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 Messiah^as 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 Muhammad^sa and the Promised Messiah^as, 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 Ahmad^rh  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 Ahmad^rh, the fourth Khalifa of the Promised Messiah^as, 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 Ahmad^rh stated:

“O believers, who have placed faith in the Messenger^sa 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 Musa^as. Hazrat Musa^as was a prophet of God, appointed by Allah as Khalifatul-Allah (God’s representative) on earth.

All subsequent prophets who continued Hazrat Musa^as 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 Musa^as) and Khalifatul-Allah (representative of God, as they were prophets). The final prophetic Khalifa in this lineage was Hazrat Isa^as.

Turning to the Holy Prophet^sa, after his passing, his successors were known solely as Khalifatul-Rasool (representatives of the Prophet^sa), as they were not prophets and thus did not bear the title Khalifatul-Allah.

In contrast, the Promised Messiah^as, Hazrat Mirza Ghulam Ahmad, stands as a Khalifa of the Holy Prophet^sa 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 Muhammad^sa), representing both God and the Prophet Muhammad^sa. Just as Hazrat Isa^as was the final prophetic Khalifa of Hazrat Musa^as, the Promised Messiah^as is regarded as the final foretold prophetic Khalifa of the Prophet Muhammad^sa.

The Promised Messiah^as 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 Moses^as, 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 Moses^as, and the Promised Messiah^as, who represents God and the Prophet Muhammad^sa.

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 Muhammad^sa. The same applies to the prophetic Khalifa of the Prophet Muhammad^sa, Hazrat Mirza Ghulam Ahmad^as, 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 Ahmad^ra, the second Khalifa of the Promised Messiah^as 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 Bakr^ra was nominated by Hazrat Umar^ra and chosen by the assembled community. Umar was proposed by Hazrat Abu Bakr^ra, and the Prophet’s companions agreed to this election. The process was similar for Hazrat Uthman^ra and Hazrat Ali^ra. Hazrat Muawiya^ra, 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’s^ra son Yazid or Hazrat Ali’s^ra son Hazrat Al-Hasan^ra. Hazrat Hasan^ra, 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 Ahmad^ra 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 Muhammad^sa also told one of his companions that one should not seek office. Thus, the Prophet Muhammad^sa said to his Companion Hazrat Abdurrahman ibn Samura^ra:

“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-Hasan^ra 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 Ahmad^ra 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’s^ra 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 Ahmad^ra 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 Ahmad^ra 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 Musa^as, Hazrat Isa^as, and the Holy Prophet Muhammad^as. 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 Prophet^sa.

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 Muhammad^sa, 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 Prophet^sa accepted the oath of allegiance from his Companions, they placed their hands on his hand. However, Allah attributed the hand of the Holy Prophet^sa 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.

M Adam Ahmad, Al Hakam

Sitting in the tranquil atmosphere of Darul Aman Qadian, Hazrat Mirza Ghulam Ahmad^as observes two of his blessed sons engaged in a reflective conversation. The young Mahmud^ra and Bashir^ra are earnestly debating whether knowledge or wealth is more valuable. The Promised Messiah^as gently offers his insight, saying:

“My son, neither knowledge nor wealth holds real worth. It is the grace of God that is truly valuable.” (Al Badr, 31 October 1902, p. 1)

Through this wise counsel, Hazrat Ahmad^as imparted the most essential truth in his young son’s mind that without God’s grace, knowledge and riches are of no true value – for if employed to bad ends, they become evil themselves.

In the current world, with all its technological advancements and economic prosperity, it is quite easy to understand that knowledge and wealth are the ultimate measure of progress and success.

The superpowers of our time – nations that drive global discourse, hold enormous military arsenals, and possess exceptional educational institutions – apparently have both in abundance. And yet, despite their wisdom and wealth, the world remains engulfed in wars, injustices, and immense suffering.

Why is it that those who have attained the heights of worldly achievement are so often the very perpetrators of global injustice? The answer lies in this profound truth: neither knowledge nor wealth is of any benefit unless accompanied by the blessings and grace of Allah the Almighty. 

The leading nations of today have made record advances in science, medicine, and technology. They are incredibly wealthy, their economies enormous, and their power seemingly unstoppable. However, they fail miserably when it comes to the moral compass of human dignity, compassion, and justice. They spend billions on exploring space while millions of people on our planet starve. They profess to uphold freedom and democracy, and yet they support – openly or covertly – conflicts that reduce whole countries to rubble, leaving widows, orphans, and ruin in their wake.

The world has seen this kind of brutality in Iraq, Afghanistan, Syria, Ukraine and now in Gaza. Children have been bombed in their beds, hospitals destroyed, and water and electricity cut off as instruments of siege. All this is done or allowed by those who call themselves the champions of modern civilisation. The irony is stark – the most knowledgeable, the most affluent, and the loudest voices are the ones who have committed the most atrocities against humanity.

Such actions also expose the spiritual darkness of our time. Without God’s blessing, knowledge and riches are powerless. Unaccompanied by divine grace, knowledge turns into conceit and wealth into a tool of oppression. In the absence of divine mercy, power corrupts absolutely. The conscience gets numbed, and policy is directed, not by justice, but self-interest, greed, and ideological dominance.

The distinguishing factor

Real gain does not come from material wealth but from the closeness and grace of the Almighty God. His blessing changes hearts, guides behaviour, and gives sense to each action. When His grace falls on someone, they are raised above the boundaries of power and possession. They are moved by compassion, and acting with justice, they uphold the truth – even when the world looks the other way.

God’s grace is the distinguishing factor between the empty shell of worldly power and the essence of spiritual guidance. And in our age, this contrast is clearly visible in the character and institution of the Khilafat of Islam Ahmadiyyat.

