Wednesday, December 29, 2010

Kesan Cerai Pada Anak-anak

Artikel ni disiarkan dalam Berita Harian pada 22/11/2010. Saya tak dapat nafikan ada kawan2 saya dari keluarga bercerai, ayah hilang tak tahu ke mana, tinggal dengan mak sendirian, tapi mereka mampu berjaya dalam hidup. Ada yang berjaya dengan baik, namun ramai yang kurang berjaya kesan dari perperaian ibu bapa. Wallahua'lam.

Semoga keluarga kita selamat dari perpecahan dan perkara tidak diingini.

____________________

Cetak . E-mel RakanEmel Rakan .

Anak daripada keluarga pincang mudah terjerumus masalah sosial
Oleh Nurhidayah Muhd Hashim

2010/11/22

KELUARGA seumpama satu blok yang tersusun menjadi bangunan dalam masyarakat. Keluarga adalah tempat hidup kita bermula dan kita terikat kepadanya. Jika perasaan sayang dan rasa terikat antara ahli keluarga utuh, semakin tenang serta bahagia sesebuah keluarga.

Malaysia sekarang menyaksikan perubahan nilai terhadap institusi perkahwinan dan kekeluargaan. Bilangan perceraian semakin meningkat. Rekod Jabatan Kemajuan Islam Malaysia (JAKIM) menunjukkan perceraian dalam kalangan orang Islam sepanjang 2008 adalah 22,289 kes. Perceraian kini menjadi perkara biasa, diterima umum dan dianggap lumrah. Ia berlaku dalam semua kelompok masyarakat sehingga tanpa sedar memberi nilai rendah kepada satu akad nikah yang perlu dipertahankan.

Dalam satu kajian yang dijalankan di Amerika, The Social Scientific Data on the Impact of Marriage and Divorce on Children, Dr Patrick F Fagan menyatakan bahawa apabila wujud rasa terbuang antara pasangan suami isteri sehingga membawa kepada pertengkaran, bergaduh, apatah lagi bercerai, maka seluruh isi keluarga terutama anak berasa sangat sengsara.

Kajian beliau turut disokong oleh pakar sosiologi keluarga membuktikan bahawa graf tertinggi sikap positif adalah terhasil daripada keluarga yang mana ahli keluarganya berhubungan baik, saling terikat dengan perasaan kasih sayang. Anak daripada keluarga sebegini lebih mendapat gred yang tinggi, mempunyai sikap yang baik, lebih ceria dan bagus dalam hubungan sosial. Mereka juga kurang terbabit dengan penyakit kejiwaan seperti kemurungan, kecewa keterlaluan dan sebagainya.

Apabila ayah dan ibu tidak lagi mempunyai rasa terikat dan saling ‘membuang’ salah satu seperti ayah meninggalkan ibunya kerana wanita lain, atau ibu meminta cerai kerana lelaki lain, atau anak diberitahu dia adalah anak zina dan sebagainya, Dr Fagan dapati, anak ini mempunyai kesamaan dalam urusan kejiwaan mereka.

Kekuatan dalaman anak ini tidak terbentuk dengan baik. Banyak perkara negatif memenuhi jiwa dan memberi kesan langsung dengan tumbesaran mereka. Mereka kecewa dengan hidup, murung, suka membuli, melakukan keganasan, gagal dalam akademik dan juga gagal dalam hidup. Anak ini juga mengalami tekanan emosi yang teruk, kesihatan badan tidak kuat, kemurungan, bimbang dengan hidup, bahkan lebih pendek jangka hayat mereka, ramai yang berhenti belajar awal, tidak berminat dengan ilmu dan kerjaya, sedikit yang berusaha ke menara gading, bahkan ramai yang menghisap dadah dan kaki arak. Mereka menjadi seumpama bunga yang tidak disiram, layu, kekeringan dan akhirnya mati kerana tanahnya kering kontang dan tidak dibaja.

Kaitan langsung apabila anak ini membesar dan membina rumah tangga pula, ramai yang menjadi pembuli, suka keganasan, berlaku ganas dan mendera pasangan dan anak, malas bekerja, tidak suka menerima tanggungjawab, suka keganasan seperti mencuri, memukul dan banyak lagi kesan negatif.
Apabila bilangan perceraian semakin bertambah dan anak mangsa cerai yang mengalami ‘tekanan kejiwaan’ bertambah ramai, mereka membesar dan berkahwin, mengulangi kesilapan ibu bapa mereka, maka masyarakat umum akan turut menerima kesan negatif daripada perkara itu.

Semakin banyak rumah tangga hancur, maka semakin banyak peruntukan kewangan dan program sosial yang perlu diadakan.

Kajian beliau walaupun membabitkan masyarakat di Amerika, tetap menjadi iktibar kepada kita di Malaysia terutama mengenai keutuhan ikatan kekeluargaan. Jika Malaysia ingin maju pada masa depan, blok terpenting yang perlu dijaga adalah keluarga dan anak-anak yang terhasil dalam keluarga berkenaan.

Kita perlu menanam dan menyuburkan rasa ‘keterikatan’ antara pasangan suami isteri sehingga perceraian dilihat sebagai jalan terakhir selepas semua usaha sudah gagal. Kepatuhan kepada agama, taat kepada Allah, memegang tanggungjawab sebagai pasangan dan ibu bapa kerana perintah agama perlu diterapkan. Apabila ibu dan ayah saling berkasih sayang, rasa ‘terikat’ sesama mereka, sering berdekatan dan saling sokong menyokong atas nama Allah, semakin kuat blok kekeluargaan kita dan semakin kurang masalah yang timbul ke atas anak-anak.

Penulis ialah Pensyarah Pusat Pemikiran & Kefahaman Islam (CITU), UiTM Shah Alam dan sedang melanjutkan pengajian di Australia

Tuesday, December 28, 2010

Tazkirah-Tenang Hati

Saya dapat ni dari emailgroup. terima kasih pada pengirim.
Artikel ini sangat menarik pada saya. .Setiap prinsip ni boleh dinilai dari kacamata agama dan dari kacamata sosial. Jadi kita tapis yang mana kurang tepat dan yang mana baik..Mari kita baca dan ikut yang mana baik yer.


Principles for Peace of Mind..

1. Do Not Interfere In Others' Business Unless Asked.

Most of us create our own problems by interfering too often in others' affairs. We do so because somehow we have convinced ourselves that our way is the best way, our logic is the perfect logic and those who do not conform to our thinking must be criticized and steered to the right direction, our direction. God has created each one of us in a unique way. No two human beings can think or act in exactly the same way. All men or women act the way they do because God within them promptsthem that way. Mind your own business and you will keep your peace.


2. Forgive And Forget:

This is the most powerful aid to peace of mind. We often develop ill feelings inside our heart for the person who insults us or harms us. We nurture grievances. This in turn results in loss of sleep, development of stomach ulcers, and high blood pressure. This insult or injury was done once, but nourishing of grievance goes on forever by constantly remembering it. Get over this bad habit. Life is too short to waste in such trifles. Forgive, Forget, and march on. Love flourishes in giving and forgiving.

3. Do Not Crave For Recognition

This world is full of selfish people. They seldom praise anybody without selfish motives. They may praise you today because you are in power, but no sooner than you are powerless, they will forget your achievement and will start finding faults in you. Why do you wish to kill yourse lf in striving for their recognition? Their recognition is not worth the aggravation. Do your duties ethically and sincerely


4. Do Not Be Jealous:

We all have experienced how jealousy can disturb our peace of mind. You know that you work harder than your colleagues in the office, but sometimes they get promotions; you do not. You started a business several years ago, but you are not as successful as your neighbor whose business is only one year old. There are several examples like these in everyday life. Should you be jealous? No. Remember everybody's life is shaped by his/her destiny, which has now become his/her reality. If you are destined to be rich,nothing in the world can stop you. If you are not so destined, no one can help you either. Nothing will be gained by blaming others for your misfortune. Jealousy will not get you anywhere; it will only take away your peace of mind.


5. Change Yourself According To The Environment:

If you try to change the environment single-handedly, the chances are you will fail. Instead, change yourself to suit your environment. As you do this, even the environment, which has been unfriendly to you, will mysteriously change and seem congenial and harmonious.

6. Endure What Cannot Be Cured:

This is the best way to turn a disadvantage into an advantage. Every day we face numerous inconveniences,ailments, irritations, and accidents that are beyond our control. If we cannot control them or change them, we must learn to put up with these things. We must learn to endure them cheerfully. Believe in yourself and you will gain in terms of patience, inner strength and will power.


7. Do Not Bite Off More Than You Can Chew:

This maxim needs to be remembered constantly. We often tend to take more responsibilities than we are capable of carrying out. This is done to satisfy our ego. Know your limitations. Why take on additional loads that may create more worries? You cannot gain peace of mind by expanding your external activities. Reduce your material engagements and spend time in prayer, introspection and meditation. This will reduce those thoughts in your mind that make you restless. Uncluttered mind will produce greater peace of mind.

8. Meditate Regularly:

Meditation calms the mind and gets rid of disturbing thoughts. This is the highest state of peace of mind. Try and experience it yourself. If you meditate earnestly for half an hour everyday, your mind will tend to become peaceful during the remaining twenty-three and half-hours. Your mind will not be easily disturbed as it was before. You would benefit by gradually increasing the period of daily meditation. You may think that this will interfere with your daily work. On the contrary, this will increase your efficiency and you will be able to produce better results in less time.


9. Never Leave The Mind Vacant:

An empty mind is the devil's workshop. All evil actions start in the vacant mind. Keep your mind occupied in something positive, something worthwhile. Actively follow a hobby. Do something that holds your interest. You must decide what you value more: money or peace of mind.Your hobby, like social work or religious work, may not always earn you more money, but you will have a sense of fulfillment and achievement. Even when you are resting physically, occupy yourself in healthy reading or mental chanting of God's name.

10. Do Not Procrastinate And Never Regret:

Do not waste time in protracted wondering " Should I or shouldn't I?" Days, weeks, months, and years may be wasted in that futile mental debating. You can never plan enough because you can never anticipate all future happenings. Value your time and do the things that need to be done. It does not matter if you fail the first time. You can learn from your mistakes and succeed the next time. Sitting back and worrying will lead to nothing. Learn from your mistakes, but do not brood over the past. DO NOT REGRET. Whatever happened was destined to happen only that way. Why cry over spilt milk?

Think Positive
thanks to Mr. RAJENDRA.DESHPANDE.

Monday, December 27, 2010

Bunuh Diri

Bunuh Diri???

Membaca berita di Malaysia menyentak jiwa saya. Semakin ramai yang bunuh diri. Muslim Melayu semakin tinggi kadar bunuh diri di Malaysia. Apakah masalah yang dihadapi sudah terlalu berat? tidak terdaya dihadapi maka penyelesaiannya adalah bunuh diri? Kanak-kanak bunuh diri, belasan tahun bunuh diri, remaja awal dua puluhan bunuh diri, dewasa 30an bunuh diri, orang tua 50an bunuh diri.. aduhh apa sebenarnya yang berlaku sekarang ini. Menggerunkan dan menakutkan..

Bunuh diri???
Apakah ia jalan keluar dari masalah?

Gusar hati saya memikirkan masa depan anak bangsaku. Bunuh diri adalah mencabut nyawa sendiri. atas apa alasan yang kita cuba berikan, mencabut nyawa sendiri adalah haram, dilaknat Allah, tidak berbau syurga siapa mencabut nyawanya sendiri. itu janji Nabi Muhammad.

