CONTENTS. LAJNA IMA'ILLAH PLEDGE English 2. LAJNA IMA'ILLAH PLEDGE Urdu 3 SALUTATION & ABBREVIATIONS 4 LETTER SADR LAJNA IMA'ILLAH UK 5

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1 CONTENTS LAJNA IMA'ILLAH PLEDGE English 2 LAJNA IMA'ILLAH PLEDGE Urdu 3 SALUTATION & ABBREVIATIONS 4 LETTER SADR LAJNA IMA'ILLAH UK 5 GUIDELINES FOR USING THE TA LEEM SYLLABUS TERM TERM TERM TERM TERM TERM Pledge 1

2 LAJNA IMA'ILLAH PLEDGE ا ش ھ د ا ن ک ل ہ ل ش ی ا ل اہلل و ح د ا ل ل ر و ل و ھ د ا ش ا ن م م دا ع ب د ہ و س I bear witness that there is none worthy of worship except Allah, the One, without any partner, and I bear witness that Muhammad is His servant and His Messenger. I affirm that I shall always be ready to sacrifice my life, property, time and children for the cause of Faith and the Community; I shall always adhere to truth and shall always be prepared to make every sacrifice for the perpetuation of the Ahmadiyya Khilafat. Insha 'Allah 2 Pledge

3 دہع ل ج ن ہ امالء الہل ک ل ہ ل ش ی ا ل اہلل و ح د ا ل ل ا ن ا ش ھ د ر و ل و ھ د ا ش ا ن م م دا ع ب د ہ و س مںی اق لرالر رکتی وہلں ہک اپےن ہذمب الولر لوقم یک اخط لراپین اجلنل امل ل قوت الولر الولالد وک رلالن رکنے ےک ےئل رہ لدم ایتلر رلوہلں یگ نزی اچسئی پر ہشیمہاقئمرلوہلںیگالولرالخفت احدمیہ وکاقئم لرےنےئلیک رہرلانیےک لےئل ایتلر رلوہلں یگل ان شاء اہلل SALUTATIONS & ABBREVIATIONS 3

4 SALUTATION & ABBREVIATIONS Lajna members are advised to recite the full salutations when reading the syllabus. The following abbreviations have been used in the syllabus. SA An abbreviation for Sallallahu alaihi wa sallam meaning, May peace and blessings of Allah be upon him, is written after the name of the Holy Prophet sa AS An abbreviation for Alaihissalam meaning, May peace be upon him /her is written after the name of Prophets other than the Holy Prophet Muhammad sa and pious women prior to the era of the Holy Prophet Muhammad sa RA An abbreviation for Radiallahu anhu/anha/anhum, meaning, May Allah be pleased with him/her/them, is written after the names of Companions of the Holy Prophet sa and Companions of the Promised Messiah as RH An abbreviation for Rahimullah, meaning, May Allah have mercy upon him, is written after the names of deceased pious Muslims who are not Companions. NB. Whilst every effort has been made to be consistent in the use of spellings/salutations in this syllabus; readers may come across some which are written differently. Such as (saw) for (SA) and Hadhrat/Hudur for Hazrat/Huzoor. This is because some references and books have been quoted in the syllabus which were published before these were standardised. 4 SALUTATIONS & ABBREVIATIONS

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6 6 CONTENTS

7 TA'LEEM لمیل

8 Dear sisters GUIDELINES FOR USING THE TA LEEM SYLLABUS Assalamo Alaikum wa rahmatullahi wa barakatuhu By the Grace of Allah the Almighty, we have had a very successful year. Alhamdulillah. A Programme of Study for the years has been put together for you. Below are some guidelines which will help you to follow the syllabus. All the ten components of the syllabus are essential and should be learnt and followed. BASIC COMPONENTS 1. The Holy Qur an - This year Insha Allah we will embark on the studying of Sura Al-Baqarah from the beginning. Each term we will study one Ruku with translation and commentary. This will enhance our understanding of the verses prescribed. Please note that the English commentary is taken from Volume One, of The Holy Qur an with English Translation and Commentary published by Islam International publications Limited. The Urdu commentary is taken from "Tafseer e Sagheer" by Hazrat Khalifatul Masih IIra. The Urdu translation is taken from the Holy Qur an translated by Hazrat Khalifatul Masih IV rh. 2. Salat This year we will concentrate again on learning the split word translation of Salat and hopefully this will infuse more meaning and delight into our worship. We will also learn some specific prayers related to Salat. 3. Attributes of Allah the Almighty - For each term we have chosen three Attributes of Allah the Almighty that members should become familiar with and also know their meaning. Please remember that this is only the very basic requirement and we should all aspire to excel in our religious knowledge by learning more attributes. 4. Hadith - there is a Hadith for each term and its commentary which is taken from the book "Forty Gems Of Beauty". Please read the Hadith and reflect on what the Holy Prophetsa meant when he spoke the words recorded in the Hadith. The commentary on these given by Mirza Bashir Ahmed sahibra further illustrates the impact of this world of treasure on our everyday lives. 5. Malfoozat We have selected small portions of Malfoozat to be studied and reflected upon each term. 6. Du as to memorise Please try to memorise these Dua s and also learn their meanings. The prayers chosen are very basic and we should all commit to memorising these by heart as they are relevant to our everyday lives. 7. Nazms - For each term there is a selection of verses from Durr-e -Sameen for our younger generations to develop an appreciation of the wealth of poetry written by The Promised Messiah (as). We have also prescribed some couplets from the Qaseedah. Please make an effort to memorise these. 8 TA'LEEM

9 8. History of Islam We shall continue to study from The life and Character of the Seal of the Prophets Volume II by Hazrat Mirza Bashir Ahmad Sahib (ra). Both these books in Urdu and English are also available online. 9. History of Ahmadiyyat The English readers will read from the book, Ahmadiyyat, The Renaissance of Islam by Muhammad Zufrulla Khan and the Urdu readers will read from Tareekh e Ahmadiyyat by Mirza Bashir Ahmad Sahib ra. 10. Books of the Promised Messiah as We will read Kashti e Nuh and then Victory of Islam in the next two years. In his address to Lajna on the occasion of the National Ijtema, last year Huzoor Aqdas (May Allah be his helper), directed that all Lajna should read this book. This year, we read Our Teaching but now by the Grace of Allah, the English rendering of the whole book is available. Hence we will also read the complete book, Insha Allah. 11. Further Reading Conditions of Bai at & Responsibilities of an Ahmadi by Hazrat Khalifatul Masih V (May Allah be his Helper). We will read this book as this has been prescribed in the Tarbiyyat syllabus. OPTIONAL COMPONENTS 1. Learning split word translation of the Holy Qur'an Those who have started to learn the split word translation should continue with their learning. 2. Memorisations of the Holy Qur an Surah Ar Rahman and Surah Al Waqi ah have been chosen to be memorised over the next two years. Please also try to learn the meanings as this helps with memorisation and also makes learning more meaningful. Insha Allah we will continue with the Termly tests and end of year exams. May Allah the Almighty enable us to enhance our knowledge so that we can truly be called Lajna Imaillah, the maidservants of Allah, Ameen. Wassalam Rubina Nasser Secretary Ta leem Lajna UK TA'LEEM 9

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11 TERM 1 لیل ہس الی TA'LEEM 11

12 .1 HOLY Qur'an قر الن یرکم ۱ ل AL-BAQARAH RUKU 1 سول لرۃال لرقۃ للروکلع ۱ Verse 1 ب س م اہلل ارل ح م ن ارل ح ی Translation : In the name of Allah, the Gracious, the Merciful. ترجہم: لالہل ےک انلم ےک استھ وج ےب الاہ حرم رکنے ولالال بن الےگ دیےن ولالا )لالولر( بالر ابر حرم رکنے ولالا ےہل COMMENTARY : Verse 2 ال م Translation : Alif Lam Mim. ا عل م : مںیالہلبسےسزیالدلہاجنےنلولالاوہلںل ترجہم: ا ن ااہلل Abbreviations like الم (Alif Lam Mim) are known as المقطعات (Al-Muqatta at) i.e. letters used and pronounced separately. They occur in the beginning of not less than 28 Suras, and are made up of one or more, to a maximum of five, letters of the Arabic alphabet. The second and much more important significance of the Muqatta at is that they are abbreviations for specific attributes of God and a Sura before which the Muqatta at are placed is, in its subjectmatter, connected with the divine attributes for which the Muqatta at stand. Thus Alif Lam Mim placed in the beginning of Al-Baqara indicate that the central theme of this chapter is divine knowledge. God proclaims, as it were, that Muslims, weak in the beginning, will soon become strong and attain to knowledge, wisdom and power. ل الرلدلو لریسفت-ل ایت 2 ال م لالولراسی طرحےک الولررحل لوف وجفلتخمو سل ترولںےک لرشولع ںی ائےںیہمقط ع ا تالہکتےںیہ ہرحل لوف لاگ لاگوبلےاجتےںیہل النںیےس ا عل م کا گ ویاال ملےکونیتلں اقئماقملمےہالولرلالم ا ہلل کااقئماقملمےہالولرمیم لرہ لرح یافک ظفلااقئماقملم توہاےہل الثم ال م ںیالف ا ن اکا لرحل لوف لمرکا نا االله ا ع ل م لےکینعمدیےتںیہل ل ینںیااللهلبسےسزیالدلہاجنےنولالاوہلںل ل النرحل لوفےکذلریہعااللهاعتل ییک النافصلتیک طرف لالاصلر لاشالرلہ توہاےہوجالسوس لرۃںیایبلنوہتیںیہسجےکابدتلالءںی ہرحل لوفالےاجتےںیہل ب ضعال لواقلتایبلندشلہ تفصاالہپل لرحفےایلاجتا لےہ الولر ضع ال لواقلت وکئی الولر اہم لرحفل ب ضع وس ترںی اییس یھب ںیہ نج ےس ےلہپ وکئی م ق ط عہ ںیہن کراھ ایگل لاییس وس ترںی اپےن ےس یل وسر ۃلےک الع وہتی لںیہل لنج ںیوکئی م ق ط عہ توہاےہل ب ضعرسفمینے النرحل لوف ےسملع ابدجےکاطمبقاعدلالداکنلےںیہلالولرالن ےسضعولاقاعلتیک طرفاشالرلہ لرمال لدایلےہ لوج النوس ترولںںیایبلنوہئےںیہل ل ل)لیصےکےیل لدںیھریسفت لریدلجال ول ) 12 TA'LEEM

13 Verse 3 م ت ق ی ھ دى ل ل ب ف ی ہ ذل ك ال ك تب ل ر ی Translation : This is a perfect Book; there is no doubt in it; it is a guidance for the righteous, COMMENTARY : ترجہم: یہ لول لہ کاتلبےہل الس ںیوکئی کشںیہنل دہلایتدیےنولالی ےہویقتملںوکل ب The clause this )ذل is the perfect Book) placed in the beginning of the verse, is capable of several ك ال ك ت interpretations, the following two being more in harmony with the Qur'anic text: 1. This is a complete and perfect Book, a Book which possesses all the excellences that a complete and perfect Book should possess. 2. This is that Book or this is the Book (which you prayed for, or which was promised to you). Combined with the words ل ریب فیہ the full clause ذالك الکتاب ل ریب فیہ would mean that this Book is perfect in all respects and contains nothing of ریب in it, i.e, nothing that may make one s mind uneasy, nothing doubtful, nothing that may cause affliction, etc. A Book claiming to be revealed and demanding acceptance in the presence of other Books which also claim divine origin must at the very outset make such a claim to set at rest the natural question as to what was the necessity of a new Book when already so many Books existed in the world. So the Qur'an, in the very beginning, asserts that of all Books it alone is perfect, satisfying human needs in a perfect manner. The second meaning of ذالك الکتاب (this is the perfect Book) is that the prayer, Guide us in the right path, contained in Al-Fatiha meets with acceptance in this verse. Man prayed for guidance and guidance has come. This is the Book thus means, this is the Book which contains the guidance prayed for in Al- Fatiha. The expression may also mean, This is the Book which was promised to you. The full meaning of ذالك الکتاب (this is a perfect Book) becomes clear when we read it together with the ensuing words ل ریب فیہ ھدی للمتقن i.e. this is the perfect Book; there is nothing of doubt in it; it is a guidance for the righteous. To a new message the first natural reaction is that of fear lest it should lead one into error or evil; the second reaction is the hope that the message may prove beneficial. Both these reactions- the first negative and the second positive- have thus been satisfied in this verse. The Qur'an is a perfect book, because on the one hand there is nothing in the Qur'an to cause uneasiness or to create doubt or despair, and on the other, there is everything in it which can be guidance for the God-fearing. Elsewhere in the Qur'an we read, Aye! It is in the word of God(more literally, the remembrance of Allah) that hearts can find comfort (13:29). It may seem strange, but is nevertheless true, that religious Books, such as the Vedas, the Zend-Avests, the Old and New Testament, ascribe to God imperfections of one kind or another. The Qur'an, on the contrary, declares Him free of all defects, the Most Perfect in Power, Majesty and Holiness. The Qur'an exonerates the revealed Books of different religions from the charge that they are not the spoken word of God but only a reflection of peculiarly sensitive individuals own thoughts (4:165). The Qur'an accepts the divine origin of the Books of other religions (3:4 ; 35:25). The Prophets of God-Adam, Abraham, Moses, Jesus, Krishna- also have been calumniated unknowingly by their own followers and knowingly by others. The Qur'an declares them all to be innocent. Belief in the sinlessness of Prophets is among the cardinal beliefs of Islam (6:125). The Qur'an also proclaims their TA'LEEM 13

