Islamic Friendship Association of Australia

Second Australian Candle are protest in support of the people of Syria

2011-07-31T05:25:00.000-07:00

Free Syria, 4000 Candles art display

2011-06-19T05:07:00.000-07:00

Above coverage from Al jazeera

Above photos by: Andy MacDonald Photo

Above photos by Stefan Postles

Above photos by Keysar Trad

Below: Aerial footage of the candles

Interview with Dato Seri Anwar Ibrahim at Qur'an Kareem Radio

2010-11-17T00:44:00.000-08:00

I will put the transcripts of the interview up once they are typed up insha Allah.

I tried to upload the audio, unfortunatley, blogger does not have an audio option, the alternative is to put a video, the problem with doing that was that I lost the sound quality through the conversion of the audio file into a video file so I deleted it. If I find a way to upload the audio I might do so, the interview is over 50 minutes in duration.
I would like to thank Br. Nasser Alkhateeb for taking these excellent photos.

Dato Seri Anwar Ibrahim is fourth from left (photo taken by Br. Nasser Alkhateeb).

(photo taken by Br. Nasser Alkhateeb).

(photo taken by Br. Nasser Alkhateeb).

(photo taken by Br. Nasser Alkhateeb).

(photo taken by Br. Nasser Alkhateeb).

I found extracts on facedl.com, they spelled my name wrong

Leaders Who Stand Tall in the Face of Global Challenges

2010-10-18T17:35:00.000-07:00

A section of the audience

Imam Ahmad Azhary commencing the event with Qur'an recitation

Pupils from the school singing the Australian National Anthem

K Trad presenting a plaque of appreciation to Mr. Saad Al Shumaimry, director general of the Muslim World League office for Australia, New Zealand and the Pacific. Saad Al Shumaimry participated by opening the event.

K Trad addressing the audience

his grace Archbishop John Bathersby addressing the audience

his grace bishop Jonathan Holland addressing the audience

his grace Imam Abdul Quddoos Al Azhari addressing the audience

Rev. Peter Rama Rau presenting a prayer

The question and answer panel included the speakers and Mr. Saad Alshumaimry and his Excellency the High Commissioner of Brunei Darussalam Mr. Adnan Jaafar

The two MCs Ms. Tara Vonthethoff and Mrs. Mariam Najibah

The MCs receiving flowers and other gifts of appreciation from Caucus Secretary and State member for Burleigh Mrs. Christine Smith MP.

K Trad persenting plaques of appreciation to Mr. Saad Al Shumaimry and his Excellency the High Commissioner of Brunei Darussalam Mr. Adnan Jaafar

Summary of the event:

For the first time on the Gold Coast, a symposium brought together senior leaders from the Catholic, Anglican and Muslim faiths to showcase interreligious cooperation, friendship and goodwill as faith leaders address the challenges of modern society.

Chaired by school head teacher Mariam Najibeh and her colleague Tara Vonthethoff, the meeting witnessed a recitation from the Holy Qur’an by Sh. Ahmad Al Azhary and a singing of the National Anthem before being officially opened by Dr. Saad Al-Shumaimry the director of the Muslim World League for Australia and the Pacific. Dr. Al-Shumaimry impressed upon the audience the efforts of his Majesty King Abdullah Bin Abdul Aziz Aal Saud in the promotion of interfaith dialogue.

Islamic Friendship Association of Australia president Br. Keysar Trad welcomed the audience which included his Excellency Adnan Jaafar the High Commissioner of Brunei Darussalam and Queensland Caucus Secretary and member for Burleigh Mrs. Christine Smith MP.

His Grace the Right Reverend Archbishop John Bathersby of the Catholic Archdiocese of Brisbane spoke about the Greatness of God and reminded the audience that what we have is from the grace of God and added that it would make a great difference to the world if we would all strive to be more loving towards our fellow human beings.

His Grace, the Right Reverend Bishop Jonathan Holland representing the Anglican Primate of Australia highlighted the sameness in hopes and aspirations between Muslim and Christian families, a sameness he has personally experienced from interacting with Muslim families and added that God does indeed love every human being. He stressed what a wonderful world it would be if we could all be true ambassadors of our respective faiths and if we reclaimed some of our traditional hospitality.

In his speech on behalf of the Muslim community, Imam Abdul Quddoos Al Azhary emphasised that we have a great deal in common as believers in God and he quoted the verse from the Holy Qur’an inviting the Christians and Jews to “a common word”. He added that we all have a responsibility to clear the name of religion from the various slurs and he cited the example of Prophet Abraham as he engaged in interfaith dialogue.

Rev. Peter Rama Rau from the University of Queensland Chaplaincy, who assisted in organising the event contributed with a Christian prayer and spoke about the importance of getting together for interfaith friendship and dialogue.

His Excellency Adnan Jaafar thanked the speakers and the organisers before participating with Dr. Saad Al-Shumamiry and Mrs. Christine Smith MP in handing out the plaques and flowers to the speakers and the two chairpersons.

In his summary of the evening’s proceeding, our brother Keysar Trad congratulated Archbishop Bathesby, the Catholic community and the people of Australia for the canonisation of Mary McKillop. Mr. Trad picked up on the points raised by the speakers and cited a number of statements from the prophet Muhammad, peace and blessings upon him which promoted love, peace, kindness and the spirit of hospitality.

لقاء ساطع على الشاطئ الذهبي في كوينزلاند

لأول مرة في تاريخ الجولد كوست، ندوة جمعت قيادات كاثوليكية أنجليكية وإسلامية في حوار ديني ودي عمت عليه روح الصداقة والتآلف حيث تكلم القادة الروحيون عن التحديات المعاصرة التي تواجه المجتمع الحديث تلاه وجبات من الضيافة العربية والهندية.
قامت بتعريف الحفل مديرة المدرسة السيدة مريم نجيبة بالاشتراك مع زميلتها المدرسة تارا فونثوف، استهل البرنامج بتلاوة عطرة من الشيخ أحمد الأزهري تلاها النشيد الوطني الأسترالي، قبل أن يقوم الأخ الدكتور سعد الشميمري رئيس رابطة العالم الإسلامي في أستراليا ومحيط الباسيفيك بافتتاح البرنامج رسمياً، كما نوه السيد الشميمري لدور سمو الملك عبدالله بن عبدالعزيز آل سعود الرائد في دعم ورعاية حوار الأديان.
وقد رحب السيد قيصر طراد رئيس جمعية الصداقة الإسلامية الاسترالية بالحضور وكان بينهم سعادة سفير دولة بروناي الاستاذ عدنان جعفر ومدير مكتب رابطة العالم الاسلامي في استراليا والمحيط الهادئ وسكرتارة البرلمان الفيدرالي عضو منطقة بورلي السيدة كريستين سميث.
وتحدث سيادة المطران الكاثوليكي لمدينة برزبن جون باثرزبي عن عظمة الإله وذكر الحضور بأن ما بين أيديهم من نعم هو من كرم الله تعالى وأضاف أنه بإمكاننا أن نحدث تغييراً في هذا العالم في حال عملنا بمحبة اتجاه أخواننا في الإنسانية.
أما غبطة المطران جوناثان هولند ممثل الكنيسة الانجليكية في أستراليا فقد ركز على التماثل بين المسلمين والمسيحيين، وقال أنه قد شهد هذا التماثل بنفسه خلال تعامله مع العائلات المسلمة وأضاف أن الله تعالى في الواقع يحب الناس جميعاً. وشدد على أن العالم يصبح رائعاً إذا ما كنا سفراء لديننا وعقيدتنا وإذا ما اعتنقنا حسن المعاملة من تراثنا.
وفي كلمته عن الجالية الإسلامية أكد فضيلة الشيخ عبد القدوس الأزهري أن هناك قواسم مشتركة كثيرة بين ابناء أديان التوحيد شاهدا بالآية الكريمة: "يا أهل الكتال تعالوا إلى كلمة سواء بيننا وبينكم ألا نعبد إلا الله..." كما قال أن علينا جميعا المسؤولية لتنظيف ما علق بالديانات من شوائب ليست من أصلها وذكر النبي إبراهيم مثلاً لدوره في حوار الأديان.
أما الأسقف بيتر راما راو من جامعة كوينزلاند، الذي ساهم في تنسيق البرنامج الذي قدم صلاة مسيحية وتحدث عن أهمية الاجتماع من أجل حوارات الصداقة والأديان.
وشكر سعادة سفير بروناي دار السلام الاستاذ عدنان جعفر المتكلمين والمنسقين قبل أن يساعد هو والدكتور سعد الشميمري والنائبة كريستين سميث بتقديم الدروع التقديرية والزهور للمتكلمين وعريفتا الحفل.
وفي كلمة اختتام الحفل قام الأخ قيصر طراد بتهنئة الكاردينال باثرزبي والجالية الكاثوليكية والشعب الأسترالي على تنصيب أول قديسة ماري مككيلوب. كما عرض السيد طراد على النقاط التي طرحها كما ذكر أحاديث نبوية تشجع على المحبة والسلام وروح الضيافة.

Dinner Meeting between the Imams and the Commissioner of the Australian Federal Police, Mr. Tony Negus

2010-09-25T18:46:00.000-07:00

Keysar Trad with Commissioner Tony Negus, Sh. Shady Elsuleiman, Sh. Tarek Bikai and Sh. Fawaz Kamaz

Sh. Tarek Bikai, Sh. Fawaz Kamaz, Sh. Naser Zuway, president of the Australian Union of the African and Arab Associations, Commissioner Tony Negus and Sh. Shady Elsuleiman

Sh. Naser Zuway, Commissioner Tony Negus and Sh. Fawaz Kamaz

Commissioner Tony Negus and Sh. Bassem Zeiny

Commissioner Tony Negus with Sh. Dr. Abdunnaser Shamsin, Sh. Bassem Zeiny and Sh. Fawaz Kamaz

Commissioner Tony Negus and Dr. Ibrahim Abu Mohammad

Group photo

Another group photo

Sh. Dr. Fedaa Majzoub, Commissioner Tony Negus and Dr. Ibrahim Abu Mohammad

First meeting between the Commissioner of the Australian Federal Police and the Imams of New South Wales.

At the invitation of the most prominent Imams of New South Wales coordinated by Br. Keysar Trad of the Islamic Friendship Association of Australia Inc, a number of the senior Imams of NSW hosted AFP Commissioner Tony Negus and a delegation from the AFP at the Centre of the Australian Union of Africa and Arab Associations in Lakemba. During the meeting, the Imams engaged in a frank and fruitful discussion with the Commissioner and the delegation where the Imams clearly asserted their zeal to be a force for good in this country. The meeting was launched with recitation from the Holy Qur’an and the guests were treated to Moroccan dishes in the Moroccan tradition catered by Omar from Souk in the City. The guests were entertained with Arabic Nasheed.

The Imams who participated in the meeting were:

Sh. Dr. Ibrahim Abu Mohammad, President of NSW Branch of ANIC and president of the AIIC and QK radio,
Sh. Dr. Fedaa Majzoub, VP of ANIC NSW and member of the national Fatwa Board,
Sh. Malek Zeidan, representative of the Mufti of Lebanon in NSW and president of the Islamic Judicial Council,
Sh. Dr. Abdunnaser Shamsin, VP of the Islamic Judicial Council and Imam of the Islamic House,
Sh. Yahya Safi, Imam, Lakemba Mosque and director of Sydney Islamic College,
Sh. Abdul Moiz Nafty, founder of Dar Aicha and former President of the ANIC,
Sh. Abdul Salam Zoad, Ameer of Ahlu Sunna Wal Jamaa Sydney,
Sh. Mohamad Kammoun, GIYC,
Sh. Fawaz Kamaz, head of Islamic Studies at Malek Fahad Islamic School,
Sh. Basem Zeiny, director of Alfurqan Qur’an school and member of a number of local and international committees serving the Holy Qur’an,
Sh. Omar Al Banna from Bukhary House,
Sh. Nabil Sukkarieh, head of Arabic and Islamic Studies at Rissalah College and Imam at the Islamic House,
Sh. Tarek Bikai, director of Al Bayan Qur’an institute and head of Islamic and Arabic studies at Alnouri Islamic School,
Sh. Shady Alsuleiman, head of the UMA
Sh. Naser Zuway, the Australian Union of African and Arab Associations,
Sh. Saad Alqulaib, the Australian Union of African and Arab Associations,
Sh. Saleh Quhait, delegate of the World Islamic Call,
Br. Keysar Trad, the Islamic Friendship Association of Australia Inc.

بدعوة نخبة من مشايخ نيو ساوث ويلز البارزين في خدمة الدين الحنيف والدعوة السمحاء وتنسيق الأخ قيصر طراد رئيس جمعية الصداقة الاسلامية الاسترلية تم استضافة مفوض الشرطة الفدرالية الاسترالية السيد طوني نيكوس ووفد يمثل الشرطة الفدرالية في مقر الاتحاد الاسترالي لجمعيات أفريقيا والعرب في لاكمبا حضر اللقاء كل من:

الشيخ الدكتور إبراهيم أبو محمد رئيس مجلس الأئمة الاسترالي فرع نيو ساوث ويلز ورئيس المؤسسة الاسترالية للثقفة الاسلامية وإذاعة القرآن الكريم،
والشيخ الدكتور فداء الإسلام المجذوب نائب رئيس مجلس الأئمة وعضو لجنة الإفتاء الاسترالية،
والشيخ مالك زيدان ممثل مفتي لبنان في استراليا ورئيس مجلس القضاء الشرعي،
والشيخ الدكتور عبد الناصر شمسين نائب رئيس مجلس القضاء الشرعي وإمام البيت الاسلامي،
والشيخ يحي صافي، إمام مسجد الإمام علي بن أبي طالب في لاكمبا، ومدير كلية سيدني الاسلايمة،
والشيخ عبد المعز النفطي رئيس مجلس الأئمة الاسترالي سابقا ورئيس دار عائشة في استراليا،
والشيخ عبد السلام زود أمير أهل السنة والجماعة في سيدني،
والشيخ محمد كمون من المركز الاسلامي الدولي للشباب،
والشيخ فواز قمز رئيس الدراسات الإسلامية في مدرسة الملك فهد الإسلامية،
والشيخ باسم زيني مدير مدرسة الفرقان لتحفيظ القرآن الكريم وعضو في مؤسسات أسترالية ودولية لخدمة القرآن الكريم،
والشيخ عمر البنا رئيس مؤسسة البخاري،
والشيخ نبيل سكرية من البيت الاسلايمي ورئيس فرع الدراسات الاسلايمة والعربية في كلية الرسالة،
والشيخ طارق البقاعي رئيس فرع الدراسات الاسلامية في مدرية النوري ومدير كلية البيان لتحفيظ القرآن الكريم،
والشيخ شادي السليمان أمير إتحاد المسليمن في استراليا (يو إم أي)،
والشيخ ناصر الزوي رئيس الاتحاد الاسترالي للجمعيات الاسترالية والعربية،
والشيخ سعد القليب تلميذ دراسات عليا في جامعة مقواري وعضو الاتحاد الاسترلي لجمعيات أفريقيا والعرب،
والشيخ صالح قحيط مبتعث من جمعية الدعوة الاسلايمة العالمية،
والأخ قيصر طراد رئيس جمعية الصداقة الاسترالية الاسلامية،
والوفد المرافق للمفوض الذي ضم رئيس فرع نيو ساوث وايلز ورئيس وأعضاء فريق العلاقات مع الجاليات.

إفتتح اللقاء بتلاوة عطرة وتخلل الجلسة عشاء مغربي وسط أجواء مغربية قام بتحضيرها الأخ عمر من مطعم "سوق إن ذي سيتي" من ناحية الديكور والترتيب دار فيها حوار بناء مع المفوض وأعضاء الوفد المرافق وكان هناك بعض الأناشيد.

Joint Iftar with the Uniting Church in Sefton

2010-09-25T18:43:00.001-07:00

Program opened with Qur'an recitation by Sh. Saleh Gahit

Br. Keysar Trad addressing the gathering

Rev. Neil Smith addressing the gathering

A section of the gathering

A Uniting Church Cantor performing for the gathering.

The president of the Church Board addressing the gathering

Sh. Waleed with one of the guests and Br. K Trad and Rev. Neil Smith

شهر رمضان المبارك يجمع الاديان على الافطار

بدعوة من القس نيل سميث من كنيسة سفتن الاتحادية وبالتنسيق مع السيد قيصر طراد رئيس الجمعية الإسلامية الأسترالية والشيخ ناصر زوي رئيس اتحاد الجمعيات العربية والأفريقية والسيد محمد الزمتر عن بيت السلام.
جمعت مناسبة الإفطار 40 عضو من الكنيسة مع 40 شخص من مختلف المؤسسات الإسلامية من خلفيات لبنانية ومصرية وليبية وموريتانية وبنغالية في جو من الصداقة والوئام وحسن النية.
وقد استمتع الحضور بتلاوة عطرة للقرآن الكريم من المشايخ القراء الأفاضل المبعوثون من الجماهيرية الليبية العظمى لإحياء شهر رمضان في مختلف المساجد والمصليات في سيدني. بالتنسيق مع اتحاد الجمعيات العربية الإفريقية. وقد رحب القس نيل سميث بالمسلمين في الصالة التابعة لكنيسته وقال إن التزام المسلمين بعقيدتهم بإقامة الصلوات اليومية الخمس وصيام شهر رمضان كان لها تأثير دوماً عليه وأنه كان قد سنح له زيارة بعض المساجد وقد عاين انكباب المسلمين على صلاتهم مما دعاه لأن يتمنى أن يرا هذا الاهتمام بالدين عند المسيحيين.حيث يقبلوا على الكنائس للصلاة.
وبدوره قام السيد قيصر طراد رئيس الجمعية الإسلامية الأسترالية بشكر القيمين على الكنيسة والسيد نيل سميث لمد يد وفتح باب الحوار ولحسن ضيافتهم وصداقتهم مع الجالية الإسلامية وخاصة في مثل هذا الوقت حيث أن هذا الموقف يوري شجاعة واستعداد من الكنيسة أن يحاولوا ليتعرفوا بأنفسهم على المسلمين دون الخضوع للآراء المشبوهة التي تنال من المسلمين من وقت لآخر.
وقال السيد طراد أن المسلمين جميعاً يعترفون بعيسى كرسول عظيم أرسله الله عز وجل بالإنجيل وتمنى لو أن باقي أعضاء المجتمع الأسترالي يعطون أنفسهم الفرصة كما فعل أتباع كنيسة سفتن لليتعرفوا بأنفسهم على المسلمين والإسلام بدل الاستماع إلى طرف آخر مغرض ولا شك أنهم سيجدون في المسلمين أصدقاء يتمنون لهم كل الخير.

Interfaith breaking of the fast hosted by the Sefton Uniting Church

Organised by Rev. Neil Smith of the Sefton Uniting Church
Keysar Trad of the Islamic Friendship Association of Australia
Sh. Naser Zuway, the Australian Union of African and Arab Associations
Mr. Mohammad Al Zamtar, House of Peace

The event brought together 40 members of the church along with 40 Muslims from various backgrounds including: Lebanese, Libyan, Mauritanian, Egyptian and Bangladeshi in an atmosphere of friendship and goodwill.

The gathering was treated to a short recitation from the Holy Qur’an by visiting Libyan recite Sheikh Saleh who was followed by a song from Stephanie from the Uniting Church.

Rev. Neil Smith welcomed the Muslims to his hall and said that the devotion of Muslims to their faith with the five daily prayers and the fasting have always impressed him and that he had on occasions visited mosques to observe the prayers and expressed a wish that more Christians would visit their churches and pray.

Keysar Trad of the Islamic Friendship Association of Australia thanked the Uniting Church and Rev. Neil Smith for their extending their hand of hospitality and friendship to the Muslim community, particularly at a time of apprehension, he said that these gestures show courage and a willingness to go beyond the rhetoric to find out for yourself who the Muslims are.

Mr. Trad added that Muslims accept Christ as a great messenger of God who had brought the Gospel to humanity. He wished that members of society would avail themselves the opportunity, as have the members of this church, to find out more about Muslims and Islam from the Muslims, rather than third hand interpretations, you will find us to be “your friends and well-wishers”.

The meeting was also attended by a number of priests and Imams and community leaders.

2010 Iftaar with the Islamic Charitable Association of beirut City Inc

2010-09-25T18:40:00.000-07:00

Keysar Trad chairing the Iftar

President of the Islamic Charitable Association of Beirut City Inc. Br. Farouk Kassar

Imam Vernon Fareed from Virginia, USA speaking at the Iftar

His Excellency Tammam Suleiman, Dean of Arab Diplomats in Canberra and Ambassador of the Syrian Arab Republic to Australia speaking at the Iftar.

The Hon. David Borger MP, minister for roads speaking at the Iftar

Ms. Julie Owens MP speaking at the Iftar

The Hon. Barbara Perry MP, minister for Western Sydney, speaking at the Iftar

Councillor Khodr Saleh speaking at the Iftar

Sh. Khalil Chami speaking at the Iftar

Auburn Mayor, Cr. Hecham Zreika speaking at the Iftar

Various Guest Photos:

IFAA champion of cultural inclusion

2010-09-25T18:35:00.000-07:00

Imam Vernon Fareed accepting a plaque and medalion from Keysar Trad on behalf of Imam W. D. Mohammed who had left this world prior to being able to receive the award. We pray to Allah to welcome Imam Mohammed in His vast mercy and spacious paradise.

Imam W D Mohammed

2009 was going to be a big year for Australian Muslims with the organisation of the first national Qur'an festival.

Our chief guest and Champion of Cultural Inclusion was scheduled to be Imam W D Mohammed from the USA.

Imam W D Mohammed was chosen for his services to American Muslims and to American society in general. His services to American Muslims were invaluable in steering his community towards unity. Imam W D promoted cross religious and cross cultural understanding and succeeded in creating harmony within a significant section of the Muslim community and across broader society.

God Almighty willed to deprive us of this festival and of hosting the great Imam who passed away in Ramadan of 2008 whilst the preparation were still continuing for the Feb 2009 visit. As a result of this and other developments in 2009, the presentation of the prize was decided to be made in 2010, posthumously.

The 2009 award of Champion of Cultural Inclusion has been presented to the late Imam W D Mohammed's assistant Imam Vernon Fareed who has accepted it on behalf of Imam Mohammed during a special program in 2010.

