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Holy Quran Section > Sermons on the Holy Quran by Maulana Muhammad Ali Sahib (1914 to 1951) > God’s Word and the Turning Away of the Jews

God’s Word and the Turning Away of the Jews:
Friday Sermon of Hazrat Ameer (Head) Maulana Muhammad Ali Sahib - December 20, 1914
Translated by: Anonymous

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"I bear witness that there is no deity but God, the one, no partner has he, and I bear witness that Muhammad is his servant and messenger. Furthermore, I seek the protection of God from the accursed Satan."

"O you who believe, say not Rai-na and say Unzur-na, and listen, And for the disbelievers there is a painful chastisement" -- Holy Quran: Chapter 2, Verse 104.

Speaking Properly:

The mistakes of the Jews are dealt with in this portion of the Quran. One of their errors was their derision of the word of God. They would twist words and turn them into something else. Many of their spiritual deficiencies were due to the fact that they paid no heed to little matters like this.

The purpose of the Holy Quran is not only to teach the avoidance of evil, but also to inform of the ways by which evil can be so avoided. For instance the command to avoid looking with lust was given by:

"Say to the believing men that they lower their gaze" -- Holy Quran: Chapter 24, Verse 30.


"Say to the believing women that they lower their gaze" -- Holy Quran: Chapter 24, Verse 31.

In short the path was taught by which humans could avoid lustful glances. For when one does not look (at the opposite sex), then looking with lust is automatically avoided.

This verse of the Quran, in the same way, teaches the way of good speech. The Jews were in the habit of twisting the words of God. They were ordered to say "Hata" (petition for forgiveness). They made the word Hanta out of this, and so twisted the words of God. The Jews possessed several deficiencies like this. Allah, Most High, after mentioning these faults, states the way to rise above them. So, the Muslims are addressed here and commanded that if they wish to become truly civilised then they should not follow in the footsteps of the Jews, but instead should completely eschew using any words which can have dual meaning.

For instance when one wants to express "ra-i-na" (be lenient to us) then do not use the word "ra-i-na" because by slightly changing the enunciation to "ra-in" the meaning is changed to boastfulness or stupidness. Instead it is recommended to use the word Unzurna (wait for us or grant us a little delay). From this one example, many good habits of speech have been taught. For instance to keep ones words simple and to avoid language which may hurt someone. The Companions of the Holy Prophet (peace be upon him) fully understood this principle and acted upon it. It is however sad to note that this Jewish failing has now become prevalent among the Muslims.

Was-ma-u (listen): It means to listen and the implied purpose is to listen and then obey. People, who prefer the words of devils to the word of God and the Prophet, are spiritually ill and one should not follow them. Instead one should listen and accept what Allah, Most High, has stated.

And for the disbelievers there is a painful chastisement: The people who do not take advantage of the sincere advice of Allah but instead deny – for them is a painful chastisement.

"Neither those who disbelieve from among the people of the book, nor the polytheists, like that any good should be sent down to you from your Lord. And Allah chooses whom He pleases for His Mercy; and Allah is the Lord of mighty grace" - Holy Quran: Chapter 2, Verse 105.

The deniers from the people of the book and the polytheists do not take any benefit (from the Quranic revelation), but furthermore they even resent that any goodness should descend upon the Muslims. However, God chooses whom He pleases for His Grace.

The Grace of God can still be Obtained Today:

God’s Grace is so vast that it encompasses the entire world. It has not been limited to any particular nation. Those whose thoughts are stingy in matters of religion, should remember that the Grace of Allah, Most High, is not limited to them, alone. The ways of His Grace are beyond the comprehension of man. At one time this kind of stinginess had entered the hearts of Muslims. They thought that revelation (Ilham) from God could not descend in this time. In contrast to this, the view of Ahmadis was that no attribute of God could ever disappear. The speech of Allah, Most High, can descend at any era. However, despite the experience of thousands of Muslim Saints – they (the Muslim public at large) did not accept this. Today, strangely it is the Ahmadi nation (the Qadianis) who are limiting the Grace of Allah and stating that in the followers of the Holy Prophet, the Grace of being spoken to by God was limited to only one man (Hazrat Mirza Ghulam Ahmad). But, if someone, after the Holy Prophet Muhammad (pbuh), could become a prophet, then others could also reach this position; in fact, others should also become prophets. So, remember, that the only door open today is that of shadow (zilli) prophethood. After the Holy Prophet Muhammad, no real or complete Prophet can come, and furthermore among the followers of the Holy Prophet many have been granted shadow (zilli) prophethood. Yes, a person can be given a greater task, or be granted a higher rank than others – that is a different matter. Such also was the case with the Messengers: We have made some of these messengers to excel others. (Quran: 2:253). In short, anyone who limits God’s Grace -- goes against the Quran. The laws of Allah, Most High, are established. The more one follows these laws, the greater one’s progress. Those who do not follow -- they will earn no advantage and be left bereft.

