BASHSHAAR
A TRI-ANNUAL PUBLICATION OF AHMADIYYA ANJUMAN ISHAAT-I-ISLAM
(LAHORE) SYDNEY AUSTRALIA INC.
Volume 17 Number 3 September - December 2021
Website: http://aaiil.org/australia
PROPHETHOOD
VERSUS
PROPHECY
(REVELATION)
By Br Sadar-ud-Dean Sahu-Khan
President of the AAII Australia.
In determining the effective strategies to clarify
Hazrath Mirza Ghulam Ahmed’s claims, my task is to
speak on Prophethood versus Prophecy (Revelation).
The theme of this conference is ‘The Alleged Claim of
Prophethood’. To remove the allegation of
prophethood ascribed to Hazrath Mirza Sahib it
becomes vital to both understand and appreciate the
terms prophethood and prophecy (revelation). The
reason why the allegation of prophethood was made
against Mirza Sahib was because he declared that God
still speaks to His saintly people. The misconception
arose because it was commonly misunderstood that
God speaks to Prophets only.
Defining Revelation The Arabic word for “prophet” is
nabi and is literally defined as “an announcement of
great utility” or “imparting knowledge of a thing.”
The word is further understood as describing a person
“who gives information about God.” The word nabi is
associated with the word rasul, which means
messenger”, or literally “one sent.” The two words,
nabi and rasul, are used interchangeably in the Holy
Qur’an. It appears these two words describe the two
capacities of a prophet: nabi is used to signify being a
recipient of information from God and rasul is used to
indicate being the conveyer of that message to
mankind. Revelation, accordingly, to Islam, is a
universal phenomenon and is very broad in its
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applicability. There are verses in the Holy Qur’an
stating revelation is granted to the earth (99:1-5) and
other inanimate objects (41:11-12), indicating a type
of revelation through which Divine laws are
established for the operation of the universe. There are
verses stating revelation is granted to lower life forms,
including insects like the bee (16:68-69), implying
instinct in animals is a type of revelation. Divine
revelation (wahy) is central to the function of a
prophet in the Islamic tradition.
Commonly, it is presumed that prophethood and
revelation are tantamount to the same thing, in that
only prophets receive revelation from God. However,
there are forms of revelation also experienced by
spiritual personalities who are not regarded as
prophets. Concerning revelation to man, the Holy
Qur’an in chapter 42:55 classifies three types: It is not
vouchsafed to a mortal that God should speak to him
except by revelation, or from behind a veil, or by
sending a messenger and revealing by His permission
what He pleases. The first type of revelation is the
simplest form and signifies an “inspiration of an idea
into the heart,” distinguished from hearing actual
words. This class of revelation is referred to as wahy
khafi or “inner revelation.” The second type – “from
behind a veil” – is a higher form of revelation and
includes dreams (ru’ya), visions (kashf) and hearing
actual words of inspiration (ilham). The third type –
via a “messenger” – is the highest and most developed
form of revelation. This is the type of revelation
prophets receive through the messengership of Angel
Gabriel. This class of revelation is referred to as wahy
matluww or “revelation that is recited in words” and is
what forms the basis of the revealed scriptures of the
prophets. It is only this third type of revelation that is
restricted to prophets. The Holy Qur’an demonstrates
the different types of revelation to man by presenting
accounts in which spiritual personalities who are not
considered prophets also receiving revelation. Mary,
the mother of Jesus, is stated as receiving revelation on
multiple occasions [3:41, 3:44, 19:25]. The mother of
Moses is also stated as receiving revelation. [28:7] The
disciples of Jesus too are stated as being recipients of
revelation from God. [3:111]. There are other
examples but I am mindful of the allocated time for
this presentation.
In the context of the theme of this conference, the
Holy Qur’an specifically addresses the issue of
continuity of non-prophetic revelation by stating that
the auliya are given bushra: Now surely the friends of
God (auliya) – there is no fear upon them nor do they
grieve. Those who believe and guard against evil, for
them are good news (bushra) in this world and the
hereafter[10:62-64]. The auliya (plural for wali) is a
term that refers to saintly figures among the Muslims
who have developed a strong connection to God. The
term bushra was explained by Prophet Muhammad,
peace and blessings of Allah be upon him, in the
following way: He said: Nothing remains of
prophethood except mubashshirat [same root word as
bushra]. The people asked: What is mubashshirat? He
said: True dreams. [Sahih al Bukhari, Hadith 6990.]
Similarly, Prophet Muhammad, peace and blessings of
Allah be upon him, explained:
“The good dream (mubashshirat) of a righteous
believer is one of the forty-six parts of
prophethood.”[Sahih al Bukhari, Hadith 6983].
Revelation in the form of good or true dreams
received by saints, therefore, is considered a part
of prophethood. Since it is only one of the many
aspects of prophethood, its continuity does not
undermine the complete or actual prophethood
that ended with Prophet Muhammad. Imam
Raghib (eleventh century Muslim scholar of
Quranic exegesis and Arabic language) explains in
Al-Mufradat fi Gharaibi-l-Quran: The Messenger
of Allah is reported to have said that revelation has
been cut off and nothing remains except
muhabshshirat, which are true visions a believer
sees or is shown to him.”
Fakhral-Din al-Razi states in his classic commentary
Al Tafsir al-Kabir: “The Holy Prophet is reported to
have said that bushra is a true vision which a believer
sees or which is shown to him, and it is also reported
from the Holy Prophet (peace and blessings of Allah
be upon him) that prophethood has gone but
mubashshirat remains. Reports in Sahih al Bukhari
further clarify this point. Prophet Muhammad (pbuh)
explained that revelation in the form of words of
inspiration from God to saintly persons is also a part
of prophethood that continues: Among the nations
before you, there used to be muhaddathun, and if there
is one of them in my nation, it is Umar. [Sahih al
Bukhari, Hadith 3469]. He further clarified who the
muhaddathun are by defining the term in an almost
identical report from the same source by replacing
“muhaddathun” with a description: Among the
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Israelite people before you, there used to be men who
were spoken to by God although they were not
prophets. If there is such a one among my followers, it
is Umar. [Sahih al Bukhari, Hadith 3689]
A muhaddath, therefore, is a person who is spoken to
by God but is not a prophet. Consequently, the term
wali in the Qur’an and the term muhaddath in Hadith
signify
the same thing: a saintly person who receives
“nonprophetic” revelation. In the famous
Commentary of the Quran, Ruh al-Ma‘ani, the
following is presented in reference to Quran 42:51:
In this verse, God has referred to people in general,
and not prophets as such, because revelation is not
confined to prophets. In previous times, there is the
example of Mary and the mother of Moses, who
were not prophets but God spoke to them. In our
religion, that will be the position of muhaddathun
of the nation. They will receive revelation.”
Similarly, in Aini, a popular Commentary on Bukhari
(vol. vii, p. 614), it is stated: “By muhaddath are meant
persons to whom God speaks, without them being
prophets. Classic Muslim theologians, like Shaikh
Ahmad of Sirhind, wrote: Know, O truthful brother,
that the speaking of God with man is sometimes face-
to-face. This is for the prophets, and is also for some
of their perfect followers due to obedience and as
inheritance.
When a follower receives Divine speech abundantly
and frequently in this manner, he is called a
muhaddath, as was Umar, the chief of the Muslims.”
(Maktubat, vol. iii, part vii, p. 2, letter no. 51).
Likewise, Shah Wali-ullah of Delhi wrote: “The rank
of muhaddath is such that when a muhaddath arises, he
does not have to follow conclusions derived by human
reasoning, just as the sun eliminates the need for
ordinary lamps. For he comes with revelation and the
knowledge given to prophets. (Tafhimat, p. 136). This
principle of continuity of non-prophetic revelation to
saintly personalities is explained in renowned
traditional commentaries of the Holy Qur’an and
Hadith and is a prominent theme in the writings of
classical Muslim theologians. For instance, Al Ghazali
explained in his popular work Ihya al-Ulum (Vol. III,
p. 67): “Know that the men of the heart are shown the
secrets of the worlds through inspiration [into the
mind], or through true dreams, or through visions
while awake. This is one of the highest grades of the
degrees of prophethood, as a true dream is one of the
forty-six parts of prophethood. So beware of denying
this knowledge through lack of understanding”.
Abdul Qadir Jilani similarly argued in Al-Fath ar-
Rabbani at page 153:
“Woe unto you, O innovator! Does God not have the
power to say: ‘I am God.’ Our God, great is His glory,
is a speaker, and not dumb. His word is heard and
understood”. Ibn Arabi further elaborated in Futuhat
Makkiyya (Part II, p. 90, question no. 82): “It is
impossible that revelation from God can stop. For if it
were to be cut off, there would not remain for the
world any spiritual food by which it continues to
subsist”.