Mencabut nyawa sendiri adalah pengakhiran kepada masalah yang dihadapi di dunia, tapi ia adalah pemula jalan kepada azab yang dasyat yang tidak berkesudahan di akhirat nanti.

Tabah dengan ujian hidup, yakin ALlah uji kita kerana sebab yang hanya Dia ketahui. sabar dan bertawakal serta berusaha.. itu adalah pegangan kita.

Lihatlah alam dengan positif.
Alam ini indah jika kita mengindahkannya
dan ia kelam jika kita melihatnya kelam.

Kuatkan hati
Tabahkan jiwa
Kukuhkan jatidiri
Bangun dan terus bangun bila diuji
Jangan patah semangat
Jangan melihat ujian dari kacamata negatif
Allah tidak menguji kerana Dia benci
bukan kita saja yang diuji
Semua orang
Bahkan Nabi Muhammad paling besar ujian diterima

Ingatkan diri kita, anak, saudara dan rakan-rakan yang kita sayangi,
jangan bunuh diri
sayangilah diri kita
kerana kita adalah khalifah
kita bertanggungjawab atas diri kita..
apa yang kita buat
apa yang kita pilih..

Semoga ALlah kuatkan hati semua insan yang berhadapan dengan ujian getir..
Bunuh diri bukan pilihan kita..

Saturday, December 25, 2010

Program Agama..

Programs..

Dalam kesibukan urusan hidup, jangan kita lupa untuk pengisian kerohanian. Batin juga hidup dan perlukan makanan. Al-Ghazali kata 40 hari tak dengar ilmu agama, teguran dan tazkiran, hati kita buleh jadi keras. nauzubillah.

Saya juga tidak terkecuali. Sibuk sudah barang tentu. Perjalanan pengajian yang mendesak dalam masa yang sudah suntuk memerlukan perhatian yang sangat tinggi. Tapi setakat terdaya, saya dan keluarga cuba involve dalam program kemasyarakatan dan contribute dalam apa cara yang termampu. Ia adalah community service yang akan Allah tanya di akhirat kelak. 'Apa yang dah dibuat dengan umur, ilmu, harta, tenaga yang Allah berikan sepanjang usia ini?' Berbekalkan soalan tersebut sebagai prinsip hidup dan dengan harapan sekadar terdaya berusaha ke arah menjawab soalan2 tersebut, saya sekeluarga akan terus melibatkan diri dengan program agama, program dakwah dan program sosial kemasyarakat. Semoga Alllah berkati.. amin..

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Khamis dan Jumaat 23 -24 December 2010.

Kampung Vic anjurkan Khemah Ibadah. Ramai yang hadir- 85 orang kanak-kanak 7-13 tahun. Perempuan 35 selebihnya lelaki. Penganjur mintak bantuan saya jadi Fasi dan saya terima dengan doa semoga masa yangs aya berikan dua hari di sini, diberkati ALlah dan Allah sudi memberikan ganjaran, bantuan dan gantian dengan apa yang Dia ingini.. amin...

Gambar-gambar menarik program adalah di bawah ni..
(ni saya copy paste je dari facebook rakan-rakan.. thank you yer tuan empunya gambar..)



Semua peserta kanak-kanak lelaki dengan kaum bapa yang membantu program ini...Pengarahnya Din Hogan. Ketua Fasi Ustaz Khairul

Kanak-kanak dibuat beberapa kumpulan.. ikut umur..dengan 2 fasi setiap satu kumpulan seramai 16 orang

Ini pulak semua peserta kanak-kanak perempuan dengan ibu-ibu yang jadi orang kuat - tukang masak @ makcik kantin [hehe..], fasi-fasi, ada jadi tukang cleaners [hehe...], basuh periuk, masak, basuh tandas dll.. Semoga ALlah berikan pahala yang tinggi untuk kita semua.. amin

Ni dalam kumpulan saya.. Saya dengan Nur jadi Fasi untuk budak2 9-13 tahun.


Masa selesai majlis, penganjur mintak saya kasi hadiah pada peserta kanak-kanak perempuan. Ini saya dengan salah seorang peserta ni.. nama dia Aisyah..
____________________

Jamuan PotLuck rakan-rakan..

kat bawah ni pulak masa jamuan pot luck meraikan kawan-kawan yang dah tamat belajar dan nak balik for good ke Malaysia. Masa ni Olie. lepas tu Jalil pulak.. seronoknya melihat mereka yang dah tamat belajar dan berjaya menyerahkan tesis PhD.. semoga masa saya juga akan sampai nanti. amin..

_____________________

Program Agama ILIM

Saya tolong rakan-rakan di Madrasah hari Ahad juga. 3 minggu sekali, hari Ahad buat program dengan ibu-ibu..Kat bawah ni rakan-rakan Singapore ni.. kecuali situding biru tu, itu Azie, dia Malaysian PR Australia. yang lain semua PR dan citizen Australia berasal dari Singapore..

Lepas ceramh, kami makan-makan... Dari kiri Jun, Azi, saya, Kak Min, Kak Ros dan kak Syidah..

Renungan Ibu Bapa

Sayaa terima email tazkirah ini. Sangat baik untuk renungan bersama..
Mari kita baca yer..

_________________
Anak dan Ibu Ayah

1. Mulakan hidup anak anda dengan nama panggilan yang baik. Nama panggilan yang kurang baik akan menyebabkan anak anda malu dan merasa rendah diri. Dalam Islam sendiri nama panggilan yang baik adalah digalakkan
.


2. Berikan anak anda pelukan setiap hari. Kajian menunjukkan anak yang dipeluk setiap hari akan mempunyai kekuatan IQ yg lebih kuat daripada anak yang jarang dipeluk.

3. Pandanglah anak anda dengan pandangan kasih sayang. Pandangan ini akan membuatkan anak anda lebih yakin diri apabila berhadapan dengan persekitaran.

4. Berikan peneguhan setiap kali anak anda berbuat kebaikan. Berilah pujian, pelukan, ciuman, hadiah ataupun sekurang-kurangnya senyuman untuk setiap kebaikan yang dilakukannya.

5. Janganlah mengharapkan anak anda yang belum matang itu melakukan sesuatu perbuatan baik secara berterusan. Mereka hanya kanak-kanak yang sedang berkembang. Perkembangan mereka membuatkan mereka ingin mengalami setiap perkara termasuklah berbuat silap.

6. Apabila anda berhadapan dengan masalah kerja dan keluarga, pilihlah keluarga. Seorang penulis menyatakan anak-anak terus membesar. Masa itu terus berlalu dan tak akan kembali.

7. Di dalam membesarkan dan mendidik anak-anak, janganlah anda mengeluh. Keluhan akan membuatkan anak-anak merasakan diri mereka beban.

8. Dengarlah cerita anak anda. Cerita itu tak akan dapat anda dengari lagi pada masa akan datang. Tunggu giliran anda untuk bercakap. Ini akan mengajar anak anda tentang giliran untuk bercakap.

9. Tenangkan anak anda setiap kali mereka memerlukannya.

10. Tunjukkan kepada anak anda bagaimana cara untuk menenangkan diri. Mereka akan menirunya.

11. Buatlah sedikit persediaan untuk anak-anak menyambut ulangtahun kelahirannya. Sediakanlah hadiah harijadi yang unik walaupun harganya murah. Keunikan akan membuatkan anak anda belajar menghargai. Anak-anak yang datang daripada persekitaran yang menghargai akan belajar menghargai orang lain.

12. Kemungkinan anak kita menerima pengajaran bukan pada kali pertama belajar. Mereka mungkin memerlukan kita mengajar mereka lebih daripada sekali.

13. Luangkanlah masa bersama anak anda di luar rumah. Peganglah tangan anak-anak apabila anda berjalan dengan mereka. Mereka tentu akan merasa kepentingan kehadiran mereka dalam kehidupan anda suami isteri.

14. Dengarlah mimpi ngeri anak-anak anda. Mimpi ngeri mereka adalah begitu 'real' dalam dunia mereka.

15. Hargailah permainan kesayangan anak anda. Dalam masa yang sama, mereka akan menghargai barang-barang kesayangan anda. Elakkan daripada membuang barang kesayangan mereka walaupun sudah rosak. Mintalah kebenaran mereka sebelum berbuat demikian.

16. Janganlah membiarkan anak-anak anda tidur tanpa ciuman selamat malam dari anda.

17. Terimalah yang kadangkala anda bukanlah ibubapa yang sempurna. Ini akan mengurangkan stress menjadi ibu bapa.

18. Jangan selalu membawa bebanan kerja pejabat ke rumah. Kelak anak-anak akan belajar bahawa kerja pejabat selalunya lebih penting daripada keluarga.

19. Anak menangis untuk melegakan keresahan mereka tetapi kadangkala cuma untuk sound effect sahaja. Bagaimanapun dengarilah mereka. 20 tahun dari sekarang anda pula yang akan menangis apabila rumah mula terasa sunyi. Anak-anak anda mula sibuk mendengar tangisan anak mereka sendiri.

20. Anak-anak juga mempunyai perasaan seperti anda.

Kain yang putih terpulang kepada anda untuk mewarnakannya. Semuanya di tangan anda. Fikir-fikirkanlah. Nampak mudah tapi bermakna.

Friday, December 24, 2010

Confirmation




Saya sebenarnya continue research dari university sebelumnya. Tapi ia perlu direfine, reifne dan refine lagi ikut persetujuan Supervisors di Melb Uni. Lepas refine, refine, refine sampai saya dah sakit kepala, pusing sana pusing sini, tukar lagi, hantar kena betulkan lagi, hantar lagi kena betulkan lagi.. rasa macam separa give up.. akhirnya saya telah berjaya bentang proposal 13,000 patah perkataan 46 muka surat pada 20 Dec 2010, jam 2.00 pm.
Alhamdulillah saya dapat remark 'extremely good'.
semoga laluan semakin cerah.. amin

Ada 5 orang rakan2 datang bagi sokongan moral..Wani, Adli, Nur, Us Borhan dan Umar.. lepas present, saya belanja semua orang lunch kat Restoran Madam K di Lonsdale Street, makan nasi lemak dengan udang petai.. dan ice belended.. Sedap..

Syukur puji pada Allah atas segala nikmat.
amin ya rabbal a'lamin

Tuesday, December 14, 2010

Too Close Yet Too Far

Too Close...

Saya dah tamat contract dengan line 3 untuk mobile saya. Jadi saya bolehlah buat contrak baru. So saya pun ke Melbourne Central, on the way ke Uni Melbourne, saya singgah kedai 3. Lepas diskus siket-siket, saya pun renew 12 bulan lagi dgn Line 3. Saya dapat telepon free Nokia 63 warna merah.

Comelnyer...
Saya fikir nak sampai opis di Uni saya nak tukar sim card dia. Saya pun ambik beg yang isi satu kotak handphone Nokia 63. Saya jalan dengan gembiranya ke tram.

Depan Melb Central, saya pun naik tram yang hala ke Uni Melb. Saya letak beg handphone sebalah saya.
Sampai stop 4, tetiba pakcik driver tram buat pengumuman.. 'Tram stop, not in use, semua kena turun..' Saya pun turun sambil bawak beg galas buku-buku saya.. Terus turun dan tunggu tram lagi satu..

Lepas tram tu dah hilang, tetiba saya teringat..
'Ehhh tepon Nokiaku...... oh ohhh..'

Saya terus naik tram satu lagi, bagitau pakcik driver kata saya tertinggal beg Nokia saya dalam tram sebelum ni..
Tapi saya tak tahu nombor tram tu..

