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Issue 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫العدد‬

ARABIC & ENGLISH MAGAZINE

2 INDEX

3 Creative Director: Omar Alhashemi

AUSTRALIA SUMMONS ISRAELI AMBASSADOR OVER DECISION TO CLOSE WORLD CENTRAL KITCHEN STRIKE INVESTIGATION

Editorial Secretary: Dr. Abdul M. Kamareddine

Editor in Chief: Fawaz Chawk

Layout: (OVISION) Sydney: Monzer Gabr Adelaide: Ahmed Zreika

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

DR BULENT HASS DELLAL: BUILDING A MORE CONNECTED AUSTRALIA

FROM CHURCH TO MOSQUE: RENEWAL IN AUSTRALIA’S CHANGING RELIGIOUS

VICTORIANS WHO KNOW THEIR NEIGHBOURS FEEL SAFER AT HOME REGARDLESS OF LOCAL CRIME RATES

MIHAS 2026 STRENGTHENS MALAYSIA’S POSITION AS A GLOBAL HALAL TRADE HUB

CENSUS 2026: RECOGNISING AUSTRALIA’S MUSLIM DIVERSITY

THOUGHT LEADERSHIP IN ACTION

MIRRORS, WINDOWS AND GROWING HEARTS

MARRIAGE WORKSHOPS AIM TO STRENGTHEN MUSLIM RELATIONSHIPS AND FAMILIES

AUSTRALIA WELCOMES THE WORLD TO THE AUSTRALIA & NEW ZEALAND HALAL EXPO 2026

Help an orphan shine! Sponsor one today! 1300 760 155 | hai.org.au AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

‫أستراليا تستدعي السفير‬ ‫الإسرائيلي احتجاج ًًا على‬ ‫إغلاق التحقيق في‬ ‫مقتل زومي فرانكوم‬ ‫وزملائها‬

‫الاحصاء السكاني في أستراليا‬ ‫بين الخصوصية والمعلوماتية؟‬

»‫«الباشا سوبرماركت‬ …‫لصاحبه محمد قريش‬ ‫مشروع عائلي بمنتجات‬ ‫أفريقية وعربية في‬ ‫فوتسكري‬

)10( ‫خلق المسلم‬

‫أستراليا تستدعي السفير اإلسرائيلي احتجاجًا على‬ ‫إغالق التحقيق في مقتل زومي فرانكوم وزمالئها‬

‫إلى إبالغ السلطات اإلسرائيلية‬ ‫ فيما تدرس‬،‫بموقف كانبيرا‬ ‫الحكومة األسترالية خطواتها‬ .‫المقبلة‬ ‫ويضيف هذا التطور مزيد ًًا‬ ‫مــن التوتر إلــى الــعالقــات‬ ‫ في‬،‫األسترالية اإلسرائيلية‬ ‫وقــت تؤكد فيه كانبيرا أن‬ ‫إغالق التحقيق ال يوفر مستوى‬ ‫المساءلة الذي تطالب به منذ‬ .‫مقتل فرانكوم وزمالئها‬

‫ مشيدة بشجاعتها‬،»‫أستراليا‬ ‫ومؤكدة أن الحكومة األسترالية‬ ‫لــن تــتــوقــف عــن الضغط‬ ‫من أجل تحقيق العدالة لها‬ .‫ولزمالئها‬ ‫ «الديمقراطيات‬:‫وأضافت‬ ‫تسعى إلى معايير أعلى وتقبل‬ .»‫بها‬ ‫وأعلنت وونغ استدعاء سفير‬ ‫إسرائيل لدى أستراليا هليل‬ ‫نيومان لنقل موقف الحكومة‬ ‫ كما وجهت‬،‫األسترالية مباشرة‬ ‫سفير أستراليا لدى إسرائيل‬

‫جــانــب أخــطــاء فــي تحديد‬ ‫ كما‬.‫الهوية واتخاذ القرار‬ ‫أكد تقرير المستشار الخاص‬ ‫ قــائــد الــقــوات‬،‫األســتــرالــي‬ ‫الجوية السابق المارشال مارك‬ ‫ وجود أوجه قصور‬،‫بينسكين‬ .‫مرتبطة بالحادثة‬ ‫وقــالــت وونـــغ إن زومــي‬ ‫فرانكوم «مّثّلت أفضل ما في‬

‫قد ُقُتلوا في غارات إسرائيلية‬ ‫استهدفت مركباتهم في غزة‬ ‫ أثناء‬،2024 ‫نيسان‬/‫في أبريل‬ ‫مشاركتهم في مهمة إنسانية‬ .‫لتقديم المساعدات الغذائية‬ ‫وكــان الجيش اإلسرائيلي‬ ‫قد أقر سابق ًًا بأن الضربات‬ ‫جاءت نتيجة إخفاقات خطيرة‬ ‫ إلى‬،‫في اتباع اإلجـــراءات‬

‫استدعت أستراليا‬ ‫السفير اإلسرائيلي‬ ،‫فـــي كــانــبــيــرا‬ ‫احتجاج ًًا على قرار الحكومة‬ ‫اإلسرائيلية عــدم المضي‬ ‫في إجـــراءات جنائية بحق‬ ‫المسؤولين عن مقتل عاملة‬ ‫اإلغــاثــة األسترالية زومــي‬ ‫فرانكوم وستة من زمالئها‬ ‫في منظمة «المطبخ المركزي‬ .‫العالمي» في غزة‬ ‫وقــالــت وزيـــرة الخارجية‬ ‫األسترالية بيني وونــغ إن‬ ‫الحكومة األسترالية تشعر‬ ،‫بـ«الغضب» إزاء الــقــرار‬ ‫مشيرة إلى أن كانبيرا علمت‬ ،‫به في وقت متأخر من الليل‬ ‫قبل لحظات فقط من اإلعالن‬ ‫ وفي اليوم العالمي للعمل‬،‫عنه‬ .‫اإلنساني‬ ‫وأضافت وونغ أن القرار «ال‬ ‫يرقى بأي حال إلى مستوى‬ ،»‫المساءلة التي نتوقعها‬ ‫مــؤكــدة أن أســرة فرانكوم‬ .‫تستحق العدالة‬ ‫وكانت زومي فرانكوم وستة‬ ‫مــن زمالئــهــا فــي منظمة‬ »‫«المطبخ المركزي العالمي‬

AUSTRALIA SUMMONS ISRAELI AMBASSADOR OVER DECISION TO CLOSE WORLD CENTRAL KITCHEN STRIKE INVESTIGATION Australia has summoned Israel’s Ambassador to Canberra after the Israeli Government decided not to pursue criminal proceedings over the killing of Australian aid worker Zomi Frankcom and six of her World Central Kitchen colleagues in Gaza. Foreign Minister Penny Wong said the Australian Government was “outraged” by the decision, which it learned about shortly before it was publicly announced on World Humanitarian Day. “This decision falls far short of the accountability we expect,” Senator Wong said.

Frankcom and six other World Central Kitchen workers were killed in Israeli strikes on their vehicles in Gaza in April 2024. The victims were part of a humanitarian convoy operated by the international food relief organisation. The Israel Defense Forces previously acknowledged serious failures in relation to the strikes, including failures to follow procedures, mistaken identification and errors in decision-making. An Australian review led by former Chief of the Air Force Air Chief Marshal Mark Binskin also examined the circumstances surrounding the incident.

Senator Wong said Frankcom “represented the best of Australia”, praising her courage and stressing that her family deserved justice. “Democracies seek and accept higher standards,” she said, adding that Australia would continue pressing Israel for accountability over the deaths. Wong called in Israel’s Ambassador to Australia, Hillel Newman, to convey the Government’s concerns directly.

Australia’s Ambassador to Israel was also instructed to raise the matter with Israeli authorities as Canberra considers its next steps. The decision has added further strain to Australia-Israel relations, with the Australian Government maintaining that the outcome of the Israeli process does not provide the level of accountability it has sought since the deaths of Frankcom and her colleagues.

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

‫الوسط االسترالي‬

AUSTRALIAN

DR BÜLENT (HASS) DELLAL AO: BUILDING A MORE CONNECTED AUSTRALIA By Shazma Gaffoor

Going to school in a kangaroo pouch and having a koala as a pet might sound like childhood fantasy, but for Dr Bülent (Hass) Dellal AO, these stories became his first lesson in breaking down cultural barriers, and the beginning of a lifelong commitment to building a cohesive Australia. Dr Dellal is the great-grandson of the last Ottoman mufti of Cyprus, appointed by the last Sultan of the Ottoman Empire. “He was there to promote and make sure Islam retained itself,” Dr Dellal said. Born in 1952, Dr Dellal spent his primary school years in Glenroy. In 1962, his father moved the family to Turkey so his children could develop a deeper connection to their Turkish culture, faith, and language. “It was around 1962, and a challenging time for a young boy and my sister to go to a whole new country and culture. Things that we’ve heard about but had never seen or experienced,” he said. At school in Turkey, Dr Dellal struggled with his identity. During recess, classmates invented a war game “in his honour” called “Gallipoli”, charging at him and another Turkish Canadian boy. Rather than responding defensively, he found another way to break down the barrier: storytelling. “I remember telling them stories that when I was in Australia, I used to have a kangaroo and hop in its pouch and go to school with it. And that I used to own a koala bear saying it didn’t breathe air. Instead, it sucked air through gum leaves,” he said, chuckling. The stories gave him an opportunity to explain who he was and how he came to live in Australia. “They just couldn’t understand how I was Australian, and how could I be a Turk living in Australia, when they’d say, ‘your grandfather killed my grandfather in Gallipoli’,”

Dr Dellal said. Through meaningful dialogue, things improved. His four years in Turkey also gave him a deeper appreciation of his culture, faith, and heritage. Returning to Australia in his early teens, he again faced discrimination. Every Anzac Day, whenever Turkey or Gallipoli was mentioned, every eye in the classroom would turn to him. “I’d think ‘here we go again!’. Instinctively I knew... the issue needed to be resolved not defensively or aggressively, rather in a creative manner again,” he said. “I gained enormous insight into myself and others, and probably my first introduction - unknowingly - to developing a conscious style of leadership.” Those experiences shaped his approach to navigate complex community issues. “You have to determine your own sense of belonging and who you are. So, I determined my identity and not let others shape it for me,” Dr Dellal said. “I am an Australian, of Australian Turkish descent. A Muslim. And that’s who I am. If you find that difficult to accept, it is your problem, not mine.” In his early 20’s, Dr

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

His father migrated from Cyprus to Australia in 1948, settled in Melbourne’s north and ran a convenience store. A community advocate at heart, he founded organisations supporting Cypriot Turkish locals and newly arrived immigrants, and managed construction of the Sunshine Mosque.

Dellal’s passion for the arts led him to teach at a Catholic girls’ school. Working with students from low socio-economic backgrounds, he helped develop “practical” Australian history courses. Students wrote movie scripts based on their curriculum, then filmed and recreated historical scenes. “These girls were writing unbelievably. They were really getting into it because they were practically experiencing it, and then translating that into essays,” Dr Dellal said. After a five-year stint at the school, he became a senior education officer at the Council of Adult Education (CAE), later leading its creative arts department. “I introduced multicultural courses like learning painting in Greek, Italian or Arabic, or learning photography in certain languages,” he said. He then moved into policy, co-authoring Victoria’s first multicultural arts policy for the Ministry for the Arts. In 1988, after being one of a hundred applicants, he became Executive Director of the Australian Multicultural Foundation (AMF). “I had three or four interviews with Sir James Gobbo (AC CVO) and some headhunters in 1988, and I got the job. They gave me a file and a cheque for three million dollars and said, ‘go set it up’.” The AMF’s task was to promote “a strong commitment to Australia as one people drawn from many cultures” and ensure everyone could contribute to Australia’s wellbeing.

Centre: His grandfather, Hüseyin Dellal. Right: his father, Hasan Dellal. Left: his uncle, İbrahim Dellal. The organisation developed programs focused on multicultural workforces, First Australian language competitions in schools, auspice multicultural youths and other culture-enriching initiatives. Its members have included almost every prime minister and opposition leader since its inception. After 36 years with the organisation, Dr Dellal became chair in 2024. “Australia is one of the most successful multicultural democracies, but we’ve had to work at that. You can’t be a successful multicultural nation in the absence of good social policy,” he said. “Diversity is not the challenge for Australia, it’s division.” Dr Dellal also served as board member, acting

chair and chair of SBS, retiring in 2020 after 10 years. One highlight was taking colleagues on a mosque tour, and another was being there for the inauguration of NITV. The generational impact of Dr Dellal’s work is reflected in the many recognitions he has received, including the Order of Australia medal and the Centenary of Federation medal for his contribution to Australian communities. Yet his message remains simple: “We don’t need Australians to become more alike, what we need is Australians to become more connected.” “Our diversity tells the story of where Australians come from, and our shared citizenship defines where we are going together.”

