EST. 2004


Sunday 24 February 2019 | Issue 0746



CCN - a sometimes self-deprecating and occasional tongue-in-cheek look at ourselves and the world around us ....


We find the week's news, so that you don't have to





MCF Shed Appeal






Muslim Charitable Foundation (MCF) purchased a house two years ago to help those with a variety of needs.


They have housed many who have needed urgent accommodation, while also holding on-going meetings, consultations and interviews at this venue. MCF has also been able to store household furniture needed for the less fortunate.

However, their storage space is old and needs a major renovation.


Apart from being too small, at times MCF has had to turn down offers of good and useful furniture.

After much consultation the organization has decided that the best way forward is to build a new shed that will cater for these needs.


The installation of a 6M x 6M shed will cost $13000.

MCF is appealing for financial assistance towards this project.

All donations can be made to:-
Muslim Charitable Foundation
BSB: 124 155
Account No.:  20897392

Tax deductible receipt is available upon request.

For further information and queries contact MCF on 0435 839 928.



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UK: The sombre and peaceful surrounds of Streetly Cemetary in Walsall might be a somewhat unusual setting for a significant court case, but it was nonetheless the focus of a hearing in the High Court this month. This cemetery is managed according to the ‘lawn principle’, which is based on the Commonwealth War Graves method of laying out burial plots. According to this principle, graves should have a uniform appearance, with rows of consecutive headstones and lawn areas placed in front of each memorial. No fences or barriers are placed between the graves.

Atta Ul-Haq, a local resident, buried his father, Hafiz Khudadad Qadri, at Streetly Cemetery on June 22, 2015, the day after he passed away. Shortly after the burial, Mr Ul-Haq requested permission to erect a small marble edging around his father’s grave in order to prevent people from walking across the grave. Mr Ul-Haq believed that his Islamic faith precluded people from stepping on a grave without a religious reason. Walsall Metropolitan Borough Council, which managed the cemetery, refused Mr Ul-Haq’s request, on the basis that it infringed the ‘lawn principle’ upon which that part of the cemetery was based.

Mr Ul-Haq, therefore, brought a claim in the High Court against the local authority, challenging the lawfulness of their policy and arguing that it constituted a breach of his rights under the European Convention of Human Rights, and in particular, his Article 9 right to Freedom of Religion.

In order to pursue such an argument, Mr Ul-Haq first had to show that he held a sincere belief, based upon his religion, that people should not step onto his father’s grave. Mr Ul-Haq relied upon expert evidence from scholars to demonstrate that this was the case within certain schools of thought.

The Court acknowledged that Mr Ul-Haq held such a view and that it was based upon his religious beliefs. They then moved onto the second question, which was whether the request he had made (which had been refused) was a manifestation of that belief. Although this was not accepted by the local authority, the Court was persuaded that Mr Ul-Haq’s wish to erect marble edging around his father’s grave was a manifestation of his belief that people should not step on the grave.

Thirdly, the Court had to consider whether there had been interference by the local authority with Mr Ul-Haq’s rights under Article 9. Here, the local authority drew attention to the fact that Mr Ul-Haq had chosen to have his father buried at Streetly cemetery notwithstanding the fact that it had operated the ‘lawn principle’ in the Muslim section for more than 20 years. They argued that there were other cemeteries available in the local area and more widely, which could have been chosen instead.

However, the Court noted that this was the only cemetery available to Mr Ul-Haq within the administrative area of this local authority. He had to act quickly after the death of his father, due to the Islamic requirement to bury someone as soon as possible, and the local authority’s forms did not clearly spell out what the rules and regulations were.

Moreover, the cost of using a cemetery in another local authority would have been several thousand pounds more. Therefore, it could not be said that Mr Ul-Haq had exercised a free and informed choice between different cemeteries, and there had therefore been interference by the local authority with Mr Ul-Haq’s Article 9 rights. In addition, the court noted that it was reasonable for Mr Ul-Haq to wish for his father to be buried in the cemetery local to the Muslim Community in which he was such a prominent figure.

However, the final question was whether the local authority could justify that interference. The local authority put forward a number of ‘legitimate aims’ of their policy. They included the protection of the ‘lawn principle’ upon which there had been extensive consultation; this had led to the provision of wooden grave edgings, flush with the ground, for those who seek it, following requests from the Muslim community.

The legitimate aims also included the protection of the loved ones of those who had been buried at this cemetery for many years in the past on the understanding that it would conform to the ‘lawn principle’.

Clearly, they would not be in a position to move the site of their family member’s grave, and there was evidence that complaints had been made when Mr Ul-Haq had attempted to erect a temporary edging to his father’s grave. Finally, the local authority argued that there was a legitimate aim of the protection of health and safety, both of those who walked around the graves and those who maintained it. This was based on the fact that there was usually an ‘access strip’ of around one foot between each grave and one and a half feet at the foot end of the grave space.

However, if an edging were erected it would reduce the access space and would, therefore, limit access for visitors and greatly affect maintenance work. The Court noted that a local authority has a ‘margin of judgment’ in how it meets these legitimate aims and decided that the local authority’s actions, in this case, fell within that margin. Mr Ul-Haq’s claim therefore failed.

This case demonstrates the importance of being aware of the particular policies of the local cemetery if you consider that the manifestation of your religion requires graves to be marked out in a particular way.

Muslim News UK



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Muslim News UK readers nominated the following illustrious men, women, children and projects deemed worthy of short-listing for a Muslim News Award for Excellence. These exemplars of good practice, excellence – future role models – will be treated to a Gala Evening in the presence of their peers and other renowned guests in April, when the finalists are announced for the 15 coveted Awards for Excellence

Alhambra Award for Excellence in the ARTS

Siddiqa Juma is one of Britain’s foremost contemporary Islamic artists. Having commenced her career in graphic design, she wrote and published a globally successful series of Islamic children books, having realised there was nothing on the market at the time that her own children could relate to. Later in 2017 – off the back of terrorist attacks in London – she was approached by global charity MasterPeace, to spearhead a mural in central London on the South Bank, close to the Tate Modern. Building upon the theme of an English meadow, Siddiqa and her team drew a large crowd over several days to contribute to the mural – a direct response to those seeking to build walls of division. The message of the mural was powerful and direct – the power of unity is and always will be far greater than those who seek to divide. She has won many awards. In 2017 Siddiqa was awarded Global Art Award for Diversity in the Best Painting category in Dubai and in 2018 won the Leonardo da Vinci Universal Artist Award in Florence. Her stunning artwork can be found at

Suhaiymah Manzoor Khan is a writer, poet and performer. Her work centres around gender, Islamophobia and the idea of decolonising. She has used her poetry to ask critical questions such as challenging the state narrative around British values in a poem performed at a protest against immigration laws outside the Home Office. Her work is increasingly reaching a global audience and through her poetry and performance she is able to support a range of good causes – a recent example includes an on-stage performance to support women who are victims of domestic violence. Suhaiymah was born in Bradford, raised and state-schooled in Leeds, and has a background in History at Cambridge University, and an MA in Postcolonial Studies from SOAS. She blogs at

Hatiq Mohammed, from Aylesbury, Buckinghamshire, is a multi-award-winning artist who draws inspiration from the concept of beauty in Islamic art and calligraphy. His work has been featured in publications and exhibitions across the USA, UAE, Europe, and the Far East for over a decade. He has exhibited his work to a diverse range of audiences, including various world leaders and Middle Eastern royalty. He is recognised as one of the leading Muslim digital artists in the world and BBC Radio has described him as “one of the rising stars in the Islamic art scene”. He founded his website ( to promote his work, inspired by the artistic traditions of the Muslim world.