Divine grace and Khalifat

At a time when world leaders are complicit, and fail to openly condemn oppression or defend the innocent, the Fifth Khalifa of the Promised Messiah^as, Hazrat Mirza Masroor Ahmad, may Allah be his Helper, is a lone voice of moral clarity. He has no military, no earthly throne, and no political power. However, by the grace of God, he is loved and respected throughout nations, and followed by millions. His leadership is not of material possessions or academic achievement but of divine mandate and continued through divine favour.

While the leaders of the world seek popularity through rhetoric and controlling narratives, the Khalifa speaks only for the truth. He emphasises the dire need of peace on global platforms, writes letters to heads of states, and calls on world powers to forsake the road of ruin. His messages are consistent – justice, peace, and compassion must reign.

Hazrat Khalifatul Masih V^aa does not seek political gain in tragedies; he laments the suffering of every innocent soul irrespective of race or creed. Whether it is the Rohingya Muslim tragedy, the innocent lives lost in Ukraine, or the Palestinian suffering, he speaks out against all that is unjust without fear or favour. He said:

“Certainly, it is my opinion that there should be a full ceasefire between Israel and Hamas and also in the war between Russia and Ukraine. Thereafter, instead of inciting their respective allies towards further warfare, all members of the international community should prioritise ensuring relief efforts are stepped up to help those in desperate need and focus on bringing about a lasting and peaceful settlement.” (“Global Muslim leader calls for ceasefire in Gaza and Ukraine, says privileged nations are wielding their veto ‘like a trump card’”, www.pressahmadiyya.com)

Such moral consistency can only be achieved by one who is guided by God’s grace. The love and respect that Ahmadis possess for their Khalifa is not coerced, nor is it artificially engineered through propaganda. It is the natural response of hearts to the sincerity, compassion, and affection they receive from their Khalifa. The relationship of the Khalifa with the people is a unique one – a living proof of God’s blessings that keeps on binding, inspiring, and uplifting.

Impact of Allah’s blessings

The efforts of the Khalifa don’t exist solely on the international forums. Through his Friday sermons, correspondence, and supplications, he constantly cultivates a world community to lead lives of righteousness, service, and selflessness. Under his guidance, the Ahmadiyya Muslim Community constructs hospitals, schools, and relief initiatives in some of the world’s most forsaken areas. This global effort isn’t funded by oil wealth or political influence – it’s supported and sustained by the special grace and blessing of Allah the Almighty.

Where the superpowers of the world send drones and raze houses, the Khalifa dispatches physicians and constructs villages. Where others foment division, he builds unity. Where they seek gain, he looks for prayers. Where they sow seeds of terror, he plants hope.

All of this serves to drive home the fundamental truth: without God’s grace, knowledge and wealth are of no true value. It is only by Allah the Almighty’s blessings that hearts are melted, lives are transformed, and real peace is established.

What world leaders can learn from Khilafat

The lesson is simple and straightforward. While the world is swiftly drawing close to a huge catastrophe – with war, environmental disasters, and societal discontent looming large – it needs to comprehend that its remedies are not additional knowledge or additional wealth. The solution lies in turning back to God, seeking His grace, and in following the example of those upon whom His blessings are showered day and night.

In this regard, the Khilafat of Islam Ahmadiyyat offers a living example. It is not a symbolic title, but rather a divinely ordained institution that continues to light the path of peace, justice, and righteousness in a world otherwise plunging deeper into darkness and evil.

At the end of the day, history will care little about the magnitude of economies or the number of patents owned. It will remember the legacies of compassion, the calls for justice, and the leadership that united with the oppressed. And in that memory, the Ahmadiyya Khilafat shall stand out as a beacon of light – not for material wealth or worldly knowledge, but for God’s continued grace.

Let the world wake up before it is too late and let it know that without the blessings of God, even the most powerful empires become empty and bound to collapse. But with His grace, even the humblest of individuals can alter the course of history.

Ayesha Naseem Mirza, UK

A verse in the Holy Quran states:

الَّذِينَ يَسْتَحِبُّونَ الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَيَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا أُولَئِكَ فِي ضَلَالٍ بَعِيدٍ

“Those who prefer the present life to the Hereafter, and hinder [men] from the way of Allah and seek to make it crooked. It is these who have gone far off in error.” (Surah Ibrahim, Ch.14: V.4)

The words “seek to make it crooked” mean that whereas outwardly the people described in the verse profess to seek true guidance, inwardly they are bent upon crookedness and refuse to give up the evil ways of their forefathers. The inevitable result of such an attitude is that, to satisfy their uneasy conscience, they call their self-devised practices the religion of God. This false satisfaction deprives them and their followers of true guidance. (Five Volume Commentary, Vol. 3, pp. 1526-1527)

Trump’s tour of the Middle East

In the past few weeks, it has been greatly bewildering to see extravagant wealth display in lavish receptions hosted by the Middle East Gulf states to welcome President Donald Trump. The sort of news headlines that followed were even worse.

For example, Reuters headlined the visit with “Gulf states use opulence and flattery to win Trump’s heart”; CNBC News wrote “Why Gulf states are going all out for Trump’s visit”; and CNN News headlined “Trump is visiting three of the world’s richest nations, here’s what’s on their wish list.”

These state visits and this extraordinary display of wealth by the Muslim nations come in a time when, in proximity to their borders, is the Gaza Strip – a piece of land largely reduced to dust and rubble with intense Israeli bombing over the last year and a half.

It is a land with over 1 million refugees, malnourished children, and where the intentional starvation of the people is being used as a weapon of war. Embarrassment is not the right word for this feeling; it is anguish and a sense of enraging helplessness, looking at the state of the Muslim world. What have we come to?

