The Supreme Being is often referred to as Akaal Purakh (Timeless Being).  This is contrary to creation which is in kaal - the realm of time and space, i.e. temporary. Within the Sikh writings the timelessness of Vaheguru is a recurrent theme, particularly in the works of Sri Guru Gobind Singh Ji.

In the Sri Sarbloh Parkash Granth, Sri Guru Gobind Singh Ji writes:


The Nihang Singhs believe that they are the army of the Timeless Being. This is reflected in their militaristic organisation and practices. The word Akali, which Nihang Singhs have often historically known as itself means immortal or worshipper/servant of the immortal One. They do not see themselves as having only been established in this yug (time era). The Lord has been present throughout creation, so it must be understood that his army have always been present to defend righteousness in one form or another. In the Akaal Ustat Sri Guru Gobind Singh Ji writes: 


Each yug (time era) has involved the process of righteous rule, destruction of righteousness and the restoration of order. Akaal Purakh Kee Fauj have been present throughout all those yugs. Although Sri Guru Nanak Dev Ji is viewed as the avatar of the Lord himself, Nihang Singhs believe that their Dharam is eternal and did not begin with the arrival of Sri Guru Nanak Dev Ji. In the dark age of Kaljug, such was the chaos that the Lord himself had to come to restore righteousness.


The traditional duty of the Nihang Singh has been to safeguard righteousness. Sri Guru Gobind Singh Ji in the Chandi Di Var narrates the tales of wars which occurred many millennia ago, Nihangs are mentioned as having participated in the battle with Chandi against the forces of the demons.

The Nihang Singhs believe that the karamat (miraculous power) of Vaheguru is within the Khalsa. It is believed that while fighting the Khalsa, many of their enemies would flee with the outcry:



The term kaladhari means possessor of miraculous power which Baba Sahib Singh is said to have attained from cleaning the Khalsa's iron utensils (batay). 

The author Sant Lal Singh Nihang writes:


Jathedar Nihang Baba Joginder Singh Akali elaborates on this relationship and the importance of meditating on Akaal (the timeless One) and engaging in bhakti;


Bhakti is of unparallel importance and comes before Shakti. It is when shakti is without bhakti that one becomes destructive (pure Tamogun) and the concept of Dharam is lost. The symbology of the Aad Chand once again comes up, representing the ideal of brining order, peace and stability everywhere the Khalsa goes.

Akaal Purakh Kee Fauj is an ever present component of unfathomable Akaal Purakh. It is for this reason that in his composition Khalsa Mehima (Si Sarbloh Parkash), Sri Guru Gobind Singh Ji refers to the Khalsa as their true Guru through whom he is honoured. However, the Khalsa is always at the service of Sri Guru Gobind Singh whom they perceive to be the Supreme Master. 



The 18th Century text 'Guru Kian Sakhian' written by Bhatt Saroop Singh states that one of the teachings Sri Guru Gobind Singh Ji gave the Khalsa was: