Zafir Ahmad, Ahmadiyya Archive & Research Centre
Khilafat, one of the central institutions in Islam, is a promise that Allah has given to the believers. It is a concept that occasionally raises questions, particularly regarding the selection of a Khalifa. When we say “Allah chooses a khalifa,” what exactly does that mean? If hundreds of people come together to elect a khalifa, how is a Khalifa appointed by Allah?
In this article, I will seek to shed light on this question and put forward two arguments based on teachings from the Quran. Through this discussion, I hope to create a better understanding of the concept of khilafat and the selection of a khalifa.
Spiritual and temporal khilafat
There are two distinct types of khilafat: spiritual and temporal.
A spiritual khilafat is a position determined by Allah Himself. In this exalted role, Allah chooses a khalifa in two ways: directly and indirectly. In the direct selection, the chosen person is referred to as khalifatullah (khalifa of Allah, i.e. prophet). In the indirect selection, the person is designated as khalifatur-rasul (khalifa of the Messenger) or al-khilafah ’ala minhaj an-nubuwwah (the rightly-guided khilafat or khilafat following the example of prophethood). This spiritual khilafat, created by Allah Himself, is unique and finds no comparison in worldly relationships.
The temporal khilafat, on the other hand, can refer to a familial dynasty or similar earthly structures. This form of khilafat is not determined by Allah, in contrast to the exalted spiritual khilafat, which is free from worldly entanglements.
While the spiritual khilafat represents a divinely chosen institution for the spiritual guidance of the believers, the temporal khilafat is a political structure created by humans. Only the former represents the true continuation of Prophethood.
It should also be mentioned here that worldly leaders have also been referred to as khala’if [plural of khalifa] in the Quran:
جَعَلْنَاكُمْ خَلَائِفَ فِي الْأَرْضِ مِنْ بَعْدِهِمْ لِنَنْظُرَ كَيْفَ تَعْمَلُونَ
“Then, We made you [their] successors in the earth after them, that We might see how you would act.” (Surah Yunus, Ch.10: V.15)
In this verse, worldly leaders are referred to as khala’if. The Promised Messiahas explain this. He states that just as Allah granted worldly dominion to the Jews before the Muslims and they committed various sins during their rule, Muslims will make the same mistakes. He writes:
“Those who speak in favour of the Muslim kings clearly show that the events of the kings of both these nations [Jews and Muslims] would be similar. And so it came to pass. Just as shameful wars were waged by the Jewish kings, and many of their behaviours became corrupt, some of them becoming infamous for adultery, drunkenness, bloodshed, and extreme cruelty, the same path was adopted by many Muslim kings.
“However, just as there were righteous and just kings among the Jews, there were also righteous and just kings among the Muslims, such as Umar bin Abdul Aziz.” (Tohfa Golarviya, Ruhani Khazain, Vol. 17, pp. 306–307)
This quotation clearly illustrates that, alongside the spiritual khilafat, there exists a worldly form of khilafat. It should be clear, of course, that the Ahmadiyya Khilafat is a spiritual khilafat, conducted in accordance with the principles of prophethood.
In summary, it can be established that there are two fundamental types of khilafat: a divinely guided spiritual khilafat, such as those succeeding the Holy Prophet Muhammadsa and the Promised Messiahas, and a temporal khilafat, established and governed by human agency.
How does Allah choose a khalifa?
How does Allah appoint a khalifa when we observe that a council of various individuals elects a khalifa? The issue, on its surface, raises a question: If a group of people gathers, discusses, and ultimately elects someone to be the Khalifa, how can we then say that the position is determined by God, rather than by human hands and human choice?
There are two ways to answer this question, and these two perspectives help solve the apparent contradiction between the observable human process and the deeper, spiritual conviction of God’s role:
1) “Human action, divine outcome”: The first explanation conveys that certain actions are carried out by humans, but the outcomes of these actions are ultimately from God. In other words, while humans might put forth their efforts, deliberate, and make decisions, the results of such actions truly unfold according to Allah’s will.