5 AUSTRALIAN

FROM CHURCH TO MOSQUE:

RENEWAL IN AUSTRALIA’S CHANGING RELIGIOUS LANDSCAPE

Nail Aykan

Former churches becoming mosques demonstrate renewal, not replacement, in Australia’s changing religious landscape. The transformation of a former Wesleyan Methodist church in Kilmore into a proposed mosque says as much about Australia’s changing religious landscape as it does about one regional town. At the soft launch and fundraising dinner for the Kilmore Islamic and Community Centre on 1 August 2026, the project offered a window into a broader story: a small number of churches across Victoria are finding a second life as mosques, reflecting changing patterns of faith, migration and community in contemporary Australia. The former church at 25 Powlett Street in Kilmore has stood as part of the town’s landscape for more than 165 years. Built during the Victorian gold rush, it witnessed generations of baptisms, weddings, funerals and Sunday services. It served not only as a place of worship but as a centre of learning, charity and community life. Yet, like many churches across Australia, its congregation gradually declined. Eventually, the costs of maintaining a heritage building outweighed the capacity of a dwindling membership, and the church closed. Its story is becoming increasingly familiar. Across Australia, churches have been consolidating, merging congregations or selling buildings that have become difficult to sustain. Demographic change, declining church attendance and the financial burden of maintaining heritage properties have all contributed to this reality. Hundreds of church properties have changed hands over the past two decades. Most have become private homes, cafés, galleries or commercial premises. A much smaller number, however,

have found a different future, they have remained places of worship. Victoria now has several examples of former churches becoming mosques. The heritage-listed Wesleyan Methodist Church in Kilmore joins former church buildings in Strathmore, Craigieburn and Geelong that have been acquired by Muslim communities. While the number remains small, it reflects two broader trends occurring simultaneously. On one hand, Christian denominations continue to rationalise ageing congregations and surplus property. On the other, Victoria’s Muslim population has grown substantially, particularly across Melbourne’s northern and western growth corridors. Many local Muslim communities have outgrown the makeshift places of worship established in converted factories, shopfronts and temporary premises, prompting them to seek more permanent homes that can better serve both their congregations and the wider community. Purchasing an existing church is often more practical and affordable than acquiring vacant land and navigating lengthy planning approvals. Is this becoming a trend? Perhaps, but only in a narrow sense. While the number of church-to-mosque conversions has increased in recent years, they remain the exception rather than the rule, with little evidence of any widespread transformation of Australia’s religious landscape. Rather than signalling conflict, each example represents the convergence of two demographic trends: reduced demand from

The former Wesleyan Methodist Church in Kilmore, now proposed as a mosque. some Christian congregations and increasing demand from growing Muslim communities. Too often, these stories are framed as a narrative of religious replacement. In reality, they tell a very different story. The more meaningful narrative is not one of loss, but of renewal - not the disappearance of one faith and the arrival of another, but the continuation of sacred spaces fulfilling the purpose for which they were originally built. Churches and mosques have much in common. Both are places where communities gather in worship. Both provide education, charitable support, pastoral care and opportunities for service. Both bring people together during life’s most significant moments. Although their traditions differ, their civic contribution is quite similar. Seen through this lens, a church becoming a mosque is not simply a change of ownership. It is an example of adaptive reuse that preserves the building’s original purpose. Instead, these buildings are given a renewed life, continuing to serve as centres of faith and community service, albeit for a different faith tradition. Another aspect that often goes unnoticed is that heritage buildings require considerable investment. In many instances, Muslim communities purchasing these properties undertake substantial restoration works, preserving buildings that might otherwise continue to

deteriorate or face uncertain futures. Heritage is not diminished by this investment; it is sustained through it. The proposed Kilmore Mosque project exemplifies this approach. Its vision is not to erase the building’s history but to cherish it. The church’s architectural character and heritage significance remain central to the project while a new generation of worshippers gives the building renewed life. Listening to the presentations at the fundraising dinner, it became clear that this was not a story of one faith replacing another. It was a story of continuity. The people who built the church in 1858 hoped it would nurture faith, strengthen community and inspire service to others. More than a century and a half later, those same aspirations continue to define the building’s role - only the congregation has changed. If Kilmore teaches us anything, it is in looking beyond the labels of church and mosque. The story of the former Church should not be viewed as the disappearance of one faith and the arrival of another, but as the continued religious use of a sacred space. It is a story of renewal, not replacement. As Australia’s religious landscape evolves, buildings like this remind us that continuity can be just as important as change. The congregation may be different, but the sacred purpose of the place endures.

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

INTERNATIONAL

MIHAS 2026 STRENGTHENS MALAYSIA’S POSITION AS A GLOBAL HALAL TRADE HUB The Malaysia External Trade Development Corporation (MATRADE) is targeting around AUD2 billion in sales at the 22nd Malaysia International Halal Showcase (MIHAS) 2026, as Malaysia strengthens its position as a leading global hub for halal trade. MIHAS 2026 will take place from 23 to 26 September 2026 at the Malaysia International Trade and Exhibition Centre (MITEC) in Kuala Lumpur, bringing together international buyers, Malaysian exporters and halal industry players from across the global value chain. Themed “Shaping Trust, Driving Resilience”, this year’s edition is expected to feature at least 2,300 exhibitors from more than 50 countries, alongside 600 Malaysian exporters. The showcase will cover 14 halal industry segments, including food and beverage, consumer goods, pharmaceuticals and healthcare, modest fashion, Islamic finance, halal services, machinery

and equipment, as well as other emerging sectors. A key feature will be the International Sourcing Programme (INSP), which will connect exporters of halal product and service with pre-qualified international buyers through structured one-to-one business meetings. Since its introduction in 2004, INSP has generated more than AUD7 billion in export sales, benefiting 10,600 sellers through 67,200 structured business meetings. The Hosted Buyer Programme will further strengthen international business connections by linking premium buyers with Malaysian and international industry players. MIHAS 2026 will also introduce an artificial intelligence (AI)powered business-matching framework to enhance buyerexhibitor connections, generate predictive leads and facilitate targeted business-to-business (B2B) opportunities across the 14 halal clusters.

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

Another new initiative, Women in Export (WiEX), will support womenled businesses and women-owned exporters in accessing international markets. With women-owned businesses accounting for about 20% of Malaysia’s small and medium-sized enterprises (SMEs), the initiative aims to broaden the country’s exporter base and strengthen Malaysia’s export resilience. Malaysia’s halal exports reached nearly AUD24 billion last year, with the country targeting AUD27 billion by 2030 under the 13th Malaysia Plan. The halal sector is also being positioned as a strategic driver of economic transformation, aligned with the priorities of the New Industrial Master Plan 2030. Against a backdrop of geopolitical tensions and global supply chain disruptions, Malaysia is also diversifying its export markets towards emerging economies in Latin America, Africa and Central Asia, while maximising the utilisation of free trade agreements (FTAs)

and strengthening digital trade initiatives. Through MIHAS 2026, MATRADE aims to create greater market access for Halal exporters, strengthen international trade partnerships and reinforce Malaysia’s position as a trusted and resilient global halal trade hub. About MATRADE The Malaysia External Trade Development Corporation (MATRADE) was established on 1 March 1993 as the national trade promotional arm under Malaysia’s Ministry of Investment, Trade and Industry (MITI). MATRADE’s primary role is to assist Malaysian exporters in developing and expanding their export markets. Aligned with Malaysia’s commercial diplomacy efforts, MATRADE is the nation’s trade facilitator and champion of Malaysian-made products and services on the global stage.

‫‪7‬‬ ‫الوسط االسترالي‬

‫أكّمّل التعداد السكاني اآلن‪.‬‬ ‫لم يفت األوان بعد‪.‬‬

‫ليلة التعداد السكاني كانت يوم الثالثاء‬ ‫‪ 11‬أغسطس‪/‬آب‪.‬‬

‫ُيُع ّ‬ ‫د إكمال التعداد السكاني إلزام ًيا لكل منزل للمساعدة في التخطيط‬ ‫لمستقبل أستراليا‪ .‬للحصول عىل المساعدة‪ ،‬تفضل بزُيارة الموقع‬ ‫‪ census.abs.gov.au/arabic‬أو اتصل عىل الرقم ‪1800 181 227‬‬

‫مهّمة‪.‬‬ ‫كّلّ إجابة‬ ‫ّ‬ ‫ُمص َرح به من قبل المكتب األسترالي لإلحصاء‪ ،‬كانبرا‬ ‫الوسط ‪ ¿ 177‬ربيع األول ‪ 1448‬هـ ¿ آب ‪AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026‬‬

‫‪Authorised by the Australian Bureau of Statistics, Canberra‬‬

EDUCATION

MUFTI OF AKKAR DELIVERS LECTURE TO SENIOR DIPLOMA OF ISLAMIC LEADERSHIP (ILEAD) STUDENTS AT ICOM Islamic College of Melbourne recently welcomed His Eminence Shaykh Zayd Zakaria, Mufti of Akkar Governorate in northern Lebanon, who delivered a special lecture to students of the Senior Diploma of Islamic Leadership (ILEAD) on the manners, character and conduct of those seeking Islamic knowledge. During the visit, Shaykh Zayd shared insights from his knowledge and experience, emphasising the importance of good character, proper etiquette and discipline in the pursuit of knowledge. The College expressed its appreciation to Shaykh Zayd Zakaria and the accompanying delegation for visiting, engaging with students and sharing their knowledge and experience.

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

ICOM PRIMARY AND SECONDARY STUDENTS PARTICIPATE IN 2026 QURAN COMPETITIONS Students at the Islamic College of Melbourne (ICOM) recently took part in the final rounds of the College’s 2026 Primary and Secondary Quran Competitions. Primary students competed in Quran memorisation, while secondary students participated across Quran Memorisation, Recitation, Khutbah and Azan categories, showcasing skills developed through their Quran Studies programs. The competitions provided students with an opportunity to demonstrate their progress and strengthen their connection with the Holy Quran, with guest mashayekh and judges contributing to the events.

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

EDUCATION

EVENT

A TASTE OF MALAYSIA TAKES CENTRE STAGE AT FINE FOOD AUSTRALIA 2026 From authentic Malaysian flavours to innovative, export-ready products, six Malaysian companies are heading to Melbourne to showcase the growing strength and diversity of Malaysia’s agri-food industry. Malaysia is set to bring its distinctive flavours, innovative food products and entrepreneurial spirit to Fine Food Australia 2026, taking place from 31 August to 3 September 2026 at the Melbourne Convention and Exhibition Centre (MCEC). Led by the Ministry of Agriculture and Food Security Malaysia (MAFS) through the Agriculture Counsellor Office (ACO) Sydney, Malaysia’s participation this year will feature six Malaysian companies at Stand D26, under the theme “Taste of Malaysia.” More than a celebration of flavour, the showcase reflects the changing face of Malaysia’s agrifood industry. Each participating company brings its own expertise, product innovation and commitment to quality, representing a sector that is becoming increasingly modern, competitive and export oriented. Malaysia has

long been recognised for its rich culinary heritage and diverse food culture. Today, that heritage is being complemented by a new generation of agrifood businesses that are embracing innovation, international standards and changing consumer preferences to bring Malaysian products to a wider global audience. Fine Food Australia provides an important gateway for these companies to engage directly with buyers, importers, distributors, retailers and foodservice professionals. It also creates opportunities to build new commercial partnerships and gain a deeper understanding of one of the region’s most dynamic and sophisticated food markets. Under the leadership of MAFS, Malaysia continues to strengthen opportunities for local agri-food entrepreneurs to venture beyond domestic borders. Participation in major

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

international trade exhibitions forms part of this broader effort to enhance the global visibility of Malaysian products and position the country as a trusted supplier of premium, safe and high-quality agrifood products that meet international food safety, quality and sustainability standards. For visitors to Fine Food Australia 2026, the Taste of Malaysia stand offers an opportunity to discover not only new products and flavours, but also the businesses and people behind Malaysia’s evolving agrifood story. Visit the Malaysia Booth at Stand D26 from 31 August to 3 September 2026 and discover the flavours, innovation and possibilities Malaysia has to offer. Taste of Malaysia. Discover Quality. Explore New Opportunities.