Nothing can truly encapsulate the feeling of seeing dead children with their body parts ripped apart into pieces due to bombings on phone screens daily, or seeing bodies of thin and malnourished children that look more like skulls and bones than a living being or seeing the widespread destruction of the civilian homes and infrastructure.

Israel has bombed Gaza so much that now it is repeatedly bombing the rubble it has already destroyed several times prior. This is how much time and ammunition Israel has; this is the amount of weaponry and money the United States and Europe have provided Israel, even after destroying the whole Strip into mere rubble, they continue to bomb it.

The neighbouring Muslim nations, despite their immense political and economic power and influence, have so far done nothing substantial to stop this. Yet, the Kingdom of Saudi Arabia, Qatar, and the United Arab Emirates have spent millions on Trump’s welcome, security, and reception. An incomprehensible further billions and trillions worth of defence, technology and energy deals have been signed in alliance with the United States.

For Gaza, however, they have only signed condemnation statements so far.

Since Qatar is geographically close to Iran, Doha’s also received security assurances from Trump, in which the US promised to “protect” its security partner in the face of threats. It’s interesting that Qatar – a Muslim country with Islam as its state religion – needs protection from a Western ally to protect itself against a supposed enemy, Iran, also a Muslim country.

One may wonder what Islam is practised in these countries, if at all, that instead of communicating directly, discussing each other’s concerns, and trying to bridge the gaps rather than build walls, they need outside powers to come and help them against each other. How do you claim to be the voice of Muslims when your supposed enemy is a Muslim too, and that you would need someone else, outside of your fold, to come and protect you? This is the depraved state of the Muslim powers at the moment.

Overall, the three-state visit of the US President meant that deals and alliances worth trillions were signed collectively. All the while, Gaza’s population faces intensification in Israeli bombing and starvation on the ground, killing those who are otherwise surviving bombings and airstrikes.

Lack of unity among Muslims

When Saudi Arabia needs US to lift its sanctions on Syria before it could consider investing and supporting Syrian economy; when Qatar needs the US to protect itself against an alleged threat from Iran; when UAE’s Foreign Minister calls for Hamas to release hostages and give up governance in Gaza before even attempting to press Israel to also stop its aggression – the question of an external enemy is irrelevant.

It is increasingly an obvious and unfortunate case of Muslims being their enemy first. The deep deprivation of unity, guidance, and leadership in the Muslim world is glaringly obvious – no amount of wealth or lavish palaces or celebratory parades can overpower it.

To overcome this heavy reliance on others, there is an answer and a solution available. That solution and the answer is in turning to Allah the Almighty for Help and not other wealthier and worldly powerful nations; it is in turning to the Holy Quran for guidance and solutions to governance, economy, international relations, peace and justice; it is in revisiting the life and character of the Holy Prophet^sa for his exemplary and role model like practices as a religious leader as well as a statesman rather than succumbing to vested interests that only benefit the self.

After all this, there is another path that has been available for over a hundred years – in fulfilment of the prophecy of the Holy Prophet^sa – and that is the belief in the Promised Messiah^as and subsequently in his successor institution of Khilafat.

In the concluding address to Jalsa Salana Qadian on 29 December 2024, Hazrat Khalifatul Masih V^aa quoted a letter of the Promised Messiah^as that he had written and dedicated to the Arab people. The Promised Messiah^as wrote in the letter:

“O servants of Allah, my soul thirsts deeply to meet you. I long to witness the blessings of your lands and your communities so that I may see the earth touched by the footsteps of the Chief of Creation and apply its dust as kohl to my eyes. I yearn to meet the righteous and virtuous of this land and witness its spiritual potential.” (A’ina-e-Kamalat-e-Islam, Ruhani Khazain, Vol. 5, pp. 421-422)

Noting the words in the letter, Hazrat Khalifatul Masih V^aa commented:

“Such are the heartfelt sentiments expressed by the Promised Messiah^as. May the Muslims of the Arab world today be granted the ability to act upon this guidance, reform their deeds, and make themselves worthy of being counted among the true followers of the Holy Prophet Muhammad^sa and the genuine adherents of his Ummah. By becoming true practitioners of the path he has laid out, they can reclaim the lofty station that has been lost to them.” (“Jalsa Salana Qadian 2024 Concludes With Faith Inspiring Address”, www.pressahmadiyya.com, 29 December 2024)

Khilafat-e-Ahmadiyya – the institution and voice of reason and wisdom 

This year, as the Ahmadiyya Muslim Jamaat observes 117 years since Khilafat-e-Ahmadiyya was established, the astonishing events of the past two weeks, showcasing the US-Gulf Relations and the agonising conditions in Gaza, come to mind alongside all the past warnings that Khulafa-e-Ahmadiyyat have given to Muslim nations to pay heed.

In modern history, if we look back at the time when these Arab Muslim states were being established after gaining independence from colonial empires, a voice of reason, wisdom and warning was present among them. With his incredible foresight and knowledge of the world and international relations, Hazrat Khalifatul Masih II, Mirza Bashir-ud-Din Mahmud Ahmad^ra had great concern for the Arab nations that were increasingly getting influenced and dominated by Western powers. 

For example, in 1948, Hazrat Khalifatul Masih II^ra warned the Muslim world to be vigilant and to be prepared for the challenges that Islam and the Muslim world would face with the creation of the state of Israel. During his Khilafat, the very autonomy and independence that the Arab states were seeking to achieve from colonial powers was at the same time disappearing from their reach as the Arab rulers of the time signed pacts of financial aid from the British in exchange of supporting British expeditions in the Middle East and staying uninvolved in their military operations against the Muslim nations of the region.

This concerned Hazrat Musleh-e-Maud^ra, who then wrote to Lord Chelmsford, the Viceroy of India at the time, regarding these grants and expressed his fear that Muslims would dislike this intervention from the British that negates the autonomy of Arab states and makes them dependent on outside powers – in this case, the British. (Al Fazl, Qadian, 3 September 1935)

Hazrat Musleh-e-Maud^ra recalled this and said: 

“As the uproar increased, the British-Indian government denied such claims, saying they were not providing any aid to the Arab rulers […] Muslims felt reassured, but when I investigated, I found that although the Indian government was not providing such aid, the British government in London was definitely doing so. Ibn Saud was paid 60,000 pounds while Sharif Husein was also paid a certain amount. I wrote to Lord Chelmsford saying that although he was seemingly right, but the facts were otherwise because the British government pays such and such amounts to Ibn Saud and Sharif Husein. Muslims will undoubtedly never tolerate the suzerainty of the British government on Arab lands.

“As Lord Chelmsford was a noble person, he replied saying that ‘although what you say is true, but what good can we get out of making this public and rousing their sentiments. However, I can reassure you that the government has no such intentions’.” (Ibid.)

Then came the oil fields of the Middle East that the West considered to be of value for their economy and trade. Again, several contracts and pacts were signed between Arab leaders and oil excavation companies. These contracts would see grand drilling operations in Arabia, and the extracted oil would then be exported to Britain and would be sold to other countries while a fixed amount was to be paid to Abdul Aziz Ibn Saud.

Hazrat Khalifatul Masih II^ra commented on this and stated: 

“A contract has been signed by Abdul Aziz ibn Saud and a Western company. Although Sultan Abdul Aziz is a wise king, but for unfamiliarity with European history, he is not well-versed with European terminology […] I sent him a message through a common acquaintance that he ought to observe extreme care when signing the contract because Europeans use very soft terms that have very strong meanings […] I have read the contract, and I feel that some mistakes have been made. The clauses make the Arab land prone to encroachment by outside governments. Only God knows how much I am hurt to read the contract. Although we cooperate with the British and we are quite open about this … but whether it is the British or any other government, we cannot show tolerance when it comes to the Arab world.
Such precautionary measures could have been taken in signing this contract that could guard the Arab world against the potential dangers […] Contracts should never be signed on the basis of trust; rather, they should be worded with great care and thought”. (Ibid.)

It was all these developments at the time that made Hazrat Musleh-e-Maud^ra increasingly concerned that if Arab nations didn’t focus carefully on the sort of agreements they were making with the Western powers, they would eventually become economic slaves of the West and would find it very hard to free themselves.

This foresight and concern was not in a void; the current situation of the Arab world and the economic and political dependency they have on Western powers couldn’t be more obvious. If anything was a doubt before, the deafening silence and inaction over Gaza, while the lavish visuals and the strategic alliance deals and agreements announced between the United States, Qatar, United Arab Emirates and Saudi Arabia have confirmed that the Middle East remains integrally reliant on the US and other western powers for its interests.

Trials and tribulations for Muslims continue, but a guiding light is found in Khilafat 

Throughout the different periods of Khilafat, the spiritual heads of the Ahmadiyya Muslim Community consistently reminded and urged the Muslim nations to unite with each other rather than seeking and remaining dependent on support and alliances from outside powers.

That is not to say that alliances and agreements cannot be made with other nations. The premise is that in terms of relations between Muslims, differences and direct animosities should be avoided and resolved through dialogue, and there should be an overall intent to maintain unity above everything else. 

Hazrat Khalifatul Masih IV^rh once drew attention to the Palestinian issue and instructed Ahmadis: “So, I call the attention of all Ahmadis – men, women, elders and children – that they should supplicate to Allah with great fervour, that He may have Mercy on everyone who is associated with our master, the Holy Prophet Muhammad^sa.” (Al Fazl, 13 June 1982)

Even now, as we pass through the immensely blessed Khilafat of Hazrat Khalifatul Masih V, Mirza Masroor Ahmad^aa, we hear and we see him constantly and publicly speaking against injustices, the dire need for Muslim unity and for Muslim political leaders to set aside their vested interests and differences which are increasingly making them dependent on western powers.

Hazrat Khalifatul Masih V^aa is currently the only Muslim leader who has been openly condemning the injustices against the Palestinians and has also strictly denounced Western hypocrisy and their lack of interest in trying to end conflicts. Despite having no political or material influence or power, Huzoor^aa has provided the world with a solution that can restore peace everywhere, a message that he has been sharing for two decades.

In 2014, when Israeli aggression had reached a new high against the Palestinians, Hazrat Khalifatul Masih^aa provided a detailed analysis and stated:

“The result of the lack of unity is that non-Muslim countries now have the confidence to do whatever they please against the Muslims and this is the very reason that Israel is currently engaged in killing scores of innocent Palestinians in the cruellest manner […] If the Muslims were united and followed the path of God, then the collective strength of the Muslim nations is so great that this cruelty could never have taken place.” (“World Muslim Leader prays for innocent Victims of Israel-Palestine Conflict”, www.pressahmadiyya.com, 26 July 2014)

Even now, Huzoor^as has repeated his message. In his Friday Sermon on 8 December 2023, Hazrat Khalifatul Masih^aa said:

“The non-Muslim world knows that there is no unity in the Muslim world, rather Muslims are killing each other. Take the example of Yemen and similarly other [Muslim] countries; thousands of children and innocent people are being killed at the hands of Muslims, in fact, hundreds of thousands are being killed in some places.

“Consequently, this emboldens non-Muslims, who think that it is fine to inflict cruelties against Muslims, as they see that Muslims inflict cruelties on themselves as well. When Muslims do not care for the lives of other Muslims, then why would the enemy have any care?