Similar sentiments are found in the writings of Jalal-
ud- Din Rumi, Shaykh Ahmad of Sirhind, Imam
Shi’rani, Shah Wali-ullah of Delhi, Imam Ja’far Sadiq
and many others.
The points outlined above establish three important
principles:
1. The Holy Qur’an identifies spiritual personalities
that received revelation but were not prophets;
2. These spiritual personalities received the first two
classes of revelation (i.e. non-prophetic revelation);
3. These two classes of revelation continue among
saintly personalities and does not end.
As a result, only that one form of revelation that is
granted to prophets – that which is communicated
through Angel Gabriel and which forms the basis of a
revealed scripture – is what has discontinued with the
finality of prophethood in Prophet Muhammad
(pbuh). If prophethood has ended, prophetic revelation
is no
longer possible. But the other two forms of revelation,
the types that are available to saintly personalities who
are not prophets, remains.
Hazrath Mirza Ghulam Ahmad on Revelation
Having established this background, attention may be
directed to the views of Hazrath Mirza Ghulam
Ahmad. Consistent with his belief in the finality of
prophethood in Prophet Muhammad, Hazrath Mirza
Ghulam Ahmad maintains that prophetic revelation
(wahy nabuwwaat or wahy rasilat), that form of
revelation that is transmitted via the agency of Angel
Gabriel, has ended: “It is obvious that if it is supposed
that the angel Gabriel can now descend with even one
sentence of prophetic revelation (wahy nubuwwat)
and remain silent thereafter, this would still contradict
the finality of prophethood, for when the seal of
finality is breached and revelation granted to
messengers (wahy risalat) again starts to descend, it
matters not whether the amount is little or much.
Every wise person can understand that if God is true
to His promise, and the promise given in the khatam
an nabiyyin verse – which has been explicitly
mentioned in the Hadith, that now, after the death of
the Prophet of God, peace and the blessings of God be
upon him, Gabriel has been forbidden forever from
bringing prophetic revelation (wahy nubuwwat) – if
all these things are true and correct, then no person at
all can appear as a messenger (rasul) after our
Prophet, peace be upon him.” Izala Auham, p. 577
(RK, vol. 3, pp. 411-12).
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Similar examples of Hazrath Mirza Ghulam Ahmad’s
belief in the termination of prophetic revelation are as
follows: A seal has been put upon prophetic revelation
(wahy nubuwwat) since thirteen hundred years ago.
(Izala Auham, p. 534; RK, vol. 3 p. 387);
Further he stated: It has just been shown that
revelation granted to a messenger (wahy risalat) has
been terminated till the Day of Judgment. (Izala
Auham, p. 614; RK, vol. 3 p. 432); In addition, he
asked a rhetorical question: How could it be permitted
that, despite the fact that our Holy Prophet
Muhammad is the last of the Prophets (khatam al-
anbiya), some other prophet should appear sometime
and prophetic revelation (wahy nubuwwat)
commence?” (Ayyam as-Sulh, p. 47; RK, vol. 14, p.
279). Moreover, in harmony with views of classical
Muslim theologians, Mirza Ghulam Ahmad also
explains that a type of revelation, that part of
prophethood granted to saints, however, remains: The
Messenger of Allah is reported to have said that ‘there
is nothing left of prophethood except good news
(mubashshirat).’ That is to say, from the parts of
prophethood only one part remains, namely
mubashshirat, which comprises true dreams, genuine
and true visions, and revelation which descends on the
chosen ones from among the saints (auliya) …”
Taudih Maram, p. 9-10(RK, vol. 7, pp. 60-61). Mirza
Ghulam Ahmad further clarifies the distinctive nature
of prophetic revelation in the following way:
… the Hadith proves that perfect prophethood (haqiqi
nabuwwat), which contained the revelation of the law
(shariah), has certainly been cut off. But prophethood
which contains nothing except mubashshirat (good
news) shall exist until the Day of Resurrection and
shall never cease. As you know and have read in the
books of Hadith, true visions are a forty-sixth part of
perfect prophethood. By contrasting prophetic
revelation with saintly revelation in this manner, Mirza
Ghulam Ahmad distinguishes the two not only in form
but also in content. In form, only prophetic revelation
is transmitted via the agency of Angel Gabriel. In
content, only prophetic revelation contains laws. This
distinction of only prophetic revelation containing
laws is, again, in uniformity with the understanding of
classical Muslim theologians. Ibn
Arabi, for example, wrote extensively on the subject of
the relationship between prophethood and sainthood,
and he too identified revelation containing laws
(shariah) as the distinguishing criterion.
