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Khilāfat —An Overview
By Ansar Raza
The spiritual or unseen world can be understood by citing analogies from the physical or observable world. Man is considered as a micro universe. The physical laws of nature apply to the inner structure of man as well. Allah says in the Holy Qur’ān,
“Soon We shall show them Our Signs in the horizons and in themselves” (41:54)
Thus in order to understand the importance of ‘Khilafat’ we have to resort to the material world while keeping in mind the principle of harmony between the seen and the unseen or the material and spiritual world.
When we observe the material world, we find that everything has been created in an organized and systematic manner. The smallest system observable is an atom. Therein we find a nucleus containing neutrons and protons outside of which there are many orbits containing electrons that circle around the nucleus. The atoms in the inner orbits have a strong attachment to the nucleus. However, the electrons in the outer-most orbits, called valence electrons, easily tend to leave the atom whenever an outer force attracts them. The same phenomenon is found in our solar system. The Sun is the nucleus and all the planets, including Earth, circle around it in different orbits.
Harmony of Soul and Body
The Promised Messiahas stated that the soul or spirit has a very intimate relationship with the body since both are governed by the same laws.
Reflection confirms that physical conditions deeply affect the soul. For instance, when our eyes are filled with tears, even if the tears are artificially induced, the heart is immediately affected and becomes sorrowful. In the same way, when we begin to laugh, even if the laughter is artificially induced, the heart begins to feel cheerful. It has also been observed that physical prostration in prayer induces humility in the soul. As a contrast when we draw ourselves up physically and strut about with our neck raised and our breast pushed forward, this attitude induces a mood of arrogance and vain glory. These instances establish clearly that physical conditions certainly affect spiritual conditions. (The Philosophy of the Teachings of Islam pg.30)
These two examples show that this universe was created and functions under a central system. The Promised Messiahas stated in his book ‘Tohfa-e-Golarvea’ in the foot-note on p-233 that God created everything in a circular shape. We know that a circle has a centre and a circumference. Thus, in order to have sustenance and stability in our spiritual and social life, we have to create harmony and be in unison with the material world. We have to establish a central or circular system in our spiritual and social life with a nucleus at its centre and rest of the society strongly attached to that nucleus moving around it. The absence of such a system creates chaos and havoc in our social, political and religious structure.
Every Rise has a Fall
We can use another analogy to demonstrate the need and importance of ‘Khilafat’. Suppose one is climbing a mountain, reaching the top after a long, tiring struggle. Once one reaches the top and takes the next step, it shall invariably be downwards. Likewise, if a Prophet is supposed to take his community to its zenith by overcoming all the obstacles and perfecting his mission during his own life-time, the only conclusion we can draw about the fate of his community is that right after the demise of that Prophet, his community shall start moving to its natural fall, as it is said in Persian ‘‘ہر عروجے را زوال ’’
(every rise has a fall). It is true that victory is promised to every Prophet. However, the Holy Qur’ān lays down an important principle that it is not necessary that all prophecies be fulfilled during the life time of the Prophet to whom they are vouchsafed.
“And if We show thee in thy lifetime the fulfillment of some of the things with which We have threatened them, thou will know it; or if We cause thee to die before that…” (10:47)
The Prophets are not the Fore-Runners of Doom
According to the history of the Prophets, no Prophet has taken his followers to the zenith in his lifetime leaving them in such a state that their very next step after his demise would be downwards. The creation of a misconception is likely in this situation because people would think that the progress of his community was solely due to that Prophet, and as soon as he departed from his followers, they plunged into decline. As a matter of fact, it is God Who manifests His power, first through the Prophet and then through his successors, in order to take the humanity out of darkness towards light. The promise of ultimate victory and dominance over the opponents made by God with the Prophets fulfill partly during the Prophet’s lifetime and continue to fulfill after his demise as long as his followers remain attached and dedicated to his mission.
From a Tiny Seed to a Giant Tree
A Prophet is like a seed sown in the ground with great hardship and efforts. That seed sprouts in his life time but flourishes and turns into a strong tree after his death. The Promised Messiahas said:
“I came only to sow the seed which has been planted by my hand. It shall now grow and flourish and there is none who can hinder its growth.” (Tadhkiratu Shahadatain pg.65)
Promises Fulfilled Before and After the Death of Prophet:
The promise of ultimate victory and dominance over all other religions made by God Almighty with the Holy Prophetsa, mentioned in the Holy Qur’ān (9:33; 48:29; 61:10), did not apparently fulfill in its full bloom during his life time. After his demise, his followers took his message and spread it all over the world and made it dominant over all other religions. The following hadith also supports this fact.
Narrated Said bin Al-Musaiyab: Abu Huraira said that Allah's Apostle said, “I have been sent with 'Jawami-al-Kalim ' (the shortest expression with the widest meaning) and have been made victorious with awe (cast in my enemy's hearts), and while I was sleeping, I saw that the keys of the treasures of the world were placed in my hand.” Abu Huraira added, Allah's Apostle has gone, and you people are utilizing those treasures, or digging those treasures out." or said a similar sentence.(Sahi Bukhari, Book of Interpretation of Dreams, Volume 9, Book 92, Number 378)
What does the word “Khalifa” mean?
Now that we have seen that Khilafat is the indispensable corollary of the Prophethood, as the Holy Prophetsa has said:
“There has been no Prophethood which has not been followed by Khilafat.”
(Kanzul Ummā,l Volume 11 pg. 259, Publisher Maktabatul Tarasal-e-Islami, Beirut, Lebanon)
Let us explore the etymological and literal meaning of the term Khalifa. The word Khalifa means a successor, vicegerent or agent who acts after or on behalf of someone else. This word has been used in the Holy Qur’ān, Ahādīth and the writings of the Promised Messiahas in different contexts. Therefore, we have to see in which context this word has been used.
Prophets—Khalifa of Allāh
Prophets such as Adam and David are called Khalifa of God. Concerning Adam, God says in the Qur’ān:
“I am about to place a vicegerent in the earth.” (2:31);
and of David He says:
“O David, We have made thee a vicegerent in the earth.” (38:27)
Prophets—Khalifa of another Prophet
Some Prophets were Khalifas of another and a greater Prophet, such as the Isrealite Prophets who all were the Khalifas of Moses. About them the Qur’ān says:
“We have sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to Us judge for the Jews.” (5:45)
Hadrat Abu Hurairara narrated that the Prophetsa said:
“The Israelis used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place.” (Bukhari Kitab-ul-Anbiya)
Allāh—Our Khalifa
In Muslim, Tirmidhi, Abū Dawood and Nisā`ī, a prayer of the Holy Prophetsa has been narrated. The Holy Prophetsa taught us to pray that while leaving for a journey may Allāh be our Companion in our journey and Caretaker of our family that we leave behind.
O Allāh! You are my Companion in the journey and Khalifa (Guardian) of my family.
Khalifa is Appointed by God
We have seen above that a Prophet is appointed as a Khalifa by God. The verse (24:56) tells us that Khilafat bestowed upon non-Prophets, i.e., those who believe and do good deeds is also from God. History, as well as our observation of the election process of Khilafat-e-Ahmadiyya apparently tells us that it is the people who elect the Khalifa and no manifest hand of God is shown in this process. The Holy Qur’ān and hadith provide us the authenticity and genuineness of the belief that in fact, a Khalifa is appointed by God Himself.
We have created you. Why, then do you not accept the truth? What think ye of the sperm-drop that you emit? Is it you who have created it, or are We the Creator? (56:58-60)
Do you see what you sow? Is it you who cause it to grow, or are We the grower? (56:64, 65)
The farmer tills his earth, plants the seeds and grows the crop. A man emits the sperm-drop and becomes the cause of the birth of a child. But Allah says it is not you who grows and creates the baby. It is We Who are the Grower and the Creator. In other words, Allāh attributes the action the man performs to Himself. It is because man has to follow the system created by Allāh for the crop to grow and for the baby to be born. If a man does not follow that system, the crop will not grow and the baby will not be born. Therefore, the real Grower and Creator is Allah. It is He Who created the system. When the man, through his actions, follows a system created by God in order to achieve a certain result, the result is the work of Allāh. So, one must follow Allāh’s system to elect a Khalifa, because the result would be God’s action.
KHILAFAT OF HADHRAT UTHMAN ra
Hadrat Ayeshara relates that the Holy Prophetsa said to Hadrat Uthmanra: “O’ Uthman! Allah shall wear you a shirt. If people want you to take off that shirt, never take it off.” (Tirmidhi & Ibn-e-Majja, Mishkat, Volume 5, pg. 651)
This hadith proves that Khalifa is appointed by God and no one has the right or power to dismantle him.
DIFFERENCE BETWEEN PROPHETHOOD AND KHILAFAT:
A question arises here that if both a Prophet Khalifa and a non-Prophet Khalifa are appointed by God, what is the difference between them. The Holy Qur’ān tells us that Prophethood is an ex-gratia act of Allāh. Whenever He sees humankind in darkness, He gratuitously sends a Prophet to take them out of darkness into light.
