Maryam - Jul-Sep 2015 (English) by waqfenauintl

From the Editor... In today’s day and age, the world has become a much smaller

place due to the increased use of technology and immediate nature of social media. In a split second any individual who wishes to can make their opinions and comments known to a large quantity of people all around the world, without giving it a second thought. Whilst this may seem like a positive phenomenon of this current age, it also comes with many disadvantages.

ENGLISH EDITOR Hina Ahmedi URDU EDITOR Ramsha Hassan

The freedom to be able to voice one’s opinion is invaluable and gives a platform to many people and groups who are striving to spread the message of peace. Being able to share one’s view point is a great human right, however along with this right comes great responsibility. If one is not careful and freely voices opinions which upset a particular community, a boundary is crossed, which leads to increased turmoil as a result. Therefore one must consider what the line is between Freedom of Speech and Freedom to Offend?

Hibba-Tul Mussawir Maleeha Mansur Meliha Hayat Salma Manahil Mahmood Malik Nayla Muzamil Sabah Un Noor Tahir Mashel Chaudhry

Hazrat Khalfatul Masih Vaba has said:

Samina Yasmeen Arif

“Let it not be that in the name of freedom of speech the peace of the entire world be destroyed.” (Friday sermon delivered on 21st September 2012)

In this issue we will focus on the topic of Freedom of Speech and will look into what the boundaries of this right are, the Islamic teachings regarding Freedom of Speech and also consider what impact social media has had on Freedom of Speech. Also included in this Issue of Maryam Magazine are extracts from addresses of our beloved Khalifatul Masih Vaba on the topic of Freedom of Speech. The information included in this issue will inshallah equip our readers with the valuable gems of knowledge required to defend Ahmadiyyat, the true Islam. May Allah enable us to always uphold the beautiful teachings of our religion and spread its message of peace all over the world. Ameen.

medi h A a n i H

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EDITORIAL BOARD

Amatul Wakeel Maha Sameera Mirza Kashifa Qamar Sidra Mahmood MANAGER Zanubia Ahmad ASSISTANT MANAGER Dure Jamal Mala COVER DESIGN Atiyya Wasee PAGE DESIGN Soumbal Qureshi Adeeba Tahir Naeema Amjad Shumaila Ahmad ARABIC TYPING Safina Nabeel Maham

@MaryamMagazine PRINTED BY Raqeem Press, Tilford UK

CONTENTS JULY - SEPTEMBER 2015 | ISSUE 15

3 Divine Commandments

30 Freedom of Speech – Famous Quotes

4 Hadith

32 Arabic Lesson

5 Writings of the Promised Messiahas

34 Kids Spread: History of Jalsa Salana

7 The Life and Character of the Seal of the Prophetssaw

36 Discussing the Headscarf from

10 Etiquettes of Speech Syeda Nudrat Ahmed

13 Professor Abdus Salam: The Humanitarian Saffiya Salam

15 Poem: Out of the East 16 The Holy Prophet (peace and blessings of Allah be on him) as a loving Father Hina Ahmedi

20 Poem: A Morning of Blooming Daffodil Ghazala Maryam

21 Education and Careers for Waaqifaat-e-Nau in the Light of Advice by Khulafa-e-Ahmadiyyat

25 Freedom of Speech and It’s Limits Salma Manahil Malik

28 Freedom of Speech - Guidance from the divinely appointed Khalifah of the age

a Pedagogical Point of View Nida Ul Fatah Gondal

39 Focus: The Blessings of Prayer 42 Tarbiyyat Page 44 Status of Different nations in the Holy Qur’an Quratulain Ahmad

48 A Human Right to Offend? Sayeda Amtul Shaafi Hayat

50 Waaqifaat-e-Nau’s Memorable Incidents with our Beloved Khalifah (May Allah be his Helper)

52 The World of Islamic Art – Arabic Script and Islamic Calligraphy Afiya Wahab Butt

56 Calligraphy Competition Entries 58 Fairytale – The Golden Touch

divine commandments

‫ﺧﺪاوﻧﺪی‬ ‫اﺣﮑﺎم‬ ‫ﺧﺪاوﻧﺪی‬ ‫اﺣﮑﺎم‬ ‫ﺧﺪاوﻧﺪی‬ ‫اﺣﮑﺎم‬ ‫ﺧﺪاوﻧﺪی‬ ‫اﺣﮑﺎم‬ ‫ﺧﺪاوﻧﺪی‬ ‫اﺣﮑﺎم‬ ‫ﺧﺪاوﻧﺪی‬ ‫اﺣﮑﺎم‬ ‫ﺧﺪاوﻧﺪی‬ ‫اﺣﮑﺎم‬ ‫ﺧﺪاوﻧﺪی‬ ‫اﺣﮑﺎم‬ ‫ﺧﺪاوﻧﺪی‬ ‫اﺣﮑﺎم‬ 䎏㽐Ĩ ㅎ 䗂᤼Ĩ 䆀 Ĩ൚ ß ‫ﺧﺪاوﻧﺪی‬ ‫اﺣﮑﺎم‬ 䎏㽐Ĩ 䗂᤼Ĩ䆀䆀Ĩ൚ Ĩ൚ßß ‫ﺧﺪاوﻧﺪی‬ ‫اﺣﮑﺎم‬ 䎏㽐Ĩㅎ‫ﺧﺪاوﻧﺪی‬ Ĩ䗂‫ٳ‬ǁ Ĩ䆀 Ĩ൚ßㅎㅎ 䗂᤼Ĩ 䎏㽐Ĩ ‫اﺣﮑﺎم‬ 䎏㽐Ĩ 䎏㽐Ĩㅎ 䗂᤼Ĩ䆀䆀Ĩ൚ Ĩ൚ßß ß 䎏㽐Ĩ ㅎㅎ 䗂᤼Ĩ 䗂᤼Ĩ 䆀 Ĩ൚ ‫ﺧﺪاوﻧﺪی‬ ‫اﺣﮑﺎم‬ 䎏㽐Ĩ 䗂᤼Ĩ 䆀 Ĩ൚ 䎏㽐Ĩㅎㅎ ㅎ 䗂᤼Ĩ 䗂᤼Ĩ䆀䆀Ĩ൚ Ĩ൚ßßß 䎏㽐Ĩ

