1 AN-NUSRAT

AN-NUSRAT

SPECIAL EDITION

2 AN-NUSRAT

Conditions of Initiation (Bai’at) by

Hazrat Mirza Ghulam Ahmad of Qadian The Promised Messiah and Mahdi (peace be upon him)

I. That he/she shall abstain from Shirk (association of any partner with God) right up to the day of his/her death.

II. That he/she shall keep away from falsehood, fornication, adultery, trespasses of the eye, debauchery, dissipation, cruelty, dishonesty, mischief and rebellion; and will not permit himself/herself to be carried away by passions, however strong they might be.

III. That he/she shall regularly offer the five daily prayers in accordance with the command-ments of God and the Holy Prophet (peace and blessings of Allah be upon him); and shall try his/her best to be regular in offering the Tahajjud (pre-dawn supererogatory prayers) and invoking Darood (blessings) on the Holy Prophet (peace and blessings of Allah be upon him); that he/she shall make it his/her daily routine to ask forgiveness for his/her sins, to remember the bounties of God and to praise and glorify Him.

IV. That under the impulse of any passions, he/she shall cause no harm whatsoever to the creatures of Allah in general, and Muslims in particular, neither by his/her tongue nor by his/her hands nor by any other means.

V. That he/she shall remain faithful to God in all circumstances of life, in sorrow and hap-piness, adversity and prosperity, in felicity and trial; and shall in all conditions remain re-signed to the decree of Allah and keep himself/herself ready to face all kinds of indignities and sufferings in His way and shall never turn away from it at the onslaught of any misfor-tune; on the contrary, he/she shall march forward.

VI. That he/she shall refrain from following un-Islamic customs and lustful inclinations, and shall completely submit himself/herself to the authority of the Holy Quran; and shall make the Word of God and the Sayings of the Holy Prophet (peace and blessings of Allah be upon him) the guiding principle in every walk of his/her life.

VII.That he/she shall entirely give up pride and vanity and shall pass all his/her life in hum-bleness, cheerfulness, forbearance and meekness.

VIII.That he/she shall hold faith, the honour of faith, and the cause of Islam dearer to him/her than his/her life, wealth, honour, children and all other dear ones.

IX. That he/she shall keep himself/herself occupied in the service of God’s creatures for His sake only; and shall endeavor to benefit mankind to the best of his/her God-given abilities and powers.

X. That he/she shall enter into a bond of brotherhood with this humble servant of God, pledging obedience to me in everything good, for the sake of Allah, and remain faithful to it till the day of his/her death; that he/she shall exert such a high devotion in the observance of this bond as is not to be found in any other worldly relationship and connections demand-ing devoted dutifulness.

https://www.alislam.org/library/articles/conditions-initiation-baiat/

https://www.alislam.org/topics/messiah/https://www.alislam.org/library/articles/conditions-initiation-baiat/

1 AN-NUSRAT

َِّحیِْم ِن الر َّْحمّٰ ہِ الر ّٰ بِْسِم الل

AN NUSRAT ٗہ ُ وَّ رَّ ُسوْل

ًٗد ا عَّْبُدہ

َّ م ُمحََّّ ن َُّد ا ھَّ

ْشَّٗہ وَّ ا

َّ لَِّر یْک

َّ شَّ لا

ٗہ ُہ وَّْحدَّ

ّٰ الل

َّ ِالّٰہَّ ِا لا

ّٓ ْن لا

َُّد ا ھَّ

ْشَّ ا

I bear witness that there is none worthy of worship except Allah, the one without any partner and I bear witness that Muhammad is His servant and His Messenger.

I affirm that I shall always be ready to sacrifice my life, property, time and children for the cause of faith and the Community; I shall always adhere to truth and shall always be prepared to make every sacrifice for the perpetuation of the Ahmadiyya

Khilafat, Inshallah

Con

tent

s Guidance from Holy Quran and Hadith 2 Writings of the Promised Messiah (peace be upon him) 6 Editorial 8 Address by Hazrat Khalifatul Masih V (may Allah be his Helper) 10 Oath Of Allegiance 19 Dr Amtul Shafee Sami Amatul Rafiq Tahira Maleeha Mansur Dr Amtul Razzaq Carmichael Phishing And Fraud 30 Shakeela Rehman The Story Of ‘Kaukab’ 35 Late Sajida Hameed

REPORTS Report National Meena Bazaar 2018 40 Sameen Ahmad Report National Sports Day 2018 44 Nina Ahmad RECIPIES Spinach Pastry 46 Qudsia Monique Ahmad Chicken Kabuli Pilaf (Rice) 48 Dr Noveen Tariq

2 AN-NUSRAT

َّا لَّ ا و

ًۡیئ

َِّہ ش

ّٰ نَّ ِبالل

ِۡرک

ۡا یُش

َّ ۡن ل

َّٰۤی ا عَّل

َّک

َّایِۡعن ُت یُبَّ

ِّٰمن

ُۡمؤ

ۡ ال

َّک ٓاءَّ ا جَّ

َُّ ِاذ ِبی

َّ ا الن ھَّ

ُ ی َّا نَّ یَّۡس یٰۤ

ِۡرۡ

َّ وَّ ا

َّ یِۡدیِۡھن َّنَّ ا

ۡٗہ بَّی

َّرِیۡن

َّتۡفَّ اٍن ی نَّ ِبُبۡھتَّ

ِۡتی

َّۡا یَّا وَّ ل

َّ ُہن َّادَّ ۡولَّن ا

ُۡتل

ۡقََّّا ی نَّ وَّ ل

َّۡا یَّۡزنِی وَّ ۡرُج وَّ ل

َّ ِلِھن

ِحۡیٌم ﴿َّ وٌۡر ر

ُفَّہَّ غ

ّٰ الل

َّ ہَّ ؕ ِان ّٰ الل

َّ ُھن َِّفۡر ل

ۡغ وَّ اۡستَّ

َّ ایِۡعُھن بََّّۡعرُۡوٍف ف فِۡی مَّ

َّک

َّۡعِصۡین

ََّّا ی ﴾۱۳ل

O Prophet! when believing women come to thee, taking the oath of alle-giance at thy hands that they will not associate anything with Allah, and that they will not steal, and will not commit adultery, nor kill their chil-

dren, nor bring forth a scandalous charge which they themselves have de-liberately forged, nor disobey thee in what is right, then accept their alle-giance and ask Allah to forgive them. Verily, Allah is Most Forgiving, Mer-

ciful. Ch:60 V:13

(Taken from English Translation by Maulawi Sher Ali (2004), Islam International Publications)

Background and a brief overview

This Surah was revealed at Medina, in the 7th or 8th year of Hijrah, some-time during the interval between the Treaty of Hudaibiyah and the Fall of Mecca. The verse no 12 carries some important injunctions with regard to believ-ing women who migrated to medina and also those who left Medina and joined disbelievers. The Surah clearly and emphatically lays down the in-junctions that Muslims are not to make friends with disbelievers who have incurred Allah’s displeasure. These verses are closely linked with the Trea-ty of Hudabiyya, which was an agreement between Quraish and Muslims. In accordance with the Divine will the Holy Prophet (peace and blessings of Allah be upon him) accepted most of the demands of Quraish in order to safeguard the reverence of Baitullah. Among many Conditions of the Treaty there was one condition which said, “If any man from among the people of Mecca went to Medina, even if he be a Muslim, the Holy Prophet (peace and blessings of Allah be upon him) should not grant him protection in Medina and should return him. In this relation, the words of Sahih Bukhari are:

اَّْین

َّٗہ ِال

َّْدت ا رَّدَّ

َّ ِال

َّانَّ عَّلیّٰ ِدیِْنک

َّا رَُّجٌل وَّ ِاْن ک

َّ ِمن

َِّتْیک

َّْا یَّا ل

If a man from among us comes to you, you shall return him.

(Ṣaḥīḥul-Bukhārī, Kitābush-Shurūṭ, Bābush-Shurūṭi Fil-Jihādi..., Ḥadīth No. 2731-2732)

QU

RA

N A

ND

HA

DITH

THE HOLY QURAN

3 AN-NUSRAT

If however, a Muslim were to leave Medina and come to Mecca, he would not be returned. In another narration if is mentioned that if any man from the people of Mecca come to Medina without the permission of his Wali or guardian, should be returned.” Exceptional Arrangements for Emigrant Muslim Women

It is common for flaws to be left undetected in agreements, which later on become the result of significant outcomes. Likewise, even in the Treaty of Ḥudaibiyyah, a deficiency went undetected, as although the return of Muslim men was clearly stipulated, there was no mention of such women from the people of Mecca, who would accept Islam and join the Muslims. However, shortly thereafter, such circumstances began to reveal them-selves as made this flaw evident to the people of Mecca. Only a short time had passed in the settlement of this agreement, when some Muslim women managed to escape the hands of the infidels and reach Medina. Among them, the first was a daughter of a dead idolater, the chieftain ‘Uqbah bin Abī Mu‘īṭ named Ummi Kulthūm. From her mother’s side, she was also the sister of Ḥaḍrat ‘Uthmān bin ‘Affān. Exhibiting commenda-ble courage, Ummi Kulthūm reached Madīnah by foot, and presenting herself before the Holy Prophet (may peace and blessings of Allah be up-on him) expressed her acceptance of Islām. However, two of her close rel-atives also followed behind to capture her and demanded her return. These people claimed that although the word ‘man’ has been used in the treaty, in actuality, the agreement was general and effected both men and women equally. However, in addition to the words of the treaty, Um-mi Kulthūm contended for an exception in the case of women because a woman belongs to a weaker gender. Moreover, in comparison to men, she holds a subordinate position to men, so for this reason to return her, would be equivalent to tossing her into the mouth of spiritual death and thus depriving her of Islām. Therefore, to consider women exempt from this stipulated agreement was not only in complete accordance with this agreement, but logically speaking, it was closer to justice and necessary. For this reason, naturally and equitably, the Holy Prophet (may peace and blessings of Allah be upon him) gave a verdict in favour of Ummi Kulthūm and sent her relatives back. Furthermore, God the Exalted also supported this decision. Consequently, during these days, the Qur’ānic verse was revealed that, “When believing women come to you as refu-gees, examine them, and if they prove to be virtuous and sincere, send them not back to the disbelievers but if they are married women, return to their disbelieving husbands their dowries.” Thereafter, whenever a woman would leave Mecca and arrive in Madīnah, she would be thor-oughly examined and her intention and sincerity would be thoroughly as-sessed. Then, as for those women who proved to be well intentioned and sincere and there was no materialistic or personal purpose behind their migration, they would be kept in Madīnah. However, as for those women who were married, their dowries were paid to their husbands and after that they were free to marry amongst the Muslims’’. 1

QU

RA

N A

ND

HA

DITH

4 AN-NUSRAT

The present verse highlights the historic event of Bai’at by women and imposes certain obligations upon those wishing to offer their bai’at. “It was not his practice to allow women to place their hands upon his hands. Instead it would be sufficient for them to repeat the words of allegiance after the Holy Prophet (peace and blessings of Allah be upon him) recited them.” 2 Hazrat Khalifatul Masih V (may Allah be his Helper) expounding on the subject says, “This verse emphasize that the pledge of bai‘at should be taken from women so that they will not perform shirk, nor steal, nor commit adul-tery, nor kill their children (i.e. they will be mindful of proper upbringing of their children), nor accuse anyone falsely, and nor disobey in anything good. Here, the question arises whether a Prophet, who is appointed by Allah, can ever give a command that is not good. If a Prophet can do so, then can a Khalifah also give commands that are not good? In this regard, it must be clearly understood that a Prophet can never give any such com-mand. A Prophet will only say what is right; he will not say anything oth-erwise. That is why at many places in the Holy Qur’an it is mentioned that one must obey the commands of Allah and His Prophet (may peace and blessing of Allah be upon him), and one must carry them out. Nowhere is it specified that you are to obey only the good commands. The question then arises, why are there two different instructions? As a matter of fact, these are not differing instructions. Some people have made an error in understanding them. So, as I said earlier, all commandments coming from a Prophet are good. A Prophet can never give a command that is against the command of Allah or the commands of the shari‘ah. He is ap-pointed by Allah to carry out those commands so how can he go against them? It is good news for you that by accepting the Prophet—the one com-missioned by God—and by entering into his fold, you have become secure because no command given to you is wrong. Every command given to you is favoured by Allah. 3 References: 1. Hazrat Mizra Bashir Ahmad (2017). The Life & Character of the Seal of Prophets (May