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Salih Yucel and Abu Bakr Sirajuddin Cook, editors Australian Journal of Islamic Studies



Editors' Introduction (Vol 3 No 3 2018): The history of Islam within Australia is an important, yet often overlooked, part of Australian history. Muslim presence in Australia has helped shape multicultural experience facilitating intercultural dialogue as well as contributing significantly to the development of the Australian nation. However, to date, it has received minimal scholarly attention. There have been significant studies on the engagements of the Maccasans, Muslim fishermen from Indonesia, with the Indigenous peoples of northern Australia. These studies have detailed the cultural interactions and trade between them and the lasting impacts of the inclusion of language foreign to Australian soil. There is also an increasing awareness of Australia’s cameleers, many of whom were Muslims, and the contribution they made to maintaining trade routes and assisting early Australian explorers. Despite the growing interest in the field, the history of Islam in Australia remains an understudied area of research. This rich history dates back further than we thought and has possibly had a greater impact than what is recognised. Given the current political and social climate surrounding Islam globally, it is timely that this volume of the Australian Journal of Islamic Studies is published. This volume brings to light the depth and richness of Australia’s Islamic heritage, challenging some of the prevalent assumptions on the topic, and calls for further studies in this field. Australia has proclaimed itself as being a successful example of a multicultural society. It is a society that has been shaped, and continues to be shaped, by a diverse range of cultural inputs. With this being the case, it is justifiable to ask how and why the contributions of Muslims to Australia have been largely overlooked.

Over the weeks, CCN highlights extracts from the Australian Journal of Islamic Studies which is an open access, double-blind peer-reviewed journal dedicated to the scholarly study of Islam.







The Argus newspaper, the major newspaper of colonial Melbourne, reported on 15 November 1859 the arrival of six camels on R.M.S. Malta, which sailed from Aden, Yemen.


Although the press at the time believed they were the camels purchased by Landells, they were actually “four males and two females imported from Yemen as a private speculation on behalf of ‘Parsee importers’ who hoped the Victorian Government would purchase them for the expedition.”


It is clear these importers had a vision for the use of camels in Australia and had gone to great effort to participate in this colonial expansion. Phoenix explains, ’Parsee’ (Parsi’), although usually referred to the Zoroastrian communities of India and Iran, in this historical context means a person from Persia, i.e. a speaker of the Western Iranian Farsi language, and their camels were referred to as ‘Egyptians.’


The Argus, on 15 November 1859 on page 5, reports the camels arrived “under the care of two Arabs” and, while no further information is documented here, it is claimed these two men “would have been the first Arab camel-handlers in Australia.”


Although the Royal Society of Victoria petitioned for these particular camels to be taken to the Zoological Gardens, presumably to be incorporated into the acclimatisation project, the Chief Secretary Nicholson declined and the camels were purchased by theatrical impresario George Selth Coppin.


Sharing the vision for the use of camels in Australia, as reported on page 8 in the Argus on 14 November 1859, Coppin placed the ‘Egyptians’ “on display in his Cremorne Gardens Menagerie” at Richmond, where, during the Christmas break, up to 2,000 people a day paid a shilling to see “the ships of the desert.”


Eventually, these popular camels were secured for the VEE; however, after spending this time performing for the crowds, these animals, when compared with those which arrived from India with Landells, revealed a loss of condition.


Perhaps this example reveals the importance of having people who are knowledgeable to care for camels. Already the camels had captured the imagination of Melbourne, and together with Landells camels, created great excitement in these colonial times.








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The Transit Lounge Episode 10


 Peter Gould – The Road to Zileej


Arguably the forerunner in Islamic related design across the world, Peter Gould’s journey is fascinating on both a personal and business level.


By the time Peter hit university, he discovered two crucial things that would inform his work to come; his passion for design and his belief in Islam. Instead of working at a corporate firm to channel his design talents, Peter took the road less travelled by and started his own design agency from scratch.


From here on, Peter worked with some of the biggest brands in and out of the Muslim World – from icons like Sami Yusuf to brands like Emirates Park Zoo and Colgate.


Alongside servicing major clients, Peter is now working on some projects of his own.


In the episode, Peter walks us through the journey that finally culminated in his most recent project, Zileej – a design agency creating the next generation of meaningful toys, games and creative experiences for the Muslim World. 


Listen to the full interview





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Op-Eds; Commentaries & Blogs





Divorce, Islam and me: 'I will for ever be the woman who left two husbands'


By Saima Mir


When my arranged marriage ended, my parents decided to set me up again. But finding love isn’t that easy...



‘I was 23 the second time I got married. I remember looking at his trainers the first time we met, and rejoicing. My last husband had worn Hush Puppies.’

I was 19 the first time marriage was mentioned. My mother told me about a young man whose family had expressed an interest in me, and then she promptly left the house. The realisation that I was of marriageable age was clearly as difficult for her as it was surprising to me. I was a geeky young woman who had never even shaken hands with a man, let alone had a boyfriend. I’d attended an all-girls Catholic school before opting to study science at university. My life was Malcolm X and Maya Angelou, X-Men and Spider-Man; summers were spent at my nani’s house in Karachi, and winters trudging through Yorkshire snow. Bespectacled before it was cool, I was short-sighted in more ways than one, young enough to believe that good things happened to good people.

My first husband was 11 years older than me. We met only once before the wedding, but spent the year leading up to the big day talking on the phone. I was in my final year at university. He was a doctor – the ideal profession for a son-in-law – and the eldest of two sons, who had moved to the US from Pakistan after finishing medical school. We married on 6 September 1996, and flew to Mississippi, where we were to live in a pretty white doll’s house of an American home. 



The Guardian




How Islam Spread Throughout the World

By Hassam Munir




II: The Acceptance of the Message

The universality of Islam

Dr. Umar Abd-Allah said it most eloquently: “In history, Islam showed itself to be culturally friendly and, in that regard, has been likened to a crystal clear river. Its waters (Islam) are pure, sweet, and life-giving but―having no colour of their own―reflect the bedrock (indigenous culture) over which they flow. In China, Islam looked Chinese; in Mali, it looked African. Sustained cultural relevance to distinct peoples, diverse places, and different times underlay Islam’s long success as a global civilization.”[131] This reflects an established principle of fiqh (Islamic jurisprudence), articulated by Ahmad ibn Hanbal, Ibn Taymiyyah, and others, that all customs (ʿurf) are permissible by default except what is proven to be forbidden.[132]

Richard Eaton has observed about Islamization in Bengal, particularly, that “what made Islam in Bengal not only historically successful but a continuing vital social reality has been its capacity to adapt to the land and the culture of its people, even while transforming both.”[133] The same can be said about many of the regions to which Islam spread.