DivineCommandments PROHIBITION OF FIGHTING WITH ONE Ց Ւ Օ ANOTHER

Ց Ց

Ւ Ց ՑՑ Ց

Ց ՕՑ

Ց ɽՕ ɨȼɘȗɗࡧȄɽՕ ɏȴȆɳȕࡧַɼՑ ‫ ط‬Օ Ւ Օ (47:ɤȆɘɱ‫)ט‬ ࡧȄɼ‫ف‬؄Փ ȿȄɼࡧՑ ɯՕ ɡȨՒ ʈՕȲՓ ࡧȑՑ ɸȱȕ ɼࡧȄ Ց Օ Ւ Ց Ց ՑՑ Ց Ց ǖ Ց Ց Ւ Ւ Օ ‫ططط‬Ց ࡧȄՕ ɼՑ Օ Ւ ‫ف‬Ւ Օ ؄Օ ȿȄ Ց Օ Ց Ց ɼࡧՑ Օ Օ ɯՒ Օ Ւ Ւ ՑɡՒ Ւ ȨՕ Ւ Օ Ց ʈǔՕȲՑ ࡧՑ ȑՑ Օ Ց ɸՒՑ Օ Օ ȱՑ Օ Ց ȕ ՑՑ ɼࡧȄ Ց Ց Ց Օ ɽՕՒ Ւǖ Ց ɨՒՑՑ ȼՑ Օ ɘՕ Ց ȗՑՑՑ ɗࡧȄ Օ Ց Օ Օ Ւ (47:ɤȆɘɱ‫)ט‬ ǖ Ց Օ Ց ȕࡧɳՑՑ Ց ȕࡧַՑ ɟַՑՑ ɼՑՑ Ց ɼՑ Ց Ց ҉ࡧȄɼîþäĜ㈊Ĩ ‫ف‬؄ȿ ‫ف‬؄ ؄Փ ȿ ȿȄ䞈 ȄɼɼࡧîĨɯɡ Ȅɼ ɯ˄ᜯĨ ɡ‫ش‬îĨ ɡȨ Ȩǌ ʈȲՓ ‫ࡧطط‬äࡧȄࡧȄȑɸ Ȩʈ ȑ ȱ؄Փ þäĨȿȄ ȕ 㑒 ɼɼࡧȄ ȄþᜯĨ ɽɯɯՑ ՕՕ ɨȼ ɽɨ ɨৃ ȼՒՕ ȨȨՒՒĨúɘȗ ȼɘ ɘʈʈՒՕՕ Ȳȗɗ ȗì‫ٳ‬ɟĨɗɗࡧȄ Ȅɽɏ ɽĨ䔙ɸՑɸՑՑ ɏîþĨȱȱՕՑ ȴȕ ȕ þՑ ɼࡧȄ ɳՑ ȕȕࡧՑ ɽɽՕՕ ַɼ ַ֫Ĩ ɼȼՑ Ւ ɘɘ䆀 Ȇ᤼Ĩ ՕՕ Փ ȕɼ ՑՑȄɽ ՑՑ ɳȕ ՕȆɳ ՕՕ ɸ‫فف‬ՒՒ îՕ ؄ȱȕ ՑՑ Ȅɽ Ց Օ ȗȗՑ Օ ɗࡧȄ Փȑ Ց Ց ɽɽՕՕ Օ ßĨɽɏɏîՒՒ Ւ Օ ɏȴþäȴՑՑ ՑՒ ȴȆȆ:ɳɳՑ Ȇᡣ‫ٳ‬ Ց Ĩ൚ Ւ Օȼ 47 : ɤȆɘɱ‫ט‬ ) ɼ ȿȄ ɼࡧ ɡ ࡧ ȑ ɼࡧȄ ɨ ɗࡧȄ ǌ Օ Օ ‫ط‬ɼ Ĝ㥀Ĩ û ⵇĨ ╌ ⛴ Ĩ ‫ٱ‬ îᎊĨ ፜ Ւ (((47 : ɤȆɘɱ‫ט‬ ) ɼࡧ ɡ ࡧ ɨ Փ Ȳ Ď (47 :ɤȆɘɱ‫ט‬ ؄䆀 ȿȄ ɡՒ ßßȨʈȲՓՓ ࡧʈȲȑ ȕ ɼࡧȄ ȗՑɗࡧȄ 47 :ɤȆɘɱ‫ט‬ )) ǖ ࡧȄɼࡧȄ‫ف‬ɼ؄ՓՓ‫ف‬Ւ ȿȄ ɼࡧɼࡧ ɯĨ൚ ɡɯȨ ɸȱɸՑ ȕ ȱՕ ɼࡧȄ ɽɨɽȼǖ Ւ ɨǖ ȼ ɘȗɘՕ ɗࡧȄ ɽɏɽȴɏȆȴՑ ɳȆȕࡧȕࡧՑ ɳַַՑ ȕࡧɼɼַǖ Ց ǖɼ ǔ ࡧȑ ǖ ㅎㅎ 䎏㽐Ĩ 䗂᤼Ĩ 䆀 Փ Փ 䎏㽐Ĩ 䗂᤼Ĩ ൚ Ĩ ß Ց Ց Ց 䎏㽐Ĩ ㅎ 䗂᤼Ĩ 䆀 ൚ Ĩ ǔ ǖ ‫ط‬ Ւ Օ Օ Ւ Ց Օ Ց Օ ՕՕ ՒßĨɏîՒՒ Ց ȴþäՑ Ȇ:Ց ɳՑ Ցᡣ‫ٳ‬ ǔ Ց Օ Ց Օ Ց ȕࡧՑ Ց from Օ Ց Ց ǌ ǖ ‫ط‬ Ց Ĩ൚ 䎏㽐Ĩ 䗂᤼Ĩ 䆀 Ĩ൚ ßՒĨúՕ ì‫ٳ‬ʈՕ ǔǔՕȲɟĨì‫ٳ‬ǌ Ĩ൚ Ւ ՑՑ ȼ ՑՑ ǖǖ ɟՑՑ ՑɼՑ ՑՑ ǖ you. ՒՒǖǖ ǖ ֫Ĩ ǌㅎ ‫ط‬ Ց ՕՕ îþĨ Ւ þäĨî؄؄ՕՕՓ þäĨȿȄ ՒՒ ৃ Ĝ㥀Ĩû‫ش‬îĨ ûⵇĨǌ ⵇĨ╌ ╌Ĩ⛴ Ĩ⛴îþäĜ㈊Ĩ îþäĜ㈊Ĩ îwith 䞈 îĨǖǖ ǔৃ ˄ᜯĨ ‫ ٱ‬ǖ ‫ش‬îĨ ‫ش‬îĨ äࡧȄîᎊĨ 㑒 ɟĨࡧǔ፜Ց ȑ ፜ Ĩ䔙ɸՑîþĨ þՑ ɼࡧȄ ᤼Ĩ ՑՑ Օyour ՕՕ ɘɘ䆀 ՑՑ Օ ȗȗՑ Ĩ൚ Օ ᤼Ĩ Ց þᜯĨ Ց Օ ((47 ::ɤȆɘɱ‫ט‬ )) îĨĜ㥀Ĩ ɼɼՕ Օ ՒՒ î‫فف‬îþĨՒ lest ɼࡧ ɯɯৃ ɡɡՒfalter Ȩ ȱ ȕ ɽ ɨ ɗࡧȄ ɽ ַ Օ Ց Ց ‫ط‬፜ Translation: And dispute not one another, you and power depart Ւ ǌ Ց Օ Օ Ց Օ Ւ Օ Օ ‫ط‬ Ց Ց ‫ٱ‬ ˄ᜯĨ ä îᎊĨ þäĨ 㑒 þᜯĨ ú Ĩ ì‫ٳ‬ : ᡣ‫ٳ‬ ɟ ɟĨ 䔙 Ĩ þ ֫Ĩ 䆀 ßĨ î þä Օ Ď ǖ Ց Ց Ւ Ւ Օ ǌ Ց Ց Օ Օ Ց Ց Ւ 䞈 îĨ ˄ᜯĨ ‫ٱ‬ ä îᎊĨ 㑒 þᜯĨ ú Ĩ ֫Ĩ 䆀 ßĨ î þä : ᡣ‫ٳ‬ ɟ 䔙 Ĩ þ ᤼Ĩ Օ Ց Ւ ‫ط‬ Ւ Ց Ց Օ Օ Օ Ց Ց Օ Ց Փ Ց 47 ɤȆɘɱ‫ט‬ ࡧȄ ȿȄ ɼࡧ Ȩ ʈ ࡧ ȑ ɸ ȱ ȕ ɼࡧȄ ɽ ɨ ȼ ɗࡧȄ ɽ ɏ Ȇ ɳ ȕࡧ ַ Օ Ց 䎏㽐Ĩ ㅎ 䗂᤼Ĩ 䆀 ൚ Ĩ ß ‫ط‬ Ȳ ȴ Ց Ց ((47 ::ɤȆɘɱ‫ט‬ ))))Ĝ㥀Ĩ ‫فف‬ɼîî‫ف‬ՕՕ ؄؄‫ف‬Փ þäĨþäĨȿȄ ɼࡧ ɡɡՕՕ ɡৃ Ȩ ʈʈՒՒĨúȲȲì‫ٳ‬ì‫ٳ‬ʈՓ ȲɟĨɟĨʈࡧࡧՓǌǌՕՕȲՓ ì‫ٳ‬ȑ ȱȱՑ ȱîþĨ ȕ ȕ þþɼࡧȄ ɨɨՕՕ ɨȼ ɽɽɽßĨßĨɽɏɏîîՕՕ ɏßĨþäþäȴȴɏîՒՒȴȆȆ::ȴþäȆɳɳՑ ᡣ‫ٳ‬ ȕࡧȕࡧɳȕࡧᡣ‫ٳ‬ ɼɼַɼɼɟǖՑɼՑՑ ՕՕ 㑒 ՑՑ ɽɽɽ֫Ĩ ‫⸗˄ٱ‬Ĩ îĨbe ⛴ Ĩ䯎äࡧȄɼɼîᎊĨ Ĩ㶗 ǌǌ ‫ش‬îĨ ‫ط‬ îþäĜ㈊Ĩ îĨîĨ˄ᜯĨ ‫˄ٱ‬ᜯĨ ääࡧȄ îᎊĨ 㑒 þᜯĨ ৃ Ĩú ûûⵇĨⵇĨû╌ Ĩ⛴ îþäĜ㈊Ĩ ፜ Ĩ䔙Ĩ䔙ՑՑɸɸɸîþĨ ĨĨ൚ ՒՒ؄îՓ Փ ؄ȿȄ Ց Ĩ൚ Ď ɼࡧɯɯՑՑ þᜯĨ Ւ ȼɘɘ䆀 Օ ȕ ᤼Ĩ ՒȨ Ց ɘȗȗɘ䆀 Ց ɼࡧȄ ՕȗɗࡧȄ Ց ַַȕࡧՑ ַɟ Ց ɗࡧȄ ǌȑ ((47 ::ɤȆɘɱ‫ט‬ ɼ ɼࡧ ɯ ࡧ ȑ ɼࡧȄ ȼ ɗࡧȄ ɳ ǌ 䗂᤼Ĩ Ĝ㥀Ĩ ⵇĨ╌ Ĩ⛴ 䞈䞈 ˄ᜯĨ ‫ ٱ‬ǔ ‫ش‬îĨ þäĨ ֫Ĩ : ɟĨ ፜ 䔙 Ĩ þ ᤼Ĩ 47 ɤȆɘɱ‫ט‬ ࡧȄ ȿȄ ɼࡧ Ȩ ȑ ɼࡧȄ ȼ ɗࡧȄ Ď ‫ࡧط‬Ȅ îþäĜ㈊Ĩ 䞈 ‫ٱ‬ ‫ش‬îĨ îᎊĨ 㑒 þᜯĨ ৃ ú Ĩ ᡣ‫ٳ‬ ɟ And steadfast. (Al-Anfal:47) Ĝ㥀Ĩ ╌ ⛴ Ĩ ፜ îþĨ ᤼Ĩ ֫Ĩ 䆀 ൚ 䎏㽐Ĩ ㅎ 䆀 ൚ Ĩ ß 47 ɤȆɘɱ‫ט‬ ȿȄ ɯ ɡ Ȩ ࡧ ɸ ȱ ȕ ɽ ɨ ȗ Ȇ Ď Փ Փ ǔ 䎏㽐Ĩ ㅎ 䗂᤼Ĩ 䆀 ൚ Ĩ ß ǖ Ď ǖ (47:ɤȆɘɱ‫)ט‬ ࡧȄɼ‫ف‬؄Փ ȿȄՑ ɼࡧՑ Օ ɯĨ൚ ɡՒ ȨՑßՒ ǔʈȲՕ ՓՓǔ ǌ ࡧՙ ȑՑ զ ɸՑ ȱՕ ȕ ɼࡧȄ ɽǖ Ց Օ ɨǖ ՒȼՑ Ց ɘՖ Օ Ց ȗՑ ɗࡧȄ ɳՑ ȕࡧՑ ַǖǖ Ց ǖ ǖɼՑ Ց Ց ՙ ɽɽՑßĨՕ îɏɏՒþäՕ ȴ:Ց ȆȆՕՑ ᡣ‫ٳ‬ 䎏㽐Ĩ ㅎ 䗂᤼Ĩ ǖ ‫⸗˄ٱ‬Ĩ Ց ǔ ‫ط‬Ւ Ւ Օ Օ Ւ Փ Օ 䆀 Ց Ց Օ Օ ‫ط‬ ǖ ٰ ǔ Ց Ւ Օ Ւ ⛴ 䯎 Ĩ 㶗 Ĩ Ց ǌ Ց ǔ Օ Ց îþäĜ㈊Ĩ 䞈 îĨ ‫ٱ‬ ˄ᜯĨ ‫ش‬îĨ ä îᎊĨ î þäĨ 㑒 þᜯĨ ৃ ú Ĩ ì‫ٳ‬ Ĝ㥀Ĩ û ⵇĨ ╌ ⛴ Ĩ ɟĨ ፜ 䔙 Ĩ îþĨ þ ᤼Ĩ ֫Ĩ 䆀 Ĩ ൚ ( 47 : ɤȆɘɱ‫ט‬ ) ࡧȄ ɼ ‫ف‬ ؄ ȿȄ ɼࡧ ɯ ɡ Ȩ ʈ ࡧ ȑ ɸ ȱ ȕ ɼࡧȄ ɽ ɨ ȼ ɘ ȗ ɗࡧȄ ɳՑ Ց ՑȕࡧɟՑɼַɟ ǖ ǔ Ց Ȳ ȴ ǔ Ց ǖ Ւ ǖ ՒȄࡧ䆀 ՒՒ ĨúՒ ì‫ٳ‬ßʈՒ ՕȲɟĨì‫ٳ‬ɦǌՕ Փ ɟĨࡧǌȰࡧ Ց ɼǖǖ Ց Ց ՕՓ ȵ㑒 Ց þᜯĨ Օȿ Օ ßĨîßĨՕ ɏîՒþäîՕ ‫ف‬Ւ þäȴþä:Ւ ؄Ȇ:Ց Փ ᡣ‫ٳ‬ ȲՓ ‫ط‬äɽîᎊĨ Օ î‫ف‬Օ Ւ îՕþäĨî؄Ւ þäĨɬþäĨȿȄ Ւ Ȩɣ ǔ ˄ᜯĨ ǖ ֫Ĩ Ց ɘ䆀 Օৃ Ց Ĩ䔙ɰՑ Ĩ䔙ՑɸĨ䔙îþĨȄࡧ҉ՑՓîþĨȱîþĨՑ þࡧՕ ȕ þɣ ((18 ::ɤȆɘɱ‫ט‬ ‫ )) ﻟﻘﻤﻦ‬Ĝ㥀ĨĜ㥀ĨûûⵇĨⵇĨ╌ ѹ ɭĨ㶗 ‫ࡧט‬ ɏࡧ ɭࡧ ȉȆՑ ɽ֫Ĩ ȆՕɭȗՕ Ĩ൚ ʄՑ Ց ‫ ڴ‬ɽßĨɏࡧ ȿȄ Ց ᤼Ĩ Ց ࡧĨ൚ ǌǔǔ፜ȑ ǌ ㅎ ĎĎ Ց ɵɯՑ ৃ Օ îþäĜ㈊Ĩ 䞈䎏㽐Ĩ îĨǖ‫⸗˄ٱ‬Ĩ ‫ ٱ‬ǖǖ ‫ش‬îĨ ‫ش‬îĨ äࡧȄ 䗂᤼Ĩ îᎊĨ 㑒 þᜯĨ ৃ : ᡣ‫ٳ‬ ɟ ╌Ĩ⛴ Ĩ⛴îþäĜ㈊Ĩ 䞈 ፜ þɼࡧȄ 䆀 Ĩ൚ Փ Ց Օ Փ Օ ‫ط‬ ‫ٱ‬ ˄⸗Ĩ ⛴ 䯎 Ĩ 㶗 Ĩ ǌ‫⸗˄ٱ‬Ĩ Օ îĨ ‫ٱ‬ ˄ᜯĨ 㑒 þᜯĨ ú Ĩ ᤼Ĩ Ց Ց Ց 䆀 ൚ Ĩ ɼ ɼࡧ ɡ ɨ ȼ ɗࡧȄ ɳ ȕࡧ ַ ɼ Օ Օ Օ ǌ ǖ Օ ⛴ 䯎 Ĩ ‫ط‬ îþäĜ㈊Ĩ 䞈 îĨ ‫ٱ‬ ˄ᜯĨ ‫ش‬îĨ ä îᎊĨ ú Ĩ ì‫ٳ‬ ᡣ‫ٳ‬ ɟ ǌ Ĝ㥀Ĩ û ⵇĨ ╌ ⛴ Ĩ ɟĨ ፜ ᤼Ĩ ֫Ĩ Ւ ǌ Ď Ց Ֆ îþäĜ㈊Ĩ 䞈 îĨ ‫ٱ‬ ˄ᜯĨ ‫ش‬îĨ ä îᎊĨ î þäĨ 㑒 þᜯĨ ৃ ú Ĩ ì‫ٳ‬ : ᡣ‫ٳ‬ ɟ Ĝ㥀Ĩ û ⵇĨ ╌ ⛴ Ĩ ɟĨ ፜ 䔙 Ĩ îþĨ þ ᤼Ĩ ֫Ĩ 䆀 Ĩ ൚ ßĨ î þä ՙ ՙ (47 47 : ɤȆɘɱ‫ט‬ ) ࡧȄ ɼ ‫ف‬ ؄ ȿȄ ɼࡧ ɯ ɡ Ȩ ʈ ࡧ ȑ ɸ ȱ ȕ ɼࡧȄ ɽ ɨ ȼ ɘ ȗ ɗࡧȄ ɽ ɏ Ȇ ɳ ȕࡧ ַ ɼՑ ǖɼ Ւ Ȳ ȴ ǌ ⛴ Ĩ㶗 ǌǌ ㅎ 䞈 ˄ᜯĨ ‫ ٱٱ‬ǔ ǖ ⛴ ‫ش‬îĨ îᎊĨ 㑒 þᜯĨ ৃ ᡣ‫ٳ‬ 䎏㽐Ĩ 䆀 ‫⸗˄ٱ‬Ĩ îĨîĨENDURE Ĩ䯎Օ ɽää 䗂᤼Ĩ Ց Փ ì‫ٳ‬ì‫ٳ‬ʈՓ ȲɟĨɟĨɦՙՓǌǔ Ȱࡧ Ց Ց ȉȆՑ ɽՑ ֫Ĩ 䗂᤼Ĩ 䆀 Ĩ൚ Օ Ց Ď䆀 ՕɯĨ൚ Ց Ď ɼࡧ Ց ՕîîɏՕ þäþä‫ف‬Ւ ȴՕ ::؄Օ ȆȿȄ (18 47::‫ﻦ‬ɤȆɘɱ‫ט‬ ࡧȄɭՒ Ւ ‫ࡧט‬ ɼՕ Օ îî‫ف‬Փ PATIENTLY ɡՓ ßՒ Ĩú Ȩ ࡧ፜፜ȑզ ɰՑ Ĩ䔙Ĩ䔙զ ɸȄࡧ҉îþĨ ȱࡧþþՕ Ց ɣ ȕ ᤼Ĩ ɼࡧȄ ɘȆՑ ՕɭȗՑ Ց ĨĨ൚ ɗࡧȄ ɽßĨßĨɏࡧ ٰ )) Ĝ㥀Ĩ Փ þäĨþäĨ؄ɬՓ ȿȄ Ց ɨǖ ՒՑ ȼ Օ ɳՑ ȕࡧՑǖ Ց ַɼɟ Օ䯎Ĩ㶗 Ď îþäĜ㈊Ĩ 䞈䎏㽐Ĩ ˄ᜯĨ ‫ش‬îĨ îᎊĨ 㑒 þᜯĨ ৃ ú Ĩ ᡣ‫ٳ‬ ɟ Ĝ㥀ĨûûⵇĨⵇĨ╌ ╌Ĩ⛴ Ĩ⛴îþäĜ㈊Ĩ îþĨ ᤼Ĩ ֫Ĩ 䆀 ൚ Ց Ֆ ՙ Օ Ց ՑՑ Ց TO Օ Օ Ց ㅎ ß Ď Ȳ Ւ ǔ ǖ Ց Ւ ( ‫ﻟﻘﻤ‬ ѹ ȵ ɏࡧ ɵ ɭࡧ ɣ ȿ Ȅࡧ ࡧ ʄ ‫ڴ‬ Ց Օ Ֆ Ց Օ Օ ՙ Օ Օ ՙ ‫ط‬ ٰ Ւ Ց Փ Ց Ւ ǔ Փ Ց Ց զ ǖ Օ Օ Ց Ց ‫ط‬ Ց Ֆ Ց ǔ Օ Փ Ց ՙ Ց Օ Օ Փ Ց ՙ Ւ ǌ ǖ Ւ Փ Օ ǌ ǔ Ց Ֆ ǖ ٰ‫ﻟﻘﻤ‬ Ց ՙ Ց զ Օ Ւ ՙ Օ Օ Օ Ւ Ȳ Ց Ց Ւ ǔ (( 18 18(18 :: ‫ﻦﻦ‬::ɤȆɘɱ‫ט‬ ‫ﻟﻘﻤ‬ ) ѹ ɽ ɭ ‫ࡧט‬ ɬ ȵ ɏࡧ ɵ ɭࡧ ɣ ɦ Ȱࡧ ɰ Ȅࡧ҉ ࡧ ɣ ȉȆ ȿ Ȅࡧ Ȇ ɭ ࡧ ʄ ‫ڴ‬ ɏࡧ ‫ف‬ ؄ ȿȄ ɼ Ց Ց ǔ Օ Օ Ց Ց Օ Ց ǌ Ց Ց Ց Ւ զ ǖ ‫ٱ‬ ˄⸗Ĩ ⛴ 䯎 Ĩ 㶗 Ĩ îþäĜ㈊Ĩ 䞈 îĨ ˄ᜯĨ ‫ٱ‬ ‫ش‬îĨ ä îᎊĨ î þäĨ 㑒 þᜯĨ ৃ ú Ĩ ì‫ٳ‬ : ᡣ‫ٳ‬ ɟ Ĝ㥀Ĩ û ⵇĨ ╌ ⛴ Ĩ ɟĨ ፜ 䔙 Ĩ îþĨ þ ᤼Ĩ ֫Ĩ 䆀 Ĩ ൚ ßĨ î þä Օ Ց Ȳ ȴ Ց Ց Ĝ䞈Ĩ ╌ 䆀 Ĩ ė Ĩ Ꮰ‫ٱ‬ ˄ 䚽 Ĩ äĨ ਏ 䮪 Ĩ 䩶 Ā ĜັᄤĨ ᣅ ⸗ Ĩ ⛴Ĩ 䯎 ( 㶗 Ĩ ) ‫س‬ ‫ا‬ ‫ر‬ ‫او‬ : ᡣ‫ٳ‬ ɟ Փ Ց Օ ǖ Ց Ւ ُ Ւ ٰ Ց Օ Ց Օ Ց Փ ǔ Ւ Օ Ց Օ Օ Օ Փ 47 ) ࡧȄ ɼ ‫ف‬ ؄ ȿȄ ɼࡧ ɯ ɡ Ȩ ʈ ࡧ ȑ ɸ ȱ ȕ ɼࡧȄ ɽ ɨ ȼ ɘ ȗ ɗࡧȄ ɽ ɏ Ȇ ɳ ȕࡧ ַ Օ ɭࡧ Ց Ĩ䔙Ĩ䔙ɰՑɸȄࡧ҉Ȅࡧ҉ՓՓ îþĨîþĨȱࡧࡧȄࡧ҉ՑՓ ɣ Ւ îՕ þäĨɬɬ؄þäĨՓȿȄ ٰ ‫ ) ))ﻟﻘﻤ‬Ĝ㥀Ĩ ‫ ˄ٱ‬ûû⸗Ĩ ⛴Ĩ⛴ Ĩ䯎îþäĜ㈊Ĩ Ĩ㶗 ȲȲՓ Փ ɽɽĨ䯎‫ط‬ȲäՓîᎊĨ ՓȵȵՒ 㑒 ѹ ɏࡧ ɵ ɭࡧৃ ɣ ɦɦՒ Ȳì‫ٳ‬ՓՓɟĨȰࡧ ɰ ȉȆȉȆՑ Ց ɽȉȆȿ ȄࡧȄࡧǖ Ւ 䆀 ȆȆȄࡧɘ䆀 ɭɭȆȗࡧࡧՕɭĨ൚ ʄĨ൚ ‫ ڴ ڴ‬ʄՑ ɏࡧ ‫فف‬þäՕ Օ þäȴ؄؄:Փ‫ف‬ՒՓ ȿȄ ȿȄ ɼַɟՑ ɟǖɼɼǖ Ց Ց ɭɭɽࡧȄîᎊĨ ‫ࡧט‬ ǖѹ Փ ɬ㑒 Ď ɯՑ ɵ ‫ٱ‬ ˄⸗Ĩ ⛴ 䯎 Ĩ 㶗 Ĩ ǌ ɟĨࡧǌɦՕՓ ǔՓ፜ȑ Օ Փ Ւ ǌѹ ǔ Ց ‫ﻦ‬ ɭ ‫ࡧט‬ ȵ ɏࡧ ɭࡧ ɣ Ȱࡧ ࡧ ɣ ȿ ࡧ ‫ڴ‬ ɏࡧ ؄ ȿȄ ‫ٱ‬ ˄⸗Ĩ ⛴ 㶗 Ĩ Ց 䞈 îĨ ˄ᜯĨ ‫ٱ‬ ‫ش‬îĨ î þᜯĨ ৃ ú Ĩ ì‫ٳ‬ ᡣ‫ٳ‬ ⵇĨ ╌ þ ᤼Ĩ ֫Ĩ ßĨ î Ց Ց ( 18 : :‫ﻦ‬ɤȆɘɱ‫ט‬ ‫ﻟﻘﻤ‬ ‫ࡧט‬ ɏࡧ ɵ ɣ Ȱࡧ ɰ ɣ ȿ ʄ ɏࡧ ɼ (47 ɼ ‫ف‬ ɼࡧ ɡ Ȩ ʈ ȕ ɼࡧȄ ɨ ȼ ɗࡧȄ ɽ ɏ Ȇ ɳ ȕࡧ Օ Օ Փ ǌ Օ ‫ط‬ îþäĜ㈊Ĩ 䞈 îĨ ‫ٱ‬ ˄ᜯĨ ‫ش‬îĨ ä þᜯĨ ú Ĩ : ᡣ‫ٳ‬ Ĝ㥀Ĩ ⵇĨ ╌ ⛴ Ĩ ፜ þ ᤼Ĩ ֫Ĩ ßĨ î ‫ٱ‬ ˄⸗Ĩ ⛴ 䯎 Ĩ 㶗 Ĩ Փ Փ Փ Ď ‫ٱ‬ ˄⸗Ĩ ⛴ 䯎 Ĩ 㶗 Փ Ց Ֆ Փ ՙ Օ Փ ՙ ǌ Ւ Փ ǌ ‫ٱ‬ ˄⸗Ĩ ⛴ 䯎 Ĩ 㶗 Ĩ Ց Ց îþäĜ㈊Ĩ îĨ‫⸗˄ٱ‬Ĩ ‫ ٱ‬ǔՕǖ ‫ش‬îĨ ˄ᜯĨ þᜯĨ ৃɡՑĨú :ȿȄ Ւ Օ 䞈 þՑ ȕ ᤼Ĩ Ĩ൚ զզ Ĩ䔙ՙ ⛴Ĩ ՑՑ Ď ɼࡧ ՕȆᡣ‫ٳ‬ (47: :ɤȆɘɱ‫ט‬ ࡧȄՒՒ ਏ ɼՕ զ ‫ف‬îĨ䮪þäĨ؄Օ Փ ȿȄ ȨՑ Ֆ ì‫ٳ‬ɦʈՙ ȲɟĨՑ ᣅՓǔ ՙ ࡧ፜զȑ ɸՓ Ց îþĨȱՑ ɣ ɼࡧȄ ɽՑՑ ֫Ĩ ɨՑǖ Ցȼ ɗࡧȄ ɳǖǖȕࡧǖ ɟՑ ַՑՑ ǖɟǖɼ ՕՕ 㑒 ՕՕ ɯɭࡧ Ց Ֆ ȆՖ䆀 ՖՑ ɘɭՑՑ )ȗࡧ‫س‬ ՑՑɽßĨ‫او‬Օî‫ف‬ɏ:þäՕՕ ȴ؄Օ ᡣ‫ٳ‬ ٰٰ ) ) Ĝ㥀ĨûⵇĨ╌Ĩ⛴ ՙ ‫ ُا‬ɏࡧ ՑՑ (Ց Ĩ㶗 ՕՕĨ䯎äՒ îᎊĨ Ւ ՙ Ďɵ ⛴ 㶗 Ĩ Ց Օ Օ Ց ǌ ՙ Ց Օ Օ Ց Օ Ւ Ĝ䞈Ĩ ╌ 䆀 Ĩ ė Ĩ Ꮰ‫ٱ‬ ˄ 䚽 Ĩ äĨ 䩶 Ā ĜັᄤĨ ⸗ Ĩ 䯎 ‫ر‬ Ւ Ȳ (( 18 ɏࡧ ȉȆ ȿ ɭ Օ Ց Օ Ց Ց Ց Օ ՙ Օ ‫ﻦ‬ ‫ﻟﻘﻤ‬ ѹ ȵ ɣ Ȱࡧ ɰ Ȅࡧ҉ ࡧ Ȅࡧ ʄ ‫ڴ‬ ɽ ‫ࡧט‬ ɬ ՙ Փ Ւ Փ ǔ Ց Ֆ ٰ ՙ Օ Ցþ؄ȿ զ ⛴Ĩ Օ ɭࡧՕՓȿ Ց Ց ĜັᄤĨ Ց Ĩ㶗 Օ:Օ ᡣ‫ٳ‬ Ցɣ Ց‫ف‬؄ զɰ፜ɰĨ⸗ ǖ ɵɭ Ց㑒 Ĝ䞈Ĩ ╌ Ĩ䆀îĨĨ䆀 Ĩė Ꮰ‫شٱ‬îĨ Ĩ䚽 äĨՒՕȰȰࡧ ĜັᄤĨ ⛴Ĩ (ȿ Ĩ㶗 )ɭՖՖɭࡧՑ ‫س‬ ‫س‬ ‫ ڴ ُا‬ɏࡧ ‫ر‬Ց ɏࡧ ᡣ‫ٳ‬ ɟɼɼՑɼɼɼɟՑ ՑՑɟǖ ȲՓ ɽɭ ǌ˄˄ɣɦ ՙՙ‫او‬Ց‫ر ُااو‬ՑՑ‫فف‬ßĨ::Օ‫اوف‬î‫ف‬؄؄Օᡣ‫ٳ‬ ǔ ‫˄ٱ‬ᜯĨ ՓՓĀ䩶 Փ⛴Ĩ Ցȿ ՙՙĨ⸗ ɽĨ⛴ɭ‫ט‬ ɭĜ䞈Ĩ ‫ࡧט‬ ‫ט‬ ɬɬȵ ȵ╌ ȵɏ ɏɏࡧ ɵ‫⸗˄ٱ‬Ĩ ɭɭࡧ ɣ ɦՕɭɭäĨäĨîᎊĨ ɣ ɣȉ ȉȉȆՕɵþᜯĨ ȆĜັᄤĨ Ȇȿ ȄȄࡧՑ ĨúɦɦՑՑ ì‫ٳ‬ՓȆɭ ȆɦȰࡧ ʄʄ‫ڴ‬ ‫ ڴ‬ՓՓզզ Ĩ䔙Ȅࡧ҉Ȅࡧ҉ՓîþĨɏɏࡧ ‫ڴ‬ɏ ‫ف‬ɣ᤼Ĩ ؄ȉȆȉȆՑՑ Փ᤼Ĩ ȿȄ Ȅǖ ֫Ĩ Ȅɼ ɼȄࡧȄࡧȄࡧǖ ȄࡧȆȆՑՑ 䆀 îþäĜ㈊Ĩ 䞈 äਏ ৃ ⵇĨ╌Ȳɽ Ĝ䞈Ĩ îþĨ Ĩ൚ þäȿȄ Ȳɽɽǌ˄ՓՓ Օ ɽɽĨ䚽 ՒՒ ɰՕՕ ɬɬĨ䮪Ĩ䮪Ĩ䮪Ȅࡧ҉ȄîɬՓ ɬȵȵՓ ՕþäĨĨ䮪Ā䩶 ٰ ٰ )))) Ĝ㥀Ĩûѹ ⛴ 䯎 Ĩ 㶗 Ĩ 18:: ::‫ﻦ‬ ‫ﻟﻘﻤﻦ‬ ‫ﻟﻘﻤ‬ ѹ ɭՒîᎊĨ ‫ࡧט‬ ȵ҉ࡧՕɏࡧ ɏࡧ ɵ ɭࡧ ɦᣅɟĨǔՓì‫ٳ‬ՙɭՓ ǌȰࡧ ȰࡧɟĨᣅǌǔ፜ࡧĨ⸗ ࡧ䯎䯎䯎þɣ ȉȆՑ Ĩ㶗 ȿ ȆՑ䆀 ࡧĨ൚ ʄ‫س ڴ ڴ‬ ɏࡧ ؄ՕՓՓ ȿȄ ȿȄ Փ ٰ ‫ﻟﻘﻤ‬ Օ Ȳ (((18 ѹ ɵ ɣ ɰ Ȅࡧ҉ ࡧ ɣ ȿ ɭ ʄ ȿȄ ‫ࡧט‬ Ց Փ ǌ Փ Ց Ւ ╌ 䆀 Ĩ ė Ĩ Ꮰ‫ٱ‬ 䚽 Ĩ ਏ ᣅ ( ) ‫ا‬ ‫ر‬ ɟ Օ ǔ Փ ُ Ď Ȳ 18 ‫ﻦ‬ ѹ ɭ ‫ࡧט‬ ȵ ɏࡧ ɭࡧ ɣ ࡧ ȉȆ Ȇ ࡧ ʄ ‫ڴ‬ ؄ Փ ǖ Օ Օ Ȳ Ց ė Ĩ Ꮰ‫ٱ‬ äĨ ਏ 䩶 Ā 䯎 ( ) : ᡣ‫ٳ‬ Փ 18 ‫ﻦ‬ ‫ﻟﻘﻤ‬ ѹ ‫ࡧט‬ ɏࡧ ɵ ɭࡧ ɣ Ȱࡧ ɰ Ȅࡧ҉ ࡧ ɣ ȿ ɭ ࡧ ʄ ɏࡧ Ց Օ Ց Օ ǌ Ց Ւ ǌ ǖǖɼɼɟ Փ Ĝ䞈Ĩ ╌ 䆀 Ĩ ė Ĩ Ꮰ‫ٱ‬ ˄ 䚽 Ĩ ਏ 䩶 Ā ĜັᄤĨ ᣅ ⸗ Ĩ ⛴Ĩ ( 㶗 Ĩ ) ‫س‬ ‫ا‬ ‫ر‬ ‫او‬ : ᡣ‫ٳ‬ ɟ Օ îþäĜ㈊Ĩ 䞈 îĨ ˄ᜯĨ ‫ٱ‬ ‫ش‬îĨ ä î þäĨ 㑒 þᜯĨ ৃ ú Ĩ Ĝ㥀Ĩ û ⵇĨ ╌ ⛴ Ĩ 䔙 ֫Ĩ ßĨ î þä ُ ‫ٱ‬ ˄⸗Ĩ ⛴ 䯎 Ĩ 㶗 Ĩ ٰ Ȳ (( 18 )) Ĝ㥀ĨûⵇĨ╌Ĩ⛴îþäĜ㈊Ĩ ѹ ɏࡧ ɵ ɭࡧৃ ɣĨúՓՑ ɦɦì‫ٳ‬ՓՓ Ȱࡧ ȉȆȉȆȿ ȄࡧȄࡧՑ ȆȆ䆀 ɭɭࡧࡧʄʄĨ൚ ‫ ڴ ڴ‬ՙɏࡧ ȿȄ ‫ࡧט‬ Փ Օ ɭࡧ Փ îɬɬՓ þäĨՓՓ ȵȵ㑒 îĨǔ ‫⸗˄ٱ‬Ĩ ⛴ Ĩ㶗 ՓՓ ɣ 18:: ‫ﻦ‬ ‫ﻟﻘﻤﻦ‬ ‫ﻟﻘﻤ‬ ɽĨ䯎ՕĨ䯎äɭɭîᎊĨ ‫ࡧט‬ ɏࡧՑĎ þᜯĨ ɵ ȰࡧɟĨǌ ՙ ፜ɰ ɰզ Ĩ䔙Ȅࡧ҉Ȅࡧ҉ՓՓ îþĨࡧࡧɣ ɣþՑ ᤼Ĩ ȿՑ֫Ĩ ɏࡧՑ ßĨî‫فف‬Փ Փ þäՕ ؄؄ՓՓ ȿȄ ǌ Փ Փ ȲՓՓ ɽ ǖ 䞈‫⸗˄ٱ‬Ĩ ‫ٱ‬ǔ ѹ ˄ᜯĨ ‫ش‬îĨ : ᡣ‫ٳ‬ ⛴ 㶗 Ĩ Ֆ Օ Օ ǖ Ւ ٰ Օ Ց Ց Ւ ǖ Ď ǖ ɟɟՑ ɼǖǖ Ց Ց Ց ՑȄࡧՑՖ )of Օ ՒՕ Ĩ䮪Օ ⛴Ĩ ՒՒ ՒĨ⸗ ǌǌĨ䚽 ȲՓ Օ 〨äĨɽՕਏ ( 18: ‫ﻦ‬Ĝ䞈Ĩ ) Ĩ䆀 ѹ ɭĨ⧍ ‫ࡧט‬ ɬbefall ȵՕ 䯎Ց Օ ɏࡧ ɵĨ㶗 ɭࡧ ɦᣅᣅ)ՙ Փ Ȱࡧ ɰզ ⛴Ĩ Ȅࡧ҉Փ þä䯎ࡧ:䯎䯎Ց ɣ ȉȆĨ㶗 ȿ ȆՑ ))‫س‬ ɭՑ ‫س‬ ࡧthose ʄ‫ر ُا‬ՙ ‫ ڴُُاا‬ՙ ‫ر ر او‬Ց ɏࡧ ؄ՕՓ matters ȿȄ Ĝ䞈Ĩ ╌ Ĩ䆀 Ĩė Ꮰ‫ٱ‬Ꮰ‫ٱ‬ǌ˄îດĨ ˄˄Ĩ䚽 äĨäĨՒ may ਏ Ĩ䮪 Ā䩶 ĜັᄤĨ Ĩ⸗ ((Ĩ㶗 ‫اواو‬:Օᡣ‫ٳ‬ ::‫ف‬Օ ᡣ‫ٳ‬ Ցɣ զ ⛴Ĩ Օ Օ Ֆ Ց Ց ՙ ǔ Փ Translation: And endure patiently whatever thee. Surely this is Ց Ց ٰ ‫ﻟﻘﻤ‬ ‫ٱ‬ ˄⸗ ä Ĩ Օ Փ Ց Ց Ց Օ Ց Ĝ䞈Ĩ ╌ 䆀 Ĩ ė Ĩ 䚽 Ĩ ਏ 䮪 Ĩ 䩶 Ā ĜັᄤĨ ⸗ Ĩ ⛴Ĩ 㶗 Ĩ ‫س‬ ᡣ‫ٳ‬ ǌ Ֆ ╌ ė Ĩ Ꮰ‫ٱ‬ ˄ 䚽 Ĩ äĨ ਏ 䮪 Ĩ 䩶 Ā ĜັᄤĨ ᣅ ( �äĨ î ᡣ‫ٳ‬ ɟ ՙ ՙ ٰ Ĝ䞈Ĩ ╌ 䆀 Ĩ ė Ĩ Ꮰ‫ٱ‬ 䩶 Ā ĜັᄤĨ ᣅ ⸗ Ĩ ( ɟ Ց Ց զ Օ Ȳ Ց Ց ‫ٱ‬ ˄⸗Ĩ ⛴ 䯎 Ĩ 㶗 Ĩ ((18 : ‫ﻦ‬ ‫ﻟﻘﻤ‬ ) ѹ ɽ ɭ ‫ࡧט‬ ɬ ȵ ɏࡧ ɵ ɭࡧ ɣ ɦ Ȱࡧ ɰ Ȅࡧ҉ ࡧ ɣ ȉȆ ȿ Ȅࡧ Ȇ ɭ ࡧ ʄ ‫ڴ‬ ɏࡧ ‫ف‬ ؄ ȿȄ Ց ȄࡧȄࡧȆ))Ȇɭ‫س‬ Ց Ĩ㶗 Ւ ‫ࡧט‬ Ĝ䞈Ĩ ╌ Ĩ䆀 Ꮰ‫ٱ‬ǌ˄firm äĨՕɭਏ ĜັᄤĨ Ĩ⸗Ĩ⸗ ⛴Ĩ ‫س‬ ‫او‬ɏࡧ ᡣ‫ٳ‬ Փ ⛴Ĩ ٰ )) Ĝ䞈Ĩ Ꮰ‫ٱ‬ѹ Ĩ䮪Ĩ䮪ɬĨ䮪 Ĩ⸗Ȱࡧ ((Ĩ㶗 :‫اواو‬:‫ف‬ᡣ‫ٳ‬ ɟՑ Օ ɟɼɟ ɽäĨՓĨ䯎ਏ ‫ࡧט‬ ȵĀ䩶 ɏࡧĜັᄤĨ ɵɵՓ ɭࡧՓ ɭࡧՓ ɣՑɣᣅՓ ɦᣅՓ Ց ɦȰࡧ ɰ⛴Ĩ Ȅࡧ҉Փ Ȅࡧ҉Փ 䯎ࡧՕ 䯎ɣ ȉȆզ ((Ĩ㶗 ȿȿ ࡧՑ Օ‫س‬ ʄࡧ‫ ُا‬ʄ ‫ ڴُُاااور ُا ڴر‬ɏࡧ ؄ՕՓᡣ‫ٳ‬ ȿȄ ɼǖɼՑ ǔ Ĩėǔ ѹ ՓĀ䩶 ǌǌ˄˄Փ ȲĨ䚽 Փ Ĝ䞈Ĩ ╌ Ĩė Ꮰ‫ٱ‬Ꮰ‫ٱ‬ǌ˄Ĩ䚽 Ĩ䚽 äĨäĨresolve. ਏ Ā䩶 ĜັᄤĨ ᣅ 䯎 ) ‫ر‬ : ‫⸗˄ٱ‬Ĩ ǔ ǔ Ĩė‫⸗˄ٱ‬ ⛴ 㶗 Ĩ Փ Ȳ Փ (18 18: :‫ﻟﻘﻤﻦﻦ‬ ‫ﻟﻘﻤ‬ ɽ ɭ ɬ ȵ ɏࡧ ɰ ࡧ ɣ ȉȆ ɭ ‫ف‬ ؄ ȿȄ which require (Luqman:18) ի Ւ Վ Փ Ĝ䞈Ĩ╌ ╌Ĩ䆀Ĩ䆀 Ĩ䆀 Ĩ ‫⸗˄ٱ‬Ĩ ė 䚽 Ĩ ਏ 䮪 Ĩ 䩶 Ā ĜັᄤĨ ᣅ ⸗ Ĩ ⛴Ĩ 䯎㶗 Ĩ ) ‫س‬ ‫ر‬ : ᡣ‫ٳ‬ ɟ Ց Փ Ց Ֆ Փ ՙ Ց Ց Օ Ց Օ Օ Ց ⛴ 䯎 Ĩ 㶗 Ĩ Օ Օ ä Ĩ îດĨ 〨 ⧍ Ĩ Օ Օ Օ Ց Ց ՙ ǖ Ւ Ց Օ Ց Օ Ց Ւ Ց Ց զ ٰ )) ǌ˄ȲĨ䚽 ǔ ǔ Ĩėѹ ( 35:(ɪоǾȄ ‫۝‬ ַ ɬՕ Փ ȵĀ䩶 ɽՌՑ ɏࡧ Ռ ՌȸĜັᄤĨ ɭࡧɭࡧՓ ɰȆՑ ɣɠࡧɦՙᣅՓ Ȱࡧ ȯĨ⸗ɺզ ɰɐ⛴Ĩ ɦȄࡧࡧՑ䯎ɣ ɰՑ (ȄȉȆՓ Ĩ㶗 ѶࡧȯՓ Ց ȄࡧɺՑՖ ɐȆՑ Ֆ)ɭɦȆ‫س‬ ȉࡧȄ ɽɏࡧ ɗՕ :‫ف‬ɼՕ ᡣ‫ٳ‬ ȄȿȄ ɼ ɟǖ Ց ɼǖ Ց ՙ Օ Ւ 18:ȳ‫ﻦ‬ȷȄࡧ‫ۚܢ‬ȉ ‫ﻟﻘﻤ‬ ɽ ɭ ‫ࡧט‬ ɵ Ȅࡧ҉ ȿ ࡧ ʄ ‫ڴ‬ ؄ Ĝ䞈Ĩ ╌ 䆀 Ĩ Ꮰ‫ٱ‬ äĨ ਏ 䮪 Ĩ ‫ا‬ ‫ر‬ ‫او‬ ‫ٱ‬ ˄⸗ ä Ĩ îດĨ 〨 ⧍ Ĩ Օ ُ Ց Փ Ց Օ Օ Փ Ւ ٰ Փ ի ‫ٱ‬ ˄⸗ ä Ĩ îດĨ 〨 ⧍ Ĩ Փ ՙ ǌ ՙɰĨ⸗Ց ⛴Ĩ Ւ ՕĨ䮪ɬĨ䮪Փ Ĩ䮪ȵĀ䩶 Ĝ䞈Ĩ (ȉȆՑ (Ĩ㶗 :Ց‫فاو‬:Օ ᡣ‫ٳ‬ Ĩėѹ 〨äĨĨ⧍ Ĩ⧍ Օ ՎɽՌɏࡧ զ (Ĩ㶗 ȲĨ䚽ǌ˄Փ Ĩ䚽 Օࡧ‫ ُا ڴ‬ʄ ‫ُار‬ȉࡧȄ ( 1818: ‫ﻦ‬: ‫ﻟﻘﻤﻦ‬ ɽ〨ȲĨ䚽äĨɽɭਏ ‫ࡧט‬ ɏࡧ ɵՌ Ռȸ Ȅࡧ҉ɺՓՕզ ⛴Ĩ ȿ ɏࡧ ؄ᡣ‫ٳ‬ Ց ѶࡧȄࡧȯȄࡧȆɺ)ɭՕ )Ȇɐ‫س‬ Ց ᣅĨ⸗ȰࡧĨ⸗ Ց ȄĨ㶗 Օਏ ՑࡧՕՓ 䯎ɣ Ցࡧ)ɭ‫س‬ ՑʄɦȆ‫س‬ Ւ‫۝‬ ՕĜັᄤĨ Օ ɭࡧՕՓ ɭࡧɭࡧ Օ ȿȄ ‫⸗˄ٱ‬ Ĩ䆀ǔǔ‫⸗˄ٱ‬ ĨäᏠ‫ٱ‬ѹ îດĨ Ց ɣՑ ɰȆ Ց ɦՑ ᣅՓ Ց Ȱࡧ Ĝ䞈Ĩ ╌ Ĩ䆀 ĨėĨė Ꮰ‫˄ٱ‬ĨäᏠ‫ٱ‬ǌ˄îດĨ Ā䩶 ᣅɠࡧ ⛴Ĩ 䯎Օ ࡧ䯎ɣ ‫اور ُا ڴاور‬ɏࡧ ՕՕᡣ‫ٳ‬ ٰ ))) ǖ ɟȄՕ Ց Ց ɼɟɼՑ ɟǖɼՑ Փ ՒȿȄ ի Ց ĜັᄤĨ Ĝ䞈Ĩ╌ ╌Ĩ䆀 äĨɭਏ Ā䩶 ĜັᄤĨ : Ւ Ց Օ Վ ‫ﻟﻘﻤ‬ ‫ࡧט‬ ɬ ȵ ɵ ɣ ɦ ɰ Ȅࡧ҉ ȉȆ ȿ ‫ف‬ ؄ ( 35(:ɪоǾȄ ȳȷȄࡧ‫ۚܢ‬ȉ ַ ȯ ɐ ɦȄࡧ ɰ ɽ ɗ ɼ Ց զ Ց Ց ի Փ Օ Օ Օ Փ Ց Փ Ւ Ց Օ Օ Վ Օ Օ Ց Փ Փ ǔ Փ Ց Ց ի Փ զ Փ Ց Ց Օ Փ þäɽ:‫ُا‬ɽ ‫ر‬ՕՕ ᡣ‫ٳ‬ ՎCOVENANT Ց ɠࡧ Օ Ց Օ ɰĨþɰ䯎զ ⸗ĨȄȄՓ Փ(զ äîດĨ ‫⸗˄ٱٱ‬ ˄⸗ ĨäĨäîດĨ 〨〨Ĩ⧍ Ĩ⧍ ՎɽՌɽՌַ ՕՕĀ䩶 ǔ Ĩ䆀 35 ɪоǾȄ ȷȄࡧ‫ۚܢ‬ȉ ‫۝‬ ɭࡧ ɠࡧՑ ɠࡧȯᣅՑȯՑĨ⧍ ɦȄࡧ ɐՑ ɺՕ ɦȆɦȆɐՕ Ց)Ĩî‫س‬ ȉࡧȄ Օȸ䆀 Օ ՑՑ ĨęɭࡧɰȆ ՑɰȆ Ĝ㈊Ĩ 䥞 ᜯĨַ ດĨՌիՌ ՌՌȸ î‫ٱ‬Ց ǌ˄ɰȆ Ĩ㈉ Ā⛴Ĩ ON FULFILLING ՕՕ Ռ ĜັᄤĨ ՕՕ Ց ɐɐɐՑ ɺՕ䩶 ǔ ǔǔ ĨėĨäĨäĨėîດĨ îດĨ Ĩ⧍ Ĝ䞈Ĩ╌‫⸗˄ٱ‬ Ꮰ‫ٱ‬ǌ˄〨 Ĩ䚽 äĨTHE ਏ Ĩ㶗 ‫او‬ɗɗɽɗՒ Օ ɼɼɼ:ɗՕՕ Ւ ᡣ‫ٳ‬ ((( 35 :::ɪоǾȄ ȳȳȳȷȄࡧ‫ۚܢ‬ȉ ))) ) ‫۝‬ ַ ַ Ĩ䮪Ი ɭࡧ ɺȯɺĨ⸗ ɦȄࡧ ѶࡧѶࡧѶࡧՓ ȯȯȯՓՓ ՓѶࡧ〨ɺɺȯɺՕՕ Փ ɐɐĨ⧍ ȉࡧȄ ȄɟȄՑ ɼɼɼՕ ՑՑ ȄɟՑ ǖɼǖ Ցɟǖ ( 35 :ɪоǾȄ ȳȷȄࡧ‫ۚܢ‬ȉ ‫۝‬ ɽՌ Ռ ȸ ɐ ɦȄࡧ ɰ Ȅ ɦȆ ȉࡧȄ ˄⸗ Փ 35 ɪоǾȄ ȷȄࡧ‫ۚܢ‬ȉ ‫۝‬ ɽՌ Ռ Ռ ȸ ɭࡧ ɰȆ ɠࡧ ȯ ɺ ɦȄࡧ ɰ Ȅ ɦȆ ȉࡧȄ ɽ Ȅ Փ ‫ٱ‬ ˄⸗ ä Ĩ îດĨ 〨 ⧍ Ĩ ǌ ի Փ ‫ٱ‬ îດĨ 〨 ⧍ Ĩ Ĝ䞈Ĩ ╌ 䆀 Ĩ Ꮰ‫ٱ‬ ˄ 䚽 Ĩ äĨ ਏ 䮪 Ĩ 䩶 Ā ĜັᄤĨ ᣅ ⸗ Ĩ ⛴Ĩ 䯎 ( 㶗 Ĩ ) ‫س‬ ‫ا‬ ‫ر‬ ‫او‬ : ᡣ‫ٳ‬ Ւ ُ þä‫ر ُا‬:Օ ‫او‬ᡣ‫ٳ‬ ‫⸗˄ٱٱ‬ ˄⸗ ĨäĨäîດĨ 〨〨äĨĨ⧍ Օ 䯎ɰĨþզզ ⸗Ĩ(Ȅ Ĩ㶗 ՎɽՌĀ䩶 Ց ᣅՑ ȯՑĨՑ⧍ Ց⛴Ĩ ՑՑ Օ )ɦȆՕՕ Փ‫س‬ĨîȉࡧȄ Օի իດĨՌի Ռȸ䆀 Օ ɭࡧՑՑ ĨęՑ ɰȆ Օ ǖǖ ǖȄՑɟՑՑ ɼՑՑ ǖ ɟ Ց ǌ ǔ ǌ îດĨ ⧍ Ĩ Օ Օ Ւ Ĝ䞈Ĩǔ ╌Ĩ䆀 ė Ĩ Ꮰ‫ٱ‬ ˄ 䚽 Ĩ ਏ 䮪 Ĩ ĜັᄤĨ ⸗ Ĩ : ᡣ‫ٳ‬ Օ Վ Ց Ĝ㈊Ĩ 䥞 ᜯĨ Ი î‫ٱ‬ ˄ ㈉ Ĩ 䩶 Ā ä îດĨ 〨 ⧍ Ĩ Ց Ց Ւ Ց Օ Վ Ց ‫ٱ‬ ˄ ⸗Ĩ ä îດĨ 〨 ⧍ Ĩ Օ Օ (( 35 : ɪоǾȄ ȳ ȷȄࡧ‫ۚܢ‬ȉ ) ‫۝‬ ַ ɠࡧ ɺ ɐ ɦȄࡧ ࡧ Ѷ ȯ ɺ ɐ ɽ ɗ ɼ Օ Օ զ Օ Օ Ց Ց Ւ Փ Օ Օ Վ ǔ ‫⸗˄ٱ‬ Ց Ĩ㈉ ՕՑ ɦȄࡧՕՕ ĨþɰĨþզ⸗Ĩ ՕՑ ɦȆĨîĨîȉࡧȄ Ց ɠࡧɠࡧՑ ՑՑȯĨ⧍ 35:ɪоǾȄ ɪоǾȄȳȳȳȷȄࡧ‫ۚܢ‬ȉ ȷȄࡧ‫ۚܢ‬ȉ))) ‫۝‬ ַ ՎɽՌՕՕᲘ ɽՌՎՎՕດĨດĨՌի ՌՕȸ Ռ䆀 ɭࡧՑĨęĨęՑɰȆ ȯՑ ɺՕՕ ՑĨՑ⧍ ɺɐՕ Ց ɐՕ䩶 ɰզĨþȄՓզզ ⸗Ĩ ȯ〨〨ɺՓՓ ՕՕ ɺɺĨ⧍ ɽᡣ‫ٳ‬ ɗɼՕՕɼՒՒ ɼɟȄՕɟՑ ɼȄՕ ȄՑɼɼɟՑՑ Ց Օ:ɗՒ Օɗᡣ‫ٳ‬ Օ ɭࡧ ՑĨ ⧍ Օ Փ þäȉࡧȄ ǔ ǔ Ց ĨäîດĨ Ĝ㈊ĨĜ㈊Ĩ 䥞 Ი 䆀 Ĩ㈉ ĀɐՑ ɦȄࡧ ⸗Ĩ þäȉࡧȄ Օ Ց ɐՕ ɐՑ ɦȆɦȆĨ⧍ ՕՕՌດĨȸ Ց ɠࡧ ՓȄîດĨ ǎ Ĝ㈊Ĩ ὾äĨ ĨäՑ ՙ⇢Ĩ îດĨ 〨Օ䥞 Ĩ⧍ (((35 ‫۝‬ ַ Ი ɠࡧ ѶࡧѶࡧäѶࡧȯȯѶࡧîດĨ ɐɐĨ⧍ ɽ:þäՕՕɽᡣ‫ٳ‬ ǌǌɰȆ Օ ՑՑՑ ɭࡧ իի Ռȸ ‫ٱ‬ ˄⸗Ĩ î ‫ٶ‬ ú ՓՓ ȉࡧȄ ᜯĨᜯĨᜯĨզ ⴑ î‫ٱ‬î‫ٱ‬î‫ٱ‬ՑɰȆ ˄˄ǌ˄ɰȆ ĀĀ䩶 ääȄäՓ îດĨ : Օ Փ :::ɪоǾȄ ȷȄࡧ‫ۚܢ‬ȉ ‫۝‬ ַ ɽՌ Ռ Ռ ȸ ȯ ɺ ɦȄࡧ ɰ Ȅ ȯ ɦȆ Ց ǌ 䥞 ᜯĨ 䆀 Ĩ ę î‫ٱ‬ ˄ ㈉ Ĩ 䩶 Ā 〨 î Ĩ ի Ց Ց 35 : ɪоǾȄ ȳ ȷȄࡧ‫ۚܢ‬ȉ ) ‫۝‬ ַ ɽՌ Ռ Ռ ȸ ɭࡧ ɰȆ ȯ ɺ ɐ ɦȄࡧ ɰ Ȅ ɺ ȉࡧȄ ɽ ɗ ɼɗɗՒɟȄɼɼɼՕ ȄȄǖǖɼɼՑ Ց Օ Օ Օ Փ Ց Ց Ւ Օ Վ Ĝ㈊Ĩ 䥞 Ი ດĨ 䆀 Ĩ ę ㈉ Ĩ Ĩ ⧍ 䩶 þ Ĩ ⸗Ĩ îດĨ 〨 ⧍ Ĩ î Ĩ þä : ᡣ‫ٳ‬ Փ ‫ٱ‬ ˄⸗ 〨 ⧍ Ĩ Օ Օ ǔ Փ ((35 35 ɪоǾȄ ȳ ȷȄࡧ‫ۚܢ‬ȉ ) ‫۝‬ ַ ɽՌ Ռ ɭࡧ ɠࡧ ȯ ɺ ɐ ɦȄࡧ ɰ ࡧ Ѷ ȯ ɺ ɐ ɦȆ ɽ Ց Փ Փ Ց Օ Ց Փ Օ ȉࡧȄ ‫ٱ‬է ˄⸗ ‫ﻻ‬ȆȆɠ‫⸗˄ٱ‬ ĨäîດĨ 〨 ⧍ Ĩ Օ Օ ǔ Օ ɭࡧ Ց ɰȆ Փ Օ Օ Օ Փ Վ 35:Օ ɪоǾȄ ‫۝‬ ַ ɽՌ Ռ Ռ ȸ ɭࡧ ɰȆ ɠࡧ ȯ ɺ ɐ ɦȄࡧ ɰ Ȅ ࡧ Ѷ ȯ ɺ ɐ ɦȆ ɽ Ց ի Փ ä Ĩ îດĨ 〨 ⧍ Ĩ Փ Ց Օ ࡧַ Ց Օ Ռ ՌՕ ȸ Ց Ւ Ւ Վ ՙ թ զ Օ Օ Ւ Ց ȳՕ ȷȄࡧ‫ۚܢ‬ȉ Օ Ց Ց )Օ Ւ Ց Ց Օ ‫۝‬ Ւ ɽՌ Օ Ց Ց Ց Ւ Ւ զ զ ǔ Օ Օ Ց ַɽ ɽ ȸɭ ɭ ɠࡧ ɠ ȯ ȯɺ ɺ ɺɐ ɐ ɐɦ ɦȄࡧ ɦ Ȅ ɰ Ȅ ࡧ Ѷ ȯ ȯɺ ɺ ɺɐ ɐ ɐɦ ɦ ɦȆ Ȇ Ȇȉ ȉ ࡧȄ Ȅ Ȅɽ ɽ ɽɗ ɗ ɗɼ ɼ Ȅ Ȅɼ ɼ Փ Վ Ց Ց Ց Ց ַ䥞 Օ ȯՙ⇢Ĩ Օȸ Օ ȱՕɦȆĨîɦȄࡧȆ Ց ѶࡧȄȯࡧ〨Փ ɵ ՑՒ ‫ٱ‬ɗՒ է ȆՕ ՑɼՕǖǖʆɟՑՕՖՙ ǖ ՑȄɼǖǖ Ց ǌǌ˄Ց ɨɦȄࡧȄɽ ǔ ʆࡧîî὾äĨ ὾äĨ ‫ ٶ‬Ĝ㈊Ĩȷࡧ úᜯĨՕ ⴑɛࡧȄ ǔǔ ‫⸗˄ٱ‬Ĩ ᜯĨᜯĨՓ ⴑᲘ ĨĨęęî‫ٱ‬î‫ٱ‬ՑɻՓ ɰȆ Ĩ㈉ ĨĨ⧍ 䩶 ĀĀ Օ ȕȄࡧȄɽ ĨþĨþզ ɰ ⸗Ĩ ääՓ îດĨ Ĩ⧍ þäþäȉࡧȄ::Օ ɽᡣ‫ٳ‬ Վ ɽՎՕດĨɽՌՕ ՕՓՎ ດĨດĨի ɦ䆀 ǎ Ĝ㈊Ĩ ՑՑ ɠࡧ իɽՌ Օ䆀 Ց Ց Ց Օ Ց Ց ( 35 : ɪоǾȄ ȳ ȷȄࡧ‫ۚܢ‬ȉ ) ‫۝‬ ַ Ռ ɭࡧ ȯ ɺ ɐ ɦȄࡧ Ȅ ɺ ɐ ǔ ࡧ ɯ ɡ ɦࡧ ȳ ɘ ɔ ʉ ɼࡧ ɯ ɡ ɦȆ ɮ ɏ Ȅࡧ ɯ ɡ ɦࡧ ‫ݳ‬ ‫ݏ‬ ɀ Ȅ ȯ ʆ ɽ ɛ ɼࡧ ɜ ɳ ɭ ʆ ‫ڈ‬ Օ Օ Ց զ Ց Ց ի Օ Օ Ց Փ Ĝ㈊Ĩ 䥞 Ი 䆀 ˄ ㈉ Ĩ ⧍ 䩶 ⸗Ĩ îດĨ 〨 ⧍ Ĩ î Ĩ ᡣ‫ٳ‬ Փ Փ Փ ǎ Ւ ɟȄɟɼȄՑՕ ɼՖ Ց Ց Օ Օ ǌ Օ Օ Ց ‫ٱ‬ ˄⸗Ĩ ‫ٶ‬ ՙ⇢Ĩ ú ‫ٱ‬ ˄⸗ ä Ĩ îດĨ 〨 ⧍ Ĩ Փ 䥞 Ი Ĩ ę î‫ٱ‬ ˄ ㈉ Ĩ Ĩ ⧍ 䩶 Ā þ Ĩ ⸗Ĩ ä îດĨ 〨 ⧍ Ĩ î Ĩ þä : ᡣ‫ٳ‬ Ց ɦȄࡧ ((35 ȳՑ ȳȷȄࡧ‫ۚܢ‬ȉ ))) Ւ Ց Օ Ց Ւ Ց Օ ‫⸗˄ٱٱ‬Ĩ ‫۝‬ ַ ⴑ ɽՌַ ɽՌດĨɽՌດĨՌ 䆀 ՌՕՕດĨȸ ɭࡧ ɠࡧĨ㈉ ȯĨ⧍ ɺՑɺɐ䩶 ȄäՓզ îດĨ ѶࡧîດĨ ȯ〨ՓȯѶࡧ〨Փ ȯɺĨ⧍ ɐɺĨ⧍ ɗᡣ‫ٳ‬ ǌ˄Ĩ㈉ ՕɗɼɗՒɟ Օ ĨęɭࡧՒ î‫ٱ‬ĨęɭࡧՑɰȆ ǎǎ Օ Ĝ㈊Ĩ Ĝ㈊Ĩ 䥞 ᜯĨՕ ᜯĨᲘ Ი 䆀 î‫ٱ‬ǌ˄Ց ɰȆ Ĩ㈉ Ā ɦȄࡧ Ĩþɰ ⸗Ĩɰ äՓ îດĨ Ĩ⧍ ĨîɦȆþäȉࡧȄ þäՓ :þäȉࡧȄ :ɽᡣ‫ٳ‬ ᡣ‫ٳ‬ ǔ covenant ǖ Օ䩶 Օ Ց ɦȆɐՑ ĨîɦȆՕ(Bani-Isra’il:35) ˄⸗Ĩ îîthe ὾äĨ ‫ٶ‬ՙ⇢Ĩ ՙ⇢Ĩ ú ⴑ :ɪоǾȄ ȷȄࡧ‫ۚܢ‬ȉ ‫۝‬ ַ Ռ ȸ ɠࡧ ȯ ɐ ɰ Ȅ ࡧ Ѷ ɺ ɐ ȉࡧȄ ɽ ɼ 䥞 ᜯĨ Ĩ ⧍ Ā þ Ĩ ⸗Ĩ ɟ ǎ զ Փ ǌ Ց ‫ٱ‬ ˄⸗Ĩ î ‫ٶ‬ ՙ⇢Ĩ ú Ց Ւ Վ Վ ՙ Ց թ զ Ĝ㈊Ĩ 䥞 Ი 䆀 Ĩ ę î‫ٱ‬ ˄ Ĩ ⧍ 䩶 Ā þ Ĩ ⸗Ĩ ä 〨 î Ĩ : ՒՒ ɡՑAnd Օ Օ ‫ﻻﻻ‬὾äĨ Ց Ւ Ւ Ց Օ ‫ٱ‬ ˄⸗ ä Ĩ îດĨ 〨 ⧍ Ĩ ὾äĨ ‫ٶ‬ ú ⴑ (35 35:ࡧɪоǾȄ :ɯՕ ɪоǾȄ ȳ ȷȄࡧ‫ۚܢ‬ȉ ‫۝‬ Ռ Ռ ȸ ɰȆ ɠࡧ ȯ ɺ ɐ ɦȄࡧ Ȅ ɽ Ȅՙ ǖɼՑ Ւ ǔ Փ Ց է Օ Օ Ց Ց է ՒɼȆՖ Ֆՙ ɟ ǌ Օ Փ ‫ط‬ Translation: fulfil the covenant; for shall be questioned about. Ĝ㈊Ĩ 䥞 ᜯĨɛࡧȄ ᲘՕ ɽՎ ດĨՒ Ւ Օ ɦՕ ի䆀 ĨęՑ î‫ٱ‬Ց Ց ˄ɻթՑթ Ĩ㈉ Ĩ⧍ 䩶 ĀɜՑզ զ ȕȄࡧȄɽ Ĩþ⸗Ĩզ Ւ Ւ äɳîດĨ 〨ࡧՑ ɵ Ĩ⧍ ĨîՓ զ զ ɡþäɦȄࡧȆ : ᡣ‫ٳ‬ ɟ Ց Օ Օ Ց Ց Ց Ց Ց Ւ Վ ՙ Փ Օ Ւ Ւ Ւ ǔ ɦࡧ ȳ ɘ ɔ ʉ ɼࡧ ɯ ɡ ɦȆ ɮ ɏ Ȅࡧ ɯ ɡ ɦࡧ ‫ݳ‬ ‫ݏ‬ ɀ ʆ ࡧ Ȅ ȯ ʆ ȯ ȷࡧ ַ ɽ ɽ ɛ ɼࡧ ɨɦȄࡧȄɽ ɭ Ȅ ʆ ȱ ‫ڈ‬ ‫ٱ‬ ʆ Ց ‫ٱ‬ ˄⸗ ä Ĩ îດĨ 〨 ⧍ Ĩ Վ Ւ Օ Ց Օ Ց ǖ Օ ‫ﻻ‬ Օ Ց Ց Օ Օ Ց Օ Ց է Օ Օ Օ Ց Ց է Ց Ց Ց Ց Ց Ց Ւ Վ ՙ Օ Ւ Օ Ւ Ւ Օ Օ Ց ǔ Ւ Օ Օ Օ Փ Փ Փ ࡧ ɯ ȋ ɽ ɱ Ȱ ( 71:72 : ȈȄȵȧ‫ט‬ ) Վ Ց Ց ՕՕ ‫⸗˄ٱٱ‬Ĩ ՑՑ Ĝ㈊ĨՑ ַַ䥞 ՕՕ ՎɛࡧȄ ՕՕ Ռ ՒՕՌ䆀 թ ɠࡧՑ Ĩ⧍ ǔɀ Ւ ȄȄՙ ѶࡧࡧՑ ȯɵɵ〨ՙ Փ ՑՕ ɺĨ⧍ ᜯĨՑ Ი ĨęɻɻՑ î‫ٱ‬Ց ɰȆ ˄ɨɦȄࡧȄɽ 䩶 ĀȕȄࡧȄɽ þäզ :Օ‫ڈڈ‬ɽՑՑᡣ‫ٳ‬ զ Օ Ĩþզ ɰ⸗ĨɳɳՒ ɭȄɭäՓՑՑ îດĨ Ց Օⴑ ˄⸗Ĩ ὾äĨ ‫ٶ‬ՙ⇢Ĩ Վɽɽú ՑɨɦȄࡧȄɽ թ Ց Ց Ĩ㈉ զ þäĨîՕ ȉࡧȄ ՎȯȯǎՓՙ⇢Ĩ ǌĨ㈉ ǔ ՒՑ ɐȕȄࡧȄɽ ࡧɯɯՕՕ ࡧɡɯɡ:ՒՕ ɪоǾȄ ɦࡧɡՑ Ւ ȳȳɦࡧՕՕ Ց ɘɘȳȳՓ Փ Օ ɔȷȄࡧ‫ۚܢ‬ȉ ɔɘՕ ʉʉɔՑ Օɼࡧ ɼࡧՑՑ ʉՑ ɼࡧɯɯՑ ՕՕ ɡɯɡ)ՒՕ ɦȆɡɦȆՑ Ւ ɦȆɮɮՑ Ց ɏɏɮՕՕ Ց ɏȄࡧȄࡧՑՕ ɯȄࡧɯՑ ՕՕ ɡɯɡՒՕ ɦࡧɡɦࡧՑ Ւ ɦࡧ‫ݳݳ‬Ց ՕՕ ‫ݳݏݏ‬Փ ‫ٱ‬Փ˄⸗Ĩ ɀ ȯՎ ȄʆȯʆՕՕ ՙ⇢Ĩ ȷࡧ ɛࡧȄ ɛՒ Օ ɼࡧ ɼࡧɛՑՑĨęՒ ɭࡧî‫ٱ‬ɼࡧ ʆՕՕ Ց‫ط‬ɐȱȱՓՕ ՓʆĨîՕ ɦȆɦȄࡧȆ ɦȄࡧȆ ‫ٱ‬Ւէէ Օ‫ڈ‬ȆȆɗՑ ‫ٱ‬ɟʆՕ ʆՒ ɼՖՙՙէ ȆՑɟՒ ǖ ʆȄՑՖՙ ɼǖ Ց Ց զ Օ Ւ ɦȄࡧ ǎ ( ࡧ35 ‫۝‬ ַ ɽՎ ՕՕ Օ ດĨɽՌɦɽɦՎՒ ɽիɽՕດĨ䆀 ȸ ȯՕ Ց ɜɜɺ䩶 Օ ʆʆէէ ࡧîࡧ‫ﻻﻻ‬ʆîîէ὾äĨ ‫ﻻ‬Ȅȯ Օɀ Օ Ց Փ ǔ ὾äĨ ‫ٶ‬ ú ⴑ ɦࡧ Ȅ ȷࡧ ɽ ɛ ɨɦȄࡧȄɽ ʆ ‫ٱ‬ ի ǎ ǌ Ց Փ Ĝ㈊Ĩ 䥞 ᜯĨ Ი ˄ Ĩ ⧍ Ā þ Ĩ ⸗Ĩ ä îດĨ 〨 ⧍ Ĩ : ᡣ‫ٳ‬ ǔ ‫ݏ‬ ࡧ ʆ ȯ ȷࡧ ַ ɽ ɛࡧȄ ɦ ɽ ɻ ɜ ȕȄࡧȄɽ ɳ ɭ Ȅ ࡧ ɵ ȱ ɦȄࡧȆ Ւ ‫ٶ‬ ú ⴑ զ Ց 35 ȷȄࡧ‫ۚܢ‬ȉ ‫۝‬ Ი ɭࡧ ɠࡧթĨ㈉ ȯĨ⧍ ɺɜɐɺՕ䩶 ɦȄࡧ ȯࡧՓѶࡧՙ〨ɵȯɺ〨‫ط‬Ĩ⧍ ɐʆɺՑ Ĩ⧍ ɯ:ɪоǾȄ ɡ:ɪоǾȄ ɦࡧՒ ȳՑ ȳ:ɘȈȄȵȧ‫ט‬ Ȅ὾äĨ ȯʆՎ ՙ⇢Ĩ ɽ䥞 ɽɽՌᲘ ɼࡧ ɻՑɰȆ ɳȄՓ äɭîດĨ ȆՒ ɼɗǖɱʆՒ ՑɟȄȰɼɼՖɟՕ ȄǖɼՑ Օ Ւ Ĩęɭࡧ ǎȷࡧ Փ ʉՕ ɼࡧՑ Ց ɯ)ɡ)ɦȆՒ Ց ɮɏՕȄࡧՑ ɯɡɦࡧՒ Ց ‫ݏݳ‬Օ Փ ‫⸗˄ٱ‬Ĩ 䥞 ᜯĨⴑⴑ î‫ٱ‬Ĩęî‫ٱ‬ǌ˄ɨɦȄࡧȄɽ Ā ȕȄࡧȄɽ ĨîɦȆȉࡧȄ þäզ Ւ ȉࡧȄ ‫ٱٱ‬Փ˄⸗Ĩ ‫ٶ‬ǎՓՕ ՙ⇢Ĩ ú Օ ȱɦȆɐՓՑՕ ࡧɦȄࡧȆ Փ ȳɔȷȄࡧ‫ۚܢ‬ȉ ɀ‫⸗˄ٱ‬Ĩ ‫ ٶ‬ȯՙ⇢Ĩ ǎǎ Փ Ĝ㈊Ĩ Ĝ㈊Ĩ ᜯĨՑՑַ ດĨՒՒ 䆀 Ĩ⧍ 䩶 Ā Ց զզ ɦȄࡧĨþɰĨþ⸗Ĩɰ ⸗Ĩ äѶࡧՓ ȄîດĨ þäɡՓ :ɽՑ Ց Ւ ‫ڈ‬:ᡣ‫ٳ‬ ՑՑ թǌ˄Ĩ㈉ ˄⸗Ĩ îî‫ﻻﻻﻻﻻ‬὾äĨ ‫ٶ‬ՙ⇢Ĩ ú ɯՓՓ ĨîՕɦȄࡧȆ ȋՕ Օ ɽ‫ٱ‬ɗᡣ‫ٳ‬ (( 71:72 ՎՎɽⴑɛࡧȄ ՕՕ ǔ ʆࡧîʆէէ îࡧ὾äĨ (ࡧ35 ‫۝‬ ַ ɽɦՕՕɽՌດĨՒ ՌɽՌՕȸ ՌɛՕՕՌ䆀 ȸ ɰȆ ɠࡧ ȯ ɐ Ȅ ՑՑ ַú Ւ Ւ Օ Ց Օ Ւ Փ Ւ Ց Օ Օ Օ Ց Ց Օ ὾äĨ ‫ٶ‬ ú ⴑ Ց Ց Ց Ց ‫ط‬ Վ Ւ ՙ Ց Ց թ զ Ւ Օ Ւ Ւ Օ Ւ Ւ Օ Ց Ց Ց Ց Ց Ւ Վ ՙ զ Ւ Օ Ւ Ւ Ւ Ւ ‫ط‬ Ւ զ Օ Ց Օ Օ Ց Օ ࡧ ɯ ɡ ɦࡧ ȳ ɘ ɔ ʉ ɼࡧ ɯ ɡ ɦȆ ɮ ɏ Ȅࡧ ɯ ɡ ɦࡧ ‫ݳ‬ ‫ݏ‬ ɀ Ȅ ȯ ʆ ȯ ȷࡧ ַ ɛࡧȄ ɦ ɽ ɛ ɼࡧ ɻ ɨɦȄࡧȄɽ ɜ ȕȄࡧȄɽ ɳ ɭ Ȅ ࡧ ɵ ʆ ȱ ‫ڈ‬ ‫ٱٱ‬ՕȰէՑՑȰէէ ՒՒ ȆȆՑɱՖՖՙՙ ՑՒ ՑȰʆʆՖՙ ՖՙՙǖՒ ɟՖ ǖ Ւ Ց Ց ࡧ ɯ ɡ ȋ ɽ ɱ ( 71:72 : ȈȄȵȧ‫ט‬ ) Օ Օ Օ Վ Ց Ց Ց Ց Ց ǌ Ց Ց Ց Ց Օ Օ Ց Ւ Ւ Օ Վ ՙ ‫ط‬ թ զ ‫ࡧﻻﻻ‬ø Օ Օ Ց Ւ Օ Ւ Ւ Օ Օ Օ Օ Ց Օ ᡣ‫ٳ‬ ㅎĨ( ú71:72 ⦜71:72 ‫ا‬ɯࡧĨě îᎊĨ 㦆 ě Ĩ îᎊĨ ę þĜþ⸗Ĩ ㅏ Ĩ ç ‫ٱ‬ ˄ 䡏 Ĩ ⒕Ĩ ⛭Ĩ î þäĨ þ ⸗Ĩ î ὾äĨ Ě ኲĨ ⵇ Ĩ 㠕 ä ! 