“Allah the Almighty has strictly warned in the Quran against the taking of life of other Muslims, and has rendered a Muslim who does so to be hell-bound. May Allah the Almighty enable the Muslims to unite and become a means of ending injustice in the world, rather than fighting amongst each other.” (Friday Sermon 8 December 2023)

Last year in February, Western nations started to withdraw their funding and support for the UNWRA – the largest UN subsidiary formed to provide support to Palestinians, due to allegations about a small number of staff members’ involvement in the 7 October attacks. Although countries began to restore their funding some months later, it was still far from enough and as it currently stands, there is no aid entering Gaza, as it is due to the Israeli blockade and siege imposed on the Strip.

Back when these measures were announced, no one had the courage to question the absence of the wealthy and oil-affluent Muslim nations but the Khalifa of the time. At that time, only Hazrat Khalifatul Masih V^aa, the fifth successor of the Promised Messiah^as and the only man of God in this day and age who questioned: 

“But it is astonishing that if the Western world has stopped their aid, why is there no news from any of the Muslim countries that have the wealth of oil announcing that they will help render aid instead. The UN agency has announced that if they do not receive any help, then they will not be able to provide any aid beyond the month of February. May Allah the Almighty enable these Muslim countries to play their role and may the disorder in the world come to an end.” (Friday Sermon 2 February 2024)

Moreover, during his address to the concluding session of Jalsa Salana Ghana, Hazrat Khalifatul Masih V^aa stated: “The Holy Prophet^sa said: ‘O servants of Allah, be brothers to one another. A Muslim is a brother to another Muslim. He cannot harm his brother. Nor can he humiliate him, and nor can he think lowly of him.’ After that, as he indicated towards his chest, the Holy Prophet^sa said three times: ‘Righteousness lies here. It is evil for a man to think lowly of his brother. The blood, property and honour of every Muslim are unlawful for another Muslim.’” (“100 Years Of Islam Ahmadiyyat In Ghana: Historic Jalsa Salana Ghana 2024 Concludes With Faith Inspiring Address”, Press Ahmadiyya, 24 February 2024)

In an address to the Waqifeen-e-Nau Ijtema last month, Hazrat Khalifatul Masih V^aa said: 

“Across the globe, humanity has become shackled by the heavy chains of material desires and the deceptive shimmer and shine of worldly attractions. Immorality, depravity and corruption have plagued modern-day society. Furthermore, the peace and security of the world has been shattered. Both internally within many nations and internationally, a raging inferno of jealousy, hatred and enmity burns incessantly. Tragically, innocent souls are being massacred in wars and conflicts that have no basis in justice and are being fought only to serve the selfish and malevolent agendas of the rich and powerful.” (“Head of Ahmadiyya Muslim Community Encourages Waqf-e-Nau to Emulate the Example of Prophet Abraham”, www.pressahmadiyya.com, 27 April 2025)

Conclusion

Looking at the depraved state of the Muslim powers and their lack of any sense of direction or objective, while looking at the united and guided Ahmadiyya Muslim Community, it becomes obvious what the Ahmadis have and what the mainstream Muslims are missing.

A well-known anecdote from the day of the election of Huzoor-e-Aqdas^aa as the Khalifatul Masih is the perfect encapsulation of unity and obedience. It was recorded that when Huzoor^aa was elected as the Khalifa, he came forward to the mic to speak to all the Ahmadis, and his very first instruction to all the Ahmadis was to sit down. In that moment, immediately, everyone who was standing up (i.e. all those inside Fazl Mosque, those outside the mosque and those who were far away watching the live scenes from their television screens) sat down immediately. 

With the institution of Khilafat-e-Ahmadiyya and with the presence of the Khalifa of the time, Ahmadis can get answers to questions, guidance and directives on official and regulatory matters of the Community as well as guidance on members’ personal matters. While there is immense gratitude for the blessing that we have, there is also deep regret for the state of Muslims who are still deprived of this and are willingly choosing to be this way. 

As instability rages in the Middle East and as Israel shows no signs of stopping its brutal offensive against the Palestinians in the Gaza Strip, its bombing campaigns in Syria, and nor its repeated violations of the ceasefire in Lebanon, the unwillingness of the wealthy Muslim powers to exert pressure on the US and wider western world, there is an ever increasing need for fervent prayers for the Muslim world. 

May Allah guide them in accepting the Promised Messiah^as and the institution of Khilafat-e-Ahmadiyya, may Allah seize the oppressors and may Allah enable us all to witness peace and justice prevail across the Middle East as well as the wider world. Amin.

Rizwan Khan, Missionary, USA

For a long time, I wondered what the basic difference is between our generation and the generation of the Companions^ra of Prophet Muhammad^sa. They were Muslims, and we are Muslims. What made them so different from us, of such a different standard? If I could only figure this out, I could focus on trying to develop that one characteristic in myself. Then I came across a sentence of Hazrat Musleh-e-Maud^ra. Describing the Companions^ra, he said, “Those people had a temperament of love (‘ishqiyya rang), but today’s youth possess merely a philosophical temperament.” (Khutbat-e-Mahmood, Vol. 3, p. 334)

This sentence caught my eye because I have a philosophical temperament. I knew this because, as I read it, I immediately understood what a philosophical temperament (falsafiyana rang) was. But what is a temperament of love (‘ishqiyya rang)? If I wanted to develop it in myself, I’d have to first understand what it is.

A temperament of love (‘ishqiyya rang)

One way to understand the difference between philosophy and love is through love stories. We all understand what an experience of love is because we’ve all enjoyed love stories. Explaining this, Hazrat Musleh-e-Maud^ra said, 

“The truth is that if we set aside belief and disbelief, love in its purest form is itself a religion, regardless of who it is attributed to. Nowadays, novels are read all over the world, and most of them are stories of love and romance. For example, in our country, the story of Yusuf and Zulaikha is well known and is read with great interest. Similarly, stories of Laila and Majnun are eagerly listened to. But who was Majnun? He was just a Bedouin from Arabia, and Laila was an Arab woman who might have been of an even lower status than our household maids. Yet, because Majnun fell in love with her, the entire world reads the story of Laila and Majnun with great enthusiasm. From a philosophical perspective, there is nothing extraordinary about it. A philosopher once described the reality of love as, ‘What is the story of Yusuf and Zulaikha? Nothing more than a woman being infatuated with a man.’ However, regardless of how it is analysed in a philosophical sense, romantic books are liked everywhere and are purchased with great enthusiasm. […] Love is such a beautiful thing that even when it is with insignificant beings, it is still lovely. Now, if this love is with God, you can imagine how beautiful it would be.” (Taluq Billah, Anwar-ul-Ulum, Vol. 23, p. 157-158)

In the West, we’ve all heard the story of Romeo and Juliet. From a philosophical perspective, it’s a complete waste of time. A boy and a girl fall in love, then commit suicide over a misunderstanding. So, what is the point of this story? What is it about love stories that makes us enjoy them and keep coming back to them? What makes a love story work?

The genre of tragedies

For millennia, the same three-step formula has repeated itself in love stories. 

1. Two people fall in love

2. They go through difficulties because of their love

3. They overcome the difficulties and live happily ever after

However, the reality is that it’s not a three-step formula at all. It’s only a two-step formula. The third step of happily ever after is completely unnecessary. A story can be just as effective, and sometimes more effective, without a “happily ever after”. In storytelling, it is known as “the genre of tragedy”. Many of the greatest love stories were tragedies with no “happily ever after”, and we repeat them and enjoy them nonetheless.

The reason we don’t need a “happily ever after” is because that’s not where the crux of love is. It’s not really the reason we enjoy love stories. What we need from a love story is to be moved by characters who gave up everything for someone else. We want to feel the yearning of wanting someone so much that we cannot live without them. If a story can make us feel what it feels like to withstand unbearable difficulties for love, we will enjoy it. 

That pain is so valuable that people pay money to feel it. Novels and movies are a form of escapism where we become emotional and even cry when reading or watching. In fact, this is the experience we’re looking for. When we look at it from a philosophical perspective, it makes no sense that someone would pay money to experience something that will make them cry. But that’s exactly what they’re paying for. If a novel or movie fails to move us to tears, it is not an effective story. When we read or watch a love story, we do so with the expectation that it will make us feel the pain of the characters as if it were our own. A story that fails to fulfil that desire is a bad story, no matter how happy its ending, and a story that succeeds in fulfilling that desire is a good story, no matter how tragic its ending.

Love is essentially wanting someone so badly that we cannot live without them, and being ready to give up everything for them. It takes courage to make ourselves vulnerable enough to open our hearts to actually loving someone. A person who is in touch with this desire has a temperament of love. If it is directed towards God, they can succeed in spirituality. However, a person who has lost touch with this desire gravitates towards a philosophical temperament and tends to fail in spirituality. Illustrating this, the Promised Messiah^as narrated the story of a saint who, whenever someone came to give bai‘at to him out of devotion, would first ask whether they had ever been in love. If the person said yes, the elder would ask them to narrate their experience of love. If the person recounted their struggles and their perseverance in love, the saint would accept their bai‘at. However, if the person said they had fallen in love but renounced it due to fear of insults or hardships, the elder would refuse to accept their bai‘at.

The story of two lovers

The Promised Messiah^as narrated that one day, two men came to the saint wishing to give bai‘at. As per his custom, he asked them both if they had ever been in love.

One of them said, “Yes, I once fell in love with a woman. Initially, everything was easy and I could meet her freely. But when her family and relatives discovered our meetings, they forbade me from seeing her and warned that they would treat me harshly if I persisted. After some time, I tried again, but they insulted and beat me severely. Feeling humiliated and distressed, I abandoned my love and never even mentioned her name again.”

When he finished telling his story, the saint turned to the other person and asked if he, too, had ever been in love, and if so, to share his story. The man said:

“One day, I was passing by the palace of a Maharaja when my gaze was drawn upwards. There, on the grand balcony, I caught sight of a breathtakingly beautiful woman, her flowing hair cascading around her. The moment my eyes met her face, I was instantly captivated. Overwhelmed with passion, I set up camp right beneath the palace walls, unable to leave the place where I had first seen her.

“For the first few days, no one took notice of my presence. But gradually, people began to talk about the man who had taken up residence outside the palace. Some speculated that I was a stranded traveller, others believed I was an intoxicated wanderer, and others assumed I was a mystic, lost in divine love. But the keen-eyed among them saw that I had fallen hopelessly in love with the princess who occasionally appeared on the palace balcony.

“Eventually, the authorities took notice. The police arrived, commanding me to leave, saying that it was inappropriate for me to loiter outside the royal residence. But I neither responded nor moved. They forcibly removed me from the premises. However, under the cover of night, I returned to my spot beneath the palace. This back-and-forth continued for several days. Each time the police dragged me away, I would return by nightfall.

“By now, my love for her was not just the talk of the town, it had reached the royal palace itself. Even the princess’s family members discussed it. Some pitied me, acknowledging the sincerity of my love. Others warned that love, though a noble emotion, brings disgrace in the eyes of the world. The princess’s parents suggested that if I could be reasoned with, I should be gently persuaded to leave.

“When I learned that the princess would visit the temple during the night, I devised a plan. I decided to befriend the temple priest so that, through him, I might find a way to meet her. Disguising myself as a Hindu devotee, I approached the temple priest and requested permission to perform the night’s rituals in his place. The priest, seeing my apparent devotion, agreed.

