Al Hakam - 13 September 2019

7th Khuddam Ijtema of Albania and Kosovo The Ahmadiyya Muslim Jamaats of Kosovo and Albania held their 7th annual Ijtema of Khuddam-ulAhmadiyya on 7 and 8 September in Tirana, Albania Page 6

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Changing minds: News media and cinema

100 Years Ago...

News from Ahmadiyya missions around the world

Religious Founders Day ceremony in Myanmar

Analysing news media and cinema to trace its origins and seeing how both of these media became the cause of spreading distrust, dishonesty, chaos and even wars throughout the world Page 9

Al Fazl, 13 September 1919

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The Ahmadiyya Muslim Jamaat, Myanmar held their fifth Religious Founders Day ceremony in Mandalay on 1 September 2019 Page 5

THE WEEKLY

www.alhakam.org AL HAKAM | Friday 13 September 2019 | Issue LXXVIII Ahmadiyya Archive & Research Centre (ARC), 22 Deer Park Road, London, SW19 3TL. UK info@alhakam.org | F: +44(0)208 544 7673

“Where an individual weakens, it weakens the collective”

Hazrat Amirul Momineen addresses 2019 Khuddam-ul-Ahmadiyya UK Ijtema Sunday, 8 September, Bordon, Hampshire: Earlier today, the concluding session of the UK Majlis Khuddam-ul-Ahmadiyya Ijtema was graced with the presence of Hazrat Mirza Masroor Ahmad, Amirul Momineenaa.

Huzoor’s entourage arrived at

15:15 BST, after which Hazrat Amirul Momineenaa hoisted the Majlis Khuddamul-Ahmadiyya flag and led all attendees in dua.

Following silent prayer, Khuddamul-Ahmadiyya UK amila members, Atfal-ul-Ahmadiyya UK amila members,

qaideen, Khuddam and Atfal who acquired first positions in academic and sports competitions and various departments who helped organise the Ijtema were fortunate to have group photos with Huzooraa.

Continued on page 2

Hadith-e-Rasul – Sayings of the Holy Prophet Muhammadsa

Health and leisure Hazrat Ibn Abbas, Allah be pleased with him, narrates that the Holy Prophet, peace and blessings of Allah be upon him, said: “There are two blessings which many people squander: (They are) health and free time for doing good.”

(Sahih al-Bukhari, Kitab-ur-Riqaq)

Hazrat Mirza Ghulam Ahmadas, In His Own Words

The effect of company � � � �‫��� � را ا‬

“The seed bears influence and one’s company carries effect.”

The first part of this proverb may be debatable, but the second portion which states that one’s company possesses an effect is such an established fact that we need not engage in a lengthy discourse on this matter. You have witnessed the children of many noble families falling into the snare of the Christians, as well as Muslims – even the children of saints, holy men and descendants of the Holy Prophet – dishonour the Noble Messenger, peace and blessings of Allah be upon him.

I have seen the progeny of Syeds whose lineage cannot be doubted and who link their ancestry to Imam Hussain, may Allah be pleased with him, embracing Christianity and God-forbid, raising all sorts of allegations against the Founder of Islam, peace and blessings be upon him.

If even in such circumstances, a Muslim does not possess honour and jealousy for their religion and their Prophet, peace and blessings of Allah be upon him, then who could be more wicked?

If you do not safeguard your children from the company of the Christians, Aryas and others, or if you have no desire to protect them, then remember that you do not gravely wrong your own souls alone, rather you wrong your nation and Islam.

This can only mean that you are not the least jealous for Islam and your hearts are devoid of respect for the Noble Prophet, peace and blessings of Allah be upon him.

(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 1, pp 69 - 70)

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Friday 13 September 2019 | AL HAKAM Continued from page 1

This Week in History 13 - 19 September 13 September 1924: Hazrat Musleh-e-Maudra delivered two lectures in Portsmouth, England.

He shed light on the second advent of Jesusas and elaborated on the heavenly call of God for this age.

13 September 1947: Dealing with the aftermath of the partition, Sadr Anjuman Ahmadiyya Pakistan commenced its daily bulletin service with the aim to convey the everyday business of Jamaat offices and the wellbeing of dispersed Jamaat members in the newly formed country, Pakistan.

Hazrat Musleh-e-Maudra instructed that the mission in England must remain updated with the ongoing situation, hence the latest updates were sent to the England mission through air mail.

13 September 1947: Fateh Garh Choryan, a village near Qadian, came under attack and remained cut off for some days. Sadr Anjuman Ahmadiyya, with the aid of their aeroplane, assisted these besieged villagers by dropping supplies of food and messages of reassurance into the village.

14 September 1931: The Kashmir Committee held its public meeting in Sialkot, which was also addressed

by Hazrat Musleh-e-Maudra.

14 September 1936: A writing forum was formed in Qadian, titled Majlis Ansar Sultan-ul-Qalam. Maulana Abul Ata Sahib was its supervisor.

14 September 1947: At the time of the partition, Ahmadis were a ray of light for the refugees who were the prime target of rioters. Being furious at the humanitarian efforts of the Ahmadis, the then government arrested Hazrat Syed Zainul Aabidin Waliullah Shahra, Nazir Umur-e-Ama (Director of General Affairs) of Sadr Anjuman Ahmadiyya in Qadian. The day before, Hazrat Chaudhry Fateh Muhammad Siyalra, Nazir Tabligh (Director Outreach) was also apprehended.

15 September 1924: A group of youngsters who had travelled from the Indian subcontinent to study in England had an audience with Hazrat Musleh-eMaudra.

15 September 1947: Al Fazl was re-launched from Lahore. The editor was Roshan Din Tanvir Sahib, while the paper was managed by Chaudhry Abdul Wahid Sahib. The first issue published an article by Hazrat Musleh-e-Maudra titled, “Are You a Devout Ahmadi?”

Al Fazl from Qadian remained functional until 17 October.

16 September 1914: Hazrat Musleh-e-Maudra sent a letter to the Begum of Bhopal with the aim of propagating the message of Ahmadiyyat. Hajjah Nawab Begum Dame, Sultan Jahan GCSI (9 July 185812 May 1930) was a notable and progressive ruler of Bhopal who ruled from 1901 to 1926.

16 September 1924: Hazrat Musleh-e-Maudra prepared a condensed version of his article for the Wembley Conference.

16 September 1927: Amatul Hayy Library was inaugurated in Qadian.

16 September 1948: Hazrat Musleh-e-Maudra presided

over the joint session of Sadr Anjuman and Tahrike-Jadid held in Lahore. An agenda item discussed during this sitting was the new Markaz, its name and inaugural date. The name “Rabwah” was accepted unanimously for the new markaz and the date for the inaugural ceremony of this new town was set as 20 September.

17 September 1924: Hazrat Musleh-e-Maudra participated in a session held in London to protest the barbaric killing of Maulvi Nematullah in Kabul.

17 September 1936: Hazrat Musleh-e-Maud’sra car was attacked by unknown assailants in Qadian.

Huzoorra remained unhurt.

17 September 1947: Hazrat Mirza Bashir Ahmadra went to the tomb of the Promised Messiahas in Bahishti Maqbara and led a silent prayer for its protection with some companions of the Promised Messiahas. After the partition, there was very little security and the situation in the surrounding areas was intensifying by the day. During the prayer, this blessed group humbly and fervently prayed for the security of this sacred place.

18 September 1913: Qadian’s public buildings and general services were re-developed by Hazrat Mir Nasir Nawabra in the early years of the Jamaat’s history. On this date, he raised the need for an authentic Urdu translation of the Holy Quran, Sahih al-Bukhari and other basic books, along with the building of a hospital, care home and Masjid Noor.

Hazrat Khalifatul Masih Ira endorsed his appeal.

18 September 1961: Hazrat Nawab Muhammad Abdullah Khanra passed away after suffering from a long illness. He was the son-in-law of the Promised Messiahas.

18 September 1962: Hazrat Sir Chaudhry Zafarulla Khanra was elected as President of the General Assembly at the United Nations.

19 September 1912: The Jamaat newspaper, Badr started publishing the words of Khalifatul Masih Ira under the title “Kalam-e-Amir”.

19 September 1923: The Shuddhi cause was a sociopolitical movement for reverting those that had converted from Hinduism to Islam. The Jamaat’s efforts to counter this movement were so effective that the Arya Samajists announced abandoning this movement. On this date, Hazrat Musleh-e-Maudra made it loud and clear that the Jamaat would continue to strive and would not stop countering this movement.

19 September 1924: Sir Edward Dennison Ross, President of the Wembley Conference had an audience with Hazrat Musleh-e-Maudra. That same evening, Huzoorra addressed a gathering at St Luke Hall, London on the topic of life after death.

19 September 1924: Hazrat Mir Nasir Nawabra passed away. He was the father-in-law of the Promised Messiahas.

19 September 1932: On this date, Hazrat Muslehe-Maudra stressed to safeguard the rights of the “Achhut” (Untouchables) in India.

Hazrat Khalifatul Masih Vaa then led the congregation in Zuhr and Asr prayers in the main Ijtema marquee.

At around 15:50 BST, the concluding session of the 2019 Majlis Khuddam-ulAhmadiyya UK Ijtema commenced with the recitation of the Holy Quran, chapter 59, verses 23-25 by Sadiq Ayub Sahib, followed by its translation read out by Tawqeer Mirza Sahib.

Hazrat Amirul Momineenaa then instructed all Khuddam, Atfal and guests to stand up to take the Khuddam pledge, which Huzooraa read out and the gathering repeated behind their Imamaa.

After the pledge, Hafeez Ahmad Sahib recited an Urdu poem written by the Promised Messiahas, the translation of which was read out by Athar Ahmad Sahib.

Sadr Majlis Khuddam-ul-Ahmadiyya UK, Abdul Quddus Arif Sahib then read out a short report of the Ijtema. He said that the theme of the Ijtema was “The Existence of Allah the Almighty”. Some of the highlights included Jumuah behind Huzoor in Masjid Mubarak, various exhibitions by the tabligh department, Al Fazl International, The Review of Religions and Al Hakam, Atfal masterchef competition and many other competitions and features. 6,192 was the total attendance of this year’s Ijtema.

A short video presentation was then played for Huzooraa, summarising the three-day event.

Huzooraa then graciously distributed awards to the regions and qiadats that had performed extraordinarily in the past year, both to Atfal and Khuddam.

Thereafter, Huzooraa addressed the congregation. After Tashahud, Ta‘awuz and the recitation of Surah al-Fatihah, Hazrat Amirul Momineenaa said that with the grace of Allah, this year’s Ijtema was drawing to a close.

Huzooraa said that he was confident that the attendees would have tried to enhance their spiritual and moral standards, rather than just spending all of their time in sports and games.

Taking part in sports, Huzooraa said, is important as physical fitness enables a person to perform their responsibilities to Allah and their fellow creation. At every Ijtema, however, one’s primary purpose should be to enhance their spiritual standards.

Huzooraa said that the majority of Ahmadi youth study very hard, but the same effort is not being put into attaining religious knowledge. The main purpose of events such as Jalsas and Ijtemas is to evaluate oneself and increase religious knowledge and enhance spiritual conditions.

While attending the Ijtema, one should focus on the foremost requirement of strengthening our bond with Allah the Almighty.

Hazrat Musleh-e-Maudra famously said, “Nations cannot be reformed without the reformation of the youth.”

With regard to this, Hazrat Khalifatul Masih Vaa said: “These enlightened words have not only become the main slogan of Majlis Khuddam-ul-Ahmadiyya, but have also become the basis of its activities and schemes.”

It is not enough, Huzooraa said, to just have these printed on clothing or badges;

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Friday 13 September 2019 | AL HAKAM

we should try to understand the depth of wisdom behind these profound words. The reason Hazrat Musleh-e-Maudra assigned these words to Majlis Khuddam-ulAhmadiyya was to remind the youth that secular education is not enough, rather they should focus on enhancing their spirituality too.

Every moment of prayer should be cherished and enjoyed as we get to open

our hearts before our Lord, as opposed to considering prayer a necessity and thus superficially fulfilling the requirement of faith.

Having knowledge of Islam’s teachings will draw us nearer to Allah the Almighty and through this, we can fulfil our actual purpose.

The success of our Jamaat and Islam is paired with the success of our youth.