䜫Ĩ 䥞㑔Ĩ ü 䬛äĨ ᣅ ㍉ Ĩ 㥀Ĩ ę þĨ ě ä : ɟ Ց է Օ Օ Օ Ց ǔ Ւ Ւ Ց Ց է զ Օ Օ Ց Օ Ց Ց Ց Ց Ց Ւ Ւ Վ Վ ՙ թ զ Ց Ց č Ւ Օ Ւ Ւ Օ Փ Օ ‫ﻻ‬î‫ﻻ‬Ȅ὾äĨ Ւ Ւ Օ Ց զ Փ Փ Փ Ց Օ Օ Օ Օ Ց Օ ࡧ ɯ ɡ ȋ ɽ ɱ : ȈȄȵȧ‫ט‬ ) Ց ɯ ɡ ɦࡧ ȳ ɘ ɔ ʉ ɼࡧ ɯ ɡ ɦȆ ɮ ɏ Ȅࡧ ɯ ɡ ɦࡧ ‫ݳ‬ ‫ݏ‬ ɀ ʆ Ȅ ȯ ʆ ȯ ȷࡧ ַ ɽ ɛࡧȄ ɽ ɦ ɽ ɛ ɼࡧ ɻ ɨɦȄࡧȄɽ ɜ ȕȄࡧȄɽ ɳ ɭ Ȅ ࡧ ɵ ʆ ȱ ɦȄࡧȆ ‫ڈ‬ է ǌ Ց Օ Օ Օ Ց Ց ǎ Վ ǔ Ց Ց Ց Ց Ց Ց Ց Ւ Օ Ւ Օ Վ ՙ թ զ Ւ Օ Ւ Ւ Օ Օ Ց Օ Օ Օ Օ Ց Օ Ց է Ւ Ւ Օ Օ Օ զ Ց Ց է Ց Օ ࡧ ɯ ɡ ȋ ɽ ( : ȈȄȵȧ‫ט‬ ) Վ Ĝ㈊Ĩ 䥞 ᜯĨ Ი ດĨ 䆀 Ĩ ę î‫ٱ‬ ˄ ㈉ Ĩ Ĩ ⧍ 䩶 Ā þ Ĩ ⸗Ĩ ä îດĨ 〨 ⧍ Ĩ î Ĩ þä : ᡣ‫ٳ‬ Ց Ց ‫ٱ‬ ˄⸗Ĩ ‫ٶ‬ ՙ⇢Ĩ ú ⴑ Օ ࡧ ɡ ɦࡧ ȳ ɘ ɔ ʉ ɼࡧ ɯ ɡ ɦȆ ɮ ɏ Ȅࡧ ɯ ɡ ɦࡧ ‫ݳ‬ ‫ݏ‬ ɀ ʆ ࡧ ȯ ʆ ȯ ȷࡧ ַ ɽ ɛࡧȄ ɽ ɦ ɽ ɛ ɼࡧ ɻ ɨɦȄࡧȄɽ ɜ ȕȄࡧȄɽ ɳ ɭ Ȅ ࡧ ɵ ʆ ȱ ɦȄࡧȆ ‫ڈ‬ ‫ٱ‬ Ȇ Օ Օ Ց Ց Օ Օ Օ Օ Ց Օ Փ Փ ǎ ȷࡧ ՓĨîɦȄࡧȆ ɡՕ þäɦȄࡧȆ ( 71:72 ȈȄȵȧ‫ט‬ Ց ȳɘȳՓՓ ՕՕ ɘɔՓɘՓ Փ ɔʉɔՕ ɼࡧʉɼࡧ ՑᲘ Ւ ɽɛՕ ɛɼࡧɛɼࡧ Ւ ĨęɼࡧɻՑî‫ٱ‬ɻǌ˄ɨɦȄࡧȄɽ ՎɽɛࡧȄ թ Ĩ⧍ զ ȋ:Ւ ɽ‫ڈ‬ᡣ‫ٳ‬ Ւ ɦࡧɦࡧ‫ݳ‬Ց ‫ݳݏݳ‬ՓՓՕ‫ݏ‬ɀ ՓՓʆȯՕ ՙ⇢Ĩ ՓՓʆȱɯՕ Փ ȱɦȄࡧȆ ɏɏȄࡧՕ ȄࡧȄࡧɯՑ ɯɯɡՕՕ ɡɡɦࡧTO ɀ ַ䥞 ɽIS ɛࡧȄ ɽɽɦດĨɽՕ ɦɽɦ䆀 ɨɦȄࡧȄɽ ɜ䩶 ɭՒ ȄɭȄՑՑࡧȄ〨ࡧɵՙ ࡧɵĨ⧍ ‫ٱڈ‬ɱՕ‫ڈٱ‬ȆՑՑȰ‫ٱ‬ǖ ǖȆʆʆՒ էէ ɟȆʆǖ ՑՒ ʆՖՙՙ ՒȕȄࡧȄɽ զ Ĩþ⸗ĨɳɳäɭîດĨ Ց Ĩ㈉ Ց ɼࡧ Ց‫طط‬ʆȱࡧě ࡧ⦜ɯࡧࡧࡧɯ‫ا‬ɯɯĨě ɡՕՕ ɡɦࡧɡɡՒ :ɦࡧȳՒ îᎊĨ ɯՑ ɯ)ɯɯɡՕՕ ɡîᎊĨ ɦȆՒ ɦȆՒ ɦȆɦȆɮՑ Ց ɮɏęɮɮՑՑ þĜþ⸗Ĩ ࡧʆʆʆࡧîէէ ࡧࡧî὾äĨ ȯȄȄȄȯȯȯʆ⛭ĨՎ ȯʆՙ⇢Ĩ ȷࡧ ַ ɽ ɽ ɜ ȕȄࡧȄɽ ʆ Փ ‫⸗˄ٱ‬Ĩ ‫ﻻ‬Ȅ὾äĨ Օ ʆǔ ⒕Ĩ Ց Փ Օ SAY WHAT RIGHT ǎ Ĝ㈊Ĩ ᜯĨ Ā ‫ٶ‬ ú ⴑ ǔ ɦࡧ ʉ ɡ ‫ݏ‬ ɀ ȯ ȷࡧ ַ ɛࡧȄ ɻ ɨɦȄࡧȄɽ ɜ ȕȄࡧȄɽ ɳ ɵ Ց ‫ٱ‬ ˄⸗Ĩ ‫ٶ‬ ú ⴑ Փ Փ Փ ǌ Ց Ց Ց Ց Ւ Ւ Վ ՙ թ զ Օ Ւ ɦࡧ ȳ ɘ ɔ ʉ ɼࡧ ɡ ɏ Ȅࡧ ɯ ɡ ɦࡧ ‫ݳ‬ ‫ݏ‬ ɀ ʆ ȯ ȷࡧ ַ ɽ ɛࡧȄ ɽ ɦ ɽ ɛ ɼࡧ ɻ ɨɦȄࡧȄɽ ɜ ȕȄࡧȄɽ ɳ ɭ Ȅ ࡧ ɵ ʆ ȱ ɦȄࡧȆ ‫ٱ‬ǖՑɱɱՒ ՒɟՑ ȰȰէȆՒ Ւ Ֆ ǖՑ ʆɟՖՙ Ւ ǌ ᡣ‫ٳ‬ ㅎĨ( ú71:72 㦆 ě Ĩ ㅏ Ĩ ç ‫ٱ‬ ˄ 䡏 Ĩ ø î þäĨ þ ⸗Ĩ î ὾äĨ Ě ኲĨ ⵇ Ĩ 㠕 ä ! 䜫Ĩ 䥞㑔Ĩ ü 䬛äĨ ᣅ ㍉ Ĩ 㥀Ĩ ę þĨ ä : ǎ Ĝ㈊Ĩ 䥞 ᜯĨⴑč ᲘìĨՕ Ւ ޻ ດĨՕ䆀 î‫ٱ‬Ց ˄թ 䜫‫ٱ‬Ĩ㈉˥ĨĨ⧍ Ā îᎊĨ 〨‫ط‬Ց Ĩ⧍ ⒕Ĩ î‫ﻻﻻ‬὾äĨ ‫ٶ‬Փ þ⸗Ĩՙ⇢Ĩ úՕ Ց ě Փ Օ ՑĨě Օ ǔ ‫˄ ٱ‬ø Օ Փ ‫⸗˄ٱ‬Ĩ Ց ǎ î὾äĨ Ւ զ䩶 Ց !Ĩęė Ց :ɽɽՕ Օ‫ڈ‬ɟՒՒᡣ‫ٳ‬ զ ᣅĨþî⸗ĨĨ㍉Ւ þäĨՒ ä㥀Ĩ㈊îດĨ ࡧࡧՕՕ äɯɯՓ Օ :Օ զ ՒՒ Ĩîêᡣ‫ٳ‬ ɡɡՒ þäՑՑ Ւ ȋȋ❆ä ::Ց ȈȄȵȧ‫ט‬ ))Օ Ւ Ց Ց ęþĜþ⸗Ĩ Ցՙ ęěì⸗Ĩ է⸗Ĩ Օ Ւ îᎊĨ Ց Օ ɏՕ Ց ՑȄࡧㅏɯՕ Ւ Ĩç ‫ط‬ Վ îՕ ʆþäĨՕ ȯՙ⇢Ĩ Ց ɼࡧՑ )ՕîᎊĨ Օ㦆 Օ Ց Ĝ㈊Ĩ 〨Ĩ ě ( 71:72 ȈȄȵȧ‫ט‬ ǌ Ց Ց Ւ Վ ‫ط‬ ㅎĨ ú ⦜ ‫ا‬ Ĩ ě ‫ٱ‬ ˄ 䡏 Ĩ ⛭Ĩ Ě ኲĨ ⵇ Ĩ 㠕 ä 䜫Ĩ 䥞㑔Ĩ ü 䬛äĨ þĨ ě Ւ Օ Ց Վ î ὾äĨ ‫ٶ‬ ú ⴑ Ց č ‫ط‬ Ց Ց Ւ Ւ Օ ‫ﻻ‬ Վ ՙ Օ Ց թ զ Ց Օ Օ Օ Ց Օ ࡧ ɯ ɡ ȋ ɽ ɱ Ȱ ( 71:72 : ȈȄȵȧ‫ט‬ Ւ Օ Ւ Ւ Ց է ࡧ ɯ ɡ ɦࡧ ȳ ɘ ɔ ʉ ɯ ɡ ɦȆ ɮ ɡ ɦࡧ ‫ݳ‬ ‫ݏ‬ ɀ ʆ ࡧ Ȅ ȯ ȷࡧ ַ ɽ ɛࡧȄ ɽ ɦ ɽ ɛ ɼࡧ ɻ ɨɦȄࡧȄɽ ɜ ȕȄࡧȄɽ ɳ ɭ Ȅ ࡧ ɵ ʆ ȱ ɦȄࡧȆ ‫ڈ‬ Փ Ց Օ Օ Օ Ց Փ Փ Փ ǌ է ǔ Ւ Ւ Օ զ ՕՑȈȄȵȧ‫ט‬ ᡣ‫ٳ‬ ⦜ ‫ࡧاا‬ĨĨě Ĩě ⛭Ĩ þþþäĨǎ ⸗Ĩ îî὾äĨ ⵇⵇՒ Օ ɛĨĨ㠕䥞㑔Ĩ㑔Ĩǔ ü 䬛äĨ ᣅ Ĩ㍉㥀Ĩ㥀ĨՒ ՑȄęęՑࡧ㥀ĨþĨþĨɵ ě Վ ʆîîՎʆȯՕ þäĨþäĨՓȯîՕ ՙ⇢Ĩ Օ ȄࡧՕ Ȅࡧɯㅏ ‫ﻻ‬îø Օ⒕Ĩ ࡧɯՕ ՓȱࡧɯääՕ ::ɦȄࡧȆ ɡä:ɡȋզ ɽՒ ȋᡣ‫ٳ‬ ɽȋ‫ڈ‬Ց ɽɱɟ (ú 71:72 ȈȄ ȵɔ㦆 ȧ‫ט‬ )Օ ɡ)ՕîᎊĨ Օ‫ݏ‬ǌ‫ݏ˄ٱ‬ՓՕ ɀ Ց þՑ ⸗Ĩ Փ ㅎĨ Ց ɯ)Ց îᎊĨ Օ὾äĨ Օ ɦኲĨ čč Ě էø Օ ɡՕ îᎊĨ ՑɱȰ‫ٱ‬Ȇ‫ٱ‬ȰՑɱէ ɟՒՒȆʆǖ ՑȰȆէՙ ՒՒʆՑՖՙՒʆՖՙ Ց ɮęՑ ɏþĜþ⸗Ĩ Ց ɯՕ ɡㅏՕ ĨĨç Ց ɽč ĚኲĨ ՒĨ㠕ääՑ !!ɻՑ ɻ䜫Ĩ Վ ɛࡧȄ ՙɵ Օ ɘ㦆 թ䥞 Ւɦࡧ:îᎊĨ Օ ɼࡧ ՒɦȆęęɮþĜþ⸗Ĩ ՒɦࡧĨçǌ‫˄˄ٱٱݳ‬Ց ‫ݳ‬Ĩ䡏 ú ⦜ ‫ا‬ɯĨě Ĩě Ĩ䡏 ⒕Ĩ ⛭Ĩ îɽú ⵇɼࡧɼࡧ äՑ !ɨɦȄࡧȄɽ 䜫Ĩ 㑔ĨɜȕȄࡧȄɽ ü 䬛äĨ ᣅ Ĩ㍉ ęՑþĨʆ‫ࡧط‬Ցě ‫ٱ‬ ˄⸗Ĩ ὾äĨ ‫ٶ‬ ⴑ ɡ :ɦࡧȈȄȵȧ‫ט‬ Ւ զ Օ Ց Օ ᡣ‫ٳ‬ ㅎĨ(ㅎĨ ú((71:72 ⦜71:72 ě îᎊĨ 㦆 ě Ĩ îᎊĨ þĜþ⸗Ĩ ㅏ ç 䡏 Ĩ ⒕Ĩ ø ⸗Ĩ ὾äĨ Ě ኲĨ 㠕䜫Ĩ 䥞 ü 䬛äĨ ᣅ ㍉ Ĩ ě ɟ ɯ ȳ ʉ ɦȆ ɦࡧ ʆ ࡧ ȯ ȷࡧ ַ ɽ ɽ ɜ ɳ ɭ ȱ ‫ٱ‬ Օ ‫ﻻ‬Ȅ⛭Ĩ Օ Օ Օ ɯ : է Ց ǔ Օ Փ ࡧ ɡ ȳ ɘ ɔ ʉ ɼࡧ ɯ ɡ ɏ ɡ ɀ ʆ ࡧ Ȅ ȯ ȷࡧ ַ ɛࡧȄ ɽ ɦ ɽ ɛ ɨɦȄࡧȄɽ ȕȄࡧȄɽ ɳ ɭ Ȅ ࡧ ʆ ɦȄࡧȆ ‫ڈ‬ ǔ Փ Ւ ࡧ ɯ ɡ ȋ ɽ 71:72 : ȈȄȵȧ‫ט‬ ) Փ Փ Փ ǎ ǖՒȰզ ȆՑ ʆՖ Ց է Ց Ֆՙ Փ ɀ îʆէ ø ‫ ٶ‬îʆȯþäĨՎՙ⇢Ĩ ú ՑɦࡧՑ ǌ‫ݳ˄ٱ‬ǖՕ Ĩ䡏 Ց ìĨɦ޻ Վě ࡧɯՒ ɡՑîᎊĨ ɦࡧՕ Ց ȳ㦆 ɘՕ Փ ɔՑ Օ Ĩě ʉՑ ɼࡧ ɯîᎊĨ ɮՕ ɏՑ ȄࡧՑ ㅏ ɯՕ ɡՒ Ĩç ‫⸗˄ٱݏ‬Ĩ ࡧ὾äĨ Ȅ⛭ĨȯՎ ՙ⇢Ĩ ַՑ ὾äĨ ɽՎ ⴑɛࡧȄ ɽኲĨ ɽՒ ⵇՕ Ĩɛ㠕Ւ Ւɼࡧ〨ĨՕä!ė ɻՒ 䜫ĨՑ ɨɦȄࡧȄɽ ɜՒ 䬛äĨ ȕȄࡧȄɽ Ȅęěì⸗Ĩ ࡧþĨ‫ط‬ɵě Ւ ɡՑՒ ɦȆęՑ þĜþ⸗Ĩ ǔǔ Ց ˥Ĩǔ թ㑔Ĩě ՒîþäĨîզĨ㍉ɳþäĨ㈊Ւ ɭ㥀Ĩ㈊ěì⸗Ĩ Ւ ‫ط‬Ց Ց ʆȱՙ äՓ ê:Օ ɦȄࡧȆ Ւ ⦜‫ا‬Օ Ĩě Ĝ㈊Ĩ 䜫‫ٱ‬ îᎊĨ ê ❆ä Ւ ㅎĨՑ Օ (úՒ 71:72 ՑՒ ❆ä Փ ǎʆþȷࡧ Ց ɽȱՕ‫ڈ‬ǖǖՒ ɟɱՑǖ‫ٱ‬ՒɱՒɦȄࡧȆ Օ Օ Օ Ց Օ Օ Ց Օ թ զ Ւ Ւ զ ᡣ‫ٳ‬ ⒕Ĩ ⸗Ĩ î Ě 䥞 ü ᣅ ‫ٱ‬ ˄⸗Ĩ î ὾äĨ ‫ٶ‬ ú ⴑ Ւ Ց ՙ Ց ‫ﻻ‬ ǌ Օ Ց Օ Օ Ĝ㈊Ĩ ě ìĨ ޻ 〨Ĩ ė 䜫‫ٱ‬ ˥Ĩ ě îᎊĨ ‫ﻻ‬ Օ ࡧ ɯ ɡ ȋ : ȈȄ ȵ ȧ‫ט‬ ) þ㻭Ĩ ֫Ĩ ᏼ ⁩Ĩ ㈉ ⡊ Ĩ ‫ٱ‬ ˄ 〨 Ĩ ẽ Ĩ Օ Ց Ց Օ Օ Օ Օ Ց Օ č Ց ǌ է ࡧ ɯ ɡ ɦࡧ ȳ ɘ ɔ ʉ ɼࡧ ɯ ɡ ɦȆ ɮ ɏ Ȅࡧ ɯ ɡ ɦࡧ ‫ݳ‬ ‫ݏ‬ ɀ ʆ ࡧ ‫۝‬ Ȅ ȯ ȯ ȷࡧ ַ ɽ ɛࡧȄ ɽ ɦ ɽ ɛ ɼࡧ ɻ ɨɦȄ ࡧȄɽ ɜ ȕȄࡧȄɽ ɳ ɭ Ȅࡧ ɵ ʆ Օ Օ Օ Ց ‫طط‬ ࡧࡧࡧ҉ࡧɯɡㅎĨ ȋㅎĨɽ(úú(úúɱ71:72 Ȱ71:72 Օ ɱɟՓ ɟ‫ڈ‬ՕɱȰէ ‫ٱ‬ȰՑ ǖǖȰէՒՒ ȆՖՙ Ւ Ցʆՙ Ֆ ‫ٱڈ‬Ȇʆ Ց Ւ :ȈȄ Ց Ւ ǌǌ‫˄˄ٱٱ‬ɦࡧǌՑ˄‫ ٱ‬Ĩ䡏 Ցčč ĚĚɛࡧȄ Ւ ⵇⵇìĨɦՕ ⵇɽ޻ Ւ Ĩ㠕 ᡣ‫ٳ‬ ⦜‫اا‬ĨĨě ‫ا‬Ĩě Ĩě îᎊĨ 㦆 Ĩě îᎊĨ ęՑ þĜþ⸗Ĩ þĜþ⸗Ĩ ㅏɯĨĨç Ĩç ‫˄ٱ‬Օ ‫ݳ‬Ĩ䡏 Ĩ䡏 ⒕Ĩէ ø ø ⛭Ĩ þՑ ȷࡧ ⸗ĨՓ îîî὾äĨ îĜ㈊Ĩ ⵇՒĨĨ㠕 Ĩ㠕 ä〨Ĩ!!䜫Ĩ 䜫Ĩ 䥞㑔Ĩü üՒ ɜ䬛äĨ 䬛äĨ ᣅîîĨ㍉ þĨěì⸗Ĩ ě :զ Օ ɡᡣ‫ٳ‬ Վ ὾äĨ ՙ ㈊þĨþĨęȄęþĨě թ䥞 Ւ îᎊĨ Ւ ɡęęՑ Ւ ɦȆþĜþ⸗Ĩ Ւ Ĩç ě ìĨìĨኲĨ ޻ 〨Ĩ〨ĨääՑ Ւ ɼࡧ 䜫‫ٱ‬ ˥Ĩ ě îᎊĨ þäĨþäĨĨ㍉Ĩ㍉ ❆ä ՒȋՑ ɽɟ Ւ îĨ㍉㥀Ĩ㥀Ĩɳ㈊㈊ՑþäĨ㥀ĨՒ ɭ㥀Ĩęęěì⸗Ĩ զ䬛äĨ ࡧՕ ɯîᎊĨ ɡîᎊĨ ɦࡧȈȄ ȳՓ 㦆 ɘȵՓ Օ ȧ‫ט‬ ɔĨě ʉĨě ɼࡧ ɯîᎊĨ ɮՕ ɏՕՑ Ȅࡧㅏ ɡĨç ‫ݏ‬Փ Օ⒕Ĩ ɀ ʆՑ ø Ȅ⛭Ĩ ȯîîՕîþäĨþäĨՑîՎ îʆþäĨþäĨȯþþþäĨՓ þ⸗Ĩ ַî὾äĨ ɽ ɽ ɛ ɻ ɨɦȄࡧȄɽ ȕȄࡧȄɽ ࡧ ɵ ʆ ɦȄࡧȆ Ց Ď čĚĚՑ ě ᡣ‫ٳ‬ ⦜ 㦆 îᎊĨ ኲĨ !!äė 㑔Ĩ㑔Ĩǔ˥Ĩ ᣅ ää::ɯäȱäՕ:ê Վ Ց Ց ‫⛭ ࡧﻻ‬Ĩ ࡧ ɯ ɡ ȋ ɽ : ȵ ) Ց Օ Օ Օ Ց Ĝ㈊Ĩ ė 䜫‫ٱ‬ ě îᎊĨ ê ❆ä Փ Օ Օ Ց Փ Օ ⦜ ‫ا‬ ě Ĩ îᎊĨ ę ㅏ ⒕Ĩ ⛭Ĩ ⸗Ĩ ኲĨ 䜫Ĩ 䥞㑔Ĩ ü ᣅ ě Ĝ㈊Ĩ ě ޻ ė 䜫‫ٱ‬ ˥Ĩ ě îᎊĨ ěì⸗Ĩ ê ❆ä ǖ ࡧ ȧ‫ט‬ ) č ᡣ‫ٳ‬ ㅎĨㅎĨ ⦜ ě îᎊĨ 㦆 ě Ĩ îᎊĨ þĜþ⸗Ĩ ㅏ ç 䡏 Ĩ ⒕Ĩ ø ⛭Ĩ ⸗Ĩ ὾äĨ ኲĨ 㠕䜫Ĩ 䥞 ü 䬛äĨ ᣅ ㍉ Ĩ ě ɟ Ց Ց Վ ՙ թ զ Օ ǌ Ւ զ Ց ᡣ‫ٳ‬ ㅎĨ ú ⦜ ‫ا‬ Ĩ ě 㦆 ę þĜþ⸗Ĩ ㅏ ‫ٱ‬ ˄ 䡏 Ĩ ⒕Ĩ ø þ ⸗Ĩ ὾äĨ Ě ኲĨ ⵇ Ĩ 㠕 ä ! 䜫Ĩ 䥞㑔Ĩ ü 䬛äĨ ᣅ 㥀Ĩ ę þĨ ě ä : Ց Ց Ց Ց Օ ɽɛࡧȄ ՕĨ㍉ɭɳȄɭ㥀ĨՑࡧȄęɵþĨࡧɵ ࡧ‫ا‬ɯĨě ɡՕ ɦࡧîᎊĨ ȳɦࡧ:ȈȄ ɘȳՓ Օ 㦆 ɔɘȵʉɔɼࡧ ɯՑ îᎊĨ ɡ)Օ ɦȆɡɦȆɮęþĜþ⸗Ĩ ɏɮՑ ɏȄࡧȄࡧɯㅏɯɡՕ Ĩç ɦࡧɡþ㻭Ĩ ʆᏼ ࡧʆէ ø ɦɽՕ Ւ ɦɽɛⵇՕ Օ ɼࡧ ȕȄࡧȄɽ ȆՕ Ցɱ‫ٱ‬ʆǖՒ Ȱէ ȆՒ Ւ ʆՙ Ց Օ Ւ Ւ Ցɦࡧ‫ݳ‬ǌ‫˄ٱ‬ǖ ǖ֫Ĩ ‫ﻻ‬Ȅȯ Օ⒕Ĩ ɯäՕ :Ց ɦȄࡧȆ ɡՒ ȋ‫ڈ‬ɽ‫ٱ‬Ց ɟ (úǖ 71:72 ȧ‫ט‬ Օ Ĩẽ Ց ɛՑ ɼࡧɻäՑ !ɨɦȄࡧȄɽ Օ ȯʆȯîՓՑʆՕ þäĨȯȷࡧ čč ĚɽኲĨ Ւ ⛭Ĩ ՓՕɮɀ զ ‫ݰ‬ᣅՑ ɳ‫ݍ‬ȄࡧȄɽ Ց ǌ‫˄ٱ‬îɽַ‫ݍ‬ȄࡧȄɽ Օ‫ݳݏ‬Ĩ䡏 Ւʆ‫ط‬ȱȎՓʆࡧՕ ɨȱɦȄࡧȆ ǔ ȍՑ ɦȆ㑔ĨՕ ɜü Օ Ւ Ւ ᡣ‫ٳ‬ ㅎĨ43 ⦜‫اﻟﺒﻘﺮۃ‬ Ĩě þզ ȷࡧ ⸗ĨՑ Ռַ ὾äĨ Ĩ㠕䜫ĨɇȆ 䥞䬛äĨ ě ɟ ǔ ⁩Ĩ ㈉ ⡊ Ĩ 〨 Ĩ ࡧ ɯ ɡ ʉ ɼࡧ ɯ ‫ݏ‬ ɀ ࡧ Ȅ ɛࡧȄ ɽ ɻ ɨɦȄࡧȄɽ ɜ ȕȄࡧȄɽ ‫ڈ‬ ǔ ǖ ɰ Փ Փ Փ Փ ǔ ( : ) ‫۝‬ ࡧ ɽ ɨ ɐ Ȗࡧ ɯ ȗ ɱ Ȅ ɼࡧ ɝՌ ‫ݰ‬ ɮ ȗ ɡ ȕ ɼࡧ ɪ ȉࡧ ɝ ȸ ȕࡧ ַ ɼ Ց Օ Ď Օ ǖ Ĝ㈊Ĩ ě ìĨ ޻ 〨Ĩ ė 䜫‫ٱ‬ ˥Ĩ ě îᎊĨ î þäĨ ㈊ ěì⸗Ĩ ê ❆ä who believe! and He will works Փ ˥Ĩ䥞 ǔǔ ě ǌ‫˄ٱ‬right ǖ ǌ˄‫ ٱ‬Allah, Ւ ❆ä ĎĨçĨþ㻭Ĩ þ㻭Ĩ ֫Ĩ ᏼ⒕Ĩ ⁩ĨՑ ø ㈉ Ĩ⡊ Ĩ〨ǌ‫˄ٱ‬὾äĨ Ĩẽ Ւ ɟՑ ǖɱՒ ȰǖՒ Ւ you Փ îᎊĨ ࡧՕ:ê ɯäêᡣ‫ٳ‬ ɡᡣ‫ٳ‬ ȋՕ ɽɟՑfor (ú⦜71:72 :ye ȈȄ ȵĨě ȧ‫ט‬ ) ęþĜþ⸗Ĩ č Ěword. Փ ⦜‫ا‬Ĩě ‫ا‬ĨěO îᎊĨ 㦆 ĨěîᎊĨ îᎊĨ ęþĜþ⸗ĨㅏFear ㅏ ç֫Ĩ Ĩ䡏 ⛭Ĩ îՑ say þäĨՑ þĨ⡊ þ⸗Ĩ îĜ㈊Ĩ ὾äĨ ኲĨ ⵇĨ㠕Օ 〨Ĩ〨ĨĨ㠕〨Ĩ〨ĨՑ äė äė !䜫ĨՓ䜫‫ٱ‬ 䜫Ĩ䜫‫ٱ‬ 㑔ĨüՕ bless ü 䬛äĨᣅîîᣅîþäĨþäĨîĨ㍉þäĨyour Ĩ㍉㈊㈊Օ㥀Ĩ㈊㈊ěì⸗Ĩ 㥀Ĩęěì⸗Ĩ ęě þĨ‫ط‬ě : Ĝ㈊Ĩ ě ìĨ ޻ 䜫‫ٱ‬ ˥Ĩ îᎊĨ þäĨ ěì⸗Ĩ ê ❆ä Ց ǌ Ĝ㈊Ĩ ě ìĨ ޻ ě þ㻭Ĩ ᏼ ⁩Ĩ ㈉ ⡊ Ĩ ‫ٱ‬ ˄ 〨 Ĩ ẽ Ĩ Ց Օ Օ ɟ äĨᣅĨ㍉㥀ĨęþĨěTranslation: ä:ᡣ‫ٳ‬ Ց Ց ě ìĨ ޻ ė ˥Ĩ ě îᎊĨ ❆ä ǌ Ւ ֫Ĩ ᏼ ⁩Ĩ ㈉〨 ẽ Ĩ Օ Օ ㅎĨㅎĨㅎĨㅎĨ ú îᎊĨ 㦆 ˄ ‫ٱ‬ 䡏 Ĩ ⒕Ĩ ø ⛭Ĩ î þäĨ ⸗Ĩ î Ě ኲĨ ⵇ ! 䥞㑔Ĩ 䬛äĨ þĨ ä ǌ Օ Ց Ց Ւ Ւ Ւ Օ Ւ Ւ Ĝ㈊Ĩ ě ìĨ ޻ ė 䜫‫ٱ‬ ˥Ĩ ě îᎊĨ ěì⸗Ĩ ê ❆ä ‫ط‬ þ㻭Ĩ ֫Ĩ ᏼ ⁩Ĩ ㈉ ⡊ Ĩ ‫ٱ‬ ˄ 〨 Ĩ ẽ Ĩ զ զ Ց Ց Ď ࡧɯȎࡧäՕ Օ :ɯɡɨäՑ Օ:ê ɽַ❆ä (ú43 :îᎊĨ ȈȄ ȵ㦆 ȧ‫ט‬ čě forgive your 72) ᡣ‫ٳ‬ ‫ا‬Ĩě 㦆 ęþĜþ⸗Ĩ ㅏĎㅏĨç !äė 䜫Ĩ䜫Ĩ䜫‫ٱ‬ 䥞 þĨęþĨě ìĨìĨՒ Ւ ޻ 〨Ĩ〨Ĩä71, ˥Ĩ îᎊĨ îîՕĨ㍉ þäĨþäĨĨ㍉㥀Ĩ㈊㈊㥀Ĩęěì⸗Ĩ Ď Ĩç č Ěč ĚኲĨ Ց ǖȋՑՑՑ ɽɱɼɟՑՕ Ȱɟɱǖ Ȱ Օ Ĝ㈊Ĩ Օ ‫ݍ‬ȄࡧȄɽ ǖǖ you Ց Օ Ĩȕ㠕 Օ⛭ĨՒ ՑՑɱՑ îȄՕՑ Ցsins. ú⦜71:72 ‫ا‬ĨěîᎊĨ Ĩě)îᎊĨ îᎊĨ ęþĜþ⸗Ĩ ⒕Ĩ ø îþäĨՑ þäĨþզ զ ɝՌ þ⸗Ĩ⸗ĨՑ Ց Ռ‫ݰ‬î(Al-Ahzab: î὾äĨ ὾äĨ !ɪ 䥞㑔ĨɦȆüՕ üȉࡧՓ 䬛äĨ ě զ 䬛äĨ Ĝ㈊Ĩ ě ޻ ė 䜫‫ٱ‬ɇȆ ˥Ĩ ě îᎊĨ ěì⸗Ĩ ê ❆ä ՕՑᜯĨɽǌ˄‫ ٱ‬ǖĨ䡏 Ց ɼࡧ Ցǔ ǔ ɦȆ╌ Ւȸ (71:72 ȵĨě ȧ‫ט‬ ) and :⦜‫اﻟﺒﻘﺮۃ‬ ):ȈȄ ‫۝‬ ࡧՑՑ Ց ɰɽǌ˄‫ ٱ‬ǖ֫Ĩ ɮɨՑՑ Ց Ւ ɐ⒕Ĩ ɨՕ ᏼ ɐՑ ȖࡧՑՑ ՑՕ Ĩ̵Ĩ Ȗࡧø ȗՕՕ 䔽 ɼࡧ ‫ݍ‬ȄࡧȄɽ ɮኲĨ ȗՕՕⵇՕ⸗ĨՒ ɡⵇȕĨ㠕 ȍ㑔ĨՕՕ Օ ě ɝ‫ݰ‬զᣅՑՑ Ց ǌ‫ ٱ˄ݰ‬ᣅ‫ݍ‬ȄࡧȄɽ ȕࡧՕ ַȋɡᡣ‫ٳ‬ Օ ɯȗՒՒ Ւǌ ⛭Ĩ Փ ՒՕ Ĩ䡏 Ւ Ց Օ Ց Ց զ Փ Օ Օ Օ Ց Փ Օ Ց Ց Ւ ǔ Օ Ց Ց Ւ Ւ Ց Օ Օ Օ ɰ զ Ց Ց Ց Ց Ĩ (( (43 43 : ‫اﻟﺒﻘﺮۃ‬ ) ‫۝‬ ࡧ ɮ ɯ ɱ Ȅ ɼࡧ ɝՌ Ռ ‫ݰ‬ ‫ݍ‬ȄࡧȄɽ ɮ ȗ ɡ ɼࡧ ɪ ɇȆ ȍ ȉࡧ ɝ ȸ Ȏ ɨ ȕࡧ Ւ Օ Ց Ց Ց Ւ ǌ Օ ǌ Ւ Ő զ զ Ĝ䜫Ĩ 䈅 ፜ 〪 Ĩ þᲦĨ Ĩ ẽ Ĩ Ĩ î þäĨ þ 䔙 ſ Ĩ ῿Ĩ ⡊ Ĩ 〨 Ĩ ẽ Ĩ î Ĩ þä : ᡣ‫ٳ‬ ɟ Ց Ū Օ þ㻭Ĩ ⁩Ĩ ㈉ ⡊ Ĩ ‫ٱ‬ ˄ 〨 Ĩ ẽ ՑĨ⡊ Ց Ĩ㠕 Ց ǖɼǖ Ցɟǖ ՒþĨȸ Փ 䜫‫ٱ‬ɇȆ Օø ǖ֫Ĩ Փė!ɪɇȆ Ĝ㈊Ĩ ě ìĨɡɡ޻ 〨Ĩɪ îᎊĨ î‫ݍ‬ȄࡧȄɽ þäĨĨ㍉㈊㈊ěì⸗Ĩ ěì⸗Ĩ ::‫اﻟﺒﻘﺮۃ‬ ))îᎊĨ ‫۝‬ ࡧࡧþ㻭Ĩ ɽɽɰ֫Ĩ ɨɨɮᏼ ɐɐᏼ ȖࡧȖࡧɐ⁩ĨɯɯȖࡧ⁩Ĩ ȗȗɯ㈉ ɱɱȗȄȄ⛭Ĩɼࡧ ɝՌ ՌՌǌǌ‫⸗ݰݰ˄ٱ‬Ĩǌ‫˄ٱ‬ǌ‫˄ٱ‬Ĩ〨Ռ‫ݍ‬ȄࡧȄɽ ɮɮĚՒ ìĨȗȗɮኲĨ ȕȕɡⵇɼࡧ ȍȍՑ˥ĨɦȆɦȆě ȉࡧȉࡧՓ Փ üîᎊĨ ɝ ‫ݰݰ‬î‫ݍ‬ȄࡧȄɽ ȸ ȎȎՓ Փ ɨɨȎȕࡧȕࡧՓêäɨ:êַַȕࡧᡣ‫ٳ‬ ɼɼɼַ❆ä Ĩẽ ĎĎ ɰ ǔ ȍě ǌɮɮ˄‫ٱ‬ɽǖǖՒ Ĩ䡏 Ď ɝՌ Փ ᏼ ⁩Ĩ ㈉ ⡊ Ĩ 〨 Ĩ (ㅎĨ43 :‫اﻟﺒﻘﺮۃ‬ ) 㦆ĨěîᎊĨęþĜþ⸗Ĩ ‫۝‬ ࡧ ɨ ɱ Ȅ ɼࡧ ‫ݰ‬ ‫ݍ‬ȄࡧȄɽ ȗ ȕ ɼࡧ ɦȆ ȉࡧ ɝ ‫ݰ‬ Փ ɰ č þ㻭Ĩ ֫Ĩ ㈉ ẽ Ĩ ú ⦜ ‫ا‬ Ĩ ě ㅏ Ĩ ç ⒕Ĩ î þäĨ þ î ὾äĨ ä 䜫Ĩ 䥞㑔Ĩ 䬛äĨ ᣅ 㥀Ĩ ę ě (ㅎĨ43 ‫اﻟﺒﻘﺮۃ‬ ‫۝‬ ɼࡧ ɝՌ ‫ݍ‬ȄࡧȄɽ ɼࡧ ɪ ɇȆ ɝ ‫ݍ‬ȄࡧȄɽ ȸ Փ Ĝ㈊Ĩ ě ޻ 〨Ĩ ė 䜫‫ٱ‬ ˥Ĩ þäĨ ❆ä þ㻭Ĩ ⡊ Ĩ 〨 Ĩ ẽ Ĩ Փ Փ Փ Ց Ց ՑՑ ɟՑՑ Օ Օ Օ Օ Ց þ㻭Ĩ ֫Ĩ ᏼ ⁩Ĩ ㈉ ⡊ Ĩ ‫ٱ‬ ˄ 〨 Ĩ ẽ Ĩ Ց Օ Ď Փ Ĝ㈊Ĩ ě ìĨ ޻ 〨Ĩ ė 䜫‫ٱ‬ ˥Ĩ ě îᎊĨ î þäĨ ㈊ ěì⸗Ĩ ê ❆ä Ց Ց Օ ǌ˄‫֫ ٱ‬Ĩ Փ :äՕ :Ցᡣ‫ٳ‬ ǖ ɟ❆ä úú⦜⦜‫ا‬Ĩě 㦆㦆ĨěĨěîᎊĨ ęþĜþ⸗Ĩ ㅏĎ ㅏ Ĩ䡏 ø îՑ þäĨՑՑ îĨ⡊ þþäĨ⸗Ĩ ኲĨ Ĩ㠕䥞䬛äĨĨ⡊ ě þ㻭Ĩ þ㻭Ĩ ⁩Ĩ 〨Ĩ〨îՕ 〨ՕĜ㈊Ĩ Ĩẽ Ď Ĩç ՕՕ ⒕Ĩ ՕՕ ᜯĨǌ˄‫ ٱ‬ǖ Ĩ䡏 ՑՑä〨Ĩ!Ĩſ䜫Ĩ ՒՒ ǌ Ց⛭Ĩ ՒՒ þäě č Ěě ՕՕ Ւ ⛭Ĩ㈉ ՒՒ Ց፜ɨ⒕Ĩ ՒՒ þäĨኲĨ Ց ɐᏼ զզ Ď þՑ ⸗ĨՌ‫ݰ‬îǌǌ‫˄˄ٱٱ‬ՑՑ ὾äĨ զզ ᣅՑ ‫ݰ‬ՑՑ ᣅǌ˄‫ٱ‬ՕĨ㍉‫ݍ‬ȄࡧȄɽ Օü Օ ᡣ‫ٳ‬ Ց ìĨȗՒ ՒՒ Օⵇ޻ ė 䜫‫῿ٱ‬Ĩ ˥Ĩȍ㑔ĨՕՑՑ ǔ ɦȆ ě îᎊĨ îՕ Ĩ〨Օ þäĨĨ㍉㥀ĨĨẽ ㈊ę㥀ĨþĨěì⸗Ĩ êַ ǖ Ő Ĝ䜫Ĩ 䈅〪 Ĩ Ĩ ̵Ĩ 䔽 þᲦĨ Ĩ ẽ Ĩ Ĩ î þ ⸗Ĩ 䔙 ╌ î Ĩ Ց Օ ֫Ĩ ᏼ ⁩Ĩ ㈉ ⡊ Ĩ ẽ Ĩ Ū Ց Ց Ď Օ Ց Օ Ց ǌ Ց ᡣ‫ٳ‬ ㅎĨ ‫ا‬ĨěîᎊĨ îᎊĨ îᎊĨ ę þĜþ⸗Ĩ Ĩ ç ø ὾äĨ Ě ⵇ Ĩ 㠕 ä ! 䜫Ĩ 䥞㑔Ĩ ü 䬛äĨ ę þĨ ä : Ց Օ ǖ Ց Ց Ց Օ Օ č Ց զ զ ɰ Ց Օ Օ Ց Ց Օ Ց Օ Ւ Ւ ( 43 : ‫اﻟﺒﻘﺮۃ‬ ) ‫۝‬ ࡧ ɽ ɮ Ȗࡧ ɯ ȗ ɱ Ȅ ɼࡧ ɝՌ ‫ݍ‬ȄࡧȄɽ ɮ ɡ ȕ ɼࡧ ɪ ɇȆ ȉࡧ ɝ ȸ Ȏ ɨ ȕࡧ ɼɼՑՑ ǖ Ց ɟ Օ Փ Ď Ւ Ւ Ց ɼࡧ Օ ɦȆՑ ɦȆȉࡧՕՕě ՕՓՓ ɨȕࡧɨՑ ȕࡧȕࡧՕՕ ַՑՑ êַɟɟַՑɼՑɼ❆ä ՑՕ Ĩ̵Ĩ զ Ռ‫ݰ‬զ ՑՌ‫ݰ‬Ռ‫ݰ‬Ց ‫ݍ‬ȄࡧȄɽ զ ‫ݰ‬զ Ց ‫ݰ‬ǌ‫ٱ˄ݰ‬ǌ˄‫ ٱ‬Ց ‫ݍ‬ȄࡧȄɽ WITH FALSEHOOD Ց ɼࡧ Օ䔽 Օ ǖՒՕ፜፜ɮɮǖɨՒ Ց Ւ ɐɨĨ〪 Ց╌ Ւ :Ȏ:Ւ Ȏɨᡣ‫ٳ‬ Օ ȗǌ Ւǌ ǌՕ TRUTH ǔ ȍɦȆ ǌՑՑ Օ ɯɯ⁩Ĩ ŐĨſ Ū ŪɇȆ ǌ‫˄ٱ‬〨ՑՑ〨Օ ‫ݍ‬ȄࡧȄɽ ՑՑ ɝՌ ՕՕ Ĩẽ ՕՕ þäĨĨẽ զ ɝՌ զɝɝĨ⡊ Ĝ䜫Ĩ 䈅 Ĩ〪 Ĩ̵Ĩ þᲦĨ Ĩẽ ĨîɮՒ þäĨɮþäĨɮՒȗĨîՒ ՒþȗþɡþäĨȗìĨՕ⸗Ĩ ⸗Ĩ 䔙Ց ɼࡧ Ĩſɪ ῿Ĩ Ĩ⡊ Ĩ〨Օ‫ݍ‬ȄࡧȄɽ Ĩẽ Ĩîȸ þäȸ ᡣ‫ٳ‬ ՓՓ ՓɇȆ ɰɽɽՕՑՑᜯĨᜯĨɽɽǖ֫Ĩ Օ ɐɐՑՑ Օ ȖࡧȖࡧᏼ ՕՕ ⸗Ĩ Ց Ց Ց Ւ Օ ࡧĎ Ց 䈅 þ㻭Ĩ ㈉ ⡊ Ĩ 〨 Ĩ Փ 43::‫اﻟﺒﻘﺮۃ‬ :‫اﻟﺒﻘﺮۃ‬ ‫))اﻟﺒﻘﺮۃ‬DO ) NOT CONFOUND ‫۝‬ ɨ Ȗࡧ ȗ ɱ Ȅ ɼࡧ ɝՌ ‫ݍ‬ȄࡧȄɽ ɡ ȕ ɼࡧ ɪ ɇȆ ȍ ȉࡧ ‫ݍ‬ȄࡧȄɽ Ȏ Ւ Ւ ɰ Ց ((((43 ‫۝‬ ࡧ ɮ ɯ ɱ Ȅ ȕ ȍ ɝ Ց Ց Փ Ĝ㈊Ĩ ě ޻ 〨Ĩ ė 䜫‫ٱ‬ ˥Ĩ îᎊĨ î ㈊ ěì⸗Ĩ ǌ Ő Ĝ䜫Ĩ 䈅䔽 þᲦĨ Ĩ ẽ Ĩ Ĩ î 䔙 ſ Ĩ ῿Ĩ ╌ ⡊ Ĩ 〨 Ĩ ẽ Ĩ î Ĩ þä ɰ Ď ǌ 43 : ) ‫۝‬ ࡧ Ȗࡧ ȗ ɱ Ȅ ɼࡧ ɡ ȕ ɪ ȉࡧ ȸ Ց Օ Փ Ւ Ւ ǌ Փ ɰ ǔ Ő զ զ Ĝ䜫Ĩ ᜯĨ ፜ 〪 Ĩ Ĩ ̵Ĩ 䔽 Ĩ þᲦĨ 〨 ẽ Ĩ þ 䔙 ῿Ĩ ╌ ‫ٱ‬ ˄ 〨 î Ĩ þä : ᡣ‫ٳ‬ Ց Ū Փ Փ 43 ‫اﻟﺒﻘﺮۃ‬ ‫۝‬ ࡧ ɮ ɨ ɐ ɯ ȗ ɱ Ȅ ɼࡧ ɝՌ Ռ ‫ݰ‬ ‫ݍ‬ȄࡧȄɽ ɮ ȗ ɡ ȕ ɼࡧ ɪ ɇȆ ȍ ɦȆ ȉࡧ ɝ ‫ݰ‬ ‫ݍ‬ȄࡧȄɽ ȸ Ȏ ɨ ȕࡧ ַ ɼ Օ Օ Ց Ց Ց ǌ Ւ Փ ǌ Օ ǌ Ւ Ւ Ď Ő Փ Ĝ䜫Ĩ 䈅 ᜯĨ ፜ 〪 Ĩ Ĩ ̵Ĩ 䔽 þᲦĨ Ĩ 〨 ẽ Ĩ Ĩ î þäĨ þ ⸗Ĩ 䔙 ſ Ĩ ῿Ĩ ╌ ⡊ Ĩ ˄ ‫ٱ‬ 〨 Ĩ ẽ Ĩ î Ĩ þä : ᡣ‫ٳ‬ ɟ ɰ Ďþ㻭Ĩ ֫Ĩ Ĩ⡊ ẽ Փ 䜫‫ٱ‬ɇȆ (( 43 ‫۝‬ ࡧࡧĨ⡊ ɽɽ֫Ĩ ɨɨᏼ ɐɐՑ ᏼ ȖࡧȖࡧ⁩ĨՑ⁩Ĩɯɯ⁩Ĩ㈉ ȗȗ㈉ ɱɱȄȄՕ ɼࡧ ɝՌ ‫ݍ‬ȄࡧȄɽ ɮɮìĨ޻ ȗȗՒ ɡɡՕ ȕȕ〨Ĩɼࡧ ȍȍě ɦȆɦȆՓ Օ Փ ȉࡧȉࡧՓ îᎊĨ ɝ ‫ݰݰ‬îՑ ‫ݍ‬ȄࡧȄɽ ȸ ַַǖ ɟǖǖɼɼՑ Ց Փ Ūɪ Ď զ ‫˄ٱ‬ՌՌǌ‫ݰݰ˄ٱ‬Ĩ ǌ‫˄ٱ‬ՑĨ〨 Ĝ㈊Ĩ ěě ė þäĨîՕ ㈊þäĨěì⸗Ĩ ǖ þ㻭Ĩ ǌ‫˄ٱ‬ɮɮՒĨ〨ᏼ ՓՓ 䜫‫˥ٱ‬Ĩ˥Ĩ Ďþ㻭Ĩ ֫Ĩ ㈉ Ĩ⡊ Ĩẽ Փ Ւ Փ ȎȎՓՓ ɨɨêՕȕࡧȕࡧՑ ê❆ä Ď Ĩ⡊ Ď ֫Ĩᏼ⁩Ĩ㈉ ẽ Ĩ Փ ɰ Ց 43::‫اﻟﺒﻘﺮۃ‬ ‫اﻟﺒﻘﺮۃ‬Ʒơǎ)) ŰŌ þ㻭Ĩ ‫۝‬ ɼࡧ ɝՌ ‫ݍ‬ȄࡧȄɽ ɼࡧ ɪ ɇȆ ɝ ‫ݍ‬ȄࡧȄɽ ȸ Ւ Ց Օ զ Ց 〨 Ĩ ẽ Ĩ Փ Օ Օ Ց Ց Ց Փ Ĝ㈊Ĩ ìĨ ޻ 〨Ĩ ė ě îᎊĨ ㈊ ěì⸗Ĩ Օ Ւ ǌ Ď ࡧՑ ɰՑ զՕ ᜯĨᜯĨɽǖ Օ Ւ ǖ ፜፜ɮՒ Ց ՑɨՕĨ〪 Ց ǖ Ց❆ä Օ ՕɦȆՕ ȉࡧՓ Ĩ⡊ Օ ՕɨՑ ՑȕࡧՕ Ց ǖַɟ Ց ՑĨĨ̵Ĩ Ĝ䜫Ĩ 䈅 þᲦĨ ĨĨ Ď ɝՌ Ĩẽ ĨĨîîՒ Օ þäĨþäĨɮՒ Ւ þþՒȗՕ ⸗Ĩ ĨſĨſɪŐŐՕ Ū ŪՓ ɇȆ ῿Ĩ Ĩẽ ĨîĨîՒ ȸ þäþäՒ ::Ȏᡣ‫ٳ‬ :‫اﻟﺒﻘﺮۃ‬ ɐՑ Ĩ̵Ĩ ȖࡧՑǌǌ Օ ⁩Ĩ ɯǌ Օ Ւǌ䔽 ȗՒ Օ 䔽 ɱՑ Ւ ՑȄՕ ɼࡧ Ռ‫ݰ‬〨Ց ǌ‫˄ٱ‬Ց 〨〨Օ ‫ݍ‬ȄࡧȄɽ ɡՕ 䔙Ց Օզ Ցȕ䔙䔙ɼࡧ ȍ╌ ɝզ Ց ǌ˄‫ٱ‬զ Ց ‫ݰ‬ՑǌǌĨ〨˄˄‫ ٱٱ‬Ց ՕĨ〨Ĩ〨Ց ‫ݍ‬ȄࡧȄɽ ɼǖǖ Ց Ց č㦇 ሟĨ㠕ä(ἚîĨ 43ࡑ äĆ㘭äĨŠ ) äĨ“ Ĩç ẝĨ ĨïäĨՑ ᡣĜ䜫Ĩ ɟ‫ ٳ‬Ւ‫۝‬ զ զ Ց Օ Օ Ց Օ Ւ Ց Ց Օ Օ ǌ Ĝ䜫Ĩ 䈅〪 Ĩ ̵Ĩ 䔽 þᲦĨ ẽ Ĩ ⸗Ĩ ῿Ĩ ╌ ⡊ Ĩ ẽ Ĩ ᡣ‫ٳ‬ ɟ Ց Օ զ Ց Օ Փ Ց Ց Օ Օ Ց Ց Ց Օ Ց Ō Օ Ց Ց Ց Ց Ւ Ւ Ւ ǖ ǌ þ㻭Ĩ ֫Ĩ ᏼ ㈉ ⡊ Ĩ 〨 ẽ Ĩ Ő Փ Օ 䈅 ᜯĨ ፜ 〪 Ĩ þᲦĨ Ĩ ẽ Ĩ Ĩ î þäĨ þ ⸗Ĩ ſ Ĩ ῿Ĩ ╌ ⡊ Ĩ ẽ Ĩ î Ĩ þä : ᡣ‫ٳ‬ ɟ ɰ Ւ Ū Ď զ ((43 : ‫اﻟﺒﻘﺮۃ‬ ) ‫۝‬ ࡧ ɽ ɮ ɨ ɐ Ȗࡧ ɯ ȗ ɱ Ȅ ɼࡧ ɝՌ Ռ ‫ݰ‬ ‫ݍ‬ȄࡧȄɽ ɮ ȗ ɡ ȕ ɼࡧ ɪ ɇȆ ȍ ɦȆ ȉࡧ ɝ ‫ݰ‬ ‫ݍ‬ȄࡧȄɽ ȸ Ȏ ɨ ȕࡧ ַ ɼ Օ Ց ɦȆՓ Ĩ⡊ ǌ ɯǌ ǌ ɯ䔽 Օɮȗǌǌ 䔽 Ĝ䜫Ĩ 䈅 Ĩ〪 ĨɝՌ Ĩẽ ĨſՑ ŐĨſɪ Ĩẽ Ĩîȸ þäþä:Ւᡣ‫ٳ‬ Փ ῿Ĩ Ű ࡧɰɽɮɨɐȖࡧɯĜ䜫Ĩ 43 :‫اﻟﺒﻘﺮۃ‬ )Ʒơǎ Űѹ ‫۝‬ ࡧĎ ɰࡧᜯĨɝՌ ɽᜯĨᜯĨᜯĨ፜ɽՌ‫ݰ‬Օɮ፜ǖ ፜፜ɮĨ〪Ւɨ‫ݍ‬ȄࡧȄɽ ɐɨĨ〪 ȖࡧǌĨ̵Ĩ Ռ‫ݰ‬〨Ռ‫ݰ‬Ĩ〨Փ〨‫ݍ‬ȄࡧȄɽ ɡ⸗Ĩ ȍ╌ ȉࡧՓ ȎĨ⡊ Ȏᡣ‫ٳ‬ ɨᡣ‫ٳ‬ ȕࡧɨȕࡧɟַɟַɟ ɼǖɼՑ ՓŐ ŪɪՓ ŐŐ῿Ĩ Ĩ̵Ĩ þᲦĨ Ĩ ĎĎ Ց ȕþᲦĨ Ĩẽ ĨîȍĨîþäĨɦȆ ⸗Ĩ Փ ɇȆ ɱɟ‫ ٳ‬䈅 Ȅþ㻭Ĩ ȗȄɱɼࡧ ɡȄĨ⡊ ɝ ȸ ɨɝȕࡧɝǌ˄‫ ٱ‬զ‫ݰ‬ǌַ˄‫ ٱ‬Ĩ〨‫ݰ‬ǌǌ˄‫ ٱ˄ٱ‬Ĩ〨‫ݍ‬ȄࡧȄɽ ɼĨẽ Ď ɼࡧ 䈅 ĨĨ̵Ĩ ĨþᲦĨ þᲦĨ 〨〨ĨɇȆ ĨĨîîɮþäĨþþäĨþäĨɮՒȗþȉࡧ þþȗ⸗Ĩ Ū ŪɇȆ ῿Ĩ 〨Ĩ〨‫ݍ‬ȄࡧȄɽ Ĩẽ ɰ֫Ĩ ‫اﻟﺒﻘﺮۃ‬ ɐᏼ Ȗࡧ⁩Ĩ ȗɱ䔽 ɼࡧ ‫ݍ‬ȄࡧȄɽ ɡ䔙ȕՕ䔙ɼࡧ ȕ䔙䔙Ĩſ‫ݰ‬ɼࡧ ȍɦȆ╌ ȉࡧĨ⡊ ǖĎɼࡧ ᏼ Ĩẽ Փ Օ Ĩẽ Փ╌ Փ ǌ ⁩Ĩ㈉ Փ Ĝ䜫Ĩ 䈅 Ĩ〪 ̵Ĩ 䔽 Ĩ ĎĎ ɝՌզ ǌ‫˄ٱ‬ɪ Ĩẽ ⸗Ĩ Ĩſ Ū‫ݍ‬ȄࡧȄɽ ῿Ĩ ╌ Ĩ⡊ ĨẽĨîþäĨîĨî:ȸ þäՓ Ւ ::Փ Ȏᡣ‫ٳ‬ ɟ ŌŰǎ ŌŌ ŰäĨŌ“ č㦇 ሟĨ㠕(äἚîĨ 43:ࡑ äĆ㘭äĨƷơ Šǎ ǎ )Ʒơ ĨçẝĨĨïäĨᡣȗĜ䜫Ĩ Փ Ʒơ ǖǖ ǖ‫۝‬ Ց Ց ՑՑ Օ Օ Օ Ց Փ ǌ Ű Ց Ց Ց þ㻭Ĩ ֫Ĩ ㈉ ⡊ Ĩ ‫ٱ‬ ˄ 〨 Ĩ ẽ Ĩ ǖ Ց Ց Օ Օ Օ Ց Ց Ց Ւ Ւ Օ Ւ Ւ ǖ ǌ ǎ ) äĨäĨ“ Ď ǌ ሟĨ 㠕 ä ࡑ äĆ 㘭 äĨ Š “ ç Ĩ ẝĨ ï Ĩ äĨ ᡣ ‫ٳ‬ ɟ ἚîĨ Ő ǌ Ց Ց Ց Ʒơ Օ Օ Օ Օ Ց Ց Օ ǖ Ց Ց Օ Ւ Ւ ( 43 : ‫اﻟﺒﻘﺮۃ‬ ‫۝‬ ࡧ ɽ ɮ ɨ ɐ Ȗࡧ ɯ ȗ ɱ Ȅ ɼࡧ ɝՌ Ռ ‫ݰ‬ ‫ݍ‬ȄࡧȄɽ ɮ ȗ ɡ ȕ ɼࡧ ɪ ɇȆ ȍ ɦȆ ȉࡧ ɝ ‫ݰ‬ ‫ݍ‬ȄࡧȄɽ ȸ Ȏ ɨ ȕࡧ ַ Ĝ䜫Ĩ 䈅 ᜯĨ ፜ 〪 Ĩ Ĩ ̵Ĩ 䔽 Ĩ þᲦĨ 〨 ẽ Ĩ Ĩ î þäĨ þ ⸗Ĩ 䔙 ſ Ĩ ῿Ĩ ╌ ⡊ Ĩ ‫ٱ‬ ˄ 〨 Ĩ ẽ Ĩ î Ĩ þä : ᡣ‫ٳ‬ ɟ Ū զ զ Ց Ց ɰ Օ Օ Ց Ց Ց Ց Ւ čč㦇㦇 č㦇 ሟĨ 㠕 ä ࡑ äĆ 㘭 äĨ Š ç Ĩ ẝĨ ï Ĩ äĨ ᡣ ‫ٳ‬ ɟ ἚîĨ ՒՕ፜ɨĨ〪 Ւ þäĨȗþՒþ⸗Ĩ Փ ȍ╌ ՓĨ⡊ Ď Ռ‫ݰ‬զ 〨‫ݍ‬ȄࡧȄɽ č㦇 ሟĨ äἚîĨ :ࡑ‫اﻟﺒﻘﺮۃ‬ ࡑ äĨ“ Ĩç ĨïäĨᡣ ɟ‫ ٳ‬ǖ not Փ ȕࡧՕ ַɟՑ ɟɼɼǖ Ց Ց Ց ȖࡧĨ̵Ĩ Ց þᲦĨ Օ ĨîĨîɮþäĨnor Օ Փ Ĩ⡊ Օ ĨîĨîȸ Փ ǌզ˄‫ ٱ‬ǌ˄‫ ٱ‬Ĩ〨‫ݍ‬ȄࡧȄɽ Ց Օ ǌ ɯǌ Ց Օ ǌ ǌ ȗǌ Օ 䔽 Ց Ő ŪՓŐ ŪɇȆ Օ ሟĨ 㠕㠕 ä(ἚîĨ Translation: äĆ㘭äĆäĨ㘭Š äĨ)ŠƷơǎ äĨŰ“ Ĩçconfound ẝĨẝĨ ĨïäĨᡣ ɟ‫۝ ٳ‬ Ĝ䜫Ĩ 䈅 ᜯĨ ፜ Ĩ ẽ Ĩ 䔙 ſ Ĩ ῿Ĩ ẽ Ĩ þä : ᡣ‫ٳ‬ Ւ Ւ ɰ ŌŌAnd Ց Ց 43 ࡧ ɽ ɮ ɐ ɱ Ȅ ɼࡧ ɝՌ ɡ ȕ ɼࡧ ɪ ɦȆ ȉࡧ ɝ ‫ݰ‬ Ȏ ɨ Օ Ց Ց Ց Ւ Ւ truth with falsehood hide the truth, knowingly. Ĝ䜫Ĩ 䈅 ᜯĨ 〪 Ĩ Ĩ ̵Ĩ 䔽 Ĩ þᲦĨ 〨 ẽ Ĩ ⸗Ĩ 䔙 ſ Ĩ ῿Ĩ ╌ 〨 Ĩ ẽ Ĩ þä : ᡣ‫ٳ‬ Փ Ď ǌ ǌ ǖ ǌ ǌ Ő Փ ĨɝՌ ĨẽĨîɮþäĨȗþ⸗Ĩ ῿Ĩ ĨẽĨîȸ þä:Ȏᡣ‫ٳ‬ :‫اﻟﺒﻘﺮۃ‬ ‫۝‬ ࡧɰɽᜯĨ(Al-Baqarah: ɮ፜ɨĨ〪ɐȖࡧĨ̵Ĩ ɯȗ䔽 ɱȄɼࡧĎ þᲦĨ Ռ‫ݰ‬〨‫ݍ‬ȄࡧȄɽ ɡȕ䔙ɼࡧĨſɪ ŪՓ ɇȆ ɦȆ:ȉࡧᡣ‫ٳ‬ ɝɟ‫ ٱ˄ݰ‬Ĩ〨‫ݍ‬ȄࡧȄɽ ɨȕࡧַɟǖ ǖɼ ǖǖ ɟ‫ٳ‬Ĝ䜫Ĩ Ʒơ Փ ȍ╌ ǎ ŰŰ)ŌŌŰŰŌ äĨäĨŌ“ Ď 43) ǖǖ 䈅 Փ Ĩ⡊ č㦇 ሟĨ 㠕 ääἚîĨ ( 43ࡑ äĆäĆ㘭㘭äĨäĨƷơ ŠŠǎǎ Ʒơ Ĩç ẝĨ ĨïĨïäĨäĨᡣ Փ ᡣ‫ٳ‬ ǎƷơ ሟĨ 㠕 ࡑ “ ç Ĩ ẝĨ ᡣ ‫ٳ‬ ɟ ἚîĨ Ʒơ Ű ǎ ǌ ǌ Ő ǌ Ō Ĝ䜫Ĩ 䈅 ᜯĨ ፜ 〪 Ĩ Ĩ ̵Ĩ 䔽 Ĩ þᲦĨ 〨 ẽ Ĩ Ĩ î þäĨ þ ⸗Ĩ 䔙 ſ Ĩ ῿Ĩ ╌ ⡊ Ĩ ‫ٱ‬ ˄ 〨 Ĩ ẽ Ĩ î Ĩ þä : ǖ Ū čč㦇㦇 č㦇 č㦇 č㦇 ሟĨ 㠕 ä ࡑ äĆ 㘭 äĨ Š äĨ “ ç Ĩ ẝĨ ï Ĩ äĨ ᡣ ‫ٳ‬ ɟ ἚîĨ ŰäĨ“ĨçĨç ሟĨ㠕㠕㠕äἚîĨ äἚîĨ ࡑࡑࡑäĆ㘭äĆ㘭äĆ㘭äĨŠäĨŠäĨŠƷơǎ äĨ“ ẝĨ ĨïäĨᡣ ‫ٳ‬ɟ ɟ Ď 〨ĨẽĨîþäĨþ⸗Ĩ䔙ĨſŐ Ū ῿Ĩ╌Ĩ⡊ǌ˄‫ ٱ‬Ĩ〨ĨẽĨîþä:ᡣ‫ٳ‬ɟɟǖ ẝĨ äĨäĨᡣ ‫ٳ‬ɟ‫ ٳ‬ǖ 䈅ᜯĨ፜Ĩ〪Ĩ̵Ĩ ǌ ǌǌ 䔽 Ĩ þᲦĨ č㦇 ሟĨሟĨ ሟĨ㠕 ääἚîĨ ࡑäĆ㘭äĨŠ Ʒơǎ ŰŌ ŰäĨäĨŌ“ “Ĩç ĨçẝĨ ẝĨĨïäĨĨïĨïᡣ ᡣɟ‫ ٳ‬Ĝ䜫Ĩ ἚîĨ Ď 䈅ᜯĨ፜Ĩ〪Ĩ̵Ĩǌ 䔽ĨþᲦĨ ǖĜ䜫Ĩ Ď 〨ĨẽĨîþäĨþ⸗Ĩ䔙ĨſŐ Ū ῿Ĩ╌Ĩ⡊ǌ˄‫ ٱ‬Ĩ〨ĨẽĨîþä:ᡣ‫ٳ‬ɟ čč㦇㦇 ሟĨሟĨ㠕㠕äἚîĨ ä ἚîĨ ࡑࡑäĆ㘭äĆ㘭äĨŠäĨƷơ Šǎ Ʒơǎ Ʒơǎ ŰäĨŌ“ äĨŌ“ĨçĨçẝĨ ẝĨĨïĨïäĨᡣ äĨᡣɟ ‫ ٳٳ‬ǖ ǖ ɟ Ű č㦇 č㦇 ሟĨሟĨ㠕㠕äἚîĨ äἚîĨ ࡑࡑäĆ㘭äĆ㘭äĨŠäĨŠ Ʒơǎ äĨŰ“ ĨçẝĨ ẝĨĨïĨïäĨᡣ äĨᡣɟ‫ ٳ‬ɟ ‫ٳ‬ǖ ŌäĨ“Ĩç Ō ǖ ɟ‫ ٳ‬ǖ Ű ŰäĨŌ“Translation č㦇 ሟĨ㠕äἚîĨ ࡑäĆ㘭äĨƷơ Šǎ (English ç Ĩ ẝĨ ï Ĩ äĨ ᡣ of ǎ Ʒơ č㦇 čሟĨ äἚîĨ ‫ ٳ‬ɟ‫ ٳ‬the Holy Qur’an by Hazrat Maulvi Sher Ali Sahib ) 㦇 ሟĨ㠕㠕äἚîĨ ࡑࡑäĆ㘭äĆ㘭äĨŠ äĨŠ äĨ“ äĨ“ĨçĨçẝĨ ẝĨĨïäĨᡣ ĨïäĨᡣɟ ra