Imam Vernon Fareed holding the Champion of Cultural Inclusion plaque and medallion that were awarded to posthumously to Imam W D Mohammed

Imam Vernon Fareed with the founder of the Islamic Friendship Association of Australia Keysar Trad

Some of the guests present during the award ceremony

Offering condolences to the Australian Turkish Community

2010-09-25T18:34:00.001-07:00

Keysar Trad, Imam Bilal Aksoy and Sh. Taj Aldin Alhilali

Imam Bilal Aksoy addressing the gathering

President of the Auburn Gallipoli Mosque committee Br. Ibrahim Din

President of the Ahlussunna Waljama'a, Sh. Abdussalam Zoad

Mosque committee member Br. Mehmet Ozalp

Afghan Community Representative Mr. Mohamad Sharif

Mr. Abdul Majeed Hejazi

Mr. F. Altayeh

President of the Islamic Council of NSW, Br. Khaled Sukkarieh

President of Buddhist society, Mr. Graham Lyall

President of the Lebanese Muslims Association, Mr. Samier Dandan

President of the NSW Branch of the Australian National Imams' Council, President of the Australian Institute of Islamic Culture and Qur'an Kareem Radio, Dr. Ibrahim Abu Mohammad

Mr. Ahmad Ayouby

Br. Abu Hany Sultan

Group photo

الجالية العربية والاسلامية الاسترالية تعزي وتبارك للجالية التركية بشهداء الكرامة والانسانية في وفد موكب الحرية

بقلم حنيفة الحسن

قامت جمعية الصداقة الاسلامية الاسترالية بالتنسيق مع الشيخ الدكتور فداء الاسلام المجذوب والاتحاد الاسترالي للجمعيات الافريقية والعربية وعدد من ممثلين الجمعيات الوطنية والاخوة عزت انماك وابراهيم دين من الجالية الاسلامية التركية بزيارة تعزية وتهنئة الجالية التركية في مقرها الرئيسيى في سيدني وهو مسجد جاليبولي في حي اوبرن الذي تشرف على رعايته الجالية التركية.
وقد شارك في هذا الوفد عدد كبير من الجالية الاسترالية الاسيلامية ورئيس الجالية البوذية في استراليا وعدد من المواطنين الاشراف. وشارك الوفد سماحة مفتي استراليا السابق فضيلة الشيخ تاج الدين الهلالي والدكتور ابراهيم ابو محمد رئيس المؤسسة الاسترالية للثقافة الاسلامية والشيخ الدكتور فداء الاسلام المجذوب والشيخ ناصرالزوي والاخ خالد سكرية رئيس المجلس الاسلامي وعدد كبير من رؤساء الجمعيات العربية والاسلامية مما فيهم الدكتور غسان العشي منسق اللقاء الوطني العربي الاسترالي والحاج فاروق القصار رئيس جمعية بيروت الاسلامية الخيرية وقد ألقى كلمات في المناسبة كل من الأخ قيصر طراد والشيخ تاج الدين الهلالي والدكتور ابراهيم أبو محمد رئيس المؤسسة الاسترالية للثقافة الاسلايمة والشيخ عبد السلام زود أمير مؤسسة أهل السنة والجماعة والرفيق أحمد الأيوبي رئيس الحزب السوري القومي الاجتماعي وممثلين عن عدد من الجميات الفلسطينية منهم الأخ فيصل التايه رئيس الجمعية الاسترالية الفلسطينية للخدمات الاجتماعية ووليد أبو عمر عن مؤسسة القدس وأبو هاني سلطان عن الجمعية الاسترالية لدعم اطفال غزة ورئيس الجمعية الافغانية السيد محمد شريف ورئيس الجمعية الاسلامية اللبنانية الأخ سمير دندن ورئيس المجلس الاسلامي لولاية نيو ساوث وايلز الأخ خالد سكرية والرفيق عبد المجيد حجازي نيابة عن القوي الوطنية اللبنانية والسيد جراهام لايل رئيس المجلس البوذي و تقبل العزاء كل من الأخ ابراهيم دين رئيس مسجد جاليبولي وعضو ادارة المسجد محمد اوزالب وامام المسجد بلال اكسوي ونائب رئيس بلدية اوبرن السيد التركي الاصل عزت أنماك.

وفي كلمة الافتتاح شكر الاخ الحاج قيصر طراد رئيس جمعية الصداقة الاسلامية الاسترالية كل من الشيخ بلال اكسوي إمام مسجد جاليبولي والأخ ابراهيم دين رئيس جمعية المسجد ونائب رئيس بلدية اوبرن التركي الاصل السيد عزت أنماك لفتح ابواب المسجد لتلقي العزاء، كما استنكر بشدة العدوان الارهابي الاسرائيلي على اسطول الحرية وعلى شعب غزة الباسل المنكوب وطالب من الحكومة الاسترالية بملاحقة حكومة اسرائيل قضائيا والتحقيق بموضوع المواطنين الاستراليين الذين شاركوا مع الجنود الاسرائيلين في العدوان الارهابي على اسطول الحرية. وخلال التعزية طالب الاخ طراد من الحضور بالتواصل مع حكومة جمهورية تركيا بالدعم المعنوي ومراسلة معالى الرئيس رجب طيب اردوكان بالتعذية من أجل الشهداء الذين قضوا نحبهم على يد الارهاب الاسرائيلي والتهنئة لدولة الرئيس اردوكان بالمواقف العملاقة في وجه التحدي الاسرائيلي.

وقد حضر التعزية في البرنامج ايضا الرفيق مصطفى حامد رئيس جمعية بحنين المنية والدكتور تامر كحيل وأبو أنس رئيس حزب التحرير والأخ هشام زريقة رئيس بليدة اوبرن والشيخ ابو عدنان محمد كمون والشيخ سيد قنديل ورئيس مركز باراماتا الاسلامي الاخ نائل قدومي والاخ فيصل فردوس ممثلا عن البيت الاسلامي والاستاذ أكرم المغوش.

وفي دوره دعا الشيخ تاج الدين الهلالي بتجهيز سفينة من استراليا لفك الحصار وفي المتابعة رفع الاخ قيصر طراد مذكرة إلى المدعي العام الاسترالي مطالبا البحث في هوية القراصنة الاسرائيلين الذين داهموا اسطول الحرية بما أن إثنان من الصحفيين الاسترال الذين كانوا على متن احدى السفن افادوا أن كانت لكنة بعض الكوماندوز استرالية

Arabic and Islamic Community give condolences to Australia Turkish Community over the martyrdom of the Mavi Marmari activists

In a move of solidarity with the Australian Turkish community, Muslim and Arabic leaders from a broad cross section of Australian society were joined with leaders of the Buddhist and other communities in a visit to Auburn Gallipoli mosque to pay respect and offer condolences to the Australian Turkish community.

Organised by the Islamic Friendship Association of Australia Inc, the Australian Union of African and Arab Associations and a number of Palestinian, Lebanese and Turkish groups and individuals, the ceremony was joined by up to a thousand people who attended the mosque to hear the messages of condolences, love and respects from the wide array of speakers.

Before introducing the speakers, Islamic friendship chair Keysar Trad condemned the illegal attack by Israeli defence forces which amounted to an act of terror and an act of piracy in international waters. He prayed for the victims and praised their courage and their love for peace and their love for their fellow human beings.

After opening the ceremony with verses of the holy Qur’an by the mosque’s Imam Bilal Askoy, Mr. Mehmet Ozalp welcomed the visitors on behalf of the management of Auburn Gallipoli mosque. Speakers at the ceremony included Sh. Taj Aldin Alhilali who called on the Australian public to join another peaceful flotilla to take humanitarian aid to Gaza, Dr. Ibrahim Abu Mohammad of the Australian Institute of Islamic Culture who criticised world subservience to the Zionist entity, Sh. Abdussalam Zoad, Mr. Khaled Sukkarieh the chairman of the Islamic Council of NSW, Mr. Samier Dandan the president of the Lebanese Muslims Association, Mr. Graeme Lyall from the Amhitaba Buddhist society of Australia, Mr. Ahmad Al Ayouby the president of the Syrian Nationalist Socialist Association, Mr. Abdel Majid Hijazi on behalf of the gathering of Lebanese associations, Mr. Waleed Abu Omar, Mr. Faysal Altayeh and Abu Hany Sultan all representing various Palestinian organisations, Mr. Mohammad Sharif representing the Afghan community. The condolences were accepted by Br. Ibrahim Din, the president of the Auburn Gallipli mosque, Br. Mehmet Ozalp (mosque committee member), Imam Bilal Aksoy (The mosque’s imam) and Br. Izzet Anmak the deputy mayor of Auburn who is from a Turkish background.

Interfaith Dinner honouring His Grace Bishop Kevin Manning as the 2010 Champion of Cultural Inclusion

2010-06-09T20:20:00.000-07:00

With pleasure, we accounce the 2010 winner of the Champion of Cultural Inclusion Medal, His Grace Bishop Kevin Manning. Catholic Bishop of Parramata (retired in 2010)

Some of the Prominent guests in attendance:

The Guest of Honour: His Grace, Bishop Kevin manning
Hosted by: Keysar Trad, the Islamic Friendship Association of Australia

The Hon Laurie Ferguson MP, parliamentary secretary for Multicultural Affairs
The Hon. Barbara Perry MP, Minister for Local Government, Minister for Juvenile Justice
The Hon. Tony Stewart MP
The Hon. Tania Gadiel MP, Deputy Speaker of Parliament.
His Excellency Hassan Nazer, Ambassador of the Kingdom of Saudi Arabia
Cr. Tony Maroun, Mayor of Strathfield
Crs. Khodr Saleh, Brian Robson, Eddie Sarkis and Julia Finn
President of the CFEMU Peter McLelland and CFMEU Gen Secretary Andrew Ferguson
Prof. Abd Malak (Ethnic Communities Council and SWASH)
Prof. Raja Jayaranman Hindu Council of Australia
Mr. Khaled Sukkarieh, Chairman Islamic Council of NSW
Mrs. Maha Abdo, Muslim Women’s Association
Mr. Adib Maarabani, Bayt Al Zakat Australia
Imam Dr. Fedaa Al Majzoub
Imam Abdul Quddoos Al Azhari
Imam Naser Zuway
Imam Adid Alrubai
Sh. Mohammad Taher Shoushan
Monsignor Rob McGuckin
Monsignor Emanuel Sakr representing Bishop Ad Abi Karam
Rev. Ian Pearson
Rev. Gary Rawson
Fr. Patrick McIneirney, Columban Mission Institute
Rev. Gaby Kobrosy
Rev. Therese
Two representatives of Archbishop Paul Salibe
Dr. John Quilter, Australian Catholic University
Sr. Vivienne Keeley
Sr. Trish Madigan
Sr. Marie Safi
Ms. Nada Roude
Mr. Terry Elsheik (Berklayel Association)
Mr. Mohamad Safi, LMA
Prof. Fazlul Haq, Parramatta Islamic Centre
Mr. Mehmet Saral, President, Affinity Intercultural Foundation
Magistrate Jim Coombs and Mary McMahon from St. Vincent’s Redfern
Mr. Richard Mitry, Australian Lebanese Business Council
Mr. David Mills, Initiatives of Change
Mr. Maqsood Alshams, SAVE Australia
Mr. Susai Benjamin, Multicultural Advisory Committee
Australian Poet, Ms. Anne Fairbairn
Mr. John Lee, President Korean Association
Mr. Farouk Kassar, President, Islamic Charitable Association of Beirut City Inc.
ABC presenter Noel Debien and reporter Danuta Kozaki
Ms. Ilham Hafez, radio 2me
Mr. Camil Chalala, Middle East Times
Ms. Suzie Mobayed, Principal CPHS
Mr. Imam Buksh, founder, Iqra Grammar College

The Islamic Friendship Association of Australia Inc honoured His Grace Bishop Kevin Manning with its top honour, the medal of “Champion of Cultural Inclusion” at a dinner attended by local politicians, diplomats and community leaders.

During the evening, tributes flowed to Bishop Manning from Their Excellencies, Governor General Quentin Bryce and NSW Governor Prof. Marie Bashir, and other tributes from Prime Minister Kevin Rudd, Leader of the Opposition Tony Abbott, NSW Premier Kristina Kenneally, Minister John Hatzistergos, former attorney General Philip Ruddock, Cardinal George Pell and many others.

The evening began with award winning cantor Sheikh Khaled Zraykah’s beautiful rendering of verses of the Holy Qur’an that strongly encourage cultural inclusion.

Speaking at the evening, the Hon. Laurie Ferguson, parliamentary secretary for Multicultural Affairs paid tribute to Bishop Manning for his consistent commitment to interfaith dialogue. Deputy Parliamentary speaker Tania Gadiel and Tony Stewart MP both paid a glowing tribute to the Bishop excellent work over the years in connecting with communities of different backgrounds and championing the cause of inclusion. They in turn congratulated Bishop Manning for being honoured and wished him well for his retirement.

Islamic Friendship Chairman Mr. Keysar Trad said that this honour is normally reserved for international personalities: “Bishop Manning’s work has transcended ethnic and religious borders and has made him an international multicultural champion of cultural inclusion”.

In his acceptance speech, Bishop Manning thanked the organisers for a “great evening” and for honouring him with this prestigious award. “thank you for the gift which I accept as an expression of the mutual regard and friendship which we enjoy as believers in One God.”

His Excellency the Ambassador of Saudi Arabia Hassan Nazer also paid tribute to Bishop Manning citing His Majesty King Abdullah’s initiative to promote interfaith dialogue. His Excellency was awarded with a plaque for interfaith dialogue during the evening. Bishop Manning’s secretary, Mrs. Helen Howard, was also awarded with the plaque for consistent commitment to supporting interfaith dialogue.

Speaking on behalf of the Imams, Sh. Dr. Fedaa thanked Bishop Manning for responding to God’s call to a common word between Muslims and Christians.

Representing Sh. Taj Aldin Alhilali, whose flight had been delayed, Abdurrahman touched on the importance of remembering God and the use of such occasions to remind ourselves of the bounties of God and the great work of His messengers.

During the evening, SAVE Australia Chair Maqsood Alshams thanked Bishop Manning for rescuing him from Immigration detention many years ago.

ABC presenter Noel Debien praised the uniqueness of the event “Something that we may not be likely to see again in our lifetime, the Muslim community honouring a Catholic Bishop, but this is the measure of the man, the bridge builder between communities, Bishop Kevin Manning.”

Richard Mitry and David Mills praised Bishop Manning for his constant readiness to do God’s work in engaging with all communities and both thanked the Islamic Friendship Association for holding this significant event.

In his word of thanks, Imam Abdul Quddoos Al Azhari expressed his honour and privilege to be permitted to sponsor “such a wonderful evening”, he thanked Bishop Manning for his great work over the years and thanked all involved in organising the event.

:تكريم من جمعية الصداقة الاسلامية الاسترالية
سيادة المطران كيفن مانينج بطل الاحتواء الحضاري
بقلم حنيفة الحسن

في حفل عشاء حافل دعت إليه جمعية الصداقة الإسلامية الأسترالية، لتكريم سيادة المطران المتقاعد كيفن مانينغ، مطران أبرشية باراماتا الكاثوليكية في قاعة الاتحاد الاسترالي للجمعيات الافريقية والعربية في منطقة لاكمبا، منح رئيس جمعية الصداقة الإسلامية السيد قيصر طراد سيادة المطران ميدالية الاحتواء الثقافي ودرع حوار الأديان التكريمي

وكانت جمعية الصداقة في السنوات الماضية قد أقامت العديد من برامج لقاء الأديان بالمشاركة مع سيادة المطران كيفن مانينغ، الذي عُرف

دائماً بانفتاحه على أتباع الديانات الأخرى، ودعم حوارات الأديان والحضارات في المجتمع الأسترالي، إضافة إلى دوره الإنساني الرائد كراعي لأبرشية باراماتا، والمطران كان له السبق بمواقفه الجريئة لمناصرةالقضايا العادلة في المجتمع، ورعاية حقوق المستضعفين

بماشركة من المشايخ الافاضل الشيخ فداء المجذوب والشيخ ناصر ذوي والشيخ عبدالقدوس الأزهري والشيخ عضيد العراقي، والقادة الروحيون ممثلى الكنائس الاسترالية وممثلي سيادة المطران بولس صليبا والمطران عاد أبي كرم، ومشاركة من والوزير الفيدرالي لوري فيرغيسون والوزيرة باربرا باري والنائبة تانيا غديل والنائب طوني ستيوارت وسعادة سفير المملكة العربية السعودية حسن طلعت ناظر الذي مُنح درع حوار الأديان كما شارك في الحفل رئيس بلدية ستراثفيلد السيد طوني مارون، ونائب رئيس بلدية كانتربيري السيد خضر صالح وأعضاء البلديات السيد برايان روبسون والسيد إدي سركيس من بلدية هولرويد والسيدة جوليا فين من بلدية باراماتا، وعدد من أساتذة الجامعات من بروفيسورات وأكاديميين وعدد من رؤساء الجمعيات من بينها رئيس المجلس الهندوسي ورئيس الجالية الكورية. ورئيس المجلس الإسلامي لولاية نيو ساوث وايلز وعميد بيت الزكاة الحاج أديب المعرباني. ومديرة رابطة المرأة المسلمة الحاجة مهى عبده والحاجة ندى روده ورئيس جمعية بيروت الاسلامية والاتحاد الاسترالي لجمعيات افريقيا والعرب ومدراء وأساتذة المدارس. وممثلوا الإعلام العربي والأسترالي

افتتح الحفل السيد خالد زريقة بتلاوة عطرة من القرآن الكريم، ومن ثم رحب رئيس جمعية الصداقة الإسلامية بالحضور، وشدد على أهمية الحوارمنوهاً إلى دور المطران كيفن ماننغ الرائد في هذا الحقل

و تكلم نائب منطقة ريد السكريتير البرلماني الفدرالي للتعددية الحضارية السيد لوري فرجوسون عن أهمية الحوار بين أبناء البلد الواحد وخاصة عند اختلاف خلفياتهم الثقافية أو الطائفية وأنه كأحد سكان أبرشية المطران مانينج يبارك لسيادة المطران في هذا الحفل التكريمي وبفوزه بهذا التقدير القيم في الاحتواء الثقافي من جمعية الصداقة الاسلامية الاسترالية. كما بارك النائب طوني ستوارت في كلمته لسيادة المطران الذي لمس قلوب الجميع بانفتاحه ودعمه للأقليات. وفي كلمتها المميزة شكرت نائب مدينة باراماتا ونائب رئيس البرلمان في ولاية نيو سارث وايلز السيدة تانيا جاديل جمعية الصداقة الاسلامية الاسترالية لدورها الرائد في حقل الحوار والتمثيل الواعي للجالية الاسلامية وقدمت تقديرها وتهانيها إلى سيادة المطران كيفن مانينج

ومن ثم تم قراءة رسائل كل من سعادة الحاكم الأسترالي العام السيدة كوينتن برايس وسعادة حاكمة ولاية نيو ساوث ويلز البروفسور ماري بشير اللتين أعلنتا عن أسفهما لعدم حضور البرنامج نظراً لارتباطات مسبقة وتمنيتا للمطران التوفيق، وشكرتاه على جهوده وخدماته للمجتمع الأسترالي

وجاء في كلمة التهنئة لسيادة المطران من رئيس وزراء استراليا السيد كيفن راد التي قال فيها " نظراً لإحساسه العميق بالعدالة الاجتماعية وإصراره على التواصل مع أتباع الديانات الأخرى، كان المطران كيفن مانينغ راعٍ بحق لجماعته والمصاعب التي واجهها من قادته ليس فقط ليعمل من أجل المحتاجين بل أن يكون صوتهم أيضاً،’’’وقال إن المطران خلال عمله مع الجالية الإسلامية الأسترالية قام عمل بجدة وإحسان من أجل رفع القيم الأسترالية التي تعتنق التعددية كمنهج

وأما كلمة رئيس المعارضة السيد طوني أبوت التي جاء فيها: أنه يتشرف بتهنئة المطران على إتمام سنوات من العمل الدؤوب كمطران وراع لأبرشية باراماتا، وقال أن عمل المطران يستحق الاحترام وآثاره ستبقى لسنين طويلة. وتمنى للمطران التقاعد السعيد

وجاء في كلمة رئيسة نيوساوث ويلز السيدة كريستينا كنيلي أنه يسعدها أن تضم صوتها إلى الأصوات التي تحيي سيادة المطران كيفن مانينغ على عمله المميز في خدمة الكنيسة والمجتمع. وعلى مدى أربعين سنة تقلب فيها في مختلف مناصب الكنيسة. وقالت أن الجميع سيذكره بمحبة وتقدير حيث كان محترماً لحكمته وإحساسه العميق بالعدالة الاجتماعية. وتمنت للمطران تقاعد سعيد ومثمر

أما كلمة الوزير جون هاتسسترغوس فجاء فيها أن المنطقة قد ازدهرت تحت قيادة المطران مانينغ محافظة على احترام تاريخ الكنيسة فيها بمباركته. وقال أن غرب سيدني هي اسرع منطقة في نيوساوث ويلز بالنمو وهي تعكس التعددية في البلد. فالطائفة الكاثوليكية في باراماتا أتت من خلفيات متعددة. وقال أن حكومة نيوساوث ويلز تشارك المطران في اعتقاده أن الناس جميعاً متساوون من حيث الحقوق والواجبات، وحيث يقول أن الناس من أصل واحد وأننا جميعاً عيال الله. وبارك أعمال المطران وتمنى له تقاعد سعيد

أما سفير المملكة العربية السعودية السيد حسن الناظر الذي في دوره فاز بدرع جمعية الصداقة الاسلامية الاسترالية لتشجيعه برامج حوار الأديان، فقد جاء في كلمته: أنه يسعده أن يقدم أحر التمنيات للاحتفاء وتكريم المطران كيفن مانينغ فالمطران يؤمن بحوار الأديان ويعلم دور الإيمان في تعميم السلام. والتفاهم وتقبل الآخر. وأقدر صداقة المطران للجالية الإسلامية ودوره الكبير في دعم حوارالأديان، كما تكلم عن دعم المملكة العربية السعودية وخادم الحرمين الشريفين في حوار الأديان. وقال أنه باسم المملكة والعربية السعودية وباسمه يهنئ جمعية الصداقة الإسلامية الأسترالية لتنظيم المناسبة

وكلمة وزير الظل السيد فيليب رادوك الذي أبدى عن أسفه العميق لعدم حضور هذه المناسبة وخاصة وقد عرف المطران لسنوات وقال حتى في طفولته أراد أن يكون مطراناً وقد جند طاقته ومواهبه لتحسين حياة الآخرين ولم يكتف بالاهتمام بأتباع كنيسته بل التفت إلى أتباع مختلف الديانات. وقال أنه بالامكان اختصار فلسفة المطران في الحياة (الناس من أصل واحد وكلنا عيال الله

أما كلمة الشيخ فداء الاسلام المجذوب فجاء فيها: أن سيادة المطران استجاب إلى دعوة الله: يا أهل الكتاب تعالوا إلى كلمة سواء بيننا وبينكم ألا نعبد إلا الله ولا نشرك به شيئاً ولا يتخذ بعضنا بعضاً أرباباً من دون الله..). وقال أن الله عز وجل يخاطب جميع الناس من خلال القرآن ويقول سبحانه وتعالى: (يا أيها الناس إنا خلقناكم من ذكر وأنثى وجعلناكم شعوباً وقبائل لتعارفوا إن أكرمكم عند الله أتقاكم إن الله عليم خبير)

تكلم السيد نول دبييان الصحفي المشهور في شبكة الآي بي سي الاسترالية فقال نحن اليوم نكرم رجل عظيم والكل عنده الكثير ليقول عنه وستكرر كلمات الشكر والتقدير. وقال إن كلمة مطران تعني بناء جسور والمطران بناء جسور بين مختلف الجماعات وقد أجاد في عمله حيث كان مقداماً ولم يتخلف بل تكلم بجرأة دائماً والتقى بالآخرين وحاول أن يتقرب من الجماعات المختلفة. وها نحن نراه هنا في موقف مميز مطران روم كاثوليك يُكَرَّم من قبل المسلمين وقد اجتمع في هذه القاعة ناس من مختلف الديانات والمناصب. فالمطران رجل مميز كان له دوره وتاريخه ومواقفه. وهنا لا بد لي أن أشيد بالرجل وأنا أشيد بعمله وأتمنى له تقاعداً سعيداً كما أرجو ألا يكون هادئاً في تقاعده

وتكلم المحامي ريتشارد متري فقال إن المطران مانينغ كان قد ولد وعاش طفولته في الأرياف حيث الناس يهتمون ببعضهم ويساعدون بعضهم بعضاً كما أمر الله ولكنه فيما بعد وجد أن ليس جميع الناس يعيشون وفقاً لما يريده الله لهم، وعندما أصبح خورياً وفيما بعد مطرانأ عمل جاهداً أن يدعو الناس لأن يحبوا للآخرين ما يحبون لأنفسهم وقال أن الناس اليوم من حيث التكافل الاجتماعي ثلاثة فئات فئة لا تريده مطلقاً وأخرى لا يعنيهم الأمر شيئاً أما الثالثة فتؤمن بالتكافل الاجتماعي والتقارب بين المجموعات والمطران من المجموعة الأخيرة.وقال أن كيفن مانينغ وطني يحب أستراليا ويريدها أن ترقى وتتقدم ولتتقدم أستراليا يجب أن تتقدم بجميع مواطنيها ولن تتخلف فئة عن ذلك. والمطران يحب الآخرين والمطران جرئ فهو يواجه المتعصبين والمدعين بصراع الحضارات ويدعو إلى الحوار والمحبة ومثل المطران مانينغ صديقي قيصر طراد وقيصر يتحدث علناً عن تقديره للمطران وقد تحمل قيصر طراد الأعباء وواجه التحديات وإن كان رجل سياسة أكثر منه رجل دين وقد اتخذ مواقف مشابهة لمواقف المطران وإن كان هناك أي أحد من الممكن أن يتكلم باسم الجالية الإسلامية على مستوى سياسي فإنه قيصر طراد