“The princess arrived with her maids, and I greeted them as per the priest’s instructions. They entered one by one, and when she approached, I finally revealed my identity. With tearful eyes, I confessed, ‘I am the one who has no beloved in this world but you. I am the one whose love for you has become the subject of whispers in every home. I am the one who endured humiliation, exile, and slander for the sake of your love. I am the one who disguised himself as a temple servant just to see you tonight.’

“Overcome with emotion, the princess wept and replied, ‘Tonight, your journey of love ends, and mine begins. Just as you have taken on the guise of a Hindu devotee for me, I will embrace your faith for you. I will become a Muslim.’ With those words, we had to part ways with tearful eyes and heavy hearts.

“Upon her return, the princess confided in her mother, ‘Mother, my love story is no longer a secret. Just as that Muslim man has endured shame and hardship for me, I have resolved to be his and his alone. If you love me, if you care for my happiness, speak to my father and arrange our marriage. Otherwise, I may be left with no choice but to take my own life.’

“The queen was struck with shock and realised the gravity of the situation. She conveyed her daughter’s thoughts to the Maharaja at an appropriate time and in suitable words. The Maharaja had only one daughter, whom he had raised with great love and luxury. Hearing such unpleasant thoughts about his daughter from her mother deeply affected him.

“When the Maharaja sought advice from his ministers, opinions varied. Some suggested that the Muslim man should be executed. Others proposed imprisoning him. Some believed that the princess should be strictly restrained through force. Others said that since the princess was a Hindu while the man was a Muslim, their union was unbearable due to religious differences. Others revealed that they had heard the princess had converted to Islam. Upon investigating the matter, it was confirmed that the princess had indeed embraced Islam. This revelation enraged the assembly, and they expressed their deep displeasure, lamenting that she had committed a grievous act. The Maharaja, upon learning of his daughter’s conversion, became greatly disturbed and deeply upset. Troubled by this predicament, he asked for a more suitable course of action. The ministers requested time to deliberate.

“When the Maharaja informed the queen about the ministers’ counsel, and the princess learned of it through her mother, she became deeply despondent. Overcome by the unbearable agony of her love, she climbed to the rooftop and, in a frenzy of passion, threw herself down. Soon, word spread throughout the city that the princess had fallen from the palace and died, ending her love story forever.

“When I heard of her death, I rushed to confirm the news. I lamented that she had sacrificed herself. Heartbroken, I resolved to seek nearness to the same Divine Beloved to Whom my princess had returned. Wandering in search of spiritual guidance, I eventually reached you and have narrated my story of love.’

The saint, after listening to both accounts, remarked that his order was founded on the principles of the prophets of God, emphasising spiritual purification. He explained that those who strive for the cause of Islam often face intense opposition. Such struggles not only purify the soul but also deepen spiritual wisdom, leading to divine revelations and inner enlightenment. Whenever someone sought to pledge allegiance to his order, he would first inquire whether they had ever been in love. He believed that those who had endured hardship for the sake of loving someone demonstrated the resilience necessary to truly love God.

The saint declared that among the two lovers, only the princess’s lover was worthy of initiation into his order. Having endured opposition in his pursuit of love, he had exhibited the endurance required for spiritual striving. The other, being weak-willed and unable to uphold his love, was deemed unsuitable for the mission. (Hayat-e-Qudsi, pp. 418-428)

Two people can commit the same sin, but the way each does it reveals a hidden quality in one of them and a hidden flaw in the other. Since people would come to this saint repenting of their past sins, he would understand their character through the way they had sinned.

Two flames

A “temperament of love” is something we have all been familiar with at some point in our lives. For example, before marriage, in some way or another, we were always in a mindset of courtship. We felt we might find our soulmate today. Young people are more ready, or vulnerable, to give up everything for someone. This is why they are more susceptible to falling head-over-heels in love on any day. Even if someone hasn’t felt this feeling in years, they never forget it. The Promised Messiah^as described the connection between a husband and wife, saying:

“Often, a love akin to passion develops between them. Who can hold back tears when recalling the time of this affection developing? This is the very bond that, after spending just a few weeks apart, after all is suddenly missed.” (Seerat Hazrat Amma Jan, p. 124)

This excitement in love is necessary for our spiritual life. If that flame of excitement and passion is directed to finding Allah, our spirituality thrives. If that flame goes out, then our spirituality starts to die with it. Hazrat Musleh-e-Maud^ra explained:

“One flame is the flame of spiritual love, which aims to keep a person’s heart burning until they establish a connection with The Perfect Being, i.e., God Almighty. This is the flame of divine love. The second flame is the flame of worldly love, which ensures that a person can love their spouse, so that the human race continues and the lovers of God continue to be born in the world. At the time of marriage, since the flame of worldly love is about to cool down after fulfilling its purpose, there is a fear that the second flame, the flame of divine love, might also become cold.” (Khutbat-e-Mahmood, Vol. 3, p. 228)

An important question we have to ask ourselves is, is that flame alive in our hearts, or have our hearts slowly gone cold? Do we feel the tingling excitement of anticipation that we could meet our love today? That is how a teenager feels in courtship, and that is how a believer feels in Salat. 