HADITH

A Saying of the Holy Prophet (May Peace and Blessings of Allah Ta’ala be Upon Him)

Excellence of Speaking Beneficently ՑՑ Ւ Ց Ց Ց Ւ Օ Ց Ւ Ց Ց Ց Ց ՕՑ Ւ Օ ժ Օ Ց զ զՑ Ւ ɽ ȷՒ ȲՑ ࢫ ɤȆ Ց ɤ ‫ࢫד‬ʄ‫ڴ‬ȿࢫ ࢫ ɛࢫɻɳɏࢫ‫ࢫד‬ :� Ց ɨȷՑ ɼՑ ࢫɻՓ ʊՕ ɨɏࢫ ‫ד‬ ɛ :ɤȆ ‫عۜܣ‬Փ Ȳࢫ ЦȳмȳЋ т ȌՓ Ȅࢫɵɏ Փ ժ ՎՕՑ Օ Ւ ՑՕՑ ՖՕ Օ ՑՕ Ց ՕՒ Ց Ց Օ Ց Օ Ւ Օ Օ Ց Ւ ࢫ֝șɮɀоɦՓ ɼ ȄࢫȄ‫ف‬؈ȫࢫɪɜоɨɗࢫȳ Փ ȫՓ ‫ࢫט‬ɬՓ ɽоɦȄɼࢫՓ‫ו‬ȆȉࢫՓ ɵɭՓ ǺкࢫɰȆ΂ࢫɵɭ Ք Օ Ց (ɰȆ Փ ȸՑ ɨɦȄࢫ Փ ɍՓ ɘȧࢫȈȆ Փ ȉ ֗ɚȆɛȳɦȄࢫȈȆȗɟ֗йȲȆȬȍɦȄ) TRANSLATION:

Hazrat Abu Hurairahra relates that the Holy Prophetsaw said : He who believes in Allah and the Last

Day must speak beneficently or remain quite.

(Sahih Bukhari, Kitab ul Riqaq, Hifzu-ul-Lisaan English translation is taken from ‘The Gardens of the Righteous, Hadith No.310,pp.39)

EXPLANATORY NOTES:

In this Hadith it has been emphasized that a believer must either speak good or remain silent. In

another Hadith it is narrated by Hazrat Abu Hurairahra that the Holy Prophetsaw said that a good word is a charity. For example, if you tell someone about an act of virtue and persuade him to

do so, and then if he reforms himself and performs a good deed, you too will share in an equal reward. So, saying something virtuous to someone, and for him to act upon it, is like performing that virtuous act yourself. The Holy Quran (2:264) further expands on this concept: “A kind word and forgiveness is better than Sadaqah (charity) followed by injury.” (Explanatary Notes, Basics Religious knowledge, Fifth edition , pp. 107) One has no control over the good or bad effects

of his words once these have been uttered. It is, therefore, advisable to think before speaking. Moreover, brief and gracious speech considerably covers the bad effects due to any shortcomings that may be present in the speech. Another Hadith on the subject states: ‘Modesty and brevity of

speech are two characteristics of faith.’ The Holy Qur’an advises: ‘Speak graciously to the people’ (2:84). (Explanatary Notes, Basics Religious knowledge, Fifth edition , pp.94,95)

Maryam

WRITINGS OF THE PROMISED MESSIAHAS

The principle that lays down the foundation of love, peace and harmony (Extracts from the book ‘Gift for the Queen’ [Tohfa-e-Qaisariyya] written by the Promised Messiahas, Hadhrat Mirza Ghulam Ahmad of Qadian. The Promised Messiahas wrote this book on the occasion of the Diamond Jubilee of Her Majesty Queen Victoria. The book outlines the beautiful teachings of Islam which can establish peace and brotherhood in the world.)

“One of the principles upon which I have

of their own thinking and understanding; or,

informed me that of the religions which have

was in fact laid by a true prophet of God but

through prophets, holding sway over a part

passage of time.” [Gift For The Queen, Pg.4-5]

life, none was false in its origin. Nor was any

“Therefore, this law is part of the eternal

been established is the following: God has

there were some religions whose foundation

spread and are firmly established in the world

their true teachings were forgotten with the

of the world and achieving survival and long

of those prophets false, because it is the eternal practice of God that a false prophet

who lies against God—who is not from God, but dares to forge things from himself—never prospers.”

practice of Almighty God that He does not

grant respite to a false prophet. Such a person is soon seized and suffers his punishment. In

view of this, we shall honour and accept as true all those who claimed to be prophets

[Gift For The Queen, Pg.4]

at any time, and their claim was established “The question may arise that if this is the

and their religion became widespread and

the world in whose books creatures— such

discover mistakes in the scriptures of their

fire, water or air, etc.—have been accepted as

their followers, we should not attribute these

either from people who did not claim to be

these religions, inasmuch as the perversion

and

mistakes of interpretation might find their way

case then why did those religions spread in

flourished over a long period. If we should

as humans, stones, angels, sun, moon, stars,

religions or should observe the misconduct of

deities? The answer is that such religions are

faults and shortcomings to the founders of

prophets and recipients of divine revelation

of scriptures is possible and it is possible that

towards creature-worship through the falsity

into the commentaries.” [Gift For The Queen, Pg.5-6]

communication,

but

were

inclined

Maryam

“Therefore, this principle is an ultimate

religion of the Christians.” [Gift For The Queen, Pg.7]

the foundation for conciliation, in that we

“The religion of a false prophet does not

religion has been well-established, has

the religion of a truthful prophet. Therefore,

truth and endless blessing, and withal lays

affirm the truthfulness of all prophets whose survived for a long time period and has had millions enter its fold. This is a very blessed principle. If all the world were to adhere

to this fundamental principle, thousands of

disorders and blasphemies, which disturb the peace among general public, would be eradicated.”

take root and does not last long as does

people subscribing to this kind of belief— who defame the prophets of other nations by declaring them false—are always enemies

of peace and harmony, because there is no greater mischief than abusing the elders of

other nations. Sometimes a person would

rather die than hear disparaging words for his elders. If we have an objection over the

[Gift For The Queen, Pg.5-6]

teaching of a religion, we should not attack “Therefore, this principle lays down the

the honour of the prophet of that religion or

supports moral values, in that we consider

we should object only on the current practices

foundation of love, peace and harmony, and

mention him in an unseemly manner. Rather,

all those prophets true who appeared in the

of that nation.” [Gift For The Queen, Pg.7]

any other country. God instilled their respect

‘’In summary, welfare of humanity, peace,

made firm the roots of their religion, which

for adhering to the principle that we do not

world—whether in India, or Persia or China or and grandeur in the hearts of millions and remained established for centuries.”

[Gift For The

Queen, Pg.6-7]

“This is the principle that the Qur’an teaches

us. In light of this principle, we honour all religious founders who fall under this

description whether they are the founders

of the religion of the Hindus, or the religion of the Persians, or the religion of the

Chinese, or the religion of the Jews or the

Maryam

harmony, righteousness, and fear of God call declare such prophets as false concerning

whose truth the opinion of millions of people for centuries has been established, and they have been supported by God

since time immemorial. I am confident that a seeker of truth, whether Asian or

European, will cherish this principle, and will profoundly regret that he did not believe in it all along’’. [Gift For The Queen, Pg.8]

All Volumes of Ruhani Khazain are available to read on www.alislam.org

The Life and Character of the Seal of Prophets

ǔ ƶ ƹ ǔ ō ǌ (�ěäĜ䬚äĨ ɟᅀĨ ‫ٳ‬ǎ 㽸 ) Ī ̵⛭Ĩ ἌäĨࠢĨäï㱇Ĩçẝ㶓 Ĩ ‫ﷺ‬ĨƼǎƹƶǎ ǌ äĨ፜ὟĨĨç⒘Ĩïä‫ات‬ ǔ Extracts taken from the book ‘The Life & Character of the Seal of Prophets ƶ ƹ ǔ ō ǌ (�ěäĜ䬚äĨ Ī ̵⛭Ĩ ἌäĨࠢĨäï㱇ĨçẝĨ㶓 ‫ﷺ‬ĨƼǎƹƶǎ ǌ äĨ፜ “Sirat Khātamun-Nabiyyīn” saw

﴾ ‫﴿ ﺗﻮﺳﯿﻊ اﺷﺎﻋﺖ‬ ﴾ ‫ﺗﻮﺳﯿﻊ اﺷﺎﻋﺖ‬

By Hadhrat Mirza Bashir Ahmadra M.A Translated by Ayyaz Mahmood Khan

of the Quraish, that although the Holy Prophet Expansion of PreachingVisits visited various tribes at numerous occasions, and to the Tribes :ɞ§¾¥Ȼ ǀʅȻȐƽǀǄȉ with ĨĚìĨç⧋ìĨㅎĨû⊯äĨ⸗ᜯĨᜯĨ䆀Ĩ㇜ĨɝĨ ‫ ٳ‬Ǐ îþäĨㅏĨęîþìĨⵇĨ䣊ⰖĨhe ⬳ìĨwould ㅋ go to every camp presenting them saw

the invitation to Islām, there Ǐ was no prospect of ĨĚĨ㨉 ìĨç⧋ìĨㅎĨû⊯äĨĨᓧ⸗䜫ĨᜯĨᡅĨ ᜯĨ䆀 ‫ ٳ‬Ĩ㻂 îþäĨĨ ╌ ㅏĨęĨ ⴒ îþìĨ⥲ĨⵇĨ㈉䣊ⰖĨĨ ïäîìĨ ⬳îìĨþìĨ ㅋɝĨ (Ě⟼ĨþĨ∩Ĩৃä)Ĝ䡏ৠĨ䔙Ĩ䄌äĨㅎĨ஗䂭ⵇĨ଺Ĩあ ĖĨ㇜㥀Ĩ 䆀ĨɝĨ ‫ ٳ‬Ǐ 䆀Ĩ û˄‫ٱ‬ǎ äĨ ㈉Ĩ Ṏ Makkah from far and wide, and in the Ashhursuccess.ii ǔ Ǘ Ǘ (Ě⟼ĨþĨ∩ ä)the Ĝ䡏ৠĨ Ĩ䄌 Ĩ஗䂭ⵇĨ 䜫Ĩ ᡅĨ Ė㥀Ĩ 䆀 Ĩ䆀Ĩৃ ĨìofäሧĨ ĚSeal ‫ٳ‬ɟĨǌ ĚɟĨ ‫ ٳ‬of䔙ǌ 䆀 ĨïäĨㅎ㡀äþíĨ îþäĨ, ଺ Ŗƶǌ ŧūĜĨあ õ‫ٱ‬ĴĆĻ ƊĨ㨉 Ĩ䆀ĨûṡĨą⚘äĨîþäĨĨᓧᒒ e-Ḥurum, very large assemblies would be held (The Life & Character Prophets p.251) ǖ Ǘ in significant numbers at ‘Ukāẓ, Majinnah, and ĨìäሧĨĚ‫ٳ‬ɟĨǌ Ě Ĩ䮪Ĩ䜱Ĩ╌Ĩä‫ی‬äĨⵇĨ⋿þĨ⦓Ĩ㠕äĨ❔Ĩç䊯ĈäĨĜᏽĨ˄䜫Ĩ ‫ ٱ‬öᝣäĨⵇĨėĨ䆀㍉㥀 During the days of Ḥajj, people would gather in

:ǠȆǥȻǀʅȻȄƽǀǵ

Dhul-Majāz. From the start, it was a custom of

Journey to Ta’if

saw

:ǠȆǥȻǀʅȻȄƽǀǵ

ǔ Ĩ䮪Ĩ䜱Ĩ╌Ĩä‫ی‬äĨⵇĨ⋿ ą䣊 Ĩ ⰖĨ 㰛Ĩ îþäĨ ᒒĨ ᓧᗂäĨ ę䯏⪕Ĩ ╌Ĩ ėⲥ䁡Ĩ üäĨ 〪ĨᏽĨ 䩫⠪ ǎ 䆀Ĩ çsaw‫ٱ‬ѣĨtoþĨ çutilise ǌ ǌ the ban was lifted, and the Holy Prophetsaw the Holy ‫׏‬äĨ occasions Ĩ Prophet ⵇṡĨ ຊäĨ 〨such cĨç䊯Ĉ äĨ îþäĨ 䯉Ĩ ᗁäĨ ę✜㮷Ĩ ̵ ǔ When ǔ ǘ ǔ ᓧ⸗Ĩ ˄‫ٱ‬ǎ ìĨ ç⧋ìĨ ㅎĨ û⊯äĨ 䔽äĨ ⸗Ĩ ᜯĨ ᜯĨ 䯎Ĩ ė䜫㈊ìþ‫ٳ‬ Ĩ ⣻ 䣊 ⰖĨ 㰛Ĩ îþä ӒĨ ㅎĨ ąå to his advantage. ǔ He would visit the various ǌ ǌ found ofⵇṡĨ freedom in ähis Ĩ äĨ 䔙ǎ ㍉䆀aĨ çsort ‫׏‬äĨ ‫ ٱ‬þĨ ç ѣĨ ຊäĨ 〨cĨç䊯Ĉ Ĩ îþäĨ 䯉movements, Ĩ ᗁäĨ ę✜㮷Ĩ ̵ Ĩ⸗Ĩ ᜯĨ 䆀Ĩ ʳ⟷Ĩ 〪Ĩ ˄‫ٱ‬ǎ 㩕‫ٳ‬ӒĨ ęìäîäĨ 䗂cĨĐĈäĨ Ꮰ 䤈䜫Ĩ 䍡Ĩ ĚìäïĈ encampments of the Arab ǔ ǘ tribes and would he decidedǔ ǘ toĨ⌴visit ä㣖äĨǔ ⮻Ĩå 㛗äĨ䣊 Ⱆ invite ‫ﷺ‬Ĩ㠕its äĨú␰î ‫ ء‬⣇ì Ą Ĩ⸗íĨ∩Ĩৃä) ᓧ⸗Ĩ Ĝᒒ ‫˄ٱ‬ǎ ìĨ ç⧋ì and people ǎ ʳ⟷Ĩ äîäĨ 䗂cĨĐ ĈäĨ Ꮰ 䤈䜫Ĩ 䍡 Ĩû㹬Ĩ îto㵢ĨIslām. ‫׏‬äĨ ĜĨ 䮨ìĨ ç⧋ìĨuntil ㅎĨ û⊯äĨnow, 〨Ĩ ė㍉㥀Ĩ ㈉Ĩ⸗Ĩ ėĨ ᜯ䗃þĨ 䆀Ĩ ʳ⟷Ĩ 〪Ĩ ‫˄ٱ‬ǎ 㩕‫ٳ‬ӒĨ ęìṬā’if i ǖ Ĩ ĚìäïĈäĨ 䔙㍉ invite them However, to Islām. Ṭā’if is a famous place situated ǎ forty ⌴‫۔‬ä㣖äĨ Ĩᡱǔ ǘ Ĩ㨉 ĨÛĨᑽĨø⠪ĨㅎĨ㻂Ĩ䨜ӒĨ‫ ٳ‬ᣆᏠĨęì‫˄ٱ‬ïĨㅎĨĐĈäĨ‫ە‬äĨĀ‫ٱ‬ĴƌǌƸƂĨ㻣 ( ⮻Ĩå㛗 naturally, the of the Prophet ǎ û㹬Ĩ ‫׏‬äĨ ʳ⟷Ĩ ĜĨ 䮨Makkah. ìĨ ç⧋ìĨ ㅎDuring Ĩ û⊯äĨ 〨Ĩ ėthis ㍉㥀Ĩ ㈉ Ĩ ė䗃þ ĨⲚäþĨattention 䯎Ĩ❟⪕Ĩ㈉Ĩ䅋 Ĩ㧗Holy ᨴĨø⠪Ĩ ㅎĨù㴱Ĩsawåwas ᢴĨ╌ĨŖmiles ľ Ć ŪĨᣅ 䞈î㵢Ĩ ǖ south-east of era, it ǌ ஗äĨ Putting ⸗Ĩ î㯟Ĩ 䆀Ĩ Ѭ⟷Ĩ ą◀Ĩ 〨Ĩ ėaside 䔘㳢Ĩ 䗂Ĩ 㻂Ĩ ą䨜‫ٳ‬ӒĨ 䆀ĨᡱĨ ûĨ㨉 ˄‫ٱ‬ǎ ä ĨÛĨᑽĨø more directed towards the Quraish of Makkah. to Ĩ䅋 theĨ㧗 Banū äþĨhome 䯎Ĩ❟⪕Ĩ㈉ ᨴĨøThaqīf. ⠪ĨㅎĨù㴱Ĩ åᢴĨ╌ĨŖ ľĆ ŪĨᣅthe 䞈 Ĩ➅ῄĨㅎĨ⺐ĨĜᏽĨìǌ‫˄ٱ‬ĈäĨ╌Ĩ ᜂĨ਄ĨⰯĨ䆀Ĩ䔙㩕ïĨðäĨwas îĨⲚ þäĨ䞈 Nonetheless, during the days when the Quraish ǔǘ ǌ Ǘ Ǘ î㯟Ĩ 䆀Ĩ Ѭ speciality of the Ka‘bah, Ṭā’if ĨĐ㻭Ĩ䅋䮼ìĨrecognised Ĩᏼ⁩Ĩ㈉ ĨüäĨîþäwas ⸗ĨⲌĨçቅĨᏼ⁩Ĩ㈉Ĩü ⸗ĨäĨ㈉ Ć ŪĨ ˄‫ٱ‬ǎ ㍉Ĩ ʳ⟷Ĩ ǌ ǌ Ĩ➅ ě Ĩ ‫ٳ‬ ɟĨ ě ‫ٳ‬ ɟĨ 䆀 Ĩ ð äĨ î þäĨ Ĩ ᏽ Ĩ ต 䚽Ĩ ⵇ Ĩ Ŗ ľ äĨ 〨ῄĨㅎĨ⺐ĨĜᏽĨìǌ˄‫ ٱ‬ĈäĨ╌Ĩ ᜂĨ਄ĨⰯĨ䆀Ĩ䔙㩕ïĨðäĨîþäĨ䞈 of Makkah had besieged the Muslims in the Valley⸗Ĩ ぅîĨ 㟜 eminent, Ǖ equalǗ to Ǘ Makkah ǔǘ 㻭Ĩ䅋Ĩᏼ⁩ ĨㅎĨåand ⣻ĨąĨ䣊many ⰖĨ䫑ìĨ䗂 ‫ﷺ‬ǔ ǘ Ĩçinfluential 䊯ĈäĨ䆀Ĩė䔘ìĨüäĨᏠĨ䯉ĨĐ 䜫Ĩ ৠ saw Ć of Abū Ṭālib, the Holy Prophet began to turn Ū ǌ ǌ ǎ ǌ ǌ ě Ĩ ‫ٳ‬ ɟĨ ě ‫ٳ‬ ɟĨ 䆀 Ĩ ð äĨ î þäĨ Ĩ ᏽ Ĩ ต 䚽Ĩ ⵇ Ĩ Ŗ ľ Ĩ ‫ٱ‬ ˄ ㍉Ĩ Ĩ ぅîĨ 㟜of äĨ 〨 ąĨ̵⛭affluent people resided there.ʳ⟷Ĩ Ĩì⁏ĨⵇĨ䛲äĨðäĨㅎĨʳ⟷ĨîþäĨĜᒒĨì‫˄ٱ‬ĈäĨĖ㥀Ĩ㔀þìĨîþäĨ‫ٳ‬ɟäĨand The ⸗ people ǖ ǘ Ĩ 䔙㩕ïĨ ㈉Ĩ 䗂䜫Ĩ î㯟Ĩ 䊓ᰳĨ ÛǕ Ĩ ㅎĨ öþ▧Ĩ ᣆᏠĨ ęì‫ٱ‬ǎ˄ïĨ ø his attention towards the other tribes of Makkah. ĨㅎĨå ĨĐĈäǔ Ĩ 䆀 ⠪⣻ĨąĨ䣊ⰖĨ䫑 Ć Makkah themselves Ū þäĨĜᒒĨǖ ìǌ‫˄ٱ‬ĈäĨĖto㥀Ĩthis 㔀þìĨimportance îþäĨ‫ٳ‬ɟäĨ̵⛭ ąĨ ǌ Ĩì⁏Ĩ㻂 ⵇĨ䛲äĨðäĨㅎĨʳ⟷Ĩîadmitted :〪Ĩ䞈ĨúⴑĨ䜱ĨⵇĨė㥀äþĨŖľ Ĩ䮪Ĩ䊓ᰳĨᏽĨîä‫ٳ‬ӒäĨ଺Ĩ〨Ĩė㥀äþĨ As such, during the era of siege, in the peace of of Ṭā’if. As such, it Ĩ was very ǌ ᜵who ĨĐĈäĨ 䆀Ĩ 䔙㩕ïĨ ㈉ Ĩ䗂ĈäĨ 䆀 Ṏ ،ᏽĨĆ the ‫ ٱ‬㽮 ˄䜫Ĩ äĨ øMakkans ⠪Ĩǖ ‫ח‬Ĩ ،䆀Ĩ ûṡĨ ą⚘ �ä‫ﷺ‬ Ū saw : 〪Ĩ 䞈 ú Ĩ ⴑĨ 䜱 ⵇ Ĩ ė Ĩ 㥀äþĨ Ŗ ľ 䮪 Ĩ 䊓 Ĩ ᰳĨ ᏽ î Ĩ ä‫ٳ‬ ӒäĨ ଺ Ĩ〨Ĩė㥀äþĨ㻂 the Ashhur-e-Ḥurum, the Holy Prophet would ِ ِ‫ﱢﺰ َل َﻫ َﺬا اﻟْ ُﻘ ْﺮآ ُن َﻋﻠَﻰ َر ُﺟ ٍﻞ ﻣ َﻦ اﻟْ َﻘ ْﺮﻳَـﺘَـ ْﻴﻦ‬said: ُ‫ﻟَ ْﻮَﻻ ﻧـ‬ Ĩ㈉Ĩ ę⪌þĨ õ‫ٱ‬ĴĆĻ ƊĨ îþäᒒĨ ᓧ⸗Ĩ ㅏĨ ęîþìĨ 䯎Ĩ î⡷ òὟĨ ⵇĨ 䣊ⰖĨĨ䗂㩔ĈääþĨ 䆀Ĩ Ṏ ،ᏽĨ ‫˄ٱ‬ especially visit the various tribes who had arrived ِ ǔ ِ ِ ٍ ٍ ‫ﻮَﻻ ﻧـُ ﱢﺰ َل َﻫ َﺬا اﻟْ ُﻘ ْﺮآ ُن َﻋﻠَﻰ َر ُﺟﻞ ﻣ َﻦ اﻟْ َﻘ ْﺮﻳَـﺘَـ ْﻴﻦ َﻋﻈﻴﻢ‬ǌ ْ َ‫ﻟ‬ for Ḥajj. He would regularly visit the assemblies Ĩ㈉Ĩ ę⪌þĨ õ‫ٱ‬ĴĆĻ ƊĨ î Ĩᓧ㩕‫ٳ‬ӒĨ ႶĨ ㅎĨ û⊯äĨ îþäĨ ᓧᜯĨ ╌Ĩ 㐗⣹Ⱄ‫˄ٱ‬Ĩ ଺Ĩ 䆀Ĩ ç⣇ᝣä ǔ ٍGod at ‘Ukāẓ etc. and preach ǔ ǘ the message of Islām. ‫ َﻋ ِﻈ‬ǖ ǔ ǖ Meaning, “Why has not this Qur’ān from ‫ﻴﻢ‬ 㩕‫ٳ‬ӒĨ ႶĨ ㅎĨ û ĨĚìĨ⸗Ĩöþ▧ĨûᏽĨĕþîĨ଺Ĩ䆀ĨႶĨðäĨ䗂Ĩ㻂iiiĨą䨜ӒĨ‫ ٳ‬㨉Ĩᓧ Ĝᒒ Ĩ⹔Ĩ㈉ʳ⟷Ĩ Ĩ ˄‫ٱ‬ǎ Ĩ㻂ĨᏠĨ䞈Ĩ╌Ĩø⠪ĨㅎĨä‫؎ٶ‬ĨüĈäӒĨ‫ ٳ‬䮪Ĩ䯆been äĨ䩓 ‘‘sent to some However, the Quraish of Makkah began to create great man of Makkahǖ or Tā’if?” ǖ ǖ ǘ ǔ ǔ ǔ ǔ Ǘ ĨĚìĨ㈀ ⸗Ĩöþ▧Ĩûᏽ 㦆Ĩ╌ Ĩ㈉Ĩø Ĩü⠪Ĩ äĨ˄ᜯĨ ‫ ٱ‬ㅎ䜫Ĩä‫؎ٶ‬ ĨüĨü 㳢Ĩ Ĩ ĨĀ䥟˄‫ٱ‬ǎ ‫ٳ‬ӒĨĨ㻂Ā䥟ĨᏠ‫ٳ‬ӒĨĨ䞈 ĈäӒĨ‫ ٳ‬䮪ⵇĨ䣊 Ĩ䯆äĨⰖĨ䩓〪Ĩᒒ ‘‘ Ĩ䈅ᜯĨęþĨ䐲 ’’‫۔‬ą䯉 ĨㅏThey Ĩ䔙Ĩúï‫ٱ‬knew ˄Ĩė㈀Ĩ䯎Ĩ䂬ìĈä ě‫ٳ‬ɟǌĨ⹔Ĩ㈉ʳ⟷Ĩ hindrances in this preaching as well. ǖ ǖ ǔ of 10 Nabawī, ǔ ǔ Ć Ū the HolyǗ that for these tribes to become Muslim was almost Therefore, in Ĩ䮪 Shawwāl ǔ 䥟 Ā Ĩ ‫ٳ‬ ӒĨ 䥟 Ā ‫ٳ‬ ӒĨ 㦆Ĩ㈉ Ĩ 䊓 ᰳĨ Ü Ĩ ˄Ĉ ‫ٱ‬ ä Ĩ 㩔 Ĩ û ⊯äĨ ⵇ Ĩ ė 㥀äþ Ĩ Ŗ ľ Ĩ ì ⁏Ĩ 〪 Ĩ ᧹ Ĩ 䞈 Ĩ ĕ ‫ٱ‬ ˄ῗĨ 䜱 Ĩ 䧸þ ǌ ’’‫۔‬ą䯉 ĨㅏĨ䔙úï‫˄ٱ‬Ĩė㈀Ĩ䯎Ĩ䂬ìĈä ě‫ٳ‬ɟ ǖ ǎ ( 32 ҍßĨ Ĩ ø ‫ؼ‬ïĨ ‫ٳ‬ ‫ګ‬ î␰ ) ǖ saw v as dangerous as the conversion of the Makkans Prophet took a journey to Ṭā’if by himself. ǔ ǔ Ĩ䗂 ‫ﷺ‬ĐĈäĨ〪㈉ Ĩ ĨðäĨìᣅþ‫ٱ‬ǌ˄Ĩ〪ĨᏽĨ䇾ĨⵇĨ㜟㰐ĨㅎĨ䜱Ĩ䮪䨜Ĩ䊓‫ٳ‬ӒᰳĨÜĨ ‫˄ٱ‬ĈäĨ㩔 ǖ themselves. As such, it was due to the opposition On (32the ҍßĨ Ĩ ǎ authority ø‫ؼٳ‬ïĨ‫ګ‬î␰of ) other narrations, Zaid bin Ĩ䗂 ‫ﷺ‬ĐĈä 7