Peace and Blessings of Allāh be upon him). Vol. 3. Islam International Publications Ltd., pp.141-142, 147-149.

https://www.alislam.org/library/books/Seal-of-Prophets-Vol-3.pdf 2. Walker, A. Pledge of Allegiance (Bay’ah). https://www.alislam.org/topics/khilafat/Pledge-of-Allegiance.pdf 3. Hazrat Mirza Masroor Ahmad. (2006). Conditions of Bai’at & Responsibilities of an Ahmadi. Tilford: Islam International Publications Ltd, p.172. https://www.alislam.org/library/books/Conditions-of-Baiat-Responsibilities-of- Ah madi.pdf

QU

RA

N A

ND

HA

DITH

https://www.alislam.org/library/books/Seal-of-Prophets-Vol-3.pdfhttps://www.alislam.org/topics/khilafat/Pledge-of-Allegiance.pdfhttps://www.alislam.org/library/books/Conditions-of-Baiat-Responsibilities-of-Ahmadi.pdfhttps://www.alislam.org/library/books/Conditions-of-Baiat-Responsibilities-of-Ahmadi.pdf

5 AN-NUSRAT

ِہ ِاٍب عَّْن عَّم ِخي اْبِن ِشھَّ

َّا اْبُن أ

َّنَّثَّ د وُب ْبُن إِْبرَّاِہیمَّ حَّ

ُْعق

َّا یَّن بَّرَّ

ْخَُّصوٍرأ

ْن ْبُن مَّ

ُنِی إِْسحَّاق

َّثَّ د حَّ

ہِ ّٰ الل

ُبُو إِْدرِیسَّ عَّائِذ

َّنِی أ بَّرَّ

ْخَّالَّ أ

َّہِ ۡ

ّٰ ِھُدْوا بَّْدًرا ْبُن عَّْبِد الل

َِّذینَّ ش

َّ اِمِت ِمنَّ ال

َّ بْنَّ الص َّة ادَّ ُعبَّ

َّ ن َّأ

ّٰ رَُّسولَّ الل

َّ ن َُّہ أ بَّرَّ

ْخَِّة أ بَّ

َّق عَّ

ْ الَّةَّْیل

َّاِبِہ ل ْصحَّ

َّمَّ وَِّمْن أ

َّ ل ْیِہ وَّسَّ

َُّہ عَّل

ّٰ ى الل

َّ ل ِہ صَّ

ّٰ رَُّسوِل الل

َّع ى ِہ مَّ

َّ ل صَّ

وا ِباُِرک

ْشُ تَّاَّ ْن ل

َّى أ

َّوْا بَّایُِعونِی عَّل

َّال عَّ

َّاِبِہ ت ْصحَّ

َّ ِمْن أ

ٌابَّة ُہ ِعصَّ

َّوْل الَّ وَّحَّ

َّمَّ ۡ

َّ ل ْیِہ وَّسَّ

َُّہ عَّل

ّٰ الل

ّٰ ِہ لل

ُیِْدیك

َّنَّ أ

ُْہ بَّی

َُّرون

َّتْفَّواِبُبْھتَّاٍن ت

ُتْأَّ تَّْم وَّلا

ُك دَّ

َّْولا

َّوا أ

ُُتل

ْقَّ تَّوا وَّلا

ُْزن

َّ تَّوا وَّلا

ُْسِرۡ

َّ تَّاوَّلا

ًْیئ

َّْم مْ ش

ُْرُجِلك

َّوَّأ

ُعوِۡبَّ بِ َّا ف

ًْیئ

َّ ش

َّلِک

َّابَّ ِمْن ذ صَّ

َّْن أ ِہ وَّمَّ

ّٰ ى الل

َّْجرُُہ عَّل

َّأَّْم ف

ُكْى ِمن

َّمَّْن وَّف

َّْعرُوٍف ف ْعُصونِی فِی مَّ

َّ تَِّہ وَّلا

اَِّہ إِْن ش

ّٰ ى الل

َّْمرُُہ إِل

َّأَُّہ ف

ّٰ ُہ الل رَّ

َّت سَّ

َّا ف

ًْیئ

َّ ش

َّلِک

َّابَّ ِمْن ذ صَّ

َّْن أ وَّمَّ

ٌارَّة

َّ فَُّہ ك

َّْھوَّ ل

َّا ف یَّ

ْنُ ُہ ءَّ فِی الد بَّ

َّعَّاۡ

۔َّلِک

َّی ذ

َّاُہ عَّل

َّْعن

َّا ی بَّ

َّالَّ ف

َُّہ ۡ

ْا عَّن

َّاءَّ عَّف

َّ وَّإِْن ش

‘A’idhullah Bin ‘Abdullah (my Allah be pleased with him) narrates that: ‘Ubada Bin As-Samit (may Allah be pleased with him) was among the Companions who joined the battle of Badr and also took part in bai’at at ‘Aqabah. ‘Ubadah Bin As-Samit (may Allah be pleased with him) told ‘A’idhullah Bin ‘Abdullah (may Allah be pleased with him) that the Holy Prophet (may peace and blessings of Allah be upon him) said at the time when a group of his Companions (may Allah be pleased with them) were around him: Come and take a bai’at upon the condition: that you will not associate anything with Allah, nor will you steal, nor will you commit adul-tery, nor will you kill your children, nor will you slander, nor will you diso-bey me in anything good I ask you to do. So anyone of you who will prove true to this pledge of bai’at, his reward is with Almighty Allah. Whoever falls short of fulfilling this pledge and suffers a loss in this world, his loss will become expiation for him. And he who falls short of fulfilling this pledge of bai’at, and Almighty Allah covers his faults, his affair is with Al-mighty Allah; if He wills, He may punish him, and if He wills, He may for-give him.’

(Sahih Al-Bukhari, Kitabu Manaqibil Ansari, Babu Wufudil Ansari Ilan-Nabiyyi Bi Makkata Wa Bai‘atil ‘Aqabah)

References:

https://www.alislam.org/urdu/bukhari/Bukhari-v7.pdf Hazrat Mirza Masroor Ahmad. (2006). Conditions of Bai’at & Responsibilities of an Ahmadi. Til-ford: Islam International Publications Ltd, pp. 5-6

https://www.alislam.org/library/books/Conditions-of-Baiat-Responsibilities-of-Ahmadi.pdf

QU

RA

N A

ND

HA

DITH

HADITH

https://www.alislam.org/library/books/Conditions-of-Baiat-Responsibilities-of-Ahmadi.pdf

6 AN-NUSRAT

Writings of the Promised Messiah (peace be on him)

Explaining the aims and objectives of bai’at, the Promised Messi-ah (peace be upon him) writes, “This system of bai’at has been established solely to gather to-gether a group of the righteous people in a Jama’at so that a weighty group of the righteous people should make a holy impact on the world. The unity of these righteous people should be a source of blessings, grandeur, and positive results for Islam. The blessings of being united on one creed may enable them to per-form noble and righteous services for the sake of Islam. They may not be lazy, stingy, and useless Muslims; nor should they be like the unworthy ones who have done great damage to Islam because of their discord and disunity; nor such as have vitiated Islam’s beautiful countenance with their unholy conditions; nor should they be like those heedless dervishes and hermits who have no awareness of what Islam needs, nor have any sympathy for their brothers, nor have any enthusiasm to do good deeds for humani-ty. Rather, they should be such sympathisers of the nation that they should become a refuge for the poor and fathers for the or-phans. In the service of Islam, they should be willing to sacrifice themselves like one overpowered with love. All their efforts should be devoted to spread Islam’s blessings throughout the world so that a pure fountain of the love of Allah and sympathy for humanity may flow from every heart and, being combined in one place, should look like a flowing river….

7 AN-NUSRAT

Writings of the Promised Messiah (peace be on him)

“Almighty Allah desires to manifest His Glory and demonstrate His Omnipotence through this group, and then He desires to grant it further progress so that the world may be filled with the love of Allah, true repentance, purity, true goodness, peace, rec-onciliation, and sympathy for mankind. This group will be a spe-cial group of Allah, and He will grant them power through His Own Spirit, and He will safeguard them from unholy life, and He will bring about a pure change in their life. As He has promised in His holy glad tidings, He will increase this group tremendously and thousands of the truthful will join it. He Himself will irrigate it and make it prosper until its numbers and blessings will be a source of marvel for all who see. Like a lamp placed high, they will spread their light on all sides of the world, and they will be considered an example of the blessings of Islam. Allah will grant all kinds of blessings to the perfect followers of this Movement, and He will grant them victory over all others. Up to the Day of Judgement, there will be people among them who will be granted divine acceptance and succour. This is what the Glorious God has desired; He is All-Powerful and does what He desires. All strength and power belong to Him.”

(Majmu‘ah Ishtiharat, vol. 1, pp. 196-198) Hazrat Mirza Masroor Ahmad. (2006). Conditions of Bai’at & Responsibilities of an Aḥmadī.

Tilford: Islam International Publications Ltd, pp. 10-12 https://www.alislam.org/library/books/Conditions-of-Baiat-Responsibilities-of-Ahmadi.pdf

https://www.alislam.org/library/books/Conditions-of-Baiat-Responsibilities-of-Ahmadi.pdf

8 AN-NUSRAT

EDITORIAL Verse 13 of Sura Al Mumtahina of the Holy Quran, which expounds the early Mus-lim women’s pledge to the Holy Prophet (may peace and blessings of Allah be upon him) is the theme of this Special Edition. The verse outlines the importance of Bai’at (Oath of Allegiance) which demands Muslim women to demonstrate com-plete acceptance of the Prophet of God. It is worth noting that the six conditions stipulated in the verse are also the very essence of the Conditions of Bai’at (Oath of allegiance) outlined by the Prophet Messiah (peace be upon him) for the Ahmadiy-ya Muslim Community in 1889. As members of Lajna Imaillah UK, we are extreme-ly fortunate that the Khalifa of this age is living amongst us. We seek his blessings and divine guidance time and time again. We renew our Pledge of Allegiance with him every year on the occasion of the International Bai’at at Jalsa Salana. We take this oath as a symbol of obedience and the fulfilment of the obligation placed upon us in Sura Al Mumtahina of the Holy Quran. This pledge demands us to live our lives according to the commandments of Allah. This can only be achieved through prayers, obedience to khilafat and seeking to replicate the high morals displayed by early Muslim women. The world is heading towards destruction due to ever increas-ing immorality. It is only Ahmadi Muslim women who can save the world from such evils by unlocking the doors of a spiritual revolution in society. Huzoor’s (may Allah be his Helper) powerful and faith-inspiring Ijtema speech of 2015, highlights this issue. This issue’s feature article on Bai’at is a collaborative, humble effort by our Lajna writers, which sheds light on the several aspects of the beautiful verse of Al Mum-tahina. This edition of An Nusrat also includes some other diverse but equally interesting articles such as the issue of fraud in the digital world and the cherished memories of some of the pioneers of Lajna Imaillah UK, who will be fondly remembered for their services. I hope and pray that this magazine proves a source of spiritual en-lightenment and inspiration for all Lajna members, InshAllah. Please remember the An-Nusrat team in your prayers.

Nudrat Mubasher

9 AN-NUSRAT

THE TEAM

Under the supervision of President Lajna Ima’illah, UK

Dr. Fariha Khan

Secretary Isha’at

Mrs. Lubna Sohail

Photographs courtesy of: Makhzan-e-Tasaweer, Lajna Ima’illah UK, pexels.com

Published by: Isha’at (Publications) Department - Lajna Ima’illah UK 2018

75 Gressenhall Road - London - SW18 5QH – United Kingdom

No part of this magazine may be reproduced in any form or by any means without prior per-

mission from the Publishers.

