Lajna Ima’illah UK Magazine AN-NUSRAT The Prophecy of the Promised Son, Hazrat Musleh Maud (may Allah be pleased with him)

“February 20, 1886, God, the Merciful and Noble, the Magnificent and High, Who has power to do all that He wills (glory be to Him and exalted be His name) addressed me in a revelation and said:

[Urdu] I confer upon you a Sign of My mercy according to what you begged of me. So I have heard your entreaties and have honoured your prayers with My acceptance through My mercy and made your journey a source of blessings for you. Therefore, a Sign of power, mercy, nearness is bestowed on you, a Sign of grace and beneficence is awarded to you and you are granted the key of success and victory.

Peace on you, O victorious one. Thus did God speak so that those who desire life may be rescued from the grip of death and those who are buried in the graves may come out of them and so that the superiority of Islam and the dignity of God's Word may become manifest unto the people and so that truth may arrive with all its blessings and falsehood may flee with all its ills, and so that people may understand that I am the Lord of Power, I do whatever I will, and so that they may believe that I am with you, and so that those who do not believe in God and deny and reject His religion and His Book and His Holy Messenger Muhammad, the Chosen One (peace and blessings of Allah be on him) may be confronted with a clear Sign and the way of the guilty ones may become manifest. Rejoice, therefore, that a handsome and pure boy will be bestowed on you; you will receive an unblemished youth who will be of your seed and will be of your progeny. A handsome and pure boy is coming as your guest. His name is Emmanuel and also Bashir. He has been invested with a spirit of holiness, and he is free from all impurity. He is the light of Allah. Blessed is he who comes from heaven. He will be accompanied by grace which shall arrive with him.

He will be characterised with grandeur, greatness and wealth. He will come into the world and will heal many of their disorders through his Messianic qualities and through the blessings of the spirit of holiness. He is the Word of Allah for Allah's mercy and honour have equipped him with the Word of Majesty. He will be extremely intelligent and perceptive and will be meek of heart and will be filled with secular and spiritual knowledge. He will convert three into four. It is Monday a blessed Monday. [Persian] [Son, delight of the heart, high ranking, noble.] [Arabic] [A manifestation of the First and the Last, a manifestation of the True and the High; as if Allah has descended from heaven.] [Urdu] His advent will be greatly blessed and will be a source of manifestation of Divine Majesty. Behold a light comes, anointed by God with the perfume of His pleasure. We shall pour Our Spirit into him and he will be sheltered under the shadow of God. He will grow rapidly in stature and will be the means of procuring the release of those held in bondage. His fame will spread to the ends of the earth and peoples will be blessed through him. He will then be raised to his spiritual station in heaven. [Arabic] [This is a matter decreed.]' [Tadhkirah, pp. 175-177]” https://www.alislam.org/friday-sermon/printer-friendly-summary-2014-02-21.html                                                                          

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 Khilafat. Inshallah

Holy Qur’an and 4

Writings of the Promised Messiah (peace be on him) 6

Friday Sermon by Hazrat Khalifatul-Masih V (may Allah be his Helper)

Suchi Booti/ True Bushes – a True Incident 7 Sofia Abro 16 Alzheimer’s Disease Adeeba Nasreen 17 The Rope of Allah and the Importance of Khilafat Aisha Satwat Ahmad 20 Lajna Ima’illah UK Diamond Jubilee - Brief overview Amber Zaffar 22 Lajna Matters 27 Younger Readers

32 Under the supervision of President Lajna Ima’illah UK: Mrs. Nasira Rehman Secretary Isha’at: Mrs. Zahida Ahmed Editor: Mrs. Amatul Shakoor Tayyaba, Sub Editors: Prof. Amtul Razzaq Carmichael & Yasmin Mirza Editorial Board: Proof-Reading: Farzana Bashir Design: Fauzia Mirza Mrs. Aeysha Fakhar, Mrs. Saliha Safi, Mrs. Naseera Noor & Mrs. Amatul Hai Khan Subscription: Distribution: Afiyya Sami Photographs courtesyMiznah Uppal, of: Makhzan-e-Tasweer Naima Arif , Jaziba Qamar, Manal Oppal, Shahella Fiaz, Jaziba Rehman, Madeeha Rasheed, Hania Ahmad & Unaiza Ahmad

Lajna Ima’illah UK

Published by Isha’at (Publications) Department - Lajna Ima’illah UK 2017 75 Gressenhall Road / London / SW18 5QH / United Kingdom written permission from the Publishers No part of this magazine may be reproduced in any form or by any means without prior Holy Qura’n

                     

                                                                              

                                                                   

Translation:

In the Name of Allah, the Gracious, the Merciful. All praise is due to Allah, to Whom belongs whatever is in the heavens and whatever is in the earth. And His is all praise in the Hereafter; and He is the Wise, the All-Aware. He knows whatever goes into the earth and whatever comes forth from it, and whatever descends from the heaven and whatever ascends into it; and He is Merciful, Most Forgiving. ) (The Holy [34:1-3] https://www.alislam.org/quran/search2/showChapter.php?ch=34

Hadith

Allāh Sees Hearts

                                                                                                                            

Narrated by Ḥaḍrat Abū Hurairah, Allāh be pleased with him: Said the Prophet of Allāh (peace and blessings of Allāh be on him): your actions.” (Muslim) “Allāh does not see towards your shapes and your wealth but He sees towards your hearts and

4 Explanatory Note

: In this Ḥadī�th, the Holy Prophet (peace and blessings of Allāh be on him) has mentioned two things which, in spite of being gifts of God, can and [do] become, at times, causes of a big trial for both men and women. Of these, one is physical beauty and comeliness which becomes, generally for women, a source of great trouble. The second is wealth and affluence which generally put men to a lot of test and temptation. Citing both these as examples, the Holy Prophet (peace and blessings of Allāh be on him) said that while, without a doubt, they were great gifts of God, but Muslims should take note that Allāh does not judge the worth of people by His appraisal of the beauty of women or of wealth of men but that He sees towards their heads and hearts which are the source and repositories for human thoughts and feelings and then He sees towards their deeds which are the products of their thoughts and feelings. The word qalb used in this Ḥadī�th stands both for heart and mind: for, qalb literally means the central point of an organism and the heart and the mind are both, in their respective spheres, centres of the bodily organism; the mind being the centre of overt feelings and the heart that of spiritual experience. By using the words qul ūb (hearts) and a‘m āl (deeds), the Holy Prophet (peace and blessings of Allāh be on him) in this context, has pointed out that, though physical beauty and material wealth are gifts of God and one should value them, but what God takes note of is the heart (qalb) of men and their (a‘māl) actions. It is therefore the duty of every Muslim to seek to improve his mind, heart and actions, instead of taking pride in the gifts of physical beauty and property and worldly goods. It must be borne well in mind that the Holy Prophet’s (peace and blessings of Allāh be on him) admonition that God, the Excellent, watches the heart and deeds of man, means not only that these things will weigh him on the Day of Requital, but in this world too, real weight is given to feelings of the heart and the motives of the mind and the actions of limbs. The truth is that, once a people are granted the favour that the heads and hearts and limbs of its members start operating in the right direction, no power can hinder the courses of its progress nor deprive it of realization of the highest of values. (Ahmad, B.A (2007) Forty Gems of Beauty p. 41-43, Islam International Publications Ltd)

Editorial Dear Readers,

Assalamu alaikum warahmatullah. It is with great pleasure that we present another issue of An- Nusrat Lajna UK magazine, by the Grace of Allah. This issue includes invaluable guidance for us in many ways, beginning with the Holy Qur’an, Hadith, Writings of the Promised Messiah (peace be on him) and an address by Hazrat Khalifatul-Masih V (may Allah be his Helper). Ladies and Nasirat have both contributed to this issue with topics of their own interest. Be it health or the Nasirat Ijtema 2016, these are the subjects that you are writing about and sending to us. Many local newsletters reach us and the standard and range of articles is Alhamdolillah improving. JazakAllah for your continuing support for your An-Nusrat Lajna magazine. Please remember the An-Nusrat team in your prayers. JazakAllah, Tayyaba Ahmed

5 Writings of the Promised Messiah (peace be on him)

“Salat is prayer at a very high level Naushahis and Naqshbandis, etc. , but people do not appreciate it duly. In this age many MuslimsSalat are devoted to frequent repetition of pious formulas, as, for instance the withIt is a the pity Salat. that none of these is free from innovations. These people are unaware of the reality of and defame God’s commandments. For a seeker noneSalat of andthese made innovations his supplications is of any benefitin the Salat. compared The way of the Holy Prophet (peace and blessings of Allah be on him) was that at a time Myof difficulty experience he made is that his nothing ablutions takes and one stood so nearup in to God as Salat Salat demonstrate respect, humility and meekness. In Qiyam . The various postures of the

(standing posture) the worshipperRuku stands with his arms folded as a slave stands respectfully humilitybefore his is masterreached and in Sajdahking. In (prostration), (bowing) which the worshipper bends down in humility. The climax of indicates extreme helplessness. Observe(Speeches Prayer to Jalsah services Salana 1906, regularly p. 6-8). Some people content themselves with one Prayer service daily abut Hadith they mustthat aremember company thanof men no onewho is had exempt just from them, not even Prophets. It is narrated in fromaccepted the IslamSalat requested the Holy Prophet (peace and blessing of Allah be on him) to be exempted(Malfuzat, . He observed: A religion that does not demand action is no religion at all. vol I, p. 263) Salat in such a I tell you again that if you wish to establish a true embodimentrelationship with of Salat. God, hold fast to way that your body and your tongue and your spiritual designs and emotions should all become a true Salat Strengthens a Believer’s(Malfuzat, vol Spiritual I, p. 170) Faculties The remembrance of God charged with love, which is called the Salat, truly becomes their food without which they cannot survive and which they guard and watch constantly, like a traveller who in the midst of a stark wilderness guards his scanty supply of bread and water. The Absolute Bestower Thehas appointed remembrance this condition of God charged also as a with stage love, in the the spiritual technical progress name of of man which which is Salat is the, truly last stage.becomes for a worshipper a substitute for nourishment. Indeed he repeatedly seeks to sacrifice his physical soul in return for this nourishment and cannot survive without it, as fish cannot survive without water. He deems a single moment away from God as death itself….” www.alislam. ) (Taken from The Essence of Islam, Vol II, (2004) p. 296-297, 300, Islam International Publications Ltd https:// org/library/browse/book/The_Essence_of_Islam/?p=2#page/296/mode/1up 6 GLOBAL CONFLICTS AND THE NEED FOR JUSTICE

KEYNOTE ADDRESS BY WORLDWIDE HEAD OF THE AHMADIYYA MUSLIM COMMUNITY AT THE 14TH NATIONAL PEACE SYMPOSIUM UK

On 25th March 2017, the Worldwide Head of the Ahmadiyya Muslim Community, the Fifth Khalifah (Caliph), His Holiness, Hazrat Mirza Masroor Ahmadaba delivered the keynote address at the 14th National Peace Symposium hosted by the Ahmadiyya Muslim Community UK. The event was held at the Baitul Futuh in London with an audience of more than 1000 people, from 30 countries, including over 600 non- Ahmadi guests comprising government ministers, ambassadors of state, Members of both Houses of Parliament and various other dignitaries and guests. During the event, His Holiness presented Ms Setsuko Thurlow, a Hiroshima bomb survivor and peace activist, with the Ahmadiyya Muslim Prize for the Advancement of Peace in recognition of her outstanding efforts in campaigning for nuclear disarmament. After opening remarks by Rafiq Hayat, the National President of the Ahmadiyya Muslim Community UK and brief comments by Silvio Danio, Executive Director of Religions for Peace from Italy, a message was read out from the Vatican in support of the Peace Symposium by Father David Standley, representing the Archbishop of Southwark. We present below the keynote address delivered on this occasion by His Holiness, Hazrat Mirza Masroor Ahmadaba.

After reciting Tashahhud, Taawwuz and Bismillah, Hazrat Mirza Masroor Ahmadaba, Worldwide Head of the Ahmadiyya Muslim Community, the Fifth Successor to the Promised Messiahas, said:

“All distinguished guests, Assalamo Alaikum Wa Rahmatullahe Wa Barakatohu - peace and blessings of Allah be upon you all.

First of all I would like to extend my deepest condolences to all those affected by Wednesday’s terror attack at Westminster. Our thoughts and prayers are with the people of London at this tragic time.

On behalf of the Ahmadiyya Muslim Community, I wish to make it categorically clear that we condemn all such acts of terrorism and we offer our heartfelt sympathies to the victims of this barbaric atrocity. In all parts of the world, the Ahmadiyya Muslim Community seeks to promote peace, and according with the teachings of Islam, raise its voice against these brutalities. This annual Peace Symposium is also an important part of this effort. I would like to thank all of our guests for joining us here tonight.