Huzooraa said that as the world drifts away from religion, our role and responsibility of conveying the truth should not be underestimated. Ahmadi youth should wholeheartedly accept this challenge. Through this, we will be fulfilling our purpose and the purpose for which Allah created this world. If we are successful, we will be the recipients of Allah’s rewards and will reap the benefits in our worldly endeavours. Materially and spiritually, we will be blessed by Allah as we desired to act according to the teachings of Islam. went on to give Huzooraa the noble example of the Holy Prophet’ssa Companionsra to Khuddam and Atfal: “For quite some time, I have been mentioning the blessed companions of the Holy Prophetsa in my Friday Sermons. They were the esteemed group of people for whom history bears witness that they not only pledged to give precedence to faith over all worldly matters, but more importantly, they fulfilled that pledge in the most astonishing fashion. They spared no effort to discharge their oath and gave every possible sacrifice for the sake of their faith. As a result, Allah the Almighty enabled them to excel in spiritual and moral terms and to play an outstanding role in the spread of Islam.

“At the same time, he also blessed them in worldly terms, so that those who worshipped Him day and night and were truly obedient to the Holy Prophetsa of Islam saw their trade and businesses thrive to the extent that some even became millionaires in today’s terminology. However, such wealth never took them away from their faith or corrupted them in any way, rather it led them towards even greater sacrifices for the cause of Islam.”

Giving guidance to Khuddam and Atfal, Huzooraa said: “Hence, you should always keep in view to prioritise your faith and you should continually evaluate your efforts to spiritually and morally better yourselves.

This is imperative, not only for your own benefit, but also for the benefit of your nation.

“Each Khadim should serve as a means of pride for their country and be amongnst those who take their people toward peace

and prosperity.”

Huzooraa said that the tragic reality of today is that the majority of the world has forgotten their Creator. Every Khadim should attempt to bring their nation back towards God Almighty and for this, Khuddam must set the highest standards of piety and righteousness. Khuddam must lead by example.

When seeking forgiveness for previous mistakes, Khuddam must be remorseful over their sins before they seek forgiveness.

Huzooraa said that many people would ask him how they can know if each of our sins have been forgiven, however, Huzooraa said that if a person piously seeks forgiveness and shows remorse, their sins are forgiven.

Conversely, if a person offers Istighfar but repeatedly commits that sin, it cannot be said that they are sincere in seeking forgiveness. Apart from Istighfar, Huzooraa said that we should offer the prayer: ْ ّ ‫ا ْھدنَا‬ ‫الص َر َاط ال ُم ْس َتق ِْیم‬ ِ ِ ِ “Guide us on the right path.”

Having accepted the Promised Messiahas, everyone – man, woman and child – should offer this prayer repeatedly to stay rightly guided.

There are so many distractions and temptations in the world that can take us away from our actual purpose, for example, immoral and indecent television programmes and films. These serve to weaken the moral fabric of society.

The same is the case of social media and many videos and posts promote immorality.

Then there are video games that also serve this purpose; to take us away from spirituality and morality. If Khuddam are falling prey to this, they should realise that they are succumbing to Satan and helping him in his cause of working against Allah the Almighty.

It is not an exaggeration to suggest that in this era, more than ever before, society is engulfed by satanic influences.

Today, pornography, drugs, online gaming, gambling, immoral and inappropriate programmes, nightclubbing and many other things are among those that are entirely harmful and taking youth away

Friday 13 September 2019 | AL HAKAM

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from God Almighty. Regrettably, some of our youth are being drawn towards such worldly allures.

Such youth neglect to offer Istighfar, forget that they have accepted the Imam of the age and that they have accepted the Holy Prophetsa.

Addressing the youth drifting away from religion and members of the Jamaat in general, Huzooraa said: “It is a source of deep regret for me that there are members of our Jamaat who have more interest in keeping updated with the latest films and social media posts than they have in studying the Holy Quran, offering Salat and seeking to perform righteous deeds. Though our Jamaat makes a lot of effort towards fulfilling the needs of others through khidmat-e-khalq – service to humanity, charities – the truth remains that the majority of the work is being done by a minority of our members.

“There are many who remain idle and fail to sacrifice their time and wealth for the benefit of mankind. Similarly, we cannot claim that a majority of Ahmadis are offering their prayers with the devotion and spirit that is required, nor are they studying the Holy Quran deeply or seeking to act upon its instructions. Ultimately, we cannot claim that the majority of our youth are those who are truly giving precedence to their faith over all worldly matters.

“How then can we hope to reform our nations if we are failing to reform ourselves?

This is the stark truth and so, until each and every one of us reflects upon our actions and seeks the help of Allah and repents before Him, we can never be truly successful or fulfil the real objectives of our lives.”

Huzooraa then went on to say that, in this regard, some people say that if Allah desires us to be better, then He should better us Himself. However, this is wrong and ignorant. Human beings have free will and they should learn to make their choices

wisely.

Some people question the involvement of the Jamaat in their personal lives and issues. Huzooraa responded to this by saying: “Some things are indeed personal in nature, however, where a personal matter interferes with our religious duties, it becomes an issue for the Jamaat because as Ahmadis, we have all pledged to give precedence to faith over all worldly matters.

If an Ahmadi violates the demands of his faith, they are breaking their pledge and so it becomes the duty of the Jamaat, whether at a Jamaat level or through the auxiliaries, to take action by trying to guide him back towards the right path.

“Therefore, always remembers, if you weaken in your faith or become embroiled in immoral or vain acts, the Jamaat’s nizam [system] will seek to guide you and to explain the importance of reformation.

“Without a doubt, Majlis Khuddamul-Ahmadiyya will and should constantly remind the Khuddam and Atfal about the importance of offering Salat and coming to the mosque. It is their duty to make it clear to every Khadim that failure to offer these basic duties will take them away from their faith.

“Such matters do not remain personal but are a matter of concern to the Jamaat because if Ahmadis are not fulfilling the rights of Allah and are not prioritising their faith over worldly matters, then they are not only hurting themselves, but also the Jamaat and the wider society.

“Where an individual weakens, it weakens the collective and this is the core point underpinning the slogan that ‘Nations cannot be reformed without the reformation of the youth.’”

Huzooraa said that if we succumb to temptations of the world, the slogans of Khuddam will be hollow slogans.

Some things may remain personal, however, there are some aspects that the

Jamaat will have to intervene in. Everyone has the freedom to work in their respective fields and earn money, so long that it is in keeping with the law and the Islamic values.

Consuming or selling alcohol is prohibited.

No person can be forced to marry without their consent. Man should not marry to fulfil his sexual desires. In these areas, the Jamaat provides constant guidance.

In chapter 12, verse 54 of the Holy Quran, it is said that Prophet Josephas said: َّ ْ ُّ ٌ َ َّ َ َ َ ْ َّ َّ َ َْ ُ ُ ّ ّ ّ َ َ َ َ َ ‫َو َما ابَ ّرِئ نف ِس ْی ۔ ِان النفس لامارة ِبالسو ِء ِالا ما ر ِحم ر ِب ْی۔ ِان ر ِب ْی‬ َ َُ ‫غفوْ ٌر ّر ِح ْی ٌم‬ “And I do not absolve myself of weakness; for, the soul is surely prone to enjoin evil, save that whereon my Lord has mercy. Surely, my Lord is Most-Forgiving, Merciful.”

From this, one can understand that even a person who was destined to be a prophet affirmed that without the help of Allah, it was not possible to be saved from satanic temptations.

If even prophets require Allah’s help to be saved, then what about ordinary people?

It is the foremost duty of those who accept the Promised Messiahas that they should adhere to all this.

Speaking about those who break their pledges, Huzooraa said: “Do not be under the illusion that failing to fulfil one’s pledge is a small matter; rather in the Holy Quran, Allah the Almighty has said that each person will be held accountable for their pledges. At the very minimum, every person should be honest and courageous and free from hypocrisy.

“Thus, if a person does not want to follow the teachings of Islam or does not want the Jamaat to guide him, then openly declare that he is not a member of the Jamaat.

“On the other hand, once you have taken Bai‘at and pledged to give precedence to your faith over all worldly matters, you must seek to fulfil its demands to the best of your abilities. You must offer Istighfar as

much as possible so that you can be saved from the so-called freedom of the modern world, which are actually shackles that serve only to pull mankind away from the path of true prosperity.

“Each of you should pray that you are served from modern-day vices and that you remain pure of mind and all immoral thoughts and desires. Be ever determined to fulfil your pledge, most especially the fundamental pledge to give precedence to your religion over all other things.

“Be amongst those Khuddam who truly understand that they have been given the duty to reform their nations and for this, they must first reform themselves.

Be amongst those Khuddam who are determined to unite the whole world in a firm belief in the unity and oneness of God Almighty and those who play their role in bringing mankind together under the glorious of the Holy Prophet Muhammadsa.

These are the values that must be instilled within us and it is to embed these values that we hold Jalsas and Itemas.

“It is my ardent and heartfelt prayer that the members of Majlis Khuddam-ulAhmadiyya and Majlis Atfal-ul-Ahmadiyya are those who cherish and protect their Islamic values and realise that their every success will be based upon staying true to their core identities as Ahmadi Muslims.

Otherwise your pledge and claim will be rendered hollow and will be grounded in hypocrisy and hypocrisy is a vice that is not only hated by religious people, but also by other worldly people.”

Towards the end, Huzooraa prayed for all participants to attain the highest moral and spiritual standards.

Thereafter, Huzooraa led the congregation in dua, after which some Khuddam sang choral poems before Huzoor’saa departure.

Friday 13 September 2019 | AL HAKAM

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Religious Founders Day ceremony in Myanmar

Muhammad Salik Myanmar Correspondent

he Ahmadiyya Muslim Jamaat Myamnar held the fifth Religious T Founders Day ceremony in Mandalay on

1 September 2019. The Jamaat has been holding this ceremony since 2017.

T Muhammad, who is also known as U Khin Maung Nyunt, National Jamaat President Myanmar relayed to the press that the goal of the ceremony was gaining a better understanding of religions and the importance of honouring the dignity of prophets and religious founders. He also highlighted that the ceremony aimed to highlight morals, including mutual love and respect among the believers of different religions.

The event commenced with the recitation of the Holy Quran followed by the opening speech by Thura U Aung Ko, Minister of Myanmar’s Religious and Cultural Affairs. During the speech, he called for the followers of various faiths to promote peace and shun hate speech.

The minister particularly praised the well-known identity of the worldwide Ahmadiyya Jamaat for religious tolerance shown by its community members and their efforts towards charitable works.

Minister Thura U Aung Ko also spoke of an event at Mandalay National School that was also attended by a former delegate from

the Myanmar Jamaat, Hazrat Abdul Rahim Nayyarra (companion of the Promised Messiahas). The school was founded by Abdul Razak, one of the nine martyrs of Myanmar and a cabinet minister in General

Aung San’s pre-independence government. It is a prominent and highly regarded institution where interfaith and racial harmonies are inculcated to the young students. Thura U Aung Ko also said that Nayyar Sahib gave three interfaith speeches at the Mandalay National School in which he specifically highlighted the similarity between Islam and Buddhism.

U Aung Kyi, Minister of Immigration and Human Resources of Mandalay Division also attended the event, representing the chief minister and read out a message on his behalf.

The event was then followed by various speeches of religious leaders. Firstly, Ashin Ramachandra spoke about the importance of religious harmony from the Hindu perspective.

The famous venerable Buddhist monk, Dr Ashin Nanda Sara (lecturer and master of Abhidama) addressed the audience on the topic of the importance of religious harmony from the perspective of Buddhism.

Following that was a speech from Archbishop Marco Tin Win, who highlighted the religious tolerance in the age of Jesusas.

Khalil Ahmad Sahib, Missionary of the Ahmadiyya Muslim Jamaat Myamnar then articulated about the importance of religious tolerance exemplified by the founder of Islam, the Holy Prophet Muhammadsa.

He quoted passages from the Holy Quran and various incidents from the life of the Holy Prophetsa that showed his great religious tolerance while also quoting the Promised Messiahas.

The message from Hazrat Khalifatul Masih V, may Allah be his Helper, was

conveyed by T Muhammad, National President of the Ahmadiyya Muslim Jamaat Myanmar.

In the message, Huzooraa stated: “We must also appreciate that God desires a compassionate and caring society for everyone. It is for this reason that God has continually sent His prophets and righteous representatives to every part of the world to guide humanity towards fulfilling the rights of God Almighty and discharging the rights due to one another.