Editor

Nudrat Mubasher

Sub-Editors

Munavara Ghauri

Prof. Amtul Razzaq Carmichael

& Rohana Hamood

Proof Reading

Munavara Ghauri

Aisha Patel & Shakeela Rehman

Design

Saiha Maaz

Atia tul Saboor Bhatti

Sairah González

Editorial Board

Mrs. Saliha Safi

Mrs. Tayyaba Ahmad

& Mrs. Reem Ibrahim

Subscription

Afiyya Sami

Manager

Asma Shahid

Extended team

Atifa Ahmad

Atia tu Rehman, Qanita Naseem

Mansoora Mussawar, Ayesha Ahmed

Nighat Naseem & Khalida Latif

10 AN-NUSRAT

Address by Hazrat Khalifatul Masih V (may Allah be his Helper) at the Lajna Imaillah UK National Ijtema, 2015.

Women’s Responsibilities:

Fulfilling the Conditions of Bai’at

After reciting the Tashahhud, Ta’wwuz, Tasmia and Surah Fati-

hah, Hazrat Ameer-ul-Mu’mineen (may Allah be his Helper) said:

11 AN-NUSRAT

However, the real question is, to what extent are we acting upon his

words and his instructions?

For example, the Promised Messiah (peace be upon him) said that

every Ahmadi should read his book Kishti-e-Nuh (Ark of Noah) re-

peatedly.

12 AN-NUSRAT

He also said that it was imperative that every Ahmadi reads the

Holy Qur’an repeatedly and sought to understand its true meanings

and to live their lives according to its commandments.

13 AN-NUSRAT

With great anguish the Promised Messiah (peace be upon him) also

said that until an Ahmadi understands the reality of what is meant

and required by their Bai’at they cannot attain true freedom and

salvation.

Certainly we should constantly

reflect upon the conditions of

our pledge and the Lajna ad-

ministration should also ensure

that the requirements and con-

ditions of Bai’at are discussed

and taught at Lajna events

and meetings.

If all our Ahmadi women sought to abandon all forms of falsehood

collectively and to establish nothing but truth, it would lead to the

widespread reformation of the members of our Jama’at.

14 AN-NUSRAT

Always remember that the conditions of Bai’at and the instructions

of the Promised Messiah (peace be upon him) are the means for true

salvation and are the means of peace and harmony in our lives.

All of you who are part of Lajna Imaillah, who claim to be the

servants of Allah, must therefore understand your responsibilities to-

wards your children!

15 AN-NUSRAT

However, this also increases our responsibilities because those who

are hearing our message will also look in our direction to see if we

are practising what we preach.

In terms of MTA, every Lajna member should attach themselves to

it and be regular in watching its programmes.

They should make sure they watch the programmes of Khalifa-e-

Waqt as this will be the means of their spiritual and moral develop-

ment and will increase their religious knowledge.

16 AN-NUSRAT

May all of you always

fulfil the expectations of the

Promised Messiah (peace

be upon him). May you be-

come torchbearers who shine

a light on the true teachings

of Islam and may Allah

enable you to spread the

true teachings of the Holy

Prophet (peace and bless-

ing of Allah be upon him)

17 AN-NUSRAT

of Islam and forever abide by the true teachings of the Holy Qur’an.

May Allah bless Lajna Imaillah in all respects.

You have come here to acquire the freedom to express your faith,

therefore instead of expressing your worldly freedoms, your condi-

tions should in fact reflect the expression of faith as much as

possible.

It is your responsibility to take care of the future generation, and

this is a huge responsibility which you must pay attention to.

18 AN-NUSRAT

Therefore, those who have recently come, irrespective of whether you

know the language or not, you must go to your children’s school and

find out how they are doing.

http://www.reviewofreligions.org/12301/womens-responsibilities-fulfilling-the-conditions-of-baiat/

19 AN-NUSRAT

DR AMTUL SHAFEE SAMI - SCUNTHORPE MAJLIS

AMATUL RAFIQ TAHIRA - CANADA

MALEEHA MANSUR - HAYES MAJLIS

MUNAVARA GHAURI - BOURNEMOUTH MAJLIS

AMTUL RAZZAQ CARMICHAEL - BIRMINGHAM WEST MAJLIS

THE RESPONSIBILITIES AND PRIVILEGES

FOR A WOMAN TAKING BAI’AT

َّا لَّ ا و

ًۡیئ

َِّہ ش

ّٰ نَّ ِبالل

ِۡرک

ۡا یُش

َّ ۡن ل

َّٰۤی ا عَّل

َّک

َّایِۡعن ُت یُبَّ

ِّٰمن

ُۡمؤ

ۡ ال

َّک ٓاءَّ ا جَّ

َُّ ِاذ ِبی

َّ ا الن ھَّ

ُ ی َّا َّا یَّۡس یٰۤ نَّ وَّ ل

ِۡرۡ

ۡرُجلِ َّ وَّ ا

َّ یِۡدیِۡھن َّنَّ ا

ۡٗہ بَّی

َّرِیۡن

َّتۡفَّ اٍن ی نَّ ِبُبۡھتَّ

ِۡتی

َّۡا یَّا وَّ ل

َّ ُہن َّادَّ ۡولَّنَّ ا

ُۡتل

ۡقََّّا ی نَّ وَّ ل

ۡ یَّۡزنِی

َّ َّا ِھن وَّ ل

ِحۡیٌم ﴿َّ وٌۡر ر

ُفَّہَّ غ

ّٰ الل

َّ ہَّ ؕ ِان ّٰ الل

َّ ُھن َِّفۡر ل

ۡغ وَّ اۡستَّ

َّ ایِۡعُھن بََّّۡعرُۡوٍف ف فِۡی مَّ

َّک

َّۡعِصۡین

َّ ﴾۱۳ی

O Prophet! when believing women come to thee, taking the oath of

allegiance at thy hands that they will not associate anything with Allah, and that they will not steal, and will not commit adultery, nor

kill their children, nor bring forth a scandalous charge which they themselves have deliberately forged, nor disobey thee in what is right, then accept their allegiance and ask Allah to forgive them.

Verily, Allah is Most Forgiving, Merciful. i

This verse of the Holy Quran serves as a framework for success for Muslim women in this physical world. The ultimate objective of our creation is that we reach our full potential by recognising and worshipping our Creator and Master, our God. This verse provides guidance and structure for a Muslim woman to attain the heights of success and prosperity and become the recipient of Allah’s Forgiveness and Mercy. Pondering over the several components of this verse reveals a treasure trove of guidance and successful principles for mentoring that can be instrumental for women to attain true triumph and prosperity in this world and the Hereafter. In this article we discuss the importance of each of these components in a woman’s life,

20 AN-NUSRAT

living in the 21st century. We will also see how the subject matter of this verse is highly rele-vant and helpful for the all women in the 21st century to lead a successful and happy life based on the principles of purity and piety. This verse encapsulates the responsibilities and privileges of a woman wishing to take the oath of allegiance. Before discussing the verse in detail, it would be pertinent to reiterate the concept of taking the Bai’at, or oath of allegiance. The Promised Messiah (peace be upon him) said:

“Bai‘at truly means to sell oneself; its blessings and impact are based on that condition. Just as a seed is sown into the ground, if the seed is of a good quality and possesses the capacity to grow,

then with the grace of Allah the Almighty, and as a consequence of the work done by the farmer, it grows until one grain turns into a thousand grains. Similarly, the person taking Bai‘at has to first

adopt lowliness and humility and has to distance himself from his ego and selfishness. Then that person becomes fit for growth.” ii

Bai’at - Oath of Allegiance; the Ultimate Freedom of Choice and Expression

This verse of the Holy Quran makes it clear that the first step towards spiritual success needs to be taken by women themselves. …when believing women come to thee, taking the oath of allegiance at thy hands… It highlights the special and high status that Islam grants to women. It makes it clear that there is a distinction to the oath of allegiance taken by a woman. This is a voluntary process, the words “come to thee” make it clear that the oath of allegiance cannot be taken by force. It must be the choice of a woman to commit to this path. These words also suggest that the onus is upon women to make every effort to engage with the teachings of Islam. In this world where there are so many attractions pulling us away from God, we will need to find time to show our devotion and commitment and to make our way to God. It is the responsi-bility of a believing woman to take the first step towards God and attain success in this world and the next. In this blessed era of Khilafat, it is our responsibility to make ourselves availa-ble to seek, listen, understand and value the blessed directives of the Khalifa of the time, by incorporating them into our daily lives.

A Key to Personal Development; Avoid Shirk

اًۡیئ

َِّہ ش

ّٰ نَّ ِبالل

ِۡرک

ۡا یُش

َّ ۡن ل

َّ ا

...that they will not associate anything with Allah…

The fundamental key to successful personal development for women is that “they will not associate anything with Allah”. A strong belief in an All-Powerful God enables women to be-come successful, brave, independent and self-sufficient. The basis of being a Muslim is to believe in the Unity of Allah, The Master, The Creator, The Lord. Putting her trust in people, powers, resources and means other than God, renders a woman weak. This impairs her ca-pacity to accomplish and reach her full potential and sense of fulfilment. Hazrat Khalifatul Masih II(may Allah be pleased with him)states that shirk causes a man to sink morally and spiritually. Belief in Divine Unity is a seed out of which grow all virtues, and lack of which lies

at the root of all sins. Iii

21 AN-NUSRAT

The aim of our existence in this world is to be spiritually successful and in this verse God warns us against engaging in any practices that may stand in the way of our success, shirk being one of these. Allah the Exalted warns in the Holy Quran about the gravity of the sin of associating partners with Allah...

ًما عَِّظۡیًماۡی ِاث رٰۤ

َّتِۡد اف

َّقَِّہ ف

ّٰ ِبالل

ِۡرک

ۡشُ ۡن ی وَّ مَّ

And whoso associates partners with Allah has indeed devised a very great sin. Iv

The Holy Prophet (peace and blessing of Allah be upon him) was very particular about the spiritual training of his companions (may Allah be pleased with them). He said, ‘Avoid shirk (associating partners with Allah), it is subtler than the footprints of an ant [on soft soil]’.v The companions (may Allah be pleased with them) asked how they should avoid shirk. In reply, the Holy Prophet (peace and blessing of Allah be upon him) told them to read this prayer “O Allah, we come in Your refuge from knowingly associating partners with You. And we seek Your forgiveness from doing so unknowingly”. Shirk is a profound concept with multiple meanings. The definition of Shirk is to associate anyone in the name, action, or worship of Allah.vi Shirk can be obvious, where one clearly believes that there are other gods or partners/ associates of Allah. However, some forms of shirk are hidden or subtle. The Promised Messiah (on whom be peace) says, “Anyone who gives reverence to his own plans, mischief or clever designs as he should revere God, or depends upon another person as one should depend upon God alone or reveres his own ego as he should revere God alone, in all such conditions he is an idol-worshipper in the sight of Allah".vii When desperate for success in an exam or certain task, some people say things like, ‘This is my lucky dress or lucky pen or mascot, which will lead me to success in my exams or task.’. These are also types of latent shirk. The Promised Messiah (on whom be peace) said: “Shirk here does not merely mean bowing before stones, etc.; rather, it is also shirk that you should depend entirely on worldly means and emphasise worldly idols. This is what shirk is”.viii

True success and personal development comes from believing in the Unity of God. The First condition of Bai’at to be a part of Ahmadiyya Muslim Community, clearly states, “The initiate shall solemnly promise that he/she shall abstain from shirk [associating any partner with God] right up to the day of his/her death”. Hazrat Khalifatul-Masih V (may Allah be his Helper) states that “If an employee exceeds the limits of due obedience to his employer, and by way of flattery praises him and believes that his sustenance depends on him, that too is a form of shirk”.ix

Subtle forms of Shirk include attributing one’s success to one’s efforts and plans or accredit-ing cures to a form of medication or a specific doctor. Hazrat Amman Jan (may Allah be

22 AN-NUSRAT

pleased with her) (the revered wife of the Promised Messiah (on whom be peace)) hated shirk even in its subtle forms. Once a lady was explaining about her ill relative and she men-tioned that he was better because of a certain medicine. Hadhrat Amman Jan (may Allah be pleased with her) took offence to this and explained to the lady that it due to Allah’s Will and Grace that this particular medicine had worked. On another occasion, she (may Allah be pleased with her) refused to have a bowl of water that was claimed to be holy because some form of chant has been recited over it. She explained that we do not do such things as it is shirk.x

Women, who are prone to be more emotional, can succumb to subtle forms of shirk when faced with challenges like the impending death of a child. An excellent example of a young mother’s firm belief in the unity of Allah and avoidance of shirk is seen in the personality of the mother of Ch. Zafarullah Khan Sahib. Jai Devi, a local mystic woman, demanded some simple chores of her so that her new born son would not die. She had already lost her first son. Even at this desperately emotive time, she replied to the demands of Jai Devi by saying, “I believe in Allah alone as Master of life and death and do not recognise any other power in these matters. I consider such claims as blasphemous and ab-hor them.” Hence, she remained steadfast in her belief in Allah through enormous trials. xi Once women have fully appreciated that the key to their success rests with their God, then they will not have to resort to or be coerced into inappropriate behaviour to make progress in their life path and chosen career. However, environment and society plays an important part in the personal development of any individual; thus, progress of women can only take place in the environment of a peaceful and cohesive society.

