The Concept of Khalīfah within the Context of Belief in Tawhīd

Authors : İsmail ÖZTÜRK

Pages : 388-407

Doi:https://doi.org/10.5281/zenodo.14284521

View : 47 | Download : 6

Publication Date : 2024-12-31

Article Type : Research Paper

Abstract :According to the Qur`ān and Sunnah, Islām is concerned with social life. The importance given by Allah and the Prophet to the social structure of this religion cannot be denied. After the Prophet`s death, Abu Bakr became his khalīfah to run the affairs of the state. However, even if this is the case for human beings, it is impossible to say such a thing for Allah (swt), the Creator of everything, either intellectually or by tradition. Although Adam and his progeny were inevitably khalīfah on earth, it is impossible to say whose caliph they were with certainty. However, Allah does not need a caliph/proxy independent of the world. The expression ‘caliph of Allah’ is not found in any verse or authentic hadith. The perception of Allah as a representable being may be an idea belonging to the Christians who regard Jesus as the most carnal form (son of Allah). Man can only be a representative/Khalifah to man or the jinn, who are voluntary beings like him, who ruled on earth before him. There is never a standard system of proxy between Allah and human beings who do not have equality in terms of ontological balance. Therefore, it is impossible to speak of Allah`s appointment of a deputy/ khalīfah, neither by reason nor reason. The highest authority for man, a caliph on earth, is to be a servant of Allah, who created him out of nothing. How can his ummah be Allah`s caliph when the last prophet, Muhammad, was not Allah`s caliph but His servant and messenger? Moreover, man, who is seen as the representative of Allah, can neither have free will nor be questioned for what he does. Because what he does is in the name of Allah, representing Allah! This is not an acceptable situation.
Keywords : Tafsīr, Qur’ān, Tawhīd, Khalīfah, Khalīfahate, Responsibility.

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