Summary of Lecture ‘The Teachings of Islam’ [by Hazrat Mirza Ghulam Ahmad of Qadian]

Summary by Bushra Ahmed

The Light (UK), February 2000 Issue (pp. 1–2)

Note by the Editor: Our young contributor has summarised below the lecture written by Hazrat Mirza Ghulam Ahmad which was presented in December 1896 at the Conference of Religions in Lahore, and subsequently published as the book The Teachings of Islam.

The first topic is Three Conditions of Man. These are: physical, moral and spiritual (as mentioned in the preliminary notes). We must all aspire to achieve the last stage, for it is the one closest to Allah and it leads to righteousness. We also need to see how it translates in terms of a community or society as a whole.

Let us look at the basic form that should be adopted for rising above the physical condition by means of manners or adab. For example, how to greet someone, to always use low voice, be full of obedience and practise politeness to achieve this end. These can be seen predominantly in the life and times of our Holy Prophet Mohammad [Muhammad (pbuh)].

The next step for development is the issue of marriage. These steps are required for the advancement of society. Hazrat Sahib [Hazrat Mirza Ghulam Ahmad of Qadian] explains in logical stages the teachings set out in the Quran over marriage.

The Quran rules out and disallows some marriages which invoke incestuous relationships. The reason for this is that diseases can easily be passed on in closer genes and genetic mutation will become an easy catch. The priority for marriage in society is of orphans when he or she reaches an eligible age. Another aspect of this stage is totally banning the burying of baby daughters alive.

An important issue is prescribing which food we should and should not consume. The disallowance of alcohol and gambling is also discussed in this context.

Hygiene is encouraged of self and for neighbourhood and this helps prevent diseases such as cholera which could wipe out whole communities.

The next point under the first topic is Morality. There are certain rules to ascertain morals. The first is to respect other people’s property which serves as an antidote to stealing. Chastity is the second most important aspect. Illicit sex or promiscuity is also disallowed. The Quran disallows all forms of fornication. In outside-of-marriage sex if someone is physically incapable then his inability to sin is not a moral action. If a physically capable man is tempted and he controls himself then that is a moral act. However for that situation to not arise, Allah has been kind enough to explain in the Quran how one should cover oneself and for both sexes not to mix more than necessary.

Other prohibitions in the Quran disallow hurting anyone physically or emotionally. To love your enemy is a moral act. Another example of moral act is politeness. It is named rifq in Arabic. In the Holy Quran it says:

قُوۡلُوۡا لِلنَّاسِ حُسۡنًا

“Speak good words to all men” (The Holy Quran, 2:83).

Forgiveness or afw is encouraged by Allah in the Quran. However compensation for loss of life is to be awarded in a measured way. Although the fact remains it is better even then to forgive. Forgiveness should be practiced sensibly.

Goodness is the best kind of moral act. This has three types:

one who chooses to be kind to benefactors only,
one who takes initiative for doing good to others, and
unconditional love such as that of mothers.

Patience is a virtue, we have all heard of that. If under suffering you show forbearance then it is considered to be a moral act.

Sympathy or muwwaat also should be applied in the right situation to be named a moral act.

Through the above listed channels of moral acts we get connected to and witness the existence of Allah. There is certain magnetism towards Allah, the Supreme Being. Shirk [idolatry] arises due to the search for a higher being, when people are not properly and rightly guided. Although Allah lies hidden and invisible yet He does show Himself in some other ways. Hazrat Sahib likens signs of Allah as a certain person hidden in a room who makes sounds to let people know that he is there. Scientific knowledge is in abundance in the Quran which is proof of His existence. The ultimate goal after acknowledging His existence is complete surrender to His will.

Once we find Him we should want to know about His nature. Hence Mirza Sahib explains God’s attributes:

He has no partner nor rival. This is why shirk is detested by Allah. With two gods, powers would have to be shared.
He is the knower of the Seen and the Unseen. He sees everything in all entirety which we do not.
God provides for us from His bountiful mercy.
His mercy is reflected in His creation.
He is merciful also when He distributes reward for good deeds.
He is the one and only judge.
His Kingdom over Heaven and Earth will never cease.
Author of peace, He provides safety.
He is Granter of security.

Finally a general point to make is that virtue lies in following the middle path, avoiding either extremes.

The Spiritual Condition is the third state of Man. This is known as Heavenly Life, where total peace is achieved. This is not just in the Hereafter but also in this life. It is heaven on earth. Prayers are a nourishment of the souls. This stage requires Allah’s help, blessings and favours. Hazrat Sahib gives suggestion of following the Surah Fatihah to achieve and receive this blessing.

We go afresh in utter dedication to Allah. Pure virtue is attained. Those who are caught up in this world are as if they have been chained, says Hazrat Sahib. They are inflicted with three things: chains, collars and fire. Basically they are confined to hell on earth.