All the forms of revelation we have explained here are
to be found in men of God, from among the saints.
The revelation that was exclusive to the prophet, and
not for the saint, is the revelation containing the laws
(shariah).” (Futuhat Makkiyya, Part II, p. 376) Others,
like Imam Abdul Wahhab Shirani, confirmed the
same: The door of prophethood is closed after the
Holy Prophet Muhammad and shall not be opened for
anyone until the Day of Judgment. However,
revelation which does not contain laws (shariah) in it
remains for the saints. Mirza Ghulam Ahmad
distinguished the two grades of revelation in his
writings by classifying them as wahy nabuwwat
(prophetic revelation) and wahy wilayat (saintly
revelation). Consequently, a determination of how
Mirza Ghulam Ahmad described the revelations he
received is indicative of whether he considered
himself a prophet in the theological sense. If he
claimed to be a prophet (nabi or rasul) as opposed to a
saint (wali or muhaddath), he should refer to his
revelations as wahy nubuwwat. Consistent with his
conviction in the finality of prophethood in Prophet
Muhammad(pbuh) and belief in prophetic revelation
having ended, he refers to the revelations he received
as wahy wilayat, not wahy nubuwwat: I believe that it
is not wahy nubuwwat (prophetic revelation) but
wahy wilayat (saintly revelation) that the saints
receive through the Prophethood of Muhammad due
to their perfect following of him.
If anyone accuses me of claiming anything beyond
this, he departs from honesty and fear of God. I have
noticed that at the time of revelation, which descends
upon me in the form of wahy wilayat (saintly
revelation), I feel myself in the hands of an extremely
strong external force.”
To summarize:
1. Revelation in Islam is a universal phenomenon,
very broad in its scope, and is granted to inanimate
objects, lower life forms and to humans;
2. With regard to humans, there are three forms of
revelation. The first type is that of “inner revelation”
and consists of an inspiration of an idea into the heart.
The second type is a higher form of revelation and
includes dreams, visions and hearing actual
words of inspiration. The third type is the most
developed form of revelation and entails receiving a
revelation through the messengership of Angel
Gabriel.
3. Only the third type of revelation – through the
messengership of Angel Gabriel – is restricted to
prophets. The first two types of revelation are also
granted to people who are not prophets.
4. The Holy Quran and authentic Hadith explain that
revelation to saintly persons continues in the form of
“mubasshirat” (i.e. good news).
5. The respected saintly Muslim personalities of the
Classical Period have further clarified that wahy
nabuwwaat (prophetic revelation, which contains laws
and is delivered via the Angel Gabriel), has terminated
with the Holy Prophet Muhammad, but that wahy
wilayyat (saintly revelation, that does not contain laws
and is not delivered by Angel Gabriel, but nonetheless
is communication from Almighty Allah) remains for
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those who have developed a close relationship with
God.
6. Hazrat Mirza Sahib, consistent with these
established principles, argued that wahy nabuwwaat
(prophethic revelation) has ended with the Holy
Prophet Muhammad and that the revelation he
receives is only wahy walayyat (saintly revelation).
I hope this information will help address the false
assumption that many people have concerning
revelation and will help remove an obstacle in the way
of people understanding Hazrat Mirza Sahib’s true
claims.
FINDING FAULTS IN
OTHERS
By Mrs Nazra Ali
(Text of a speech delivered at Dar-us-Salaam,
Wembley, UK, on 3 November 2019.)
Finding fault in others is a prevalent characteristic in
human beings from all walks of life, and is seen in
politics, the corporate world, and most large
organizations. It is so rampant that it has become
something normal to do. In a fast-moving world where
social media form opinions for us, it encourages fault-
finding as the primary mechanism to self-preservation.
I would like to discuss with you today what the
religious scriptures say about this.
Fault-finding is defined as continual criticism,
typically concerning trivial things.
Why do we do this to others? What are the dangers of
doing this? What do the religious scriptures say about
this, and are they unanimous in what they say?