Safeguard Against Social Evils to Create a Cohesive Society A peaceful community can only be established if women pledge to refrain from certain un-lawful actions such as stealing, adultery, killing children and engaging in slandering others.

نَّ ۡٗہ بَّی

َّرِیۡن

َّتۡفَّ اٍن ی نَّ ِبُبۡھتَّ

ِۡتی

َّۡا یَّا وَّ ل

َّ ُہن َّادَّ ۡولَّنَّ ا

ُۡتل

ۡقََّّا ی نَّ وَّ ل

َّۡا یَّۡزنِی نَّ وَّ ل

َّۡا یَّۡسِرۡ ل

َّ و َّ ا

َّ ۡرُجِلِھن َّ وَّ ا

َّ یِۡدیِۡھن

.…and that they will not steal, and will not commit adultery, nor kill their children, nor bring forth a scandalous charge which they themselves have de-

liberately forged,…

For these four offences, the Holy Quran prescribes specific reprimands. Allah has directed us to earn our living by lawful means. The Holy Quran says, O ye who believe! devour not your property among yourselves by unlawful means, except that you earn by trade with mutual consent. And kill not your-selves. Surely, Allah is Merciful to you.xii Islam builds a society based on simple living, truth, righteousness and abstinence from the absurdities of life and pointless customs. Islam aspires to establish a pure and pious society, where temptations for stealing are eradicated. In a truly Muslim society, stealing would be unimaginable. Islam encourages forgiveness where it is likely to reform and improve things, while prescribing severe punishment where there is clear disregard for national laws. Allah is Merciful to His creation, so it is mentioned that He pardons the sins,

ِحۡیٌم َّ وٌۡر ر

ُفَّہَّ غ

ّٰ الل

َّ ۡیِہ ؕ ِان َّہَّ یَُّتوُۡب عَّل

ّٰ الل

َّ ِان َّحَّ ف

َّۡصل

َِّمٖہ وَّ ا

ۡلُۡعِد ظ

َّابَّ ِمنۢۡ ب

َّمَّۡن ت

َّ ف

But whoso repents after his transgression and amends, then will Allah surely turn to him in mercy; verily, Allah is Most Forgiving, Merciful.xiii

23 AN-NUSRAT

Chastity as a moral virtue holds a very high position in the code of Islamic laws that govern relations between the sexes. Allah Almighty says in the Holy Quran:

ِبۡیلًا ٓاءَّ سَّ ؕ وَّ سًَّة

َّاِحش

َّانَّ ف

َّٗہ ک

َّ ی ِان

ٰۤن ِبُوا الز رَّ

ۡقََّّا ت وَّ ل

“And go not nigh unto adultery; surely, it is a manifest indecency and evil way”.xiv

Adultery is one of the most heinous social evil and teachings of Islam promote chastity as one of the most precious possessions of both men and women. Going further, women are further empowered by this verse of the Holy Quran that recognises their capacity to defend themselves and discourage the advances of men. This verse impresses upon women that their personal safety and purification is within their own hands. They can give out clear sig-nals which state their intention of non-engagement with non-mehram men.This indeed is the fundamental basis of the commandment of Purdah, maintaining a safe distance. This verse gives tribute to the women who honour and safeguard their piety and purity. It also alludes to the fact that women are the standard bearer of the purity in society. They set the standard because modesty and piety come naturally to women. This verse of the Holy Quran gives women great strength and appreciates their capacity to remain pure. By their purity and piety, women can create a social environment where the deadliest of social crimes, adul-tery, is checked and removed to prevent the disintegration and destruction of society. A society where mothers kill their children represents a very depraved state. This was seen in the pre-Islamic era, when infant girls were buried alive for the fear of humiliation or pov-erty. In the Holy Qur’an, Allah says:

مَّ َّ

وَّاِحشَّفُۡبوا ال رَّ

ۡقََّّا ت اُہۡم ۚ وَّ ل

َّ ۡم وَّ ِای ُكُُۡۡرز

َّۡحُن ن

ََّّاٍق ؕ ن ۡن ِاۡمل ِ ۡم م

ُك َّادَّ ۡول

َّا اۡۤ وُُۡتل

ۡقََّّا ت وَّ ل

َّنَّ ۚا ظ

َّا بََّ ا وَّ مَّ ھَّ

ۡرَّ ِمن ھَّ

…“Slay not your children for fear of poverty, it is We who provide for you and for them, and approach not foul deeds, whether open or secret…”.xv

Modern society is reverting to a state where parents choose to kill their unborn children for fear of poverty. The Holy Quran not only prohibits the physical killing of children but also teaches that any emotional and psychological harm of children is also akin to killing them. A lack of investment of parental time and energy for the moral training of children also consti-tutes as killing them. The teachings of Islam give clear directions promoting physical, men-tal, emotional, psychological and social nurturing of children. This verse emphasises that women who take the oath of allegiance, have a specific responsibility to not harm their chil-dren in any way. The negative traits of curiosity and backbiting lead to the malicious habit of calumny or false statements, made to injure another person’s reputation. Slandering others is a sin, bigger and graver than backbiting. Slander or calumny means to kill someone; in the moral and spiritual world slander is like murder. Slander is not only more loathsome than eating a dead person’s flesh but is a bigger social evil and injustice. Advising women to refrain from such a social evil, Hazrat Khalifatul- Masih IV (May Allah have mercy on him) gave us a beautiful framework. He said,

“Until you change the nature and create the love of God in your hearts and develop the view with which Allah sees His creation,

you will not be able to comprehend that by backbiting you are eat-ing the flesh of your dead brother. Not feeling bad about it is the

sign of a distorted nature.” xvi

24 AN-NUSRAT

So, our ability to refrain from undue curiosity, backbiting and slander, is the yardstick by which we can judge ourselves. We need to assess our use of social media based on this crite-rion; if social media is taking us to undue curiosity, which is bound to lead to backbiting and slander, then we are not truly fulfilling the oath of allegiance. Refraining from these social evils is the only way to create a peaceful and harmonious society.

Obedience; a Key to Empowerment

As women living in the 21st century, it is extremely challenging to safeguard ourselves against these subtle and imperceptible social evils which are a clear threat to our own per-sonal development and the creation of a harmonious society. Therefore, this timeless verse of the Holy Quran provides us the guidance of how to overcome these challenges. Obedience to their spiritual leader empowers women to overcome these challenges

ۡعرُۡوٍف فِۡی مََّّک

َّۡعِصۡین

ََّّا ی وَّ ل

…nor disobey thee in what is right…

This statement carries great wisdom. The spiritual leader of the time would indeed guide and support his followers to obey the commandment of Sharia (Islamic Law). Going against the commandments of Sharia is totally out of the question for a spiritual leader appointed by God Almighty. It is also the responsibility of the spiritual leader to give advice and guidance to his followers regarding contemporary challenges and societal issues. This advice though embedded in the principles of Sharia, is not a direct commandment of Sharia. Therefore, women who take oath of allegiance are commanded to accept and follow all good advice giv-en by the spiritual leader. This leads to the concept of obedience. What is obedience? In this day and age when so much is focussed around freedom and self-importance, does obedience have a role or is it a mere relic of the past? Khilafat is an in-credibly unique system of leadership, whereby through Divine guidance alone, every follow-er is uniquely attached to Khilafat. Islam so beautifully dictates that

"there should be no compulsion in religion".xvii

Thus, once we have chosen to take Bai'at at the hands of our beloved Khalifa, we must fulfil our promise. We can be rest assured with the certainty that everything our beloved Khalifa asks of us is for our own good and in accordance with the teachings of Islam. Why? Because we believe with absolute certainty that the Khalifa is Divinely appointed. Thus, the blessings of obedience to Khilafat lie in our intention - to obey His Khalifa, is to obey Allah Almighty. As we understand Khilafat, our obedience becomes a desire and deep passion, for the per-sonalities appointed to this Divine office are of such magnificence that one is involuntarily drawn into the love of Khalifat through them. Giving us a glimpse of the love and concern Hazrat Khalifatul- Masih V (may Allah be his Helper) has for each and every one of us, Hu-zoor (may Allah be his Helper) describes that, “before sleeping at night there is no country of the world that I do

not visit in my imagination and no Ahmadi for whom I do not pray whilst sleeping and whilst awake. I am not doing any favour be-

cause this is my duty, and may Allah enable me to ever increase in assuming my responsibilities. The only reason I have said this is to

make it clear that there can be no comparison between Khilafat and other worldly or secular leaders”.xviii

25 AN-NUSRAT

How wonderful and loving a Khalifa we are blessed with! As we peacefully sleep, we are una-ware of our beloved Huzoor's (may Allah be his Helper) heartfelt prayers shielding us from many an ills and misfortunes. The question then arises, what is the standard of obedience to be expected from us? Let us look at the example of the Companions of the Holy Prophet (may peace and blessings of Allah be upon him).

"A Tradition relates that once before the commandment regarding prohibition of alcohol was revealed, Compan-

ions were drinking in a house. They had emptied one pitcher of alcohol and were about to open the second

when a voice came from the street that the Holy Prophet (peace and blessings of Allah be on him) had said that God had commanded him that consumption of alcohol

was prohibited for Muslims from that day onwards. One inebriated Companion suggested that someone should go out and find the reality about the announcement. Just as another person stood up to do so, yet another person who

was completely inebriated took a stick and broke the pitcher of alcohol. Others asked him why he had done

that, he should have first found out what the instruction meant! He replied that first the pitcher had to be broken

and later the reality of the instruction could be found out. He said that after hearing the instruction of the Holy

Prophet (peace and blessings of Allah be on him) he first obeyed and would later find out what the limitation and

specifications of the instructions were... There were many houses in Medina at the time where alcohol was be-

ing consumed that day and pitchers broke with such speed that alcohol flowed like water in the streets of Me-

dina". Xix

This was the amazing standard of the Companions of the Holy Prophet (may peace and blessings of Allah be upon him). The strength of their resolve overcame any intoxication. Upon hearing of an instruction of their beloved, they immediately showed obedience, with-out quarrel or contemplation. This is the standard of obedience that true Bai'at demands of us.

The Privileges of Taking Bai’at (Oath of Allegiance)

This verse then proceeds to demonstrate the privileges that a Muslim woman can enjoy after attaining spiritual development by avoiding shirk and other serious social evils. These wom-en will achieve a high status, they will be accepted in the community of God and the prophet of God will pray for their forgiveness.

ِحۡیٌم َّ وٌۡر ر

ُفَّہَّ غ

ّٰ الل

َّ ہَّ ؕ ِان ّٰ الل

َّ ُھن َِّفۡر ل

ۡ وَّ اۡستَّغ

َّ ایِۡعُھن بََّّ ف

…“then accept their allegiance and ask Allah to forgive them. Verily, Allah is Most Forgiving, Merciful”.