The Founder of the Ahmadiyya Muslim Community said that he had been sent by God Almighty in this era, in servitude to the Holy Prophet of Islam, Muhammadsa, in order to spread the two paramount objectives of Islamic teachings. The first is to bring mankind closer to God Almighty and secondly to draw the attention of humanity towards fulfilling the rights of one another. It is my belief that these two objectives are the bedrock for the establishment of genuine and long-lasting peace in the world.

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7 As Muslims, we are fortunate that the Quran has told us that the fundamental purpose of our creation is the worship of God Almighty, preferably in congregation in . Most regrettably, and in complete violation of these peaceful objectives, certain Muslim groups or individuals have turned their mosques or madrassas into centres of extremism, preaching hatred and inciting others to commit terrorist acts, against both non-Muslims and Muslims who belong to different sects in Islam. Unsurprisingly, this has caused widespread fear in the Western world and created an impression that mosques are a source of conflict and disorder.

It has sparked calls, amongst certain parties and groups in the West, for mosques to be banned, or at the very least, for some restrictions to be placed upon Muslims. For example, there are calls to ban the hijab or for and other Islamic symbols to be banned. Regrettably, some Muslims have given others the opportunity to raise allegations against the teachings of Islam. A Muslim is not only duty-bound to offer his prayers, but it is also incumbent upon him to take care of orphans and feed the poor, otherwise our prayers will be in vain. This is categorically mentioned in the Holy Quran in chapter 107, verses three, four and five.

It is based upon these teachings that the Ahmadiyya Muslim Community is, with the Grace of Allah, running various humanitarian projects in order to alleviate the heartache and adversity borne by deprived people, irrespective of creed, caste or colour. We have established hospitals, schools and colleges that are providing healthcare and education to some of the most impoverished and remote parts of the world. We seek no praise for these activities, our only desire is to help such people stand upon their own two feet, so that they can fulfil their hopes and aspirations and hence live contentedly with dignity and freedom. In this way, rather than becoming frustrated and prone to extremism, they will grow to be responsible and faithful citizens of their nations. Where they will personally develop, they will also help their nation’s progress and inspire others to follow in their footsteps.

Similarly, fundamental to Islamic teachings, is that Muslims must live peacefully with all other members of society and never cause them any harm or distress. Despite this, many people associate Islam with violence and warfare, even though nothing could be further from the truth. No matter what terrorists may claim, under no circumstances are indiscriminate attacks or killings ever justified. Islam has enshrined the sanctity of human life. Chapter 5, verse 33 of the Holy Quran states:

“Whosoever killed a person…it shall be as if he killed all mankind; and whoso gave life to one, it shall be as if he had given life to all mankind.”

What a clear and categorical statement this is. Often people query why there were wars in early Islam. Similarly, they ask why terrorism is being perpetrated in Islam’s name. In order to answer this question, I always cite two verses of chapter 22 of the Holy Quran, where permission for a defensive war was first given to the early Muslims. In chapter 22, verse 40, Allah the Almighty states:

“Permission to fight is given to those against whom war is made, because they have been wronged – and Allah indeed has the power to help them.”

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8 In the subsequent verse, the Quran outlines the reasons for which the Holy Prophet of Islamsa was granted permission to engage in warfare. Chapter 22, verse 41 states:

“Those who have been driven out of their homes unjustly only because they said, ‘Our Lord is Allah’ – And if Allah did not repel some men by means of others, there would surely have been pulled down cloisters and churches and synagogues and mosques, where the name of Allah is oft commemorated. And Allah will surely help one who helps Him. Allah is indeed Powerful, Mighty.”

What do these verses prove? Certainly, they do not give Muslims the licence to inflict cruelties or to seek the blood of others. Instead they establish the duty of Muslims to protect other religions and to guarantee the right of all people to believe in whatever they desire, free from any form of compulsion or duress.

Hence, Islam is that religion which has forever enshrined the universal principles of freedom of religion, freedom of conscience and freedom of belief. Therefore, if today there are so-called Muslim groups or sects that are killing people, it can only be condemned in the strongest possible terms. Their barbaric acts are a complete violation of everything that Islam stands for. Let it be clear that such people have no knowledge of the faith they claim to follow.

For example, Mr Sven Mary, a lawyer representing one of the terrorists involved in the Brussels and Paris terrorist attacks, recently gave an interview to a French newspaper, in which he described his client as having no real knowledge of Islam. Indeed, when asked if he had ever read the Quran, his client readily admitted that he had not and had merely read an interpretation online.

Furthermore, a research paper published by the Royal Institute for International Relations in March 2016, also concluded that the terrorists who identified themselves as Muslims had little or no knowledge of its teachings. Regarding the profile of young Muslims who have been radicalised and perpetrated attacks in the West, the report states:

“Their acquaintance with religious thought is undoubtedly more shallow and superficial than their predecessors’, as is their acquaintance with international politics…Injustice was often a starting point with their predecessors’ journey towards extremism and terrorism. This has now largely been overshadowed by personal estrangement and motives as the primary engines of their journey.”

Furthermore, in an essay cited in The Washington Post, the Belgian counter-terrorism official, Alain Grignard, said:

“Their revolt from society manifested itself through petty crime and delinquency. Many are essentially part of street gangs. What the Islamic State brought in its wake was a new strain of Islam which legitimised their radical approach.”

Thus, non-Muslim experts accept that the terrorists have established a “new strain” of Islam that can only be described as a reprehensible distortion of Islamic teachings. Those

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9 who have adopted this new strain, and are mercilessly killing, maiming and raping innocent people are, according to the Quran, guilty of murdering all of humanity.

On the other side, it is also apparent that amongst non-Muslims, there are certain individuals or groups who are fanning the flames of division and hostility and have made it their mission to unjustly defame and discredit the teachings of Islam. For example, in a column published just last week in Foreign Policy, the journalist Bethany Allen, has written about a well-funded and sophisticated US-based network, whose only purpose is to incite Islamophobia and to stop all attempts to promote the peaceful teachings of Islam. The Foreign Policy article states:

“A well-funded network is trying to strip the right to speak away from American Muslims and fanning the politics of fear…America’s far-right, anti-Muslim ecosystem has adopted the same twisted interpretations of Islam that the Islamic State (ISIS) promotes.”

The author further writes that peaceful Muslims in the United States are the victims of:

“…an increasingly empowered industry of Islamophobia that constricts the space for balanced and open dialogue, side-lining the very Muslims who are doing the most to promote peaceful, orthodox interpretations of Islam.”

She writes:

“The United States has powerful protections for speech and religious liberty... but a targeted network now seeks to deny Muslims that freedom and to treat Islam as a dangerous political ideology, rather than a religion — and to silence and discredit any Muslims who disagree.”

The article gives the example of a peaceful Muslim convert in the United States. As soon as he gave a university lecture highlighting Islam’s true teachings, a powerful lobby turned against him and tried to portray him as an apologist for murder, slavery and rape. His family were subjected to death and rape threats. The university where he worked was inundated with emails demanding that he was immediately fired. Thus, such cases prove that there is a concerted effort taking place to influence public opinion against Islam and to prevent its true teachings from reaching a wide audience.

Based on her research, the author concludes by saying:

“In the process, they are denying Islam the same functional rights that Christianity enjoys and silencing the very people best poised to reconcile Islam with modern American life. Which may be the very point.”

Regrettably, we often hear politicians and leaders making needlessly inflammatory statements that are beholden not to the truth, but to their own political interests. For example, in a speech last year, when running for President, Dr Ben Carson, who is now a Cabinet member in the new US administration, described Islam not as a “religion” but as a “life organisation system.”

Furthermore, speaking about the Founder of Islamsa, Dr Carson said:

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10 “What I would suggest is that everybody here take a few hours and read up on Islam. Read about Muhammad. Read about how he got his start in Mecca. Read about how he was seen by the people in Mecca - not very favorably.... How his uncle was influential and protected him. When his uncle died, he had to flee. He went north to Medina…That's where he put together his armies, and they began to massacre anybody who didn't believe the same way they did."

I agree with Dr Carson, only to the extent that I too suggest that people take the time to read about the true character of the Holy Prophet of Islamsa. If they study impartial texts, they will see for themselves that the Holy Prophetsa was never involved in the “massacre” of non-Muslims and that such claims are a complete affront to history. The truth is that, as a consequence of many years of sustained and bitter persecution, he and his followers were driven out of his hometown of Makkah and forced to migrate to Madinah, where they lived peacefully alongside the local Jewish people and other tribes. However, the disbelievers of Makkah did not let the Muslims live in peace and instead aggressively pursued them to Madinah and waged war, seeking to destroy Islam once and for all.

It was at that critical juncture in Islam’s history that Allah the Almighty permitted the Muslims to engage in a defensive war. This permission was granted, as the verses of the Quran cited earlier attest, in order to establish the universal principle of freedom of belief. Hence, the allegation that the Holy Prophetsa was a belligerent leader or a warmonger is an injustice and cruelty of the very highest order and such false claims can only grieve the hearts of the millions of peaceful Muslims worldwide. History bears witness to the fact that with every fibre of his being, the Prophet of Islamsa sought peace and reconciliation.

In this respect, you do not have to take my word for it; rather, listen to what Ruth Cranston, a prominent 20th century author, wrote in the 1949 book World Faith. Contrasting the defensive wars forced upon the Holy Prophet Muhammadsa, with the nuclear weapons used by the United States during World War Two, she wrote:

“Muhammad never instigated fighting and bloodshed. Every battle he fought was in rebuttal. He fought defensively in order to survive…And he fought with the weapons and in the fashion of his time…Certainly no Christian nation of 140million people who today dispatches 120,000 helpless civilians with a single bomb, can look askance at a leader who at his worst killed a bare five or six hundred.”

Thankfully, amongst a climate where it has become the norm to brandish Islam as a religion of extremism and violence, there remain some non-Muslim journalists and commentators who write with integrity and justice. For this, I commend them for swimming against the tide of falsehood and injustice that has become so commonplace. I would also like to highly commend our honourable Prime Minster for quoting some verses from the Holy Quran, in some of her addresses and speeches, condemning the accusations that were placed on Islamic teachings.

Here I should also commend an article by Julia Ioffe, published in Foreign Policy, in which she examined the history of different religions, including Islam. At the end she concluded by saying:

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11 “No religion is inherently violent. No religion is inherently peaceful. Religion, any religion, is a matter of interpretation, and it is often in that interpretation that we see either beauty or ugliness.”

I appreciate this impartial conclusion. As we try to pass through these uncertain and precarious times, it is my strong belief that criticising one another serves no purpose and can only increase division and animosity. Instead, the need of the hour is for us to knock down the barriers of fear that divide us. Rather than erecting walls that keep us apart, we should build bridges that bring us closer together.

Tragically, not a day passes without news filtering in of further atrocities and terrorist attacks. Undeniably, the world is becoming an increasingly perilous place for Muslims and non-Muslims alike. Hence, we must stand up against all forms of oppression, hatred and use all our capabilities to try and foster peace in the world. If we truly want peace then the world’s politicians, leaders, media and parties must act with wisdom and grace.

There have been many reports published that suggest that a significant number of Muslim youths have been radicalised because they felt a sense of grievance that their beliefs were being attacked and mocked in Western nations. In no way does this justify or excuse them and they remain culpable and responsible for their actions. Yet, common sense dictates that we should not pour petrol on an open flame. Rather, we should seek mutual understanding, respect the beliefs of others and try to find common ground.

In this regard, the Holy Quran has laid down a principle of great wisdom and value in chapter 3, verse 65 where it states:

“Come to a word equal between us and you.”

Here the Quran has laid down a golden principle in the cause of peace, whereby it states that people should focus on those things that unite them. In terms of the major religions, the unifying figure is God Almighty Himself, but this does not mean that a religious person can have nothing in common with a non-religious person. Thus, the Quran has taught us how to build a peaceful, multicultural society, where people of all faiths and beliefs are able to live side by side. The key ingredients are mutual respect and tolerance. Accordingly, at another place, the Quran has instructed that Muslims should not speak against the idols or deities of others, because in reaction, they would curse Allah and a cycle of perpetual grievance would result.

As you will be aware, the theme of tonight’s event is ‘Global Conflicts and the Need for Justice’, and I have said for many years that a lack of justice has plagued every segment of society and fuelled disorder. A lack of justice is also observed in the United Nations, to the extent that even those closely affiliated with the United Nations openly attest to its shortcomings and its failure to accomplish its primary objective of maintaining international peace and security. For example, in an article published by The New York Times, the former United Nations Assistant Secretary-General, Anthony Banbury wrote:

“I love the United Nations but it is failing. There is too much bureaucracy and little result. Too many decisions are made for political reasons, rather than following the values and objectives of the U.N or by facts on the ground…For the UN to continue and prosper it needs

6

12 a complete overhaul and so an outside panel should examine the system and recommend changes.”

