Al Wasat 179 by Al Wasat Magazine

Issue 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫العدد‬

ARABIC & ENGLISH MAGAZINE

2 INDEX

5 Editor in Chief: Fawaz Chawk Creative Director: Omar Alhashemi Editorial Secretary: Dr. Abdul M. Kamareddine Layout: (OVISION) Sydney: Monzer Gabr Adelaide: Ahmed Zreika

AUSTRALIAN INSTITUTE FOR ISLAMIC TERTIARY EDUCATION ANNOUNCED

9-23

COMMUNITY PERSPECTIVES ON THE 2026 UPCOMING VICTORIAN ELECTION

AL WASAT VICTORIAN ELECTION GUIDE 2026

‫دليل الوسط‬ ‫لانتخابات فيكتوريا‬ 2026

MUSLIMS, POLITICS AND OUR RESPONSIBILITY TOWARDS AUSTRALIA

20 Al Wasat Magazine Address:

Melbourne office: 171 Denton Ave, St. Albans, VIC 3021 Postal Address: P.O.Box 5178, Cairnlea VIC 3023 Tel.: + 61 4 3020 4076

Sydney office: 10-28 Biloela St, Villawood NSW 2163 Tel.: + 61 4 9033 0623

‫يرجى عدم رمي الصحيفة على‬ ‫الارض لاحتوائها على آيات قرآنية‬

YOUNG VOICES: PERSPECTIVES ON VICTORIA’S 2026 ELECTION

24 LEBANESE CEDAR PLANTED IN FITZROY GARDENS TO CELEBRATE AUSTRALIA–LEBANON TIES

31 32 KINDNESS BEYOND THE CAMERA

28 READING THE BOOK, WE RECITE

Help an orphan shine! 1300 760 155 | hai.org.au AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

‫الإعلان عن تأسيس المعهد‬ ‫الأسترالي للتعليم العالي‬ ‫الإسلامي‬

SUMMER OVERSEAS TRAVEL: KEY CHECKS BEFORE DEPARTURE

MY VISIT OF ISLAMIC HERITAGE: SARAJEVO IN THE HEART OF EUROPE!

Sponsor one today!

‫غرس أرزة لبنانية في‬ ‫احتفاًء‬ Fitzroy ‫حدائق‬ ً ‫بروابط لبنان وأستراليا‬

‫سلسلة خلق المسلم‬

‫بيٌت بدأ بست طالبات‬ ٌ ...‫ترتيل‬ ‫واتسع لمئات النساء‬

‫المعرض الإريتري للكتاب في‬ ‫ سنة في خدمة‬13 ‫ملبورن‬ ‫الثقافة والهوية‬

AL WASAT VICTORIAN ELECTION GUIDE 2026 2026 ‫دليل الوسط النتخابات فيكتوريا‬

Saturday 28 November Essential Voter Information Peges 9-23 AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

VICTORIA ELECTION GUIDE 2026

OPINION

VICTORIA’S MUSLIM YOUTH ARE COMING OF POLITICAL AGE ARE THE PARTIES LISTENING?

citizenship. Many are forming their own political views, shaped by their experiences in Australia and their expectations of political leadership, rather than simply inheriting their parents’ loyalties. This raises an important question: will younger Muslim Australians maintain the political loyalties of previous generations, or develop a more independent, issue-based approach to voting? Their views are shaped by a range of concerns, from housing and employment to discrimination and international affairs. While the answer will differ across individuals and communities, political parties should not assume that historical patterns of support will continue unchanged.

From being represented to having a voice Nail Aykan

As Victoria approaches its state election on 28 November, political parties face a question that extends beyond the next electoral contest: are they keeping pace with a young and growing Muslim population whose expectations of political representation are evolving?

The The 2025 federal election offered a glimpse of this shift. In electorates with significant Muslim populations, Labor experienced notable swings in its primary vote, while Greens and independent candidates attracted support from voters expressing dissatisfaction. In Victoria, contests in Wills and Calwell highlighted concerns that many Muslim voters felt had gone unheard, particularly over Gaza and Islamophobia. These results do not establish a permanent political realignment, but they raise an important question: are traditional party loyalties changing, particularly among younger Muslim Australians?

A young and growing community The demographics tell an important story. The

demographics tell an important story. Based on the 2021 Census and historical growth trends, assuming annual growth of approximately 6–7%, Victoria’s Muslim population could reach 380,000 in 2026, or around 5% of the state’s population. The median age of Muslim Australians was 28, compared with 38 nationally, highlighting the community’s relatively young demographic profile. But the significance of this growth is not simply numerical. A relatively young population means successive generations of Muslim Australians will play an increasingly visible role in the electorate and public life. The Australian-born second generation is particularly important to this story. Many have grown up here, attended Australian schools and universities and understand political participation as an ordinary expression of

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

For younger Muslim Australians, political participation may mean more than having a candidate who shares their background or a politician who attends community events during an election campaign. It may mean having a genuine say in policy, receiving real commitments from elected representatives and being able to challenge a party’s position without being treated as disloyal. The federal election highlighted how international affairs can influence domestic political trust. For many Muslim voters, Gaza and the Australian government’s response were matters of profound moral concern that shaped their perceptions of political leadership. Yet Muslim political engagement cannot be understood through international affairs alone. Younger voters are also concerned about housing affordability, education, secure employment, mental health, public transport, policing, discrimination and future prospects. These are issues on which the Victorian Government has substantial role. A voter may be deeply troubled by international events while also judging a government on housing, schools and access to public services. Political choices rarely come down to a single issue.

The question for political parties is whether they understand this breadth of concern or engage with Muslim communities primarily when their votes are needed.

Beyond traditional voting loyalties The Victorian state election is distinct from the federal contest, with different candidates and policy priorities. The 2025 results offer context, not a prediction of how Muslim Australians will vote. Muslim Australians are not a permanent or homogeneous voting bloc. Some support Labor, others the Greens, independents or the Coalition. Preferences vary across generations, electorates and elections. Shifting political loyalties are an inherent feature of a healthy democracy. Parties must do more than appear at election time. They need to maintain ongoing dialogue, listen to community concerns and respond, even when challenged. A robust democracy does not require communities to maintain inherited party loyalties. It requires parties to earn support through their policies, conduct and responsiveness to the people they seek to represent.

Political trust must be earned The 2025 federal election should prompt political parties to reconsider their assumptions about Muslim voters, particularly younger Australians. Demographic growth does not automatically translate into votes, and past support cannot be taken for granted. As Victoria heads towards the polls, the question is whether political leaders will engage with a generation forming its own political judgments and respond meaningfully to its concerns. These young Australians are not simply the next generation of Muslim voters. They are part of the next generation of Australian voters, with their own priorities, convictions and expectations of political leadership. No party owns their support. In a healthy democracy, political trust is never guaranteed. It must be earned.

:‫اإلعالن عن تأسيس المعهد األسترالي للتعليم العالي اإلسالمي‬

‫آفاق جديدة للتأهيل األكاديمي ألبناء الجالية‬ AUSTRALIAN INSTITUTE FOR ISLAMIC TERTIARY EDUCATION ANNOUNCED:

NEW HORIZONS FOR THE COMMUNITY’S ACADEMIC ADVANCEMENT

In an ambitious and significant step towards strengthening Islamic higher education in Australia, Dr Abdul Muhaimin Kamareddine, Principal of the Islamic College of Melbourne, announced the establishment of the Australian Institute for Islamic Tertiary Education (AIITE) at the Islamic Council of Victoria’s 50th Annual Dinner. The initiative builds on the success of the College’s Diploma of Islamic Leadership (ILEAD), a distinctive qualification offered exclusively by the College. It signals a commitment to developing an academic pathway that brings together Islamic scholarship and an understanding of contemporary Australian society. AIITE will work towards registration with the Tertiary Education Quality and Standards Agency (TEQSA) as a higher education provider, while progressing the accreditation of a newly developed Bachelor of Sharia and Islamic Studies. Leading and respected Muslim academics are carefully designing the degree to offer a distinctive, locally grounded approach to Islamic higher education. For the Muslim community, the initiative holds the promise of broader opportunities to pursue Islamic studies at a tertiary level within Australia, in an academic environment connected to the experiences and concerns of the society in

Dr Abdul Muhaimin Kamareddine, Principal of the Islamic College of Melbourne

which students live. Subject to the completion of registration and accreditation processes, the institute could help nurture graduates equipped with Islamic knowledge and an understanding of the Australian context, strengthening the community’s scholarly and intellectual contribution to the wider

‫بين المعرفة اإلسالمــيــة والوعي‬ .‫بقضايا المجتمع الذي يعيشون فيه‬ ‫ويمّثّل اإلعالن خطوة واعدة نحو‬ ،‫بناء مؤسسة علمية يمكن أن تسهم‬ ‫مع استكمال إجـــراءات التسجيل‬ ‫مؤّهلة‬ ّ ‫ في إعداد كفاءات‬،‫واالعتماد‬ ،‫لخدمة الجالية والمجتمع األسترالي‬ ‫وتعزيز الحضور العلمي والفكري‬ .‫للمسلمين في أستراليا‬

‫فـــي خــطــوة طموحة‬ ‫ونوعية نحو تعزيز التعليم‬ ‫الــعــالــي اإلسالمــــي في‬ ‫ أعلن الدكتور عبد المهيمن‬،‫أستراليا‬ ‫ مدير الكلية اإلسالمية‬،‫قمر الدين‬ ‫ عن تأسيس المعهد‬،‫في ملبورن‬ ‫األسترالي للتعليم العالي اإلسالمي‬ ‫ خالل حفل العشاء‬،)AIITE( ‫السنوي الخمسين للمجلس اإلسالمي‬ ‫فاتًحا آفا ًًقا جديدة‬ ،‫في فكتوريا‬ ً ‫للتأهيل األكاديمي وخدمة مستقبل‬ .‫الجالية اإلسالمية‬ ‫وتأتي هذه المبادرة امتدا ًًدا لنجاح‬ ،)ILEAD( ‫دبلوم القيادة اإلسالمية‬ ‫وهو مؤهل متم ّّيز تنفرد بتقديمه‬ ‫ وتم ّّهد‬،‫الكلية اإلسالمية في ملبورن‬ ‫لتطوير مسار أكاديمي يجمع بين‬ ‫دراسة العلوم اإلسالمية وفهم واقع‬ .‫المجتمع األسترالي‬ ‫وسيسعى المعهد إلى التسجيل لدى‬ ‫وكالة جودة ومعايير التعليم العالي‬ ‫) بوصفه‬TEQSA( ‫األسترالية‬ ‫ بالتوازي‬،‫مؤسسة للتعليم العالي‬ ‫مــع العمل على اعتماد برنامج‬ ‫بكالوريوس جديد في الشريعة‬ ‫ ويتولى نخبة‬.‫والدراسات اإلسالمية‬ ‫من األكاديميين المسلمين البارزين‬ ‫والمشهود لهم بالكفاءة تصميم‬ ‫ ليق ّّدم تجربة تعليمية‬،‫البرنامج بعناية‬ .‫متم ّّيزة ومرتبطة بالسياق المحلي‬ ‫وتكمن أهمية المشروع في تطّلّعه‬ ‫إلى توسيع فرص التعليم العالي‬ ‫ وفتح‬،‫اإلسالمــي داخــل أستراليا‬ ‫المجال أمام أبناء الجالية لمواصلة‬ ‫دراستهم ضمن بيئة أكاديمية تجمع‬

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

‫تربية‬

‫طالب الكلية اإلسالمية في ملبورن‬ ‫يزورون البرلمان األسترالي في كانبيرا‬ ISLAMIC COLLEGE OF MELBOURNE STUDENTS VISIT AUSTRALIAN PARLIAMENT HOUSE IN CANBERRA

Year 6 students from the Islamic College of Melbourne travelled to Canberra on a four-day school camp, which included a visit to Australian Parliament House, giving them an opportunity to learn more about Australia’s national institutions and how they operate. During their visit to Parliament House, the students met with federal MP Joanne Ryan, who welcomed them and expressed her pleasure at their visit. In a Facebook post, Ms Ryan wrote: “Thank you to the Islamic College of Melbourne Year 6 cohort for dropping by Parliament House while visiting Canberra.” She added: “It’s always wonderful to have staff and students from home up here in Canberra.” The college also highlighted how the trip helped students gain a deeper understanding of Australia’s history and national institutions, while encouraging them to reflect on how they can use their knowledge to contribute to society. Photos: Courtesy of the Facebook pages of Joanne Ryan MP and the Islamic College of Melbourne. AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

‫زار طالب الصف السادس‬ ‫في الكلية اإلسالمية في‬ Islamic College( ‫ملبورن‬ ‫) العاصمة األسترالية‬of Melbourne ‫ ضمن رحلة مدرسية استمرت‬،‫كانبيرا‬ ‫ شملت زيارة مبنى البرلمان‬،‫أربعة أيام‬ ‫التعّرف‬ ّ ‫ وأتاحت لهم فرصة‬،‫األسترالي‬ ‫عن قــرب إلــى المؤسسات الوطنية‬ .‫وآليات عملها‬ ‫ التقى‬،‫وخالل زيارتهم للبرلمان‬ ‫الطالب بالنائبة الفيدرالية جوان رايان‬ ‫رّحبت بهم‬ ّ ‫ التي‬،)Joanne Ryan MP( .‫وأعربت عن سعادتها باستقبالهم‬ ‫حيث كتبت رايان على صفحتها في‬ :‫فيسبوك‬ ‫«شكر�ا لطالب الصف السادس في‬ ‫الكلية اإلسالمــيــة في ملبورن على‬ ‫زيارتهم مبنى البرلمان أثناء وجودهم‬ .»‫في كانبيرا‬ ‫ «من الرائع دائم ًًا استقبال‬:‫وأضافت‬ ‫أفراد الهيئة التعليمية والــطالب من‬ .»‫منطقتنا هنا في كانبيرا‬ ‫ أوضــحــت الكلية أن‬،‫مــن جانبها‬ ‫الرحلة أتاحت للطالب فرصة لتعميق‬ ‫معرفتهم بتاريخ أستراليا ومؤسساتها‬ ‫وشّجعتهم على التفكير في‬ ّ ،‫الوطنية‬ ‫كيفية توظيف معارفهم للمساهمة في‬ .‫المجتمع‬

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2026

Get inspired & change lives P E R T H • A D E L A I D E • M E L B O U R N E • C A N B E R R A • B R I S BA N E • SY D N E Y

SPECIAL GUESTS

SHEIKH

Abdul Rashid Sufi QATAR

MOTIVATIONAL SPEAKER

Ieasha Prime USA

MUNSHID

Mesut Kurtis MACEDONIA

IMAM

Mufti Menk ZIMBABWE

SHEIKH

Yahya Ibrahim AUSTRALIA

BROTHER

Hussin Goss AUSTRALIA

PERTH

ADELAIDE

MELBOURNE

CANBERRA

BRISBANE

SYDNEY

FRI 13TH NOV 2026 Perth Convention & Exhibition Centre. 21 Mounts Bay Rd, Perth WA 6000

SAT 14TH NOV 2026 Adelaide Showground Goodwood Rd, Wayville SA 5034

SUN 15TH NOV 2026 Hyatt Place 1 English St, Essendon Fields VIC 3041

FRI 20TH NOV 2026 Australian Parliament House Parliament Dr, Canberra ACT 2600

SAT 21ST NOV 2026 Brisbane Convention & Exhibition Centre Glenelg St, Sth Brisbane QLD 4101

SUN 22ND NOV 2026 The Highline Venue Little Saigon Plaza. Level 3/462 Chapel Rd, Bankstown, NSW 2200

Divinelegacy.com.au AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

‫الوسط الدعوي‬

‫‪8‬‬ ‫‪HEALTH‬‬ ‫الوسط ‪ ¿ 179‬جمادي األولى ‪ 1448‬هـ ¿ تشرين األول ‪AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026‬‬

‫دليل الوسط النتخابات‬ 2026 ‫فيكتوريا‬ AL WASAT VICTORIAN ELECTION GUIDE 2026 Essential Voter Information

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

VICTORIA ELECTION GUIDE 2026

VICTORIA STATE ELECTION 2026 WHAT EVERY VOTER SHOULD KNOW ELECTION DAY: SATURDAY 28 NOVEMBER 2026 Victorians will vote on Saturday 28 November to elect their representatives in State Parliament. Held every four years, state elections give voters the opportunity to choose who represents them and makes decisions affecting their communities.