The spread of Islam has been a historic success in large part due to the fact that it generally occurred in ways that were not overtly disruptive of local cultures and lifestyles. This is a very important point in today’s sociopolitical climate, as much Islamophobic and anti-refugee rhetoric, particularly in Europe, is based on the ostensible threat of Islam to Europe’s Judeo-Christian heritage and culture.[134]

Historically, however, early Muslim communities generally adhered to a distinctive subculture, adopting everything they deemed acceptable in the dominant (or hegemonic)[135] culture and refraining from what they felt clearly conflicted with their faith. The Muslims certainly exposed the non-Muslims around them to Islamic traditions and values in culturally sensitive ways but did not impose these upon anyone (though there were rare exceptions to this, as discussed previously).

An example of this is the role of literature, an important component of culture, in the spread of Islam in Southeast Asia―in particular, the corpus of the Book of One Thousand Questions. This is purported to be a collection of 1,000 questions thatʿAbd Allāh ibn Salām, a Jewish rabbi in Madinah, had put to Prophet Muhammad ﷺ before he decided to embrace Islam. Originally compiled in Arabic, it was translated into Malay and Javanese.[136] The Javanese translations in particular were adapted to be relatable to Southeast Asians, both Muslims and non-Muslims, and were used to demonstrate the discursive and intellectual power of Islam and, in turn, to provide non-Muslims with a culturally-grounded text that addressed their questions about the dīn.[137]

Another illustrative case is that of the different “bodies of practice” of Islam found on the Indian Ocean island of Mayotte, which has a population of only about 260,000 people, 97% of them identifying as Muslims. Scholars have noted that the people of Mayotte “have long considered themselves Muslim, and their allegiance to Islam is salient in ritual and cosmology.”[138] However, though the fundis (teachers) commonly defer to the authority of the Qurʾān and Sunnah (the Prophetic example), the relative isolation of the island has allowed for peculiar local traditions to develop which interpret the scriptural texts in different ways. These range from a “religious dance” known as daira to a strict prohibition on the fundis from indulging in politics.[139]

Perhaps the most remarkable example of the universality of Islam is its ability to absorb even the Mongols after they caused unprecedented destruction in large parts of the Muslim domain. As Ishayahu Landa has noted, “[t]his issue is of special importance, as it provides a relatively rare case in Islamic history in which the rulers adopted their subjects’ religion and not vice versa.”[140] Of the four khanates which were carved out of Genghis Khan’s vast empire, the Mongol leadership of three of them embraced Islam within a century of his death. The details of this process make for too deep a discussion to be dealt with here, but what is important to note is that the Mongol converts were able to fully enter the fold of the Muslim community while holding on to many of their cultural beliefs and practices. A case in point is El-Qutlugh Khatun, a Mongol princess who performed the hajj in 1323, soon after conversion.[141] She was described by Ibn Hajar al-Asqalānī as “a good Muslim who often gave good advice to the Muslims” and it was noted that she gave large amounts of sadaqah (charity) while on her journey, including 30,000 dinars in Makkah and Madinah alone.[142] At the same time, she was “sharp-minded and courageous/skilled in horsemanship,” rode a horse (rather than a camel, as was the norm), and personally led traditional Mongol ring hunts in the Arabian desert to feed the pilgrims she was traveling with.[143]






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Ilhan Omar grills Trump’s Venezuela envoy over political past

Al Jazeera




"Whether under your watch a genocide will take place ... is a fair question."

Democrat Representative Ilhan Omar clashes with President Trump's special envoy to Venezuela, Elliott Abrams, in a fiery exchange as she grilled him over his political past. 







Bullying, Suicide and High School

 One Path



Bullying, Suicide and High School with Belal Assad
In a new series titled “Conversations”, we are joined by Sheikh Belal Assad who shares his thoughts on the recent spike in bullying incidents against Muslim teenagers.

Belal Assad is a high school teacher based in Melbourne, Australia with many years of experience dealing with Muslim teenagers and social issues.

In this episode he touches on the Islamic perspective of bullying and abuse from the Quran and Sunnah.

He also specifically delves into the Quranic verse;

“Woe to every scorner and mocker”

(Quran 104:1)

and it’s relevance to bullying discourse.

The talk also reveals some unfortunate truths regarding suicide and self harm in the community as a result of the increased bullying and abuse in today’s society.

We hope you benefit from this short discussion and we invite your feedback for future episodes in the future.













Hadith with Imam Uzair 003

Hadith Jibreel Part 2














The Full Story of Bilal ibn Rabah - Omar Suleiman | Unchained

Yaqeen Institute for Islamic Research




Who was Bilal ibn Rabah? As the country celebrates Black History Month, and Bilal: A New Breed of Hero, hits theatres all around, we look into the full biography of a man who has inspired millions with his unshakeable faith and determination.





It is the usual policy of CCN to include notices of events, video links and articles that some readers may find interesting or relevant. Such notices are often posted as received. Including such messages/links or providing the details of such events does not necessarily imply endorsement or agreement by CCN of the contents therein.


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To know the future just look to the past




Mosque Building Story

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Listen live with the TuneIn app at


Friday lecture (sermon)

DATE: 22 February 2019

TOPIC: "Adab of Seeking Knowledge
IMAM: Ahmad Abu Ghazaleh












Friday lecture (sermon)

 DATE: 22 February 2019

TOPIC: "How to improve your love for Allah" PART 6

IMAM: Uzair Akbar











Friday lecture (sermon)

DATE: 22 February 2019

TOPIC: "Good character"

IMAM: Akram Buksh











Friday lecture (sermon)

DATE: 22 February 2019

TOPIC: ”The Prophet as a Peacemaker”

IMAM: Mufti Junaid Akbar



Lecture Recording









Friday lecture (sermon)

DATE: 22 February 2019

TOPIC: “Wishes of non-believers on the day of resurrection”

IMAM: Mufti Naeem Ali







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West Ham investigate Islamophobic abuse at Liverpool star Mohamed Salah   



Mohamed Salah was subject to Islamophobic abuse

UK: West Ham football club are investigating after a video emerged of a fan hurling Islamophobic abuse at Liverpool’s Egyptian forward Mohamed Salah during 1-1 draw at London Stadium on February 4.

Salah, 26, was filmed on a mobile phone from a section of home supporters as he was taking a corner. The footage, taken by a fellow fan shows expletives directed at Salah including about his religion.

Despite the presence of two Muslim French players (central defender Issa Diop and winger Samir Nasri) in the east London club, a West Ham fan can be heard shouting: “Salah you f****** Muslim. F****** Muslim c***. F*** off”.


*Warning this video contains strong language


The incident was captured by Muslim Liverpool fan Sádat Yazdani who posted the clip on Twitter two days after the match with the caption, “I was disgusted by what I was hearing. People like this deserve no place in our society let alone football matches. #kickracismout”

In a statement, West Ham said they have “a zero tolerance policy to any form of violent or abusive behaviour”.