2) “Divine action through human hands”: The second explanation suggests that there are actions directly performed by God, yet they appear through or are manifested by human hands. Although it may look as though individuals are taking each step, the deeper truth is that God is orchestrating and causing events to unfold, and people become the channels through which God’s will is revealed to the world.
Both perspectives aim to clarify that while humans engage in various processes , such as sowing seeds, building structures, or electing leaders , the defining factor of success, growth, and ultimate outcome lies with Allah.
Therefore, the paradox of human agency and divine appointment in the matter of khilafat becomes resolvable if we recognise that God’s will can flow into this world through the medium of human actions.
“Human action, divine outcome” in the Quran
To illustrate this principle of “human action, divine outcome,” we find clear examples in the Quran. One of the most vivid is found in Surah al-Waqi’ah where Allah says:
أَفَرَأَيْتُم مَّا تَحْرُثُونَ أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ
“Do you see what you sow? Is it you who grow it or are We the Grower?” (Surah al-Waqi`ah, Ch.56: V.65)
Hazrat Mirza Tahir Ahmadrh says about this verse:
“The apparent response might suggest that farmers claim they are the ones who grow the crops. However, they cannot even replicate the qualities inherent in a seed that enable it to sprout – it is simply impossible. A pre-established system of growth has been placed in their hands, and without it, they could not grow anything at all.
“Thus, while a farmer might superficially claim, ‘We grow the crops,’ such a statement reflects ignorance and folly. They are unaware that sometimes the seeds they sow fail to germinate. Certain soils have properties that prevent seeds from sprouting.
“Hence, the entire system of sowing and growing lies wholly in Allah’s hands and operates according to His divine decree. At every step, there is a profound dependence on God’s will.” (Urdu Tarjumatul Quran Class Number 275, 7 October 1998, Surah al-Waqi’ah, Ch.56: V.34–75)
In this verse, Allah explicitly calls attention to a very tangible reality: while farmers physically plough the fields, scatter seeds, water their crops, and provide nurturing conditions, the ultimate flourishing of the plants is credited to God Himself.
Here, the Quranic revelation amplifies that even though there is a direct and visible human effort, there is a more profound, unseen hand of God at work, bringing about the ultimate outcome.
In everyday life, farmers speak among themselves about how they managed to sow seeds, which types of seeds they chose, and how they hope for a bountiful harvest. They meticulously observe weather patterns, measure rainfall, and track temperature shifts. Despite all these human endeavours, the Quran simply states: “It is not you who sow, but We are the Growers.”
This phrase underscores that even though people appear to be the ones putting forth the human effort, God is the One who truly initiates and ensures that the seeds take root and come to fruition. It also serves as a reminder that humans operate within a system that God has established. Regardless of how advanced technology becomes or how refined agricultural practices grow, the fundamental laws of nature and life itself remain ultimately ordained by Allah.
Why does Allah attribute the actions of the farmers to Himself?
Here, the question might arise: Why does God take credit for something that is plainly carried out by human hands?
It can be understood in this way: the entire structure that permits a seed to develop into a fruitful plant is created and sustained by Allah. Every law of germination, photosynthesis, soil composition, and climatic conditions is part of a vast universal design. The farmer’s labour has meaning only within this divine system.
If the farmer does everything in defiance of that system – if they plant seeds in places or conditions entirely unsuited for growth – the result will be no harvest at all. If the farmer plants seeds in soil that offers no nutrients or in an environment without proper sunlight, the seeds will not sprout, and crops will fail.
Thus, when a farmer does succeed, it is precisely because his efforts have aligned with the process God has made available. By following these divine laws, the farmer’s labour becomes filled with the potential to yield positive results. But the final actualisation of those results – where the seed truly germinates, grows, and bears fruit – remains in the hands of Allah.
Cultivating a date palm in the United Kingdom
To simplify, consider trying to cultivate a date tree in the United Kingdom. Generally, date palms thrive in hot desert climates, typical of regions in the Middle East or parts of Africa. If one simply takes the seed of a date palm and plants it in a location in the UK that does not replicate those essential environmental conditions – intense sunlight, high temperature ranges, low humidity or a careful balance of moisture, well-draining soil, etc. – the tree will not grow.