WHO MUST VOTE?

WHY DO STATE ELECTIONS MATTER?

You must enrol and vote in Victorian state elections if you: • Are an Australian citizen. • Are aged 18 or over. • Have lived in Victoria for more than one month. Voting is compulsory. Enrolled voters who do not vote without a valid reason may receive a fine.

The Victorian Government makes decisions about services affecting everyday life, including: • Hospitals and healthcare. • Education and training. • Public transport and road safety. • Policing and crime prevention.

UNDERSTANDING VICTORIA’S PARLIAMENT

WHEN AND WHERE CAN YOU VOTE?

The Victorian Parliament has two houses.

Election Day - Saturday 28 November

Legislative Assembly (Lower House)

Voting centres will be open from 8 am to 6 pm. You can vote at any voting centre in Victoria.

The Lower House has 88 Members of Parliament (MPs), each representing one electoral district. Voters elect one member for their district. The party or coalition with majority support in the Lower House forms the Victorian Government.

Legislative Council (Upper House) The Upper House has 40 MPs, with five representing each of Victoria’s eight electoral regions. Upper House members review legislation passed by the Lower House.

Early Voting - 18 to 27 November Early voting centres will open from 9 am to 6 pm, except Sunday 22 November, when they will be closed. You do not need a reason to vote early. Voting centre locations and accessibility information will be available from 4 November.

OFFICIAL INFORMATION AND VOTING CENTRE LOCATOR: WWW.VEC.VIC.GOV.AU

Source: © Victorian Electoral Commission (VEC) — www.vec.vic.gov.au. Content adapted and translated by Al Wasat Magazine. AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

‫‪11‬‬ ‫‪VICTORIA ELECTION GUIDE 2026‬‬

‫انتخابات والية فيكتوريا ‪2026‬‬ ‫ما ينبغي لكل ناخب معرفته‬

‫موعد االنتخابات‪ :‬السبت ‪ 28‬تشرين الثاني‪/‬نوفمبر ‪2026‬‬ ‫يتوجه الناخبون في والية فيكتوريا يوم السبت ‪28‬‬ ‫نوفمبر إلى صناديق االقتراع الختيار ممثليهم في‬ ‫برلمان الوالية‪.‬‬ ‫و ُُتجرى انتخابات الوالية كل أربع سنوات‪ ،‬وتمنح الناخبين‬ ‫فرصة اختيار ممثليهم الذين يتولون اتخاذ القرارات المتعلقة‬ ‫بشؤون الوالية والمجتمعات المحلية‪.‬‬

‫ُ‬ ‫لماذا ُتعد انتخابات الوالية مهمة؟‬

‫من يجب عليه التصويت؟‬ ‫يجب على المقيمين في والية فيكتوريا التسجيل والتصويت إذا توافرت‬ ‫فيهم الشروط التالية‪:‬‬ ‫• أن يكون الناخب مواطن ًًا أسترالي ًًا‪.‬‬ ‫• أن يبلغ من العمر ‪ 18‬عام ًًا أو أكثر‪.‬‬ ‫• أن يكون قد أقام في فيكتوريا ألكثر من شهر‪.‬‬ ‫يصّوت دون‬ ‫التصويت إلزامي‪ ،‬وقد يتعرض الناخب المسجل لغرامة إذا لم ّ‬ ‫عذر مقبول‪.‬‬

‫كيف ّ‬ ‫يتكّون برلمان فيكتوريا؟‬

‫تتخذ حكومة فيكتوريا قرارات تؤثر في الحياة اليومية للسكان‪ ،‬ومنها‪:‬‬ ‫• المستشفيات والرعاية الصحية‪.‬‬ ‫• التعليم والتدريب‪.‬‬ ‫• النقل العام والسالمة على الطرق‪.‬‬ ‫• الوقاية من الجريمة‪.‬‬

‫متى وأين يمكنك التصويت؟‬ ‫يوم االنتخابات ‪ -‬السبت ‪ 28‬نوفمبر‬

‫يتألف برلمان الوالية من مجلسين‪:‬‬

‫تفتح مراكز االقتراع أبوابها من الثامنة صباح ًًا حتى السادسة مسا ًًء‪.‬‬ ‫ويمكن للناخب التصويت في أي مركز اقتراع داخل والية فيكتوريا‪.‬‬

‫مجلس النواب‬ ‫‪Lower House‬‬

‫تضم الجمعية التشريعية ‪ 88‬نائب ًًا‪ ،‬يمثل كل منهم دائرة انتخابية واحدة‪.‬‬ ‫وينتخب الناخبون نائب ًًا عن دائرتهم‪ ،‬ويشّكّ ل الحزب أو االئتالف الذي‬ ‫يحظى بدعم األغلبية في هذا المجلس حكومة الوالية‪.‬‬

‫المجلس التشريعي‬ ‫)‪Legislative Council (Upper House‬‬ ‫يضم المجلس التشريعي ‪ 40‬عضو ًًا يمثلون ثماني مناطق انتخابية‪ ،‬بواقع‬ ‫خمسة أعضاء عن كل منطقة‪.‬‬ ‫يقّرها مجلس‬ ‫التي‬ ‫التشريعات‬ ‫اجعة‬ ‫ر‬ ‫م‬ ‫التشريعي‬ ‫ويتولى أعضاء المجلس‬ ‫ّ‬ ‫النواب‪.‬‬

‫التصويت المبكر ‪ -‬من ‪ 18‬إلى ‪ 27‬نوفمبر‬ ‫تفتح مراكز التصويت المبكر أبوابها من التاسعة صباح ًًا حتى السادسة مسا ًًء‪،‬‬ ‫باستثناء األحد ‪ 22‬نوفمبر‪ ،‬حيث تكون مغلقة‪.‬‬ ‫ويحق ألي ناخب التصويت مبكر ًًا دون الحاجة إلى تقديم سبب‪.‬‬ ‫وستتوافر مواقع مراكز االقتراع والمعلومات المتعلقة بإمكانية الوصول‬ ‫إليها اعتبار ًًا من ‪ 4‬نوفمبر‪.‬‬

‫الموقع الرسمي ومعلومات مراكز االقتراع‪:‬‬

‫‪www.vec.vic.gov.au‬‬

‫المصدر‪ :‬مفوضية انتخابات فيكتوريا (‪ .)VEC‬إعداد وتحرير مجلة الوسط‪.‬‬ ‫الوسط ‪ ¿ 179‬جمادي األولى ‪ 1448‬هـ ¿ تشرين األول ‪AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026‬‬

VICTORIA ELECTION GUIDE 2026

COMMUNITY PERSPECTIVES ON THE 2026 UPCOMING VICTORIAN ELECTION By Shazma Gaffoor

On 28 November, Victorians will head to the polls to elect their 61st state Parliament, with all 88 lower house and 40 upper house seats contested.

Islamophobia The Islamophobia Register Australia’s 2025 report documented a 150 per cent increase in verified in-person incidents and a 250 per cent increase in reported online incidents between January 2023 and November 2024.

The Islamophobia Register’s Executive Director, Aishah Ali

The Register’s Executive Director, Aishah Ali, said recent incidents included attacks on mosques, physical assaults on Muslim worshippers and a rise in incidents targeting children as young as five

With the writs due to be issued on Melbourne Cup Day, political parties must take seriously the concerns and priorities of Muslim communities across the state. Islamophobia, political

to 10 in Victoria. “These are children who’ve faced verbal abuse while on excursions, intimidation, and school bullying. All of these trends are things that the Muslim population has to be acutely aware of as we approach the election,” Ali said. “According to our current data, Victoria is still the second largest victim incident report cohort.” Virgin Mary Mosque Imam, Shaykh Abdulla Hawari, expressed similar concern about rising antiMuslim hate. “Priority should be given to tackling Islamophobia and strengthening Muslims’ sense of safety and belonging, alongside supporting the rights of the Palestinian people an issue of great concern to the community,” he said. Shaykh Hawari also emphasised Muslims’ civic responsibility to vote.

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

representation, particularly on Palestine, and economic and social inequality remain key concerns.

to enable it in their messaging,” she said. She also urged voters to look for concrete commitments to properly fund and resource community monitoring organisations that empower victims through culturally sensitive, trauma-informed care. Virgin Mary Mosque Imam, Shaykh Abdulla Hawari

“Participation allows our voices to be heard, and helps shape decisions affecting our lives, our children’s future, and society as a whole.”

Political representation Ali said political leaders must take responsibility for preventing Islamophobia, including through their public messaging. “Political leaders have an utmost responsibility in not only preventing Islamophobia but curtailing the conditions

RemoteComs Managing Director, Azzam Barakat

Ali drew a link between political rhetoric, including that associated with One Nation, and the language used in Islamophobic abuse. “When we see ‘Hansonism’ expressed

in media or through One Nation, the same exact terminology is then used by perpetrators in verbal abuse cases, but we see it even more acutely in online Islamophobia,” she said. RemoteComs Managing Director, Azzam Barakat, said his voting intention would depend on whether political representatives were “willing to engage with the Muslim community to work with them constructively” on decisions affecting them. “There is a need to introduce laws to protect the Muslim community from smear campaigns and unfair media targeting, while equally protecting the rest of Australian society,” Barakat said.

Community Leader, Nail Aykan

Community Leader, Nail Aykan, urged voters to look beyond campaign promises and examine candidates’ policies, track records, integrity, and accountability. “Consider how their commitments address community needs, social cohesion, and the wellbeing of all Victorians,” Aykan said. “Muslim communities must participate confidently, engage with candidates and hold representatives accountable.” Public health practitioner and antiracism advocate, Dr Umber Rind, offered similar advice. “Look at the track record, not the campaign slogans,” she said. “How has this candidate or party responded to Islamophobia, to migration, and to Gaza, where a UN Commission of Inquiry has found that genocide is occurring?” “Our faith doesn’t ask us to be passive. It asks us to act with clear eyes. That means taking part while understanding where real power sits in a system still shaped by colonialism.”

Economic and social inequality Islamic council of Victoria (ICV) President, Dr Mohamed Mohideen, identified anti-Muslim hate, the cost of living, and the freedom to practice one’s faith as key concerns. “Muslim voters should read about the policies, educate themselves, and

make informed choices based on what’s best for all communities,” Dr Mohideen said. Aykan also highlighted housing, education, healthcare, youth opportunities, and religious discrimination. “Governments should also recognise grassroots and faithbased organisations’ contributions to supporting vulnerable people and strengthening communities,” he said. The scale of Islamophobia remains a pressing concern. Ali said the Register had experienced a backlog of about 400 cases amid a reported 612 per cent increase in incidents nationally over three years.

Public health practitioner and anti-racism advocate, Dr Umber Rind

“While we work tangentially with all forms of policy and government, and have a clear relationship with police and authorities, we do not have the resources to meet the scale and the severity of incidences that are being reported,” she said. In September 2025, Australia’s Special Envoy to Combat Islamophobia, Aftab Malik, presented the report, A National Response to Islamophobia: A Strategic Framework for Inclusion, Safety, and Prosperity, containing 54 recommendations. In July 2026, the federal government announced it would accept 35 of those recommendations. “The government’s own Special Envoy has called Islamophobia

VICTORIA ELECTION GUIDE 2026

“pervasive”, and Muslim women and girls are bearing the brunt of it. We need to hear what each party will actually do about it,” Dr Rind said.

Islamic council of Victoria (ICV) President, Dr Mohamed Mohideen

The Islamophobia Register and the Special Envoy have both highlighted the problem of underreporting, reinforcing the need for meaningful action and adequate resources. The 2026 Victorian election presents an opportunity for Muslim communities to press for change and build constructive relationships with candidates across the political spectrum. The ultimate test is not what politicians promise during the campaign, but what they deliver once elected. “Whether it’s acknowledged or not, Muslims have helped build this nation, from the Macassan traders of the 1700s to the cameleers of the 1860s–1930s. And as we claim our voice, we must also centre First Nations voices. This is their land, and justice for one community is bound up with justice for all,” Dr Rind said. “We must move beyond simply seeking to be heard and actively help shape decisions, advocating not only for our own interests but for a more confident society for everyone,” Aykan said.

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

VICTORIA ELECTION GUIDE 2026

BEFORE YOU VOTE

KNOW YOUR ELECTORATE AND UNDERSTAND THE PROCESS Preparing for the Victorian State Election involves knowing your electorate, learning about the candidates and understanding how your vote is counted.

KNOW YOUR ELECTORATE Every Victorian voter belongs to an electoral district for the Legislative Assembly (Lower House) and an electoral region for the Legislative Council (Upper House). Your electorate determines which candidates appear on your ballot papers. You can check your electorate and its boundaries at www.vec. vic.gov.au.

FIND OUT WHO IS STANDING Candidate nominations close at 12 noon on Monday 9 November 2026. Once nominations are finalised, voters can research candidates

in their district and region. Before voting, consider their policies, experience and public statements on issues important to you.

WHAT HAPPENS AT A VOTING CENTRE? An election official will normally ask for your name, address and whether you have already voted. Silent electors are not required to provide their address. They will check your enrolment and provide your ballot papers. You then complete the papers privately and place them in the ballot boxes. If you are voting outside your district or your name cannot be found on the electoral roll, staff will explain the declaration voting process.

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

HOW-TO-VOTE CARDS Political parties and candidates may distribute how-to-vote cards outside voting centres. These cards suggest how to number your preferences, but you are free to choose your own order.

HOW IS YOUR VOTE COUNTED? Lower House, Preferential Voting A candidate must receive more than 50% of formal votes to win. If no candidate achieves this, the candidate with the fewest votes is excluded and their votes are redistributed according to voters’ next available

preferences. This continues until a candidate receives a majority.

Upper House, Proportional Representation Five members are elected from each region. Candidates are elected by reaching a required share of votes, known as a quota. Preferences are used to help determine the remaining elected candidates.

CHECK RELIABLE INFORMATION For official election information, candidate details and voting procedures, visit: www.vec.vic.gov.au

VICTORIA ELECTION GUIDE 2026

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

VICTORIA ELECTION GUIDE 2026

MUSLIMS, POLITICS AND OUR RESPONSIBILITY TOWARDS AUSTRALIA Dr Bekim Hasani Imam, Islamic Scholar and Community Leader - Melbourne

For many years, I have heard discussions within our Muslim community about politics, elections and whether Muslims should vote. Some believe Muslims should stay away from politics, while others only become interested when an election approaches or when a government decision directly affects our community. But I often ask myself a simple question: If Australia is our home, our children are growing up here, and our future is connected to this country, why should we leave important decisions about its future entirely to others?

As the Victorian State Election approaches, I believe this is something our community needs to seriously think about. Muslims have been part of Australian society for generations. Many of us were born here, while others, including myself, came from different parts of the world and made Australia our home. We have established families, businesses, mosques, Islamic schools and community organisations. Australia has given us the freedom to practise our religion and live according to our beliefs. These are blessings we should never take for granted. However, with these opportunities also comes responsibility.

We cannot continue to see ourselves as outsiders when it comes to decisions

that affect our lives and the future of our children. What does Islam say about voting? Voting has been discussed among Muslim scholars, particularly in countries where Muslims live as minorities. Many contemporary Muslim scholars support participation in democratic elections as a means of promoting justice, protecting people’s rights and preventing harm. The European Council for Fatwa and Research has also supported Muslim participation in elections as a form of cooperation in what is good and beneficial to society. Allah Almighty says in the Qur’an: “Cooperate with one another in goodness and righteousness, and do not cooperate in sin and aggression.” (Quran, 5:2)

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

In my view, voting is one way we can fulfil this responsibility. We cannot complain about government policies, the cost of living, education, housing or decisions affecting our families while refusing to participate in the democratic process that helps shape those decisions.

We need more Muslims involved in politics One thing that concerns me is that we have established hundreds of mosques, Islamic schools, businesses and community organisations across Australia, yet our political involvement does not always reflect our contribution to this country. We have educated young Muslims, professionals, businesspeople and community leaders who are capable of contributing to public

life. But how many of us encourage our children to consider politics as a career? How many community organisations are preparing young Muslims to become future leaders? We should not be satisfied with simply inviting politicians to our mosques during election campaigns. We should also be preparing our own young people to become future leaders of this country. I believe we should encourage more Muslims to join political parties, participate in community discussions and consider standing for local councils, state and federal parliament. I also believe there is room for stronger conservative political representation that values family, faith, moral responsibility and religious freedom. Whether through existing

political parties or the establishment of a new conservative political party, this is a discussion worth having. However, such a movement should not represent Muslims alone. It should welcome all Australians who share these values and genuinely want to contribute to the wellbeing of our country. Politics should be about serving people, not dividing them.

What should Muslims consider before voting? Voting is a serious responsibility, and there are several Islamic principles we should consider before making our decisions.

1. Vote for the greater good.

We should support candidates who promote justice,

protect people’s rights and work towards the wellbeing of society, not simply those who benefit us personally.

2. Do not vote based on personal relationships. Supporting someone simply because they are a relative, friend or from the same religious or ethnic background, while knowing they are not suitable, goes against the Islamic principles of fairness and trustworthiness.

3. Keep mosques away from political campaigns. Our mosques belong to the entire Muslim community. Imams and community leaders should educate people about their civic responsibilities without turning religious institutions into political campaign centres or creating division among worshippers.

4. No candidate will be perfect. Sometimes we may disagree with the policies of every political party. However, we should consider which candidate is more trustworthy, capable and likely to benefit society or reduce harm.

5. Make an informed decision. Before voting, understand the policies and backgrounds of the candidates. Unfortunately, many people today form their political opinions based on short social media videos or emotional speeches rather than proper research.

6. A good candidate does not have to be Muslim. A non-Muslim candidate may be honest, fair and capable of serving society. Likewise, being Muslim does not automatically make someone a good political representative. Character, competence and trustworthiness should guide our decisions.

Australia is our home Having lived in Australia for many years and worked closely with our Muslim community, I have seen how much our community has grown and contributed to this country. We have doctors, teachers,

engineers, business owners and professionals working across Australian society. We have established mosques, schools and charitable organisations that provide valuable services to thousands of people. These are achievements we should be proud of, but I believe we can do much more. Our responsibility as Muslims does not end at the doors of our mosques. We also have responsibilities towards our neighbours, our communities and the wider society. We should be concerned when families struggle financially, when young people cannot afford housing, when children face bullying or when injustice affects anyone in our society. These are not simply Muslim issues. They are Australian issues. I often remind our community that we cannot expect others to build the Australia we want for our children while we remain on the sidelines. At the same time, political differences should never divide our families, friendships or religious communities. We can support different political parties and still respect one another.

Delivering for Greenvale State Labor Member of Parliament for Greenvale, Meadow Heights, Roxburgh Park, Attwood, Somerton, Craigieburn and Westmeadows Authorised by Steve Staikos, Australian Labor Party (Victorian Branch), 438 Docklands Drive, Docklands

‫اﻻﺳﺘﺜﻤﺎر ﻓﻲ اﻟﻤﺪارس ورﻳﺎض اﻷﻃﻔﺎل‬

Bethal Primary) ‫ واﻻﺳﺘﺜﻤﺎر ﻓﻲ ﻣﺪرﺳﺔ ﺑﻴﺜﺎل اﻻﺑﺘﺪاﺋﻴﺔ‬،(Greenvale Secondary) ‫ﺗﻢ ﺑﻨﺎء ﻣﺪرﺳﺔ ﻏﺮﻳﻨﻔﻴﻞ اﻟﺜﺎﻧﻮﻳﺔ‬ .(Kolbe College) ‫ وﻛﻠﻴﺔ ﻛﻮﻟﺒﻲ‬،(Mary Queen of Heaven) ‫ وﻣﺪرﺳﺔ ﻣﺮﻳﻢ ﻣﻠﻜﺔ اﻟﺴﻤﺎء‬،(School .‫ﻛﻤﺎ ﺗﻢ ﺗﺄﻣﻴﻦ إﻧﺸﺎء رﻳﺎض أﻃﻔﺎل ﺟﺪﻳﺪة ﻓﻲ ﻣﺪرﺳﺔ روﻛﺴﺒﻴﺮغ ﺑﺎرك اﻻﺑﺘﺪاﺋﻴﺔ وﻣﺪرﺳﺔ ﻏﺮﻳﻨﻔﻴﻞ اﻻﺑﺘﺪاﺋﻴﺔ‬

‫ﺗﻄﻮﻳﺮ اﻟﻄﺮق واﻟﺘﻘﺎﻃﻌﺎت‬

.‫ وﺗﻢ ﺗﻤﻮﻳﻞ اﻟﻤﺮﺣﻠﺔ اﻟﺜﺎﻧﻴﺔ‬،(Mickleham Road) ‫ﺗﻢ إﻧﺠﺎز اﻟﻤﺮﺣﻠﺔ اﻷوﱃ ﻣﻦ ﻣﺸﺮوع ﺗﻄﻮﻳﺮ ﻃﺮﻳﻖ ﻣﻴﻜﻠﻬﻢ‬ ‫( إﱃ ﻃﺮﻳﻖ‬Somerton Road) ‫ ﺳﻴﺘﻢ ﺗﻮﺳﻴﻊ ﻃﺮﻳﻖ ﺳﻮﻣﺮﺗﻮن‬،‫وﻓﻲ ﺣﺎل إﻋﺎدة اﻧﺘﺨﺎب ﺣﻜﻮﻣﺔ ﻛﺎرول اﻟﻌﻤﺎﻟﻴﺔ‬ .‫ﻣﺰدوج ﻳﻤﺘﺪ ﻣﻦ ﻏﺮﻳﻨﻔﻴﻞ إﱃ روﻛﺴﺒﻴﺮغ ﺑﺎرك دراﻳﻒ‬

‫ﺗﻄﻮﻳﺮ اﻟﺤﺪاﺋﻖ واﻟﻤﺮاﻓﻖ اﻟﺮﻳﺎﺿﻴﺔ‬

‫ ﻣﻊ اﺳﺘﻤﺮار ﺗﻨﻔﻴﺬ اﻟﻤﺰﻳﺪ ﻣﻦ أﻋﻤﺎل‬،(Greenvale Reservoir Park) ‫ﺗﻤﺖ إﻋﺎدة اﻓﺘﺘﺎح ﺣﺪﻳﻘﺔ ﺧﺰان ﻏﺮﻳﻨﻔﻴﻞ‬ .‫اﻟﺘﻄﻮﻳﺮ واﻟﺘﺤﺴﻴﻦ‬ .‫ وﺗﺤﺪﻳﺚ اﻹﻧﺎرة ﻓﻲ اﻷﻧﺪﻳﺔ اﻟﺮﻳﺎﺿﻴﺔ اﻟﻤﺤﻠﻴﺔ‬،‫ وﻏﺮف ﺗﺒﺪﻳﻞ ﻣﻼﺑﺲ‬،‫ﻛﻤﺎ ﺗﻢ إﻧﺸﺎء ﻣﺮاﻓﻖ ﺟﺪﻳﺪة ﻟﻠﻜﺮﻳﻜﻴﺖ‬

‫ﺗﻮﺳﻴﻊ ﺧﺪﻣﺎت اﻟﻘﻄﺎرات واﻟﺤﺎﻓﻼت‬

‫ﺗﻮﻓﻴﺮ أﺳﻌﺎر ﻧﻘﻞ أرﺧﺺ وﺗﺤﺪﻳﺪ ﺳﻘﻒ ﻟﺮﺳﻮم اﻟﻄﺮق‬

.‫ وﺧﻔﺾ أﺳﻌﺎر ﺗﺬاﻛﺮ اﻟﻨﻘﻞ اﻟﻌﺎم إﱃ اﻟﻨﺼﻒ ﻟﺒﻘﻴﺔ اﻟﺮﻛﺎب‬،ً‫ ﻋﺎﻣﺎ‬18 ‫ﺗﻢ ﺗﻮﻓﻴﺮ اﻟﻨﻘﻞ اﻟﻌﺎم ﻣﺠﺎﻧﺎ ً ﻟﻤﻦ ﻫﻢ دون ﺳﻦ‬ ‫ ﺑﺤﻴﺚ‬،‫( وأﺳﻌﺎر اﻟﻨﻘﻞ اﻟﻌﺎم‬Tolls) ‫ ﻧﺘﻌﻬﺪ ﺑﺘﺤﺪﻳﺪ ﺳﻘﻒ ﻟﺮﺳﻮم اﻟﻄﺮق اﻟﻤﺪﻓﻮﻋﺔ‬،‫وﻓﻲ ﺣﺎل إﻋﺎدة اﻧﺘﺨﺎب اﻟﺤﻜﻮﻣﺔ‬ .ً ‫ دوﻻرا ً أﺳﺒﻮﻋﻴﺎ‬30 ‫ﻻ ﺗﺘﺠﺎوز‬ ‫ ﻣﻨﻄﻘﺔ‬،‫ ﺷﺎرع دوﻛﻼﻧﺪز دراﻳﻒ‬438 :‫ اﻟﻌﻨﻮان‬،(‫ ﺣﺰب اﻟﻌﻤﺎل اﻷﺳﺘﺮاﻟﻲ )ﻓﺮع وﻻﻳﺔ ﻓﻴﻜﺘﻮرﻳﺎ‬،‫ﺻﺎدر ﺑﻤﻮﺟﺐ ﺗﺼﺮﻳﺢ ﻣﻦ ﺳﺘﻴﻒ ﺳﺘﺎﻳﻜﻮس‬ .‫دوﻛﻼﻧﺪز‬

My message to our Muslim community is simple: Do not isolate yourselves from Australian society. Do not believe your voice does not matter. And do not leave important decisions to others while complaining about the outcome. Encourage your children to become educated, responsible and active members of society. Support those who genuinely want to serve the community. Australia is our home, and its future is our responsibility too. May Allah guide us towards what is right and enable us to be a source of goodness for our communities and for Australia. Ameen.

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

VICTORIA ELECTION GUIDE 2026

‫‪18‬‬ ‫‪VICTORIA ELECTION GUIDE 2026‬‬

‫قبل أن‬ ‫تدلي بصوتك‬ ‫ّ‬ ‫تعّرف إلى دائرتك‬ ‫االنتخابية وإجراءات‬ ‫التصويت‬

‫تبدأ االستعدادات النتخابات والية فيكتوريا بمعرفة دائرتك االنتخابية‪ ،‬واالطالع على المرشحين‪،‬‬ ‫وفهم كيفية احتساب صوتك‪.‬‬ ‫تعّرف إلى دائرتك‬ ‫ّ‬ ‫االنتخابية‬

‫ينتمي كل ناخب في فيكتوريا إلى‬

‫دائــرة انتخابية للجمعية التشريعية‬ ‫(مجلس النواب) (‪،)Lower House‬‬ ‫ومنطقة انتخابية للمجلس التشريعي‬ ‫(‪.)Upper House‬‬ ‫وتحدد دائرتك ومنطقتك االنتخابيتان‬

‫المرشحين الذين تظهر أسماؤهم على‬ ‫ورقتي االقتراع‪.‬‬ ‫يمكنك معرفة دائرتك وحدودها عبر‬ ‫موقع المفوضية‪:‬‬ ‫‪www.vec.vic.gov.au‬‬

‫مراكز االقتراع بطاقات ُتُعرف باسم‬ ‫(‪.)How-to-Vote Cards‬‬ ‫تــقــتــرح هـــذه الــبــطــاقــات ترتيب ًًا‬ ‫للتفضيالت‪ ،‬لكن لك الحرية الكاملة‬ ‫في تحديد ترتيب اختياراتك‪.‬‬

‫تعّرف إلى المرشحين‬ ‫ّ‬

‫كيف ُُتحتسب األصوات؟‬

‫ُُيغلق باب الترشيحات عند الساعة‬ ‫الثانية عشرة ظهر�ا يوم االثنين ‪9‬‬ ‫نوفمبر ‪.2026‬‬ ‫وبعد اعتماد الترشيحات‪ ،‬يمكن‬ ‫للناخبين االطالع على المرشحين في‬ ‫دوائرهم ومناطقهم االنتخابية‪.‬‬ ‫ومــن المفيد التعرف إلــى برامج‬ ‫المرشحين وخبراتهم ومواقفهم من‬ ‫القضايا التي تهمك قبل اتخاذ قرار‬ ‫التصويت‪.‬‬

‫ماذا يحدث داخل مركز‬ ‫االقتراع؟‬

‫يسألك أحد موظفي االنتخابات عاد ًًة‬ ‫عن اسمك وعنوانك‪ ،‬وما إذا كنت قد‬ ‫ص ّّوت سابق ًًا‪ ،‬مع استثناء الناخبين‬ ‫المسجلين بسرية من تقديم عنوانهم‪.‬‬ ‫وبعد التحقق من تسجيلك‪ ،‬يسّلّمك‬ ‫أوراق االقتراع لتعبئتها بصورة سرية‪،‬‬ ‫ثم وضعها في صناديق االقتراع‪.‬‬ ‫وإذا كنت تص ّّوت خارج دائرتك أو لم‬ ‫ُُيعثر على اسمك في السجل‪ ،‬فسيوضح‬ ‫لك الموظفون إجــراءات التصويت‬ ‫بموجب إقرار (‪.)Declaration Vote‬‬

‫بطاقات إرشادات‬ ‫التصويت‬

‫مجلس النواب — التصويت‬ ‫التفضيلي‬ ‫يحتاج المرشح إلى أكثر من ‪ 50%‬من‬ ‫األصوات الصحيحة للفوز‪.‬‬ ‫وإذا لم يحصل أي مرشح على هذه‬ ‫النسبة‪ُُ ،‬يستبعد صاحب أقــل عدد‬ ‫من األصــوات‪ ،‬و�تـُوّزّع أصواته وفق‬ ‫التفضيالت التالية للناخبين‪ .‬وتتكرر‬ ‫العملية حتى يحصل أحد المرشحين‬ ‫على األغلبية‪.‬‬ ‫المجلس التشريعي — التمثيل‬ ‫النسبي‬ ‫ُُينتخب خمسة أعضاء عن كل منطقة‬ ‫انتخابية‪.‬‬ ‫ويحتاج المرشح إلــى بلوغ حصة‬ ‫محددة من األصــوات ُتُعرف باسم‬ ‫(‪ ،)Quota‬وتساعد التفضيالت في‬ ‫تحديد بقية الفائزين بالمقاعد‪.‬‬

‫تحّقّ ق من المعلومات‬

‫للحصول على معلومات رسمية عن‬ ‫االنتخابات والمرشحين وإج ـراءات‬ ‫التصويت‪ُُ ،‬يرجى زيارة‪:‬‬ ‫‪www.vec.vic.gov.au‬‬

‫قد توّزّع األحزاب والمرشحون خارج‬ ‫الوسط ‪ ¿ 179‬جمادي األولى ‪ 1448‬هـ ¿ تشرين األول ‪AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026‬‬

‫‪19‬‬ ‫‪VICTORIA ELECTION GUIDE 2026‬‬

‫خيارات التصويت في انتخابات فيكتوريا‬ ‫التصويت البريدي والسفر والمساعدة للناخبين‬