Selepas semua daya saya buat, call ke Depoh, ikut Pakcik driver tu cari kat tram kawan dia.. dan sebagainya..

Nokia 63 tidak sempat saya guna..
Dah di tangan... hilang kemudiannya..

Ohhh tidak ada rezeki.. It's too close.. but yet toooooooo far..

Sedihnya...

Friday, December 10, 2010

Menakutkan..

Hakim Syariah buat Kesalahan Syariah

Hakim menjadi pihak ketiga membuat keputsan atas pertelingkahan dan kesalahan dilakukan, maka jika hakim sendiri buat, ianya sangat 'mengaibkan'.. Namun, manusia walaupun dia hakim atau peguam atau cikgu atau sapa, jika melakukan kesalahan, wajar dihukum. Nama baik akan jatuh ke lantai tapi.. salah tetap salah..

saya rasa sedih sangat.. kerana ia memalukan..

p/s sapa hakim ni? agaknya saya kenal kot.. kalau dia di JKSM sebelum ni, mungkin saya kenal.. hummm siapa yer..
________

Hakim syariah bersekedudukan
Oleh Idris Musa

KUALA LUMPUR: Seorang hakim Mahkamah Tinggi Syariah ditahan penguat kuasa Jabatan Agama Islam Pulau Pinang kerana disyaki bersekedudukan dengan seorang wanita di kuarters kerajaan di Georgetown, Ahad lalu.

Menurut sumber, hakim terbabit yang berusia 40-an ditangkap ketika bersama pasangannya kira-kira jam 2 pagi.

“Sewaktu kejadian, isteri dan anaknya tiada di rumah kerana dikatakan ke ibu kota. “Pasangan itu ditangkap penguat kuasa agama hasil maklumat diperoleh,” katanya ketika dihubungi, semalam.

Hakim terbabit dikatakan berkhidmat di Mahkamah Tinggi Syariah di sebuah negeri di utara Semenanjung sejak lebih setahun lalu.

Sebelum ini, beliau bertugas di Jabatan Kehakiman Syariah Malaysia (JKSM), Putrajaya. Kes berkenaan bagaimanapun masih di peringkat siasatan Jabatan Agama Islam Pulau Pinang dan hakim terbabit belum didakwa, sebaliknya dia dibebaskan dengan jaminan Jabatan Agama Islam selama seminggu.

Sumber itu berkata, kes berkenaan agak sulit kerana mempunyai unsur ugutan daripada tertuduh terhadap pegawai penyiasat. Namun, katanya, pihak penyiasat sudah membuat laporan polis berhubung perkara berkenaan. “Pada masa ini hakim terbabit diberi jaminan penguat kuasa.

Tempoh jaminan akan berakhir Isnin depan dan pada hari berkenaan, kes dijangka disebut di mahkamah syariah. “Beliau sebelum ini dikatakan mengugut pegawai siasatan dan penguat kuasa dengan mengancam untuk mengambil tindakan jika mereka meneruskan kes berkenaan kerana beliau mendakwa mempunyai hubungan rapat dengan pihak atasan,” katanya.

Thursday, December 9, 2010

nasihat yang baik ni...anak remaja

Aisyah.. belum remaja lagi.. tapi to be.. soon..

Saya jumpa artikel ni, menarik sebagai panduan kita bersama..

Nine ways to keep parent-child communication functioning


For many a frustrated parent, trying to talk with a teenage son or daughter is like talking to a wall -- except that the wall has more to say about how its day was, or how it's doing in school.

Getting the silent and/or sullen treatment from your teenage child doesn't mean that anything is wrong (though it can). And it isn't necessarily something that every parent will eventually have to put up with.

The Daily Herald talked to marriage and family therapist Tony Mosier to find out what parents can or should do if it seems like the lines of communication are down. Mosier is program director at Telos, a residential treatment center for struggling boys in Orem, but he doesn't just work on the front lines. He's also a married father of five children, ages 1, 3, 6, 9 and 11.

1 Teens talk less -- They just do, Mosier said. As your child starts junior high school, and especially as he or she moves into high school, it's entirely natural for a certain guardedness, an emotional remoteness, to set in. By and large, Mosier said, most kids experience a degree of "loving detachment." In most cases, he said, "they're making a healthy transition into being less emotionally dependent on their parents. They're developing independence, and that's what we want."

2 It doesn't happen all at once -- If your son or daughter stops talking to you "literally overnight," Mosier said, "then it's something a parent should be aware of." An abrupt break-off of communication, he said, can be a sign of depression, substance abuse or some kind of physical trauma.

3 Fools rush in -- Some parents have a tendency to respond to a shift in communication, whether abrupt or gradual, by making demands of their child, insisting on immediate answers, or threatening an unresponsive child with punishment. Instead of telling your son or daughter, "We're going to talk this out right now," Mosier said, parents should let children know that they are available and interested. But don't force the issue.

4 Handle with care -- If you're concerned about your teen, Mosier said, you can most effectively figure out what's going on with them by being a "humble detective." "You're a curious observer of your child's problems, you don't have an agenda," he said. "When your kid says, 'I just feel like going and getting high,' don't crack down on that. Ask them, 'What do you think that would do for you?' " If you help your child talk things through, Mosier said, he can often figure out a solution to problems on his own.

5 It's about time -- The stronger the relationship that your child has with you, the less likely she is to ever freeze you out entirely, even in teenagerhood. The most important thing that you can do to build that relationship, Mosier said, is make time for your child, and lots of it. In this case, he said, quantity is just as important as quality.

Make time with your children a scheduling priority. For example, Mosier said, once a month "I'll just pick five nights and go out with each of my kids. My wife will do it the next month. Every other month, I have one-on-one time with each child."

6 No more Mr. Fix-it -- Teens don't necessarily want their parents to solve all of their problems, Mosier said. Consult with your son or daughter about problems at school, or on the job, or whatever. But don't insist on stepping in to fix the problem if your child wants to try to handle it on his own.

7 Provide validation -- "You never get too old to long for your parents' approval," Mosier said. "You could be 45 years old and opening a new business, or whatever, and you're going to wish your dad would stop by and say, 'Good job, son. I'm proud of you.' " You can have a big impact on your child -- even if he or she doesn't let on about it -- by offering specific praise. "Those little comments about specific actions are priceless," Mosier said.

8 I love you -- Expressions of love, he said, are also important. "Bring flowers to your daughter," he said. "She's going to roll her eyes and be a sullen, angry teenager, but she'll go up to her bedroom and treasure that. So often we think, 'Well, my kids know I love them.' Be sure that they know it."

9 These are the rules -- Your teenage kids do want boundaries, Mosier said, even if they don't always respond well to them. Parenting advice, Mosier said -- including from himself -- can "give the impression that parents should just hug their kids and sing 'Kumbayah.' " Be clear and be firm about what your home's rules are. "Kids feel safe," he said, "when they have strong parents who are united."

Tuesday, December 7, 2010

Aisyah lagi..

Aisyah the intelectual muslim scholar.. to be..

Hari ni cite pasal Aisyah lagi..

Lepas solat maghrib berjemaah, saya doa panjang..
Doa untuk ibu bapa, untuk keluarga, untuk diri saya sendiri, untuk aisyah dan juga untuk seluruh muslimin dan muslimat.

Lepas doa, Aisyah tanya,
'Umi, what did you ask in your doa Umi..?'

'humpp.. banyak.. Umi doa mudah-mudahan Allah bagi Tok Ma, Tok Ayah, Atok, Nenek sihat dan panjang umur. Umi doa supaya Umi siap PhD.. Aisyah doa tak?..'


'Doa.. Aisyah doa.. 'Allah, please help my mother, she's doing her PhD. She got many problems.. Allah, help my mother please...banyak Aisyah doa..'

'ye ker.. bagus..Aisyah doa selalu yer.. mudah2an Allah tolong kita..'

Sya pun berstory saya susah hati..
takut tak sempat siap PhD ni.. masa dah semakin suntuk..

My darling counselor pun memberikan sesi kaunselingnya..

'Umi... Umi jangan susah hati Umi..
Umi ada lagi setahun.. Umi boleh buat.. believe in yourself..
Pastukan Umi..
Don't think about the time.. whether 1 year or 2 years..
Umi buat jer...
Think about your writing, don't think about the time ye Umi..'

'hehehe.. humppp... ok Cikgu...'

__________________

Selamat Maal Hijrah

Semoga selamatlah semua hidup kita..
hari ini dan esok..
di dunia dan di akhirat..amin..

Thursday, December 2, 2010

Terbang Dan Berjalan

Berjalan..atau Terbang..

Tengok burung tepi rumah saya.. cantik sangat. Subhanallah.
Burung boleh terbang, jadi cepat dapat sampai ke tempat yang ditujunya..Tapi saya tak boleh terbang, semua laluan yang saya lalui kena dibuat satu demi satu..
saya akan terus berjalan..
..

Awak nak gi mana tu??

___________________


Jalan Yang Panjang..

Susah sebenarnya buat PhD ni.. banyak cabaran yang tidak terjangka yang datang dan perlu dihadapi. Kadang-kadang saya rasa nak nangis tapi sabar banyak-banyak. Mohon ALlah mudahkan laluan..

Ilmu adalah satu mutira yang mahal. Jika ia senang, sudah tentu semua orang dapat mengenggamnya. Ilmuan Islam terdahulu seperti Ibnu SIna mempunyai kepakaran dalam banyak bidang- ilmu agama, falsafah kehidupan, perubatan, ilmu tentang psycology manusia dan macam-macam.
Sedangkan ilmu yang sedang saya cari, begitu juga orang-orang lain sekarang hanyalah secebis kecil dari ilmu ALlah yang maha luas. Semalam ada perjumpaan- mesyuarat semua pelajar di bawah Prof Abdullah Saeed di biliknya di Melbourne Uni, perjumpaan sebulan sekali dan semalam adalah yang terakhir untuk tahun ini. Mesyuarat hampir 3 jam dan yang hadir 7 orang termasuk saya dan Adli. Banyak kami tanya soalan dan Pak Lah (saya dan Adli panggil beliau Pak Lah) said something yang saya sempat catat dalam buku catatan saya..

Beliau berkata,
'Always make yourselves up to the changes. Read as many books and articles even though they might not directly relevant to your thesis. Read about what happens in the world, about legal reforms, human rights, gender, Islamic business etc. We do not have to follow other people's thinking but we have to know and put our own stand. Be a knowledgeable person when you finish your PhD. As a researcher, always search for evidence and used evidence to support your opinions. Remember that, what we know is only a little compare to what we do not know...'

Insya Allah... saya akan berjalan terus dalam pencarian ilmu ini.. amin

Sekarang, saya sangat sibuk, tiap2 malam tidur kol 1.30 to 2.00 pagi. Subuh pulak jam 6.00 dah habis. Terpaksa susun jadual dengan baik..

Letih buat kerja, saya nak menghabiskan masa sekejap..
Nak upload gambar kenangan ler..


Teacher Fari, my beloved friend and the Principal of ISSA, sekolah Aisyah di Shah Alam datang ke Melbourne dan datang sehari ke rumah kami. Malamnya saya berborak dgn Kak Fari dari jam 11.00 mlm sampai jam 2.40pagi. lamanya tak jumpa..




Ni saya, Hafilah dan Adli sebagai presenters dalam CILS Conference hari tu..


Turn Saya..


Sapa kah mereka ini?? Orang yang banyak ilmu ni..

. Sebelah kanan sekali adalah Prof MB Hooker. Siapa yang baca buku Malaysian Law mesti tahu nama MB Hooker dan sebelah kiri sekali adalah Second Supervisor saya-Prof Tim Lindsey


Sunday, November 28, 2010

Super Hero

Aisyah..

