت ًا واحدا منهما‪ .‬ثم‬ ‫ت�أخر �إر�سال عائدات البيع التي تناهز مليون دوالر �إلى دولة‬ ‫الإمارات العربية المتحدة‪ .‬و�ساورت ال�شيخ المخاوف ب�أن بيتي‬ ‫يماطل في �إر�سال الأموال �إليه لذا كلف محاميه في بريزبين‬ ‫ب�إخطار محا�سب بريزبين‪“ :‬لقد �أ�صبحت ال�شكوك ت�ساور‬ ‫ال�شيخ ب�ش�أن‪ ...‬ال�ش�ؤون المالية الخا�صة بال�شركة”)‪ .‬وقد‬ ‫�س�أل ال�شيخ عن �سبب �إقرا�ض بيتي مليون دوالر من �أجل �شراء‬ ‫منز ًال‪ .‬ولم ينتهي الأمر عند ذلك‪� ،‬إذ زادت �ساندرا زوجة بيتي‬ ‫الطينة بلة وطالبت ب�أموال نقدية‪.‬‬ ‫“لقد قمت بجميع الأعمال الإداري��ة بالخا�صة بال�شركة‪...‬‬ ‫و�أود �أن تر�سل �إلي �أنا �شخ�صي ًا مبلغ ‪ $1,109, 077‬وهنا‬ ‫�أر�سل محامي ال�شيخ في باريزبين ر�سالة بريد �إلكتروني �إلى‬ ‫بيتي قائال‪�« :‬إن موكلي لن يدفع �إلى ال�سيدة بيتي �أي �أموال‬ ‫على الإطالق و�إذا كانت تريد �أن تلج�أ �إلى الق�ضاء ب�ش�أن هذه‬ ‫الأموال‪ ،‬فلتذهب‪ .‬و�أقل ما يقال عن ادعائها �إنه تدلي�س»‪.‬‬ ‫وطالب ال�شيخ ب�أن يرد بيتي �إليه مبلغ المليون دوالر عن �شقة‬ ‫مين بيت�ش التي ا�شتراها ب�أموال ال�شيخ النقدية‪.‬‬

‫�أعرب بيتي عن طبيعة عالقته �أمام المحكمة العليا بال�شيخ‪،‬‬ ‫�إذ ق��ال‪« :‬لم �أك��ن �أخبر ال�شيخ ما يحب �أن ي�سمعه‪� ،‬إذ كان‬ ‫ال�شيخ في نظري مثل االب��ن الطائ�ش في �أواخ��ر عام ‪2014‬‬ ‫وبدايات عام ‪.»2015‬‬ ‫وبعد م��رور �أعياد ر�أ���س ال�سنة‪ ،‬ح��اول بيتي �أن يح�صل على‬ ‫�أموال نقدية �أخرى من ال�شيخ‪.‬‬ ‫«�إذا �أردت �أن ترفع هذه الم�س�ألة �أمام �أي محكمة ا�سترالية‪،‬‬ ‫�سوف ن�صر على ح�ضورك لمن�صة ال�شهادة �شخ�صي ًا في‬ ‫�أ�ستراليا و�أن يتم ا�ستجوابك‪ ،‬لي�س لدينا ما نخفيه‪ ،‬بل �إن‬ ‫ال�صحافة والإعالم العالمي �سوف يجري وراء الخبر ب�شغف»‪.‬‬ ‫عندما �ضرب ال�شيخ عر�ض الحائط بهذا التهديد‪� ،‬أر�سلت‬ ‫�ساندرا �إليه م��رة �أخ��رى تقول‪�« :‬أن��ا ل�ست مليونيرة مثلك‪،‬‬

‫وعليك �أن تدفع هذه الأموال لي حتى تتفادى �أي �إجراء قانوني‬ ‫تتخذه المحكمة في �أ�ستراليا في حقك في الم�ستقبل‪ .‬برجاء‬ ‫تحويل الأموال �إلي بحلول اليوم الأول من �شهر �أبريل»‪.‬‬ ‫قال بيتي �أن��ه �سوف يحجز عائدات بيع مزرعة �أوكفال في‬ ‫بيوديزرت �إلى �أن يتم دفع �أمواله‪ .‬ثم رفع بيتي ق�ضية �ضد‬ ‫ال�شيخ في �شهر �أبريل حتى يتمكن من الم�ضي قدما في بيع‬ ‫مزرعة �أوكفال بعدما و�ضع ال�شيخ رهن عليها‪ .‬وقد تم بيعها‬ ‫في مايو‪.‬‬ ‫وقد رد ال�شيخ الهجوم عليه بدعوى ق�ضائية �ضد بيتي يقول‬ ‫فيها �أن بيتي قد «خدعه» عندما ا�شترى فيال غولد كو�ست‬ ‫با�سم �شركة بيتي‪ .‬وقال ال�شيخ في الئحة دعواه �أن بيتي قد‬ ‫«ادعى زورا وبهتانا» �أنه م�ضطر �إلى �شراء �أحد الفيلتين با�سم‬ ‫�شركته ال�شخ�صية في الوقت الذي لم يكن ذلك �ضروريا على‬ ‫الإطالق‪.‬‬ ‫وادع��ى بيتي �أن��ه ا�شترى جميع العقارات بعدما ح�صل على‬ ‫«قرو�ض بدون �ضمانات» من ال�شيخ‪ .‬ويقول متري �أن ال�شيخ‬ ‫�سوف يجتمع بال�سيد بالبو كانج‪� ،‬سفير �أ�ستراليا لدى دولة‬ ‫الإم��ارات العربية المتحدة في �شهر يناير‪ ،‬من �أجل مناق�شة‬ ‫هذا الأمر‪ .‬ويتوقع �أن تنظر المحكمة العليا في بريزبين في‬ ‫الق�ضية في منت�صف �أو �أواخر العام القادم‪.‬‬ ‫وتقول الم�ست�شارة القانونية الدولية لل�شيخ ميرنا ملاّ ك‬ ‫«نحن لدينا الثقة في النظام الق�ضائي اال�سترالي والقوانين‬ ‫اال�سترالية‪ ،‬وهذا ما �أ ّدى موكلي ال�ستثمار هذه الأموال الكبيرة‬ ‫في �أ�ستراليا‪.‬‬ ‫�سمعة موكلي الجيدة ت�سبقه والح�ضارة التي تربى عليها وما‬ ‫زال يعتز بها ترتكز على كلمة الرجال وعلى الثقة‪ .‬نحن على‬ ‫يقين ان النظام الق�ضائي اال�سترالي يقدر هذه الح�ضارة و‬ ‫يحترمها»‪.‬‬ ‫الم�صدر‪The Courier-Mail :‬‬

‫‪Ha p p y‬‬

‫‪Hijry‬‬ ‫‪New Year‬‬

‫‪Nazeh Baarini‬‬ ‫‪B.A/B.BUS./MPA/IPA‬‬

‫‪Baarini & Associates‬‬ ‫‪Corporate Accounting and Taxation Services‬‬ ‫‪Business Consulting, Planning and Forecasting‬‬ ‫‪Corporate Structuring and Re-structuring‬‬ ‫‪New Business Advise and Set Up‬‬ ‫‪T: +61 3 9863 9944‬‬ ‫‪F: +61 3 9863 9945‬‬ ‫‪E: naz@baarinigroup.com.au‬‬ ‫‪www.baarinigroup.com.au‬‬ ‫‪Suite 316/1 Queens Rd,Melbourne, VIC 3004‬‬

‫‪10‬‬

‫منوعات‬ ‫¿ الوسط ¿ العدد ‪ ¿ 60‬محرم ‪ 1437‬هـ ¿ تشرين األول‬

‫‪2015‬‬

‫‪LEGAL & R ELIGIOUS M ARRIAGE C ELEBRANT‬‬

‫‪Sheikh Moustapha Sarakibi‬‬ ‫اﻟﻣﺄذون�اﻟﺷلﺎﻳرﻋﻲ�واﻟﻘﺎﻬﻧوﻬﻧﻲ‬ ‫اﻟﺷ�ﺦ�ﻣﺻطﻔﻰ�اﻟﺳلﺎﻳراﻗﺑﻲ‬ ‫‪English/Arabic proficient‬‬

‫‪0402 337 304‬‬ ‫‪m_sarakibi@hotmail.com‬‬

‫‪www.alwasat.com.au‬‬ ‫‪info@alwasat.com.au‬‬

‫‪¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October‬‬

‫اعرف حالتك بخصوص (التهاب الكبد بي)‬ ‫يحث خ�ب��راء ال�صحة النا�س ذوي الخلفيات المتنوعة على‬ ‫“معرفة حالتهم بخ�صو�ص التهاب الكبد بي”‪ ،‬وذلك من خالل‬ ‫اجراء الفح�ص وجعل العناية بالكبد جزءا روتينيا من العناية‬ ‫ب�صحتهم‪ .‬جاءت هذه الدعوة في اعقاب حملة ‪ #‬حان الوقت لعمل �شئ ‪،‬‬ ‫والذي من خاللها دعا اع�ضاء التحالف المجتمعي اللتهاب الكبد بي في نيو‬ ‫�ساوث ويلز الى المزيد من العمل بخ�صو�ص التهاب الكبد بي‪.‬‬ ‫ان مايقرب من ‪ 50‬في المئة من النا�س المتعاي�شين مع التهاب الكبد المزمن‬ ‫هم بدون ت�شخي�ص للمر�ض‪ ،‬والكثير تم ت�شخي�ص المر�ض لديهم متاخرا جدا‬ ‫بحيث فات االوان لال�ستفادة من الرعاية والعالج الفعالين‪.‬‬ ‫دعت مديرة ق�سم امرا�ض الجهاز اله�ضمي والكبد في م�ست�شفى �سانت جورج‬ ‫والبروف�سورة الم�شاركة‪ ،‬ال�سيدة اماني ذكري الى المزيد من التوعية والتعاون‬ ‫لت�سليط ال�ضوء على الفوائد الكثيرة التي يجنيها النا�س من معرفة حالتهم‬ ‫بخ�صو�ص التهاب الكبد بي‪.‬‬ ‫ان معرفة حالتك بخ�صو�ص التهاب الكبد بي له اهمية االن اكثر من اي وقت‬ ‫م�ضى‪ .‬ان العالجات الفعالة متوفرة وهي تح�سن من �صحة النا�س المتعاي�شين‬ ‫م��ع التهاب الكبد ب��ي ال�م��زم��ن‪ .‬فاال�ستعانة المبكرة بالرعاية ال�صحية‬ ‫المتخ�ص�صة بالتهاب الكبد بي تقي من الحاق ا�ضرار ج�سيمة بالكبد و ت�سمح‬ ‫للنا�س معرفة حالة مر�ض الكبد لديهم‪ ،‬وفيما اذا هم بحاجة الى عالج ام ال‪.‬‬ ‫اذا عرفت حالة التهاب الكبد بي لديك‪ ،‬فانه بامكانك اي�ضا ان تاخذ اجراء‬ ‫للوقاية من انتقاله” قالت البروف�سورة الم�شاركة‪ ،‬ال�سيدة ذكري‪.‬‬ ‫“اغلبية النا�س المتعاي�شين مع التهاب الكبد بي المزمن في ا�ستراليا‪ ،‬قد‬ ‫ول��دوا في الخارج وا�صيبوا بالتهاب الكبد بي عندما كانوا اطفال ر�ضع او‬ ‫�صغار‪ ,‬كلما كان عمر ال�شخ�ص الم�صاب بالتهاب الكبد بي ا�صغر ‪ ،‬كلما زاد‬ ‫خطر تطور المر�ض الى تلف الكبد و�سرطان الكبد حين ي�صبح الم�صاب‬ ‫بالغا‪ .‬لهذا ال�سبب‪ ،‬ي�ؤثر التهاب الكبد بي المزمن ب�شكل غير متنا�سب على‬ ‫اال�شخا�ص ذوي الخلفيات المتنوعة ب�شكل اكبر” قالت البروف�سورة الم�شاركة‪،‬‬ ‫ال�سيدة ذكري‪.‬‬

‫ي�صاب الر�ضيع بهذا المر�ض عند الوالدة او خالل مرحلة الطفولة وهناك‬ ‫احتمال ا�صابته بالتهاب مزمن بمقدار ‪ -%90‬مالم يتم تطعيمهم عند‬ ‫الوالدة‪ .‬في المقابل‪ ،‬اذا ا�صيب ال�شخ�ص البالغ بالتهاب‪ ،‬فان لديه ن�سبة اقل‬ ‫من ‪ ٪ 5‬لال�صابة بالتهاب مزمن‪.‬‬ ‫للمزيد من المعلومات حول فح�ص التهاب الكبد بي‪ ،‬وب�ضمنها قائمة االطباء‬ ‫المدربين على وجه التحديد على رعاية وادارة اال�شخا�ص المتعاي�شين مع‬ ‫التهاب الكبد بي‪ ،‬باالمكان ر�ؤيتها على الموقع‪:‬‬ ‫‪www.mhahs.org.au‬‬

‫ان التحالف المجتمعي اللتهاب الكبد بي في نيو �ساوث ويلز هو تحالف يت�ضمن‬ ‫اكثر من ‪ 20‬م�ؤ�س�سة مجتمع مدني تركز اهتمامها على العمل الم�شترك من‬ ‫اجل زيادة التوعية بالتهاب الكبد بي‪ .‬يعزز هذا التحالف من جودة الرعاية‬ ‫ال�صحية اللتهاب الكبد بي ويدافع عن ال�سيا�سات التي ت�ضمن ا�ستجابة �شاملة‬ ‫وان�سانية لوباء التهاب الكبد بي تبعا للمعلومات ال��واردة من العلم والعدالة‬ ‫االجتماعية‪ .‬للمزيد من المعلومات زوروا موقع‪:‬‬

‫‪Hepatitis B Community Alliance NSW‬‬ ‫‪on www.mhahs.org.au‬‬

‫الر�سائل الرئي�سية بخ�صو�ص التهاب الكبد بي‪:‬‬ ‫* ي�ؤثر التهاب الكبد بي على اال�شخا�ص من ذوي الخلفيات المتنوعة ثقافيا و‬ ‫لغويا ب�صورة غير متنا�سبة‪.‬‬ ‫* يمكن اللتهاب الكبد بي ان ي�ؤدي الى تلف الكبد او اال�صابة ب�سرطان الكبد‪.‬‬ ‫* ان مر�ض التهاب الكبد بي في معظم الجاليات من ذوي الخلفيات المتنوعة‬ ‫ثقافيا ولغويا قد تم نقله من االم الى الطفل عند ال��والدة او خالل مرحلة‬ ‫الطفولة‪.‬‬ ‫* اجري الفح�ص الخا�ص بالتهاب الكبد‪ .‬اذا كنت م�صابا به‪ ،‬فان هناك‬ ‫عالجات يمكنها ان تقي من �سرطان الكبد‪.‬‬

‫القلق واالكتئاب في الحمل‬ ‫�إذا كنت تقر�أ ه��ذا‪ ،‬قد تكون لديك‬ ‫م�خ��اوف ح��ول �أف �ك��ارك الخا�صة �أو‬ ‫م���ش��اع��رك �أو �سلوكياتك‪� ،‬أو تلك‬ ‫المتعلقة ب�شريكك �أو ب�أنثى قريبة منك حامل‬ ‫�أو كانت قد � ِ‬ ‫أنجبت طف ًال م��ؤخ��ر ًا‪ .‬ربما �سمعت‬ ‫عن القلق واالكتئاب قبل الوالدة �أو بعدها‪ ،‬و�أنت‬ ‫تتعجب‪:‬‬ ‫•هل هذا ما يحدث لي‪� ،‬أو ل�شخ�ص قريب مني؟‬ ‫•كيف تختلف ه��ذه الم�شاعر عن الإج�ه��ادات‬ ‫المتوقعة وال �ت��ي ت��راف��ق ال�ح�م��ل �أو والدة طفل‬ ‫جديد؟‬ ‫ت�ساعدك ورق��ة الوقائع ه��ذه في الح�صول على‬ ‫فهم �أكثر عن مخاوفك‪ ،‬وتر�شدك �إلى �أين تذهب‬ ‫للح�صول على مزيد من المعلومات والم�ساعدة‪.‬‬ ‫ق�ضايا ال�صحة العقلية ف��ي فترة الحمل وبعد‬ ‫الوالدة‬ ‫ه�ن��اك ع��دد م��ن �أن ��واع ق�ضايا ال�صحة العقلية‬ ‫التي قد تح�صل خالل الحمل وبعد الوالدة‪ .‬ي�شار‬ ‫�إليها مع بع�ضها ك ‘العلل العقلية في فترة الحمل‬ ‫وبعدالوالدة‘‪ .‬قد يتعر�ض الرجال والن�ساء لق�ضايا‬ ‫ال�صحة العقلية في فترة الحمل وبعد الوالدة وتلك‬

