Socio Political Thought Of Shah WaliAllah Rahmatullahi Alaihi

2 18. It is significant that no further condition was laid down that he (i.e.
khalqah) should be a Hiishimi. This was due to two reasons:
First, that people may not harbour any feelings of suspicion, and
think that he [i.e. the Prophet] intended to establish his own dynastic
rule like the rest of the kings. Such a suspicion would have been conducive
to apostasy. It was also for this reason that the Prophet (peace
be upon him) did not hand over the keys [of Ka'bah] to 'Abbas ibn
'Abd al-~uffalib."~
Second, it is important that people should accept the khalfah as such,
and are unanimous in this acceptance, and extol him. Similarly, it is
necessary that he establishes hudfid, strives for the defence of the
religious community, and enforces the injunctions. The presence of
all these qualities together is often difficult [even] in more than one
individual at one time. If there were any condition that he should
belong to a particular tribe, there would have been hardships and
difficulties because that particular tribe may not have in its ranks
a man possessing these qualities while another tribe might produce
such an individual. For this reason, the jurists tend to prohibit that
any condition be laid down for accepting someone as khalgah such
as the condition that he should belong to a small town. Rather they
regard it permissible that he might belong to a big town.
219. It is possible to instal the khalifah through any one of the following
procedures:
(a) By a mandate from those who are entitled to untie and bind (ah1 alhall
wa al- 'crqd) from amongst the 'ulamd', chiefs, commanders of
armies, who are men of understanding and are sincere to the Muslim
community. This mode of the installation of the khalfah was adopted
in the case of AbO Bakr al-Siddiq ( may Allah be pleased with him);
(b) By a testament from the preceding khalfah to the people in favour of
some individual, as was the case in the establishment of the caliphate
(khiliifah) of 'Umar (may Allah be pleased with him);
(c) By way of consultation, as was the case in the khiliifah of 'Uthman
ibn 'Affan (may Allah be pleased with him);
(d) By the dominance of a person over the people who fulfils the qualifications
and establishes his authority over them like all the khulafd'
who succeeded the khildfat a/-nubuwwah (vicegerency of the
prophethood). 11"