“God assigned them for the purpose of reforming mankind and to develop a spirit of love, compassion and brotherhood amongst all people. Indeed, this constitutes the core message of all religions and therefore, we should utilise all of our resources and capabilities to serve God’s creation by fostering a better society and spreading the message of love, affection and peace at every level.”

During the closing speech, the national president of Jamaat-e-Ahmadiyya Myanmar expressed gratitude to the attendees for participating, who included all the respected monks, Dr Ashin Nanda Sara, Myawadi Min Gyi Sayadaw, Hindu and Christian religious leaders, the Consulate General of India HE Mr Nandan Singh Bhaisora, dignitaries and all the other honourable guests.

Friday 13 September 2019 | AL HAKAM

6 100 Years Ago...

News from Ahmadiyya missions around the world Al Fazl, 13 September 1919 Letter from the UK Qazi [Muhammad Abdullah] Sahib is residing at the coastal area [of south England]. His condition has improved somewhat, but he still remains weak.

Occasionally, he carries out tabligh as well and delivered a successful lecture in Hastings. He travelled to London for two days in order to meet us and then returned.

Mufti Sahib is suffering from trachoma and a mild cough. He has been fully engaged in political work. A portrait of Mufti Sahib and the current situation of Jamaat-eAhmadiyya has been published in various newspapers of London.

Gradually, we are understanding the dynamics here and are now working more effectively. Recently, an Arab embraced Ahmadiyyat whose name is Abdullah Hassan. An Egyptian who was conveyed the message of Islam by Chaudhry Sahib embraced Ahmadiyyat; his name is Hassan Gauhar.

An Indian Muslim who has been residing here for quite some time now has entered

7 Khuddam Ijtema of Albania and Kosovo th

Sali Beja MKA Albania

he Ahmadiyya Muslim Jamaats of T Kosovo and Albania held their 7 annual Ijtema of Khuddam-ul-Ahmadiyya on 7 th

and 8 September in Tirana, Albania. This has become an annual practice which aims to encourage Khuddam to compete in good deeds.

With about 60 participants in total, nearly 40 Khuddam took part in the academic and sports competitions. By the grace of Allah, this year, a good number of tabligh contacts also took part from both Kosovo and Albania.

The Ijtema began with the flag hoisting ceremony of Liwa-e-Khuddam-

into Ahmadiyyat, the true Islam, through my tabligh. His name is Ali Muhammad and he is a factory worker in London. His request of Bai‘at has been sent in this mail to be presented before Hazrat Khalifatul Masih, may Allah be his helper.

Friday prayer was led by Chaudhry Sahib, who delivered a compelling sermon in English. An Ahmadi English lady also was part of the prayer.

We are meeting new converts. Two to three new converts visit every day. When we reached the house on our last visit, a new convert lady opened the door for us. She lives with her husband in the same house.

Mr Wilson (Saeed) was also around, who had come there from Leicester for a few days and continued to offer prayers with us.

Abdul Rahim Nayyar, London. 13 August 1919 Request for prayer from London My eyes continue to suffer from trachoma, however, I had to carry on as I had political work and then, owing to the arrival of new missionaries, I needed to show and help

ul-Ahmadiyya and the Albanian flag.

Immediately after, the opening session started which was chaired by Jinahuddin Saif Sahib, Missionary & Sadr Jamaat Kosovo. Recitation of the Holy Quran with Albanian translation was done by Sali Beja Sahib. This was followed by a speech by Samad Ahmed Ghori Sahib, missionary & Sadr Jamaat Albania, who spoke about the aims of Khuddam-ul-Ahmadiyya, the institution of Khilafat and obedience. In his speech, he explained the difference between worldly leadership and Khilafat. He further explained the importance of obedience from the writings of the Promised Messiahas.

After the inaugural session, academic competitions started, which consisted of recitation of the Holy Quran, Azan, Salat, speeches, mushahida wa mu‘ainah (observation test), and paigham rasani (Chinese whispers).

After the Zuhr and Asr prayers, sports were held that included volleyball, tug of war and table tennis. After Maghrib and Isha, dinner was served.

The first day concluded with the quiz competition. It challenged Khuddam on their religious knowledge and also the key events that took place in 2018.

The second day of activities began with Fajr prayer. Later, at around 7:30am, members had breakfast and set off for the sports fields where the football championship match was held. After the final, the Khuddam returned to Baitul Awwal mosque to offer Zuhr and Asr prayers, after which they were served lunch.

The prize distribution ceremony was held thereafter, in which prizes were given to the best performances for all competitions held.

The event closed with the speech of Bujar Ramaj Sahib, Vice President of Albania Jamaat. Referring to the system of the

them understand the work [here]. But as the pain has increased now, it seems necessary to abstain from reading and writing and opt for proper medical treatment. Members of the Jamaat are requested to pray.

In the meantime, I shall neither be able to write replies to the letters of noble friends, nor reports for the newspaper. However, Master Abdul Rahim Nayyar Sahib will continue to write reports and keep informing members of the Jamaat about my condition through newspapers and letters, Insha-Allah.

Muhammad Sadiq, London. 13 August 1919

A priest embraced Ahmadiyyat Alhamdolillah, today, a priest by the name of Khairuddin, who used to preach Christianity in Chak 36 South Branch and Doongi Chak 105 South Branch, Sargodha region and who was recently appointed as a compounder in Hospital Sillanwali, has entered into the fold of the Ahmadiyya Jamaat. His request for Bai‘at has been sent today to be presented before Hazrat Khalifatul Masih.

Manzur Ahmad Manzur Bhervi, Sillanwali

Appointment of amir and qazi for Jamaat-e-Ahmadiyya Firozpur According to the new administrative structure, Hazrat Khalifatul Masih II, upon the request of Jamaat-e-Ahmadiyya Firozpur, has appointed Khan Munshi Farzand Ali Sahib as the Amir and respected Mirza Nasir Ali Sahib (lawyer) as the Qazi (judge).

Sher Ali, Nazir-e-Ala

Announcement for Ahmadis of Sindh This is to inform those Ahmadis who are living in Sindh that several of our Ahmadi brothers have established Anjuman Ahmadiyya in Rohri, district Sukkur and by the special grace of God Almighty, this Anjuman is progressing in its works by the day.

There will be a lot of members in Sindh who are not known to us and their whereabouts is also unknown. Therefore, kindly visit to meet in person or send your address to the secretary of Anjuman Ahmadiyya Rohri. Letters should be addressed in the following manner: To, Babu Akbar Ali Sahib (Inspector of Works in Railway), Station Rohri, District Sukkur, Villa 5.

Publisher: Mir Ghulam Haider Khan (religious scholar), state of Khairpur Mir, Sindh

universe which Allah has created without any flaw, he explained how Allah has also established the spiritual system without any flaw and today, we are fortunate enough to have Khilafat.

He also said that youth in today’s world have very little direction and it is a sheer blessing of God on us that under the guidance of Khilafat, Majlis Khuddam-ulAhmadiyya has enabled us to develop our spiritual and physical abilities. From the writings of the Promised Messiahas, he also elaborated the profound meaning of the Quranic verse: “And everyone has a goal which dominates him; vie, then, with one another in good works.” (Surah al-Baqarah, Ch.2: V.149) Before the silent prayer led by Bujar Ramaj Sahib, Samad Ahmed Ghori Sahib, President Jamaat Albania thanked all the

guests who attended from Kosovo and different parts of Albania and also the volunteers for their selfless and remarkable efforts making the Ijtema successful. He also thanked Sadr Lajna Imaillah Albania and her team who prepared food for the three days with great effort.

The Ijtema ended at 4pm, leaving lots of good impressions and emotions, Alhamdolillah.

Friday 13 September 2019 | AL HAKAM

7

47 UK Khuddam Ijtema th

Nassar Ahmad Mauvin Sadr, Ijtema Secretary

ajlis Khuddam-ul-Ahmadiyya UK M held its 47 National Ijtema on 6,7 and 8 September in Country Market, th

Kingsley, Hampshire. The total attendance of Khuddam and Atfal reached 6,192.

The Ijtema was blessed with the arrival of Hazrat Khalifatul Masih Vaa on the third day for the flag hoisting ceremony, group pictures and concluding session.

The objective of the Ijtema was for Khuddam and Atfal from across the country to come together and increase their spirituality, moral standards and learning. It also aims to promote a spirit of peace, brotherhood and unity.

During the Ijtema the youth vie with one another in academics and sports competitions and so the Ijtema serves many purposes: a spiritual purpose, recreational purpose, physical purpose and social purpose.

Planning and preparation for the Ijtema begins from the start of the Khuddam year in November. One of the first tasks is to finalise the theme of the Ijtema. This year, the theme of the Ijtema given to us by Hazrat Khalifatul Masih Vaa was “The Existence of Allah”, a theme that was followed in all our local and regional Ijtemas.

A large portion of the programme is geared around the theme so that Khuddam and Atfal are able to increase their understanding and knowledge.

This year, the Ijtema was held at the same site as last year: The Country Market in Kingsley, Hampshire. This is approximately a 55-acre site and is built from the ground up, using temporary structures.

One feature this year was that the site team comprised of young professional Khuddam, who dedicated a great deal of time in putting the site layout together.

The Ijtema began with the Friday Sermon. Alhamdolillah, this year, Khuddam and Atfal were able to offer Jumuah prayers behind Hazrat Khalifatul Masih Vaa in Masjid Mubarak, Islamabad.

The opening session of the Ijtema was chaired by Amir Jamaat UK, Rafiq Hayat Sahib. Amir Sahib addressed Khuddam and Atfal, where he outlined the significance of the theme and narrated some faithinspiring incidents. This was followed by silent prayer.

After this, Khuddam and Atfal dispersed to take part in the various competitions and activities on offer at the Ijtema. Some of the competitions included recitation of the Holy Quran, hifz-eQuran, memorisation of prayers, hifz-ehadith, Azan, nazm, speeches, team quiz and presentation competition.

Some of the sports competitions included football, volleyball, tug-of-war, strongman, weightlifting, indoor cricket and athletics.

Special activities at this year’s Ijtema included “Why I believe in God” video

competition, tabligh exhibition, new Ahmadis academic competitions, Khuddam-ul-Ahmadiyya exhibition on the existence of Allah, the Armed Forces and Royal Navy exhibitions, MTA, Al Fazl, Al Hakam, Al Taqwa and The Review of Religions exhibitions, physical fitness challenges in The Hub, tarbiyat marquee, arrangements for Khuddam and Atfal with special needs, Khuddam and Atfal “Letters to Huzoor” section, Atfal “Masterchef ” competition and under-7s competitions.

Sadr Khuddam-ul-Ahmadiyya UK, Abdul Quddus Arif Sahib addressed all Khuddam and Atfal on the second day of the Ijtema. Sadr Sahib spoke about the existence of Allah from a variety of angles, including some really faith-inspiring incidents from Khuddam in the UK that proved the existence of God. His speech was accompanied by a visual presentation on the large screen within the Ijtema marquee.

A special event this year was a sitting with former Sadr Khuddam-ulAhmadiyya, Sahibzada Mirza Waqas Ahmad Sahib. This was held on Saturday evening, after the Maghrib and Isha prayers and was enjoyed by all present.

Mirza Waqas Ahmad Sahib narrated various incidents and insights into the life of Hazrat Khalifatul Masih Vaa and answered a variety of questions put forward by Khuddam and Atfal. The event was held in a relaxed atmosphere and was much enjoyed by all.

The highlight of the Ijtema was the arrival of Hazrat Khalifatul Masih Vaa on the third day. The flag hoisting ceremony was done by Huzooraa followed by Huzooraa leading the congregation in silent prayer.

He then led the congregation in Zuhr and Asr prayers in the main Ijtema marquee.

Later, Hazrat Khalifatul Masih Vaa awarded the Alam-e-Inami awards to various Khuddam chapters and then addressed the Khuddam and Atfal with extremely profound words.

Huzooraa highlighted the responsibilities of Khuddam-ul-Ahmadiyya in light of its motto, “Nations cannot be reformed without the reformation of the youth.”

This year, those who had participated in the Khuddam-ul-Ahmadiyya Holy

Quran completion challenge during Ramadan were blessed with a group photo with Hazrat Amirul Momineenaa. Those who had won first prizes in academic or sports competitions were also blessed with a group photo with Huzooraa.

Friday 13 September 2019 | AL HAKAM

8 Responding to Allegations

Did the Promised Messiahas refrain from taking the inoculation for the plague because he somehow came to know the harmful effects of the vaccine?