We Muslims are admonished in the Holy Qur’an about
this, and about calling one another by nicknames as
well. It says: “O you who believe, let not people laugh
at people, perchance they may be better than they; nor
let women (laugh) at women, perchance they may be
better than they. Neither find fault with your own
people, nor call one another by nicknames. Evil is a
bad name after faith; and whoso turns not, these it is
that are the iniquitous” (49:11).
The Holy Prophet Muhammad has also condemned it
in a hadith. “Abu Hurairah reported: The Prophet, may
peace and the blessings of Allah be upon him, said, ‘A
servant does not cover the faults of another servant in
the world but that Allah will cover his faults on the
Day of Resurrection’ ” (Ṣaḥih Muslim).
In another hadith reported in Tirmidhi, the Holy
Prophet (saw) said: “Each of you is the mirror of his
brother, so if he sees any fault in him he should wipe it
away.”
One of the common ways through which people
deflect their own shortcomings is to blame others. The
Prophet Jesus (as) said: “Why do you look at the little
speck in your brother’s eye and forget the plank in
your own eye?” (Luke 6:41).
Hazrat Ali (ra) said: “The worst of people is the
person who searches for faults in others while being
blind to his own faults.”
Martin Luther King rightly said: “The highest form of
maturity is self-inquiry.”
One of the pillars of perfection of a person’s soul and
spirit is that he has the ability to examine his own
spiritual state, through looking at his own defects and
ethical weaknesses.
In general, a believer in Allah and the Last Day would
not like his mistakes and faults to be broadcast to
others. If we make a mistake or commit a sin, it is
better that we keep the matter to ourselves and ask
Allah for forgiveness than to tell others about what we
have done, perhaps inadvertently encouraging them to
do the same.
Since virtually all fault-finding is conveyed verbally,
we must be careful of the power of the tongue, since
wise people caution the fact that affliction caused by
the tongue causes more harm than caused by the
sword.
Companions of the Holy Prophet once asked: “Who is
the most excellent among the Muslims?” He said:
“One from whose tongue and hands the other Muslims
are se¬cure” (Bukhari and Muslim).
Abu Huraira narrated: “The Prophet said, ‘Beware of
suspicion, for suspicion is the worst of false tales; and
do not look for others’ faults and do not spy, and do
not be jealous of one another, and do not desert (your
relation with) one another, and do not hate one
another; and O Allah’s worshipers! Be brothers (as
Allah has ordered you)!’ ” (Bukhari).
Matthew, 18:15-22 reads: “If your brother or your
sister sins, go and point out their fault, just between
the two of you. If they listen to you, you have won
them over.”
Here the Bible tells you how to deal with a fault in
someone that could cause harm to them:
In James, we find the following about fault-finding:
“If any of you lacks wisdom, you should ask God,
who gives generously to all without finding fault, and
it will be given to you” (James, 1:5).
The psychology of finding fault in others
Dr Joseph M Carver, Ph.D., a psychologist, replies to
a question he was asked about finding fault.
“Reader’s question: I find flaws with people, and
once this happens I do not like being around them,
and they irritate me. I am not sure I like people that
much. I do not get it, though — because I have a lot of
friends and am an extrovert. Why is it that once I find
out someone is not perfect, I dislike them?
Psychologist’s reply: No person on earth is ‘perfect,’
and everyone has flaws. This means that eventually
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you will find fault with everyone around you, and by
your own admission, you will then not only dislike
them, but dislike being around them. They will irritate
you. You will eventually reach a point where you are
uncomfortable in any social environment because
someone there will have a flaw. Keep in mind that
being imperfect and having a flaw is only by your
interpretation.
Those you identify as being imperfect and having
flaws cause you emotional distress. You not only
dislike (a negative emotional state) being around them
but find them irritating. Your mood will be constantly
changing — always to the negative — based on those
around you. As this happens, your current friends will
slowly detach from you, you will interpret that
detachment as a flaw, you’ll then dislike them, and
you’ll be lonely. This current personality theme has
absolutely no positive impact on your life.
In an ironic twist, that you need to find fault with
people for failing your personal standards of
perfection, then allowing yourself to be emotionally
upset by them, is a significant flaw in your personality.
This negativity puts you at higher risk for depression,
stress, anxiety, and even job/career loss.
In the future, this is not a good characteristic to have
for many reasons. Dependent people become more
dependent and aggressive people become more
aggressive. Your hyper-critical view of others, when
you find yourself under stress, will be amplified,
isolating you from those around you and eventually
turning on you, becoming self-critical.”