14 innocence individually (20:116 ; 53:38 ; 20:23 ; 20:88 ; 20:91 ; 2:103 ; 21:92 ; 2:88 ; 19:14). To sum up, the words ل ریب فیہ would mean: (1) that the Qur'an contains nothing that may make one s mind uneasy; (2) that there is nothing doubtful in it ; every teaching and every statement made in it is supported by arguments ; (3) that it contains nothing that may bring misery or affliction to an individual or a nation; (4) that it contains no accusation against, or low opinion about, any object of faith. The words ھدی للمتقن (guidance for the righteous) bring before us the positive side of the Qur'an. The reader is told that the Qur'an contains not only nothing harmful but also positive good of the highest order. As explained above, guidance has three stages: (1) showing the right path; (2) leading one up to it; 'and (3)' making one follow it till one reaches the goal. The words, guidance for the righteous, therefore, mean that guidance contained in the Qur'an is limitless, helping man to higher and still higher stages of perfection and making him more and more deserving of the favours of God. The ways and means by which a devotee attains to nearness to his Creator are infinite and unfold themselves one after another without end (29:70). The process of the spiritual advance of man does not stop with death but continues in the life to come (66:9). ل الرلدلو لریسفت-ل ایت 3 ذ ل ک لےک ینعم ل لولہ ل ےک وہتے ںیہ ل نک یھبک ہ ظفل الس زیچ ےک ےیل وج رلب وہلالولر اشن الولر دل جرہ ںی تہب فالض وہ الامعل توہا ےہ الولر الس ہگج الس ےک ییہینعمںیہل چ نوہک الرلدلوںیالنونعملںوکوپل لری طرحالدلارکنےولالاوکئی ظفلںیہن لالسےیل ل ی لیہ ل اظفلالامعل ایکایگےہ ل دل سو لرےینعمالسےکہ ںیہہک ی لیک اش م ر الہیاتکبیک طرفےہالولربلطمہےہ ہکسجدہلایت ااتکبےکالےنیکوس لرۃافتہح ےک اخر م س ت ق ال ذل ک کااشالرلہ ا ھ د ن االص اط مںیدعا یکیئگےہ ہوی ہاکملاتکبےہل لالسوصلرلتںی ذل ک لےکینعمدل جرہیک لدنلبی ےکرکنےیک لرضولرلتںیہن سول لرۃافتہح لوہکدل سو لریوس لرۃےہ لالس ےیل ذ ل ک لدی ےک اشالرلہ ےک ےیل اقئم رلےہ اگ اسیج ہک الس ےک صال ینعم ںیہل 14 TA'LEEM Verse 4 و م ال ذ ین ی ن و ن ب ال غ ی ب ن ف ق و ن ا ر ز قن ھ ی ی ی م و ن الص ل ۃ و م و ق Translation : Who believe in the unseen and observe Prayer, and spend out of what We have provided for them; ترجہم: لوج لولگ بیغ ر ایاملن الے ںیہ الولر امنلز اقئم رکتے ںیہ الولر وج ھچک م لاںیہن لرزلق دیےت ںیہ الس ںی ےس رخچ رکتے ںیہل COMMENTARY : In this verse three important qualities of a متقى (muttaqi) have been mentioned: (1) a believer in the unseen ; (2) steadfast in prayer ; and (3) spending out of what God has provided for him. Of these the first relates to faith or belief which must always come first; the other two relate to actions. Belief in the unseen does not mean blind belief or belief in things which cannot be grasped or understood. Nothing can be farther from the spirit of the Qur'an than to imagine that it demands from Muslims belief which reason and understanding do not support. The Qur'an strongly denounces such beliefs. True faith, according to it, is that which is supported by reason and argument (53:23 ; 46:5 ; 30:36 ; 6:149,150 ; 25:74). The word غیب as stated above, means things which, though beyond the comprehension of human senses, can nevertheless be proved by reason or experience. The super sensible need not necessarily be irrational. Nothing of the unseen" which a Muslim is called upon to belief is outside the scope of reason. There are many things in the world which, though unseen, are yet proved to exist by invincible arguments,

15 and nobody can deny their existence. God cannot be perceived by the physical senses nor, for that matter, can angels or life after death. But can the existence of God and the angels be denied because of this it remains unseen? The words, who believe in the unseen, may also mean that the Faithful discharge their duties and perform their acts of worship without a bargaining spirit. They are above such bargaining. They suffer hardships, undergo tribulations and make sacrifices not for the sake of any visible or immediate reward, but out of the selfless desire to serve the large and, as it were, invisible cause of community or country or humanity at large. This is all believing in the unseen. Another meaning of the word غیب as given above, is the state of being hidden from the public eye. In this sense, the expression would mean that the faith of a true believer is ever firm and steadfast, whether he is in the company of other believers or is alone. The faith that needs constant watching and exhortation is not worth much. True and real faith has roots deep in the heart of the Faithful and lives by itself. It does not fail or falter when a Muslim is deprived of the company of other Muslims or even when surrounded by disbelievers. Such faith is described in 21:50 and 57:26. The second quality of a متقى relates to actions. According to the different meanings of explained above, the expression, observe Prayer, would mean: 1. That a Muslim should observe اقام الصلۃ Prayers throughout his life, keeping constant vigil over them. In fact, irregular Prayers are no prayers (70:35). 2. That he should say Prayers regularly at their appointed hours and in accordance with the rules prescribed for them (4:104). 3. That he should say his Prayers in a true spirit and not allow them to be spoilt by wandering thoughts which may disturb and distract his attention (23:3). 4. That he should say his Prayers in congregation (2:44). 5. That he should also exhort others to say their Prayers regularly and thus help to spread the habit (20:133). Prayer is not a form of bargaining with God, in which a Muslim looks for something in return. Islam strongly repudiates this idea and describes Prayers as a purifying agent for man himself. Through worship man attains to certainty of knowledge which dispels doubt and helps him to establish a real and living contact between him and his Creator. Besides other advantages, Prayer in congregation, such as Muslims Prayers are always foster the spirit of brotherhood. Five times a day believers, both rich and poor, have to stand unceremoniously together, shoulder to shoulder, and offer their humble supplications to God. The busiest and the biggest of them have to find the time and join in this united act of worship. Such a fellowship cannot but react wholesomely on the worshippers hearts. Incidentally, it may also be remarked that the outward form of the Islamic Prayer includes all the poses of the body expressive of humility, i.e, standing with folded arms, bowing, prostrating, sitting with folded knees, each pose being allotted a corresponding prayer. Besides the prescribed Prayers, one is free to pray in one s own words and one s own way. The expression, they spend out of what We have provided for them, includes not only spending in the cause of Allah but alone spending for the welfare of the individual and the community. The words used here are used in their widest possible sense. Wealth, power, influence, physical and intellectual capacitiesin short, all that one may receive from God- must be devoted, partly at least, to the well-being of others. The application of this injunction is not confined to the poor only. All those who have claims over the belongings of a Muslim are entitled to a share in them. The injunction applies to a mother who gives suck to her child, to a father who spends upon the education and upbringing of his children, to a husband who provides for the needs of his wife, and to the children who serve their parents. The commandment is aptly explained in the famous hadith: Your self has a claim upon you, and your Lord has a claim upon you, and your guest has a claim upon you, and your family has a claim upon you. So you should give to every one his due. (Tirmidhi) TA'LEEM 15

16 The verse, in short, lays down three directions and describes three stages for the spiritual well-being of a man:- 1. A Muslim should believe in the truths which are hidden from his eyes and beyond his physical senses, for it is such a belief that can show him to be possessed of the right sort of righteousness. An intelligent person does not remain satisfied with natural phenomena as he sees them, but looks deeper into their source and origin; and it is this delving into the depths of the unknown that leads to great knowledge and great achievement. All this comes under belief in the unseen which has special reference to God, Who is the source of all creation. 2. When the believer reflects on the creation of the universe and the marvellous order and design which exists in it and when, as a result of this reflection, he becomes convinced of the existence of the Creator, an irresistible longing to have a real and true union with Him takes hold of him. This finds consummation in اقام الصوۃ or observance of Prayer. 3. Lastly, when the believer succeeds in establishing a living contact with his Creator, he feels an inward urge to serve his fellow-beings who, being the creatures of his own Lord and Master, are members of the large family to which he himself belongs. So, in order to meet their needs and requirements, he spends willingly and freely out of the wealth, knowledge or anything else which God has given him. و ق ن و ن ب ال خ ر ۃ ھ ی ق ب ل ك و Verse 5 و م و ال ذ ین ی ز ل م ن ز ل ا ل ی ك و مآ ا ن ن و ن ب مآ ا ن Translation : And who believe in that which has been revealed to thee, and that which was revealed before thee, and they have firm faith in what is yet to come. ترجہم: لالولر وج ھجت ر انلزلل ایک ایگ ےہ ا وج ھجت ےس ےلہپ انلزلل ایک ایگ اھت الس ر ایاملن الے ںیہ الولر ائدنلہ وہنےلولالی )م عوولد الولں (پر )لیھب (لنی لرےت ںیہل COMMENTARY : This verse describes three more qualities of a متی i.e. a righteous person. In the previous verse mention was made of faith in general. But as a true believer seeks to know the details of تقوی (righteousness) in order to perfect his faith, he is told here that for its consummation he must believe in the Holy Prophet pbuh and through him in the previous Prophets, and must at the same time believe in what is yet to come. Thus belief in the Holy Prophet pbuh is the central point so far as belief in the Prophets of God is concerned, and no person can become متی (a truly righteous person) unless he believes in the Holy Prophet pbuh. From the words, that which has been revealed to thee, quite an erroneous inference is sometimes drawn to the effect that it is belief in the Qur'an and not belief in the Holy Prophet pbuh that is enjoined. This view the Qur'an forcefully contradicts. Besides making it clear in several places that belief in the Prophet is as essential as belief in the Book (e.g. 2:286 ; 4:66 ; 4:137), the Qur'an makes the point clear in another way also. At one place we have, He it is Who has sent down to you the Book clearly explained (6:115), and at another, and in like manner have We sent down the Book to thee (O Prophet) (29:48). The fact that God sometimes speaks of the Qur'an as having been sent to the people and sometimes to the Prophet in not without point. In fact, the difference in construction is full of meaning; for where the Qur'an is spoken of as having been sent to the people, the intention is to point out that the Qur'anic teaching is suitable and appropriate for them and is meant for their good; and where the Qur'an is spoken of as having been sent to the Prophet pbuh, the intention is to emphasise that he is not merely the bearer of a message but is the person best fitted to explain the message he has brought and to become an exemplar of the teaching contained in the message. Elsewhere God says, Allah knows best where to place His message (6:125), which is a clear proof of the fact that a Prophet is not merely the bearer of a message, but is selected by 16 TA'LEEM

17 God for a higher purpose, i.e., to become a model for his followers; otherwise, anybody can be sent as a bearer of a message and the question of a special selection does not arise. The words, and that which was revealed before thee, illustrates a special characteristics of Islam, i.e., it not only recognises the truth of all previous Prophets but makes it obligatory upon its followers to believe in the divine origin of the teachings they brought with them (see also 13:8 ; 35:25). But it must be remembered that Islam is a complete and final teaching which has superseded all previous teachings. Believe in them, therefore, is only in the sense of reverence for them and not in the sense that a Muslim should act upon them. That is why in the verse under comment God mentions the earlier scriptures after the Qur'an and not before it, as the chronological order required, so that the attention of the believers may be drawn to the fact that belief in the previous books is based on the Qur'an and is not independent of it. According to the Qur'an (35:25), Prophets have appeared among all peoples and all nations and we are commanded to believe in all previous revelations, and thus an effective step has been taken to promote peace and harmony among the followers of different religions. The verse applies to no particular Book. Any earlier Book which claims divine origin and has been accepted for a long time and by a large section of mankind to be the word of God falls within the meaning of this verse. The word ال خرۃ (what is yet to come) means either the message or revelation which is to follow or the Last Abode, i.e., the next life. Of these two meanings the first is more applicable here; for it fits in with the other two parts of the verse which speak of God's revelations. In this connection it is also noteworthy that while the word ا نز ل has been used in reference to the past and present revelations, the word relates to something definite and ا نز ل has been used in reference to the future one. This is because یقن determined, and as the future revelation was not yet definite and determined at the time when the verse was revealed, so the word یقن was used for it. The subject of the latter part of this verse, referred to it in the words, what is yet to come, finds further exposition in 62: 3, 4 where the Qur'an speaks of two advents of the Holy Prophet pbuh. His first advent took place among the Arabs in the 7 th century of the Christian era when the Qur'an was revealed to him; and his second advent was to come in his spirit and power. This prophecy found its fulfilment in the person of Ahmad, the Promised Messiah and Founder of the Ahmadiyya Movement in Islam, in whose advent have been fulfilled also the prophecies of other Prophets regarding the appearance of a World-Messenger in the Latter Days. ل الرلدلو لریسفت-ل ایت 5 ل ایت ںی ولال و ےہ سج ےک لینعم ل لالول لر ل ےک ںیہل ہم ے الولر ےک اجبئے ا الامعل ایک ےہ تاکہ لوہفمم الاسلی ےس ھجمس اسےکل و ن Verse 6 ہ ن ر ب دى م ا ول ى ك ع ل ھ ق و ا ول ى ك ھ ال م ف ل Translation : It is they who follow the guidance of their Lord and it is they who shall prosper. ترجہم: ییہ ولہ لولگ ںیہ وج اپےن رل ب لیک طرف ےس دہلایت ر اقئم ںیہ الولر یہ ںیہ ولہ وج الفلح اپنے ولالے ںیہل COMMENTARY : The verse explains that when a man has fulfilled all the conditions of تقوی (righteousness) in respect of both belief and actions, then he may be sure not only of being rightly guided but also of being a master of guidance whose success in this life as well as in the life to come is assured. The word عی ھدى (lit. on guidance) also hint that as the believer prayed for guidance in the opening chapter of the Qur'an, so TA'LEEM 17

18 guidance of the highest order has been provided for him-a guidance on which he can ride comfortably and speed on happily towards his Lord and Master. و م ن و ن ا م ل م ت ن ذ ر ھ ل ی Verse 7 و اء ع ل ی ہ س وا ا ن ال ذ ین ك ف ذ رت ھ ا ن ء Translation : Those who have disbelieved it being equal to them whether thou warn them or warn them not they will not believe. ترجہم: ل انی لولہ لولگ وہنجلں ے رفک ایک )لالس احل ںی ہک( برلابر ےہ الن ر وخلالہ و ت لاںیہن ڈلرلائے ا ہن ڈلرلائےل لولہ ایاملن ںیہن لاںی ےگل COMMENTARY : After speaking of the class of true believers and describing the high stage of faith, God now speaks of the extreme type of disbelievers who have become so indifferent to truth that it matters not whether they receive a warning or not. Of such disbelievers it has been declared that as long as their present condition continues, they will not believe. The verse does not at all mean that no disbeliever will henceforward believe. The idea is not only repugnant to the teaching of the Qur'an but is also opposed to all established facts of history; for people continued to embrace Islam even after this verse was revealed. Again, it was after this verse that the Sura النر (ch.110) was revealed to the Holy Prophet pbuh, in which God spoke to him saying that people would soon begin to join Islam in very large numbers (110:3), and so it actually came to pass. In short, the words, they will not believe, refer only to such disbelievers that turn a deaf ear to the warnings of the Prophet, and to them also the words apply only so long as they do not change their present condition. A person who turns a deaf ear to a warning today but begins to heed it tomorrow does not, indeed cannot, come under the so-called ban. 18 TA'LEEM ع ظ ی ع ذ اب Verse 8 ول ھ خ ت اہلل ع ل ق ل ب ہ و ع ل س ع ہ ط و ع ل ا بص ار ہ غ ش او ۃ ز Translation : Allah has set a seal on their hearts and their ears, and over their eyes is a covering; and for them is a great punishment. ترجہم: لالہل ے الن ےک لدوللں ر رہم اگل لدی ےہ الولر الن یک ونشلائی ر یھبل الولر الن یک نآکوھلں ر رپدلہ ےہل الولر الن ےک ےئل ڑبلا ذعلالب )مدقلر( لےہل COMMENTARY : The verse refers to the disbelievers mentioned in the last verse and explains how they have reached their present woeful condition. It is common observation that organs which remain unused for a long time become dead and useless. The eyes lose their sight and ears their hearing if they remain out of use, and limbs become stunted for the same reason. The disbelievers mentioned here refused to employ their hearts and ears for the comprehension of the truth, and as a result their capacities for hearing and understanding were lost. It is thus only the natural consequence of wilful indifference which is described in the clause, Allah has set a seal on their hearts and their ears, over their eyes is a covering. As all laws proceed from God, the final controller of the universe and every cause is followed by its natural effect under His will, so the sealing of the hearts and the ears of disbelievers is ascribed to Him. It is, therefore, a mistake to take the verse to mean that as God had Himself sealed up their hearts, so the disbelievers could not believe. The Qur'an contradicts this view and states clearly that it is the disbelievers themselves who seal their fates and God s seal follows only as a result of their action (see 4:156 ; 40:36 ; 47:25 ; 83:15). Says the Holy Prophet pbuh : When a man commits a sin, a black spot is thereby formed on his heart. Then if he repents and gives up the sin and asks God s forgiveness, the black spot is washed off, leaving the heart clean. But if he repents not and commits another sin, another black spot is formed on his heart and so on,

