Title: The Beliefs of the Ahmadiyya Muslim Jama’at: A Research Study Based on the Writings of Hazrat Mirza Ghulam Ahmad

“He it is Who has raised among the unlettered people a Messenger from among themselves who recites unto them His Signs, and purifies them, and teaches them the Book and Wisdom though before that they were in manifest error; And He will raise him among others of them who have not yet joined them. He is the Mighty, the Wise.” (Holy Quran, 62:3-4)

Author: Saiful Islam Affiliation: Independent Researcher Date: August 23, 2025


Abstract

The Ahmadiyya Muslim Jama’at, founded in 1889 by Hazrat Mirza Ghulam Ahmad (1835–1908) in Qadian, India, represents one of the most influential reform movements within Islam. This research paper provides an academic exposition of the Jama’at’s beliefs, grounded directly in the writings of its founder. Drawing upon primary texts such as Barahin-e-Ahmadiyya, Izala-e-Auham, Kashti-e-Nuh, The Philosophy of the Teachings of Islam, and Haqiqatul-Wahi, the study outlines the Jama’at’s central doctrines: the unity of God (Tawhid), the finality of prophethood, the spiritual and reformative advent of the Promised Messiah and Mahdi, the philosophy of divine revelation, the harmony of religion with reason and science, the peaceful propagation of Islam, and the moral-spiritual reformation of humanity. The paper argues that Ahmadiyya beliefs represent a revival of the essential teachings of Islam, emphasizing rational spirituality, universal compassion, and the continuity of divine guidance within the framework of the Qur’an and Sunnah.

Keywords: Ahmadiyya, Islam, Mirza Ghulam Ahmad, Messiah, Khilafat


Introduction

The late nineteenth century was a period of religious upheaval in South Asia. Islam faced internal degeneration, colonial subjugation, and intellectual challenges from Christian missionaries, Hindu reformists, and Western rationalists. Amid this crisis, Hazrat Mirza Ghulam Ahmad of Qadian claimed to be divinely appointed as the Promised Messiah and Mahdi, prophesied by the Holy Prophet Muhammad (sa). His mission was to revive Islam, restore its spiritual essence, and demonstrate the truth of the Qur’an in the face of global skepticism.

The Ahmadiyya Muslim Jama’at, established in 1889 under his leadership, has since expanded worldwide, becoming a global movement dedicated to the peaceful propagation of Islam. Its beliefs—rooted in Hazrat Ahmad’s vast corpus of writings—reflect a synthesis of classical Islamic theology, spiritual mysticism, and rational argumentation.

This research paper presents a comprehensive analysis of these beliefs, sectioned thematically and substantiated with direct references to Hazrat Ahmad’s works.



The Unity of God (Tawhid)

Central to Ahmadiyya belief is the uncompromising doctrine of Tawhid—the oneness of God. Hazrat Mirza Ghulam Ahmad emphasized that all spiritual life begins and ends with this principle. In Barahin-e-Ahmadiyya, he wrote:

“The essence of Islam is to testify that there is no god but Allah, and that the heart should be so immersed in His unity that nothing else remains.”^1



For Ahmad, Tawhid was not merely an intellectual acknowledgment but an experiential realization. True monotheism required abandoning reliance on worldly means and recognizing God as the ultimate source of sustenance, power, and salvation. He presented Tawhid as the antidote to Christian Trinitarianism, Hindu polytheism, and the materialism of modern secular thought.


The Finality of Prophethood (Khatamun-Nabiyyin)

One of the most discussed aspects of Ahmadiyya belief is its understanding of the finality of prophethood. Hazrat Ahmad affirmed that the Holy Prophet Muhammad (sa) is the Seal of the Prophets and the perfect exemplar of humanity. However, he explained that khatm al-nubuwwah does not negate the advent of subordinate prophets, but rather signifies that no independent law-bearing prophet can come after the Prophet Muhammad (sa).

In Izala-e-Auham, he clarified:

“I believe in the Holy Prophet as Khatamun-Nabiyyin… No prophet can come after him who is independent or who has a new law. But a prophet who attains prophethood through the spiritual grace of Muhammad, and who is his perfect reflection, is not excluded from this.”^2



Thus, Ahmadis believe Hazrat Mirza Ghulam Ahmad himself to be a shadow prophet and the promised reformer foretold by the Prophet Muhammad (sa). His prophethood is entirely non-law-bearing and subordinate, serving to revive the faith, not replace it.




The Advent of the Promised Messiah and Mahdi

Ahmadiyya belief identifies Hazrat Ahmad as the Promised Messiah and Mahdi, fulfilling the prophecies of the Qur’an and Hadith. He argued that the awaited Messiah was not to descend physically from heaven but was to appear metaphorically in the ummah of Muhammad (sa) to revive Islam. In Izala-e-Auham, he declared:

“The person who was to come as the Promised Messiah is none other than myself.”^3



Unlike violent messianic expectations, Ahmad’s mission was peaceful. He rejected the notion of bloody jihad against non-Muslims, asserting instead that the true jihad of the latter days was intellectual and spiritual—defending Islam through the pen and moral example. His book Jihad and the British Government makes this explicit:

“The jihad of this time is to strive against false doctrines with the weapon of truth.”^4



The Philosophy of Divine Revelation (Wahi)

A hallmark of Hazrat Ahmad’s theology is his insistence on the living reality of divine revelation. In Haqiqatul-Wahi, he presented hundreds of instances of revelations he received from God, many of which were fulfilled in his lifetime. He argued that revelation is not a relic of the past but an ongoing channel through which God communicates with His chosen servants:

“Revelation is not a tale that ended in the past. It is a living phenomenon through which God manifests His existence.”^5



For Ahmad, revelation served as both personal proof of God’s existence and a means of guiding humanity. His bold claim was that the vitality of Islam lay in its ability to produce saints and recipients of divine communication in every age.




