The Status of a Khalifa & The Signifance of Bai'at (Pledging Allegiance)

Hazrat Musleh Maud (ra) further writes:

“The status of Khilafat is such that one cannot gain any honour after detaching from it.” Hazrat Musleh Maud (ra) then says referring to the mosque from where he was delivering this sermon – which perhaps was Masjid Aqsa – “I heard Hazrat Khalifatul Masih I (ra) saying, ‘Do you know who the enemy of the first Khilafa was?’ Answering this question himself, Hazrat Khalifatul Masih I (ra) says, ‘Read the Quran and you will come to know that the first enemy was Iblis. Allah the Almighty appointed Adam as the Khalifa (vicegerent) and his enemy was Iblis.’ Hazrat Khalifatul Masih I (ra) then said, ‘I am also a Khalifa, and whoever is my enemy is [a manifestation of] Iblis.’”

Hazrat Musleh Maud (ra) then says:

“There is no doubt that a Khalifa is not a ma‘moor. However, it is not necessary that this should always be the case in that he is not a ma‘moor . Hazrat Adam (as) was in fact a ma‘moor and also Khalifa. Hazrat Daud (as) was a ma‘moor and also a Khalifa. The Promised Messiah (as) was a ma‘moor and also a Khalifa. Every prophet is a ma‘moor as well as being a Khalifa of God. Just as every individual is a Khalifa from one aspect, similarly, prophets are also Khulafa. Although there are also some Khulafa who are not ma‘moor, however there is no difference between them and the prophets in respect to demonstrating obedience towards them. It is necessary to display obedience in the same way to the Khalifa as it is shown to a prophet. Indeed, there is a clear distinction in the obedience shown to both, and that is one must show obedience to a prophet because he is the focal point of Divine revelation and purity. However, obedience to a Khalifa is not for the reason that he is the focal point of Divine revelation and purity [in the same rank as a prophet]. Obedience is necessary to a Khalifa because he is the one who has been appointed as a focal point to disseminate and further propagate the revelation brought by the prophet (i.e., a Khalifa is the one who propagates the revelation of a prophet and to further the system established by the prophet). This is why the wise have said that Prophets receive Ismat-e-Kubra whilst the Khalifas receive Ismat-e-Sughra.”

Hazrat Musleh Maud (ra) then says:

“From this very pulpit in this very mosque, on a Friday, (where Hazrat Musleh Maud (ra) was delivering the sermon at the time in Qadian) I heard directly from Hazrat Khalifatul Masih I (ra) who said, ‘You cannot disobey me based on any personal fault you find in me (if one were to find a fault in a personal matter that does not mean that one can disobey the Khalifa). This can never be the case. You can never turn away from the obedience Allah the Almighty has ordained essential for you to display. Indeed, the task for which I have been appointed is something else; and that is to establish and uphold the nizam, and thus obedience to me is necessary and obligatory.’ It is the Divine Way that the Prophets do have natural human weaknesses, and this was done to differentiate between God’s Unity and Prophethood and God does not interfere with that. This was necessary also for the training of the people, for instance, take the example of the sajda-e-sahav, which one performs if they inadvertently make a mistake [in prayer]. Thus, through this, the practical application of the sajda-e-sahav was demonstrated before the Ummah. Therefore, this is such a mistake which even prophets can make. The Holy Prophet (sa) also made an inadvertent error [during prayers] and then performed the sajda-e-sahav.’”

Hazrat Musleh Maud (ra) further states:

“All the actions of Prophets are safeguarded by Allah the Almighty. With regard to the Khulafa, Allah the Almighty safeguards all their actions which they perform to progress the system established by the Prophet. A Khalifa will never make such a mistake that will harm the Jama‘at or which will convert victory into defeat for Islam. Or if they ever do commit such a mistake they will immediately rectify it and will not continue with it. Allah the Almighty demonstrates His support and protection to all those actions of the Khalifa which are done to further Islam and strengthen the nizam established to achieve this progress. Even if the Khalifa ever commits an error, Allah the Almighty has made it His own responsibility to rectify it. In short, the Khalifa is not responsible for his actions in relation to the nizam, rather God Himself is responsible. This is why it is said that Allah the Almighty appoints the Khalifa Himself. However, this does not mean that the Khalifa cannot make a mistake. What this signifies is that Allah the Almighty rectifies any mistakes through the person of the Khalifa. Or, alternatively Allah the Almighty ensures that no negative effect results from any error made by the Khalifa. If through God’s Wisdom a situation ever arises where apparently the Khalifa commits an error which may be harmful to the Jama‘at and there is a threat that it could lead to decline instead of progress, Allah the Almighty manifests hidden means and He converts any potential harmful effects into means of progress and success. This Unseen wisdom would become manifest as to why the Khalifa inadvertently erred in the first place. Prophets, however, possess both forms of protection, in other words Ismat-e-Kubra and Ismat-e-Sughra. Prophets are the centre of the system of spreading the message of God, the perfect reflection of Divine revelation as well as the perfect embodiment of righteousness. From this one should not infer that it is not necessary for every Khalifa to be the perfect embodiment of righteousness, and although it is possible that in terms of righteous deeds their status can be below that of other saints of God but even then it is only in a particular aspect of a righteous deed. Thus, where it is possible that there are such Khalifas who are the perfect embodiment of righteousness as well the centre of spreading the message, there may be Khalifas who are lesser in status than others in righteousness [but only in relation to a particular aspect of a righteous deed] but higher in rank in administrative capability and running the system of spreading the message. In any case, it is necessary in all circumstances to obey them because the system is linked to the siyasat of the Jama‘at.”