Maryam

ě䄎Ĩ ěäĨ ĜĨ ė䜫

⹒Ĩ ౹Ĩ îþäĨ ėþîþ⽯

.....䞈Ĩî㈊ìîþ䯎 ǖ 䜱Ĩ ᏠĨ 䐲㈀Ĩ ė䜫Ĩ ˄䜫 ‫ٱ‬ ǔ çṩĨ㈉Ĩç‫ؼ‬Ĉ ‫ ٳ‬ä

͋þĨ ðä ⚬þĨ ⣕ ǖ ѬḝĨ ðäĨ 〨Ĩ cĨĐĈä

⸘û㸈Ĩ 䔙Ĩ ‫˄ٱ‬ǎ Ĩ ðṣä

ǎ ᏼ䗃䆀Ĩ ⹫Ĩ ‫׏‬äĨ

ðäĆ⣹Ĩ îþäĨ 㦆Ĩ 㩔

⸘ĨîþäĨÝ䜫Ĩ㩔äþ

ė䜫Ĩ䤈⧛ĨĀ䗅㱆Ĩîþä

䋔䮩ěৠĨ㗁⛭

ḝĨ ⵇĨ 䋔䮩Ĩ 〨Ĩ cĐĈäĨ 㻣

଺ĨęþĨ䐲㈀ĨĜᏽĨ䤈੗

⊯äĨ ╌äĨ 䗂Ĩ cĐĈäĨ ༔ Ǘ ⸗Ĩ Ę‫ٳ‬ɟĨǌ 㑒ĈäĨ 䗂Ĩ ðä

゗Ĩ ╌Ĩ îþìĨ 〨Ĩ ęî䎀

ǌ ǌ 䊓ᰳ ðäĆ⣹Ĩ ̵Ĩ

ᏽĨ ä䜫Ĩ ㅏĨ ᄤĨ 䮪 ’’ ǔ åä‫ؼٳ‬Ĩ 〨Ĩ 䭆ìĨ ěᒫ

䙅Ĩৃä) ‘‘Ĝ䞈Ĩ਑

ç䊯ĈäĨ ɟì ‫ ٳ‬ǎ Ĩ Ěēᑺ ǔǔ ŖŎťƴĨîþäĨ䥞䜫Ĩ䔙äþî

üìĨ⸁Ĩė䗃þĨîþä䞈

Ḥārithahra also accompanied him.vi Upon his

Meaning, “O My Lord, I complain to you of

arrival, the Holy Prophetsaw remained there for

my helplessness, and my inability, and my

ten days, and one after another he met with

helplessness before the people. O My God, You

ǘ many ǔ chieftains, but like Makkah, it was not in Ĩ㇖äĨ ʳ⟷‫ﷺ‬Ĩ ç䊯Ĉä 䆀 Ě䆡b10 Ĩ Ĩ Ĩ Ĩ Ĩ Ĩ Ĩ úä⚏Ĩ ó⨎

the destiny of this city to accept Islām either.

ǎ Ĩ Ĝ(Ě⟼Ĩrefused; Ĩ╌Ĩ þîĨ ㅎĨ ė䦂äþîĨ þĨ û䙅Ĩ ৃä)as㐖Ĩa㩔 Ĩ 䩝ᇚof Therefore, all࡚ of Ĩ ˄‫ ٱ‬them matter fact they Holy ĨðìĨ䗂 cĐ Ĉämocked Ĩ⸗Ĩ຤Ĩė䗃þĨthe Ĝ(∩Ĩ ৃä)Prophet ᒒĨᏼ⁩Ĩsaw ଺. ĨĪ᜙AtîḝĨlast, ৃĨՙï ‫ ٶ‬ǎ the

Ĩě䫑ìĨ ࡘĨ 䫈Ĩ ╌Ĩ Þ⁩‫ؤ‬îĨ ╌Ĩ ਏĨ ㈉Ĩ ⚘Ĩ îþäĨ ㅏĨ ûⴜĨ üì ofǖ ǖ Ṭā’if named ‘Abdu Yālailvii and invited him to Ĩ ðäĨ ê⠪Ĩ ㅎĨ 㻂Ĩ ଺Ĩ 䆀Ĩ ⱘĨ ㅎĨ ⚘Ĩ ðäĨ 㻣Ĩ ÛㅎĨ çⰔ㻭 ͋þĨ Islām, but he also refused, rather, in a manner ǔ ǔ ǌ you of ‫ؼٳ‬Ĉ Ĩ äĨ mockery Ĝ䤈äēäĨ 䜐Ĩ ०heĨ ㅏsaid, Ĩ î䐁äĨ 䗂“If Ĩ ‫ח‬Ĩ 䊓ᰳĨare ĜᏽĨtruthful, 䔙Ĩ î㹸Ĩ ˄㑔Ĩ ‫ ٱ‬ûthen ⊯ä I ǘ ǔ Ǖ ǎ the strength have not to you, and if ǎ ㈉ ĨৃäĨ 䆀Ĩ ҍṠ )㨞Ĩ ˄‫ٱ‬ǎ Ĩ ⣋Ĩ ⤶to äĨ ą䤝speak îĨ ‫׏‬äĨ Ĩ ʳ⟷Ĩ 䗂cĨĐĈä you are a liar, then to speak to you ǖ isǔ useless.” (Then, 䣇㢷äĨconcerned ⸗íĨ 㘜äĨ Þ䯁Ĩ åthat ⵰Ĩ Ěthe î‫ޱ‬Ĩ 䪻 ìĜ䞈Ĩ ‫ٱ‬ ˄ßĨ û˄Ĩ‫ⵇ ٱ‬Ĩ 㨞Ĩ ˄‫ٱ‬ǎ Ĩ ⣋ youngsters of the city Holy Prophetsaw approached the grand chieftain

ĨㅏĨ î䐁äĨbecome ø⛭Ĩ ଺Ĩ 䗂 Ĩ ðäĨ 㻣Ĩ ĚìĨ ç ㅎĨ ûHoly ⊯äĨ ⸗Prophet Ĩ ᜯĨ ð‫ٱ‬Ǎ˄Ĩ ㈉saw, may influenced by⧋ìĨ the

ǔ place, for he said, “It is best that you leave this

and protector of the feeble and helpless – You are my Lord. I seek refuge in the light of Your countenance. It is You who dispels all darkness and it is You who bestows the inheritance of favour in this world and in the next.” At this time, ‘Utbah and Shaibah were in their garden. When they saw the Holy Prophetsaw in this state, perhaps moved by emotions of near or far relations, or perhaps national responsibility, they sent the Holy Prophetsaw a tray of grapes in

Ĩᏼ⁩Ĩ㈉ĨĐ c ĈäĨ㭷ĨᏠĨ䞀Ĩ⇉ĨcĐĈäĨ䯆äĨ〪Ĩ〫Ĩ䆀Ĩ˟îĨ㈉Ĩ፳Ĩ०

the hand of their Christian slave named ‘Addās.

there is nobody here who is willing to listen to

Ĩ༔ĨîþäĨĜ䞈Ĩ❅ḝĨ㑔Ĩ㊢ĨᏠĨ䞀Ĩ᛭ᦧĨ䯆äĨîþäĨ䔽Ĩú㭉ĨㅎĨ㊢ Ǖ ĨÛĨ 䥞the ᜯĨ 䜫city Ĩ 䔙Ĩ 䯎Ĩ ėstart 䔘äᣅ䔘Ĩoff ‫ⵇ ٳ‬behind ɟäĨ Ĩ ėᏠ‫ٱ‬ǌ˄Ĩ ㅎĨ cĐ ĈäĨ あ Ĩ 〪Ĩ ╌ Ĩ ú⁔Ĩ ðsaw ä. of the Holy Prophet

The Holy Prophetsaw took them and addressed

you.” After that, this evil man had the miscreants

‘Addās saying, “Where are you from, and a

ǔ ǔ bombard him with Holy Prophetsaw and began to

Prophetsaw inquired, “The same Nineveh, which

follower of which religion?” “I am from Nineveh,”

When he䥚left city, Ĩė䮫Ĩ䐲㈀Ĩ ᜯĨᯞthe Ĩ╌Ĩė 䮫ĨcĐthis ĈäĨ〪Ĩ㈊rabble Ĩ䜫Ĩ਑ĨĜĨ㟝chased Ĩ〼Ĩ╌ĨcĐthe Ĉä

responded ‘Addās, “and a Christian.” The Holy

rocks, due to which the entire body of the Holy

was home to the righteous servant of God,

ĨðäĨࡘĨ㈉ĨðäĨĜ䞈Ĩ䔽Ĩîᒗ㦆Ĩ㈉ĨԹĨçǌ˄‫ ٱ‬ĨㅎĨcĐĈäĨ▚Ĩ䤈〨

䥞ìĨ㟝Ĩပdrenched Ĩ㈉ĨcĐĈäĨ䂬ìĈäĨęîäþĈinäĨ㈉blood. Ĩ⚘Ĩ䗂Ĩ޲ Ĩ䯁 Prophetsaw ĨĜbecame These

people pursued the Holy Prophetsaw for three

Jonahas son of Matthew?” “Yes,” responded

ǌ ǌ Ĩ㈉Ĩ cĐĈäĨ 䥞䜫Ĩ ᓧ⸗Ĩ î⚏Ĩ Ė㥀Ĩ 䮪Ĩ ᏠĨ 䐤Ĩ ╌Ĩ ⚘Ĩ cç䊯ĈäĨ ̵ miles, more or less, and cursed at him and threw

‘Addas, “but how are you aware of Jonahas?”

ǖ ǖ Ĩ㈉Ĩ Đ c ĈäĨ Ė㥀Ĩ 䮪Ĩ ‫׏‬Ĩ 䅋Ĩ ᓕĨ ɟä‫ٳ‬ ‫ ٳ‬ǌ ɟĨǌ Ĝ䯉Ĩ 䜫Ĩ ‫ێ‬Ĩ ɟĨ ‫╌ ٳ‬Ĩ ü⁏Ĩ ü䯁 ǘ At a ǔ distance of three miles from Ṭā’if, there Ĩ╌Ĩ ʳ⟷ Ĩ Ĝ䥞ĈäĨ ᯞĨ ᓧ⁩‫ٳ‬ɟĨǌ ಲĨ îþäĨ 䦑ìĨ ė㦈㈊Ĩ ᏼ⁩Ĩ ᏼ⁩

“for he was a prophet of Allāh, and I am also

Ĩäî⁩ĨⵇĨcĐat ĈäĨ╌him Ĩឮcontinuously. ㅍĨöþ▧Ĩ䗂⁩‫ٳ‬ɟĨǌ ಲĨ䯎ĨcĐĈäĨîþä㦆Ĩ䜫Ĩပ stones

was an orchard, which belonged to a Chieftain

ǎ ⵇĨ అ ĨĜᏽĨMakkah ÷ǌ‫˄ٱ‬Ĩ ‫׏‬äĨ îĨ ৃĨ ⣕ Ĩ 䯎Ĩ ❓⪕Ĩ ㈉The Ĩ 䅋Ĩ ᓕ Ĩ 䤝Ĩ î Ĩ ㈉ of named ‘Utbah binĨ 㻂Rabī‘ah. Holy saw Prophet took orchard, Ĩď㥀Ĩ ൚äþĨ ⸗Ĩ ᐭ Ĩ Ėrefuge 㥀Ĩ 㠞⢙Ĩ îþäĨin 㦇Ĩ ę฻Ĩthis ⸗ĈäĨ 䆀 Ĩ ðäĨ 䗂Ĩ cçand 䊯Ĉhis ä

“He was my brother,” said the Holy Prophetsaw, a prophet of Allāh.” Then the Holy Prophetsaw preached the message of Islām to him, which moved him greatly. In his passion of sincerity, he moved forward and kissed the hands of the Holy Prophetsaw. ‘Utbah and Shaibah observed this

ruthless enemies returned exhausted. Standing

sight from afar; as such, when ‘Addās returned

beneath a shadow, the Holy Prophet

to them, they said, “What happened to you that

ǎ saw :ĨㅎĨ⣇ìĨė䮩Ĩ䗂ĨĐĈäĨ⸗Ĩ䜫Ĩě゗Ĩ䆀Ĩ䮪⁩Ĩ‫׏‬äĨ ė䮫ĨĜ㐖

prayed

before Allāh in the following words:

you began to kiss the hands of this man? This

Ê ƨÈ ċǴ ǫÊÂ ȆÊƫȂºÉǫ Ǧ ȆÊƬÈǴȈƷ È ȈÌÈǳ¤ Ƕ ċ ȀÉ ċǴ ǳÈ¦ È ȂǰÉ ǋÌ È¢ Ǯ È Ë È ǠÌ Ǔ Ê Ê ǂǳ¦ ǶƷ°È¢ Ƣȇ ²Ƣ Č ° § È ÌǻÈ¢ ǺȈ È Êǻ¦ȂÈ ǿÈ ÂÈ È ƪ È ǸƷ¦ Ë È È Ì È Ê ËǼǳ¦ ȄÈǴǟ Ȇ Ê Ì ÈƬǈǸÌǳ¦ .ȆËƥ° È ÌǻÈ¢Â ÌÉ Èƪ È ǺȈ È ǨǠÈ ǔ

man shall ruin your faith, while your religion is

ǔ ą ƎŸ Ą Ĩ ຓäĨ 䆀Ĩ åîĨ ě䄎Ĩ ěä ’’‫ ۔‬䩓 ĨîþäĨ ௡䯂Ĩ ąⲾĨ îþäĨ çⴑĨ Ɛ ǖ ǖ ǎ 䗂ᜯĨ 䜫Ĩ 㧕ìĨ ęì‫˄ٱ‬ǎ ï ‫⸗˄ٱ‬Ĩ Ĩ ðǍ˄‫ ٱ‬Ĩ 䜱Ĩ ěᒫĨ ҍ☆Ĩ ㅎĨ ࠎĨ ౹Ĩ ຊäĨ 䆀Ĩ ঁ㹬Ĩ ㈉Ĩ ė㍉㥀 8 Maryam

䐲ᱴĨ îþäĨ Ĝ䥞ĈäĨ 䯎Ĩ äṡ

are the most merciful, for You are the guardian

better than his.”viii The Holy Prophetsaw rested in this orchard for some time. He then departed from there and

arrived at Nakhlah, which is situated at a distance

lofty and heroic in this journey of Mohammad to

of approximately one day’s journey from Makkah,

At-Ṭā’if; a solitary man, despised and rejected by

and remained there for a few days. After this,

his own people, going boldly forth in the name of

the Holy Prophetsaw departed and reached the

God, like Jonah to Nineveh, and summoning an

mountain of Ḥirā, and since the apparent failure

idolatrous city to repent and support his mission.

at Ṭā’if entailed the possibility of the Makkans

It sheds a strong light on the intensity of his belief

growing overly bold, the Holy Prophetsaw sent

in the divine origin of his calling.”x

word to Muṭ‘im bin ‘Adiyy that I wish to enter

㈉ ( ‫) ﷺ‬㯽 ’’ ǖ 䞈Ĩ ˄Ĉ‫ ٱ‬äĨ 䎁Ĩ 䯎Ĩ î⡷Ĩ ė˄‫ٱ‬ǎ 䓕

îþäĨ Ĩ 䪴ìĨ ╌Ĩ 䎁Ĩ ㅎ ǖ ǔ 䞈Ĩ ‫ٱ‬ĴƶŐĻƲ╌Ĩ ⚘Ĩ ຓä ǖ ‫ח‬䯎ĨҍĨǌ ‫׏‬äĨǎ ęþĨê⠪ ǖ Ĝ䞈Ĩ˄⸗Ĩ ‫⤵ ٱ‬þĨⵇĨ਌Ꮰ (‫)ﷺ‬Ĩ㯽Ĩ〪Ĩ䞈

ǖ Ǖ ǎ 〪Ĩ 䞈Ĩ ˄Ĉ‫ ٱ‬äĨ 䆀Ĩ ҍṠ

ⵘĨ ㅏĨ 〪Ĩ ㅏĨ ⪘˄‫ٱ‬ǎ îì ຯĨ

ዠ

ㅎĨ ûⴑĨ ĚᒫĨ 䢮⣇ ’’ ǔ ǎ ļư ‘‘ĜĨ䞀ĨĚ䯈ĨŲƷǋ ì

⟷Ĩ ą∶Ĩ 䗂Ĩ cĐĈä༔Ĩ îþä

ě䄎Ĩ 䯎Ĩ ൷äþĨ ╌

ୁĨðǍ˄‫ ٱ‬Ĩ㈉ĨcĐĈäĨ䗂

႖Ĩ 䯎Ĩ ė㍉㥀Ĩ üäĨ ēຖ ǔ ǎ 䔽Ĩ 䔽 ‘‘Ĩ ĜĨ ˄‫ ٱ‬㩕‫ٳ‬Ӓ

ěìĨ⸗ĨäမĨĖ㥀ĨęþĨ╌

Makkah, can you help me in this regard? Although

It is mentioned in a Ḥadīth that on one occasion,

‫˄ٱ‬䜫Ĩ Ĩ ῲäìĨ 䆀Ĩ 㻂Ĩ 䆀Ĩ 〪Ĩ ୁĨ 〶Ĩ 〨Ĩ Ě⣹Ĩ ৃĨ ũ Ĩ 䕉ǌ‫˄ٱ‬ïĨ ㅎĨ ▚ possessed graciousness, and in times like these, ǔ ƍƅŬ ǖ it Ĩᏽ was ĨӒⵇ ‫ ٳ‬against ĆතĨũ Ĩ Ý䜫Ĩthe ʆĨnature ěìĨì㱄Ĩof䆀noble ĨûⵇĨðäĨArabs 㭷Ĩ፜ĨㅏtoĨÛĨėrefuse. 䜫Ĩ䗝ᨴ ǔ this reason, along with his sons and relatives, For ‫⸗˄ٱ‬Ĩ Ĩ î䐁ą ä Ĩ 䆀Ĩ ç㑔ḝĨ 䨛äĨ îþäĨ ᑽĨ ⪘ä▧Ĩ 䆀Ĩ ⠝Ĩ 㻣

it was inquired of the Holy Prophetsaw by Ḥaḍrat

Muṭ‘im was a firm disbeliever, his ǔ ƍƅŬdisposition

fully armed, they stood by the Ka‘bah, and sent saw ㈉Ĩ ç⬓Ĩ ㅎĨ å⣻ąĨÞ⪕▧ Ĩė஭Ĩ ຓ 䗂Ĩ ðHoly äĨ 㦆Ĩ ð äĨ ÛᏽĨ øῳĨ word to äĨthe Prophet that he may enter.

saw The Holy and performed Ǎ Prophet entered ǌ

Ĩ⸗Ĩ ᜯĨ ð‫˄ٱ‬Ĩ ㈉Ĩ ⺐Ĩ ⸗Ĩ 䜫Ĩ 㳚Ĩ ‫ח‬Ĩ îþäĨ 㦈Ĩ ᏼ⁩Ĩ 〨Ĩ ėþîäìĨ ╻îĨ îþä

the Ṭawāf of the Ka‘bah, and along with Muṭ‘im

ĨⵇĨ ⺐hisĨ îþäĨchildren, 䥞ĈäĨ cĐĈäĨ ĜĨ 䥚 ᜯĨ ĈäĨ 〪Ĩ ୁĨ 〶 Ĩ 〨Ĩ cĐthe ĈäĨ îþäĨ 㐖 Ĩ 䜫Ĩ ě゗of and escorted under shadow ƍƅŬ swords, theᏼHoly Ĩ㈉ ėþîäፎĨ ⁩Ĩ ㈉Ĩ ìProphet 㑔þäĨ ⊄äĨ îþäĨsawũ entered Ĩ ╌Ĩ ė䗃þĨ his îþäĨ ㅏhome. Ĩ øä⡷ On the way, when Abū Jahl witnessed Muṭ‘im in ƍƅŬ Ĩ〨Ĩũ Ĩ䗂ĨᣏĨ਋äĨ䆀ĨÅäîĨĜ㐖Ĩ䜫ĨῲäìĨ䆀Ĩ㎛ĨຓäĨ䆀Ĩ䮪⁩ this state, he was astonished and inquired, ǖ ĨᏠĨ䪴ìĨ䆀 ĨѬḝĨ ðä Ĩ〼Ĩ⸗Ĩ䜫ĨüäὈ“Have ’’‫‘‘اَ ُﻣ ِﺠ ْﯿ ٌﺮ اَ ْم ﺗَﺎﺑِ ٌﻊ؟‬Ĩ㟝meaning, you given ǖ saw refuge, or have you become a Muhammad Ĩ㐖Ĩ 䜫Ĩ ࡑ‫˄ٱ‬Ĩ ㈉Ĩ ðäĨ ˄‫ٱ‬ǎ Ĩ 䞈 ĚìĨ ę฻Ĩ ø✜Ĩ 〨Ĩ 㯽Ĩ 䗂Ĩ ፜Ĩ ㅏĨ 䩓 follower?” Muṭ‘im responded, “I am only one ǖ ƍƅŬ Ĩ ࡑ‫˄ٱ‬Ĩrefuge, ė䜫Ĩ 㑔äþĨ 䮧ìĨ ø✜Ĩ 䆀 ‘‘Upon ĜĨ 〫Ĩ 䗂Ĩthis ũ Abū Ý䜫 toĨ䔽 give not ę฻Ĩ a follower.”

Jahl said, problem.” ‘‘Ĝ䔽Ĩ éṡĨ“Alright, 䤈〨Ĩ ༔Ĩ Იäthen ’’Ĩ 〫Ĩthere 䗂Ĩ ᣏĨis ਋äĨno䯎Ĩ ðä ’’Ĝė䜫 Muṭ‘im diedǔ in a state of disbelief, but ƍƅ the Ŭ ǖ

Ĩ䔽Ĩ ð♶îⱎ‫˄ٱ‬Ĩ ü㳢Ĩ 㻣Ĩ ä䜫Ĩ ç⮪Ĩ 䜱Ĩ 䆀Ĩ ѬḝĨ ㅎĨ ⺝Ĩ ũ ǖ gracious ǌ ˄ĨǕ ৃĨ üṣĨtreatment due theҍ‫ٱ‬ çẝĨ ĜĨ ᒒof Ĩ㈉Ĩvalue. cç䊯ĈAlluding äĨ ˄‫ٱ‬ǎ ㍉Ĩ ᣅĨ 䗂Ĩ Ětoî䍕äĨ Ǖ Muṭ‘im, Ḥassān ǖ bin Thābitra, who ƍƅŬwas practically Ĩ䆀Ĩ ê㱄Ĩ ⊄äĨ 䯎‫ؤ‬Ĩ ˄‫ ٱٳ‬ɟĨǌ 䔙䩞▧Ĩ ðäĨ ㈉Ĩ ũ Ĩ ᒒ Ĩ ⣻‫ٱ‬ ӀĨ Ěî‫ٱ‬ǌ˄îì saw Muslims were not ones to lose sight of rightly

the court-poet of the Holy Prophet , said many

ĨĚî‫۔ )ޱ‬䞀Ĩ õcouplets 㯧Ĩ ‫ە‬äĨ 䆀inĨ ühis ä䮩ìĨ ㈉ Ĩ üäĨ ᣅĨ いwhich Ĩ î▿äĨ îäþîþï passionate praise, have

(㘜äĨÞ䯁Ĩå⵰ ǔǘ saw ofĨ∶ the .ǎ The details of this Ĩ ðHoly äĨ ĜĨ 䞈Prophet Ĩ ⲦäþĨ òὟĨ ‫׏‬äĨ ⵇĨ 㐗䯀ïĨ ㅎĨ cç䊯Ĉ äĨ ∶journey Ĩ ⵇĨ ʳ⟷ shed light on the lofty magnificence of the Holy Ǖ þ Ĩ Ĩ ⛴ Ĩ 䎊 Ĩ ౹ Ĩ î þäĨ 䛆 Ĩ ॷ Ĩ î þäĨ ü ӀĨ ‫ٱ‬ ⬡ îäĨ ㅎ Ĩ Đ c ä Ĉ Ĩ ╌ Ĩ ç㑔ḝĨ ㈉ Prophetsaw, his astronomical magnanimity, and been vouchsafed in his collection to this day.ix The

journey to Ṭā’if was a special occurrence in the life

his incomparable patience As Ĩî䆁Ĩ㨧þĨ⇤and Ĩ䊓ᰳĨsteadfastness. Ü䞈Ĩ᮷ĨಫĨⵇĨú℅ä :Ĩ䞈Ĩ㞼

such, Sir William Muir writes: “There is something

‘Ā’ishahra, “Were you ever confronted by a day more difficult than the Battle of Uḥud?” The Holy Prophetsaw responded, “O ‘Ā’ishahra, your people have compelled me to confront times of severe adversity.” Then the Holy Prophetsaw described the details of his journey to Ṭā’if and said: During my return from this journey, the Angel of the mountains came to me and said, “God has sent me to you, that if you so command, I may bring the two mountains of this valley together upon these people, and destroy them.” But the Holy Prophetsaw said, “Nay! Nay! I trust that Allāh the Exalted shall give birth to such people from among them who shall worship the one true God.”xi (The Life & Character of the Seal of Prophetssaw, p.252-255) ENDNOTES

i Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 1, p. 104, Dhikru Du‘ā’i Rasūlillāhisa Qabā’ilal-‘Arab fil-Mawāsim, Dārul-Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996) ii * Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 1, p. 104, Dhikru Du‘ā’i Rasūlillāhisa Qabā’ilal-‘Arab fil-Mawāsim, Dārul-Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996) * Tārīkhuṭ-Ṭabarī, By Abū Ja‘far Muḥammad bin Al-Jarīr Ṭabarī, Volume 2, pp. 243-244, Bābu Dhikril-Khabri ‘ammā kāna min Amri Nabiyyillāhisa ‘inda Ibtidā’illāhi Ta‘ālā......, Dārul-Fikr, Beirut, Lebanon, Second Edition (2002) iii Az-Zukhruf (43:32) iv Aṭ-Ṭabaqātul-Kubrā, By Muḥammad bin Sa‘d, Volume 1, p. 102, Dhikru Sababi Khurūji Rasūlillāhisa ilaṭ-Ṭā’if, Dārul-Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996) v * As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, p. 300, Bābu Sa‘yurRasūli ilā Thaqīfin Yaṭlubun-Nuṣrah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) * Tārīkhuṭ-Ṭabarī, By Abū Ja‘far Muḥammad bin Al-Jarīr Ṭabarī, Volume 2, p. 241, Bābu Dhikril-Khabri ‘ammā kāna min Amri Nabiyyillāhisa ‘inda Ibtidā’illāhi Ta‘ālā......, Dārul-Fikr, Beirut,Lebanon, Second Edition (2002) vi Aṭ-Ṭabaqātul-Kubrā, Volume 1, p. 102, By Ibni Sa‘d, Dhikru Sababi Khurūji Rasūlillāhisa ilaṭ-Ṭā’if, Dārul-Iḥyā’it-Turāthil-‘Arabī, Beirut, Lebanon, First Edition (1996) vii The name Ibnu ‘Abdi Yālīl is mentioned in Ḥadīth– refer to Ṣaḥīḥ Bukhārī, Kitābu Bad’il-Khalq, Bābu Idhā Qāla Aḥadukum Āmīn, Ḥadīth No. 3231 viii * As-Sīratun-Nabawiyyah, By Abū Muḥammad ‘Abdul-Malik bin Hishām, pp. 301-302, Bābu Sa‘yur- Rasūli ilā Thaqīfin Yaṭlubun-Nuṣrah, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2001) * Tārīkhuṭ-Ṭabarī, By Abū Ja‘far Muḥammad bin Al-Jarīr Ṭabarī, Volume 2, pp. 241-242, Bābu Dhikril-Khabri ‘ammā kāna min Amri Nabiyyillāhisa ‘inda Ibtidā’illāhi Ta‘ālā......, Dārul-Fikr, Beirut, Lebanon, Second Edition ix Ṣaḥīḥ Bukhārī, Kitābu Bad’il-Khalq, Bābu Idhā Qāla Aḥadukum Āmīn, Ḥadīth No. 3231vii The name Ibnu ‘Abdi Yālīl is mentioned in Ḥadīth– refer to Ṣaḥīḥ Bukhārī, Kitābu Bad’il-Khalq, Bābu Idhā Qāla Aḥadukum Āmīn, Ḥadīth No. 3231 x Life of ‘Mahomet’, By Sir William Muir, pp. 112-113, Reprint of the 1894 Ed., Published by Voice of India New Delhi (Publishers) xi Saḥīḥ Bukhārī, Kitābu Bad’il-Khalq, Bābu Idhā qāla aḥadukum āmin..., Ḥadīth No. 3231

Maryam

Maryam 10

11 Maryam

Maryam 12

Professor Abdus Salam: The Humanitarian Sent by Saffiya Salam Sahiba

Professor Abdus Salam was not only one of the greatest scientific minds of the Islamic world, but of the 20th century. Many have chartered the accelerated academic route of the man, from his humble Punjabi upbringing to his groundbreaking work at Imperial College which ultimately resulted in his acceptance of a Nobel Prize for physics in 1979.

However,

what

these

accounts

sometimes understate, or even completely miss,

was

Abdus

Salam’s

humanitarian

Centre to lecture, and work on research with

abilities and the result of these efforts. In

their peers. Abdus Salam wanted to give these

some ways, they arguably rivalled his

students the chance that he and many before

academic achievements. Salam was renowned

him never had. Salam spent years convincing

for his humility and humbleness. Salam was

key political figures in order to gain support

driven by a burning passion to better those

and funding for his project; it took all of his

who were born into similar circumstances as

extensive contacts, charm and guidance from

himself. His focus was on education for

the Khalifa and Muhammad Zafrullah Khan, as

students from developing countries. Salam

well as immense effort and prayer to have the

believed that the economic growth and self-

Italian government, UNESCO and IAEA fund

sufficiency necessary to alleviate poverty

the Centre. It would not be outrageous to

always came from investment in science and

think that this was Salam’s most enduring

technology. This dream eventually brought

legacy: a gift to humanity rather than simply

about the International Centre for Theoretical

science. To this day ICTP continues to thrive

Physics (ICTP) in Trieste, Italy.

according to its original manifesto, whilst

In 1964, ICTP opened its doors to students from around the world. All of them came from third world countries such as Pakistan, India and much of Africa, where the standards

expanding into many other branches of science alongside theoretical physics. Over 200,000

students

have

benefited

from

Salam’s humanitarian spirit.

of education were poor. They came to be

The Centre was the pinnacle of Abdus Salam’s

taught by some of the greatest minds of the

humanitarian work; however there were

Western world, who would come to the

many little acts of kindness, foresight and

13 Maryam

generosity which have gone untold. Similarly

well-known man, he never let this turn into

to the Centre, these actions could often

arrogance, and never felt like anything was

revolve around education. He received a

beneath him. Once, when Salam was visiting

monetary reward for each of the academic

Benin in 1987, he was invited by the

prizes he won, which numbered around 30,

government to attend the Jumma prayer

including the prestigious Hughes Medal

there. He politely declined, enquiring as to

(1964) as well as the Nobel Prize (1979).

where the local Ahmadis went for Jumma.

Without fail, he would donate all the money

The Ahmadi families lived in a poor area of

from

towards

the country some distance away from the

educational charities and funds. He set up his

capital, yet Salam insisted on joining them for

own scholarship fund in the name of his

Jumma. Much to these families surprise, that

parents for third world students using the

Friday morning a large train of police cars,

Nobel Prize money; the Nobel Talent Fund is

sirens and blue lights whirling, pulled up in

still running today. In a parallel small act of

their town: Abdus Salam and his escort. He

sacrifice, Abdus Salam would request the

stayed with them for Jumma and lunch,

organisers of his numerous trips around the

despite his various engagements on his trip.

world to fly him in economy class, despite

This was repeated in numerous places around

their insistence on him travelling in greater

the world.

each

and

every

award

comfort. He would then request that they give the difference in fares to an educational charity akin to those he championed.