Islam and Rational-Spiritual Philosophy

In The Philosophy of the Teachings of Islam, presented at the 1896 Conference of Religions in Lahore, Ahmad addressed five fundamental questions: the nature of the soul, life after death, and the moral development of humans. He argued that Islam provides the most comprehensive system for human progress—beginning with purification of the soul, leading to moral refinement, and culminating in spiritual union with God:

“The true object of man’s life is to worship God, to know Him, and to completely submit to His will.”^6



This rational, philosophical defence of Islam remains central to Ahmadiyya apologetics today.



Peaceful Propagation of Islam

Ahmadiyya belief stresses that Islam’s message must be spread through peaceful preaching, dialogue, and service to humanity—not through coercion or violence. Hazrat Ahmad consistently condemned militant interpretations of jihad and emphasized the greater jihad as a moral and spiritual struggle. His method relied on debate, literature, and spiritual challenge rather than force.^7



The Role of Science, Reason, and Modernity

Ahmadiyya theology integrates faith with rationality. Hazrat Ahmad rejected blind traditionalism and affirmed that Islam is compatible with scientific inquiry. In Barahin-e-Ahmadiyya, he presented arguments demonstrating the truth of Islam, engaging with contemporary philosophy, natural science, and comparative religion:

“The God of Islam is manifested both through His word and His work. His word is the Qur’an; His work is the universe.”^8



The Ahmadiyya Concept of Salvation

Salvation, according to Hazrat Ahmad, lies not in mere verbal profession but in sincere obedience to God and moral purification. He argued that forgiveness cannot be purchased through the sacrifice of another. Instead, each soul must repent, reform, and seek nearness to God. In Kashti-e-Nuh, he exhorted his followers:

“Become pure-hearted, righteous servants of God. Salvation is not achieved by empty words, but by living Islam in truth.”^9




Service to Humanity

Integral to Ahmadiyya belief is humanitarian service. Hazrat Ahmad stressed that faith is incomplete without compassion for fellow humans. He urged his followers to serve all people, regardless of religion, caste, or nation. This ethos has been institutionalized in the Jama’at’s global humanitarian work through organizations such as Humanity First.



Conclusion

The beliefs of the Ahmadiyya Muslim Jama’at, as articulated by Hazrat Mirza Ghulam Ahmad, represent a reformative vision of Islam—rational, spiritual, peaceful, and universal. Rooted in Qur’anic principles, his teachings revive the prophetic spirit of Islam for the modern age. By affirming the oneness of God, the finality of prophethood, the peaceful advent of the Messiah, the reality of divine revelation, and the compatibility of Islam with reason and science, the Jama’at provides a unique theological framework within contemporary Islam. Far from being a deviation, the Ahmadiyya claim is one of revival: Islam as a living faith, guiding humanity through reason, spirituality, and divine love in every age.



Bibliography

Ahmad, Mirza Ghulam. Barahin-e-Ahmadiyya. Vols. 1–5. Qadian: Ahmadiyya Press, 1879–1905.

Ahmad, Mirza Ghulam. Izala-e-Auham. Qadian: Ahmadiyya Press, 1891.

Ahmad, Mirza Ghulam. Kashti-e-Nuh. Qadian: Ahmadiyya Press, 1902.

Ahmad, Mirza Ghulam. The Philosophy of the Teachings of Islam. Lahore: Ahmadiyya Press, 1896.

Ahmad, Mirza Ghulam. Haqiqatul-Wahi. Qadian: Ahmadiyya Press, 1907.

Friedmann, Yohanan. Prophecy Continuous: Aspects of Ahmadi Religious Thought and Its Medieval Background. Oxford: Oxford University Press, 1989.

Khan, Adil Hussain. From Sufism to Ahmadiyya: A Muslim Minority Movement in South Asia. Bloomington: Indiana University Press, 2015.

Lavan, Spencer. The Ahmadiyah Movement: A History and Perspective. Delhi: Manohar, 1974.

Valentine, Simon Ross. Islam and the Ahmadiyya Jama’at: History, Belief, Practice. London: Hurst & Company, 2008.



Footnotes:

1. Barahin-e-Ahmadiyya, Vol. 1, p. 45.


2. Izala-e-Auham, p. 213.


3. Ibid., p. 225.


4. Jihad and the British Government, p. 12.


5. Haqiqatul-Wahi, p. 37.


6. The Philosophy of the Teachings of Islam, p. 9.


7. Jang-e-Muqaddas, 1895.


8. Barahin-e-Ahmadiyya, Vol. 2, p. 102.


9. Kashti-e-Nuh, p. 58.