Similarly, during recent years, certain governments have made unjust and unwise foreign policy decisions that have had a very negative effect on the peace and stability of the world. A well-known columnist, Paul Krugman, recently wrote also in the New York Times, about the 2003 Iraq War:

“The Iraq war wasn’t an innocent mistake, a venture undertaken on the basis of intelligence that turned out to be wrong...The public justifications for the invasion were nothing but pretexts, and falsified pretexts at that.”

The reason I have given these examples is to illustrate that it is wrong to claim that Muslims are the sole cause of the increasing conflicts witnessed in the world. Whilst it is undeniable that certain Muslim countries are at the epicentre of today’s wars and cruelties, it cannot be said that the rest of the world is united and immune from disorder.

For example, there have been numerous reports or statements indicating heightened tensions between the United States and China and even the possibility of a war between them. Indeed, it was recently widely reported that a close advisor to President Trump had said that there was “no doubt” that a US-China war would take place in the next five to ten years. Similarly, in January, the South China Morning Post quoted a senior Chinese military official saying that a US-China war was now not “just a slogan” but, was becoming a “practical reality.”

Likewise, tensions between Russia and the West continue to smoulder and threaten to escalate at any time. Indeed, as tensions continued to mount, Germany’s ex-Foreign Minister, Frank-Walter Steinmeier, took it upon himself to speak out against NATO military exercises near the Russian border. Speaking last June, he said:

“The one thing we shouldn’t do is inflame the situation with loud sabre-rattling and warmongering…Anyone who thinks a symbolic tank parade on the alliance’s eastern border will bring security is wrong. We will be well advised not to provide a pretext to renew an old confrontation.”

I agree with the statement of the ex-Foreign Minister that nations should not provoke one another or seek to assert their dominance, rather they should engage in diplomacy and try to resolve differences amicably and without needlessly threatening each other. Sadly, with the passing of time, it seems that we are losing our ability to listen and to tolerate opposing views and perspectives. Opening the channels of communication and facilitating dialogue is essential, otherwise the world’s malaise will only get deeper.

Anyway, I have cited various reports that suggest we are moving towards further warfare and bloodshed. Both at an international level and at a national level, we are seeing polarisation and a hardening of attitudes towards one another. Instead of pointing fingers and blaming one another, now is the time for solutions. In my opinion there is one ready- made solution that can have an instant impact and begin the process of healing the world. I refer to the international arms trade, which I believe has to be curbed and restricted.

7

13 We all know that in order to fuel their economies, Western nations are selling weapons abroad, including to those nations that are embroiled in warfare and armed conflicts. For example, just a few weeks ago, it was widely reported that the new US administration is signing off on a new arms deal for the sale of sophisticated and precision-guided missile technology to Saudi Arabia. Furthermore, a United Nations report published last year found that when it comes to the sale of arms, normal rules of law do not apply. It found that an array of companies, individuals and countries had long been contravening an international arms embargo on Libya and supplying arms to different factions there.

Hence, even where some limited rules apply, they are not being properly enforced. Whilst the primary interest of every nation should be the well-being of mankind and achieving peace, it is a sad truth that business interests and the pursuit of wealth invariably take priority over such concerns. Reflecting this narrow self-interest, a well-known CNN host recently said that curbing the arms trade could result in a loss of jobs amongst American defence companies. During a live interview, he said:

“There’s a lot of jobs at stake. Certainly, if a lot of these defence contractors stop selling war planes, other sophisticated equipment to Saudi Arabia, there’s going to be a significant loss of jobs, of revenue here in the United States.”

Furthermore, it is sometimes argued, that the sale of weapons may actually “encourage” peace, as weapons can act as a “deterrent.” In my opinion, this view is completely senseless and only encourages the further production and sale of extremely dangerous weapons. Indeed, it is such justifications that have caused the world to become embroiled in a never-ending arms race. For the sake of the good of mankind, governments should disregard fears that their economies will suffer if the arms trade is curbed. Instead, they should think about the type of world they wish to bequeath to those that follow them.

Many of the weapons being used in Muslim countries, and even by terrorist groups such as Daesh, have been produced in the West or Eastern Europe and so it is time for proper sanctions to be put in place which are effectively implemented. If this one step is taken, I sincerely believe it can have a very significant impact in a short frame of time. Otherwise the alternative does not bear thinking about.

I do not need to elaborate, because the articles I have cited speak for themselves and point in the direction of another large-scale war. No country or group should be under the illusion that they are safe, because when wars start they evolve rapidly and often unexpectedly.

If we look back to the Second World War, there were nations who were determined not to take part, but were eventually dragged into it, whilst alliances and blocs continued to shift and change. Today, several countries have acquired nuclear weapons, and if even just one such weapon is ever used, the consequences will be unimaginable and will live on long after we are gone. Rather than leaving behind a legacy of prosperity for our coming generations, we will be guilty of leaving behind only sorrow and despair. Our gift to the world will be a generation of disabled children, born with defects and intellectual disabilities. Who knows if their parents will even survive to care and nurture them?

Hence, we must always remember that if we seek to pursue our own interests at all costs,

8

14 the rights of others will be usurped and this can only lead to conflict, wars and misery. We must all reflect and understand the precipice upon which we stand. We must recognise the purpose of our creation.

As I said at the beginning, the Founder of the Ahmadiyya Muslim Communityas came to forge a bond between man and His Creator and to unite mankind and so from the depths of my heart, I pray that the world comes to its senses before it is too late.

My message to the world is to look at tomorrow, and not just to today.

Let us leave behind a legacy of hope and opportunity for our children, rather than burdening them with the horrific consequences of our sins.

With these words, I pray that God grants sense to the people of the world and that the heavy clouds that loom above us give way to a bright and prosperous future.

May Allah have mercy upon mankind, Ameen. Thank you to all the guests, thank you very much.”

Hazrat Khalifatul-Masih V (may Allah be his Helper) states:

‘... Allah the Almighty has drawnsa our attention towards prayer through various references and has not restricted this to the month of Ramadan only. Regarding the prayers, Fridaysa Prayersstated: 'The and Ramadan, the Holy Prophet has given an instruction which a believer and one who has the fear of Allah the Almighty in the heart should always bear in mind. The Holy Prophet five daily prayers, from one Friday prayer to the next Friday prayer and one Ramadan to the next Ramadan are an expiation for the sins committed between them, so long as one refrains from committing any major sins.' However, one should not infer from this that they are permitted to commit the lesser sins and that Allah the Almighty will forgive them. Rather, it means the errors which are committed due to human weaknesses but the observance of prayers, regularly offering the Friday Prayers and seeking repentance for sins and also pledging that one shall not commit that sin again, then Allah the Almighty forgives them. sa stated:

Regarding the importance of regularly observing the Friday Prayers, the Holy Prophet 'Whoever intentionally does not attend three consecutive Friday Prayers, Allah the Almighty sets a seal on their hearts.' Allah the Almighty states: O ye who believe! When the call is made for Prayer on Friday, hasten to the remembrance of Allah, and leave off all business. That is better for you, if you only knew. Thus, this is a commandment for every believer and one who proclaims his belief [in God] that he shouldsa make special arrangements for the Friday Prayers and should leave off all other work and business. Regarding those who attend the Friday Prayer on time and regularly, the Holy Prophet stated: 'On Fridays the angels are stood at every door of the mosque. They register the name of the first person who enters the mosque and continue to write the names of people who enter until the Imam sits down after delivering the Friday Sermon after which they close their registers and remain occupied in listening to the remembrance of God...'

(https://www.alislam.org/friday-sermon/2017-06-23.html)

9

15 uchi Bootie (true bushes)– S An Exceptional Incident

By Sofia Abro Hounslow South

Editor’s Note: if you have any health concern, please consult with a doctor and seek medical attention alongside any herbal remedy such as suchi booti.

The mother of Maulvi Besharat Ahmed Bashir and by the Grace of Allah, lived on for many years. Sahib (late), Missionary Incharge, Sierra Leone, During her life after the treatment of Suchi Booti, Ghana, and wife of Master Mohamad Pariyal she was not diagnosed with cancer again and Blooch Sahib (late), who was from Kandiaro, passed away eventually due to another illness. District Nawabshah, suffered from cancer in the This was a particular blessing vouchsafed to this year 1960 in . She was my great aunt to take this medicine should continue other lady and it is important that any person wishing thiswho time was her diagnosed husband, at theMaster third Mohamad stage of Pariyal cancer and given one year to live by her doctors. During their doctors. Since this incident, Suchi Booti was Blooch Sahib (late) saw in a dream that there was treatments which have been recommended by a mountain in Sindh with sand which contained and has been used for numerous types of cancers. introduced within members of Jama’at Ahmadiyya Pariyal Blooch Sahib (late) that these bushes are Suchi Booti is found with thorns and needs to some bushes. It was revealed to Master Mohamad As they resided in Sindh, Master Mohamad Pariyal Blooch‘Suchi’ (meaningSahib’s familytrue) for knew the illness the whereabouts his wife had. be ground into powder. The powder then needs of these bushes which are called Dramaho by to be left overnight in a glass or clay pot with water. It should be taken in the morning, before eating anything else, by sieving the water from the the locals but now known as ‘Suchi Booti’ (true powder, then drinking the water. It should be taken bushes) after the name revealed in the dream. for one week, then not taken for the next week Blooch Sahib made the journey to those and then taken again for two weeks. This cycle Following the dream, Master Mohamad Pariyal mountains, found the bushes he had seen clearly should be repeated as many times depending on Dawakhana,the individual in circumstances. , Pakistan. It is Theseeasily availabledays it is from any herbal dispensaries, such as Nasir hisin his dream, dream, Master and Mohamadpicked them Pariyal to bring Blooch back Sahib, and give to his unwell wife. Having such confidence in took his wife home from hospital and only treated also available in tablet form. her with Suchi Booti. Within one week, significant improvement was seen. She was, over time, cured,

16 Alzheimer’s Disease

By Adeeba Nasreen Leeds

Have you ever forgotten someone’s name?

Or multiplewhich means brain thatfunctions. symptoms develop over time forgotten if you have eaten your last meal or even and become more severe. However, it also affects forgotten the name of a simple food? We can all relate to the feeling of not being able to remember suffersomething. from Alzheimer’s However, some disease. people struggle with The first and main symptom is usually minor this problem on a much larger scale. These people memory problems, for example, this could be forgetting about recent conversations or events, and forgetting names of places and objects.

canAs the start condition to show. develops the memory problems can become more severe and further symptoms

SIGNS AND SYMPTONS

* Getting confused and getting lost in some places If you don’t know what Alzheimer’s disease is, this article will inform you about some of the main and * Making decisions can become more important aspects of the disease. difficult

* Problems with speech and language mentalSo let’s start…deterioration that can occur in middle or * Personality change, such as becoming First of all, what is Alzheimer’s? It is a progressive aggressive brain. Alzheimer’s disease is the most common old age, due to generalised degeneration of the 1 type of dementia, affecting an estimated 850,000 people in the UK alone. Now we know what the main symptoms are that could be identified in a patient. Have you As mentioned, Alzheimer’s is a progressive disease ever thought who can be affected? It is the most

17 tends to affect more women than men. This is common disease in people over the age of 65 and disease and overall better health. • Candian Medical because women generally live longer than men. JournalFor example: A 27 November, 2001, Research regarding Alzheimer’s disease, its causes, report suggests “older adults who were symptoms, and treatment, is still in progress, so vaccinated against diphtheria or tetanus, polio the exact reason as to why this disease occurs is and influenza seemed to have3. a lower risk of unknown at the moment. However, there are a developing• Alzheimer’s disease than those not number of things, which are thought to increase receiving these vaccinations” • the riskIncreasing of developing age the (if disease.you’re getting These include: older) associatedA report with a in reduced the 3 November, risk of death 2004, from JAMA all • Head injuries (if you had an accident causes.”found that4 “annual flu shots for older adults were which resulted in head trauma) • A family history (it could be genetic) Different types of Dementia: • Life style and cardiovascular disease Mixed dementia:

An estimated 10 per cent of mostpeople common with dementia combination have moreis Alzheimer's than one disease type at remainsSo, we have unknown, established a cure thatfor this research disease is remains still in the same time. This is called mixed dementia. The progress. As the aetiology (cause) of Alzheimer’s the blood supply to the brain). The symptoms of with vascular dementia (caused by problems with unfound to date. However, there is medication somewhich cases. might help relieve some symptoms which this kind of mixed dementia are a mixture of the can slow down the progression of the disease in symptoms of Alzheimer's disease and vascular dementia so, for example, having problems disease. Let’s clarify two of these myths. accompaniedwith planning, by short organisation, periods of decision-making, confusion.5 There are several myths about Alzheimer’s slower speed of thought, trouble concentrating Myth no.1 Only older people can get Alzheimer’s. Atypical Alzheimer’s: In some people with This is not true. The reality is that Alzheimer’s can Alzheimer's disease the earliest symptoms are not memory loss. This is called atypical Alzheimer's disease. Atypical Alzheimer's disease affect people as early as their 30s, 40s and even 50s which is known as younger onset of Alzheimer’s. “It is estimated that there are more than 5 million is uncommon in those diagnosed when they are people living with Alzheimer’s disease in the US. over 65. It accounts for around five per cent of This includes 5.2 million people aged2 65 and all Alzheimer's in this age group. It is, however, older and 200,000 people younger than 65 with more common in people diagnosed when they younger-onsetMyth no.2 Flu shotsAlzheimer’s increase disease.” risk of Alzheimer’s thirdare under of cases. 65 In (early/younger-onset cases like these, people Alzheimer's initially disease. disease). In this age group it represents up to one-

have problems with object identification, reading6 A US doctor proposed a link between flu shots and (even if eyes are healthy), judging distances, (e.g. a greatly increased risk of Alzheimer’s disease. Conclusion:when going down the stairs) and co-ordination. However, this doctor’s license was suspended by the South Carolina Board of medical Examiners. In direct contrast, there have been several Keeping to a healthy weight, eating a healthy diet mainstream studies that link flu shots and other and regular physical and mental activity may give vaccinations to a reduced risk of Alzheimer’s some protection against this disease as it can for

18 May Allah help and enable doctors and researchers other diseases. Even though there isn’t a cure for support Alzheimer’s patients and those close to this debilitating disease, there are lots of support them.in this Ameen. field to find cures and medicines that options available for the patient. For instance, a carer can be assigned at home to cater for References: the needs of the patient and to give relief to the Alzheimer’s,family from timecan tobe time emotionally as constant and supervision physically of an Alzheimer’s patient, especially late-stage 1. http://www.nhs.uk/Conditions/Alzheimers-disease/ alzheimers.aspPages/Introduction.aspx exhausting. Medications are also available which 2. http://www.alz.org/alzheimers_disease_myths_about_ may provide symptomatic relief to the patient. 3. http://www.cmaj.ca/content/165/11/1495.full?eaf However, it is important to note that these 4. https://www.ncbi.nlm.nih.gov/pubmed?orig_db medications do not work for everyone and there =PubMed&cmd=Search&defaultField=Title%20 is no medication available as yet that stops or Word&term=JAMA%5BJour%5D%20AND%20 Therefore, a lot more research is required in this 2004%5Bpdat%5D%20AND%20Stricker%20 significantly slows the progression of the disease. B%5Bauthor%5D%20AND%20influenza 5. https://www.dementiauk.org/understanding-dementia/ field to understand the causes of why Alzheimer’s about-dementia/ occurs in the first place so that further work can 6. https://www.alzheimers.org.uk/info/20007/types_of_ the disease. dementia/2/alzheimers_disease/2 be done to develop effective medications to cure

tudent Association AMWSA s’ S en A Wom hmadiyya Muslim

at has AMW WS Wh SA s AM A? b t i ee ha n W Mulaqat! u p Alhamdolilah AMWSA members to were fortunate enough to be in the ? company of Huzur-e-Aqdas (aba). All were given the opportunity to ask Huzur’s (aba) guidance in their chosen fields as well as some members presenting research projects!

Tabligh training days! Covering topics such as: • Proving the truth of the coming of the Promised Messiah (as) • Death of Hadhrat Isa (as) from the Holy Qur’an, Ahadith and the Bible • Refutation of false allegations against the Promised Messiah (as) • The finality of

Careers Day! o Aimed at pre-university students to help guide their A do f r its m WS em choices and aid them with the application process M be A r s s e Provides ? o Social! d information about To get to know each other in a relaxed t upcoming AMWSA and other a informal setting h Jamaat events

W Sends emails on ways to respond to timely media articles

And Insh’Allah guidance will be provided on questions and issues that you may be facing at university How can you register?

If you are a current university student or in years 12 or 13 (college/sixth form)

email [email protected] and request a registration form! Looking forward to hearing from you soon Insh’Allah!

19 he Rope of Allah and the T Importance of Khilafat

By Aisha Satwat Ahmad Islamabad

many layers, and in order to truly establish their : Allah the Almighty states 1 in the Holy Qur’an in “And hold fast, all together, by Surah Al-Imran, verse 104 ordefinitions ‘hablullah’ we must interpret them in the light the rope of Allah and be not divided;” of the entire Noble Qur’an. The Rope of Allah is one such example and Hazrat Khalifatul-Masih IV (may Allah haverd mercy on him) explained the meaning of this metaphor in his Friday2 Sermon delivered on 23 November In this verse, Allah, the Benevolent One desires 1990. that all the believers should have a link, not ‘habl’ to denote just to Himself, but also to each other as well. Huzoor (may Allah have mercy on him) elaborates that the Holy Qur’an uses the word two distinct terms, the first of which is used earlier in Surah Al-Imran and translates to a ‘covenant which protects the believers’. Allah has bound the believers by a covenant with His Prophets and with His Shariah and this covenant protects them, 3 conditionalIn his Farewell to the Sermon believer’s obedience and faith.

instructed his Ummah , tothe adhere Holy Prophet to the (maytwo peace and blessings of Allah be upon him)

major forms of guidance which he would leave behind, namely the Book of Allah, the Holy Qur’an and the , and the noble acts of the Holy Prophet (may peace and blessings of Allah be Additionally, He wants us to foster unity between upon him). Therefore, if we strengthen our Taqwa ourselves and thus He bestowed on us the Divine In this short piece, I would like to address the (righteousness) and uphold our allegiance to the Gift of Khilafat, which for us is the rope of Allah. Holyus the Prophet Rope of(may Allah peace and thus and we blessings will always of Allah be be upon him) and Holy Qur’an, they become for ofimportance Allah’. of the allegiance to Khilafat in view of the above verse, whilst expounding the term ‘rope protectedThe second by way the covenantin which ofthe the term Almighty. ‘habl’ is used 4 in the phrase The Holy Qur’an habitually clothes words in can be found in chapter 50, verse 17

20 ‘hablil wareed’

meaning the jugular vein (or the rope) connecting the brain to the heart. In our body, this blood vessel throbs with the essence of life and should it be severed it will lead to immediate death. Thus, preserving our connection with the rope of Allah will guarantee our survival and should this connection be damaged, then‘hablullah’ we will become deprived of spiritual essence.

Aside from the meanings of or rope of Allah that I have already“hold mentioned, fast, all together there is ”.another This is meaning which stresses the significance of Khilafat and to understand this, we must shift our focus to the first part of this verse where Allah Almighty has instructed us to discordbecause and the fromAlmighty discord knows sprouts that chaos.each of us can have an individual connection to His rope; however, Allah the All-Knowing desires us to grasp His rope collectively, in unity, because without unity, there is (may Allah be pleased with

A clear example of this is the period after the martyrdom5 of Hazrat Ali him) which marked the end of the Khulafa-e-Rashideen and exposed an Ummah gripped by conflict, shattered and divided. Thus, it becomes clear to us, that in order for us to achieve the love and protection of Allah unanimously, in harmony, and with ties of sisterhood and love, we must first attach ourselves to a centralizing force to guide us together as one Divinely guided unit. This force is the rope which at one end connects to the Almighty and at the other end is linked to the blessed institution of Khilafat. Therefore, we must hold fast to this rope which fulfils many of the roles that a physical rope does for a climber: it provides us with a connection, in this case to the Divine Throne of the Lord, it offers stability and steadies us when we are in moral or spiritual danger and it provides reassurance that, should we fall due to our weaknesses, we are always protected and fall back on guidance not ignorance. It is Khilafat which possesses all these qualities and should we be heedful enough to pledge allegiance to it and grip this rope with the full force of our hearts and souls, then Allah will surely pull His rope closerInsha’Allah towards God Him Willing and elevate our spiritual status which is ultimately the purpose of human existence.

References

The Gulf Crisis & The New 1.Worldhttps://www.alislam.org/ Order. p.121 quran/search2/showChapter.php?submitCh=Read+from+verse%3A&ch=3&verse=104 (2. Hadhrat (1992) (English Translation: Mubarak Ahmad) Nazir). Maple, Ont.: Islam International Publications. Londonhttps://www.alislam.org/library/books/newworldorder/?page=121#top 3.Muhammad Zafrullah Khan (1980) Muhammad: Seal of the Prophets. Chapter 14. ‘Farewell’. Routledge & Kegan Paul. 4. https://www.alislam.org/library/books/muhammad_seal_of_the_prophets/chapter_14.html https://www.alislam.org/quran/search2/showChapter.php?ch=50&verse=11 5. www.alislam.org/library/links/00000078.html

21 Lajna Ima’illah UK Diamond Jubilee A Brief overview of 1957-2017

By Amber Zaffar Northampton

This year, 2017, heralds in the 60th anniversary of the establishment of Lajna ItIma’illah has been in the a Unitedperiod Kingdom.of hardships, but ultimately great triumph. There is much to learn and absorb from the amazing pioneers of Lajna Ima’illah UK who have with the grace of Allah, shaped the isorganisation today. into the fully functional, organised and well-oiled machine that it

This article hopes to give a tiny insight into Lajna Ima’illah UK over the last 60 years. surface, it is hoped that the reader will appreciate from the Indian sub-continent, and indeed Though by no means even scratching the Women had already been living in the UK, both the time and sacrifice of every Lajna member who converted English ladies, however, it was the end has contributed to this great institution, and the of 1949, which saw the biggest step for Lajna wisdom and knowledge imparted by our beloved hadIma’illah been inpassed the UK, for with the establishment the establishment of Lajna of a Khulafa. Lajna branch in London. In 1949, a resolution Although the auxiliary organisation of Lajna Masih II (May Allah be pleased with him) in bearersIma’illah were London, elected so therefore, and in accordance on 11th December with this, Ima'illah established in 1922 by Hazrat Khalifatul- a1949, foundation a Lajna was meeting laid forwas Lajna held Ima’illahwhere the London. office- , had been working tirelessly, and had Imam of London Mosque at the time (Chaudhry made extraordinary sacrifices for the purposes construction of the Fazl Mosque in London, it had MushtaqMrs Kulsoom Bajwa BajwaSahib) Sahiba,had been the elected wife ofas the of tabligh, such as raising the entire funds for the Under her 1 not been able to establish a branch in the UK until first President of Lajna Ima'illah UK. around 27 years later. guidance and passion, the ladies began holding monthly meetings and on the occasion of the

22 marriage of Princess Elizabeth, the present Queen laidAllah as be a pleased separate with prayer him) hallvisited for duringthe ladies this visitwas onlyof England, a year Mrsthe LajnaBajwa sent had herto return a gift toof Pakistan,the Holy that the foundation stone for the6 Nusrat Hall was andQur'an her withdeparture English unfortunately translation. halted However, the work after becoming desperately needed. 2 of Lajna in England. By the time of the fourth Khalifa, Hazrat Mirza Tahir Ahmad’s (may Allah have mercy on him) andHowever, another with President her return would tonot Pakistan be elected in until the migration in 1984, 28 branches of Lajna Ima'illah summer of 1950, Lajna work would come to a halt, had been established in the UK, and attendance at the Lajna ijtema was 500. The Lajna were thriving wereseven located years later in different by which cities time of theBritain. total3 tajneed under the direct guidance of beloved Huzoor of Lajna UK was between 35-40 members, who refresher(may Allah courses have were mercy all in on abundance. him). Tarbiyyati classes, sports days, symposiums, tabligh events,

Eventually, the establishment was relaunched in 1957 when Mrs Sara Naseem was elected It was again the insight of Hazrat Khalifatul-Masih IV President, and remained thus till 1960. A new (may Allah have mercy on him) that he suggested election was held, in which, Mrs Amatul Hafeez a marathon walk for ladies in 1985. Once again, Salaam, wife of the Nobel Laureate, Dr Abdus Ahmadi women and children gladly obeyed. On Salaam was elected President. She was given4 the 13th July at 4 pm, Huzoor (may Allah have mercy grace of Allah in being able to fulfil this role to the on him) led a silent prayer and signalled the very best of her ability for 28 blessed years. start. After a little while Huzoor (may Allah have mercy on him) and Begum Sahiba were present The third Khalifa, Hazrat (may near the starting of the second round of the walk. Allah have mercy on him) graced the UK with visits participated.There were four age groups. From 13 branches ofduring that hisyear, Khilafat. as per his1973 instruction, saw another Lajna blessed Ima'illah visit of Lajna, 323 members from 10-65 years of age by the Khalifatul-Masih in August, and by the end had been established in Gillingham, Hounslow, 11 ladies, who were over 65, circled around the Glasgow, Southall, Bradford, Huddersfield and Islamabad ground for approximately 4-5 miles, Birmingham. just to share in the blessings of the event. Though a branch in Croydon had been established, and mark.the length was supposed to have been 13 miles, it By 1975, the Lajna had been picking up momentum, actually7 turned out to be more around the 18 mile various social activities had been introduced to Salaam came to an end, and Mrs Amtul Rashid the ladies of the community such as swimming Ahmad1988 was was the elected year as when the new the presidencynational President of Mrs lessons, educational films, first aid training and such like. During 1975, two issues5 of a magazine "Lajna Review" were published. of Lajna Ima'illah UK. Community came around, the Lajna were In financial matters, the Lajna of the United By 1989, when the centenary of the Ahmadiyya sub-continent.Kingdom, were In asresponse dedicated to an and appeal devoted made to in sacrifices as their counterparts in the Indian at the forefront of the jubilant celebrations. Symposiums, collective celebrations, distribution collect £3000 to repair the Fazl Mosque, the ladies of sweets, special sports events and a centenary raised half of the amount instantly. The highlight Mushai'irah were just a glimpse of the way that of 1975 was that Hazrat Khalifatul -Masih III (may the community in UK celebrated this momentous

23 occassion.

For the subsequent terms Mrs Shamaila Nagi was elected as President and under her guidance, In this year the Lajna Guest house8 situated at 75 between 2004 and 2011, major events such as TheGressenhall hard work Road and was dedication purchased. of Lajna members atthe this Khilafat time was Centenery the funds celebrations raised solely were by Lajna held. increased in leaps and bounds as the census Perhaps the pinnacle of Lajna UK achievement

UK to build the Berlin Mosque: Masjid Khadija. continued to grow. In 1994, the boundaries of This had been the project initiated by Hazrat Ijtema,the London the attendance branches had had to impressed be re-drawn with and a total 11 Khalifatul-Masih II (may Allah be pleased with new branches were established. And by the 1995 him) in 1919, when the ladies of Qadian had made huge sacrifices to raise money for the Berlin of 981 from 52 branches. This ijtema had been Mosque. However, things did not progress, so that the first one to have regional competitions prior raisemoney funds was toused build in buildingthe Mosque Fazl in Mosque, Berlin. London. to the National event in which only the winner Therefore, the ladies of the UK came together to from the regional level progressed. records state that tajneed numbers of Lajna and Rehman whose dedication and hard work is quite Comparing the numbers from 1988 with 1997, This brings us onto our present Sadr, Mrs Nasira

Nasirat respectively were 1181 which rose to plain to see for all members. She is guiding a Lajna 2524, and 446 which rose to 761. of over 7705 and Nasirat of over 1709, growing day by day. Under her leadership, much progress Tabligh events played a major role in Lajna events. has been made in all departments of Lajna. With Masses of exhibitions and events had taken place the increase in majalis throughout the UK, lots up and down the country over the years. classesof events attended are held either both byregionally Sadr Sahiba and nationallyherself or Rashid Ahmad's term came to an end. including Lajna & Nasirat Taleem and Tarbiyyat After 9 years of a dedicated Presidency, Mrs Amtul her representatives. Throughout the years Lajna Tarbiyyathas had the forums opportunity held by to The represent Ahmdiyya the MuslimJamaat Between 1997 and 2003, Mrs Qanita Rashid, wife in different forums including Tabligh forums and of respected Imam Ataul Mujeeb Rashid, served as President of Lajna Ima’illah UK. Women’s Student Association (AMWSA) at useuniversities. of this and A ‘Help their Desk’ queries has beenare introduceddealt with pace.When was inaugurated in and by the grace of Allah many sisters are making 2003, Lajna work was progressing at a fabulous In the national Lajna President's election of this promptly and confidentially. During her era, the United Kingdom celebrated the Diamond Jubilee of Her Majesty the Queen in 2012. In this regard, year, in 2003, Sahibzadi Faiza Luqman was elected the Trade & Industry, Khidmate Khalq and Health as National Sadr. and Fitness departments organised the following publication this year. Due to some personal fundraising events in which Lajna UK raised reasonsThe Lajna Sahibzadi magazine Faiza An-NusratLuqman sahiba revived had itsto £50,000 towards the Queens Charities: Meena Bazaars, stalls, donations and a National Marathon. role for the allocated period. She appointed Mrs Other achievements during her term has been the move to Pakistan and was unable to continue her immense work done by Lajna in publishing and left. printing books for both Lajna, Nasirat and young Shamaila Nagi as officiating President before she children. Lajna Imai’llah UK has supplied books to various countries - Indonesia, Japan, Singapore,

24 breathe the air of truth and justice, humanity and compassion. Ameen. Ireland, Canada, The Gambia, Norway and Europe.

The Lajna Ima’illah UK website has been rebranded, References: LajnaMTA Lajna Twitter team has has been progressed created with in to the producing number programmes which now air on MTA international, 1. History of Lajna, Volume II, p.140 May Allah bless 2. Taken from the records of Mrs Surayya Ghazi Sahiba ofher followers and the Amlasteadily team, increaing... all the members9 These are of justLajna a 3. History of Lajna, Volume II, p.140 few of her many achievements. 6.4. ibidTaken from the records of Mrs Surayya Ghazi Sahiba 5. ibid

Imai'illah UK, and most importantly may Allah the 7. Annual Report Lajna UK 1984-1985 Almighty bless our beloved Imam: Hazrat Mirza 8. ibid Masroor Ahmad, Khalifatul-Masih V (may Allah be 9.Annual Report Lajna UK May 2012-April 2013) his Helper), under whose guidance we are able to

Concluding Address of Hazrat Khalifatul Masih V (aba) delivered to the Lajna Annual Ijtema, UK on 19th November, 2006

“True Ahmadis should always be inclined to act upon the advice that is given them in accordance with the commandments of Allah and His Prophet (saw). This is the mark of a true believer. You have taken an oath. Always keep it in mind. When the Holy Prophet (saw) took an oath of Bait from the women, there were extra conditions in it compared to the oath of Bait taken from men. These extra conditions are described in the Holy Quran. One of them is to refrain from associating partners with Allah. Another is to stay away from evil and indecencies. Another is to pay attention to good upbringing and training of the children. And then Allah says, “nor disobey thee in what is right” (60:13). Allah is not compelling us to do anything. However, if you have chosen to become a Muslim then you have to obey the conditions that are necessary to come into the fold of Islam.....

...... It has become more frequent recently, under the influence of the society today, that some people begin to think that they are free. You should remember that you are free, but only to a certain extent. As far as the practice of your religion is concerned, you are not free. If you include yourself in the Jama’at then you are, under all circumstances, bound by those conditions that are necessary for an Ahmadi. We see that, in the early days of Islam, when the women took an oath of Bait, the society at that time was totally free of any kind of rules and regulations. It was more corrupt than today’s society. It was lacking in education. There were only a handful of moderately literate people. There was no concept of the existence of God. They were only familiar with the idols that they worshiped. They were not aware of the All Seeing, All Knowing God. When those women took an oath of Bait, they brought about a total transformation in their lives. When a woman stepped out of the darkness of ignorance into the light of Islam, she became the source of knowledge that many benefited from. She taught many a noted companions intricate matters of the religion while staying within the boundaries of ‘Purdah’. She acquired this certificate from the Holy Prophet (saw) that you can acquire half of your religious knowledge from Hazrat Aisha (ra)...... ”

...... If you do not strengthen your faith and do not save yourselves from the evils of this society then you can not call yourselves believing women. If you do not set high standards of obedience then you can not call yourselves obedient women. If you do not pay attention to repentance and worship then you are not the one who are always turning to God or devout in worship.” https://www.alislam.org/topics/UK_Lajna_Ijtema_2006.pdf

2011 Mrs Nasira Rehman Sahiba was elected sadr Lajna and is currently is currently serving in this position. this position.

2004 Mrs Shumaila Nagi Sahiba was elected the Sadr of Lajna Ima’illah UK.

2003 Elections were Elections were held to elect a new Lajnanew Sadr and Sahibzadi Faiza Sahiba was elected. Office of SadrOffice Lajna UK

1997 Hazrat Khalifatul- Masih IV (may Masih IV (may Allah have mercy mercy Allah have on him) appointed Mrs Qanita Shahida Rashid Sahiba Sadr of Lajna UK. Lajna UK. 1997-2003

1988 MrsAmatul Rasheed Sahiba was elected Sadr Lajna UK.

1977 24th March Central auxiliary organisation of Lajna UK was established and Lajna London was given a separategiven identity. Mrs Sara identity. Rehman Sahiba was elected the first sadr of Lajna London.

1960- 1988

1960 MrsAmtul Hafeez Salam sahiba, wife wife Salam sahiba, of Dr Abdus Salam, Abdus Salam, of Dr was elected the Sadr of Lajna UK.

1957

15th Sept Sara Khanam Sahiba (Sitaara Khidmat) was elected Sadr of Lajna UK, 1957-1960

1957 Lajna Ima’illah was re-established in UK.

1949 Lajna Ima’illah was established in the UK on 11th Sept 1949. 1949. Sadr of Lajna Ima’illah UK was Kulsoom was Kulsoom Bajwa Sahiba. July1949- 1950 Lajna Matters Meena Bazaar 2017

By Sameen Rashid Chaudry Morden Park

By the Grace of Allah, another May has come and gone, and with that another Meena Bazaar organised by the Central Industry and Handicraft team, in which this year, 8 regions participated. Formally known as hasthe ‘National’become too Meena small, Bazaar, and cannot this event cater has for mashallaha national swelled to such a size that the complex of Baitul Futuh event of this scale. Nevertheless, the day is one where deliciousLajna and food. Nasirat, The friends Meena andBazaar families shows come the immense together hardto enjoy work time of shopping,countless meetingLajna members each other who and prepare eating items to be sold. It also showcases the creativity and imagination of Lajna in abundance. Marquees are adorned with posters and signs of the different stalls, beautifully decorated cupcakes, fruit figurines and so much more. It truly is a wonderful sight to see so much talent and originality. A lot of planning, care and passion goes into the preparations for this event, and it is not in vain. Many appreciate the efforts of Lajna st and Nasirat. May Allah Bless them all. May, a bank holiday. Despite the weather forecast for showers This year the bazaar was held on the 1 throughout the day, it was not enough to deter our ladies who came in droves. Over 3,000 women visited the bazaar, which began by 10.30am. Sadr Sahiba theUK Mrswork Nasira of Lajna Rehman, and pointed and Industry out that thisand yearHandicraft marks Secretary UK Mrs Nasira Rashid both spoke briefly on Alhamdolillah. 60 years of continuation of Lajna Ima’illah in the UK,

27 Multi-Faceted Skills Development:

The Industry and Handicraft department has many aspects to it. Whilst one is to hold stalls to raise money, the other is to encourage women to use their skills to earn. By providing a platform such as this bazaar, and organising an event with such Therelarge footfall,are many the women team aims who touse help such women bazaars who to have their own businesses to advertise and trade. This not only helps them, but also helps create a promote their own private businesses successfully. more diverse and exciting bazaar for our ladies to enjoy, with plenty of bargains to be had! There were 32 private stalls this year in Tahir Hall, selling mostly clothes. Some were also selling accessories, toys, home furnishings and bags. Tahir Hall was thealso marquee. used as aThere seating were area also for two those beauty who stalls had shopped till they dropped! The food court was in with a range of beauty treatments. The Rishta Nata department held a meet and greet session as well. Food Court:

sampleInside thethe Foodfood Courtwhilst therethere, iswhereas always others a range will of delicious and appetizing food on offer. Many like to icetake cream, food for cakes, hungry confectionary, stomachs waiting kebabs, at home.samosas, On chaat,offer were Chinese burgers menu, and fried chips, chicken biryani, and dehi so much balle, else, as well as milkshakes, lemonade and other such delightful drinks to quench thirst. Success Celebrated:

Each region had decorated their stall which were judged by Sadr Lajna UK Mrs Nasira Rehman BashirSahiba, Sahiba. Qanita Rashid Sahiba, Michelle Rehman those who came to the bazaar to help make it a Sahiba, Amatul Mujeeb Javaid Sahiba, and Zahida A big thank you to everyone involved, and all st Baitul Futuh and East on the day. nd 1 success. Alhamdolillah over £23,000 were raised rd 32 LondonBait-un Noor

28 Lajna Ima’illah Trip to Holland 2017

By Nina Ahmed Health and Fitness Secretary Lajna Ima’illah UK

The National UK Health and Fitness Department was asked to arrange a trip to Holland, to stay at Bait-un-Noor in Nunspeet. Ladies from the current National Amla (Administrative Board), their assistants, Regionalth Presidents and ladiesth from the National Volleyball team were invited to takebooked, part monies in this historictaken in trip. from The the trip participants was arranged and froman itinerary Wednesday planned. 12 April to Sunday 18 April. Planning started in January 2017, a coach was trip.Under Hazrat Khalifatul-Masih’s (may Allah be His Helper) guidance, Mr. Tahir Mahmood Gondal was asked as an Ansar to accompany us on the Wednesday 12th April th April from Baitul Futuh

We set off after Silent Prayer on Wednesday 12 at 2.20pm (already late), crossed via the Eurotunnel where we enjoyed Thursdaysamosas and 13 teath April enroute and arrived at Nunspeet at 10.30pm. thenThe followingwent onto morning Zaanse Schans. we departed This open Nunspeet air museum at 9:30am recreated for a a tripDutch to Vollendam, a quaint fishing village where we did our souvenir shopping,th and th village with wooden houses and 18 windmills dating from the 17 18 centuries. Our next destination was Amsterdam, where we arrived in good time but spent the next hour looking for the Blue Boat Company bustlewhere ofwe bicycles were due and to mopedstake a canal in the tour. heart After of a Amsterdam. good many wrongAlhomdolillah, turns by the coach driver, we arrived at the dock only to be met by the hustle and we managed to get a private Canal Tour Boat where we were the only guests on the boat. The Boat even deviated from its tour to show us Anne Frank’s House. The coach picked us up at 7.15pm and we returned to Nunspeet where a delicious dinner was served.

29 Friday 12th April th

Friday 12 April was a relaxing day exploring Nunspeet by foot and cycling. We had pre-booked cycles and they were there waiting for us at 9:00am. We were grateful to Qudsia Sahiba, a Nunspeet Lajna who led us on the cycle routes and made sure that all our cycles were in working order. We were back before the Friday Prayer service and were fortunate to hear our beloved Huzoor’s (may Allah Be His Helper) Friday sermon live from Germany.

After Friday Prayer we rode our bikes or got lifts into Nunspeet town centre and did some shopping.

In the evening National Amla Holland had invited our National Amla to a meeting which was very productive as we shared ideas with each other on the different departments that are operating in Lajna. This was followed by a very grand dinner hosted by Lajna Ima’illah Holland where we were warmly received by Lajna Holland and spent a verySaturday pleasant 15th evening April together. th

On Saturday 15 April we hadth centurya tight schedule Panorama in The Hague. We started at the Panorama Mesdag where we saw the oldest 19 in the world on its original site. The Panorama Mesdag gives you a 360 degree picture of the sea, the dunes and the fishing village of Scheveningen as wasit was painted in 1881. by This one ofcylindrical the most painting, important more painters than 14 meters high and 120 meters in circumference, botanical gardens. However, due to lack of time, with help from his friends. Then we walked to The we visited the vast multi-coloured tulip fields Peaceof the ThePalace Hague that School,housed Hendrik the International Willem Mesdag, Courts Sundayoutside of16 Keukenhof.th April of Justice where Sir Mohammud Zafrullah Khan Alhamdulillah we set off from Nunspeet around (may Allah be pleased with him) served. Next, we 8:30am after silent prayer. Representatives walked through the shopping centre to the Dutch from Lajna Holland were there to see us off. We Parliament where Lajna split into groups to have arrived in the UK around 2:00pm and after a beachlunch orthat do wassome depicted shopping. in Thethe Panorama.Coach picked This up short stop at the services we were back at Bait- at 3.15pm and we went to visit the Scheveningen ul Futuh by 5:00pm. Alhamdulillah the trip was a great success, new friendships were formed was followed by a visit to Mubarak Mosque, which and old ones strengthened. All this was due to us had a special significance for us as it was built by belonging to one Jamaat/Community under our Lajna donations and was opened in 1955. Our beloved Hazrat Khalifatul-Masih (may Allah be his final stop was Keukenhof; the very beautiful tulip Helper) Alhamdolillah.

30 New Publication

This simple and colourful book is ideal for helping children and beginners to become familiar with the urdu language.

Available from Isha’at department - Lajna Ima’illah UK. For further information please contact [email protected]

LEARNING URDU

BOOK OF ST ANI FIR MA Y LS M

Animal names in Urdu and English

Lajna Imai’llah UK - Publications 2017 Importance of Salat Younger Readers

1

Importance of Salat - Crossword

2

3

Khilafat Poem

4

By Saba Hamood Anwar 8 years Bradford North 5

K 6 7 H hilafat is a gift from God 8 It is a source of our unity, eart and soul of Jama’at 9 L

10 11 A ove, Obedience and Loyalty aba F , bundance of blessings with it, 12 A ervent prayers of Huzoor T nd it’s our link with God.

rue protective shield too! Across 3. Salat is this number/position out of the 4. the prayer just after sunset 5. this is the direction in which Muslims face when praying 6. word for ablution done before prayers 8. the prayer between sunset and midnight 10. the call to prayer 12. daily midday prayer after the sun passes its highest

Down 1. the number of daily obligatory prayers 2. when two or more people assemble together to offer prayers 4. the building used for salat 7. the Arabic word for the daily prayer 9. daily morning prayer 11. the daily prayer performed in the late part of the afternoon

32 Younger Readers

My Fabulous First Experience of the National Nasirat Ijtema 2016

By Khansa Ahmad Glasgow

I would like to share my experience of the National Nasirat Ijtema 2016. It was the first time that I attended the National Ijtema and the experience was fabulous. Nasirat came from all over the UK to attend the Ijtema even if they were not participating in a competition. They came from all over the country to get Allah’s blessings to gain knowledge from the Ijtema. Lots of activities and fun programmes were arranged for us. There was a separate competition marquee, exhibition marquee and game zone for Nasirat.

On the first day of the Ijtema I had to go on a bus from Baitul Futuh mosque to the Ijtema site. It took us 1 hour to get there. The Ijtema started at 11 am with Tilawat and Nazm (poem recitation). A group leader was allocated for every age group. The competitions started and I participated in Tilawat and Nazm. After the competitions finished we all went to the Education Zone with our group leader. We started to write facts about the 5 Khalifas - Caliphs of the Promised Messiah (peace be on him).

On the second day, the Ijtema started with Tilawat and Nazm and after that we were divided into groups. We all went to the Game Zone with our group leader. We decorated cup cakes and played golf and were told lots of jokes. We also decorated our own cards. There was a session called question time after every competition. We had to put our hands up to answer and if we got it right they gave us a little treat. It was fun.

At the end, the concluding session finished with prayer. I also made something for the handicraft competition and got 1st prize for it! I made lots of new friends. I enjoyed it a lot and had lots of fun. I would like to come every year to the

National Nasirat Ijtema. Inshallah, God Willing.

Down 1. Five 2. Congregation 4. Mosque 7. Salat 9. Fajr.11. Asr Fajr.11. 9. Salat 7. Mosque 4. Congregation 2. Five 1. Down

Across: 3: second 4. Maghrib 5. Qiblah 6. Wudhu 8. Isha 10. Azan 12. Zuhr 12. Azan 10. Isha 8. Wudhu 6. Qiblah 5. Maghrib 4. second 3: Across: Answers to crossword: to Answers

33 New Publication

A book covering a few blessed aspects of the pious and humble life of Hazrat Khalifatul-Masih III (may Allah have mercy on him)

Available from Isha’at department - Lajna Ima’illah UK. For further information please contact [email protected]

GOLDEN

TREASURES

Hazrat Mirza Nasir Ahmad Khalifatul-Masih III

(may Allah have mercy on him)

Publications Department - Lajna Ima’illah UK 2017           Antioxidants                             http://desiurdutips.blogspot.co.uk/2012/01/fruits-benefits-in-urdu-dry-fruit.html

           1                       2                    3                       4                             5                   

   

                            1 2 3 4

5     

48                                                                                                                                                                                                                                29282015 

47                                                                                               6213                                                                                                                           3 19437    1968   16   35 2015 

                                       3231   

46   Crawley

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o                                                                 

                                                                                                                                                                                                                                                                                         403913  

                      167 

45                                                          32                       Meet and      greet                                                                                                                    23,000  

44 2017           Morden Park  

                                                                                                                                                                                       10:30               3000                                                 

43                                                                                    Panorama      The Hague  15 Panorama   Panorama Mesdag   Scheveingen          360Mesdag The 120   14Cylindrical 1881   Hendrik Willem MesdagHague School International Peace Palace     Courts of Justice         3:15          PanoramaScheveingen beach       Tulip   Keukenhof   1955                Botanical Gardens Nunspeet            Nunspeet8:30 16   5:00     2:00                      

42       2017          

                                              18  12     Nunspeet                               12                     10:30 Vollendam9:30     13                     Zaanse Schans   Blue     Wind mills                  Boat Company                           Anne Frank             14      

41                                                                                                                                                

40         

                                                                                                                                 

39                          

                                                    2016 12                                                                                                                                                                     1939  21 1939  3      164              157 

38                                       1986             Prestigious Magasay             USSR1988   Peace Prize              1989           through        Balzan Peace 2000         2010

www.alislam.org  2011  28 Peace Prize for the advancement of    20169       Peace 92                                                                                                                               

37                        11       $100,000   (match     (pencils)     1951 boxes)                                                                                              111                          (maternity homes)                 adoption centres                                                                     1966                                       1980                                                                     

36     

                                                                                                                                                                                                                                      37                         (Bantwa) 1928                                                                                                           83 

35 ÑdÆ™ Yá™ÉÆÇgÇ!*c* ™0*     !* 2   ›Æ™  îN¬à  Æ™c*÷  Å|Œ‚÷¸  tāCÃ(,   E€  ŒvçEE?Ï  Ä™å  Y0+  !*™»   ¤/ āLc*  â|»ƒ°° v vāÏ  ™™,Šv  ¶K  bÆ‰   1òÑ™»C™Æ  O    ’Ï0+  :™¹F,œ   ¬r# ™*ê$+Ã;Å¨K™aà \v #á  Å”      Æ"ÆÇ  ‚a   ¶Æ   *™* »*ˆ ÑÆ      3   q* ā !* ¹  ™!*¾ .ci+Ñ  48  ñ|    

      

                                                                                                                               

 1989         

34 0*Ã7e 1973™ ‚Æ+−  Z# Æ‚õ0*¸Ã1915 #15r# ™£ 7Œ(÷ p  %™|Ñ‚Æ*Æ  ÇqÅŽÆc*‡Åq  c*‡ E Gš¢    ¸*2j§™ö æ   *  ™  »   £*  %™|   Åv£  i+™   ÷™÷)(ez*    …ƒ  Ž  ¤/Æ  »» ’    Ñ½     HÃ/ »Æ#}.Å®) )™ »» 1992™÷¸™¦Ævà   ™=  ÆèÃ™ @*q»   æLE:*™Ññc*    ³¹  ¹ŽÃ  ¦1993¸    %am,³ qc*‡¾YHac*‡Nc*‡Ã1925 Þ25™)#(, Ä   âI2IˆÆ÷×ær# ™°°†( 1948 c*™   »» E0î BEÅ Ä  ®) )Â{  '‚à  ™ñ6,Àu  3   Y »» E0î BEÌ;   Ã”   ÷z  !*M    â¥J(,Åà  Ž6,qC›  ™ Ë  q6,Å;E÷c*dƒ 3  ì{»MF,Å”  ͬ¹*Jc 7,0* Œ ÷q    ›¹ÌÃ”™§{¹YÆ  ÌZ# 6, â»   5¹0* 0*ÃˆÆª´2004Å‚77 Å Ä Go E e$.Åv  â E0î BE)%’’  íæL°»  *Jc 7,T$¸  \v  h+é ÷ îGªGE3Ò7| à  ez™m(,E!*Œ âà   à  ™0*Åú    ˆ:  ú/»     Ù  2004 Þ26 ‘‘Â{ ¹Æ¸#qtv'H   *»  0+{  !*'  ³÷q»  ˆ  » Áâ :  (, ÷Z#   ¦/q  ‚¹S6,N*™0*)(#÷ ™÷',™Ã0*T™ïƒ aˆqaõ0*Æ0*™ 0* ŒÃ”Æ     Y™á  ñ¤/6,) ƒ Ã” »â   g    Â{ !*Œ¹Ã”àq J7,ÌH  ¦/®) ¤   e$ñ  9År# ™k,2+¸J,7