CENSUS 2026: RECOGNISING AUSTRALIA’S MUSLIM DIVERSITY Nail Aykan

The 2026 Australian Census marks an important milestone for Australia’s Muslim community. For the first time, the Muslim population is expected to exceed one million, representing around four per cent of Australians and making Islam the nation’s secondlargest religion after Christianity.

Yet the significance of this Census extends well beyond demographics. It also introduces a notable change in the way religious affiliation is recorded. For the first time, the Australian Bureau of Statistics (ABS) will provide broader classifications within Islam, allowing respondents to identify as Sunni, Shia, or Other Islamic denominations. While seemingly a technical adjustment, it raises broader questions about identity, representation and how Australia understands religious diversity. The ABS has made clear this is a statistical classification update, not a theological statement. Its purpose is to improve Census accuracy and better reflect Australia’s diverse religious landscape. Similar distinctions have long existed for Christianity, with denominations such as Catholic, Anglican and Orthodox separately identified, as well as for Judaism, Buddhism and other faith traditions. Extending the same approach to Islam simply brings the Census into line with the way Australia’s other major religions are already recorded. Many Australians regard the Census as little more than a population count. In reality, it is one of the nation’s most

important planning tools. Census data influences government funding, health and education services, multicultural and settlement policy, electoral boundaries, infrastructure investment and community services. It also provides the evidence on which researchers, policymakers and community organisations rely. For Australian Muslims, more accurate Census data has practical consequences. It can strengthen the case for culturally appropriate health care, aged care, chaplaincy services, education, hospital and correctional services, refugee settlement programs and community initiatives. The Census also reminds us that religion is only one aspect of identity. Australians are asked about ancestry, language spoken at home, country of birth and other demographic characteristics because identity is layered rather than singular. These different dimensions provide a richer understanding of Australia’s multicultural society. The same applies to Muslims. Australian Muslims come from dozens of ethnic, linguistic and cultural backgrounds, with distinct migration histories, settlement patterns and community

institutions. While united by a shared faith, they are not a homogeneous community. Recognising this diversity improves demographic understanding, strengthens community representation and enables governments to design policies and services that better reflect the communities they serve. Australia is not alone in taking this approach. Across many Western democracies, national statistical agencies have refined their religious classifications as societies have become more culturally and religiously diverse. Better statistical data allows governments and researchers to understand communities more accurately without making judgments about belief or practice. Nevertheless, the change is likely to prompt discussion within Australia’s Muslim communities. Some will question whether distinguishing between Islamic denominations risks emphasising differences rather than the many values and beliefs Muslims share. Others may wonder whether this is the right time to introduce such distinctions, particularly amid renewed debates about multiculturalism, social cohesion and calls from some quarters for a more ‘monocultural’ national identity. These concerns deserve

respectful consideration. But recognising diversity should not be confused with creating division. Public institutions routinely acknowledge diversity within religious traditions without weakening their cohesion. The Census does not seek to define religious identity or encourage sectarianism. It simply aims to record Australia’s population more accurately. Perhaps the more interesting question is what we actually mean when we speak of “the Australian Muslim community”. Increasingly, the answer is that there is no single, uniform Muslim community. Rather, there is a mosaic of communities, each shaped by its own migration history, cultural traditions and local experiences, yet connected by a shared faith and common aspirations as Australians. Acknowledging this diversity is not about highlighting difference for its own sake. It is about recognising social reality. Diversity has always existed within Australian Islam and, if approached constructively, should be regarded as one of its strengths. More accurate statistical information allows governments and community organisations to better understand different communities while reinforcing the common interests that unite Muslims across Australia. Indeed, recognising diversity can strengthen rather than weaken belonging. It affirms that Muslims of different traditions and backgrounds can maintain a shared faith, common purpose and collective identity while contributing to Australia’s civic, economic and cultural life. Diversity and unity

are not opposing ideas; they are complementary features of a confident multicultural society. The 2026 Census therefore presents an opportunity for Australian Muslims to reflect on their place within the national story. As communities become established across successive generations, there is an opportunity to move beyond a migrant mindset or the perception of being perpetual outsiders and instead embrace a confident Australian Muslim identity— one that is both authentically Islamic and unapologetically Australian. Ultimately, the Census does not redefine Islam. It simply acknowledges, through better statistical methods, the diversity that has long existed within Australia’s Muslim population. The real challenge is ensuring better data translates into better representation, services and public understanding. As Australia’s Muslim communities passes the one-million mark, this moment should be viewed not merely as a demographic milestone but as a measure of how far the nation has come. Recognising diversity within Islam is not a departure from Australia’s multicultural story; it is a natural expression of it. If the Census helps Australians better understand one another while strengthening both representation and social cohesion, then it will have achieved something far more valuable than simply counting people.

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

COMMUNITY

AUSTRALIAN

WHEN CULTURE WARS REPLACE GOVERNANCE:

AUSTRALIA DESERVES BETTER

By Shams Alam

Australia is facing real, complicated problems. Housing is unaffordable in every major city. Infrastructure hasn’t kept pace with population growth. Universities are scrambling to adapt to artificial intelligence and funding pressure. These are the issues that demand serious, evidence-based policy — the unglamorous, technical work of actually governing. Instead, a recurring figure in Australian political life has emerged over the past decade: the populist who trades policy substance for grievance, and accountability for spectacle. This isn’t unique to Australia, but it has taken a distinctly local shape, and it’s worth naming the pattern plainly.

Governing by Absence One of the clearest signs a politician has chosen theatre over duty is a poor record of actually showing up to do the job. Senate divisions and Estimates hearings are not optional extras — they are the mechanism by which elected representatives scrutinise government spending and shape legislation. A politician who skips these sessions while dominating headlines and social media is not serving their constituents; they

are performing for an audience while the actual work of governing goes undone. Voters should ask a simple question of anyone seeking their trust: are you here to do the job, or here to be seen?

Weaponising Religion for Division - A second pattern is the deliberate distortion of religious minorities’ beliefs and practices to stoke division. Two claims recur often enough in Australian political discourse that they deserve direct correction.

The Sharia law claim Politicians periodically call for Sharia law to be “banned” in Australia. This is a solution to a problem that does not exist. Australia’s legal system is, and

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

remains, entirely secular. No state or federal Australian court applies Islamic religious law, no mainstream Australian Muslim organisation has campaigned for it to, and no legislative proposal to introduce it exists anywhere in this country. Calling to “ban” something nobody is asking for isn’t a policy position — it’s a device for manufacturing fear of a minority community.

Financial Transparency Matters - A third recurring pattern involves the financial conduct of political organisations themselves. Where a party or its officials have faced formal scrutiny from the Australian Electoral Commission — enforceable undertakings, funding disputes, questions over expense claims — voters are entitled to treat this as directly relevant to

whether that party can be trusted with public money on a much larger scale. Transparency in political financing isn’t a technicality; it’s a precondition for trust in democratic institutions.

The Real Cost of “Mass Deportation” Rhetoric Perhaps the clearest example of populism’s economic recklessness is the periodic call to deport or “remigrate” large numbers of international students and temporary visa holders — figures in the order of 200,000 people are sometimes floated. It’s worth working through what that would actually mean, using the government’s own figures. International education generated $53.6 billion in export income in the 2024–25 financial year, according to the Department of Education — Australia’s largest services export and its

fourth-largest export overall, behind iron ore, coal and gas. Of that, $29.9 billion came from students’ spending on goods and services in the local economy — rent, groceries, transport, retail — and $23.5 billion from tuition fees. International students make up roughly a quarter of university revenue nationally, and Universities Australia reports that more than 40% of the country’s universities have run deficits for most of the past five years. That income doesn’t just fund international programs — it crosssubsidises domestic teaching and research that would otherwise be underfunded. Scale that down proportionally, and removing around 200,000 students — roughly a quarter of the ~817,000– 833,000 international students currently in Australia — would

plausibly strip somewhere in the vicinity of $13–16 billion a year out of the economy, concentrated in exactly the sectors least able to absorb a sudden shock: Real estate and rental markets: international students are a significant source of rental demand in university precincts in Sydney, Melbourne and Brisbane. A sudden, large-scale exit would hit rental income and occupancy for property investors and purpose-built student accommodation operators concentrated in those suburbs — the kind of localised shock that unsettles a housing market already under strain, rather than easing it. Retail, hospitality and services: student spending on groceries, transport and everyday retail is a direct, immediate injection into local economies; withdrawing it abruptly would hit small

businesses in studentheavy areas hardest. Universities and the jobs attached to them: with international fees propping up strained university budgets, a sharp fall in enrolments would flow through to academic and administrative jobs, and to research funding. Labour supply in retail, hospitality, agriculture and aged care: international students are a significant part of the part-time and casual workforce in these sectors. Removing a large cohort abruptly would tighten labour supply and add to wage pressure in industries already reporting shortages — the opposite of the “protecting Australian jobs” argument such policies are usually sold on. None of this is an argument against having a considered, orderly migration and international education policy — Australia should

absolutely debate visa settings, integrity, and sustainable growth in the sector. It’s an argument against slogans that promise a number with no modelling behind it, aimed at a headline rather than an outcome.

population of 27 million people is not a job that rewards instinct and slogans. It calls for a basic set of qualifications that Australians should feel entitled to demand of anyone seeking to lead the country:

What Australia Actually Needs?

A genuine grounding in policy — whether through formal education, executive experience, or a demonstrated record of engaging seriously with economics, law and public administration. Passion and lived experience matter, but neither substitutes for the analytical capacity to weigh trade-offs in areas like fiscal policy, international relations and complex legislation. A record of showing up. A leader who cannot be relied upon to attend Senate divisions and Estimates hearings — the actual mechanics of representative democracy — has not demonstrated the reliability the top job demands. Diligence in the small, unglamorous

None of this is an argument against robust debate on immigration, religion’s place in public life, or how governments spend money — these are legitimate and necessary conversations. The argument is against bad-faith versions of that debate: politicians who trade in division because it’s easier than governing, who skip the work while claiming to speak for “ordinary Australians,” and whose own financial house is not in order. Running a $2 trillion economy, negotiating trade and defence relationships, and legislating for a diverse

duties of the role is a reasonable predictor of diligence in the large ones. The temperament to build consensus, not manufacture division. Australia is one of the most successful multicultural societies in the world precisely because its politics has, on the whole, resisted the urge to pit communities against one another. A leader’s job in moments of genuine national debate is to find workable common ground — not to inflame chaos for a news cycle, then walk away from the mess. Demonstrated financial transparency, both personally and in any organisation they lead. A politician who cannot account cleanly for their own party’s finances, or who draws repeated scrutiny from the Australian Electoral Commission, has not earned the right to be trusted with the nation’s balance sheet. None of these are exotic or partisan standards — they are the baseline competence and integrity Australians should expect from anyone entrusted with the country’s highest offices. A candidate who falls short on all four fronts at once — no meaningful policy grounding, a poor attendance record, a demonstrated appetite for division rather than resolution, and unresolved questions over financial transparency — is not simply an imperfect option among several. They are, on the evidence, not fit for the responsibility being sought. The antidote isn’t silencing populism — it’s insisting on scrutiny. Show up to the job. Get the facts right. Open the books. Build bridges instead of burning them. Anything less should disqualify a politician from claiming to represent the nation’s interests, regardless of how loud the soundbite.

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

AUSTRALIAN

COMMUNITY

THOUGHT LEADERSHIP IN ACTION By Kuranda Seyit

What I am going to argue is that there is a direct correlation between community activism, leading to the normalization of affairs and the environment in which discourse and analysis take place and intellectual scholarly development in the Australian Muslim context. Probably the most frustrating thing about being a member of the Muslim community in Australia is the sense of powerlessness and lack of accessibility to the socalled Muslim leadership. We have over 5 decades of Muslim institutions in Australia. These institutions have been effective in establishing mosques and schools but have not shared a wider vision for the future, particularly, in light of world events. As in most migrant communities, problems are rarely foreseen or prepared for. The Muslim community is in fact a kaleidoscopic community of different ethnic groups and varying religious approaches to Islam. Many of the challenges were not effectively understood or dealt with and so for many of the first generation of Muslims, they acted as guinea pigs or some were more like sacrificial lambs. They paid for our sins and went through a rite of passage so that we could enjoy the benefits for the future.

However, today, new challenges replace the old. How effective is the current leadership in dealing with these new challenges? As with all institutions, they acquire assets and with assets come wealth and influence and power.