Prophecies of the Promised Messiahas – Part XIX

n allegation is raised by the opponents against Hazrat Mirza Ghulam A Ahmad of Qadian that he figured out the as

harmful effects of the plague vaccine when the government stopped its inoculation within a month or even less because more people were dying by using it and it was only due to this reason that he refrained from using it.

Opponents suggest that it was not until 5 October 1902 when the announcement indicating the refusal of plague inoculation was published in Noah’s Ark by the founder of the Ahmadiyya Jamaat. This was the same time when the then government had realised the harmful effects of the plague vaccine and stopped using it.

Moreover, the opponents assert that the statement or the stance of the Ahmadis, that Hazrat Ahmadas had already challenged the world in the year 1898 that he would not take the plague vaccine, is entirely incorrect.

It should be noted at the outset that the opponents have not presented a single statement of the Promised Messiahas or

of any Ahmadi which indicates or even hints that he challenged the world with respect to the inoculation of plague in the year 1898. Hence, the principal component of the allegation is absent, which signifies that the opponents have laid the foundation of their argument on fabrication and conjecture. Had the opponents found any shred of evidence to support their false assertion, they would surely have presented it.

We now turn to the main allegation of the opponents which states that Hazrat Ahmadas announced for the first time in Noah’s Ark on 5 October 1902 that he would not take the inoculation against the plague. The opponents assert that around the same time of the announcement, within a month, the then government had realised the harmful effects of the plague vaccine and ceased to use it.

By presenting this argument, opponents suggest that the Promised Messiahas was not directed by any revelation of God Almighty to make the announcement, but it was due to the fact that he realised the

harmful effects of the vaccine through the government.

The announcement made by the Promised Messiahas was in light of those revelations of God Almighty that he received well before publishing it in his book Noah’s Ark on 5 October 1902. For instance, the Promised Messiahas states: “Allah the Almighty was aware that the plague would spread within this country [India] and to an extent, Qadian would also not be safeguarded from it. It is for this reason, 23 years ago from today, [Allah] said that the person who enters this mosque and this house, i.e. with sincerity and faith, would be protected from it. Accordingly, addressing me, Allah has recently revealed: ْ َ َ َ ْ َّ َّ َّ ‫ِانِّی أ ُ َحا ِف ُظ ک ُ َّل َم ْن ِفی‬ َ ْ ْ ‫ار‬ ٍ ‫الدا ِرً اِلا َال ِذین علوا ِم ِن اس ِتکب‬ َّ َ َ ُ َ ُ َ ٌ ‫اصۃ َسل‬ ‫وأحا ِفظک خ‬ ‫ام ِم ْن َر ٍ ّب َر ِح ْی ٍم‬ This means, ‘I [Allah] will protect every person from death by the plague who resides in your house, apart from those who grow in arrogance. And I shall protect you especially. May peace be upon

you from the Lord of Mercy.’” (Nuzul-ulMasih, Ruhani Khazian, Vol. 18, p. 401) In the footnote of page 445 in the book Nuzul-ul-Masih, Ruhani Khazain, volume 18, the Promised Messiahas wrote, “Today, 26 July 1902”. This means that the revelations written on page 401 were revealed in either June or July 1902.

The fundamental reason behind the announcement of the Promised Messiahas being published in Noah’s Ark was that divine revelation of God Almighty had been revealed to him in June or July 1902.

Hence, it was this promise of protection

by God Almighty that motivated him and thus he began to write the book Noah’s Ark. The Promised Messiahas first mentioned the prohibition of the inoculation in the opening pages of Noah’s Ark. These pages were first published on 24 September 1902 in Al Hakam and were later republished in book form on 5 October 1902. The harmful effects of the plague vaccine have been mentioned in the pages that were published several weeks later.

If the disadvantages that the Promised Messiahas had referenced were before the divine promise of protection by God Almighty and the initial pages of Noah’s Ark that were published in Al Hakam, only then would this objection, that the Promised Messiahas refrained from taking the inoculation of plague due to its harmful effects, stand some ground.

However, the Promised Messiahas published the adverse impacts of the plague vaccination numerous weeks subsequent to announcing the promises of divine protection. Hence, it rejects any kind of allegation against the Promised Messiahas in this regard and the surfacing of harmful effects of the plague inoculation several weeks after the revelation proves the truth of divine promises.

Pondering over the history of the book Noah’s Ark, we find that the date of publishing cited on its title page is 5 October 1902. This does not mean that the entire book was written on 5 October.

Digging deep to determine the exact date, we uncover that it was towards the end of August or the beginning of September 1902 when the Promised Messiahas had finished writing this book. The proof of this fact is found in an excerpt published in Al Hakam of 17 December 1902: “The plague inoculation was under discussion. A detailed announcement under the title Taqwiyat-ul-Iman [Strengthening of Faith] is about to be published, which is being printed.” (Al Hakam, 17 September 1902, p. 15, heading “An Extract from the Diary”) It should be borne in mind that there are three names of the book Noah’s Ark; Kisthi-e-Nuh (Noah’s Ark), Taqwiyat-ulIman (Strengthening of Faith) and Asmani Tika (Heavenly Inoculation).

The Al Hakam newspaper of 17 September 1902 comprised of 18 large scale pages and its printing would have taken at least two to three days. The newspaper that was published on 17 September would have been prepared by 13 to 14 September. Hence, the writing of the book Noah’s Ark was completed by 13 or 14 September 1902.

9

Friday 13 September 2019 | AL HAKAM Another fact should also be taken into account by our readers that though the title of the book displays the date 5 October 1902, its publishing had already begun in Al Hakam newspaper by 24 September 1902, which continued to be published in 5 consecutive issues of the newspaper in the form of a series. Below are those dates of Al Hakam newspapers in which Noah’s Ark was published: • The first 25 pages of Noah’s Ark were published on 24 September 1902, page 1 to 12 • Pages 25 to 48 of Noah’s Ark were published on 30 September 1902, page 1 to 7 • Pages 49 to 62 of Noah’s Ark were published on 10 October 1902, page 1 to 7

• Pages 62 to 72 of Noah’s Ark were published on 17 October 1902, page 1 to 7 • Pages 72 to 76 of Noah’s Ark were published on 24 October 1902, page 1 to 3 Hence, Noah’s Ark was already being published in Al Hakam from 24 September 1902, prior to its publication in book form.

Lastly, we present another key evidence to support our argument that the Promised Messiahas had refrained from taking the inoculation against the plague owing to the divine revelation and promise of protection by God Almighty, well before 5 October 1902.

Below is an excerpt of the Promised Messiahas that was published in the Al Hakam of 17 September 1902:

“We stand on one side with respect to the plague inoculation as we are given the promise of protection by God Almighty and on the other, there are those who are totally dependent upon it. Allah the Almighty has not forbidden to utilise the means [for curing the disease] but [a person] should not get absorbed by the means to the extent that he reaches Shirk [i.e. leaves God and puts full trust in the vaccine] …

“Countless persons know full well that (as it has been predicted) when people benefit from taking the inoculation against the plague, how happy would that person be who says that others benefited by the inoculation but, ‘I was [saved] from God Almighty’ and how great a sign would this be …” (Al Hakam, 17 September 1902, p.

15, heading “An Extract from the Diary”)

This extract shows that the Promised Messiahas would have given the above statement several days before 17 September 1902.

This is sufficient proof to show that the opponents have raised the allegation either being unaware of the fact that the Promised Messiahas had stated well before 5 October 1902 that divine promises hindered him not take the inoculation for the plague or they have deliberately made this mistake to manipulate the minds of innocent people.

Changing minds: News media and cinema Ali Raza Ahmadiyya ARC, London

Tafter

he first thing that comes to mind reading or hearing the word media is “news”. The news that we see and read in today’s world is rarely considered trustworthy by many of us because it mainly highlights the interest of specific political policies throughout the world, which will be proved later in this article.

This article will analyse news media and cinema to trace its origins and how both of these media became the cause of spreading distrust, dishonesty, chaos and even wars throughout the world.

News media and cinema may seem as independent industries, but they closely work together to achieve their goals. To accomplish this, government interference, direct or indirect, is inevitable and this will take a look at how governments of the world control these two media.

Media is the plural of medium. The word medium means, an agency or means of doing something. News media, for instance, is an agency for informing people about what is going on locally, nationally or internationally. There are many types of media, for instance print media, mass media, photography, broadcasting and advertising.

To fully grasp the digital age we are living in and to understand news media and cinema, we need to take a step back into its history and origin. This much can be said, that it started with a pure purpose no doubt.

Imagine a time where news was whatever the next person informed you of, until and unless it was contradicted. News in ancient times was usually shared by travellers to other travellers.

We find abundant traditions in the lifetime of the Holy Prophetsa where Muslims used to deliver news of Mecca and surrounding tribes and their situations

Wiki Commons

to the Holy Prophetsa (Hazrat Mirza Bashir Ahmad, Sirat Khatamun-Nabiyyin, pp. 841845). If it was a state against a state, then news regarding peace treaties or wars would be delivered through a qaasid (messenger).

The very first newspaper, or what we can call the initial shape of a newspaper, was reported to be published in the 8th century BC in China. However, these documents were strictly for government officials.

(Xiantao Zhang, The Origins of the Modern Chinese Press, p. 13)

The first documented news with a courier service was used in Egypt at the time of the pharaohs. This documented news form was also for government officials only.

The first documented use of an organised courier service for the distribution of written documents was in Egypt, 2400 BC, where pharaohs used couriers for the dispersal of their decrees on papyrus rolls in the territory of the state. (Gerrit Bleumer, Electronic Postage Systems: Technology, Security, Economics,

p. 2) The ancient Romans developed this further as they had made small stations for couriers to deliver news to towns; these stations also had resting places for the couriers. The stations were known as change stations or rest stations and in Latin, were known as Mansio Posita, from where the word “post” is derived.

In Ancient Rome, citizens were informed through a gazette known as Acta Diurna.

These were small notices mainly comprising

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Friday 13 September 2019 | AL HAKAM

Town crier of Provincetown, Massachusetts | Wiki Commons

of political and military news. They were publicly displayed every day in the Roman Forum, an area where all the government buildings were situated.

In A Day in Old Rome: A Picture of Roman Life, William Steams Davis sketches the life of Romans in a very pleasant and amusing way. He also touches upon these notices, known as Acta Diurna. He writes: “There are of course the announcements for the coming exhibitions in the theatre, amphitheatre, and circus, with lists of the actors, gladiators and charioteers, and other data which can enable all Rome to arrange its wagers and its holidays. The Acta Diurna, therefore, goes about as far as is possible to

create a real newspaper in the days of mere penmanship.” (William Steams Davis, A Day in Old Rome: A Picture of Roman Life, p. 285) These small notices were being controlled by the Roman government itself, despite having editors from the outside.

Apart from the above-mentioned media of spreading news, we find bellmen or town criers, who were employed by the authorities to make announcements and inform residents about certain events. They can be traced back to the time of William the Conqueror, when he employed men to go from town to town to inform people about his conquest. (Jim Bernhard, Porcupine, Picayune, and Post: How Newspapers Get Their Names, p.76) These town criers played the same role as television news channels play today.

People would gather around after hearing the bell and listen to what the town crier had to say. A similar method is employed today as well in the digital age by many news media channels, for instance, before the news broadcast starts on the BBC, a small countdown clip is played followed by a bell ringing sound and graphics.

In Arab world, mosques were the acting news stations, especially during Friday sermons. They were largely based on political achievements or political news. Imams who used to deliver these sermons were placed in mosques by the government. (Ami Ayalon, The Press in the Arab Middle East: A History, p. 4) In all of the above-mentioned scenarios, from the very beginning, news reporting was being controlled by the authorities.

News media moved to another phase in the 17th century after the invention of the printing press. One of the first, if not the first,

Title page of Carolus’ Relation | University library of Heidelberg, Germany Wiki Commons

newspaper is considered to be Relation aller Fürnemmen und gedenckwürdigen Historien, printed by Johann Carolus.

The impact of newspapers through the invention of the printing press was magnificent, but it came with a price now. Those times were long gone when governments used to carve news on metal plates in public gatherings or a bellman could come and enlighten public minds. This was the age of the industrial revolution and the age of business.

“The newspaper revolution, which seems to parallel the democratic revolution so precisely, was defined by the existence of a new kind of newspaper, popularly labelled by a term that would enter the language as a catchphrase: the penny paper.” (George H Douglas, The Golden Age of the Newspapers, p. 3) Around the 1860s, some creative minds started to experiment with photographs.