أما سيادة المطران فشكر جمعية الصداقة الإسلامية. والجالية الإسلامية وقال إنه يعتز بصداقة الجالية الإسلامية التي يجمعه بها انه والمسلمين يؤمنون بنفس الإله الواحد. وقال أنه سئل كثيراً في الشهرين الماضيين عن عمله كمطران والسؤال الذي طرح أكثر عن الشيء الأكثر إشراقاً في عمله كمطران. قال إنه سؤال صعب لأنه اتبع إطار عمل مختلف وكان دائما يحاول أن يعمل كما أراده المسيح وطبقاً لوصاياه. إلا أن عمله في حوار الأديان ولقاءه بأبناء الجالية الإسلامية المعروفين بحسن ضيافتهم الذين أدخلوه بيوتهم وعرفوه على حضارتهم وعائلاتهم. وقال أنه يعترف أنه لم يكن هو الذي أقدم على برامج الحوار بل ذلك كان بدعوة من السيد قيصر طراد الذي وجهها له من خلال السيد الناشط ديفيد ميلز ثم تبع ذلك دعوات من مختلف القيمين على الجالية وعدد منهم موجود معنا الليلة وأنا أشكرهم جميعاً. ولقد عملنا معاً من أجل القيم المشتركة والمبادئ والحقوق التي نؤمن بها

كما شكر سيادة المطران السيد مقصود الشمس الكبير رئيس مؤسسة سايف استراليا على مساعدته اياه عندما كان المطران يترأس جمعية انسانية وأن تدخل سيادة المطران مع وزارة الهجرة آن ذاك قد حصل له بفيذا وحق الاقامة في استراليا

أما السيد دايفد ميلز ممثل مؤسسة مبادرات التغيير في استراليا، فشكر جمعية الصداقة الاسلامية الاسترالية ورئيسها السيد قيصر طراد الذي أشركه في مسيرة الجمعية في الحوار منذ سبع سنوات، تعرفوا من خلالها على كثير من الاصدقاء في هذا الدرب وأنجزوا الكثير من التغيير الايجابي في وجهات النظر لل"آخر" عند الكثير من أبناء المجتمع الاسترالي الكريم. وهنأ دايفد سيادة المطران على هذا التكريم القيم وعلى مشاركته في الحوار البناء

وقال رئيس جمعية الصداقة السيد قيصر طراد "لقد بدأنا الحوار مع "الآخر" كأنه "نحن" إذ أننا نؤمن أن مجتمنا الانساني واحد، وليس هنالك "هم" و"نحن" وإنما الكل "نحن" وأننا لآدم وأن آدم خلق من تراب. فحتي ينجح الحوار لا بد من الاحترام لمن تحاور وعندما يستوعب من خلال حالنا وليس كلامنا فقط أننا نحب له الخير كما نحب ذلك لأنفسنا، فعندها تبدأ الصداقة ويسود الحب والوئام الحقيقي ويرسخ ذلك في المجتمع. أما بالنسبة إلى حفلنا هذا، فإنه وجب علينا أن ننزل الناس منازلهم كما أمرنا رسولنا الكريم سيدنا محمد عليه وعلى آله وصحبه أفضل الصلوات وأتم التسليم. فبالنسبة لنا كمسليمن أسترالييسن وأبناء المجتمع الانساني فكان لا بد لنا من منح شرف هذا الاكرام إلى سيادة المطران كيفن مانينج لأنه بعون الله سبحانه قد انجز عدد من المنجزات الرائدة في حقل الاحتواء الاجتماعي والثقافي. وبالرغم من أن ميدالية بطولة الاحتواء الحضاري تمنح للشخصيات الدولية كفائزنا الاول معالي دولة الرئيس محاضر بن محمد رئيس ماليزيا سابقا والفائز الثاني الامام الامريكي الامام وارث الدين محمد رحمه الله فإن سيادة المطران بدوره الرائد زرع بذورا دولية وأن أول نشاط قمنا به معا في حقل الحوار قد تم الكتابة عنه ونشره في كثير من أنحاء المجتمع الانساني في دول وبلاد مختلفة. فإن سيادته فائزا مستحقا لهذا التكريم." كما شكر السيد طراد سكريترة المطران الخاصة السيدة هلن هاورد وكرمها بدرع دعم الحوار لأنها بتعاونها اسبتت أنها بالفعل امرأة عظيمة تساند هذا الرجل العظيم

وفي كلمة الشكر، تقدم فضيلة الشيخ عبد القدوس الأزهري رئيس أمانة التعليم الاسلامي الاسترالي وكلية دار العلوم في مدينة برزبن بشكر جمعية الصداقة الاسلايمة الاسترالية على القيام بهذا البرنامج البديع كما شكر كل المتكليمن والمنسقين والمعرفين الآنثات هلا وسناء ورجال الدين الذين حضروا وهنأ سيادة المطران على فوزه بهذه الجائزة القيمة

Letter from the Prime Minister of Australia, the Hon. Kevin Rudd

Letter from the Leader of the Opposition, the Hon. Tony Abbott

The Hon. Tony Abbott MP
Letter from the Governor General, Her Excellency Quentin Bryce

Letter from the Governor of NSW, Her Excellency Professor Marie Bashir

Letter from the Premier of NSW, the Hon. Kristina Kenneally

The Hon. Kristina Kenneally MP, Premier of NSW

Letter from the Minister for Justice and Minister for Citizenship the Hon. John Hatzistergos

Letter from the Hon. Tony Stewart MP

Letter from the Hon. Philip Ruddock MP

Letter from His Excellency Hassan Nazer the Ambassador of the Kingdom of Saudi Arabia
Letter from His Eminence George Cardinal Pell, the Archbishop of Sydney

Islamic Friendship Founder and President Keysar Trad Welcoming the guests

The Hon Tony Stewart MP, His Excellency Hasan Nazer, Ambassador of the Kingdom of Saudi Arabia, His Grace Bishop Kevin Manning and The Hon. Tania Gadiel MP

K Trad with Rev. Ian Pearson of the Pitt St. Uniting Church

Prof. Abd Malak, the Federation of Ethnic Communities Councils and Mr. John Lee from the Korean Association

Ki Deog Kim, Korean Association, Abd Malak Rev. Patrick McIneirney and John Lee from the Korean Association

Imam Abdul Quddoos Al Azhari, Darul Uloom Islamic Academy of Brisbane, Maqsood Alshams and Prof. Raja Jayaraman from the Hindu Council of Australia

Sh. Naser Zuway, His Grace Bishop Manning and the Tania Gadiel MP

Sh. Khaled Zreika with Keith Lee, Ki Deog Kim and John Lee from the Korean Association

The Bishop's table with Tania Gadiel, Sh. Dr. Fedaa Majzoub and Sh. Naser Zuway

Guests

Mehmet Saral (Affinity Intercultural Foundation) and Fr. Patrick McIneirney

Facing the front is Cr. Tony Maroun, Mayor Strathfield Council to his left, Cr. Brian Robson, Canterbury city Council

Ki Deog Kim, Prof. Abd Malak, Rev. patrick McIneirney and John Kim

The two MCs, Sanna and Hala Trad

Keysar Trad welcoming guests

Prof. Fazlul Haq, President, Parramatta Islamic Centre and his wife

The Hon Laurie Ferguson MP, Parliamentary Secretary for Multicultural Affairs Paying Tribute to Bishop Manning

Lawyer Richard Mitry paying tribute to Bishop Manning

K Trad welcoming the guests

More words of welcome

Abu Waleed, Farouk Kassar, Islamic Charitable Association of Beirut City and Prof Abd malak

Deputy speaker of the NSW Parliament, the Hon Tania Gadiel MP Paying Tribute to Bishop Manning

Mr. Khaled Sukkarieh, President of the Islamic Council of NSW Paying Tribute to Bishop Manning

ABC radio presenter Mr. Noel Debien paying tribute to Bishop Kevin Manning

Bishop Kevin Manning accepting his Champion of Cultural Inclusion Medal from K Trad

Bishop Kevin Manning receiving a plaque for his services to interfaith dialogue

K Trad congratulating his grace Bishop Kevin Manning

Deputy speaker of parliament the Hon Tania Gadiel MP congratulating Bishop Kevin manning

K Trad presenting flowers and a plaque to Mrs. Helen Howard, his grace's personal secretary for her support

Bishop Kevin Manning delivering his acceptance speech

Save Australia Chairman thanking Bishop Kevin Manning for his support

Mr. David Mills (Initiatives of Change) thanking both Islamic Friendship and Bishop Manning

Imam Abdul Quddoos Al Azhari congratulating Bishop Kevin Manning

Imam Abdul Quddoos Al Azhari delivering the vote of thanks on behalf of the sponsors the Darul Uloom Islamic Academy of Brisbane

Bishop Kevin Manning with Sh. Dr. Fedaa Majzoub

The Hon Laurie Ferguson MP with Mr. Andrew Ferguson the General Secretary of the CFME Union

Khaled Sukkarieh and Naser Zuway congratulating Bishop Manning

Mrs. Helen Howard and Monsignor Rob McGuikin speaking with Mrs. Mary McMahon and his honour magistrate Jim Coombs

Hiba Trad congratulating Bishop Kevin Manning

Nada Roude from the Islamic Council of NSW and her sisters
Imam Abdul Quddoos with Imam Buksh and Mrs. Buksh

Imam Abdul Quddoos with Sr. Dr. Vivienne Keeley

Facing us is Cr. Tony Maroun, mayor of Strathfield Council, next to him is Richard Mitry with Mrs. Sandra Mitry speaking with Mrs. Maroun (in red)

His Excellency Hasan Nazer speaking with Sh. Zuway, Bishop Manning, K Trad and the Hon Tony Stewart MP

Sr. Nada Roude and sisters

Cr. Khodr Saleh, Sh. Naser Zuway, the Hon Tony Stewart MP, his grace Bishop manning, his Excellency Hasan Nazer, Keysar Trad and the Hon Tania Gadiel MP

Sh. Mohammad Taher Shoushan with K Trad and Bishop Manning

The Hon minister Barabara Perry MP speaking with Monsignor McGuckin whilst Bishop Manning is speaking with Fr. Patrick McIneirney and Cr Julia Finn in the foreground

Sh. Naser Zuway and Sh. Adid Alrubai congratulating Bishop Manning

The Hon Barabara Perry MP minister for local government and for juvenile justice with Sr. Dr. Vivienne Keeley

Rev. Ian Pearson speaking with Mehmet Saral with Monsignor McGuckin speaking with Mr. Ahmet Keskin

Sh. Naser Zuway congratulating Bishop Manning

Cr. Saleh, Sh. Zuway, T Stewart MP, Bishop Manning, HE Hassan Nazer, K Trad, T Gadiel and Cr. Brian Robson

Sh. Alrubai congratulating Bishop Manning

Sanna Trad speaking with Dr. John Quilter (Australian Catholic University) and his wife Rev. Therese whilst Hala Trad is looking back

the Hon Tony Stewart with his Excellency Ambassador Nazer, Sh. Zuway and Bishop manning

Radio 2me presenter Ilham Hafez with Bishop Manning

Addressing an interfaith forum by the Hindu Council of Australia

2010-06-08T05:30:00.001-07:00

The Hindu Council of Australia held an interfaith forum on 8 May 2010 in the suburb of Pennant Hills in NSW.

Speakers included:

Uncle Max Harrison representing the Australian Indiginous community.
Rev. Glenda Blakefield The Associate General Secretary of the Uniting Church of Australia
Ranmal Samarawickrama representing the Buddhist religion
Sri Vasudevacharya representing the Hindu religion
and the chairman of the Islamic Friendship Association of Australia Keysar Trad
Bawa Singh Jagdev representing the Sikh religion
Prof. Bijan Samali representing the Bahai religion

THE theme of the program was: the relevance of core values of one's faith for today's multifaith Australian society

The program was chaired by Prof. Raja Jayaraman

Professor Raja Jayaraman opening the interfaith program

Indigenous Speaker Uncle Max Harrison

Buddhist Speaker Ranmal Samarawickrama

Rev. Glenda Blakefield, Associate General Secreatry, Uniting Church in Australia

Hindu speaker Sri Vasudevacharya

Keysar Trad speaking in relation to Islam

Mr. Bawa Singh Jagdev from the Sikh community

Prof. Bijan Samali speaking about the Bahai religion

Summary by representative of the Hindu Council of Australia

Former President of the Hindu Council Dr. Bala

K Trad in conversation with Prof R Jayaraman and the Hon Philip Ruddock MP

Islamic Charitable Association of Beirut City 2009 Iftar

2009-09-06T02:35:00.000-07:00

Facilitating the Iftar of the Islamic Charitable Association of Beirut City Inc. 5 September 2009, Jasmin 1 Restaurant, Auburn.

Notes from the opening speach by Keysar Trad:

الحمد لله رب العالمين والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين

السلام عليكم ورحمة الله وبركاته

Welcome distinguished guests, elders and friends and thank you for joining us for this Iftar.

As tonight marks the fifteenth night of the holy month of Ramadan, instead of repeating a message that you would have heard at every Iftar, I have decided to remind you of a lesson from fasting that we don't often hear.

Fasting requires that we control our mouth, that we keep it closed to food and water from dawn to sunset. We are also required to ensure that we do not ruin our fasting by saying anything that is wrong.

All this means that fasting predominently requires the control of the mouth. When it comes to speaking, the prophet Muhammad, peace and blessings upon him told us that sometimes a person may say a word heedlessly that it may cast him into hell for seventy autumns. Words are very important and it is very important to choose our words carefully and wisely. Some people have suffered greatly in this world for ill-chosen words.

The other part of our body that we must control is the private part, the prophet peace and blessings upon him said if you guarantee me two things, your mouth and your private parts, (that you do not misuse them), then I will guarantee you paradise, or Heaven.

This is the month that trains us to control these things very well. It is the month that strengthens our soul so that it can over come the needs of the flesh. This is the wonderful month of Ramadan.

The official guests table

Hajj Farouk Kassar, Ilham Hafez (2me), Akram Mughawesh and guests

His Grace Bishop Kevin Manning and Sr.Vivienne Keeley, Catholic Diocese of Parramatta, at the Iftar.

Hajj Farouk Kassr, His Excellency Tammam Sulaiman and his wife Isis Sulaiman

Sh. Khalil Chami, the Hon. Laurie Ferguson, Farouk Kassar his Excellency Tammam Sulaiman

Some of the official guests.

Hajj Hassan Bazzi, president of the Al Zahra Muslim Association.

His Excellency Tammam Sulaiman, the Ambassador of the Syrian Arab Republic

His Grace Bishop Kevin Manning, Catholic Diocese of Parramatta.

His Grace, Bishop Kevin Manning, Catholic Diocese of Parramatta.

Sh. Khalil Chami

The Hon. Laurie Ferguson Mp, parliamentary secretary for multicultural affairs.

Hajj Farouk Kassar, the president of the Islamic Charitable Association of Beirut City

Keysar Trad addressing the guests.

2009 Islamic Friendship Pre-Ramadan Barbecue

2009-09-06T02:23:00.000-07:00

Pre Ramadan Barbecue with Special Guests, The Hon Philip Ruddock MP and his wife Heather and the Hon. Dr. John Hewson and his wife Jessica, Sh. Taj Aldin Alhilali, Richard Mitry and his wife Sandra, Antoine Kazzy and Camil chalala.
Special Thanks to Hiba and her Husband Andrew for making their home available for the barbecue.

Peace Vigil for Sri Lanka

2009-09-06T02:12:00.000-07:00

Peace Vigil for Peace in Sri Lanka

Held at Martin Place, Sydney

25 July 2009

Islamic Friendship Association' message.

Choir singing for peace in Sri Lanka

Keysar Trad addressing those in attendance at the peace vigil

Sydney Lawyer Zaahir Edries delivering the message of the Sri Lankan Muslim Association.

Dinner with the Hon. Linda Burney MP

2009-06-30T05:54:00.000-07:00

Community Leaders dinner and discussion with the Hon. Linda Burney MP, Minister for Community Services.

Convened by the Islamic Friendship Association of Australia Inc.

22 May 2009

Interfaith program, Hindus, Christians and Muslims coming together

2009-06-30T00:48:00.000-07:00

Interfaith program with leaders from the Hindu, Christian and Muslim communities.

22 April 2009

The program was hosted by the Islamic Charitable Association of Beirut City, with the support of The Deartment of Immigration and Citizenship and the Islamic Friendship Association of Australia Inc..

The event was held at the Grand Westella, Lidcombe NSW, Australia.

The speakers were:

Welcome to Country by Ms. Anne Fairbairn

Official Welcome: Mr. Farouk Kassar,

President of the Islamic Charitable Association of Beirut City Inc.

Hindu speaker: Prof. Nihal Agar

(President of the Hindu Council of Australia)

Christian Speaker: Rev. Prof. James Haire AM

(Executive Director, Australian Centre for Christianity and Culture, Charles Sturt University
Formerly, President of the Uniting Church of Australia and Formerly President of the Australian National Council of Churches)

Imam Yahya Safi

(Imam of the Lakemba Mosque and
Formerly, the representative of the Mufti of Lebanon in Australia)

The program was facilitated by Ms. Hala Trad

Word of thanks: Keysar Trad

(Islamic Friendship Association of Australia Inc.)

Ms. Hala Trad and the three speakers, from her left, Prof. Nihal Agar, Rev. Prof. James Haire AM and Imam Yahya Safi

Australian Poet Anne Fairbairn with Sh. Khalil Chami on her right and Elie Nassif (President, Lebanese Community Council on her left).

A section of the audience.

Some of the cuisine

Anne Fairbairn delivering Welcome to Country Poem

Prof. Nihal Agar of the Hindu Council of Australia delivering his speech

Rev. Prof. James Haire (introduced by H Trad)

Imam Yahya Safi (introduced by H Trad)

Faith Communities offering solutions to the Global Financial Crisis

2009-03-09T21:54:00.000-07:00

Brief glimple at the Financial solutions dinner held at St. Patrick's Cathedral Hall, Parramatta, joinly convened by the Islamic Friendship Association of Australia, the Catholic Diocese of Parramatta and Initiatives of Change.

Prof. Akhtar Kalam, Sh. Taj Aldin Alhilali, Ms. M Keen, K Trad, His Excellency Hasan T Nazer, Ambassador of Saudi Arabia, His Grace Bishop Kevin Manning

Facilitator Mr. Noel Dubien (from the ABC), Associate Professor Steve Keen, Prof. Akhtar Kalam and K Trad.

Mr. David Mills, Rev. Iain Pearson, Julie Owens MP and Philip Ruddock MP.

F Kassar, Justice John Dowd, Dr. John Hewson, C Watson and Mr. Anthony Roberts MP

His Grace Bishop Kevin Manning, K Trad, R and H Trad and Ms. Julie Owens MP

Notes from the keynote Address by Associate Professor Steve Keen:

Notes from the speech by Associate Professor Steve Keen:

Worst Crisis Since The Great Depression”?
Steve Keen
School of Economics & Finance
www.debtdeflation.com/blogs
http://www.debunkingeconomics.com/

OECD Economic Outlook June 2007
“the current economic situation is in many ways better than what we have experienced in years…
Our central forecast remains indeed quite benign:
a soft landing in the United States,
a strong and sustained recovery in Europe,
a solid trajectory in Japan
and buoyant activity in China and India.

In line with recent trends, sustained growth in OECD economies would be underpinned by strong job creation and falling unemployment.” (p. 9)

Chief Economist Jean-Philippe Cotis
Crisis began August 9 2007—just 2 months later!
BNP closes 3 funds with strong subprime exposure…
Macroeconomic Debate 2000-2007…

“The Great Moderation”
Belief amongst (conventional) economists that slumps were—thanks to them—“a thing of the past”…
What went wrong?

2 vital questions:
1.How could the economy suddenly go so bad?
2.How could economists have got it so wrong?

The answers:
The bursting of a debt-financed speculative bubble
Conventional economics ignores debt and money
Debt bubbles independent of politics…
Debt and GDP grew at same rate 1945-1964
From mid-1964, debt grew 4.2% faster than GDP
Debt:GDP Ratio 25% in 1964
Peaked at 165% in 2008…

2 “superbubbles” under McMahon, Hawke…
Australia’s Debt Bubble (1965-2008)

It doesn’t matter who runs Treasury…
What went wrong?
OECD Economies have become debt-dependent
During boom, 20% of demand from increased debt
What went wrong?

Not long…
The Great Deleveraging
Correlation between debt change & unemployment from trivial to 90%
Why economists didn’t see it coming…

“The model could be described as broadly new Keynesian in its dynamic structure but with an equilibrating long run.

Activity is demand determined in the short run but supply determined in the long run…
The model will eventually return to a supply determined equilibrium growth path in the absence of demand or other shocks.”

Australian Treasury “The Macroeconomics Of The TRYM Model Of The Australian Economy”, p. 6

“One thing which has not changed over the past five years is the philosophy underpinning the model. It remains small, highly aggregated, empirically based, and non-monetary in nature.”
RBA Research Discussion Paper 2005-11, p. 1

Why economists didn’t see it coming…

Conventional “neoclassical” economics:
Ignores private debt completely
Ignores money except as a factor in inflation
Model of money has been empirically falsified
Presumes the economy always tends to equilibrium
Treats finance markets as inherently prescient
Financial deregulation it promoted helped cause crisis
US economist Hyman Minsky developed “Financial Instability Hypothesis” as explanation for crisis
Supported by Bill White (ex-Head, Monetary and Economic Department, Bank International Settlements)
Minsky’s hypothesis known by RBA & other Central Bank economists but ignored…
Minsky’s “Financial Instability Hypothesis”
Economy in historical time
Debt-induced recession in recent past
Firms and banks conservative re debt/equity, assets
Only conservative projects are funded
Recovery means most projects succeed
Firms and banks revise risk premiums
Accepted debt/equity ratio rises
Assets revalued upwards…
“Stability is destabilising”
Period of tranquility causes expectations to rise…
The Euphoric Economy
Self-fulfilling expectations
Decline in risk aversion causes increase in investment
Investment expansion causes economy to grow faster
Asset prices rise
speculation on assets profitable
Increased willingness to lend increases money supply
Money supply endogenous money, not under RBA control
Riskier investments enabled, asset speculation rises
The emergence of “Ponzi” (Bond, Skase…) financiers
Cash flow less than debt servicing costs
Profit by selling assets on rising market
Interest-rate insensitive demand for finance
The Assets Boom and Bust
Eventually:
Rising rates make conservative projects speculative
Non-Ponzi investors sell assets to service debts
Entry of new sellers floods asset markets
Rising trend of asset prices falters or reverses
Ponzi financiers go bankrupt:
Can no longer sell assets for a profit
Debt servicing on assets far exceeds cash flows
Asset prices collapse, increasing debt/equity ratios
Endogenous expansion of money supply reverses
Investment evaporates; economic growth slows
Economy enters a debt-induced recession
Back where we started...
Crisis and Aftermath
Modelling Minsky
Extension of Goodwin’s Growth Cycle to include debt
4 “stylised facts”
Wages share grows if wage rises exceed productivity
Employment rises if growth exceeds productivity + population increase
Bank lend money to finance investment & speculation
Speculation rises when growth rises
Dynamics
Borrow money to finance investment during a boom
Repay some of it during a slump
Debt/ Income ratio rises in series of booms/busts
Eventually one boom where debt accumulation passes “point of no return”…
A Minsky Model with Ponzi Finance
Honouring irresponsibly created debt will lock us into a permanent slump…
What could happen?
USA & Australia debt ratios highest in history:
What could happen?
Decline in spending inevitable given collapse of debt-financed spending
Aggregate demand sum of GDP plus change in debt
At peak, change in debt accounted for
23% of demand in USA, 20% in Australia
Change from debt-dependent to debt-free economy makes prolonged slump inevitable:
“We’re certainly in the midst of a once-in-a-lifetime set of economic conditions.
The perspective I would bring is not one of recession.
Rather, the economy is resetting to a lower level of business and consumer spending based largely on the reduced leverage in the economy.” (Microsoft CEO Steve Ballmer)
The future
A Depression as private sector de-levers
Deleveraging will overwhelm government remedies
Government stimulus: +A$42 billion…
Australian Private debt A$2 trillion
5% reduction: -A$100 billion
Deleveraging swamps stimulus
Only medium term solution requires debt reduction
Cause inflation?
Neoclassical “printing press” model won’t work
Reduce debt by fiat
Would we honour Bernie Madoff’s debts?
Debt irresponsibly lent in first place
The future
Even if policy “correct”, have to replace 20%+ of debt-financed demand with income-generated demand
In interim, up to 20% fall in demand…
Not “the recession we can’t avoid” but
The Depression We Can’t Avoid
Long term:
To avoid a 4th crisis in 2060 (after 1890, 1930, 2009)
Regulation won’t work
“Stability is destabilising”
Regulators “captured” during good times
Debt will grow if borrowers see chance for leveraged profit
Two proposals
The future
Share market
Make shares last 25 years (like bonds)
Dividend flow & voting rights for 25 years
Can buy/sell as now
Shares redeemed at issue price at maturity
Potential for share price volatility reduced
Housing market
Base valuation on imputed rent
Set ceiling to secured debt at (say) 10 times annual imputed debt
To pay higher price, need more of buyer’s money, not more leverage
Leverage falls as price rises
“Same House” Price Index over 350 Years
Collapse in asset prices inevitable
Trying to prevent it will just prolong the agony…
USA and Australian Housing Bubbles Compared
Japan’s Burst Housing Bubbles

Below are the notes from the speech of Professor Akhtar Kalam, Chairman of the Muslim Community Cooperative Australia Ltd.