It continued: “We are an inclusive football club. Anyone identified committing an offence will have their details passed to the police and will face a lifetime ban from London Stadium. There is no place for this kind of behaviour at our stadium. The user who posted the video on Twitter said: “I was disgusted by what I was hearing. People like this deserve no place in our society let alone football matches.”

Police are aware of the incident.

“We are dismayed to see yet another high-profile incident of discrimination in English football,” anti-discrimination charity Kick It Out said in a statement.

“We are pleased that West Ham officials have expressed their determination to identify the supporter and take firm action – this type of behaviour is simply unacceptable and must be challenged swiftly and decisively.”

Salah was named PFA Player of the Year, Football Writers’ Footballer of the Year and Premier League Player of the Season last year after his 32 goals set a new record for the most in a 38-game season.

He has been praised by Steve Rotheram, Mayor of Liverpool, for helping to tackle Islamophobia and “breaking down barriers”, as well as being described as a role model for Muslim children.

Salah is particularly popular at Liverpool with dedicated chants to the Arab striker.

It contains the lines: “If he’s good enough for you/He’s good enough for me/If he scores another few/Then I’ll be Muslim too,” and ends with the words: “He’s sitting in the mosque/That’s where I want to be.”

However, last year Kick It Out said Muslim footballers playing the game at grassroots level are increasingly being targeted with Islamophobic abuse following Brexit.

Speaking to Sky News last year, Troy Townsend, Kick It Out’s education officer, said “I was always worried about Brexit and the outcome of that and I think what we’ve found now is people want to take ownership a lot more. The language coming out now – ‘This is our country, community, you weren’t born here’ – that is flat out discrimination and racism”.

“It’s happening in society, we’ve seen a spike in hatred towards Muslims because of situations that have happened. That hatred goes into the game because we have people from different backgrounds playing together. We find groups are being discriminated against and it’s nothing to do with football.”

Newcastle winger Yasin Ben El-Mhanni said he and his friends were regularly subjected to Islamophobic abuse when he started out.

He said: “When I was playing grassroots level, a lot of my friends and me got comments along the lines of ‘suicide bomber’ and ‘terrorist’, stuff like that. It was quite overwhelming and disturbing. It does affect you mentally on and off the pitch. Sometimes when you get the abuse on the pitch, it affects you in the coming days, even weeks. It was very difficult to experience.”

The emergence of anti-Muslim groups in the grounds

In March last year the Premier League warned football clubs about the Democratic Football Lads Alliance (DFLA) after claims it is using publicity surrounding high-profile matches to promote an anti-migrant and anti-Muslim agenda. Social media posts by DFLA supporters have focused on anti-migrant and anti-Muslim messages.

The Premier League has held talks with police chiefs about the group and warned clubs about the group’s banners inside the grounds. DFLA banners have been seen at some groups. Newcastle United said that it would stop DFLA banners and flags being shown at games. The group said it had displayed 50 flags at football clubs.

Mark Phillips, a ​West Ham under 18s coach, attended the DFLA march. Phillips was initially suspended by the club in October but was allowed to return in November with no further punishment.

Muslim News


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Swedish goalkeeper abused for converting   


Ronja Andersson converts to Islam

SWEDEN: A young Swedish football player says she has been subjected to a torrent of Islamophobic threats and abuse since converting to Islam in May 2018.

Ronja Andersson, the goalkeeper of Sweden under-19 women national team, appeared on a Troll Hunter TV show on February 4. The person who sent Andersson the hate letters attended the TV show and apologised for sending her the hate letters.

On her story of becoming a Muslim on the show, Andersson, 19, said: “I had a Turkish boyfriend when I was 15, and I learned about Islam from his family. When I went to Turkey with his family, I was so much impressed by the mosques.”

She added that she tried to practise the duties of Islam together with the Turkish family and decided to become a Muslim. Stating that she had a peaceful life after becoming a Muslim. “I read the Holy Quran, I pray and fast. I am proud and happy to be a Muslim.”


Muslim News


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Antisemitism and Islamophobia in Europe: a shared story?



 Editors: James Renton and Ben Gidley



Rediscovering a shared past and the possibilities of a new future

The intricacies of the relationship between these particular types of racism are well reflected in the vast time-frames and varying approaches covered in this book.


We see how the trajectories of antisemitism and Islamophobia are not opposing as Middle East war propagandists like to assert, nor are the trajectories completely parallel, but instead meet and diverge at different points in history, underpinned by a political context that remains the most important factor of all in shaping both antisemitism and Islamophobia in Europe.

In the introductory chapter Renton and Gidley allude to this political context going as far back as early Christendom’s territorial ambitions: “The Jewish or Muslim questions are products of a Christian Question: the racialised blood identity of Christendom- of Europe- from the time of the Crusades onwards”.

Old imperial orders

Jacques de Vitry, a historiographer of the Crusades, stated categorically in his Historia Orientalis written in the early 1220s that the Muslim sect of the Assassins (or Esseie) of Jerusalem were descendants of a Jewish sub-group called the Essenes. There is no other evidence of such a Jewish sect existing (the name itself can be traced to a Christian group in the medieval West) which has led Andrew Jotischky, author of the first chapter in this book, to argue that the two groups were conflated because they sounded alike and it was not implausible that a Jewish sect could morph into a Muslim one in the Jerusalem of the Crusades, such was the mystery shrouding these exotic new religions.

Fast forward to 16th Century modern Spain and Portugal that had sizeable Muslim and Jewish populations. In the era of the Spanish Inquisition, these religious minorities were under the spotlight and far from unknowable. In fact, the threat they posed was a direct consequence of how well they had assimilated into Iberian society. In the third chapter, Francois Soyer explores a particular incarnation of this threat in the form of a widespread conspiracy theory of Jewish doctors murdering their patients.

This theory was lent credence by the fact that Jews were over-represented in medical circles and, most importantly, by the number of Jewish converts to Christianity. It was this ability to “hide” amongst Christians whilst simultaneously having their lives in their hands that made them so suspect and dangerous. The Moors of Spain were also a threat, but a more obvious and visible one that could be targeted without conspiracy theories. The antisemitic trope of the medical murderer was so widespread that it eventually became a catch-all racist trope that was used against the Moor population too.

A similar pattern of racialisation of religious minorities can be found in 19th Century Imperialist Russia, expanded in the next chapter by Robert D Crews. This was a time of great uncertainty for imperial orders due to widespread nationalist aspirations across Europe. In the context of inter-imperial rivalry, Muslims were seen as a greater political threat, particularly along the Romanov-Ottoman border.

The Jewish population, being smaller, was treated differently through attempts at forced conversion to Orthodox Christianity. Despite the differences in the type of political threat posed, both Muslim and Jewish communities were put in the same legal category of non-Orthodox religions under Nicholas I.