Tadi Aisyah main dress-up, dia pakai baju pelik-pelik dan ambik towel ikat kat tengkok, pastu dia kata dia adalah Super Hero, boleh fly.. hehe..
Saya di komputer tengah buat kerja PhD saya.. pening pening..

'Umi.. tengok ni.. I am a Super Hero..
You can ask anything from me.. I can help you!'

'Ye ker, Can you help me Super Hero? I am having a big problem..'

'Tell me what is your problem. I will help you Umi..'

Saya pun kata,

'I'm having problem with my PhD. Can you do the PhD for me Super Hero?'

Aisyah dengan confidentnya menjawab..
'Ohh About your PhD.. I think I can not help you..'

'But you are Super Hero.. '

'Super Hero can help people in danger, but not in PhD work.
But I can give you other help.. I want to give you some advice.'

'Apa tu Super Hero..'

'Umi, your PhD is your job. You have to do it on your own.
But you have to remember..
First, you have to read a lot and work a lot.
Second, you cannot give up.
Third, you have to believe in yourself.
Ingat Umi.. believe in yourself..
Umi kena kata.. Yes, I can do it.. Yes I can do it....'


'hehe..Umppp a very good advice Super Hero. Now I want to work hard. Aisyah gi main dengan Abah yer..'

Ituler advice from my Super Hero..

I want to tell my ownself...
'You can do it... believe it..amin...

Wednesday, November 24, 2010

Perjalanan...

Korban..

Hari raya korban sudah berlalu. Saya sekeluarga menjalankan ibadah korban melalui seorang Ustaz yang akan membawa duit dan sembelih kambing dan lembu di perkampungan miskin di India. Kami ambik 2 ekor kambing. Semoga ALlah menerima ibadah yang kita lakukan. amin..

Melaksanakan korban di tanah dan untuk orang miskin lebih 'puas' pada saya. Kita laksanakan ibadah sebagai bukti kecintaan kepada ALlah, patuh kepada suruhanNya dan rasa hati lagi puas bila ia diserahkan untuk menggembirakan rakan seagama yang dhaif di negara lain.

Jika di kawasan penempatan saya, sama ada di Shah Alam, Selangor, atau di Kota Bharu, Kelantan atau di Bangi Lama, Selangor atau di Reservoir, Melbourne.. rata-ratanya semuanya lebih kurang dengan kita dari segi kehidupan dunia.

ALangkah baik jika sebahagian objektif melaksanakan korban untuk menggembirakan hati mereka yang jarang makan daging lantaran kemiskinan mereka, seperti di India, Kemboja, Acheh, Jakarta, dan juga orang miskin2 di Malaysia diraikan.. Alangkah baiknya...

_______________
Meraikan Hari Raya..
Ahad 19 November 2010 jam 2.30pm, saya berjumpa dengan Supervisor saya, mendapat feedback atas kerja saya sebelum ni.. Banyaknya kena cincang.. hehe.. tapi takpa, saya akan membetulkan supaya menepati tahap yang dia nak.. semoga ALlah mudahkan urusan..amin..


Petang jam 6.30pm, balik dari Melb Univ, saya ke rumah Azida, tolong siket-siket persediaan yang Azida buat untuk esok. Sebenarnya semua dah siap, tinggal masak rendang dan sup.. Kami tolong siket2 jer..

Abah dan lain-lain mengacau rendang hasil resipi Arman.. jam 12 malam baru kami balik lepas rendang masak..

Gembira dan asyik ketawa dengan joke2 kawan2 yang jadi tukang kacau..



Sabtu 20 November, kami meraikan hari raya di Edwardes Lake anjuran Desa Bundoora. Makan dan bergembira di samping bertemu kawan-kawan..

Kami bawak nasi masa tu...berat ke Bah? senget jer bahu.. hehe..



Di Edwardess Lake dengan kawan-kawan..




Petangnya beraya di rumah Azhar Shidah.. nasi kerabu dan nasi dagang,..nyum nyum..

p/s gambar-gambar yang diuploadkan adalah dari facebook kawan-kawan, saya copy paste jer.. thank you pada empunya camera.

Ahad 21 November, kami ke Jack Ruppert Lake pulak untuk bersama2 rakan2 KgVic meraikan hari raya korban. Makanan sangatlah sedap, daging korban dijadikan satay dan kuahnya alangkah sedapnya... ALhamdulillah dan terima kasih pada semua yang berusaha melaksanakannnya dan menjemput kami semua.

________________________


Isnin 22 November - Selasa 23 November-

Aisyah nasihatkan saya..

'Umi.. if you want to present in English, you have to think in English..'


'Umppp.. Aisyah buat macamana kalau kena present kat kelas 'Show and Tell'?

'Aisyah confident. Aisyah kata ..'Hi class3/4M, Today I want to show you something which is very special to me..Anybody wants to guess? Then ada 4 orang angkat tangan, Aisyah said, 'Ok you Eric, what do you guess? Nope.. Anybody else wants to guess?'

'Wow powernya Aisyah.. pastu..'

'Aisyah said..'Ok now I want to show you what I have today. You know last week was my birthday. And I got a special birday present from my mum.. It was a book from Smiggle.. Pastu kawan-kawan semua kata..'woooo smiggle..' Then Aisyah pun story ler about the diary that Umi gave ti Aisyah tu..'

'Camtu la Umi, kalau kita kena bagi speach in English, kena think in English tau.. pastu tak boleh banyak er er.. nanti tak best speach kita..'

hehhe.. saya ketawa jer dengar nasihat Aisyah..

Saya menghadiri CILS Conference di Law School Melbourne Uni. Alhamdulillah saya dah selamat bentang bahagian saya.. Saya bentang bersama-sama Hafilah dan Adli. Alwani present sebelumnya tapi Wani ada ambik video kami bertiga bentang.. nanti boleh kita tengok kembali, apa kekurangan dan kelebihan semasa bentang.. Saya gabra juga nak bentang. ALhamdulillah ALlah mudahkan..kira boleh ler..

Tuesday, November 16, 2010

Selamat Hari Raya Aidil Adha

Eid Mubarak

Hari ini Selasa 16 Nov 2010 adalah Hari Raya di Melbourne. Bagi Malaysia pula, esok adalah hari raya. Banyak perbincangan mengenai kenapa berbeza-beza penetapan hari ini. Semoga semuanya ada berkat dan rahmat.

Kepada semua pelawat blog ini, saya mengucapkan Eid Mubarak.. wishing you a very blessed Eid. Dalam kesibukan hidup, semoga Allah akan selalu memayungi kita dan mendorong kita menjadi hambaNya yang soleh.. amin ya Rabbal A'lamin

Pagi tadi, kami sekeluarga solat hari raya di Preston Hall bersama-sama keluarga pelajar dan rakyat Malaysia. Aisyah hari ini tak pergi sekolah kerana menyambut hari raya. Khutbah raya disampaikan oleh Ustaz Zamri. Selepas solat, diadakan jamuan potluck, alhamdulillah syukur atas rezekinya.


Ni adalah saya dan pensyarah USIM. Namanya Ummi Salwa,
muda lagi orangnya dah nak siap PhD.


Selepas balik rumah, saya terus ke train station dan menuju ke Melbourne Univ, ada appointment hari ni jam 2.00pm. Alhamdulillah hari ini selesai kerja yang saya plan iaitu menghantar permohonan ke Jabatan Perdana Menteri mendapatkan kebenaran mendapatkan data dan interview pegawai-pegawai kerajaan berkaitan kajian saya. Borang sudah saya isi lama dulu tapi saya tak lengkapkan. Tadi baru berjaya saya lengkapkan.

Semoga ALlah mudahkan urusan saya..
Itulah doa saya yang tidak pernah lekang dari hati dan bibir..amin..

Sunday, November 14, 2010

Birthday Aisyah

Aisyah is Turning 9


Alhamdulillah my darling Aisyah is 9 years old now. She is a big girl now, my darling, penyeri jiwa dan pemberi semangat untuk saya.

Abah arrived on 10th Nov, just a day before her birthday with two big boxes for Aisyah.. full with jajan untuk Aisyah kasi kawan-kawan on her birthday. Punyalah penuh..

Pada 11 Nov 2010, meraikan Aisyah, kami sekeluarga makan kat luar malamnya. Luar pun bukan kemana pun.. Aisyah sibuk nak McDonald, jadi kami ke McDonald Halal, makan-makan dan saya kasi hadiah..

Aisyah buka.. dia terus menjerit..

'Yayyyy.. cantiknya.. Smiggle ler Umi..mana Umi beli?'

Saya jawab, 'Aik.. how do you know Smiggle smiggle ni..'

Aisyah jawab, 'Everybody at school knows what is Smiggle Umi. It is the best place to get stuff for kids.. All of Smiggle stuff are cool..'

Isyy saya tak tahu menahu Smiggle-smiggle, lajunya budak-budak sekarang. Sebenarnya, saya beli sebuah buku catatan like a diary untuk Aisyah di kedai Smiggle. Kedai tu saya lalu setiap hari ke Univ Melbourne. Kalau naik train, turun di Melbourne Central, nak ke Swanston St, mesti lalu depan kedai-kedai, salah satu kedai yang kena lalu adalah kedai jual barang-barang ni.

Dalam kedai tu, penuh barang berwarna warni, ada buku pink, pen, pencil box dll purple, hijau, biru... segala mak nenek, naik kelabu mata saya. Saya pun tak tahu nama kedai tu Smiggle..
Saya beli satu buku untuk Aisyah warna pink..

Semoga Aisyah tulis cerita Aisyah dalam buku tu yer..
------------------

Kesyukuran Aisyah..

Hari Sabtu 13 Nov, kami buat sedikit majlis makan-makan , kesyukuran meraikan birthday Aisyah. Kami jemput beberapa family sahaja yang anak-anaknya satu kelas dan kawan-kawan dengan Aisyah sahaja. Walaupun hasrat hati nak jemput ramai kawan-kawan, tapi tak mampu..
Tak mampu poket, tak mampu tenaga, tak mampu tempat sebab buat kat rumah saya yang kecil. Yang paling kuat alasannya adalah tak mampu nak sediakan banyak-banyak.. siket-siket tu berani ler.. Al-maklumla.. saya ni bukan lepasan kuliah Master Chef.. hehe..

Akhirnya...

Majlis berjaya dan kawan-kawan Aisyah ramai yang meraikan dia.


Semua kanak-kanak keliling Abah..




Aisyah baca doa.. semua orang aminkan doa Aisyah..



Semoga ALlah berkati Aisyah selalu, dan menjadikan Aisyah seorang anak yang baik akhlak, kuat pegangan agama dan muslimah yang solehah sepanjang usia. amin ya rabbal alamin..

Tuesday, November 9, 2010

Gambar Menarik Hati

Menarik Hati..

Kat bawah adalah gambar menarik pada pandangan saya..
kita abadikan dalam blog ini untuk kenangan ya..

Gambar 1..



Waahh abah tengah gunting rabut dengan Pakcik di Heildeberg..
Pakcik ni China dari China, dah duduk berpuluh tahun kat Melbourne tapi masih cakap China.. hehe.. Sekali potong kena AUD10 ..

Camry... Apakah hanya jadi kenangan dan cita-cita tidak kesampaian... aduss...

Ini gambar paling menarik... Saya nak dapat notebook baru... Offer kat KL, dapat RM1,500

Kenangan ... inilah ruang work station saya di Law Faculty di Univ La Trobe yang menjadi kenangan..