Save Gaza Now, 4000 Candle Art Project, Australian Parliament, 10 Jan 09

2009-03-04T23:46:00.000-08:00

A photo from the cherry picker "Save Gaza Now" "أنقذوا غزة الآن"

A ground picture of the candles

A ground picture of the candles.

Diplomats HE Dr. Izzat Abdul Hadi with HE Tamma Suleiman Ambassador of Syria lighting candles with other diplomats and dignitaries.

K Trad lighting more candles with diplomats and dignitaries and artist Jorge Pujol

Sh. Ahmad Yusuf of the Canberra Islamic Centre giving the word of Thanks and MC Diana Abdul Rahman

Kathryn Kelly of Australians for Peace and Justice for Palestine speaking at our event

One of our speakers and financial supporters of the project, AFIC President Ikebal Patel, His Excellency Dr. Izzat Abdul Hadi, Charge D'Affairs of the Palestinian Delegation to Australia and Sh. Dr. Fedaa Majzoub

Rev. Gregor Henderson, Bishop Pat Power and Sh. Dr. Fedaa Majzoub

Rev. Gregor Henderson and Imam Dr. Fedaa Majzoub

Sh. Dr. Fedaa Majzoub

Some of the volunteers on the day

K Trad and master of ceremonies Diana Abdul Rahman, we are grateful to Diana for her invaluable assistance to the project.

K Trad and art for earth artist Jorge Pujol, Jorge worked for days to calculate and outline the candle art and supervise the project.

Another aerial photo by Stefan Postles, this is what four thousand candles can do.

A photo from the 15 meter cherry picker.

Some of the young people supporting the protest, the banner disappeared, whoever has it, please return it.

An aerial shot of the candles by Stefan Postles.

K Trad with artist Jorge Pujol lighting the first candle.

Australian of Gazan origin Tasneem Sammak who flew from melbourne to Canberra to join us in support of the people of Gaza at the Candle Art Project.

Three of the speakers, Uniting Church National Moderator Rev. Gregor Henderson, Catholic Aux. Bishop of Canberra and Goulburn Pat Power and Imam Dr. Fedaa Majzoub

Quality Harmony in the South West, Nov 08

2009-03-04T23:12:00.000-08:00

Event organiser The Charitable Association of Beirut City Inc. President Farouk Kassar with K Trad

Young people enjoying the event

F Kassar with the Hon. Laurie Ferguson

Bishop Kevin Manning

Holroyd Mayor Greg Cummins

David Borger MP

Parramatta Lord Mayor Tony Issa and K Trad

Welcome to Country by Uncle Greg

All Stand for the Australian and Lebanese National Anthems

The Official Party.

The event was hosted by the Charitable Islamic Association of Beirut City Inc with the support of Auburn Migrant Resource Centre and the Department of Immigration and Citizenship.

The Islamic Friendship Association of Australia Assisted in the planning and facilitation of this event.

The Imam and the Pastor, Blacktown Town Hall, Nov 08

2009-03-04T17:24:00.000-08:00

Prior to the evening presentation, K Trad presented a copy of the revised Abdullah Yusuf Ali Translation to Pastor James Wuye and to Imam Mohammad Ashafa

From left to right, Pastor James Wuye, behind him is Christina DeAngelis, Front Dr. Ibrahim Abu Mohammad, behind him is David Mills, front Imam Mohammad Ashafa and K Trad

Bishop Manning addressing the audience.

The program facilitator Mr. Mike Bailey with the main speakers Pastor James Wuye and Imam Mohammad Ashafa

Muslims performing Maghrib Prayer during the program interlude.

Joint Convenor Bishop Kevin Manning of the Catholic Diocese of Parramatta, Imad Karam (producer of the internationally acclaimed film "the Imam and the Pastor"), Pastor James Wuye and Imam Mohammad Ashafa, behind the Imam is Br. Mehmet Ozalp of Affinity Intercultural Foundation

The Flyer for the program.

During the program, the film, the Imam and the Pastor was screened and both the Imam and the Pastor answered questions from the audience.

The Islamic Friendship Association of Australia Inc. is honoured to have contributed to this program as a joint convenor.

The Program was held in Nov. 08

Creating Cultural Inclusion: Healing Cultural Rifts with His Excellency Tun Dr. Mahathir Bin Mohammad

2009-03-04T15:49:00.000-08:00

Presentations to Tun Dr. Mahathir

Rev. Dr. Tony Floyd and Sh. Fedaa Mazjoub

The official table

K Trad, Tun Dr. Mahathir and Tun Siti Hasma

One of the group photos

Dr. Mahathir Bin Mohammad honoured by Islamic Friendship Association of Australia Inc.

In a special evening of friendship and goodwill in honour of Tun Dr. Mahathir bin Mohamad, former Prime Minister of Malaysia was awarded the Order of the Champions of Cultural Inclusion by the Islamic Friendship Association of Australia Inc. and its partner organisations the Darul Uloom Islamic Academy of Brisbane and Jamiyatul Ulama Australia.

The award was handed to Tun Dr. Mahathir by Australia’s leading Islamic Scholar and Imam, His Eminence Sh. Taj Aldin Alhilali. Imam Alhilali gave the medallion to Tun Mahathir after a moving lecture on cross-cultural respect and cultural inclusion at the prestigious Stamford Plaza Hotel in Melbourne.

The Symposium/dinner brought together friends from different faith backgrounds including Commissioner Mick Keelty the head of the Australian Federal Police, Assistant Commissioner Peter Dein of the NSW police Mr. Hussein Al Assiri representing His Excellency the Ambassador of the Kingdom of Saudi Arabia and Mr. Hamed Al-Hajri the Consul-General of Oman, Councillor Khodr Saleh deputy mayor of the city of Canterbury, Mr. Ramzi Alsayed, the President of the Islamic Council of Victoria, Rev. Dr. Tony Floyd, the National director of the Multicultural Ministry of the Uniting Church of Australia, Prof. Ismail Al Bayrak, the Fethi Gulen Chair of Muslim Christian Relations at the Australian Catholic University, Prof. Akhtar Kalam, the Chairman of the Muslim community Cooperative, Br. Yasser Soliman director of Diversity Connect and former chair of the ICV.

In introducing Tun Dr. Mahathir, Imam Abdul Quddoos Al Azhary stressed that Tun Dr. Mahthir dedication to the human family in general and his people in particular has made him the father of every Malay, the Muslim, the Christian, the Jew, the Hindu, the Buddhist and the atheist, the Imam praised Tun’s gentleness and strength, his selflessness and humility and his love for humanity.

During the evening, Imam Abdul Quddoos, the director of the event’s co-host, the Darul Uloom Islamic Academy of Brisbane also presented appreciation plaques to Tun Dr. Mahathir for his services to humanity. Tun Dr. Mahathir’s wife, Tun, Dr. Siti Hasmah was also presented with a plaque by Mrs. Nina Azam, for Tun Dr. Siti’s long history of services to humanity.

In his keynote speech, Tun Dr. Mahathir gave a history of important developments in his home country, Malaysia since independence from British occupation including the agreement that migrants could establish schools that educated children in foreign languages. Tun explained how this very legacy of British occupation has hampered cultural inclusion and social cohesion as it served to exclude different sections of society from social and cultural exchanges.

“In Malaysia, one of the major obstacles is the right to establish ethnic based schools where the teachings are in the language of the particular races. This prevents the children of different cultural groups from coming in contact with one another during the formative years of their lives. I believe that it is only in Malaysia that we find Government-financed ethnic schools where the medium of instruction is in the language of the Chinese and Indian.”

Tun expressed concern about disparity in wealth as another significant obstacle to cultural harmony and cross-cultural respect and that balance and a fair distribution of wealth are crucial for harmonious cohesive societies.

“Wealth distribution between the different races, or cultural groups is very important because even unequal wealth within the same groups can cause serious conflicts.

“Socialism and communism were born out of the conflicts between the rich and the poor in single ethnic countries and we know how it led to the violent Russian revolution in which millions were killed.

“But when the imbalance in wealth is associated with racial differences, the situation becomes even more explosive.

“Consequently, if intercultural relations are to improve, the first thing that has to be done is to reduce wealth disparities between the races. There should be no identification of race with economic function if we want to bring the races closer together.”

Tun Dr. Mahathir also identified the sharing of political power as a very important catalyst for cultural inclusion, Tun praised the moves in the United States of America for the current changes which led to the nomination of a member of a minority group for the presidency.

“Even before wealth distribution is fair between cultural groups attention has to be given to the sharing of political power.

“In a country with minorities, the minorities cannot have equal political power with the majority. But attempts must be made to give significant roles in politics to the minorities. Ignoring racial or cultural differences in politics usually does not work.

“However we are seeing today the possibility of a great change taking place in the United States. For the first time, a candidate from a minority group is vying for the presidency of the country peopled by a very large majority of ethnically different group. But actually the process took a long time, more than a century. During that time, minority group had to fight battles, including violent battles, to be recognised as having the same rights as the majority. It looks as if finally the struggle is going to bear fruit. But actually the task is made less difficult because the candidate is not typical of the minority concerned.

“This excepted, sharing political roles fairly between the racial or cultural groups is still imperative.

“With the economic and political power fairly or evenly distributed, then the real task of building intercultural friendship may begin.

“The peoples of differing cultures must learn about the background, the beliefs and the cultures of each other. Perhaps race studies should be included in the curriculum of schools and universities. This may be able to prevent the stereotyping and demonising of each other.”

Tun Dr. Mahathir also lamented the condition of Muslims who blindly advocate one interpretation and marginalise others with a different interpretation and sometimes even causing violence against others. “For this reason we must not allow the teachings of a particular imam to divide us. This has become more important now because we are seeing more Muslims being killed by Muslims because of the differences in their belief as compared to Muslims being killed by non-Muslims.

He stressed that: “Instead, we should revert to the Quran and find out how we should live in friendship with the followers of other religions. We should remember Surah Al Kafirun – to you your religion, and to me, mine. There is not a word in the Quran which enjoins us to kill non-Muslims, except when they attack Muslims.”

“If we abide by this injunction then we will see social cohesion, intercultural friendship and understanding wherever we may be. And others too will befriend and understand us”

Mr. Al Assiri asked about enforcing one language in all schools in Malaysia, Tun Dr. Mahathir referred the problem to the agreement made at independence from British rule which allowed both Chinese and Migrants to set up schools with government aid wchih only t each in their foreign language.

Sydney Lawyer Richard Mitry asked Tun about the views in Asia about Australia’s attitude to Racial harmony. Tun praised Australia’s departure from the White Australia Policy but added that it was whilst we are making progress in Australia, we still need more before Australia will accept a PM who is Chinese or Indian.

Keysar Trad, the chairman of the Islamic Friendship Association of Australia in thanking Tun Dr. Mahathir observed “This important advice reflects the pain at the current state of the human family from a leader who dedicated his life to serve humanity, they represent the lament of a man who can see possibilities for improved relations and the obstacles to these possibilities.”

Mr. Trad also praised comments by NSW Premier the Hon. Nathan Rees who during a recent Iftar in state Parliament House expressed his appreciation for the month of Ramadan and how this holy month made it possible for people of all faiths to come together for an evening meal.

Dinner Discussion on Defamation and Vilification laws with T Goldberg

2009-03-04T15:36:00.000-08:00

Dinner and discussion held in Greenacre to discuss Defamation and Vilification Laws and the needs of Australian Muslims. The Main Speaker was Mr. Terry Goldberg of Turner Freeman Lawyers.

K Trad facilitating discussion on the evening

Mr. Terry Goldberg

Sh. Taj Al Hilali, Bishop Kevin Manning and Dr. Ibrahim Abu Mohammad

Sh. Abdul Quddoos Al Azhari, Sh. Taj Alhilali, Bishop Kevin Manning, Dr. Ibrahim Abu Mohammad and Sh. Fedaa Majzoub

Sh. Hilali, Bishop Manning, Dr. Abu Mohammad, Sh. Mazjoub, Mr. David Mills, Cr. Omar Jamal, Sh. Yahya Safi and Mr. Shawki Kassir (LMA President)

K Trad, Richard Mitry, Sandra Mitry, Rich Mitry, Camil Shalala, Mrs. Helen Howard, Mrs Jane Mills

This was a very informative event jointly convened by the Islamic Friendship Association of Australia Inc. and the Darul Uloom Islamic Academy of Brisbane.

FORT Forum on addressing crime, NSW Parliament

2009-03-04T15:32:00.000-08:00

Other participants in this excellent program were J Fitzgerald from the National Bureau of Crime Statistics and Research, Mr. Chester Porter QC and Malcolm Brown, this photo shows K Trad speaking

Islamic Awareness 08, Wollongong Uni

2009-03-04T15:23:00.000-08:00

Malenie Interfaith Festival Mar 07

2009-03-04T15:21:00.000-08:00

Art Gallery of NSW, Khalili exhibition of Islamic Art

2009-03-04T14:52:00.000-08:00

Keysar Trad speech notes from this event:

بسم الله الرحمن الرحيم

I would like to pay my respects to the traditional custodians of the land.

"The prophet Muhammad, peace and blessings upon him said: God is indeed beautiful and loves beauty. In this short statement, the prophet had summed up the essence of numerous verses describing how God loves those who strive for excellence and those who strive to make beautiful things or to beautify the environment around them. It is in fact an important milestone of enlightenment for a Muslim to reach the degree of beauty. This beauty is manifested in many ways by Muslims, in some cases, it is manifested in art, in many cases, it is manifested through conduct, through behaviour and mannerisms."

Two of the main words that describe beauty in classical Arabic are Jamaal and Husn. There are more than 190 occurrences of derivatives of the words Husn in the Qur`an and eight occurrences of derivatives of the word Jamaal.

Four of the eight describe a type of patience that reaches the degree of beauty. That is being beautiful in the type of patience that we display. Three relate to parting company in a beautiful way and the eighths to the beauty that is inherent in livestock.

The word Husn is more comprehensive, it encompasses beauty, kindness, perfection and proficiency, hence the 190 occurrences dealing with these manifestations of the word. In the case of this word, the prophet Muhammad, peace and blessings upon him said: God had decreed Ihsan over all things, even when you are slaughtering your food, do it beautifully and kindly, sharpen your blade and allow your food animal to be rested before hand.

To illustrate further, we find the Qur`an using this term to describe human conduct. This teaches Muslims that the highest most sublime manifestation of beauty in this world is excellence in conduct and expression, or beauty of conduct and expression. It is very touching and long lasting. An act of kindness leaves a more potent impression than any other.

There are 31 reported statements of the prophet Muhammad, peace and blessings upon him, that use the word Jamaal, most refer to abstention in the face of lust for the beauty of the opposite gender. Aside from those, we have a question where the prophet's uncle asked him what makes a person beautiful? The prophet Muhammad, peace and blessings upon him said: Their words. And in another statement where a man told him that he loved to be well presented with beautiful attire, he told him that God is beautiful and loves beauty.

Another verse of the Qur`an that uses a derivative of Husn, is a verse that says: Speak beautifully to people (2:83). Another verse states that no one can speak better than to invite people to God, does good deeds and declares His submission to God. (41:33)

The Hadith and the Qur`an confirm that beauty is in speech and in conduct and mannerisms.

One could argue that the vast majority of the world's population have been so impacted by beautiful conduct and words that they have taken on a religious path and more than half of these ascribe to the paths of Muhammad and Christ peace be upon them. This means that half of the world has been so moved by the conduct and words of two great individuals, Christ and Muhammad, peace and blessings upon them, that today, 2000 and 1400 years after these individuals, we are still celebrating them, paying homage to them and applying their teachings in our lives. These vast peoples have discovered beauty in these individuals that transcended physical presence and time and space, it is the beauty of their memories, their words and what they stood for that inspires billions of people.

The Art Gallery of NSW is manifesting this beauty in art, art, another form of conveying thoughts and feelings. During the life of the prophet, a great deal of that art was either religious or practical. It was visual as well as spoken, at that time, society took the spoken word to high levels, they took pride in and rewarded those who were eloquent and concise. Poetry in particular was celebrated as a great form of expression.

The words of God in the Qur`an came to a people who reveled in their use of the language. The Qur`an not only presented beautiful expression but also evoked in the minds of readers imagery about concepts and ideas that by nature elevate people to new platforms of awareness and consciousness. The much maligned late Sayyid Qutb in his book: Artistic Imagery in the Qur`an illustrates how the descriptions of attitudes in the Qur`an evoke these images in order to help a person understand the concept. For example, one who builds his structure on solid foundations in comparison to one who builds on shaky foundations leading to the collapse of the structure (9:109). Or the person who worships God conditionally (22:11), then there is the imagery of some of what transpires in Heaven and Hell.

These are words that draw an image in the mind of the reader or listener, the same concept but a different image that each person sees according to their own understanding and life experiences. Seeing this beauty, some artists would do no more than beautifully present the words with colourful script and backgrounds using calligraphy. Others moved into geometric shapes, others sought to present some of the imagery that came into their consciousness as they read and marveled at the words of God. The majority went into practical arts, arts on vases, crockery, decorations, carvings, stone works, an expression in my view, of love, and a means of manifesting Ihsan in their product through art.

Through promoting beauty in expression, Islam created a rich heritage, it facilitated the presentation of a collection of experiences, a culture, several cultures, meeting through the expressions and creativity of their artists. I thank the Prof. Nasser Khalili for preserving this collection and the Art Gallery of NSW for hosting it. This is a great conduit for cross cultural understanding, a means of personal enrichment and spiritual elevation through observation, it is also a chance to savour beauty that transcends time and place from the hands of artisans who clearly loved and took pride in their work.

Keysar Trad

The Fair Go Forum, June 07

2009-02-24T06:00:00.000-08:00

Some images from the Fair Go Forum, 15 June 07

K Trad thanking Pat Dodson and presenting plaque

K Trad and J Robertson

C Ho, N Burridge and S Ozdowski

B Spies-Butcher and C Gibbs

W Higgins and P Glendenning

First scarf-wearing female Muslim Surf Lifesaver in Australia M Lalaa

C Ho, A Jakubowitz, A Bartletts and S Hussein

T Brunero, A Samson and B Walters

S Trad, C Gibbs and A Samson

An announcement from the UTS website

Forum Flyer and Registration Form

The Fair Go Forum was jointly convened by the Islamic Friendship Association of Australia, the Edmund Rice Centre, the Don Chipp Foundation and the UTS.

No fees were charged at this or any of the our other forums. Our Keynote Speaker was the Hihgly Respected Indigenous leader Pat Dodson.

The forum produced the following recommendations for our politicians in Canberra:

Recommendations from the Fair Go Forum

1. A Bill of Rights

This forum requests that the Federal Government enact a Bill of Rights for Australia in order to enshrine our inalienable rights within our Constitutional framework.

2. End Unjust Immigration Policies

This forum requests the Federal Government to end the unjust immigration policies such as the Temporary Protection Visas (TPVs) regime and mandatory detention so that we can ensure that those seeking protection and refuge in Australia are treated justly and fairly.

3. Reconciliation

This forum requests the Federal Government to refocus the nation on the reconciliation process so that we as a Nation can work to achieve genuine and substantive reconciliation between Indigenous and non- Indigenous Australians.

4. Cohesive Communities

Option a)

This forum requests the Federal government to address the need to build cohesive communities by focusing on and celebrating the things tha unite us in our diversity rather than highlighting our differences and prejudices which work to divide us.

Option b)
That the federal government must foster the cohesive bonds in our communities by celebrating what unites us; accepting our differences; take measures to halt those actions which prevent so many from full participation in that secular space where we are all citizens concerned for our common future.

The attributes of God, speech by Ms. Hanifeh El Hassan

2009-02-24T05:59:00.001-08:00

Praise be to God; whose glory cannot be adequately praised in words. Whose bounties cannot be enumerated, the most devoted of worshippers cannot fulfil His due. His qualities are not limited by time or space and cannot be qualified by expression.

Good Evening Ladies and Gentlemen

Imam Ali bin Abi Taleb said: praise be to God who made the creation a sign of his omnipresence, the evolution of His creation a manifestation of His eternity, the diversity and similarity amongst His creation a proof that nothing is similar to Him.

I do not recall a moment in my life that I did not feel the presence of The Almighty God, His signs are all around me, His blessing overwhelm my world, everything I see reminds me of the Greatness of Allah.

Sheikh Sha3rawi said concerning our knowledge of the existence of God: Firstly; it is inborn and intuitive, secondly; it is intellectually attained by reason and finally; it is experiential originating in faith and perception.

I know that I always believed in God and turned to Him.

I was born to Muslim parents, I lived my childhood and teenage years in the rural areas of northern Lebanon, my town had a flutter of Muslim and Christian neighbours, Lebanon is known for its freedom of religion, as children we were taught that religion is for God and Lebanon is for all the Lebanese people.

We referred to Christians as our brothers and sisters and they referred to us as their brothers and sisters.

As there were very few Muslim schools in Lebanon when I was growing up, people had the choice to send their children to either secular or Christian schools, as such, many Muslim children used to attend Christian schools.

Before the Eighties, people in Lebanon did not feel the need to build Muslim schools, there was no more than a couple of these in each major city.

In public schools such as those I attended, religion was rarely mentioned and teachers of all faiths treated everyone equally.

My parents raised us to be well behaved and good citizens, talking about religion was rare but they prayed, fasted, gave to the poor and needy and planned to perform pilgrimage. Most of all they feared God in their actions and thanked Him for His bounties over them.

God was mentioned in all our conversations, if a person was asked: how are you? The answer was: thank God I am well.

If we were being asked about our future plans we would always add the condition: "God-willing." If we saw, heard or smelled something we liked we would say subhanallah how perfect is God or if we were amazed at anything, we would say: "This is the will of God", and if something bad happened we would say: "Everything is from God, we belong to God and to Him we shall return." If someone was to wrong us, we would say after praying to God to forgive them: God suffices us, blessed is He as our Guardian and Trustee.

At the age of 5, I felt so overwhelmed by the presence of God in my life that I felt the need to connect with Him, to talk to Him and to abide by His will. For this reason, I started to pray and fast.

I memorised some chapters of the Qur'an before even touching the Holy Book. I learned to pray from observing my grandmother; I had never been to a mosque nor had I been to a lecture about Islam. This was a time when all the reading material around me was purely secular.