Everyone was aware that photographs were still, but that they could move was yet to be answered? This came to be known as chronophotography.

Edward Muybridge was an English photographer who was intrigued by producing motion through photographs and he did it successfully. One of his magnificent works was The Horse in Motion (1878).

In another continent, Thomas Edison and his associates were working on an instrument “which does for the eye what the phonograph does for the ear” (William Antonia Dickson, History of the Kinetograph, Kinetoscope, and Kinetophonograph). The cinema was about to be born.

The Lumiere brothers (Auguste and Louis) in France, 1895, publicly displayed their film for the first time in history. A projector was used to display the film. That film showed people coming out of a factory with one shot, but it created a sensation across France and influenced the whole world later on. The film industry was born.

Sound was nearly impossible to synchronise with the moving image and that was a big challenge for filmmakers. Hence, the silent era of the film industry prevailed until 1927.

There were films before 1927, which had recorded sound, but viewers were required to have another device to listen to sound.

News media also decided to jump to digital waves. The BBC, in 1927, started to operate in the UK under the government to transmit news, mostly related to the monarchy and political activities. The BBC was the lone wolf of the UK in the news media until 1955. (Brian McNair, News and Journalism in the UK, p. 6) Other news channels joined, like Independent Television (ITV) which supplied news to residents of the UK. To keep the viewers returning for more, television channels started producing entertainment programmes as well and the BBC was the first channel in the UK to produce a threehour breakfast show. (Brian McNair, News and Journalism in the UK, p. 6) The audience throughout the UK could see and listen to one person (the news anchor) and stay up to date regarding current affairs.

The news, however, was limited to certain timings during the day. There was morning news and evening news, but in 1989, Sky News was launched in the UK, providing 24hour news broadcast to viewers.

News by 1990 had become a global business and world powers like Britain, USA and France were to take control of the

Lowell Thomas, the first news anchor in USA

globalisation of news broadcasting.

“The most immediate characteristics of this apparently broader range of news sources are that the number of ‘voices’ which are represented among the providers is still small and that North American and western European interests dominate.” (Olivier BoydBarret, The Globalization of News, p. 22) In short, the tradition of government influence over broadcasting news remained and remains.

Film industries were also on the leash by the government. From a simple scene of people coming out of a factory in 1895, film industries developed to instil emotions, cultural and political values in order to gather the audience. Film industries provided the audience with imagination but at the same time, with realism as well. The government’s control on film industries still lurks as it did back in the 1930s in Hollywood.

For instance, before World War II, Hollywood started to make movies against the Nazis, to show that they were a threat to America as well, even though Nazis were not a direct threat to America. (Iwan Morgan, Philip John Davies, Hollywood and the Great Depression: American Film, Politics and Society in the 1930s, p. 28) From 1941 to 1945 the American government, with the help of Hollywood, produced films against Japan to incite patriotism amongst the audience so that soldiers could be recruited. To recruit African American soldiers in the US army, The Negro Soldier (1944) was produced and it was made compulsory to watch for black and white soldiers by the US army in 1944 and 1945 (Barbara Dianne, Broadcasting Freedom: Radio, War, and the Politics of Race, 1938-1948, p. 145). Hollywood was also being used to promote racial tolerance through films by incorporating black people in films and television. (ibid.)

The placement of shots in a film, the scenes and the narrative of a film did affect the audience at large. For instance, a close up on a character’s face had a different psychological effect on the audience than using a wide shot of a character in a film.

In general, the US government had a huge role in Hollywood. French cinema, one of the biggest influencers of the world, was also used by the state during the world wars to promote stability in France, but the influence of the French government in French cinema was much less than that of the US government in Hollywood.

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Friday 13 September 2019 | AL HAKAM

Muybridge’s The Horse in Motion, 1878 | Wiki Commons

“It is much less political than the US cinema, or the German, Spanish or Italian ones.” (politico.eu/politics) Both the news media and cinema were being used by the authorities to transmit messages out to the public. In this day and age, it is being done 24/7 through news broadcasters and cinemas across the globe.

Manipulating a public gathering is extremely easy by both of these tools in today’s world.

The news informs the public and films shape the public.

To briefly shed some positive light on the news and cinema sector, there are journalists or news channels, who in their power try to promote the truth and unbiased news. On the other hand, there are film directors and producers, who produce films to educate and inform the audience. Both of these media have the power to affect the public at large with a positive change, but most of the times, it is used for governments’ own personal agendas, as discussed above.

Then there are some news channels and newspapers that are under the control of their respective governments and who, in turn, tell them to supress what is right.

For instance, in 2006, southern press in the USA sent out an apology for suppressing the news of civil rights struggle in the 1960s and also promoting racial hatred that eventually led to violence against blacks in coming eras. (Neil Henry, American Carnival: Journalism Under Siege in an Age of New Media, p. 96) Both of these media are being controlled by a few major companies. By the 1970s, the news media was being controlled by “the big three” – the USA, UK, and France. In total, four companies were controlling the news

in these countries. AFP was with France; Reuters with the UK and AP and WTN in the USA (Olivier Boyd-Barret, The Globalization of News, p. 15). Today, six major companies are controlling the world media – Comcast, News Corporation Time Warner, Walt Disney, Viacom and Sony (www.webfx. com/blog/internet/the-6-companies-thatown-almost-all-media-infographic/). From wildlife documentaries to films in cinemas, these few companies are the masterminds.

The Ahmadiyya Muslim Jamaat did not lag in utilising these areas to transmit their message out to the public. However, a sharp line is drawn between how the world uses media and how the Ahmadiyya Jamaat applied these media for public benefit.

During the time of the Promised Messiahas, two newspapers were launched: Al Hakam (1897) and Al Badr (1902) with the sole purpose of propagating the message of Islam and also highlighting world issues at large. These newspapers served as a backbone of the Jamaat.

When the request was made by Hazrat Sheikh Yaqub Ali Irfanira to the Promised Messiahas to launch a newspaper for the Jamaat, the Promised Messiahas replied in the following words: “We have no experience in this field.

There is a need for a newspaper but our Jamaat comprises of poor people and is unable to bear financial strains. If you can do this through your experience, then you may do so. Allah bless this effort.” (Hayat-e-Ahmad, Vol. 4, p. 589) While newspapers were being used as a tool by politicians for personal gains, Ahmadiyya newspapers served no such purpose. It was not being controlled by the

government or politicians. It did not promote a specific political idea or a politician. What it did was simple – spread the light of truth into the world through the teachings of Islam.

There was no element of spreading dishonesty, distrust, hatred or chaos through these newspapers. Propagation of the truth was the goal and the only thing that opposed the Ahmadiyya community was the fact that people were not interested or ready to accept the truth.

“I have dedicated my whole life … not to confine the spread of the light of truth to the oriental world but, as far as it lies in my power to further it in Europe, America … where the attention of the people has not been sufficiently attracted towards a proper understanding of the teachings of Islam.”

(Hazrat Mirza Ghulam Ahmadas, Shahna-eHaq, Ruhani Khazain, p. 443) Despite having the mode of a newspaper, mosques still acted as a source of news.

For example, Friday Sermons delivered

by Khalifatul Masih also contained news regarding the Ahmadiyya movement or of contemporary issues.

In 1990, for instance, Hazrat Khalifatul Masih IVrh delivered a series of Friday Sermons on the gulf crisis. The crisis at large and verses of the Holy Quran on how to accord with the crisis were the themes of these Friday Sermons. Friday Sermons also mainly comprised of moral teachings and spiritual importance.

However, there is a difference between the earlier Arab mosques as news hubs and that of the mosques within the Ahmadiyya Jamaat. The Imam of the Ahmadiyya Jamaat is not employed by the government to spread

news regarding political activities or political interests among Muslims. He is appointed

by Allah Himself to spread the truth in the world for the betterment of the whole of mankind. There is no hidden propaganda or personal interest in this task. He informs the world of the reality of the situation at hand and provides the best possible solution for mankind to follow.

News in the early days, as discussed, was for government officials only. This kind of news automatically came with a stamp of authenticity from the government.

Today, governments do not issue official statements through newspapers, but they have their press departments publish official statements or policies. This is done purely for authenticity.

The Ahmadiyya Jamaat also employs the same method when it comes to issuing official statements directly from Khalifatul Masih. The official statements of Khalifatul Masih are issued by the Markaz of the Ahmadiyya Jamaat.

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Friday 13 September 2019 | AL HAKAM

Later on, the Ahmadiyya Jamaat went on to use television broadcast as well, fulfilling the prophecy of the Promised Messiahas, “I shall cause thy message to reach the corners of the earth.”

The first Muslim television broadcast started in 1992 in the UK by the Ahmadiyya Community. It was named “Muslim Television Ahmadiyya” (MTA). In the early days, MTA showcased different programmes of Khalifatul Masih IVrh including his Friday Sermons, through which the world benefitted at large. Later on, MTA evolved further into an international television channel, showcasing different religious programmes from Canada, Africa, Pakistan, India, USA and many other MTA studios around the world.

MTA International now produces hundreds of historic and informative documentaries each year, covering an array of topics. It also produces different programmes, which propagate the truth of Islam.

The Ahmadiyya Jamaat now develops every possible medium to propagate the teachings of Islam. Unlike other news media across the globe, the Ahmadiyya media is completely independent and operates on its own. It carries no hidden political interests.

The goal is and will remain the same; to shine the light of truth on the world and reflect the beauty of Islam.

Lumiere Brothers’ first film. Workers leaving the Lumiere factory

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Friday 13 September 2019 | AL HAKAM

Friday Sermon Men of Excellence 16 August 2019 After reciting Tashahud, Ta‘awuz and Surah al-Fatihah, Hazrat Khalifatul Masih Vaa stated:

T

oday I will continue to narrate the accounts of the Badri companions [i.e. those companions who took part in the Battle of Badr], which have been ongoing for some time.

The first companion to be mentioned is Hazrat Qatadahra bin Numan Ansari.

Hazrat Qatadahra belonged to the Banu Zafar clan of the Khazraj tribe of the Ansar. His father was Numan bin Zaid and his mother was Unaisah bint Qais.

Hazrat Qatadah’sra title is reported as Abu Umar as well as Abu Amr and Abu Abdillah. Hazrat Qatadahra was the halfbrother of Hazrat Abu Saeed Khudrira; they were both born to the same mother.

Hazrat Qatadahra had the opportunity to participate in the Bai‘at-e-Aqabah along with 70 Ansari companions. However, according to another narration by Allamah Ibn Ishaaq, he was not part of those Ansari companions who participated in the Bai‘at-e-Aqabah or perhaps he has simply not mentioned him.

Hazrat Qatadahra was one of the archers appointed by the Holy Prophetsa. He participated in the Battles of Badr, Uhud, Khandaq and all the subsequent battles along with the Holy Prophetsa. Hazrat Qatadah’sra eye was struck by an arrow during the Battle of Uhud due to which his eye came out of its socket.

He came to the Holy Prophetsa and said, “O Messengersa of Allah! I have been struck by an arrow and my eye has come out. I love my wife very much, however if she were to see me like this, I fear that she may start to resent me.” The Holy Prophetsa placed the eye back in the socket with his hand and it was set in its place again and he regained his sight in that eye.

This eye was sharper and stronger than his other eye even during old age.

According to another narration, the Holy Prophetsa had applied his saliva on that eye as a result of which it became even better than the other eye. (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 239, Wa min Bani Zafar…, Dar Ihyaa Al-Turath Al-Arabi, Beirut, 1996) (Usdul Ghaba, Vol. 4, pp.

370-371, Qatadahra, Dar-ul-Kutub alIlmiyyah, Beirut, 2008)

Hazrat Qatadahra himself has also mentioned this incident and states, “The Messengersa of Allah was given a bow as a gift. The Holy Prophetsa gave it to me on the occasion of Uhud. I shot arrows with it in front of the Holy Prophetsa until its string broke. Despite this, I remained in front of the blessed face of the Messengersa of Allah.”

Usually we mention Hazrat Talhara in

this regard but his name is also mentioned.