‫قد تتغير في حدتها و�أعرا�ضها‪ .‬من المهم معرفة‬ ‫�أن الم�ساعدة والدعم متوافران وب��أن الح�صول‬ ‫المبكر على الم�ساعدة ال�صحيحة ي� ��ؤدي �إل��ى‬ ‫�شفاء �أ�سرع‪ .‬كقاعدة عامة‪ ،‬اطلب الم�ساعدة �إذا‬ ‫ا�ستمرت الأعرا�ض �أكثر من �أ�سبوعين‪.‬‬ ‫ي�شار �إلى القلق واالكتئاب اللذان يح�صالن خالل‬ ‫الحمل ك قلق ما قبل ال��والدة �أو اكتئاب ما قبل‬ ‫ال ��والدة‪ .‬عندما يح�صل القلق �أو االكتئاب في‬ ‫ال�سنة الأولى بعد الوالدة‪ ،‬ي�شار �إليهما ك قلق ما‬ ‫بعد الوالدة �أو اكتئاب ما بعد الوالدة‪.‬‬ ‫في عام ‪ ، 2012‬عانت ‪ 25,700‬امر�أة )ت�سع من‬ ‫كل ‪ 100‬امر�أة حامل تقريب ًا( من اكتئاب ما قبل‬ ‫الوالدة في �أ�ستراليا‪ .‬تم تقدير‬

‫‪www.mhahs.org.au‬‬

‫�أن حوالي ‪ 45,400‬ام��ر�أة قد ت�أثرن من اكتئاب‬ ‫م��ا بعد ال��والدة)ح��وال��ي ‪ 16 %‬م��ن ك��ل الأم�ه��ات‬ ‫الجديدات)‪.‬‬ ‫هناك م�س�ألة �صحة عقلية �أكثر ندرة ولكنها خطرة‬ ‫جد ًا قد ت�صاب بها الن�ساء بعد الوالدة وهي ذهان‬ ‫النفا�س‪ .‬قد تظهر عند الن�ساء اللواتي يتعر�ضن‬ ‫لذهان النفا�س �أفكار م�شو�شة �أو غير منظمة �أو‬ ‫وهامية والتي تو�صف في بع�ض الأحيان ك ‘فقدان‬ ‫التما�س مع الواقع‘‪ .‬ولكن هذا لي�س مر�ض ًا �شائع ًا‪،‬‬ ‫هو يح�صل عند ‪ 2‬من كل �ألف �أم‪ ،‬ويتطلب عالج ًا‬ ‫مبا�شر ًا ورعاية نف�سية للت�أكد من �سالمة كل من‬ ‫الأم وطفلها‪.‬‬ ‫�إذا كانت لديك �أنت �أو لدى �شخ�ص تعرفه مخاوف‬ ‫م��ن ال�صحة العقلية قبل ال ��والدة وبعدها فمن‬ ‫المهم جد ًا تحديدها ب�أ�سرع وقت ممكن‪ .‬مثل كل‬ ‫�أنواع القلق واالكتئاب‪ ،‬قد ت�صبح �أعرا�ض قلق‬ ‫�أو اكتئاب ما قبل الوالدة وبعدها �سيئة �أكثر بدون‬ ‫العالج والدعم المنا�سبين‪ ،‬وهذا قد يترك ت�أثير ًا‬ ‫طويل المدى على الأهل وعلى عالقتهم مع طفلهم‬ ‫وال��وح��دة العائلية ب�شكل ع��ام‪ .‬هناك عالجات‬ ‫طبية للقلق واالكتئاب يمكن ا�ستعمالها ب�أمان‬ ‫خالل الحمل والر�ضاعة‪ .‬كما �أنه هناك دعم غير‬ ‫طبي وفاعل مثل‪ :‬الدعم االجتماعي والتمارين‬ ‫والحمية‪ .‬كما �أن التحدث مع �شخ�ص كان قد مر‬ ‫في تجربة مماثلة ي�ساعد �أي�ض ًا في ت�سريع ال�شفاء‪.‬‬ ‫‪www.panda.org.au‬‬

‫نوافذ‬ ‫ابواب‬ ‫مرايا‬

‫‪All items are available in Sydney and Melbourne‬‬

‫الوسط االسترالي‬ ‫¿ الوسط ¿ العدد ‪ ¿ 60‬محرم ‪ 1437‬هـ ¿ تشرين األول‬

‫‪2015‬‬

‫‪¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October‬‬

‫ساهموا في توسعة مسجد السالم في برزبن‬

‫‪Islamic association of logan city/Masjid Al salam‬‬

‫م�سجد ال�سالم ‪ /‬لوغن ‪ -‬برزبن‬

‫يقول اهلل �سبحانه وتعالى في كتابه الكريم‪�} :‬إنما يعمر‬ ‫م�ساجد اهلل من �آمن باهلل واليوم الآخ��ر و�أق��ام ال�صالة‬ ‫و�آتى الزكاة ولم يخ�ش �إال اهلل فع�سى �أولئك �أن يكونوا من‬

‫المهتدين{‪.‬‬ ‫تتوجه الجمعية اال�سالمية في منطقة لوغن في والية كوينزالند بال�شكر‬ ‫الى كل من �ساهم معها في �شراء المبنى المجاور لم�سجد ال�سالم مع‬ ‫قطعة االر�ض‪.‬‬ ‫وتتمنى الجمعية من ابناء الجالية اال�ستمرار في دعم م�شروع تو�سعة‬ ‫م�سجد ال�سالم حتى ي�ستطيع تلبية احتياجات الجالية اال�سالمية‪.‬‬ ‫لال�ستف�سار يمكنكم التوا�صل مع رئي�س الجمعية الحاج جمال الخالد‬ ‫على الرقم ‪0406914631‬‬

‫‪please donate and‬‬ ‫‪help us help our local‬‬ ‫‪muslim community.‬‬ ‫‪ANZ Bank‬‬ ‫‪*Account Name: Islamic‬‬ ‫‪Association of Logan City‬‬ ‫‪Incorporated‬‬ ‫‪BSB: 014 279‬‬ ‫‪Account Number: 3728 54728‬‬ ‫‪Please call hajj jamal on‬‬ ‫‪0406914631‬‬

‫‪www.alwasat.com.au‬‬ ‫‪info@alwasat.com.au‬‬

‫‪11‬‬

‫‪12‬‬

‫مناسـبات‬ ‫‪Events‬‬

‫الوسط ¿ العدد ‪ ¿ 60‬محرم ‪ 1437‬هـ ¿ تشرين األول ‪2015‬‬

‫‪www.alwasat.com.au ¿ info@alwasat.com.au‬‬

‫‪ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October 2015‬‬

‫صديق‬ ‫زفاف الدكتور علي خان من اآلنسة فرزانة ّ‬ ‫احتفل الدكتور علي خان‬ ‫(عضو حزب االحرار في والية فكتوريا) بزفافه‬ ‫على االنسة فرزانة صديق‬ ‫بحضور عدد من االهل واالصدقاء‪.‬‬

‫إنطالق حملة بريت لي للكريكيت في دبي‬ ‫بيان صحفي‬

‫ق ��ام ��ت ���ش��رك��ة ‪Cochlear‬‬

‫ال �م �ح��دودة بقعد ��ش��راك��ة م��ع الع��ب الكريت‬

‫الأ� �س �ت��رال��ي ب��ري��ت ل��ي‪� ،‬سفير ‪Cochlear‬‬

‫بيت الزكاة استراليا‬

‫كفكفة دمعة في عين حزينة‬ ‫ت�ساوي كنوز االر�ض وعرو�ش المجد‬ ‫بيت الزكاة هو لر�سم الب�سمة على وجوه االيتام واالرامل‬ ‫والم�ساكينوالفقراء والمحتاجين‪.‬‬ ‫بيت الزكاة ي�ستقبل زكاة اموالكم‬ ‫وزكاة الفطر وال�صدقات واال�ضاحي‬ ‫والمواد الغذائية والتبرعات وغيرها‪.‬‬ ‫بيت الزكاة يفتح خم�سة ايام في اال�سبوع من الإثنين الى الجمعة‬ ‫من العا�شرة �صباحا وحتى الرابعة م�ساء‪.‬‬ ‫لتبرعاتكم الى بيت الزكاة‪:‬‬ ‫‪Bank of Sydney:‬‬ ‫‪ACC: 939 686, BSB: 942 206‬‬ ‫‪Ph:9758 5288 Fax: 97585299‬‬ ‫‪47A Wangee Road Lakemba NSW 2195‬‬ ‫‪E:info@baytalzakat.com.au‬‬ ‫‪W:www.baytalzakat.com.au‬‬ ‫بيت الزكاة نافذتكم �إلى الخير‬

‫ال���س�م�ع��ي الأول‪ ،‬ب� ��إط�ل�اق ح�م�ل��ة �أ� �ص��وات‬ ‫الكريكيت في دبي‪.‬‬ ‫هذه الحملة �ستقوم برفع م�ستوى التوعية على‬ ‫الفوائد الطبية‪ ،‬الإجتماعية والإقت�صادية التي‬ ‫ي�ستطاع تقديمها من خالل لغة لعبة الكريكيت‬ ‫حيث قال بريت لي‪”:‬ي�سعدنا تواجدنا في دبي‬ ‫للم�ساعدة ف��ي ن�شر ر�سالة مفادها �إن كنت‬ ‫تعاني من فقدان ال�سمع فهناك التكنولوجيا‬ ‫التي يمكنها م�ساعدتك”‪،‬‬ ‫وي�ق��ول بريت ل��ي “ال �أ�ستطيع تخيل الكريت‬ ‫بال �صوت‪ :‬على �أر�ض الملعب ال ي�سمع نداءات‬ ‫الح�شود‪ ،‬وال ي�ستطيع �سماع �صوت زمالئه في‬ ‫الفريق‪� ،‬أو عدم قدرته على �سماع ا�سرته في‬ ‫المنزل‪� .‬أنا ال �أ�ستطيع تخيل ذلك‪.‬‬ ‫وي�ضيف “هذا هو ال�سبب ال��ذي جعل زراع��ة‬ ‫القوقعة في غاية الأهمية‪ .‬فهي يمكنها تغير كل‬ ‫هذا‪ .‬فقد ر�أيت هذا يحدث فعال‪ .‬عندما يتم‬ ‫تفعيل الجهاز له�ؤالء الأ�شخا�ص وللمرة الأولى‪،‬‬ ‫عندما يتمكنو من �سماع اال�صوات‪ ،‬هنا يمكنك‬ ‫�أن ترى فرحتهم العارمة بقدرتهم على �سماع‬ ‫الحياة‪� .‬إنها رائعة تغير الحياة في لحظة‪”.‬‬ ‫وقال بريت للأ�سف‪ ،‬قد يكون هناك تردد في‬ ‫�إتخاذ الإج��راءات الالزمة‪ .‬فكثير من النا�س‬ ‫ال يعتقدون �أن لديهم م�شكلة في ال�سمع‪ ،‬بينما‬ ‫البع�ض الآخر ت�ضع في اعتبارها و�صمة العار‬ ‫التي يمكن �أن تواجه م�ستخدمين ال�سماعات �أو‬ ‫زراعي القوقعة‪.‬‬ ‫وق� ��ال “�أنا �أع��م��ل م��ع ‪ Cochlear‬على‬ ‫الم�ساعدة في ك�سر تلك الحواجز”‪.‬‬ ‫وي�ضيف “ ه��ذا هو �سبب ر�سالتي ال��ى الذين‬ ‫يعانون من فقدان ال�سمع في ال�شرق الأو�سط‪،‬‬ ‫هو �أن فقدان ال�سمع لي�س �شيء نخجل منه و �إن‬ ‫تقنية الزرع هذه يمكنها الم�ساعدة”‬ ‫وقال بريت لي “�إن �أعداد الم�صابين بفقدان‬ ‫ال�سمع في �إزادياد في منطقة ال�شرق الأو�سط‪،‬‬ ‫وعليهم �إتخاذ خطوة الى الأم��ام للتعبير عن‬

‫المخ�ص�ص على الإنترنت‬

‫التحديات التي يواجهونها في حياتهم اليومية‬ ‫“وفقا الى منظمة ال�صحة العالمية‪� ،‬إن �أكثر‬ ‫من ‪ % 5‬من �سكان العالم – ما يقارب ‪360‬‬ ‫مليون – يعانون من م�شاكل فقدان ال�سمع”‬ ‫وقال بريت “هذه الأرقام مذهلة”‪.‬‬ ‫�أط�ل�ق��ت ‪ Cochlear‬م ��ؤخ��را م��وق�ع��ا على‬ ‫�شبكة الإنترنت للمقيمين في ال�شرق الأو�سط‬ ‫الناطقين باللغة العربية‪ ،‬وال�ت��ي �سيمكنها‬ ‫من الإ�ستفادة من الثروة في المعلومات حول‬ ‫فقدان ال�سمع‪ ،‬و خيارات العالج‪ ،‬عبر زيارة‬ ‫الموقع‬

‫‪Cochlear Limited ASX: COH‬‬

‫يقوم هذا الموقع بتغطية المعلومات الالزمة‬ ‫ع��ن ع�لام��ات ف�ق��دان ال�سمع‪ ،‬فح�ص ال�سمع‬ ‫لحديثي الوالدة‪ ،‬واهمية ال�سمع بكلتا الإذنيين‪.‬‬ ‫قال كري�س �سميث‪ ،‬الرئي�س التنفيذي ل�شركة‬ ‫‪ Cochlear‬المحدودة “نحن نعمل مع بريت‬ ‫لإط�ل�اق �أ� �ص��وات الكريكيت‪ .‬فن�ستخدم لغة‬ ‫موحدة في لعبة تعد من �أكثر الريا�ضات �شعبية‬ ‫لرفع م�ستوى الوعي على �أهمية معرفة فقدان‬ ‫ال�سمع‪ .‬ريا�ضة مع ن�سبة ت�شجيع تفوق ‪ 3‬بليون‬ ‫ن�سمة في العالم و كما تنمو هذه الن�سبة �أي�ضا‬ ‫في دولة الإمارات العربية المتحدة‪”.‬‬ ‫وكجزء من هذه الحملة‪ ،‬يمكنكم زيارة الموقع‬

‫‪ Cochlear‬هي �شركة رائ��دة عالما في‬ ‫الحلول ال�سمعية ع��ن طريقة ال��زراع��ة‪ .‬لدى‬ ‫ال�شركة ق��وة عاملة عالما م�ؤلفة م��ن ‪2700‬‬ ‫�شخ�ص وت�ستثمر �أكثر من ‪ 100‬مليون دوالر‬ ‫�أ�سترالي �سنويا في البحث والتطوير‪ .‬وت�شمل‬ ‫منتجاتها �أنظكة ال�سمع عن طريق القوقعة‪،‬‬ ‫التو�صيل العظمي‪ ،‬و والزراعة ال�صوتية‪ .‬هناك‬ ‫�أكثر من ‪� 400000‬شخ�ص من مختلف الأعمار‪،‬‬ ‫في �أكثر من ‪ 100‬دولة‪ ،‬ي�ستطيعون ال�سمع الآن‬ ‫ب�سبب ‪. Cochlear‬‬ ‫يمكنكم زيارة الموقع لمعرفة المزيد‪.‬‬ ‫‪www.cochlear.com/me‬‬

‫‪www.iwantohear.com/me‬‬

‫‪Soundsofcricket.com‬‬

‫حيث يمكنكم الح�صول على قائمة ت�شيك‬ ‫ومعلومات تمكنكم من معرفة اذا ما كان احد‬ ‫من احبائكم يعاني من فقدان ال�سمع‪� .‬إذا كان‬ ‫لدى احد الرغبة في الح�صول على �إ�ست�شارة‬ ‫طبية‪ ،‬يمكنهم زيارة الموقع للعثور على �أقرب‬ ‫�أخ�صائي �سمعي‪.‬‬ ‫منظمة ال�صحة العالمية‪2012 ،‬‬

13

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‫إعالن‬ ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

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OPINION ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

When you used to visit us

Dr. Mohammad Aamir Hameed “From Knut II, the King of England, Gaul, Sweden and Norway to the Caliph of the Muslim Kingdom of Spain, His majesty Hisham III. We have been advised that science, knowledge, technology and industry are far advanced in your country, therefore we wish to take the opportunity for our youth to benefit from your achievements as our country lacks in these facilities and is in total darkness.

We hope this opportunity will give us the chance to follow in your footsteps to illuminate our

people with knowledge. My niece Princess Dobant and a group of noble English girls seek the favor of your academic staff, with the honor of your favor to bestow upon us the opportunity to achieve our goal.

The young princess is carrying a gift to Your majesty. Your acceptance will honor us.

Your obedient servant, Knut” The above is the letter was sent by the greatest European king at that time to the last Muslim caliph of Cordoba at the time when the Islamic existence in Andalus started its way to the disappearance.