Abdus Salam never forgot his allegiance with and love for Pakistan; nor ever gave up his Pakistani nationality, despite being

Yet these examples of his gestures were not

offered citizenship by India, Italy, Britain,

the only way in which Professor Abdus Salam

USA,

showed his love for mankind. He would go out

Republic. He remained true and loyal to

of his way to look after others, no matter

his roots. He wanted to be buried in

their status. Whenever he came home from a

Pakistan with his beloved parents; indeed

long trip abroad, his instructions to his son

at the feet of his father and mother, and

were

offered

Allah granted this wish. Without a doubt,

refreshments, and only when this was done

Abdus Salam was a gift to humanity and

would he take food and drink himself. He

an example of the true spirit of sacrifice

endeavored to look after all those that looked

and love for Allahâ&#x20AC;&#x2122;s creation that we as

after him in a similar way. Despite becoming a

Muslims are required to emulate.

for

the

driver

China

and

the

former

Soviet

The Holy Prophet (peace and blessings of Allah be on him) as a loving Father By Hina Ahmedi

The Holy Prophet (peace and blessings of Allah be on him), the final law-bearing prophet of Allah, is the perfect example for all of mankind to follow in every aspect of their lives. His life was a true reflection of the beautiful teachings of the Holy Qurâ&#x20AC;&#x2122;an â&#x20AC;&#x201C; the complete guidance for mankind sent by Allah Almighty. Even before his appointment as the Prophet of Allah, his high standard of moral values and noble character was one of high repute. As well as being the Messenger of Allah, like other men, he was a son, a husband and a father. And like all other aspects of his life and character, the example that the Holy Prophet (peace and blessings of Allah be on him) set in these domestic roles was also of the highest and best standard and one which all should aspire to. Sir William Muir, a western orientalist and scholar of Islam, observed that (Life of Muhammad, p. 514): In domestic life the conduct of Muhammad is exemplary. As a husband his fondness and devotion were entire. As a father he was loving and tender. In his youth he lived a virtuous life; and at the age of twenty-five he married a widow forty years old, during whose lifetime for five and twenty years he was a faithful husband to her alone.1 All of the children of the Holy Prophet (peace and blessings of Allah be on him)

Maryam 16

were from his marriage to Hazrat Khadija (may Allah be pleased with her), apart from a son Ibrahim (may Allah be pleased with him), born to Hazrat Mariyah Qibtiyyah (may Allah be pleased with her). His children from Hazrat Khadija (may Allah be pleased with her) were all born prior to his claim to prophethood and included three sons; Qasim, Tahir and Tayyab (may Allah be pleased with them), and four daughters; Zainab, Ruqayyah, Ummi Kulthum and Fatima (may Allah be pleased with them). All of the sons of the Holy Prophet (peace and blessings of Allah be on him) passed away in childhood. However all of his daughters grew to adulthood and accepted Islam. His eldest daughter, Hazrat Zainab (may Allah be pleased with her) was married to Abdul-As bin Rabi (may Allah be pleased with him), a relative of Hazrat Khadija (may Allah be pleased with her). A son named Ali and daughter named Umamah (may Allah be pleased with her) were born to them; however their son died in infancy.2 Umamah (may Allah be pleased with her) grew to adulthood and was very dear to the Holy Prophet (peace and blessings of Allah be on him); she was the first granddaughter of the Holy Prophet (peace and blessings of Allah be on him). Hazrat Umamah (may Allah be pleased with her) was so dear to the Holy Prophet (peace and blessings of Allah be on him) that he would not part with her even when offering prayers. He would seat her on his shoulders while offering prayer. When the Holy Prophet (peace and blessings of Allah be on him) would move to his bowing position and prostration, he

would lay her down. Then, when he would raise his head from prostration, he would seat her on his shoulders again. The Holy Prophet (peace and blessings of Allah be on him) would follow this routine through the completion of his prayer. This incident shows the immense love that the Holy Prophet (peace and blessings of Allah be on him) had for daughters.3 Umamah (may Allah be pleased with her) was married to Hazrat Ali (may Allah be pleased with him) after the demise of Hazrat Fatima (may Allah be pleased with her), however the progeny of Umamah (may Allah be pleased with her) did not live on. Only the progeny of the Holy Prophet’s (peace and blessings of Allah be on him) youngest daughter, Hazrat Fatima (may Allah be pleased with her) lived on.2 The Holy Prophet (peace and blessings of Allah be on him) held Hazrat Fatima (may Allah be pleased with her) most dear to him; Hazrat Aisha (may Allah be pleased with her) has related that whenever Hazrat Fatima (may Allah be pleased with her) visited the Holy Prophet (peace and blessings of Allah be on him), he always stood up showing respect for her, kissed her hand and had her seated where he himself had been seated.4 This incident clearly demonstrates the deep love and respect the Holy Prophet (peace and blessings of Allah be on him) showed his children. He did not think of himself as too important to show tenderness and attention to his children. This kind of treatment of a parent to a child would indeed encourage a sense of confidence and self-worth within that child and in turn inspire feelings of mutual respect and love for the parent. In this way the Holy Prophet (peace and blessings of Allah be on him) set a perfect example of how the relationship between a parent and child should be. When Hazrat Fatima (may Allah be pleased with her) reached the age of 15 years old, her marriage to Hazrat Ali (may

Allah be pleased with him) took place. The Holy Prophet (peace and blessings of Allah be on him) gave her a dowry which consisted of an embroidered shawl, a cushion made of hide and a water-skin. After the Rukhsatana of Hazrat Ali (may Allah be pleased with him) and Hazrat Fatima (may Allah be pleased with her), the Holy Prophet (peace and blessings of Allah be on him) visited their new home and called for some water to be brought to him, he prayed on it and sprinkled it on both Hazrat Fatima (may Allah be pleased with her) and Hazrat Ali (may Allah be pleased with him) whilst repeating the words: “O my Allāh! Bless the mutual relations of both of them, and bless those relations of both which are built with others and bless their progeny.”5 The Holy Prophet (peace and blessings of Allah be on him) prayed for his children and continued to advise them and teach them important life lessons, even when they had reached adulthood, as evidenced by the following incident. In a narration by Hazrat Ali (may Allah be pleased with him), he related that due to the hard labour of using a grinding mill and other duties, Hazrat Fatima (may Allah be pleased with her) had developed corns on her hands. It so happened that in those days a few servants had been brought to the Holy Prophet (peace and blessings of Allah be on him), so Hazrat Ali (may Allah be pleased with him) suggested that Hazrat Fatima (may Allah be pleased with her) requested for a servant. When the request was made, the Holy Prophet (peace and blessings of Allah be on him) responded: “Fatima! Fear Allah, fulfil your duties to Allah. Do your household chores with your own hands. At night when you go to bed, repeat: thirty-three times Subhanallah, thirty-three times Alhamdolillah and thirty-four times Allahu Akbar. This makes the total one hundred. This act is better than desiring a servant.” Hazrat Fatima

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(may Allah be pleased with her) said, “I submit to the Will of Allah and his Messenger.” (Sunan Abu Dawud)6 This shows that despite the fact that Hazrat Fatima (may Allah be pleased with her) was most a most beloved child of the Holy Prophet (peace and blessings of Allah be on him), he did not spoil her, but instead guided her in a loving way and constantly reminded her of her duties to Allah. Another incident shows how the Holy Prophet (peace and blessings of Allah be on him) continued to guide his children on spiritual matters, even after they reached maturity. It has been reported that the Holy Prophet Muhammad (peace and blessings of Allah be on him) used to call out to his daughter Hazrat Fatima and his son-in-law Hazrat Ali (may Allah be pleased with them), to wake them up for the Fajr Prayer. The Holy Prophet (peace and blessings of Allah be on him) used to advise that once a child reaches the age of 12, the parent is no longer responsible for admonishing a child to offers prayers, as the matter then rests between the child and God. However, through his own example, the Holy Prophet (peace and blessings of Allah be on him) showed that after the age of 12, a child can still be advised and guided through love and gentle persuasion of the vital importance and benefit of offering regular and timely salat.7 Hazrat Fatima (may Allah be pleased with her) and Hazrat Ali (may Allah be pleased with him) were blessed with two sons, Hazrat Hasan (may Allah be pleased with him) and Hazrat Husain (may Allah be pleased with him). Hazrat Hasan (may Allah be pleased with him) greatly resembled the Holy Prophet (peace and blessings of Allah be on him) in physical appearance. Just as the Holy Prophet (peace and blessings of Allah be on him) greatly loved Hazrat Fatima (may Allah be pleased with her), in the same way he had

Maryam 18

a special love for her children. It has been related that on many occasions the Holy Prophet (peace and blessings of Allah be on him) would say: “O God! I love these children. You also love them and love those who love them.” Many times it would happen that the Holy Prophet (peace and blessings of Allah be on him) would be occupied in Salat and Hasan (may Allah be pleased with him) would cling to him and when the Holy Prophet (peace and blessings of Allah be on him) was in Ruku, he would make way and slip through his legs. At times, when the Companions would stop him from doing so, the Holy Prophet (peace and blessings of Allah be on him) would hold back the Companions saying, “Let him be.” The Holy Prophet (peace and blessings of Allah be on him) did not wish to become a hindrance in the childish expression of his innocent love.8,9 This example of the Holy Prophet’s (peace and blessings of Allah be on him) loving nature gives clear guidance to parents of today and highlights the importance of only reprimanding children if it is actually required and not for every small childish act. This same practice was replicated in the home of the Promised Messiah (peace be on him) and Hazrat Amman Jan (may Allah be pleased with her) who, following the example of their beloved leader, advised that ‘if children learn the importance of obedience, then it is reasonable to overlook their smaller acts of mischief.’10 Another aspect of the Holy Prophet’s (peace and blessings of Allah be on him) personality was his very pleasant sense of humour. He used to joke with children to amuse them with light talk. Once Hasan (may Allah be pleased with him), the grandson of the Holy Prophet (peace and blessings of Allah be on him) wanted to ride a camel. He seated him on his shoulders and posed to be his camel. This

made Hazrat Hasan (may Allah be pleased with him) smile with pleasure.11 Often in today’s busy world, one can get caught up in day-to-day schedules; parents can forget to give adequate time to their children. The Holy Prophet (peace and blessings of Allah be on him), had been bestowed such an important role by Allah Almighty, and yet he still took time out to show love to children and spend quality time with them. This illustrated the importance of carrying out this practise, as Islam provides the ultimate code of life for every aspect of man’s life. May Allah Bless all parents with the capability to emulate the perfect example of the Holy Prophet (peace and blessings of Allah be on him). Ameen References 1. Muhammad: Seal of the Prophets, Muhammad Zafrulla Khan, First published in English by Routledge &Kegan Paul, London 1980, Chapter 15 2. The Life & Character of the Seal of Prophets (May Peace and Blessings of Allāh be upon him) VOLUME I (Sīrat Khātamun-Nabiyyīn), Ḥaḍrat Mirzā Bashīr Aḥmad ra M.A. , Islam International Publications Ltd. 2011, p.148149

3. Hadrat Zainab(ra) – Daughter of our Beloved Master, English rendering by Children’s Book Team of Additional Wakalat-e-Tasnif 2014, Islam International Publicaitons, p.34 4. The Seal of Prophets - His Personality and Character, Hadhrat Mirza Tahir Ahmad Khalifatul Masih IV, Present revised edition 2003, Islam International Publications Ltd., p.29 5. The Life & Character of the Seal of Prophets (May Peace and Blessings of Allāh be upon him) VOLUME II (Sīrat Khātamun-Nabiyyīn), Ḥaḍrat Mirzā Bashīr Aḥmad ra M.A. , First Published in English in UK in 2013, Islam International Publications Ltd., p.281-284 6. The Holy Prophet of Islam Hadrat Muhammad Mustafa, Dr Karimullah Zirvi, First Edition 2009, KZ Publications, p.371-372 7. Salat - The Muslim Prayer Book, Hadi Ali Chaudhary, Islam International Publications, Chapter 2: Obligation to Offer Prayer 8. The Life & Character of the Seal of Prophets (May Peace and Blessings of Allāh be upon him) VOLUME II (Sīrat Khātamun-Nabiyyīn), Ḥaḍrat Mirzā Bashīr Aḥmad ra M.A. , First Published in English in UK in 2013, Islam International Publications Ltd.p.315-316 9. The Life & Character of the Seal of Prophets (May Peace and Blessings of Allāh be upon him) VOLUME II (Sīrat Khātamun-Nabiyyīn), Ḥaḍrat Mirzā Bashīr Aḥmad ra M.A. , First Published in English in UK in 2013, Islam International Publications Ltd.p.384 ra 10. Hadrat Amman Jan An inspiration for us All, Munavara (Nabbo) Ghauri, First Published in the UK in 2011, Islam International Publications Limited, p.188 11. The Seal of Prophets - His Personality and Character, Hadhrat Mirza Tahir Ahmad Khalifatul Masih IV, Present revised edition 2003, Islam International Publications Ltd., P.22-23

19 Maryam

Maryam 20

EDUCATION AND CAREERS FOR WAAQIFAAT-E-NAU

In the Light of Advice LANGUAGES FOR THE WAQIFAAT-E-NAU FROM KHULAFA-E-AHMADIYYAT

Hazrat Mirza Tahir Ahmadra, Khalifatul Massih IV be put on the Ahmadiyya Jama’at in the future

BEST CAREER OPTIONS FOR WAAQIFAAT-E-NAU

and under the Divine Guidance of Allah initiated

Hazrat Khalifatul Massih IVra in a Friday Sermon said

the blessed scheme of Waqf-e-Nau on the 3rd

that: ‘As far as the Waaqifeen girls are concerned,

April 1987. Hazrat Khalifatul Massih V

in his

parents often ask me what professions they should

addresses and in classes for Waaqifeen-e-Nau

consider? All the instructions that I have given

has elaborated on how, and in which manner

about the men and boys are applicable to them

the Waaqifeen-e-Nau can serve the Jama’at to

as well....Other than the job of a doctor, girls can

best of their abilities. Boys can serve in any field

do all other jobs well without mixing with men.

they choose, however for practical reasons; girls

They should become specialists in languages and

cannot be sent everywhere or be sent to work in

become top experts in literary writings so that they

particular fields. There are some particular needs

can help with the publications of the Jama’at. If we

due to which Waaqifaat-e-Nau cannot be asked

can supervise the future Waaqifeen on these lines

to work the same way as Waaqifeen-e-Nau boys.

and raise them accordingly and strive at individual

This is why, it is a frequently asked question by the

and Jama’at level to make them excellent

parents of Waaqifaat-e-Nau that what field should

Waaqifeen, we will do a great favour to Ahmadi

be chosen for the girls so that they are beneficial

generations of the next century. It is a favour that

for the Jama’at. This question was asked to Hazrat

they will remember with gratefulness and prayers’.

Khalifatul Massih IVra and Hazrat Khalifatul Massih

(Friday Sermon delivered by Hazrat Khalifatul

Vaba has been asked the same on several occasions.

Massih IVra on the 17th February 1989)

foreseeing the magnificent responsibilities to

aba

21 Maryam

THE IMPORTANCE AND NEED FOR LEARNING LANGUAGES FOR WAQFEEN-E-NAU Addressing Waqfeen-e-Nau, Hazrat Khalifa-tul-

learned and many other languages should also be learned so that you can help in translations. (Class

Waaqifaat-e-Nau

Australia

held

13th October 2013, report printed in Alfazal International edition of 15th November 2013)

Massih IVra advised that ‘as far as the teaching of different languages is concerned, from the very beginning the greatest emphasis should be on Arabic... but their (Waqfeen-e-Nau’s) Urdu needs considerable improvement and attention, that is, they are not proficient in Urdu and the standard of their Urdu is very poor. The future generation of Waaqifeen need to be experts in three languages at least: namely, Arabic, Urdu and the local language of the country’. (Friday Sermon delivered by Hazrat Khalifatul Massih IVra on the 17th Febuary 1989)

WAAQIFAT-E-NAU TO BE VERY USEFUL IN LITERARY WORK Hazrat Khalifatul Massih IVra advised us to teach languages to Waaqifeen men and the children and particularly to the daughters. He said: ‘Teach languages to Waaqifeen men and the children and particularly to the daughters, because Waaqif daughters can be more useful to us in literary work. They will have to step into the field of action but they will also do literary work. They can render this kind of service from their homes so that they do not

NEED FOR LINGUISTS

have to be away from their husbands. It is necessary to teach them this particular kind of skill. We can

Hazrat Khalifatul Massih IVra said: ‘We need to

take full charge of the boys. We can send them to

deliver the message of Islam to them. For this

a Jamia. If they are posted in a particular country

we need linguists. We need all kinds of linguists

we will try to make them experts in the language

who are skilful in writing, speaking and those who

of that country. But we cannot have such a control

are also good at translation and literary work.

over the girls. This is inappropriate and Islam does

Therefore, no matter how many there are, they will

not permit that girls should be separated from their

not suffice our need’. (Friday Sermon delivered

parents in childhood and brought under the total

on 8th of September 1989) In a Waaqifat-e-Nau

control of the Jama’at. Therefore the will remain

class, a girl asked Huzur-e-Anwar Hazrat Khalifatul

under their parent’s supervision and afterwards

Massih V (May Allah be his Helper) in which

their husbands. If they become linguists they can

professions Waaqifaat-e-Nau are needed? Huzur-

render service with great facility from home. While

e-Anwaraba replied that I have told this many times,

they are studying to become linguists, they should

you should listen to my classes. I have said there

also learn to type those languages and study the

is medicine, teaching and history or research in

literature of those languages. Do not think that

sciences can be done. But we need teachers and

proficiency in speaking a language is enough or

doctors mostly. And we need Linguists so that

learning to read and write a language is sufficient.

the Jama’at’s literature can be translated. There

The more literature you read, the more extensive

is endless Urdu literature that still needs to be

your knowledge of that language becomes’.

translated into English. Translate from Urdu to

(Friday Sermon delivered by Hazrat Khalifatul

English. Arabic to English translation should be

Massih IVra on the 8th September 1989)

Maryam 22

WAAQIFEEN FROM WESTERN COUNTRIES HAVE MORE OPPORTUNITIES TO LEARN LANGUAGES Hazrat Khalifatul Massih IVra said: ‘I think that the Waaqif children from the western countries have greater opportunities to learn different languages than those who are from other parts of the world. Learning a language is very difficult and should start from childhood. Teaching a language is not easy; as it needs to be done by experts who have devoted their lives to it and who along with their colleagues have been involved in extensive research over a long period of time. Such expert teachers are available in the developed countries of the west’. (Friday Sermon delivered by Hazrat Khalifatul Massih IVra on the 1st of December 1989)

WAQFEEN-E-NAU TO GIVE HEED TOWARDS LEARNING AT LEAST THREE LANGUAGES Hazrat Khalifatul Massih V (May Allah be His Helper) advising Waqfeen-a-Nau to learn languages in the Friday Sermon delivered on 18th January 2013 said: ‘Those who are not joining Jamia should also give heed towards learning languages. As Hazrat Khalifatul Masih IVra also had stated and this is essential, that those who learn languages should at the very least learn three languages; one your own language, then Urdu and Arabic. Arabic must be learnt in any case, because you must study the Holy Qur’an and understand its commentaries. There is also a lot of other literature available. While carrying out translations you cannot properly translate the Holy Qur’an until you know Arabic.

To read and to learn Urdu is essential, because at present it is only through reading the books of the Promised Messiahas that you can gain proper insight and knowledge of the religion, because his commentaries, his books and his writings are alone that treasure chest, which can bring about a revolution in the world, can convey the true teachings of Islam and can also impart the true commentaries of the Holy Qur’an. Thus, without learning the Urdu language also, one cannot become an expert in the languages.... We need the maximum numbers of experts in languages. Waaqifeen-e-Nau must give great heed towards this. If anyone becomes an expert in a language aside from any students from Jamia, then as I stated, they must also give attention towards studying and learning Urdu and Arabic. Without this, that objective cannot be achieved through which attention is drawn towards languages.’

GIRLS AND WOMEN ARE MORE ADEPT IN LANGUAGES Hazrat Khalifatul Massih V (May Allah be his Helper) said: ‘The Waaqifaat-e-Nau (girls of the Waqfe Nau) who are of Pakistani origin, have come from Pakistan, are living in countries outside of Pakistan and who know how to speak Urdu should also study how to read Urdu. They should also learn the local language, whether it is English or German, or if they are in such places where English is the official language and there are other local languages, they should learn all of those languages as well as Arabic. Then they should present themselves for the work of translation. I have observed that girls and women are more adept in languages. It is for this reason they can present themselves for this.’ (Friday Sermon delivered on 18th of January 2013)

23 Maryam

NEED TO LEARN ARABIC AND PERSIAN In a class with Waaqifaat-e-Nau in Germany, a Waaqifa-e-Nau sought advice from Huzur-eAnwar Hazrat Khalifatul Massih V (May Allah be his Helper) regarding studying Arabic and Persian languages. Huzur-e-Anwaraba expressed his pleasure over this and advised her to go to

and India etc. where there is no facility to learn European languages; the girls should be trained to be experts in Arabic, Farsi, Urdu and English. [Instructions regarding the professions of Waaqifaat-e-Nau by Hazrat Khalifatul Massih IVra to Wakeel-e-Ala Chauhdary Mohammed Ali sahib on 19th August 1992]

Egypt or Syria to learn Arabic and to Iran to learn Persian. When the Waaqifa-e-Nau explained that this facility is available in universities in Germany, Huzur-e-Anwaraba advised her to study in Germany. Huzuraba said that there is a huge lack of Persian language in the Jamaâ&#x20AC;&#x2122;at and that translations of Persian literature are needed. Huzuraba also said it is good as it will be easier in translations in Persian and German languages.

WAQIFEEN-E-NAU SHOULD SPECIALISE IN LANGUAGES FOR THE PURPOSE OF TEACHING Huzur-e-Anwar Hazrat Khalifatl Massih Vaba while giving instructions regarding Waqifeen-e-Nau to Wakeel-e-Ala Tehrik-e-Jadid on 29th September 2006 said that those Waqifeen-e-Nau who have an inclination towards teaching and those with a

MOST WAAQIFAAT-E-NAU SHOULD BECOME LINGUISTS

capacity to learn languages and do translations are to be selected from the countries in Europe, America and Canada. They can also do a course

Hazrat Khalifatul Massih IVra said that the courses

in teaching the Arabic language and expert

which are suggested to Waaqifaat-e-nau should

interpreters (translators) can also be prepared.

be overseen, so that upon the completion of

Huzur-e-Anwaraba said that these Waaqifeen-e-

their studies they can perform their duties as

Nau can go to Egypt to learn Arabic because

Waqf while staying within the Islamic traditions.

their Arabic is good or they can go to Syria as

Secondly, girls have to be prepared from the

well. They should go to these countries and study

point of view that enables them to be posted in

and graduate in the Arabic language and learn

a place in accordance to their husbandâ&#x20AC;&#x2122;s abode.

the language to a high standard. Huzuraba said

Most should become linguists. They should

similarly, Waaqifeen-e-Nau should be prepared

learn more than one language so that translation

in teaching English, French, German and Spanish

work can be handed over to them (which can be

languages from these European countries.

done while staying in their homes). In Western

Among these Waaqifeen-e-Nau, there should be

countries, where there are facilities for learning

some who can teach these languages and also for

various languages (schools etc.), most Waaqifat-

doing translations.

e-nau should specialise in languages. In Pakistan

Maryam 24

Freedom of Speech

By Salma Manahil Malik

AND IT’S LIMITS

‘Freedom of Speech’..., these three words are

This sentiment was echoed by the French leader

used day in and day out; whether they are printed

Napoleon Bonaparte in the same era who stated

in our newspapers, social network sites or used on

the following:

television. This phrase has become a big part of our lives and why shouldn’t it be? But is it really as simple as we think it is?

“A people which is able to say everything becomes able to do everything.” 3

In order to exercise a right given to you it is

In short, Freedom of Speech has played a vital role

essential to understand the fundamentals of that

in human progress and it has enabled humans to

right. Therefore it is vital that we understand what is

reach the stage of technological advancement

meant by Freedom of Speech. The very first article

that we have reached so far.

of the universal Declaration of Human rights, which was formed in 1948 describes freedom of

Having established this fact it is vital to understand

speech as:

that speech or language itself, the very tool by which this advancement has taken place, is a

“All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.” 1

potent tool that can be exploited for the noblest of causes as well as the most wicked. History bears witness to the fact that where eloquent speech has been used to rally a nation to reform themselves, at the same time certain individuals have exploited

In practical terms, freedom of expression has been one of the most fundamental driving forces of human development. It has enabled us to move from using the pulley system to hydraulic system, from the first flight of the Wright brothers to the space shuttle, from the telegraph to the iPhone6+. Benjamin Franklin, one of the founding fathers of the American Charters of Freedom, stated this very fact when he said:

“Without freedom of thought there can be no such thing as wisdom; and no such thing as public liberty, without freedom of speech.” 2

this tool for their own selfish desires. Nazi Germany is a prominent example of the latter, in which Adolf Hitler tried to impose his philosophy all over Europe, in which he crushed anyone wishing to differ with his Aryan ideology. This was voiced earlier in 1887 by German philosopher Friedrich Nietzsche who stated:

“Governments that seek absolute power over the groups they control use language as a principal support, because they believe that by changing terminology and definitions they can alter the ways individuals and groups think and act.” 4

25 Maryam

This indicates that language is something which can be used to commit the most heinous of crimes. It was for this reason that after the Second World War and after the defeat of Hitler that the United Nations formed the Universal Declaration of Human Rights in December 1948 consisting of 30 articles outlining the concept of freedom.

special duties and responsibilities. It may therefore be subject to certain restrictions, but these shall only be such as are provided by law and are necessary: (a) For respect of the rights or reputations of others; (b) For the protection of national security or of public order (ordre public), or of public health or morals.” 7

This indicates that language is something which can be used to commit the most heinous of Article 18 and 19 respectively state: his indicates language something canWorld be used commit thedefeat most of heinous of crimes. It wasthat for this reasonis that after thewhich Second Wartoand after the Hitler that Similarly Article 10 of the European Convention on rimes. It was for this reason that after the Second World War and after the defeat of Hitler that the United Nations formed the Universal Declaration of Human Rights in December 1948 he United of Nations formed the Universal Declaration of Article Human in Decemberstate: 1948 consisting 30 articles outlining the concept of freedom. 18 Rights and 19freedom respectively Rights states: “Everyone has right of which Human Thisthe indicates thatto language is something can be used to commit the most heinous of onsisting of 30 articles outlining the concept of freedom. Article 18 and 19 respectively state: 5 the Second World War and after the defeat of Hitler that 5reason that after crimes. It was for this thought, conscience and religion…” “Everyone has the right to freedom of thought, conscience and religion…” the United Nations 5 formed the Universal Declaration of Human Rights in December 1948 Everyone has the right to freedom of thought, conscience and religion…” exercise of these freedoms, “Everyone has the right to freedom of opinion andconsisting expression; thisarticles right includes to of freedom. “The of 30 outliningfreedom the concept Article 18 and 19 respectively state: Everyone has the right to freedom of opinion and expression; this right includes freedom to “Everyone has the right to freedom of since it carries with it duties and hold opinions without interference and to seek, receive and impart information and ideas 6 “Everyone has the right to freedom ofideas thought, conscience and religion…”5 old opinions without and to seek, receive and impart information and through any media and interference regardless of frontiers.” opinion and expression; this right includes responsibilities, may be subject to such hrough any media and regardless of frontiers.”6 “Everyone has the right to freedom of opinion and expression; this rightconditions, includes freedom to freedom to hold opinions without formalities, restrictions or In light of recent events every attempt is made to show that Islam is against freedom of speech hold opinions without interference and to seek, receive and impart information and ideas nand lightforbids of recent every attempt is made to show that Islam is against freedom of speech free events thinking. This isinterference a great misconception as Islam never discourages free speech; and to seek, receive and penalties as are prescribed by law and through anynever media and regardless frontiers.”6 nd free thinking. This is adialogue great misconception asInIslam freeof speech; on forbids the contrary Islam promotes and discourse. Chapter 16discourages verse 126 God Almighty impart information and ideas through any are necessary in a democratic society, nstates: the contrary Islam promotes dialogue and discourse. In Chapter 16 verse 126 God Almighty In light of recent events every attempt 6 is made to show that Islam is against freedom of speech media and regardless of frontiers.” in the interest of national security, ates: and forbids free thinking. This is a great misconception as Islam never discourages free speech; territorialintegrity public safety, for the on the contrary Islam promotes dialogue and discourse. In Chapter 16 verse 126or God Almighty prevention of disorder or crime, for the states:

ّّ َ ُْ ْ َ َ Ŝ Ŝ Ŝ Ţ Ţ Ŝ Ŝ Ţ ŜŢ Ţ Ŝ Ŝ Ţ Ţ Ţ Ŝ ţ Ŝ َ ٰ ُ ْ ُ َ َ Ŝ ţ Ŝ ś É‫ا ُد ْع ِ ُاﻟ ٰﯽﺳ ِ َﺒﯿﻞ‬ Ţ ś þ ‫ و َوﺟ َﺟ ِﺎدﻟِﺎدﻟﮩ ُﮩﻢ ِﺑﻢ ِﺑﺎﻟ ِﺘﺎﻟ ِﺘﯽﯽ ِﮨ ِﮨﯽﯽ‬Ĺś ĹęŜ ś ÑęŜ Ñ»Ŝ »Đ Đ Ĺś Ĺåś åèś èśĞŢ ĞĕŜ ĕĐ Đ ğ Ŝ ğ Ĺś Ĺĕś Ŝ ĕąą»ś »ś Đ Đ ś þ ś É‫ادع ِاﻟﯽﺳ ِﺒﯿِ ِﻞ‬ َ of reputation Ŝ ţ the ٰ ُ ْ ُ or rights of ŜĹś ĕąŢ »ś ŢĐ for ُُ ‫ َو َﺟ ِﺎدﻟْ ُﮩﻢﺑﺎﻟّ ِﺘﯽ ِﮨ َﯽ َا َ ْﺣ ْ َﺴﻦ‬Ĺś ęŜ ÑŜ »Ŝ ŢĐ Ĺś åŜ èś ĞŢ ĕŜ ŢĐ ğ Ŝ protection Ŝ َ others, preventing ś þ ś É‫ ِاﻟﯽﺳ ِﺒﯿ ِﻞ‬the ‫ ادع‬disclosure of ِ ‫اﺣ َﺴﻦ‬ information received in confidence, or “Call unto the way of thy Lord with wisdomُ َ َ ‫ ا ْﺣ‬for maintaining the authority and “Call unto the way of thy Lord with wisdom and goodly exhortation, and argue with them in a ‫ﺴﻦ‬ and goodly exhortation, and argue with

impartiality of the judiciary.” “Call unto the way of thy Lord with wisdom and goodly exhortation, and argue with them in a way that is best.” them in a way that is best.” [16:126] way that is best.” “Call unto the wayinofthe thy6thLord with AD, wisdom goodly exhortation, and argue withevident them in a in the law and restrictions are This was the law laid down by God, not in the 20th century however, century a andThese 8

th his the most law laid down by God, not in thein20darkness. centuryAnother however,spin in the 6th century AD, a timewas when of the world waswas shrouded which placed in the This the law laid down by God, notis in the 20th way that islikewise best.” they are practised on a day to day basis. For me when most of the wasofshrouded whichnations is placed in the a media surrounding theworld notion Freedominofdarkness. Speech isAnother that thespin western practice century however, in the 6th century AD, a time media surrounding the notion of Freedom of Speech is that the western nations practice a boundless idea of Freedom of Speech and that every individual is free to do or say anything he instance one has the right to insult their neighbour This was the law laid down by God, not in the 20th century however, in the 6th century AD, a oundless idea of Freedom of Speech and that every individual is free to do or say anything he or she wishes. when most of the world was shrouded in darkness. time when most of the world was shrouded in darkness. Another spin which is placed in the and say whatsoever one desires, however it is r she wishes. media surrounding the notion of Freedom of Speech is that the western nations practice a This again is a grave misconception since it is the western world where this misconstrued idea of Another spin which is idea placed in ofthe mediathat every one’s moral obligation not to commit such an act boundless ofthis Freedom Speech individual is free to do or say anything he his again freedom is a graveofmisconception it is however the western misconstrued ideaand ofin limitless expression is since declared, it isworld thesewhere countries that put restrictions or she wishes. mitless freedomsome of expression is declared, however it isthe these countries that putof restrictions in is surrounding the of Freedom Speech their charters half a century ago. Article 19 notion of International Covenant on Civil and and thus one chooses morally to abstain from heir charters some half a century ago. Article 19 of the International Covenant on Civil and Political Rights states: This againpractice is a grave misconception since it is the western world where misconstrued that the western nations a boundless idea such an act. Thisthisexact point idea wasofemphasised by a olitical Rights states: limitless freedom of with expression is duties declared, however it is these countries that put restrictions in “The exercise of the rights provided for in paragraph 2 of this article carries it special and of Freedom of Speech andcarries that every individual is 19columnist of Cherwell Independent some half century ago.andArticle of the International Covenant on Civil and Tom Robinson, The exercise of Itthemayrights provided for into paragraph 2 oftheir thisbutcharters article with it aspecial responsibilities. therefore be subject certain restrictions, these shall only be such as areduties provided by Political states: sponsibilities. It may therefore befree subjectto to do certainorrestrictions, but theseRights shall suchwishes. as are provided by say anything heonly or be she in which he states that:

“The exercise of the rights provided for in paragraph 2 of this article carries with it special duties and responsibilities. It may therefore be subject to certain restrictions, but these shall only be such as are provided by

This again is a grave misconception. Although it

“We have a right to offend, but that does right…” 9

however it is these countries put restrictions L. Shelton and Gale that Cengage)

With a similar point Joseph Carens, a Professor at

in their charters

the University of Toronto, maintains that,

Friedrich Nietzsche (2005), 1887 Genealogy of Morals, in Genocide and Crimes Against Humanity (Ed. Dinah not mean to offend is L. SheltonNietzsche and Gale(2005), Cengage) Friedrich 1887 is Genealogy of Morals, inworld Genocidewhere and Crimes Against Humanity (Ed. Dinah the western this misconstrued idea 5 http://www.un.org/en/documents/udhr/ Shelton and Gale Cengage) 6 Ibid http://www.un.org/en/documents/udhr/ of limitless freedom of expression is declared, 4 bid Friedrich Nietzsche (2005), 1887 Genealogy of Morals, in Genocide and Crimes Against Humanity (Ed. Dinah 5

http://www.un.org/en/documents/udhr/ 6 some Ibid half a century ago. Article

of the International Covenant on Civil and Political Rights states:

“The exercise of the rights provided for in paragraph 2 of this article carries with it

Maryam 26

“The question is whether there is sometimes a moral duty not to say something that one has a legal right to say...” 10

pect of the rights or reputations of others; (b) For the protection of national d are necessary: (a) For respect of7 the rights or reputations of others; (b) For the protection of national ic), or of public health or morals.” or of public order (ordre public), or of public health or morals.”7 and are necessary: (a) For respect of the rights or reputations of others; (b) For the protection of national opean Convention on Humanlaw Rights states: law and are necessary: (a) For respect of the rights or reputations of others; (b) For the protection of national rly Article 10 of the European Convention onorder Human security or of public (ordreRights public),states: or of public health or morals.”7 security or of public order (ordre public), or of public health or morals.”7 ince it carries with it duties and responsibilities, may be subject to such xercise of these freedoms, since Similarly it carries Article with it 10 duties the andEuropean responsibilities, may be on subject to such Human Rights states: penalties as are prescribed by law and are necessary in aof democratic society, inConvention Similarly 10 of the European Convention on Human Rights states: ties, conditions, restrictions or penalties as are prescribed by law and are necessaryArticle in a democratic society, in itorial integrity or public safety , for the prevention of disorder “Theintegrity exercise oforthese freedoms, since it carries with it ofduties and responsibilities, may be subject to such public safety , for prevention disorder rest of national security, territorial fellow beings and must may always maintain Similarly we not the need totheofexercise look further than sincetoit their “The of these freedoms, carries with it duties and responsibilities, be subject to such f the reputation or rights of others ,conditions, fordo preventing disclosure restrictions or penalties as are prescribed by law and me, for the protection of theformalities, reputation or rights of8 others , for preventing the disclosure of are necessary in a democratic society, in formalities, conditions, restrictions or penalties as are prescribed by law and are necessary in a democratic society, in for maintaining the authorityour andtheimpartiality of the judiciary.” justice. of In disorder short, Islam promotes dialogue day to ofday lives to impartiality that there aresafetyabsolute interest security ,understand territorialof integrity or 8public , for the prevention tion received in confidence, or for maintaining thenational authority and the judiciary.” the interest of national security, territorial integrity or public safety, for the prevention of disorder , foronthat thea day protection ofstatements the or rights others , for preventing the but disclosure of or practised crime n the law and likewise they are to day basis. Forreputation and discourse individuals certain laws restrict that haveof of the reputation or rights of after others, allowing for preventing the disclosure of or crime 8 restrictions are evident in theinformation law and likewise they are practised on ,a for daythe to protection day basis. For received in confidence, or for maintaining the authority and impartiality of the judiciary.” 8 sult their neighbour and say whatsoever one desires, however it is information received in confidence, or for maintaining the authority and impartiality of the judiciary.” racial homophobic areit is to express themselves freely, it lays down a ce one has the right to insult theirconnotations, neighbour and say whatsoever onestatements desires, however ommit such an act and thus These one chooses morally evident to abstain from restrictions in the law and likewise theyfrom are practised on a day to day basis. For moral obligation not to commit such an act andarethus one chooses morally to abstain fundamental philosophy thaton can only lead a forbidden as are Independent sexist remarks and now even in the These restrictions are evident law and likewise they are practised a day to day basis.toFor was emphasised by a columnist of one Cherwell Tom instance has the right to insult their neighbour and say whatsoever one desires, however it is n act. This exact point was emphasised by a columnist of Cherwell Independent Tom instance one has the right to insult their neighbour and say whatsoever one desires, however it is to offend, but that does not mean to that “We have a right speech co-existence and that doctrine is that which betoused misconstrued to incite not toor commit suchdoes an actnot and thus one chooses morally to abstain from have obligation acan right offend, but that mean to peaceful son, in which he states thatones “Wemoral ones moral obligation not to commit such an act and thus one chooses morally to abstain from such an act. This exact point was emphasised by a columnist of Cherwell Independent Tom d is right…”9 one’s dutiesby take precedence over Independent one’s rights. In hatred is also outlawed. All such these are in place anlaws act. This exact point was emphasised a columnist of Cherwell Tom Robinson,ofinToronto, which hemaintains states that “We have a right to offend, but that does not mean to arens, a Professor at the University that, have a whilst right toaoffend, butmay that have does the not mean to Robinson, which he and states “We words 9 a similar point Joseph Carens, a Professor at the University of Toronto, maintains that,thatother believer right to to ensure aright…” peaceful co-existence isin formed offend ere is sometimes a moral duty notisto say something that one is right…”9 offend question is whether there is sometimes a moral duty not to say something that one do or say many things,that, he must always discharge to protect the rights of individual their With a similar point Joseph Carens, a groups Professor or at the University of Toronto, maintains legal right to say...”10 With a similar point Joseph Carens, a Professor at the University of Toronto, maintains that, “The question isaspect whether is sometimes a moralofduty his not duties to say something that beings one to his fellow and always maintain ‘restricted Freedom ook further than our daysentiments. to day lives toThis understand thatofthere there are “The question isthat whether arly we do not need to look has further thanright our day to day10lives to understand there there are is sometimes a moral duty not to say something that one a legal to say...” 10 ments that have racial connotations, statements are Speech’ forhomophobic the purpose ofhas promoting peace andare their dignity and respect. a legal right to say...” n laws that restrict statements that have racial connotations, homophobic statements ks and now even speech which can be used or misconstrued to Similarly we do not need to look further than our day to day to understand that there are den as are sexist remarks and now in even speech was whichone can be misconstrued to lives harmony society of used the or fundamental Similarly do not need to look further than our day to day lives to understand that there are All these laws are in placecertain to ensure a peaceful co-existence isthatwe laws that restrict statements have racial connotations, homophobic statements are hatred is also outlawed. All these laws are in place to ensure a peaceful co-existence is certain laws that restrict statements that have connotations, are This isused theorracial true meaning of homophobic “Freedom statements of Speech” codes of Islamic principles mentioned throughout ghts of individual groups or their sentiments. This aspect of now forbidden as are sexist remarks and even speech which can be misconstrued to d and to protect the rights of individual groups or their sentiments. This aspect of and now even speech which can forbidden as are sexist remarks be used or misconstrued to h’ for the purpose of promoting peaceInand harmony in society as mentioned by the issupreme head of the thefor Qur’an. Hujurat, verse 12laws the are believers incite isSura also outlawed. All these ininplace to ensure a peaceful co-existence cted Freedom of Speech’ the hatred purpose of promoting peace and harmony society incite hatred is also outlawed. All these laws are in place to ensure a peaceful co-existence is odes of Islamic principles mentioned throughout In formed and to protectthe theQur’an. rights throughout of individual groups or sentiments. This aspect of ne of the fundamental codes of Islamic principles mentioned therespect Qur’an. In their Ahmadiyya Muslim Community; Hadhrat Mirza are ordered to address each other with formed and to protect the rights of individual groups or their sentiments. This aspect of believers are ordered to address eachFreedom other with respect for and purpose of promoting peace and harmony in society ‘restricted Speech’ Hujurat, verse 12 the believers are ordered toofaddress each the otherFreedom with respect and for the purpose of promoting peace and harmony in society ‘restricted of Speech’ Masroor Ahmad and dignity. God Almighty states: was one of the fundamental codes of Islamic principles mentioned throughout the (may Qur’an.Allah In strengthen his hand). y. God Almighty states: was one of the fundamental codes of Islamic principles mentioned throughout the Qur’an. In Sura Hujurat, verse 12 the believers are ordered to addressWhilst each other with respect and speaking to the LBC Radio; Hadhrat AmeerSura Hujurat, verse 12 the believers are ordered to address each other with respect and dignity. God Almighty states: dignity. God Almighty states: ul-Mumineen (may Allah strengthen his hand)

ȏ ҧ ȍ̜ ˲ȍѐˮҨ ̻Թȍ ˸ȍʞȩ ̼ ҟ Ǫȍ ̸Ȏ̲̪ȍ Ǫȩ ̬ȍ ̽߳Ǫ ˅ȍ ˸ȍȑ ʞȩ ̼̉ȍ ҟ Ǫ Ǫ̸ȎʛǤȋ ̸̭Ȓ ˅ʛ ˸̢Ȏ ȍ ҧ̮̽ȏ ȅҟʛ ȍ ȇ Ǫȍ ȍ ‫ތ‬ ̩ȑ Ȏѐʞȩ ̲ȑ ̪Ȑ̉ȏȍ Ǫ ‫ٸ‬ȍȄȌȊ ̸ʛ ȑ ˭ȍ̜ Ǫ̸̬Ȏʛ ʛ ̪̭Ȑ̸ȏ ʛ ̢Ȏ Ȅȋ ̸ҧ̽ʛ ȍ̜ȅ ʛ ˲ȍǪȍ ȑ ˮ‫ތ‬ ȍȄȌ ̸ȑ ̸ȍ̜ʛ Ȏ̲̪̬ȍ ʛ Ǫȩ ̪Ȑȏ ̬ ȍ Ȅȋ ̽ʛ ̸߳Ǫ ˅ȍ ʛ ȑ ȑ ʛ ʛ ȏ ҧ ѐҨ̻Թȍ ʞȩ ʞȩȍ ȇ ̉ȍ ̩ȄȌ Ȏѐ̸ȑ̲ȍ̜̪ȏ Ǫ̬‫ٸ‬ȍʛ ʛ̪Ȑȏ ˭ Ȅȋ Ǫ̸ʛ̸Ȏȍ̜̭stated ȏ ҧ ̪ȏ ȄѐҨ̸̻Թȍ ȍ̜ʞȩ ˲ȍˮ˸ȍ ̼ ҟ Ǫȍ ̸Ȏ̲̪Ǫȩ ̬̽߳Ǫ ˅ȍ ‫ތ‬ ̸˲ȍ̢Ȏ ȑ ˮ̽ ˸ȍȅȑʛ Ǫȍ̼ that: ҟ Ǫȍ ʞȩ ̸ʛ ̉ȍ Ȏ̲ ̪ȍ ȄǪȩ ̸ȑ̬ȍ ̜ ̽ʛ ̬߳Ǫ ˅ȍ ȍ ̬Ȏ̩ȑʞȩ Ȏѐѐ̉ȍ ȑ̲ ̲̪ ̪Ȑȏ ȏ Ǫ ǪǤ‫ٸ‬ȍȌ‫ٸ‬ȍȊ Ȓ ˅ʛ ʛ ˸˭˭ȍ Ȑ Ǫ ̮ȏ ̸̬Ȏʛ ‫̸̢ ̭ۡﻦ‬Ȏ ʛ ‫ِّ̢ﻣ‬Ȏ̽ ҧ̽ȅ Ǥȋ ȅǪȍ Ȓ ˅ʛ ˸Ǫȍ‫ތ‬ Ȏ ˸ȍ ̝ȍ̚Ȏ ȑʛ̤̭ҟǪȍȍ Ǫȑ Դ Ǫȇȏ ʛʞ ˴Ȏ ȇ̫ȏ ˴ŗ̏ȍ˒ˊ˅ ҟ̰ȍ˒ȍ ȇ ʔȍ ҟȍ ȇ ̬Ȏҧ ߝȑ ѐȎ ̲ ȑ̪˸Ȑȏ Ǫ‫ٸ‬ȍ̚Ȏ Ȋ ‫ﻦ‬ʛ̭ʛۡǪȍ Ǫ˭‫ ِّﻣ‬ȇ ʞ ̬˴ҧ Ǥȋ ̢̫ȏȒȎ˅ŗ̏˸ҧȍ̽˒ȍ ȅ̮ҟȏ ʛ ȍ ҟȇ ʔǪȍ ȍ ȇ ‫ތ‬ ȏ ̮ ߝ ȏǬ˅ ҟ ‫ތ‬ ȑ Ȑ Ȋ ʛ Ȑ ȋ ʛ ȑ ȑ ʛ ȍ ȍ ʛ ȏ ҧ ѐҨ̻Թȍ ʞȩ Ȓ ȏ Ȍ ȍ ʞ ȍ ʛ ʛ Ȍ ȑ ҧ Ȑ ʛ Ȏ ȍ ȍ ȍ ȍ ʛ Ȏ ȍ ҧ ȑ Ȑ Ȋ ҧ ҧ ʛ ȩ ̉ȍ Ǥ˅˸ȍ ̮ the Ȍ Ȓ ˅ѐ˸ ̲ȍ ̪ȏ Ȑ ̮ȏ Ǫ‫ٸ‬ȍʛ ˭ ̢̬Ȏ ̽ ȅupon ʞȩȍ ȇ ʔ̉ȍ stresses ȏǬ˅̝ȍ ȑ̤ҟȍ ȑ Դ Ǫȏ ȇʛ ˴Ȏ ȍˊ˅ȍ̰ȍ˒ ҟȍ ȇ ȍ ߝȑ Ȏ ˸ȍ ̚Ȏ ʛ̭Ǫȍ ȏǬ˅ Ǫȇʛʞ ˴̝ȍ Ȏ ȑ̤̫ҟȍ ȏ ŗ̏ȑ Դ Ǫ ̽giving ʛʞ ȅ˴ʛ Ȏ ̫Ǫȍ ȏ ŗ̏‫ތ‬ Ǥof ȍ ˒ ȏ ҟȍ ȇȇ ʔʛ ȍ ˴Ȏ ˊ˅ ̬Ȏȍ̰ҧ ȍ ˒ ѐҟ ȑ̲ȍ̪Ȑȏ ȇ Ǫȍ ‫ٸ‬ȍȊߝȑ ʛ Ȏ ˭˸ȍ ̬̚Ȏҧ ʛ̭Ǫȍ̢Ȏ Ǫ“Islam ҧ ʞ ȍ ȇ ˒ ҟ ̬Ȏ Ǫ ‫ތ‬ ̉ ǤȌ Ȓ ˅˸ȍ Ȑ ̮ȏ ȍ ȍ ȑ Ȑ Ȋ ȩ ҧ ҧ ʛ ȍ rightsҧ to others, ȍ

rather than taking your own “O ye who believe! Let not one rights. When an individual people deride another people, who may nd Political Rights”, Office of the High Commissioner for Human Rights, be better than they, nor let women deride emphasises more on national Covenant on Civil and Political Rights”, Office of the High Commissioner for Human Rights, onalinterest/pages/ccpr.aspx. www.ohchr.org/en/professionalinterest/pages/ccpr.aspx. other women, who may be better than nts/Convetion_ENG.pdf discharging his duties to 7 /www.echr.coe.int/Documents/Convetion_ENG.pdf “International Covenant on Civil and Political Rights”, Office of the High Commissioner for Human Rights, nt/opinion/2015/01/14/free-speech-does-not-mean-we-have-the-right-to7 your own people, they. And defame not /www.cherwell.org/comment/opinion/2015/01/14/free-speech-does-not-mean-we-have-the-right-to“International Covenant on Civil and Political Rights”, Office of the Hightaking Commissioner for Human Rights, http://www.ohchr.org/en/professionalinterest/pages/ccpr.aspx. others than his own 8 http://www.echr.coe.int/Documents/Convetion_ENG.pdf nor call one by nicknames” n Free Speech, Faculty of Arts & Sciences, University ofanother Toronto, 15.8http://www.ohchr.org/en/professionalinterest/pages/ccpr.aspx. 9 rights, only then people can live in peace, because if people focus more on their own rights, then there is always a chance they can grasp more than they are entitled to.”

h Carens, An Ethics Forum on Freehttp://www.cherwell.org/comment/opinion/2015/01/14/free-speech-does-not-mean-we-have-the-right-toSpeech, Faculty of Arts & Sciences,http://www.echr.coe.int/Documents/Convetion_ENG.pdf University of Toronto, 15. 9 http://www.cherwell.org/comment/opinion/2015/01/14/free-speech-does-not-mean-we-have-the-right-tooffend 10 offend Joseph Carens, An Ethics Forum on Free Speech, Faculty of Arts & Sciences, University of Toronto, 15. However, contrary to any10 modern day charter Joseph Carens, An Ethics Forum on Free Speech, Faculty of Arts & Sciences, University of Toronto, 15.

despite giving freedom to express oneself, Islam always reminds Muslims that they must conduct themselves with the utmost decency, no matter how much they may have suffered at the hands of the enemy. In Surah Maidah, verse 9 God Almighty states:

1 http://www.un.org/en/documents/udhr/ 2 http://www.ushistory.org/franklin/courant/issue49.htm

“…and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness.”

