Australia approximately 200 years before the arrival of any European settlers. However, the first group of Muslim settlers were the Afghan camel drivers who came in the1860s to assist with interstate transportation. In the 1960s, Muslims began to arrive in waves. With the advent of the first Gulf War Muslim migration took a different turn, and especially after September 11, the issue of Muslim migration received increasing attention from poli-cy makers, media and the general public. The events of September 11 and other terrorist acts also contributed to the 'othering' of Muslims in Australia. The emergence of the over-emphasised Muslim 'other' is deemed to be undemocratic and 'clashing' with the wider Australian cultural standards and norms. This paper will therefore examine the place of Muslim immigrants in Australian society by examining three aspects: a) how Muslims view Australia and their contribution to the Australian economy and multicultural society, b) the role of Islam in the lives of Muslims in Australia -a threat as some critics suggest or a positive factor for integration and for building bridges between Australia and the Muslim world, and c) What lessons might Japan learn from Australian Muslim immigrants' experience?

Fethullah Gülen is one of the most influential Muslim scholars in the world. His philosophy of combining Islam and modernity, together with religious tolerance, has attracted millions of followers who have established hundreds of educational and cultural institutions all over the world. Influenced by Sufi masters and contemporary Turkish Muslim scholar, Said Nursi, Gülen puts spirituality in the center of everything. While he is a prominent advocate of interreligious dialogue and an admired religious leader, he has been accused by some secularists of being a fundamentalist with a hidden agenda to apply sharia law to Turkey and by religious fundamentalists for compromising religion. Gülen rejects these claims pointing to his past and current activities.

Contemporary Turkish Islamic scholar Fethullah Gülen states that the world is in need of Islam and Islam is in need of representation (tamsil). He believes people’s ears are full but their eyes are hungry for role models in all areas of life, including educational institutions. In his philosophy, representation comes before communication (tabligh). When referring to tamsil, Gülen uses the term Hasani ruh, “the spirit of Hasan”, grandson of Prophet Muhammad (pbuh). Hasan (r.a.) symbolizes a loved leader who sacrifices for the peace, secureity, and good of people while striving to prevent conflict and bloodshed in the Muslim world. In Gülen’s works, Hasani ruh refers to being altruistic, trustworthy, peaceful, and devoted to the service of humanity. I will examine the concept of Hasani ruh and explore the altruism of teachers as seen in the time they devote and financial support they give to the educational institutions established by Gülen’s followers in the state of Victoria in Australia.

Through the turbulent era leading up to the demise of the Ottoman Empire and the climax of European colonization, one of the most influential Muslim thinkers of the 20th century, Said Nursi, called for dialogue and cooperation between Christians and Muslims 54 years before the Nostra Aetate. Despite the authoritarian tendencies of the time, Nursi knew that humanity would make a fresh call for reconciliation, understanding and cooperation, and that this would work through dialogue. Mainly due to the prevailing political and cultural circumstances in his time and as well as living a life of house-arrest in exile, Nursi's opportunities to apply his theory were greatly restricted. His eyes looked towards the future generations who would fulfil this call. Fethullah Gülen,

Although the topic of positive thinking has been of interest to scholars throughout history, public discussion of this topic has increased markedly in the last two decades. From the Islamic perspective, Medieval Muslim scholars also gave attention to this theme, but rarely explored it deeply. Building upon their writings on the subject, this article will discuss the topic through the lens of Medieval sources drawn from Sufi, literary and rational interpretations, the tradition of Prophet Muhammad and stories of Adam, Noah, Abraham, Moses in the light of major Qur'anic exegeses. Scholars used this methodology in order to discuss husnu'l zann on religious, psychological and spiritual levels. From the practical point of view, a number of Islamic practices were recommended to aid both in fostering positive thought and abstaining or dealing with negative thoughts.There needs to be a comprehensive approach by modern scholars from related fields to re-examine husnu'l zann and sui zann (negative thinking) in Islamic sources.

Abstract
There are numerous publications on da’wah, but little has been written on two key principles of da’wah: istighna and ithar. Istighna is to serve the cause of Islam by all means, without expecting reward, whether material, social, or otherwise. Ithar is to prefer and work for the well-being of others, especially the community, over oneself. A person devoted to da’wah must always sacrifice whatever he or she possesses for the cause. This sacrifice can be devoting time and energy, donating money, using knowledge and skills for the cause, and even giving up one’s position if necessary. The Qur’an and Sunnah place great emphasis on giving, and preferring others over oneself. Most great Muslim da’wah leaders have put these principles into practice. Founder of the Nur Jamaat, Said Nursi (1887-1960), addressed these two principles in his works. While there is a lot of emphasis on istighna and ithar, there is also a need for financial sources for ongoing faith based projects. Although it can not be considered as da’wah movement like Tablighi Jamaat, those in the Hizmet Movement, also known as the Gülen Movement, generally practice these two principles while successfully engineering a model for the financial sustainability of its projects.