This letter is mentioned in several European sources, but these sources mention the name George II as the name of the European king, while according to my research the king’s name is Knut II, who was known by several names like: Canute the Great, Knut, or Knud, den Store, Knut den Mektige, and was actually king of England, Sweden and Norway in same time of the caliph Hisham III who had ruled Andalus for very short time (1027-1031).

However, I am here not to prove the truth of this letter, since we have a lot of letters and stories confirm that the noble European

persons used to visit Muslim countries, specially Andalus (Spain) for learning and other issues.

What I want to focus on is; the academic staff what have mentioned in the king’s letter, in fact were the scholars teach at the Muslim Mosques, due there were no Universities at that time as what we find today.

The word University in Latin (universitas) refers in general to “a number of persons associated into one body, a society, company, community, etc. but after the Europeans had become in touch with the Muslim (Jame’ah); they used the word University as a translation of Arabic word (Jame’ah) which was synonymous with the Latin (universitas), but had been used as a place counts a number of scholars and students, and according to Muslim tradition such of these places were only the Mosques, which known also by the name of (Jame), where the first University in the world was established.

Yes, this is the status of Islamic Mosques in the human history, where a lot of scholars from Europe had graduated and then took a main part in the enlightenment during next centuries.

GIFT OF KINDNESS

Happiness and You

By Jamilah Samian

Imagine living in the home of your dreams, surrounded by the people you love. A little cottage deep in the woods, by the river perhaps; you wake up to the gentle sounds of the river rolling by every morning. Imagine a life where things are moving just the way you like it. As you push away the bedcovers, you listen to the melodious harmony of birds chirping. A delightful stream of light enters through the door. You hear a familiar voice calling you to come over for breakfast.

What a dream! For many, the above is no more than a picture perfect image they can only Google or download online. Who would have the means to own such a house? And even if you do have it, you would be awfully lucky to have someone who wants to share their life with you. What a stark contrast to the realities of life, I hear you say. If only everything I ever dreamed of were to become reality, I would be the happiest person in the world. If only.

Here are some things that might surprise you: To begin with, happiness is a state of mind. Life satisfaction is a quest each and every one of us search for every single day, but too many people miss the mark. They don’t hunt at the right place.

The happiest people don’t have the best of everything. They just make the best of what they have.

They know they can’t control the outside world. The only thing they can control is their own thoughts, feelings, and actions.

An example: If you must walk a mile to school since your parents can’t afford to pay for the bus fee or send you themselves, it’s your choice either to complain and sulk as you trudge to and from school,

or to enjoy the sights and smells, the sun, or the tiny droplets of rain that greet you along the way.

The happiest people don’t look up and compare themselves with people who have more. Instead, they look down and compare themselves with those who have less. As a result, their hearts are not filled with envy and jealousy, having sleepless nights wondering how they could be as wealthy as their nextdoor neighbour. Rather, their hearts are filled with gratitude with whatever goodness Allah has given them. They spend their time reaching out to those who are in need, which instantly gives them a boost in terms of life satisfaction and happiness.

What if you seem to have everything, but still feel unhappy?

If you are the kind of person who can’t seem to find happiness no matter what you do, perhaps a good look inside will do the trick.

Happiness doesn’t come from things you own. People around you only contribute to a certain level. The rest is up to you.

Read about people who have almost nothing, yet are totally fulfilled with what they do. Let me introduce you to Mr Abdul Sattar Edhi of Pakistan, whose life mission is to “serve humanity without discrimination”. Growing up, his parents told him to “start something that serves the public, even in extreme hardship”. Edhi started his mission by looking for dead bodies of destitutes and burying them, in an attempt to give them a proper burial.

Today, Edhi Foundation, a nonprofit organisation, runs a large network, focused on assisting unwanted children, abused women, the sick and abandoned elderly, the poor. Edhi is reported to have said, “People have become educated but have not become human.” What an observation.

It goes to show that kindness to others is a huge door to happiness.

Man’s desires know no limits and bounds. A famished man dreams of a hot meal a day. A homeless woman wishes for a rustic cottage by the river. A struggling student dreams of acing the exams.

Once you get what you wanted, the satisfaction and happiness you derive from them drops.

The happiest person is not the richest or the prettiest. That’s a fact. Unless you are aware of your desires and rein them in, instead of letting your desires get the better of you in the name of “happiness” and life satisfaction.

Granted, going through issues in life – a divorce, death of a loved one, financial problems, medical problems and what not can be especially difficult to say the least. These are real problems that need to be acknowledged and attended to. For certain personal losses, only time will heal. Allow yourself to grieve, keep in mind that nothing we have is truly ours. When the time comes, it will all be taken away by the Creator.

Once you accept this reality, your attachment to wealth, children, status, or spouse will gradually disappear. Peace and tranquility will descend and settle in your heart, lifting you up in a way like never before. Remember, as a wise person said, “For every minute you are unhappy, you lose sixty seconds of joy and happiness.”

Jamilah Samian is the author of “The Kindness Miracle”, “Cool Mum Super Dad”, “Cool Boys Super Sons”, and “The Groovy Guide to Parenting Gen-Y & Z”.

Visit her website www.coolmumsuperdad.com Check her out at www.coolmumsuperdad.com

www.alwasat.com.au info@alwasat.com.au

14

History Column

Two Types of Radicalization a Danger to the Community Preventing Violent Extremism and Radicalisation in Australia, the booklet issued by the Australian Government Attorney-General’s Department, is “based on the expertise provided by the Global Terrorism Research Centre (GTReC) at Monash University.” In the introduction it points to what it sees as a major cause of radicalization: “Many people who become radicalised to violence may have personal welfare problems or have encountered social marginalisation. They may also be the victim or the perpetrator of vandalism, harassment Bilal Cleland and violence associated with extremist ideas ilal42@bigpond.com and groups.” While aimed at the Muslim community, it also applies to the growing problem of neo-Nazism and bigotry.

When an individual who may want to see a drastic change in society, “begins to advocate or use violence to achieve a political, religious or ideological goal” a red line has been crossed. It is not the desire to help bring about great change in society which is the problem.

The problem emerges “when a person radicalises to the point of justifying, promoting or threatening violence for their cause.” This is when intervention by the family, religious or community leaders or law enforcement comes into play.

Within the Muslim community there is a growing awareness of the importance of good family relationships. As Mr Fuldagi stated on SBS 19 October, “..an open Islamic household is the best defence against what is being termed extremism.” Current issues are discussed within the family and there has to be awareness of the need to keep a distance from extremist circles.

There has also been an increasing awareness of the existence of what are called “honeypot imams,” people who are usually poorly educated in Islam but with a high profile on social media. While well understood in Britain and the USA, this phenomenon is less well known in Australia.

The conservative British publication The Spectator , published an article in its blog by Shiraz Maher 30 May 2013 “It’s time for MI5 to abandon the disastrous ‘clerical honeypot’ strategy.” It pointed to the association of terrorist convictions and the extremist Al-Muhajiroun: “A report by the Henry Jackson Society found that around 20 per cent of all terrorist convictions in this country can be linked back to the al-Muhajiroun network (and its offshoots) that he once led. He [the high profile leader of the group] has benefited from the ‘clerical honeypot’ strategy more than anyone else.

At its high water mark this policy gave rise to the Muslim Contact Unit with the Metropolitan Police Service. They actively supported extremist Salafi preachers because it was thought only they had the requisite ‘street cred’ needed to appeal to angry young Muslims. Abu Hamza was consequently allowed to preach his poisonous message for years before anyone tried to stop him. By then it was too late.”

The Kouachi brothers who carried out the Charlie Hebdo killings were also associated with a suspected honeypot imam, later assassinated by the US in Yemen.

“The FBI has publicly admitted that they had radical Muslim cleric Anwar alAwlaki in custody when he returned to America in 2002 but let him go. An American-born al Qaeda cleric, second only to Osama bin Laden on the world’s most-wanted list, al-Awlaki was eventually killed in Yemen last September during a US drone strike. Despite being named a major threat by the head of Britain’s Secret Intelligence Service and the first American to become one of the CIA’s top targets, the FBI released him from custody after detaining him at JFK Airport in October 2002.

Former FBI agents said there are two possible explanations for al-Awlaki’s abrupt release in 2002. That the FBI wanted to track him for intelligence or that the bureau wanted to work with him as a contact.”[Daily Mail 20 Aug 2012] The Muslim community feels somewhat under siege in Australia. The removal of the divisive “Team Australia” Prime Minister Abbott has minimally improved the situation but the attack from the extreme right upon Muslims, multiculturalism and halal food certification continues. Anders Breivik’s murders of Labour Party youth and the murders in Trollharten by the black robed neo-fascist youth a few days ago, highlight the danger from this type of hatred. The apparent inability of our political leadership to roundly denounce racism and religious bigotry, unlike the stand of PM Hawke and Governor-General Hayden in 1991 against harassment of Arabs and Muslims in the First Gulf War, has created deep concern.

On the other hand the Muslim community also feels under attack from extremists who defame Islam with their actions and pronouncements, often fulfilling the negative stereotypes being circulated by groups like the Australian Defence League and the United Patriots Front. There is a lack of leadership from most of our community organisations, although bodies like the Islamic Council of Victoria do make an effort to respond to major situations. The Mufti has also issued statements explaining the position of Islam when there is biased reporting of events. However a young, well educated new generation of Muslims is beginning to emerge on the scene and it is to them, linked to sound religious scholarship, that we can look for effective leadership in the near future.

The author is a prominent Australian Muslim scholar and activist.

15

AUSTRALIAN ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

www.alwasat.com.au info@alwasat.com.au

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

What is the Israeli lobby doing in

interfaith dialogue

By Ali Kazak former Palestinian ambassador

For years Israel and its lobby around the world are trying to normalise their relations with Arabs and Muslims without solving the Palestine Question.

One of the methods they resorted to in the last few years is using human rights and community institutions such as interfaith dialogue and Multiculturalism to achieve multiple objectives: to isolate the Palestinians, marginalise the Palestine question, end Israel’s isolation, gain credibility by pretence as if they are for equality and against religious and ethnic discrimination, gain a foothold inside these organisations to lobby and prevent support of Palestinians and any criticism of Israel’s knowing that such organisations will be the first to stand against Israel’s violations, racial discrimination and crime.

The organisation charged with this task in Australia is “The Australia/Israel & Jewish Affairs Council (AIJAC)”.

AIJAC is a private political propaganda group.

It is recognised as the main Israeli lobby in Australia. It coordinates its activities and works intimately with the Israeli embassy in Canberra and different institutions in Israel. It is privately funded by a number of Jewish businessmen.

It monitors closely Australian politicians, the media, ethnic and religious groups, (especially Arabs and Muslims), unions, academics and others on their stands towards Israel and the Palestine question.

AIJAC’s task is to spread Israel’s misleading propaganda, targets all those who oppose Israel’s violations and foil the Australian government and community from taking a stand against Israel’s violations, racial discriminations and crimes. Its mouthpiece is “Israel/ Australia Review” renamed later “The Review”.

Jeremy Jones is AIJAC’s Director of International & Community Affairs. He has been in charge of working on religious community organizations, specifically Muslims and Christians. Consequently he convened the Faith Communities for Reconciliation, founding participant in the Australian Partnership of Religious Organisations and the Australian National Dialogue of Christians, Muslims & Jews.

Stephen Rothman, NSW Jewish Board of Deputies President, said “AIJAC is a private thinktank. It is not a body that is in any way elected or in a democratic sense representative of the community” (“It was mishandled – community president” in Australian Jewish News (AJN) on 7 Nov. 2003).

And David Langsam, Melbournebased journalist who is Jewish said “AIJAC’s notoriety has led to a perception that it is a representative organisation, its topsy-turvy world view is Jewish opinion and its methods

are supported by the Jewish community. To the wider community they are bullies, but within the community they act like guard dogs snapping at our heels to keep us from saying publicly what we think, should we dare disagree with their extremist world view” (“Ashrawi, AIJAC and the other side of the truth”, nothappyjohn.

Com, on 12 July 2004).

The fact that, as a professional pro-Israeli lobby group and not a religious organization or representative of the Jewish community, AIJAC’s selfappointment to represent Judaism and the Jewish community highlights the political objectives it is trying to achieve by serving Israel’s interests and infiltrating ethnic and religious community organizations under the pretext of ethnicity, religion and “religious dialogue”.

Adding to this irony is the major role AIJAC has been playing in inciting against Palestinians, Arabs, Islam and Muslims in Australia New Zealand and the Pacific Region by inviting and organizing speaking tours of anti-Muslim racists. Underneath the surface of Jeremy Jones’s sweet talk and attempt to climb to the highest steps of morality, virtue and principles which he tries to impress his audience with and outbid everyone else, there is an ugly reality that speaks to the contrary.

Let me give you some examples.

Jones was reported in the AJN, on 19 Feb.1988 as saying “I am concerned at the fact that Islam is today the major non-Christian religion in Australia”! Imagine if someone expressed their concern at the number of the Jews in Australia? This is the man who is disguised as working for reconciliation, the partnership of religious organizations and dialogue.

Jones’s hostility towards Palestinian human and national rights goes back to his activism in the Jewish Union of Students on campus. He intentionally confuses between anti-Semites and critics of Israel’s crimes and violations whom he accuse them of having a hidden antiSemitic agenda. In his “Media Watch” column which Jones wrote in the AJN for eight years as well as his column in The Review he was renowned for attacking all critics of Israel’s crimes from community group leaders, politicians, academics, journalists and Christian, Moslem and Jewish religious leaders such as the Neteuri Karta.

Furthermore he attacked the UN Relief and Works Agency for Palestinian Refugees and called for the Australian government to use its contribution to pressure the UN organization to adopt policies suitable to Israel, the perpetrator of the ethnic cleansing of the Palestinians.

Federal Member of Parliament, the Hon. Leo McLeay, said in a speech to parliament ‘It amazes

me how intolerant Mr Jones and the pro-Israeli lobby can be. If you are not an enthusiastic supporter of the Sharon version of the Berlin Wall, you are considered to be anti-Jewish. When will the Jeremy Joneses of this world understand that criticism of the Israeli government and its actions is not anti- Semitism?’

(Hansard 11.8.2003 House of Representatives) In a letter to the editor F. Pojer wrote in the AJN of 8 November 1991, commenting on the “Media Watch” column “as a loyal reader of the AJN over many years I am speaking, I believe, on behalf of many others, about the content and tone of the regular feature Media Watch. The articles are always written in an aggressive and antagonising manner rather than in a rational and conciliatory style more acceptable to the majority of peace-loving people.”

This comment is not in isolation but typical of people who objected to Jones’s extremism.

In 2003 Jeremy Jones, then president of the Executive Council of Australian Jewry, vigorously attacked the Sydney Peace Foundation for awarding the Sydney Peace Prize to Dr. Hanan Ashrawi, a prominent Palestinian activist, academic and Member of Parliament who has been a tireless worker for justice and peace in the Middle East.

Mr Jones attended the World Conference against Racism in Durban, South Africa, in 2001 where his main task was to lobby and pressure delegates not to condemn Israel’s violations against the Palestinian people which the conference overwhelmingly condemned and having failed in his attempt he strongly attacked the conference.

Throughout the years AIJAC has been inviting and organizing speaking tours of anti-Arab and anti-Muslim racists.

One of the speaking tours they organized in Australia and New Zealand is for David Pryce-Jones, where he was reported in The Weekend Australian of 1-2 Dec. 1990, as describing the Arabs as having a “culture of violence”, saying “aggression and war are nearly inevitable in the Arab world” and that “Arab culture is a closed circle of statusseeking from which the Arabs cannot escape”. “When the West tries to be understanding and progressive in its dealing with the Arabs, it is really making the mistake of thinking that the Arabs are just like us”.

And on another speaking tour organized also by AIJAC he was reported by the Melbourne Herald-Sun on 7 Nov. 1995 saying in a speech delivered at the Beth Weizman Centre “to shoot one’s prime minister is what the Arabs do, not what the Jews do”, ironically he said that at a time when Israel’s prime minister Rabin was shot by an extremist Jewish terrorist. He furthermore, described the Arabs and Palestinians in particular, as assassins, lawless and living like animals. Arab society he says is a violent society. But this time as a result of a complaint by the Australia Arabic Council, under

the Racial Hatred Act, AIJAC was forced to make a public apology which appeared in the Herald Sun on 23 Dec. 1997. If you think that AIJAC’s apology was genuine you are mistaken. More speaking tours were organized

by AIJAC for David Pryce-Jones.

Another favourite and regular guest of AIJAC’s is Daniel Pipes, who built his career on preaching hate against Muslims and Islam. A review of one of his books in the Washington Post in 1983 found his work exhibiting “a disturbing hostility to contemporary Muslims... and frequently contemptuous of them.” He has repeatedly called into question the loyalty of American Muslims and singled them out as somehow antiAmerican.