To discuss what heaven actually is, Allah has mentioned it is like a Garden. The nourishment of trees and gardens is like the nourishment and complete victory of good in our souls. The streams described in the Quran are symbolic of good behaviour. It is the natural flow and gentleness of virtue. When one is good, one is doing justice to his soul. So Heaven and Hell are just descriptions. Evil deeds eat away at our conscience and engender burning sensation in our emotions and feelings.

All the above modes and practices lead us to the spiritual condition. Islam leases a new life to us at this stage, where we are ready to sacrifice all in His name. No one says this part is easy. Life itself is a struggle but whoever does attain it, and some will do, paradise is theirs. The incentive of reward can also be a technique for us to try to achieve this level.

Life after Death:

The second topic set by the organiser of the conference, Chandra Sawami, was “Life after Death”. After the discussion on how we should behave in this life we now move on to what happens after we die. Our good deeds and bad deeds in this life have consequences which are made apparent here. It also manifests itself in the Hereafter. Like in a dream we envision pictures and situations although our eyes are closed and our bodies at rest, we will see everything. It is a sign for those who ponder about death and the Hereafter.

Hazrat Sahib describes heaven as a culmination of all good and its reward in abundance. As mentioned earlier, concepts of heaven and hell are only a manner of speaking. Gardens, flowers and honey are symbolisms of happiness and reward. There will not be honey or trees as they exist in this world. This is to make us see on our level and mode of understanding. It is also a kind of encouragement to lead us in the right direction. Heaven and hell cannot be described so they are explained to us through examples of the world and through our life on earth. Allah explains in the Quran that trees are our faith and fruits are our good deeds. Hence the Hereafter is not a new life but a continuation of this life. This world is just a test of choice between good and bad and it is to be judged by Allah eventually.

Allah refers to the people who do good as “living” and others as “dead”. Like a tree which has good roots will live and flourish; however those with rotten roots will soon whither and die.

After we die we are punished or rewarded but when Judgment Day arrives we are resurrected and we are sent to heaven and hell accordingly. Man’s evil deeds are a source of torture of this life in hell and to make us understand and be deterred from bad deeds.

Object of Man’s Existence:

The third topic chosen at the religious conference was the “Object of Man’s Existence”, that once we are dealt with here and the Hereafter, what is the purpose of God’s creation?

The sole purpose of our existence is the worship of Allah, according to the Holy Quran. Think of Allah every step of the way on this earth. While we eat, rest or talk, we should constantly and consistently think of Allah.

For example, the highest performance of a bullock is to plough the land. That is the aim of its existence. However, birds have better navigation skills than us. Does it mean that they have a higher purpose than us? These worldly actions are not our purpose of existence, which is solely to worship Allah and Allah alone. Our purpose is to find Allah in this life and to appreciate this by worshipping Him.

After having realized His existence, we should take to worshipping and then acknowledge His attributes and His characteristics and respond to that:

To love His beauty we must realize His goodness.
Prayer is the next stage to discover Him.
Sacrifice or apply oneself to Allah’s way.
Persevere in times of hardship.
To keep good company and learn from the righteous.
Discovering Allah by visions and receiving revelation from Allah. This path is full of struggle, but righteous people undertake this route very happily knowing full well of the suffering involved.

This is the way we discover the Divine Being.

Results produced by Actions:

Next in this discussion is the topic of “Results produced by Actions”, after having discussed life, death, purpose and what actually happens when life is over. Knowledge and perfection in Divine Law allows man to reach a higher level. The rules have a way of regulating man, individually or collectively. Like the moon we reflect Allah’s full light on earth. We borrow light from Him and receive visions, inspirations and revelations. Man then starts to serve humanity. Afterwards a spiritual union with Allah will be the result of life on earth if lived within the boundaries of good behaviour and finely tuned morals.

Sources of Divine Knowledge:

The final topic set is “Sources of Divine Knowledge”. In other words, where and how we receive Divine knowledge. We need Divine Knowledge as a way of achieving the goal which Allah has set us. This stage is the climax of all religion. There are three paths to attain knowledge. For instance, we can learn from smoke that there is fire. We can learn from experience: we know fire and we know for certain fire is there. The third is through information, e.g., we know that Iceland exists but we have never been there. Experience can dictate or provide evidence of Allah and His existence. Likewise, suffering makes us turn to Allah and His existence. This is what righteous people suffer. Allah says he gives knowledge to those who seek it. Inspiration is a way of knowledge.

Doing dawah [conveying the message of Islam to non-Muslims] means knowledge is being applied to practical life. We find this in the lives of the Prophets which is also a testament to His existence.

This brings us to the end to this piece of work. Hazrat Sahib’s book has been described as “par excellence” and is punctuated with Divine revelations and inspiration and Allah’s blessing are covered all over his written piece. This was the quest for truth which Chandra Sawami set out to do and Hazrat Sahib achieved.

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