‫توفر مفوضية انتخابات فيكتوريا (‪ )VEC‬عدة خيارات لمساعدة الناخبين‬ ‫المؤهلين على المشاركة في انتخابات الوالية لعام ‪.2026‬‬ ‫الــتــصــويــت عبر‬ ‫البريد‬ ‫يمكن ألي ناخب تقديم طلب للتصويت‬ ‫عبر البريد‪.‬‬ ‫بدء استقبال الطلبات‪:‬‬ ‫األربعاء ‪ 4‬نوفمبر‪ ،‬الساعة التاسعة‬ ‫صباح ًًا‪.‬‬ ‫الموعد النهائي للطلبات‪:‬‬ ‫األربعاء ‪ 25‬نوفمبر‪ ،‬الساعة السادسة‬ ‫مسا ًًء‪.‬‬ ‫و ُُينصح بتقديم الطلب مبكر ًًا إلتاحة‬ ‫الوقت الكافي لوصول أوراق االقتراع‪.‬‬ ‫أمــا المسجلون مسبق�ا للتصويت‬ ‫البريدي الدائم‪ ،‬فال يحتاجون إلى‬ ‫تقديم طلب جديد‪.‬‬ ‫كيفية التصويت عبر البريد‪:‬‬ ‫• أكمل ورقتي االقتراع بحضور شاهد‪،‬‬ ‫دون الكشف له عن اختياراتك‪.‬‬ ‫• و�قـّع على ظــرف اإلقـــرار ود ّّون‬ ‫التاريخ‪ ،‬وتأكد من استكمال الشاهد‬ ‫بياناته وتوقيعه‪.‬‬ ‫• إذا تقدمت بطلب التصويت‬ ‫إلكتروني ًًا‪ ،‬فيجب إدراج إجابتك عن‬

‫سؤال التحقق‪.‬‬ ‫• أرسل صوتك بالبريد أو سّلّمه إلى‬ ‫أحد مراكز االقتراع قبل السادسة مساء‬ ‫السبت ‪ 28‬نوفمبر‪.‬‬ ‫مهم‪ :‬يجب أن تصل األصوات البريدية‬ ‫إلى المفوضية في موعد أقصاه الجمعة‬ ‫‪ 4‬ديسمبر حتى ُتُحتسب‪.‬‬

‫مواقع االستالم الدولية المحددة‪.‬‬ ‫ال يجوز إعــادة أوراق االقتراع‬ ‫عبر البريد اإللكتروني‪ ،‬وال‬ ‫يتوافر التصويت عبر اإلنترنت‬ ‫في هذه االنتخابات‪.‬‬ ‫يمكن االطالع على مواقع التصويت‬ ‫خارج فيكتوريا وساعات عملها عبر‬ ‫موقع المفوضية‪.‬‬

‫الــتــصــويــت مــن خــارج‬ ‫فيكتوريا أو أستراليا‬ ‫المساعدة للناخبين‬

‫الناخبون الموجودون في واليات‬ ‫أسترالية أخرى‪:‬‬ ‫يمكنهم التصويت عبر البريد‪ ،‬أو‬ ‫حــضــوريـ�ا فــي المكاتب الرئيسية‬ ‫للمفوضيات االنتخابية في الواليات‬ ‫واألقاليم األخرى‪ ،‬خالل الفترة من ‪18‬‬ ‫إلى ‪ 27‬نوفمبر‪ ،‬أثناء ساعات العمل‬ ‫المحلية‪ ،‬باستثناء عطلة نهاية األسبوع‪.‬‬ ‫الناخبون الــمــوجــودون خارج‬ ‫أستراليا‪:‬‬ ‫يمكنهم التصويت حضوري ًًا في مراكز‬ ‫دولية محددة‪ ،‬أو عبر البريد‪.‬‬ ‫ويمكنهم أيض ًًا طلب أوراق االقتراع‬ ‫عبر البريد اإللكتروني‪ ،‬ثم طباعتها‬ ‫وإعادتها بالبريد أو تسليمها في أحد‬

‫توفر مفوضية انتخابات فيكتوريا‬ ‫خدمات لمساعدة الناخبين من ذوي‬ ‫اإلعاقة واالحتياجات اإلضافية‪.‬‬ ‫• التصويت بمساعدة الهاتف‪:‬‬ ‫متاح للناخبين المؤهلين من المكفوفين‬ ‫وضــعــاف البصر واألشــخــاص ذوي‬ ‫اإلعاقات الحركية الذين يحتاجون إلى‬ ‫مساعدة‪ .‬يبدأ التسجيل والتصويت في‬ ‫‪ 18‬نوفمبر‪.‬‬ ‫• تسهيالت الوصول‪ :‬توفر مراكز‬ ‫ميّسرة‪ ،‬وأوراقــ ًًا‬ ‫االقتراع تجهيزات ّ‬ ‫لتكبير النصوص‪ ،‬ووسائل مساعدة‬ ‫أخرى‪.‬‬ ‫• التصويت المتنقل‪ :‬تتوافر هذه‬ ‫الخدمة في بعض دور رعاية المسنين‬ ‫ومرافق التمريض والمراكز المجتمعية‪.‬‬

‫• التصويت في بيئة هادئة‪:‬‬ ‫تتوافر جلسات خاصة في كل دائرة‬ ‫انتخابية يوم الثالثاء ‪ 17‬نوفمبر‪ ،‬من‬ ‫العاشرة صباح�ا حتى الرابعة مسا ًًء‪،‬‬ ‫للناخبين الذين يحتاجون إلى بيئة أقل‬ ‫إثارة للمؤثرات الحسية‪.‬‬ ‫ويمكن للناخبين أيض ًًا طلب المساعدة‬ ‫من موظفي االنتخابات أو من شخص‬ ‫يثقون به‪.‬‬

‫هل تحتاج إلى معلومات‬ ‫باللغة العربية؟‬ ‫للحصول على مساعدة بواسطة‬ ‫مترجم عربي‪:‬‬

‫‪03 9209 0100‬‬

‫لالستفسارات العامة‪:‬‬

‫‪131 832‬‬

‫الموقع الرسمي‪:‬‬

‫‪www.vec.vic.gov.au‬‬ ‫‪Source: © Victorian Electoral‬‬ ‫)‪Commission (VEC‬‬ ‫‪www.vec.vic.gov.au.‬‬ ‫‪Content adapted and translated‬‬ ‫‪by Al Wasat Magazine‬‬

‫‪Dylan Wight MP‬‬ ‫ﺣﺰب اﻟﻌﻤﺎل ﺳﻴﺠﻌﻞ رﻋﺎﻳﺔ اﻷﺳﻨﺎن‬ ‫ﻣﺠﺎﻧﻴﺔ ﻟﻸﻃﻔﺎل واﻟﺒﺎﻟﻐﻴﻦ ‪.‬‬ ‫‪Dylan.Wight@vic.alp.org.au‬‬

‫‪0466 499 071‬‬

‫‪DylanWightLabor‬‬

‫‪DylanWightMP‬‬

‫‪Authorised by Steve Staikos, Australian Labor Party, (Victorian Branch), 438 Docklands Drive, Docklands VIC 3008.‬‬ ‫صادر بتصر يح من ستيف ستايكوس‪ ،‬حزب العمال الأسترالي )فرع فيكتور يا(‪ 438 ،‬دوكلاندز درايف‪ ،‬دوكلاندز‪ ،‬فيكتور يا ‪.3008‬‬

‫الوسط ‪ ¿ 179‬جمادي األولى ‪ 1448‬هـ ¿ تشرين األول ‪AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026‬‬

VICTORIA ELECTION GUIDE 2026

YOUNG VOICES:

PERSPECTIVES ON VICTORIA’S 2026 ELECTION

As Victoria prepares for its state election on 28 November, young people have their own perspectives on the issues shaping their communities and their future. In this special section of Al Wasat’s 2026 Victorian State Election Guide, four students

from the Islamic College of Melbourne share their thoughts on issues they believe deserve greater attention. From the growing concern over youth vaping and the importance of crime prevention to the voices of residents who cannot vote and the political participation

of Muslim women, these articles offer a valuable insight into the priorities and concerns of the younger generation. The views expressed are those of the individual students, reflecting their personal experiences, values and hopes for Victoria’s future.

CLEARING THE AIR: WHY VAPING MUST BE A PRIORITY THIS ELECTION As a young Muslim in Victoria, I believe vaping is one of the most pressing issues facing my generation. Many young people now struggle to go more than a few hours without reaching for a device. The sweet, artificial smell of fruit-flavoured vapour has become part of everyday life. It drifts through shopping centres, bus stops, gyms, train stations and public bathrooms, and even through our schools. Islam gives us a clear way to think about this. Our bodies are an Amanah, a trust from Allah, and we are responsible for how we care for them. The Qur’an tells us not to throw ourselves into

By Muhammad Ahmed (Year 11 VCE student)

destruction with our own hands (2:195), and the Prophet Muhammad (peace be upon him) taught that there should be neither harming nor reciprocating harm. For this reason, many scholars regard vaping as something a Muslim should avoid. Something that slowly weakens

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

the health of our young people, and takes their money and their focus with it, cannot sit comfortably with these teachings. Any serious response has to start with why young people vape in the first place. For some it begins as curiosity. For others it is peer pressure, or a way of coping with stress, anxiety or the general pressure of growing up. Many believe they are in control of the habit. In reality the habit soon controls them, and they start to plan their days around their next opportunity to vape. Prevention has to begin with alternatives. Young people need healthier ways to manage stress and more meaningful ways to spend their free

time. Sport, martial arts, cooking and creative hobbies all offer a sense of purpose and belonging that vaping never can. Our Masjid, schools and families each have a part to play, by offering youth programs, safe spaces and, above all, conversations that come from care rather than judgement. Vapes can now only be sold legally through pharmacies. Even so, they remain easy for teenagers to get hold of, and their bright colours and sweet flavours make it clear who they are aimed at. A law means little if it is not enforced. Retailers who sell to minors should face real and consistent penalties, and the illegal supply chains behind them must

be shut down. At the upcoming state election, our community should look for representatives who understand how serious this problem is, not candidates who offer empty promises and polished words. Young people are watching, and many of us will remember which leaders took this issue seriously. Allowing vaping to take hold of our youth is like drawing something beautiful while erasing it at the same time, then wondering why the picture is never complete. Our young people are that picture, and it is our shared responsibility to protect it.

SAFER STREETS START WITH PREVENTION

HOLDING OUR BREATH: A VOTE FOR THOSE WHO CANNOT As Victoria prepares to go to the polls on 28 November, conversations everywhere turn to who to vote for, and why. Meanwhile, a large part of our population is quietly holding its breath: the residents who are not Australian citizens and cannot vote. Every day, new people arrive on Australia’s shores hoping for safety and better opportunities for themselves and their families. Whether we are immigrants, refugees, international students or visiting relatives, every Victorian resident is affected by the outcome of this election and by the policies each party promises. Yet as non-citizens, we have no say in that outcome. All we can do is wait, Bariyah Batool and hope that those who can vote will make the right (Year 12 IB student) decisions, not only for themselves but for us too. This is not an argument against citizen voting. It is a reminder to those who may take their vote for granted. Voting in Australia is compulsory, but it is still a privilege, and one that many people around the world, and many people living in Victoria today, do not have. Our faith speaks directly to this. The Prophet Muhammad (peace be upon him) was himself a migrant, and the people of Madinah, the Ansar, welcomed him and his companions and shared what they had with them. He also taught that none of us truly believes until we love for our brother what we love for ourselves. A vote cast with that spirit considers not only what we want for our own families, but also what our neighbours, our classmates and newly arrived families need to build a life here. So to every citizen heading to the polls this November: when you cast your vote, think beyond your own interests. Consider the impact your single vote could have on the many people around you who were unable to cast one of their own.

As a young Victorian, I have come to understand just how much our vote is our voice. Voting is both an obligation and a choice, and its outcome affects our lives whether we pay attention or not. When we vote, we are choosing who will represent us, and we should be choosing Mayesha M Ahmed someone who will (Year 11 IB student) genuinely listen to our concerns. I have lived in this beautiful state my whole life and have watched it grow. I have also seen challenges within my community that deserve to be heard and addressed. One of the most pressing is youth crime. Over the past year, concerns about youth offending and community safety have become more and more prominent, and many families no longer feel as safe as they once did. Addressing this issue requires a proper understanding of its underlying causes, and a willingness from all of us, as a community, to support prevention. Investing in mental health support, providing practical education and intervening early can help steer young people away from crime. These measures support those who are at risk of offending before it is too late, and they create a safer community for every Victorian. As Muslims, we are taught to enjoin practical way to do all three. what is good and to care for those For generations, women fought for around us, and that includes the the right to be heard at the ballot young people in our neighbourhoods box, and in parts of the world who are struggling. Our Masajid, women’s voices are still shut out of schools and families can all play a politics today. We have that right, part by offering mentoring, youth so we should not waste it. When we programs and a sense of belonging. stay silent, others decide for us. But lasting change also needs When we turn up, candidates take leaders in Parliament who are notice of the issues that matter to willing to invest in prevention rather us: affordable childcare, mental than simply react after harm has health support, protection from been done. Talk to your sisters, your Victoria is not perfect, and it never neighbours and your daughters. will be. But we can always work to Read the candidates’ policies and make it better, and that work begins vote with your values. with something simple: casting an Our voices matter. Let us make informed vote and taking the time sure they are counted. to listen.

OUR VOICE, OUR VOTE

Hibah Mohammed (Year 12 IB student)

As Muslim women in Victoria, we are mothers, students, nurses, teachers, business owners and carers. Every day we feel the effects of decisions made in Parliament, even when we never see them being made. The state government shapes our hospitals, schools, public transport, road safety and community services. It also shapes whether our daughters and sisters feel safe walking down the street in their hijab. On 28 November, Victorians will elect a new Parliament. Voting is compulsory, but I hope we see it as more than an obligation. Islam teaches us to enjoin good, to uphold justice and to take responsibility for our communities. Casting an informed vote is one

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

VICTORIA ELECTION GUIDE 2026

YOUR VOTING OPTIONS

POSTAL VOTING, TRAVELLING AND VOTER ASSISTANCE The Victorian Electoral Commission (VEC) provides several voting options to help eligible voters participate in the 2026 State Election.

VOTING BY POST Anyone can apply to vote by post.

Applications open: Wednesday 4 November, 9 am.

Applications close: Wednesday 25 November, 6 pm. Apply early to allow enough time for delivery of your ballot pack. If you are already registered as a general postal voter, you do not need to apply again.

How to complete your postal vote: • Complete your ballot papers in the presence of a witness, without revealing your choices. • Sign and date the declaration envelope and have your witness complete and sign it. • If you applied online, include your answer to the verification question. • Post your completed vote or deliver it to a voting centre before 6 pm on Saturday 28 November.

Important: Postal votes must

reach the VEC by Friday 4 December to be counted.

VOTING INTERSTATE OR OVERSEAS

between 18 and 27 November, during local business hours, excluding weekends.

Overseas voters: You can vote in person at designated international venues or use postal voting. You can also apply to receive ballot papers by email, print them and return them by post or through a designated overseas drop-off location.

Ballot papers cannot be returned by email. Online voting is not available. Check the VEC website for voting locations and opening hours.

ASSISTANCE FOR VOTERS The VEC provides assistance for voters with disabilities and additional needs.

• Telephone-assisted voting: Available to eligible voters who are blind, have low vision or have a motor impairment requiring assistance. Registration and voting open on 18 November.

• Accessible voting: Voting centres provide accessible voting screens, magnifying sheets and other assistance.

Interstate voters:

• Mobile voting:

You can vote by post or in person at another Australian state or territory electoral commission head office

Available at selected aged care facilities, nursing homes and community locations.

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

• Low-sensory voting: A quieter voting environment will be available in each electoral district on Tuesday 17 November, from 10 am to 4 pm. Voters may also seek assistance from election staff or someone they trust.

Need Information in Arabic?

Arabic interpreter assistance: 03 9209 0100 General enquiries: 131 832

Source: © Victorian Electoral Commission (VEC) www.vec.vic.gov.au. Content adapted and translated by Al Wasat Magazine

A BETTER FUTURE IS POSSIBLE OUR PLAN Make housing affordable cap rent increases, double public housing, and cut stamp duty. End Coal & Gas and build publicly-owned renewables. No nuclear power.

BRITTNEY HENDERSON

Bring down costs with free public FOR WESTERN METROPOLITAN transport and better service, free dental care and make groceries more affordable. Get money out of politics ban corporate donations to politicians, end corruption.

We’ll pay for it by making big corporations pay their fair share.