I was ten when I started to read The Qur'an in my native Arabic, and it was wonderful. I knew I was reading the words of God, and there I was, a little child, reading and listening, God spoke to me through His book and awakened in me a greater understanding about His names and attributes, He taught me lessons about past nations, their course in history, their ebbs and troughs, their success and decay.

When reading the Holy Qur'an; I lived with Adam as he learned from His Lord how to ask for forgiveness and then did so, I saw the Forgiving attribute of Allah manifest very clearly. I lived with Moses as he spoke to Pharaoh, with Christ as he declared his mother's innocence and when he would heal people through prayer, with Noah as he built the Ark, with Solomon as he displayed his wisdom, with David as he slew Goliath and sang the Psalms. Through the words of Allah, I lived with Ibrahim as he chopped down the idols, as he obediently went to sacrifice his son, as he built the great mosques and as he was catapulted into the fire for his faith.

Every time I read the Qur'an, I am transported through time and space; to live with Joseph as he resisted temptation, with Job as he persevered patiently, with Jacob as he watched his children grow, and finally; I lived with all the pains and struggles of Muhammad, peace and blessings upon them all; as he made sacrifice after sacrifice to bring us this wonderful message; a message that gave a modern focus to our awareness of God; and a message that taught us how best to praise him.

The Qur`an taught me that God can be a friend to me like He was to Abraham, that God is the Healer as His Healing Grace was manifested through Christ. I learned that He chooses from His Creation, great people like Mary the mother of Christ, and raises her to a position of honour above the women of the world. I learned that God gives both those who believe in him and those who don't without discrimination. He looks into our hearts, He gives both physical and metaphysical bounties, some of us only see the material bounties, some have been blessed to see the spiritual also.

I learned that God's Will comes to pass and that true contentment comes in accepting His Grace in whatever form it comes. I learnt that God answers my prayers and I saw God as Generous, Magnanimous and above all Loving and Forgiving.

I regularly contemplate on the names of God and his attributes, the names I learned since I was young , I memorised them by heart, I sang them, and I called him with each and all, I enjoyed communicating with Him I listened to his beautiful words as I read or heard the Qur`an over and over.

I learned more about improving my relationship with God as I read about the prophets of God, about their friends, companions and loved ones; I read more and more about special people and their relation to God.

Here are some examples:

The Prophet Mohammad, peace and blessing upon him, after the death of his beloved wife and his most supportive uncle, took his call to the neighbouring city of Taef, the leaders of the city rejected him and turned their mischievous youths against him, they pelted him with stones and verbally abused him. After leaving the city, he retired next to a vineyard and made the following prayerful appeal to His Lord: "O Allah! To You alone I make complaint of my helplessness, the paucity of my resources and my insignificance before people. You are the most Merciful of those who show mercy. You are the Lord of the helpless and the weak. My Lord, to whose care do you leave me? To an unsympathetic stranger who would sullenly frown at me, or to an enemy who acts as if he had been given control over my affairs? However, if Your wrath does not fall on me, there is nothing for me to worry about. I seek protection in the light of Your countenance, which illuminates the heavens and dispels darkness, and which controls all affairs in this world as well as in the Hereafter. May it never be that I should incur Your wrath, or that You should be wrathful on me. And there is no power nor recourse, but Yours alone"

The Prophet Jonah, peace be upon him, left his town in anger over the wrongdoings of his people, he was swallowed by a whale. He made a prayer from the belly of the whale as follows: There is no god except You, Glory be to you I have wronged myself.

And Moses when he turned his face toward Midian fearful and vigilant he said: My Lord, deliver me from the people of the evil-doer. And as he reached Madian he again called on God: "I am in need of your blessings."

God gave us an example in Assia the wife of Pharoah who rejected the way of life of her tyrannical husband and followed the believers. She appealed directly to God asking Him to grant her a place near to him in heaven and to save her from Pharoah and his supporters.

There is also the example of Jacob who turned to God after a long separation from Joseph and after just losing Benjamin and prayed: I complain of my sadness and sorrow to Allah, lest my Lord bring me together with them.

In every case, God the Most Compassionate responded to their prayers.

Yes, I have experienced God in my life, He is All-Knowing, Almighty, controls everything, He is the Provider, His blessings are tremendous. As the Mufty of Australia Sh. Taj Aldin Alhilali says: "The Lord God has made this world a testing ground for me and you, the more we respect it and are measured and considerate towards its resources, the more we and our children can enjoy it. Knowing that I share this world with you, I know that I must cooperate with you in order to make this world a better place. In this sense, I must appreciate our equality, not only as people, but also in terms of our access to resources and our ability to contribute both intellectually and physically. Such contributions require the pre-condition of freedom of conscience for us all. In this sense, our equality when dealing with each other transcends our colour, language, race and choice of faith."

Yes, I have come to know a God Who is Personal who hears our prayers and always treats us with Love, Mercy and Compassion. He remedies our short-comings and rectifies many of our faults, He heals us when we fall ill and guides us when we feel lost, Perfect in every way, God's love transcends all other love and encoumpasses all in its greatness.

May God bless us all and keep His love over us.

Prepared by Hanifeh El Hassan

The attributes of God, speech by Dr. Gerard Kelly

2009-02-24T05:55:00.000-08:00

THE ATTRIBUTES OF GOD
Gerard Kelly, Catholic Institute of Sydney

I would like to begin this short reflection on the attributes of God by referring to two texts from what Christians call the Old Testament or Hebrew Scriptures. The first is the account of Moses at the burning bush in the Book of Exodus; the second is the Shema Prayer in the Book of Deuteronomy. These take us to the very core of belief in God, and will enable us to move to the New Testament and the Christian era, and consider the attributes of God as elaborated by Christians.
The Burning Bush
I’m sure we all know the incident of Moses before the burning bush. He is walking along, sees a bush that is burning, but notices that it is not consumed. As he approaches to get a closer look God calls out to him, announcing that God is the God of his fathers, the God of Abraham, Isaac and Jacob. We know there is something sacred going on here; the scene is filled with awe. Moses is told to take his shoes off, because the ground is holy ground, and we hear that he is afraid to look. Then God announces that he has seen the misery of his people in Egypt and that he is going to come down, deliver them from their bondage, and bring them into the promised land. Moses is to have a special place in God’s plan, and is told to visit Pharaoh. As the story unfolds Moses seems to become a little bolder, and asks God ‘What is your name?’ He needs to be able to tell the people who it is that gives him this command. God replies with that very strange phrase, difficult to translate, but which usually appears in our bibles as ‘I am who I am’.
In this ancient and captivating incident we have the attributes of God placed before us in all their subtlety and brevity. In the first place we can speak of the holiness of God or the otherness of God. This is clear from the sense of awe created by the scene, as well as the reaction of Moses. Here is a transcendent God who is beyond what Moses can see, and beyond this world.
But at the same time we can say that God is close. God speaks a word to Moses and communicates to Moses; God reveals himself to Moses. This suggests the immanence of God. This is a God who is close to his people and has entered into a relationship with them. This God is a personal God. Of course, we have already had a glimpse of this in the accounts of creation where God speaks with Adam in the cool of the evening.
The immanence of God and the personal relationship God sets up with the people whom he has created is seen even more intensely when God is moved by the misery the people suffer. Here we see another important attribute of God, namely that this is a God who saves. While at this stage the saving will of God seems to be focused on the people he has chosen as his own, as the knowledge of God develops among this people (and we see this in the pages of the Bible) it is apparent that God’s saving will is universal. Thus we can say that another attribute of God is his desire for all people to be saved.
The God Moses met at the burning bush was not an abstract notion, but a personal God, known through his speech and his action. Christian doctrine has emphasised that God is revealed in the unfolding of history, the history of salvation. People have encounter God through that mysterious inter-connection of God’s word and God’s deeds. Let me quote a passage from the teaching of the Roman Catholic Church, in its Dogmatic Constitution on Divine Revelation, promulgated at the Second Vatican Council in 1965:
The pattern of revelation unfolds through deeds and words bound together by an inner dynamism, in such a way that God’s works, effected during the course of the history of salvation, show forth and confirm the doctrine and the realities signified by the words, while the words in turn proclaim the works and throw light on the meaning hidden in them (n.2).[1]
Now this doctrine tells us something more about God. If God speaks and acts in such a way that speech and act are bound together in an inner dynamism, then we must say that God acts with reason. This is something that Christian theology has taken very seriously. It is evident in the way Christian faith has made ample use of Greek philosophical thought to speak about God, in such a way that there is no incompatibility between, on the one hand, the God of Abraham, Isaac and Jacob, and on the other hand, the God of the philosophers. The notion that holds together these apparently different views of God is found in the Greek word Logos, which we usually translate as ‘Word’. When used in relation to God, it highlights that God is reasonable. But it is also a word that is used in our New Testament to affirm the word and action of God in salvation history, stressing a personal God as well as both the immanence and transcendence of God. I shall return to this later on.
There is one final point we need to make in relation to the incident of the burning bush, and it concerns the name of God. It is true that God is without name; that no one can utter the name of God and live. But God utters a name, which in fact is probably not a name, to Moses. This ‘name’ asserts being. Here we have the foundation for the biblical revelation that God is eternal and different from all other gods. As the psalmist says, ‘The Lord is great and worthy of all praise, to be feared above all gods; the gods of the heathens are naught’ (Ps 96:4-5). Later Christian theology will speak of God as Esse (using the Latin verb ‘to be’). God is pure being. This means that God is not a creature, that God is distinct from the world and that there was never a time when God was not.
The Shema Prayer
The second text I indicated that I want to look at is the Shema Prayer: ‘Hear, O Israel: the Lord is our God, the Lord alone’ (Deut 6:4). Pope Benedict appeals to this text in his encyclical letter, Deus caritas est. He says (n.9) that there are two significant facts about this statement. The first is that all other gods are not God. This means that the universe has its source in God. God is creator. We can correlate this with the opening pages of our Bible and the account of creation in the book of Genesis. There we hear that constant refrain, ‘God said…’, uttered at each moment of the creation. ‘The whole world, then, comes into existence by God’s creative Word’ (n.9). Here let me recall my earlier statement about God’s revelation unfolding through God’s word and God’s deeds, which are bound together by an inner dynamism. Our God creates by speaking a Word, a logos.
The second fact that Pope Benedict draws our attention to is a consequence of this, namely that God loves humankind, who is his creation. This, of course, is the theme of Benedict’s encyclical: that God is love. For Benedict, this is the primary attribute of God, and the others are related to it. This attribute is characterised both by eros, which is God’s passion for the people, and by agape, which indicates that it is a love that is bestowed gratuitously and without any merit on the part of human beings.
There is an important consequence arising from this. Because God is love, and this is a love that reaches out to human beings, they are drawn into that love and into life with God. In other words, they are made in the image and likeness of God. Now, I believe that following this insight we should be able to show that any of the attributes of God can help us understand human beings. The Christian writer, Irenaeus, in the second century, explored this in his reflection on God the creator. Using the biblical and philosophical concepts of his day he affirmed that God alone is, and that human beings are becoming. (Note the contrast between being and becoming). The goal of God’s creative activity is that we might ‘become’ according to the image and likeness of God. This idea is particularly strong in the theology of the East, and is referred to as the divinisation of the human person. Far from undermining the uniqueness and oneness of God, it reaffirms that God is Being – as the Biblical text says, the Lord is our God, the Lord alone – and concludes that creatures are dependent on God, that they are always changing, and that they have the capacity to change according to the image and likeness of God.
Jesus and the New Testament
This seems the right moment to speak about Jesus, the Christ. Benedict XVI makes an important point, that the revelation of God in the New Testament continues the revelation we have just been speaking about, given in the Old Testament. It does not overturn it or contradict it. He wrote in his encyclical: ‘the real novelty of the New Testament lies not so much in new ideas as in the figure of Christ himself, who gives flesh and blood to those concepts – an unprecedented realism’ (n.12). This takes us to the core Christian belief about God, namely the Incarnation. We need to consider step by step what this tells us about the attributes of God.
In the first instance we can consider the words and deeds of Jesus. Through his words and deeds – be it in parables or his miracles – he revealed God to those whom he encountered. We see re-affirmed for us the love of God, the mercy of God, and the saving will of God. We need think only, for example, of Jesus’ encounter with a leper early in Mark’s Gospel (Mk 1:40ff). The leper says, ‘If you choose, you can make me clean’. To which Jesus, moved with pity, replies, ‘I do choose. Be made clean!’ Notice here the echo of God’s words to Moses, ‘I have seen the misery of my people’. Or we can think of the parable referred to as the Prodigal Son (Lk 15:11ff). It is a story of a young son who takes his inheritance and moves away from his father, to a strange land where he squanders the inheritance and ends up lost and no better than a slave. He decides to return to his father and request permission to enter the property as one of the servants. But the father reacts with great generosity by welcoming him back as a son. He puts on a feast because the son who was lost is found; the son who was dead has come to life. The point of the parable is that it reveals that God is a God of mercy. Furthermore, it is a mercy that extends far beyond the normal bounds of human mercy.
The words and deeds of Jesus reveal God in a concrete way. They remind us that the fundamental image Jesus gives of God is ‘Father’. But we are also being told something about Jesus. Christians speak of Jesus as the self-revelation of God, and the completion of the revelation of God (in the sense of the fullness of revelation). Let me quote once again from the Second Vatican Council’s Constitution on Divine Revelation. You will recall from my earlier quote that it was speaking about the revelation of God taking place in the unfolding of the history of salvation. It goes on to say: ‘By this revelation the truth, both about God and about the salvation of humankind, inwardly dawns on us in Christ, who is in himself both the mediator and the fullness of all revelation’ (n.2). Even in the Gospels we see the tension that this causes, as when the healing of a leper or the forgiveness of sins raises questions. The religious leaders ask: ‘Who is this who is speaking blasphemies? Who can forgive sins but God alone?’ (Lk 5:21). The very question tells us the meaning of incarnation, namely that God is revealed not just in a particular historical situation, but most especially in the flesh of Jesus.
The meaning of incarnation becomes even clearer as Jesus approaches his death. The love of God, which is manifest in God’s universal salvific will, is witnessed in the concrete act of Jesus who goes to his death. This is the ultimate revelation of God’s love – a selfless love, which has seen the misery of his people and wants to save them, a love that seeks the good of all creation.
The first Christians very quickly came to recognise that in Jesus they encounter God, and that God has become flesh and lives among them. In the New Testament we see various ways of expressing this. One of the earliest expressions is found in the Pauline letters:
He (Jesus) is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and things invisible, whether thrones or dominations or rulers or powers – all things have been created through him and for him. He himself is before all things, and in him all things hold together. … For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross. (Col 1:15-17, 19-20)
This text affirms the attributes of God that I identified earlier when looking at the texts from the Old Testament. It speaks of God as transcendent, as eternal, as creator, as immanent, and as saviour.
Another expression, but a different one, is found in the Gospel accounts of the conception and birth of Jesus. We are told that the angel Gabriel addresses Mary, who is to be the mother of Jesus and says, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God’ (Lk 1:35). This child will be like us, but also unlike us. The imagery suggests a child who is both human and divine. Later Christian faith will affirm the uniqueness of Jesus.
The opening chapter of St John’s gospel takes this to an even deeper level. Echoing the opening chapter of the Book of Genesis, it speaks about the beginning: ‘In the beginning was the Word (logos), and the Word was with God, and the Word was God. He was with God in the beginning. All things came into being with him, and without him not one thing came into being’ (Jn 1:1-3). As we hear these words we are hearing nothing that is at odds with those attributes of God that we identified from the Old Testament. But St John goes on to write: ‘And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth’ (Jn 1:14).
It is important to note that for Christian faith this declaration does not contradict the oneness of God. In fact it is consistent with what I have said often this evening, that God is revealed in his word and his deeds. We need to consider the logic of this. Perhaps an analogy will help: the words I am speaking here and now do not have being or existence apart from me. Similarly, the Word of God does not have a separate being from God. As Christians reflected on God and the nature of God in the centuries after the resurrection of Jesus they eventually found a way to express this in a formulation that is now used in our Creed or Profession of Faith – a profession that is used each week in our worship. They spoke of Jesus as ‘of one being with the Father’. There were also other images to convey the unity of God, for example, ‘light from light’.
The Trinity
You will notice now that I have begun to use images to speak of God. There is nothing new in this – indeed, the burning bush was an image to speak about God. This practice reminds us that any language we use about God is limited. Christian theology has tended to use analogy when speaking about God. I raise this point now because it will help us approach the next thing I must speak about, namely that God is a Trinity. This is very important for our discussion of the attributes of God. In the first place, nothing we say about the Trinity should contradict these attributes. But secondly, Christian reflection on the Trinity should also help us to be even more precise about the attributes of God.
Up to this point I have spoken about God, and have noted that Jesus referred to God as Father. I have also identified Jesus as the Word of God, one in being with the Father. I have only made passing reference to the Holy Spirit, the third person of the Trinity. There was one reference in the infancy narrative, where the Holy Spirit overshadowed Mary and she conceived. Our Creed puts it this way: ‘Jesus was conceived of the Holy Spirit and born of the Virgin Mary’. But later in the gospel Jesus breathes on his disciples and says, ‘Receive the Holy Spirit’. If we had time we could look more closely at the Old Testament and identify the breath of God, the Spirit of God, who comes to renew the earth.
But let me return to the idea of analogy, for that is the way that Christian theology has tried to comprehend the mystery of God. A very early analogy was to speak of the Son as the Word of God and the Spirit as the breath of God. St Augustine, in the fifth century, used a couple of analogies.[2] One was the analogy of mutual love. Various thinkers over the centuries have developed this. A fairly mature expression of it is found in the twelfth century theologian, Richard of St Victor. The analogy goes like this. God is the fullness and perfection of all goodness. Because charity or love is the perfection of all goodness, God must possess charity to the highest degree. Now charity, by its very nature, involves another. In other words, the greatest charity is the self-transcending love for another. Therefore, within the Godhead there must be self-transcending love for another co-equal person. Furthermore, because mutual love, if it is to be perfect, must be shared, the lover and the beloved share their love. Now, with this analogy we have the Father and the Son understood as the lover and the beloved, and the Holy Spirit as the fruit of their love. The distinction of persons only exists within the Godhead while the unity of God is maintained.
The second type of analogy, again going back to Augustine, is called the psychological analogy, because it is based on the process of human knowing and loving. This analogy was also developed in subsequent centuries and reached a high degree of maturity in St Thomas Aquinas in the thirteenth century. His starting point is that God is Esse or pure ‘Being’. He argues that in God, to be, to know and to love perfectly coincide. Within God, the act of self-understanding (or knowing) issues in the Verbum or what I have referred to earlier as the logos. Further, the intellect delights in its understanding. This delight or joy, is expressed as love – God’s self-love. This is the Holy Spirit.
Now, I appreciate that I have presented this in a very summary form, and rather quickly. It is necessary to mention it, however, because Christians believe that God is a Trinity. This belief can be misunderstood in a variety of ways, including, quite dangerously, as tri-theism. I hope that the analogies I have just presented indicate, in the first place, that the understanding of God as Trinity continues to affirm the oneness of God. Secondly, I want to make a further claim, and it is that a proper understanding of the Trinity safeguards the attributes of God.
Safeguarding the attributes of God
The Christian doctrine of the Trinity intends to safeguard both the transcendence and the immanence of God.[3] In those cases where the divine immanence is denied – and this would include both the denial of the Incarnation or a misunderstanding of it – God ends up being remote and distant. The classic expression of this is what is referred to as Deism.
In other instances, where the transcendence of God is denied, God ends up being either just one being among others, or else an impersonal force. You either end up with a creature who is not God, or you end up with a notional god, sometimes referred to as the ‘god of the gaps’. In other words, when there is no other answer to the mysteries of the created order, you appeal to a notion of god.
In other forms of the denial of the transcendence of God you end up with pantheism, where the whole created order is identified with God. This, too denies the attribute of God as Creator, and thus distinct from creation. The Incarnation, properly understood, will guard against this.
Conclusion
Let me conclude by saying that I don’t think we should pretend that the Christian doctrine of God is always easy to comprehend. The attributes of God are like a series of checks and balances. There is always one attribute that needs to be balanced with another. The task of theologians is to study these and to find ways of speaking about God that respects them. We should note, however, that even before there is theological language to speak about God, people use the language of worship to pray to God. In an almost instinctive way the prayer of the Christian people respects the various attributes of God. In a real sense their religious experience and their faith in God coincide.
Ultimately, of course, we all stand humbly before the mystery of God. Let me finish with the words of St Paul:
O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgements and how inscrutable his ways! ‘For who has known the mind of the Lord? Or who has been his counsellor? Or who has given a gift to him, to receive a gift in return?’ For from him and through him and to him are all things. To him be the glory forever. Amen. (Rom 11:33-36)

This is the text of a presentation made at St Patrick’s Cathedral Parish Hall, at the invitation of Bishop Kevin Manning, as part of a dialogue between Christian and Muslim friends, on 26 April 2007.
[1] English translation from Decrees of the Ecumenical Councils, edited by Norman P. Tanner (London: Washington: Sheed & Ward/Georgetown University Press, 1990), vol II.
[2] For this discussion on analogy in Richard of St Victor and Thomas Aquinas I am relying on Anne Hunt, Trinity (Maryknoll: Orbis, 2005), 17-26.
[3] In this discussion on misunderstandings of God I am relying on John H. Wright, “God” in The New Dictionary of Theology, Joseph A. Komonchak, Mary Collins & Dermot Lane, eds (Wilmington: Glazier, 1988), 430.

The Attributes of God, speech by Rev. Helen Richmond

2009-02-24T05:53:00.001-08:00

"The Attributes of God: How we experience God" 26 April 2007
How do we experience God? Each person’s story in its own way is unique and wonderful. Thank you for inviting me tonight to share a little of my own experience and also to reflect on this in the context of the attributes of God.

My spirit was nurtured in a number of ways from childhood. Growing up in beautiful bush land – I had an affinity with all creepy crawlies, lizards specially and frogs, caterpillars, and cicadas! In this way I was responding to the beauty and wonder of God’s creation. Today still I find that going walking in the bush renews my spirit and my favourite sound is the sound of the wind in gum trees.

I grew up as the 4th girl in my family. Perhaps you don’t expect too much by the time you get to the 4th. But I never doubted I was very much loved. My mother has been a model of faith for me. She was a great woman of prayer. My mother died just over a year ago after living with dementia for a number of years. Much of her memory was stripped from her but she never lost her love for others and her deep love for God. She was not able to put many sentences together by the end but in the last weeks of her life she was still able to say the Lord’s Prayer word for word and sing with great gusto her favorite Methodist hymns that had meant so much to her. Her faith has inspired me.

I grew up in the church and always felt welcomed as part of a loving family. I think that catching faith is a bit like catching the cold- we are affected and infected by the environment we are in!

I have a memorable experience as an almost teenager. I heard, really heard and responded with joy to the good news of God’s love that included me. I was drawn into God’s heart of love and compassion which I saw most clearly in Jesus. This experience set my feet on a spiritual path, following Jesus. A sense of closeness to God has been with me ever since and a sense of finding in Christ, my Companion who has sustained me all my life. I began to read the Scriptures with eagerness and found myself inhabiting the stories. The Bible remains for me Bread that feeds me and it is able to plum the depths of our human experience revealing in a myriad of ways how God is with us.

I have had a number of significant spiritual experiences in my life – one occurred when I was a young adult in Indonesia. I was on my own travelling on the bus in South Sulawesi. As I looked out the bus at men and women and children I had an overwhelming sense of experiencing God’s love for each person. I was connected to everyone else and somehow God was present within each one. On that bus I had a taste of knowing this with every fibre of my being and I felt a sense of call to love God’s creation and share God’s love for this world and all people, findomg ways to build bridges with others.

Believe it or not I was a very shy person, growing up, so shy I found it hard even to stand on stage in the school choir. Somehow though, through my experience of encountering God, I found courage to do things which otherwise would not have been possible.