On a visit to Australia in 1998 Pipes vilified and offended the Australian Moslem community by claiming that anti-Semitism was “a Moslem phenomenon”. His aims were to stereotype Moslems and incite the public against them, especially the Jewish community by deliberately mixing Zionism with Judaism and showing Moslems as anti-Jewish rather than against Zionism and Israel’s occupation, oppression and racial discrimination.

He was reported in the AJN of 18 Dec. 1998 as saying “Antisemitism is now primarily a Moslem phenomenon…I advise Jewish organizations to take their eyes off the Christians and start focusing on Islam.” And to a question about Palestinians who favour peace? He replied “Show me a moderate Palestinian.”

In an article in The Nation on 11 Nov. 2002, Kristine McNeil wrote “Pipes is notorious for calling Moslems ‘barbarians’ and ‘potential killers’ in a 2001 National Review article, and accusing them of scheming to ‘replace the [US] constitution with the Koran’. In a 1990 National Review article [he] insisted that ‘Western European societies are unprepared for the massive immigration of brownskinned peoples cooking strange foods and maintaining different standards of hygiene…All immigrants bring exotic customs and attitudes, but Moslem customs are more troublesome than most.”

Another AIJAC guest professor Raphael Israeli, was reported by the AJN of 16 Feb. 2007 urging Australia to cap its intake of Muslim immigration warning “life will become untenable, unless the Muslim population is kept in check … then they control whole section of the economy … even students who apply to come from Islamic countries to the West” and called for a “preventative policy “ to protect national security and ensure Muslims remained a “marginal minority”.

Only following a storm of protest over his racist comments, AIJAC was forced to withdraw its support.

An article in the AJN on 23 Feb. 2007 titled “A few facts in the service of gross distortion” expressed the views of many Jews who are unhappy with the extremist activities of some mainstream Jewish organizations and AIJAC, Dr

Mark Baker wrote “One needn’t be a prophet in an age of Google to predict what Professor Israeli would speak about behind open doors. The same can be said for Melanie Phillips, the author of Londonistan, whose visit is being sponsored by AIJAC to provoke the same message of fear and discord. No doubt, the invitation has also been extended to Bat Yeor, author of Eurabia, along with the annual visit by Daniel Pipes, thoughtpatroller of western academia.”

And in a letter to the editor in AJN under “AIJAC Achievement” (9.3.2007) Mr. Gordon Drennan wrote “My congratulations to Mark Leibler and Dr. Colin Rubenstein at AIJAC. It’s quite an achievement to arrange things so that you get to have your cake and eat it too.

They invite Professor Raphael Israeli to Australia, knowing full well he’s an Islamophobe. They could not not know, they could not have invited him for any other reason – he’s written 20 books. Then they make sure his views end up in the mainstream media so they then get the chance to disown him and say his racist views are repugnant to Jews. But he still gets to stay here, give his talks and spread his race hate, and he gets way more publicity when he does.

Masterful.”

Those are only some examples of the anti-Muslims and anti-Arabs amongst the numerous guests of AIJAC and some other Jewish organizations in Australia.

It is an absolute farce to have Israeli apologists in an “interfaith dialogue” when Israel is grossly violating both Christian and Muslim Palestinians human and religious rights, ethnically cleansing Muslims and Christians and preventing their return to their homeland just because they are not Jews and preventing those under occupation from moving freely in their own country to go to their Churches and Mosques to worship in Jerusalem.

Since its creation in Palestine in 1948 Israel has destroyed and desecrated thousands of churches, mosques and cemeteries and turned some historic mosques into restaurants-bars.

To mention but a few cases: the mosque of the village of Ain Hud in the Haifa district has been transformed into a restaurant bar. The mosque of the village of Caesaria similarly serves as a restaurant bar. The mosque of the city of Safad in the Galilee has been transformed into an art gallery, while the central mosque of Beer Sheba serves as the city museum. The Tel Aviv Hilton Hotel and the adjacent park, named Independence Park, are built on the site of Abed Al-Nabi Muslim cemetery.

The Jerusalem Plaza Hotel and the adjacent park, also named Independence Park, are likewise built on the site of the Mamilla Muslim cemetery.

The pillaging of the historic Islamic cemetery of Mamilla with thousands of graves is still ongoing today to build

housing, shops and the so called “Museum of Tolerance”!! This is not to mention the massacres, such as Al Aqsa Mosque massacre (8.10.90) and the Ibrahimi Mosque massacre (25.2.94), the f r e q u e n t desecration and arson attacks against churches and mosques carried out by Jewish extremists who are armed and protected by the Israeli army and their recent murderous arson attack on the Dawabsheh family while sleeping in their home burning alive the father, mother and 18 month old baby, leaving a 4 year old boy orphaned with second-degree burns on more that 60 percent of his body.

In their government-funded schools, Jewish religious extremists teach hatred and racism to the pupils.

One example of this is a song sung by children of Kiryat Arba settlement in the West Bank in an SBS Television documentary “A Season inside God’s Bunker” screened on 3 May 1994. The song went as follows: “All the world hates Arabs, And the main thing is to kill them one by one, With these feet I stepped on my enemy, With these teeth I bit his skin, With these lips I sucked his blood, And I still haven’t had enough revenge.”

AIJAC has never condemned Israel’s racial and religious discrimination against nonJews in Israel and the 1967 Palestinian occupied territories.

How could one support the rights of one indigenous people and not another? Or support multiculturalism and equal religious coexistence in one country and not another?

There is nothing wrong in interfaith dialogue; in fact it is a civilized and healthy conduct if it is held in good faith, for understanding and against all form of religious discrimination.

But what is wrong here is that a lobby group which does not represent Judaism or the Jewish community is using the dialogue to advance a political agenda on behalf of one of the most oppressive violator of religious rights in the world today. This is contempt and an affront to the other parties of the dialogue and to the society as a whole and should not be acceptable Unfortunately, some Muslim groups acceptance of AIJAC, out of ignorance of its role, and the establishment of relations with it has given AIJAC credibility and misled other Muslim organizations overseas who invited AIJAC to take part in interfaith dialogue.

Muslim group leaders need to review their relations with AIJAC and Jones and the interest of equality and peace in Palestine above personal and other interests.

AUSTRALIAN ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

www.alwasat.com.au info@alwasat.com.au

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Wyndham Eid Festival event a grand success for Wyndham residents

Melbourne Wyndham Eid Festival event a grand success for Wyndham residents. The multicultural Eid festival event organised in short time broke all the records of crowd participation in western suburbs.

Wyndham Eid festival had huge response from local and non local residents, who enjoyed the first ever Eid festival organised in Werribee.

More than 12,000 people attended the biggest ever EID FESTIVAL organised

in Western suburbs of Melbourne.

The local communities involved in this mega event were Australian, Bangladeshi, Indian, Lebanese, Pakistanis, Sri Lankan, Somalian and Sudanese. The Mega event would not have happened without the voluntary work of all the members of Wyndham Eid festival committee, sponsors and supporters.

Wyndham Eid festival officially started with prayers by Shaykh Rachid and Shaykh Issa from Virgin Mary Mosque.

The event had cultural performances from young and talented future role

models. Quiz competition on Islamic history and Australian history was also conducted. The amazing event had Delicious Food stalls, Colourful clothing stalls, Henna, Face-painting and Amusement Fun Rides for all the family members (the highlight being the first ever camel ride in Western suburbs).

Speeches by Hon’ble Jill Hennessey Minister for Health Victoria, Hon’ble Joanne Ryan Federal Member of Parliament for Lalor, Hon’ble Peter Maynard Mayor of Wyndham city council, councillor Bob Fairclough,

WORLD ALLIANCE OF RELIGIONS

councillor Peter Gibbons, councillor Intaj Khan and councillor Gautam Gupta . Wyndham city council infrastructure director David Suder was also present on the occasion.

Fawad Ahmed Member of Australian cricket team also spoke on the occasion.

Wyndham Enid festival President and Community Leader Syed Abdul Mujeeb thanked all the attending members of the public, the sponsors, media people and the volunteers.

The man behind the show councillor Intaj khan also thanked the Guest

and the volunteers for organising a memorable multicultural event in a short span of time. Wyndham Eid Festival Vice President Khalid Farooq, also thanked all the communities for coming together to organise the Mega Event. The incident free event concluded with the Amazing FIREWORKS Sponsored by HOPPERS PIZZA. REPORTED BY Wyndham Eid Festival Media Coordinator Mohammed Fakruddin Jamal.

Believe In Bendigo

On Saturday 3 October 2015, the Heavenly Culture, World Peace and Restoration of Light (HWPL), which is a non for profit international peace organisation, held a ‘Dialogue of Scriptures’ event with representatives from four different faiths in Melbourne.

The aim of this organisation is to restore peace among all the nations and to leave a peaceful world as a legacy for future generations.

The dialogue that took place in Doncaster, Melbourne, was titled ‘The Relation between God and Man’. The discussion was held by the following religious representatives: • Pandit Abhay Awasthi - Executive Director of the Hindu Community Council of Victoria • Dr. Bekim Hasani - Imam of the Albanian Australia Islamic Society’s Albanian Mosque • Ms Esther Shin - Associate Pastor of Loving Jesus Church • Mr Jasbir Singh Suropada - Vice President of the Sikh Interfaith Council of Victoria As Imam of the Albanian Australian Islamic Society’s (AAIS) Albanian

Mosque, I represented the Islamic Faith and Muslims of Victoria. This was the first time that I had actually participated in an interfaith dialogue organised by HWPL and I was very impressed with the way the dialogue was conducted.

The event made me realise how important dialogue is for people in this country, especially for those who have misconceptions about faiths, particularly about Islam.

Interfaith dialogues allow people to have a better understanding of

the different religious beliefs of our world and how they all share the common goal of peace.

I look forward to participating in more interfaith dialogues organised

by HWPL in the future.

I hope that all of us, as citizens of humanity, no matter what faith we follow, contribute to peace and harmony among all mankind.

Dr. Bekim Hasani Imam of AAIS Albanian Mosque

Community, business, political and religious leaders in Bendigo joined forces last week to launch a campaign they hope will brand the city as a welcoming and harmonious place to live, visit and do business in the face of a series of protests and rallies against a proposed mosque.

The Muslim community has jumped on the social media bandwagon also, to round up support and promote social cohesion within their community following recent negativity surrounding Bendigo Mosque.

“Believe in Bendigo” - a social media campaign - went viral last week and has already attracted thousands of people willing to support the campaign. The campaign aims to encourage “no place for hatred” and celebrate Bendigo’s diversity.

How can you help?

Like the Facebook “Believe in Bendigo” page, change your Facebook profile to the Believe in Bendigo logo and invite your friends to like the page.

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AL WASAT SPORT

¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October 2015

www.alwasat.com.au ¿ info@alwasat.com.au

The AFL’s Bachar

AFL The annual Bachar Houli Academy program took place in Melbourne during the AFL’s Grand Final week with 34 participants taking part in the high performance camp.

The program, designed to provide a pathway for young Muslim men who aspire to play in the AFL, includes training sessions, high performance testing, team building activities, goal setting and an exhibition match.

The jam-packed week saw

participants tour the Islamic Museum, enjoy an amazing race around Melbourne and visit the Channel Seven studios in Docklands.

Lewis Martin, managing director at Channel Seven Melbourne, along with commentator Luke Darcy and 3 x premiership player Shaun Burgoyne, made guest presentations to the group before each member took part in presenting the news and weather for the network.

The group also visited the Trade Institute of Victoria where they had a taste of life as a “tradie”.

2015 ‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

Houli Academy a Success

Fellow AFL footballers including Gold Coast’s Adam Saad and St Kilda’s Ahmed Saad played a mentoring role during the week with Adam playing the role of assistant coach during the match between the Bachar Houli Academy and the AFL Victoria All Stars.

The camp, in its fourth year, focuses on football, leadership and religious and cultural development.

At the conclusion of the camp, the Bachar Houli Leadership Medal is awarded to the person who the group considers best meets the seven

characteristics identified by Houli featuring the “wall of success”.

Qualities include honesty, trust, passion, pride, poise, voice and ability.

The medal is voted on by everyone who attends the Bachar Houli Academy Camp – this year including 34 youths aged between 15 and 17 – coaches and mentors.

For the first time, the Bachar Houli leadership award finished in a tie with Musa Amin and Mohamed Mohamed taking out the award.

Amin, 17, was born in Afghanistan and plays for

2015 Bachar Houli medal: Mohammad Saad (Lebanese heritage) Bachar Houli (Richmond FC) Mohamed Mohamed (Somali Heritage, born in Kenya) and Musa Amina (Afghanistan Heritage).

Photo: Mirza Hassan

Noble Park, while Mohamed, who is also 17, is of Somalian heritage but was born in Kenya and plays for the Calder Cannons. Third was Muhammad Saad, brother of Gold Coast Suns player, Adam Saad.

Bachar has played an important role in helping the game grow in the Islamic

community while playing for Richmond.

Speaking after the award was announced, Houli said, “I’m so proud to see how far this program has grown since I started it four years ago”.

To find out more and to view photos from the camp, please visit www.facebook.com/BHouli

Australian Cricket Wins Youth Category at Australian Multicultural Marketing Awards Cricket Australia Australian cricket’s efforts in making cricket a more inclusive sport won acclaim last night at the Australian Multicultural Marketing Awards in Sydney.

Three of Australian cricket’s multicultural programs won the Youth category at the awards: the Mosaic Cricket Association, South Asian Consultation and A Sport For All Resource and Training program, all of which are designed to engage multicultural communities across Australia, as part of Australian cricket’s vision to be a sport for all Australians.

Cricket Australia General Manager, Game and Market Development Andrew Ingleton recognised the hard work of Australian cricket and acknowledged the need to continue supporting Australia’s diverse communities.

“The award is wonderful recognition of the work Australian cricket is doing in communities across Australia to make our sport more inclusive,” Mr Ingleton said.

“We know that Australian society is constantly changing. We know we are becoming an increasingly diverse country. Cricket is evolving with Australian society to ensure we are meeting the needs of our diverse communities.

“These programs show we are achieving some great results engaging our diverse communities.

We will continue to work closely with them to deliver programs that truly make cricket a sport for all Australians.”

Mosaic Cricket is a Cricket NSW initiative which seeks to recognise and create an inclusive environment for the various multicultural groups that play cricket in the state.

The program connects community groups with Cricket NSW, making it easier for communities to play cricket. It also develops community members as administrators, officials and coaches, and provides dedicated participation programs for multicultural communities.

Mosaic Cricket has resulted in more than 160 new cricket teams in NSW. The second of the award-winning programs, the Victorian South Asian Consultation, is an initiative of Cricket Victoria’s Harmony in Cricket program.

Cricket Victoria consulted with Victoria’s large South Asian community as part of the program to engage them in grassroots cricket and connect them to local clubs and associations, remedying issues and challenges the communities face.

The South Asian Consultation has resulted in 160 new cricket teams, 48 new clubs/groups and 2,400 new participants. The program has the support of VicHealth and the Victorian Government through Sport and Recreation Victoria.

The third program to be recognised was Cricket Australia’s A Sport For All resource and training program.

The program, developed over 12 months through an investment of $350,000, is designed to help build welcoming and inclusive cricket environments for all Australians by training and educating community cricket staff, administrators, volunteers, players and officials.

Girls and women, multicultural, Aboriginal and Torres Strait Islander, LGBTI and disability communities are the particular focus of the A Sport For All program.

The program has helped Australian cricket reach a record 1.2 million participants, which includes a record 146,658 multicultural participants.

The Australian Multicultural Marketing Awards, an initiative of Multicultural NSW, recognise excellence, innovation and creativity in the field of multicultural marketing and communications.

Full program details: Mosaic Cricket South Asian Consultation A Sport For All

EDUCATION ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

Malek Fahd Islamic School

Greenacre Campus Message from Ms Pinad El-Ahmad Head of Primary Malek Fahd Islamic School Greenacre Campus

Malek Fahd Primary School has had a very busy and successful year; with still much more to do before the school year ends in December .Yet again the Year 3 and 5 NAPLAN results were significantly higher than state and region results with a greater number of students scoring in the top two bands.

Our excellent Year 3 and 5 NAPLAN results are attributed to a whole school approach towards teaching and learning and as we continue to explore new and relevant strategies to enhance and develop new and better ways to deliver an excellent level of education to our students, we only expect to continue our strong results in NAPLAN 2016.

Students from Year 6 should also be commended for their academic performance in the International Competitions and Assessments for Schools ICAS this year. Students from Year 6 achieved outstanding results when they participated in ICAS this year. These tests are very competitive and we are proud of our students who achieved outstanding results and were rewarded with Certificates of Merit, Credit, Distinction and High Distinction. Again, we are appreciative of the staff who contributed to these outstanding results.