19 until his whole heart is covered with a black covering, and that is the covering of rust to which the Qur'an refers in Sura Tatfif (Jarir). It may also be noted that in the present verse the word "ears" has been put before the words "eyes". This is in conformity with the law of nature that the ears of a new-born baby begin to function earlier than the eyes..2 SALAT امنلز ۲ ل KHUTBA SANIA WITH TRANSLATION ف س ن ا ن و م ن ب ہ و ن ت و ک ل ع ل ی ہ ط و ن ع و ذ ب ا اہلل م ن ش و ر ا ن ع ی نہ و ن س ت غ ف ہ و ن س ت م د ہ و ا ل م د ہلل ن ا ل اہلل ل ا ل ف ل ھ اد ی ل ط و ن ھ د ش ا ن ن ی ض ل م ل ل و م اہلل ف ل ض و م ن س ی ا ت ا ع ال ن ا م ن ی ھ د ہ ط ر و ل ا ن م م دا ع ب د ہ و س ن ش ھ د ک ل و ہ ل ش ی و ح د لین رہ مسق یک یرعتف الہل اعتل ی ا قح ےہل لالس ےئل م الس یک یرعتف رکتے ںیہل الولر الس ےس دملد اچہےت ںیہ الولر الس یک لرفغمت ےک اطلب ںیہل لالولر الس ر لایاملن الے ںیہ الولر الس ر لو رکتے ںیہل لالولر م اپےن سفن ےک لرشولر الولر اپےن اعامل ےک دب اتنئج ےس الس یک انپلہ اچہےت ںیہل جےس الہل اعتل ی دہلایت دلے الےس لوکلییھب لرمگالہںیہن رکاتکسل لالولر سجیک لرمگاہیاولہاعاللنرکلےلالےسوکئیدہلایتںیہندلےاتکسل لالولر موگاہیدیےت ںیہہکالہلاعتل یےکوساوکئیوبعملدںیہنالولر ہم وگاہی دیےت ںیہ ہک دمحم ﷺ سج ے ہ دل لرس لودی ںیمہ دیا الس ےک دنبلے الولر الس ےک سرول ںیہل All praise is due to Allah, we laud Him, we beseech help from Him and ask His forgiveness. We believe in Him, and we put our trust in Him, and we seek Allah's protection against the evils and mischiefs of our souls and from the bad results of our deeds. Whomsoever Allah guides on the right path, none can misguide him, and whomsoever He declares misled, none can guide him to the right path. And we bear witness that none deserves to be worshipped, save Allah. He is Alone, and has no partner. We bear witness that Muhammad is His servant and Messenger. ح م ع ب اد اہلل ط ر بغ و ال م ن ک ر و ال ط اہلل ا ک ب TA'LEEM 19 م ا اہلل ا ن اہلل ی ک م ط ی ع ظ ک م ل ع ل ک م ت ذ ک ر ع د ل ب ال ت آء ذ ی ان و ا ی و ال ح س ک ر ی واہلل ا ذ و ن الف ح ش آء نھ ع ن الق رب و ی و ہ ی س ت ب ل ک م و ل ذ کر ع ذ ک ر ک م و اد لالے الہل ےک دنبلو مت ر الہل حرم رکلےل ولہ دعل الولر اناصلف ا مکح دیات ےہل لالولر لریب شرہت دلالرلولں ےس اچےھ لولسک ا ال شرالد مرفاتا ےہل لالولر ےبحایئی بری باتولںالولرالایلہنایخلالتےسرل کواتےہل لولہںیہمتالسانبلء رتحیصن ترکاےہ ہکمتںی تحیصنوبقل رکنےیکالصحتیولوجلدےہل لالہلاعتل یوکایدرکلوولہںیہمتاید لرکلے اگل لالےس البئو ولہ ںیہمت وجلالب دلے اگل لالہل اعتل ی ا اید رکلان بس ےس لڑبی تمعن ےہل O servants of Allah! May Allah be merciful to you! Verily, Allah commands you to act with justice, and to do good to others and giving like kindred; and forbids indecency and manifest evil and wrongful transgression. He admonishes you that you may take heed; you remember Allah, He too will remember you; call Him and He will make a response to your call; and verily Divine remembrance is the highest virtue. (Basics of Religious Education,p.199, Fifth Edition)

20 3. ATTRIBUTES OF ALLAH THE ALMIGHTY لا ینس ۳ ل اساملءل Original Arabic ال ق Transliteration Meaning in English Meaning in Urdu پدیلارکنےولالا al- Khaaliq The Creator ال بار ئ لانبلےولالا al-baari u The Maker ال al- Ghaffaar ال غ ف ار The Great Forgiver لتہب ےنشخب ولالا Qur anic References He is Allah, the Creator, the Maker, the Fashioner... (59:25) He is Allah, the Creator, the Maker, the Fashioner... (59:25) The Lord of the heavens and the earth, and all that is between the two, the Mighty, the Great Forgiver. (38:67) 20 TA'LEEM (Transliteration and translation taken from: Basics of Religious Education, Fifth Edition).4 HADITH دحیث ۴ ل HADITH NUMBER 18 A Pious Lady is One Who does Her Duty to Her Husband لدیدنلالروعرلتولہےہوجاپےناخل نوداقحالدلارکتیےہ ب ی د ہ و ال ذ ی ن ف س م م د ق ال ق ال س ر و ل اہلل ص ل اہلل ع ل ی ہ و س ل م ع ن ع ب د اہلل بن ا ب ا و ف د ی ح ق ز و ج ھ ا )ابن ماجہ( ھ ا ح ت ت و رب د ی ال م ا ۃ ح ق ل ت و ترجہم: عدبالہلنابیالوف ی لایبلنرکتے ںیہہک سرول الہلﷺ مرفاتے ےھتہکےھجمالسذلالت یکمسق ےہسجےکاہتھںیدمحمﷺیکاجلنےہ ہکوکئی عولرلتالس قوتکتدخلااعتل یکاقحالدلارکنےولالی ںیہنیھجمساجیتکسبج کتہکولہاپےناخل نوداقحالدلا ںیہنرکتیل Narrated by Ḥaḍrat Abdullāh bin Abī Aufā, Allāh be pleased with him: Said the Prophet of Allāh (peace and blessings of Allāh be on him): I swear by the Being who holds the life of Muḥammad in His hands that no woman shall be deemed to have done her duty by her God unless she has done her duty to her husband. (Ibn Mājah) Explanatory Note: While on the one hand, the Holy Prophet (peace of Allāh be on him and His blessings) has commanded husbands to treat their wives with kindliness, he has, on the other hand, enjoined on wives to do their duty to their husbands. For, the true felicity and bliss of the home lies in the husband meting out the most generous treatment to the wife and, in the latter, respecting the rights of the husband with faithfulness. The Holy Prophet (peace and blessings of Allāh be on him) was so particular in regard to this sacred obligation of the wife, that, in another Ḥadīth, he observed that if the husband of a Muslim wife died pleased with her, she would, by the grace of God, enter Paradise. In the same Ḥadīth he has further remarked that if sajdah (a form of worship which consists in the worshipper lying with his forehead and