Of the many attributes of God that we could talk about – one that means a great deal to me is God’s hospitality, God’s welcome.
One story from the Gospels that reflects God’s hospitality familiar to most of us is the parable Jesus told about the Prodigal Son another title could be “A Father and His Boys” because essentially the parable is about two sons who were both lost – one in a far country and the other one right at home. But most of all it about a father’s compassion and forgiveness.
A man has two sons, the younger demands his share of his father’s property. His father gave it to him and he went and lived a wild life and spent all his money. The land suffered a famine and with no money left, the younger son faces hardship. He finds a job looking after pigs for a local farmer- we can not imagine a worst plight for a good Jewish boy. Finally he comes to his senses and realised that his father’s servants were better off than he was. He plans to return home, admit all that he has done wrong and ask his father to take him on as a servant. After a long journey, he approaches the house, only to find that his father has been waiting for him. When he sees him he ran down the road to meet him. A feast was prepared so that everyone could share in the father’s joy. He gave his son a robe, a ring and sandals. But his other son who had been working on the farm hears the news and hears all the singing and celebration. He does not want to go inside.
Jesus told this story at a time when he was being criticised for associating with the wrong kind of people- ‘This man welcomes ‘sinners’ and eats with them’. Some people were genuinely troubled by Jesus actions and were murmuring against him. Jesus then tells this parable- a story about what God is like and in the process he invited people to rethink their attitudes towards others and be caught up in the grace, forgiveness and generosity of God whose love reaches out to include all of us.
So one of the key attributes of God in the Christian tradition is the welcoming God, the God who runs to meet us. I love this rather undignified image of God. This God searches for us until we are found, like the woman who has lost a coin and sweeps the house until she finds it. The God we meet in Jesus is a God who takes on our humanity to redeem it; who makes crossing journeys, entering our human life to show the divinity that is in all of us. This God invites us to eat at his table though we do not deserve to be there.
In the story the elder brother, when his brother returns? He is unable to enter into the joyous occasion. He hangs back and is full of bitterness and anger. He judges his brother’s actions as reprehensible and he finds his fathers’ actions, incomprehensible. “I’ve been working for you for years and I have obeyed everything you have said and you never ever threw a party for me.” He would have preferred his father to have been judging and punishing ..not this.
We are left not knowing the outcome of the story. We don’t know if the two brothers be reconciled but the parable leaves us in no doubt that God’s compassionate love is boundless. Who are we to deny God’s grace and forgiveness to others.
Jesus made God’s hospitality the hallmark of His inclusive community. He converses with outcastes, a Samaritan woman, a Roman centurian. He risks making himself unclean when he touches the sick and associates with sinners.

Later Paul writing to the church in Roman would say “Welcome one another therefore, just as Christ has welcomed you, for the glory of God” Romans 15: 7
And one of the NT words for hospitality is the Greek term philoxenia. It combines the word for ‘phileo’(kinship love) and ‘xenos’(stranger). Sadly we are probably more familiar with the term “xenophobia” –fear of strangers than philoxenia. The biblical meaning of hospitality means much more than inviting our relatives and friends over for a meal! It is about extending ourselves to make space in our hearts for the stranger. And it this is only possible when we have first experienced the generous hospitality of God.

At God’s table, we are all invited guests, so we are to make room for others in our lives, becoming communities that actively extend the hospitality of God to one another. One New Testament image for the Kingdom of God is people from all nations sitting together at a banquet feast. (Luke 13: 9) ‘People will come from north, south, east and west and feast together in the kingdom.’ The vision of heaven is of the gathering of people from every tribe, people and language. (Rev 7: 9)

In my understanding God’s Holy Spirit is present wherever we see signs of hospitality- philoxenia, love of the stranger. In some cultures hospitality, in the biblical sense, is highly valued, something that Western culture has been in danger of losing. I know I learnt a great deal from one another. I know it was during my time in Indonesia that was I experienced hospitality, and it was often in the homes of Muslim friends.

Later next month Christians around the world celebrate Pentecost. The third great feast day in the Christian calendar alongside Christmas and Easter. In different ways each of these three festivals invite us to welcome the ‘Divine Stranger’ who comes into our lives in ways we least expect, disturbing us, turning our life upside down, challenging us and bringing a blessing.

God comes as a divine stranger waiting for us to invite him into our lives, asking us to discover in the face of each other, a family resemblance not based on colour, language, ethnicity or race.

Pentecost is the celebration of the gift of the Holy Spirit. On the first Pentecost a miracle happened -everyone present was able to hear the Apostle’s message each in their own language.

The God who sends the Holy Spirit is a God who affirms and celebrates our different languages and cultural identities.

It was because of the gift of the Holy Spirit that the early church was able to transform itself into a community that could embrace cultural and ethnic diversity and say- with God there is no in so doing was witnessing to the reconciling power of the Gospel. It was a great challenge for the early Christians to live together Jewish and Gentile Christians. This meant rethinking many things including some aspects of their Jewish traditions such as their purity code. Some things they laid aside.

Jesus also challenged aspects of his Jewish tradition. This shows me that whilst it is important to cherish our sacred traditions- there may be times when God leads us in some new directions, so that God’s love and compassion can more truly be experienced by others and for that reason we need to be constantly open to the Spirit who is the wind of God blowing us in the new direction we need to take. I believe our commitment to interfaith dialogue is one such direction that the Spirit is blowing us.

It is not clear why God made the world which such diversity. Maybe there is a purpose of God still not fully clear to us, for making different human communities to stretch our compassion, so we learn ways of relating to one another based on mutuality, trust and respect, so we can always be open to receive the Divine Stranger who comes in ways we don’t always expect.

When we welcome into our hearts the stranger, in a mysterious way, we truly welcome God. So the attribute of God most important to me when we come to interfaith dialogue is a sense of recognizing that God is bigger than we can fully understand or imagine, God’s love can not be limited, and whilst there is much we might see differently, God’s Spirit is the one who is the ‘Go Between’- who links hearts towards a common vision, a common purpose, a common song, to love God with our whole being and to love one another.

صفات الله وكيف عرفت ربي: كلمة الدكتور إبراهيم أبو محمد

2009-02-24T05:51:00.000-08:00

بسم الله الرحمن الرحيم
عبد يتحدث عن سيده ومولاه
الله ربى إن ربى رحيم ودود
عندما سئل الحسن بن على ما الدليل على وجود الله فأشاح بوجهه عن السائل وقال:
سبحانك ربى متى غبت حتى تحتاج إلى دليل يدل عليك ؟ ومتى كنت بعيدا حتى تكونالأشياء هي المظهرة لك ، عميت عين لاتراك عليها رقيبا ، وخسرت صفقة عبد لم تجعل له من حبك نصيبا ،
وعندما سئل ابو بكر الصديق كيف عرفت ربك يا أبا بكر فقال بربي عرفت ربي ولولا ربي ماعرفت ربي، قالوا فكيف عرفته قال : العجز عن الإدراك إدراك ، والبحث في ذات الله إشراك .
وعندما سئل الإمام على وقيل له أرأيت ربك يا إمام ؟ أجاب وكيف أعبد ما لا أرى ، قالوا فكيف رأيته؟ قال: إن كانت العيون لا تراه بمشاهدة العيان فالقلوب تراه بحقيقة الإيمان،
وعقولنا يا سادة كأجهزة الكهرباء ،مضبوطة على طاقة معينة إذا وضعت تحت ضغط أعلى تعطلت وربما تفجرت.
ومن ثم فإن الحديث عن الله لا يتم إلا بالطريقة التى اختارها الله ليعرفنا بذاته عن طريقها.
§ ولفظ الجلالة(الله) علم على الذات لم يسم بهذا الاسم غيره
الله أول بلا بداية وآخر بلا نهاية.
الله بالبر معروف وبالإحسان موصوف.
الله واحد لا من قلة ، موجود لا من علة .
هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ" الحديد (3)
لا يسأل عنه بأين لأنه خالق المكان ، ولا يسأل عنه بمتى لأنه خالق الزمان .
كان الله ولا شي ، وهو على ما كان، لم يتغير عما كان ، علم ما كان، وعلم ما هو كائن وعلم ما سيكون ، وعلم مالا يكون لو كان كيف كان يكون.
الله يرى كل شي، ويسمع كل شي ، علمه أحاط بكل شئ، ولا تشغله رؤية شئ عن شئ كما لا يشغله سمع شئ عن شئ فهو الذي خلق كل شئ ، وليس كمثله شئ،
وهو السميع البصير.
" اللَّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ عَلَى كُلِّ شَيْءٍ وَكِيلٌ. لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ أُوْلَئِكَ هُمُ الْخَاسِرُونَ الزمر(62) (63)
وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَا إِلاَّ هُوَ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِي ظُلُمَاتِ الأَرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِي كِتَابٍ مُّبِينٍ" الأنعام (59)
لا يدرك بالحواس ولا يقاس بالناس "لا تدركه الأبصار وهو يدرك الأبصار وهو اللطيف الخبير".الأنعام (103)
§ تفرد وحده بكل صفات الجلال والكمال والجمال ، فكل شئ مقهور لقدرته، خاضع له، راجع إليه وبيده وحده مقاليد كل الأمور، الأرض جميعا قبضته يوم القيامة والسموات مطويات بيمينه سبحانه وتعالى عما يشركون يقول عن ذاته " إنا نحن نحي ونميت وإلينا المصير، يوم تشقق الأرض عنهم سراعا ذلك حشر علينا يسير" ق (43) (44)
وَاللَّهُ خَلَقَكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْوَاجًا وَمَا تَحْمِلُ مِنْ أُنثَى وَلَا تَضَعُ إِلَّا بِعِلْمِهِ وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلَا يُنقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتَابٍ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ فاطر(11)
اللّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَى وَمَا تَغِيضُ الأَرْحَامُ وَمَا تَزْدَادُ وَكُلُّ شَيْءٍ عِندَهُ بِمِقْدَارٍ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ. سَوَاء مِّنكُم مَّنْ أَسَرَّ الْقَوْلَ وَمَن جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَسَارِبٌ بِالنَّهَارِ الرعد (8) (9) (10)
لاَّ تُدْرِكُهُ الأَبْصَارُ وَهُوَ يُدْرِكُ الأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ الأنعام (103)
فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا يَذْرَؤُكُمْ فِيهِ لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ. لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ يَبْسُطُ الرِّزْقَ لِمَن يَشَاء وَيَقْدِرُ إِنَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ" الشورى (11)(12)

§ خلقنى تفضلا، وجعل الحياة لى محل اختبار وامتحان ليحقق إحسانه إلىًّ وعدله فيًّ
§ لاتنفعه طاعتى ولا تضره معصيتى ومع ذلك كلفنى تشريفا فأمرنى ونهانى أمرنى بكل خير ليسعدنى ونهانى عن كل شرليحمينى
§ بعث إلي رسولا هو رحمة للعالمين فشرح لى كل شئ، فصل لى كل مجمل ووضح لى كل غامض، واشترط على في الإيمان به أن أومن بكل إخوانه من الأنبياء السابقين ، وطالبنى بأن لا أفرق بين أحد منهم ، لأنه هو أيضا صلى الله عليه وسلم لا يفرق بين أحد منهم ولذلك يطلب من أتباعه أن يؤمنوا بكل الرسل والأنبياء ولا يفضلوه على أحد منهم ولا يفرقوا بينهم ،
§ عرفنى من أنا ومن أين جئت ، ولماذا جئت، وإلى أين أصير، حدد لى هدفى ودورى ورسالتى في هذه الدنيا.
§ أنزل لى شريعة تكمل كل الشرائع السماوية السابقة وقال لى في كتابه الذي أنزله "شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ اللَّهُ يَجْتَبِي إِلَيْهِ مَن يَشَاء وَيَهْدِي إِلَيْهِ مَن يُنِيبُ" الشورى (13)
وهي شريعة تحمينى وتحمي الحياة كلها من حولى بيئة وبشرا ومكانا،
§ علمنى من خلالها أن الحياة للكائنات كلها مقدسة فلا يجوز العدوان عليها،وأن الإنسان بنيان الله ملعون من هدمه، وأنه من قتل نفسا بغيرنفس أو فساد في الأرض فكأنما قتل الناس جميعا، ومن أحياها فكأنما أحيا الناس جميعا"
§ علمنى من خلال تلك الشريعة أن أضيف إلى عناصر الجمال في الوجود والكون جمالا جديدا ، وأن أحاصر دوافع القبح والشر في الناس والأشياء قدرما أستطيع وطالبنى بالكف عن فعل الفساد فقال لى "ولا تفسدوا في الأرض بعد إصلاحها"، وعلمنى أيضا أن حماية البئة ونظافة الشارع والمحافظة على النظام العام جزء من الإيمان وطالبنى أن ألقى الناس بوجه طلق وأن اتعاون معهم في إذالة الأذى وأن القلب الكبير هو الذي يشارك الآخرين أفراحهم حين يكون حزينا ويشركهم أحزانهم حين يكون مسرورا، فقال لى " تبسمك في وجه أخيك صدقة، وإماطة الأذى والشوك عن الطريق صدقة،وإرشادك الرجل في أرض الضلال صدقة، وإفراغك من دلوك في دلو أخيك صدقة،
§ علمنى أنه خلق الأرض للناس جميعا، فقال " والأرض وضعها للأنام"
§ وان الإيمان بالتعددية في الدين والجنس واللغة والتعايش معها ليس خيارا إنسانيا يفعله من يشاء او يتخلى عنه متى شاء، وإنما هو سنة من سنن الله في الوجود، وأن أعلى الناس قدرا ومكانة وكرامة عند الله هو من يترفع فوق الضغائن والأحقاد ويتسامح مع الاخرين، ويضم ملكاته وخبراته للآخرين فيساهم في تقدم الإنسانية وترقية الحياة وفق القاعدة الإسلامية العظيمة خير الناس أنفعهم للناس ، والخلق كلهم عيال الله وأحب الناس إلى الله أنفعهم لعياله.
§ تعلمت من تجارب الناس أن الحرية معنى لا يصلح في الحياة إلا مقيدا. وعلمنى دينى أن الحرية معنى لا يصلح في الحياة إلا محددا ، وفرق بين أن تتحدث عن قيود تكبل وتعوق، وبين أن تتحدث عن حدود للنشاط والحيوية والحركة، فقال لى "لا ضرر ولا ضرار" وعلمنى أن "درء المفاسد مقدم على جلب المنافع" ، ومن ثم فالحرية تنطلق في داخلها من بواعث الاستقامة الأخلاقية التى تستهدف منافع البشرلا مصالح السوق.
§ علمنى أن فساد البيئة يبدأ بفساد النفوس، وأن التلوث الأخلاقي المتمثل في الحقد والكراهية والعنصرية وازدواج المعاييرهو الذي يدفع إلى التلوث المادي ، وأن اختراق قيم الصدق والأمانة والوفاء هو الذي أدى إلى اختراق طبقة الأوزون، لأن النفس الفاسدة تشيع عدوى الفساد في كل ما حولها،
§ علمنى دينى أن الحضارة الحقيقية تبدأ بعمارة القلوب وطهارة النفوس، قبل أن تملأ الدنيا بغابات من الحديد والأسمنت المسلح يسميها البعض بناطحات السحاب، وأنه من الخير للبشر أن يعيشوا على الأرض وهم أطهار من أن يطيروا في الفضاء وهم لصوص.
خاطبنى ربي في الحديث القدسي معاتبا " إنى والإنس والجن في نبأ عظيم ، أخلق ويعبد غيرى ، أرزق ويشكر سواي ، خيرى إلى العباد نازل وشرهم إلى صاعد ، أتودد إليهم بنعمى وانا الغني عنهم ، فيبتعدون عنى بالمعاصى وهم أحوج شئ إلىًّ ، إن تابوا إلى فأنا حبيبهم أستقبلهم من بعيد مرحبا بالتائبين ، وإن لم يتوبوا إليًّ فانا طبيبهم، أبتليهم بالمصائب لأطهرهم من الذنوب والمعايب ، أهل ذكرى أهل مجالستى، أهل شكرى أهل زيادتى، أهل معصيتى لا أقنطهم من رحمتى،، إن تابوا إلىًّ فأنا حبيبهم أستقبلهم من بعيد مرحبا بالتائبين فإنى أحب التوابين وأحب المتطهرين، وإن لم يتوبوا إليًّ فانا طبيبهم، أبتليهم بالمصائب لأطهرهم من الذنوب والمعايب ، الحسنة عندى بعشر أمثالها وقد أزيد ، والسيئة عنى بواحدة وقد أعفو، رحمتى سبقت غضبى وحلمى سبق مؤاخذتى .
علمنى أنه لا يأس من رحمته أبدا ولا قنوط من غفرانه على الإطلاق فخاطبنى في الحديث القدسي قائلا "لو يعلم الدمبرون عنى كيف انتظارى لهم ورفقى بهم وشوقى إلى ترك معاصيهم لأقبلوا ، هذا بالمدبرين عنى، فكيف بالمقبلين عليًّ ؟"
علمنى أن دقيقة واحدة باقية في العمر إنما هي أمل كبير في رحمة الله فخاطب كل بنى جنسي جميعا قائلا:"ابن آدم أمرتك فتوليت، ونهيتك فتماريت وسترت عليك فتجرأت، وأعرضت عنك فما باليت. يامن إذا دعاه العبيد غدا ولبى، وإذا دعاه الجليل أعرض ونأى، إن سألتنى أعطيتك، وإذا دعوتنى أجبتك، وإن مرضتَ شفيتك، وإن سلمتَ رزقتك، وإن أقبلتَ قبلتك، وإن تبتَ غفرت لك وأنا التواب الرحيم"
فتح لى كل أبواب الرجاء مهما كانت حجم معصيتى ونبهنى إلى سعة رحمته حتى لا أقع فريسة للشيطان أو أسيرا لليأس فقال لى " إذا تبت إلينا ثم نقضت فارجع إلينا ثانية ، فإذا نقضت ثانية فلا يمنعك الحياء أن ترجع إلينا ثالثة، فأنا الحليم الذي لا أعجل، وأنا التواب الذي لا أبخل ، من ذا الذي وقف ببابنا فطردناه، من ذا الذي استقال من ذنبه فما غفرناه ، أنا الذي أغفر الذنوب وأستر العيوب وأغيث المكروب وأرحم الباكى الندوب وأنا علام الغيوب، ياعبدى قف ببابى أكتبك من أحبابى ولذ بحضرة جنابي أسقك من لذيذ شرابى"
علمنى أن كماله يحبر نقصنا وأن قوته ترحم ضعفنا وأن انكسارنا أمامه واعترافنا بضعفنا وإسائتنا باب إلى عفوه وغفرانه فقال " إن العبد العاصى إذا بكى من ذنوبه واعترف بعيوبه أمام سيد ومحبوبه وقال يا إلهى انا أسأت فيقول الله تعالى وأنا سترت، فيقول العبد ياإلهى وانا ندمت فيقول الله تعالى وانا علمت، فيقول العبد يا إلهى أنا رجعت فيقول الله تعالى وأنا غفرت "
عبدى لاتقنط من رحمتى ، إن كنت بالغدر موصوفا فأنا بالجود معروف. وإن كنت ذا خطايا فانا ذو عطايا ، وإن كنت ذا إساءة فإنا ذو إحسان ، وإن كنت ذا جفاء فأنا ذو وفاء ، وإن كنت ذا غفلة فأنا ذو رحمة ، وإن كنت ذا خشية وإنابة ، فأنا ذو قبول وإجابة"
وروي أن الأرض والبحر تآمرتاعلى ابن آدم فقالت الأرض يارب هذا عبدك خلقته بيدك ومهدتنى له بقدرتك فأكل رزقك وعبد غيرك فاذن لىأن أنخسف فأكون له قبرا ، وقال البحر يارب هذا عبدك خلقته بيدك وسخرتنى له بقدرتك فأكل رزقك وعبد غيرك فاذن لى أن أغرقه في معينى، فيقول الله تعالى يا أرضى ويا بحرى من الذي خلق عبدى؟ فتقول الأرض والبحر أن الذى خلقته ، فيقول الله تعالى أنا الذي خلقته ومن رزقى أطعمته، ومن روحى أحييته، وفوق ارضى حملته، وتحت سمائى ظللته، فإن عرفنى عرفته وإن ذكرنى ذكرته ، وإن نسينى ذكرته ، وغن خاصمنى صالحته وإن تباعد عنى ناديته فمن أين تجدون ربا مثلى وأنا الغفور الرحيم"
هذا هو سيدى الذي أحبه وأعبده ، اتذلل إليه فيعزنى ، أطيعه فيسعدنى، أعصيه واعترف بذنبى وأعود إليه فيراعى ضعفى ويقبلنى ويقبل علىَّ ويرضينى.
"إنه ربى" "إنه هو يبدئ ويعيد، وهو الغفور الودود، ذو العرش المجيد ، فعال لما يريد
إنه ربى "إن ربى رحيم ودود"

The attributes of God, Speech by Dr. Ibrahim Abu Mohammad

2009-02-24T05:49:00.000-08:00

بسم الله الرحمن الرحيم
In the name of Allah the Most Gracious the Most Merciful
A devotee speaks about his Master and Lord
Allah is My Lord, My Lord is Most Merciful Most Loving

When Al-Hassan, son of Ali, was asked about the evidence for the existence of God, he turned his face away from the person asking the question and said: Glory to you My Lord, when did You become absent to need evidence to point to You? When did You become distant to need things to manifest Your presence, an eye that does not see Your Observing presence is indeed blind and a deal that does not have a share of your love is indeed a losing deal.

When Abu Bakr the Truthful was asked how he came to know His Lord, he said: I knew my Lord through my Lord, had it not been for my Lord, I would not have known my Lord. He was asked again: how did you know Him? He said: the inability to comprehend is comprehension and to search into the nature of God can lead to polytheism.

When Imam Ali was asked: Did you see your Lord, O Imam? He responded: How do I worship what I do not see. They asked: how have you seen Him? He said: If the eyes are incapable of seeing Him with their ability of sight, the hearts will see Him through the truth of faith.

Our human minds dear friends have their limits, just like electrical goods, if these goods were to be given a higher voltage, they may be ruined or they may even explode. In this sense, talking about God is only perfected if the speech follows the manner that God had chosen to introduce us to Himself. Further, the name Allah points to God, it is a name that had never been given to anyone else.
Allah is the first without beginning and the Last without Ending.
Allah is known through kindness and is described through perfection.
Allah is One, not from shortness of numbers, He exists without deficiency.
"He is the First and the Last, the Manifest and the Concealed, And He is the Knower of all things." (57:3)
It would not be right to enquire about Him with "where", because He created all place and space, it would not be right to ask about Him with "when" because He created time. Allah was when there was nothing, He is as He was, unchanged from what He was, He knows what was, knows what is, knows what will be, and knows what would not happen, if it were to happen, how it would have happened.

Allah sees all things, hears all things, His omniscience encoumpasses all things, He would not be distracted with seeing something from seeing another, He is not distracted with hearing something from hearing another, He is the Creator of all things, there is nothing like unto Him, He is the All-Hearing, All-Seeing.