The fact that it fails to flourish is not merely due to the seed lacking potential, but rather because the necessary conditions set by Allah for that particular plant’s growth are not met.
However, if someone in the UK were to build a greenhouse or a specialised structure that mimics the climate and soil conditions of a region where dates commonly grow – monitoring temperature, humidity, light exposure, and soil composition meticulously – then the seed could sprout, grow, and ultimately produce fruit.
We would witness a date tree flourishing in a geography that is unusual for it, but only because the essential set of parameters established by God for such growth was respected and applied. This illustration is meant to show how the farmer’s success does not lie in subverting or challenging Allah’s system but in complying with it.
The same principle holds in the matter of selecting a khalifa. While it may look like a purely human process (people gather, discuss , and announce their chosen leader), the entire event unfolds within the overarching system and permission of Allah.
What happens in the case of khilafat can be thus seen as such: the people follow the system God has ordained regarding the appointment of a khalifa. They align themselves with the qualities, obligations, and prerequisites outlined by the Quran and prophetic teachings to decide who is worthy of serving as the khalifa.
Once these conditions are satisfied and the community adheres to the proper guidelines, Allah’s Will manifests in the outcome. While on the outside, it may appear to be the result of human choice, in reality, it finalises as the work of God.
In other words, the correlation can be understood as “human effort, divine outcome.” Yes, humans gather and deliberate, but if they are sincerely following the rules and guidance laid out by the Prophet and by Islamic teachings, the result they arrive at will have the potential to align with God’s plan. Consequently, it can be said that He is the one who appoints the Khalifa, manifesting His will through the vehicle of human action.
Another way to phrase this is that whenever people align with divine guidance, the outcome is considered God-given. This does not negate the fact that humans are actively making decisions, but it underscores that those decisions – and the success of those decisions – emerge from God’s overarching dominion. In the end, the real source of authority in the appointment is Allah: He is the One who truly invests the Khalifa with legitimacy and guidance.
Here, we are once again reminded of the example of a farmer and his crops. Similarly, believers may elect or select a khalifa, but if God were not sustaining that process, guiding hearts and minds, providing resources and opportunities, and blessing the unity of believers, there would be no successful outcome.
Thus, for someone appointed as khalifa to prosper, the entire environment must be under God’s special care.
Prerequisites for establishing khilafat
Having elucidated the intricate interplay between divine will and human endeavour, we now turn to a pivotal question: what is the prescribed system for electing a khalifa?
If we accept that this process aligns with God’s eternal design, there must be a clear and precise framework of conditions or principles to ensure that the outcome reflects Allah’s guidance, rather than being swayed by mere human ambition or manipulation.
The Quran also articulates the promise of a spiritual khilafat, addressing the faithful who believe in Allah’s Messenger and perform righteous deeds. Hazrat Mirza Tahir Ahmadrh, the fourth Khalifa of the Promised Messiahas, expounded that this verse not only enshrines the pledge of a khilafat but also provides insight into the method of its election.
He emphasised that the selection of a khalifa must adhere to the principles established by the prophets and their successors in times past. Hazrat Mirza Tahir Ahmadrh stated:
“O believers, who have placed faith in the Messengersa of Allah and have performed righteous deeds, you have been appointed as khulafa. This Khilafat shall function in the same manner as it did before you; do not alter its form with new innovations.” (Urdu Tarjumatul Quran Class Number 184, Surah al-Nur, Ch.24: V.52–61)
This pronouncement underscores that the method for electing a khalifa must mirror historical precedents, untainted by novel human innovations. To comprehend the principles governing the election of a khalifa, it is instructive to examine the historical precedents set by prophets and their successors.
A review of history reveals that God sent law-giving prophets, whose khulafa carried forward their message and, as the prophets themselves, also bore the title of Khalifa. To illustrate this, consider the example of Hazrat Musaas. Hazrat Musaas was a prophet of God, appointed by Allah as Khalifatul-Allah (God’s representative) on earth.
All subsequent prophets who continued Hazrat Musaas message were his Khulafa, directly chosen by God. These prophets held both the title of Khalifatul-Rasool (representative of the Prophet, in this case Hazrat Musaas) and Khalifatul-Allah (representative of God, as they were prophets). The final prophetic Khalifa in this lineage was Hazrat Isaas.
Turning to the Holy Prophetsa, after his passing, his successors were known solely as Khalifatul-Rasool (representatives of the Prophetsa), as they were not prophets and thus did not bear the title Khalifatul-Allah.
In contrast, the Promised Messiahas, Hazrat Mirza Ghulam Ahmad, stands as a Khalifa of the Holy Prophetsa who was directly chosen by Allah. As a prophet, he bore both the titles Khalifatul-Allah (representative of God, by virtue of his prophethood) and Khalifatul-Rasool (representative of the Prophet, namely the Holy Prophet Muhammadsa), representing both God and the Prophet Muhammadsa. Just as Hazrat Isaas was the final prophetic Khalifa of Hazrat Musaas, the Promised Messiahas is regarded as the final foretold prophetic Khalifa of the Prophet Muhammadsa.
The Promised Messiahas proclaimed that, “I am spiritually the Khatam-ul-Khulafa [the Seal of the Caliphs] in Islam, just as the Messiah son of Mary was the Khatam-ul-Khulafa of the Israelite dispensation. The Son of Mary was the Promised Messiah of the Mosaic dispensation and I am the Promised Messiah of the dispensation of Muhammad[sa]” (Noah’s Ark, p. 31)
In summary, Islamic teachings recognise khulafa who represent God alone, such as Mosesas, who was sent directly by God without representing another prophet. Additionally, there are khulafa who represent both God and a prophet, such as Jesus, who represented God and Mosesas, and the Promised Messiahas, who represents God and the Prophet Muhammadsa.
Furthermore, there are khulafa who are not prophets but still bear the title of khalifa, as they continue the mission of their respective prophet.
Khilafat must follow prophethood
It is evident that the method for electing a khalifa must correspond to the election of the rightly guided khalifas (al-Khilafah ar-Rashidah). An examination of historical methods reveals that khulafa, who are not determined by direct divine selection, can only emerge after a Prophet has appeared.
In this context, the Khilafat was established only after the death of the Prophet Muhammadsa. The same applies to the prophetic Khalifa of the Prophet Muhammadsa, Hazrat Mirza Ghulam Ahmadas, who was a Prophet, albeit subservient to the Holy Prophet. Following his demise, a Khilafat was also to be established.
Therefore, it is of paramount importance for a khilafat that a Prophet appears first before a khilafat is established. This is also significant because, otherwise, anyone could proclaim themselves a khalifa. Recently, the Muslim group ISIS conferred the title of “khalifa” on their leader, claiming he was a khalifa in accordance with the Prophet’s method. This can be refuted, as a khilafat can only arise after a true Prophet has appeared. For, as God emphasises in the Quran, a khilafat emerges in accordance with the method of earlier Prophets. (Surah an-Nur, Ch.24: V.56)
To this, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, the second Khalifa of the Promised Messiahas states that, “After every Prophethood follows a Khilafat.” (Nubuwwat Aur Khilafat Apne Waqt Par Zuhoor-Pazeer Ho Jaati Hain, Anwar-ul-Ulum, Vol. 18, p. 246)
When discussing Khilafat, it is illuminating to consider the varying perspectives of Sunni Muslims regarding the emergence of this system.
Within the Sunni community, there are three main views: Firstly, some believe that the Mahdi and the Messiah will appear, complete their mission, and after their death, the Khilafat will be established. Secondly, others hold the view that the Mahdi and the Messiah will appear, with the Mahdi founding or renewing the Khilafat as the first Khalifa. (Al-Asas fi as-Sunna wa Fiqhiha, Al-’Aqa’id al-Islamiyya, Volume 2, p. 1022)
The third, less prevalent opinion posits that the Khilafat is established first, and the Mahdi and Messiah only appear if it deviates from the righteous path, to guide the community back to the Prophet’s teachings. (Sharh Kitab ar-Riqaq min Sahih al-Bukhari, Al-Mughamsi, Volume 2, p. 2)
Self-nomination is not allowed
The second prerequisite for the Khilafat is that no one may nominate themselves for this role. Allah states in the Quran:
“So ascribe not purity to yourselves. He knows him best who is [truly] righteous.” (Surah an-Najm, Ch.53: V.33)
This verse calls for humility and strongly warns against self-exaltation or the pursuit of supreme authority. In Islamic understanding, exercising religious leadership requires a profound commitment to righteousness, service to the common good, and sincere devotion.
Only God knows the true virtue of a soul. True spiritual leadership is therefore not claimed by individuals themselves but is bestowed by God upon those distinguished by humility, sincerity, and loyalty to the prophetic mission.
This was also the case in the election of the four rightly guided Khalifas. None of them put themselves forward as candidates. Hazrat Abu Bakrra was nominated by Hazrat Umarra and chosen by the assembled community. Umar was proposed by Hazrat Abu Bakrra, and the Prophet’s companions agreed to this election. The process was similar for Hazrat Uthmanra and Hazrat Alira. Hazrat Muawiyara, however, appointed himself as Khalifa, which is why he is not counted among the rightly guided Khalifas.
Khilafat is not inherited
Another essential prerequisite is that the Khilafat must not be inherited. If this occurs, the election does not align with the prophetic tradition. (Khilafat-e-Rashida [English], p. 188)
An example is Hazrat Muawiya’sra son Yazid or Hazrat Ali’sra son Hazrat Al-Hasanra. Hazrat Hasanra, being Hazrat Ali’s son, who himself was a rightly guided Khalifa, is not counted among the rightly guided Khalifas for the same reason.
Thus, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra states that, “A Khalifa is appointed by God, meaning there is no human interference in his appointment. He neither desires this position himself nor becomes a Khalifa through any scheme.” (Tafsir-e-Kabir, Vol. 8, p. 578)
Prophet Muhammadsa also told one of his companions that one should not seek office. Thus, the Prophet Muhammadsa said to his Companion Hazrat Abdurrahman ibn Samurara:
“O Abdurrahman, do not seek leadership, for if it is given to you upon your request, you will be left to it. But if it is given to you without your request, you will be assisted in it. And if you swear an oath and then find something better than it, expiate your oath and do what is better.” (Sahih al-Bukhari, Kitab al-ahkam, Bab man lam yas’al al-imara a’anahu Allah, Hadith 7146)
It should also be noted that, even if Muslims believed Muawiya, Yazid, or Hazrat Al-Hasanra were Khulafa, they are not counted among the rightly guided Khalifas, as they either appointed themselves as Khalifa, inherited the Khilafat, or took it.
To this end, Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra states:
“If people adhere to the laws established by God, the Exalted, to choose a Khalifa, the Khilafat will be successful. However, if they do not, they may appoint a Khalifa, but he will not succeed. Or the status of that Khalifa will resemble that of a pope among Christians, from whom the community can derive no real benefit.” (Nubuwwat Aur Khilafat Apne Waqt Par Zuhoor-Pazeer Ho Jaati Hain, Anwar-ul-Ulum, Vol. 18, p. 246)
Thus, the Khilafat of those who designated themselves as Khalifa or passed it on as an inheritance would not be classified as Khilafat in the strict, Islamic sense of the term, even if they bore the title of Khalifa.
Another prerequisite is that a Khalifa retains his position until his death. This is also evident in the practice of the rightly guided Khulafa. Each of them remained a Khalifa until their demise.
In the case of Hazrat Hasan’sra Khilafat, there were two reasons why it did not conform to the method of Prophethood: firstly, he received the Khilafat as an inheritance (as previously mentioned), and secondly, he relinquished his leadership as Khalifa during his lifetime.
A righteous community
Another prerequisite is that the community electing a khalifa must faithfully embody the Prophet’s teachings in practice and be capable of following a khalifa. This is crucial, as the election of a Khalifa goes beyond merely conferring a title.
The community supporting a Khalifa must be prepared to live according to the Prophet’s teachings and steadfastly uphold them. If they neglect these directives, the foundation of a divinely guided Khilafat crumbles. A Khalifa is the guardian of the prophetic legacy and embodies the Prophet’s mission on earth.
Therefore, a legitimate Khilafat requires a community rooted in faith and righteousness, following the path laid out by the Prophet and affirmed by each Khalifa. However, if the community ceases to be faithful, falls into misguidance, and no longer obeys the Khalifa, the Khilafat is taken away by God. This does not occur due to the Khalifa’s faults but due to the moral and spiritual failure of the community. (See Tafsir-e-Kabir, Vol. 8, p. 599 for further details)
The promise of Khilafat holds only as long as the community (ummah) remains faithful and performs righteous deeds. As soon as these qualities are lost, Allah withdraws this promise of the Khilafat, as testified by history. Hazrat Mirza Bashir ud-Din Mahmud Ahmadra states:
“If they are no longer faithful and righteous in their actions, Allah, the Exalted, will withdraw this promise.” (Tafsir-e-Kabir, Vol. 8, p. 581)
Thus, the establishment of a Khilafat requires the presence of a group of true believers who implement the Prophet’s message. Herein lies a fundamental difference between Prophethood and Khilafat. Prophethood is sent in times of corruption and moral decline, whereas the Khilafat is established in a community that is already predominantly faithful and righteous.
Hazrat Mirza Bashir ud-Din Mahmud Ahmadra states that, “However, Khilafat comes when the majority of the community consists of believers and those who act righteously, and the Khalifa does not come to strengthen religious convictions but to organise and perfect the community.” (Tafsir-e-Kabir, Vol. 8, p. 583)
This means that a Prophet is sent to bring about a spiritual and moral renewal in times of idolatry, injustice, and moral decline. Through divine revelation, such as the Quran, he restores faith and brings back the “light of faith” (noor-ul-iman).
Examples include Hazrat Musaas, Hazrat Isaas, and the Holy Prophet Muhammadas. Surah ar-Rum (Ch.30: V.42) describes this state as “fasad”, i.e. corruption, which necessitates the sending of a Prophet. (See Tafsir-e-Kabir, Vol. 8, p. 583 for further details)
In contrast to this, Khilafat is established in a community that is already predominantly faithful and performs righteous deeds. The Khalifa does not come to renew faith but to organise, strengthen, and perfect the existing faithful community.
Khilafat serves to consolidate and advance a faithful community. The Khalifa guides the ummah, implements Islamic laws, and promotes justice and unity. Examples include the rightly guided Khulafa, who preserved the established principles after the passing of the Holy Prophetsa.
The Khalifa organises (tanzeem) and perfects (ikmal) the community; for instance, through administration or defence. Surah an-Nur (24:56) promises the faithful and righteous succession on earth, as occurred with earlier Khalifas.
However, it should also be noted that Allah protects and supports a khalifa in the same manner as a prophet. This means that a true khalifa is supported by Allah in a way that resembles the support given to prophets. (Tafsir-e-Kabir, Vol. 8, p. 578)
Unity matters
A central reason Khilafat is considered a divine institution is its role in maintaining unity among believers. A legitimate Khalifa serves as a uniting figure – someone who continuously calls the community back to the core message of the Prophet.
When humans alone try to create unity on purely worldly bases – like political alliance, shared economic interests, or social conveniences – such alliances can shift or fade over time, leading to divisions. When unity is founded on God’s guidance and the inheritance of prophetic teachings, it acquires a deeper, spiritual bond that is not so easily broken by worldly disputes.
Hence, the concept that Allah is the One who “truly” appoints the Khalifa underscores that the leadership role is not meant for cultivating personal power, but for safeguarding faith, ensuring spiritual well-being, and guiding people to implement God’s commandments. This view fosters humility in the Khalifa as well, reminding them that they serve at the behest of God, from whom all true authority proceeds.
Why emphasise this understanding?
Emphasising the idea that “it is Allah who appoints the Khalifa” reminds the community to remain humble and sincerely reliant on God’s help. It prevents believers from attributing too much power to any single committee or individual, and constantly points them back to the overarching sovereignty of Allah.
In this context, it becomes easier to see that the success of the Khilafat, in the long run, rests not on human cleverness alone but on abiding closeness to God’s commandments and consistent prayer for guidance.
Let us also elaborate on the second perspective: “Divine action through human hands.” While similar in principle to the notion of “human action, divine outcome,” it places even more emphasis on God’s direct involvement.
Sometimes, events unfold in such a manner that timing, coincidences, or the coordination among people – and even unforeseen circumstances – point to divine orchestration rather than chance or mere human engineering.
In some historical cases of Islamic leadership transitions, the presence of God’s guiding hand becomes evident to believers when factors beyond any single individual’s control produce a fitting leader who preserves the community’s unity and purpose.
Divine action through human hands
There are events that are originally initiated by God but are expressed through human activity. Although the actions appear to be carried out by humans, it is actually God who acts as the primary agent. This thesis can be supported by numerous examples from the Quran.
We see that whenever people deny, attack, and grossly violate moral boundaries by killing and unjustly treating the believers and followers of the prophets, God’s punishment befalls them. In most cases, God has taken responsibility for the punishment Himself and inflicted it upon the respective nations.
In the case of the enemies of Prophet Muhammadsa, however, God executed the punishment through the hands of the Muslims – meaning the action was initiated by God and manifested through human beings. Allah says:
يُعَذِّبْهُمُ اللَّهُ بِأَيْدِيكُمْ
“Allah may punish them at your hands.” (Surah at-Taubah, Ch.9: V.14)
In another verse, it says:
فَلَمْ تَقْتُلُوهُمْ وَلَكِنَّ اللَّهَ قَتَلَهُمْ وَمَا رَمَيْتَ إِذْ رَمَيْتَ
“So you killed them not, but it was Allah Who killed them. And thou threwest not when thou didst throw, but it was Allah Who threw.” (Surah al-Anfal, Ch.8: V.18)
In this context, Allah the Exalted addresses the believers and emphasises that they were not the ones who killed the attacking polytheists. Instead, He attributes this action to Himself. It is widely known that the believers were the ones who fought against the inhabitants of Mecca; however, Allah the Exalted emphasises that it was He who killed these aggressors.
So why does Allah the Exalted claim this action for Himself, even though it appears that the believers were the ones carrying it out? This is because the believers, when they performed this action, did so in order to fulfil the command of Allah the Exalted, following everything that Allah commanded them to achieve this goal.
Therefore, the outcome of this action ultimately belongs to Allah Himself, and the believers are merely an instrument in carrying out Allah’s will.
Here, the event of Bayat al-Ridwan serves as an excellent example. When the Holy Prophetsa accepted the oath of allegiance from his Companions, they placed their hands on his hand. However, Allah attributed the hand of the Holy Prophetsa to Himself and proclaimed that it was His hand.
Thus, we find this recorded in the Quran:
إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ
“Verily, those who swear allegiance to thee indeed swear allegiance to Allah. The hand of Allah is over their hands.” (Surah al-Fath, Ch.48: V.11)
Numerous proofs and testimonies are found in the Holy Quran. A thorough examination of these proofs reveals that when a person performs an action based on obedience to God and follows His commandments and teachings, this action, which the person appears to carry out, actually becomes an action of God.
In this state, it is easier to understand that the person is merely a tool that God uses to reveal His will and realise His intentions. This tool is the same one that God employs in the selection of the khalifa. He uses the person as a means to demonstrate His will and affirm His intentions.
Thus, in the Islamic belief system, God uses the person to show His will and confirm His intentions, even in the selection of the khalifa. If we fulfil the prerequisites of the khalifa, then God’s will will also manifest in our choice of a khalifa.