Further to our educational curriculum, our staff organized a number of extra-curricular activities to coincide with book week, which served the purpose of supporting our English programs, as well as to develop an innate love for reading. As Muslims, one of the first values our beloved Prophet Muhammad, (PBUH) was taught was to read, for without reading we cannot learn. Some of the extracurricular activities that our students participated in included a visit to Bankstown Library , as well hosting The Scholastic Book fair, where the students, parents and teachers where able to purchase a number of quality books. During Book Fair week, we were visited by two much loved book characters, Clifford the Dog and the Cranky Bear.

During school library lessons,

students celebrated this year’s book week theme. “Books light up our World” by reading and discussing short listed books and creating pieces for the library book week display.

Year 2 had the Drama Tool Box visit, in which students had the opportunity to dress up as fairy tale characters and reenact a fairytale. This was a wonderful example of interactive education in which students were given the opportunity to develop writing skills and understand their English content through drama.

Kindergarten and Year 1 celebrated Book Week with the annual Book Character Parade in which the children and their teachers brought books to life by getting dressed up as their favorite book characters.

Our PSSA teams were also incredibly successful in the winter sport season. For the first time, we had five teams competing for the number one position in the finals, in Girls netball, Girls junior and senior soccer and Boys Junior and senior Soccer, with four teams winning the finals and bringing home four trophies. We are very proud of all the students who participated in PSSA in one way or another, and for respectfully representing our school in PSSA. Our school also participated in Child Protection week, which is run by NAPCAN, To raise awareness about issues of child protection, our school ran parent workshops, one of which was presented by Sue Roffey, the founder and director of Wellbeing Australia, who visited our school to deliver a short presentation to parents on the topic “The parenting style that has the best outcomes for kids”. She also addressed issues about resilience, mental health and wellbeing in children.. To continue the theme of child protection, staff also attended a session with Sue Roffey in which issues of student as well as staff wellbeing were discussed. We also had a workshop for parents which was run by Linda George, an Educational and Community Officer, who discussed a

number of issues facing families raising young children in our often very complicated contemporary world. We hope to run more workshops and presentations for parents

as a way of developing the partnership between relevant stakeholders in involving them in the education of our students.

And as we move towards the school holidays, to ensure that the school’s message to students about stranger danger was explicitly understood, the local Police, Constable Jose and Senior Constable Smith, visited our K – 2 students to talk to them about Stranger Danger.

Year 2 students participated in the Science Show as part of the Science and Technology curriculum, whereby they took part in exciting experiments and made sherbert and slime amongst other things. This is a marvelous approach to teaching and learning and is effective in making the curriculum outcomes accessible to all students of different abilities.

Ms El-Ahmad, Head of Primary, Malek Fahd Islamic School, Greenacre Campus

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18

19

Advertising ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

www.alwasat.com.au info@alwasat.com.au

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‫معالم‬ ‫¿ الوسط ¿ العدد ‪ ¿ 60‬محرم ‪ 1437‬هـ ¿ تشرين األول‬

‫‪2015‬‬

‫‪¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October‬‬

‫الم�س��جد الأق�ص��ى �أحد �أكبر م�س��اجد‬ ‫ً‬ ‫قد�س��ية للم�س��لمين‪،‬‬ ‫العالم ومن �أكثرها‬ ‫�أولَ��ى القبلتي��ن ف��ي الإ�س�لام وثال��ث‬ ‫الحرمي��ن‪ ،‬و�أح��د الم�س��اجد الثالث��ة‬ ‫التي تُ�شد �إليها الرحال‪.‬‬ ‫يق��ع داخ��ل البل��دة القديم��ة بالقد�س‬

‫وي�ش��غل �س��د�س م�س��احتها‪ .‬وه��و كام��ل‬ ‫المنطقة المحاطة بال�س��ور وا�س��م لكل‬ ‫م��ا هو داخ��ل �س��ور الم�س��جد الأق�ص��ى‬ ‫الواق��ع في �أق�ص��ى الزاوي��ة الجنوبية‬ ‫ال�شرقية من البلدة القديمة الم�سورة‪.‬‬ ‫تبل��غ م�س��احته قراب��ة ‪ 144‬دونم��اً‪،‬‬

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‫وي�شمل قبة ال�صخرة والم�سجد القبلي‬ ‫وع��دة معالم �أخرى ي�ص��ل عدده��ا �إلى‬ ‫‪ 200‬معل��م‪ .‬ويقع الم�س��جد الأق�ص��ى‬ ‫ف��وق ه�ض��بة �ص��غيرة تُ�س��مى «ه�ض��بة‬ ‫موريا»‪ ،‬وتعد ال�صخرة �أعلى نقطة فيه‪،‬‬ ‫وتقع في قلبه‪.‬‬

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‫معالم‬

www.alwasat.com.au info@alwasat.com.au

‫ استراليا‬- ‫شبكة الوسط اإلعالمية‬

¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

Please support the brothers and sisters who retreat at Al AQSA Mosque. and deposit in our Account:

2015

ANZ BANK Account Name: Islamic Trust Fund of Victoria Bank name:

International Islamic Relief Organization of Australia

013664 Account No: 317925706 BSB No:

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

‫يمكنكم تقديم‬ ‫المساعدة االنسانية‬ ‫للمعتكفين فى المسجد‬ ‫األقصى المبارك من خالل‬ ‫مؤسسة اإلغاثة االسالمية‬ :‫العالمية في استراليا‬

AUSTRALIAN ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

PICKING A FIGHT WITH A BILLIONAIRE OIL SHEIK

By VANDA CARSON The Courier-Mail 17 Oct 2015 IT IS a brave man who takes on a billionaire oil heir – and describes him as a “petulant child”.

It all started 12 years ago when Sheik Hamad Bin Hamdan Al Nahyan decided he wanted to sink some of his family’s oil money into Queensland property, according to the Supreme Court case file.

Little-known Gold Coast real estate agent Peter Beattie (not the ex-premier) agreed to help the sheik, whom he’d met in his palace in Abu Dhabi in the late ’90s, founding a company and sitting on the board with the sheik, part of the Al Nahyan family – one of the six ruling families of the United Arab Emirates. Worth around $20 billion, he’s one of the world’s largest car collectors with up to 400 cars and trucks.

Al Nahyan, 57, dipped his toe into Australian property when retail magnate Gerry Harvey sold him a shopping centre in Warwick, southwest of Brisbane, for $3.5 million in June 2005 and agreed to lease it back again. Two months later the sheik bought a cattle farm in Beaudesert for $2.9 million. Beattie, 68, who runs a consultancy based at Bundall, agreed to a management fee for leasing out the sheik’s Warwick shopping centre, but didn’t ask for other payment.

Later in 2005, Beattie went to Morocco and told the sheik he had spotted two Gold Coast villas in the ritzy beachside suburb of Main Beach, near the opulent Palazzo Versace, which the sheik might like to buy. By the time Beattie returned home, the sheik had wired over $2 million. Beattie bought a three-bedroom duplex in the sheik’s company’s name in January 2006, but curiously bought the other duplex in the name of his personal company.

He claims the sheik agreed to this. The sheik denies it.

Beattie says it wasn’t bought in the sheik’s company’s name for “legal reasons” or due to “Foreign Investment Review Board restrictions”.

Their business relationship continued happily, and in 2007 the sheik splashed a further $12 million on a sprawling Northern Territory cattle property. By now he had spent more than $25 million on Australian property.

Over the years the generous sheik showed his appreciation for Beattie and his wife, showering them with watches and gifts worth $48,000 during visits to Morocco.

But last year the harmony was shattered when their relationship started to fray and sheik decided he wanted to sell up, because he wasn’t making money.

The sheik’s lawyer, Rick Mitry, says Beattie banned the sheik from staying in the Beaudesert farmhouse during his visit.

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22

Keysar’s Column

When will we take our faith seriously?

Keysar Trad

Sheikh Hamad Bin Hamden Al Nahyan with his lawyers Rick Mitry and Mirna Mallak Instead, he was told to bunk in a caravan. The sheik also noticed Beattie in a Maserati, and the Oakvale farm workers driving the sheik’s red MG sports car, stirring fears Beattie was treating him as a cash cow.

Beattie agreed to put all the sheik’s properties on the market, but five months later Beattie sent an email to the sheik with an extraordinary demand. He wanted $2.64 million.

“I have been the principal of your Australian company since 2003, that is over 4000 days,” he wrote. “In that time the company has paid my real estate business a management fee on the shopping centre.

You have not paid rent at my office building. If I only administered the trust for one hour per day since 2003 (4000 days) (I am currently doing 14 hours most days for you) and you covered my normal charge out rate of $660/hr you would need to compensate me $2.64 million.”

The sheik refused to pay.

When one of the Gold Coast townhouses was sold in October last year, it made a $35,000 loss. And earlier this month a buyer offered $960,000 to buy the second townhouse. Despite owning them for almost a decade, it appears the sheik won’t make a cent on the townhouses.

Then there were delays in sending the nearly $1 million sale proceeds to the UAE. The sheik was worried Beattie was stalling, so got his Brisbane lawyer to write to his Brisbane accountant.

“His Excellency has become increasingly concerned about ... the financial affairs of (the company).”

The sheik questioned why $1 million of company funds had been loaned to Beattie to buy the townhouse. Still not backing down, on December 13, Beattie’s wife Sandra upped the ante by also demanding cash.

“I have carried out all the administration tasks for the company ... I would like you to personally sent to me $1,109, 077.”

The sheik’s Brisbane lawyer emailed Beattie’s lawyer.

“My client will not pay Mrs Beattie that or any sum. If she wishes to sue for it, she should do so. To say that the claim is spurious is to an understatement”.

The sheik demanded Beattie repay $1 million for the Main Beach apartment bought with the sheik’s cash.

Beattie would later tell the Supreme Court his relationship with the sheik broke down because: “I was not telling the sheik what he wanted to hear.

In my view the (sheik) was acting like a petulant child in late 2014 and early 2015.”

After Christmas, Beattie tried again to get cash from the sheik.

“If you want to take this matter to an Australian court we will insist you stand up in the witness box in person in Australia and be examined.

I am willing to be examined.

We have nothing to hide. The international TV and press will love it!”.

When that fell on deaf ears, Sandra again wrote: “Unlike you, I am not a billionaire so all these moneys must be paid to me to stop Australian court action against you personally in the future. Please have funds transferred to me ... by 1 April.”

Beattie said until he was paid, he would hold the sale proceeds of Oakvale farm at Beaudesert.

Beattie took the sheik to court in April, to ensure the $4.2 million sale of Oakvale could go ahead, after the sheik put a caveat over it. It sold in May. The sheik has returned fire with legal action of his own claiming Beattie “deceived” him by buying the Gold Coast villa in Beattie’s company name. In his statement of claim the sheik claims Beattie “falsely claimed” he needed to buy one of the townhouse in his personal company, when in fact this was unnecessary.

Beattie claims all the properties were bought with “unsecured loans” from the sheik. Mitry says the sheik will meet with Pablo Kang, the Australian Ambassador to the UAE in January, to discuss the saga. The case is expected to be heard in the Supreme Court in Brisbane mid to late next year.

In Aya 92 of Sura 4 (AnNisa), Allah Subhanah warns us against taking a life and says in the succeeding aya that whoever kills a believer on purpose will be in hell forever.

In verse 92, after saying that there is a way to expiate for the accidental murder (or manslaughter) of a believer, Allah also brings our attention that the same ruling applies to a non-believer with whom we have an understanding to live in peace and harmony.

The only difference in the expiation is the order not the quantum. Where the victim is a believer, liberate a captive first and then pay compensation, where the victim is a non-believer, pay the compensation first and then free an innocent captive. “…However, if the victim belongs to a community between him and you is a pledge of peaceful coexistence, then make a payment to his family and liberate a captive. Whoever is unable to do so must fast two consecutive months as an act of repentance to Allah, and Allah is All-Knowing, AllWise.” (4: 92) Did we (and I include our parents or grandparents or ancestors in this) or did we not come into this country with a pledge or an understanding or a commitment to live in peace and harmony?

Yes we did.

So I ask: what compensation is payable these days? and How much does it cost to liberate a captive?

Think in terms of the legal defence in court, how much does that cost, hundreds of thousands?

How much does it cost to gain the freedom of a victim of human trafficking, a horrific industry that has more than 27 million victims annually?

In the days of our prophet, peace and blessings upon him, purchasing the freedom of a captive cost very little in comparison to a compensation paid to the family of a murder victim, as you know, the compensation was set as the value of 100 good strong camels.

Maybe in today’s value, that is the price of 100 good quality cars, or trucks, is that a million dollars? Is it more? If we want to do what is right, we have to consider the value of a life.

Having said that, I say: nothing, no amount of money can bring a murder victim back to life.

Nothing can compensate the family for the loss, nothing.

So liberating a captive might restore what is lost to another family, but restores nothing to the family of the current murder victim.

A million dollars will not bring the head of the family back to life.

But the payment is an expiation an attempt to show remorse, an attempt to partially compensate the family for their loss.

We are the vicegerents of Allah on this Earth and one of the names of Allah is Al Wadood (the Loving), and another name is ArRahman (The most compassionate). So being a vicegerent of Allah on this earth means that we must bring Love and Compassion to this world.

To stress the sanctity of the life and dignity of non-Muslims living amongst Muslims, our prophet Muhammad, peace and blessings upon him said: Whoever kills a person with

whom there is a pledge (treaty/ understanding) to live in peace and harmony, the killer will never smell the scent of paradise even though its scent can be smelled from a distance of forty years travel (reported by Imam Bukhary) In another Hadith: whoever unjustly kills a soul with whom there is a pledge or understanding of peaceful co-existence, Allah will forbid him from paradise. (reported in Abu Dawood and Nasa`i).

Our prophet Muhammad, peace and blessings upon him said: The blood of Muslims is equal and the person in the lowest rank amongst the Muslims can give protection that is binding on the entire community.

In one Hadith, our beloved prophet Muhammad, peace and blessings upon him said: whoever wrongs a person who has a pledge (or understanding of peaceful co-existence) with us, or whoever cheats him, or burdens him unjustly beyond his ability, or whoever takes anything from him unless given to him freely, then I will stand against the perpetrator on the day of resurrection.

A couple of weeks ago, a member of our community, shouting Islamic words, killed a person with whom we have a clear understanding of peaceful and harmonious co-existence. The murderer has been killed. Had our prophet, peace and blessings upon him been with us, what would he have done?

We don’t own the crime and we are not to blame for it in any way, but we have a command from Allah in the verse cited and based on that command, I believe that our beloved prophet Muhammad, peace and blessings upon him, would have ensured that the Muslim baytul Maal (treasury) would pay a gift to the family of the victim to honour our pledge of peaceful co-existence.

But what happens to a community that is disjointed – our major bodies are embroiled in their own turmoil, our charities are stretched meeting the needs of widows, orphans and victims all over the world, what happens in our situation?

If we want to prove that Islam is humanity’s salvation, then let us live by the dictates of our faith.

In a situation like ours, we really need to encourage our charities to setup a fund and raise what we can for the family of the victim. We don’t know whether they need or not, but we can presume based on the fact that we know that if the bread-winner in any of our families was to go missing, we would feel the loss.

We need to talk to our Muslim organisations to set up a fund, to raise what we can and offer that as an expression of support to the family of the victim. That is who we are, that is the command from Allah in the verse I have quoted and that is what our prophet Muhammad, peace and blessings upon him would have us do.

Have we as a community fulfilled this command of Allah?

I am attempting to generate a discussion so that we can take responsibility for our actions, or do what is good when the wrong action is done in our name, even though we do not permit or in any way condone wrong action.

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AUSTRALIAN ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

www.alwasat.com.au info@alwasat.com.au

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

POSITIVE DIRECTIONS FOR 2016 Adelaide

2016 will see a new beginning for Burc College. We will be changing the name of our school to Pinnacle College.

This change is necessary to accommodate the shift in our enrolment where more than two-thirds of our students are from backgrounds other than Turkish.

Pinnacle College will continue Burc College’s uncompromising commitment to provide the best education possible. We will continue to aspire to be an excellent school where each child flourishes. At Pinnacle, in addition to academia, our focus will be on character shaping of our students – developing a sense of service, commitment, integrity and morality.

In today’s world we must ensure that each and every child has these underpinning values in order for them to make their way successfully in a changing world.

Our professional and capable team of teaching and support staff will continue to respond to students’ individual learning needs by offering a broad curriculum and extension, enrichment and acceleration opportunities. We will continue to engage all students in challenging, purposeful and inclusive learning activities.

School tradition creates and sustains an ethos of achievement. At Pinnacle we will carry on the traditions and culture underpinning the college and ensure it is nurtured and supported by the school community and the active involvement of parents, staff and the wider community.

CE

LLEN EXCE

IN

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At Burc College we offer a school environment that is conducive to learning in all aspects of life.

The inspiring and compassionate nature of the staff, coupled with diverse and challenging curriculum foster critical thinking and set the foundations of academic excellence.

BURC COLLEGE FUTURE NEWS: BURC COLLEGE CONTINUES TO GROW AS PINNACLE COLLEGE.