Ni kenangan juga.. semasa saya bertiga menaiki Titanic..hehe.. ALhamdulillah kami selamat sampai dengan jayanya..

Ini lagi menarik... mana nak dapat tangga macam ni? kalau bukan dalam filem Titanic... Lagi satu dalam filem Hindustan.. Tapi yang ini adalah replika tangga dalam kapal Titanic untuk golongan Kelas 1. Cantik sungguh cantik...



Ini pun menarik pada saya.. Sebabnya apa??
Sebabnya kita orang tengah posing Abah ambik gambar sebelah sana, rupanya sebelah sini ada cameraman tersembunyi, Sayuti snap tanpa kami sempat menyedarinya.. cewah... hehe..

Monday, November 8, 2010

CILS Conference

Speakers' Profiles and Abstracts For the CISL Cenference 22-23 Nov 2010


Saya copy dari website CILS dan letak kat sini, sebagai rujukan di masa depan. Ada 23 Speakers dalam dua hari Conference nanti..

Dulu-dulu, saya sebenarnya tak berapa pandai nak tulis biodata sebagai speaker, tak tahu nak tulis apa. Tapi lepas consult ramai orang, Prof2 dan mereka yang lebih berpengalaman, maka saya pandai ler sikit nak tulis biodata. Untuk CILS ni, saya tulis seperti di bawah...

Dalam menyediakan biodata, mereka yang berpengalaman, Prof-prof yang baik hati memberikan panduan. Pembaca blog ini juga boleh belajar dari nasihat mereka...

Biodata sebagai speaker biasanya 200 perkataan.

Ia hendaklah terdiri dari:

1-Siapa kita-Nama, belajar kat mana, kedudukan formal dalam Jabatan, Majikan mesti letak, kalau boleh siapa sponsor kita kena letak, semua itu adalah credit sebagai penghargaan dari kita. Apa-apa kita buat, hendaklah bagi credit pada siapa yang berjasa pada kita. Parents memang berjasa tapi tak boleh letak parents kita, hanya letak majikan dan sponsor je..

2-Apa penglibatan kita-Dalam kerjaya formal, dalam masyarakat, dalam pertubahan profession, NGO dll contohnya Penulis juga adalah Presiden Persatuan Ibu Bapa..bla bla..., pernah terlibat sebagai sukarelawan ke Palestin pada...., dll

3-Apa yang agak lebih tentang diri kita- contohnya, Di samping bertugas sebagai ....., penulis juga adalah Penasihat Syariah Bank, Penceramah jemputan di kaca TV, penulis tetap majalah apa dll. Semua itu memberi nilai tambah keyakinan masyarakkat bahawa kita bercakap perkara yang memang bidang kita dan kepakaran kita telah diiktiraf oleh ppihak2 lain yang berautoriti.

4-Kita tengah buat apa sekarang?-contohnya penulis telah berjaya menyiapkan empat kajian di bawah MOSTI, FRGS dan sedang menyiapkan satu kajian mengenai .... bertajuk....

Kita belajar dari mereka yang tahu..
Dan bersyukur pada Allah kerana ada yang sudi memberitahu...

Semoga urusan saya dipermudahkan ALlah dan dapat membentang paper nanti dengan baik.. amin
_______________


Speakers...


Supriyanto Abdi
University of Melbourne

Supriyanto Abdi is a PhD student at the Asia Institute, the University of Melbourne. He obtained his Bachelor degree (Sarjana) in Islamic Studies from the Islamic University of Indonesia, Yogyakarta (2000) and Master of Contemporary Asian Analysis from the University of Melbourne (2005).

Islam, Religious Freedom and the Appropriation of Liberalism in the Post-New Order Indonesia
The configuration of Islam-state relations and religious freedom in the post-New Order Indonesia has been subject to ongoing contestation and negotiation among various religious and ideological groups. Focused on a recent public debate over the adequacy of the Presidential Decree No.1/1965 on the prevention of misuse of and/or blasphemous action towards religion, this paper will examine this ongoing dircursive contest over religious freedom in Indonesia and the extent to which competing conceptions of state-religion relations and religious freedom are appropriated and negotiated by competing actors (state agents and various civil society forces, including Muslim groups). In particular, this paper will discuss the extent to which liberal discourses on religious freedom such as state neutrality and public-private divide have been negotiated and appropriated by certain ‘liberal' Muslim intellectuals and Non-Governmental Organizations (NGOs) activists. The discussion will be framed within two particular challenges that confront these ‘liberal' Muslim intellectuals and activists: the rise of Islamists' discourse of Islamizing political and public sphere and the existing state's ideological and political discourse. The paper will argue that while the democratization discourse has broadened the discursive zone for liberal discourse on religious freedom, the accompanying discourse of Islamization and the existing state's ideological discourse has set some discursive limits for it.

Kamilia Al-Eriani
Monash University

Kamilia Al-Eriani is a PhD candidate at Monash University, in the Department of Political and Social Inquiry on an Endeavour Postgraduate Award. She has worked with the European Union Commission as a Development Cooperation Officer in charge of the projects on non-state actors and local authorities, and aid effectiveness and aid coordination in Yemen. She has also volunteered and worked for different civil society organizations in Yemen including the Al-Saleh Foundation and the National Microfinance Foundation. Ms. Al-Eriani did her Masters in International Development and Social Change at Clark University in Massachusetts on a Fulbright Scholarship.

Political Opportunity, Collective Identity, and Framing: Al-Qai'da in Yemen
Yemen is in a state of conflict. The Al-Huthy rebellion in the north and the Al-Hirak movement in the south have long struggled for the dissolution of the present unified Yemeni state. It is under such circumstances that the Al-Qai' da militancy has more recently become an important battlefront for the government. Yet despite the international concern that this movement evokes, the issue has been poorly addressed in the literature. For Al-Qai' da has been seen simply as the local branch of an international movement; there has been no attempt to understand it through a close analysis of the Yemeni political, cultural, and social context, which have all been significant in shaping the movement in this country. There is some evidence to suggest that such Islamic radicalization may have its roots in poverty, corruption and the fragility of the state. These issues have been rewarded with insufficient serious scholarship. To do so, it is important to put the current discussion within a coherent theoretical framework. One possible approach would be to examine the Al-Qai'da phenomenon through the lens of Social Movement theory. My preliminary research suggests that Al-Qai'da in Yemen can be usefully understood by exploring changes in the structure of political opportunities afforded to its leaders, and the tactics and strategies they are accordingly able to frame in order to mobilise support.

Ms Carmela Baranowska
University of Melbourne

Carmela Baranowska is currently a PhD candidate at the University Of Melbourne and is a recipient of the University of Melbourne Human Rights Scholarship. She is also lecturer in media at Australian Catholic University. Carmela is a Walkley Award Winning Journalist and Filmmaker who has been covering conflict and human rights for over fifteen years.

"The Battle of Algiers" Revisited
Gillo Pontecorvo's film "The Battle of Algiers" has now reached iconic status. In 1966 the Algerian government commissioned the Italian director to memorialise its great victory against the French colonisers. However, this one film has come to represent many different meanings: for different times and for different theorists. Writer and director Pontecorvo and co-writer Franco Solinas borrow heavily from the theories of Frantz Fanon. Later writers including Edward Said and Eqbal Ahmad have further historicised the film to explain their own theories of orientalism and of the post-colonial.

One of the recurrent criticisms of "The Battle of Algiers" - and even the Algerian government's own writing of history - is that it does not interrogate the role of Islam in Algeria's long and violent struggle against French colonialism. The avoidance of acknowledging the Islamic contribution to Algeria's own history was further heightened in the 1990s when the Algerian government waged a war against fundamentalist Islam.

This paper will deconstruct the myth of the film from the reality.

Juni Chusjairi
University of Western Sydney

Juni Chusjairi is currently a PhD student at University of Western Sydney. Her main interest is in media and politics, and Islam in Indonesia.

Depicting "the West" in Islamic Magazines
Indonesia is the most populous Muslim country in the world. It is a plural and a moderate Muslim country, but since the reform era, bombings and terrorism have become a crucial and significant issue and there has also been a rise of Islamism.

This paper focuses on the representation of "the West" in Indonesian Islamic magazine, ‘Sabili', specifically in the articles concerning bombings or terrorism bombings which occurred in Indonesia. Here, "the West" is often described as an enemy attempting to destroy Islam, and conspiracy theory is often used to confront "the West". Western people and Western properties are usually the main target of terrorist attacks, for example, the JW Marriot and Ritz Carlton hotels as symbols of western property. "The West" in this discourse usually refers to America. This presentation asks if "the West" is just America or are there other concepts "concerning the West?" What is the discourse concerning "the West" in the magazines? How do the magazines construct or represent "the West"? By using critical discourse analysis this paper will analyse the textual and social context of discourse on "the West".

John D'Alton
Monash University

After experiencing Sufism and Islam in India over many years, John began researching the common spiritual disciplines of Islam and Christianity. His current research focusses on the Syrian Christian Monastic Practices of Renunciation (Zuhd), remembrance (Dhikr), love of god, and struggle (Jihad), and the similarities with early Sufi practice. John is married with two children, and a priest of the Antiochian Orthodox Church. He finds Rabi'a, Rumi and Ghazali especially inspiring, along with Isaac the Syrian, Ephrem, and Theodoret of Cyrrhus.

Jihad in Syrian monasticism and early Sufism
The concept of jihad is often used in Western literature as a "proof of Islam's innate violence" which allows for a media representation of Islam as the essentially violent enemy. However, "jihad" (struggle), and a cluster of related concepts like "shahid" (martyr), were in widespread use prior to Islam in the Syrian Christian tradition. In both pre-Islamic Syriac and early Sufi Islam, jihad meant primarily the internal spiritual battle against the passions rather than the external forms of battle. Far from being an indictment of Islam, an understanding of jihad provides an insight into a key bridge between Christianity and Islam. This paper explores the pre-Islamic use of the Syriac cognates of the Arabic terms for struggle, martyr and warfare as used in the Syriac Christian ascetical tradition, and the subsequent Arabic usage in the light of this history, which in turn informs the modern interpretation of jihad in Islam.

Scott Flower
The Australian National University

Scott has just submitted his PhD to the Australian National University (ANU) for examination. His research interests span the disciplines of Islamic Studies and Security Studies. Since completing his Masters degree (Hons) in Strategic Studies at ANU in 2005, Scott has published in leading peer-reviewed academic journals including the Journal of Pacific Affairs, Journal of Pacific History, Australian Journal of International Affairs, and Defense and Foreign Affairs Strategic Policy. Scott is currently working on a book (co-edited with Muhammad Khalid Masud) about change and continuity within the Tablighi Jamaat since 9/11 (the Tablighi is an international Islamic missionary/revivalist movement). Scott is an honorary Adjunct Research Associate with Monash University's School of Political and Social Inquiry.

Studying Muslim Converts: The Challenges and Issues for Researchers
Since September 11, 2001 (9/11) there has been a significant increase in the number of non-Muslims converting to Islam in the West and globally. In 2007, this increase in conversions coupled with high Muslim birth rates led the Carnegie Endowment for International Peace to rank Islam as ‘the fastest growing religion on earth', adding that ‘the fast-growing faiths are upending the old world order'. It appears as though the media associated with 9/11 was perhaps paradoxically the greatest missionary event promoting Islam in modern times. Despite an increase in Islamic conversions, approaches to researching Muslim converts and the implications of growing convert populations remains relatively undeveloped as a dimension of Islamic Studies.