26 AN-NUSRAT

It is heartening to think that 1400 years ago our beloved Creator - Allah Almighty, instruct-ed His messenger Muhammad ( may peace and blessings of Allah be upon him) to not only accept the allegiance of women – a social group that had formerly been demeaned, abused and even killed at birth by Arabs, but to also pray for their forgiveness. This was a radical change of attitude for Arab men and one could argue that Muhammad (may peace and blessings of Allah be upon him) was a champion of women’s rights through Divine Guidance long before the Emily Pankhursts and Germaine Greers of this world. Clearly, by telling His most beloved messenger – the ‘excellent exemplar’ to intercede for women, Allah Almighty showed us that He deeply cares for women and desires to forgive us. Indeed, what the famous poet Alexander Pope once said: “To err is human; to forgive, divine”xx is profoundly true. One of the inherent qualities of Allah is ‘Al Ghafoor’ - to for-give. Not only women but all humans require Allah’s Forgiveness, being imperfect by nature unlike Him. Allah has repeatedly reminded us in the Holy Quran and interestingly in the fourth Chapter – Surah An Nisa – which is dedicated to women’s issues to:

ِحۡیًماَّ وًۡرا ر

ُفَّانَّ غ

َّہَّ ک

ّٰ الل

َّ ہَّ ؕ ِان ّٰ ِفِر الل

ۡ اۡستَّغ

َّ و

“Ask forgiveness of Allah, surely, Allah is Most Forgiving, Ever Merciful”.xxi

It is worth reflecting how even the most ‘perfect man’ xxii i.e. the Holy Prophet (may peace and blessings of Allah be upon him), was constantly supplicating for forgiveness. His wife, Hazrat Aisha (may Allah be pleased with her) has related: Before his death the Holy Prophet (may peace and blessings of Al-lah be upon him) often repeated: “Holy is Allah and to Him belongs

all praise. I beg forgiveness of Allah and turn to Him in repent-ance”.xxiii

This was despite Allah Almighty having already informed His beloved prophet that Paradise was his destiny. So, why did the Holy Prophet (may peace and blessings of Allah be upon him) make such huge efforts? Well, the Holy Prophet (may peace and blessing of Allah be upon him) did so because he realised that seeking Allah’s forgiveness alongside praising and thanking Him constitutes the very worship that we have been taught as the purpose of our creation in the Holy Quran,

ۡعُبُدۡوِن ا لِیََّّ سَّ ِال

ۡاِنۡ وَّ ال

َّ ِجن ُۡت ال

ۡقَّلَّا خ وَّ مَّ

And I have not created the Jinn and men but that they may worship Me’.xxiv

Indeed, Allah Almighty showed us from the inception of Islam that the most loyal, ardent and committed Muslims could be women as the first person to accept Islam was female – Hazrat Khadija (may Allah be pleased with her) xxv, the first person to attain the honour of martyrdom was a woman – Hadhrat Sumayyah bint Khayyat (may Allah be pleased with her) xxvi and the first valiant warrior to stand up to the enemies during the Battle of Uhud was a woman - Hadhrat Umme Ammara (may Allah be pleased with her) xxvii. Such pious and positive role models demonstrate that women can reach the same spiritual heights as men and show how gender equality was established by Islam long before the hashtag cam-paigns of today.

27 AN-NUSRAT

Conclusion This verse concludes by conveying that all the hard work, sacrifice, commitment and dedica-tion that women show by avoiding shirk, by safeguarding themselves against social evils and by practising perfect obedience, will be accepted. This will enhance and advance them into an elite community that is accepted by God Almighty. May Allah the Exalted enable us to act on His commandments and meet the objective of our creation. Ameen

References i. The Holy Quran. Chapter 60: verse 13

ii. Malfuzat, vol. 6, p. 173

iii. Prevention of Moral Degradation in Light of Islamic Teachings2010 West Coast Jalsa Salana at Baitul Hameed

Mosque, Chino, CA Nasir Mahmood Malik, National Tarbiyat Secretary, 12/25/2010

iv. The Holy Quran. Chapter 4: Verse 49

v. Musnad Ahmad Humbal. Vol 6, page 614-15. Hadith number 19835

vi. Khutabat-e-Nur, pp. 7–8

vii. Siraj-ud-Din ‘Isa’i ke Char Swalon ka Jawab, Ruhani Khaza’in, vol. 12, pp. 349–350

viii. Al-Hakam, vol. 7, No. 24, June 30, 1903, p. 11

ix. Conditions of Bai’at-Responsibilities of an Ahmadi page 17

x. Sahibzadi Amatushakoor: Seerat Hazrat Amman Jan 2008

xi. Ch Zafarullah Khan. My mother page 5

xii. The Holy Quran. Chapter 4: verse 30

xiii. The Holy Quran. Chapter 5: verse 40

xiv. The Holy Quran. Chapter 17: verse 33

xv. The Holy Quran. Chapter 6:152

xvi. Friday sermon 18 November 1994, Alfazl 13/12/1994.

xvii. The Holy Qur'an, Chapter 2: Verse 257

xviii. World Muslim Leader explains true Concept of Khilafat, 11th June 2014 https://ahmadiyyamalta.org/2014/06/11/

world-muslim-leader-explains-true-concept-of-khilafat/

xix. Friday Sermon by Hazrat Khalifatul Masih V (aba), 17th January 2014 https://www.alislam.org/friday-sermon/

printer-friendly-summary-2014-01-17.html

xx. Quote from Pope’s ‘An Essay on Criticism’ (1711) from https://www.phrarses.org.uk

xxi. Holy Quran, Chapter 4: verse 107

xxii. The Holy Quran. Chapter 20

xxiii. Gardens of the Righteous – Trans by Muhammad Zafrulla Khan, Islam International Publications, 1975, p320

xxiv. The Holy Quran, Chapter 51; verse V57

xxv. https://www.alislam.org/library/books/Khadijah.pdf

xxvi. https://www.alislam.org/archives/sermons/summary/FSD20180622-EN.pdf urdu version https://

www.alislam.org/urdu/sermon/FST20180622-UR.pdf

xxvii.https://www.alislam.org/library/books/Umme-Ummaarah.pdf

28 AN-NUSRAT

Hazrat Ibn Khaldoun (may Allah have mercy on him) presents us with an intriguing and powerful definition of the Bai’at (pledge of allegiance) in his book Muqadima writing:

“It should be known that the Bay'ah is a contract to render obedience. It is as though the person who renders the

oath of allegiance made a contract with his amir, to the ef-fect that he surrenders supervision of his own affairs and

those of the

Muslims to him and that he will not contest his authority in any of (those affairs) and that he will obey him by

(executing) all the duties with which he might be charged, whether agreeable or disagreeable.’’

The pledge is thus a symbol of obedience whereby a be-liever swears allegiance to the Khalifah in fulfillment of

the obligations placed upon him in the Qur’an and Ahadith.

Commenting on the importance of the Bai’at (pledge of allegiance) Imam al-Ghazali (may Allah have mercy on him) adds that as well as offering total allegiance to the

Khalifah, the individual enters into a covenant with God that should not be broken.

https://www.alislam.org/topics/khilafat/Pledge-of-Allegiance.pdf

https://www.alislam.org/topics/khilafat/Pledge-of-Allegiance.pdf

29 AN-NUSRAT

Regarding shirk, The Promised Messiah (peace be upon him) writes:

“Anyone who gives reverence to his own plans, mischief or clever designs as he should revere God alone, or depends upon another person as he should depend upon God alone, or reveres his own ego as he should revere God alone, in all such conditions he is an

idol-worshipper in the sight of Allah.” (Siraj-ud-Din ‘Isa’i ke Char…)

https://www.alislam.org/library/contemporary-issues/prevention-of-moral-degradation-in-light-of-islamic-teachings/

Hazrat Khalifa tul Masih I( may Allah be pleased with him) love for Allah and admoni-tion from shirk can be observed from the following incident.

“ A son of his sister died in Bhera of dysentery. He happened to arrive in Bhera from Jammu shortly after, and his sister, observ-ing that another person who was suffering from dysentery had

recovered under his treatment, said to him: "If you had been here when my son was ill, he would not have died." He was shocked, and admonished her: "You will have another son who will fall ill of dysentery, and despite my treatment of him will die of it." In

due course she gave birth to a lovely boy who fell ill of dysentery. Her brother was in Bhera and occupied himself with treatment of his little nephew. His sister recalled his admonition, and begged

him to pray for the child’s recovery. He did so and told her that the child would die, but that she would be blessed with another

son who would grow up and flourish; and so it happened.”

https://www.alislam.org/library/books/HazratMaulviNooruddeen.pdf

https://www.alislam.org/library/contemporary-issues/prevention-of-moral-degradation-in-light-of-islamic-teachings/https://www.alislam.org/library/contemporary-issues/prevention-of-moral-degradation-in-light-of-islamic-teachings/https://www.alislam.org/library/books/HazratMaulviNooruddeen.pdf

圀䠀䄀吀 䤀匀 倀䠀䤀匀䠀䤀一䜀㼀倀栀椀猀栀椀渀最 椀猀 愀 洀攀琀栀漀搀 甀猀攀搀 戀礀 挀礀戀攀爀挀爀椀洀椀渀愀氀猀 琀漀 猀琀攀愀氀 椀渀昀漀爀洀愀琀椀漀渀 昀爀漀洀 椀渀搀椀瘀椀搀甀愀氀猀 猀甀挀栀 愀猀 戀愀渀欀 愀挀挀漀甀渀琀 搀攀琀愀椀氀猀Ⰰ 瀀愀猀猀眀漀爀搀猀 愀渀搀 瀀攀爀猀漀渀愀氀 椀搀攀渀琀椀昀椀挀愀琀椀漀渀 椀渀昀漀爀洀愀琀椀漀渀⸀ 吀栀攀猀攀 挀愀渀 琀栀攀渀 戀攀 甀猀攀搀 昀漀爀 椀搀攀渀琀椀琀礀 琀栀攀昀琀 漀爀 昀椀渀愀渀挀椀愀氀 氀漀猀猀⸀ 

吀夀倀䔀匀 伀䘀 倀䠀䤀匀䠀䤀一䜀吀栀攀 洀漀猀琀 挀漀洀洀漀渀 洀攀愀渀猀 琀栀爀漀甀最栀 眀栀椀挀栀 瀀栀椀猀栀椀渀最 漀挀挀甀爀猀 椀猀 戀礀 攀洀愀椀氀⸀吀栀攀 洀漀猀琀 挀漀洀洀漀渀 洀攀愀渀猀 琀栀爀漀甀最栀 眀栀椀挀栀 瀀栀椀猀栀椀渀最 漀挀挀甀爀猀 椀猀 戀礀 攀洀愀椀氀⸀ 吀栀攀猀攀 攀洀愀椀氀猀 琀攀渀搀 琀漀 栀愀瘀攀 愀 猀攀渀猀攀 漀昀 甀爀最攀渀挀礀 愀戀漀甀琀 琀栀攀洀Ⰰ 搀攀洀愀渀搀椀渀最 琀栀愀琀 琀栀攀 爀攀挀椀瀀椀攀渀琀猀 漀昀 琀栀攀猀攀 攀洀愀椀氀猀 琀愀欀攀 椀洀洀攀搀椀愀琀攀 愀挀琀椀漀渀 椀渀 挀氀椀挀欀椀渀最 眀栀愀琀攀瘀攀爀 氀椀渀欀 椀猀 瀀爀漀瘀椀搀攀搀⸀ 吀栀攀 氀椀渀欀 琀栀攀渀 琀爀愀渀猀昀攀爀猀 琀栀攀 瀀攀爀猀漀渀 琀漀 愀 搀椀昀昀攀爀攀渀琀 眀攀戀猀椀琀攀 愀渀搀 爀攀焀甀椀爀攀猀 琀栀攀洀 琀漀 攀渀琀攀爀 琀栀攀椀爀 瀀攀爀猀漀渀愀氀 搀攀琀愀椀氀猀 愀氀氀漀眀椀渀最 挀礀戀攀爀挀爀椀洀椀渀愀氀猀 琀漀 甀猀攀 琀栀椀猀 椀渀昀漀爀洀愀琀椀漀渀 昀漀爀 愀渀礀 椀氀氀攀最愀氀 愀挀琀椀瘀椀琀礀 琀栀攀礀 眀椀猀栀⸀ 䔀洀愀椀氀Ⰰ 栀漀眀攀瘀攀爀Ⰰ 椀猀 渀漀琀 琀栀攀 漀渀氀礀 洀攀琀栀漀搀 琀栀爀漀甀最栀 眀栀椀挀栀 礀漀甀 挀愀渀 戀攀 瀀栀椀猀栀攀搀⸀ 䈀攀氀漀眀 愀爀攀 漀琀栀攀爀 挀漀洀洀漀渀 眀愀礀猀 琀栀爀漀甀最栀 眀栀椀挀栀 礀漀甀爀 椀渀昀漀爀洀愀琀椀漀渀 洀愀礀 戀攀 猀琀漀氀攀渀⸀琀栀爀漀甀最栀 眀栀椀挀栀 礀漀甀爀 椀渀昀漀爀洀愀琀椀漀渀 洀愀礀 戀攀 猀琀漀氀攀渀⸀