Various extra-curricular activities foster student growth, and comprehensive pastoral care programs, as well as strong ties with parents contribute towards character development and potential fulfilment.

Places for our 2016 intake are filling fast, so to avoid disappointment, contact (08) 8367 9022 for an enrolment information pack today.

For further information please visit burccollege.sa.edu.au.

AUSTRALIAN ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

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‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

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Everyone’s Reading Him Competition Awards Night

Melbourne The Everyone’s Reading Him competition launched in June by ISRA Melbourne has finally came to a conclusion with an Award Ceremony and a Symposium on the compassion of Prophet Muhammad (saw) on Sunday the 18th of October 2015 held at Serenity Reception. The program commenced with a keynote speech by Dr Zuleyha Keskin (Course Coordinator of ISRA Melbourne) who spoke about Prophet Muhammad’s (pbuh) compassion towards his family.

Keskin’s speech, was followed by the second keynote which was on the topic of “Prophet Muhammad’s (pbuh) Compassion Towards Humanity” delivered by Dr Bekim Hasani (Imam of Australian Albanian Islamic Society – Carlton Mosque).

The program continued with a nasheed performance by the grade 3’s and 5’s from the Sirius College choir who sang “One Big Family” and “Ya Nabi Salam Alayka” originally composed

by Maher Zain.

Omer A Ergi (General Manager of ISRA Melbourne) provided information about the competition and why it was organised by ISRA. Ergi said, “The

competition was based on reading the glorious life of Prophet Muhammad (saw) and sitting for test which had great prizes.”

It was a competition that had no losers since learning about the life of the Prophet was a win in itself. Over 1200 people participated in the competition with three winners in each category who collected the major prizes.

The exams were hosted by ISRA Melbourne, Sirius College, Maarefa and Australian International Academy and students from 30 schools participated. The primary school category had two participants who were ranked in second place, both receiving a cheque of $400

dollars.

The winner received a cheque for $800. In the high school category, third place received a $1,000 cheque, the second $1500 and the first place getter received a cheque for $2000.

Finally, in the open category (over 18 years of age) the third place winner received $1500 and two contestant with equal scores shared the first place, both winning an Umrah trip. ISRA Melbourne is an academic institution that provides university courses in Islamic Studies is planning to organise similar competitions in the coming years.

NRMA takes top award for multicultural marketing campaign

Big Business

Winner: NRMA Motoring & Services - Motor Value Bundle campaign

Media Release NRMA Motoring & Services was announced as winner of the Big Business category for its Motor Value Bundle campaign at tonight’s Australian Multicultural Marketing Awards, held at the Sydney Opera House.

The campaign, marketed to the Chinese community in local areas of Sydney, was built upon evidence-based insights into the purchasing behaviours of Chinesespeaking motorists in NSW. The NRMA saw an uplift of 80 per cent across the campaign within the targeted Chinese community, compared with other sites outside of the test market. A key success factor for the campaign was the partnering of above the line Chinese language advertising strategies with existing NRMA Chinese language staff members.

“We’re delighted to have won an award at this year’s AMMAs. Due to the success of the campaign, NRMA has

Communities

Winner: Netball Australia: Australia Post One Netball Program

increased its capacity and ability to track and analyse multicultural marketing activity and has plans to explore future multicultural marketing engagement with the Chinese and other ethnic markets,” said NRMA Channel Marketing Manager, Angela Tobin.

Cricket Australia took home an award in the Youth category for its A Sport for All resource and training program that educates all levels of Australian cricket about Australia’s diverse society and how to meet its needs.

SBS continued its celebrations of 40 years broadcasting to Australians with an award in the Communication category.

The two-phased campaign first marketed everything achieved in the last 40 years and then looked forward 40 years to what SBS Radio and the people of Australia hope to achieve.

2MFM, Muslim Community Radio was the public pick from the 20 finalists in the SBS People’s Choice for its

campaign ‘Together Standing Against Extremism and Racism’.

The CEO of Multicultural NSW, Mr Harman, whose Agency have been delivering the Awards Program said: “The 26th Australian Multicultural Marketing Awards were a great success and we congratulate all entries for both recognising the importance of equitable representation in marketing campaigns and promoting cultural diversity.”

Youth

Winner: Cricket Australia– Multicultural Engagement

The winners of this year’s AMMAs are: Big Business Winner: NRMA Motoring & Services - Motor Value Bundle campaign Small Business Winner: Gould.Sydney – 2015 Project Highlights Commendation: Chinese Commercial – Promoting Australia to China Public Sector Winner: Centre for Health Initiatives, University of Wollongong and Multicultural

Health Service Illawarra Shoalhaven Local Health District – Cancer Good News Project: Reducing Cancer Stigma in Macedonian and Serbian Communities Communication Winner: Special Broadcasting Service (SBS) – 40 Years of SBS Radio Arts and Culture (joint winners) Winner: Australian Macedonian Theatre of Sydney – The Fence: Living in Harmony Project

Winner: Access Community Services Queensland Ltd: Ethno Roadshow Communities Winner: Netball Australia: Australia Post One Netball Program Commendation: Islamic High Council of Australia – Multicultural Mawlid Concert Youth Winner: Cricket Australia – Multicultural Engagement Commendation: Australian Rugby League Commission: In League Harmony Education Winner: TAFE NSW Sydney Institute - Going Global SBS People’s Choice Award Winner: 2MFM, Muslim Community Radio – Together Standing Against Extremism and Racism The AMMAs are supported

by Partners B1 Group, SBS, Village Plaza, Settlement Services International, Sydney Opera House, ACPPRC, Business Risks International, Sofitel Sydney Wentworth.

For further information please visit AMMA.

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Advertising ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

www.alwasat.com.au info@alwasat.com.au

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

engage

inspire

discover

educate

BE A PART OF THE FUTURE Ilim College

Advance through Knowledge info@ilimcollege.vic.edu.au Toll Free: 1800 ILIMCO (1800 454626)

ENROL NOW FOR 2016

Dallas Campus (Prep - VCE) 30 Inverloch Crescent Dallas Victoria 3047 Australia T. 03 9302 3770 dallascampus@ilimcollege.vic.edu.au

Dallas Boys Campus (Year 7 - 10) 26-44 Kiewa Crescent Dallas Victoria 3047 Australia T. 03 9302 3770 dallasboys@ilimcollege.vic.edu.au

Glenroy Campus (Prep - Grade6) 48-50 Box Forest Road Glenroy Victoria 3046 Australia T. 03 9359 9660 glenroycampus@ilimcollege.vic.edu.au

VISIT US AT: WWW.ILIMCOLLEGE.VIC.EDU.AU

Early Learning Sanctuary (Pre School) 47 Millewa Crescent Dallas Victoria 3047 Australia T. 03 9309 3536 learningsanctuary@ilimcollege.vic.edu.au

EVENTS ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

www.alwasat.com.au info@alwasat.com.au

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

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Annual General Meeting

WHFC 2015 In Indonesia

From Left: Mr Mughtar Sadien (Chairman of Sichma) and Dr. Amidhan Shaberah (Chairman of Majelis Ulama Indonesia (MUI)

From Left: Mr Lukmanul Hakim (President of WHFC) and Mr Esad Alagic (Chairman of ICCV)

The World Halal Food Council held their Annual General Meeting WHFC on 29 September-1 October 2015 at Aryaduta Hotel Jakarta. Hosted by LPPOM MUI, the; event attracted many people with 68 participants from 45 Halal Certifying Bodies from 22 countries representing ASIA, AUSTRALIA, NEW ZEALAND, AMERICA, LATIN AMERICA, and EUROPE as members and observers for this meeting.

The National Unity Youth Camp

By Ismail Al Lahham The National Unity Youth Camp began on the 29th of September and lasted for a total of 2 nights and 3 days. It was held in Adelaide South Australia and was organised by World Assembly of Muslim Youth (WAMY) Australia & South Pacific, working closely with the Islamic Information

Centre of South Australia (IICSA) and Islamic Society of South Australia (ISSA).

The main objective was to bring together likeminded youth from different parts of Australia and let them meet each other in a friendly welcoming environment. Alhamdulillah around 60 brothers, both young and old, partook in the camp, with many coming from different states of Australia. The camp included many

lectures by prominent speakers and imams from all over Australia such as Sheikh Rabee’ Baytie and Sheikh Abdulla Alhawari from Melbourne, Sheikh Riyadh from Adelaide and many others.

The camp also included many fun activities such as paddle-biking, go-carting, archery, rockclimbing as well as many team building activities that increased the unity of the brothers. The participants also went on a trip to Adventure

Park South Australia, where they had an amazing time.

The 3 days ended with all the brothers feeling tired but happy having made new friends and formed new bonds. The feelings expressed by the youth were of enjoyment and excitement with many saying that they wanted to stay longer, and that they hoped it would be held again next year.

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Advertising ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

www.alwasat.com.au info@alwasat.com.au

AUSTRALIAN ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

www.alwasat.com.au info@alwasat.com.au

AUSTRALIAN HALAL CERTIFIER ALLIANCE Australian Halal Certifier Alliance (AHCA) will be: Australian Halal Certifier Alliance (AHCA) was established on 24th of July 2010 because of the demands of Overseas Halal Authorities. The Australian Halal Certifier Alliance (AHCA) was established to cultivate harmony amongst Australian Halal Certification organizations and to rectify problems on Halal issues in the spirit of Muslim brotherhood in accordance with Shari ‘a Law (Islamic teaching).

This umbrella organization AHCA currently has eleven members. The Adelaide Mosque Islamic Society of South Australia Inc, Australian Federation of Islamic Council Inc, Australian Halal Authority and Advisor, Australian Halal Food Services, Halal Sadixq Bux, Global Halal Trade Centre Pty Ltd, Islamic Association of Kataning, The Islamic Coordinating Council of Victoria Pty Ltd, Islamic Council of Western Australia, Supreme Islamic Council of Halal Meat in Australia and Perth Mosque Incorporated.

Executing consistently and consequently all rules, criteria and requirements of Halal certification according to Islamic teaching that is issued by Overseas Authorities. Halalness is a part of Islamic faith. Every member of AHCA will honour and execute fully all Halal issues.

Cultivating harmony amongst members of AHCA to finalize problems on halal issues in the spirit of Muslim brotherhood.

Enhancing the status of Halal Standards & Procedures and to have an unified approach among the Halal Certifiers in Australia.

Issuing Halal slaughterman/inspector/supervisor ID Cards to control and monitor the Halal according to Shari’a Law. Protecting the integrity of Halal.

Establishing harmony amongst the Australian Halal certifiers.

Having cooperation amongst Australian Halal certifiers.

The main aim of Australian Halal Certifier Alliance (AHCA) is to set International Halal standards that can be used world wide

Happy

Hijry

New Year East Preston Islamic College 55 Tyler Street, East Preston, VIC, 3072, Australia.

Ph: +61 3 9478 3323 • Fx: +61 3 9470 1255

www.epic.vic.edu.au

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AUSTRALIAN ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

www.alwasat.com.au info@alwasat.com.au

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

ISLAMIC CO-ORDINATING COUNCIL OF VICTORIA

ICCV

The Islamic Coordinating Council of Victoria (ICCV) which was established in 1992 is the major and the largest Islamic organization responsible for the certification, monitoring, and supervision of Halal food exports from Australia. We also provide Halal Food (Halal Meat and Halal Processed Food) Certification and Supervision for domestic market.

Malaysia, Indonesia, Singapore, The Kingdom of Saudi Arabia, Oman, Yemen, United Arab Emirates (UAE), Syria, Jordan, Lebanon, Egypt, Kuwait, Libya, South Africa and others recognizes Islamic Coordinating Council of Victoria as a Halal Authority in Australia (for Saudi Arabia State of Victoria only) providing Supervision, Certification and advisory services to the Halal Meat and Livestock and Halal food products.

Benefits of ICCV Halal Certification With the establishment of high standards and consumer confidence in ICCV certified Halal products, business organizations gain access to the vast marketing potential of Halal consumers on a global scale.ICCV recognition provides export opportunities to the global Halal market which is estimated to be in the region of US2.3 trillion dollars comprising of approximately 1.6 billion Halal consumers Very important competitive advantage is gained The unique ICCV certification Mark (Logo) affixed on all products is a means of greater promotions and marketing advantage

The ICCV is the only body in the State of Victoria, Australia, recognized by the Halal authority of the Saudi Arabia Government.ICCV IS THE MOST RESPECTED HALAL ORGANIZATION for the Supervision and Certification of Halal Meat and Halal Processed Food from Australia to Republic of Indonesia.

With five office staff, two food technologists, four Sharia advisors and over 140 registered, Halal slaughtermen/ inspectors ICCV is the largest and the most respected Halal Certifier in Australia. We have the capacity to increase 140 registered Halal slaughtermen/inspectors to more than 250.

We have no shortage of manpower.We are ready to provide Halal Certification Service to interested organizations.

Interested institutions/organizations/ Companies/individuals can contact our office contact details are;

Phone: 61 3 9380 5467 • Fax: 61 3 9380 6143 Email: iccv@bigpond.com • Website: www.iccv.com.au

The assistance of ICCV personnel by providing ongoing support and effective and efficient Halal marketing strategy ICCV certified products will be acceptable with no exceptions by all Muslims all around the world Accreditation and certification is provided whilst maintaining the confidentiality of company trade and product details.

The discharge of your responsibility in investigating and providing assurance of genuine Halal to the Halal product consumers in the era of excessive deceit and false labeling and certification of Halal.

AUSTRALIAN ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

www.alwasat.com.au info@alwasat.com.au

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

Refugees Affairs

Legal Corner

Criminal Abuse of a Rape Victim Bilal Cleland

ilal42@bigpond.com Abyan, the Somali refugee who is the victim of a rape that left her pregnant, is again living on Nauru. She was not allowed to see her lawyer when she was brought to Australia from the detention centre and was denied adequate counseling.

She was suddenly removed from Australia before a court could intervene in her situation.

An article by Jennifer Wilson “Bodies that matter. Bodies that don’t.”

[October 21, 2015 Australian Independent Media] drew attention to a shocking fact – A Murdoch employee, Chris Kenny of The Australian was not only the first journalist in eighteen months to be granted a visa to enter Nauru in the last few days, he was also escorted by local police to Abyan’s accommodation, where he confronted her about her situation. What makes this even more troubling is the fact that Human Rights Commissioner Professor Gillian Triggs has been denied a visa to visit Nauru.

Nauru has many problems. It

has lost its judiciary through dictatorial expulsions, it severely harasses any opposition to its government to the extent that New Zealand refuses to support it any longer. It is not a fit place for Australia to be detaining asylum seekers, who are not guilty of any crime.

Jennifer Wilson commented on a sexual assault she experienced in Australia: “There are a staggering number of sexual assaults in this developed country that go unreported. The majority of rapes that are reported don’t make it into court. Reporting sexual assault to police is a harrowing experience, even when the police concerned are highly trained and care about you, and share your language group. I had a sexual assault counsellor with me when I did it a few months ago, as well as evidence, and a great deal of loving support. With all that, it was an horrific experience from which I still haven’t recovered. Reporting sexual assault if you are a young, pregnant Somali refugee woman condemned to life on Nauru for the indefinite future, must be an almost impossibly daunting prospect.”

Tess Lawrence “Injustice and refugee porn: Australia sends

Chris Kenny to torture Abyan” [Independent Australia 21 October] recounts, with the help of Pamela Curr of the Asylum Seeker resource Centre in Melbourne, what happened when Chris Kenny got to Nauru.

“It so happened that while Kenny was present at Abyan’s house on Nauru, she phoned the Asylum Seeker Resource Centre’s Pamela Curr.

Here is Pamela’s version (edited only for style) of what really transpired in the “alleged” interview, published on the ChilOut Revived Facebook page earlier today.

Tonight, she posed this question to Independent Australia and everyone who cares: ‘Would a young Australian woman who was raped and pregnant by rape, would ever be visited by a journalist and posse of police at her door?’

PAMELA CURR (republished from ChilOut Revived) Today, Abyan was subjected to further cruelty, this time at the hands of an Australian journalist who acted in a most unprofessional way towards a vulnerable woman.

After a five day horror junket through two detention centres and multiple flights with any kindness or respect, Abyan

had her privacy invaded in the place she shares with another woman on Nauru.

I was talking to her on the phone when she said in alarm: “The police are coming.”

She said that she could see them outside. I advised that she did not have to speak with them, but tell them to speak to her lawyer.

The call ended.”

That this sort of abuse is carried out in our name by our national government under this new Prime Minister and this Abbott government Minister for Immigration and Border Protection, Peter Dutton, former Queensland policeman, is to our universal shame. There will no doubt be an attempt to hide behind the sovereign status of Nauru to avoid Australian responsibility for these events, but that rings hollow. At least in this country we still have freedom to express our outrage at these events, but with the ever present extreme rightwing LNP members still so powerful in the government, we should not assume that will be untouched.

The author is a prominent Australian Muslim scholar and activist.