3 http://www.famous-quotes.com/topic.php?tid=493 4 Friedrich Nietzsche (2005), 1887 Genealogy of Morals, in Genocide and Crimes Against Humanity (Ed. Dinah L. Shelton and Gale Cengage) 5 http://www.un.org/en/documents/udhr/ 6 Ibid 7 “International Covenant on Civil and Political Rights”, Office of the High Commissioner for Human Rights, http://www.ohchr.org/en/professionalinterest/pages/ccpr.aspx. 8 http://www.echr.coe.int/Documents/Convetion_ENG.pdf

This magnificent teaching instructs the Muslims

9 http://www.cherwell.org/comment/opinion/2015/01/14/free-speech-does-not-mean-we-have-

that they must never forget their moral duties

10 Joseph Carens, An Ethics Forum on Free Speech, Faculty of Arts & Sciences, University of

the-right-to-offend

Toronto, 15

27 Maryam

FREEDOM OF SPEECH Guidance from the divinely appointed Khalifah of the age Extracts from addresses delivered by Hazrat Khalifatul Masih V (may Allah be His helper) on the topic of “Freedom of Speech”

‘The law regarding freedom of speech is not a Divine scripture. Thus, as I also said in my address to politicians in the US, man-made laws are prone to errors and flaws. Certain aspects whilst legislating can be overlooked because man does not possess knowledge of the unseen, whereas God the Almighty is the Knower of the Unseen. Laws made by God are flawless. Do not consider, therefore, your man-made laws to be perfect and that there can be no alterations and changes made to them. While a law for freedom of speech exists, neither in any country nor in the UN Charter do we find a law that states that no person will be allowed the freedom to hurt the religious sentiments of others or insult the holy personages of other religions. This is not written in the law anywhere and it is because of this that the peace of the world is being destroyed. This causes the lava of hatred to erupt and the gulf between countries and religions to increasingly widen. While a law for freedom of speech has been made giving an individual freedom, which is fine, there should not be a law permitting playing with others sentiments. This is exactly why the UN is failing. It considers the formation of this futile law a huge accomplishment. However, look at God’s law. The law of God the Exalted states that do not even mock the idols of other people lest they in retaliation do the same to your All-Powerful God in ignorance by using disparaging words, which would make your hearts grieve, increase enmity, and lead to clashes, quarrels and disorder to break out in the country. Therefore, this is the beautiful teaching imparted by the God of Islam, the God of this world and the God of this universe. That God has given us this teaching Who sent His Beloved One, the Holy Prophet(saw), with the perfect law and teaching for the reformation of mankind and to establish love and compassion. He conferred upon him the title of Rahmatul-Lil-Aalameen (Mercy for all Mankind) and thus sent the Prophet Muhammad (saw) as the Mercy for all peoples. Hence the educated people of the world, the politicians and those in power should ponder, that by not firmly dealing with these few despicable people are they too a party to this disorder? The people of the world at large also should think; that by playing with the religious sentiments of others and by agreeing with these few revolting creatures, are they also playing a part in destroying world peace?’ (Friday Sermon delivered on 21st September 2012) http://www.alislam.org/archives/sermons/summary/FST20120921-EN.pdf

‘We tell the world that any kind of vulgar expression about any sacred person of any religion does not constitute freedom in any way at all. You apparently champion democracy and freedom of expression, but play with the sentiments of others; this is neither democracy nor freedom of expression. Everything has a limit and some code of conduct. Just as there are codes of conduct in all professions, there is also a code of conduct in journalism. Just as no matter what kind of government there is, it has its rules and regulations. Freedom of expression certainly does not mean that sentiments are trifled with, or are caused to be hurt. If this is the freedom that the West is proud of, then this freedom does not lead to advancement, rather it leads to decline.’ (Friday Sermon delivered on 17th February 2006) https://www.alislam.org/library/books/TheBlessedModelAndCaricatures.pdf

‘It is their inability to defeat Islam that is causing its opponents to resort to such vile acts which they try to justify on the basis of freedom of speech or expression.’ (Friday sermon delivered on 21st September 2012) http://www.alislam.org/egazette/press-release/world-muslim-leader-condemnsanti-islam-film/#sthash.qc4USr9W.67XXQ9g2.dpuf

‘Let it not be that in the name of freedom of speech the peace of the entire world be destroyed.’ (Friday sermon delivered on 21st September 2012) http://www.alislam.org/egazette/press-release/world-muslim-leader-condemnsanti-islam-film/#sthash.qc4USr9W.67XXQ9g2.dpuf

‘The Promised Messiah then further says, “Those who subscribe to the belief that they should consider the prophets of different peoples to be liars and should continue to speak ill of them, they are always the enemies of peace and reconciliation. This is because there is nothing worse than to cause disorder by abusing the saints amongst people.” Today, the people who entertain and spread such thoughts about the Holy Prophet (peace and blessings of Allah be upon him), and the Holy Quran, are certainly amongst those who destroy the peace. This is not freedom of thought, nor is it freedom of speech, but a means of playing with the sentiments and feelings of others, as a result of which peace is destroyed.’ (Keynote address delivered at the Khilafat Centenary Celebrations in the Hilton Conference Centre, Ontario, Canada on Wednesday, June 25, 2008) http://www.alislam.org/khilafat/fifth/Essential_Guidance_for_Troubled_World-20 081126MN.html

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“There is a LIMIT. Every religion has its dignity. In freedom of expression there are limits” “If my good friend Dr Gasparri says a curse word against my mother, he can expect a punch. It's normal. It's normal. You cannot provoke, You cannot insult the faith of others. You cannot make fun of the faith of others.” Pope Francis- The current Pope of the Catholic Church.

“FREEDOM “For to be free is not merely to cast oﬀ one's chains, but to live in a way that respects and enhances the FREEDOM of others.” Nelson Mandela - South African anti-apartheid revolutionary, politician and philanthropist who served as President of South Africa from 1994 to 1999.

Maryam 30

“To talk well and eloquently is a very great art, but that an equally great one is to know the right moment to stop.” Wolfgang Amadeus MozartComposer and musician from the eighteenth century

“The right to swing my ﬁst ends where the other man’s nose begins” Oliver Wendell Holmes, Jr- An American jurist who served as an Associate Justice of the Supreme Court of the US from 1902-1932

“Some people's idea of free speech is that they are free to say what they like but if anyone says anything back, that is an outrage.” Winston Churchill - Prime minister of the United Kingdom from 1940 to 1945 and from 1951 to 1955

OF SPEECH” “There is a ﬁne line between free speech and hate speech. Free speech encourages debate whereas hate speech incites violence.” Newton Lee- Computer scientist and author

“By punching downward, by attacking a powerless, disenfranchised minority with crude, vulgar drawings closer to graﬃti than cartoons, Charlie wandered into the realm of hate speech.” Garry Trudeau - An American cartoonist

31 Maryam

a ffemale. emale. FFor or eexample, xample, jjust ust aas s w we e ssay ay ‘‘a a ttall all m m a the ccase ase in in AArabic. rabic. In In A the fm ollowing xample, th th tall an eexample, the the following Note h ow t he f eminine a d the c ase i n A rabic. I n t he f ollowing e xample, thh the c ase i n A rabic. I n t he f ollowing e xample, t َ ٌ ٌ ‫ﻝل‬ ‫ﻳﯾ‬ ْ ‫ﻭو‬ ‫ﻁط‬ ‫ﻝل‬ ‫ﺟ‬ ُ ‫ﺭر‬ َ women. ِ how the feminine adj women. Note marbutah, which means an women. Note how the feminine adj women. marbutah, w which hich m means eans aann A tall tall wwoman oman marbutah, A In In the previous lesson, all w woman oman Arabic This lBasic esson aims to A iA ntroduce adjectives. Arabic, we fheminine ave to pwaay ttall Language aed Note h ow t he This lesson lesson aims ims tto o introduce introduce aadjectives. djectives. In tAA rabic, we e hhtave ave to o ppay ay I n he p revious l esson, w es This rabic, w t and a djectives o d emonst A t all m an I n t he p revious l esson, w e the word baeing described. T his i s u nlike E nglish, w here t he a dject A A tall m an marbutah, which maeans tall all m an is unlike and a the w ord b eing d escribed. T his E nglish, w here t he djectiv A t m an َ a djectives t o d emonstr the ord being escribed. nlike Ea nglish, where he aadjectiv ‫ َﺭر ُﺟ‬a‫ ﺭر‬ َ s is wue and adjectives to de emonstr ِ َ ‫ﻁط‬ a fw emale. For edxample, jَ‫ َﻁط‬ust s ay ‘ t all m an’ a nd w lso say ‫ﻁطﻭوﻭو ْ ْﻳﯾﻳﯾِﻭو ْﻳﯾ ٌﻝل ٌﻝل ٌﻝل‬ ‫ ٌﻝل‬T‫ُﺟ ٌﻝل ٌﻝل‬his ‫ﺟ‬ ُ ‫ﺭر‬ َ He i s a t all m an ‫ ﻳﯾ ٌﻝل‬ ْ ‫ﻭو‬j ِ ِjust ‫ﻁط‬ ‫ ٌﻝل‬a‫ ُﺟ‬as ‫ﺭر‬s emale. FFor or eexample, xample, ust ay ‘‘a a t tall m an’ and nd wwe e lesson, also lso ssay ay َ wwe e ssay Iall n َ tm he previous w‫‘ َﻁط‬e a a the ffemale. an’ a a ٌ c ase i n A rabic. I n t he f ollowing e xample, t he a djective ‫ﻝل‬ ‫ﻳﯾ‬ ْ ‫ﻭو‬ Lesso ns fo r Waaqifaat-e-Nau َِ t He s ata‫ ٌﻝل‬he ‫ﺟ‬tُ tall all m an ‫ ِﻭو ْﻳﯾ ٌﻝل‬ii‫ﻁط‬s ‫ َﺭر‬a‫ُﻭو‬djective ‫ ﻫﮬﮪھ‬an َm ٌ He the c ase i n A rabic. I n t he f ollowing e xample, ‫ﻝل‬ ‫ﻳﯾ‬ ْ ‫ﻭو‬ ‫ﻁط‬ َ and djectives to demons the case in Arabic. In the following example, tahe adjective ‫ ﻁط ِ ِﻭو ْﻳﯾ ٌﻝل‬ t women. َ ٌ ٌ ‫ﻝل‬ ‫ﻳﯾ‬ ْ ‫ﻭو‬ ‫ﻁط‬ ‫ﻝل‬ ‫ﺟ‬ ُ ‫ﺭر‬ ‫ُﻭو‬ ‫ﻫﮬﮪھ‬ َ َ Note hhow ow the t14he feminine feminine as the the letter lette ‫ َﻁط ِ ِﻭو ْﻳﯾ ٌﻝل‬aadjective ‫ ٌﻝل‬djective ‫ ﻫﮬﮪھ َُﻭو َﺭر ُﺟ‬hhas women. Note Lesson women. Note hhow ow tthe he ffeminine eminine djective as tthe he lletter ettet Note aas djective hvhas Here ias staall ome ocabulary marbutah, w hich m eans a n ttatched t aa. He i m an A tall wThis oman marbutah, wwhich mmtoeans aan n aattatched taa. lesson aims to introduce adjectives. In Arabic, we have pay special attention marbutah, hich eans ttatched aa. ttoo Here i s s ome v ocabulary marbutah, w hich m eans a n a ttatched ttaa. A t all w oman َِ is Here ome vocabulary ٌ ‫ ْﻳﯾ‬where ٌ the‫ﺟ‬sُ adjec‫ﻝل‬ ‫ﻭو‬ ‫ﻁط‬ ‫ﻝل‬ ‫ﺭر‬ ‫ُﻭو‬ ‫ﻫﮬﮪھ‬ to the gender of the word being described. This is unlike English, َ َ A tall woman ‫ﺟ ﱞ‬dَ etached Grandfather tive is the same for a male as it is for a female. For example, just as we say ‘a tall man’ (m) ‫ﺩد‬ I n t he p revious l esson, w e l ooked a t I n pprevious esson, ooked aat t A ddetached A tall mandan tetached all wom we also say ‘a tall women’. this is not the lcase in Arabic.w In e the lfollowing In n tthe tHowever he revious w e l ooked ‫ﱞ‬ ( m) ‫ﺩد‬ ‫ﺟ‬ example, the adjective tawil will be used forllesson, aesson, manGrandfather and a women. َ I he p revious w e l ooked a t d etached A t all m an A t all w oma ‫ ﱞ‬ule Grandfather ( m) ‫ﺩد‬ ‫ﺟ‬ َ ٌ َ and a djectives t o d emonstrate t he r w e have av َ A tall A t all w oma ٌ ‫ ِﻭو ْﻳﯾ ٌﻝل‬m ‫ َﻁط‬an ‫ َﺭر ُﺟ ٌﻝل‬ ‫ﺔ‬ ‫ﻠ‬ ‫ﻳﯾ‬ ْ ‫ﻭو‬ ‫ﻁط‬ ‫ﺓة‬ ‫ﺃأ‬ ‫ﺭر‬ ْ‫ﻣ‬ ‫ ﺇإ‬t Here i s s ome v ocabulary َ ٌ and a djectives t o d emonstrate t he r ule w e h ‫ﱠ‬ Grandmother ( f) ‫ﺓة‬ ‫ﺩد‬ ‫ﺟ‬ َ ِ ِ ٌ َ َ and a djectives t o d emonstrate t he r ule w e h av َ ٌ and adjectives to demonstrate the ‫ ٌﺔ‬r‫ َﻠﺔ‬ule ٌ‫ﺃأﺭرﺃأﺓةﺓة‬e ‫ َﺭر َﺭر ُﺟ ُﺟ ٌﻝل ٌﻝل ﻁط َﻁط ِﻭو ِ ْﻭوﻳﯾ ْﻳﯾ ٌﻝل ٌﻝل‬ ‫ﻁطَﺟَﻁط ِ ﱠﻭوﺩد ِ ْﻭوﻳﯾﺓةٌ ْ ٌﻠﻳﯾ‬w َ ‫ﻣْ َﺭر‬hْ‫ﺇإِﺇإِﻣ‬av Grandmother ( f) A tall He manis a tall man A tallGrandmother woman f) ‫َ َﺟﺟ ﱠ ﱞﺩدﺩدﺓة‬ ٌ َ‫(( ﺃأ‬m) Grandfather He i s a t all m an Brother ‫ﺥخ‬ He iَ is s aa ttall all m man an He ٌ ٌ ‫ﻝل‬ ‫ﻳﯾ‬ ْ ‫ﻭو‬ ‫ﻁط‬ ‫ﻝل‬ ‫ﺟ‬ ُ ‫ﺭر‬ ‫ُﻭو‬ ‫ﻫﮬﮪھ‬ َ َ َ َ ِ َ‫ ٌﻝل َﻁط‬a‫ُﺟ ٌﻝل‬djective Note how the feminine letter ‫ ﺃأﺓةﺃأَ ٌﺥخ ٌﺥخ‬ attached to the ‫ﻁطﻭو ْﻳﯾ ِﻭو ْﻳﯾ ٌﻝل ٌﻝل‬ ‫ ﻫﮬﮪھ َﻫﮬﮪھُﻭو َُﻭو َﺭر َﺭر‬has the Brother Brother ‫ﺟ‬ ُ ُ ‫ﺃأ‬ttached ‫ﻁط ِ ِﻭو ْﻳﯾ ٌﻝل‬ ‫ ﻫﮬﮪھ َُﻭو َﺭر ُﺟ ٌﻝل‬hhas Note hhow ow tthe he ffeminine eminine adjective djective as tthe he letter ‫ﺕتﺓة‬ o tthe he ee Grandmother (f) ٌ‫ ﱠﺩدﺓة‬t‫ﺟ‬tَ o ٌ‫ ﺓة‬ a ‫ﺧ‬aْ ttached Sister’s Note a l etter marbutah, which means an attatched taa. ٌh marbutah, w hich means eans as ttatched taa. aa. Here in s sasaome ome vocabulary ocabulary tthe o ou mmake ake yyou o ُ ‫ ﺃأ ُ َﺃأ‬yyou Sister’s ‫ﺕت‬ ‫ ْ ْﺧ‬elp ٌ Here i t o h elp marbutah, hich m a n ttatched t Notew how the feminine adjective has thevletter attached to end. Sister’s ‫ﺕت‬ ‫ﺧ‬ ٌ Here is ssome ome vocabulary ocabulary o elp make ake yyoo َ ou m Brother ‫ﻳﯾْﺏبٌ ﺃأ‬yy‫ﻁط ِﺑ‬ Doctor (pm) Here tto hh‫ﺥخ‬ronouns. elp ou This is called al-taa al-marbutah, whichvmeans attatched taa. In the previous lesson, wis e looked at danetached In this le َ n tthe he pprevious revious lesson, wwe e looked looked at t etached ronouns. n tthis his les le Grandfather (m) ‫ َﱞﺩد‬d‫َﺟ‬etached ٌ‫ ﻁطَﻁط ِﺑﺑﻳﯾﻳﯾْﺏب‬IIn Doctor (pthis m) ‫ﱞ‬ Grandfather ( m) ‫ﺩد‬ ‫ﺟ‬ In the previous lesson, att detached pronouns. Inp I In ltesson, w e l ooked a d ronouns. ٌ‫ْﺏب‬ Doctor ( m) ُ and adjectives o d emonstrate he r ule w e h ave l earned. ْ ِ ٌ Grandfather m) Sister’s ‫َﻁط ِﺑﻳﯾ َﺃأﺑ ٌﺔﺧﺕت‬ Doctor Grandfather ((m) ‫ َﺟَﺟ ﱞﺩد ﱞﺩد‬adjectives lesson we will use them with nouns and to (f) and a djectives t o d emonstrate t he r ule w e h ave learned. and adjectives to ddemonstrate emonstrate he r ule w e h ave l earned. the ruletwe have learned. Grandmother (f) (f) ٌ‫ﺟ ﱠﺓةٌﺩدﺓة‬ ‫ َﺟ َﱠﺩد‬Doctor Doctor ((f)f) ‫َﻁطَﻁط ِﺑﺑﻳﯾﻳﯾ َﺑ َﺑ ٌﺔ ٌﺔ‬ Grandmother ِ ٌ‫ﻧ ِﺩد َﻁط ِﺑﺱسٌﻳﯾْﺏب‬She He is a tall man Grandmother (m) Grandmother ((f) f) ٌ‫ َﺟَﺟ ﱠﺩد ﱠﺩدﺓةٌﺓة‬Engineer Doctor ْ ‫ ُﻣ َﻬﮭ‬is a ta ( m) He is a tall all m an She iَ s aٌa t tall all is a tall man She is a tall woman ٌ َ He She i s ‫ ْﻳﯾ ٌﻝل‬i‫ ِﻭو‬s ‫ َﻁط‬a ‫ ٌﻝل‬t‫ﺟ‬ ُ ‫ َﺭر‬m ‫ َُﻭو‬He ‫ﻫﮬﮪھ‬an ‫ﺔ‬ ‫ﻠ‬ ‫ﻳﯾ‬ ْ ‫ﻭو‬ ‫ﻁط‬ ‫ﺓة‬ ‫ﺭر‬ ْ‫ﺍاﻣ‬ ‫َﻲ‬ َ َ ٌ ْ ‫ٌ َِ ُﻣ ُﻣ َﻬﮭ َﻬﮭ‬ Brother ‫َﺃأ ﺃأَﺥخ ٌﺥخ‬ ٌ‫ﺱس‬ Engineer ( m) ‫ﺩد‬ ‫ﻧ‬ ِ ْ ٌ Brother ٌ‫ﺱس‬ Engineer ( m) ‫ﺩد‬ ‫ﻧ‬ ِ ٌ‫ﻫﮬﮪھ َﻫﮬﮪھُﻭوَُﻭو َﺭر َﺭر ُﺟ ُﺟ ٌﻝل ٌﻝل َﻁط َﻁط ِﻭو ْﻭوﻳﯾ ْﻳﯾ ٌﻝل‬ ‫ﻝل‬ ‫ﺔ‬ ‫ﻠ‬ ‫ﻳﯾ‬ ْ ‫ﻭو‬ ‫ﻁط‬ ‫ﺓة‬ ‫ﺭر‬ ْ‫ﺍاﻣ‬ ‫ﻲ‬ Brother ‫ﺃأﺃأَ ٌﺥخ ٌﺥخ‬ Doctor (f)(f)‫ِﺳ ِﺑ ٌﻳﯾﺔ َﺑ ٌﺔ‬ َ َ ‫ﻫﮬﮪھ‬ Engineer Brother َ‫ِﻲ ﺍاﻣْ َ َﺭرﺓةٌ َﻁط ِ ُِﻣﻭو ْﻳﯾ َﻬﮭ َﻠ ْﻧ ٌﺔﺩد َﻁط‬ ِ ُ ‫ ﺃأ‬you mEngineer ٌ ‫ِﺳ‬ ٌ ‫ْﺧ‬h‫ﺃأ ُْﺧ‬elp Sister’s Here is some vocabulary t‫ﺕت‬ o ake your own ( f) ‫ﺔ‬ ‫ُﻣ‬ َ ‫ﻧ ْﻧﺩدﺩد‬sْ ‫ َﻬﮭ َﻬﮭ‬entences: ٌ ٌ ‫ﺕت‬ Sister’s Engineer ( f) ‫ﺔ‬ ‫ِﺳ‬ ‫ﻣ‬ ُ ُ َ ْ ٌ ُ ‫ ﺃأﺃأ‬ymake Sister’s Here iis s ssome ome ocabulary o help elp you ou your make ake our wn Engineer ‫ُﻣ َﻬﮭ ْﻧ ِﺩد‬ ْ you ٌ‫ﺕت‬ Nurse (f) oo‫( ٌﺔ‬wn ‫ﺿ‬ ‫ﺭرﱢ‬s‫ َﻣ‬sٌ‫ﺱس‬ ‫ﻣ‬entences: ُ entences: ‫ﺧﺧ‬ Sister’s َm) Here is vocabulary help own sentences: Here vvsome ocabulary ttoto h‫ﺕت‬ m yyour ٌ‫ﺿ‬ Doctor (m) (m) ٌ‫َ َﻁط ِﺑَﻁطﻳﯾﺑﻳﯾْﺏبٌْﺏب‬ Grandfather (m)‫ َﺟ ﱞﺩد‬Doctor Nurse ( f) ‫ﺔ‬ َ ‫ُﻣ ُﻣ َﻣ َ ٌﻣﺭرﱢﺭرﱢ‬ ٌ Nurse ( f) ‫ﺔ‬ ‫ﺿ‬ َ ِ ٌ‫ﻁطَﻁط ِﺑﺑﻳﯾﻳﯾْﺏب‬ Doctor m) ٌ‫ْﺏب‬ Grandfather (m) m)‫ َﺟ َﺟﱞﺩد ﱞﺩد‬Doctor Engineer َ ‫ُﻣ َﻬﮭ ْﻧ ُﻣﺩد َﻣ‬ ٌ‫ِﺳﺭرﱢﺔﺽض‬ Doctor(((m) Grandfather ((m) Nurse((m) Nurse m) (f) m) Grandfather ِ (f)‫َ َﻁط ِﺑَﻁطﻳﯾﺑ َﺑﻳﯾ ٌ َ ٌﺑﺔ ٌﺔ‬ Grandmother (f) ٌ‫ ﱠﺩدﺓة‬Doctor ‫ َﺟ‬Doctor (f) ٌ‫ُﻣ ُﻣ َﻣ َﻣﺭرﱢﺭرﱢﺽض‬ Nurse (m) m) ٌ‫ﺽض‬ Nurse ( ٌ ِ Doctor (f) Grandmother (m) Nurse (f) ٌ Doctor ((f)f) ‫ﻁطَﻁط ِﺑ ِﺑﻳﯾﻳﯾ َﺑ َﺑﺔ ٌﺔ‬ Grandmother ((f) f) ٌ‫ َﺟ َﺟﱠﺩد ﱠﺩدﺓةﺓة‬Doctor Nurse (f) (m) ‫ﺿﺔ‬ َ ‫ُﻣ َﻣُﻌﻠﱢﺭرﱢ ٌﻡم‬ Teacher Grandmother ٌ َ‫ﺃأ‬ ‫ﻣﻣ َُﻌُﻌﻠﱢ‬ ْ ‫ ُﻣ ُ َﻣﻬﮭ‬Teacher ٌ‫ﺱس‬ Engineer ( m) ‫ﺩد‬ ‫ﻧ‬ Brother ِ Teacher ( m) ‫ﻡم‬ ٌ ْ ‫ﱢ‬ Engineer (m) Brother ‫ﺥخ‬ Teacher (m) ٌ‫ﺱس‬ Engineer ( m) ‫ﺩد‬ ‫ﻧ‬ ‫ﻬﮭ‬ ِ َ ‫ﻡم‬ ‫ﻠ‬ ( m) َ ‫ُﻣ َﻣﺭرﱢ‬ ٌ ْ ‫ ُﻣ ُﻣ َﻬﮭ َﻬﮭ‬Teacher ٌ َ َ‫ﺃأ‬ ٌ‫ﺱس‬ Engineer ( m) ‫ﺩد‬ ‫ﻧ‬ ٌ ٌ‫ﺽض‬ ِ ‫ﱢ‬ Brother ‫ﺥخ‬ Nurse ( m) ْ ٌ ٌ‫ﺱس‬ ( f) ‫ﺔ‬ ‫ﻣ‬ ‫ﻠ‬ ‫َُﻌ‬ Engineer ( m) ‫ﺩد‬ ‫ﻧ‬ ِ َ Brother ‫ﺃأﺥخ‬ Engineer ((f) Sister ‫ﺕت‬ Teacher ((f) ٌ ‫ِﺳ‬ ٌ ‫ﺃأ ُ ْﺧ‬ Engineer f)‫ِﺳﺔ ٌﺔ‬ Sister’s Teacher f) ‫ﻣﻣ ﱢ َُﻌَُﻌﻠﱢﻠﱢ َﻣ َﻣ ٌﺔ ٌﺔ‬ ٌَ ‫ ُﻣ ُ َﻣﻬﮭ ْ ْﻧ َﻬﮭ ْﺩدﻧﺩد‬Teacher Engineer ( f) َ ( f) ُ ٌ ‫ﺃأ ﺃأ ُ ْﺧ ْﺧ‬ Engineer ((f)f) ‫ِﺳﺔ ٌﺔ‬ ٌ ‫ﻣ َُﻌﻠ ٌﻡم َﻁطﺑﱠﺎ‬ Sister’s ‫ﺕت‬ Teacher m) َ ‫ ُﻣ ُﻣ َﻬﮭ َﻬﮭﻧ ْﻧﺩدﺩد‬Cook (m) (‫ﺥخ‬ Engineer ٌ ‫ﺕت‬ َ‫ِﺳ‬ Sister’s ٌ‫ﺿ‬ َ Maryam Nurse (f) (f) ‫ﺿﺔ ٌﺔ‬ ‫ُﻣ َُﻣﻣ َﻣﺭرﱢ‬ Doctor 32 (m) ٌ‫َﻁط ِﺑﻳﯾْﺏب‬ Cook ((m) m) ‫ﻁطَﻁطﺑﺑﱠﺎﱠﺎ ٌﺥخ ٌﺥخ‬ َ Nurse ‫ﺭرﱢ‬ َ Cook ٌ Nurse ((f) f) ‫ﺿﺔ ٌﺔ‬ َ ‫ُﻣ ُﻣ َﻣ َﻣﺭرﱢﺭرﱢ‬ Doctor ((m) m) ٌ‫ﻁطﺑﺑﻳﯾﻳﯾْﺏبٌْﺏب‬ Teacher ‫ﻣ َُﻌﻠﱢ َﻣ ٌَﺔ‬ َ f) ‫ﻁطﺑ‬ Cook (f) ‫ﱠﺎﺧ(ﺔ‬ Nurse َ‫ﺿ‬ ِِ َ ‫َﻁط‬ Doctor

َ َ

Adjectives

Short%(f)%"$َْ & ِ‫ﻗﺻ‬ ٌ ‫ﱢ‬ Teacher ( f) ‫ﺔ‬ ‫ﻣ‬ ‫ﻠ‬ ‫ُﻌ‬ ‫ﻣ‬ ٌ ‫ﱢ‬ Adjectives:$$ Fat%(m)% Teacher (f) ‫ﻣَ َ ٌُﻌﻠ َ َﻣﺔ‬Minister Fat%(m)%ٌ"ٌْ"ْ$ٌ"‫ﻣ‬$$ْ Short%(f)% ِ َ ‫َﻗﺻِ َﺳ& َﺳ ِﻣ‬ Adjectives:$$ ُ ‫ﱢ‬ ( f) ‫ﺓة‬ ‫ﻳﯾﺭر‬ ‫ﺯز‬ ‫ ﻭو‬ Adjectives:$$ َ َ Teacher ( f) ‫ﺔ‬ ‫ﻣ‬ ‫ﻠ‬ ‫ُﻌ‬ ‫ﻣ‬ َ َ ٌ ‫ﱢ‬ ِ ُ (f) ‫ﻳﯾﺭرﺓة‬ Adjectives:$$ Fat%(m)% Teacher (f) ‫ َُﻌﻠ َﻣﺔ‬Minister ‫ﻣ‬ َ ‫ ﻭو ِﺯز‬ َ Fat%(m)%ٌ"ٌْ"ْ$‫ﻣ‬$ِ ‫َﺳ َﺳِﻣ‬ Cook ((m) m) ‫ﻁطﱠﺎﺑﱠﺎ ٌﺥخ ٌﺥخ‬ ‫َﻁط َﺑ‬ Tall%(m)%"ٌ "ٌ "ٌ ##%#%%ِ 'َ'َ 'َ Fat%(F) Fat%(F)‫ﻣ ْ ِ&ﻣْ"ٌ َْﻧ& َﻧ ٌﺔ ٌﺔ‬$ِ ‫ َﺳ َﺳِﻣ َﺳ‬% % Cook Fat%(m)% Tall%(m)% ُ Tall%(m)% َ ٌ ِ Cook m) ‫ﻁطﱠﺎﺑﱠﺎﺥخ ٌﺥخ‬ ‫ﻁط َﺑ‬Policeman ُ ٌ #%ِِ 'َ Fat%(F) Tall%(m)% َ ‫ َﺳ‬% % Fat (f) ‫ﺳ ِﻣ ْ ِ&ﻣ َْﻧ& َﻧ ٌﺔ ٌﺔ‬ Tall (m) " Policeman‫ﺷﺭرْﻁطِﻁطِﻲﱞﻲﱞ‬ Cook((m) (m) ْ‫ﺷﺭر‬ Policeman Cook Fat%(F) َ ‫ﻁطﺑ‬ ٌ"ْ$‫ِﺣ‬$%‫َﻧ َﻧ ِﺣ‬ Thin%(m)% Tall%(f)%%‫ َ) َ)َ) ِ((ْ&( ْ& َْﻠ& َﻠ َﻠ ٌﺔ ٌﺔ ٌﺔ‬Thin%(m)% ٌ ‫ْ"ٌ ِﻣ ْ& َﻧ‬ Cook ((f) f) ‫ﱠﺎﺧﺔﺔ‬ ‫ﱠﺎﺧ‬ ‫َﻁط َﺑ‬ َ Fat%(F) ‫ﺔ‬ ‫ﺳ‬ َ Cook Tall%(f)%% Tall%(f)%% ٌ ِ ُ َ ٌ Thin (m) َ Tall (f) Policewoman Cook (f) َ ‫ﻁطﺑ‬ Cook ((f) f) ‫ﱠﺎﺧﺔﺔ‬ ‫ﻁط َﺑ‬Policewoman ُ Tall%(f)%% ‫ ) ِِ( ْ& َﻠﺔ‬Thin%(m)% Thin%(m)%ٌ"ٌْ"ْ$‫ِﺣ‬$‫َﻧ َﻧ ِﺣ‬ َ ‫ﱠﺎﺧ‬ Policewoman ‫ﺷﺭرْﺷﺭرْﻁطِ ﻳﯾﻁطِ ٌﱠﺔﻳﯾﱠﺔ‬ Cook ٌ‫ْ"ٌ ْﻔ‬ َ %% Thin%(f)% ‫ﺔ‬ Short%(m)%!ْ # ‫ﻗ‬ ِ‫ﺻ‬ ٌ Minister (m) ‫ ﻭو‬ Thin%(m)% Thin%(f)% ‫ﺔ‬ ‫ﻔ‬ $ ‫ﺣ‬ َ ََ Lawyer (m) ‫ﻣﻣ َُﺣ َُﺣ‬ ٌِ $ْ ‫ ِﺣ‬$‫َﻧ َﻧِﺣ َﻧ‬ Lawyer%(m)%‫ﺎﻣﻲ‬ Short%(m)%!ْ # ‫ﻗ‬ ِ‫ﺻ‬ َ Lawyer%(m)%‫ﺎﻣﻲ‬ ٌ ‫ ﻭو ِﺯز ِ ْﻳﯾﺯز ْﻳﯾ ٌﺭر‬ Thin (f) Short (m) Minister(m) (m) ‫ﺭر‬ Minister % # ‫ﻗ‬ Short%(m)%!ْ ِ‫ﺻ‬ Short%(m)%!ْ# ِ‫ َﻗﺻ‬Thin%(f)% %Thin%(f)%‫ﻔﺔﺔ‬$ٌ‫ِﺣ ْﻔ‬$ْ ‫َﻧ َﻧ ِﺣ‬ Minister(m) (m) ‫ ﻭو ِﺯز ْﻳﯾﺯز ْﻳﯾ ٌﺭر ٌﺭر‬ َ ‫ ﻭو‬ َ Minister ِ Short%(f)% ‫َﻗ‬Thin%(f)% Clever%(m)% ِ‫ َﻗ َﻗﺻ‬Clever%(m)% Clever (m) Short (f) ٌ"ٌ"ٌ"$ْ Lawyer (f) ‫ ٌﺔ ٌﺔ‬$َ ‫ﻣ‬ Minister (f) ُ ‫ﻔٌﺔ‬$ْ ‫َ َ& َ&ﻛﻛِﻲﱞ َﻧِﻲﱞ ِﺣ‬ $َِ ‫ُﺣﺎ ِﻣ‬ ‫ﻣﻣ َُﺣ َﺎ‬ $ْ Short%(f)% ‫ﻳﯾﺭر‬ Minister ((f) f) ُ‫ﻳﯾﺭرﺓةﺓة‬ ِ‫ﺻ‬ ٌَ $َْ &&&ِ‫ﺻ‬ ََ ‫ ﻭو ِﺯز ِﺯز‬ َ ‫ ﻭو‬ َ Lawyer%(f)% Lawyer%(f)% Short%(f)% َ Minister Short%(f)%"$َْ & ِ‫ َﻗﺻ‬Clever%(m)% ُ Clever%(m)%‫َ&&ﻛﻛِﻲﱞِﻲﱞ‬ Minister ( f) ‫ﺓة‬ ‫ﻳﯾﺭر‬ ‫ﺯز‬ ‫ ﻭو‬ َ َ ُ Minister (f) ‫ﻳﯾﺭرﺓة‬ َ ‫ ﻭو ِ ِﺯز‬ َ Clever (f) ‫ﱠﺔ‬ Fat (m) ٌ"ْ$‫ﺳ ِﻣ‬ Fat%(m)% ٌ ‫ ٌﱠﺔ‬$‫ﻛ‬$ِ ‫َ& َ(ﻛ َ( ِﻛِﻲﱞ‬ Clever%(f)% َ Clever%(f)% Clever%(m)% Adjectives:$$ ٌ"ْ ُ Fat%(m)% $ ‫ﻣ‬ ‫ﺳ‬ ِ َ Adjectives:$$ ٌ"ْ Policeman ‫ﻲﱞ‬ ْ‫ﺭر‬ ‫ﺷ‬ Fat%(m)% $ ‫ﻣ‬ ‫ﺳ‬ ِ ِ‫ﻁط‬ َ ُ Policeman ‫ﺷﺭرْ ﻁطِ ﻲﱞ‬ ‫ ٌﱠﺔ ٌﱠﺔ‬$‫ﻛ‬$ِ ‫َ( َ( ِﻛ‬ Fat%(m)% ٌ"ْ$‫ َﺳ ِﻣ‬Clever%(f)% Clever%(f)% ُ Policeman ‫ﻲﱞ‬ ْ‫ﺭر‬ ‫ﺷ‬ ِ‫ﻁط‬ ُ Policeman ‫ﺷﺭرْ ﻁطِ ﻲﱞ‬ Translate%the%followin Fat%(F)‫ َﺳ َﺳﺳ ِﻣ ِﻣِْ&ﻣ ْ& َْﻧ& َﻧ َﻧ ٌﺔ ٌﺔ ٌﺔ‬%%% Translate%the%followin ٌ $‫َ( ِﻛ‬ َ َ Clever%(f)% ‫ﱠﺔ‬ ٌ Tall%(m)% " # % ' Fat%(F) ٌ ٌ Tall%(m)% " # % ' ُ Fat%(F) Translate the following sentences into Arabic using the vocabulary: َ ِ Policewoman ‫ﱠﺔ‬ ‫ﻳﯾ‬ ْ‫ﺭر‬ ‫ﺷ‬ ٌ ِ ِ‫ﻁط‬ ٌ ُ Policewoman ‫ﺷﺭرْ ٌﻁطِ ﻳﯾﱠﺔ‬ Fat%(F)‫ َﺳ ِﻣ ْ& َﻧﺔ‬% Translate%the%followin Translate%the%followi ُ Policewoman ‫ﱠﺔ‬ ‫ﻳﯾ‬ ْ‫ﺭر‬ ‫ﺷ‬ ِ‫ﻁط‬ ٌ ُ Policewoman ‫َ َ َ ٌ ٌ ﺷﺭرْ ﻁطِ ﻳﯾﱠﺔ‬ Thin%(m)% ٌ"ْ$‫ َﻧ َ ِﺣ‬Translate%the%followin English% Tall%(f)%%‫)) ِ( ِْ&( ْﻠ& َﻠﺔﺔ‬ Tall%(f)%%