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28 `Ñp=c*‡â‘     ‘ëñāH´Æ™7×Í7  !*Æñœ ‰āÅ   ¦/q    6,™3bâ§Å   Å!*îÂß÷ GoÅ E ÷ Gªî GE3Ò7|w™  ‚¦|r# ™−   r# ™].Ó†ßñ(tâ¥h+'ÆæÅ ™ïr# ™ï¬7Œ(¸(,Æ     !*Ât  !*Æe$£  c*ZˆÆ  {      Ë   ú   Ñ™,ú‚Æ£  Háà    ™7,Â³7,  Ö@Æ+(,ā!* 5  q  Ž»¬Ñ™¬Å÷ Ås ‘™ÉÂv ’ åÃ\v™0+÷§÷0++§q÷96,    c*â    ñ ™; (, ¡;)qE0î O8E  %),qā÷H Ñk,q    c*‹  ™Y0*Ær# ™].Ó†ßñ(Âð  m÷  3  J¦\v c*™  *     àÎJg   àk,™i!* ,), HY™3   Å GÑ} Go EE èY H:¬ 5é SB øÅ  »1913  0+tc*Éâ»#}.ÅÅv  Ñ÷ îGªG3Ò7|c*3 £ā     qÌÅ´   c*™Ì´¢ˆÆ  16,     ¿  ', à  ¤/    âÍ    ™9‚Ʈà  q    àâ ÃÍ  Hc* t‡ ā÷î     !* Ž  âÍ™á:¶KÃÃ;NÃ;N!*HH§OC  %ÂÐ:¤/»rÂàÍà  C  %‘C  %    âÈÂÌàÍZ# 6,« C  %YHtā Yâ  ¤/0*e™‡āŽ  t   Ò¹r# ™ßñc*‹  ™YÃr# ™ßñ¦   7,ÒH @*C™Ì¹!* ÷TsC  % ‘™´»e$£Ï—¿  +− 6,¹w£   ™á      ½»(,(,™ g ‘‘@*™    Ãc*‡£  Ý  %|    £ā@*™´v  Š−+−Òö ’’ â0*§  7,*™* ‚»¿h+”á    v  HØ™6,    ‹6,t H»â  ā™¸Ãr# ™†¦ßñÆÆ!*™Y½Ï0+ N*èÂaÆÃ JmÌ»ß6,™á+‚(,sÅ  âŽc**Æ      ×Ñ™ÃÅYáC!*™    ñ;»â÷  ÑÅ   âOOÂ!* c*    \I G$ Ç*Y‚;ðiHÌèE©Gœáœ  ¹Ì     c*:!*Æ  1,™!*÷‚0*ÂāH²  (,â

27 āSeű1  ‹Ãā¹Yò  YÃ  ā¹Yò   7,JÌ ā¹Yò  ™ÌˆÂ  ¹r# ™*Yï‰Æ™  Ý ™ï!*ÃÌtāH°  r# ™*YÂáJ/»å*3     J7,     â¹ÂÏâÅYòr# ™*    ‚Æ°  tÐ,™å á*»v   ™¹™ÄiY¸˜    6, ÃÃr# ™* 6     c*‡Æ‡5Y!*MhÑp=6,÷Y!* ÷÷Ø™™  ò;?     :?  XN¬‚Æe$.¬−MÆ•',!*Æ    S0+   H¹Y!* c*‰»;Z# ˆÆ:Ñ‚*v ;eáùMY!*H   O™ˆÆ c*‡Éݬ»ˆÆ                           ec*â ™¨Å+−   ÷Y:  0+{ 1@*Æ  C„»÷ ™g »â   Æ  ÂA÷@*7,*™* ‚»ÑqÆn¹;÷np  Š ƬÑ‚»   N¬Å+−   ™N¬Ì;  *ÃÅ™ GoÅ E c*âk, {÷ îGªGE3 7Ò |wJŠ%v ™iœ*%|  ŽÅ„ ÌÃâq      Š¹Åƒ  ÷÷ÁßtÅ     »  O’’ E ‰    (,6,  ÃY!* (,T0*ÆY!*÷çl8N™¬ƃ ï{‚Ær# ™+−ÒÃÂ@**Y*}J(,  !*ÆMF,ÅY±Y!*    H± ‘‘™6,Çāb  Â   Õ5 }   np  ì(,Ì   uŠÅ ‘!*’÷Ær# ™÷Ë  |(−  ÆJŠ%v ™0*g| ÷c**Ž! Ã āÅ²‘â’Æ+Yc*c*Æ  1*  Â!* H†Ÿ }Jm@*»!*_.‚Æ  c* ¤ Åâc*\  k,ÅÏ‚6,nÅ   â  NC    @*6,½ »  k,Žƒt¨»    !*  6,    »}?— ™7™KMF,ŠÃâ¥Å ā;´ɸ  ',q     Z  (,  »e$£  JÆr# ™+−Ò( !* ´tC‰   (™´»**Y@ H™O‹ātÅ´  *»£  ßÍ ‰7eÐh¹Ã  Ž0* Œˆƒ Â*÷ÌÇ÷Yāe‹  ,   æÅåOECÆ™7bÑāg$q    0* Œ+;   Y*Ž!*Æ   c*™  *î

26  O÷

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24 :  tˆÆ¼÷™  zíƒt  ƒˆāƒƒāÆ  Oāå6,.6, ˆ‚Æ  åÔ  Ž÷*Y:  āíƒY ā‰−  Ã     4™°á  y¨Kā‰ƒÆ  á  yƒ÷  *„÷â‰ƒ  *  Æ     CQrÆ  ÂÌÃ!*:   :16ÇÆ ƒ½°Å¸Ç   ò  ÷ ½  '  ½\ÚâC   @*ƒâqtÌÆß  yƒ 1@*ƒ c*â(  qQ„Ð™0*c*»  Q   Ð¹!*t@*ƒ ˆ„¼ˆN*™È%Åc*  Ž™ÁÌ»!*   YeÃHHŠí ÆÂÐ  Ãy  Îyt   SexÌ>qyQ ÐÌ‚ à Ž0*÷  ƒáÂ*Y0*Æòy:    èLL„Yƒï*Ï0+ Ã÷   H¸»Ï0+ ½„¹q   Î%$+\ƒ¡ ‚  Yƒg#™âå 0*:â     çqÌLZ+÷Âƒ:á    ãt¤/ å¾ L:ā½â     â ƒÌc*÷Å¼Q  ¦/Ï0+¹‚Æƒa c*L:   c*Åñ J  ÌÃÅ÷²÷÷  ÷÷Ì»HŠƒ  ‚÷7eQ 6,O¤/c*»;     ‰−Y„K  ïY6,÷‚q     !*q ÷Ž  0*V: Y„0+Ž  q ¹!*Åq YŽc*q ƒŽq    c* S‰CŽ¡    6,»;Ï;  ÌÏà    ñ»Ï™߃ ‰−¹ƒ c*,ÏÓÅÏ0+   ¦/K!*  yLL     ƒ  Ž  aƒZ+÷c*™  *  Q   Ç ƒ(L‚÷‰„Y−',@  ÷  !*‰ƒC!*  ÷Q!*q²   ƒçÆÃ%ā  ƒ7,  Æ  ƒrÅ  Ó  ÷‰Mß‚ƒíà  å÷LŽ  ‰−Y™Âƒ  0+%Æ  ā å  Ì.‡     å1„Y  L¤/   ƒ 6,ˆƒÁÌ‰¤HŠƒ  $ ƒYÐ¹Ì‚     ŽÃ»!*   ÷ L  »  c*‰C÷c*÷Ž

23 ; ¹ÂyåL  yÚå(,»° ytÆåƒ5§Å~L   ™ÃL  ÷ƒ „  ÅyLc*1ˆ: Åâ y(,ã„£ç  å ÎN*¹ˆÆ      ñÆ;  ˆÆ ð@*ƒ‰»yÆ  ¹Y−~LtÐ¦/Ï0+ ƒ0*,uƒ™6,½»q H„YÃƒS‚Æ  YāS ÌÃÅ    C¾  '3,   7,6,Y   Ž  ',¹t   :™ ÂNY6,»  Z#āÄÆ»Ì)5qƪ÷™ű » §C¾YáÌÆC!*yÃ÷åÌ NC!*Æ   Æñ»ñ  āå13Y:q»0+÷tā™Ã‚Æ  C„D»¾ā„YÌQp \u6,     ‰„  c*uòKāÌt  Åì   ;Å t± ā…Y  ÃűCª H   σ7,σÅ0*utò  ÷ÂƒˆÆ÷āå;  3   @*7,*¦/ [¨Æ  Â™Ì  è−  Ã½\ÚÅ »ß ¹ƒ  N*ƒ¿ÃÌ0+Æ  H÷[™ÚŽtǃH¸»Ï0+KāS Õ6,ÂÏ0+Å§  āåS™‰CL  t  ƒY‰ J„Y  *Y@ c*™áÆ%q Åà ā± Ì*3„  0*Æ:  »tˆÏ   HŠ¦/ā²»âq „  ¾ ÂÌ   ƒ„ÈHāN÷.6, tƒSe*Yy:  ¹!*Hā‰tåc* ƒÂāc*¹   !*à    *Yy:  ā¡÷åƒâq  ƒÆ Q     y:  !*„q ÷  ‰!* ‚¹ÐHá  y÷ÐH   „ Åà .6,ÅÆ  „:   HÃ  6, Åà !*      Åà ÷‰  Z+÷÷Â âà  Åà   ǃƒ »° 6,÷âqÌā¾ÃÌ!* ƒ„Y:      ƒˆA      ÷á™J  ā„tÃ% Æ„ƒá    ÷    .6,6,ÆYòK¹™yL:   ÂÏˆÆ÷  ƒc*™áā−ÃC÷ˆ:   ¢âÅ ā± .6,6,  Åß  yL  ÷™¼ƒ ÷Ytā  6,!*§  Æ  ’e™„‚Æ+− 

22 :ó Ì>qÏŽñÅ  %    â   »Ï0+ ÷tā åà   ¦/    !*Å  ¹Ây©   á‚Ââ‚N*åâ‚ »° 0*F,6,   W  HŠ‹™ƒ  W÷    ƒ@*ÑÆ™»   (,Ë    ƒ@*™yā¹C÷  åƒH,Žâ‚(,1  ‚t  ßtÑ¹C÷ƒ40+ ‰Vy™áâ‚N*Cô@*   Åô@* ƒ@*Jk,  ð™á₹!*ßÎÑ@*0+C!* N Åà    vy c*%ƒÅ!*ñ »° ŽÃ0*eq#1^,Y‚»y   1™   0+ õ0*e;ƒ¼āˆ–+*   Ðç“   „Y   6,0*e     “Y:Æe   C6,2$Æ   CÆy÷  Ã§   e  ƒ¹ā™(,EÂçˆÆ 9‚÷C„qQ  ƒ¹ā„  ¼  ØøÆ8C¾Ñ .6, σÐÈß3*3   ß;ÑÐƒÑ  !*CªŽåƒÎ*36,ö Ç  CƒQß3*3āc*  Ž  åÑ0+   ÷0+ „Nà    0+ÃðY ƒ0+y¤/āå;Ì „ƒ− āåHŠ™Cà  N   à  Úy   āåDtÃß   »ß  ‚  QāÑ Ã0+Âc*      c*ˆÆqZ# ÷  Æ  ™0+ â‚  ƒ;Ye â‚ Å„   Žˆƒ!*HY:Ú5āÌ×Hc*Ìqã½5  Ž HŠyÆ    ƒ@*™¼,ām,  N ,™H  āˆƒÑ„¹ÌāÑ„ æÅ ßÍ ¼6, c*Uà  åƒÎ»ßq6,  c*6,  ™8\  ;   āc*  ÂHŠ  0+Ìâ‚  ‚   HŠÁ   Z# Q÷ÑÅ   0+      *@ Z+ÃvÑ ÂåJÌÌÃøt   ß™   ƒƒÅ½   āÑQ  ß™¼„e@*™  vŽ   Ãy1vÃyL    c* ˆ    å**y÷; vy d ÓÅ  .6,  å$+¶KÆ!*ñÆ0*e6,!*   ;Æ   ¾tāÐƒH  N   ßÆ »ß ā„Y¥/™Òā„ƒÂ*! Ï  v„āƒ  )āÐ,™2$.$  tāåc*Ñ™Ò Åà ± à  Žåy»  c*3y  ‚  „Y      ¹!*CåÇ!* 7,

21 N* Surbiton™ò‚

²L.$˜qq» 0*ƒs6,å  K#L   å     »p  â »Ïāåˆƒ  46,™™0+ñ@  N*Ç!*  ñ{÷  ñ{§C  „  @* HŠÃ0+e»Ï‚ à ÅÅ9™™&¤      Å)y÷ǃHŠ Ã ¢0+e k,¼‚÷  ŽÑÃLƒ  ð;ƒ     ‰;Ƭ¬D ÷¦/ß‚WÃˆÅâ,q     ˆƒ  4™   ‚−6,ùN*K6,™ á  ÏQ   )»Ž6    6    c*Ï   ƒÏ‚Æ¸    K Ì,Â3rÈLÅ30*#   °',ƒÑ  !*6,{3  'ƒ¶Æ;ÆYò  ¦/6,  Ï‚ÆJ  ƒ„qÅ  @*»30*#   °',á  Ï'Ž1e ÷Çc*¹!*  ‰Æ ˆƒHŠ¹C÷ÃqyÆ!*âƒ™ qQ Å÷ǃ‚»Ï0+ ÷„åƒ‚÷6,LŽƒ„Y‚ƾƒ½  ā„Y āå   −Ãc*™áÆ  +−  ÷Æ™6,ßt÷Ãå  qÉ:!* àà   ǃ   e÷„¼  ¢+−  ÷  ™  C÷ˆÆ‚c*ã½  ƒ¹ˆ¹   å*Y„‚Æ „%‚LˆƒÌÆY‚ÆC     HŠ  »Y ,q      åH‚ÆË  ÆKÌL   å»    1   0+6,Ñ',1ƒ',„Y™ÃJƒ å‚»Ž‚Æ ÷t  ,ÃŃ ƒ˜   /:%Ú~5tāC™;Ñ    c*Ñ ÷āà  ƒ  ™ m,÷', YáÅ÷     å