Oussama goes global Oussama tackling peace Oussama Abou-Zeid was very fortunate to be one of four Australians nominated to attend the Search for Common Ground Youth Summit in New York earlier this month. He was extremely honoured to have represented his government and the Australian Islamic Youth Center, a community center that he regularly attends and is on the committee for.

The Youth Summit was the first of its kind that brought together young leaders from around the world who are helping foster social cohesion in their communities to collaborate, share and learn from each other – as well as help inform the policy direction of national governments.

During the Youth Summit he set up a booth at the marketplace/expo to showcase what was being done in Melbourne to promote peace and harmony. It received a high level of interest from media, bureaucrats and delegates from around the world. It was a great opportunity to talk about initiatives in the respective states/ territories and observe the reactions and

New Laws The Department of Justice advises of the new Victorian laws on powers of attorney.

The new Act has altered the eligibility of Ministers of religion who are authorised marriage celebrant to witness powers of attorney.

About powers of attorney Powers of attorney are legal documents that let someone appoint another person who can make decisions for them or support them to make and give effect to their own decisions. Powers of attorney

30

Australian representatives from left:Oussama Abou-Zeid, Sowaibah Hanifie, Jeevan Nadanakumar, Widyan Fares comments that these ideas generated from other countries and sectors.

He was also given the opportunity to meet briefly with the Australian Minister for Justice and Minister Assisting the Prime Minister on Counter Terrorism Michael Keenan and his delegation.

Powers of attorney give choice and control.

Enduring powers of attorney are a type of power of attorney. They ‘endure’ (continue) even when the person who made them is unable to make their own decisions about matters. Anyone can experience an accident or illness that affects their ability to make decisions.

For this reason, the Office of the Public Advocate (OPA) recommends everyone over the age of 18 years consider making enduring powers of attorney. OPA provides advice for people appointed

under powers of attorney so they can understand their role and carry out their duties according to the law.

The supportive attorney appointment is another type of power of attorney.

Supportive attorney appointments are a way a person can be supported to make decisions. Supportive attorney appointments are designed to promote the right of people with disability to make their own decisions about things that affect them. www.publicadvocate.vic.gov.au

Can you patent the human body and its parts?

Hyder Gulam

Al wasat Legal Editor ASAK and Greetings All. This month’s edition of Al Wasat is about the recent High Court of Australia case of D’Arcy v Myriad Genetics Inc & Anor [2015] HCA 35 (7 October 2015). The Court essentially prohibited the patent protection for human genetic material and genetic sequences. The decision reversed the 2013 Full Federal Court ruling, which found that US company Myriad Genetics Inc’s (Myriad) patent on the isolated BRCA1 gene, associated mutations and utilisation of the sequence for diagnostic purposes was valid.

Now the background. The BRCA1 gene, when mutated, is thought to be responsible for at least 80% of cases of familial breast and ovarian cancers. Myriad succeeded in isolating the nucleic acid of the BRCA1 gene from the environment in which it naturally occurs in human cells, allowing screening for the mutations, and was granted a patent in Australia. Breast cancer survivor Yvonne D’Arcy sought to invalidate claims 1 to 3 of Myriad’s patent, which covered isolated nucleic acids.

The basis of the challenge was that certain of the patent claims did not satisfy the test for patentable subject matter under Australian law. In order to be patentable, the claimed invention must be “a manner of manufacture within the meaning of section 6 of the Statute of Monopolies” (section 18(1)(a) of the Patents Act). Since the Statute of Monopolies is an English statute dating back to 1623, Australian courts have had to stretch the meaning of this phrase to keep up with technological developments. In this case, the High Court held that this phrase can only be stretched so far. In common understanding, manufacture means the assembling, making or producing of something.

The High Court unanimously allowed the appeal from the decision of the Full Federal Court and held that the BRCA1 gene was not a ‘patentable invention’ within the meaning of the Patents Act. The High Court held that, having regard to the relevant factors, an isolated nucleic acid, coding for the BRCA1 protein, with specified variations, is not a manner of manufacture.

Although it may be said that the Invention claimed might be, in a formal sense, a product of human action, it was the existence of the chemical information stored in the relevant sequences that was an essential element of the Invention as claimed. That information is the same information as that contained in the DNA of the person from which the nucleic acid is isolated and cannot properly be said to have been manufactured.

This decision raises important concerns about the impact on gene-based medical therapies and life sciences industry at large. This decision moves the law in Australia regarding patentable subject matter away from that in Europe (where isolated nucleic acids are patentable) and towards the United States (where the US Supreme Court recently held that Myriad’s claims over isolated DNA were unpatentable).

While the Myriad case was limited to the claims covering the isolated nucleic acid, the ruling will have significant consequences for many Australian patents covering genetic material which could now be challenged. Like the Myriad patent itself, many patents in the field will include claims to products and processes extending well beyond isolated genetic material, and may therefore withstand challenge. In my view, this is a good decision, as it seems to be illogical for a company to be able to patent the human body or its composite parts, in very simple terms.

Till next time, Masalama.

By SQNLDR (ret) Hj Hyder is a registered nurse (UK), a qualified lawyer, and an accredited mediator, and cofounder of the Muslim Legal Network Inc. Footnotes available upon request.

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Advertising ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

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OPINION ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

Islam and

Peace

Islam comes from the root word Salaam, which means peace. It also means submitting one’s will to Allah (swt). The word Salaam is also an attribute of God. In this context, it means ‘The Giver of Peace’.

Muslims greet each other with Assalamu Alaikum which translates to wishing peace for one another. Even when wronged, the Glorious Qur’an advises Muslims to struggle against the temptation for hostility: “And not alike are the good and the evil. Repel (evil) with what is best, when lo! he between whom and you was enmity would be as if he were a warm friend…” [Al-Qur’an 41:34] The Qur’an refers to Paradise as the “abode of peace”. Thus peace is a goal that Muslims are required to strive for, in their own selves, in their families and in their communities. It is ironical therefore, that Islam is perceived by many as being the motivation behind the wanton killing of innocent people.

Definition of Jihad Jihad is simply the process of “exerting the best efforts,” involving some form of “struggle” and “resistance,” to achieve a particular goal. In other words, jihad is the struggle against, or resistance to, something for the sake of a goal. The meaning of the word is independent of the nature of the invested efforts or the sought goal.

Contrary to common belief, the word “jihad” does not necessarily imply any violent effort, let alone “war” and such instances of extreme violence. It is a general term that can mean violent as well as peaceful actions, depending on the context in which it is used, as we shall indeed see later. Similarly, “jihad” as a generic word can be used even when the sought goals are not Islamic, i.e. in non-religious contexts.

While Islam in general is misunderstood in the western world, perhaps no other Islamic term evokes such strong reactions as the word Jihad. The word Jihad is mistranslated as “Holy War”.

The Arabic equivalent of “Holy War” is harbu-muqadasah. This term is not found in any verse of the Qur’an. There

Dr. Rateb Jneid

President Islamic Council of WA is nothing in the Islamic sources that permit a Muslim to fight against nonMuslims solely on the basis that they are not Muslim.

The word Jihad comes from the root word jahada, which means to struggle.

At the individual level, jihad primarily refers to the inner struggle of being a person of virtue and submission to God in all aspects of life.

At the collective level, jihad can take various forms, such as: 1. Intellectual Jihad, which comprises of the struggle to convey the message of God to humankind and to combat social evils through knowledge, wisdom and dignified discourse.

2. Economic Jihad, which comprises of economic measures, and spending from one’s means to improve the living conditions of the poor and the downtrodden.

3. Physical Jihad, which involves collective armed self-defense, as well as retribution against tyranny, exploitation, and oppression.

Thus the concept of Jihad is vast and comprehensive. Admittedly, it’s the last category of Jihad that is a cause for concern to many, and which we shall explore in detail.

Furthermore Muslim jurists explained that there are four kinds of jihad fi sabili Allahi (“jihad in the way of Allah”): * Jihad of the heart/soul (jihad bil qalb/ nafs) is concerned with combating “evil” (i.e. un-Islamic) desires and

the devil in the attempt to escape his persuasion to evil. In other words this is the “internal” jihad. * Jihad by the tongue/pen (jihad bil lisan/qallam) is concerned with spreading the word of Islam with one’s tongue or writing and the verbal (or written) defence of Islam. * Jihad by the hand (jihad bil yad) refers to choosing to do what is right and to combat injustice and what is wrong in Islamic terms with action, e.g. protest, demanding “special consideration” etc.

Some Muslim writers see “hand-jihad” as subsuming sword-jihad (below{1}). * Jihad by the sword (jihad bis saif) refers to qital fi sabili Allahi ([armed] fighting in the way of Allah, or holy war). Jihad by the sword is use of arms to engage into a combat. It is not misuse of arms to create violence.

Jihad in Islam was allowed only in selfdefence, establish religious freedom and fighting against evil and unjust.

Physical Jihad Jihad on the battlefield, in the Islamic perspective, is the last resort, and is subject to stringent conditions. It can be waged only to defend freedom, which includes freedom of faith.

No aggression towards civilians Military conflict is to be directed only against fighting troops and not against civilians.

As far as the non-combatant population is concerned such as women, children, the old and the infirm, etc., the instructions of the Prophet are as follows: “Do not kill any old person, any child or any woman” “Do not kill the monks in monasteries” or “Do not kill the people who are sitting in places of worship.” During a war, the Prophet saw the corpse of a woman lying on the ground and observed: “She was not fighting. How then she came to be killed?” Thus non-combatants are guaranteed security of life even if their state is at war with an Islamic state.

Upholding justice The ravages of war are not an excuse for Muslims to engage in any form of cruelty or violation of human rights.

It is forbidden under Islamic law, to illtreat prisoners of war or to deny them the essentials of life, including medical treatment.

Respect for Religious freedom Physical Jihad cannot be waged with the objective of compelling people to embrace Islam.

Conclusion It is clear from the foregoing discussion that Jihad is a vast concept that encompasses various spheres of activity, all directed towards the betterment of self and society.

Regardless of how legitimate a cause may be, Islam does not condone the killing of innocent people. Terrorizing the civilian population, whether by individuals or states, can never be termed as jihad and can never be reconciled with the teachings of Islam.

Hand me the stones

By Sarah Ali Melbourne

Her hands have never looked this frail and precious. The wrinkles and deep, harsh creases formed valleys of tormented memories she forced herself to forget. My emotions were haunting me and I wanted to speak words to her but they found refuge within me and I began choking, choking on my pain and deep love for this woman. I quickly lowered my gaze for my eyes were too weak to cage the tears that were now impairing my vision. I did not want her to witness my tears for this will break her. You see, she was like chinaware, so precious, so valuable, yet, so fragile. One wrong move and her delicate heart will shatter into a million pieces. And woe to me if I am the cause of her shattering heart! It was, after all, the only sweet sound I heard as she nurtured me within her womb.

I pulled myself together and quickly wiped my tears as she turned away to retrieve stones from our decapitated house.

As she approached me, her frail hands that were adorned with age spots handed me the stones.

“Here my son” she said “take these stones for I give you blessing to pray at Al Aqsa today, but if you are threatened, use these stones my son for you don’t know what these men will do” With a heavy and aching heart, I kissed her hands and her

forehead and bid her farewell. You see, praying at Al-Aqsa was not a foreign ritual to me. Since I was a child, my father and I would walk the back streets every Friday to Al-Aqsa.

I was well acquainted with the gravel road that led me to the masjid. This time, however, was different. The recent uproar and hostility displayed by the Zionists made it hard to worship. Stringent security checkpoints were uprooted upon my ancestors’ land and our every move was being monitored through the lens of snipers that were fixated upon stolen and abandoned buildings. This didn’t shake me for my heart was like that of a lion and these tyrants who were mercilessly murdering Palestine’s youth were nothing but cowards possessed by paranoia. When will they realise they can’t break the already broken? When will they realise they can’t shake the hearts of the oppressed whom witnessed genocide before their very eyes? My heart was firm, but the only deterrent I felt was the aching love it sprouted for that lady, the love of my life who handed me the stones. I steadily paced towards my destiny with strength in my stride and pride on my mind.

“May Allah be with you!” she said.

These were the final sweet words that soothed my heart. My dear Mother, I thought, If I have Allah, I have everything.

In memory of the Palestinians who have lost their lives due to the recent and deadly uproar that is gripping the region.

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32

HUMAN RIGHTS Column

HUMAN RIGHTS AND ISLAMIC CIVILIZATION Islam was revealed when the rule by tyranny, slavery, violence, poverty and the value of life and human rights was arguably at its very lowest point in history. In a word, mankind was immersed in great darkness.

The Holy Qur’an was revealed to guide the Messenger, Muhammad (PBUH), to restore human dignity, respect, and honour, as well as placing a complete stop to man’s misuse of property and its integrity, but most importantly, to halt the indiscriminate shedding of blood among mankind.

Human rights in Islam stems from monotheism and worship of Almighty God. It is He who created humans and honoured them above all His creatures. Through the Holy Qur’an, God set the way for mankind to realise their purpose in this life and asked of His creation (mankind) to submit to God and to follow the example of His Messenger.

From the time of its revelation, almost fifteen hundred years ago, Islamic Law is considered to have made a complete transformation – a revolution –in the field of human rights. Both in the spiritual and religious context of Islamic law, which is implanted in every sphere of human life, conveys the basis of respect for human rights that also praises God’s authority. These Divine principles were poised for man and inspired all philosophies, laws and regulations that were formed on the principles of human rights.

Islam guarantees human rights and freedom for all, regardless of an individual’s ethnicity, colour; creed and social or economic position. The human rights promoted by Islam have eternal principles because they are from a Divine source.

Islamic Law makes the rights of the individual equally as important as the rights of society as a whole collectively. It does not give greater importance to one over the other.

Islamic Law affirms the human right to life by condemning the one that kills a man. In this context, The Almighty God says in the Holy Qur’an: “We ordained for the Children of Israel that if any one slew a person - unless it be for murder or for spreading mischief In the land - it would be As if He slew the whole ...” (Quran 5: 32). The Almighty God also says: “... take not life, which Allah hath made sacred, except by way of justice and law ...” (Quran 6:151) The rights of all the people are equal in life and there is no difference between the scholar or the ignorant, among the wise or the ordinary man and among men or women. Life is a gift from God, and the spirit is a testament of its holders and therefore should not be attacked.

Killing is prohibited because God is the One who raises and takes the spirit of a person or a people.

At the same time, Islam provides for freedom of religion for all people and does not pressure anyone to accept Islam. In this context, the Almighty God says: “Let there be no compulsion In religion: truth stands out Clear from error (Quran 2:256).

In some verses confirming equality between people, the difference between them is only on the basis of piety. In this context, the Almighty God says: “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and Tribes, that ye may know Each other (Not that ye may despise (each other). Verily the Most honoured of you In the sight of Allah is (He who is) the Most righteous of you. and Allah has full knowledge and is well acquainted (with all things).” (Quran 49:151).

Islam also emphasizes the right to social security and this is made clear in the following verse of the Quran: “Seest Thou one who denies the Judgement (to come)? Then such is the (man) who repulses the orphan (with harshness), and encourages not the feeding of the indigent.” (Quran 107: 1-3) The Prophet says: “It is not a (true) believer who sleeps knowing that his nearest neighbour is hungry.” (Kitabul Iman) Islam also asserts a special protection to be afforded to some people and companies, namely women and non-Muslims in the Islamic territory.

Islamic Law gives women equal rights with men (between men and women) except natural differences that exist between them for the benefit of society and the family, or for the benefit of women themselves.

Islamic Law’s principle is that the woman has the right and freedom that man enjoys, in this context, Allah said: “And thus does their Sustainer answer their prayer: “I shall not lose sight of the labour of any of you who labours [in My way], be it man or woman: each of you is an issue of the other (I.e., “you all are members of one and the same human race, and therefore equal to one another”). Hence, as for those who forsake the domain of evil, and are driven from the homelands, and suffer hurt in My cause, and fight [for it], and are slain - I shall most certainly efface their bad deeds, and shall most certainly bring them into gardens through which running waters flow, as a reward from God: for with God is the most beauteous of rewards.” (Quran: 3:195) About such rights, the Prophet says: “Women are the sisters of men (equal) in principles.” (Abu Dawood)

Dr. Bekim Hasani

Dr.Bekim Hasani Imam of the Albanian Mosque, Carlton North, VIC

33

Advertising ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

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AUSTRALIAN ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

THE

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34

9 MEMBER ORGANISATIONS OF AFIC

- The Muslims Of New South Wales - The Islamic Council Of Victoria.

- The Islamic Council Of Queensland.

- The Islamic Council Western Australia.

- The Islamic Council South Australia.

- The Islamic Council ACT.

- The Islamic Council Of Tasmania.

- Christmas Islands Islamic Council.

- Northern Territory Islamic Council.