“Verily, Allāh has conferred a favour on the believers by raising among them a Messenger from among themselves who recites to them His Signs, and purifies them and teaches them the book and wisdom; and, before that, they were surely in manifest error.” (3: 165)
Whereas, the Khilafat of a non-Prophet Khalifa is a reward of belief and good deeds:
“Allah had promised to those among you who believe and do good works that He will surely make them Successors in the earth, as He made Successors from among those who were before them; and that He will surely establish for them their religion which He has chosen for them; and that He will surely give them in exchange security and peace after their fear: They will worship Me, and they will not associate anything with Me. Then who so is ungrateful after that, they will be the rebellious.” (24: 56)
The Importance of Khilafat in Hadith
Hadrat Abdullah bin Umarra relates that the Holy Prophetsa said:
“Whosoever dies without having oath of allegiance (ba`it) dies the death of ignorance.” (Muslim Kitab-ul-Imarah)
Hadrat Abu Hurairara and Hadrat Abdullah bin Umar a relate that the Holy Prophetsa said:
“It is essential for three men, even if they are in wilderness, to make one of them as their leader.”
Explaining this hadith Allama Ibn-e-Taymiarh says:
“While the Holy Prophetsa has made it incumbent upon the smallest group to make one of them a leader, then it is highly incumbent upon larger groups to do so.” (Al-Hasba, pg. 11, Publisher Darul Sha`ab, 1986)
Hadrat Arbaz bin Sariara relates that the Holy Prophetsa said:
“Those of you surviving me shall see great differences. Therefore, you should follow my way and the ways of my righteous and guided successors. Hold it fast like holding by teeth.” (Sunan Tirmidhi, Kitabul Ilm, Chapter16)
The companions of the Holy Prophetsa followed this instruction in letter and spirit and always hasted to take allegiance of one Khalifa after the other to preserve the unity and integrity of the Muslim Ummah.
Muslim Scholars Views about Khilafat:
Imam Ibn-e-Hajr Haithami, pointing towards this fact, wrote:
“Know that the companions of the Holy Prophetsa were unanimous over this idea that it is indispensable to appoint an Imam right after the Prophetic period. Rather, they preferred it over everything and elected their leader even before the burial of the Holy Prophetsa.” (Al-Sawaiq al-Muharraqah fi al-Radd Ahlul Bid`a wa al-Zandiqah, pg.7, Publisher Maktaba al-Qahirah, Egypt, 1385 AH.)
Allama Ibn-e-KHuldun wrote:
“The appointment of an Imam is mandatory. In Islamic Shari`a, its binding is proved by the unanimity of the companions and their followers, because the companions of the Holy Prophetsa rushed to do ba`it of Hadrat Abu Bakr Siddiquera and making him in charge of their matters. This situation continued in every period and unanimity was reached over it which validates the importance and necessity of appointment of the Imam.” (Muqadma Ibn-e Khuldun pg.191)
Imam Yahya bin Sharfud-Din Nauwavi wrote:
“The scholars are unanimous over the necessity of appointment of Khalifa.” (Commentary on Sahi Muslim, 12/205, al-Maktabatul Misriyyah)
A famous Tab`ai, Abdullah bin Mubarakrh declared Khilafat as Rope of Allah in his poetry:
For an obedient person, Jama`āt is the rope of Allah
So hold it fast through its strong rings
Many times Allah has wiped out transgression through a ruler
This is His mercy in our religion and in our worldly matters
Had there been no Khalifa, our roads wouldn’t have been secured
And our Weak would have been devoured by our strong
(Abu Naeem al-Hulya, Volume 8, pg. 164 Publisher Matb`atul-Sa`adah, al-Qahira, 1394 AH)
Sheikh Abdullah bin Umar bin Suleman al-Dameeji wrote in his book that the majority of the Muslims are unanimous over the necessity of appointment of an Imam. No one has deviated from this unanimity except the groups of Khawarij, Najdat and Asm and Futi from the M`utazlites.
Dr. Mahmud Abdul Majīd al-Khalidī wrote:
“The cause of disgrace and marginalization in the world faced by the Muslims today, due to which they have become sycophants of other nations, is nothing but their slackness in the establishment of Khilafat. They have shown their indifference to the implementation of the religious command of appointment of a Khalifa for them which is as obligatory upon them according to Shari`a as five daily prayers, fasting and pilgrimage. It is the greatest sin to show laziness for the struggle of revival of Islam. Thus it is mandatory upon Ummah to appoint a Khalifa so that Islamic laws are implemented upon Muslims and the preaching of Islam is spread to the corners of the world.” (Qawa`id Nizamul Hukam fi al-Islam pg. 248, Publisher Dar-ul-Bahuth al-Ilmiyah 1400 AH)