VOTE 111 GREENS Everything I am is because of the Country and communities I grew up with. I acknowledge the love, care, and generosity of the Wurundjeri, Bunurong, and Wadawurrong peoples. Mob hav always shared lateral love and it’s a privilege to experience that every day in Western Metro.

Fed up with the Major Parties?

Authorised by M Shield, Victorian Greens, 1.05/50 Queen St. Melbourne VIC 3000

VOTE

GREENS

VICTORIA ELECTION GUIDE 2026

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

COMMUNITY

LEBANESE CEDAR PLANTED IN FITZROY GARDENS TO CELEBRATE AUSTRALIA– LEBANON TIES

The Australian Lebanese Business Council, in partnership with the City of Melbourne, held a Lebanese cedar planting ceremony at Fitzroy Gardens on 21 October 2026, beside the Temple of the Winds rotunda. Former Victorian Premier Steve Bracks led the planting as guest of honour, joined by Lebanese Consul General Dr Tannous Kabiity and Deputy Lord Mayor Roshena Campbell, representing the City of Melbourne. Council Chair Bernadette Khoury highlighted the cedar as a symbol of resilience and the Lebanese community’s deep roots in Australia, while

maintaining its connection to Lebanon. Bracks reflected on his Lebanese heritage and family history, praising the community’s contributions to Australian society. Campbell acknowledged its achievements in business and its role in creating jobs and supporting Victoria’s economy. The Council described the cedar as a living reminder of the friendship between Lebanon and Australia and the Lebanese community’s contribution to Melbourne across generations. Photos: Australian Lebanese Business Council Facebook page.

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

‫غرس‬ ‫أرزة لبنانية في‬ ‫حدائق فيتزروي‬ ً ‫احتفاًء بروابط‬ ‫لبنان وأستراليا‬

‫ترمز إلــى الصمود وتجّذّر‬ ،‫الجالية اللبنانية في أستراليا‬ ‫مع حفاظها على صلتها بوطنها‬ .‫األم‬ ‫واســتــذكــر بــراكــس أصوله‬ ،‫اللبنانية وتــاريــخ عائلته‬ ‫مشيًدا بإسهامات الجالية في‬ ً ،‫ بدورها‬.‫المجتمع األسترالي‬ ‫ن ّّوهت كامبل بنجاحات أبناء‬ ‫الجالية في قطاع األعمال‬ ‫ودورهـــم فــي توفير فرص‬ .‫العمل ودعم اقتصاد فيكتوريا‬ ‫ووصف المجلس األرزة بأنها‬ ‫حّي للصداقة بين لبنان‬ ّ ‫رمز‬ ‫ وإلسهامات الجالية‬،‫وأستراليا‬ ‫اللبنانية فــي ملبورن عبر‬ .‫األجيال‬

‫نـــ�ظ ـــم مــجــلــس‬ ‫األعمال األسترالي‬ ‫ بالشراكة‬،‫اللبناني‬ ‫ حفل غرس‬،‫مع بلدية ملبورن‬ ‫أرزة لبنانية فــي حدائق‬ ‫ أكتوبر‬21 ‫فيتزروي يــوم‬ ‫ بالقرب من «معبد‬،2026 .»‫الرياح‬ ‫وتوّلّى رئيس حكومة فيكتوريا‬ ‫األسبق ستيف براكس غرس‬ ،‫األرزة بصفته ضيف الشرف‬ ‫بمشاركة القنصل العام اللبناني‬ ،‫الدكتور طنوس القبعيتي‬ ‫ونائبة عمدة ملبورن روشينا‬ .‫ ممّثّل ًًة بلدية ملبورن‬،‫كامبل‬ ،‫وأكـــدت رئيسة المجلس‬ ‫ أن األرزة‬،‫برناديت خــوري‬

VICTORIA ELECTION

25 ADVERTISEMENT

Baris

Hamza

Evan

Jess

Liberal for Broadmeadows

Liberal for Preston

Member for Northern Metropolitan Region

Victorian Liberal Leader

Duzova

Al Katranji Mulholland

Wilson

See our Solutions:

Authorised by A Hannam, Liberal, Level 12, 257 Collins Street, Melbourne 3000

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

JOURNEY

MY VISIT OF ISLAMIC HERITAGE:

SARAJEVO IN THE HEART OF EUROPE! Dr Dzavid Haveric, historian

Bosnia is a country with a 1,000-year history. Heartshaped, it is woven from a tapestry of diverse cultures, ethnicities, and religions. Before the arrival of Islam, the indigenous inhabitants were referred to as “Bogomils,” a term meaning “beloved by God.” Its capital is Sarajevo. Many call it a “little Jerusalem,” while others refer to it as “Saray Bosna.” Still others admire its atmosphere, which blends Islamic, Christian, and Jewish cultures.

The majority of the population are Muslims—ethnic Bosniaks. It is often said that Bosnia is an open country, welcoming to all goodhearted people—a land defined by kindness, sociability, hospitality, a rich heritage of arts and sciences, and deeprooted traditions. Situated in the heart of Europe, it serves as a bridge between East and West, where the coexistence of diverse groups stands as a model for other regions. Churches, synagogues, and mosques have stood side by side for

centuries. Because they live in Western Europe, Bosnian Muslims understand the Christian-Jewish world; because they are rooted in the Oriental East, they also understand the Muslim world. Thus, it acts as a bridge between civilisations. This visual journey offers a glimpse into the microcosm of Islamic cultural heritage, specifically within the city’s historic quarter. I understand that sometimes pictures speak louder than words. Here, Islamic heritage gives the city and the state a distinctive character. Every year, thousands

of tourists arrive to explore this unique European city. Steep streets, tall minarets adorned with lanterns, wooden doors, calligraphy, rose gardens, cemeteries, cobblestone streets, silence, dilapidated traditional Bosnian houses, fountains, a Neo-Moorish style town hall reminiscent of Andalusia, a madrasa, a library, an Islamic faculty, a clock tower, bridges, and numerous small shops, craft shops, cafés, and restaurants—all seem to breathe as one, conveying a message of peace, tolerance and welcoming.

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

Good Bosnian coffee, softdrinks, delicious traditional dishes, ćevapi, and pita—the best in the world—can be found in this city. Anyone who doesn’t believe it should visit Sarajevo and see for themselves that what I’ve said is true. In Sarajevo, I met tourists from Malaysia, Indonesia, Italy, Saudi Arabia, Kuwait, Colombia, the USA, Romania, China, the United Kingdom, Spain, Sudan, Ethiopia, Germany, France, Poland, and Australia (!) — who, within the framework of Sarajevo’s multiculturalism, create with Bosnians a beautiful cosmopolitan atmosphere. Many languages, many cultures; many cultures, many beliefs. Islam arrived in Sarajevo in the 15th century, and in the territory

JOURNEY

27 of Bosnia and Herzegovina as early as the 8th century. It was subsequently brought by the Ottomans, who also spurred the development of Sarajevo in the Miljacka River valley. Sufis and merchants of diverse origins played a significant role, fostering a heterogeneity within Islamic perspectives, culture, and thought. The presence of several tekkes (Sufi lodges), numerous mosques, madrasa (Islamic schools), and many generations of Muslims bear witness to an authentic European Islam. The city also preserves ancient Arabic manuscripts, calligraphy, poetry, and various writings, books, and paintings despite aggression and cultural destruction. Famous Gazi Husrev bey Madrasa, built in the 15th century

Minarets of stones and timber and typical entrance to mosque

Salaam aleikum to all readers of al-Wasat from my hometown. I have happily arrived in Australia, my new homeland, where I have lived for over 30 years. While Bosnia is a beautiful country and I love it, Australia is the best in the world and I love it too. Hello Aussies, dear mates, see you…!

Dr Dzavid Haveric Inside of a small mosque AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

OPINION

READING THE BOOK WE RECITE MUSLIMS HAVE NEVER LACKED DEVOTION. WE HAVE LACKED THE HABIT OF TURNING REVELATION INTO CAPABILITY I want to ask a question that many Muslims find uncomfortable, and I ask it as someone who loves this faith. If Islam gave its followers a clear command to read, to reflect, to observe creation and to acquire knowledge, why do so many Muslim societies today depend on other people’s science, other people’s media and other people’s policy ideas?

By Shams Alam My answer is not that Muslims have too much religion. It is that much of the religion we have is incomplete in a particular way. I call the two common forms Performing Religion and Performative Religion. Behind both lies something deeper: a failure to internalise what the Qur’an and the Sunnah are actually asking of us.

Two forms of incompleteness Performing Religion is faith expressed through visible acts: prayer, fasting, Hajj, charity, avoiding interest, pork, alcohol and adultery. These are real obligations. Done sincerely, they are acts of worship, and millions of Muslims perform them with devotion. But many are taught to treat them as the destination, AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

as a checklist to be completed in the hope of paradise, and not as the foundation of a larger purpose. Performative Religion is something more troubling. It is religion practised mainly for how it looks: for reputation, for belonging, for social esteem and the approval of the community. The Qur’an warns about this directly. Surah al-Ma’un (107) condemns those who pray but are heedless of the meaning of their prayer, who show off and refuse even small acts of kindness. A well-known report in Sahih Muslim describes three people, a scholar, a fighter and a generous giver, who are called to account on the Day of Judgement because they did these things so that others would say, “He is learned,” “He is brave,” “He is generous.” The two are different, and I do not want to confuse them. The first is a matter of sincerity but incomplete understanding. The second is a matter of motive. Yet they share a root. In both cases the outward form has been separated from its inner meaning, and the meaning, in the Qur’an’s own words, is transformation. Prayer should restrain a person from wrongdoing (29:45). The sacrifice is not about the meat or the blood but about piety (22:37). Righteousness, says 2:177, is not simply turning your face east or west. It is faith, generosity, keeping your word, patience and justice, all together. When religion is passed from generation to generation as habit without understanding, a community can end up with enormous religious activity and surprisingly little of the intellectual, moral and institutional output the religion was meant to produce. That is what I mean by a failure of internalisation.

A religion that begins with a reading lesson Consider how revelation opened. The first words ask the Prophet (peace be upon him) to read in the name of his Lord, who taught by the pen and taught humanity what it did not know (96:1–5). The Qur’an asks whether those who know are equal to those who do not (39:9). It says God raises in degrees those who believe and those given knowledge (58:11), and that those who truly stand in awe of God are those among His servants who have knowledge (35:28). The prayer the Prophet(peace be upon him) was taught about knowledge was simple: “My Lord, increase me in knowledge” (20:114). And it sets an intellectual standard that any university would be proud of: do not pursue what you have no knowledge of (17:36). Even the story of Adam turns on learning. God taught Adam the names and asked the angels about them, and they admitted they knew only what they had been taught (2:31–32). The Qur’an doesn’t say in so many words that knowledge was the reason for the angels’ prostration, and I would not claim it does. But classical commentators such as Ibn Kathir read the passage as showing that knowledge marks out the dignity of the human being. The Sunnah carries the same message into life. The Prophet (peace be upon him)taught that whoever walks a path seeking knowledge, God eases for him a path to paradise (Sahih Muslim). When date growers adopted a different practice and the harvest suffered, he told them, “You know better about the affairs of your worldly life” (Sahih Muslim), a remarkable acknowledgement of empirical expertise. And after Badr, accounts of the captive’s report that those who could not afford a ransom were told to teach

ten Muslim children to write. Historians differ on details, but the picture is clear: a newly victorious community, with few resources, treated teaching children to read as something of real value.

The signs that were meant to move us According to scholars who have catalogued them, more than 750 verses in the Qur’an refer to natural phenomena, and in most of them the believer is encouraged to study and reflect on the book of creation. That is roughly one-eighth of the Qur’an, depending on how one counts. The vocabulary of thinking is everywhere: afalā yatafakkarūn, afalā ya'qilūn, afalā yanzurūn, afalā yatadabbarūn. Do they not reflect, reason, look, ponder? Many Muslims have been moved by verses that, on one reading, seem to point toward discoveries we now understand scientifically. The heavens and the earth as a joined entity that God split apart (21:30). The statement “We are expanding it” (51:47). The sun and moon each moving in a course (21:33; 36:38–40). The barrier between two seas that meet (55:19–20). The stages of the embryo (23:12–14). Iron “sent down” (57:25). Mountains as stakes (78:6–7). The weight of an atom (99:7–8). The fingertips (75:3–4). The ant and the bee (27:18; 16:68–69). I want to be careful and honest: these are interpretations, many classical commentators read them differently, and scholars such as Mehdi Golshani remind us that the Qur’an is a book of guidance, not a science textbook. I offer them not as laboratory proof, but for what they have always done: provoke curiosity. And that is where the real question lies. Here is a book that says, again and again, look closer. Yet the people who built the telescope, the microscope, the modern laboratory and the research university were, in recent centuries, largely not Muslims. Many of them came from societies whose scriptures contain no comparable, repeated instruction to study creation. They advanced anyway, through curiosity, institutions and discipline. We, who hold a text full of such instruction, mostly did not. For a time we did: al-Khwarizmi, Ibn alHaytham and the translators of Baghdad built a civilisation of knowledge, and Fatima al-Fihri founded al-Qarawiyyin in Fez in

859, a mosque and university in one. The lesson of that history is that faith and inquiry were never opposed. The more uncomfortable lesson is that we let the habit lapse.

What the mirror shows The work of Professors Hossein Askari and Scheherazade Rehman at George Washington University offers a sobering mirror. In their 2010 paper “How Islamic are Islamic Countries?”, they developed an index to measure the “Islamicity” of Muslim and non-Muslim countries alike, covering 208 countries. It does not measure prayer or personal piety. Askari has explained that those acts were deliberately left out, partly because including them would favour Muslimmajority countries by default, and partly because he does not regard them as the whole of Islam. The index looks instead at governance, justice, economic fairness, rights and international conduct. His own summary of the message is blunt: don’t blame Islam, look at ourselves. In the 2022 index, Denmark, Ireland and the Netherlands ranked highest, while Saudi Arabia was 90th, Turkey 100th and Iran 138th. The index has its critics, and any attempt to put a religious ethic into numbers involves choices that can be questioned. I treat it as a mirror and not as a verdict. But the pattern it shows is worth taking seriously: a society can call itself Muslim and still fail to translate Islamic principles into its institutions.

Where is our community capital going? This is the most sensitive question, and I ask it respectfully. Muslim communities everywhere are generous. They raise money for mosques, madrasahs, charities and Hajj with a speed that other communities envy. Those

institutions matter, and I am not arguing against them. I am asking about proportion. How much of that same energy goes to research universities, laboratories, scholarships in medicine and engineering, independent media, think tanks, technology ventures and policy institutes? The numbers suggest an imbalance. A report by SESRIC, the OIC’s own statistical research centre, found that OIC member countries spent an average of 0.41 per cent of GDP on research and development, compared with a world average of about 1.78 per cent. That data is from the late 2000s, and some countries have moved since, but the broader gap persists. UNESCO’s latest release puts global R&D spending at 1.92 per cent of GDP in 2023, with Europe and North America at 2.55 per cent. The consequence is a quiet one, and it is felt in rooms where decisions are made. Muslim societies are too often consumers of technology, not producers, audiences of global media, not shapers of it, and recipients of international rules, not drafters of them. This is not a shortage of talent. It is a shortage of institutions that develop talent and of political leaders who have been trained to think, argue and govern well. I would add a structural observation that is not a criticism of any individual. A donation to build a mosque brings immediate, visible recognition. A scientist who spends a decade on a hard problem, or a researcher who spends years designing a better public institution, receives little applause. Communities tend to build what they celebrate. If we want a knowledge-driven society, we need to start celebrating it.

Neither mosque nor laboratory, but both None of this is an argument for less religion. The Qur’an

never asked Muslims to choose between mosque and laboratory, between worship and research, between devotion and enterprise. A mosque cannot manufacture semiconductors, and a laboratory cannot teach a child to pray. A mature civilisation needs both, and Islamic history shows it can have both. The alternative to performative religion is not secularism. It is internalised faith, in which prayer produces honesty, fasting produces self-restraint, zakat produces social responsibility, and the first command, “Read,” produces readers, researchers, engineers, journalists, economists and public servants. The Prophet ‫ ﷺ‬taught that God does not look at your bodies or appearances but at your hearts and your deeds (Sahih Muslim), and that a Muslim is the one from whose tongue and hand others are safe (Sahih al-Bukhari). Internalised faith is measured not by how loudly it is announced but by what a person does with knowledge, power, money and opportunity when no one is watching.

