Khilafat in Islam

In Arabic the word ‘Khilafa’ mean successor/deputy/vicegerent and the word ‘Khilafat’ means the dominion of khilafa or the Islamic institution that runs under his leadership. The term ‘caliph’ is an anglicized version of khalifa. The English word caliph relates to khalifa as the chief civil and political Muslim ruler regarded as the successor of the Holy Prophet Hazrat Muhammad (PBUH). But in Holy Quran the term khalifa refers to a human, who has been sent by Allah Almighty to the earth as his representative.

“Allah has promised to those among you who believe and act righteously, that He will surely make them Successors (khalifas) in the earth, as He made Successors from among those who were before them; and that He will surely establish for them their religion, which He has chosen for them; and that He will surely grant them security and peace in place of their fear”. (24:56)

In this verse, the Holy Quran presents the institution of khilafat as a reward for devout acts. It lays emphasis on moral, ethical and spiritual aspects as a requirement for the believers to receive the favor of khilafat from God. Similarly in another verse

 “Allah has promised to those among you who posses faith, and do good works, that He will surely make them Successors in the earth, as He had made Successors from among those who were before them; and that He will surely establish for them their religion which He has chosen for them; and He will surely give them in exchange security (and peace) after their fear: They will worship Me alone, and they will not associate anything with Me. Then whoso is ungrateful after that, they will be rebellious” (24:56).

From the above holy verse it is clear that Allah promises to establish khilafat as a blessing for mankind is firmly rooted in the moral and spiritual condition of sincere believers. The role played by a khalifa is both spiritual and secular. The khalifa being the spiritual head of a confederation of states is given the choice that he may transfer most or all his secular authority to the elected representatives of the members of the confederation. A khalifa has the promise of divine support so long as it remains firmly based on the precept of prophet hood. He is bound by the ordinances of divine law. He decides questions of policy after consultation with the chosen representatives of the people. The concept of khilafat is thus imbued with both secular and religious characteristics. Here a visible distinction can be made between Khilafat and Caliphate. A caliphate deals with civil and political domains of Muslim rulers whereas the khilafat deals with moral, religious and spiritual leadership of mankind. In khilafat it is necessary to establish the worship of Allah and His divine religion Islam. A political ruler who might be called “Caliph” may not be a Khalifa in the true Quranic sense of the word.

In a hadith narrated by Hazrat Hunaifa:

Prophethood shall remain among you as long as God wills. Then khilafat on the pattern of prophethood will commence and remain as long as He wills. A corrupt monarchy shall then follow and it shall remain as long as God wills. There shall then be a tyrannical despotism which shall remain as long as God wills. Then once again khilafat will emerge on the precept of prophethood.

This hadith indicates about a corrupt and tyrant monarchy that would emerge between two khilafat. This monarchy deviates from the percept of phrohethood and cannot be considered as a Khilafat but the term Caliphate can be used for it. But by the end the hadith not only reassures us about the reemergence of divinely guided khilafat.