⭑ Khilafah: A Religious Term or Merely a Political Concept? ⭑
Written by: Syed Mateen Ahmad
The counter-narrative of Javed Ahmad Ghamidi has been the subject of much discussion, particularly summarized by Khurshid Ahmad Nadeem in his column dated April 12, 2017. A key question in this discourse is:
“Is Khilafah a religious term?”
Ghamidi maintains that Khilafah is not a religious term but rather a general concept with no intrinsic connection to religion. While this may be his personal interpretation and is worthy of respectful consideration, insisting on it as the only valid interpretation would be an intellectual imposition.
In traditional Islamic scholarship, Khilafah has consistently been regarded as a religious concept. Scholars like Maulana Hamiduddin Farahi and Maulana Amin Ahsan Islahi have defined Khilafah within a religious framework, drawing upon the Qur’an and Sunnah.
In his tafsir of Surah al-‘Asr, Farahi links “Tawasi bil-Haqq” (mutual enjoining of truth) to the establishment of Khilafah. According to him:
➤ Iman (faith) is the foundation of all beliefs.
➤ Amal-e-Salih (righteous deeds) reflects obedience to the Shariah.
➤ Tawasi bil-Haqq necessitates organized collective effort.
Farahi asserts that duties such as enjoining good and forbidding evil (al-amr bil-ma‘ruf wa al-nahy ‘an al-munkar) are incomplete without a structured system, which necessitates the establishment of Khilafah.
(Majmu‘ah Tafasir-e-Farahi, pp. 342–344)
Maulana Islahi regards Khilafah as a foundational obligation for the Ummah. He interprets the Qur’anic verse from Surah Aal Imran:
"وَلْتَكُنْ مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ"
"Let there be a group among you who call to good, enjoin what is right, and forbid what is wrong."
Islahi explains that this command is not limited to preaching and moral instruction, but also includes:
➤ Political authority
➤ Implementation of good (ma‘ruf)
➤ Suppression of evil (munkar) through executive power
In his tafsir Tadabbur-e-Qur’an, Islahi clarifies that Khilafah is necessary to uphold the Ummah’s adherence to “I‘tisam bi Hablillah”—holding fast to the rope of Allah.
➊ Calling to Good (Da‘wat ilal-Khayr)
➋ Enjoining Right (Amr bil-Ma‘ruf)
➌ Forbidding Wrong (Nahy ‘an al-Munkar)
These three principles were also the core of the Khilafah system under the Rightly Guided Caliphs (Khulafa-e-Rashideen).
➤ Surah al-A‘raf (69): After the people of Nuh (عليه السلام), the nation of ‘Ad was granted Khilafah, implying authority and dominion.
➤ Surah al-Anbiya: Prophets Dawood and Sulaiman (عليهما السلام) were granted Khilafah, and their rule was based on justice and equity, illustrating the true essence of Khilafah.
➤ Surah al-Baqarah (251): Prophet Dawood (عليه السلام) was given wisdom and kingship, which Islahi interprets as an exemplary form of Khilafah.
Ghamidi refers to the “Dabistan-e-Shibli” (School of Shibli), identifying Maulana Farahi as “Imam al-‘Asr” (the Imam of the age). This school of thought consistently presented Khilafah as a religious system, deeply rooted in Qur’anic exegesis.
Ghamidi argues that Khilafah holds no religious status, a position seemingly influenced by modern global circumstances, especially post-9/11 political sensitivities.
He emphasizes that the Ummah should currently focus on:
➤ Education
➤ Moral development
➤ Spiritual reform
Rather than aspiring for political Khilafah.
Many scholars, including Maulana Ilyas (رحمه الله), have also stressed that moral and educational reform is essential for the Ummah. However, this focus does not negate the validity or religious basis of Khilafah.
Peaceful efforts at reform and reconstruction have been adopted by earlier scholars and continue to provide guidance for the present age.
While Ghamidi’s view represents a personal Ijtihad, the scholarly opinions of Farahi and Islahi clearly affirm that Khilafah is a religious term, deeply embedded in Islamic tradition and Qur’anic discourse.
Reducing Khilafah to a mere political theory is a departure from the mainstream intellectual heritage of Islam and fails to do justice to the historical and religious understanding of the term.
Written by: Syed Mateen Ahmad
❖ Javed Ahmad Ghamidi’s Position
The counter-narrative of Javed Ahmad Ghamidi has been the subject of much discussion, particularly summarized by Khurshid Ahmad Nadeem in his column dated April 12, 2017. A key question in this discourse is:
“Is Khilafah a religious term?”