A call to the Ummah I would ask Muslim families, scholars, leaders and donors to consider a few simple shifts: • Teach children the first verses of revelation as a call to inquiry, not only as a passage to recite. • Treat the pursuit of science, medicine, technology, economics and journalism as an act of service, and honour it as we honour other acts of service. • Direct a meaningful share of community funds, zakat where permissible and sadaqah jariyah, toward scholarships, research chairs, laboratories, independent media and policy institutes, alongside mosques and schools. • Leave the small arguments to scholars who can have them with care, and refuse to let them split communities. • Prepare capable leaders, trained in law, economics, science and public policy, who can represent the Ummah in the rooms where the world’s decisions are made. The Qur’an gave us a command in its first word, and then spent hundreds of verses showing us what to look at. The Muslim world has recited that command beautifully for fourteen centuries. It is time to act on it.

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

OPINION

VOTING:

BETWEEN A ROCK AND A HARD PLACE

By Kuranda Seyit Has anyone been following the US Midterms? Particularly the Michigan race for the Senate between Abdul Elsayed and Mike Rogers? Muslim Americans are getting very active in politics and candidates like El-sayed and Mamdani (as New York mayor) have shown us here in Australia that Muslims can be successful in politics and we can make a difference to the decision-making process. We should know the outcome by the time this goes to print. But as we have seen with our politics here in Australia, whilst there are very few Muslim MPs and Senators, those who are there do not necessarily make decisions based on their Islamic principles. Invariably they have to toe the party line, and even independents are bound by their interests to get laws passed or to make concessions as a means to an end. We saw what happens to you if you cross the line, when Senator Fatima Payman actually took a principled stance on Gaza and was suspended from Labor’s parliamentary caucus, before later resigning from the party. The question I’d like to propose is, can one be Muslim and be a politician? The issue is, once you become a part of political party with power, then naturally lobby and interest groups will come knocking on your door and every decision is then potentially compromised. Take Gina Rinehart for instance. She is a conservative — is she also pro-Zionist? — and of course a mining magnate with billions invested in mining

rights. Recently we have seen her wining and dining with One Nation founder, Pauline Hanson. As the relationship has blossomed, Rinehart has donated a plane to One Nation and a company she owns has purchased an $8 million office building in Brisbane, which the party says it will lease at commercial rates. Could there be a hidden agenda here? You don’t have to be a rocket scientist to wonder whether for her support she wants something in return. Should Pauline gain a significant number of seats to give her the balance of power, this could become particularly important. An important factor supporting Hanson, is because of her very strong support for Israel, her pro-Zionism stance and her antiMuslim bias. In a system filled with ghouls and monsters, sycophants and grifters, one-eyed genocide supporters and corrupt Islamophobes, we need to look for a party or independent candidate that stands on a platform of human rights and social justice. The only party that has those values are the Greens, who are vehemently anti-Genocide, Anti-Israel. I also don’t buy the argument that the issue of Gaza and human rights is not a state election issue, we have seen that even at a state level our freedom of speech is being curtailed, our freedom to protest, our freedom to say certain things online or at a rally is being censored and our people are being monitored and arrested and unfairly treated. Islamophobia is steadily rising yet our state implements are doing very little to take it seriously while bending over backwards to address antisemitism. We know that the Muslim vote cannot influence the overall outcome of the election as we are too small to do so but we can impact the balance of power. If you do come out on 28 November and vote, vote sensibly and be informed about the candidate. Take half an hour to do your research and look at the situation from all available angles. Ultimately, if there is a Muslim

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

candidate then do your research on that person, if they are running for the major parties, then that is an immediate red flag. If he or she is independent, then check their how-to-vote recommendations, remembering that under Victoria’s new Upper House rules, voters decide their own preferences. Don’t vote blindly, just because he or she is Muslim. As I said, being a Muslim does not guarantee you to be a good politician, they are in a sense two diametric opposites. Our end goal this election should be to influence the balance of power and vote for a party or a person who can invariably make a difference to those issues which are important to Muslims (and quite frankly, should be important to ALL Australians). An important footnote, as

we approach the Victorian state election, it is EXTREMELY important to be aware of the FREE PALESTINE party, created by social media content agitator and self-described Zionist Avi Yemini, who is listed as its registered officer. Could this be a front for pro-Zionist interests, designed to catch loose votes from unsuspecting and wellintentioned citizens? Victorian Greens leader Ellen Sandell raised concerns in Parliament on 5 May 2026, saying Yemini had publicly declared an intention to funnel votes to far-right parties and intentionally deceive voters. Group voting tickets have since been abolished, meaning voters now control their own preferences. DO NOT VOTE FOR THIS PARTY!

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SUMMER OVERSEAS TRAVEL:

KEY CHECKS BEFORE DEPARTURE Australians planning overseas travel this summer are being encouraged to review entry requirements, passport arrangements and insurance cover before departure, including when returning to familiar destinations. Whether travelling for a holiday, a family visit or a special event, checking current information can help travellers prepare for unexpected costs and disruptions. Entry requirements and local conditions may have changed since a previous visit. The Australian Government’s Smartraveller service provides travel advice for more than 175 destinations, with free email alerts to help travellers monitor updates before and during their trip. Dual nationality is another consideration. Some Australians may hold another nationality through birth, descent or marriage without being aware of it. This can affect which passport they need to use when entering or leaving a country. Travellers who are unsure about their circumstances should contact the relevant embassy or consulate and allow sufficient time for passport applications or renewals.

Insurance policies also warrant careful review. Travellers should check whether their cover includes every destination on their itinerary, including stopovers, as well as planned activities. Medical expenses, cancellations and lost luggage can create substantial costs, while cover depends on the policy’s terms and exclusions. Allowing sufficient time between connecting flights can help reduce the impact of delays, particularly at busy airports. Travellers can also check their options for flexible fares and whether their insurance covers delays or cancellations. For younger Australians preparing for their first overseas trip, the free TravelSmarts interactive learning tool presents realistic travel scenarios and asks users how they would respond. It is designed to help young people preparing for Schoolies, a gap year or other overseas travel consider situations they may encounter. Travellers are encouraged to check advice again shortly before departure, as requirements and conditions can change after bookings have been made. Further information: smartraveller.gov.au

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

AUSTRALIAN

‫‪32‬‬ ‫الوسط الدعوي‬

‫ٌ‬ ‫ترتيل‪ ...‬بيٌت بدأ بست طالبات‬

‫واتسع لمئات النساء‬

‫رشا بدر سيد أحمد‬

‫ٍ‬ ‫ببيٍت والقلوب التي اجتمعت على محبة كتاب الله‪ .‬تجد فيها المرأة‬ ‫من بيت متواضع بدأت الحكاية‪ ...‬واليوم يحلم ترتيل‬ ‫أخ ًًتا‪ ،‬والفتاة معلمة‪ ،‬وطالبة العلم من يأخذ بيدها‪ ،‬ثم تكبر‬ ‫يبقى وقًفً ا للقرآن والمرأة المسلمة‬ ‫يوًما لتصبح هي نفسها يًدً ا تمتد لغيرها‪.‬‬ ‫الطالبة‬ ‫حين‬ ‫نشعر‬ ‫أماكن‬ ‫وهناك‬ ‫لنتعلم‪،‬‬ ‫هناك أماكن نذهب إليها‬ ‫ً‬ ‫ندخلها أننا عدنا إلى بيتنا؛ أماكن تجمعنا فيها الصحبة والقرآن هكذا كانت حكاية ترتيل‪....‬‬ ‫في عــام ‪،2003‬‬ ‫فتحت األســتــاذة‬ ‫ريما أبو ازنيد باب‬ ‫بيت متواضع لست طالبات‬ ‫اجتمعن لتعّلّم كتاب الله‪ .‬لم‬ ‫تكن هناك قاعات واسعة‪ ،‬وال‬ ‫عشرات المعلمات‪ ،‬وال مئات‬ ‫الطالبات‪.‬‬ ‫كان هناك بيت‪ ...‬وست‬ ‫طالبات‪ ...‬وقرآن‪.‬‬ ‫ومن ذلك البيت بدأت رحلة‬ ‫امــتــدت ألكثر مــن عشرين‬ ‫عاًما‪.‬‬ ‫ً‬ ‫كبرت األسرة‪ ،‬وضاق المكان‪،‬‬ ‫وانتقل ترتيل من البيت إلى‬ ‫المساجد‪ ،‬ومنها إلى الحدائق‪،‬‬ ‫ومن مكان إلى آخر في أنحاء‬ ‫مــلــبــورن‪ ،‬حتى استقر في‬ ‫مقره الحالي في برودميدوز‬ ‫(‪ .)Broadmeadows‬تغيرت‬ ‫العناوين‪ ،‬لكن الرسالة بقيت‬ ‫واحــدة‪ :‬أن يكون ترتيل بيًتًا‬ ‫للنساء يجمعهن حول القرآن‬ ‫والعلم والمحبة في الله‪.‬‬ ‫والــيــوم‪ ،‬أصبحت الست‬ ‫طالبات ما يقارب ‪ 750‬طالبة‬ ‫في كل فصل دراسي‪ ،‬ويقوم‬ ‫على تعليمهن وخدمتهن ما‬

‫بين ‪ 80‬و‪ 90‬معلمة‪.‬‬ ‫من مسار واحد إلى أكثر‬ ‫من تسع مسارات‪....‬‬ ‫ولم يكبر ترتيل في العدد‬ ‫وحده؛ بل كبرت معه الرؤية‪.‬‬ ‫فبعد أن كانت البداية مع‬ ‫مسار القرآن الكريم‪ ،‬توسعت‬ ‫برامجه لتشمل اليوم أكثر‬ ‫مــن تسع مــســارات تعليمية‬ ‫بمستويات متعددة‪ ،‬تحتضن‬ ‫المبتدئة‪ ،‬ومــن تسعى إلى‬ ‫اإلتـــقـــان‪ ،‬وطــالــبــة العلم‪،‬‬ ‫والمعلمة التي تريد تطوير‬ ‫مــهــاراتــهــا‪ .‬بــاإلضــافــة إلى‬ ‫التعاون مع المدارس اإلسالمية‬ ‫لتطوير مهارات المعلمات‪.‬‬ ‫كما يحرص ترتيل على كفالة‬ ‫طالب العلم ودعم مسيرتهم‬ ‫التعليمية‪ ،‬إيماًنًا بأن االستثمار‬ ‫في طالب العلم ال يتوقف أثره‬ ‫عند شخص واحد‪ ،‬بل يمتد إلى‬ ‫كل من يصل إليه علمه‪.‬‬ ‫وتبقى رســالــة ترتيل في‬ ‫جوهرها مستلهمة من قول‬ ‫النبي ﷺ‪« :‬خيركم من تع َّّلم‬ ‫القرآن وع َّّلمه» رواه البخاري‪.‬‬ ‫ومن أجمل ثمار هذه الرسالة‬ ‫أن العديد من خريجات ترتيل‬

‫ومعلماته يعملن اليوم في‬ ‫المدارس اإلسالمية في أنحاء‬ ‫ملبورن‪ ،‬يحملن ما تعلمنه إلى‬ ‫أجيال جديدة‪.‬‬ ‫وهو أمر يفخر به ترتيل؛ فمن‬ ‫المهم أن نضع في ميادين‬ ‫الــقــرآن أهــل االختصاص‬ ‫واإلتــقــان؛ معلمات تعلمن‬ ‫وتأهلن‪ ،‬ثم حملن األمانة إلى‬ ‫مدارسنا وأبنائنا‪.‬‬ ‫ولعل هذا المعنى يتجسد في‬ ‫قول الشاعر حافظ إبراهيم‪:‬‬ ‫«األ ُّّم مدرس ٌٌة إذا أعددَتَها‬ ‫أعددَتَ شع ًًبا ط ّّي ََب األعراِقِ »‬ ‫فحين نستثمر فــي تعليم‬ ‫المرأة‪ ،‬فإننا ال نعّلّم فر ًًدا‬ ‫واحًدا فحسب؛ بل نستثمر في‬ ‫ً‬ ‫ّأٍّم تربي‪ ،‬ومعلم ٍٍة تعّلّم‪ ،‬وامرأ ٍٍة‬ ‫تؤثر في مجتمعها‪ .‬فالطالبة‬ ‫غًدا‪،‬‬ ‫اليوم قد تصبح معلمة ً‬ ‫ويستمر األثر من امرأة إلى‬ ‫امــرأة‪ ،‬ومن بيت إلى بيت‪،‬‬ ‫ومن جيل إلى جيل‪.‬‬ ‫ترتيل‪ ...‬بيت قبل أن‬ ‫يكون معهًدً ا‬ ‫على مدار السنوات‪ ،‬لم تكن‬ ‫حاجة النساء إلى ترتيل علمية‬

‫فقط‪ .‬فالمرأة تحتاج إلى‬ ‫مكان تشعر فيه باالنتماء‪،‬‬ ‫وصحبة تعينها‪ ،‬ومجتمع‬ ‫يحتضنها‪ ،‬ومساحة تتعلم فيها‬ ‫وتنمو وتعطي‪.‬‬ ‫لذلك امتدت رسالة ترتيل إلى‬ ‫ما وراء الفصول‪ ،‬من خالل‬ ‫األنشطة التي تعزز الترابط‬ ‫المجتمعي بين النساء‪ ،‬إلى‬ ‫جانب البرامج التي تسهم‬ ‫في رفع كفاءة المعلمات في‬ ‫المدارس اإلسالمية‪.‬‬ ‫فترتيل ليس صفوًفًا وجداول‬ ‫دراسية فحسب؛ إنه بيت تكبر‬ ‫فيه العالقات كما يكبر فيه‬ ‫العلم‪.‬‬ ‫وحــان الوقت أن يكون‬ ‫لهذا األثر بيت دائم‬ ‫على مدار أكثر من عقدين‪،‬‬ ‫انتقل ترتيل من بيت إلى‬ ‫مسجد‪ ،‬ومــن مسجد إلى‬ ‫مقر‪ ،‬وبنى برامجه ومعلماته‬ ‫وطالباته خطوة بعد خطوة‪.‬‬ ‫جديًدا‪:‬‬ ‫واليوم يحمل حل ًًما‬ ‫ً‬ ‫شراء مركز دائم يكون وقًفًا‬ ‫للنساء وتعليم القرآن والعلم‪.‬‬ ‫مركز ال يكون مجرد مبنى‪ ،‬بل‬

‫بيًتًا يحتضن حلقات القرآن‪،‬‬ ‫ومــســارات العلم‪ ،‬وتأهيل‬ ‫المعلمات‪ ،‬والبرامج التربوية‬ ‫واألنشطة المجتمعية؛ مكاًنًا‬ ‫تدخل إليه الطفلة اليوم‪ ،‬وقد‬ ‫يوًما معلمة تحمل‬ ‫تعود إليه ً‬ ‫األمانة لمن بعدها‪.‬‬ ‫ولتحقيق هذا الحلم‪ ،‬يحتاج‬ ‫ترتيل إلى وقفة أهل هذا البلد‬ ‫ودعم المجتمع‪ .‬فاألمر ليس‬ ‫شراء مبنى لمؤسسة فحسب‪،‬‬ ‫بــل المساهمة فــي تأسيس‬ ‫وقف للقرآن والعلم والنساء‪،‬‬ ‫يبقى أثره بإذن الله لألجيال‬ ‫القادمة‪.‬‬ ‫عاًما‪،‬‬ ‫عشرين‬ ‫من‬ ‫أكثر‬ ‫قبل‬ ‫ً‬ ‫كان هناك بيت متواضع وست‬ ‫طالبات وحلم‪.‬‬ ‫واليوم هناك مئات الطالبات‪،‬‬ ‫وعشرات المعلمات‪ ،‬وأكثر‬ ‫من تسع مسارات‪ ،‬وخريجات‬ ‫يعلمن القرآن في مدارسنا‪.‬‬ ‫وبقي أن يكون لهذا األثر بيت‬ ‫ال يضطر إلى مغادرته‪.‬‬ ‫بيٌت للمرأة‪ ،‬وللعلم‪ ،‬وللصحبة‪،‬‬ ‫ٌ‬ ‫وللقرآن‪...‬‬ ‫بيٌت بدأ حلمه بست طالبات‪،‬‬ ‫ٌ‬ ‫ونرجو أن يبقى وقفه وأثره‬ ‫ألجيال لم ِ‬ ‫تأِت بعد‪.‬‬