With the Jewish population having a greater number of converts (due to a policy of forced conversion that specifically targeted Jews) and a greater mercantile presence, Jewish communities were subjected to specific forms of targeted harassment and violence, from Government policy that prevented Jews from changing their names after converting, to peasant-led violence and repeated pogroms that the authorities turned a blind eye to. As for Muslims, the threat they posed emanated from Russian fears of pan-Islamism.

Even remote rural Muslim populations were treated with the same level of suspicion, a type of demonisation that fuelled the local civil wars with Orthodox Christians. As Crews notes: “Rooted in the anxieties of nationhood and European modernity, anti-semitism and Islamophobia in the tsarist empire were key components of Russian nationalist ideology”. (p.93)


The new nationalist aspirations of Europe had no place for religious minorities. During the Greek War of Independence in the 1820s, over 25,000 Ottoman Muslims may have been killed. Jews were treated in a similar fashion so that none were left in the Peloponnese by the end of the war. Curiously, however, in the nearby Balkans, the story of nationalism is very different and nationalist aspirations did not develop along religious lines

A unique phenomenon takes place in the Balkans at the turn of the 20th Century, where nationalism is played out on a smaller geographical scale, and where culture and language are the most important defining factors of national identity, rendering religious identity almost irrelevant.

In his chapter on the Balkans, Marko Atilla Hoare reveals the fascinating shift in Balkan nationalist identity over the course of a century. Once upon a time, according to the founding father of integral Croat nationalism, Ante Starčević, Bosnian Muslims were the ‘flower of the Croat nation’. Some 100 years later they were a fanatical expansionist enemy. Similarly, if you google Gligorije Jeftanović, a Bosnian Serb political leader of the late 19th Century, he is wearing a Fez to mark his Serb identity and differentiate himself from his Austro-Hungarian rulers.

During the Second World War the Communist Partisan movement of Yugoslavia united Croats, Muslims, Serbs, Jews, Orthodox and Catholics, in the fight against Nazi expansionism. The leader of the ultra-nationalist Serb Chetniks, Draža Mihailović, despite having been involved in wars with Muslim Bosniaks, went so far as to call for Sarajevo to be an Islamic spiritual centre in Europe and for Islam to be an equal state religion in Serbia in his efforts to unite Serbs.

A mere four decades later, the Serbian army massacred Muslims in Srebrenica. How did Serb nationalism go from celebrating Islam to being behind the murder of 8000 Muslims? Hoare doesn’t provide an adequate explanation for this complete attitude shift, but there are clues throughout the chapter.

Croatian Leader Franjo Tudjman said in 1997: “Neither Europe nor the United States accepted the birth of a purely Muslim entity which would favour Islamic expansion…today in Bosnia 174 mosques are being built, while Catholic churches are destroyed and only three are being restored.

There is obviously a desire that that county be Islamised”. (p.178) It is clear from this statement, although Hoare doesn’t elaborate it, that global events, especially regarding the US geopolitical position towards the Middle East and the post-communist threat of global ‘Jihadism’, influenced Balkan nationalists to such an extent that they turned on their neighbours and former allies.

In his contributing chapter to this book, James Renton explores the racial category of the “Semite” – its origins and how it was used by British Conservative MP Sir Mark Sykes as a conceptual propaganda tool when carving up of the former Ottoman empire.

The racial category of the Semite came to prominence through the work of French Philologist Ernest Renan, who helped formulate the category around the similarities between the Hebrew and Arabic languages. Sykes, therefore, had a useful academic tool to justify creating a Jewish homeland in an Arab heartland, particularly as he knew he was bringing together two very different communities and needed a means to ease that transition.

For Sykes, there were two important reasons why he needed to create a Jewish homeland, and the ready-made racial category of the Semite made his reasons all the more appealing. Sykes saw “Zionism as a well-established movement that would help to bring civilisation to the backward Holy Land”. (p.118)

The joining together of Semites was also a process of political education for “even Renan judged contemporary Jewry to be far removed from the Semitic Arab.” Just as importantly, Sykes wanted to appease the leaders of the Zionist movement because he and many others had bought into the conspiracy theory of a global network of powerful Zionists.

The consequences of the Zionist project, whether intended or not, go well beyond that particular part of the world, creating historical amnesia through which the enmity between Muslims and Jews seems timeless, and where historical Christian enmity towards these two religious minorities is almost completely forgotten. Renton and Gidley succeed, through this book, in starting to reverse that amnesia.

In their ethnographic study of British Muslims and Jews in the last chapter, Yulia Egorova and Fiaz Ahmed touch upon the origins and dissemination of this apparent so-called enmity through the British mainstream media.

In chapter 9, Daniel A Gordon explores the French antiracist movement’s response to the seemingly impossible balancing act of tackling Islamophobia and antisemitism with the same level of commitment. But it is the insightful and fascinating historical framework of the book’s previous chapters, from the Crusades to the Second World War, that provides us with the crucial context and key to not only understanding Islamophobia and antisemitism in the current political climate but to beginning to understand the future of tackling these strands of racism together.

Ala Abbas



Would you like to see the cover of your favourite book on our book shelves below?

Then simply email the title and author to

CCN's Bookshelf

Islamic State: The Digital Caliphate
No Friend But the Mountains: Writing from Manus Prison
The Baghdad Clock
Saïd the Fisherman
Through The Peacock Gate
English Translation of the Qur'an
Home Fire
The Last Girl: My Story of Captivity, and My Fight Against the Islamic State
The Cambridge Companion to Religion and Terrorism
Refuting ISIS: A Rebuttal Of Its Religious And Ideological Foundations
Islam in Europe
Understanding Sharia: Islamic Law in a Globalised World
From My Sisters' Lips
A Long Jihad: My Quest for the Middle Way
Rusted Off: Why Country Australia Is Fed Up
Step Up: Embrace the Leader Within
The Lebs
British Mosques
From MTV to Mecca: How Islam Inspired My Life
I, Migrant: A comedian's journey from Karachi to the outback

CCN's favourite books »


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KB's Culinary Corner





KB says: Great idea for breakfast or morning tea.


Coconut and Carrot Muffins






• 280g Self raising flour
• 150g brown sugar
• 1 tsp cinnamon
• 200g grated carrot
• 150 g shredded coconut
• 2 eggs
• 200ml olive oil
• ¼ cup coconut cream

• 150g cream cheese, softened
• 100g unsalted butter, softened
• 60ml coconut cream
• 1 cup icing sugar
• 1 cup shredded coconut, toasted (garnish)
• Zest and juice of 1 lemon



  1. Preheat oven to 180C and lightly grease a 12 hole muffin tray.

  2. In a large mixing bowl, add the flour, carrot and coconut and mix to combine. Create a well in the middle.

  3. In a smaller bowl, whisk the eggs, olive oil, sugar and cinnamon. Mix to combine and pour into the well of the larger bowl.

  4. Fold ingredients into each other and add coconut cream. Fold until incorporated.

  5. Spoon into the muffin holes and place into the oven to bake for 25-30 minutes, or until a skewer inserted in the centre comes out clean.

  6. Allow to cool completely.

    Cream cheese icing:

  7. In a mixing bowl using an electric mixer or beaters, beat the cream cheese, butter, lemon juice and zest and coconut cream together to combine.