He further states: “I continued to stand in front of the Holy Prophetsa. Whenever, an arrow came in the direction of the Messengersa of Allah, I would move my head in front of it so that I would serve as a shield for the blessed countenance of the Messengersa of Allah. I did not have any more arrows left at that point which I could shoot. At

that moment, an arrow struck one of my eyes, due to which my eye came out of its socket and onto my cheek. Thereafter, the attacking army dispersed and I held my eye in my own hand and went to the Holy Prophetsa. I was not far from him when the Messengersa of Allah saw it in my hand, and tears started to flow from the Holy Prophetsa eyes and prayed, ‘O Allah! Qatadahra has saved the face of Your Prophet with his own face. Pray, make this eye of his, the more beautiful and observant of the two.’ Thus, that eye was more beautiful and the visually more perceptive of the two.” (Al-Mu‘jam AlKabir Li Al-Tabarani, Vol. 19, p. 8, Umar bin Qatadah bin Al-Numan, Dar Ihyaa AlTurath Al-Arabi, 2002) In the tradition which he has narrated himself, there is no mention of the fact that his wife will not love him because of this and will begin to resent him. The earlier account which I related was what the historians have written in order to perhaps arouse more interest, or perhaps just for the sake of it. However, in his own narration of the account, there is no mention of his wife.

Nevertheless, his eye fell out of the socket during the battle. The Holy Prophetsa placed it back in its socket and his eyesight was immediately restored. As a matter of fact, it improved greatly and for this very reason, Hazrat Qatadahra later became known by the title of Dhul-Ain, that is, the possessor of the eye. (Al-Isaba Fi Tamyeez Al-Sahaba, Vol. 2, p. 345, Dar-ul-Kutub alIlmiyyah, Beirut, Lebanon, 2005) Hazrat Qatadahra participated alongside the Holy Prophetsa in all the battles, including the Battle of Khandaq [the Ditch].

On the occasion of the Conquest of Mecca, the flag of the tribe of Banu Zafar was in the hands of Hazrat Qatadahra. He passed away at the age of 65, in 23 AH. Hazrat Umarra led his funeral prayer in Medina. His half-brother, Hazrat Abu Saeed Khudrira, Muhammadra bin Maslama and Harithra bin Khuzma came down into his grave and according to one narration, Hazrat Umarra was also among those who

14 came down into the grave [during his burial]. The name of one of the grandsons of Hazrat Qatadahra was Asim bin Umar, who was an expert in the field of genealogy – that is the knowledge of families, ancestries and tribes – and Allama Ibn Ishaaq has related many of his narrations.

(Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 239, Wa min Bani Zafar,…, Dar Ihyaa Al-Turath Al-Arabi, Beirut, 1996) (Usdul Ghaba, Vol. 4, p. 372, Qatadahra, Dar-ulKutub al-Ilmiyyah, Beirut, 2008) (Siyar Al-Sahabah Az Saeed Ansari, Vol. 3, p. 474, Darul Ishaat, Karachi, 2004) In one of the narrations it states that the Holy Prophetsa had a bow that was called Qutoom. This was made from Naba, a tree from which arrows are made. This was the bow that broke during the Battle of Uhud by Hazrat Qatadahra due to its excessive use. (Tarikh Dimashq Li Ibn Akir, Vol. 4, p. 148, Bab Dhikr Silahah Wa Markubah, Dar Ihyaa Al-Turath Al-Arabi, 2001) (Lughaat Al-Hadith, Vol. 4, p. 293, Ali Asif Printers, Lahore, 2005) Hazrat Qatadahra bin Numan states that there was a family from among the Ansar, which were known as Banu Ubairak. There were three brothers, Bishr, Bashir and Mubashir. Bashir was a hypocrite and a poet and used to ridicule the companions of the Holy Prophetsa through his poetry.

He made out to be a Muslim, but some of his actions were contradictory to this. He would attribute his statements to some Arabs and say that such and such a person has said this. When the companions of the Holy Prophetsa heard the couplets he used to recite, the Companions stated, “By God! This is the couplet of this very wretched person and these couplets are those of Ibn Ubairak.” These were needy and impoverished people during the age of ignorance as well as during the era of Islam and they did not change their state. They did not do any work nor make any effort.

As a result of this, they were extremely poor.

Furthermore, he states that dates and barley were the food for the people of Medina. Once a person became wealthy and a grain merchant would bring some white, finely grounded flour from the region of Levant, this wealthy individual would purchase some of it and include it in his food. However, his wife and children would still eat dates and barley.

He says that once, it so happened that when a grain merchant came from the region of Levant, his paternal uncle, Rifa‘ah bin Zaid purchased a sack of white flour and placed it in his storeroom. He had also placed his weapons, armour and sword in that storeroom. He says that a wrongdoing was committed against him in that this storeroom was looted. Thieves broke in by breaking the wall and the ration, including the weapons were stolen. In the morning, his paternal uncle, Rifa‘ah, came to him and said: “My dear nephew! I was greatly wronged last night. Our storeroom was broken into and all of our rations and weapons were stolen. We have tried to receive some information in the area and have also asked people. In response we were told that they saw Banu Ubairak

Friday 13 September 2019 | AL HAKAM this evening. They had lit a fire and they believe that they were probably celebrating with our food. That is, they were probably cooking and eating the items they had stolen.”

Hazrat Qatadahra further states that while they were conducting an investigation in the neighbourhood, the Banu Ubairak claimed, “By God! We think that the person who stole from you is Labeed bin Sahal.” In other words, they blamed someone else. He states that Labeed was a Muslim and virtuous man from among them. When he heard that the Banu Ubairak were accusing him of theft, he drew his sword and stated, “Am I a thief?

By God, my sword shall remain between us unless you find out who committed this theft.”

He became extremely impassioned and sought to settle the matter at once.

The people around him said, “You are not a thief, put your sword away for we believe you”, and that “you are a very virtuous man.” However, upon further investigation, there was no doubt that it was the Banu Ubairak who had committed the theft. He further states that his paternal uncle stated, “My dear nephew! Perhaps we could have recovered my belongings had you gone to the Holy Prophetsa and informed him of this incident.”

Hazrat Qatadahra bin Numan states that upon hearing this, he went to the Holy Prophetsa and presented himself before him and informed him by stating: “Someone from among our own people has carried out this unjust and cruel act.

They went to my paternal uncle, Rifa‘ah bin Zaid’s house and stole his weapons and ration by secretly breaking into his store.

We request that our weapons be returned to us. As far as the ration and the grain is concerned, we do not need it as such.”

The Holy Prophetsa stated, “I will decide on this matter after having sought consultation.” When this news reached Banu Ubairak, they met with someone from their tribe known as Aseer bin Urwah.

They discussed the matter with him, and a few other men from the local area also joined together with them and went to the Holy Prophetsa and stated, “O Messengersa of Allah! Qatadah bin Numan and his paternal uncle are accusing someone from among us of committing theft without providing any witnesses or evidence. We are Muslims and good people.”

Qatadah states, “I visited the Holy Prophetsa and discussed this matter with him. The Holy Prophetsa said, ‘You have accused a people of theft who have been described as Muslims and good people, without providing any witnesses and evidence.’”

Qatadahra was a person of virtuous disposition. He states that after meeting the Holy Prophetsa and having heard what he said, he returned home and felt that it would have been better to lose some of his wealth instead of bringing this matter to the Holy Prophetsa and to have caused the Holy Prophetsa such discomfort. It would have been better to lose his wealth than to have ever mentioned this to the Holy Prophetsa. He then states that his paternal uncle visited him and stated, “My

dear nephew! What have you done thus far regarding this matter?” In response, Hazrat Qatadahra informed him about what the Holy Prophetsa had said to him.

His uncle stated, “Allah is our Helper.”

Only a short while had passed since this conversation took place that the following verses of the Holy were revealed: َّ َ Quran َُ ّٰ َ َ ۤ ۡ َ َ ُ ۡ َ ّ َ ۡ َ ٰ ۡ َ ۡ َ ۤ َ ۡ َ ۡ َ ۤ َّ ‫اس ِب َما ا ٰرک الل ُہ ؕ َو لَا تک ۡن‬ ‫الن‬ ‫ن‬ ‫ی‬ ‫ب‬ ‫م‬ ‫ک‬ ‫ح‬ ‫ِت‬ ‫ل‬ ‫ق‬ ‫ِانا انزلنا ِالیک ال ِکتب بالح‬ ِ َ ۡ َِ ۡ ّ ِ ‫ل ِلخٓائِ ِنی َن خ ِص ۡی ًما‬ Meaning, “We have surely sent down to thee the Book comprising the truth, that thou mayest judge between men by that which Allah has taught thee. And be not thou a disputer for the faithless.” (Surah alNisa, Ch.4: V.106) ۡ َ ّۡ The word ‫[ ل ِلخٓائِ ِنی َن‬the faithless] was used here forٰ the Banu Ubairak. It then further ّ ۡ ۡ َ ‫“ و‬And ask forgiveness of stated ‫اس َتغ ِف ِر الل َہ‬ َ ُ َ َ َ َ ّٰ َّ Allah.” ‫ان غفوۡ ًرا ّر ِح ۡی ًما‬ ‫“ ِان اللہ ک‬Surely, Allah is Most Forgiving, Merciful.” (Surah al-Nisa, Ch.4: V.107) Then, Allah the Almighty stated: ً َّ َ َ َ ۡ َ ُّ ُ َ َ ّٰ َّ ۡ ُ َ ُ ۡ َ َ ۡ ُ َ ۡ َ َ ۡ َّ َ ۡ َ ُ َ َ ‫و لا تجا ِدل ع ِن ال ِذین یختانون انفسہم ؕ ِان اللہ لا ی ِحب من کان خوانا‬ َّ َ َ ۡ ُ ۡ َ ۡ َّ ً ۡ َ ُۡ ۡ ّٰ ‫اس َو لَا یَ ۡس َتخفوۡ َن ِم َن الل ِہ َو ُہوَ َم َع ُہ ۡم ِاذ‬ ِ ‫ا ِثیما۔ یستخفون ِمن الن‬ ٰ ُ َ ّ َ َ َ َۡۡ َ ٰ َۡ ً ‫یُ َب ِّی ُتوۡ َن َما لَا یَ ۡرضی ِمن القو ِل ؕ و ک‬ ‫ان الل ُہ ِب َما ی ۡع َملوۡ َن ُم ِح ۡیطا۔ ٰۤہان ُت ۡم‬ ٰ ۡ ّ ُ َ ۡ ُّ ٰ َ ۡ ۡ ُ ۡ َ ۡ ُ ۡ َ ٰ َ ُ ٰۤ ‫الدن َیا ۟ ف َم ۡن ّی َجا ِد ُل الل َہ َعن ُہ ۡم یَوۡ َم‬ ‫ہؤلٓا ِء جدلتم عنہم فِی الحیو ِۃ‬ َّ ُ ٗ َ ۡ َ ۡ ۡ َ ۡ َ ً ٓۡ ُ ۡ َ ۡ َّ ۡ َ َ ً ۡ َ ۡ ۡ َ َ ُ ۡ ُ َّ ۡ َّ ۡ َ َ ٰ ۡ ‫ال ِقیم ِۃ ام من یکون علی ِہم وک ِیلا۔ و من یعمل سوءا او یظ ِلم نفسہ ثم‬ َ ُ َ ّٰ ّٰ ۡ ‫یَ ۡس َتغ ِف ِر الل َہ یَ ِج ِد الل َہ غفوۡ ًرا ّر ِح ۡی ًما‬ “And plead not on behalf of those who are dishonest to themselves. Surely, Allah loves not one who is perfidious and a great sinner. They seek to hide from men, but they cannot hide from Allah; and He is with them when they spend the night plotting about matters of which He does not approve. And Allah encompasses what they do. Behold! you are they who pleaded for them in the present life. But who will plead with Allah for them on the Day of Resurrection, or who will be a guardian over them? And whoso does evil or wrongs his soul, and then asks forgiveness of Allah, will surely find Allah Most Forgiving, Merciful.” (Surah al-Nisa, Ch.4: V.108-111) God Almighty then states: ۡ َّ َ ۡ َۡ َۡ ّٰ َ َ َ ً ‫َم ۡن ّیک ِس ۡب ِاث ًما ف ِان َما یَک ِس ُب ٗہ َع ٰلی نف ِس ٖہ ؕ و ک‬ ‫ان الل ُہ َع ِل ۡی ًما َح ِک ۡیما۔‬ ۡ َ ً ۡ ‫َو َم ۡن ّیَ ۡک ِس ۡب َخ ِط ۡٓیـَٔ ًۃ اَ ۡو ِاثۡ ًما ثُ َّم یَ ۡرم ب ٖہ بَریۡٓــًٔا َفقَد‬ ‫اح َت َم َل بُ ۡہ َتانا ّو ِاث ًما‬ ِ ِ ِ​ِ ً ُ ‫ّم ِب ۡینا‬ “And whoso commits a sin commits it only against his own soul. And Allah is All-Knowing, Wise. And whoso commits a fault or a sin, then imputes it to an innocent person, certainly bears the burden of a calumny and a manifest sin.”