Based on his PhD fieldwork experience, Scott will discuss some of the problems and challenges of conducting research among the newest members of the ummah, and outline the necessity of using interdisciplinary and qualitative approaches to analysing Islamic conversion growth. Scott's PhD examines the significant spike in Islamic conversions in Papua New Guinea (PNG) since 2001, where the Muslim population has increased by over 500 percent as a result of religious conversions by indigenous Papua New Guineans. His research is based on five months of fieldwork during which he lived among Muslim communities in urban and rural regions of PNG. Using interview data, fieldwork observations and archival records of the Islamic Society of PNG, Scott examined the empirical foundations of Islam's growth to write what is the first comprehensive history of the establishment, institutionalisation and growth of Islam in PNG.

Alwani Ghazali
University of Melbourne

Alwani Ghazali is currently a PhD candidate in the Asia institute, the University of Melbourne. researching in the history of Prophet Muhammad's life (Sirah).She obtained her master degree from International Islamic University Malaysia in Islamic Revealed Knowledge, specializing in Usul Al-Din and Islamic thought.

Prophet Muhammad's Dialogic Thinking: Christian-Muslim Relation Of Medinan Period In Focus
This paper uses ‘Abd al-Rahman ibn Khaldun's (723-808 A.H. /1332-1406 A.C.) historical method, or termed as "Khaldunian Hermeneutics", to study the history of Prophet Muhammad's life. It focuses on the dialogue of the Prophet in the Medinan period. Specifically, it analyses two main scenes, i.e. the dialogue of Prophet Muhammad with the Christians of Najran and the dialogue of Prophet Muhammad's representative with the King of Abyssinia. This paper purports at demonstrating a model of dialogue from the Sunnah and extracting some lessons in dealing with multi-faiths society of the 21st century.

Nur Hidayah (from Indonesia)
University of Melbourne

Nur Hidayah is a PhD candidate at the University of Melbourne. She completed her Masters in Islamic Studies at the University of Durham, England. She was working as a researcher and program coordinator for the International Center for Islam and Pluralism (ICIP) prior to joining the University of Melbourne .

Muslim Feminists in Indonesia: Struggles and Strategies
In the late New Order period, Indonesian Islamic feminism flourished in part due to developments which accompanied the process of Islamic renewal. These Muslim feminists have articulated their diverse voices and strategies along a spectrum of traditionalist-progressive, modernist-progressive, and liberal-progressive Islam. They argue for gender justice and equality within an Islamic framework by combining classical Islamic scholarship with modern analytical methods. Responding to democratization, they have struggled to achieve Islamic legal reform, through cultural, structural, and legal advocacy.

However, since 1998 they have to promote their progressive ideas within the context of fierce sharia contestation from other Muslim groups such as conservative and hard-liner Muslims. This contestation reflects a struggle for political influence among different Muslim groups in response to the repression of political Islam during the previous New Order regime. In such contestation, Indonesian progressive Muslims have encountered political, economic, and cultural-religious challenges. While at practical level, the mainstream Muslim groups in Indonesia have accepted the changing realities of women's social status including increased women's public roles and political participation, at the level of religious consciousness, there have been some tensions in reconciling such changes with Islamic law.

Despite such challenges, progressive Muslims, with other allied forces, have not only introduced a shift in Islamic notions of gender equality but they have also actively promoted women's rights and gender equality, mainly through their outreach activities and publications. This case study sheds further light on how discourses of gender have fared in the last decade in Indonesia in the context of a more democratic, but also more Islamicised society.

Mustapha Kara-Ali
International Islamic University Malaysia

Mustapha Kara-Ali has previously won the Australian Government's Endeavour Malaysia Award as a Scholarship for his PhD in Islamic Studies at the International Islamic University Malaysia. Prior to this, Mustapha was appointed on the Prime Minister's Muslim Community Reference Group (2005/2006). In 2007, he proposed and led a Government-Community-Partnership named the Building Identity and Resisting Radicalisation (BIRR) Initiative. He was also the lead-author of its publication The Way Forward - an Islamic Mentoring Guide for Building Identity and Resisting Radicalisation (2008), which was academically endorsed. He has since made a number of presentations for both the Government and the community; including the Department of Foreign Affairs (DFAT) and AFP. In 2007, Mustapha was selected by DFAT to join a delegation to Malaysia to strengthen people-to-people relations, and in 2009, DFAT's Council for Australian-Arab Relations funded a public education program for safeguarding links with the Arab World under Mustapha's leadership. Mustapha ran this program between Australian students and students at the American University of Beirut, where he has been a Research Associate at the Center for Arabic and Middle Eastern Studies (2009/2010). Mustapha graduated in 2001 from UNSW with a Masters degree in Biomedical Engineering and a B.E. (Hons) in Computer Engineering.

Re-Imagining War: A Theological Security Paradigm
A realistic re-imagining of the ideological struggle between Islam and the West is crucial for those who have become overwhelmed by its intensity and scope. Such re-imagining can take place within the historical context of Muslim-Western relations and the centrality of the issue of Jerusalem to the worldview and narrative of the Islamists. In 2003, Lewis argued that the confrontation is being presented as a "clash of civilizations", between the "liberal democratic West" and "radical forces". But, politically speaking, the recent confluence of globalism and radicalism has amounted to what Joseph Nye has called the ‘privatization of war'. In this milieu, some academics have argued that the nature of the post-9/11 security dilemma renders most traditional state security institutional arrangements inadequate to respond. Today, the point could be made that there is a legitimate and authentic role for transnational and local Islamic NGOs to play in providing, in the era of globalisation, a justice-oriented governance framework for the Islamic religious order. The proposed theological security arrangement, therefore, constitutes a multi-pronged strategic and rebuttal blueprint based on a framework for the immutable principles of Islam as defined through Muslim scholarly consensus (ijma`). Further, it is in the Islamic NGO that we envisage a growing domestic political role in the West as further engagement and cooperation is exercised between the Islamic NGO and the Western liberal state. In political realism terms, the West has to gradually accommodate more Islamists, or consequently face increasing instability and insecurity.

Sadik Kirazli
University of Melbourne

Sadik Kirazli is currently a PhD candidate in the Asia Institute. He obtained his both M.A. in Social and Public Policy with a concentration in Policy Analysis and Administration, and Graduate Certificate in Conflict Resolution and Peace Studies at the Duquesne University in the US. The title of his master thesis was: "Changes in Islamic Hermeneutics and Social Evolution: A Comparative Study of Turkey and Algeria." He completed his B.A. in Islamic Studies with major in Islamic Law at the Marmara University, Turkey.

Sadik's research is on the conflict resolution and peace-building within Islamic context with a special focus on the conflict resolution aspect of the Prophet Muhammad's life (570-632 CE) at the heart of a specific social, political and cultural environment of the Arabian Peninsula in the seventh century. From the perspective of contemporary conflict resolution theories and precepts, his research specifically seeks to understand the Prophet's conflict resolution approaches and methods amongst his Muslim community and between his community and the pagan, Jewish, and hypocrite communities in his Medinan period (622-632 CE).

The conflict resolution approach and methods of the Prophet Muhammad among his Muslim community.
As conflict is inherent in all societies, conflict resolution tradition and experience passed on consciously or unconsciously through generations. Today, the age-old rituals and traditions of sulh (settlement) and mus?la'ah (reconciliation) are very familiar and effective ways of dealing with conflicts among Muslim communities. A number of anthropological studies confirm that conflict resolution mechanism has a long history in Arab-Muslim communities and dates back to the pre-Islamic period. For example, the case of the Black Stone in which the Prophet Muhammad utilized such arbitrating and mediating skills and principles is a well-known classic example for the pre-Islamic period conflict resolution mechanism.

On close investigation of the topic in a wider sense, it becomes apparent in fact that the Prophet Muhammad's attitude towards the existing Arabian customs and usages in the Islamic times varies from outright rejection to adaptations and modifications on different levels. This fact let us to presume that the continuity between the pre-Islamic natures of the conflict, handling of the conflict, and principles in the dealing of conflict into Islamic times.

As a result of the research, Islamic textual authorities, the Qur'?n and Sunnah, as well as the early historical writings demonstrated that the Prophet had acted as a third-party conflict resolver in many cases. At this conference, I will present my findings related to the conflict resolution approach and methods that the Prophet Muhammad employed among his Muslim community.

Mehal Krayem
University of Technology Sydney

Mehal Krayem has completed a Bachelor of Arts (Hons) at the University of Sydney. She is currently completing her PhD at the University of Technology Sydney in the area of communications. Her focus is on the politics of representation of Australian Muslims in Australian popular culture television series. Mehal has contributed to several publications including Next Wave Cultures and is the postgraduate representative for the Australian Critical Race and Whiteness Studies Association.

Creating Spaces: Australian Muslims in local popular culture programs.
Over the last 10 years the Australian Muslim community have been the focus of much media attention. For an even longer time Muslims across the world have been negatively portrayed in popular culture film and television. A generation of young Australian Muslims has grown up in this media frenzy and has equipped itself with the skills to produce and write their own forms of popular culture.

This paper explores the freedoms and limitations young Australian Muslims have found in depicting themselves/ seeing themselves depicted in local popular culture programs. It will explore how these productions are intended to serve both an educational and entertaining purpose. It will also touch on how these spaces they have created for themselves are sometimes compromised or unfairly negotiated.

Farjana Mahbuba
University of Western Sydney

Farjana Mahbuba has completed her Bachelor and Masters from IIUC (International Islamic University Chittagong), Bangladesh, and achieved Vice-Chancellors' awards. Being passionate about studying Islamic gender issues, she started doing her PhD at UWS last year. She has had more than four hundred articles published in her native language in various Bangladeshi national newspapers, along with her three story books. Her writings mostly deal with the issue of Muslim women. Her current research is designed to understand the social, economical and political development of Muslim women in post-war Urban Bangladesh and to explore their gender perceptions.

State Secularization and Muslim Women's Agony: Context Bangladesh
The present Bangladesh government has declared Bangladesh a secularist country despite the fact that 91% population of the country is Muslim. Bangladesh Supreme Court has already granted permission for government to ban all religion-based parties. State government has taken an emphatic stand against Muslim women's religious dress-up. Burka and Hijab have been banned in various governmental sectors followed by governments' anti-religious actions. This article discusses the current scenario of Muslim women's suffering in Bangladesh as a consequence of secularization of the country. It also argues that Islamists response to this scenario has been politically compromised and both secularists and Islamists have failed to represent the voice of general Muslim women in the context of Bangladesh.

Muhammad Moj
University of Western Australia

Muhammad Moj is a PhD candidate at UWA. His thesis is about the rise of madrassahs in Pakistan as a counterculture and the comparison of values of students of madrassahs and mainstream educational institutions. He worked for the Government of Pakistan prior to joining UWA. He was part of the civil service of Pakistan approximately 15 years ago and served in several Ministries including Social Welfare, Women Development, Sports & Culture etc. He has also worked as a freelance social development consultant whereby he had the opportunty of interacting with different national and international NGOs as well as multilateral donor agencies. He has also worked for some local NGOs whereby he was directly involved in community development and social organization at the grass root level. He was initially qualified as a medical doctor at the prestigious King Edward Medical College, Lahore. He also studied the history of US and Europe, local literature, mass media and Islam. He subsequently did his Master of Development Policy with ANU. He has also attended umpteen short courses on project planning and management, HRM, financial management, rural development, economics, public administration, community organization, poverty, gender etc.