‫الوسط ‪ ¿ 179‬جمادي األولى ‪ 1448‬هـ ¿ تشرين األول ‪AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026‬‬

‫‪33‬‬ ‫الوسط الثقافي‬

‫المعرض اإلريتري للكتاب في ملبورن‬

‫‪ 13‬سنة في خدمة الثقافة والهوية‬ ‫متابعة وحوار‪ :‬أحمد شريف‬ ‫تشهد مدينة ملبورن سنوي ًًا إقامة المعرض اإلريتري للكتاب‪ ،‬الذي يستقطب زوار ًًا‬ ‫من جاليات مختلفة‪ ،‬سواء القتناء الكتب‪ ،‬أو التعرف إلى التراث اإلريتري‪ ،‬أو حضور‬ ‫الندوات الثقافية‪ ،‬أو تبادل اآلراء واألحاديث الثقافية‪.‬‬ ‫وكانت مجلة «الوسط» األسترالية حاضرة في المعرض هذا العام‪ ،‬وأجرت حوار ًًا قصير ًًا مع‬ ‫األستاذ األمين عبد الله عجيل‪ ،‬المنظم والمشرف على فعاليات المعرض‪ ،‬لتسليط الضوء على‬ ‫أهدافه الثقافية والوطنية‪ ،‬والتطورات واإلنجازات التي شهدها على مدى ثالثة عشر عام ًًا‪.‬‬ ‫وفيما يلي نص الحوار‪:‬‬ ‫لماذا المعرض اإلريتري‬ ‫الــســنــوي للكتاب؟ وما‬ ‫أهـــدافـــه ومنطلقاته‬ ‫الثقافية والوطنية؟‬ ‫ينطلق المعرض اإلريتري‬ ‫السنوي للكتاب‪ ،‬الذي ُُيقام‬ ‫برعاية منتدى التضامن‬ ‫اإلريتري‪ ،‬من إيمان راسخ‬ ‫بأهمية الكتاب ودوره في‬ ‫الحفاظ على الهوية والثقافة‬ ‫الوطنية‪ ،‬وتعزيز الوعي‬ ‫والمعرفة‪ .‬كما يستند المعرض‬ ‫إلـــى الــمــبــادئ والــثــوابــت‬ ‫الوطنية التي نادى بها رواد‬ ‫الحركة الوطنية اإلريترية منذ‬ ‫خمسينيات القرن الماضي‪،‬‬ ‫وفي مقدمتها االهتمام باللغة‬ ‫والثقافة باعتبارهما من أهم‬ ‫ركائز الهوية الوطنية‪.‬‬ ‫ويهدف المعرض إلى جعل‬ ‫الكتاب في متناول أفــراد‬ ‫الجالية‪ ،‬وتشجيع القراءة‬ ‫واالطالع‪ ،‬وال سيما بين‬ ‫الشباب والناشئة‪ ،‬والمساهمة‬ ‫في االنتقال من االعتماد‬ ‫على الثقافة الشفهية إلى‬ ‫ترسيخ ثقافة القراءة والبحث‬ ‫والمعرفة‪ .‬كما يسعى إلى‬ ‫تــوفــيــر مــســاحــة للتعريف‬ ‫باإلنتاج األدبـــي والثقافي‬ ‫اإلريــتــري‪ ،‬وتشجيع الحوار‬ ‫الثقافي‪ ،‬وتعزيز التواصل بين‬ ‫األجيال‪.‬‬ ‫كــانــت دورة المعرض‬ ‫األخــيــرة عــام ‪ 2026‬هي‬ ‫الثالثة عشرة‪ .‬ما التجارب‬ ‫والتطورات التي شهدها‬ ‫الــمــعــرض خالل هــذه‬ ‫السنوات؟‬ ‫بــدأت فكرة المعرض عام‬ ‫‪ 2013‬بصورة بسيطة‪ ،‬حيث‬ ‫كان يقتصر في بدايته على‬

‫عــرض الكتب واإلصـــدارات‬ ‫اإلريترية المتوفرة لدى أفراد‬ ‫الجالية‪ .‬ومع مرور السنوات‪،‬‬ ‫تــطــورت الــفــكــرة واتسعت‬ ‫فعاليات المعرض‪ ،‬وأصبحنا‬ ‫نحرص على توفير الكتب‬ ‫واإلصـــدارات الحديثة‪ ،‬إلى‬ ‫جانب تنظيم الندوات الثقافية‬ ‫التي أصبحت جزء ًًا أساسي ًًا من‬ ‫برنامج المعرض‪.‬‬ ‫كما ُُأضيف إلى المعرض ركن‬ ‫خاص بالتراث اإلريتري‪ ،‬إلى‬ ‫جانب فقرات ثقافية وفنية‬ ‫متنوعة ومشاركات خاصة‬ ‫بالناشئة‪ .‬ومع تطور وسائل‬ ‫التواصل االجتماعي‪ ،‬أدخلنا‬ ‫مسابقات ثقافية أتاحت‬ ‫للشباب والــنــاشــئــة فرصة‬ ‫المشاركة والتفاعل‪ ،‬مع تقديم‬ ‫جوائز رمزية للفائزين‪.‬‬ ‫وخالل الــســنــوات الــثالث‬ ‫األخيرة‪ ،‬تمت إضافة مسابقة‬ ‫القصة القصيرة للشباب‪ ،‬مع‬ ‫تقديم جوائز نقدية للفائزين‪،‬‬ ‫بهدف تشجيع المواهب األدبية‬ ‫الشابة وتحفيزها على الكتابة‬ ‫واإلبــــداع‪ ،‬وإيــجــاد مساحة‬ ‫للشباب للتعبير عن أفكارهم‬ ‫من خالل األدب‪.‬‬ ‫ما طبيعة الكتب التي‬ ‫ُُتعرض سنوي�ا من حيث‬ ‫اللغات والمحتوى؟ وكيف‬ ‫هــو تــفــاعــل الجمهور‬ ‫المستهدف معها؟‬ ‫تتنوع الكتب المعروضة بين‬ ‫العربية والتغرينية واإلنجليزية‪،‬‬ ‫وتشمل مــجــاالت متعددة‪،‬‬ ‫من بينها الكتب السياسية‬ ‫والتاريخية‪،‬‬ ‫واالجتماعية‬ ‫إضافة إلى الروايات والكتب‬ ‫األدبية والثقافية‪.‬‬ ‫أما من حيث تفاعل الجمهور‪،‬‬ ‫فهناك شريحة مــن أفــراد‬

‫الوسط ‪ ¿ 179‬جمادي األولى ‪ 1448‬هـ ¿ تشرين األول ‪AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026‬‬

‫الــجــالــيــة أصــبــحــت تنتظر‬ ‫المعرض سنوي ًًا وتحرص على‬ ‫زيارته واقتناء الكتب‪ ،‬وهو ما‬ ‫يمثل مؤشر ًًا إيجابي ًًا على وجود‬ ‫اهتمام بالكتاب والــقــراءة‪.‬‬ ‫وفي الوقت نفسه‪ ،‬نرى أن‬ ‫الوقت قد حان لتوسيع دائرة‬ ‫الجمهور المستهدف‪ ،‬بحيث ال‬ ‫يقتصر المعرض على الجالية‬ ‫اإلريترية‪ ،‬وإنما يمتد إلى‬ ‫الجاليات العربية وجاليات‬ ‫دول الـــجـــوار‪ ،‬مــن خالل‬ ‫التعريف بالمعرض واإلعالن‬ ‫عنه على نطاق أوسع‪.‬‬ ‫لماذا ظل المعرض في‬ ‫نطاق الجالية اإلريترية‪،‬‬ ‫علم�ا بــأن أستراليا بلد‬ ‫متعدد الثقافات واللغات‬ ‫واالهتمامات؟‬ ‫فكرة توسيع نطاق المعرض‬ ‫والوصول إلى جمهور أوسع‬ ‫تراودنا منذ فترة‪ ،‬ونحن ندرك‬ ‫أن المجتمع األسترالي يتميز‬ ‫بتنوعه الثقافي واللغوي‪ ،‬وأن‬ ‫هذه البيئة توفر فرص ًًا مهمة‬ ‫للتبادل الثقافي والتعريف‬ ‫بالثقافة اإلريترية‪.‬‬ ‫إال أن محدودية اإلمكانات‬ ‫المادية والبشرية تشكل أحد‬ ‫أبــرز التحديات أمــام هذا‬ ‫التوسع‪ .‬ومع ذلك‪ ،‬هناك عدد‬ ‫من األفكار قيد البحث لتطوير‬ ‫المعرض في السنوات القادمة‬ ‫وفتح المجال أمــام مشاركة‬ ‫أوسع من الجاليات األخرى‪،‬‬ ‫بما يجعل المعرض مساحة‬ ‫للتواصل والتبادل الثقافي‪،‬‬ ‫وليس مجرد فعالية خاصة‬ ‫بالجالية اإلريترية‪.‬‬ ‫ُُتقام فعاليات المعرض‬ ‫لــيــوم واحـــد ولساعات‬ ‫محدودة‪ ،‬كما أن التغطية‬

‫اإلعالمــيــة ال تــزال دون‬ ‫المستوى المطلوب‪ .‬ما‬ ‫األسباب؟‬ ‫يرتبط ذلك بصورة أساسية‬ ‫بمحدودية اإلمكانات المتاحة‪،‬‬ ‫إذ إن إقامة المعرض لفترة‬ ‫أطول تتطلب استئجار قاعة‬ ‫وتجهيزات لفترة زمنية أطول‪،‬‬ ‫وهو ما يحتاج إلى ميزانية‬ ‫أكبر‪ ،‬إضافة إلى الحاجة إلى‬ ‫عــدد أكبر من المتطوعين‬ ‫للمساهمة في إدارة وتنظيم‬ ‫الفعاليات‪.‬‬ ‫أمــا فيما يتعلق بالتغطية‬ ‫اإلعالمــيــة‪ ،‬فنحن نــرى أن‬ ‫المعرض يستحق حــضــور ًًا‬ ‫ً‬ ‫مستقبًال‬ ‫إعالمي ًًا أوسع‪ ،‬ونسعى‬ ‫إلى االستفادة بصورة أفضل‬ ‫من وسائل اإلعالم ووسائل‬ ‫التواصل االجتماعي للتعريف‬ ‫بالمعرض وبرامجه‪ ،‬والوصول‬ ‫إلى جمهور أكبر داخل الجالية‬ ‫وخارجها‪.‬‬ ‫ما توقعاتكم للمعرض‬ ‫القادم عام ‪2027‬؟ وهل‬ ‫هناك أفكار للخروج من‬ ‫النمط التقليدي للمعرض‬ ‫اإلريــــتــــري الــســنــوي‬ ‫للكتاب؟ وما الذي تودون‬ ‫قوله في ختام المقابلة؟‬ ‫نتطلع إلى أن يكون معرض‬ ‫‪ 2027‬خــطــوة جــديــدة في‬ ‫مسيرة المعرض‪ ،‬من خالل‬ ‫تطوير محتواه‪ ،‬وتوسيع دائرة‬ ‫المشاركة‪ ،‬والخروج تدريجي ًًا‬ ‫من النمط التقليدي للمعرض‪.‬‬ ‫وهناك تواصل مع عدد من‬ ‫المكتبات العربية للمشاركة‬ ‫معنا‪ ،‬األمــر الــذي يمكن أن‬

‫يسهل عملية التواصل مع‬ ‫الناشرين‪ ،‬ويوفر تنوع ًًا أكبر‬ ‫في الكتب المعروضة‪ ،‬كما‬ ‫قد يساعدنا في الوصول إلى‬ ‫الجاليات األخرى‪.‬‬ ‫كما نأمل في تعزيز الجانب‬ ‫اإلعالمي للمعرض من خالل‬ ‫التعاون مع وسائل اإلعالم‪،‬‬ ‫ومن بينها راديو ‪ ،SBS‬القسم‬ ‫العربي‪ ،‬ومجلة «الوسط»‬ ‫وغيرها من وسائل اإلعالم‪ ،‬بما‬ ‫يسهم في التعريف بالمعرض‬ ‫وبرامجه على نطاق أوسع‪.‬‬ ‫وفــي الختام‪ ،‬فــإن معرض‬ ‫الكتاب بالنسبة لنا ليس مجرد‬ ‫مناسبة سنوية لعرض الكتب‪،‬‬ ‫وإنما هو مشروع ثقافي نأمل‬ ‫أن يساهم في ترسيخ ثقافة‬ ‫القراءة‪ ،‬والحفاظ على الهوية‪،‬‬ ‫وتشجيع األجيال الشابة على‬ ‫المعرفة واإلبــــداع‪ .‬ونأمل‬ ‫أن يستمر المعرض ويتطور‬ ‫بمشاركة ودعم أبناء الجالية‪،‬‬ ‫ً‬ ‫مستقبًال إلى منصة‬ ‫وأن يتحول‬ ‫ثقافية إريترية مفتوحة على‬ ‫المجتمع األسترالي والجاليات‬ ‫األخرى‪.‬‬ ‫وال يسعني في ختام هذه‬ ‫المقابلة إال أن أتقدم بجزيل‬ ‫الشكر والتقدير إلــى مجلة‬ ‫«الوسط» على هذه السانحة‪،‬‬ ‫وعــلــى اهتمامها بالشأن‬ ‫الثقافي اإلريــتــري وتسليط‬ ‫الضوء على فعاليات المعرض‬ ‫اإلريتري السنوي للكتاب‪.‬‬ ‫كما أتوجه بالشكر والتقدير‬ ‫إلى األستاذ فواز على اهتمامه‬ ‫ومتابعته‪ ،‬وعلى نشره وتغطيته‬ ‫لفعاليات المعرض في مجلة‬ ‫«الوسط»‪ ،‬وهو ما نعتز به‬ ‫ونقدره كثير ًًا‪.‬‬

FAMILY

Gift of Kindness

KINDNESS BEYOND THE CAMERA By Jamilah Samian www.coolmumsuperdad.com

I learned a new word recently: performative. I knew the word “performance”, but performative in the way people use it today The word stayed with me because it made me uncomfortable. I started wondering how much of what I do is genuine, and how much is influenced by the fact that other people are watching. Being visible is part of what I do. I speak, write, conduct workshops and share ideas about parenting and family life. Inevitably, some parts of my life become public. We choose the photograph where everyone looks happy. We tell the story that illustrates the lesson beautifully. We remember when we were patient and understanding. We are less likely to talk about the argument, the day we lost our patience, or the advice we gave others and struggled to follow ourselves. I don’t think that makes us dishonest. Privacy matters. Still, there is a line between sharing what we believe and performing what we want people to believe about us. I am not always sure where that line is. The same applies to kindness. Kindness today can be very public. We see people volunteering, raising money

was new to me. Performative parenting. Performative kindness. Performative activism. It refers to doing something, at least partly,

or helping someone through a difficult time. This can inspire others to do good. But it also raises an uncomfortable question: if nobody knew that I helped, would I still help? I think about this in parenting too. Much of parenting today is visible, yet the important work is usually ordinary: listening when we are tired, controlling what we say when we are angry, keeping a promise and simply being there. And our children are watching. They know the inside story. They know what happens when the camera is off. They see how we speak to people when there is nothing to gain and how we treat family members behind closed doors. They notice whether the kindness we show publicly extends to the people closest to us. They hear how we talk about someone after that person leaves the room. They see how we treat the waiter, the cleaner or the person at the counter. They know whether the patient, compassionate person others see is the same person who comes home at the end of the day.

for the impression it creates rather than simply because we believe in it.