(Surah al-Nisa, Ch.4: V.112-113) Hazrat Qatadahra then says that this points towards the Banu Ubairak, who said that according to them, Labeed bin Sahal committed the theft. God Almighty then further states: َ ُّ ُّ َ ۡ ٌ َ َّ َ َ َ ّٰ ۡ َ ‫َو لَوۡ لَا فض ُل الل ِہ َعل ۡیک َو َر ۡح َم ُت ٗہ ل َ َہ ّم ۡت طٓائِفۃ ِّمن ُہ ۡم ا ۡن ی ِضلوۡک ؕ َو َما‬ َ ُ ۡ َ ۤ َّ ُّ ُ َ َ ُ َُ ٰ ۡ َ َ ّٰ ۡ َ ‫ی ِضلوۡ َن ِالا انف َس ُہ ۡم َو َما یض ّر ۡونک ِم ۡن ش ۡی ٍء ؕ َو ان َز َل الل ُہ َعل ۡیک ال ِکت َب َو‬ َ َ ّٰ ۡ َ َ َ َ ُ َ ۡ َ ۡ ُ َ ۡ َ َ َ َ َّ َ َ َ َ ۡ ۡ َۡ ‫ال ِحکمۃ و علمک ما لم تکن تعلم ؕ و ک‬ ‫ان فض ُل الل ِہ َعل ۡیک َع ِظ ۡی ًما۔ لَا خی َر‬ َّ َ ۡ َ َ ۡ ۡ َ ۡ ُ ۡ َ ۡ َ َ َ َ َ َ َ ۡ َ َّ ۡ ُ ٰ ۡ َّ ۡ ّ ۡ َ ؕ ‫اس‬ ِ ‫فِ ۡی ک ِثی ٍر ِمن نجوہم ِالا من امر ِبصدق ٍۃ او معرو ٍف او ِاصلا ٍۭح بین الن‬ َ ّٰ ُ َ َ َ ۡ َ ٰ ۡ َ ۡ َّ ۡ َ َ َ ‫و من یفعل ذل ِک اب ِتغ‬ ‫ات الل ِہ ف َسوۡ َف ن ۡؤ ِت ۡیـ ِہ ا ۡج ًرا َع ِظ ۡی ًما‬ ِ ‫ٓاء َم ۡرض‬ “And but for the grace of Allah upon thee and His mercy, a party of them had resolved to bring about thy ruin. And they ruin none but themselves and they cannot harm thee at all. Allah has sent down to thee the Book and Wisdom and has taught

thee what thou knewest not, and great is Allah’s grace on thee. There is no good in many of their conferences except the conferences of such as enjoin charity, or goodness, or the making of peace among men. And whoso does that, seeking the pleasure of Allah, We shall soon bestow on him a great reward.” (Surah al-Nisa, Ch.4: V.114-115) Nonetheless, these verses could have various other meanings as well, however they thought that these verses were revealed about their situation. However, God Almighty disclosed the reality of the matter to the Holy Prophetsa. The outcome of this was that when these verses were revealed, the people of Banu Ubairak about whom there was suspicion of the theft, also thought that these verses were revealed about them and admitted to their theft. They brought the weapons back to the Holy Prophetsa, who then returned it to Rifa‘ah, who was the rightful owner.

Hazrat Qatadahra states: “My uncle was an elderly man and his eye sight was weak even prior to his acceptance of Islam during the age of ignorance [jahiliyyah period]. Owing to this, I thought that perhaps my uncle was weak in his faith.” He thought that although he had accepted Islam and became a Muslim, he was not firm in his faith. “But when I took the weapons that had been returned from the thieves, he said to me, ‘O my nephew! I give these away as Sadaqah [charity] in the way of God Almighty.’ At that time, I realised and I was convinced that my uncle was firm in his faith, and all the while I was wrong to doubt his level of faith.”

When these verses of the Holy Quran were revealed, Bashir, one of the brothers about whom there was doubt that he was a hypocrite, went to join the idolaters and stayed with Sulafah bint Saad. At that time, God Almighty revealed the following verses: َّ َ ۡ ۡ َ ۡ َّ ّ ‫َو َم ۡن ّیُ َشاقِق‬ ‫الرَ ُسوۡ َل ِم ۢۡن بَ ۡع ِد َما ت َبی َن ل َ ُہ ال ُہ ٰدی َو یَت ِبع غی َر َس ِب ۡی ِل‬ ِ ّٰ َّ ً ۡ َ ۡ َ َ َ َ َّ َ َ ۡ ُ َ ّٰ َ َ َ ّ َ ُ َ ۡ ۡ ُ ۡ ُ‫الل َہ لَا یَ ۡغ ِفر‬ ‫المؤ ِم ِنین نول ِٖہ ما تولی و نص ِل ٖہ جہنم ؕ و سٓاءت م ِصیرا۔ ِان‬ ّٰ ۡ ۡ ُّ ۡ َ َ ُ َ َّ ۡ َ َ ٰ َ ۡ ُ َ ُ ۡ َ َ َ َ ۡ ُّ ۡ َ َ‫اللہ َفقَ ۡد َض ّل‬ ِ ‫ان یشرک ِب ٖہ و یغ ِفر ما دون ذل ِک ل ِمن یشٓاء ؕ و من یش ِرک ِب‬ ۢ َ ‫ض ٰلل ًا بَ ِع ۡی ًدا‬ “And as to him who opposes the Messenger after guidance has become clear to him, and follows a way other than that of the believers, We shall let him pursue the way he is pursuing and shall cast him into Hell; and an evil destination it is. Allah will not forgive that anything be associated with Him as partner, but He will forgive what is short of that to whomsoever He pleases. And whoso associates anything as partner with Allah has indeed strayed far away.” (Surah al-Nisa, Ch. 4: V.116-117) When Bashir left Islam and went to stay with Sulafah, who was an idolater, Hazrat Hassanra bin Thabit criticised him in one of his couplets. When Sulafah bint Saad heard these couplets, she took his possessions and placing them on her head, threw them out of the house in an open plain. She then said it was owing to him that they received the gift of Hassan bin Thabit’s couplets, i.e. due to him they also became the target of his couplets. She then said, “I will not receive any benefit from you.”

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Friday 13 September 2019 | AL HAKAM (Sunan Al-Tirmidhi, Abwab Tafsir Al-Qur’an, Bab Wa Min Surah Al-Nisa, Hadith 3036) Hence, she stated that she would not keep his possessions in her house any longer. Thus, this was the ultimate fate of a hypocrite or idolater.

Hazrat Abu Saeed Khudrira relates that once Hazrat Qatadahra bin Numan spent the entire night reciting Surah al-Ikhlas.

When the Holy Prophetsa was informed about this, the Holy Prophetsa said, “I swear by Him in Whose hands is my life, Surah Al Ikhlas is equal to a half or one third of the Quran.”

(Musnad Ahmad bin Hanbal, Vol. 4, p. 42, Musnad Abu Saeed Khudri, Hadith 11131, Alamul Kutub, Beirut, 1998) I.e. it refers to the Unity of God, which in reality is the teachings that are found in the Holy Quran.

Abu Salmah says that Hazrat Abu Hurairahra would narrate to us a hadith from the Holy Prophetsa that once, he said, “On Friday, there comes a time whereby if a Muslim is engaged in prayer and seeks the favours of Allah the Almighty, then Allah will grant all that to him.” Hazrat Abu Hurairahra then signalled with his hands indicating that the aforementioned time is very short.

Abu Salmah says, “When Hazrat Abu Hurairahra passed away, I thought to myself, ‘By God! When I meet Abu Saeed Khudrira, I will certainly ask about that [special] hour, perhaps he will know.’ Thus, on one occasion I met him and saw that he was straightening a few canes. I asked him, ‘O Abu Saeed! What are these sticks that you are straightening?’” There were some sticks that he was arranging. “He replied, ‘These sticks are such that God Almighty had placed blessings therein for us. The Holy Prophetsa liked these sticks and would use them whilst walking. We would straighten them and bring them to the Holy Prophetsa.’ He then stated that on one occasion, the Holy Prophetsa saw spittle on the floor of the mosque, in the direction of the Qibla. At that time the Holy Prophetsa was holding one of these sticks and he used it to clean the spittle, then said, ‘Whenever anyone from among you is in prayer, they should not spit in front of them, as their Lord is before them.’”

This means that as a person is standing before God Almighty, therefore they should not spit in front of them. I believe that perhaps not all the commandments had been revealed. That is why in this narration, which is found in Bukhari, it is mentioned that one ought to spit to one’s left or under one’s foot.

At the time, the area they would pray in was not fully constructed and therefore they would put earth over it to clean it.

That is why the Holy Prophetsa advised to spit under one’s feet. However, later on when the commandments were revealed and they received moral training, the directive of the Holy Prophetsa was that one should use the corner of their robe or cloth if they need to wipe their nose or if they have to spit.

But nowadays we have tissues and handkerchiefs, and also our mosques are carpeted, therefore it does not mean

that spitting on the floor is permissible, rather in those days there was a temporary permission granted due to the situation at the time. Moreover, later on, the Holy Prophetsa clarified that if someone has to clean their nose or has to spit, they ought to use one corner of their robe, then cover it and clean it once they go outside.

The narrator of the incident then says: “On the same night it rained heavily.

When the Holy Prophetsa came out to lead the Isha prayer, there was a sudden flash of lightening. The Holy Prophetsa saw Hazrat Qatadahra and said, ‘O Qatadah! What are you doing at this hour?’ He replied, ‘O Messengersa of Allah, I knew that very few people would come for prayers’, due to the heavy rain and lightning, ‘therefore I thought that I ought to attend and so I came early. The Holy Prophetsa said, ‘When you finish your prayers, wait here until I pass by.’ Thus, when the prayer finished, the Holy Prophetsa gave a stick to Hazrat Qatadahra and said, ‘This stick will enable you to see ten steps ahead of you and ten steps behind you. Then when you enter your house, you will see the shadow of a human; before he speaks, kill him with this stick, for that will be Satan.’ Therefore, he did as he was instructed. Abu Saeedra then further says, ‘We have love for these sticks because the Holy Prophetsa granted them to us. We would give them to the Holy Prophetsa after preparing it specially for him. The Holy Prophetsa would then use them and also return them to us or give them to people as gifts. Therefore, there are many blessings attached with them.

That is why I am arranging them.’”

Abu Salmara then father states that he asked: “O Abu Saeedra! Hazrat Abu Hurairahra once narrated a hadith to us about a special time on Fridays.” Abu Salma initially went to ask Abu Saeed this very question, but when he saw him arranging the sticks, he first enquired about the sticks. That is why I mentioned the incident regarding the sticks. He then returned to his actual question and asked, “According to a narration of Abu Hurairahra, on Fridays, a particular moment comes in which prayers are accepted and if he knew about this. Abu Saeed Khudri replied that he asked the Holy Prophetsa concerning that particular moment to which he replied, ‘At first I was informed about that particular moment, but then, just like the Night of Decree, I was made to forget it.’ Abu Salmah said that he then left and went to Hazrat Abdullah bin Salaam.” (Musnad Ahmad bin Hanbal, Vol. 4, p. 42, Musnad Abu Sa eed Khudri, Hadith 11131, Alamul Kutub, Beirut, 1998) (Sahih al-Bukhari, Kitab as-Salat, Bab Hukkul Mukhaat Bil Hisaa Min al-Masjid, Hadith 408-409) The narration from Musnad Ahmad bin Hanbal, which has just been quoted, mentions that there is a particular moment on a Friday for the acceptance of prayer.

In this regard, there are various other narrations from which three particular times can be ascertained. One of them is reported to appear during the Friday Sermon, the second is towards the latter part of the day and the third is that it appears after the Asr prayer. I shall relate

all of these various narrations: Hazrat Abu Hurairahra relates that the Holy Prophetsa spoke about the Friday prayer and stated that there is a particular moment in the day, which, if a Muslim experiences while he is stood in a state of prayer, he shall be granted whatever he supplicates from God Almighty. Through the gesture of his hand, the Holy Prophetsa indicated that the duration of this particular moment was extremely limited.