Madrassahs in Pakistan: Rise of a Counterculture
In the backdrop of the education system introduced by the British and after the unsucessful war of independence in 1857, a madrassah movement was launched in the subcontinent which was marked by the establishment of Darul-ulum Deoband in 1866. Initiated with the main objective of ‘protecting and preserving' the Islamic knowledge and Muslim values, these madrassahs represented a ‘value-oriented' movement and as such contained the seeds of a ‘marginal' counterculture when seen against secular scenario of the British system and the Hindu majority culture. However, being a part and parcel of the overall Muslim minority culture in India, this movement epitomized a ‘subculture'. After the partition in 1947, the madrassahs in the new state of Pakistan were faced with a dilemma when their justification and existence on the basis of resistance against the British system and Hindu majority culture evaporated overnight and they found themselves to be in a strange situation where they had to preserve Islamic knowledge and values in a Muslim majority culture. However, they justified themselves by taking refuge in the ‘colonial dichotomization' of secular-religious, profane-sacred and public-private. Later on, involvement of madrassahs in the Afghan ‘Jihad' in 1980s under state patronage revived their original confidence when they closely associated themselves with the resistance of ‘Mujahideen' against the ‘Godless' communist values. However, sudden withdrawal of state support in late 1980s after the Afghan War, left madrassahs in a state of ‘relative deprivation' marked by ‘status inconsistency'. The seeds of counterculture in the foundation of madrassah movement, which soaked up the moisture from the resistance against the colonial system and which got the fertilizer from the Afghan Jihad, have germinated into a seedling of counterculture, which now ‘radically rejects the dominant culture of society and prescribes a sectarian alternative'.

Nurhidayah Muhammad Hashim (Ini saya ker...)
University of Melbourne

Nurhidayah is a PhD candidate at the University of Melbourne (Asia Institute and CILS/Law School) under Professor Abdullah Saeed and Professor Tim Lindsey. She is the Associate Professor at the Centre for Islamic Thought and Understanding (CITU), University Teknologi MARA (UiTM), Shah Alam, Malaysia and also a Shariah Lawyer in Selangor, Malaysia.

She completed her Higher Diploma in Legal Shariah & Practice (fDLSA) in 2005, Master in Shariah & Law from University of Malaya in 2001, LL.B (Shariah) (Hons) in 1993 and LL.B (Hons) in 1992 from International Islamic University, Malaysia. She has published five books and several articles on Islamic Family Law, Islamic Law in Malaysia, Shariah issues in Malaysia and Islamic Civilization in many journals. She has been involved in a few professional associations - as the Executive Committee of Malaysia Shariah Lawyers Association (PGSM) from 2006-2009, as a former President of Victoria Malaysian Postgraduate Students Association (VMPGA) until July 2010, and asf a member of Malaysia Muslim Lawyers Association (PPMM) since 2006.

Her PhD research is about child maintenance after divorce in Shariah and Civil practice in Malaysia and what Malaysia can learn from Australia's Child Support Scheme.

Child Maintenance after Divorce in Shariah and Civil Court in Malaysia: A Case Study
Maintenance for children becomes a big issue after their parents divorce. Research shows that divorce or separation can affect the maintenance of the child where the child lives full time with one parent (usually the mother) and the other non-custodial parent (usually the father) fails to provide sufficient maintenance. In Malaysia, increasing numbers of cases and applications regarding maintenance of the affected children has become an issue that needs to be addressed. Children's' right to maintenance is specified clearly in the United Nations Convention on the Rights of the Child (UNCRC) 1989. It is also clear from the Shariah perspective. This paper discusses maintenance protection for children after their parents divorce in the current context of Malaysian Civil and Shariah practice. A collection of cases decided by both the civil High Court and the Shariah Court in Malaysia concerning child maintenance will be examined to identify patterns that emerge from the judgments. The paper also attempts to shed some light on possible reforms to child maintenance and offers a vision for a future child maintenance scheme in Malaysia.

Muhammad Adli Musa
University of Mebourne

Muhammad Adli was born in Kuala Lumpur, Malaysia. He holds a Bachelor of Engineering (Honours) Electronic and Electrical from University College London. During his time in London, he frequented Cairo to study Arabic. Upon his return to Malaysia, he decided to switch to Islamic Studies and obtained a Masters in Islamic Revealed Knowledge (Quran & Sunnah Studies) from the International Islamic University Malaysia. He is now pursuing his PhD in Islamic Studies under the supervision of Prof. Abdullah Saeed at the Asia Institute, Faculty of Arts, University of Melbourne.

Islamic Business Ethics And The Role Of Shari‘ah Supervisory Boards (Ssb) Of Islamic Banks In Malaysia
Malaysia introduced the Islamic Banking Act in 1983, which created a dual system where Islamic banks operate and compete alongside conventional banks. Islamic banks are often distinguished by the Shari‘ah compliant products and services they offer. The Shari‘ah Supervisory Boards (SSB) of Islamic banks are responsible for ensuring that the products and services offered are Shar?‘ah compliant, i.e. comply with Islamic jurisprudential requirements. What role does the SSB play with respect to the Islamic "ethical requirements" of Islamic banks? Should the management of Islamic banks consult the SSB in matters other than the Shari‘ah compliancy of products and services? This paper explores the role of the SSBs in ensuring that the operations of Islamic banks are governed by Islamic ethical norms, which should be in fact the core of their existence. It also argues that the role of the SSBs should go beyond the Shari‘ah compliancy of the products and services offered by Islamic banks.

Nurhafilah Musa
University of Melbourne

Nurhafilah Musa is currently a PhD candidate at the Melbourne Law School. In her current research, she explores the interaction between Islam and Federalism in Malaysia. She studied law in the International Islamic University Malaysia, where she also obtained her second degree in Syariah Law. She subsequently completed her Master of Syariah in Malaya University, Malaysia. She is affiliated with the Law Faculty of Universiti Kebangsaan Malaysia (Malaysia National University).

The Intergovernmental Relations between Islamic Religious Departments In the Federation of Malaysia - An Analysis
The Malaysian Federal Constitution provides a limited scope for states to administer Islamic matters. At the same time, the Constitution states that the federal government has power and jurisdiction in civil and criminal law and the administration of justice including ascertainment of Islamic law and other personal laws for purposes of federal law. Therefore, it is a misconception to say all Islamic matters are a state matters in Malaysia while, in actual fact, the states' power in dealing with Islamic matters is restricted by the Federal Constitution. Other Islamic matters not enumerated under the State List which need to be ascertained for the purpose of federal law falls within the jurisdiction of the federal government. Although there is a division of power in the administration of Islamic matters, cooperation between the federal government and the state governments does exist. Such cooperation can be seen in coordination meetings organized by Islamic federal religious agencies, allocation of federal budget and training of staff. This thesis argues that co-operative federalism could overcome some of the practical difficulties faced in the administration of Islamic matters in Malaysia. Three problems were chosen to demonstrate the intricacies in the division of power with regards to administration of Islamic matters and how cooperative federalism could overcome the problem. They are inter-religious marriage, administration of Muslim property and halal consumer products.

Saira Bano Orakzai
University of New England

Saira is a PhD Scholar in University of New England, Armidale, Australia. She holds a MPhil degree in International Relations from the University of Peshawar and a postgraduate diploma in International Law of Human Rights and Islamic Law. Saira has published several articles in the areas of conflict resolution and diplomacy. She has worked on comparative study of Islamic and Western concepts of Human Rights specifically focusing on concept of Gender in both world views and also working on Islamic and Western concepts of Conflict Resolution and aspires for research on interfaith understanding on issues confronting International Politics. Her current work examines the Theory of Conflict transformation from an Islamic and Western perspective.

Conflict in the Tribal Areas of Pakistan: An Assessment in light of War against Terror and Islam-West Relations.
Tribal areas of Pakistan have become the flash point in the war against terror in the post 9/11 era. This has not only raised questions concerning the status of this region within Pakistan but also the effects of this conflict at regional and international level. This paper examines a different aspect of this conflict. It takes this conflict as the central point in war against terror which has deep impact on the Islam-West relations at the civilizational Level. This paper uses ICCO & Kerk in Actie Conflict Analysis for Conflict Transformation (ICCO: Inter Church organisation for development cooperation) in order to analyse this conflict. The overall objective of Conflict Transformation for ICCO & Kerk in Actie is to change negative relationships between the conflicting parties, and the political, social or economic structures that cause such relationships. For ICCO & Kerk in Actie it is additionally important to assess the role of religion and gender dimension as part of the underlying structures of specific conflicts. The important aspect of conflict in tribal areas is the use of religion especially the civilizational conflict thesis of S.P Huntington and destruction of girl's schools as a western symbol in the tribal areas. . These two aspects have given a new dimension to this conflict which was previously considered as the cultural/ regional issue. The impact of this conflict on Islam -West relations is discussed while examining the ways of transforming this conflict to change the negative relationship and pave a way for peace between two civilizations.

Mohamed Nawab Mohamed Osman
Australian National University

Mohamed Nawab Mohamed Osman is a PhD candidate at the Australian National University and an Associate Research fellow at the Rajaratnam School of International Studies. Nawab has written widely on the subject of Islam and politics and his articles have been published in several international journals including studies in conflict and terrorism, terrorism and political violence, Southeast Asian research and South Asia. He is also a frequent commentator on contemporary Muslim politics and has contributed articles in The Straits Times, Bangkok Post, Today Zaman (Istanbul), Jakarta Post, India Daily Express and The Star (Kuala Lumpur).

Accounting for Intra-Islamist Ideological Struggle in Indonesia
The Islamic resurgence in the late 1970s and 1980s have contributed to the politicization of Islam in many Muslim countries. In some countries such as Indonesia, the proponents of the resurgence were Muslim student activists. Groups such as the Muslim Brotherhood (MB), Hizb ut-Tahrir (HT) and Salafis were active in Indonesian universities convincing Muslim students of the need to revive Islam and in some cases establish an Islamic state in Indonesia. Some of these groups were also engaged in intra-Islamic ideological debates convinced that their interpretation of Islam is the most accurate. One such debate occurred within the Lembaga Dakwah Kampus (The Campus Proselytizing Front, LDK), a coordinating body for Muslim student activities where activists of HT and MB were engaged in a struggle for control over the body in (Osman, 2010). HT activists decided to leave the LDK as a result in 1990.

Two decades on, this ideological struggle continues albeit at a larger scale. The MB has now established a political party, the Prosperity Justice Party (Partai Keadilan Sejahtera, PKS) seeking to change the system through electoral means while HT continues to operate outside the system seeking to transform the political system through a peaceful revolution. This paper is an attempt to understand the intra ideological struggle between two Islamist movements with very similar goals. The paper will examine this struggle from the lens of Micheal Freeden's conception of ideology. Freeden argued that "political success" of an ideology depends on its ability to popularize its own conceptual definitions as the right ideology (Freeden, 2001). Borrowing Freeden's conception, the paper will argue that the competition between HT and PKS is an ideological struggle that seeks to define the shape of Islamism in Indonesia. There will be three parts to the paper. The first part will briefly introduce Freeden's conception of ideology. The second part will provide some background to both HTI and PKS. The last part of the paper will examine the competition between the movements and the impact of this competition to the landscape of Islamist politics in Indonesia.

Taufiqur Rahman
University of Western Australia

Taufiqur Rahman is a postgraduate student affiliated with Centre for Muslim States and Society the University of Western Australia. He is working as a lecturer in Universitas Muhammadiyah Yogyakarta Indonesia and is currently on study leave to undertake his PhD degree. He holds a Master of Arts in Communication Management from the University of Technology Sydney (2003) and a Bachelor of Arts in Mass Communication from Universitas Gadjah Mada Yogyakarta Indonesia (1999). His main research interests lies in the areas of media studies, intercultural communication and strategic communication.