Jade Small published an article some time ago entitled,
“The Six Common Habits of Highly Miserable,
Unhappy People.” It was published on March 6, 2019.
In her article she states that these characteristics are as
follows: 1. They are the victim. 2. They love to
complain. 3. They fear criticism. 4. They struggle to
trust. 5. They adore drama. 6. They love to gossip.
Unhappy people are unsatisfied with their own lives,
so they focus on others’ lives and try to find fault in
them. Saying negative things about others makes the
unhappy person feel a false sense of betterment.
Happy people don’t have time to talk about other
people’s lives and downfalls; they are far too focused
on the good in their own.
Confucius, whom we consider a prophet of God, said:
“Fault finding is the habit of the miserable.”
He also said: “The great person calls to attention the
good points in others while the miserable person calls
to attention the defects and faults in others” (Analects,
12:16). [Analects is an ancient Chinese book.]
BASHSHAAR
(Bringer of Glad Tidings)
Layout & Design: Farhaz Khan
 who plants a shoot, and anyone obtains the least thing
ISLAMIC PROTECTION OF THE from it, is considered [like paying] almsgiving on his
behalf until the Day of Judgment" (Muslim).
ENVIRONMENT The Prophet explained that in terms of planting a
palm-tree seedling even if one realises that it is the
Day of Judgment and that the world is coming to an
The earth is made available for human use, without
end, suggesting that even when all hope is lost for
abuse or misuse. There are numerous verses in the
mankind, one should sustain nature's growth.
Quran that could be cited in this respect, for example
the following:
LAND
"He has made subservient to you whatsoever is in the
Protecting the land from pollution is indicated in many
heavens and in the earth, all, from Himself. Surely
hadiths that encourage people to keep the land clean.
there are signs in this for a people who reflect" (45:13;
One hadith states, among other things, that God likes
see also 31:20 and 16:12).
goodness, cleanliness, and generosity. The hadith ends
with a request by the Prophet asking Muslims to clean
In his capacity as vicegerent, man is perceived as the
their courtyards. Islam has created a bond between
trustee of the earth. Vicegerency as a test to mankind
faith and cleanliness. Abu Hurayrah reported that the
is found in the following verse: "We made you rulers
Prophet said: "Beware of the two [acts that bring]
in the land after them, so that We might see how you
curses: relieving oneself in the path of people or in the
act." (Quran, 10:14; see also 6:165).
shade [i.e. where they usually rest]."
HUMAN BEINGS
The same concept is reiterated in another hadith
Islam emphasises the sanctity of human life in the
which, in addition to the above two prohibitions,
strongest possible terms:
mentions the prohibition of relieving oneself in water
"We prescribed for the Children of Israel that whoever
sources (e.g. ponds, rivers).
kills a person, ... it is as though he had killed all men.
And whoever saves a life, it is as though he had saved
Those interested can read the entire article in the July 2003
the lives of all men" (Quran, 5:32). edition of The Dawn:
http://aaiil.org/suriname/dawn/dawn.shtml
ANIMALS
Islam has enjoined upon Muslims right relationship
with animals. They are asked to treat animals well, POVERTY ALLEVIATION
and they are not allowed to kill animals except for AND THE
food. Only in limited cases are some animals allowed
to be killed, for example, when they endanger the ROLE OF RELIGION
lives of humans.
The International Day for the Eradication of Poverty
To slaughter an animal, one has to use a sharp object
was declared by the UN, and instituted in 1992;
that will save the animal suffering. Shaddad Ibn Aws
however, the first commemoration dates back to 17
reported that the Prophet said: "Excel in slaughtering;
October 1987. On that day, more than a hundred
sharpen your blade [so you may] relieve your
thousand people gathered in Paris, where the Universal
slaughtered [animal]" (Muslim).
Declaration of Human Rights had been signed in 1948
to commemorate the victims of extreme poverty and
One should not take lightly the issue of killing without
violence, and to remember those suffering from
any justification, even if the victim is a very small
hunger. They proclaimed that poverty is a violation of
animal or bird. Abdullah Ibn Amr reported that the
human rights and reaffirmed the need to come together
Prophet said:
to ensure that these rights are respected. Since then,
"No human being kills a sparrow or [something]
people of all backgrounds, beliefs and social classes
larger without right, except that God will ask him
have gathered on October 17 every year to show their
about it on the Day of Judgment”. It was said: "O
solidarity with the poor and renew their intentions to
Prophet of God! What is its right?" He said: "Its right
work towards eradicating poverty.
is that you slaughter it and eat it, not that you
decapitate it and throw it away!"