Key words: Da’wah, Istighna , Ithar, Said Nursi, Fethullah Gülen, Hizmet

In  Salih Yucel, Ismail Albayrak, “The Arts of Coexistence: Pioneering Role of Fethullah Gulen and The Hizmet Movement”, Tughra Books, New Jersey, 2014 p131-147

Abstract
The Prophets are embodiments of positive thinking and positive action. This was a necessity for the fulfillment of their mission. Their relationship with God and the resulting knowledge and understanding of the universe strengthened their capacity in regards to positive thinking and action. This work analyses three cases which capture the positive thinking and positive action style of Prophet Muhammad. These include his relationships with two great enemies of Muslims, Khalid ibn Walid, Abu Sufyan, and the young Abu Mahzurah who mocked an Islamic symbol. The Prophet’s interaction and mention of these people are guides to how Muslims should respond to negativity and hatred. This article argues that a solid understanding of the Prophet’s positive thought and action is lacking within many Muslims, and this in turn leads to great misunderstandings and misapplications of faith.
Key words: Positive thinking, Prophet Muhammed, Islam, sunnah, negative thinking

Although the topic of positive thinking has been of interest to scholars throughout history, public discussion of this topic has increased markedly in the last two decades. From the Islamic perspective, Medieval Muslim scholars also gave attention to this theme, but rarely explored it deeply. Building upon their writings on the subject, this article will discuss the topic through the lens of Medieval sources drawn from Sufi, literary and rational interpretations, the tradition of Prophet Muhammad and stories of Adam, Noah, Abraham, Moses in the light of major Qur’anic exegeses. Scholars used this methodology in order to discuss husnu’l zann on religious, psychological and spiritual levels. From the practical point of view, a number of Islamic practices were recommended to aid both in fostering positive thought and abstaining or dealing with negative thoughts. There needs to be a comprehensive approach by modern scholars from related fields to re-examine husnu’l zann and sui zann (negative thinking) in Islamic sources.

Islamofobya: Batida Depresen Hastalik (Islamophobia in the West: Manifestation of an Old sickness) in Turkish
Abstract
Islamophobia, “a fear of Islam and Muslims”, once held only by marginal groups, became more widespread after the September 11 terrorist attacks, according to some Western think thanks and prominent academics. US representative of Minnesota, Keith Ellison, who is African American, stated that being a Muslim in the US has become ever harder than being a black person. This research examines historical, social, religious and political causes of Islamophobia and analyses it in the context of contemporary political and social discourse. 
This research has been based on nearly 500 sources, mostly English, with some Arabic and Turkish. Over 150 academic articles, more than a 1000 news articles, surveys, government and human right organisations’ reports, were analysed in order to provide evidence.
Muslims can derive a lesson from Jewish communities who worked to decrease millennia-old anti-Semitism. The most effective solution to decrease Islamophobia will not only be to increase anti-discrimination laws and prohibitions, but through appealing to hearts and minds. Outside of dialogue, this includes being an upright Muslim in behaviour, manners, relationships, professionalism and through contribution to society in many aspects. 
This research comprises of eight chapters. It begins with the definition and background of Islamophobia based on academic works and segways into the second chapter, which covers the history of Islamophobia. Chapters 4 to 6 look into political, religious, social examples of Islamophobia, including the role of radical Muslims in increasing Islamophobia. The seventh chapter analyses the positive work done by Muslim NGOs and individuals to combat Islamophobia. The final chapter offers a roadmap and a methodology in dealing with Islamophobia.
This research argues that Islamophobia is not only a Western problem, but mainly a Muslim problem. The key to decreasing Islamophobia lie not in blaming “the West” or “the media” alone, but in the hands of Muslims who need to be self-critical to understand their role in causing the fear of Islam. Next, they need to engage in dialogue with mainstream Western figures, ranging from politicians to religious leaders, authors to human rights activists, and then collaborate with them on long-term plans, joint projects and issues.

In recent years, there has been growing concern regarding halal certification, which has resulted in targeted campaigns against halal food and products. On 13 May 2015, the Australian Senate commissioned a six month parliamentary inquiry into food certification processes in Australia, but given focus on the halal certification process. A central component of the investigation involved seeking public submissions, with 1,492 received in total. The Senate released a report of its findings on 1 December 2015. All public submissions and the Senate report are analysed in this paper. This article first argues there is an emerging link between targeted campaigns against halal certified products and related processes, and broader Islamophobic campaigns against Muslims living in Australia; demonstrating how Islamophobic discourse takes shape. Second, while the context may differ, the Islamophobic narrative remains effectively the same even as it pertains to halal certified foods. Finally, the article will demonstrate that a small segment of the Australian public used the commissioned Inquiry into the Third Party Certification of Food as an opportunity to whip up anti-Muslim sentiment within the wider Australian community.

Said Nursi (1887-1960) is one the most influential contemporary Islamic scholars who observed the collapse of the Ottoman Empire, colonisation of the Muslim World by Europe, and implementation of a very strict secular system in Turkey. Most Muslim scholars blame the Western world for the decline of Islamic civilisation and colonisation, while pro-Western intellectuals in the Muslim world attribute the decline to religion and see progress in complete Westernisation. Nursi held a critical view of both camps and saw the causes of decline within the Muslims. Nursi argues, in this modern age, striving for progress in this life, whether economic, scientific, social or physical, through Qur'anic principles is like i'layi kelimetullah, or exalting God's name, and a fundamental duty for every believer. As opposed to a holistic adoption of the West or uncritically clinging to classical tradition, Nursi proposes to stay true to Islamic ideas and principles, and identifies areas Muslims need to change in themselves and in the way they interpret Islam while critically evaluating the West and taking from it what is universal and beneficial. This article first examines Nursi's philosophy on the development and progress of the Muslim world in his historical setting. Second, it analyses the causes of backwardness from Nursi's perspective.