"Allah is the Creator of all things, He is the Guardian and Disposer of all affairs. To Him belong the Keys of the heavens and the earth: and those who reject the signs of Allah, it is they who will be in loss." (39:62-63)
"With Him are the keys of the unknown, none know them except Him, He knows what is in the land and in the sea, there is not a leaf that falls except with His knowledge, nor a grain in the dark (depths) of the earth, nor something green or withered, except that it is in a clear record." (6:59)
He is not reached with the five senses, nor comparable to His creation: "No eyes can grasp Him, but His grasp is over all eyes, He is above all comprehension, yet is acquainted with all things." (6:103)
He is singularly unique with all the attributes of majesty, perfection and beauty, everything is subdued before His Might, submitting to Him, returning to Him, in His hand alone are the keys for all affairs, the entire earth is his grasp on the day of resurrection and the heavens are folded in his right hand, glory to Him and Elevated High is He above all that they associate with Him. He says concerning Himself: "We indeed give life and cause to die and to Us is the return. The day that the earth will be rent asunder, from (people) hurrying out; that will be a bringing together that is quite easy for Us." (50:43-44)
"Allah is He Who created you from dust, then from a sperm drop, then made you into male and female, no female conceives or lays down (her load) except with His knowledge, nor is a long lived person granted length of days nor is a part of his life cut off except that it is in a book, that is all easy for your Lord." (35:11)
"Allah knows what every female carries and what the wombs may fall short in or exceed (the duration of pregnancy), every single thing is before His sight in due proportion. He knows the unseen and that which is open, He is the Great, the Most High. It is the same (to Him) whether one of you keeps his speech secret or makes it openly, or one who hides at night or walks forth freely by day." (13:8-10)
"No eyes can grasp Him, but His grasp is over all eyes, He is above all comprehension, yet is acquainted with all things." (6:103)
"He is the Creator of the heavens and the earth, He made for you spouses from your own kind and made pairs from among cattle, by this means does He multiply you: there is nothing whatever like unto Him, He is the One that hears and sees all things. To Him belong the keys of the heaven and earth, He increases and restricts the sustenance to whom He wills, for He knows full well all things." (42:11-12)

He created me as an act of Grace from Him, He made worldly life the place of my testing to bring to reality His kindness towards me and His justice in relation to me.
He is not benefited from my acts of obedience nor harmed through my disobedience, despite that, He charges me with obligations as a point of honour, He commanded me and forbade me. Commanded me towards goodness to make me happy and forbade me from evil to protect me.
He sent me a messenger who was a "mercy to the worlds", so he explained all things to me, he elaborated on things that needed elaboration and clarified everything that was mysterious. His condition to believe in him (as Muhammad, the messenger of God, peace and blessings upon him) was to also believe in all his brothers, the prophets who preceded him, he asked me not to distinguish between them because he himself, peace and blessings upon him, never discriminated against any of them. This is why his followers are asked to believe in all the prophets and messengers and not to give him preference over them nor discriminate against any of them.
He knew who I was, from where I came, why I came and to where I will go. He defined clearly for me my goal, my role and my message in this world.
He sent for me a way of life (Sharia) that complements, completes and perfects all the preceding divine teachings. He told me in His revealed book: "The same religion has He established for you as that which He enjoined on Noah – that which We have sent by revelation to thee – and that which We enjoined on Abraham, Moses and Jesus: namely that you should remain steadfast in religion; and make no divisions therein: As to the polytheists, they see this as a difficult path to which you are calling them. Allah chooses to Himself whom He chooses and guides towards Himself those who turn to Him." (42:13). This Sharia protects me and protects all life around me; the environment, the people and the place.
He has taught me through this Sharia that life is sacred for all things, so it is not permissible to transgress against it, and that the human being is a construct from God, cursed is the one who demolishes it, and that whoever kills a soul other than in the course of justice or for spreading corruption on the earth, then it is as if he had killed all humanity and whoever saves a life, it is as if he saved all humanity.
He taught me through this way of life to add to the elements of beauty in life and to bring new beauty to this universe. He also taught me to confine the catalysts of ugliness and evil in others to the best of my ability. He also commanded me not to cause corruption saying: "Do not cause corruption in the earth after it had been set right". He taught me to protect the environment and the cleanliness of the street and to protect public order as being instrumental parts of my faith. He also commanded me to greet people with a cheerful face and to cooperate with them in removing harm. He taught me that the great heart is the one that shares others in their joys even when it is sad and their sorrows even when it is happy. He told me that my smile to the face of my brother is an act of charity, and providing guidance to a lost person is an act of charity and to take some of my property out of my bucket and put it in my brother's bucket is also an act of charity.
He taught me that He created the earth for all people, saying: "And the Earth, he placed for all people."
He taught me to champion the right to plurality in faith, race, language and that living with such plurality is not just a matter of choice made by people at their whims, but rather is a law made by God in relation to existence and that the person who will hold the highest honour with Allah is the one who rises above personal grudges and is forgiving with others and employs his skills and resources to help take humanity forward and improve their standard of life in accordance with the great Islamic principle that the best person is the one who is most beneficial to others, and that all people are dependent on God, the most beloved person to God is the one who is most beneficial to His dependents.
I learned from the human experience that freedom is a term that can only work with certain restrictions, my faith taught me that freedom is a term that must be defined and it distinguished between restrictive conditions and those that limit activity, livelihood and movement, it taught me the principle of "no harm" and that "avoiding harm takes priority over achieving a benefit." In this regard, freedom springs from catalysts that are based on moral uprightness which seeks to benefit humanity, not merely the benefit of the market.
My God taught me that pollution and corruption of the environment begins with a corruption in the soul and that moral pollution which is found in grudges, hatred, racism and duplicity in standards leads to physical pollution. He taught me that a breach in the values of truth, trustworthiness and loyalty leads to the breach in the Ozone layer because a corrupt soul will spread the ugliness of corruption throughout its surroundings.
My faith taught me that true civilisation begins with keeping the hearts alive and the souls pure, it does not with filling the world with concrete jungles and sky-scrapers. And that it is better for people to live on the ground whilst honest and pure than to soar into the horizon as thieves.

My Lord reproved me through His prophet, peace and blessings upon him, saying: "I and the Humans and Jinn have a great issue, I create, yet something else is worshipped, I provide but something else is thanked, My goodness descends upon them whilst their evil ascends to Me. I come to them with My blessings borne through My love for them whilst I have no need for them, yet they distance themselves from Me through acts of disobedience despite being the most dependent on Me. If they repent to Me, I am their beloved, I welcome them from a distance: welcome O penitent ones, if they do not repent to Me, I am their Doctor, I may afflict them with tribulations to cleanse them from sins and deficiencies. Those who remember Me are those who sit with Me, those who thank Me are they who receive more from Me, those who disobey Me, I will never forsake them of My mercy. A good deed is treated by Me like ten and I may increase whilst a bad deed is treated as one and I may forgive, My Mercy precedes My wrath and My forbearance precedes My bringing to account."

My Lord taught me never to despair of His Mercy or forgiveness. He stated to me through his prophet Muhammad, peace and blessings upon him: "Had those who turn away from Me known how I wait for them and how gentle I am with them and how much I long for them to cease from their acts of disobedience, they would come. This is for those who turn away from me, what do you think of those who come to Me?" He has taught me that even a minute of life left is long enough to have great hope in the Mercy of Allah, He has addressed my kind saying: "Son of Adam, I commanded you but you turned away, I forbade you but you did anyway, I concealed your faults but you became daring, I turned from you but you did not care. O you who when called by slaves responds but when called by the Majestic turns away and goes far, if you ask of Me, I will give you, if you pray to Me, I will respond to you, if you fall ill, I will cure you, if you submit, when cured, I provide for you, if you come to me, I accept you, if you repent, I forgive you for I am the Oft-forgiving Most Merciful."

God opened for me all the gates of hope regardless of the scale of my sin, he alerted me to the breadth of His mercy so that I do not fall prey to Satan or a prisoner of despair, He said to me: "If you repent to Us, then break your repentance, return to Us again, if you break it a second time, do not let your shame prevent you from returning a third time, I am the Forbearing who is not hasty, I am the Forgiving without holding back, who has ever stood in Our door and was repelled, who has ever resigned from his sin and did not find forgiveness? I indeed forgive the sins and conceal the faults and provide relief to the one with an affliction, I show mercy to the weeping penitent, I am the knower of the unknown, my slave, stand in my door, I will record your name on the list of those I love, enjoy nearness to me, I will give you to drink from my very delicious drink."

Allah has taught me that His perfection fixes our deficiency, that His power shows compassion to our weakness and that being humble before Him, acknowledging our weakness and shortcoming and sinfulness is the way to His forgiveness, He said: "When the disobedient slave weeps for his sins and acknowledges his faults before His Master and Beloved and says: My God, I have done wrong. Allah Most High will say: I will overlook (and cover your sins). The slave will say: I am regretful, Allah Most High will say: I know. The slave will say: My God, I have returned. Allah Most High will say: and I have forgiven."

"My slave, do not despair of My Mercy, if you have the trait of treachery because I am known for My Generosity, if you have mistakes, I am One that always gives, if you have committed wrong, I make right, if you are dry and distant, I have Loyalty, if you are oblivious, I am Merciful, if you are fearful and penitent, I am Accepting and Responsive."

It has been said that the earth and the oceans conspired against the son of Adam, the earth said: "O Lord, this slave of Yours, You created him with your own hand, you made me servile to him through your Power, he ate from Your provisions and worshipped others, permit me to crack under him and become his grave? The oceans said: O Lord, this slave of Yours, You created him with Your own hand, and made me servile to him through Your power, he eats from your provisions and worshipped other than you. Permit me to drown him inside me. Allah Most High asks: My earth and my oceans, who created my slave? The earth and the oceans will say: You are the One who created him. Allah Most High says: I am the One Who created Him and from My provisions fed him, from my very soul I have given him life, I carry him on my earth and under my heaven I provide him shade. If he gets to know me, I will know him, if he mentions me I will mention him, if he forgets me, I will remember him, if he was to show animosity towards Me, I will make peace with him, if he was to distance himself from Me, I will call him, where would you find a Lord like Me, I am the Most Forgiving Most Merciful."

This is my Master whom I love and worship, I humble myself to Him so he gives me honour, I obey him and He gives me joy. I disobey him, acknowledge my mistake and return to him, He considers my weakness, accepts me and comes to me and consoles me. "He is my Lord," "He initiates and brings back, He is the Forgiving the Loving, with the Glorious throne, He does as He chooses."

He is my Lord, "indeed My Lord is Most Compassionate, Most Merciful."

Prepared by Dr. Ibrahim Abu Mohammad
Translated by Keysar Trad
Delivered by Elsayed Kandil

صفات الله حسب التعاليم الاسلامية والتعاليم المسيحية

2009-02-24T05:44:00.000-08:00

صفات الله تعالى وكيف عرفت ربي
أمسية تعارف بين الاسلام والمسيحية بعنوان: صفات الله تعالى وكيف عرفت ربي
جمعية الصداقة الاسلامية الاسترالية

برنامج رعته الأبرشية الكاثوليكية في باراماتا بالتعاون والتنسيق مع رئيس جمعية الصداقة الاسلامية الاسترالية الحاج قيصر طراد والسيد دايفد ميلز من جمعية مبادرات للتغيير وبحضور مدعي استراليا العام معالي الوزير فيليب رادوك وقنصل مصر العام في سيدني السيد طارق ابو سنة.

كانت هناك عروض بحث من أربعة متكلمين ينتمون إلى كلا الديانتين وعرف البرنامج السيد ديفيد ميلز.

فتقدم صاحب الغبطة سيادة المطران كيفن مانينغ ورحب بالحضور وعبر عن أهمية مثل هذه اللقاءات، وقال أنه شخصياً يفضل أن يقول أن أعرف مسلماً، على أن يدعي أنه يعرف كل شي ء عن الإسلام.

تكلمت السيدة حنيفة الحسن عن جمعية الصداقة الاسلامية الاسترالية . بعد أن حمدت الله وأثنت عليه وذكرت قول الإمام علي رضي الله عنه: الحمدلله الدال على وجوده بخلقه, وبمحدث خلقه على أزليته, وباشتباههم على أن لا شبيه له.
وقول الشيخ الشعراوي رحمه الله إن معرفتنا بوجود الخالق سبحانه وتعالي:
هي أولاً وقبل كل شيء أمر فطري غريزي
وهي ثانياً شيء عقلي، يدرك بالعقل،
وهي ثالثاً شيء تجريبي, يكمن أصله في الحس والإدراك.
وقالت أنها عرفت الله منذ طفولتها ورأته عظمته في كل ما حولها وأحبت أن تعبده فبدأت الصلاة والصيام في عمر خمس سنوات،. وبدأت تواظب على قراءة القرآن من عمر عشر سنوات. وكيف تأثرت بكلام الله، واستمعت خطابه من خلال القرآن الكريم وتجلت لها صفاته وأسماءه وعاشت قصص أنبياء ومعاناتهم ليوصلوا إلى الناس الرسالات التي حملّها الله إياهم.
تقول
علمني القرآن أن الله اتخذ إبراهيم عليه السلام خليلا، وأن بإمكانه عز وجل أن ينجيني من الغم والكرب كما نجا يونس عليه السلام، علمني أنه بالدعاء بإمكاني أن أساعد المريض على الشفاء عندما أراني كيف تجلت قدرته في عيسى عليه السلام. علمت أن لله من اصطفاهم أمثال مريم عليها السلام التي فضلها على نساء العالمين.
نعم لقد عرفت ان العزة له والملك وانه يعلم كل شيء، ويقدر كل شيء، ونعمه أكبر من أن تحصى وذكرت باختصار قول سماحة مفتي استراليا الشيخ تاج الدين الهلالي: أن الله عز وجل جعل الكون حقل لنا لنعمره ويختبرنا فيه، وبقدر ما نحترم مقدراته وموارده، بقدر ما نتنعم نحن وأولادنا من بعدنا به، وحيث أن أعيش معكم في هذا العالم، وجب علي أن أتعاون معكم، ليس على السبيل الشخصي فحسب بل لنتشارك بالموارد ونقدم مايمكن تقديمه على الصعيدين المادي والمعنوي. وهكذا نحتاج إلى حرية الضمير. وهكذا يتخطى هذا التعاون اختلاف الألوان واللغات والأديان".
لقد عرفت إلهاً يسمع دعاءنا ويعاملنا بود ورحمة. وهو كامل في كل شيء وتتجلى رحمته في عظمته.

أما بالنسبة للدكتور جيرارد كيلي الذي مثل الطائفة الكاثوليكية في هذه الامسية والذي عمل ككاهن في أبرشية سيدني منذ عام 1980. وهو عضو في اتحاد الكنائس في أستراليا وشارك في مؤتمرات عديدة منها تدعو إلى توحيد الكنائس, ومؤتمرات تقارب بين الأديان.

فبدأ كلامه بحديثه عن موسى ولقاء ربه والشجرة المحترقة. وكيف أعلن الله أنه إلهه واله آبائه إبراهيم واسحق ويعقوب. وكيف سأله موسى عن اسمه ليخبر الناس عن ما رأى فقال له: "أنا من أنا" . وهكذا تتجلى صفات الله. فهو مقدس ويمكننا التكلم عن عظمته وهو قريب يمكننا أن نتكلم إليه. وهو إله شخصي وقد عرفنا أنه تحدث إلى آدم.
وعرفناه إلهاً شخصياً وللناس العاديين علاقات مباشرة به فهو ينجي العباد .
وإذا نظرنا إلى حادثة الشجرة نجد أن الله لم يعط لموسى اسماً له فهل هذا يعني أنه ليس له اسم؟ يقول داوود في المزامير: الإله عظيم ويستحق كل حمد، ويستحق أن يُخشى وهو فوق كل الآلهة. الله قدوس وهذا يعني أنه غير مخلوق وهذا ما يميزه عن العالم وما يدل أنه لم يمر وقت لم يكن فيه الله.
والنص الثاني هو صلاة شيما: اسمع يا إسرائيل الله هو إلهنا لوحده يقول البابا بنيدكت إن هذا يعني أمرين هامين: الأول هو ان هذه الآلهة ليست بآلهة ويعني أن العالم أصله من الله وهو الذي خلقه. والعالم كله أوجده الله وهو خالق كل شيء. والثاني ان الله يحب الناس فالله محبة.
وقال إن: صفات الله مثل مجموعة يدل بعضها على بعض، وصلاة المسيحيين تقدر وتجل هذه الصفات.

وتكلمت السيدة هيلين ريتشمند من اتحاد الكنائس فقالت:
إن شعورها بوجود الخالق بدأ عند اهتمامها بمراقبة مخلوقاته الصغيرة في الغابة، والأن ما زالت تجد راحة حسية في مشاهدة وسماع هذه المخلوقات . لقد رحبت الكنيسة بها منذ كانت طفلة، وقالت إن التقاط الدين كالتقاط البرد لا يمكن التهرب منه، وان لديها ذكريات رائعة عندما استمعت الأنباء الرائعة عن أنها في قلب الرب ما رأته في يسوع. هذه التجربة جعلتها تتبع خطاه، وتتحسس قربه فرافقها طيلة أيام حياتها. وبدأت في قراءة النصوص فكان الإنجيل الخبز الذي يغذي حياتها الروحية.
فرأت أجمل صفات الله في يسوع تتجلى في حسن الضيافة والترحيب. الإله الذي يسرع لاستقبالنا. هذا الإله يبحث عنا حتى يجدنا. والإله الذي نجد في يسوع يأخذ إنسانيتنا فيعتقها، يقوم برحلات, يدخلا حياتنا ليرينا قدرة الرب فينا، وهو يدعو لنأكل على طاولته حتى لو كنا لا نستحق ذلك. والكلمة الإنجيلية للضيافة هي حب الغرباء. فهي تشمل أكثر من معارفنا وأقربائنا.
عندما نستقبل الغريب في قلوبنابطريقة خفية فإننا نستقبل الله. . فصفة الخالق بالنسبة لي عندما نلتقي في لقاء تقارب بين الأديان هي أنه أكبر من ما يدركه تصورنا ووصفنا، فليس لحبه حدود، وحيث أن هناك كثير من الأشياء التي نراها بطريقة مختلفة فروح الله هي القاسم المشترك بيننا وهو الذي يجمع القلوب لنظرة واحدة وهدف واحد وأغنية واحدة وهي حب الله من كل قلوبنا وأن نحب بعضنا بعضاً.

القى الشيخ السيد قنديل كلمة الدكتور إبراهيم أبو محمد التي ترجمها له الحاج قيصر طراد الى اللغة الإنكليزية، وكانت بعنوان:
عبد يتحدث عن سيده ومولاه
الله ربى إن ربى رحيم ودود
عندما سئل الحسن بن على ما الدليل على وجود الله فأشاح بوجهه عن السائل وقال:
سبحانك ربى متى غبت حتى تحتاج إلى دليل يدل عليك ؟ ومتى كنت بعيدا حتى تكونالأشياء هي المظهرة لك ، عميت عين لاتراك عليها رقيبا ، وخسرت صفقة عبد لم تجعل له من حبك نصيبا ،
وعندما سئل ابو بكر الصديق كيف عرفت ربك يا أبا بكر فقال بربي عرفت ربي ولولا ربي ماعرفت ربي، قالوا فكيف عرفته قال : العجز عن الإدراك إدراك ، والبحث في ذات الله إشراك .
وعندما سئل الإمام على وقيل له أرأيت ربك يا إمام ؟ أجاب وكيف أعبد ما لا أرى ، قالوا فكيف رأيته؟ قال: إن كانت العيون لا تراه بمشاهدة العيان فالقلوب تراه بحقيقة الإيمان،
§ وقال إن الحديث عن الله لا يتم إلا بالطريقة التى اختارها الله ليعرفنا بذاته عن طريقها. ولفظ الجلالة(الله) علم على الذات لم يسم بهذا الاسم غيره
الله أول بلا بداية وآخر بلا نهاية.
الله بالبر معروف وبالإحسان موصوف.
الله واحد لا من قلة ، موجود لا من علة .
§ هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ" الحديد
§ خلقنى تفضلا، وجعل الحياة لى محل اختبار وامتحان ليحقق إحسانه إلىًّ وعدله فيًّ
§ لاتنفعه طاعتى ولا تضره معصيتى ومع ذلك كلفنى تشريفا فأمرنى ونهانى أمرنى بكل خير ليسعدنى ونهانى عن كل شر ليحمينى

واختتم الأمسية بعد أن أجاب المتكلمين عن أسئلة الحضور الحاج قيصر طراد بشكر المتكلمين والحضور وهذه الابيات من الشعر:

صفاته الجمال والكمال وليس له شريك بأي حال
هو الغني نتوكل عليه والمخلوقات عليه عيال
العزير والعزة له ومنه العز ينال
الرحمن بالحق والرحمة من عنده تنال
الرحيم الودود الرزاق للخلق دون سؤال
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لا يعرف الحب إلا به وكل شيء من دونه شهوة وهواء
طاعته تملأ الحياة جمالاً ومعصيته للعاصي وحشة وجفاء
الله الجبار القوي الرحمن صفات إله واحد كلها عند المؤمنين سواء
هو إلهنا ورازقنا الرب العزيز نحمده على كل ضراء وسراء
الله محور كلامنا في مجالسنا ومواقفنا ومسيرنا سواء
*************************
السلام الودود الخالق المصور خلق الإنسان
بشرا يزلنا النسيان وذكر الله يرفعنا لدرجة الإحسان
كمال الحب بالله وحبه يفوق كل حب وليس من حب وحب الله سيان
ينظر إلينا فيكافئ المحسن ويغفر للمسيء برحمته وهي للمؤمنين برهان
الهنا ربنا سيدنا كل شيء لنا إغفر لنا فإنا في بشريتنا قصران
نعم نحبه حباً لا يضير بنا المستهزئينا ولو نشروه بيان
حتى تعرفوه يعني أن كل حب ليس فيه ضياع وهوان

Interfaith Forum, the Attributes of God from a Muslim and a Christian Perspective

2009-02-24T05:35:00.001-08:00

April 07, a program was jointly convened by the Islamic Friendship Association of Australia, the Catholic Diocese of Parramatta and Initiatives of Change to discuss the Attributes of God from a Muslim and Christian Perspectives, this program was invitation only for community and religious leaders.
K Trad thanking the speakers, to his right are David Mills from Initiatives of Change and Ms. Hahifeh El Hassan who spoke from a Muslim perspective.

The speakers from right to left, K Trad who gave the word of thanks, Rev. Helen Richmond speaking from a Uniting Church perspective, Sh. Elsayed Kandil who translated for speaker Dr. Ibrahim Abu Mohammad, Dr. Ibrahim Abu Mohammad, Bishop Kevin Manning who opened the program, Dr. Gerard Kelly, Ms. Hanifeh El Hassan

Malenie Interfaith Festival March 07

2009-02-24T05:29:00.000-08:00

The Islamic Friendship Association of Australia Inc was a proud supporter and participant in the Malenie Interfaith Festival on the Sunshine Coast in march 07

Towards a Cohesive Australia, word of thanks by K Trad

2009-02-24T05:10:00.000-08:00

Towards a Cohesive Australia, word of thanks by K Trad
My word of thanks, notesThanked Helen, Jane Favoto, Chris Murray, David and his wife and expressed my profound respect for Bishop Manning without whom we wouldn't have even got the first program off the ground and thanked him for his help now that we are in the fifth program.I thanked all the speakers and presented them with plaques/trophies, the ladies were also presented with flowers.
I thanked Dooleys for their generosity and indicated the extent in terms of the free dinner for which the numbers kept growing.

I thanked Cardinal Cassidy and nominated him for the position of pope and said:

Their eminences as men of faith spoke about love.
The politician spoke tough
The author spoke personal experience.

I thanked Sr. Libby Rogerson for chairing the program.

I thanked the Mufty for going outside his comfort zone and making the attempt to present his speech in English and made the point that in the present public debate on speaking English, that the audience understood the Mufty more during question time becaue he used a translator and understood less during the speech because he did not use a translator, so the public debate where some insist that eloquent speakers speak broken English without a translator is an injustice to the audience and to the public.

I made the point that this gathering that brings people together with respect, love and understanding is one that makes God pleased with us, hence He has blessed us, especially with all the different organisations such as Dooleys refusing to take our money and giving us the hall, the dinner and the refreshments motivated by love and goodness. This pleases God and upsets Satan. It was not just Dooleys, but also, the florist refused to take money for the flowers, someone brought me $200 worth of stamps for the invitations and both the Bishop and David insisted on paying for the printing.

I noted and responded to some of Tony Abbott's comments:In relation to Terrorism: I said: Terrorism is borne of fear, the terrorist tries to frighten those he or she believes to be persecuting him/her. We cannot stop young people from falling victim to this with isolation, exclusion, hatred or division. The fire that may deceive a recruit into terrorism can only be combated with the cool water of love, inclusion, respect, understanding and friendship.

In relation to his reply to the question on the Cronulla Riots, Mr. Abbott said that this was a law and order matter and that the police should arrest the people involved. I replied to this by saying: I agree that the riots were a law and order matter, however, I do not agree that they were a police matter, it was a political matter in that the decision not to caution the shock jocks who share the responsibility for inciting the violence is made at a much higher political level.

I thanked Tony for his support of multiculturalism at a time when some politicians were criticising it as mushy.