匀䴀䤀匀䠀䤀一䜀匀洀椀猀栀椀渀最 漀爀 匀䴀匀ⴀ瀀栀椀猀栀椀渀最 椀猀 眀栀攀渀 愀 氀椀渀欀 椀猀 猀攀渀琀 漀瘀攀爀 愀 琀攀砀琀 洀攀猀猀愀最攀 眀栀椀挀栀 眀椀氀氀 琀栀攀渀 搀椀爀攀挀琀 琀栀攀 瘀椀挀琀椀洀 琀漀 愀 瀀栀椀猀栀椀渀最 眀攀戀猀椀琀攀 眀栀椀挀栀 琀栀攀渀 挀愀渀 愀氀氀漀眀 昀漀爀 瀀攀爀猀漀渀愀氀 椀渀昀漀爀洀愀琀椀漀渀 琀漀 戀攀 猀琀漀氀攀渀⸀ 吀栀攀 洀攀猀猀愀最攀猀 猀攀渀琀 瘀椀愀 琀攀砀琀 洀愀礀 猀攀攀洀 琀漀 戀攀 昀爀漀洀 愀 最攀渀甀椀渀攀 漀爀最愀渀椀猀愀琀椀漀渀 猀甀挀栀 愀猀 琀栀攀 瘀椀挀琀椀洀猀ᤠ 戀愀渀欀 昀愀氀猀攀氀礀 挀氀愀椀洀椀渀最 琀栀愀琀 猀甀猀瀀椀挀椀漀甀猀 愀挀琀椀瘀椀琀礀 椀猀 漀挀挀甀爀爀椀渀最 漀渀 琀栀攀椀爀 戀愀渀欀 愀挀挀漀甀渀琀 愀渀搀 琀栀攀爀攀戀礀 挀漀渀瘀椀渀挀椀渀最 琀栀攀洀 琀漀 挀氀椀挀欀 漀渀 琀栀攀 氀椀渀欀⸀ 吀栀攀爀攀昀漀爀攀Ⰰ 椀琀 椀猀 椀洀瀀漀爀琀愀渀琀 琀栀愀琀 戀攀昀漀爀攀 漀瀀攀渀椀渀最 愀渀礀 漀昀 琀栀攀猀攀 氀椀渀欀猀 琀栀愀琀 礀漀甀 攀猀琀愀戀氀椀猀栀 眀栀攀琀栀攀爀 琀栀攀 琀攀砀琀 洀攀猀猀愀最攀 椀猀 最攀渀甀椀渀攀 漀爀 渀漀琀⸀ 

嘀䤀匀䠀䤀一䜀嘀䤀匀䠀䤀一䜀嘀椀猀栀椀渀最 椀猀 琀栀攀 琀攀爀洀 甀猀攀搀 琀漀 搀攀猀挀爀椀戀攀 瘀漀椀挀攀 瀀栀椀猀栀椀渀最 眀栀攀爀攀 愀 瀀栀椀猀栀攀爀 洀愀欀攀猀 愀 瀀栀漀渀攀 挀愀氀氀 愀渀搀 昀爀漀洀 栀攀爀攀 琀爀椀攀猀 琀漀 瀀攀爀猀甀愀搀攀 琀栀攀 瘀椀挀琀椀洀 琀漀 猀栀愀爀攀 琀栀攀椀爀 瀀攀爀猀漀渀愀氀 椀渀昀漀爀洀愀琀椀漀渀 戀礀 琀攀氀氀椀渀最 琀栀攀洀 琀漀 挀愀氀氀 愀渀漀琀栀攀爀 渀甀洀戀攀爀⸀ 䴀漀猀琀 挀漀洀洀漀渀氀礀Ⰰ 瘀椀猀栀椀渀最 椀猀 甀猀攀搀 琀漀 漀戀琀愀椀渀 戀愀渀欀 愀挀挀漀甀渀琀 搀攀琀愀椀氀猀⸀ 

䴀䄀䰀嘀䔀刀吀䤀匀䤀一䜀䴀愀氀椀挀椀漀甀猀 愀搀瘀攀爀琀椀猀椀渀最 椀猀 愀渀漀琀栀攀爀 洀攀琀栀漀搀 甀猀攀搀 琀漀 猀琀攀愀氀 椀渀昀漀爀洀愀琀椀漀渀 昀爀漀洀 瘀椀挀琀椀洀猀⸀ 䴀愀氀椀挀椀漀甀猀 愀搀瘀攀爀琀椀猀椀渀最 椀猀 愀渀漀琀栀攀爀 洀攀琀栀漀搀 甀猀攀搀 琀漀 猀琀攀愀氀 椀渀昀漀爀洀愀琀椀漀渀 昀爀漀洀 瘀椀挀琀椀洀猀⸀ 䌀氀椀挀欀椀渀最 漀渀 猀甀挀栀 愀搀瘀攀爀琀椀猀攀洀攀渀琀猀 氀攀愀搀猀 琀漀 洀愀氀眀愀爀攀Ⰰ 琀栀愀琀 椀猀 搀愀渀最攀爀漀甀猀 猀漀昀琀眀愀爀攀Ⰰ 戀攀椀渀最 搀漀眀渀氀漀愀搀攀搀 漀渀琀漀 琀栀攀 挀漀洀瀀甀琀攀爀⸀ 伀渀挀攀 琀栀攀 洀愀氀眀愀爀攀 猀琀愀爀琀猀 爀甀渀渀椀渀最 椀琀 挀愀渀 最愀椀渀 愀挀挀攀猀猀 琀漀 琀栀攀 挀漀洀瀀甀琀攀爀 愀渀搀 挀愀甀猀攀 琀栀攀 猀礀猀琀攀洀 琀漀 最攀琀 搀愀洀愀最攀搀⸀ 

㌀　

吀栀攀 氀愀猀琀 昀攀眀 搀攀挀愀搀攀猀 栀愀瘀攀 猀攀攀渀 愀 栀甀最攀 甀瀀猀甀爀最攀 椀渀 琀攀挀栀渀漀氀漀最吀栀攀 氀愀猀琀 昀攀眀 搀攀挀愀搀攀猀 栀愀瘀攀 猀攀攀渀 愀 栀甀最攀 甀瀀猀甀爀最攀 椀渀 琀攀挀栀渀漀氀漀最礀⸀ 圀椀琀栀 琀栀攀 椀渀琀攀爀渀攀琀 氀椀琀攀爀愀氀氀礀 椀渀 漀甀爀 瀀漀挀欀攀琀猀Ⰰ 戀漀琀栀 礀漀甀渀最 愀渀搀 漀氀搀 愀爀攀 愀氀氀 甀猀椀渀最 猀洀愀爀琀 瀀栀漀渀攀猀Ⰰ 琀愀戀氀攀琀猀Ⰰ 挀漀洀瀀甀琀攀爀猀 漀渀 愀 搀愀椀氀礀 戀愀猀椀猀⸀ 吀攀挀栀渀漀氀漀最礀 椀渀栀攀爀攀渀琀氀礀 椀猀 渀攀椀琀栀攀爀 最漀漀搀 渀漀爀 戀愀搀⸀ 䌀漀渀瘀攀爀猀攀氀礀Ⰰ 椀琀 椀猀 甀猀 眀栀漀 搀攀挀椀搀攀猀 琀栀椀猀 愀渀搀 眀栀椀氀攀 眀攀 洀愀礀 洀愀欀攀 琀栀攀 搀攀挀椀猀椀漀渀 琀漀 甀猀攀 椀琀 椀渀 椀琀猀 瀀爀漀瀀攀爀 愀渀搀 氀愀眀昀甀氀 洀愀渀渀攀爀Ⰰ 漀琀栀攀爀猀 洀愀礀 渀漀琀⸀ 吀栀甀猀Ⰰ 氀椀欀攀 眀椀琀栀 愀氀氀 漀琀栀攀爀 愀猀瀀攀挀琀猀 漀昀 氀椀昀攀Ⰰ 眀攀 洀甀猀琀 戀攀 挀愀甀琀椀漀甀猀 眀椀琀栀 琀栀攀 眀攀戀猀椀琀攀猀 眀攀 甀猀攀 愀渀搀 眀栀漀 眀攀 搀攀挀椀搀攀 琀漀 猀栀愀爀攀 漀甀爀 瀀攀爀猀漀渀愀氀 椀渀昀漀爀洀愀琀椀漀渀 眀椀琀栀⸀ 吀栀椀猀 愀爀琀椀挀氀攀 眀椀氀氀 氀漀漀欀 琀栀攀昀琀 戀甀琀 渀漀琀 椀渀 琀栀攀 瀀栀礀猀椀挀愀氀 眀漀爀氀搀 戀甀琀 爀愀琀栀攀爀 椀渀 琀栀攀 搀椀最椀琀愀氀 眀漀爀氀搀 愀渀搀 栀漀眀 漀甀爀 瀀攀爀猀漀渀愀氀 椀渀昀漀爀洀愀琀椀漀渀Ⰰ 洀漀渀攀礀 愀渀搀 眀漀爀氀搀 戀甀琀 爀愀琀栀攀爀 椀渀 琀栀攀 搀椀最椀琀愀氀 眀漀爀氀搀 愀渀搀 栀漀眀 漀甀爀 瀀攀爀猀漀渀愀氀 椀渀昀漀爀洀愀琀椀漀渀Ⰰ 洀漀渀攀礀 愀渀搀 椀搀攀渀琀椀琀礀 挀愀渀 戀攀 猀琀漀氀攀渀 漀渀氀椀渀攀⸀ 

刀䄀一匀伀䴀䔀圀䄀刀䔀吀栀攀 爀愀渀猀漀洀眀愀爀攀 ᠠ吀栀攀 爀愀渀猀漀洀眀愀爀攀 ᠠ圀愀渀渀愀䌀爀礀ᤠ 洀愀搀攀 栀攀愀搀氀椀渀攀猀 氀愀猀琀 礀攀愀爀 愀昀琀攀爀 琀栀椀猀 挀礀戀攀爀愀琀琀愀挀欀 愀昀昀攀挀琀攀搀 漀爀最愀渀椀猀愀琀椀漀渀猀 最氀漀戀愀氀氀礀 椀渀挀氀甀搀椀渀最 琀栀攀 一䠀匀⸀ 䄀猀 琀栀攀 渀愀洀攀 猀甀最最攀猀琀猀Ⰰ 爀愀渀猀漀洀眀愀爀攀 爀攀焀甀椀爀攀猀 琀栀攀 瘀椀挀琀椀洀 琀漀 瀀愀礀 愀 爀愀渀猀漀洀 琀漀 琀栀攀 戀氀愀挀欀洀愀椀氀攀爀猀 椀渀 漀爀搀攀爀 爀攀琀爀椀攀瘀攀 昀椀氀攀猀 漀渀 愀 挀漀洀瀀甀琀攀爀 栀愀瘀攀 戀攀攀渀 猀琀漀氀攀渀 愀渀搀 攀渀挀爀礀瀀琀攀搀⸀ 吀栀攀 琀爀椀最最攀爀 昀漀爀 愀氀氀 琀栀椀猀 椀猀 甀猀甀愀氀氀礀 眀栀攀渀 愀 瀀攀爀猀漀渀 甀渀欀渀漀眀椀渀最氀礀 搀漀眀渀氀漀愀搀猀 愀渀 愀琀琀愀挀栀洀攀渀琀 眀栀椀挀栀 愀氀氀漀眀猀 昀漀爀 洀愀氀眀愀爀攀 琀漀 戀攀 椀渀猀琀愀氀氀攀搀 椀渀琀漀 琀栀攀 挀漀洀瀀甀琀攀爀⸀ ㈀

䠀伀圀 吀伀 䄀嘀伀䤀䐀 倀䠀䤀匀䠀䤀一䜀 匀䌀䄀䴀匀䈀攀氀漀眀 愀爀攀 愀 昀攀眀 猀椀洀瀀氀攀 猀琀攀瀀猀 琀栀愀琀 礀漀甀 挀愀渀 琀愀欀攀 琀漀 瀀爀攀瘀攀渀琀 礀漀甀爀猀攀氀昀 昀爀漀洀 戀攀椀渀最 䈀攀氀漀眀 愀爀攀 愀 昀攀眀 猀椀洀瀀氀攀 猀琀攀瀀猀 琀栀愀琀 礀漀甀 挀愀渀 琀愀欀攀 琀漀 瀀爀攀瘀攀渀琀 礀漀甀爀猀攀氀昀 昀爀漀洀 戀攀椀渀最 琀爀愀瀀瀀攀搀 戀礀 愀 瀀栀椀猀栀椀渀最 猀挀愀洀⸀ 

∠ 䐀漀渀ᤠ琀 漀瀀攀渀 攀洀愀椀氀猀 漀爀 琀攀砀琀 洀攀猀猀愀最攀猀 琀栀愀琀 礀漀甀 猀甀猀瀀攀挀琀 愀爀攀 猀挀愀洀 

∠ 䐀漀渀ᤠ琀 漀瀀攀渀 愀渀礀 漀昀 琀栀攀 愀琀琀愀挀栀洀攀渀琀猀 昀爀漀洀 猀甀挀栀 攀洀愀椀氀猀 漀爀 爀攀瀀氀礀 琀漀 琀栀攀洀 

∠ 䐀漀渀ᤠ琀 挀氀椀挀欀 漀渀 氀椀渀欀猀 琀栀愀琀 礀漀甀 愀爀攀 渀漀琀 　　─ 挀攀爀琀愀椀渀 愀戀漀甀琀⸀ 䤀昀 礀漀甀 愀爀攀 甀渀猀甀爀攀 礀漀甀 挀愀渀 洀漀瘀攀 礀漀甀爀 挀甀爀猀漀爀 漀瘀攀爀 琀栀攀 氀椀渀欀 愀渀搀 琀栀攀 愀挀琀甀愀氀 眀攀戀猀椀琀攀 氀椀渀欀 眀椀氀氀 戀攀 搀椀猀瀀氀愀礀攀搀 椀渀 琀栀攀 戀漀琀琀漀洀 氀攀昀琀 栀愀渀搀 挀漀爀渀攀爀

∠∠ 䤀昀 礀漀甀 愀爀攀 攀瘀攀爀 甀渀猀甀爀攀 愀戀漀甀琀 愀渀 攀洀愀椀氀⼀琀攀砀琀⼀瀀栀漀渀攀 挀愀氀氀Ⰰ 搀椀爀攀挀琀氀礀 挀漀渀琀愀挀琀 琀栀攀 漀爀最愀渀椀猀愀琀椀漀渀 礀漀甀爀猀攀氀昀 琀漀 挀漀渀昀椀爀洀 椀昀 琀栀攀 洀攀猀猀愀最攀 礀漀甀 爀攀挀攀椀瘀攀搀 椀猀 愀 氀攀最椀琀椀洀愀琀攀 漀渀攀

∠ 一攀瘀攀爀 最椀瘀攀 漀甀琀 礀漀甀爀 瀀攀爀猀漀渀愀氀 椀渀昀漀爀洀愀琀椀漀渀 椀渀挀氀甀搀椀渀最 甀猀攀爀渀愀洀攀猀Ⰰ 瀀愀猀猀眀漀爀搀猀Ⰰ 戀愀渀欀 搀攀琀愀椀氀猀Ⰰ 瀀椀渀 渀甀洀戀攀爀猀 攀琀挀⸀ 刀攀洀攀洀戀攀爀 琀栀愀琀 最攀渀甀椀渀攀 漀爀最愀渀椀猀愀琀椀漀渀猀 眀椀氀氀 渀攀瘀攀爀 愀猀欀 昀漀爀 礀漀甀爀 瀀愀猀猀眀漀爀搀猀 漀瘀攀爀 攀洀愀椀氀Ⰰ 琀攀砀琀 漀爀 瀀栀漀渀攀 挀愀氀氀

∠∠ 䔀渀猀甀爀攀 琀栀愀琀 愀渀礀 眀攀戀猀椀琀攀 礀漀甀 搀漀 最椀瘀攀 礀漀甀爀 椀渀昀漀爀洀愀琀椀漀渀 琀漀 椀猀 愀 猀攀挀甀爀攀 漀渀攀⸀ 吀栀椀猀 挀愀渀 戀攀 挀栀攀挀欀攀搀 戀礀 氀漀漀欀椀渀最 愀琀 琀栀攀 眀攀戀猀椀琀攀ᤠ猀 唀刀䰀 愀渀搀 洀愀欀椀渀最 猀甀爀攀 椀琀 戀攀最椀渀猀 眀椀琀栀 ᠠ栀琀琀瀀猀ᤠ 愀渀搀 琀栀愀琀 琀栀攀爀攀 椀猀 愀 挀氀漀猀攀搀 氀漀挀欀 椀挀漀渀 渀攀砀琀 琀漀 琀栀攀 愀搀搀爀攀猀猀⸀

∠ 䄀氀眀愀礀猀 甀猀攀 猀愀昀攀 瀀甀戀氀椀挀 圀椀䘀椀 愀渀搀 搀漀渀ᤠ琀 漀瀀攀渀 漀爀 猀攀渀搀 愀渀礀 瀀爀椀瘀愀琀攀 瀀攀爀猀漀渀愀氀 椀渀昀漀爀洀愀琀椀漀渀 眀栀攀渀 甀猀椀渀最 瀀甀戀氀椀挀 圀椀䘀椀∠ 䴀愀欀攀 猀甀爀攀 琀栀愀琀 礀漀甀 愀爀攀 甀猀椀渀最 琀栀攀 洀漀猀琀 爀攀挀攀渀琀 愀渀搀 甀瀀ⴀ琀漀ⴀ搀愀琀攀 戀爀漀眀猀攀爀 愀猀 琀栀椀猀 眀椀氀氀 戀攀 琀栀攀 洀漀猀琀 猀攀挀甀爀攀 愀最愀椀渀猀琀 瀀栀椀猀栀攀爀猀

∠ 唀猀攀 愀渀 愀渀琀椀瘀椀爀甀猀 猀漀昀琀眀愀爀攀 漀渀 礀漀甀爀 挀漀洀瀀甀琀攀爀 眀栀椀挀栀 眀椀氀氀 猀挀愀渀 愀渀礀 昀椀氀攀猀 戀攀椀渀最 ∠ 唀猀攀 愀渀 愀渀琀椀瘀椀爀甀猀 猀漀昀琀眀愀爀攀 漀渀 礀漀甀爀 挀漀洀瀀甀琀攀爀 眀栀椀挀栀 眀椀氀氀 猀挀愀渀 愀渀礀 昀椀氀攀猀 戀攀椀渀最 搀漀眀渀氀漀愀搀攀搀 愀渀搀 愀氀攀爀琀 礀漀甀 琀漀 愀渀礀 洀愀氀眀愀爀攀⸀ 䴀愀欀攀 猀甀爀攀 琀漀 欀攀攀瀀 礀漀甀爀 愀渀琀椀瘀椀爀甀猀 猀漀昀琀眀愀爀攀 甀瀀 琀漀 搀愀琀攀 琀漀漀 ㌀

 

㌀

伀一䰀䤀一䔀 䘀刀䄀唀䐀 䌀礀戀攀爀挀爀椀洀攀 椀猀 漀渀 琀栀攀 爀椀猀攀 愀渀搀 愀氀漀渀最 眀椀琀栀 椀琀 漀渀氀椀渀攀 昀爀愀甀搀⸀ 䤀琀 眀愀猀 爀攀瀀漀爀琀攀搀 氀愀猀琀 礀攀愀爀 琀栀愀琀 㜀 洀椀氀氀椀漀渀 䈀爀椀琀漀渀猀 眀攀爀攀 琀愀爀最攀琀攀搀 戀礀 漀渀氀椀渀攀 昀爀愀甀搀 愀渀搀 琀栀愀琀 琀栀攀 氀漀猀猀攀猀 琀漀琀愀氀氀攀搀 甀瀀 琀漀 ꌀ㐀⸀㘀 戀椀氀氀椀漀渀⸀㐀 伀渀氀椀渀攀 昀爀愀甀搀 椀猀 愀渀礀 猀漀爀琀 漀昀 琀爀椀挀欀攀爀礀 甀猀攀搀 眀栀椀挀栀 椀渀 洀漀猀琀 挀愀猀攀猀 氀攀愀搀猀 琀漀 昀椀渀愀渀挀椀愀氀 氀漀猀猀 漀昀 琀栀攀 瘀椀挀琀椀洀⸀

伀一䰀䤀䜀一⼀ 䴀伀䈀䤀䰀䔀 䈀䄀一䬀䤀一䜀 䘀刀䄀唀䐀 䄀猀 琀攀挀栀渀漀氀漀最礀 洀漀瘀攀猀 昀漀爀眀愀爀搀 眀攀 栀愀瘀攀 猀攀攀渀 洀漀爀攀 愀渀搀 洀漀爀攀 漀昀 漀甀爀 猀攀爀瘀椀挀攀猀 䄀猀 琀攀挀栀渀漀氀漀最礀 洀漀瘀攀猀 昀漀爀眀愀爀搀 眀攀 栀愀瘀攀 猀攀攀渀 洀漀爀攀 愀渀搀 洀漀爀攀 漀昀 漀甀爀 猀攀爀瘀椀挀攀猀 戀攀椀渀最 瀀爀漀瘀椀搀攀搀 漀渀氀椀渀攀 愀渀搀 愀 最爀攀愀琀 攀砀愀洀瀀氀攀 漀昀 琀栀椀猀 椀猀 戀愀渀欀椀渀最⸀ 一漀眀 椀渀猀琀攀愀搀 漀昀 栀愀瘀椀渀最 琀漀 瘀椀猀椀琀 琀栀攀 戀愀渀欀 椀渀 瀀攀爀猀漀渀 琀漀 挀栀攀挀欀 礀漀甀爀 戀愀氀愀渀挀攀 漀爀 琀爀愀渀猀昀攀爀 洀漀渀攀礀Ⰰ 愀氀氀 琀栀椀猀 挀愀渀 戀攀 搀漀渀攀 椀渀 琀栀攀 挀漀洀昀漀爀琀 漀昀 礀漀甀爀 漀眀渀 栀漀洀攀 漀渀 戀漀琀栀 礀漀甀爀 挀漀洀瀀甀琀攀爀 愀渀搀 洀漀戀椀氀攀 瀀栀漀渀攀⸀ 䠀漀眀攀瘀攀爀Ⰰ 樀甀猀琀 氀椀欀攀 眀椀琀栀 愀氀氀 漀琀栀攀爀 琀栀椀渀最猀 眀攀 洀甀猀琀 戀攀 瘀椀最椀氀愀渀琀 椀渀 攀渀猀甀爀椀渀最 琀栀愀琀 漀甀爀 戀愀渀欀 搀攀琀愀椀氀猀 愀爀攀 渀漀琀 猀琀漀氀攀渀 愀渀搀 琀栀愀琀 漀甀爀 洀漀渀攀礀 猀琀愀礀猀 猀愀昀攀⸀ 