ٌ"ْ$$‫ ﻧ َﻧ ِﺣ ِﺣ‬English% Thin%(m)% ٌ"ْ Thin%(m)% Thin%(m)% ٌ"ْ$‫ َﻧ ِﺣ‬English% English% Arabic English English Arabic Thin%(f)%‫ٌﻔٌﻔٌﺔﺔﺔ‬$‫ ْﻔ‬$ْ ‫ﺣ‬ $ِ ْ‫ َﻧ َﻧ َﻧ ِﺣ ِﺣ‬My%father%is%a%tall%man My%father%is%a%tall%ma English% Short%(m)%!ْ##ِ‫ﻗ َﻗﺻِﺻ‬%َ % Thin%(f)% Short%(m)%!ْ Thin%(f)% ٌ َ Thin%(f)% ‫ﻔﺔ‬$ْ ‫ ﻧ ِﺣ‬My%father%is%a%tall%ma My father is a tall man, he is a doctor an, he is a doctor ٌ‫ْﺏب‬Doctor% ٌ‫ ﻫﮬﮪھ َُﻭو َﻁط ِﺑﻳﯾْﺏب‬،٬ٌ‫ﺃأَ ِﺑﻲ َﻁط ِﻭوﻳﯾﻝل‬ ‫ ِﺑﻳﯾ‬Doctor% ‫َﻁط‬My%father%is%a%tall%ma ‫ ﻫﮬﮪھ َُﻭو‬،٬ٌ‫ﺃأَ ِﺑﻲ َﻁط ِﻭوﻳﯾﻝل‬ َ Clever%(m)%‫& َ&َ&ﻛﻛﻛِﻲﱞِﻲﱞِﻲﱞ‬My%father%is%a%tall%ma Doctor% Short%(f)%ٌ"ٌ"$َْ $َْ &&ِ‫َﻗ َﻗﺻِﺻ‬ Clever%(m)% Doctor% Short%(f)% Clever%(m)% My%mother%is%tall,%she َ Clever%(m)% ‫&ﻛِﻲﱞ‬My%mother%is%tall,%she My%mother%is%tall,%she he is a doctor My mother is tall, she is a doctor Doctor% %َ My%mother%is%tall,%sh ٌ ٌ ‫ِﻲ َﻁط ِﺑ ْﻳﯾ َﺑ‬ ٌ َ َ ‫ﺃأُﻣﱢﻲ َﻁط ِﻭو ْﻳﯾ‬ ْ ‫ﺔ‬ ‫ﺑ‬ ‫ﻳﯾ‬ ‫ﺑ‬ ‫ﻁط‬ ‫ِﻲ‬ ‫ﺔ‬ ‫ﻫﮬﮪھ‬ ،٬‫ﺔ‬ ‫ﻠ‬ % َ َ ‫ ﻫﮬﮪھ‬،٬‫ﺃأُﻣﱢﻲ َﻁط ِﻭو ْﻳﯾ َﻠﺔ‬ َ Clever%(f)% ‫ﱠﺔ‬ $ ‫ﻛ‬ ( ِ ِ ٌ َ ٌ ٌ"ْ َ Fat%(m)% $ ‫ﻣ‬ ‫ﺳ‬ Clever%(f)%‫ﱠﺔ ٌﱠﺔ‬$$‫ َ(( ِﻛ ِﻛ‬My%mother%is%tall,%she Fat%(m)% ٌ"ْ$‫َ َﺳ ِ ِﻣ‬ Clever%(f)% %My%brother%is%tall,%he % Clever%(f)%‫ﱠﺔ‬$‫ ( ِﻛ‬My%brother%is%tall,%he% %My%brother%is%tall,%he Translate%the%following%sentences%i e is a teacher My brother is tall, he is a teacher ٌ ٌ َ %My%brother%is%tall,%he Fat%(F)‫ َﺳ َﺳ ِﻣ ِْ&ﻣ ْﻧ& َﻧﺔﺔ‬%% Translate%the%following%sentences%in % Fat%(F) Translate%the%following%sentences%in Translate%the%following%sentences%in %My%sister%is%tall,%she%i My%brother%is%tall,%he% % My%sister%is%tall,%she%is is a teacher My sister is tall, she is a teacher English% Thin%(m)%ٌ"ٌْ"ْ$‫ﺣ‬ $ِ ‫َﻧ َﻧ ِﺣ‬ English% %My%sister%is%tall,%she%is Thin%(m)% My%sister%is%tall,%she% English% English% My%grandfather%is%sho My%sister%is%tall,%she%is My grandfather is short, he is an engineer hort, he is an engineer My%grandfather%is%sho My%father%is%a%tall%man,%he%is%a% ٌ Thin%(f)%‫ﻔﻔٌﺔﺔ‬$ْ ‫ﺣ‬ $ِ ْ ‫َﻧ َﻧ ِﺣ‬ My%grandfather%is%sho Thin%(f)% My%father%is%a%tall%man,%he%is%a% My%grandfather%is%sh My%father%is%a%tall%man,%he%is%a% engineer.% engineer.% My%father%is%a%tall%man,%he%is%a% Doctor% My grandmother is tall, she is an engineer engineer.% tall, she is an engineer Doctor% My%grandfather%is%sho Doctor% %engineer.% % َ Doctor% Clever%(m)%‫& َ&ﻛﻛِﻲﱞِﻲﱞ‬ Clever%(m)% My%mother%is%tall,%she%is%a%doctor% %My%grandmother%is%ta My%mother%is%tall,%she%is%a%doctor% engineer.% % My%mother%is%tall,%she%is%a%doctor% My%grandmother%is%ta My paternal s fat, he is a police man uncle is fat, he is a police man My%mother%is%tall,%she%is%a%doctor% %My%grandmother%is%ta My%grandmother%is%t %%%% Clever%(f)%‫ ٌﱠﺔ ٌﱠﺔ‬$‫ﻛ‬$ِ ‫َ( َ( ِﻛ‬ engineer% Clever%(f)% engineer% My%brother%is%tall,%he%is%a%teacher% engineer% paternal auntie is thin, she is a nurse is thin, she is aMy nurse My%brother%is%tall,%he%is%a%teacher% My%grandmother%is%ta engineer% My%brother%is%tall,%he%is%a%teacher% My%paternal%uncle%is% My%paternal%uncle%is%f My%brother%is%tall,%he%is%a%teacher% Translate%the%following%sentences%into%Arabic%using%the%vo My%paternal%uncle%is% Translate%the%following%sentences%into%Arabic%using%the%voc %% engineer% My%paternal%uncle%is % police%man.%% police%man.%% My maternal uncle is thin, he is a cook s thin, he is a cook %My%sister%is%tall,%she%is%a%teacher% police%man.%% My%sister%is%tall,%she%is%a%teacher% My%paternal%uncle%is%f police%man.%% My%sister%is%tall,%she%is%a%teacher% My%paternal%auntie%is My%paternal%auntie%is% My%sister%is%tall,%she%is%a%teacher% English% % English% % My%paternal%auntie%is auntie is clever, she is a cook is clever, she My is a maternal cook police%man.%% My%paternal%auntie%i a%nurse% a%nurse% My%grandfather%is%short,%he%is%an% My%grandfather%is%short,%he%is%an% My%grandfather%is%short,%he%is%an% My%paternal%auntie%is a%nurse% My%grandfather%is%short,%he%is%an% My%father%is%a%tall%man,%he%is%a% %a%nurse% My%maternal%uncle%is My%father%is%a%tall%man,%he%is%a% % My%maternal%uncle%is% man, he is a minister lever man, he My is aneighbour minister is a clever engineer.% engineer.% engineer.% My%maternal%uncle%is a%nurse% My%maternal%uncle%is engineer.% Doctor% cook% Doctor% cook% %%% cook% lever lady, sheMy is aneighbour lawyer is a clever lady, she is a lawyer My%maternal%uncle%is% cook% %My%grandmother%is%tall,%she%is%an% My%mother%is%tall,%she%is%a%doctor% %My%maternal%auntie%is My%maternal%auntie%i My%mother%is%tall,%she%is%a%doctor% % My%grandmother%is%tall,%she%is%an% My%grandmother%is%tall,%she%is%an% My%maternal%auntie%i cook% My%maternal%auntie% My%grandmother%is%tall,%she%is%an% is%a cook.% %% is%a cook.% engineer% 33 Maryam engineer% engineer% is%a cook.% My%maternal%auntie%is is%a cook.% engineer% My%brother%is%tall,%he%is%a%teacher% %My%%neighbour%is%a%cl My%brother%is%tall,%he%is%a%teacher% %My%%neighbour%is%a%cle My%paternal%uncle%is%fat,%he%is%a% My%paternal%uncle%is%fat,%he%is%a% My%paternal%uncle%is%fat,%he%is%a% My%%neighbour%is%a%cle

Question & Answer

Kids Spread

On what dates was the very first Jalsa salana held? 27th, 28th and 29th December 1891

What was the total attendance of the very first Jalsa Salana? 75 members

In which year was the last Jalsa Salana held in, in Rabwah? 1983

In which year did the first international baiâ&#x20AC;&#x2122;at take, during Jalsa Salana? 1993

The year 2015 will mark how many years of Jalsa Salana in the UK? 49th

In the year 2014, how many countries were represented? 97

What was the total attendance of the 48th Jalsa Salana UK? More than 330,000

How many people joined the fold of Ahmadiyyat in the past year as announced by Hadhrat Mirza Masroor Ahmad (May Allah be his Helper) at the occasion of Jalsa Salana UK 2014? 550,000

In 2001 which country hosted the International Jalsa Salana? Germany

Which city hosted Jalsa Salana Germany 2015? Karlsruhe

MAZE Litter picking duty

Sara is on cleanliness duty for Jalsa, she is trying to find her way to the dustbin. Can you help her? Be sure to pick up any litter you find on the way!

START

Discussing the headscarf from a pedagogical point of view By Nida Ul Fatah Gondal, Germany

As we know, the headscarf was banned for Muslim women working in public services, for example teachers and lawyers, for more than ten years in Germany. The reasons for the ban were primarily based on the statements of politicians and feminists who articulated their doubts regarding the role of women in Islam. While democracy, tolerance, gender equality and neutrality of state are perceived as western norms, the Islamic values including the headscarf are considered opposite to them. Even though the ban was lifted in January this year, the concerns regarding the headscarf, especially for teachers, remain the same. The question that arises is where the actual evidence proving those concerns are. Very soon the conclusion could be drawn that there was no such pedagogical discourse, even though the concerns towards teachers wearing a headscarf were articulated for allegedly pedagogical reasons. In this article, a short summary of the thesis which was completed as a master’s project will be presented, attempting to establish a suitable pedagogical discourse of the headscarf, that is, the Hijab. Reasons for the headscarf ban and legal consequences

As there are many misconceptions about the role of women in Islam and about Islam in general as well, it is necessary to get to know the concerns people articulate in connection with the headscarf. Only then can those misconceptions be clarified effectively. Feminists for example assert that Islam forces women to wear the veil to mark men’s superiority. That is why the German-Turkish author Seyran Ates states that the headscarf allegedly represented the inferior, weak and enticing gender thus was unacceptable (cf. 2009). The sociologist Necla Kelek likewise elaborates that by introducing the veil Islam had dispelled women into the houses and declared men to be the publicly agitating gender. She

Maryam 36

further draws the conclusion that wearing a headscarf was no religious commandment to preserve piety, but should save women from men who according to her interpretation of Islam were marked as creatures unable to control their desires (cf. Kelek 2005, p. 161f.; Kelek 2013). She is of the opinion that nowadays law and order were enough to regulate issues like that thus there was no need to “demonise” women (see ibid). Besides feminists issues of a political notion are also brought forward in relation to the headscarf. They assume that the so-called secondary position of women in Islam is to be related with extremist views and thus even call the headscarf “flag of Islamism” and “Jewish badge” (Schwarzer 2006). The underlying assumption that Islam allegedly does not know any separation of state and religion makes them perceive the headscarf as a threatening and penetrating symbol that wants to show the presence of Islam in public (cf. Amir-Moazami 2007, p. 65). Therefore, for the opponents of the headscarf there can only be two options: either Muslim women wearing headscarves are forced by so-called totalitarian Islam or - what is considered as even more threatening - are voluntary and active supporters of the implemented extremist movement. So, in their eyes, there can be no other interpretation of the headscarf than the political one. Taking up these resentments, many German federal states passed the law in the education act forbidding the headscarf for Muslim women. The veil was not mentioned in the paragraph precisely, but rather indirectly. It said that teachers at public schools were not allowed to generate any political, religious, ideological testimonies or anything else of that kind, which are eligible to harm or disrupt neutrality of state towards pupils or parents or the political, religious or ideological harmony of the school. Especially such outward conduct is prohibited that could arouse the impression to the pupils and their parents that a teacher emerges against human dignity, gender equality, the fundamental rights of freedom or the liberal-democratic constitution. The expression of Christian-occidental symbols was excluded from this regulation.

Deconstruction and establishment instead of extension

Following the cause of establishing a pedagogical discourse about the headscarf and in order to avoid the current discourse reproducing the imagined “abstract danger” presented above, certain aspects appear necessary to be taken into consideration. For example Foucault’s theory of

discourse analysis assumes that every society produces discourse while controlling, selecting, organizing and canalizing it. Certain procedures are undertaken by hegemony to regulate the threat implemented in every discourse. Regulating procedures are such as; the decision about who is allowed to take part in the discussion and who is not, whose opinion should be valued and whose objected, what the main categories of the discourse should be and what their definitions should be like (cf. Foucault 1991, p. 10f.). This leads to the conclusion that the definition of the terms tolerance, gender equality and neutrality coined in the discourse of the headscarf also underlie the hegemonic interests in controlling the outcome. Furthermore, the desired outcome is reproduced continuously in order to stabilise it among society. The recognition of these facts further reveals that the discourse of the headscarf is stigmatised by a hegemony which claims to have an absolute and universal definition of the key terms tolerance, gender equality and neutrality. In addition, Muslim women pointing out that their headscarf as their interpretation of freedom are excluded from the discourse, it being argued that they allegedly grew up being oppressed, and thus do not know what the true meaning of freedom is. And as they are not taking part in the discussion, the definition of the terms under discussion is also given by this hegemony. Hereby the headscarf serves as a projection surface, which all the concerns are projected upon, while the question of whether those concerns are justified never was subject of the discussion. While Muslims objecting to the hegemony’s opinion are continuously ignored, Muslims agreeing with the hegemony and criticising Islam are showcased as examples of how “education” of Muslims by hegemony can be successful. Leading examples for the latter are Necla Kelek, Seyran Ates - whose viewpoints were also quoted above - and politician Lale Akgün. Voices from the own society siding with Muslims are put off as being naive and not understanding the essence of the discussion. These voices for example include social scientists highlighting in their studies that Muslim women with a headscarf are equally well-educated and emancipated. Supporting these findings, Islamic scholar and activist Mariam Popal calls the current headscarf debate a “white German discourse” (2007, p. 87) and also points out its connection to the hegemonic global-economic and global political parameters.

How to establish a pedagogical discourse then? Returning to the question of how to produce a

suitable pedagogical discussion it becomes obvious that this discourse pattern needs to be broken, the central categories of the discourse must be redefined and all voices need to be considered and valued equally in order to be able to draw objective conclusions. These findings legitimise to highlight the Islamic view on the headscarf and gender equality in a differentiated way, as the Qur’an, Ahadith, Muslim scholars, particularly Hazrat Masih-e-Maud(as) and our Khulafa suggest. Furthermore a range of German and international voices and researchers criticising the ban need to be pointed out, such as Heiner Bielefeldt, who currently holds the position of the United Nations Special Rapporteur on Freedom of Religion or Belief (2009). The core of the pedagogical discourse of the headscarf is statements of Muslim women and what they think of their headscarves as the abstract danger needed to be made measurable. That is why the categories “positioning of own religious beliefs”, “reasons for wearing a headscarf”, “attitude towards gender equality”, “understanding of tolerance”, “political views” and “understanding of their profession as a teacher”, were chosen. The interviews were mainly taken from two studies who interviewed veiled teacher trainees (e.g. Karakasoglu-Aydin 2000). In addition to this, the well-known Muslim teacher Fereshta Ludin was interviewed who was the first veiled teacher to be refused permission to teach in 1999, leading to the headscarf ban in 2004. Furthermore respected Khola Maryam Hübsch’s newly published book in 2014 also served as a help for the thesis.

A quick look: The Islamic point of view on the headscarf

While people like Kelek argue that there was no commandment to wear the headscarf in Islam, 98 percent of Muslim women stated that they wear it without external pressure and in order to follow their religious practice in a representative study (cf. Haug et al. 2009, p. 205). The detailed analysis of the verses 33:60, 24:31 and 24:61 show that the words “Jalabib” and “Khimar” mentioned in the Holy Qur’an explicitly refer to a piece of clothing that covers at least the head, if not even probably part of the face. It is necessary to highlight that the commandment to lower gazes and observe pardah was first given to men and then women, thus safeguarding that the concept behind pardah is the responsibility of both genders. As Huzur-e-Aqdasaba pointed out on various occasions, the concept of the headscarf, or even better to say the Hijab, relies on “hayaa”, e.g. prudency.

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Hazrat Masih-e-Maudas explained that the teachings of Islam rely on three stages of improvement: the stage of physical, moral and spiritual condition. In order to improve moral standards he again suggests two procedures: omission of evil and keeping up of good deeds. To those good deeds he counts amongst others chastity as a virtue that includes not only abstinence from forbidden relationships but also the fight against passions and the control over natural desires (cf. Hazrat Mirza Ghulam Ahmad 1996, pp. 76ff.). Explaining the verses of the Holy Qur’an mentioned above Hazrat Masih-e-Maudas elaborates that Allah Almighty wishes his people to always be in a state of purity, which expresses itself in the purity of their eyes, hearts, thoughts and limb. This philosophy, he further explains, does not mean to extinguish women from the public sphere, but is supposed to enforce a decent converse among men and women (cf. ibid, p. 83). This is why respected Khola Hübsch differentiates between the “inner veil” and the “outer veil” (2014, p. 18) which go together like the two sides of a coin.

Results of the thesis

All in all, the thesis showed that: • The headscarf is connected to religious devotion1 for Muslim women, thus not restrictable • There is no concept in Islam of banning women from leaving the house in society even though certain tasks are divided between men and women • Muslim women and would-be teachers understand their scarves as an act of emancipation and do not identify with the assumptions projected upon them • Their understanding of gender equality, neutrality and their profession as a teacher does not object to democratic values or the pedagogical duty of school • There is no case whatsoever proving that a teacher caused trouble at her school because of her wearing a headscarf In January 2015 the headscarf ban was lifted. Alhamdulillah. The German Federal Constitutional Court passed the judgment that a general ban on headscarves on merely the basis of an “abstract danger” was not compatible with religious freedom granted according to fundamental rights. An individual ban is only possible if objective danger posed by a certain teacher with a headscarf can be attested. In addition the exception from that ban for Christian-occidental symbols was announced as a discriminatory act and condemned. However the court did not specify whether the argument is sufficient that harmony of a school was disrupted

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because of the teacher’s headscarf or whether it depends on if the teacher was actively involved and guilty in that disruption. Many school headmasters articulated their concerns towards this decision of court. Also among society there were protests against the repeal of the law whereby the concerns towards Muslims were articulated once more. But contrary to this, many politicians and other significant personalities in society also favoured the elimination of the ban, seeing a step further towards democracy and equality in it. May Allah Almighty continue to open up people‘s hearts towards Islam and its teachings and enable us to understand our task in undertaking Tabligh in a wise way, as the Holy Qur’an and our beloved Khalifaaba expects us to do. Ameen. Thumm ameen.

Bibliography

Ahmad, M. G. (1996): Die Philosophie der Lehren des Islams. Frankfurt am Main: Verlag der Islam. Amir-Moazami, S. (2007): Politisierte Religion. Der Kopftuchstreit in Deutschland und Frankreich. Bielefeld: transcript. Bielefeldt, H. (2009): Das Islambild in Deutschland. Zum öffentlichen Umgang mit der Angst vor dem Islam. In: Schneiders, T. G. (2009): Islamfeindlichkeit. Wenn die Grenzen der Kritik verschwinden. Wiesbaden: VS Verlag für Sozialwissenschaften, S. 167-200. Foucault, M. (1991): Die Ordnung des Diskurses. Frankfurt am Main: Fischer-Taschenbuch-Verlag. Haug, S./Müssig, S./Stichs, A. (2009): Muslimisches Leben in Deutschland. Im Auftrag der Deutschen Islamkonferenz. Nürnberg. Hübsch, K. M. (2014): Unter dem Schleier die Freiheit. Was der Islam zu einem wirklich emanzipierten Bild des Islam beitragen kann. Ostfildern: Patmos Verlag. Karakasoglu-Aydin, Y. (2000): Muslimische Religiosität und Erziehungsvorstellungen. Eine empirische Untersuchung zu Orientierungen bei türkischen Lehramts- und Pädagogik-Studentinnen in Deutschland. Interdisziplinäre Studien zum Verhältnis von Migrationen, Ethnizität und gesellschaftlicher Multikulturalität ; Bd. 12. Frankfurt: IKO - Verl. für Interkulturelle Kommunikation. Kelek, N. (2005): Die fremde Braut. Ein Bericht aus dem Inneren des türkischen Lebens in Deutschland. Köln: Kiepenheuer und Witsch. Popal, M. (2007): Kopftücher HipHop. Körper sprechen schweigend (andere) Geschichten. In: Ha, Kien Nghi: Re-, Visionen. Postkoloniale Perspektiven von People of Color auf Rassismus. Kulturpolitik und Widerstand in Deutschland. Münster: Unrast, S. 87-110.

Internet sources

Ates, S. (2009): Das Kopftuch ist zur Waffe geworden. Emma 01.09.2009. [online] URL:http://www.emma.de/artikel/seyran-ates-daskopftuch-ist-zur-waffegeworden-264112, 20.08.2014. Kelek, N. (2013): Legt das Kopftuch ab. Die Welt vom 13.05.2013. [online] URL: http://www.welt.de/print/die_welt/debatte/article116111 788/Legt-das-Kopftuch-ab.html, 28.08.2014. Schwarzer, A. (2006): “Die Islamisten meinen es so ernst wie Hitler“. Interview mit Alice Schwarzer. Frankfurter Allgemeine Zeitung v. 04.07.2006 [online]URL: http://www.faz.net/-gsf-t48f, 01.09.2014. 1. During the Students’ Meeting Huzur-e-Anwaraba pointed out that the word “devotion” is not appropriate in this context, as the Hijab is not only a matter of devotion, but also includes the understanding of the purpose of that commandment in the Holy Qur’an. Huzuraba also mentioned that the commandment to lower your gazes was first dedicated to men. Thereafter women were advised the same and were told not to display their charms and cover up their heads and bodies, so that they may be recognised as Muslim women and be safe. Agreeing to that commandment and incorporating it into their lives, the headscarf for Muslim women becomes a part of their identity, which they wish to keep up freely.

FOCUS BOOKS OF THE PROMISED MESSIAHas This section of the magazine aims to provide a brief insight into one of the books of The Promised Messiahas. In this Issue, we introduce “Barakatud-Du‘a”

Title Author Language English Version No. of pages Year Written Year Printed Printed by

Barakatud-Du‘a’ Hazrat Mirza Ghulam Ahmadas Urdu The Blessings of Prayer 40 1893 1893 Riad-e-Hind Press, Qadian

THE BLESSINGS OF PRAYER ‘The Blessings of Prayer’ is an English version of Barakatud-Du’a’, a book written by the Holy Founder of the Ahmadiyya Muslim Jama’at, The Promised Messiah and Mehdi, Hadhrat Mirza Ghulam Ahmad of Qadian (on whom be peace) in 1893. This book was first rendered into English in Rabwah in 1973. The latest edition was translated by Wakalat Tasnif, Rabwah and was printed in London in 2007.

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ABOUT THE AUTHOR Born in 1835 in Qadian (India), Hadrat Mirza Ghulam Ahmadas, The Promised Messiah and Mahdi, remained dedicated to the study of the Holy Qur’an and to a life of prayer and devotion. Finding Islam the target of foul attacks from all directions, the fortunes of Muslims at a low ebb, faith yielding to doubt and religion only skin-deep, he undertook vindication and exposition of Islam. In his vast corpus of writings (including his epoch-making ‘Brahin-e-Ahmadiyya’, his lectures, discourses, religious debates etc.), he argued that Islam was a living faith and the only faith by following which man could establish contact with his Creator and

As these ideas were against the teachings of Islam, the Promised Messiahas wrote a booklet, Barakatud-Du‘a’ in 1893, in which he reviewed the two books of Sir Syed Ahmad Khan, and pointed out his mistakes and explained that prayers were indeed accepted by God and that they did help in the attainment of the desired end. Prayer, he said, was like a medicine. If everything was ordained, why should disease be treated at all? If prayer were useless, the science of medicine must also be meaningless. The Promised Messiahas further explained the philosophy of prayer showing that pre-ordination or predestination did not preclude the exercise of power and control by the Almighty.

enter into communion with Him. Next, the Promised Messiahas discussed the He announced that God had appointed him the Messiah and Mahdi as mentioned in the prophecies of the Bible, the Holy Qur’an and Ahadith. In 1889 he began to accept initiation into his Community which is now established in more than two hundred countries. His more than eighty books are written mostly in Urdu, but some are in Arabic and Persian.

principles of interpreting the Holy Qur’an. He also refuted the idea that revelation was only a subjective state of mind and not an actual and objective communion with God. The Promised Messiahas further declared: “God has sent me as the reformer of this age, because such wrong notions as these could not be removed without special Divine assistance from the ideas of the Muslims, and that

BACKGROUND & INTRODUCTION The Promised Messiahas came to know of two books written by Sir Syed Ahmad Khan, the titles of which were Ad-Du‘a’ Wal-Istijabah and Tahrir Fi Usulit-Tafsir. The Promised Messiahas had read his other publications earlier. Sir Syed Ahmad Khan declared that prayers were just a form of worship resorted to by devotees at times of need by natural impulse. Prayer, according to him, did not actually help in the attainment of what was desired because God did not interfere in the laws of nature and everything seemed to be pre-ordained. Sir Syed Ahmad Khan stated that he did not believe in the efficacy of prayers or in the existence of the angels. The second book contained his views about the principles of commentary on the Holy Qur’an.

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the non-believers could be offered the proof of the existence of a True and Living God and that the truth and greatness of Islam could be established through fresh heavenly signs.... To say that the door of revelation which characterises saints is now closed, and that signs cannot be shown now and that prayers are no longer heard and accepted, is the clear way to destruction and not peace. Do not reject the grace of God… It would be better that Sir Syed Ahmad Khan should think of the life hereafter and the best course for him is to live in my company for a few months. As I am commissioned and I am the bearer of glad tidings, I promise that I shall pray for him and hope that God will show a sign, which, in a moment, would bring to dust the law of nature devised by Sir Syed Ahmad Khan.”

The Promised Messiahas also laid down seven

“I now conclude this announcement with the

principles of the commentary on the Holy Qur’an.

prayer: O Gracious God, guide the pliable hearts

These, he said, were:

of all the nations so that they may have faith on Thy

• Evidence from the Holy Qur’an.

chosen Prophetsaw and on Thy Holy Quran and that

• The commentary on the holy verses by the Holy

they may follow the commandments contained

Prophetsaw

therein, so that they may thus be blessed with

• The commentary by the Companions of the Holy

peace and true happiness which are given to the

Prophetsaw

true Muslims in both the worlds, and may they

• The meaning of the holy words which are revealed

obtain absolution and eternal life, which is not only

to one’s pure self

procurable in the next world but is also enjoyed by

• Arabic grammar

the truthful and honest people in this very world.”

• There is unison in soul and body

(The Blessings of Prayer, p.66, Ruhani Khaza’in, Vol.2, p. 40)

• Revelation and vision

SPECIMENS OF WRITING “I have received Anis-e-Hind of 25th March, 1893, which contains some criticism of the prophecy I had published with regard to Lekhram of Peshawar. I have learnt that some other newspapers have also found this word of truth disagreeable. In

SAMPLE GLOSSARY: AD-DU‘A-WAL-ISTIJABAH: Prayer and its acceptance.

TAHRIR FI USULIT TAFSIR: On the Principles of Commentary of the Holy Qur’an.

fact, it quite pleases me to see that this prophecy

TAQDIR:

is gaining publicity and fame at the very hands

Cause to die

of the opponents. In response to this criticism, I

MUHADDATHIN:

consider it sufficient for the time being to say that

People who are honoured with Divine revelation.

God Almighty has done what He wished and as He wished. It is not of my doing.” (The Blessings of Prayer, p.1-2, Ruhani Khaza’in, vol.2, p.2)

“I deem it necessary to add that if Sayyid Sahib does not repent of his erroneous assumptions and insists on being given proof of the acceptance of prayers, then let him know that I have been commissioned to dispel such misconceptions and I promise to inform him of the acceptance of some of my prayers beforehand, and I will even go so far as to publish them. But Sayyid Sahib too should affirm that he will give up his false ideas when it has been proved that I am true in my claim.” (The Blessings of Prayer, p.19, Ruhani Khaza’in, Vol.2, p. 12)

“The Blessings of Prayer” is available to read on www.alislam.org

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Tarbiyyat Page (Tarbiyyat points extracted from the Summary of the Friday Sermon at Baitul Futuh delivered by Hazrat Mirza Masroor Ahmad Khalifatul Masih (May Allah Strengthen his hand) on 24th April 2015)

Islam is a perfect religion: Most certainly Islam is a perfect religion and the Holy Qur’an is a complete book and the blessed model of the Holy Prophet (peace and blessings of Allah be on him), an embodiment of the Qur’an, is before us. It was his blessed model that generated a revolutionary change in his Companions (may Allah be pleased with them), they understood faith, they understood morality and they also progressed in the material sense. They kept all three aspects within their context.

Beautiful teachings of Islam: Youngsters should try, in fact so should adults, to understand correct morals, material success and spirituality and then put them all in practice. When youngsters will understand this point it will open up avenues of success for them and they will realise how beautiful the teaching of Islam is and they will recognise the lies of Islam’s detractors.

It is difficult to separate religion, morality and man’s material needs: A religious person cannot separate morality from religion and he also does not abandon the thought of having material needs. Indeed, this would stop the cycle of material progress. However, although correlated these matters are also distinguishable. People who do not follow religion maintain that man needs good morals and material success. However, a true Muslim will maintain that man is also in need of religion because it takes man to God.

The Holy Prophet(pbuh) was the world reformer for spiritual, moral and material aspects: Reflecting on morality, spirituality and material success tells us that they are so intertwined that not everyone realises where and how they are linked. We look at the blessed life of the Holy Prophet (peace and blessings of Allah be on him) to understand the correlation. He was the world reformer for spiritual, moral and material aspects. His blessed life is a composite of them all. He said without prayer man’s faith cannot be perfected. That is, while worship of God was essential he also stressed upon spiritual development.

Link between prayer and man: The link between prayer (dua) and man is like the link between mother and child. Dua means to call upon someone and one only calls when one is sure that help will be forthcoming.

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Three elements are necessary for calling out. Firstly, one must be certain that one’s entreaty will be heard, secondly, one must have the assurance that whom one calls has the power to help and thirdly, one must have inherent love and devotion to whomsoever one calls out and is compelled to turn to that person and none else.

We are fortunate as ahmadis: We are fortunate as Ahmadis that the Promised Messiah (on whom be peace) saved us from these issues and guided us to follow the blessed model of the Holy Prophet (peace and blessings of Allah be on him) who of course taught moderation in everything. He taught that most certainly worship of God is most important, it is the objective of our creation; however, one’s own self also has rights as does one’s wife and neighbours. In order to fulfil these rights we have to employ three kinds of resources. Firstly, prayer and worship of God, secondly control one’s emotions and ponder over human psychology, thirdly to be honest in one’s employment or profession and seek knowledge of world sciences.

By working hard we become useful members of society: If we ponder we realise that in order to fulfil our own rights, prayer and connection with God avails as does controlling emotions. Honesty at work can lead us to enhance our moral, spiritual and material life. Similarly, in order to fulfil rights of family we pray, control our emotions and meet their material needs. Rights of neighbour/society will be fulfilled with prayers, paying their dues and trying to understand their mind-set so that the message of Islam may be taken to them appropriately. By working hard at work we become useful members of society and when everyone practices this society becomes a model of morality, spirituality and material success.

Those who try to attain spirituality are granted everything: There are different ways to attain moral, spiritual and material success but there is also a mutual way and that is to forge a perfect connection with God. Morality is attained by trying for it and material success is attained by trying for it but the results of both these efforts are limited within their own sphere. However, those who try to attain spirituality are granted everything.

We should make an effort to attain god: What is needed is to bow down to God with perfect sincerity and this brings success. We should make an effort to attain God, try and understand the religion sent by God and make the love of God an intrinsic part of us. This will lead to high morals and we will also receive material success.

We need to try and forge a true connection with god for ourselves: If we try and partake of Divine light we will truly receive God’s beneficence. If we try and partake of Divine light with earnestness it will dispel the darkness of falsehood, indolence, deception and other ills and high morals will be instilled in us. If we wish to save our next generation from the bad effects of materialism here we will have to explain to them the correlation between religion and morality. If we wish to make material success dependent upon spirituality/religion and connect it to spirituality/religion, we also need to try and forge a true connection with God for ourselves.

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A human right to offend? By Sayeda Amtul Shaafi Hayat

A method, which was once used to discover the truth, has become more important than the truth itself. Most people would agree that the right to the freedom of speech is indeed essential in an open democratic society however what most people would disagree on is the fact that one has the right to abuse and harm society through, vulgar and disrespectful language. Free speech is the right to seek, receive and impart information and ideas of all kinds, by any means. During the 18th century Western philosophers encouraged free speech, as they believed it would lead to truth, enhance ethics and self-fulfillment. Unfortunately, today it seems as though the freedom of speech is more important than the very values of integrity and morality. It can be seen with the following verse how fundamental principles of Islam endorse the freedom of speech, while at the same time teaching us to respect the beliefs of others no matter how unreasonable they may be. “Revile not those whom they call upon beside Allah, lest they, out of spite, revile Allah in their ignorance…” (6:109). This also implies the fact that if one disrespects the beliefs and views of others it will do nothing but create social conflict and thus destroy harmony. So where does one draw the line? As

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Hazrat Khalifatul Masih the Fifth (may Allah strengthen his hand) has mentioned in one of his Friday sermons “to treat the freedom of speech to be paramount at the expense of world peace is a flawed concept”; this can be seen with the reoccurring cases of Charlie Hebdo. Charlie Hebdo, a French satirical weekly magazine has on numerous occasions published controversial cartoons of Prophet Muhammad (saw) causing outrage by Muslim communities all over the world. However the publication believes that it is inherently anti-racist and secular in nature arguing that its magazine has the right to express such depictions under the law of free speech. In other words, they believe no matter how vulgar, profane of distasteful a form of expression may be, a person or a group of individuals have the right to exercise it. How can the West then claim to be more civilised and developed than the rest of the world if it promotes a culture of unethical behaviour in the name of ‘freedom of speech’? Can’t this be considered a form of extremism? Why is it when people retaliate in response to these cartoons that it is regarded as radical behaviour but those who publish such provocative expressions are only exercising their right to free speech? Surely those who react to cases like those of Charlie Hebdo have the equal right to respond. The Promised Messiah (as) stated around 100 years ago, that people who “vilify the Prophets of other faith…sow the seed

of enmity and discord among mankind”. Therefore, once again, under any scenario if one was to supersede the value of free speech over all other morals and principles it would only cause disruption to peace at a national and international level. It should be understood that even from a legal point of view the freedom of speech is not considered an absolute and inviolable right; in fact there are legal limitations and restrictions, which have been put in place. Taking the example of Article 10 (freedom of expression) from the European Convention on Human Rights, the convention believes in limiting speech in order to protect national security, health or morals and people’s rights. The court makes it clear that the protection given by Article 10 extends out to any expression notwithstanding its content and therefore the only content based restrictions which have previously been applied by the commission have dealt with the promotion of racism, the Nazi ideology and the incitement to hatred. Therefore, the Court’s criteria of judging speech based on its consequences rather than the content implies that the act of free speech should only be unrestricted if the good consequences outweigh the bad consequences of it. As a result, governments have an obligation to prohibit speech, which incites violence and Britain is doing exactly that. The United Kingdom has established a new anti-extremism legislation under which the government aims to restrict the power and influence of non-violent religious extremists in Britain. Due to a recent rise in cases related to ISIS and other various religious groups the Prime Minister has announced that there will be new plans put in place to counter religious extremism in the UK. What this legislation does is it prohibits extremist speech of any sort to be displayed on TV channels and bans debates or lectures, which contain extremist content to take place in universities. Now whilst some human rights advocates argue that this is ultimately exploiting the right to free speech it should be understood that if the government does not ensure that there are adequate safeguards in place then the value of free speech will override the value of protecting and shielding people from other evils. Home secretary Theresa May told the BBC that the proposals in the new bill are aimed at eliminating those preachers who advocate messages of hate and intolerance as this eventually leads to radicalisation.

In conclusion, if the values that have been laid out to us by the Holy Prophet (saw) are integrated in personal, social, domestic or global affairs it will without a doubt guide us towards the preservation of justice, peace and truth. Therefore, it should be remembered that the world is no longer unconnected through its boundaries, in fact due to technological advances and increasing development it has become a highly multicultural, global village and if the right to free speech is abused it would inevitably create a domino effect and destroy the peace of societies and countries across the world. Nobody is saying that one should be deprived of the right to criticize or express his or her opinions however, what does need to be understood is that one should always use expression in a respectful and decent manner. References: 1. Al-Islam. (2012). World Muslim Leader Condemns Anti-Islam Film. Available: http://www.alislam.org/egazette/press-release/world-muslim-leadercondemns-anti-islam-film/ 2. Al-Islam eGazzete. (2012). Freedom of Speech or License to Abuse? Friday Sermon Sept 21, 2012: True Love for The Holy Prophet (saw). Available: https://www.alislam.org/egazette/egazette/october-2012-egazettefreedom-of-speech-or-license-to-abuse/ 3. Amnesty International. (2015). Free Speech: What is Free Speech? Available: http://www.amnesty.org.uk/what-free-speech#.Vc3uiVZUxFI 4. Cameron, D. (2015). Extremism: Prime Ministers Speech. Available: https://www.gov.uk/government/speeches/extremism-pm-speech 5. Mir, A, M. (2008). Holy Prophet, Freedom of Speech and Cartoon Controversy. 6. Scanlon, T, M. (2003). The Difficulty of Intolerance. 7. Travis, A. (2015). Theresa May's plan to censor TV shows condemned by Tory cabinet colleague, The Guardian. Available: http://www.theguardian.com/world/2015/may/21/mays-plan-to-censor -tv-programmes-condemned-by-tory-cabinet-colleague

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Waqfaat-e-Nau’s Memorable Incidents with our beloved Khalifah (May Allah be his Helper) In this dark era, where everyone is greedy for money and power, and where people have forgotten the true purpose of their existence completely, Khilafat is the only authority which pulls us from the clutches of worldly obsessions and provides a pathway to paradise by reminding us the purpose behind our creation. It is because of the constant reminders of my beloved Khalifa through Friday Sermons and various other speeches that I am able to strengthen my faith continuously. I look towards the words and the message of my beloved Khalifa whenever there are any doubts in my mind. Therefore, in my opinion, Khilafat is a very strong spiritual unifying force that this world needs desperately today.

My memory of Hazooraba is when I was 7 years old and we went for a mulaqat with our beloved Hazooraba. This is the time when I ﬁnished the Qur’an for the ﬁrst time.

I wrote a letter to Hazooraba about my

At the mulaqat I asked Hazoor

exams and worries. A few months

aba

if he will

sign my Qur’an and I also asked him for a

later I got a reply, saying he wished

pen, he gave me a pen that had his name

the best for my family and health. I was really

written on it. I got a chocolate too.

happy since there were lots of things going on in

This day has always been in my memory; I

my family. Now with the prayers of Hazooraba the

feel like this is when the link with khilafat

problems have sorted out and we are all happy,

and an understanding of khilafat began for

Alhamdolillah. Even though I didn’t pass my

me. Everytime I read the Qur’an I feel so happy that I got the signature of our

exams I feel as if Hazoor’s prayers were enough for me. With his prayers,

beloved Hazooraba on it and I feel very

Allah’s blessings and my family, I am

blessed reading it.

able

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conquer

the

world.

I write a letter requesting for prayers, to my beloved Hazooraba every 2 weeks, about everything and anything, which is coming up. Recently I requested duas that I get 1st prize for my ijtema. His lovely letters come full of his duas and by the Grace of Allah now I am going to go to National ijtema. I will write again to Hazooraba for requesting prayers for our National ijtema. I am excited about going to my ﬁrst National ijtema because I will get to see Hazooraba at the ijtema, InshAllah. Few months ago I was awarded the best acrostic poet of my school in North East region by the Grace of Allah and this was a result of my pyaray Hazoor'saba duas.

I remember when Hazooraba came to visit our mosque when I was 6 or 7. All the kids had to sit in front of Hazooraba, whilst he sat in front of us on a chair. That was the ﬁrst time I saw Hazooraba in person. I had usually just seen him on TV in his Friday Sermon or his interviews. It was a great feeling I felt surreal. I was sitting on the ﬂoor, on the second row, very close to Hazooraba. After all the kids read their namaz and Tilawat, Hazooraba began his speech. On the day of the event I had a mark on my face due to a small accident; Hazooraba paused his speech and asked me to come up to him. He examined my mark and asked what happened. I was a very shy child and I didn't reply and Hazooraba then told me to go sit back down. After that Hazooraba began his speech and it was mostly aimed towards the mothers, however Hazooraba then added a small section for the kids so we could also understand it was about namaz. I remember every single word he said. Hazooraba said namaz is a way to communicate with Allah. At that point I felt a sudden feeling which I don't think I've ever felt before. It was like a message from Allah, but delivered by Hazooraba, saying this is a way to communicate with me. From then on, I've been praying every day, 5 times a day and continue to follow Hazoor'saba command and instructions.

I want to tell you about two of my memorable incidents. Firstly, when I had my Ameen with Hazooraba, aged 4 ½, Hazooraba touched my cheek with his blessed ...........................

ring. I really enjoyed that moment.

Secondly, I was quite ill recently and was admitted into hospital twice. However the doctors couldn’t ﬁnd out what was wrong with me. In my weekly letters, I wrote to Hazooraba asking for prayers. My mum also wrote to Hazooraba, and Hazooraba prescribed a homeopathic medicine for me. From the second day of using it, I started getting better. Alhamdolillah, I eventually got better completely.

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