I also thanked Tony for quoting the comments from the Afghan Student who was happy to be able to rebut the Prime Minister in Australia. I said that it would seem that the Afghan finally found True Islam in Australia and that his case reminded me of the old woman who stood up during a speech by the Caliph and corrected him and how a man stood up, waved his sword and said to the Caliph: If you deviate from justice, I will correct you with my sword. The Caliph turned to God and thanked God that his constituency had the courage to speak out to him. He did not introduce counter terrorism laws, he did not persecute him, he did not threaten or in any way hinder this constituent.

A special word of thanks to Elkheir Florist and to translator Sh. Elsayed Kandil.

Towards a Cohesive Australia, Speech by Mufti Alhilali

2009-02-24T05:08:00.001-08:00

Towards a cohesive Australia

Brothers and sister, Ladies and Gentlemen, Good evening and Peace be with you.

Permit me to address you as an old man who is trying to make up for his poor English with a heart that overflows with faith in and love and respect for others. I want my words to flow my heart to yours.

Ladies and gentlemen,

There is a principle that all rational beings celebrate:

Harmonious diversity is one of the secrets of beauty.

Just look at any flower garden or any bouquet of flowers, their beauty is in the combination of different colours and different types of flowers. It is similar with us, the secret of our beauty as a human race is to be found in our diversity of colours and voices. Likewise, the appeal of music lies in its reliance on the seven different notes: Do Re Mi, Fa So La Ti.

Allah created humanity and distinguished it over all created beings by giving it reason, through this reason, we can construct, beautify and ornament this world. It is through this reason that we can understand and believe in one another. It is through reason that we see that the beautiful nation we share was not created to be the exclusive property of any individual, rather, it is for cohabitation with others whom we must offer love, support and cooperation.

We must look at our neighbours like our own brothers and at our nation as the home that we all share, we can be successful when our hearts are compassionate towards one another and we cooperate with our skills, this will transform this beautiful home, this beautiful nation into a paradise. However, if there is an escalation of clashes, enmity and isolation, this home will feel straitened and the brothers will feel miserable and tired.

Islam presents the comprehensive conclusion of the Divine revelations from God Almighty stressing the importance of harmony amongst our diverse humanity.

1 – No Muslim is a true Muslim until he or she believes in all the prophets and messengers of God and in all the books sent by God.

2 – The Muslim must respect the belief system of others, The Holy Qur`an states:
a – Let there be no compulsion in religion.
b – Say: The truth is from your Lord, whoever wishes, let him believe and whoever wishes, let him disbelieve.
3 – The mercy and grace of God only come to those who are merciful and gracious towards others. Hadith: Those who are merciful will find mercy with Allah. And, the one who does not show mercy will not receive mercy.
4 – The love of God will be granted to those who love others.
5 – A person’s status with God depends on the goodness that this person offers to fellow human beings. God loves us all, He does not prefer any race over another.

Every Australian who is fortunate to live in this beautiful nation must understand the following:

1 – All Australians go back to one father, this is Adam and one mother, this is Eve. We all have the same colour blood and we all have the same limbs.
2 – Australia can grow and rejoice and become a paradise through love and understanding.
3 – Australia is the home that provides us shelter and protection, its security is the responsibility of each and every one of us.
4 – Australians are like a football team, we can only win through cooperation and support of one another.
5 – As Australians, we are all traveling on the same boat, if the boat is safe, we are all safe, if she is threatened, we all threatened.
6 – Every Australian who is proud of his or her faith can confirm and show the nature of the teachings and values of this faith through the benefit and constructive effort that he or she will offer to their society.

The faith of Islam in constructive cohesion was evident from the onset, Islam was quick to put an end to any notion of superiority based on colour, race or wealth. The famous words of the messenger Muhammad peace and blessings upon him are in the heart of every Muslim: No Arab is superior to a non Arab, nor is white over black except through piety. Islam transformed races into brothers and made all people equal with respect to their rights and duties.

This harmony did not stop with humans, it in fact extends to all creatures that share this world with us, this includes the animal kingdom, vegetation and the environment in general. Islam has provided us with teachings that protect the environment, teachings that guarantee the rights and comfort of not only people, but also of animals and even the rights of trees, emphasizing their importance, something that we cannot live without.

In conclusion, I would like to emphasise that Australian society is beautified through our diversity, this diversity allows the reaslisation of the most ambitious constructive goals because it is a microcosm of the whole world in which we live. This society is strengthened through our cohesion and will greatly progress through mutual cooperation.

We should all work together to build a beautiful, strong and free Australia, to make it a nation whose luminance will brighten the whole world.
Good evening ladies and gentlemen

Towards a Cohesive Australia, Speech by the Hon Tony Abbott

2009-02-24T05:07:00.000-08:00

SPEECH NOTES
Minister for Health and Ageing
Leader of the House of Representatives
Tony Abbott MHR

SPEECH NOTES FOR THE ‘TOWARDS A COHESIVE AUSTRALIA’ FORUM
LIDCOMBE, SYDNEY
FRIDAY, 15 SEPTEMBER 2006

At a student leadership forum in Canberra last week, one of the participants was haranguing the Prime Minister for allegedly exploiting community fears about Islam. Another participant, a former Tampa boatperson who had spent time in immigration detention, intervened. He said how proud he was to have become an Australian and to be able to engage in dialogue with the Prime Minister because nothing like it would ever have happened in his native Afghanistan.

To me, this story helps to illustrate how certain fundamentals, such as respect for persons, belief in a framework of rules, and a degree of political classlessness, are not cultural constructs but part of the universal aspiration of mankind. Still, it must be accepted, in the week of the fifth anniversary of the attack on the World Trade Centre, that the world is threatened by perverted versions of the quest for grace.

The War on Terror is not a figment of George Bush’s imagination. It is indeed a war against people who are determined to do us harm; as Bali, Madrid, and London, on top of September 11, clearly illustrate. It is a war against terrorism, not a war against Islam. It is a war against terrorists, not against Muslims. As events in Iraq have made crystal clear, the vast majority of the victims of terrorism are themselves Muslim.

As Tony Blair has said, this is not a battle between civilisations but a battle for civilisation. The problem is not Islam. The problem is a tiny minority of Muslims who believe it is their religious duty to kill those who do not share their particular version of Islam. Hence the War on Terror does not pit Islam against the world, still less the West against the rest, but a misguided minority of Muslims against their fellow Muslims and everyone else.

The War on Terror has already changed the governments of Afghanistan and Iraq. It has changed the law and is changing attitudes in much of the world. Much that is precious is at risk, sometimes from overreaction to the threat. Still, it is hard to overestimate the gravity of the challenge. Does anyone really think that people who would fly civilian aircraft into office buildings would not use nuclear weapons against cities if they could? Does anyone really think that people who regard Western civilisation as a satanic excrescence would desist from their attacks because of a different policy on Iraq or Israel?

Islamic terrorism poses a challenge quite unlike anything ever faced before. It cannot be ended by concessions because its objective appears to be the establishment of a particularly ferocious type of universal caliphate. It cannot be quarantined to particular battle zones because of the range and destructive power of modern technology. Everyone is a potential combatant. Everywhere is a potential war zone.

The War on Terror doesn’t mean that we can ignore the ordinary challenges of creating a strong economy and building a just society. Neither do the obvious imperfections of Western societies mean that we can or should ignore this challenge to their very existence.

Combating terrorism means facing up to all the ways in which Western societies fall short of their professed ideals. How can alienated Muslim males be expected to respect women, for instance, when this city’s bookstands, billboards and TV shows proclaim that women are sex objects? How can devout Muslims be expected to regard Western societies as the flowering of civilisation when so much of modern music, art and writing is obsessed with the banal and the degrading? How can people be expected to take our professed respect for human life seriously, when they constantly see footage of the innocent victims of Anglo-American and Israeli air strikes?

Not for a moment should the deliberate killing of civilians be equated with the unintended consequences of attacks on military targets but it’s important to acknowledge the horrific costs of even the most just war. Regardless of how much people and nations may have been wronged, if we want reconciliation, we must avoid sanctimony and sermonising.

It’s also important to avoid excessive politeness lest we obscure essential issues. It’s important to avoid giving unnecessary offence but not if means tip-toeing around the truth.

As everyone can see, there is no shortage of Western critics of the West. If I may say so, there is a serious shortage of Muslim critics of Islam. If Western societies have been improved because every perceived truth has been subjected to critical scrutiny and every problem has been constantly re-examined for better potential solutions, it’s worth asking whether Muslim societies and communities might not benefit from similar critical self-examination.

To an outsider, Islam lacks a well-developed concept of pluralism or a clear distinction between what belongs to God and what belongs to Caesar. I respectfully put it to Muslims that some practices they dislike might be considered sins rather than crimes. Other practices they dislike might be regarded as tasteless or indulgent rather than against the moral law.

It would be easier for Australians to respect Islam if Islamic leaders seemed readier to condemn terrorism rather than explain how the West has contributed to it, important though that may be. As a non-Muslim, I’d be relieved to hear more often from Islamic leaders that it is never right to kill in the name of God; that sometimes force might be necessary to resist aggression, to end injustice, or to defend the vulnerable but never to assert the superiority of one religion over another. Religion is something we should argue about, not fight over. I accept that it took the West at least 1500 years to learn these lessons but fear for the future of the world if they are not now accepted by everyone.

These are legitimate questions for Muslims to answer given that the September 11 terrorists and those wreaking such havoc in the Middle East and elsewhere profess to kill in the name of Islam. For our part, non-Muslims can try to build even more cohesive societies and create a better security environment but we can’t purge Islam of its extremists nor of justifications for extremism. Only Muslims can do that.

This is the great challenge facing Muslims everywhere but especially Muslims in the West. Muslims in countries like Australia are in a unique position to assess the strengths as well as the weaknesses of Western civilisation. They have the legal right as well as the physical safety (often denied to them elsewhere) to ask the hard questions about their own faith as well as about the faiths and beliefs of others.

We know that it’s possible to be an Australian and a Muslim (rather than an Australian or a Muslim) because that’s been the practical experience of hundreds of thousands of people. What seems to be lacking – and what I hope Australian Muslims might urgently try to formulate – is a philosophy to validate what most people instinctively want.

For its part, the Australian Government will never seek to disqualify anyone from becoming an Australian on the ground of colour, culture, or creed. The Government merely wants to encourage people to acquire the skills necessary to make the most of their new life in their new home. The Government expects people to accept the principle of equal treatment for all and demands only that everyone resident in Australia obey Australian law.

I’m encouraged that discussions such as this are taking place. I’m confident that Australia can only benefit from intensive dialogue between Australian Muslims and people of other faiths. I expect that true Islam has nothing to fear from this kind of questioning. My own faith gives me confidence that that if something is of God it will ultimately prevail but if not it will eventually pass.

ENDS

Towards a Cohesive Australia, Nadia Jamal Speech Notes

2009-02-24T05:05:00.000-08:00

The truth is that every day we share cultural experiences in ways that are not threatening.We do this at the most pedestrian level. For example, when we have Chinese food for lunch, watch a movie with sub-titles or sign up to learn a second language.In many cases, we enjoy these things even when we do not fully understand them. For me, being a Muslim is something that will never be up for negotiation. Just like I could never be anything but Australian.I believe that being a Muslim helps make me a better Australian.Why? Because being a Muslim is also about a fair go, about mateship and about respect for others, especially women. I am not saying you cannot define what it means to be an Australian or what is un-Australian ... but I think that in doing that we sometimes run the risk of over-defining.There is something to be said for the anger you feel when an Australian has been murdered in a terrorist bombing and there is something to be said for the tears that well in your eyes when Australia loses a big soccer match and there is something to be said for the pride that fills your heart as your plane lands at Sydney Airport.That something happens when you feel Australian. And most of us experience that everyday in some shape or form.We might not articulate it, but it happens.

Nadia Jamal has been a journalist at The Sydney Morning Herald since 1997, and is currently Deputy Chief of Staff. She has worked on the World desk, helping to coordinate coverage of major events including the war in Iraq, and editing the daily pages. She has also been the Herald's education and urban affairs writer.Nadia is the co-author of a book titled, The Glory Garage - Growing up Lebanese Muslim in Australia. The book was recently named as an honour book in the Information Books category of the Children's Book Council of Australia Awards for 2006. It was also shortlisted for the 2006 NSW Premier's Literary Awards Ethel Turner Prize.

Towards a Cohesive Australia, speech by Idris Edward Cardinal Cassidy

2009-02-24T05:03:00.000-08:00

Towards a Cohesive Australia
Dooleys Lidcombe Catholic Club
15th September 2006
Idris Edward Cardinal Cassidy

1. In this presentation this evening, I wish to propose three ways in which we might work effectively in seeking to promote and consolidate a ‘cohesive Australia’:
- a) firstly, by establishing and fostering those basic principles of human relationship which make for cohesive co-existence;
- b) secondly, by creating possibilities of genuine interfaith dialogue;
- c) and thirdly, by members of diverse cultural and religious backgrounds joining hands to work together in ways that will benefit society and help those in society who finds themselves in need, whatever their background.
2. Within the Christian community, especially during the past fifty or sixty years there have been developments that, I believe, can help all of us to base on solid ground our attempts to promote peaceful and fruitful co-existence between people of different cultural backgrounds, and so avoid cultural conflict. For the Catholic Church, this process was aided and inspired by the Second Vatican Council. In referring to relations between the Church and other World Religions, the Council placed the emphasis, not upon the differences between religions, but on what people of different religions have in common and what draws them to fellowship. It placed before us Catholics this consideration: if, as Christians understand it, there is but one God who made the whole human race and holds all his children in his love, then surely any child of that one God should similarly treat the other with loving respect. The Council has given us Catholics a challenge in these words: “We cannot truly call on God, the Father of all, if we refuse to treat in a brotherly way any person, created as he or she is in the image of God”. And, finally, the Council reproved, as foreign to the mind of Christ, any discrimination against people because of their race, colour, condition of life, or religion.
3. There we had a whole new way of thinking about other religions and the people who belong to those religions. But in fact, when you look more deeply at these principles, you have a whole new way of thinking about other people in general, and irrespective of cultural distinctions. With these principles as a guide, the Catholic Church set out in the mid 1960s to enter into contact with other religions and even with people of goodwill, but of no religious faith.
4. The basic change that has taken place during the forty years of internal discussion within the Catholic Church, as a consequence of the Council decisions, may be summed up, I believe, in looking at those who profess other religions, or no religion at all for that matter, no longer as simply being persons to be converted to Christianity, but as fellow citizens of God’s great family to be respected, befriended and in this sense loved. They were not to be seen as ‘those others’, but rather as brothers. This is of utmost importance in confronting cultural conflict. I was deeply moved by my contacts with the former Yugoslavia during the Bosnia-Herzegovina conflict. This was not a conflict about religious beliefs, but the people involved were either Christian or Muslim. Yet, men were being brutally murdered because, I was told, they are not part of us. They are ‘the others’! Women were being raped and abused because they belonged to ‘the others’. Children were left to starve simply because they belonged to ‘the others’. If you happened to be one of the others – no matter to which group you belonged -, you would not be given respect, treated humanely or taken care of. That this should still happen at the end of the twentieth century is a tremendous challenge to all men and women of religious faith to cry out in protest and to join hands in changing such a mentality.
5. The “other” in the true Christian message is to be loved, not ignored or badly treated. Love in this sense means respect. It means being concerned for the other, to be ready to stand by the other in difficulty, to care about the other in need, joining hands with those who suffer injustice or discrimination. Jesus taught his followers these basic principles: He told us to love our neighbour as ourself; to love even our enemies; to love one another as He has loved us.
6. Unfortunately, we Christians cannot claim to have always acted in that way down though the centuries. At times, even in our days, one hears “reciprocity” being put forward as an excuse for not acting in such a loving way. Those others do not love us, so why should we love them? That can sound very reasonable, but it is not Christ’s way. The word “reciprocity” or its equivalent does not appear in the Christian revelation, and it is not part of Christ’s teaching. If we wish to oppose cultural conflict here in Australia, the Christian community being by far the most numerous has to take a stand and not wait for the minority to make the first move.
7. Lest, however, I may be misunderstood, I consider that reciprocity is a vital element in promoting a cohesive Australia. While it ought not to be an excuse for inaction by the majority, there is no doubt that little will in fact be achieved without reciprocity from other less numerous communities. Cultural harmony must be a joint effort, or else it will not come about.
8. My second submission is directly related to interfaith dialogue. The Council went further still by urging Catholics to respect not only members of other religions, but also those religions themselves, pointing out that the Catholic Church “regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men”.
9. Religion usually forms an important element in most cultures, and is all too often seen as being the dominant element in cultural conflict. But it would be surely wrong and a mistaken reading of history to isolate religion and make it the one cause of most cultural conflict. As you all know, this is often regrettably just what happens. I have already referred to the conflict in Yugoslavia in the early 1990s. The troubles in Ireland over the centuries have been looked upon so often as problems between the Catholic and Protestant religions. The two peoples involved were Protestant and Catholic, but it was not religion that was the cause of their division, so much as social and political questions. I think our Muslim brethren would agree that conflict in Iraq is not the direct result of people belonging to Sunnis or Shiites, but to other social and political questions. After all, today each great religion is made up of people of many and diverse cultural backgrounds. There are other causes for conflict. Injustice and inequality within nations and between nations are responsible for much of the conflict that is taking place and is considered all too often to be based on religious differences.
10. These considerations do not, however, allow religions to ignore the cultural conflicts for which they may be blamed. Rather they must play their role in seeking to contribute to cultural harmony and peace among peoples of different faiths. Little was done in this regard in the past. It is not so long ago that ‘interfaith relations’ began to find an important place on the agenda of most religions.
11. In recent years successful attempts have been made at the international level to bring members of different religious affiliation together, in order to seek mutual understanding and prevent possible cultural conflict. Pope Paul VI offered Catholic representatives taking part in these meetings the following good advice: “We desire”, he said, “to join them in promoting and defending common ideals in the spheres of religious liberty, human brotherhood, education, social welfare and civic order”. He asked that special attention be paid “to those worshipers who adhere to other monotheistic systems of religion”, recalling the bond that links the Christian and Jewish religions and stating, with regard to Islam,: “We do well to admire these people for all that is good and true in their worship of God”.
12. Experience in multicultural relations here in Australia has made it clear that being very respectful to the other party is not enough. A positive outcome depends on something deeper, namely a meeting of minds. Efforts are being made here in Australia to bring people of differing cultural backgrounds together, to help them realise that ‘the other’ is not so very different to themselves. I know that various on-going programmes between Muslims and Christians are taking place in our community both in interfaith dialogue and inter-communal activity. The Catholic Institute of Sydney for theology and ministry recently held a five day Winter School, entitled “Introducing Islam”. The Sydney based Columban Institute for Christian-Muslim relations has also been very active in fostering Christian-Muslim relations. Initiatives taken by the Columban Institute have shown that once confidence is built between Christians and Muslims, successful dialogue follows and common initiatives can be undertaken. In a recent article in The Far East Columban Magazine, Sister Pauline Rae stated:
There are many misconceptions about what Muslims believe and there are similarities that people don’t recognize. When a person realizes that “ALLAH”, the God of the Muslims isn’t an alien God, but the “YAHWEH” of the Jews and Christians, there is a greater chance that respect will be accorded to the Muslims.
13. This kind of activity is often referred to as a ‘dialogue of life’. It starts off with a kind of ‘friendly co-existence’, but develops through being together, listening to each other, working together, speaking together on questions of common interest and justice. Greater understanding results and attitudes can change dramatically. Much more effort is needed, however, at the local level to inform, educate and bring together members of different religions and cultural groups if a cohesive Australia is to be fostered and built up. Ignorance of the other is a tool in the hands of those who wish to create trouble.
14. Thirdly, and finally, I would suggest that when members of diverse cultural and religious communities join together in some common cause that will benefit society in general, barriers disappear and strong friendly relationships take their place. Such cooperation is like a school where those involved learn to respect the other, create lasting fellowship and contribute to building a cohesive society. Christians in recent years have experienced this in many countries throughout the world. They have come in this way to realize that what they have in common in so much greater and more important than what divides them. It is an experience that can, I feel sure, produce similar positive results in bringing members of diverse religions and cultures closer together in a cohesive Australia.
15. Good principles are not so difficult to enunciate. It is much harder to bring them into the life of those who form part of the tradition that proposes them. This is the task that faces our communities in Australia at this time. It is, in my opinion and experience, mainly a question of education. Since the Second Vatican Council, this has been a major challenge for our Church and indeed for all the Christian Churches. When speaking of the changes that have taken place in ecumenical and interfaith relations, time and time again, I have been disappointed to be told by members of the audience here and in other countries that they had never even heard of such developments.
16. To sum up what I have been saying, I would repeat that there are in my opinion three ways in which the various cultural communities in Australia can work together for a cohesive Australia, where each and every cultural community can feel at home.
a) by establishing sound principles based on the acknowledgement that there is one God who loves all his children, irrespective of cultural differences; and by taking action to educate their followers in this new understanding.
a) by entering into and promoting genuine interfaith dialogue;
b) by joining hands to work for peaceful co-existence and reconciliation between troubled communities. Pope John Paul II, in his Message for the 2002 World Day of Peace, challenged us all with these words to do just that:
“The various Christian confessions, as well as the world’s great religions, need to work together to eliminate the social and cultural sources of terrorism. They can do this by teaching the greatness and dignity of the human person, and by spreading a clearer sense of the oneness of the human family. This is a specific area of ecumenical and interreligious dialogue and cooperation, a pressing service which religion can offer to world peace”.

Towards a Cohesive Australia Bishop Manning's welcome

2009-02-24T05:00:00.000-08:00

“Towards a Cohesive Australia”

15 September 2006
7.30pm

The Dooleys Lidcombe Catholic Club
24 John Street, Lidcombe

I see this forum as an excellent opportunity for Australians of diverse ethnic backgrounds to hear, at first hand, positive insights and points of view from speakers well equipped to comment on community relationships.

I would hope that the benefit of the four lecturers’ wisdom and responses to intelligent questions will help to educate, and promote healthy attitudes in people willing to work together for the benefit of our Australian community.

Bishop Kevin Manning

Towards a Cohesive Australia, Public Interfaith Forum at Dooleys Lidcome

2009-02-24T04:21:00.000-08:00

Jointly convened a dinner and public interfaith program, organised by the Islamic Friendship Association of Australia, The Catholic Diocese of Parramatta and Initiatives of Change. The program was convened in September 06.

His Grace Bishop Kevin Manning delivering his words of welcome, to his right are spakers federal Health Minister the Hon. Tony Abbott and Mufti Alhilali

Prof. Kamar Oniah Kamaruzzaman speaking at the pre-program dinner.

Sh. Ibrahim Magro visiting from the UK speaking at the pre-program dinner.

The speakers, K Trad who presented the word of thanks, Federal Health Minister the Hon. Tony Abbott MP, His Eminence Cardinal Edward Cassidy, His Eminence Sh. Taj Aldin Alhilali, Ms. Nadia Jamal and His Grace Bishop Kevin Manning who gave the words of welcome.

K Trad presenting a plaque of appreciation to Cardinal Cassidy during the word of thanks.

Speaker Nadia Jamal, to her right are program MC Sr. Libby Rogerson and the Hon. Tony Abbott MP

Guests and speakers enjoying the pre-program dinner courtesy of Dooleys

A section of the audience

Mufti Hilali with NSW minister the Hon. Barbara Perry

A section of the audience

The speakers with His Excellency Babr Malik the High Commissioner of Pakistan and AFP state manager David Stewart

Hosting Palestinian MP Rev. Dr. Bernard Sabella

2009-02-24T04:11:00.000-08:00

In July 06, the Islamic Friendship Association of Australia was privileged to host Palestinian MP Rev. Dr. Bernard Sabella and His Excellency Palestinian Charge D'Affaires in Australia Dr. Izzat Abdul Hadi for a talk at Trades Hall. We are grateful to Unions NSW for use of their facilities.

K Trad welcoming the speakers, to his right are Rev. Dr. Bernard Sabella, H.E Dr. Izzat Abdul Hadi and Program facilitator Prof. Peter Manning.

Flyer for the program.

Flyer for the program