Proofs from the Holy Quran of the Existence of God — A Summary of Hazrat Mirza Ghulam Ahmad’s Arguments
Edited and translated by Imam Kalamazad Mohammed
Allah, Most High, says in the Holy Quran:
“He indeed is successful who purifies himself, and remembers the name of his Lord, then prays. But, you prefer the life of this world, while the Hereafter is better and more lasting. Surely this is in the earlier scriptures, the scriptures of Abraham and Moses” (87:14–19).
In these verses, Allah, Most High, presents these arguments to the opponents of the Holy Quran that those who subdue their egoistic desires and purify themselves and who, in addition, are sincerely obedient to Him, are the ones who always emerge triumphant in the end. Proof of the truth of this teaching comes from the fact that all religious scriptures unanimously share these principles. As a result, the adherents of the major religions at the time of the Holy Prophet (sas), that is, the Christians, Jews and Makkan unbelievers, are confronted by way of argument with the example of Prophets Abraham (as) and Moses (as) in whom they all confessed belief.
It is pointed out to them that both these prophets taught those very principles. Thus, the Holy Quran presents an extremely convincing testimony of the existence of the Supreme Being by demonstrating that all religions share this belief and every nation in the world jointly accepts this basic concept. Consequently, the more one meditates on this principle, the more prominently the clarity and truth of it come to the fore.
It is a well-known fact that every religion is unanimous on the point that there is a Supreme Being Who created the entire universe. On account of the diversity of nations and the changes in conditions over the ages, differences in concepts and creeds have arisen. Nevertheless, no matter how many religions there have been in history, they all are agreed on at least one major point – that God certainly exists. In other words, they may disagree on the attributes of the Creator, yet all present-day religions, for example, Islam, Christianity, Judaism, Sikhism, Hinduism, the religion of Zoroaster, all believe in one God, whether He is called Allah, God, Elohim, Parmeshwar, Parmatma, Sat Guru or Yazdan.
However, even in regard to those religions that have become extinct through the veils of worldly and materialistic concerns, there still persist traces of the ancient teachings in that in every one of them people still confess faith in a Supreme Being and believe in Him. It does not matter whether these religions originated in America or the jungles of Africa or whether in Italy or England, Java or Sumatra, Japan or China, Siberia or Manchuria.
How did this unanimity in belief arise and who was it who acquainted the inhabitants of America about Hindustan? In olden times, there was no rail or telegraph or postal system as exists today, nor was there extensive sea-traffic as we have now. People used to travel on horses and mules, and sailing ships used to take months to complete a voyage that would take just a few days today. In addition, there were many regions in the world that still remained undiscovered at that time. Yet, how was there this universal acceptance of this one belief (in the existence of God) among nations that were disparate not only in mental outlook, but in customs and traditions, and who were unknown to one another?
We all know how difficult it is to get even two people to agree on falsely concocted stories. So, does this uniformity in belief amongst tribes and nations who had no means for exchange of ideas amongst them not prove that this matter is indeed a reality and through some unknown means (which the Holy Quran has disclosed) this truth was imparted to every nation and every people?
Students of history all agree that if historians of different nations concur on a certain point, then there is no doubt as regards its authenticity. Thus, why can people not accept that if hundreds of thousands of nations all agree on a particular matter, then it is certain that they must have seen some manifestation of it, and so they are all in unison in their acquiescence of it?