21 ت kneecaps resting on ground) before anyone other than Allāh were permissible in Islām, he would have commanded wives to perform sajdah before their husbands. The reason underlying the observation of the Holy Prophet (peace and blessings of Allāh be on him) that the wife who did not do her duty to her husband, did not do her duty to God is twofold: Firstly in spite of the difference in degree, the two obligations partake of the same nature. For instance, as God loves His creatures with extreme love so does the husband cherish a special kind of love for his wife and again as, with all His love, Allāh is the Ruler and Guardian over His servants, likewise is the husband the superintendent and maintainer of the house, with all his love for his wife and as, God is the Lord of Providence for His creatures and provides them with means of livelihood, similarly is the husband obligated to provide sustenance to his wife. There are so many other aspects of similarity making the resemblance so striking that, in our language, has the husband been termed the temporal god of the wife. Another wisdom underlying it is that the rights of man in Islām have been assigned by God and the law lays extreme stress on these rights, so much so, that, according to a Ḥadīth, God forgives the sins relating to man s obligations to Him but does not forgive the sins pertaining to man s obligations to a man, until the concerned man himself does not forgive. It is in the spirit of these two underlying realities that the Holy Prophet (peace be on him and blessings of Allāh) has said in emphatic language, reinforced with an oath, that no woman can be considered as having done her duty to her God until and unless she has done her duty to her husband. As to the obligations of a wife, according to the Holy Qur ān and the Ḥadīth, she owes her husband that she be obedient to him, should show him proper respect, should love him, should be faithful to him, should bring up his children well, should look after his property and serve him to the best of her capacity. As against this, the husband is obligated to love her and treat her with compassion and with winsome ways, see to her comfort, respect her feelings and provide her necessary maintenance as best as he can afford. There is hardly any gainsaying the fact that if the husband and the wife respect the rights of one another, a Muslim home can become a veritable paradise. ("Forty Gems of Beauty", Hazrat Mirza Bashir Ahmad, MA, 2007, Islam International Publications Ltd, Tilford, UK) یرشح جاہلں ل ا لرضتﷺ یاےک طرفاخل نودوک لویبیےکاستھنسح ل لولسک امکحدیاےہولاہلںدل سو لری طرف لویبیوکاخل نود ےکوقحلقالدلارکنے یکیھبزبرل سدت لنیق مرفائی ےہل ک نویہک رھگ یک یقیقح تنیکس الولر یقیقح لرت لرصف اسی وصلرلت ںی اقئم وہ یتکس ےہ ہک اخل نود لویبی ےک استھ رتہبین لولسک رکنے ولالا وہ الولر لویبی لاخل نود لےکوقحلقوپل لریوپل لریولافلدلال لریےکاستھالدلارکلےل ل ا لرضتﷺ وکوعرلتےکالس مدقسرفیہضااتانایخل اھت یاہککدل سو لریدحیث ںی ال پ ل لرفاتے ںیہ ہک سج املسملن وعرلت ا اخل نود اییس احلت ںی وفلت توہا ےہ ہک ولہ اپین لویبی ر لوخش ےہ و اییس وعرلت دخلا ےک لض ےس تنج ںی اجئے یگ الولر الوپر لولالیدحیثےکدل سو لرےہصحںی مرفاتے ںیہہکا گراساللمںیالہلےکوسایسکالولر وکدجسلہرکلاناجئز توہاو ںیمکحدیات ہکوعرلتاپےناخل نود وکدجسلہرکلےل لالولر ہ وج ل ا لرضت ﷺ ے مرفایا ےہ ہک وج وعرلت اپےن اخل نو کدا قح الدلا ںیہن رکتی ولہ دخلا ا قح یھب الدلا ںیہن رک یتکسل الس ںی دلو لرہگی ںیتمکح ںیہ ال ول ہ ہک لوخلالہ دل جرہ ا انتک ی لرفق لوہ ہ دل لوونلں وقحلق دلر صا یالک ی عونتی ےک ںیہل الثم سج طرح دخلا اپےن دنبلولں ےس الاہئی تبحم رکنے ولالا ےہ اسی طرح اخل نود لوک یھب اپین لویبی ےک قلعتم ریغ ومعملی تبحم ا اقملم احصل توہا ےہ الولر سج طرح ابولوجلد الس تبحم ےک دخلا اپےن دنبلولں ا کاحم الولر رگنلالن ےہ اسی طرح اخل نود لیھب لویبی یک تبحم ےک ابولوجلد رھگ ا رگنلالن الولر وقلالم توہا ےہل رھپ سج طرح دخلا اپےن دنبلولں ا رلالزلق ےہ الولر الن یک رل لو لزی ا اسمالن ایہم ترکا ےہ اسی طرح اخل نود لیھب اپین لویبی ےک اخرلالاجلت ایہم رکنے ا مذہ دلالر ےہلالولر اسی طرح الولر یھب یئک ولہپ اشملتہب ےک ںیہل لالولر ہ اشملتہب تاین امنیالں ےہ ہک امہل لری زبالن ںی و اخل نود TA'LEEM 21

