Can we ever disobey the Khalifa?
Introduction
The simplest answer is that we cannot. This is not something that Ahmadi Muslims have made up, but it is the commandment of the Quran and the example of the companions of the Prophet Muhammad (S.A.W).
Before we understand why we should obey the Khalifa, it is useful to understand the importance of Khilafat in Islam and its high rank as per the Quran and Ahadith. This is already explained in detail here.
Can we disobey?
We can disagree with the Khalifa, but we cannot disobey.
But the Khalifa is not infallible, right?
True, the Khalifa can make mistakes in the matter of religion. He is not a Prophet of Allah. But Allah protects the community from adverse effects even if a mistake is made.
اس لحاظ سے بچے خلفاء کی اللہ تعالیٰ نے یہ علامت بتائی کہ جس سیاست اور پالیسی کو وہ چلائیں گے اللہ تعالیٰ اسے دنیا میں قائم فرمائے گا۔ یہ تو ہو سکتا ہے کہ ذاتی معاملات میں خلیفہ وقت سے کوئی غلطی ہو جائے لیکن ان معاملات میں جن پر جماعت کی روحانی اور جسمانی ترقی کا انحصار ہو اگر اُس سے کوئی غلطی سرزد بھی ہوتو اللہ تعالیٰ اپنی جماعت کی حفاظت فرماتا ہے اور کسی نہ کسی رنگ میں اُسے اس غلطی پر مطلع کر دیتا ہے
“It is possible for a Khalifa to commit an error in his personal matters. However, in matters upon which relies the spiritual and physical progress of the Jamaat, Allah protects His Jamaat from any adverse effects, even if a mistake is made. Allah somehow makes the Khalifa aware of the mistake
[Tafsir-e-Kabir, commentary on Surah al-Nur, pp. 376-377]
![[Tafsir-e-Kabir, commentary on Surah al-Nur, pp. 376-377]](https://whiteminaret.org/wp-content/uploads/2022/10/KhalifaInfallible-TafsirKabir-MuslehMaud.png){kind=link}
What does it mean to “disagree but not disobey”?
A Khalifa can technically make mistakes in matters of religion and fiqh. If one thinks that the Khalifa is not correct in his opinion, one can disagree and remind the Khalifa of the correct view. This can be done by writing a letter to the Khalifa with the relevant proofs from Quran, Sunnah, and Ahadith.
Khalifatul Masih V (ATBA) explains
If you prove that it is not in the Holy Quran and has never been practised by the Holy Prophet sa then you will have to give the proof of it and for that you will write to the Khalifa of the time instead of just talking and giving loose comments on social media.
I remember in my first or second sermon I said that ‘Whenever you see something wrong in me, you ask me. And try to correct me. If I think that whatever I said was right, then I will give you the proof that I was right. If you are right, then I will correct myself.
In such a case the person should give their proof over why they thought a decision was wrong. The Khalifa of the time would either give his proof of why it was right or if the person was correct, he would take the decision back.
[Virtual Mulaqat, March 6th, 2022]
What if the Khalifa looks at the proof and rejects it? Can we still disagree?
No. Once Khalifa looks at the evidence and remains in his position, then we cannot disobey. It is against the Quranic command and the example of the companions of the Prophet Muhammad (S.A.W).
Examples of the Sahaba (R.A)
We have the example of the best generation of Muslims that shows us the unconditional obedience of Sahabas (R.A) towards the Khulafa.
Abdullah Ibn Masud (R.A)
The first example is Abdullah Ibn Masud (R.A), who is counted among the most senior companions of the Prophet (S.A.W). He is the one about whom Muhammad (S.A.W) said that if anyone wants to learn the Holy Quran, they must go to him. Even a companion of his caliber and knowledge is seen obeying the Khalifa.
‘Uthman prayed four rak’ahs at Mina. ‘Abd Allah (b. Mas’ud) said: I prayed two rak’ahs along with the Prophet (ﷺ) and two rak’ahs along with ‘Umar. The version of Hafs added: And along with ‘Uthman during the early period of his caliphate. He (‘Uthman) began to offer complete prayer (i.e. four rak’ahs) later on. The version of Abu Mu’awiyah added: Then your modes of action varied. I would like to pray two rak’ahs acceptable to Allah instead of four rak’ahs.
Al-A’mash said: Mu’awiyah b. Qurrah reported to me from his teachers: ‘Abd Allah (b. Mas’ud) once prayed four rak’ahs. He was told: You criticized ‘Uthman but you yourself prayed four ? He replied: Dissension is evil.
[Sunan Abi Dawud 1960]
In summary,
- Ibn Masud (R.A) saw the Prophet (S.A.W) pray 2 raka’ahs at Mina (a place where pilgrims go during Hajj/Umrah).
- He saw Umar (R.A) doing the same during his khilafat and so did Uthman (R.A).
- But Uthman (R.A) changed and started offering 4 raka’ahs instead.
- So Ibn Masud (R.A) requested to offer the number of raka’ahs that the Prophet (S.A.W) used to do (i.e 2).
- But the next year another companion sees him offering 4 raka’ahs and asks him why are you doing what you criticized Uthman (R.A) about.
- He replies by saying that dissension against the Khalifa is evil.
This proves that even though Uthman (R.A) was going against the sunnah of Prophet Muhammad (S.A.W) as per Ibn Masud’s (R.A) knowledge, he still obeyed the Khalifa. If a companion of his caliber does not dare disobey the Khalifa, then we for sure cannot either.
Ammar bin Yasir (R.A)
Another example is a companion who is one of the earliest converts to Islam.
While I was with ‘Umar, a man came to him and said: We live at a place (where water is not found) for a month or two (what should we do, if we are sexually defiled). ‘Umar said: So far as I am concerned, I do not pray until I find water.
‘Ammar said: Commanded of the faithful, do you not remember when I and you were among the camels (For tending them)? There we became sexually defiled. I rolled down on the ground. We then came to the Prophet (ﷺ) and I mentioned that to him. He said: It was enough for you to do so. Then he struck the ground with both his hands. He then blew over them and wiped his face and both hands by means of them up to half the arms.
‘Umar said: ‘Ammar, fear Allah.
He said: Commander of the faithful, if you want, I will never narrate it. ‘Umar said: Nay, by Allah, we shall turn you from that towards which you turned (i.e. you have your choice).
[Sunan Abi Dawud 322]
In this example, Umar (R.A) is being asked regarding ghusl. He replies to the man, but Ammar bin Yasir (R.A) corrects him by narrating an incident with the Prophet (S.A.W) where he himself was present. Umar (R.A) warns him to which Ammar (R.A) corrects himself and promises not to narrate that hadith again.
This proves that even though Ammar (R.A) was present when the incident took place and directly saw the Prophet (S.A.W) answer the same question, he still obeys the Khalifa of the time by promising not to narrate the incident again.
Khalid bin Walid (R.A)
This is the example of the companion who has been given the title of Saifullah i.e The sword of Allah.
As for Ibn Ishaq, he states regarding the subject of Khalid and “Umar’s dismissal of him [the following].
Muḥammad b. Humayd- Salamah – Ibn Ishaq:
‘Umar dismissed Khalid only owing to words that Khalid had spoken-according to what they claim. ‘Umar did not cease being wroth with him and disliking his behavior during the whole time of Abu Bakr, owing to his battle with Ibn Nuwayrah and what he had done in fighting against him. When ‘Umar succeeded to the caliphate, the first words he spoke were (those of) Khalid’s dismissal. He said, “He will never govern any province for me.” “Umar wrote to Abu ‘Ubay dah, “If Khalid admits that he is a liar, then he remains commander over what he has charge of. But if he does not admit that he is a liar, then you are commander of what he had charge of. Then pull his turban off his head and confiscate half of his property.”
When Abu ‘Ubaydah mentioned that to Khalid, he said, “Grant me a delay so that I may consult with my sister regarding my affair.” Abu ‘Ubaydah did so. Khalid went in to his sister Fatimah bt. al Walid, as who was the wife of al-Harith b. Hisham, and mentioned that to her. She commented, “By God, ‘Umar does not like you at all. He only wants you to admit that you are a liar in order to remove you.” At this, he kissed her head, saying, “You have spoken the truth, by God.”
Thus, Khalid continued as he had before, refusing to call himself a liar. Bilal, the mawla of Abu Bakr, went to Abu ‘Ubaydah to ask, “What have you been commanded regarding Khalid?”
Abu ‘Ubaydah replied, “I have been commanded to pull of his turban and to divide his property with him.” He then split his property with him until there remained only his two sandals (to be divided].
Abu Ubaydah said, “This one is useless without the other one.”
Khalid said, “Certainly. I am not one to disobey the Commander of the Faithful, therefore, do what seems appropriate to you.”
Thus, he took one sandal and gave him the other sandal. Then Khalid came to Umar at Medina after his dismissal.
[The History of Tabari, Vol 11, Translated Khalid Yahya Blankinship]
Let me summarize the narration:
- Umar (R.A) did not like some actions of Khalid bin Walid (R.A) during a battle.
- He asks him to admit he is a liar, otherwise, he has to be dismissed from being the commander of the Muslim army.
- Khalid (R.A) refuses as he does not lie.
- Abu Ubaydah (R.A) is sent as his replacement and ordered to take half of Khalid bin Walid’s (R.A) property.
- Khalid bin Walid (R.A) obeys without question and goes to Medinah as ordered by the Khalifa.
In this whole incident, the Saifullah (Sword of Allah) doesn’t give in to his ego and disobeys the Khalifa. Khalid (R.A) obeys the Khalifa even when he knows he is right and not a liar. His obedience can be seen from the fact that when Abu Ubaydah (R.A) tells him to keep the pair of shoes for himself as dividing it in half would be useless for each party, Khalid (R.A) insists on even dividing that because it was the command of his Khalifa.