Ghamidi maintains that Khilafah is not a religious term but rather a general concept with no intrinsic connection to religion. While this may be his personal interpretation and is worthy of respectful consideration, insisting on it as the only valid interpretation would be an intellectual imposition.
✿ The Religious Status of Khilafah in Traditional Islamic Thought
In traditional Islamic scholarship, Khilafah has consistently been regarded as a religious concept. Scholars like Maulana Hamiduddin Farahi and Maulana Amin Ahsan Islahi have defined Khilafah within a religious framework, drawing upon the Qur’an and Sunnah.
◈ Maulana Hamiduddin Farahi’s Perspective on Khilafah
In his tafsir of Surah al-‘Asr, Farahi links “Tawasi bil-Haqq” (mutual enjoining of truth) to the establishment of Khilafah. According to him:
➤ Iman (faith) is the foundation of all beliefs.
➤ Amal-e-Salih (righteous deeds) reflects obedience to the Shariah.
➤ Tawasi bil-Haqq necessitates organized collective effort.
Farahi asserts that duties such as enjoining good and forbidding evil (al-amr bil-ma‘ruf wa al-nahy ‘an al-munkar) are incomplete without a structured system, which necessitates the establishment of Khilafah.
(Majmu‘ah Tafasir-e-Farahi, pp. 342–344)
✦ Maulana Amin Ahsan Islahi’s Viewpoint
Maulana Islahi regards Khilafah as a foundational obligation for the Ummah. He interprets the Qur’anic verse from Surah Aal Imran:
"وَلْتَكُنْ مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ"
"Let there be a group among you who call to good, enjoin what is right, and forbid what is wrong."
Islahi explains that this command is not limited to preaching and moral instruction, but also includes:
➤ Political authority
➤ Implementation of good (ma‘ruf)
➤ Suppression of evil (munkar) through executive power
In his tafsir Tadabbur-e-Qur’an, Islahi clarifies that Khilafah is necessary to uphold the Ummah’s adherence to “I‘tisam bi Hablillah”—holding fast to the rope of Allah.
❖ Objectives of Khilafah
➊ Calling to Good (Da‘wat ilal-Khayr)
➋ Enjoining Right (Amr bil-Ma‘ruf)
➌ Forbidding Wrong (Nahy ‘an al-Munkar)
These three principles were also the core of the Khilafah system under the Rightly Guided Caliphs (Khulafa-e-Rashideen).
✔ Qur’anic Evidence Supporting Khilafah
➤ Surah al-A‘raf (69): After the people of Nuh (عليه السلام), the nation of ‘Ad was granted Khilafah, implying authority and dominion.
➤ Surah al-Anbiya: Prophets Dawood and Sulaiman (عليهما السلام) were granted Khilafah, and their rule was based on justice and equity, illustrating the true essence of Khilafah.
➤ Surah al-Baqarah (251): Prophet Dawood (عليه السلام) was given wisdom and kingship, which Islahi interprets as an exemplary form of Khilafah.
✦ The “Dabistan-e-Shibli” and the Vision of Khilafah
Ghamidi refers to the “Dabistan-e-Shibli” (School of Shibli), identifying Maulana Farahi as “Imam al-‘Asr” (the Imam of the age). This school of thought consistently presented Khilafah as a religious system, deeply rooted in Qur’anic exegesis.
❖ Ghamidi’s View and Contemporary Realities
Ghamidi argues that Khilafah holds no religious status, a position seemingly influenced by modern global circumstances, especially post-9/11 political sensitivities.
He emphasizes that the Ummah should currently focus on:
➤ Education
➤ Moral development
➤ Spiritual reform
Rather than aspiring for political Khilafah.
✔ A Balanced Perspective
Many scholars, including Maulana Ilyas (رحمه الله), have also stressed that moral and educational reform is essential for the Ummah. However, this focus does not negate the validity or religious basis of Khilafah.
Peaceful efforts at reform and reconstruction have been adopted by earlier scholars and continue to provide guidance for the present age.
❖ Conclusion: Reflecting on the Religious Status of Khilafah
While Ghamidi’s view represents a personal Ijtihad, the scholarly opinions of Farahi and Islahi clearly affirm that Khilafah is a religious term, deeply embedded in Islamic tradition and Qur’anic discourse.
Reducing Khilafah to a mere political theory is a departure from the mainstream intellectual heritage of Islam and fails to do justice to the historical and religious understanding of the term.