20 Æ™    á  Ñ 6, Å c*â™ÃÂ à  ™#}.Å     Òā@* ¨K §Åg  Ž :™ Â     ÅÆ§      Æ       Å    é   £    %÷*ñ     6,     Æ%¤/ ÷ÌÆÂ÷  2017  â03m,    h+   ā t »}.™ Áq&+ Â   * 8@*5 2017  â30@*24 !f »  à  7Ž   S:³*@*ê™™   Å Ô p¤/       ‡»Š  c*  Œ^,Yà         &+Â“ ',.‡‡»¤/          ‡»Š  è   Z+Ã‡ÆŠ  ¬       *  ™(*Y@ ¨¸6,‡Æ       #¹“M Å          81@*8019q        c*â  —™=6,ñ   Æ%    ™¬āt‡»Š               ì»÷   Ŭm,  h+   —               ÃÂà  ÃÆ®)  ā   ™ÆÅb¬  ā    » +OÆ  *    á      ÌbÆ6§ Ã7        ÷b‚¹â         Å Ã!*     ÂtÃ±    ñ  à  ¾  *c*Æ  ¾  *Ò÷ā 418417 +ÃÒ™Ã+Æ™ 1918

19   Â  7    ¢¤/ÆÅ   ,    ’e*  Z+Ã  :   ’e ÷t:ÅÌ*™* ÷  ß™ç YqÅ!*_. c*÷ŽÃƒ    ¢Åe^,Yt   ^,Y ā@*â!*!*}.*™* āÅc* c*6,ãCÅ÷ā÷npÅ™ ¤/ %qC¾  :6,»   Å!*_. ÂÏ,YÅc*çÆÅ  ™ Ã Å  Žā’e'Y:  c*â ā,™  ‹¸ā Ç  Æ   qCL    @*™c*çc* »à   Æ™c*çÃ @*™Ï0+ ¤/Ž      mŽ *Y7,6, »  H*»*   •h  āc*Âc*   @* !*c*Á@*   * Á ¹  Ï0+ ¨K »   *  H  1985ci+ 67@*657ª  :¶K» ā@*’e 82 ä e ç j Ö ] é … E‰ç ÷] n û† % ô ø ]Ò ç û ö f ûÓ n ø Öû æ n÷ û¡ × ô ø ]Î ç û ö v øÓ û n ø– ×ûÊø   Å*™* c*q   *Å´  »¹    ª      ā÷âñ à  ç        ÷ Æ   ÷¬$+{‰:â  āqt» ßÍ  ā c*â  Ç“ *     6,  c*Í÷[Ãe$.Ã §     ÷™â‚   G@*Åìq b 0+  »nqCÅ}.āà ÷,Y7  Æ}.  ŽÂ@*:» ¤/: 1÷™Â^,Y‰p¤/}.  »Ã    ÷Y7ÆU*Æ YÅ  āt   @*: û ³Ü ô ôùã ô³³³†øe ³³çûáøÖ ön ûj ôm øf @*âÚÅ  Â}.  Æ ™Ã6,ñÅ}.    Æ  ā D65 áV ^ Î † Ë ³ Ö ] E ^ ÷ ^Ú n ø Î ô  ]æ ‚ ÷  ³r ‰ ö ÌÆÂ‰Æ     Æ ¾ç      ÷  ¦/      ™  ÆÁqÂY%¤/ā  »„   ¬ñÆÆ}.Ñ  Å»Å    Å}.‡ÆŽ @*™qÆ}.c*Í@*™ c*ç   Å  qC  »¤/:#â  ‚  ‚Æ  Ž!*   c*çÅV  »  Âï  ā c*â    ¦/„Å}.   ñ* :¨¸  6,āt»}.āÅc* 

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14     ™“ ',     ¦/  ÷½  c**Y@ »:»  c*  ŽÅ   ®) ā  CÌt   ÷  c*Å ª h+‡¸ Æh+‡¸  ÷YS7,c*Ž?   W, 6,”»÷ Ãq Ñq@*6,{!* Æ      *á  p â Â!*t  Æ™',6,±‰!*âYC ˆÆÏÅ!*âā”"$U*Ì`à “Å     (Ž÷ï  ™    ¹Ü        a Ì0*Æ  ÇYˆāÄ 1  q¾÷W,Æ& ï ² 6,±Æ±e Ìà ) » Ñq            c*   ±âā÷ït   ÷ ÷Ä   Ʊ‰§    c*   ÷™6,Å ™÷0*   ™‚Æ!*â Â÷Te x‚Æ+−   Å;Ž ‰ ™÷Æ%Å    m,³  c*÷e uÂßƱc*à  »+c*e± »§q ÷±c*÷Ʊ  eq¾÷e Ì  Ž   ß*6,  ÷Y  ²»Â!* ‚Ì6,»§c*     ‰÷   ƱÑq‰YÑ    ÷   ±Ñq    0+4 Å !*âÆű 5Æ ç         W,$+Æb¬ ÷Æű   Ʊ     0+4 Z# ÷  0+W,Ì6,”b¬  æ Åß  ƱÌ   ÷Æç   ¦/Ï0+h ˆÆā² »° ˆÆa   ÷āt   @*âÆ%qˆÆ ÷      ¦/‚Æç   »    ˆÆā²qc*c*™   )Å÷Æ ā± ÌtÃ±  (,‚Æ  Ï0+ ā ç Æ      )ˆ   ™  

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10  ÷™™E+»  c* ÎÅÅòê    ‚Æ”™æ)  ÆYâ  ô   ™#¸O4,Æ  c*!*M ˜À7â†r# ™†−  ÷ Ær# ™−  ™H»â     *LÆñā    Y™á  ¢:  2+¼:¼ Â¢q#}.ÅñāÌZ# Å      c*c*‡ c*™  ™  Ær# ™ âñ    6,*÷År# ™−  Æ¾  ™c*Yá   â—   ÐB™ÅÎ  âÂ¢q#}.ÅŠ  Z# −  āâ÷   â  Æ™™â  ™ï  ™ÅÎÇ  v Ç   â¤/ā ¹   13‚vābÉÃr# ™ ‚ÆCÑ‡ñā   à™÷r# ™−  Â−   Z# ‰  H‚Ær# ™Ã†¸÷   r# ™−  6,!Æ   Ñp  ‚÷at÷Å²#}.Å       r# ™−   »‚¸÷   Å‚ −  ‰    7,*™* U*ïÅÃÅ−  Å      Ñ  ¹÷¬  ÷¾ÅÏ0+ −       :1Ã7Å−  ā,â¬Æ  ā¹     ½‰r# ™ Ç  ™¬\  KÇ™7ŸÃ  \}., :™ „  r# ™!*āc*âï‚ÑÃr# ™  #}.År# ™ âñ ÷  Ù»r# ™†!*−  ÷Z# Ã1938  27 ñāÆ  c*‡  r# ™°†ÌÂßˆÆ   :ÅÏ Å Y âñ ÷ˆ7Y:ÅÆJÌā:;   ‰áp ˆÆ  ™¬âp÷Ì    Æ  Å   J7, ™á  ‰ ‰áp:   −  ÷0*Ã¬−  Å  ā¹   âÄc*e$  =  ÆòqÄŠ *YyÆ âñ Yá‚c*0* âñ Æ  Âc*à  ÷   a‰  r# ™ ¸Ç      $â  Ž»r# ™−  Æ  āe$@™Ã âñ HI Yc*6,™k¹!*   Yc*™#q™¨Åâ‚Æy÷há  â  40/Æ aāT  ™Ø Ì       0*Æ âñ J‚  »YÆ  Ì  ā*@ 7c*÷YjÏ°‡!*÷q¾

9  Æa!‚  Æ/Å‚‰  V   YV6,•Æ!*_.Æ÷   ™7,§  tÂ÷  :YÑ WÑ  ™Ò   ‡!*(, ā@*7   ¢Ã*™* "$U*t 7¼Æy  ā™t  Æ   $;/Å‚  V *™āY@* 1Ä0*   ā»   ÷Â6,í8â  ¦/7Ðá0*:6,íāÆ  %7,ç   Ì:   !*_.H»ÆV*™‰ā      Ï  ™Ò  Ã  ÷Ž/  »Å ê»ñā  !*ˆÆ™ÒÑq¼Æ    j8  :âÆ    m,ôÃepostmaster7á  pD¹\  Æ   ÷7,‚ÌY   ÅÅa÷7,ætˆÆc*‡*Jc ,7   âñ ˆÆÃÅ   HŠÌt‚b»!*/Å‚       øÅâ/Å‚    [ñÔô1áªr# ™ ñô gJš/  ¹§{ÅMF,      e$.÷  ‚ ¸t‚Æ™ ™»{Æn;nñ  6,     ,Ž      Â ñ»¹Ã    yZ# Y âñ ā‰C  c*ˆā¾t¤/ $+ŽÆ\}. ªÃ`  āÌ ™ c*h+  Ž   Å*™    âñ   ™F,Å¤   :{ÂY¹:»  ¦/CÂe:Ã māt  c*JuqÌ»    %¤/²  ™1á*  ™wÅ     9e$.  Yh+$+7e    e$.  Â*Y@ c**¢»!*â     »Ž!*Æ   * ‰™3     ™Å/  ‚‰     Å »',!*ŽÆ{   *¦â‰™¢¤/     »6,ƁÆ  0*Æ âñ   Ð÷  ¹†¸    ā c* ™¥™ˆÆÃ HÖ   m,³Y Âc*0*r# ™ædWÆr# ™  ’  ßñ¸»  Z# /Å', ‰ÌVÆr# ™ª âñ t6,ñÆïYÅ       ÷7,u !*Å / ö Æ    6,440

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7 t   r# ™  k,ˆU* Ä° t

  F,  0+   ™_.}.   6,a}.0+ j   MK   6,;²  Ž     ¦/*™* ŽŸ¤ 0*  ™      §    ā™}.÷÷C        ÷™   °    %™  )  ™6,÷*     ā@*t¸  :÷™q  n   ‡6,‚¤/ :6,     ™   ā t:   *Y:    ™6,.Ô§  qā™3§  q     ™Ž    ÷Žc*™*V  Š          #}.8sŽ‰   : ³à m ô ³† ³ ø ì qVā"$U*™ qtā;™Cª™    t  §  ;™      6,      FŽ   t  !*Z#  mà ô ³† ø ì  ā  §    Žā  VCāY ™t ÷6,      }.    ¤',1023  °    F,     q  VCāc*0* * ÷ā÷p™  V î 0+ā 0+*  *¤/ J7,VY**       „  K *p¤/#™ V     #™p¤/

 1967*0 r# ™÷Ã

6     ‚}.    K+$  ā   ¢t  §}.Ž<     <..    æŽ}.  s<t;}.{  ā@*r       }.   @*;}.6,< <CŽ@*Cª  6,<      ¤/    C<   46,"$  6,<Žā @*™Cª āY:    ā ā7     ¤/    ā0+   }.   }.:  Žā<C  c*        :    ¤/ Žc*  e$.qÙ}.êŽ}.< ¾@*™"$U*   7      F,  ā@*"$U*t™  }.Ž   ^      :Cª  Ž   ’e*   Ž™  ā@*"$U*t’e*™    ê@*™@*Ù}.ŽpŒ 6, Ž  Ž  æ  ā  ¤',352@*35120q   



   Ô ÷   6,     "$U* C  s     :  Ž   :â   :Y  ÷  ƒ   ¬    Ž   ™    @* ™  K      ï !*   s  @*  c*     @*™           ¤/  @*     ÷   ƒ t            ÷    K                 ‚   Œ c*      

 2004c*‡83  

5     

                                                                                              7            o                                                                                       

     

                                                                                                                                                          480                                                            45                            953902901  

                                             20056665   578       

4                         

                                                                                         

 ™  )*    ¤'    œ 4        ™  @  ) 65        ¤'    ® ÷R                   7              ™  à  q  k 12            ™ kT* 20        25           35       ™™™”  ‡  39    ™{ ™ 2017 4143     8i6   N   ™:  ™q 45 ™‚ ™  %tm 

  

                                                                                                                                                                                                                                                

1907  146  Alislam.org22  2    2017  2016             