22 لوک اجمل لزی دخلا ا انلم دیا ایگ ےہ الولر اظفل یھب دخلال نود الولر اخل نو یادک دل سو لرے ےس تہب ےتلم ےتلج ںیہل لدل سو لری تمکح الس ںی ہ ےہ ہک اساللم ںی دنبلولں ےک وقحلق یھب دخلا ی یک طرف ےس لرقمر دشلہ ںیہ الولر یرشتع ے وقحلق الابلد وک الاہئی التی لدی ےہ یتح ہک ل یاکدحیث ںی اتاےہ ہکدخلااعتل یاپےنوقحلق ےسقلعت لرےنولالےانگہ لواعلفرکدیات ےہرگمدنبلولں ےکوقحلق ےسقلعت لرےنولال گےانلہ الس قوت کت ماعلف ںیہن ترکا بج کت ہک وخلد دنبلے اعمف ہن رکیںل نایہ دلو وتمکحلں یک انبلء ر ل ا لرضت ﷺ مرفاتے ںیہ الولر دخلا یک مسق کاھکر ڑبلے زلولر دلالر الافلظ ںی ل لرفاتےںیہ ہکوکئیوعرلتالس قوتکتدخلا ےکوقحلقالدلارکنےولالی ںیہنیھجمساجیتکسبج کتہکولہاپےناخل نود ےکوقحلقالدلا ہنرکلےلالولر رھپالنالافلظںیہ لیھب اشالرلہ ےہ ہک الس وعرلت ر دخلا رلاضی ںیہن توہا وج اپےن اخل نود ےک وقحلق الدلا ںیہن رکتیل باقی رلاہ ہ وسا ل ہک لویبی ر اخل نود ا قح ایک ےہ و الس ےک قلعتم قر الن یرشف الولر دحیث ےسپہت اتگل ےہ ہک لویبی ر اخل نود ا قح ہ ےہ ہک ولہ الس یک مرفان لربدلالر وہ ل الس ا ولاجیب الدلب وحلملظ رکےھل الس ےس تبحم رکلےل الس یک ولافلدلالر رلےہل الس یک الولالد یک رلتی ا ایخل رکےھل الس ےک امل یک افحظت رکلے الولر اہجں کت لنک وہ الس یک مدخت اجبلائےل الس ےک اقمبل ر اخل نود ر لویبی ا قح ہ ےہ ہک ولہ الس ےک استھ تبحم الولر تقفش الولر لددلال لری ےس شیپ ائے الس ےک الرلالم کاایخل رکےھ السےکذجبالتااح لرتالمرکلےالولراپینتیثیحےکاطمبقالسےک لرضول لریاخرلالاجلت الیفکوہل لالب رہصخشوخلدوسچاتکس ےہہکا گر لرمدالولر عولرل یاتک دل سو لرے ےک قلعتم الن وقحلق ا ایخل رںی و املسملونلں ےک لرھگولں وک تنج ےننب ںی ایک رسک الی رلہ اجتی لےہ.5 MALFOOZAT ظوفلمالت ۵ ل The pure life that is free from sin is a brilliant ruby which no one possesses today. God Almighty has bestowed that brilliant ruby on me and He has commissioned me that I should inform the world of the way in which that brilliant ruby might be acquired. I affirm with confidence that by treading on this path everyone would certainly acquire it. The only way in which it might be acquired is the true recognition of God; but this is a difficult and delicate matter. A philosopher, as I have said already, contemplating the heavens and earth and reflecting on the perfect orderliness of the universe, merely states that there ought to be a Creator. But I lead to a higher stage and affirm on the basis of my personal experience that God is. (Malfoozat, Vol. III, p. 16; Essence of Islam Vol.1, p.37) لولہ لاپک نز لدیگ وجانگہےسچب رکیتلمےہول یاہکلعل الالںےہ وجیسکےکاپلسںیہنےہاہلںل لدخلاےولہلعل الالںےھجمدیاےہالولرالسےےھجمالولرایک ےہہک مںی ندای وک الس ےک وصحل یک رلالہ اتبل ولںل لالس رلالہ ر لچ رک ںی عد لو ی ےس اتہک وہلں ہک یارہک صخش الےس انی انیقی لاحل رکیاگ الولر ولہ ذلریہع الولر ولہ رلالہ سج ےس ولہ لات ےہ ول یاہک ی ےہل ل سج وک دخلا یک یچس فرعمت ےتہک ںیہل لدللرتقی ہ ہلئسم ڑبلا لکشم الولر انللزک ہلئسم ےہ لوی یاہکک لکشم الرم ر لوف ےہل لالفلرف اسیج لہک ںی ے ےلہپ اہک ےہ اساملن الولر زمنی وک یدھک رکلالولر دل سو لرے ونصمعالت یک لربی ابغل و مکحم لررظ رک ےک لرصف اتان اتبتا ےہ ہک وکئی اصنع وہلان اچہےی ر ںی لالسےسدنلب راقملمرےاجتاوہلںالولراپےنذلاتی لرجتوبلںیکانب راتہکوہلں ہکدخلاےہل ل)ل لوفلمالت -لدلج ۳ - لہح ۱ ۶ - ای یڈنش ۱ ۹ ۸ ۴ ل( God will never cease to operate. He is always the Creator, the Providence, the Sustainer, the Gracious, the Compassionate and always will be. In my opinion, it is sinful to debate about the One of such Majesty. God has not imposed belief in anything which He has not demonstrated. (Malfoozat, Vol. IV, p. 347; The Essence Of Islam Vol.1, p.60) لدخلایھبک لطعمںیہن لوہاگل ہشیمہاخلق ہشیمہرلالزلقل ہشیمہرلب ہشیمہ حراملنہشیمہ حرمیےہالولرلرلےہاگ لریمےزنل یدکایےسمیظعالاشلنوبجلتولالےیکتبسن بثحرکلانانگہںیدلخالےہدخلا ےوکئی زیچونملانیںیہناچہی سجاومنلہناہیلںںیہندیال )ل لوفلمالت -لدلج ۴ - لہح ۳ ۴ ۷ - ای یڈنش ۱ ۹ ۸ ۴ ل( 22 TA'LEEM

23 ن ک ت In the Holy Qur an, the attributes of God Almighty are mentioned in the subjective and not in the objective. For instance, He is Holy, but He has not been described as safeguarded, because then it would have to be supposed that there was someone to safeguard Him. (Malfoozat, Vol. IV, p. 119; Essence of Islam Vol.1, p. 97) ق لر الن یرشف ںی دخلا اعتل ی ےک اساملء وعفمل ےک ظفل ںی ںیہن ےسیج دقل لوس وتہے لرگم لوصم ںیہن اھکل لویہک رھپ اچبنے ولالالالولر لوہاگل )ل لوفلمالت -لدلج ۴ -لہح - ۱ ۱ ۹ لای یڈنش )۱ ۹ ۸ ۴.6 PRAYER TO MEMORISE زبانی اید رکنے ےک ےئل دعا ۶ ل لامنلز ےک دعب یک دعا ت الس ل م ا لل ھ ا ن ک الس ل م و م ن ج ل و ال ک رام ط ل ذ واال ت ی ت ب ک ا ار Prayer After Salat Allahumma antas-salaamu wa minkas-salaamu tabaarakta yaa Dhal-jalaali-wal-ikraam O Allah! You are the Peace, and from You is peace; Blessed are You, O Lord of Majesty and Bounty. (Muslim) لالے الہل!تو لالیت ولالا ےہ الولر ھجت ےس ی لالیت ےہل و لروتلں ولالا ےہ لالے الجل الولر زبل لریگ ولالےل ل)لمل( ( Prayer, transliteration and translation taken from: Basics of Religious Education; p.196 Fifth Edition).7 NAZM ن مظ ۷ ل کس دقلر اظہرےہ ولر الس دبم لالالونلالرا لاچلد وک ل یدھک رک ںی تخس ےب ک ل لوہایگ لالس اہبل ر نس ح ا دل ںی امہلرلے لوجش ےہ لےہ بجع ولجلہ لریتی د قلرلت ا ایپلرلے رہ طرف حدم لرل ب الع النی بن رلاہ ےہ اسلرلا الم ائہن اباصلر ا نویہک ھچک ھچک اھت اشنلں الس ںی امجل ل ایر ا مترکلوھچک لذرکم ےس رلک ا الالرا لسج طرف لدںیھ ہوی رلہ ےہ رتے دیدلالر ا ل)لدلل رنیل( Praise of the Lord of All the Worlds How manifest is the light Of the Source of all lights, Turning the Universe into a mirror For eyes to see His reflection. TA'LEEM 23