Poverty eradication has been documented in various
world documents. For example, in the Millennium
PLANTS
Development Goals, we read: “Halve the percentage
Islam encourages people to plant trees and all useful
of people with an income of less than $1.25 per day
plants. Jabir reported that the Prophet said: "A Muslim
between 1990 and 2015,” and: “Halve the percentage
of people who suffer from hunger between 1990 and

6
2015.” [2] Both objectives have been amply achieved,
according to the sources.
There is also a 2030 agenda, which is about People,
Planet, Prosperity, Peace, and Partnership.[3] With
regard to People, we read: “We are determined to end
poverty and hunger, in all their forms and dimensions,
and ensure that all people can fulfill their potential in
dignity and equality and in a healthy environment.”
Likewise, there are several other documents and
initiatives aimed at helping to combat poverty.
Contribution of Civil Society Organizations
Governments alone will not be able to fight poverty.
The contribution of civil society organizations in this
regard is of great importance. Religious organizations
can also make a major contribution to poverty
reduction. According to research, many people in
developing countries are affiliated with religious
groups. A 2008 survey in Africa found that 81 percent
of those surveyed considered religion a “very
important” factor in their lives. Other polls in 1999
and 2005 found that two-thirds of those polled in
developing countries “put God in high regard” or
consider themselves “religious people.”
Religious organizations thus have a fairly large
network and reach among all sections of the
population, especially in remote areas. It is also the
case that many people in need turn to religious
organizations for support, and on the other hand, those
who want to donate often give to religious
organizations. However, many state and general
development organizations have avoided the role of
religion in development issues. Development
organizations were heavily influenced by a Western
tradition that makes a sharp distinction between
religion and the state. Religion and belief were often
seen as an obstacle to development, partly because of
the urge to convert; some faith groups are willing to
offer help, but on the condition of conversion to their
religion.
But, as already said, the state alone cannot cope with
poverty alleviation. NGOs can contribute, and also
religious organizations organized according to a
certain formal structure.
Such organizations are referred to as FBOs in some
documents, Faith-Based Organizations. [4] An FBO
has the additional characteristic that its identity and
objectives are based on religious or spiritual
traditions, so not specifically a religious organization,
but a kind of NGO where religious/spiritual norms
and values are also important. Just as many religious
organizations have such institutions as schools,
retirement homes and boarding schools, a structured
service can also be set up that deals with assistance to
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the poor and needy. Examples of such faith-based
development organizations are World Vision (with a
Christian base), Hindu Aid, and Islamic Relief.
It is also important to know that many religious
organizations belong to an international network, and
in the event of calamities, etc., they can often call on
their branches in other countries.
These are therefore enough reasons to involve well-
organized religious groups in development issues,
especially poverty alleviation.
Islam and Poverty Alleviation
Islam considers the fight against poverty very
important. At the beginning of the Holy Quran, in
chapter two, we read: “Those who believe in the
Unseen and observe prayer and spend what We have
given them” (2:3). Prayer and spending on the needy
are described together in more than twenty-five verses
of the Holy Quran, indicating that prayer and charity
are both very important, and that prayer also aims to
lead the believer to charity.
Regarding the reward for charity, we read in Holy
Quran, 2:261: “The likeness of those who spend their
wealth in Allah’s way is like the likeness of a grain of
wheat from which seven ears grow, in each ear a
hundred grains of wheat. And Allah multiplies
(further) for whom He pleases.”
Furthermore, it can be mentioned that Islam considers
the collection and distribution of zakat (the obligatory
poor tax) as a state institution. In the Holy Quran,
9:60, dealing with who to spend the zakat on, workers
who are appointed to collect and distribute zakat are
also mentioned. So setting up FBOs as mentioned
before could certainly be based on this Quranic verse.
Various other quotes from religious writings on
poverty:
The Holy Quran:
“O you who believe, spend (on good works) out of the
good things that you earn and out of what We bring
forth for you from the earth, and do not aim at the bad
to spend from it, while you would not take it
yourselves ...” (2:267).
“If you manifest charity, how excellent it is! And if
you hide it and give it to the poor, it is good for you.
And it will do away with some of your evil deeds ...”