When people fail in finding their love, they sometimes lose hope in love altogether. You’ll hear some people scoff when love is mentioned, or say that love is a myth. Similarly, people who fail in making a connection with Allah sometimes lose hope in meeting Allah altogether. You’ll hear some people scoff when prayer is mentioned, or say that connecting with Allah is a myth. These expressions of despair are two sides of the same coin. What they’re really saying is that they failed to find their love. Hazrat Musleh-e-Maud^ra said:

“Often, people leave this world without finding their soulmate. They keep complaining that there is no loyalty in the world. Their statement is incorrect. In reality, the truth is that they couldn’t find their match. They can say that they didn’t find loyalty in this world, but they can’t say that loyalty doesn’t exist at all. The fact is that they just didn’t find the partner who was meant for them.” (Khutbat-e-Mahmood, Vol. 3, p. 334) 

You usually will not hear such statements from young people because they are full of hope. Such statements are generally said by people who are older and have succumbed under the weight of their disappointments. They have slowly been defeated by their setbacks until the flame of love has gone out in their hearts. 

Leaving our philosophical temperament behind

The purpose of this flame is to make us feel like we need to find Allah the Almighty, to feel the need more intensely than wanting to find our soulmate. It doesn’t let us live without Him. It makes us need Him so much that we want to give up everything for Him. This is essentially what is conveyed in the words lā ilāha illa-llāh, which means, “I have no desire, and I have no beloved, and I have none I worship, and I have none I obey, and I have no purpose except Allah.” (Anwar-ul-Quran, Ruhani Khazain, Vol. 9, p. 419 and Ruedad Jalsa Dua, Ruhani Khazain, Vol. 15, p. 618) Without this flame and without a “temperament of love”, we are not capable of truly wanting Him. As long as we think only philosophically, we cannot even comprehend the fact that we can have Him. Hazrat Musleh-e-Maud^ra said:

“Keep this in mind, Allah does not grant Himself to one who is not a lover. He grants Himself to only those who are deeply immersed in His love. Indeed, He is the King, and man is a humble servant, but true love erases the distinction between the exalted and the lowly. I have expressed this idea in one of my couplets:

طریق عشق میں اے دل سیادت کیا غلامی کیا

محبت خادم و آقا کو اک حلقہ میں لائی ہے

‘In the path of love, O heart, what is leadership or servitude? Love has brought servant and master into a single circle.’

“Where love exists, there is no question of high or low. Such distinctions arise only where love is absent. However, where true love exists, all differences vanish. In worldly matters, some people are called kings, but when they fall in love with a poor and unassuming woman, they elevate her to the status of a queen, making her ruler over nobles and elites. Similarly, when a person fosters love for Allah in their heart and loses themselves in His love, Allah erases the distinction between Creator and creation and unites with them.

“So, turn to Allah with love. Love is not merely standing up and offering prayers; rather, love is when your prayers are infused with passion. Love is when your recitation of the Quran is filled with love, and your fasting is driven by love. Among you, not just dozens but hundreds have experienced Allah’s presence, seen visions, and received revelations. They achieved this status because they approached Allah with hearts overflowing with love, and Allah met them. In contrast, those who approach with a philosophical mindset return empty-handed.

“Where philosophical reasoning dominates, questions of status persist on who is greater and who is lesser. But where love prevails, such distinctions no longer matter. Thus, anyone who approaches Allah with a philosophical outlook will find the hierarchy of ranks intact. However, those who approach with the color of love will be granted Allah despite Him being the Creator and Master.” (Khutbat-e-Mahmood, 6 December 1935, pp. 783-785)

What made the Companions so different from us?

Coming back to the question I asked at the beginning: what made the Companions^ra so different from us? The Companions^ra only became Companions^ra because they already had a temperament of love. It gave them the sight to see the Holy Prophet^sa when others were blind to him. They were addressed in the verse:

قُلۡ اِنۡ کُنۡتُمۡ تُحِبُّوۡنَ اللّٰہَ فَاتَّبِعُوۡنِیۡ یُحۡبِبۡکُمُ اللّٰہُ 

“Say, ‘If you love Allah, follow me: then will Allah love you.” (Surah aal-e-Imran, Ch.3: V.32)

When everyone else was debating religion merely philosophically, they were desperately searching for someone who could simply lead them to their Allah. When they found that prophet of Allah, they recognised the truth just by seeing his face and fell in love with him immediately. This recognition is described in a revelation of the Promised Messiah^as:

عشقِ الٰہی وسّے مُنہ پر ولیاں ایہہ نشانی

“A saint is recognised by the shining of Divine love on his face.” (Tadhkirah, p. 390)

They followed him out of love, not philosophically, and the result was that Allah loved them. This is why the generation of Companions^ra of the Holy Prophet^sa and the Promised Messiah^as is largely characterised as having a temperament of love, and they ended up being loved by Allah.

So, the question is, what can we do now that we no longer live in the era of a prophet of God? The answer is that we have Khilafat, which is a reflection of prophethood. There are countless people today who follow the Khalifa simply because they are desperately searching for someone who can lead them to a living relationship with their Allah. They recognised the truth of the Khalifa by the shining of Divine love on his face, and they fell in love with him. Such people gather around the Khalifa of Allah because they have a temperament of love. They form a unique group of believers not seen anywhere else in the world today. We should try to be one of these people. They are a reflection of the Sahaba, and they end up being loved by Allah. 

If we want to be like the Companions^ra, and if we want to find Allah, we have to leave behind our philosophical approach when searching for Allah the Almighty. We have to learn to love Allah unconditionally from our hearts. Our relationship with Allah should be a love story. 

Hazrat Musleh-e-Maud^ra said:

“As long as philosophical thoughts dominate you, you will not achieve success. Philosophical arguments are only for taking one out of disbelief, but belief requires passion and love.” (Allah ta’ala ke raastay mein takaleef, Anwar-ul-Ulum, Vol. 13, p. 12)

“In short, religion is the name of love. If there is no love, then philosophical thoughts cannot console us. It is not the mind that silences us or gives us peace, but the heart.” (Ibid., p. 5)

“So increase your love, create a burning passion and pain in your heart. This is my first advice, this is my middle advice, and this is my final advice.” (Ibid., p. 12)