People in power do not like change, that would mean relinquishing power and without it, these leaders would become redundant, irrelevant and unimportant. Only in recent years have we seen a challenge to that power-base. In the second generation of leaders, there was an attempt to use the same positional leadership approach to change the system and to attempt some reform and to formulate a strategic plan and to work towards a vision. This was met with heavy resistance and after several confrontations, the lesser of the two thick skins lost out, leaving the power in the hands of the elders. Nothing changed. However, a major catalyst which affected the development of thought leaders within the Muslim communities was the impact of September 11. In Australia, after this date, we saw a sudden spike in activism and a shift in approach. It was based mainly on building partnerships and engaging in dialogue on every level. We have also witnessed a shift in proactive approaches within the Muslim communities relating mainly to leadership and self-empowerment. A key issue that has arisen is the question of where Islam stands within the Australian context and how it can play a role in shaping the identity of this nation.

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

On a micro level thought leaders have emerged in various capacities. There has been more dialogue around the subject of change and the challenges of modernity. This has also occurred on a macro level. Influential global thought leaders are thinkers like Tariq Ramadan, Abdul Hakim Murad, Abdul Feisal Rauf and Farid Esack, have led the discussion on revising our approach as Muslims in the West. The whole paradigm of the Muslim experience in the West has become a focal point for many analysts and intelligence agencies alike. This has been largely philosophical, and the impact of their writings has both stimulated dialogue and debate as well as prompted action. There are a number of theories around this phenomenon of the Muslim living in the West and there is no evidence that leads to any conclusive assertions or understanding. I believe this is because the communities in question are really still a work in progress and that it is more than likely that the situation will be more or less normalised within the next generation. Particularly as Muslims accept their Australianness and lose their cultural connections with the homelands of their parents’ and grandparents’ generations. What we are finding is that many of the

issues and challenges that are emerging in Australia facing Muslim communities, are centred around leadership, integration, values and social cohesion. In Australia, we are now seeing a trend to become more research based and analytical. Exploring models outside the traditional approaches. One of these approaches to leadership is adaptive leadership which aims to provide different solutions for challenges as they arise, strongly reliant on values-based solutions. The other is thought leadership as already mentioned. This is essentially about creating innovative approaches to understanding the challenges and promoting new ideas and a new direction. Therefore, the most recent development of ideas within the Muslim communities has emerged from the third generation of leaders. Instead of working with conventional leaders, they have decided to take their destiny into their own hands and embrace the tools of the day. This has to a large extent been led by Muslim Students Associations or MSA’s, who have completely ignored the traditional leadership and began working within their own networks and generation to promote change and innovation.

The first phase of this movement, was for these youth who were feeling disengaged and disempowered by the established organisations, was the creation of causes and events. These events have snow-balled to become regular features of the community and through social media such as Facebook they have produced a fastpaced and dynamic network of young and concerned people. This generation is not only the technological generation, but it is also the selfrighteous and overlyconfident one. They have no inhibitions and will speak up for their cause at any cost. The second phase of this thought leadership movement was to challenge the relevance of the established institutions and organisations, forcing them to reinvent themselves. Today, you will notice that some organizations have had to either rebrand or to widen their scope of activities to include interactive media such as web tools, the arts and incorporating youth into their leadership model. Today, what we are seeing is an acceleration of activism on-line, and this was evidenced after the Sydney protests/ riots, when young people created FB groups condemning the violence and voicing their disdain for the actions of the protestors. One such group called itself “Violent protestors do not represent us”. With the advent of social media, leadership is increasingly becoming cyber oriented and more abstract rather than conventional positional leadership.

COMMUNITY

In Islam, this is challenging in itself. It challenges our traditional authoritative approach and the dogma that accompanies it. Thought leadership offers new ways of thinking. In the past 20 years we have seen a dramatic shift in the attitude of the media towards the Muslim community. This came about as a result of lateral activism within the grassroots community, in building and nurturing a relationship with the media and in holding them accountable. What is now occurring is that all our institutions are dedicating a large amount of energy into building relationships with the media. However, it is the massive shift in embracing social media as a tool for change that has had the greatest impact on the ground. In some respects, the traditional role of the councils, organisations, peak bodies and societies are more and more obsolete and mean very little to the average 20 something. When there is a drought in Sudan or a genocide in Palestine, young people mostly unrelated only through their connection on FB or Instagram, will mobilise, find a venue, a snazzy title, print a flier and find a comedian and

a spoken word artist and you have half a million dollars raised ready to be donated to their charity of choice. In the area of dawah, Muslim youth have initiated FB groups dedicated to the dissemination of Islamic knowledge and Islamic propaganda. The phenomenon of Youtube has created a brand new and accessible platform for selling your message. In one example a young spoken word artist has gained 700000 hits of his Youtube video which compares Jesus as a prophet of Islam and Mary as a Muslim. Speakers Corner and influencers like Lily J have recently emerged, placing Islam front and centre and in many respects re-directing the discourse on Muslim affairs in a positive light. These young minds have challenged the status quo and as we are seeing, their influence begins to affect the way older leaders view the community. The conventional leaders recognized that they were not only disenfranchising a large part of their constituency, they were also in danger of becoming irrelevant, but they also recognized, to their credit, that they were not equipped with the skillsets to deal with the new challenges

around engaging with the media, interagencies, interfaith and government. This new generation of leadership has adapted to meet the changing times. Whilst the older generation try to grasp to the last vestiges of their old empires, which use the traditional top-down form of management. In Victoria, institutions like the Islamic Council of Victoria have become obsolete and struggling to be relevant. These younger and more robust, technologically savvy thought leaders have begun to question the effectiveness of the existing structures and by-passed their processes and methods and taken calculated risks and the initiative themselves, providing innovation. They have not had the accumulation of assets and power or status to lose or relinquish, and hence no inhibitions to take action and make a change, effecting positive outcomes. On the more obscure side of the coin, the Islamic intellectual leadership in Australia, has also undergone a metamorphosis of Islamic Thought, experiencing a paradigm shift. Up and till recently, Islamic intellectualism in the Australian context has to a certain degree been left to the influences of the more

ubiquitous and traditional movements in the Middle East, including Turkey, and in the US, UK and in Indonesia, Singapore and Malaysia. What initially emerged was a rather disconnected stream of thought and analysis especially of the Muslim diaspora experience. Also, in Australia, what has inevitably occurred over the past decade is a resurgence of Islamic thought that has a multiplicity of influences from Mohamed Abduh, Afghani, Sayid Qutb to Said Nursi, Hamza Yusuf and Abdal Hakim Murad. Yet, Islam in Australia has taken on its own unique flavor and its natural evolution. The main problem was the lack of cohesion and disunity amongst a so-called Muslim scholarly movement; there was a general resistance to change and any acceptance of new ideas because essentially there was no consensus of opinion or even acceptance of one ummah. There is really no single Islamic movement in Australia, and the development of competing movements has stifled discussion and debate, and ultimately intellectualism. But in recent years, through the shift in status quo, between the Y-Z generation and older

leaders there has been a stabilization of communal concerns, and a consolidation of objectives has occurred and in a symbolic sense a more cohesive community has been established. Through, this period of growth, there are now emerging new institutions and departments within universities and NGOs that are now looking at joining global patterns as modeled in the UK and the USA. Centres for Islamic research and understanding, now in Adelaide, Melbourne, Canberra and Brisbane as well as academic courses offered in Sydney. It is only through this stabilization, which I like to call normalization that these intellectual poppies will blossom. It is through the work of the new thought leaders affectionately referred to as our youth, that will open up a way for focused and dedicated programs that return to the very tried and respected traditions of rhetoric and intellectual and philosophical debate and analysis leading to the return of traditional sciences here in Australia. What may occur in the next generation, is an Australian Islamic approach to ijtihad or reasoned interpretation of many far-ranging issues facing Muslims living in the West.

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

AUSTRALIAN

IN A BRIEFING TO ARAB MEDIA OUTLETS, ANGUS TAYLOR OUTLINES COALITION’S PLAN TO RESTORE LIVING STANDARDS In a briefing to Arab Media Outlets, Opposition Leader Angus Taylor outlined the Coalition’s priorities on taxation, housing, energy, migration and small business, saying its plan was aimed at restoring Australians’ standard of living and putting Australians first. Mr Taylor, joined by Senator Dave Sharma, criticised Labor’s economic record and said Australians had faced higher taxes, rising debt, housing pressures and falling living standards over the past four years. “Our plan is about letting Australians keep more of what they earn, lower taxes,

cheaper power, restoring the dream of home ownership, backing small

VICTORIANS WHO KNOW THEIR NEIGHBOURS FEEL SAFER AT HOME

REGARDLESS OF LOCAL CRIME RATES

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

business, and putting Australians first,” Mr Taylor said.

He said cost-of-living pressures and concerns about the country’s direction were being raised with him across Australia. “Wherever I go across the country, I hear about the decline in Australians’ standard of living, concerns about the direction in which our country is heading, and most importantly, a sense of loss of hope and aspiration to start and grow a business.” Mr Taylor also said around 30 small businesses a day were going under under Labor, arguing that private enterprise was the key driver of economic growth. “Government does

Victorians who know and connect with their neighbours feel safer at home, regardless of local crime rates, according to a new community safety study by Neighbourhood Watch Victoria and RACV. The Community Safety Perception: Safety in Neighbours Report analysed 2,217 responses from residents across 42 local government areas who took part in the 2025 “How Safe Is My House” survey. The study found that 93 per cent of participants know their neighbours well enough to say hello, while only seven per cent reported having no contact with them. On average, respondents rated their sense of safety at home at 7.3 out of 10. The report found that stronger community connections were linked to higher feelings of safety. Residents in the most connected areas reported an average safety score of 7.5, compared with 7.1 in the least connected communities. Researchers also found that recorded crime rates did not closely reflect how safe residents felt. Across the 42 areas, offence rates varied significantly, while perceptions of safety remained within a relatively narrow range. Western Metropolitan Melbourne recorded the lowest level of neighbourly

not grow the economy, private enterprise does. The job of government is to get the big things right, and back Australians to build, invest, work and succeed,” he said. He said the Coalition’s broader plan included lower taxes, cheaper power, reduced migration and more housing, alongside cutting what it described as Labor’s waste and delivering its Tax Back Guarantee. “Every day the Coalition will fight to protect our economy, restore Australians’ standard of living and put Australians first,” Mr Taylor said.

trust, at 48.9 per cent, and the lowest average safety score of 6.7. Maribyrnong and Wyndham recorded lower felt-safety scores of 6.4, while Moonee Valley, Stonnington, Baw Baw and Moorabool were among the areas where residents showed the strongest willingness to build closer relationships with neighbours. Neighbourhood Watch Victoria Chief Executive Officer Bambi Gordon said the findings demonstrated that safety was influenced by social connection as well as crime statistics. “What this research tells us is that how safe Victorians feel at home has less to do with the crime rate in their postcode and more to do with whether they know the people next door,” Gordon said. RACV General Manager Corporate Affairs Liz Carey said the research showed that community connection could make a meaningful difference to how people feel at home. “Keeping Victorians safe is about more than locks and alarms – it’s about the strength of the communities people live in,” Carey said. Neighbourhood Watch Victoria and RACV have worked together for seven years on community safety initiatives and will again collaborate in October as part of Crime Prevention Month.