  8. Sift in half of the icing sugar and beat on low to incorporate.

  9. Sift in the remaining icing sugar and beat until thickened.

  10. Cover and chill in the refrigerator until muffins have cooled completely.

  11. Slather on top of each muffin and sprinkle over the shaved toasted coconut.





Baba's Halal Kitchen


(Hussain Baba is the host and chef of *BABA’S HALAL KITCHEN*,

a show where he uses his own unique style to cook 'Quick, Easy and Delicious' dishes.)


Pasta in Cajun Sauce







Do you have a recipe to share with CCN readers?


Send in your favourite recipe to me at and be my "guest chef" for the week.


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Keeping Fit with Kareema





Q: Dear Kareema, I’m back at work and can’t seem to find the time to hit the gym. Help!

A: Not on YOUR watch! I’m sure you’re a great planner, so pencil in your sweat sessions and don’t skip out on them.


Hit the gym early in the morning and set yourself up for a great day at work.


The alternative is to cycle to work or get off a few stops earlier if your bussing it and walk the rest of the way.

If mornings don’t work for you, keep your joggers at work and get out at lunch time to pound the pavement.


Get some work buddies together and challenge each other with alternating exercises.

No weights, no worries. Nothing better than using your body weight. Squats, lunges, Push-ups, hovers, etc. are all great exercises for building strength and toning muscles.

Keep it simple, train smart not hard. The key is consistency and don’t opt out on your Workout because something’s come up.


Work it into your schedule.






My Health and Fitness

Tel: 0404 844 786




Need an answer to a fitness related matter?

Send your question to Kareema at

All questions sent in are published here anonymously and without any references to the author of the question.


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Self-Care and Clarity of Mind...a weekly column by Princess Lakshman (Sister Iqra )





Princess Lakshman


Writer, Clarity Coach, Founder and Facilitator of Healing Words Therapy - Writing for Wellbeing














Welcome to my weekly column on Self-Care and Clarity of Mind. If you’re taking time out to read this, pat yourself on the back because you have shown commitment to taking care of your mind and body.

Today, In Shaa ALLAH, we will explore the topic:
Saying No...Please ALLAH, Not People

Seeking approval is a natural personality trait. It’s human nature to hear pleasing comments about one’s self. It tends to encourage us to repeat that behaviour that earned us a compliment in the first place, in order to receive more praise and encouragement. Over time, we have been conditioned to accept this reward-based perception as a measure of our self-worth. As a result, we now live in a world where the disease to please has become the norm, and honest communication is compromised in the name of appeasement, diplomacy or political correctness.

In the search for more praise and acknowledgements, we have gotten into the habit of “agreeing” for the sake of agreeing, so as not to offend anyone. In our yearning to feel acceptance and a sense of belonging, we are saying “yes” just to fit in, instead of evaluating the situation for what it is and responding with awareness and compassion to self and others.

As Muslims, remember that we are here to PLEASE ALLAH, NOT PEOPLE. This doesn’t mean that you need to be rude or disrespectful. It means that you need to be honest with yourself and others. An honest life is far better than a resentful one.

Four-Step Process For Saying “No”

“No” is a full sentence. It doesn’t need justification. If something is not within your capacity and if it intuitively doesn’t feel right, it is best to say no. Saying yes to please people will eventually take a toll on your physical, mental and emotional health, whereby you will begin to resent the people to whom you are saying yes. The following four-step process may help in developing greater awareness in how to say no to people.

1. Take your time. Consider the proposal. Do not be intimidated or pressured into responding immediately. This step allows you to think about whatever has been proposed to you. If the person is in front of you, say that you will consider their words and respond shortly. If it’s over text or email, respond with a polite note saying you will consider the proposal and respond shortly. Think about it with a cool, calm and collected mind so that you are in fact giving the proposal honest consideration. If you feel confused about it, write down pros and cons to find clarity. Or seek professional help if required.

2. Ask yourself these four key questions and answer them honestly. If you answer NO to even one of the first three questions, then you will know with greater clarity that it would be wise to say NO to the proposal at hand:

1. Do I WANT to be, do or have this?

2.Will being, doing or having this MOVE ME IN THE DIRECTION OF MY GOAL?

3.Is being, doing or having this IN HARMONY WITH ALLAH’S COMMANDMENTS?

4. Will being, doing or having this VIOLATE THE RIGHTS OF OTHERS?

3. Contact the person in question. It is always best to communicate directly with the person rather than through another person, in case of miscommunication.

4. Thank the person for thinking of you in this situation (very important step). Say that you have had a good think about things and at this point in your life you are going to say NO to the proposal or invitation. Thank them again and leave it at that. Keep it short and direct. Remain calm and confident at all times in your posture and voice.




If you wish to know about a specific topic with regards to Self-Care and Clarity of Mind, please email me on If you wish to have a FREE one hour Clarity Coaching phone session, contact me on 0451977786




Download the above article.


Muslimah Mind Matters videos : available on YouTube

DOWNLOAD Muslimah Reflections - my new ebook of poetry and affirmations
DOWNLOAD The Ultimate Self-Care Guide For Muslimahs
WATCH VIDEOS from Muslimah Mind Matters YouTube Channel.

DOWNLOAD Muslimah Meditation Moments - audio files for self-awareness meditation.

If you wish to know about a specific topic with regards to Self-Care and Clarity of Mind, please text or email me or visit If you wish to have a FREE one hour Finding Clarity telephone session, contact me on 0451977786.



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The CCN Chuckle





One morning Mula Nasruddin heard an announcement on the loud speaker outside his home saying:

"If you invest $200 just once, you can sit and eat for the rest of you life!"


So he went out to his balcony with curiosity only to find out that he was ................... selling chairs.



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An Ayaat-a-Week






And among His signs is this, that heaven and earth stand by His Command: then when He calls you, by a single call, from the earth, behold, you (straightway) come forth.


~ Surah Ar-Rum 30:25


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"Patriotism is supporting your country all the time,


and your government when it deserves it"



~ Mark



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I searched for God and found only myself. I searched for myself and found only God.


Notice Board



















A short film presented by Shaykh Wesam Charkawi, followed by Q&A panel with special guests.


The History of Muslims in Australia

The short film documentary entitled "Before1770" is a film designed to encapsulate the history of Muslims in Australia before 1770.


Abu Hanifa Institute, a centre for education in traditional Islam and youth mentoring, utilised its resources and community support to document the facts in this space.


This meant embarking upon a journey to critical locations in the Northern Territory, such as Arnhem Land, Bawaka, and Groote Eylandt to see first hand, the places and people who hosted the Macassan Muslims.


This endeavour also meant speaking to academics specialised in the field as well as Aboriginal elders from the Yolngu clan.


The idea of this short film is to establish Islam's long-standing connection with Australia. It is not designed to cause pain or disrespect to any figure, person, organisation or a particular community.