(2:271).
The Bible:
“No, the kind of fast that I require of you is that you
sever your bond with sin. That you free yourself from
evil. That you stop exploiting your workers, treat them
fairly and give them what they are entitled to. I want
you to share your food with the hungry and receive
the helpless, the poor and the displaced into your
homes. Give clothes to those who are cold and don't
hide from relatives who need your help.
Then you will shine like the morning sun. You will
soon be healed, your piety will carry you on, goodness
will be as a shield to you, and the glory of the Lord
will protect you from behind. Then the Lord will
answer when you call. ‘Yes, here I am,’ He will say
immediately. All you have to do is remove the anger
from among you, stop oppressing the weak, stop
making false accusations, and stop spreading bad
rumours! Feed the hungry! Help people who are in
trouble! Then your light will shine out of the darkness
and the darkness around you will become as bright as
the daytime light. And the Lord will guide you
unceasingly, supply your needs with good things, and
keep you well, then you will be like a garden with
plenty of water, an ever bubbling well” (Isaiah 58:6-11,
NIV).
The Vedas:
“The man with food in the store who — when the
needy come begging him for bread - hardens his heart
against him… finds no one to comfort him.
Generous is he who gives to the beggar who comes to
him in weakness and from want of food. Success
comes to meet him in the heat of battle. He makes a
friend of him in future troubles.
No friend is he who offers nothing to his friend and
comrade who begs for food. Let him go — no home is
for rest...” (Rig Veda, Mandala 10, Hymn 117, verses 2-4).
To conclude
So much for this explanation of the role of religion in
combating poverty. Religion is not only intended to
bring us closer to God as believers but it also
motivates us to be good to our fellow human beings,
to support them where necessary, to lead a better life.
We can do that as individuals, but we can also do it as
a collective body in order to have a greater reach. The
state alone will not be able to solve the poverty issue;
non-governmental organizations and religious
organizations can be of great support in this regard.
This issue of BASHSHAAR
{Bringer of Glad Tidings}
is kindly sponsored by
BR MOHAMMED ZAFRULLAH SAHU KHAN
in ever-loving memory of his wonderful father
MR MOHAMMED SHAFI SAHU KHAN
8
We also saw that the Holy Quran mentions prayer and
the poor tax in over twenty-five verses altogether. Let
this not only apply on an individual level, but let
religious organizations take this to heart in order to do
as much charity as possible, in addition to facilitating
prayer services for the faithful. In this way, we can
join forces to help solve the global poverty issue.
THE TWO SIDES OF ANGER
Edited by Mr. Nasir Ahmad and
Imam Kalamazad Mohammed Sahib
There was a little boy with a bad temper. His father gave
him a bag of nails and told him that every time he lost his
temper, to hammer a nail in the back fence. The first day,
the boy had driven 37 nails into the fence. Then it
gradually dwindled down. He discovered it was easier to
hold his temper than to drive those nails into the fence.
Finally, the day came when the boy didn’t lose his
temper at all. He told his father about it and the father
suggested that the boy now pull out one nail for each day
that he was able to hold his temper. The days passed and
the young boy was finally able to tell his father that all
the nails were gone. The father took his son by the hand
and led him to the fence. He said, "You have done well,
my son, but look at the holes in the fence. The fence will
never be the same. When you say things in anger, they
leave a scar just like this one. You can put a knife in a
man and draw it out. It won’t matter how many times you
say, ‘I am sorry’, the wound is still there. A verbal
wound is as bad as a physical one."
The story is called The Fence. How many times do we
say things in anger and haste, not realising that we can
never undo the ill-effects and hurt caused by our attitude?
How many times do we talk about people behind their
backs believing that it is okay? Even our thoughts of
anger, though not heard by man, can be heard by Allah.
We must think before we act and choose our words
carefully.
It is reported that medically anger is not good;
emotionally, it is damaging; socially, it creates bad
feelings; and religiously, it interferes with our
relationship with Almighty Allah. But, this does not
mean that anger is totally forbidden, or of no use to
humanity. It is essential for man’s protection of self and
property. Without it, he would be a coward, a victim of
any evil, thief or invader. Anger regarding food, clothing,
home and personal safety is good and natural. The Holy
Prophet, peace and blessings of Allah be upon him, at
times got angry, and his face became red, but he showed
the middle way, which is the Islamic way of moderation
with courage, manlyness and excellent manner.