Hazrat Musleh Maud (RA) explains the proper way to disagree with the Khalifa
“[…] If someone has a differing opinion from the Khalifa on a matter, it is the demand of faith and honesty to first present that matter before the Khalifa so that he can clarify and resolve the disagreement. However, one is not permitted to publicize this disagreement among people, as it poses a risk of harming the unity of the Community.“
“[…] A person who pledges allegiance to a Khalifa should understand that God appoints the Khulafa, and a Khalifa’s task is to guide people day and night and to contemplate religious matters. His opinion in religious matters demands respect, and disagreement with him is only permissible when the one disagreeing is as certain of their opinion as they know that one plus one equals two. Then it is also a condition that they first present this disagreement before the Khalifa and explain their doubts about a particular matter so that the Khalifa can remove those doubts. Just as a patient also tells a doctor about their discomfort and asks the doctor to further consider the illness. Therefore, it is the duty of the one disagreeing that they present the matter of their disagreement to the Khalifa and not start propagating it themselves. Otherwise, if it were deemed permissible for everyone to start articulating whatever comes to their mind, then nothing of Islam would remain because not every individual possesses the ability to make the right decision. Otherwise, it would not be stated in the Holy Quran that when you hear any matter of peace or fear, take it to those in authority among you. Do those in authority not err? They do, but their opinion has been accorded respect, and when their opinion is respected, so should be the opinions of the Khulafa. Not every individual is capable of arriving at the correct conclusion regarding every matter.”
Example of Mirza Bashir Ahmad (RA)
In a meeting with a delegation from the USA, beloved Huzoor, Mirza Masroor Ahmad (ATBA) once again stated that if anyone has a disagreement with the Khalifa, they should present their opinion to the Khalifa rather than causing disorder in the Jama’at:
“[…] If the Khalifa of the time makes a categorical decision and deems something to be correct, provides evidence to support his argument, and also provides logic and rationale to support his claim, then it is better to accept it. If anyone has any proof [contrary to this], they should present it. If someone has a different opinion, they should write to the Khalifa of the time about it as opposed to spreading it amongst the Jama’at and stating that ‘the Khalifa was mistaken and this is my opinion’. This is a means to spread disorder. Such a person should write to the Khalifa and include evidence for his claim. If the Khalifa deems it to be correct and an acceptable point of view, then it is all well and good. If he deems it to be incorrect with evidence and proofs, then you must accept it.
Huzoor (ATBA) then cites the example of how Mirza Bashir Ahmad (AS), the son of the Promised Messiah (AS), used to disagree with the Khalifa of the time (which was his brother) and that every Ahmadi must keep this in mind:
Hazrat Mirza Bashir Ahmad Sahib was an excellent historian and scholar. He was also the Promised Messiah’s (as) son. He says that he had his own perspective in many [historical] matters which differed from Hazrat Khalifatul Masih II (ra)’s. He would write his opinion to the Khalifa, to which the Khalifa would respond with a rebuttal. After writing to the Khalifa a third time, the Khalifa responded by saying, ”This is my perspective, and your opinion cannot not be accepted.’ Hazrat Mirza Bashir Ahmad would say: “After this, I would completely remove this opinion from my mind
and adopt the Khalifa’s opinion, and this would give me comfort and ease. “After that, I never argued, nor did I ever think about my own opinion. “My point of view was the one held by the Khalifa.” This is how one should think. This is how we can preserve unity in the Community.“
Promised Messiah (AS) explains the importance of obeying the Khalifa
We conclude the article by reflecting on the words of Hazrat Mirza Ghulam Ahmad (AS), the Divinely appointed Hakam and ‘Adl of this age, who beautifully explains the true essence of obedience to Khilafat:
“Obedience to a divinely appointed person [ma’mur] should be such that if an order is given, regardless of the allurements or temptations the enemy may offer, or whatever humility, self-abasement, or flattery they may employ, preference should never be given to these things over his command, and one should never turn their attention to them. […] You will not find a single incident in the lives of the Companions of the Holy Prophetsa where, even once a hint was given by him, they would pay heed to anything else other than that indication or hint, even if the most powerful person was exerting pressure on them. Complete obedience leads to complete guidance. The members of our Community should listen well and seek strength from God, [praying] that they may not indulge in [rebellious] behaviour.“
Summary
If this is the example of the companions of Muhammad (S.A.W), the people who learned directly from the Prophet (S.A.W), who lived in his company and saw him, then who are we to even think of disobeying our Khalifa? Even disagreeing with the Khalifa is on the condition that we write to the Khalifa and provide him the relevant evidence from the Quran, Sunnah, and Hadith and wait for him to accept or reject it. We cannot go around talking about it to other people, or on social media.
If the Khalifa rejects the evidence, then it is incumbent for us to obey.