School News

Message from Ms. Mehar Khan, Acting head of Campus, Malek Fahd Beaumont Hills 2015 Malek Fahd Beaumont Hills is one of three campuses of Malek Fahd Islamic School and as the name suggests it is in the Hills District in the North West Sydney region. The campus currently has Kindergarten to Year 9 with a student population of 318. We have 11 primary school teachers and 1 learning support teacher. High school consists of 6 specialist teachers. The campus also has a Librarian and 3 Arabic and Quran teachers. The campus is proud to announce Year 10 in 2016.

This was the first year for Year 9 to sit for NAPLAN. The school commends and congratulates all Year 3, 5, 7 and 9 students, teachers and parents for their hard work and success.

Our campus is moving towards a better equipped future with the campus now having a fully functional library, Science Laboratory and Computer Laboratory as part of the first stage of the building process. Every classroom is equipped with desktop computers and interactive whiteboards. The School’s commitment to providing excellent education to our children is evident in the school’s teaching programs which incorporate modern pedagogies and is aligned with the current NSW Syllabus and Curriculum.

The Year 2015 has been a very busy year so far. The campus has been involved in various curricular and extracurricular activities. Harmony Day was celebrated with great gusto in Term 1. The campus was an amazing sea of the colour orange

AFIC

HALAL

CERTIFICATION SERVICES

and a myriad of cultural dresses. The honourable Deputy Mayor of the Hills Shire Council, Dr Michelle Byrne, was present at the campus to mark this occasion. In Term 1 the Beaumont Hills and Hoxton Park campuses hosted a successful Athletics Carnival at the Blacktown International Sports Park.

In Term 2 the campus also marked the beginning of the blessed month of Ramadan with a school assembly. Students presented various performances and speeches relating to the significance of fasting. We also commemorated ANZAC day with a whole school assembly with invited guests, Colonel Lieutenant Michael and Mr Handley from the Castle Hill RSL. In Term 3 the campus hosted a Scholastic Bookfair and Character Parade and we are very appreciative of the parents’ support through buying of the books and earning our school free resources. The campus also hosted various themed weeks such as Literacy and Numeracy Week, Book Week, Electricity Safety Week, Fruit and Vege Month and National Science Week.

Term 4 saw us welcoming our 2016 kindergarten hopefuls for an orientation session. The school community dug deep to raise funds for Jeans for Genes Day and Jump Rope for Heart for the Heart Foundation. The end of year assembly in term 4 was another platform used to recognise our students’ hard work and perseverance.

Students were also able to further enhance their understanding of

concepts learned in class through planned excursions and incursions. A few of the excursion included students going to the Aboriginal Muru Mittigar Centre, Featherdale Park, Wollongong Science Centre, Sydney Wildlife Centre, IMAX Cinema, Calmsley Hill Farm and Powerhouse Museum. Some of the incursions included Healthy Harold, World of Maths and Snake Tails.

The campus also provided before and after school enrichment activities such as Choir, Environment Club, Ballet, Chess, Quran and Arabic, Netball, Drama, Board Games, Public Speaking and Music. Students also participated in outsourced sports such as Cricket, AFL, Gymnastics, Little Athletics and Swimming.

One of our students participated in the Centenary of ANZAC Writing Competition organised by the Castle Hill RSL and Hills Shire Council. She was the winner in the stage 4 category.

Another student from Year 9 showed interest in being the World Education Games Ambassador. Amongst the high quality applicants she was one of the five students selected to represent Australia and our school.

The year 2015 has proven to be a very busy yet successful year for the Malek Fahd Beaumont Hills campus. We look forward to what 2016 has to bring and are confident in offering our community our continued effort in the betterment of the campus.

The Australian Federation of Islamic Councils Inc AFIC is the oldest and longest serving government recognised Halal certification service provider.

AFIC’s Halal service has been established over 40 years ago as the first formally structured Halal Meat certification service in Australia.

This service has progressed into provision of Halal certification services for meat and non-meat products.

Revenue generated through AFIC Halal Services is put back into the community. For details of benificiaries please refer to AFIC Annual Reports on: www.afic.com.au For further information on how to obtain Halal Accreditation for your products, please contact our Sydney office on (02) 9319 6733 or AFIC’s Melbourne office on (03) 9329 1228 Or come in for a chat: 932 Bourke Street, Zetland, Sydney, and 6668- Jeffcott Street, West Melbourne.

Email: halal@afic.com.au or aficmelb@bigpond.com

Visit AFIC at www.afic.com.au

Message from the President

In the name of Allah the Most Merciful the most Beneficent Assalaamu Alaikum The tragic shooting of NSW Police employee Mr Curtis Cheng recently has touched all of us. I wish to convey my deepest sympathies and support to the family for their enormous loss.

As a Muslim leader in Australia, I condemn this act of violence.

I am shocked that such an act was carried out by a teenager. I also want the Australian people to know that Islam rejects such fanatical action and those behind it. I further assure fellow Australians that all Muslims reject such callous actions.

My plea to the community is to not put the blame on Islam and Muslims and to not let the Muslim women, girls, children and youth generally be made victims for the violent actions of this teenager!

I also appeal to parents to encourage open communication with children, to guide, nurture children to be respectful, compassionate human beings – these are the lessons of Islam that not only have to be taught but we have to be examples of love, respect, compassion in our homes and in our interactions with all of the creation of the Almighty.

I pray to Almighty God to keep this nation united and its citizens safe and healthy. For the family of the victim, I pray for God’s mercy and forbearance for their great loss! Ameen!

Hafez Kassem

President, Muslims Australia- AFIC

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AUSTRALIAN ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

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‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

AFIC HISTORY In 1963 the Australian Muslim community adopted an organisational structure for the cause of Islam in Australia. At the grass roots level local Muslims formed Islamic Societies to serve their basic needs in terms of education and prayer facilities. The building of Mosques and providing religious education became the primary objective.

The Islamic Councils of each State and Territory united to form State Islamic Councils representing their respective Muslim communities at the peak State level.

At the national level the State and Territory Islamic Councils formed the Australian Federation of Islamic Councils Inc (AFIC), as the national umbrella organisation for Australian Muslims representing Islam and Muslims at a national and international level. AFIC has its head office in Sydney with branch offices in Melbourne.

MEDIA RELEASE

As a democratic organisation, AFIC holds Federal Council Meetings with all State and Territory affiliates quarterly and an Annual Congress with all State , Territory Councils and Societies participating. The AFIC Committee of Management is elected every three years by the Annual Congress.

The Islamic College of Melbourne is a co-educational school, established in 2011, located in the western suburbs of Melbourne and currently offers Prep to Year 9. Next year the college will introduce Year 10 and continue to initiate a year level every year with the plan of having an accomplished Year 12 class by 2018.

OUR MISSION The mission of AFIC is to provide service to the community in a manner that is in accordance with the teachings of Islam and within the framework of Australian law. To advocate on behalf of the Muslim community on all such matters that will affect the community’s relevance, settlement and integration within Australian society.

art Gymnasium which will be completed in 2016.

The college is currently accepting Expressions of Interest for 2017. Please see the Administration Staff to obtain a form.

The college offers a range of facilities including Interactive Whiteboards in every classroom, the availability of laptops for students to use during class, School Counsellor and the new state of the

The main role of AFIC is to represent Islam and Muslims of Australia as one “Ummah” to the government and other bodies nationally and internationally. AFIC coordinates and provides resources for activities of its State Islamic Councils and member Islamic societies.

For further information please contact the college on 03 8742 1739.

AFIC Publications Muslims Australia

Muslims Australia is a quarterly community based magazine published by AFIC’s Melbourne office and is distributed throughout Australia. The first edition of Muslims Australia was published in June 2007.To be a part of the voice of the community, we welcome your articles, editorial comments

Hand in hand for a brighter Australia Muslims Australia – Head Office 932 Bourke St, Zetland NSW 2017 Tel:02 8303 2100 E-mail:admin@afic.com.au Muslims Australia – Melbourne Office 6668- Jeffcott St, West Melbourne VIC 3003 Tel:+61 3 9329 1228 E-mail:melb@afic.com.au

www.muslimsaustralia.com.au

83 Wootten Road, Tarneit, Victoria 3029

www.icom.vic.edu.au AFIC SCHOOLS The Australian Federation of Islamic Councils. AFIC is committed to provide educational facilities to all Australian Muslims that will enable Muslim children to be schooled at the highest level in an Islamic environment which would then enable them to take their rightful place in Australian society.

NSW SCHOOLS

Malek Fahd Islamic School Email: admin@mfis.nsw.edu.au Web:www.mfis.nsw.edu.au Malek Fahd Hoxtn Park Campus Email:hoxtonparkdp@ mfis.nsw.edu.au Web:www.mfis.nsw.edu.au Malek Fahd Beaumont Hills Campus Email:beaumont.hills.dp@ mfis.nsw.edu.au Web:www.mfis.nsw.edu.au

VICTORIA SCHOOL

Islamic College Of Melbourne Email: admin@icom.vic.edu.au Web: www.icom.vic.edu.au

QUEENSLAND SCHOOL

Islamic College of Brisbane Email: admin@icb.qld.edu.au Web: www.icb.qld.edu.au

WESTERN AUSTRALIAN SCHOOL

Langford Islamic College Email: admin@afic-lic.com.au Website: www.afic-lic.com.au

SOUTH AUSTRALIAN SCHOOL Islamic College of South Australia Email:admin@icosa.sa.edu.au Website: www.icosa.sa.edu.au

AFIC SCHOOL (ACT)

Islamic School of Canberra Email: iscact@bigpond.net.au Website: www. islamicschoolofcanberra.act. edu.au

ART ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

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‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

Al Taqwa

36

Art Exhibition Morning Tea Mr. Omar Hallak

The Arts is a visual approach to showing the creativity of one’s mind. Many students of Al-Taqwa Collage have displayed this creativity through aesthetical pieces of Artwork either using a digital or traditional mediums of Art. Students have the ability to create many diverse messages though one chromatic piece of work where confrontations of face to face verbal communication is not required.

This year’s theme was to ‘Get Inspired’. Students had to find something that inspired them, whether being nature, religion, culture to everyday individuals. Once they found this inspiration, they had to then choose their desired canvases. An opportunity then arose for students to display their artwork.

Al Taqwa Art Exhibition Morning Tea took place on the 5th of October, 2015. Nothing boosts personal creativity than seeing personal artwork

exhibited. This was a great chance to encourage our pupils to advance even further in their creative studies and produce the best possible outcome for displaying.

Throughout the program a speech by Mr. Omar Hallak took place encouraging the students to be as creative as possible and to produce artwork that motivates us to love and care for the environment and portray the beauty of nature we see around us. Our special guests, Cr Intaj Khan who represented the Mayor of Wyndham City Council and Ms Anne Smith of Independent Schools were both impressed and pleased with the efforts our students took to complete these series of artworks. Their speeches were also profound and inspiring for our young artists to progress and explore the realms of arts in multitude of forms, shades and expressions. This event was an overall success, with some very pleasing results.

Samara Osman- HKLA of Arts, Media, Photography & Design at Al Taqwa College.

37

Advertising ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

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AUSTRALIAN ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

A Conversation with

Ilyasah Shabazz

ICV The Islamic Council of Victoria (ICV), in partnership with Variety Victoria, the children’s charity, proudly hosted Ilyasah Al Shabazz, the daughter of the legendary African-American Muslim leader Malcolm X, in the heart of the CBD at the iconic Melbourne Town Hall on Friday 9th October.

Ilyasah Al Shabazz is a community organiser, social activist, motivational speaker and author who works tirelessly to promote higher education, interfaith dialogue and in connecting young leaders of the world. Fifty years on from the assassination of Malcolm X, Ilyasah is walking in the footsteps of her father who was a giant in the civil rights movement. Malcolm X advocated for positive change in civil and human rights in the 1950s and ‘60s and helped fight racial prejudice, empower youth and spread the peaceful message of Islam.

Ilaysah spent the week visiting schools and universities, meeting with youth leaders and attending media interviews. As part of the ICV’s community engagement outlook, the event was organised with public accessibility in mind, with many students and community members from diverse religious and

cultural backgrounds in attendance.

The ICV event attracted over 800 people, and with MC Toltu Tufa from Afaan Productions at the helm, the atmosphere in the grand hall was exuberant.

The evening began with a stirring presentation by Indigenous elder, Monica Morgan which was followed with the official thanks by Nail Aykan, Executive Director of the ICV. Variety board member and key organiser of the Ilyasah Shabazz tour, Craig Dent, reflected upon the previous ICV event at the town hall, the Melbourne Muslim Festival, before introducing Ilyasah to the delighted audience.

Ilyasah spoke about her father from a deeply personal account, revealing a gentle, yet determined man. She spoke of his faith and intelligence, the two factors that she attributes to his enigmatic leadership, that along with his attitude that if something needs doing, don’t wait, don’t complain, just get it done. The desire for equality and justice drove Malcolm X to pursue his activism, and in those 12 short years he made significant contributions to the civil rights movement. Ilyasah, herself an admirable community leader of strength, talent and grace also shared the inspiration that was her mother, Dr Betty Shabazz.

Widowed in her twenties with four

young children and pregnant with twins, Dr. Shabazz not only went on to educate and illuminate her 6 young daughters, but also became a powerhouse in the struggle for civil rights and equality for women.

When you teach a man, you teach a community; when you teach a woman, you raise a nation – Malcolm X Dr Jamal Watson accompanied Ilyasah on stage for the second half of the evening, the “in conversation” with local writer and arts producer, Eugenia Flynn, who proposed a series of questions to Ilyasah which opened up a conversation around the local contemporary context of her father’s legacy, in particular, issues surrounding Indigenous issues and Islamophobia were raised. Although obvious fatigue had set in following an intense week of prior engagements, Ilyasah graciously stayed on and finished the evening with words of unity and power. Nada Kalam, event organiser, presented Ilyasah with a heartfelt thanks and flowers. The evening was officially closed by MC Toltu.

The event concluded in the Condell Room with an exclusive opportunity to meet Ilyasah in person at a book signing. The ICV would like to thank Ilyasah Shabazz, Dr Jamal Watson, our sponsors The City of Melbourne and partners Variety, and in particular Craig Dent, for this opportunity to present a public event of this calibre.

The ICV would also like to extend our gratitude to the tireless staff and volunteers who make these events possible. Thank you to Adem Genc and his film crew for their professionalism and generous community spirit in documenting the event. The ICV looks forward to presenting future large scale public events that share in the positive contribution of Muslims, both locally and abroad, in the spirit of bringing the Melbourne community together and celebrating the richness in our proudly diverse and multicultural landscape.

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38

WORTHY CAUSES Australian Islamic Centre VIC

It is with great pleasure that we announce the start of construction works at the new Australian Islamic Centre. Please donate generously to make this dream come true soon.

Bank Commonwealth Bank of Australia BSB: 063 152 Account Number: 1009 7396 Account Name:Newport Islamic Society

Masjid Ibrahim WA To Donate Masjid Ibrahim: Account Name: Masjid Ibrahim BSB: 246 600.

Account#: 470 553 975 Bank Name: CITIBANK Masjid Ibrahim Contacts: Br. Zakaria Patel : 0412 785 919

Br.Talha Patel: 0421 212 440 Sheikh Burhaan Mehtar: 0452 217 866 Sheikh Shabbir Moosa: 0416 153 786 Group e-mail: masjidibrahim@iinet.net. au

Noorul Islam Society WA Donation: Please donate for Car Park Bank Name:Bankwest BSB:306-107 ACC NO: 417941-9 Noorul Islam Society P.O.Box 794 Mirrabooka,W A 6061 Ph/Fax 08 92488559

Emir Sultan Mosque VIC Please donate Emir Sultan Mosque: National Australia Bank Emir Sultan Mosque Fund BOB: 083214 ACC: 858854656 May Allah (S.W.T) accept your donations in helping us build a centre for us our children and for the many generations to come.

9/15 Nathan Drive CampbellfiledVic - 3061

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Advertising ¿ ALWASAT ¿ Issue 60 ¿ Muharram 1437 ¿ October

2015

‫ هـ ¿ تشرين األول‬1437 ‫ ¿ محرم‬60 ‫¿ الوسط ¿ العدد‬

www.alwasat.com.au info@alwasat.com.au

¿ www.alwasat.com.au

¿ info@alwasat.com.au

ARABIC & ENGLISH NEWSPAPER ¿ Issue 60 ¿ Muharram 1437 ¿ October 2015

Believe In Bendigo

A Conversation with Ilyasah Shabazz

16

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23

Al Taqwa Art Exhibition

36 39

26

Human Rights AND ISLAMIC CIVILIZATION

32

Everyone’s Reading Him Competition Awards Night 24

Criminal Abuse of a Rape Victim 30

Give hope this new year to the millions of needy around the world.

Helping the poor and needy for over 23 years.

Donate today Call 1300 760 155 Visit www.hai.org.au Please do not throw the newspaper on the ground because it contains religious references

NSW CFN17891 VIC 12875 SA CCP2001

The National Unity Youth Camp