䄀猀 洀攀渀琀椀漀渀攀搀 愀戀漀瘀攀Ⰰ 椀琀 椀猀 椀洀瀀漀爀琀愀渀琀 琀栀愀琀 琀栀攀 戀爀漀眀猀攀爀猀 眀攀 甀猀攀 愀爀攀 甀瀀 琀漀 䄀猀 洀攀渀琀椀漀渀攀搀 愀戀漀瘀攀Ⰰ 椀琀 椀猀 椀洀瀀漀爀琀愀渀琀 琀栀愀琀 琀栀攀 戀爀漀眀猀攀爀猀 眀攀 甀猀攀 愀爀攀 甀瀀 琀漀 搀愀琀攀 愀渀搀 琀栀愀琀 眀攀 愀爀攀 甀猀椀渀最 愀渀 愀渀琀椀瘀椀爀甀猀 猀漀昀琀眀愀爀攀⸀ 匀椀洀椀氀愀爀氀礀Ⰰ 礀漀甀 猀栀漀甀氀搀 渀攀瘀攀爀 甀猀攀 漀渀氀椀渀攀 漀爀 洀漀戀椀氀攀 戀愀渀欀椀渀最 椀昀 礀漀甀 愀爀攀 挀漀渀渀攀挀琀攀搀 琀漀 愀渀 甀渀猀攀挀甀爀攀 圀椀䘀椀 挀漀渀渀攀挀琀椀漀渀⸀ 吀栀椀猀 椀猀 戀攀挀愀甀猀攀 椀琀 挀愀渀 最椀瘀攀 挀礀戀攀爀挀爀椀洀椀渀愀氀 琀栀攀 挀栀愀渀挀攀 琀漀 椀渀琀攀爀挀攀瀀琀 礀漀甀爀 琀爀愀渀猀愀挀琀椀漀渀猀 愀渀搀 猀琀攀愀氀 礀漀甀爀 洀漀渀攀礀⸀ 刀攀洀攀洀戀攀爀 琀栀愀琀 礀漀甀爀 戀愀渀欀 眀椀氀氀 渀攀瘀攀爀 攀洀愀椀氀 漀爀 琀攀砀琀 礀漀甀 愀猀欀椀渀最 昀漀爀 礀漀甀爀 倀䤀一 渀甀洀戀攀爀Ⰰ 愀渀搀 爀攀昀爀愀椀渀 昀爀漀洀 挀氀椀挀欀椀渀最 愀渀礀 氀椀渀欀猀 瀀爀漀瘀椀搀攀搀 椀渀 愀渀 攀洀愀椀氀Ⰰ 爀愀琀栀攀爀 琀礀瀀攀 椀渀 礀漀甀爀 戀愀渀欀ᤠ猀 眀攀戀 愀搀搀爀攀猀猀 礀漀甀爀猀攀氀昀⸀ 愀搀搀爀攀猀猀 礀漀甀爀猀攀氀昀⸀ 㔀

伀一䰀䤀一䔀 匀䠀伀倀倀䤀一䜀 䘀刀䄀唀䐀䄀挀挀漀爀搀椀渀最 琀漀 琀栀攀 䘀䘀䄀Ⰰ 漀渀氀椀渀攀 猀栀漀瀀瀀椀渀最 昀爀愀甀搀 挀漀猀琀 琀栀攀 唀䬀 ꌀ㈀㘀⸀㔀 洀椀氀氀椀漀渀 椀渀 ㈀　㔀㘀⸀ 吀栀攀爀攀 愀爀攀 洀愀渀礀 眀愀礀猀 琀栀愀琀 礀漀甀 洀愀礀 戀攀 洀椀猀氀攀搀 眀栀攀渀 椀琀 挀漀洀攀猀 琀漀 漀渀氀椀渀攀 猀栀漀瀀瀀椀渀最⸀ 夀漀甀 洀愀礀 昀椀渀搀 琀栀愀琀 漀渀挀攀 礀漀甀ᤠ瘀攀 洀愀搀攀 琀栀攀 瀀愀礀洀攀渀琀 琀栀攀 瀀爀漀搀甀挀琀 渀攀瘀攀爀 愀爀爀椀瘀攀猀Ⰰ 漀爀 愀爀攀 搀椀昀昀攀爀攀渀琀 昀爀漀洀 琀栀攀 搀攀猀挀爀椀瀀琀椀漀渀 漀爀 漀昀 愀 氀漀眀攀爀 猀琀愀渀搀愀爀搀⸀ 䄀氀琀攀爀渀愀琀椀瘀攀氀礀Ⰰ 椀昀 礀漀甀 愀爀攀 猀攀氀氀椀渀最 礀漀甀 洀愀礀 昀椀渀搀 琀栀愀琀 礀漀甀 渀攀瘀攀爀 最攀琀 礀漀甀爀 瀀愀礀洀攀渀琀猀⸀ 䠀漀眀攀瘀攀爀Ⰰ 搀漀椀渀最 礀漀甀爀 爀攀猀攀愀爀挀栀 戀攀昀漀爀攀 礀漀甀 戀甀礀 漀爀 猀攀氀氀 挀愀渀 爀攀搀甀挀攀 琀栀攀 爀椀猀欀 漀昀 礀漀甀 氀漀猀椀渀最 礀漀甀爀 洀漀渀攀礀⸀ 䘀椀爀猀琀氀礀Ⰰ 氀椀欀攀 眀椀琀栀 愀氀氀 琀栀椀渀最猀Ⰰ 攀渀猀甀爀攀 琀栀愀琀 琀栀攀 眀攀戀猀椀琀攀 礀漀甀 甀猀攀 椀猀 猀攀挀甀爀攀 漀渀攀⸀ 䴀愀欀攀 猀甀爀攀 琀栀愀琀 琀栀攀 唀刀琀栀愀琀 琀栀攀 眀攀戀猀椀琀攀 礀漀甀 甀猀攀 椀猀 猀攀挀甀爀攀 漀渀攀⸀ 䴀愀欀攀 猀甀爀攀 琀栀愀琀 琀栀攀 唀刀䰀 椀猀 琀栀攀 挀漀爀爀攀挀琀 愀渀搀 愀瘀漀椀搀 挀氀椀挀欀椀渀最 漀渀 愀渀礀 氀椀渀欀猀Ⰰ 爀愀琀栀攀爀 琀礀瀀攀 椀渀 琀栀攀 眀攀戀猀椀琀攀 礀漀甀爀猀攀氀昀⸀  䈀攀 猀愀琀椀猀昀椀攀搀 琀栀愀琀 琀栀攀 猀攀氀氀攀爀 礀漀甀 愀爀攀 戀甀礀椀渀最 昀爀漀洀 椀猀 愀 琀爀甀猀琀攀搀 漀渀攀 愀渀搀 爀攀愀搀 瀀爀漀搀甀挀琀 搀攀猀挀爀椀瀀琀椀漀渀猀 愀渀搀 爀攀瘀椀攀眀猀 挀愀爀攀昀甀氀氀礀⸀ 䰀愀猀琀氀礀Ⰰ 椀昀 礀漀甀 愀爀攀 甀渀猀甀爀攀 愀戀漀甀琀 愀渀礀琀栀椀渀最Ⰰ 挀漀渀琀愀挀琀 琀栀攀 猀攀氀氀攀爀 琀漀 愀猀欀 焀甀攀猀琀椀漀渀猀⸀ 㜀

㌀㈀

伀一䰀䤀一䔀 䌀䠀䄀刀䤀吀夀 䘀刀䄀唀䐀䌀栀愀爀椀琀礀 椀猀 愀渀 椀渀琀攀最爀愀氀 瀀愀爀琀 漀昀 猀漀挀椀攀琀礀 愀渀搀 愀猀 䴀甀猀氀椀洀猀 漀甀爀 爀攀氀椀最椀漀渀 爀攀焀甀椀爀攀猀 琀栀愀琀 䌀栀愀爀椀琀礀 椀猀 愀渀 椀渀琀攀最爀愀氀 瀀愀爀琀 漀昀 猀漀挀椀攀琀礀 愀渀搀 愀猀 䴀甀猀氀椀洀猀 漀甀爀 爀攀氀椀最椀漀渀 爀攀焀甀椀爀攀猀 琀栀愀琀 眀攀 栀攀氀瀀 琀栀漀猀攀 眀栀漀 愀爀攀 氀攀猀猀 昀漀爀琀甀渀愀琀攀 琀栀愀渀 甀猀⸀ 吀栀攀爀攀 愀爀攀 洀愀渀礀 眀愀礀猀 琀栀爀漀甀最栀 眀栀椀挀栀 眀攀 挀愀渀 搀漀渀愀琀攀 琀漀 挀栀愀爀椀琀椀攀猀 愀渀搀 漀渀攀 漀昀 琀栀攀 瀀漀瀀甀氀愀爀 愀渀搀 攀愀猀礀 眀愀礀猀 椀猀 琀漀 搀漀 猀漀 漀渀氀椀渀攀⸀ 唀渀昀漀爀琀甀渀愀琀攀氀礀Ⰰ 猀漀洀攀 瀀攀漀瀀氀攀 琀愀欀攀 愀搀瘀愀渀琀愀最攀 漀昀 琀栀椀猀 愀渀搀 琀爀礀 琀漀 猀琀攀愀氀 礀漀甀爀 洀漀渀攀礀⸀ 䘀爀愀甀搀猀琀攀爀猀 洀愀礀 攀椀琀栀攀爀 猀攀琀 甀瀀 愀 昀愀欀攀 眀攀戀猀椀琀攀 漀爀 猀攀渀搀 礀漀甀 愀渀 攀洀愀椀氀 攀渀挀漀甀爀愀最椀渀最 礀漀甀 琀漀 最椀瘀攀 洀漀渀攀礀⸀ 吀栀攀爀攀昀漀爀攀Ⰰ 戀攀昀漀爀攀 洀愀欀椀渀最 愀渀礀 搀漀渀愀琀椀漀渀 攀渀猀甀爀攀 琀栀愀琀 礀漀甀 愀爀攀 最椀瘀椀渀最 礀漀甀爀 洀漀渀攀礀 琀漀 愀 爀攀最椀猀琀攀爀攀搀 挀栀愀爀椀琀礀⸀ 吀栀椀猀 挀愀渀 戀攀 搀漀渀攀 戀礀 挀栀攀挀欀椀渀最 眀椀琀栀 琀栀攀 䌀栀愀爀椀琀礀 䌀漀洀洀椀猀猀椀漀渀⸀ 伀渀挀攀 礀漀甀 栀愀瘀攀 攀猀琀愀戀氀椀猀栀攀搀 琀栀愀琀 琀栀攀 挀栀攀挀欀椀渀最 眀椀琀栀 琀栀攀 䌀栀愀爀椀琀礀 䌀漀洀洀椀猀猀椀漀渀⸀ 伀渀挀攀 礀漀甀 栀愀瘀攀 攀猀琀愀戀氀椀猀栀攀搀 琀栀愀琀 琀栀攀 挀栀愀爀椀琀礀 椀猀 愀甀琀栀攀渀琀椀挀Ⰰ 洀愀欀攀 猀甀爀攀 琀栀愀琀 礀漀甀 愀爀攀 渀漀琀 甀猀椀渀最 愀 昀愀欀攀 眀攀戀猀椀琀攀 愀渀搀 挀栀攀挀欀 琀栀愀琀 愀渀礀 眀攀戀猀椀琀攀 礀漀甀 甀猀攀 椀猀 猀攀挀甀爀攀Ⰰ 愀猀 攀砀瀀氀愀椀渀攀搀 愀戀漀瘀攀⸀ 㠀

䤀䐀䔀一吀䤀吀夀 吀䠀䔀䘀吀 䌀爀椀洀椀渀愀氀猀 挀愀渀 猀琀攀愀氀 礀漀甀爀 瀀攀爀猀漀渀愀氀 搀愀琀愀 猀甀挀栀 愀猀 礀漀甀爀 渀愀洀攀Ⰰ 搀愀琀攀 漀昀 戀椀爀琀栀Ⰰ 愀搀搀爀攀猀猀攀猀 愀渀搀