‫‪17‬‬ ‫الوسط االسترالي‬

‫االحصاء السكاني في أستراليا بين الخصوصية والمعلوماتية؟‬

‫بقلم‪ :‬أ‪.‬د ‪ /‬عماد وليد‬ ‫شبالق ‪OAM -‬‬ ‫رئيس الجمعية األمريكية‬ ‫لمهندسي القيمية بأستراليا‬ ‫ونيوزيلندا‬ ‫ونــائــب رئــيــس المنتدى‬ ‫الثقافي األسترالي العربي‬ ‫وعضو الهيئة اإلدارية بمجلة‬ ‫عرب أستراليا‬ ‫يــــوم الـــثالثـــاء‬ ‫الحادي عشر من‬ ‫شــهــر أغــســطــس‬ ‫(آب) ُُأجريت عملية اإلحصاء‬ ‫السكاني (سينسس) من قبل‬

‫هيئة اإلحــصــاء األسترالية‬ ‫‪ ،ABS‬وربما قد وصل العدد‬ ‫السكاني اليوم لما يقارب‬ ‫الـــ ‪ 28‬مليون نسمة‪ ،‬وهي‬ ‫نسبة قليلة ج ـد�ا لقارة مثل‬ ‫أستراليا تعد مساحتها بماليين‬ ‫الكيلومترات (‪!)7.6‬‬ ‫المشهد الذي رافق اإلحصاء‬ ‫كان إنزعاج بعض المواطنين‪،‬‬ ‫وليس من اإلحصاء الرسمي‬ ‫نــفــســه كـــدعـــوة إلــزامــيــة‬ ‫وطنية للمشاركة‪ ،‬بل لنوعية‬ ‫األسئلة المطروحة داخله‬ ‫والتي إعتبرها البعض أنها‬ ‫تمس الخصوصية وتدخل‬ ‫فــي الــحــريــات الشخصية‪،‬‬ ‫فالمعروف أن الــنــاس في‬ ‫أســتــرالــيــا مــن جنسيات‬ ‫وعرقيات وديانات مختلفة‪،‬‬ ‫ولربما في بعض الجاليات‬ ‫(المتشددة) كمثال لو سألته‬ ‫عن إسم والدته (أمه) لرفض!‬ ‫فما بالك عن ميوله الجنسية‬ ‫ذكر ًًا كان أم أنثى أو ما بين‬ ‫االثنين لربما!‬ ‫وقد تكون عملية اإلحصاء‬ ‫هذه فرصة لهيئة اإلحصاء‪،‬‬

‫الوسط ‪ ¿ 177‬ربيع األول ‪ 1448‬هـ ¿ آب ‪AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026‬‬

‫والمدعومة من الحكومة‪،‬‬ ‫أن تتعرف على الكثير من‬ ‫القضايا والتي كانت غير‬ ‫متاحة في المناسبات األخرى‪،‬‬ ‫وخــصــوصـ ًًا مــع تــزايــد عدد‬ ‫المهاجرين وإختالف ثقافاتهم‬ ‫وتقاليدهم‪ ،‬ومع تأكدي من‬ ‫أن األجــهــزة الرقابية على‬ ‫علم وإطالع على تحركات‬ ‫الــمــهــاجــريــن (مــواطــنــون‬ ‫ومقيمون) سواء من الناحية‬ ‫المالية أو السياسية‪ ،‬إال أن‬ ‫هناك أمــور ًًا خاصة قد تفيد‬ ‫المحللين ومتخذي القرار في‬ ‫إيجاد الحلول الشائكة هذه‬ ‫األيام مثل أزمة السكن وغالء‬ ‫المعيشة وزحمة المواصالت‬ ‫وتعزيز روح األقليات بين‬ ‫الجاليات (تشاينا تاون وليتل‬ ‫إنديا وغيرهم)‪.‬‬ ‫عملية اإلحــصــاء السكاني‬ ‫في أي دولــة مسألة مهمة‬ ‫وربما ممتعة بعض الشيء‬ ‫للتعرف على األرقام والنسب‬ ‫والــتــوجــهــات فــي الــعــادات‬ ‫والتقاليد ونوعية التفكير‬ ‫والتعامل مــع الــدولــة ومع‬

‫اآلخرين في المجتمع الواحد‪،‬‬ ‫فبعض الناس ال يعرفون اليوم‬ ‫تمام�ا كم هم عدد السكان‬ ‫األصليون (األبوروجينيون)‬ ‫وهل هم في تزايد أم تناقص‬ ‫ومـــا مـــدى تــداخــلــهــم في‬ ‫المجتمعات األخرى وكم هي‬ ‫نسبة المواطنين األستراليين‬ ‫من أصول أوروبية لغيرهم من‬ ‫األصول اآلسيوية أو األفريقية‬ ‫ً‬ ‫مثًال!‬ ‫مسألة أخــرى يمكن للدولة‬ ‫أو الحكومة أن تتعرف عليها‬ ‫من خالل نتائج اإلحصاء‪،‬‬ ‫وربما التعامل معها أو العمل‬ ‫على حلها‪ ،‬وهي نسبة البطالة‬ ‫وما هي نسبتها في الوقت‬ ‫الحاضر للعام ‪2026‬م وكيف‬ ‫يمكن ربطها أو إنعكاسها على‬ ‫مخصصات المعونة االجتماعية‬ ‫(السنتر لنك)‪ ،‬وكذلك الشيء‬ ‫نفسه مــع مــوضــوع التشرد‬ ‫والوحدة & ‪Homelessness‬‬ ‫‪ Loneliness‬والتي إنتشرت‬ ‫في أماكن عــدة وخصوص ًًا‬ ‫في المدن الكبرى مثل سدني‬ ‫وملبورن‪ ،‬وما مدى انعكاساتها‬

‫على جــرائــم األحـــداث في‬ ‫منطقة (الجولد كوست) في‬ ‫والية كوينزالند‪.‬‬ ‫حقيقة األمر أن هناك أسئلة‬ ‫قد تبدو شخصية وتدخل في‬ ‫الخصوصيات‪ ،‬ولكن مؤكد‬ ‫أنها مفيدة لبعض المحللين‬ ‫للتعرف أكثر على النسيج‬ ‫األســتــرالــي ومــدى تماسكه‬ ‫أو تفككه‪ ،‬وبعض الدعوات‬ ‫العدائية للمهاجرين ونوعيتهم‬ ‫وأصولهم‪ .‬وأخير ًًا ال نعلم تمام ًًا‬ ‫ما مدى صدقية المعلومات‬ ‫المعطاة في نماذج اإلحصاء‪،‬‬ ‫فلربما البعض تعمد إلى إخفاء‬ ‫الكثير من البيانات لعدم‬ ‫إقتناعه بأهمية اإلحصاء أو‬ ‫تحسس ًًا من أمر ما (زوجات‬ ‫– مطلقات – صديقات) أو‬ ‫ما شابه من األمــور المالية‬ ‫وغيرها‪ .‬وعلى العموم يجب أن‬ ‫نذكر بأن هناك غرامات لمن‬ ‫ال يلتزم بتعبئة نموذج اإلحصاء‬ ‫وقد تصل إلى ‪ 364‬دوالر ًًا عن‬ ‫كل يوم من عدم االمتثال‪،‬‬ ‫والله المستعان‪.‬‬

FAMILY

Gift of Kindness

MIRRORS, WINDOWS AND GROWING HEARTS By Jamilah Samian www.coolmumsuperdad.com

What makes a child kind? Is it simply good manners, saying “please” and “thank you”, sharing toys or helping someone who falls? Perhaps kindness begins much earlier, with the stories children hear. In a recent Global Islamic Parenting Network (GIPNet) webinar on Children’s Positive Identity Formation, Dr. Fawzia Gilani-Williams reminded us of the powerful role stories play in shaping how children see themselves and others. Her distinction between “mirror books” and “window books” offers parents an important way to think about the books we place in our children’s hands. Mirror books allow children to see something of themselves, including their culture, family, faith, experiences and values. Window books allow them to look into the lives of people who are different from them. Children need both. Why? Because kindness grows when children develop both a secure sense of who they are and an appreciation of who others are. A child who sees himself positively does not need to put others down to feel important. A child who understands that people may live differently does not have to fear those differences. A child who encounters different experiences through stories can begin to ask,

“What would it feel like to be that person?” That question is the beginning of empathy, and empathy is one of the roots of kindness. Think about what happens when a child reads about a character who is lonely. The story gives the child an opportunity to feel the loneliness without actually experiencing it. When the character is excluded, the child begins to understand what exclusion feels like. When someone reaches out with compassion, the child sees what kindness looks like. Stories therefore allow children to rehearse kindness before they encounter similar situations in real life. This is why the stories we choose matter. We should not only ask, “Is this book entertaining?” We can also ask, “Does this story make my child more compassionate? Does it help my child appreciate people who are different? Does it show kindness as strength rather than weakness? Does it celebrate generosity, courage, forgiveness and empathy? Does it give my child opportunities to think about how his actions

affect others?” Of course, kindness cannot be taught through books alone. A beautifully written story about compassion means little if a child sees constant shouting at home. Children learn kindness when they experience it. They learn it when a parent listens instead of immediately judging. They learn it when an older sibling makes room for a younger one. They learn it when a child is corrected without being humiliated. They learn it when we say, “I understand that you’re angry, but we don’t hurt people when we’re angry.” They learn it when we notice someone’s struggle and ask, “How can we help?” These ordinary moments become the real life chapters of a child’s education in kindness. Perhaps this is where mirror and window stories become especially powerful. The mirror tells a child, “You matter. Your story matters. Your identity matters.” The window tells another, “There are people whose lives are different from yours. Their stories matter too.” Together, they can nurture a

child who is secure enough to be himself and generous enough to make space for others. And isn’t that what we ultimately want? Not merely children who can recite the rules of good behaviour, but children who notice, care and choose to do good. Because kindness is not simply something we teach children to do. It is something we help them become. So the next time you choose a book for your child, look beyond the colourful cover and exciting plot. Ask yourself, “What kind of heart is this story helping my child grow?” Every story leaves something behind. If we choose wisely, perhaps the greatest thing it leaves behind is a little more kindness. 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 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

QURBAN & AQEEQAH

FAMILY

MARRIAGE WORKSHOPS AIM

TO STRENGTHEN MUSLIM RELATIONSHIPS AND FAMILIES By Shazma Gaffoor

Saara Sabbagh, founder and CEO of Benevolence Australia, set out to fill a gap in Muslim marriage support: a premarriage counseling program combining Islamic teachings with contemporary psychology. The Good Beginnings program was created as a result, in partnership with Sir Zelman Cowen Centre at Victoria University. “Seven years ago, when we first researched it, it was the first of its kind. What we found out from Victoria University was that there were lots of places doing rights and responsibilities pre-marriage, but it wasn’t incorporating best practice psychology and the Islamic model,” Sabbagh said. The program offers pre- and early-marriage support, providing couples with practical and faithbased tools to better prepare for challenges when they arise. “What makes this program so unique is that we’ve brought faith, best practice psychology and relationship training and then we’ve got the Islamic model. Bringing this all together on an education platform, a coach that has been trained, seeing your coach over four weeks with in-time conflict resolution, you get a holistic approach to your relationship.” The program is particularly suited to couples in their first three to seven years of marriage, although its tools can be used at any stage. Couples first choose a certified marriage mentor from Benevolence Australia’s directory, then arrange an initial discussion and four customised mentoring sessions over four weeks, either in person or online. Sabbagh also sees Good

Beginnings as a resource that can complement the work of professionals already supporting couples. “Think about the Good Beginnings program like a training tool that a counsellor or any type of practitioner that already works with couples can add to their toolbox. Because the people that we train must be working in that space... We trained imams for example and soon realised it didn’t work because they didn’t have a counselling background. You have to be in some sort of therapeutic background to understand how to use this tool.” A key part of the program is self-reflection. Sabbagh stresses that couples should look inward before assuming the relationship itself is the source of conflict. “People think the relationship is the problem because nobody wants to hear ‘I might be contributing to this problem’. You may end up being married to someone who is going to push every button you have, so you need to know your ‘buttons’, and how you react with each other,” she said. “We believe an Islamic model of marriage is all about self-development. And this is what makes our work at Good Beginnings so unique, because of the Islamic framework.”

Sabbagh also wants marriage support to become a normal part of newlywed life, even suggesting it as a wedding gift. “For Muslim couples that are practicing and may not have gotten to know each other well prior to getting married, this would be very useful in the first few years of marriage. We want to normalise giving marriage support to couples as a wedding gift.” But relationship support should not be limited to just newlyweds. After long-term married couples showed interest in the program, Sabbagh and her team launched The Connected Couple, a public workshop open to couples at any stage of marriage. “What we realised is that the Muslim community is not good at talking about helping marriages flourish. We’re very good at talking about the laws of marriage – the rights and responsibilities – but we’re not good at talking about ‘how do I nurture a relationship based on the prophetic model?’, ‘how do I communicate well?’ or ‘how do I do conflict well?’ and not waiting for a rupture in the relationship to seek that,” Sabbagh said. “Like you fix your car up, we want to create a culture where we’re fine tuning our relationships. So that’s where the workshops come in.”

The workshops cover communication, conflict resolution, and marriage readiness, creating a space for open conversations about relationships within the Muslim community. They are run by Sabbagh and her husband, Ramzi Elsayed, who are both trained marriage coaches and offer male and female perspectives on relationship challenges. Each session runs for approximately three hours, with around 10 couples participating to create a more intimate environment for exploring sensitive issues. “We’re looking at making it an evening workshop over five weeks, for two hours, on a Wednesday night. That way the couples can really digest the knowledge and put it into practice rather than taking it all in the one go. That’s what the couples are asking for, and that’s what we’re looking at next.” In December 2025, Benevolence Australia was recognised with a Highly Commended Victorian Multicultural Award for Excellence in

the Prevention of Family Violence for its Good Beginnings initiative. “We’re a precursor for mental health and family violence. We don’t say that outwardly, because it will turn people off. But essentially, we work in the prevention space. And the way we do that is by strengthening relationships, the family unit and community bonds,” Sabbagh said. “What we realised in terms of mental health, and in the breakdown of a family unit - there is no support. So this is how we do it as a whole. Our intention is an ‘all community’ approach, where all our events support one another.” Established in 2008, Benevolence Australia provides an inclusive space for diverse Muslim communities. Its initiatives include BeneKids, a Saturday school for Muslim children; BeneBubs, a combined playgroup and mothers’ group; and an extensive converts program.