The Matter of Abrogation:

Whatever message We abrogate or cause to be forgotten, We bring one better than it or one like it. Knowest thou not that Allah is Possessor of power over all things? (Holy Quran: Chapter 2, Verse 106). So O people, listen to the commands of God. Do not twist them, but continuously obey them. It is only God’s prerogative to abrogate any command or cause it to be forgotten.

In this verse, Allah, Most High, has addressed the Jews and stated, (even though you are averse to any revelation being vouchsafed to another people), it is necessary to abrogate some of the commands previously revealed to you which were for the needs of a different age and country. Some of these commands you have already forgotten. There is no harm in this (new revelation) for in place of the abrogated commands, better ones would be revealed, and as for the forgotten commands similar ones would be granted.

It may be noted that some Divine Laws are valid for all times and places. If any such law is forgotten then God reveals a similar law. Other laws need to be revised with the progress of mankind. These laws are abrogated and replaced with better ones. A perfect law demands a fully capable society. Take the example of a child and his changing needs with respect to clothing, food and rules. As he grows older, some rules remain the same and other rules are replaced with better ones. The time of the Holy Prophet (peace be upon him) was the age at which humanity had progressed to the stage that a complete guidance was needed. Jesus Christ had also indicated this, when he had stated "I have many things to tell you but you cannot bear them now. When the Comforter will come, he will teach you these things" – (Refers to the Holy Bible, John, 14:25).

These words refer to Khair am minha (better one – Holy Quran 2:106 -- i.e., the abrogation of a message by a better one). The word Mislaha (like it – Holy Quran 2:106 -- i.e., message like one forgotten) also refer to the prophecy of the Prophet Moses in Deuteronomy 18:18, that is the teaching of the Holy Prophet would be like that of Moses.

No Verse of the Holy Quran is Abrogated:

It is completely wrong to interpret this verse (Quran 2:106) to mean that some verses of the Quran have been abrogated. Furthermore, the difference of opinion in this regard is so great that some hold that seven hundred verses have been abrogated, while others hold that only five verses were abrogated. Is it then not a matter of concern for the ordinary Muslim as to how he should regard the balance six hundred and ninety five verses? The cause of these differences is nothing other than that, when somebody was unable to reconcile any one verse of the Quran with another, he would declare one of these two verses to be abrogated.

There is No Report regarding Abrogation of any Quranic Verse, that can be Traced Back to the Holy Prophet:

Not a single report regarding abrogation of a Quranic verse can be traced back to the Holy Prophet. That is, there is no report of the Holy Prophet ever stating that any given verse has been abrogated. So nobody has the right to declare a verse abrogated, unless the transmitter of the revelation of God, had himself stated that such and such verse which was revealed to me was later abrogated. Faith in the integrity of the Quran is threatened if verses of the Quran are allowed to be abrogated as per the opinion of the jurists, and indeed those jurists who have speculated on the abrogation of Quranic verses have indeed damaged faith in the Quran. Some have stated one verse to be abrogated, some another. So, I will leave you with one simple easy rule: If somebody narrates to you a tradition (regarding abrogation), then inquire from him, whether there exists any report which mentions that the Holy Prophet said that any specific verse has been abrogated. When, it is the testimony of the Holy Prophet which determines whether a verse is part of the Quranic revelation, then surely his testimony is needed to determine whether a verse has been abrogated.

Knowest thou not that Allah is Possessor of power over all things? (Holy Quran, Chapter 2, Verse 106 - last part)

This verse (is addressed to the Jews and) implies that Allah who had the power to reveal the previous divine laws, still is the Possessor of power over all things (that is the power to reveal the new Quranic law).

The Importance of the Propagation of Islam:

Rather you wish to put questions to your Messenger, as Moses was questioned before. And whoever adopts disbelief instead of faith he indeed has lost the right direction of the way.

Many of the people of the Book wish that they could turn you back into disbelievers after you have believed, out of envy from themselves, after truth has become manifest to them. But pardon and forgive, till Allah bring about His command. Surely Allah is Possessor of power over all things. (Holy Quran: Chapter 2, Verse 108, 109).

Do not follow the Jews. Among the People of the book are those who desire that you turn back into disbelievers after you have attained to faith. This condition (of the People of the Book) still exists. Much money is spent to return Muslims to disbelief, and many subtle means are used to turn us against our faith. All types of doubts are spread into the hearts of Muslims. It is true that Islam is like a sturdy Fort on which these attacks have little effect. But the sturdiness of the Fort is not effective, if there are no ready soldiers stationed inside. So, it is important that Muslims prepare themselves for the defence of this Fort; to spread Islam around the world and to defend it from any attacks.