(Sahih al-Bukhari, Kitabul Jumuah, Bab alSa‘ah Fi Yaumil Jumuah, Hadith 935) Then, there is a narration from Sahih Muslim in which Abu Burdah bin Abu Musa Ash‘ari relates that Hazrat Abdullah bin Umarra said to him, “Have you heard your father narrate the Hadith from the Holy Prophetsa with regard to the description of the particular moment that appears on Friday?” He replied, “Indeed, I have heard him.” He then said that his father stated, “I heard the Holy Prophetsa say that the particular moment appears from the time the imam sits down till he concludes the prayer.” (Sahih Muslim, Kitab-ul-Jumuah, Bab Fi Al-Sa‘atillati Fi Yaumil Jumuah, Hadith 835) In another narration related by Hazrat Abdullahra bin Salam, in which he states that once the Holy Prophetsa was seated and he asked, “We read in the book of God that there is a particular moment on Friday in which if a person seeks anything from Allah, whilst in the state offering prayer, his prayer is surely answered.” Hazrat Abdullahra states that the Holy Prophetsa then pointed towards him and said, “Or some part of an hour” i.e. a very short time. Hazrat Abdullah stated, “Indeed, or some part of an hour.” Hazrat Abdullahra then stated, “When exactly is that hour?”

The Holy Prophetsa stated, “It is in the last hours of the day (i.e. when the day is approaching its end).” Hazrat Abdullahra then asked, “Does it not appear during the prayer?” The Holy Prophetsa stated, “Indeed, when a believer completes his prayer but remains seated thereafter and it is merely owing to that prayer he remains seated, then that also constitutes as part of the prayer itself.”

(Sunan Ibn Majah, Kitab Iqaamat AsSalat Wa Al-Sunnati Fiha, Bab Ma Ja’a Fi Al-Sa‘ah Turjaa Fi Al-Jumuah, Hadith 1139) In other words, if after prayer one remains occupied in the remembrance of God Almighty, one will still be considered to be in the state of prayer and this creates a condition for one to continue offering supplications.

In another narration, Hazrat Abu Hurairahra states that the Holy Prophetsa stated, “A particular moment appears on a Friday in which if a believer is seeking good from Allah the Almighty, He surely grants him whatever good he was supplicating for. This particular moment appears after the Asr prayer.”

(Musnad Ahmad bin Hanbal, Vol. 13, p.

117, Musnad Abu Hurairah, Hadith 7688, Maktabah Muassisah Al-Risalah, Beirut, 2008) Here, the narration of Musnad Ahmad

bin Hanbal states that this particular time appears after Asr on a Friday. In another narration it states that Hazrat Abu Salmahra enquired from the Holy Prophetsa regarding this particular time and the Holy Prophetsa stated: ‫ساعات النھار‬ ‫آخ ُِر‬ ِ Meaning, that it appears in the in final hours of the day.

(Musnad Ahmad bin Hanbal, Vol. 7, pp.

847-848, Musnad Abdullah bin Salaam, Hadith 24189, Alamul Kutub, Beirut, 1998) Expounding upon this, Hazrat Muslehe-Maudra states in his Tafsir [exegesis of the Holy Quran]: “Friday and Ramadan are similar in one respect. That is because Friday is a day for the acceptance of prayer as is the month of Ramadan. With regard to the Friday prayer, the Holy Prophetsa states that if a person arrives at the mosque for prayer and quietly remains occupied in the remembrance of God Almighty whilst waiting for the imam, and thereafter attentively listens to the Friday Sermon and offers the prayer in congregation, God Almighty shall bestow His special blessings upon him. Moreover, there is a particular moment which appears on Friday in which whatever one supplicates for is answered.”Hazrat Abu Hurairahra relates that the Holy Prophetsa spoke about the Friday prayer and said that there was a particular moment in the day which if a Muslim experienced while he was stood in a state of prayer, he would be granted whatever he supplicated from God Almighty. The Holy Prophetsa indicated with the gesture of his hand that the duration of this particular moment was extremely limited.

This is a narration from Bukhari which has been previously mentioned and has been narrated by Abu Hurairahra. Hazrat Musleh-e-Maudra further states:“One of the explanations of this hadith which certainly needs to be given is that only such prayers will be accepted which are in accordance to the established practise of God Almighty and the Divine law. However, prayers of an ill nature will certainly not be accepted.

Those supplications which are lawful, in accordance to the established practise of God Almighty and the Divine law will only be accepted. And while this is a great bounty, however it is not easily achieved.

The duration of the Friday prayer starts approximately a short while before the second Azan [call to prayer] and ends with the Salaam [i.e. the completion] of prayer.

Even in the instance where the sermon is short, the total duration of the Friday prayer is almost 30 minutes and if the sermon is a little longer, the total duration can be around 1-1.5 hours. During this 1-1.5-hour period, there comes a particular moment in which whatever one supplicates is answered. However, one cannot determine whether the acceptance of prayer is in the very first, second or third minute of the sermon. In fact, one cannot even determine a single minute from the entire 90 minutes of the sermon as to which of them was the one for the acceptance of prayer.”

Thus, one will have to search for the

16 entire 90 minutes, in other words, one will have to continuously pray for the entire 90 minutes of the sermon in order to succeed in achieving this moment in which all of one’s supplications are answered. However, to continuously pray for 90 minutes and remain focused is a very arduous task indeed.”

Hazrat Musleh-e-Maudra further writes, “Certain people cannot keep their attention focused for even five minutes.

For instance, I have come here for prayer, and naturally as one takes a glance around, I happened to notice that before the sermon some people were offering their Sunnah prayer and their eyes would begin to wander here and there. The Sunnah prayer only lasts for a few minutes but even in this short duration of time, their eyes roam about everywhere, at times looking to their right or left or at the floor or then up in the heavens. Thus, if one cannot even focus their attention for 2-2.5 minutes, to maintain one’s concentration for an entire 90 minutes and remain occupied in prayer and the remembrance of God Almighty is no easy task.”

(Khutbat-e-Mahmud, Vol. 33, pp. 161162, Khutbah Farmudah 30 May 1952) (Sahih al-Bukhari, Kitabul Jumuah, Bab al-Sa‘ah Fi Yaumil Jumuah, Hadith 935) Therefore, if there is mention of a particular moment [for the acceptance of prayer], however it requires a continuous and concerted effort. One has to greatly strive in order to achieve this. It is not that simple that one prays and within that very minute it is instantly accepted. In fact, one has no knowledge as to when this moment appears. Therefore, it is necessary for one to continuously remain engaged in prayer during this time, without diverting their attention. Hazrat Musleh-e-Maudra has also mentioned that this is no easy task. In order to attain the blessings of the Friday prayer, one needs to make great effort.

The next companion to be mentioned is Abdullahra bin Maz‘un. Hazrat Abdullahra bin Maz‘un belonged to the Banu Jumaah

Friday 13 September 2019 | AL HAKAM tribe of the Quraish. His mother was Sukhaila bint Anbas. He was the brother of Hazrat Uthmanra bin Maz‘un, Hazrat Qudamahra bin Maz‘un and Hazrat Sa‘ibra bin Maz‘un. They were all maternal uncles of Hazrat Abdullah bin Umarra because Hazrat Umarra married their sister, Zainab bint Maz‘un.

Yazid bin Roman narrates that Hazrat Abdullahra bin Maz‘un and Hazrat Qudamahra bin Maz‘un accepted Islam prior to the Holy Prophetsa going to Dare-Arqam and preaching the message of Islam from there. (Al-Sirat al-Nabawiyyah li Ibn Hisham, p. 463, Min Bani Jumah wa Hulafa’ihim, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 214, Abdullah bin Maz‘un bin Jumah, Dar Ihyaa Al-Turath Al-Arabi, Beirut, 1996) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, p. 201, Umar bin Al-Khattab, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996) (Usdul Ghaba, Vol. 3, p. 391, Abdullah bin Maz‘un, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2008) (Usdul Ghaba, Vol. 2, p. 399, Sa‘ib bin Maz‘un, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996) Hazrat Abdullahra bin Maz‘un and all three of his brothers, Hazrat Qudamahra bin Maz‘un, Hazrat Uthmanra bin Maz‘un and Hazrat Sa‘ibra bin Maz‘un, were all part of the delegation which migrated to Abyssinia. When they learnt of the news that the Quraish had accepted Islam, they all returned. (Al-Sirat al-Nabawiyyah li Ibn Hisham, pp. 241, 267, Man Hajara Ila alHabshah min Bani Jumah, Man Aada Min Bani Jumah, Dar-ul-Kutub al-Ilmiyyah, Beirut, 2001) (Usdul Ghaba, Vol. 2, p.

399, Sa‘ib bin Maz‘un, Dar-ul-Kutub alIlmiyyah, Beirut, 1996) In relation to the accounts of previously mentioned companions, I spoke about the migration towards Abyssinia. It was mentioned that when the persecution against the Muslims exceeded all limits, the Holy Prophetsa instructed the Muslims to migrate to Abyssinia and stated that its king was a just and fair man, and no one is treated unjustly under his rule.

In those days, there was a very strong Christian government in Abyssinia and Najashi [Negus] was the king. In any case, in Rajab 5 Nabawi, upon the instruction of the Holy Prophetsa, eleven men and four women migrated towards Abyssinia.

It was their great fortune that as they left Mecca and headed south, they arrived at Shuaiba, which was a huge port of Arabia at the time and God Almighty blessed them in that there was a trade ship ready to depart for Abyssinia. Subsequently, they peacefully boarded the ship and it departed from there.

After arriving in Abyssinia, the Muslims enjoyed a life of peace and security and were given respite from the torment at the hands of the Quraish. However, as mentioned by various historians – which I have also previously mentioned in reference to them – they soon returned upon hearing the news [of the Quraish].

They had not spent too long in Abyssinia when a rumour was propagated which also reached them stating that all of the Quraish had accepted Islam and there is complete peace for Muslims in Mecca.

Subsequently, many of those who migrated to Abyssinia immediately returned. When they were close to Mecca, they learnt that this news was false and was in fact a ploy hatched by the disbelievers in order to bring back the Muslims from Abyssinia. They now faced a very difficult situation; some of them returned to Abyssinia and others sought protection from some of the influential men of Mecca. However, this protection did not last long and the persecution of the Quraish relentlessly continued and there was no place of peace or security for the Muslims in Mecca.

The Holy Prophetsa once again instructed his companions to migrate and discreetly they began preparing and migrated from Mecca. Eventually, the total number of Muslims who had migrated to Abyssinia was 100, among whom 18 were women and the rest were men. Thus, this was the manner in which the second

migration took place.

In any case, it is stated that Hazrat Abdullahra bin Maz‘un returned after the very first migration, but it is not known whether he took part in the second migration to Abyssinia, but nonetheless he took part in the migration to Medina.

(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmadra, pp. 146-149) Upon his migration to Medina, the Holy Prophetsa established a brotherhood bond between Hazrat Abdullahra bin Maz‘un and Hazrat Sahl bin Ubaidillah Ansarira. (Al-Tabaqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 214, Abdullah bin Maz‘un bin Jumah, Dar Ihyaa Al-Turath Al-Arabi, Beirut, 1996) According to one narration, the Holy Prophetsa established a brotherhood bond between Hazrat Abdullahra bin Maz‘un and Hazrat Qutbahra bin Amir. (Uyoon AlAthar, Vol. 1, p. 232, Dhikrul Muwakhaat, Darul Qalam, Beirut, 1993) Along with all three of his brothers, Hazrat Uthmanra bin Maz‘un, Hazrat Qudamara bin Maz‘un and Hazrat Saibra bin Maz‘un, Hazrat Abdullahra bin Maz‘un took part in the Battle of Badr alongside the Holy Prophetsa. Hazrat Abdullahra bin Maz‘un took part in all the battles of the Holy Prophetsa, including the Battle of Badr, Uhud and Khandaq. Hazrat Abdullahra bin Maz‘un passed away in 30AH during the Khilafat of Hazrat Uthmanra at the age of 60. (Usdul Ghaba, Vol. 2, p. 399, Sa‘ib bin Maz‘un, Dar-ul-Kutub al-Ilmiyyah, Beirut, 1996) (Al-Tabaqaat-ul-Kubra li ibn Saad, Vol. 3, pp. 212-214, Abdullah bin Maz‘un bin Jumah, Dar Ihyaa Al-Turath Al-Arabi, Beirut, 1996) May God Almighty continue to elevate the station of these Companionsra.

(Originally published in Al Fazl International on 6 September 2019, pp. 5-9. Translated by The Review of Religions)

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