24 ن When I saw the moon yester-night I was overwhelmed with longing, For it reminded me a little Of the beauty of my Beloved Lord. His eternal beauty Has set our hearts afire; Mention not to us the beauty Of the Turk or Tartar. O Beloved! Passing strange and wonderful Is the spectacle of Your glory all around; Whichever way we turn, Is the path that leads to You. (Durr-e-Thamin; Translation taken from, The Essence of Islam Vol 1, p. 181) AL-QASEEDAH القصیدہ ر س و ل ھ م ب ی ن ات م ع ل ی ظ ھ ر ت ن ل و ث ھ و ائ ک ف ت م زق ال The clear arguments (and signs) from their (Holy) Prophet became manifest for them. So, the idols of their selfish desires were (completely) smashed. ل ل ا لرضتﷺ ےک دل ئال )لو اشنلانلت( لالن ر اظہر وہئے پس الن یک وخلاہاشلت )لاسنہی م رحمہ( بوتلں یک الد ڑکٹلے ڑکٹلے لوہںیل ن ر وا ف و ق ت ت و ی م اھ و ہ للا ن ق الل ی ال م الط و ف ا ن They became (spiritually) lit up (by the Sun of Truth) at the time of darkness (of sin and vices). And Allah (due to His grace) delivered them safely from this flood (of sin and vices). لولہ )گانلوہلںیکات یرکالولران ھد لریی( لرلتاولںےک قوت )ل افاتلب ص دلاقتیکرلشوینےسم ولرالولرل(لرلشونوہگےئ لالولر الہل اعتل ی نے )لاپےن لض ےس الن وک لرمگاہی الولر الضلت ےک( طولافلن ےس اجنلت لدی! )English and Urdu translation taken from : Basics of Religious Education; Fifth Edition( 24 TA'LEEM

25 8. HISTORY OF ISLAM ت الریخ اساللم ۸ ل "The Life & Character of the Seal of Prophets". Volume II By Mirza Bashir Ahmad MA. Islam International Publications Ltd, Tilford, UK. Chapter II, p Causes of War First Quránic Verse Regarding Jihad Holy Qur'an as the Most Authentic Historical Evidence Some additional Quránic Verses Relevant to Jihad Some Fundamental Narrations Relevant to Jihad by the Sword خ س لریتاخلمتالنییﷺفنصم لرضحت لرمزلاریشب احدمایمل لالے )لہح ۲ ۹ ۷ ا ۳ ۱ ۳ ل( -لولوجلاہل تگنج -جاہلد ےکقلعتمیل قر انی ایت ق- لر النبسےسزیالدلہحیحصات یریخاہشلدلتےہ -جاہلد ےکقلعتمضعدل سو لری قر انی ایالت -جاہلدالفی ےکقلعتمضعالوصلیرلولایالت 9. HISTORY OF AHMADIYYAT ت الریخ احدمیت ۹ ل Ahmadiyyat, The Renaissance of Islam by Muhammad Zafrulla Khan. Chapter 1 and 2, pages تالریخاحدمیت )ل الرلدلوڑپھےنولالویلںےئلیک( لہلساحدمیہفینصت لرضحتاصح لزبالدلہ لرمزلاریشب احدماصحب لایمالے لہحربمن 8 تا Book of the Promised Messiahas ل لرضحت ال لدقس حیسم لوولد ہیلع الاللم یک اتکب ۱ ۰ ل "Kashti e Nuh" لیت ونلح خ TA'LEEM 25

26 .11 Additional Reading اضافی ڑپھےن ےک ےیل ۱ ۱ ل Conditions of Bai at & Responsibilities of an Ahmadi by Hazrat Khalifatul Masih V (May Allah be his Helper) ل لرشائط لتع الولر اح لدمی یک مذہ دلالریالں خ لایبلن مرفولدلہ لرضحت لاۃفیلخحیس الاخمس ایدلہ االله اعتل ی ل لرصہ الزعیز.12 Optional ل ن ا پ ش ۱ ۲ ل Split Word Translation Of The Holy Qur an: Each Majlis/ Lajna who has undertaken this learning should continue from previous year. Memorisation Of A Portion Of The Holy Qur an: Surah AL-RAHMAN, verses 1-26 with translation. لیظرلہم قر الن یرکم: لرہ سلجمیک شزگہتاسل ہصحےنیلولالی ل ج ن ہ لربممالتےلھچپاسل ےس الےگا ھڑپںیل ح ظفق لر الن: سول لرۃال حرنم ایت ۱ تا ۲ ۶ معرلہع 26 TA'LEEM

27 TERM 2 لری ہس الی لدل سو TA'LEEM 27

28 .1 HOLY Qur'an قر الن یرکم ۱ ل AL-BAQARAH RUKU 2 سول لرۃ ال لرقۃ للروکلع 2 ال خ ر و ما ھ ب م و م ن ی Verse 9 ی و م و م ن الن اس م ن ی ق و ل ا م ن ا ب اہلل و ب ال Translation : And of the people there are some who say, 'We believe in Allah and the Last Day;' while they are not believers at all. ترجہم: لالولر گولولںمںی ےس ایےس یھب ںیہ لوجےتہک ںیہ ہک م الہل ر ایاملن ے ائے الولر لوی م ل اخر ر یھبل لاحل ناہک ولہ ایاملن الے ولالے ںیہن ںیہل COMMENTARY : After describing the condition of believers (v. 4-6) and that of disbelievers (v:7-8) the Qur'an proceeds to describe the condition of a third group, the hypocrites. These were mixed up with the believers and posed as such. They were divided into two classes: (1) disbelievers at heart but united with the believers for the sake of some material or communal advantages; (2) believers at heart but lacking the strength of conviction necessary for thorough conversion and complete obedience. The reference here is to the first class of hypocrites, those who mixed with the believers but did not at heart believe in the truth of Islam. It may be noted that only God and the Last Day are mentioned here, other Islamic beliefs being left out. This has led some to think that Islam requires belief only in God and the Last Day. The truth, however, is that 'God' and the Last Day are respectively the first and the last items in the Islamic formula of faith and a profession of them ipso facto implies profession of the other items. Elsewhere the Qur'an clearly states how belief in the Last Day implies belief in angels as well as in the divine Books (6: 93). The omission may also be explained in another way. The hypocrites wanted to deceive the believers, so possibly they expressed themselves purposely in these words, omitting all reference to the Prophet and the Qur'an. By mentioning God and the Last Day they would induce believers to think that they subscribed fully to the Islamic faith, but in their hearts they made a reservation as regards to belief in the Qur'an and the Prophet. This interpretation finds support in the following verse which says that the hypocrites wished to deceive the believers. The expression, they are not believers at all, has been used to intensify the repudiation of the claim of the hypocrites to be believers. If a mere negation of their claim had been intended, it would have been expressed by some such expression as "they are hypocrites". Strong denunciation of hypocrites is characteristic of the Qur'an (3 : 168; 5: 42 & 5: 62). According to the Qur'an, hypocrites are only disbelievers. This view of the Qur'an furnishes a strong refutation of the criticism that Islam permits the use of force in religious matters. Conversion by force can never be sincere, while the Qur'an insists upon sincerity in believers. A religion which makes sincerity a necessary quality of belief cannot tolerate, much less encourage, the use of force in religion. 28 TA'LEEM