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

AUSTRALIAN

AUSTRALIA WELCOMES THE WORLD TO THE

AUSTRALIA & NEW ZEALAND HALAL EXPO 2026 A Landmark Celebration of Trade, Opportunity, Diversity and Global Cooperation

By Dr Bekim Hasani Founder & CEO, Australia & New Zealand Halal Expo

This November, Melbourne will welcome Australia, New Zealand and the world to a landmark event: the Australia & New Zealand Halal Expo 2026. From 27 to 29 November at the Boulevard Pavilion, Melbourne Showgrounds, the Expo will bring together businesses, governments, international delegations, industry leaders, investors, families and communities for three days of opportunity, connection and celebration. The Expo has been created with a simple but important message: everyone is welcome. Halal is often associated primarily with food, but the global halal economy reaches far beyond what we eat. It includes agriculture, food and beverages, pharmaceuticals, healthcare, cosmetics, Islamic finance, tourism, logistics, education, technology, professional services, modest fashion and manufacturing. The Expo will provide a place where these industries can meet, exchange ideas and build lasting relationships. Australia already enjoys a strong international reputation for quality, food safety, agricultural excellence and halalcertified products. Australian beef, lamb, dairy, grains and manufactured foods are exported to Muslimmajority markets around the world. The Expo provides an opportunity to build on that reputation and create a stronger bridge between Australia and New Zealand and the growing markets of Southeast Asia, the Middle East, Africa and beyond. Importantly, this is not an event only for Muslims or only for halal businesses.

It is an Australian international trade and community event open to people of every background. We warmly welcome Australian families, businesses, entrepreneurs, students, professionals and community members to attend, learn, network, experience new products and discover the opportunities within the global halal economy. For businesses, the Expo will offer valuable Business-to-Business (B2B) and Businessto-Consumer (B2C) opportunities, while also encouraging Businessto-Government (B2G) and Governmentto-Government (G2G) engagement. Manufacturers and exporters will be able to connect with potential importers, distributors and investors, while international delegates can discover Australian products, services, expertise and investment opportunities. The three-day program will include exhibitions, business networking, conferences, presentations, trade and investment discussions, educational activities and cultural experiences. Visitors will be able to meet exhibitors, discover and sample products, learn about halal certification,

AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026 ‫ هـ ¿ آب‬1448 ‫ ¿ ربيع األول‬177 ‫الوسط‬

explore emerging industries and engage directly with Australian and international organisations. The Official Launch will take place on Friday, 27 November 2026 at 10:00 AM and will bring together invited government representatives, diplomatic and trade representatives, business and industry leaders, international guests and community representatives. The Expo is expected to welcome thousands of visitors over the three days, together with more than 50 exhibitors and sponsors and participants from Australia and overseas. Beyond trade, the Expo carries an important social message. Australia is one of the world’s most successful multicultural societies. Our diversity should not simply be acknowledged; it should create opportunities for cooperation, understanding and shared prosperity. The Expo will celebrate the contribution of Muslim communities while creating a welcoming environment where Australians from every culture and faith can meet one another through business, education, food, innovation and

conversation. Our long-term vision is to establish the Australia & New Zealand Halal Expo as a recurring international platform connecting the AsiaPacific region with the global halal economy. We want Melbourne to become a meeting point where new partnerships begin, Australian businesses discover new markets, international investors discover new opportunities and communities come together. Whether you are a business owner, exporter, investor, government representative, student, professional, family or simply someone interested in discovering something new, we invite you to join us. This Expo belongs to everyone who believes in opportunity, cooperation, diversity and building stronger connections between Australia and the world. In November 2026, we look forward to opening the doors of the Melbourne Showgrounds and saying, with great pride: welcome to Melbourne, welcome to Australia, and welcome to the Australia & New Zealand Halal Expo 2026.

EVENT DETAILS Event: Australia & New Zealand Halal Expo 2026 Dates: 27-29 November 2026 Official Launch: Friday, 27 November 2026 10:00 AM Opening Hours: 9:00 AM-5:00 PM daily Venue: Building 4 - Boulevard Pavilion, Melbourne Showgrounds Location: Epsom Road, Ascot Vale, VIC. For sponsorship, exhibition opportunities, international trade delegations and partnerships, please contact the Australia & New Zealand Halal Expo 2026.

‫‪21‬‬ ‫الوسط االسترالي‬

‫«الباشا سوبرماركت»‬

‫لصاحبه محمد قريش‪ ،‬مشروع عائلي‬ ‫بمنتجات أفريقية وعربية في فوتسكري‬ ‫في «مطعم الخرطوم»‬ ‫القديم بمنطقة فوتسكري‪،‬‬ ‫تعرفُت على السيد محمد‬ ‫ُ‬ ‫وجدُت‬ ‫قريش قبل سبعة أعوام‪ .‬بالفعل‬ ‫ُ‬ ‫األكالت السودانية كما أعرفها‪ ،‬مع‬ ‫مالحظة تغييرات طفيفة على أسلوب‬ ‫الترحيب وطريقة تقديم الخدمات‪،‬‬ ‫تأثر ًًا بالثقافة األسترالية‪ .‬لم تمر أيام‬ ‫أجريُت معه مقابلة لصالح إذاعة‬ ‫حتى‬ ‫ُ‬ ‫«إرينا» الدولية آنــذاك‪ .‬ومنذ ذلك‬ ‫ظللُت أتابع خطاه أينما حل‪،‬‬ ‫الحين‪،‬‬ ‫ُ‬ ‫دلفُت إليه مؤخر�ا في مطعمه‬ ‫حتى‬ ‫ُ‬ ‫الجديد في المنطقة ذاتها‪ ،‬باسمه‬ ‫القديم «مطعم الخرطوم»‪.‬‬ ‫تبادلنا أطــراف الحديث‪ ،‬خاصة ما‬ ‫يتعلق بمطعمه الجديد وارتباطه بالوطن‬ ‫األم «الــســودان»‪ ،‬فكانت المفاجأة‬ ‫عندما حدثني أنه يستعد الفتتاح «سوبر‬ ‫ماركت الباشا» بمنطقة فوتسكري‪.‬‬ ‫أعجبت بعزيمته وتطلعاته‪ ،‬واتفقنا على‬ ‫إجــراء حوار قصير معه بشأن محله‬ ‫الجديد‪ ،‬فكانت هذه الخالصة‪.‬‬ ‫محمد قريش من مواليد السودان‪،‬‬ ‫وصل إلى أستراليا عام ‪ ،2004‬وباشر‬ ‫دورات في اللغة اإلنجليزية‪ ،‬ثم انخرط‬ ‫في أعمال عــدة؛ بدأها بالعمل في‬ ‫شركة للدجاج‪ ،‬ثم عمل سائق تاكسي‪،‬‬ ‫حتى تفرغ في األخير للعمل مع والده‬ ‫في مطعم الخرطوم‪ ،‬آنف الذكر‪ ،‬من‬ ‫عام ‪ 2007‬إلى ‪ .2021‬انتقل بعدها إلى‬ ‫مطعمه الجديد «الخرطوم»‪ ،‬بمفرده‬ ‫هذه المرة‪ ،‬وتمسك باالسم حتى يعيش‬ ‫هو أو ًًال‪ ،‬ومن ثم السودانيون‪ ،‬في‬ ‫أجواء وأذواق سودانية‪ .‬وحصل على‬ ‫شهادات عدة‪ ،‬سواء في مجال الطبخ‬ ‫أو إدارة األعمال‪ ،‬كما حصل مؤخر ًًا‬ ‫على رخصة للعمل في مجال الطيران‪.‬‬ ‫ورغم كل هذا‪ ،‬يتجه اآلن للعمل في‬ ‫مجال بيع المواد الغذائية «سوبر‬ ‫ماركت»‪ .‬وقد أكمل كل التجهيزات‪ ،‬ولم‬ ‫يتبَّقَ إال قص شريط االفتتاح‪ .‬وذكر‪،‬‬ ‫وهو يتحدث عن دوافعه لمباشرة هذا‬ ‫العمل‪ ،‬أنه إلى جانب تحقيق األرباح‪،‬‬ ‫فإن محله الجديد هو شراكة بينه‬ ‫وبين أبنائه‪ ،‬حتى ينقل إليهم تجربته‬ ‫في الحياة‪ .‬كما أشار إلى ما وصفه‬ ‫بالمبالغة في أسعار بعض المواد‬ ‫الغذائية لدى بعض التجار في المدينة‪،‬‬ ‫في ظل األوضــاع االقتصادية التي‬ ‫تأثرت بفترة «كوفيد‪ .»-19‬وبالتالي‬ ‫ستكون أسعار مــواده الغذائية في‬

‫متناول الجميع‪ ،‬على حد قوله‪ ،‬ال‬ ‫سيما أنه سيركز على توفير المنتجات‬ ‫األفريقية والعربية واإليطالية والتركية‬ ‫من مصادرها قدر اإلمكان‪ ،‬بما يعني‬ ‫توفير مختلف االحتياجات االستهالكية‪.‬‬ ‫وقدم السيد محمد قريش نصائح لكل‬ ‫من يود مباشرة أي عمل تجاري‪ ،‬سواء‬ ‫كان مطعم�ا أو سوبر ماركت‪ .‬وقبل‬ ‫التوقيع على عقد اإليجار مع المالك‪،‬‬ ‫سواء كان المحل قديم ًًا أو جديد ًًا‪ ،‬ال‬ ‫بد من تحري وفحص كل األوراق‪،‬‬ ‫ال سيما ما يتعلق بقسم الصحة في‬ ‫مجلس المدينة‪ ،‬أو اإلجراءات المتعلقة‬ ‫بالتصديق مــن مصلحة المباني‪،‬‬ ‫خاصة إذا كان هناك برنامج لتكسير‬ ‫أو إضافة أجزاء إلى المبنى األصلي‬ ‫من جانب المستأجر‪ ،‬حيث إن كثير ًًا‬ ‫من المباشرين لألعمال التجارية‬ ‫يقعون في هذه المشكالت نظر ًًا لغياب‬ ‫المعلومة لديهم‪.‬‬ ‫وأكــد في نهاية حديثه أن «سوبر‬ ‫ماركت الباشا» للمواد الغذائية سيتعامل‬ ‫مع المطاعم لبيع مواده بأسعار مخفضة‬ ‫جد ًًا‪.‬‬ ‫«الــوســط» تتمنى لـ«الباشا سوبر‬ ‫ماركت» النجاح والتوفيق‪ ،‬وأن يسهم‬ ‫فــي توفير منتجات مــن أفريقيا‬ ‫والمنطقة العربية وغيرها‪ ،‬بما يلبي‬ ‫احتياجات الجاليات المتعددة‪.‬‬ ‫العنوان‪:‬‬ ‫‪27 Paisley Street Footscray VIC‬‬

‫الوسط ‪ ¿ 177‬ربيع األول ‪ 1448‬هـ ¿ آب ‪AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026‬‬

‫من اليسار‪ :‬محمد قريش‪ ،‬محمد سمرا رئيس بلدية ‪Maribyrnong‬‬

‫‪BROADWAY HALAL MEATS‬‬

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‫‪22‬‬ ‫الوسط الدعوي‬

‫‪ََ ﴿ :‬يا ََأ ُُّيَهَا ا ََّل ِِذيَنَ آَمَ ُنُوا ِِإ ْْن ََت ََّت ُُقوا ال ََّل ََه‬‫ََي ْْج ََع ْْل ََل ُُك ْْم ُُف ْْر ََقا ًًنا﴾ األنفال‪.29 :‬‬ ‫وملا جلس اإلمام الشافعي بني يدي‬ ‫اإلمام مالك‪ ،‬أعجبه؛ ملا رأى عليه‬ ‫عالمات النجابة والذكاء‪ ،‬وقال له‪“ :‬‬ ‫أرى أن الله قد ألقى عىل قلبك نورا‪،‬‬ ‫فال تطفئه بظلمة املعصية”‪ .‬وكان وكيع‬ ‫بن الجراح ‪ -‬شيخ الشافعي ‪ -‬يقول‪:‬‬ ‫أحـب الصالحيـن ولســت منـهم‬ ‫لعيل أن أنال بهــــم شـفاعة‬ ‫وأكره من تجارتــــــه املعايص‬ ‫وإن كنا سواء يف البضاعـة‬ ‫وسأله تلميذه الشافعي‪ ،‬عن أحسن‬ ‫دواء للحفظ‪ ،‬فقال‪“ :‬والله ما رأيت‬ ‫للحفظ مثل ترك املعايص”‪ ،‬فأنشد‬ ‫الشافعي قائال‪:‬‬ ‫شــكوت إىل وكيــع ســوء حفظي‬ ‫فأرشدين إىل تـــرك املعايص‬ ‫وأخربنـــي بأن العلـــم نـــــور‬ ‫ونــــــور ال ّّله ال يعطى لعـــاص‬ ‫قال الضحاك بن مزاحم ريض الله‬ ‫عنه ‪“ :‬ما من أحد تعلم القرآن ثم‬ ‫نسيه‪ ،‬إال بذنب يحدثه؛ وذلك بأن‬ ‫﴿َوَمَ ا ََأ ََصا ََب ُُك ْْم ِِمْنْ‬ ‫الله تعاىل يقول‪َ :‬‬ ‫ُمُ ِِصي ََب ٍٍة ََف ِِب ااَم ََك ََس ََب ْْت ََأ ْْي ِِدي ُُك ْْم ََو ََي ْْع ُُفو َعَ ْنْ‬ ‫ََك ِِث ٍٍري﴾ الشورى‪ ،30 :‬ونسيان القرآن‬ ‫من أعظم املصائب‪.‬‬

‫‪ -3‬حرمان الرزق‪:‬‬ ‫املعصية ممحقة للربكة‪ ،‬مجلبة للفقر‪،‬‬ ‫واملقصود بالرزق ما قل وكفى‪ ،‬ال ما‬ ‫كرث وألهى؛ كام يف حديث أيب الدرداء‬ ‫ريض الله عنه قال‪ :‬قال رسول الله‬ ‫صىل الله عليه وآله وسلم ‪( :‬قد أفلح‬ ‫ََمن أسلم‪ ،‬وكان رزقه كفا ًًفا‪ ،‬و ََق ََّنعه‬ ‫الله)‪.‬‬ ‫وعن أيب هريرة ريض الله عنه‬ ‫وأرضاه قال‪ :‬قال رسول الله صىل الله‬ ‫عليه وآله وسلم‪:‬‬ ‫(ليس ال ِِغنى عن ر‬ ‫كرْثة ال ََع ََرض ‪ -‬متاع‬ ‫الدنيا مع الحْرْ ص عىل الزيادة ‪ -‬ولكن‬ ‫ال ِِغنى غنى النفس)؛ متفق عليه‪.‬‬ ‫والغنى الحقيقي أن يجمع الله لك‬ ‫األمن‪ ،‬والعافية‪ ،‬والكفاف؛ كام قال‬ ‫صىل الله عليه وآله وسلم‪َ(َ :‬من‬ ‫رِب ِِه‪ُُ ،‬م ََع ى‬ ‫اىًف‬ ‫ََأص ََب ََح ِِمن ُُكم ِآِم ًًنا يِفي رِس ِ‬ ‫َ‬ ‫َ‬ ‫وِم ِِه ‪ََ -‬فَكَأ َ�َمَّنا‬ ‫يِفي ََج ََس ِِد ِِه‪ِِ ،‬عنَدَ ُُه ُُق ُ‬ ‫وُت ََي ِ‬ ‫ِِحيَزَ ْتْ ََل ُُه ال ُُّد َْنَْيا بحذافريها)‪ .‬صحيح‬ ‫الرتمذي‪.‬‬ ‫فبقاء املال مع بقاء التقوى والصالح‪،‬‬ ‫وذهابه بذهابهام؛ وقد قال النبي صىل‬ ‫عَم ُ‬ ‫املاُل الصالح‬ ‫الله عليه وآله وسلم‪ِِ ( :‬ن َ‬ ‫للرجل الصالح)؛ رواه أحمد‪ ،‬وهو‬ ‫مخرج يف “مشكاة املصابيح”‪.‬‬ ‫واملعصية تسلط عىل املال فتمحقه‪ ،‬كام‬

‫تسلط النار عىل الهشيم؛ قال تعاىل‪:‬‬ ‫﴿َوَمَ ْنْ ََيَّت َِِق ال ََّل ََه ََي ْْج ََع ْْل ََل ُُه َمَ ْْخ ََر ًًجا‬ ‫َ‬ ‫* ََو ََي ْْر ُُز ْْق ُُه ِِمْنْ ََح ْْي ُُث اَلا ََي ْْحَت َِِس ُُب﴾‬ ‫الطالق‪3 ،2 :‬‬ ‫ورضب الله تعاىل املثل مبن سبق‪،‬‬ ‫كيف كانوا يف بحبوحة من العيش‪،‬‬ ‫آمنني مطمئنني‪ ،‬حتى إذا أفسدوا يف‬ ‫األرض‪ ،‬نزعت الربكة من أموالهم‪،‬‬ ‫فكانت وباال عليهم؛ قال تعاىل‪:‬‬ ‫﴿َو �َ‬ ‫َرَض ََب ال ََّل ُُه َمَ ََث ااًل ََق ْْر ََي ًًة ََكا ََن ْْت ََآ ِِم ََن ًًة‬ ‫َ‬ ‫ُمُ ْْط ََم ِِئ ََّن ًًة ََي ْْأ ِِتيَهَا ِِر ْْز ُُقَهَا ََر ََغًدً ا ِِمْنْ ُُك ِِّل‬ ‫َمَ ََكاٍنٍ ََف ََك ََف ََرْتْ ِِب ََأ ْْن ُُع ِِم ال ََّل ِِه ََف ََأ ََذا ََقَهَا‬ ‫وِع ََوا ْْل ََخ ْْو ِِف َ�َمِبا ََكا ُُنوا‬ ‫ال ََّل ُُه ِِل ََب َ‬ ‫اَس ا ْْل ُُج ِ‬ ‫ََي ْْص ََن ُُع َ‬ ‫وَن﴾ النحل‪،112 :‬‬ ‫فانظر كيف حرمتهم املعايص من‬ ‫طيبات كانت لهم حالال‪ ،‬فصارت‬ ‫عليهم حراما!‬ ‫إذا كنــت يف نعمة فارعها‬ ‫فإن املعايص تزيــل النعــم‬ ‫وداوم عليها بشــكر اإللـ‬ ‫فإن اإللــه ســـريع النقـــــم‬ ‫يقول عبدالله بن عباس ريض الله‬ ‫عنهام ‪“ :‬إن للحسنة ضياء يف الوجه‪،‬‬ ‫ونورا يف القلب‪ ،‬وسعة يف الرزق‪،‬‬ ‫وقوة يف البدن‪ ،‬ومحبة يف قلوب‬ ‫الناس‪ ،‬وإن للسيئة سوادا يف الوجه‪،‬‬ ‫وظلمة يف القلب‪ ،‬ووهنا يف البدن‪،‬‬

‫ونقصا يف الرزق‪ ،‬وبغضا يف قلوب‬ ‫الناس”‪.‬‬ ‫فإذا كان العبد يعطى من نعم الله‬ ‫مع أنه مقيم عىل املعصية‪ ،‬فليعلم‬ ‫أنه استدراج منه سبحانه ليقيم عليه‬ ‫الحجة؛ قال النبي صىل الله عليه وآله‬ ‫عِطي ال ََعبَدَ ِِمَنَ‬ ‫وسلم‪ِِ ( :‬إ ََذا ََر ََأ َ‬ ‫يَت الله ُُي ِ‬ ‫اِصي ِِه ََما ُُي ِِح ُُّب‪ََ ،‬ف ِِإ َ�َمَّنا‬ ‫ال ُُّد َْنَْيا ََعىَلى ََم ََع ِ‬ ‫دَر ٌاٌج)‪ُُ ،‬ث ََّم قرأ‪ََ ﴿ :‬فَلَاَّما ََن ُُسوا َمَ ا‬ ‫ُهُ ََو اس ِِت َ‬ ‫ُُذ ِِّك ُُروا ِِب ِِه ََفَت َْْحَنَا َعَ ََل ْْي ِِه ْْم ََأ ْْب ََو َاَب ُُك ِِّل ْ�ْيَش ٍٍء‬ ‫ََحَّتَى ِِإ ََذا ََف ِِر ُُحوا َ�َمِبا ُُأو ُُتوا ََأ ََخ ْْذ ََناُهُ ْْم‬ ‫ََب ْْغ ََت ًًة ََف ِِإ ََذا ُهُ ْْم ُمُ ْْب ِِل ُُس َ‬ ‫وَن﴾ األنعام‪:‬‬ ‫‪44‬؛ يائسون من النجاة‪ ،‬شديدو‬ ‫الحرسة والحزن؛ رواه أحمد‪ ،‬وهو يف‬ ‫الصحيحة‪.‬‬ ‫فلنحفظ ألسنتنا‪ ،‬فال نقل إال حقا‪،‬‬ ‫ولنحفظ آذاننا‪ ،‬فال نسمع إال خريا‪،‬‬ ‫ولنحفظ برصنا‪ ،‬فال ننظر إال حالال‪،‬‬ ‫ولنحفظ أيدينا وأرجلنا‪ ،‬فال نحركها إال‬ ‫فيام ينفعنا‪.‬‬ ‫فلنتعاهد اعتبارا من اآلن‪ :‬أن ال نقم‬ ‫بحركة إال إذا تساءلنا‪ :‬أهي يف مرضاة‬ ‫الله‪ ،‬فنقدم عليها‪ ،‬أو هي يف سخط‬ ‫الله‪ ،‬فلرنجع عنها‪.‬‬ ‫اللهم أرنا الحق حقا و ارزقنا اتباعه و‬ ‫أرنا الباطل باطال و ارزقنا اجتنابه يا‬ ‫أرحم الراحمني‪.‬‬

‫الوسط ‪ ¿ 177‬ربيع األول ‪ 1448‬هـ ¿ آب ‪AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026‬‬

‫‪23‬‬ ‫الوسط الدعوي‬

‫خلق المسلم (‪)10‬‬

‫االبتعاد عن المعاصي‬ ‫بقلم‬ ‫د‪ .‬زياد عقل الحديدي‬ ‫قال اإلمام الطربي‪“ :‬فإمنا‬ ‫يصيبكم ذلك عقوبة من‬ ‫الله لكم‪ ،‬مبا اقرتفتم من‬ ‫اآلثام فيام بينكم وبني ربكم‪ ،‬ويعفو‬ ‫لكم ربكم عن كثري من إجرامكم‪ ،‬فال‬ ‫يعاقبكم بها”‪،‬‬ ‫ولذلك انترشت النكبات بني جامعة‬ ‫املسلمني‪ ،‬ما من بقعة يف األرض‬ ‫إال وتراها مشتعلة بالخصومات‪،‬‬ ‫واملناوءات‪ ،‬والتحالفات؛ بل حتى بني‬ ‫األفراد أنفسهم‪ ،‬بني األخ وأخيه‪ ،‬بني‬ ‫األب وابنه‪ ،‬بني الزوج وزوجته‪ ،‬ال‬ ‫يحصل خصام وال شقاق إال بسبب سوء‬ ‫العالقة مع الله‪ ،‬عن طريق اجرتاح‬ ‫املعايص والذنوب؛ فعن ابن عمر‬ ‫ريض الله عنه‪ :‬أن النبي صىل الله‬ ‫عليه وآله وسلم كان يقول‪( :‬املسلم أخو‬ ‫املسلم‪ ،‬ال يظلمه‪ ،‬وال يخذله)‪ ،‬وقال‬ ‫أيضا‪( :‬والذي نفيس بيده‪ ،‬ما تواد‬ ‫حِدثه‬ ‫اثنان‪ ،‬فيفرق بينهام‪ ،‬إال بذنب ُُي ِ‬ ‫أحدهام)؛ رواه أحمد بإسناد حسن‪،‬‬ ‫وهو يف “صحيح الرتغيب”‪.‬‬ ‫وملا استسقى عمر بن الخطاب ريض‬ ‫الله عنه بالعباس ين عبد املطلب‬ ‫ريض الله عنه قال العباس‪“ :‬اللهم‬ ‫إنه مل ينزل بالء إال بذنب‪ ،‬ومل يكشف‬ ‫إال بتوبة‪ ،‬وقد توجه القوم يب إليك؛‬ ‫ملكاين من نبيك‪ ،‬وهذه أيدينا إليك‬ ‫بالذنوب‪ ،‬ونواصينا إليك بالتوبة‪،‬‬ ‫فاسقنا الغيث”‪ ،‬قال‪“ :‬فأرخت السامء‬ ‫مثل الجبال‪ ،‬حتى أخصبت األرض‪،‬‬ ‫وعاش الناس”؛ ذكره األلباين يف‬ ‫كتاب “الوسيلة”‪.‬‬ ‫فهل من بيننا مثل العباس‪ ،‬الذي‬ ‫يعرتف بالذنب‪ ،‬ويدعو الله خالصا من‬ ‫قلبه ليستجيب له؟ أو منا من ال يعرتف‬ ‫مبعاصيه‪ ،‬ومييض فيها غافال الهيا‪،‬‬

