takes place through the consultation of people, in actuality, it is the hidden hand of God that guides the election process, and this is the true philosophy of the Islamic Khilafat. Apparently, the believers hold an election, but in truth, it is the Power of God which manifests itself. In other words, just as in the case of a Messenger or divinely appointed individual, although God does not physically reveal Himself, His hidden cords pull the hearts of people to the individual who is most worthy of Khilafat.5 In these circumstances, with relation to religious Khulafa’, even though their election apparently takes place through a system of consultation, an appointment for a fixed term, or deposition after an election is absolutely out of the question. It is for this reason that Allah has declared those people who do not render obedience to such Khulafa or disobey them after having sworn allegiance to them as being rebellious. Even if a person contemplates in terms of rationality, the appointment of a religious Khalifa cannot be limited to a fixed-term, nor should the question of his deposition arise after an election, because the foundation of a religious relationship is based on faith and loyalty. A religious Khalifa holds the position of an Imam, and though he is bound by the commandments of the Shari‘at, and is not entitled to the right of alteration in any respect, but the task of its elaboration and implementation is entrusted to him. The task of religious governance is solely in his hand, and as far as actions are concerned, he is considered to be an example for the community. Therefore, to declare this spiritual relationship as being limited to a fixed term or to make it lawful for people to severe a relationship of this nature is completely in contradiction with the spirit of religion. As a
result of this, the fundamental purpose of spiritual relation, and the Bai‘at and company of righteous saints is lost completely. In this manner, the door to unreasonable freedom in religion is opened, the final result of which is nothing other than disbelief and irreligion. However, in contrast to this, the issue of secular rulers is completely different. The basis of one’s relation to them is not on faith and sincerity; rather, it is based merely on political wisdoms, and nor do any religious disorders arise directly as a result of their election to a term in office or deposition. Therefore, with respect to merely political leaders, Islam has not prescribed any restriction in particular. Instead, people have been left free to limit the elections of their political leaders to a fixedterm if they deem it necessary, or strive to dismiss them in an appropriate manner if they feel it is necessary in extreme circumstances. (The Life and Character of the Seal of Prophets (May Peace and Blessings of Allah be Upon him)’, Volume II, By Hazrat Mirza Bashir Ahmad M.A., p.545-548)
References 1 * Ṣaḥiḥul-Bukhari, Kitabul-Aḥkam, Babul-Istikhlaf, Ḥadith No. 7218 * Ṣaḥiḥu Muslim, Kitabul-Imarati, Babul-Istikhlafi Wa Tarkihi, Ḥadith No. 4713-4714 2 And Allah knows best [Publishers] 3 An-Nur (24:56) 4 * Ṣaḥiḥul-Bukhari, Kitabul-Aḥkam, Babul-Istikhlaf, Ḥadith No. 7217 * Ṣaḥiḥu Muslim, Kitabu Faḍa’iliṣṢaḥabati Raḍiyallahu Ta‘ala ‘Anhum, Babu Min Faḍa’ili Abi BakriṣṢiddiqra, Ḥadith No. 6181 5 In light of the political terminology of this day and age, it may be said that in this system, God the Exalted plays the role of a ‘wire puller.’
