Abdullah Hashem Aba Al-Sadiq,
Jan. 1, 2025 By AimanAbir18plus –
Own work, CC BY 4.0, Wikipedia
How Ahmad al-Hassan Reinterprets the Qur’an to Elevate the Qa’im Above Traditional Religious Authority
Archive Source:
https://web.archive.org/web/20120104154417/http://hashemstudios-board.com/viewtopic.php?f=118&t=4444
Introduction
One of the recurring features of Ahmad al-Hassan’s writings is his method of reinterpreting Qur’anic passages that have historically been understood in one way and then assigning them entirely new meanings that ultimately point back to the Qa’im, the Mahdi, and his movement.
At first glance, Questions 29 and 92 of Mutashabihat appear to be harmless spiritual reflections.
Upon closer examination, however, they reveal a recurring pattern:
- Ordinary Qur’anic symbols are redefined.
- Traditional interpretations are bypassed.
- The Qa’im becomes the centre of the passage.
- Access to truth becomes dependent upon accepting the Qa’im.
This pattern would later become a foundational element of the movement that ultimately evolved into the Ahmadi Religion of Peace and Light.
The Green Tree Becomes “The Religion”
Ahmad al-Hassan discusses Surah Ya-Sin 36:80:
“He, Who produces for you fire out of the green tree.”
Traditionally this verse is understood as a sign of God’s creative power.
The Qur’an points to the paradox that fire can emerge from green wood.
Ahmad al-Hassan instead writes:
“The green tree is the religion.”
This is the first major shift.
The text itself does not identify the tree as “the religion.”
The meaning is introduced by the interpreter.
The Fire Becomes Secret Knowledge
He continues:
“Allah produced for you from the green tree a light.”
Again, notice the shift.
The original verse speaks of fire.
The interpretation becomes light.
The light then becomes:
“a light that you walk with it in between the people.”
The symbolism gradually changes from a natural sign into spiritual illumination.
This is significant because throughout Ahmad al-Hassan’s writings “light” increasingly becomes associated with hidden knowledge possessed by divinely appointed representatives.
Knowledge Becomes the Path to Truth
He explains:
“Allah will produce for him light so he can know truth.”
This appears reasonable.
Yet throughout the movement’s literature the crucial question becomes:
Who possesses this light?
Who defines truth?
Who interprets revelation?
The answer increasingly becomes:
The Qa’im and those who follow him.
The Water Becomes Muhammad
Question 29 becomes even more revealing.
Discussing Surah Al-Mu’minun, Ahmad al-Hassan states:
“The water: It is the light of Muhammad and it is the knowledge.”
Again, ordinary imagery is redefined.
Water no longer means water.
It becomes knowledge.
Not merely knowledge in general.
Specific spiritual knowledge.
The Gardens Become the Family of Muhammad
He writes:
“The gardens: They are the family of Muhammad.”
Then:
“The date-palms and grapes are their followers.”
Notice the pattern.
Every symbol becomes personalized.
Every image becomes attached to a particular authority structure.
The text is no longer primarily about creation, blessing, or divine provision.
It becomes about identifying a chain of spiritual authority.
The Tree Suddenly Becomes the Qa’im
The most important reinterpretation follows:
“This tree is: The Qa’em (Imam Al Mahdi).”
This is the critical moment.
The Qur’anic symbol is no longer merely symbolic.
It becomes identified with a specific individual.
The reader is now being guided toward a conclusion:
To benefit from the tree is to benefit from the Qa’im.
To eat from the tree is to receive his knowledge.
To reject the tree is to reject the Qa’im.
Exclusive Access to Pure Knowledge
Ahmad al-Hassan writes:
“It drinks oil and that is the heavy knowledge and the light in its purest form.”
This statement introduces another recurring theme.
The Qa’im does not merely possess knowledge.
He possesses:
“the light in its purest form.”
This creates a hierarchy.
Ordinary believers have some knowledge.
Scholars have more knowledge.
But the Qa’im possesses the purest knowledge.
Once this hierarchy is accepted, disagreement becomes increasingly difficult.
Who argues against the person possessing the purest form of truth?
The Believer Must Feed From the Tree
Perhaps the most revealing statement appears later:
“Those who eat from this tree, and acquire its knowledge.”
This is crucial.
The tree is no longer merely symbolic.
The tree has become a source of knowledge.
And since the tree has already been identified as the Qa’im:
Knowledge now flows through the Qa’im.
This is a subtle but powerful transfer of authority.
Salvation Through the Qa’im
The passage continues:
“They will have its relish from Allah.”
Notice the structure:
- The Qa’im is the tree.
- The tree contains pure knowledge.
- Believers must eat from the tree.
- Those who do so receive divine benefit.
The practical effect is obvious.
The Qa’im becomes the necessary channel through which spiritual nourishment is received.
The Importance of Najaf
Ahmad al-Hassan also writes:
“The Toor: It is Najaf.”
He then cites a narration:
“Toor Sinai, the angels have transported it to Najaf.”
Whether one accepts this narration or not is not the central issue.
The important observation is that sacred geography is being reinterpreted in a way that continually reinforces the movement’s existing authority structure.
Biblical locations become linked to Shi’a locations.
Shi’a locations become linked to the Qa’im.
The Qa’im becomes the focal point.
Joseph’s Response Reveals the Psychological Effect
The forum discussion afterwards is highly revealing.
Joseph writes:
“I better highlight this part because it could be important.”
He then describes seeing the same topic appear elsewhere shortly afterwards and concludes:
“Alhamdulillah.”
This is an example of confirmation bias operating within a religious environment.
An ordinary coincidence is interpreted as spiritual confirmation.
Such experiences strengthen commitment because members begin viewing ordinary events as signs validating the movement.
“Signs” Everywhere
Another follower writes:
“There are always signs for those with eyes that see.”
This is important.
Movements become self-reinforcing when members are taught to interpret ordinary events as supernatural confirmation.
Every coincidence becomes a sign.
Every agreement becomes a sign.
Every criticism becomes a sign.
Every obstacle becomes a sign.
The belief system becomes increasingly insulated from falsification.
The Real Function of the Interpretation
The real issue is not whether the tree means religion.
The real issue is not whether Toor Sinai was transferred to Najaf.
The real issue is authority.
Throughout these interpretations the same pattern appears:
- Qur’anic symbols are redefined.
- Meanings are reassigned.
- The Qa’im becomes the centre.
- Knowledge becomes dependent upon him.
- Truth becomes associated with accepting him.
The end result is a theology in which spiritual authority becomes concentrated in a single figure.
Conclusion
Questions 29 and 92 provide another example of a recurring pattern in Ahmad al-Hassan’s writings.
The Qur’an is reinterpreted through a highly symbolic framework in which:
- Water becomes knowledge.
- Gardens become the family of Muhammad.
- Followers become fruit.
- The tree becomes the Qa’im.
- Eating becomes receiving his knowledge.
- Spiritual benefit comes through attachment to him.
Viewed individually, each reinterpretation may appear harmless.
Viewed collectively, they reveal a consistent theological direction.
The purpose is not merely to explain scripture.
The purpose is to place the Qa’im at the centre of scripture.
Once that framework is accepted, authority gradually shifts away from independent examination of the text and toward the claimant who alone claims to possess its hidden meaning.
That pattern would later become one of the defining features of the movement that eventually emerged as the Ahmadi Religion of Peace and Light.