‫هل نريد إجابة واضحة عن سبب الوضعية املزرية التي يعيشها املسلمون يف هذه االيام‪ ،‬وهذه‬ ‫املكانة املتأخرة التي تقبع فيها األمة اإلسالمية‪ ،‬بعد أن كانت منارة الدنيا‪ ،‬وقبلة األمم األخرى‪،‬‬ ‫انه “اقرتاف املعايص”‪ ،‬الذي بسببه أهلك الله األمم السابقة‪ ،‬فكانت عربة ملن يعترب؛ قال تعاىل‪:‬‬ ‫﴿َو ََما ََأ ََصاَب َُُك ْْم ِمِْنْ ُُم ِِصي ََب ٍٍة ََف ِِب ااَم ََك ََس ََب ْْت ََأ ْْيِدِ ُ‬ ‫ٍِري﴾ الشورى‪.30 :‬‬ ‫َ‬ ‫يُك ْْم ََوَي َْْع ُُفو َعَ ْنْ ََكِث ٍ‬ ‫ٌ‬ ‫قال الحبيب املصطفى صىل الله عليه وآله وسلم ‪( :-‬ال يصيب ً‬ ‫عبًدا نكبٌة فام فوقها أو دونها إال‬ ‫بذنب‪ ،‬وما يعفو الله عنه أكرث)‪“ .‬صحيح الجامع”‪.‬‬ ‫وكأنه مل يخلق إال للمتع وامللذات؟‬ ‫رب مستدرج بنعم الله عليه وهو ال‬ ‫يعلم‪ ،‬ورب مفتون بثناء الناس عليه‬ ‫وهو ال يعلم‪ ،‬ورب مغرور بسرت الله‬ ‫عليه وهو ال يعلم‪ ،‬مع أن الرسول صىل‬ ‫الله عليه وآله وسلم ملا سأله عقبة بن‬ ‫عامر ريض الله عنه‪“ :‬ما النجاة؟”‪،‬‬ ‫(أمِسْكْ عليك لسانك‪ ،‬و َْلَْي ََسْعْ ك‬ ‫قال له‪ِ :‬‬ ‫واْبِْك عىل خطيئتك)؛ رواه‬ ‫بيُتُك‪ِ ،‬‬ ‫الرتمذي‪ ،‬ويقول بالل بن سعد “ال‬ ‫تنظر إىل صغر املعصية‪ ،‬ولكن انظر‬ ‫إىل عظمة من عصيت”‪.‬‬ ‫فهل نحن ممن يبكون عىل خطاياهم‬ ‫املقرتفة بالليل والنهار‪ ،‬يف الرب‬ ‫والبحر‪ ،‬يف السامء واألرض وال‬ ‫نبايل؟ وهل ننظر يف همنا‪ :‬إن‬ ‫كان لله أمضيناه‪ ،‬وإن كان لغريه‬ ‫تركناه؟ إنها الغفلة عن لقاء الله عز‬ ‫وجل‪ََ ﴿ :‬فا ْْل ََي ْْو ََم ََنْن ََْساُهُ ْْم ََك ااَم ََن ُُسوا‬ ‫ِِل ََقا ََء ََي ْْو ِِم ِِه ْْم َهَ ََذا﴾ األعراف‪ ,51 :‬إنها‬ ‫القلوب التي ماتت بإدمان املعصية‪،‬‬ ‫واستمراء الخطيئة‪ ،‬ورحم الله ابن‬ ‫املبارك إذ قال‪:‬‬ ‫رأيت الذنوب متيت القلوب‬ ‫يوِرث الذل ِِإدمانها‬ ‫وقد ِ‬ ‫وترك الذنوب حيـاة القلوب‬ ‫وخيــــر لنفسك عصيانها‬ ‫إن للذنوب آثارا وخيمة عىل حياة‬ ‫املسلم‪ ،‬أوصلها بعضهم إىل خمسني‬ ‫أثرا‪ ،‬نقترصمنها عىل ما ييل‪:‬‬

‫‪ -1‬سبب مبارش لتعجيل‬ ‫العقوبة من الله تعاىل يف‬ ‫الدنيا قبل اآلخرة‪:‬‬ ‫قال العالمة السعدي‪“ :‬إن املعايص‬

‫الوسط ‪ ¿ 177‬ربيع األول ‪ 1448‬هـ ¿ آب ‪AL WASAT 177 ¿ Rabi' al-Awwal 1448 ¿ August 2026‬‬

‫تخرب الديار العامرة‪ ،‬وتسلب النعم‬ ‫الباطنة والظاهرة‪ ،‬فكم لها من‬ ‫العقوبات والعواقب الوخيمة! وكم لها‬ ‫من اآلثار واألوصاف الذميمة! وكم‬ ‫أزالت من نعمة‪ ،‬وأحلت من محنة‬ ‫ونقمة”‪.‬‬ ‫فلم يطرد إبليس من الجنة ويلعن‬ ‫إال بذنب‪ ،‬وهو االستكبار والحسد‪،‬‬ ‫وترك طاعة اآلمر سبحانه ‪ََ ﴿ :‬فاْهْ ِِب ْْط‬ ‫ِِم ْْنَهَا ََف ااَم ََي ُُك ُ‬ ‫وُن ََل ََك ََأ ْْن ََت ََت ََك ََرَّب� ِِفيَهَا﴾‬ ‫األعراف‪.13 :‬‬ ‫ومل يغرق الله قوم نوح إال بذنب‪ ،‬هو‬ ‫وٍح َلَاَّما ََك ََّذ ُُبوا‬ ‫تكذيبهم للرسل؛ َ‬ ‫﴿َو ََق ْْو ََم ُُن ٍ‬ ‫َاِس‬ ‫الُّر ُُس ََل ََأ ْْغ ََر ْْق ََناُهُ ْْم ََو ََج ََع ْْل ََناُهُ ْْم ِِللَّن ِ‬ ‫ُ‬ ‫ََآ ََي ًًة﴾ الفرقان‪.37 :‬‬ ‫ومل يسلط الله الريح العقيم عىل قوم‬ ‫عاد‪ ،‬حتى تركتهم موىت عىل وجه‬ ‫األرض‪ ،‬كأنهم أعجاز نخل خاوية‪،‬‬ ‫ودمرت ديارهم‪ ،‬وزروعهم‪ ،‬ودوابهم‬ ‫إال بسبب املعايص‪ .‬ومل يهلك الله‬ ‫قوم مثود بالصيحة‪ ،‬حتى ماتوا عن‬ ‫آخرهم؛ إال سبب املعايص‪.‬‬ ‫ومل ترفع قرى قوم لوط‪ ،‬حتى سمعت‬ ‫املالئكة نباح كالبهم‪ ،‬ثم قلبت عليهم‪،‬‬ ‫فجعل عاليها سافلها‪ ،‬فهلكوا جميعا‬ ‫إال مبعصية الشذوذ‪ ،‬الذي أصبح يطل‬ ‫برأسه هذه األيام‪ ،‬وصارت بعض‬ ‫الجمعيات الشاذة عندنا تنادي بحرية‬ ‫األفراد يف تحويل جنسهم‪ ،‬ومامرسة‬ ‫ما يشاؤون من عالقات‪ ،‬تحت مسمى‬ ‫الحرية وحقوق اإلنسان‪.‬‬ ‫ومل ميطر السحاب نارا تلظى عىل‬ ‫رؤوس قوم شعيب؛ إال باملعايص‪.‬‬ ‫ومل يخسف بقارون‪ ،‬وداره‪ ،‬وماله‪،‬‬ ‫وأهله؛ إال بسبب املعايص‪ .‬ومل يهلك‬ ‫بنو إرسائيل عرب القرون‪ ،‬ويسلط‬ ‫عليهم أنواع العذاب والعقوبات‪ ،‬حتى‬

‫مسخهم الله قردة وخنازير إال بسبب‬ ‫املعايص؛ كام قال تعاىل ‪ََ ﴿ :-‬و ِِإْذْ َت َََأ ََّذَنَ‬ ‫ْوِْم ا ِْلِْق ََي َاَم ِِة‬ ‫ََر ُُّب ََك ََل ََي َْبَْع �ََّنَث ََع ََل ِْيِْهْمْ ِِإىَلى ََي ِ‬ ‫اِب﴾ األعراف‪:‬‬ ‫وُمُهُْمْ ُُسو ََء ا َْلَْع ََذ ِ‬ ‫ََمْنْ ََي ُُس ُ‬ ‫‪ ،167‬فاستحقوا ما هم عليه من الذلة‬ ‫والشتات؛ بسبب مكابرتهم وعنادهم؛‬ ‫﴿ ُُل ِِعَنَ ا ََّل ِِذيَنَ ََك ََف ُُروا ِِمْنْ ََب ِِني ِِإ ََرْس� ا ِِئ َيَل‬ ‫ْرَْي ََم‬ ‫ََعىَلى ِِل ََس ِ‬ ‫اِن َد ُ‬ ‫اْبِْن ََم َ‬ ‫يىَس ِ‬ ‫َاُوو ََد ََو ِِع ى‬ ‫ََذ ِِل ََك ََمِب� ا ََع ََصْوْ ا ََو ََكا ُُنوا ََي َْعَْتُدُوَنَ * ََكا ُُنوا‬ ‫ْئَْس ََما‬ ‫اَلا ََي ََت ََناَهَ ْوَْنَ ََعْنْ ُُم َْنَْك ٍٍر ََف ََع ُُلو ُُه ََل ِِب َ‬ ‫ََكا ُُنوا ََي َْفَْع ُُلوَنَ ﴾ املائدة‪.79 ،78 :‬‬ ‫وإمنا قص علينا سبحانه قصصهم‬ ‫ألخذ العربة؛ حتى ال يصيبنا ما‬ ‫ْكَْر ال ََّل ِِه ََفاَلا‬ ‫أصابهم؛ ﴿ ََأ ََف ََأ ِِم ُُنوا ََم َ‬ ‫ْوُْم َ‬ ‫اْلَْخاُرِس�ُ وَنَ ﴾‬ ‫ْكَْر ال ََّل ِِه ِِإاَّلا ا َْلَْق ُ‬ ‫ََي َْأَْمُنُ ََم َ‬ ‫األعراف‪ ،99 :‬فكان الناس يخافون‬ ‫من املعصية خوفا شديدا‪ ،‬فيحاذرون‬ ‫الوقوع فيها‪.‬‬ ‫قيل للحسن البرصي‪“ :‬نراك طويل‬ ‫البكاء‪ ،‬فقال‪ :‬أخاف أن يطرحني الله‬ ‫يف النار وال يبايل”‪ .‬وسأله رجل قال‪:‬‬ ‫“يا أبا سعيد‪ ،‬كيف نصنع مبجالسة‬ ‫أقوام يخوفوننا حتى تكاد قلوبنا‬ ‫تطري؟ فقال الحسن‪ :‬والله ألن تصحب‬ ‫أقواما يخوفونك حتى تدرك أمنا‪ ،‬خري‬ ‫من أن تصحب أقواما يؤمنونك حتى‬ ‫تلحقك املخاوف”‪.‬‬

‫‪ -2‬حرمان العلم‪:‬‬ ‫العلم نور يجعله الله يف قلوب‬ ‫الصادقني‪ ،‬واملعصية تسلط عىل هذا‬ ‫﴿َوا ََّت ُُقوا‬ ‫النور فتطفئه؛ قال تعاىل‪َ :‬‬ ‫ال ََّل ََه ََو ُُي ََع ِِّل ُُم ُُك ُُم ال ََّلُهُ﴾ البقرة‪ ،282 :‬قال‬ ‫القرطبي‪“ :‬وعد من الله تعاىل بأن من‬ ‫اتقاه علمه؛ أي‪ :‬يجعل يف قلبه نورا‬ ‫يفهم به ما يلقى إليه‪ ،‬ومنه قوله تعاىل‬