Ultimately, this is a matter of secondary importance. We need not engage ourselves in such discussions. Debates ought to revolve around matters of principle. When a fundamental principle is established, the secondary issues that relate to it are settled themselves. It is necessary for one to believe, not for one to strive in reaching the deeper intricacies and details of beliefs. If an opponent raises objections, we can provide ample refutation. It is necessary to believe in the articles of faith, i.e. to believe in Allah the Exalted and in His attributes, to believe in His angels, divine scriptures, the Prophets, peace be upon them, etc. To accept these things is to adhere to fundamental principles; all other matters are secondary. As far as these fundamental issues are concerned, they are clearly established truths. The teaching of Islam is so coherent that it keeps every human faculty in balance, precisely at its appropriate place, and nurtures it; this is a magnificent miracle of our Prophet, peace and blessings of Allah be upon him. Other teachings are not the same; it is as if they lack certain sensory organs, as it were. As such, all other teachings are deficient or inadequate. Only the teaching of Islam is fully formed. The Unity of God, His attributes, prophethood, lofty morals, the perfection of the inner self, etc., and everything else that man requires have been expounded by Islam so perfectly and lucidly that no lengthy debates are needed in this respect. Other matters that relate to how the Messenger of Allah, peace and blessings of Allah be upon him, ate and what size his morsels were, are debates in which a believer has no need to engage. Salvation does not depend on these matters. Such matters which have been transmitted to us in the form of written narrations ought to be accepted if they are consistent with the true nature of prophethood and do not oppose it, otherwise, they should be interpreted in an appropriate manner. There is no need to engage in lengthy and useless debates on this, that and the other.
(Hazrat Mirza Ghulam Ahmadas, Malfuzat, Vol. 2, pp. 6-7)