Establishment of Prayer:

And keep up prayer and pay the poor-rate (Holy Quran: Chapter 2, Verse 110, first part).

The Quran repeatedly states the command above. Likewise, I too will call your attention repeatedly to this command of God to keep up prayer. Many among you are sluggish in keeping up (the ritual 5 daily) prayers. If you had been recently converted Muslims, then one could understand that you would gradually start performing prayers – and one should not put too much sudden pressure in this regard. But the people I am addressing here - their forefathers became Muslims many generations ago. The call to establishing prayer should have become a second nature to them. And then you claim to be the leaders in inviting the world to Islam and a likeness to the Companions of the Holy Prophet. The purification of the souls (Tazkia Nafs) that can be seen in the Companions, is sadly, only rarely visible in you. Establishment of prayers appears difficult to you, although even ordinary Muslims perform these prayers regularly.

The Companions of the Holy Prophet and Congregational Prayer:

You should examine yourselves as to what advantage you have obtained by becoming Ahmadis and how much you have purified yourselves? An old blind Companion once told the Holy Prophet that sometimes (due to rain) a streamlet flew in between his home and the Mosque. On such occasions he asked, whether it was necessary to observe the congregational prayer? The Holy Prophet advised the Companion to still come to perform the congregational prayers. From this we can see the importance of the congregation in the command to establish prayers. But today many Ahmadis, despite the presence of proper roads and despite living within a short distance of a mosque, are still sluggish in attending the congregational prayers. If you have been granted a higher station in life, then your position is more delicate. For if you set a bad example, more people will be affected negatively. Those who live very far from a mosque, and therefore cannot attend congregational prayers therein, should arrange for some congregational prayer at their own localities. I can say with certainty that the command to establish prayer includes within it the performance of the congregational prayer. For this is the meaning that was understood by the Holy Prophet (peace be upon him).

The beautiful example of the Companions of the Holy Prophet as contrasted with our own condition just goes to show the high qualities of the Holy Prophet. The Promised Messiah (Hazrat Mirza Ghulam Ahmad) was undoubtedly a pure soul of a great rank, but still was only a servant (ghulam) of the Prophet (Ahmad). Do not give the position of the master to the servant, or the position of the servant to the master. Examine your own condition and try to improve yourselves.

Payment of the Poor-Rate:

In the matter of payment of the poor-rate (Zakat), the Holy Prophets should also be followed. Many amongst us here are required to pay the poor-rate. The (Quranic) commandment is that the collection of the poor-rate should be centralised. If this is done much work can be organised. Just as the congregational prayer is essential for the establishment of prayer, in the same way the collection of Zakat is also necessary. For this reason Hazrat Abu Bakr (the first caliph) stated that he would wage war on anyone who would be deficient in the payment of Zakat by as little as a Camel’s tying rope.

Heaven and its Attainment:

And they say: None shall enter the Garden except he who is a Jew, or the Christians. These are their vain desires. Say: Bring your proof if you are truthful.

Nay, whoever submits himself entirely to Allah and he is the doer of good (to others), he has reward from his Lord, and there is no fear for such nor shall he grieve. Holy Quran: Chapter 2, Verse 110, 111.

This fault is present in the Muslims. Furthermore, our Ahmadi brothers are also involved in this error. All of them believe that they are the only possessors of the Garden (saved people). Allah, Most High, addresses the Jews and Christians, and states that words are not enough. Just to state one is a Christian or a Jew is of no value, for these are mere words or the heart’s desire. The Jews and Christians are asked if they can truthfully bring any arguments to prove they will enter heaven and after this God Himself states that the only way to enter heaven is:

Nay, whoever submits himself entirely to Allah and he is the doer of good (to others)

The nature of Heaven is further on explained by Allah, Most High:

There is no fear for such nor shall he grieve.

That is the condition, of one who submits to God and does good, gradually becomes such that no fear remains nor does he feel grief. In other words Heaven, and no fear for such nor shall he grieve are interchangeable words of the same meaning. So one who does not practice the two points noted above, has no right to consider himself saved regardless of whatever religion he may belong to. Until a person fully submits to God and is a doer of good to others, he cannot enter heaven.

Make yourselves by your actions the inheritors of Heaven. Otherwise the words of the Quran "These are their vain desires" will be rightly applicable to you.


Holy Quran Section > Sermons on the Holy Quran by Maulana Muhammad Ali Sahib (1914 to 1951) > God’s Word and the Turning Away of the Jews