Date And Time
Sat, March 2, 2019
5:00 PM – 6:30 PM AEST
HOYTS Sunnybank
McCullough Street














Smash-hit Super Muslim Comedy Tour returns for its second successive year

The side-shattering Super Muslim Comedy Tour makes a welcome return for its second successive year in the spotlight. Following on from the tour’s 2018 success, this year’s iteration of the spine-tingling night of hilarity is hosted across four cities in Australia, from 13th March to 16th March.

The tour has been organized by Penny Appeal Australia, an international humanitarian charity. All funds raised will support Thirst Relief projects, in which Penny Appeal supports initiatives to provide clean and safe drinking water within impoverished communities around the world.

With a diverse array of comedy styles and unique voices, the Super Muslim Comedy Tour is guaranteed to hold audiences rapt. The charity has lined up 4 world class comedians for the events. Each evening will consist of 4 stand-up acts, including Australia’s very own Khaled Khalafalla best known for his performance in Ali’s wedding. Attendees will also be entertained by the likes of US comics Azeem Muhammad who returns after captivating our audiences during last year’s tour and newcomer Salma Hindy. Also returning is the UK’s Abdullah Afzal, best known for his role as Amjad Malik in BBC One’s long-running Citizen Khan.

Abdullah Afzal said, “Following on from the huge success of last year’s tour, I can’t wait to get out on the stage again with my fellow artists, in aid of what is a fantastic initiative. Through a great night of entertainment, we can really transform lives around the world; I’m really looking forward to it!”

Penny Appeal Head of Fundraising and Tour Manager, Aamon Sayed, added, “We expect this year’s tour to be an even bigger success than last year’s. We have some of the best Muslim comedians from Australia, the UK, the USA, and Canada, who will have the audience roaring with laughter.”

“We hope that everyone can come together, enjoy a fantastic night of entertainment, and really help to aid those living without access to clean drinking water- one of life’s most basic necessities. We are sure that with the support of the public, and everyone who comes to this year’s comedy tour that we will be able to make a big difference.”
The tour will run from 13th March to 16th March, visiting Perth, Brisbane, Melbourne, and Sydney.

Early Bird tickets are priced at $10 but won't last long, with standard ticket prices at $20.

For more information about Penny Appeal Australia’s Super Muslim Comedy Tour, to buy tickets, or to donate to Penny Appeal, call 1300 347 947 or visit

















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Enlarge flyer












Download flyer






































(07) 3272 8071 OR 0401 971 471




















Do you have healthy lifestyle and wellbeing goals planned for 2019?

The good news is, if you feel like you’re ready to make a change, the My Health For Life program is now available, making it easier for Queenslanders to get their health back on track!

This free lifestyle modification program is designed to help eligible participants improve their health and reduce their risk of developing chronic disease such as type 2 diabetes, heart disease or stroke.

It takes a fresh, personalised approach to help people move past the barriers that stand in the way of making healthy choices and positive lifestyle change.

The program is run by a qualified health professional over six sessions.

See flyer for upcoming program details.
For further information and to check eligibility :
tel 0404 296 297 or










Logan Roos Football Club is in the heart of Logan City.

As 2019 season preparation has already started. All interested players from 5 years old  to senior level are welcome to  join. Limited spaces available.

For further information please contact via email:

Or you can call the secretary Abdul Samim Khan on 0413669987.








Click on the image to sign up

































On 31 December 2017 the only Islamic childcare centre in the whole of Brisbane had to unfortunately close its doors due to the Department of Transport requiring it for their future expansion. To date they are still in the process of securing new premises to continue serving this very important need of the community and the wait continues….

In the interim the need is still there. The question most Muslims would be asking themselves is “Where do I send my child so that he/she can learn, grow and develop in an Islamic environment, and establish a sound Islamic foundation?”

Msasa Montessori is a private home based learning centre for 3-5 year olds. The focus is an Islamic based learning environment alongside the Montessori method of teaching. Children will be taught their basic duas, surahs, tasbeehs, stories of the Prophets will be read and enacted, and Inshallah their love for Allah and His Noble Prophet Muhammed S.A.W will develop. Supported by the Montessori method of teaching they will develop their independence and will utilise equipment which will enable them to develop and grow.

Montessori is a method of education based on self-directed activity, hands-on learning and collaborative play. The Montessori materials cover developmental activities designed to meet the needs of children in five curriculum areas:
Practical life skills, Sensorial activities, Mathematics, Language and Cultural Studies.


By providing such an environment, the children will develop a strong sense of wellbeing and identity as Muslims and they will become confident and involved learners with the ability to communicate effectively and with confidence.

For further information call 0434519414.



Download flyer




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See ALL our advertising/sponsorship options

here or email us


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Donations & Appeals










At Sisters Suppprt Services Inc we have qualified volunteers who help women in their darkest moments & time of need to empower them to make the right choices for better outcomes for their own lives.

Here are some examples of our cases over the past few months. ALL names have been changed to protect client identities.

1. Aisha, a victim of Domestic Violence came to us for assistance. We assisted her by giving her money to buy clothing and personal items as she left her home quickly and with very little. Aisha has also needed ongoing counselling which she has been receiving from us for the past few months. She was taken to appointments and connected with the right people who helped her start a new life in a safe environment.

“Thank you so much for your help. I am so very grateful. Thank you to Sister Services. Allah bless you all.”

2. Katie, a revert sister with young kids needed ongoing counselling and support as she had not been coping well at home and was not able to look after herself and her family. Sisters Support Services was there for her;
“I can’t tell you enough in words how grateful I am, just by listening to me when I was feeling so low. Life is not looking so dark anymore !”

3. Sarah also a revert sister recently divorced with a young child arrived in Brisbane with virtually nothing. We have helped her with everyday essentials, food supplies & assisted her to find suitable accommodation. Sarah has some health issues & needed financial support with purchasing medications & by being driven to medical appointments by our volunteers.

"So happy with the help I've received from Sisters Support Services."










Gold Coast Islamic Cultural Centre





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"If it's not here's not happening!"l)

To claim your date for your event email






(Click on link)





9 March



Mother & Daughter High Tea


Hurricane Stars Club


0432 026 375


16 & 17 March

Sat & Sun


'The Real Deal - Halal and Haraam of Transactions' by Sh Sajid Umar


AlKauthar Institute

Nathan Campus, Griffith University

8.30AM to 6PM

24 March



Zaky and Friends Show


Hurricane Stars Club

Islamic College of Brisbane,


0432 026 375


31 March





Sisters Support Services & Youth Connect QLD

Boorabbin Picnic, Grounds

0404 921 620


2 April

3 April


Tues (EVE)





(Ascension night)

27th Rajab 1440


6 April



Change for Palestine



Islamic College of Brisbane, KARAWATHA

0405 035 786


7 April





Logan Roos Football Club


0413 669 987

10AM to 3PM

10 April



QPS/Muslim Community reference group meeting



Islamic College of Brisbane (ICB), 45 Acacia Road, Karawatha

3364 4159

7PM to 8.30PM

13 April



Open Day and 6th Annual Toowoomba International Food Festival


Islamic Society of Toowoomba

217 West St., Harristown, Toowoomba

0421 081 048

11AM to 3PM

20 April

21 April


Sat (EVE)





(Lailatul Bahrat)

15th Sha'baan 1440


6 May





(start of the month of fasting)

1st Ramadaan 1440


26 May





(Night of Power)

27th Ramadaan 1440


5 June 2019





(end of the month of fasting)

 1st Shawal 1440


11 August





(Night of Power)

9th Zil-Hijjah 1440


12 August





10th Zil-Hijjah 1440


17 August



Eidfest @ Dreamworld




0418 722 353

from 6PM

1 September 2019





(Islamic New Year)

1st Muharram 1441


16 November



Annual Milad-un-Nabi


Al-Mustapha Institute of Brisbane


0422 433 074

from 3.30PM to Maghrib




1. All Islamic Event dates given above are supplied by the Council of Imams QLD (CIQ) and are provided as a guide and are tentative and subject to the sighting of the moon.