As a Muslim, I am taught that actions are judged by intentions (niyyah). People see what we do. Allah (God) knows why we do it. Intentions, however, are not always straightforward. I can sincerely want to help someone and still enjoy being thanked. I can share something because I believe it will benefit others and still enjoy the positive response. More importantly, intentions can change along the way. We may begin wanting to help, serve or contribute. Then people notice. They praise us. Without consciously deciding to change, we may begin enjoying the attention more than we realise. What started as service can gradually become a performance. The reverse can happen too. We may begin something for ordinary reasons and later find a greater purpose in it. We can correct our intention. Perhaps niyyah is not something we check only at the beginning. It needs checking along the way: Why am I doing this? Why am I still doing this? Has anything changed? This doesn’t mean kindness

should always be hidden. Sometimes one person’s generosity encourages another’s. The issue is not whether people see our kindness, but whether being seen changes why we are kind. Perhaps that is one of the gifts of kindness. Quiet kindness strips away the audience: the favour nobody knows about, the irritation we choose not to voice, the help we give when nobody is keeping count. It reminds us that goodness does not need an audience to have value. People may see what we do, praise it, ignore it or never know about it. Our children know more of the inside story, but even they don’t know everything. God does. So perhaps the question worth asking ourselves is simple: Would I still do it if nobody were watching?

Jamilah Samian is the author of “Raise Me Right”, “Cool Mum Super Dad”, “Leadership In Parenting”, “The Kindness Miracle”, “Parenting Generation Y & Z”, “Cool Boys Super Sons” and “77 Power Parent Tips”.

EMERGENCY RELIEF EDUCATION PROGRAMS WATER WELL DIGGING ORPHAN SPONSORSHIP ZAKAT AL MAAL COMMUNITY CARE MEDICAL AID INCOME GENERATION

Always with you on the road to goodness.

SADAQA JARIYA RAMADAN PROJECTS

AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026 ‫ هـ ¿ تشرين األول‬1448 ‫ ¿ جمادي األولى‬179 ‫الوسط‬

QURBAN & AQEEQAH

‫‪35‬‬ ‫الوسط الدعوي‬

‫خلق المسلم (‪)12‬‬

‫حفظ أمانة اللسان (‪)1‬‬ ‫بقلم د‪ .‬زياد عقل الحديدي‬ ‫ولقد ورد التحذير من‬ ‫مغبة اللسان في آيات‬ ‫عديدة من القرآن؛ إيذانا‬ ‫بخطورته‪ ،‬وضرورة تقييده‪ ،‬وإال فهو‬ ‫الهلكة بعينها‪.‬‬ ‫وقال الحبيب المصطفى صلى الله‬ ‫عليه وآله وسلم من حديث عبدالله بن‬ ‫شِّر‬ ‫مسعود رضي الله عنه‪َ :‬‬ ‫(إَّن ِِمن ِ‬ ‫الناس منزل ًًة عند الله يوم القيامة‪،‬‬ ‫ََمن و ََدعه الناس‪ ،‬أو َتَركه الناس اِّتِقا ََء‬ ‫ِ‬ ‫فحِشه)؛ متفق عليه‪ .‬وقال أيضا عليه‬ ‫ابِن‬ ‫الصالة والسالم ‪( :‬أكثر خطايا ِ‬ ‫آدَم في لسانه)؛ “صحيح الجامع”‪.‬‬ ‫َ‬ ‫وعن أبي موسى رضي الله عنه قال‪:‬‬ ‫قلت‪ :‬يا رسول الله‪ ،‬أي المسلمين‬ ‫أفضل؟ قال‪َ(َ :‬من ََس ِِل ََم المسلمون ِِمن‬ ‫لسانه ِ‬ ‫ويِده)؛ متفق عليه‪ .‬وحديث معاذ‬ ‫بن جبل رضي الله عنه قال‪ :‬كنت مع‬ ‫النبي صلى الله عليه وآله وسلم في‬ ‫سفر‪ ،‬فأصبحت يوما قريبا منه ونحن‬ ‫نسير‪ ،‬فقلت‪ :‬يا رسول الله‪ ،‬أخبرني‬ ‫بعمل يدخلني الجنة‪ ،‬ويباعدني من‬ ‫سألَت عظي ًًما‪ ،‬وإَّنَه‬ ‫النار‪ ،‬قال‪( :‬لقد َ‬ ‫يَّسره الله عليه‪ :‬تع ُُب ُُد‬ ‫ََليسي ٌٌر على ََمن َ‬ ‫الله ال ُتُشِرِك به شيًئًا‪ ،‬و ُُت ِِقيم الصالة‪،‬‬ ‫و ُُتؤ ِِتي الَّزَ كاة‪ ،‬وَت َُُصوم رمضان‪ ،‬وتحج‬ ‫البيت)‪ ،‬ثم قال‪( :‬أال أدُّلُك على أبواب‬ ‫والَّصدقة ُتُط ِِفئ‬ ‫الخير؟ الصوم ُُجَّنَة‪َ ،‬‬ ‫الخطيئ ََة كما ُُيط ِِفئ النار الماء‪ ،‬وصالة‬ ‫الرجل في ج ْْوف الليل)‪ ،‬ثم قال‪َ :‬‬ ‫(أَال‬ ‫األْمر‪ ،‬وعموده‪ ،‬و ِِذروة‬ ‫أخبرك برأس ْ‬ ‫ََسَنَامه؟)‪ ،‬قلت‪ :‬بلى يا رسول الله‪ ،‬قال‪:‬‬ ‫(رأُس األمر اإلسالم‪ ،‬وعمو ُُده الصالة‪،‬‬ ‫ُ‬ ‫و ِِذروة ََسَنَامه الجهاد)‪ ،‬ثم قال‪َ :‬‬ ‫(أَال‬ ‫أخبرك ب ِِمالك ذلك ك ِِّله؟)‪ ،‬قلت‪ :‬بلى‬ ‫يا رسول الله‪ ،‬قال‪ُُ ( :‬ك ََّف عليك هذا)‪،‬‬ ‫وأشار إلى لسانه‪ ،‬قلت‪ :‬يا نبي الله‪،‬‬ ‫وإنا لمؤاخذون بما نتكلم به؟ قال‪:‬‬ ‫الناَس‬ ‫(ث ِِكل ْْتك أ ُُّمك يا معاذ‪ ،‬وهل ََي ُ‬ ‫كُّب َ‬ ‫في النار على وجوههم أو قال‪:‬‬

‫من أخطرالجوارح عىل اإلنسان‪ :‬اللسان‪ ،‬الذي‬ ‫يشهد عىل صاحبه يوم القيامة بالخري والرش‪،‬‬ ‫بل إنه من أعظم ما يدخل صاحبه النار‪ ،‬فعىل‬ ‫املؤمن الذي يخىش الله أال ينطق إال مبا يرسه‬ ‫أن يلقاه يوم القيامة‪ ،‬وأن يعود لسانه قول‬ ‫الخري‪.‬‬ ‫يقول املوىل عز وجل يف محكم آياته‪:‬‬ ‫على ََم ِ‬ ‫ناِخرهم إال ََحصائد ألسنتهم)؛‬ ‫“صحيح ابن ماجه”‪.‬‬ ‫وقال عليه الصالة والسالم‪َ(َ :‬من كان‬ ‫ؤِمن بالله واليوم ِ‬ ‫ُُي ِ‬ ‫جاَره‪،‬‬ ‫اآلِخر فال ُُيؤ ِِذ َ‬ ‫ؤِمن بالله واليوم ِ‬ ‫وَمن كان ُُي ِ‬ ‫اآلِخر‬ ‫َ‬ ‫وَمن كان ُُي ِ‬ ‫ؤِمن بالله‬ ‫فل ُُيكِرِم ضيَفَه‪َ ،‬‬ ‫خيًرا أو ليص ُُمت)؛‬ ‫واليوم اآلخر فليقْلْ ً‬ ‫متفق عليه‪ .‬فعالم الكالم الكثير الذي‬ ‫ليس منه فائدة‪ ،‬بل قد يجلب المضرة‬ ‫للمتكلم وللمتكلم فيه؟ ثم أنت مسؤول‬ ‫عن كل ذلك يوم القيامة‪.‬‬ ‫كان ابن عباس رضي الله عنهما يقول‬ ‫خيًرا ََت ْْغَنَم‪ ،‬أو‬ ‫للسانه‪َ :‬‬ ‫“ويَحك‪ُ ،‬قُْلْ ً‬ ‫فاعلْم أنك‬ ‫اس ُُك ْْت عن سو ٍٍء تس ََل ْْم‪ ،‬وإال‬ ‫ْ‬ ‫ستنَدم”‪.‬‬ ‫َ‬ ‫ودخل عمر بن الخطاب يوما على‬ ‫أبي بكر الصديق رضي الله عنهما وهو‬ ‫يجبذ لسانه‪ ،‬فقال عمر‪“ :‬م ْْه‪ ،‬غفر‬ ‫“إَّن هذا‬ ‫الله لك”‪ ،‬فقال له أبو بكر‪َ :‬‬ ‫شَّر الموارد”‪ ،‬نعم‪ ،‬أبو بكر‪،‬‬ ‫َ‬ ‫أوَردني َ‬ ‫الذي منذ أسلم لم يعلم عنه رضي الله‬ ‫عنه إال كل خير‪ ،‬وما نقل عنه أنه قال‬ ‫كلمة واحدة يندم عليها‪ ،‬أو يعتذر منها‪،‬‬ ‫فكيف بنا نحن الذين نرسل ألسنتنا‬ ‫من عقالها‪ ،‬ال ندري أقلنا خيرا أم‬ ‫شرا‪.‬‬ ‫قال علقمة بن وقاص لرجل له شرف‬ ‫ومكانة‪ ،‬ال يلقي باال للكالم‪“ :‬سمعت‬ ‫بالل بن الحارث المزني صاحب‬ ‫رسول الله ص ََّلى الله عليه وآله وسلم‬ ‫يقول‪ :‬قال رسول الله صلى الله عليه‬ ‫أحَدكم ليتك ََّلم بالكلمة‬ ‫وآله وسلم‪َ :‬‬ ‫(إَّن َ‬ ‫يظُّن أن تبل ََغ ما‬ ‫من رضوان الله‪ ،‬ما ُ‬ ‫بلغت‪ََ ،‬ف ََيكُت ُُُب الل ُُه عَّزَ َ‬ ‫وجَّل له بها‬ ‫وإَّن أحدكم‬ ‫رضوانه إلى يوم القيامة‪َ ،‬‬ ‫يظُّن‬ ‫ليتك ََّلم بالكلمة من ََسَخَ ط الله‪ ،‬ما ُ‬ ‫أن تبل ََغ ما بلغت‪ ،‬ف ََيكتب الله عَّزَ َ‬ ‫وجَّل‬ ‫عليه بها سخطه إلى يوم يْلْقاه)‪ ،‬قال‬ ‫علقمة‪ :‬فانظر ويحك ماذا تقول‪ ،‬وماذا‬ ‫تكلم به‪ ،‬فرب كالم قد منعني أن أتكلم‬

‫الوسط ‪ ¿ 179‬جمادي األولى ‪ 1448‬هـ ¿ تشرين األول ‪AL WASAT 179 ¿ Jumada I 1448 ¿ October 2026‬‬

‫يٌب َعَ ِت ٌ‬ ‫ِيٌد﴾ ق‪:‬‬ ‫َ‬ ‫﴿َما ََي ْْلِفِ ُُظ ِمِْنْ ََق ْْو ٍٍل ِِإ ََّال ََل ََد ْْيِهِ َرَِقِ ٌ‬ ‫‪.18‬‬ ‫﴿َو ُُق ْْل ِِل ِِع ََباِدِي َي َُُقو ُُلوا‬ ‫وقال سبحانه و تعاىل‪َ :‬‬ ‫ا ََّلِتِي ِهِ ََي ََأ ْْح ََسُنُ ِِإَّنَ َ‬ ‫ُ‬ ‫َ‬ ‫الَّش ْْي ََط َ‬ ‫اَن ََيْنْ ََزُغ َب َْْيَن ُُه ْْم ِِإَّنَ‬ ‫َ‬ ‫اَن ََك َ‬ ‫الَّش ْْي ََط َ‬ ‫اَن ِل ِِِإل ْْن ََساِنِ َعَ ُدُ ًًّوا ُُم ِِبي ًًنا﴾ اإلرساء‪:‬‬ ‫َ‬ ‫‪ ،53‬وقال أيضا‪َ﴿ :‬يَا َأ ُُّيَهَا ا ََّلِذِ يَنَ َآَم ُُنوا ا ََّت ُُقوا َ‬ ‫اللَه‬ ‫ََو ُُقو ُُلوا ََق ْْو ًًال ََسِدِ ً‬ ‫يًدا﴾ األحزاب‪.70 :‬‬

‫به ما سمعت من بالل بن الحارث”؛‬ ‫صحيح ابن ماجه‪.‬‬ ‫إنها مجرد كلمة يلقي بها صاحبها‬ ‫ليضحك زمالءه‪ ،‬في نزهة أو في سفر‬ ‫أو في مؤسسة‪ ،‬لكنها تهوي به في‬ ‫النار‪.‬‬ ‫قال رسول الله صلى الله عليه وآله‬ ‫وسلم ‪ٌ :-‬‬ ‫حِّدث فيكذب؛‬ ‫(ويٌل للذي ُُي ِ‬ ‫ويٌل له‪ٌ ،‬‬ ‫ضَحك به القوم‪ٌ ،‬‬ ‫ويٌل له)؛‬ ‫ل ُُي َ‬ ‫“صحيح أبي داود”‪.‬‬ ‫فضع للسانك وثاقا قبل أن يملكك‪،‬‬ ‫فتصير أسيرا له‪ ،‬ورحم الله األصمعي‬ ‫إذ قال‪“ :‬الكلمة أسير ٌٌة في وثاق‬ ‫أسيًرا في‬ ‫الَّرجل‪ ،‬فإذا تك ََّلم بها كان ً‬ ‫َ‬ ‫وثاقها”‪.‬‬ ‫نعم‪ ،‬وخير الكالم ما لم يحوج صاحبه‬ ‫إلى ذل االع ِِتذار؛ كما قال ص ََّلى الله‬ ‫عليه وآله وسلم موصيا أحد الصحابة‪:‬‬ ‫قمَت في صالتك َف ِ‬ ‫َصِّل صالة‬ ‫(إذا َ‬ ‫غًدا‪،‬‬ ‫بكالٍم تعتذر منه ً‬ ‫ُُم ََو ِِّدع‪ ،‬وال تك ََّل ْْم ٍ‬

‫وأج ِِمع اإلياس م ََّما في أيدي الناس)؛‬ ‫“صحيح ابن ماجه”‪.‬‬ ‫وهكذا كان سلفنا الصالح‪:‬‬ ‫قال عبدالله بن مسعود رضي الله‬ ‫عنه‪“ :‬والذي ال إله غيره‪ ،‬ما على ظهر‬ ‫األرض شيء أحوج إلى طول سجن‬ ‫من لسان”‪.‬‬ ‫ذاكًرا‬ ‫وقال الفالس‪“ :‬ما‬ ‫ُ‬ ‫سمعُت وكي ًًعا ً‬ ‫أبًدا”‪.‬‬ ‫أحًدا بسوء ً‬ ‫ً‬ ‫كالَّس ُُبع‪،‬‬ ‫وقال أحد الحكماء‪“ :‬لسانك َ‬ ‫حرَسك‪ ،‬وإن أرسلَتَه‬ ‫إن عقلَتَه َ‬ ‫افترسك”‪.‬‬ ‫وقال أديب‪“ :‬اخزن لسانك كما تخزن‬ ‫مالك‪ ،‬وزنه كما تزن نفقتك‪ ،‬وأنفق منه‬ ‫بقدر‪ ،‬وكن منه على حذر‪ ،‬فإن إنفاق‬ ‫ألف درهم في غير وجهها أفضل من‬ ‫إطالق كلمة في غير حقها”‪.‬‬

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