By A. Abdul Aziz.

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?

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:

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.

Ahmadiyya Muslim Jama’at Founder Hazrat Mirza Ghulam Ahmad – The Promised Messiah, peace be on him, 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(PBUH) and the Promised Messiah, peace be on him 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:

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.

Divine action through human hand: 

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:

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)

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

The entire system of sowing and growing lies wholly in Allah’s hands and operates according to His divine decree.

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.

Cultivating a date palm in the United Kingdom, It is impossible.

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.

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.

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.

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.

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.

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)

Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, the Second Khalifa of Ahmadiya Community 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)

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.

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.

Thus, the establishment of a Khilafat requires the presence of a group of true believers who implement the Prophet’s message.

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 Prophet of Islam Muhammad (PBUH).

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, by Hazrat Mirza Bashiruddin Mahmood).

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.

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.

Source: Al Hakam, London.