2. The Islamic date changes to the next day starting in the evenings after maghrib. Therefore, except for Lailatul Mehraj, Lailatul Bhahraat and Lailatul Qadr – these dates refer to the commencement of the event starting in the evening of the corresponding day.



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Bald Hills, Brisbane




Al-Mustapha Institute of Brisbane 

39 Bushmills Court, Hillcrest Qld 4118


Download the programme here.














Masjid As Sunnah



Every Sunday Quran Tafsir or Islamic Lesson or Arabic Class.
After Magrib
Conducting by Imam Yahia Baej

Children Arabic/Quran Class every Tue-Wed-Thursday after Magrib




Nuria Khataam
Date: Every last Wednesday of the month
Time: After Esha Salaat
Venue: Algester Mosque
Contact: Yahya
Ph: 0403338040















Queensland Police Service/Muslim Community Consultative Group



Time: 7.00pm – 8.30pm
Date: Wednesday 10 April 2019
Venue: Islamic College of Brisbane (ICB), 45 Acacia Road, Karawatha

Email with any agenda considerations or questions.


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Please feel free to click on the image on the left and......

post comments on our Wall

start up a Discussion thread

become a Fan


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Useful Links




HikmahWay Institute HikmahWay offers online and in-person Islamic courses to equip Muslims of today with the knowledge, understanding and wisdom to lead balanced, wholesome and beneficial lives.

Kuraby Mosque

Holland Park Mosque

Al-Nisa Provide young Muslim women in Queensland with support and opportunities to express themselves

MUSLIMS AUSTRALIA / Australian Federation of Islamic Councils (AFIC) Islamic Schools, Halal Services and a whole lot more...

AFIC Schools (Malek Fahd Islamic School, Sydney, NSW) (Islamic College of Brisbane, QLD) (Islamic College of South Australia, SA) (Langford Islamic College, Perth, WA) (Islamic College of Canberra, ACT)

Karratha Muslims (Muslims in Western Australia)

Islam TV Recording of lectures and events in and around Queensland

Muslim Directory Australia

Carers Queensland Free service for multicultural clients who are carers, elderly and people with disabilities

Brisbane Muslim Burial Society (BMBS)

Muslim Charitable Foundation (MCF) Coordinated collection & distribution of: Zakaah, Lillah, Sadaqah, Fitrana, Unwanted interest

Islamic Medical Association of Queensland (IMAQ)

Network of Muslim healthcare professionals

Al-Imdaad Foundation (Australia)

Australian Muslim Youth Network (AMYN)

Find out about the latest events, outings, fun-days, soccer tournaments, BBQs organised by AMYN. Network with other young Muslims on the AMYN Forum

Islamic Council of Queensland (ICQ)  Umbrella body representing various Mosques and Societies in Queensland

Current list of businesses certified halal by ICQ  7 August 2011

Islamic Friendship Association of Australia

Blog of the Association's activities

United Muslims of Brisbane

Crescents of Brisbane's CRESCAFE (Facebook)

Muslim Women's eNewsletter Sultana’s Dream is a not-for-profit e-magazine that aims to provide a forum for the opinions of Australian Muslim women

Islamic Solutions Articles and Audio recordings

Islamic Relief Australia

National Zakat Foundation (NZF)

MCCA Islamic Finance  & Investments

Gold Coast Mosque  Incorporating Islamic Society of Gold Coast Inc.

South African National Halaal Authority (SANHA)

Muslim Womens' Convert Support Group (MWCSG) Network of Muslim women converts from the Brisbane and Gold Coast areas of Queensland.

Australian International Islamic College (Durack)

Islamic Society of Algester

Jamiatul Ulama Western Australia Body of Muslim Theologians (Ulama, Religious Scholars)

Islamic Women's Association of Queensland (IWAQ)

Community based, not-for-profit organisation providing Settlement, Aged Care, disability, social activities and employment opportunities.

Federation of Australian Muslim Students & Youth (FAMSY)

Queensland Intercultural Society (QIS)

GIRU – Griffith Islamic Research Unit Qld Stories link or YouTube link

Gold Coast Halal Certification Services (GCHCS)

Muslim Aid Australia Serving Humanity

Human Appeal International Australia  Always with you on the road to goodness

Al-Mustapha Institute of Brisbane  Preserving the Past, Educating the Present to Create the Future

Islamic Shia Council of Queensland

Muslim Reverts Network

Supporting new Muslims

Muslim Funeral Services (MFS)

 Funeral Directors & Funeral Fund Managers for the Brisbane and Gold Coast communities

Islamic Society of Bald Hills (ISBH) : Masjid Taqwa

Tafseers and Jumma Khubahs uploaded every week.

Muslim Community & Qld floods

How the community helped out during the 2010 QLD floods

The CCN Young Muslim Writers Award (Facebook)

The Queensland Muslim Historical Society  (Facebook)

Muslim Women's National Network of Australia, Inc (MWNNA)

Peak body representing a network of Muslim women's organisations and individuals throughout Australia

Sultana's Dream

Online magazine

Lockyer Valley Islamic Association

iCare QLD (formerly AYIA Foundation) - Charity

Slacks Creek Mosque Mosque and Community Centre

Al Tadhkirah Institute Madressa, Hifz and other Islamic courses

Centre for Islamic Thought & Education University of South Australia

Hurricane Stars Club Get Active & Have Fun, Confidently!

Sisters Support Services Programs and activities for women in need ( and 0404 921 620)


If you would like a link to your website email


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Articles and opinions appearing in this newsletter do not necessarily reflect the opinions of the CCN Team, its Editor or its Sponsors, particularly if they eventually turn out to be libellous, unfounded, objectionable, obnoxious, offensive, slanderous and/or downright distasteful.


It is the usual policy of CCN to include from time to time, notices of events that some readers may find interesting or relevant. Such notices are often posted as received. Including such messages or providing the details of such events does not necessarily imply endorsement of the contents of these events by CCN


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The best ideas and the best feedback come from our community of readers. If you have a topic or opinion that you want to write about or want seen covered or any news item that you think might be of benefit to the Crescents Community please e-mail us..


Share your thoughts, feelings and ambitions for our community through CCN.


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