The Polarization of Indonesian Muslim Identity through the Internet: The discourse of jihad in Arrahmah and Center for Moderate Muslim Websites
Media plays an important role in the formation and expression of identity and internet is increasingly becoming the preferred medium in this endeavour because of its convenient use and relatively free of censorship. A collective identity formation often uses shared beliefs such as religion to construct self identity including the attempt to differentiate between "us" and "them."This research investigates how the polarization of Indonesian Muslims identity is constructed through the discourse of Jihad represented in two Indonesian Islamic online media Arrahmah and Centre for Moderate Muslim (CMM). It is argued that two Islamic online media analysed in this research represent two different types of identity, namely global resistance identity (represented by Arrahmah) and middle path identity (represented by CMM), especially in the attempt to articulate the meaning of Jihad to their audience. The contesting identity expressed in the website of Arrahmah and CMM clearly represents the war of ideas within Indonesian Muslims communities in response to global terrorism issue. The analysis of the polarization of Indonesian Muslims identity is an important step to understand their position in the war against global terrorism.

Amana Raquib
University of Queensland

Amana Raquib completed Master of Philosophy and has done additional courses on Islamic studies like Quranic Exegesis, Hadith and other Islamic Sciences from Pakistan. She is interested in contemporary intellectual challenges facing Muslims. She taught at the University of Karachi, Pakistan for almost 4 years. After having commenced her Master of Philosophy Studies in Religion at the University of Queensland, she presented a paper at the AASR 2010 conference.

Elaborating on (Maqasid-al-Shari'ah) Intents of Islamic law in keeping with critical theory of technology
The postmodern debates in Philosophy of Science, Critical theory and Sociology of Knowledge have questioned the rational and humanist ideals of modernity that were based on objectivity and value neutrality of human knowledge and an element of disinterestedness on part of the observer. The enlightenment project was also intimately tied to the notion of civilizational progress. This paper will examine, in the context of these western debates, if the values informing the current paradigms of modern science and technology that have emanated largely from a nonreligious West, and have, according to some critics, reached the thresholds of nihilism, can be incorporated within the Islamic worldview of human progress and wellbeing, or are certain values intrinsic to the contemporary logic of science and technology such that its very systematic pursuit constitutes forward progress irrespective of the short term or long term effects it might have on human wellbeing, as defined from an Islamic vantage point.The study of higher goals/intents/objectives of the religion of Islam, is carried under the Islamic philosophy of law and is termed Maqasid Al-Shari'ah. It would be seen how the cumulative understanding of the scientific and technological phenomenon in the contemporary world can be integrated within the (maqasid) objectives-based approach, which should provide a framework for unifying modern technological pursuits with Islamic notion of (falah) holistic wellbeing.

Joshua Roose
University of Melbourne

Joshua Roose is a PhD Student and researcher at the National Centre of Excellence for islamic Studies Australia focussing on identity construction and expression amongst Australian born Muslim men. Joshua has also worked on a wide range of projects researching aspects of multiculturalism, political Islam and terrorism.

The Truth of the Matter: Conflicting Claims to Islamic Legitimacy in the Context of Australian Multiculturalism
Islam in Australia has evolved dramatically in Australia in the past decade (2000-2010). In the face of intense scrutiny from Government, security, media and the wider public, Muslim Australians have been forced to confront key existential questions about what it is to be Muslim living in a Western secular nation and to respond to these challenges.

The paper traces how the events of September 11 2001 and 7/7 2005 have shaped the development of Australian Islam and reveals the emergence of Australian born young Muslim men and women who possess the necessary cultural capital to act with great agency and skill in shaping representations of Australian Islam from a variety of different political perspectives. Whilst the emergence of ‘moderate' Muslims working within secular institutional frameworks has worked to strengthen multicultural Australia, a more vigorous critique of multiculturalism and moderates has emerged from Islamist organisations who question the subordination of Muslim identity to the national identity and assert a claim to Islamic legitimacy and ‘truth' that makes their differences with moderate Islam and wider Australia seemingly irreconcilable. This paper, based on fieldwork with Australian Muslims and theoretical engagement with contemporary discourse seeks to outline the core defining attributes of moderate Islam and the Islamist perspective in the Australian context, with a particular focus upon their respective claims to Islamic legitimacy In doing so this paper will draw attention to the possible impacts of this contest upon the majority of secular, mainstream Australian Muslims.

Jillian Schedneck
University of Adelaide

Jillian Schedneck arrived in Australia in July 2010 to begin her PhD in Gender Studies at the University of Adelaide. She received the Adelaide International Scholarship (AIS) to complete her dissertation proposal, which will explore the gendered experiences of modernity among young Emirati women in Dubai and Abu Dhabi. Jillian has a Bachelor of Arts in English from Boston College and a Master of Fine Arts in Creative Writing from West Virginia University in the United States. From 2006 to 2008 she was a lecturer of English Composition and Literature at two private universities in Abu Dhabi and Dubai. Jillian has also written a travel memoir about her experiences in the United Arab Emirates called Abu Dhabi Days, Dubai Nights, which is under consideration by several literary agents and small presses. Her article and essays about women and identity in the UAE have been published in Practical Matters Journal and Milspeak Anthology in the United States. Her experiences in Abu Dhabi and Dubai led to her dissertation topic and the field of Gender Studies.

Performing Modernity and Tradition: Representations of Emirati Women
The Muslim world's various responses to modernity have frequently employed women as symbols of modern progress and cultural authenticity, and the United Arab Emirates is no exception. Since 2000, the nation-building efforts of the UAE have featured Emirati women as their most visible public relations tool and mark of development. Local women are being highlighted for their advanced educational and career opportunities alongside their ability to maintain the Arabian Gulf's conservative Islamic values. Western media has followed suit, noting that the new Emirati female does not fit the hidden, meek stereotype of the Muslim woman, but instead has come to embody the perfect blend of modern and "tradition." While my paper and proposed dissertation research will not assume that modern and tradition are incompatible, I will assert that they intertwine in complicated and distinct ways that deserve further consideration. Through discourse analysis, my presentation will deconstruct the national and international media's representations of the UAE woman, and I will analyse the ways Emirati women are used to embody the UAE national identity through a balanced performance of liberal modernity and Islamic tradition. I will also look ahead to my ethnographic field research in Dubai and Abu Dhabi, where my larger dissertation project will explore young local women's identity formation and means of self-expression in relation to their experiences with modernity through semi-structured, open ended interviews and participant observation.

Richard Shumack
University of Melbourne

Richard Shumack has worked in Inner-City Melbourne amongst Muslim Refugee communitees for the last twelve years. He has researched Muslim Philosophy part time at NCEIS at the University of Melbourne for the last 4 years. He is married with 4 boys.

Contemporary Muslim Epistemologies: Is there a poverty?
There is a remarkable consensus among a majority of Muslim scholars suggesting some sort of poverty in contemporary Muslim epistemology - both in qualitative and quantitive terms . In this paper I a) suggest a philsophical framework for considering the question of poverty in religious epistemology, and b) use this framework to consider the contrasting emerging epistemologies of S.M.N.al-Attas and Shabbir Akhtar. Of particular interest is how such epistemologies might provide pathways for public religious discourse in the Australian context.

Mohammadreza Tahmasbi
University of Queensland

Mohammadreza Tahmasbi is a PhD student in School of History, Philosophy, Religion and Classics at the University of Queensland. Before that he was a PhD student in Philosophy at the University of Tehran, Iran. He was awarded Master of Arts in Philosophy in 2007 from University of Tehran where he was chosen as the Distinguished Research Student in November 2007 because of his research results. During his studies in Philosophy and Religion, he has been working mainly in the areas of Islamic Philosophy and Continental 20th Century Philosophy. In particular he has a special interest in subjectivity. He tends to think about the concepts of self-awareness and ego in eastern and western philosophical traditions. He is a native Iranian, which explains his interest in researching on the subjectivity in the works of Iranian philosophers such as Suhrawardi, Avicenna and Mulla Sadra. He has done some publications such as Jostarhay e Sadra'ie (Sadrian Issues) (Elm publication, Tehran, Iran, 2008), Beyond The Transparent Mind; A Foucaultian Approach To Artificial Intelligence (Studia universitatis Babes-Bolyai philosophia,2008). He is also interested in applied ethics and its relationship with Islamic philosophy. He conducted a research project on research ethics for National Research Institute for Science Policy, Iran (2009-2010).

Why is Suhrawardi's Concept of Self-Awareness not Avicennan?
This article investigates the difference between Suhrawardi's (d.1191) and Avicenna's (d.1037) concept of the self-awareness. Suhrawardi's concept of the self-awareness is based on the notion of selfhood or I-ness ("ana'iyyah"), at the core of which is the concept of the presential knowledge (ilm al-Huduri). Although there are some passages in Avicenna's texts which might allude to presential knowledge , Suhrawardi should be viewed as the one who introduced this notion. In the third part of al-Isharat wa al-Tanbihat (Remarks and Admonitions) Avicenna discusses self-awareness by proposing the hypothetical example of the Flying person. Based on Avicenna's example, every human being is aware of himself/herself in a way that is different from the knowing of objects. Also, as is clear from Avicenna's al-Mobahethat (p.119) the human soul is aware of itself by means of a kind of knowledge which is acquired by the soul itself. I will argue that, we cannot interpret this kind of knowledge as Suhrawardi's concept of presential knowledge,because in the second part of Hikmat al-Ishraq (The Philosophy of Illumination) Suhrawardi criticized the peripatetic notion of self-awareness and writes that his view is totally different from the view of the peripatetics. Also, in the third chapter of al-Talwihat (Intimations), Suhrawardi mentions that he derived the concept of the presential knowledge from the mystical tradition. In fact, we cannot find this notion of presential knowledge in Avicenna's peripatetic philosophy.

Lisa Worthington
University of Western Sydney

Lisa obtained a Bachelor of Arts in Communications from UWS in 2005 and in mid 2007 finished her honours year in the Human Geography department at the University of Sydney. Her thesis title was "Challenging the Stereotypes: Factors Supporting and Hindering Arab-Muslim Women in Sydney in Their Teaching Careers". She currently is undertaking a Masters of Arts (Hons) at the Centre for the Study of Contemporary Muslim Societies at The University of Western Sydney focusing on the activities and gender roles of Muslim women in Sydney. Her research interests include Muslims in a minority context, Islamic feminism and fundamentalism, and Muslim women.

Is Islamic Feminism Relevant to Australian Muslim Women?
Feminism in Islam has become the subject of intensified academic debate as well as a topic of public concern in recent years. Concurrently, it remains the subject of confusion, contention and considerable ignorance, both within and beyond Muslim communities in the East and West. Feminism in Islam has long been presumed non-existent by most in the West, who have insisted that ‘feminism and Islam' is an oxymoron. Coverage of Muslim women's issues in the Australian media has prompted a nationwide debate over the position of women in Islam. This leads to the question: is Islamic feminism relevant to Sydney Muslim women? This research is based on fifteen interviews that were undertaken with Muslim women in Sydney that explored topics such as employment, volunteer work, gender roles and education. This study is limited to Muslim women residing in Sydney Australia. Several ethnic groups were interviewed including Palestinians, Malaysians, Lebanese, Pakistanis and Singaporeans. This paper argues that while elements of Islamic feminism are relevant to Muslim women in Sydney these women do not identify directly with the word ‘feminist' or with the ideology of Islamic feminism.