Khilafat Centenary Souvenir 1908-2008 — Page 55
Critics of democrac y also argue that, since the majority of people ha ve only average intelligence, therefore a government controlled by the majority, at its best, can only be average or mediocre. In a system where money controls the process of election and subsequently entire government structure, the outstanding intellectuals shy away from participation in the political institutions. The power is transferred to the politicians who pass laws on the basis of what will gain most popularity with the majority. The government, therefore, becomes biased in favor of the lowest common denominator. Or, as the voice of American Conservatism, Professor Russell Kirk, comments: "Aye, men are created different; and a government which ignores this law becomes an unjust government, for it sacrifices nobili ty for mediocri ty, it pulls down the aspiring natures to gratify the inferior natures. " It is also argued that the mechanism for decision making in democracy, due to the constant concern of the politicians to determine what is most popular with the masses, becomes slow, sluggish, retarded and inefficient. This basic weakness of the system becomes even more pronounced in today's electronically powered society where immediate, prompt and speedy decisions have increasingly become an absolute necessity. As the critics often point out, democracy is a hopelessly visionary idea based on a number of impossible principles that can never really work because they are too idealistic. Even in the ancient period of Greek civilization when democracy was practiced relatively less indirectl y, the great philosophers like Aristotle considered that democracy is a bad form of government because in this system a segment of the community rules only in its own selfish interests. Khilafat The institution of khilfat is uniquely different from the system just described. Based upon spiritual foundations , it derives its strength from divine guidance. It finds that its inspiration, as well as its distinctive character, stem from divine revelation to God's messengers and prophets. Since the advent of Muhammad saw as the last law-bearing prophet , Khilafat has been identified only with Islam, although there were Khulalfah of the Biblical prophets also. The word khilafat literally means "succession". In Islamic terminology, it has meant succession after a prophet or a messenger of God. Before the Holy Prophet Muhammad saw , we find examples of personal successors to other prophets, such as Moses as andjesus as. Within Islam, it has been an elective institution. However, the very fact that a person is elected a Khalifa, a successor to a messenger of God, implies that he is considered as the bearer of the traits and characteristics of the prophet. As Hadhrat Mirza Ghulam Ahmad as , Founder of the Ahmadiyya Movement wrote: Khalifa means successor, and a Messenger's successor in real terms is he who possesses the Messenger's virtues by way of reflection. . . the Holy Prophet, may peace and blessings of Allah be upon him , did not wish to apply the title of Khalifa to wayward monarchs because Khalifa is in fact a reflection of the Messenger. Since it is not possible for any man to live forever, God willed to keep alive until the Day of judgment the reflection of Messengers, who are the noblest and highest among mankind. He therefore designed Khilafat so that the wor ld may never remain devoid of the blessings of M essengers hip. According to the Islamic concept, therefore, the purpose of the institution of Khilafat is to carry forth and fulfill further the goals of prophethood. As Hadhrat Ahmad as, the Founder of the Ahmadiyya Movement, explained, God has destined that His messengers should ultimately prevail. In the Hol y Qur 'a n, the mission of the advent of a prophet has been described in the form of a supplication offered by Prophet Abraham as and his son Is hmael as as the foundations of Ka'aba were raised. It says: Our Lord , raise up from among them a Messenger who may recite to them Thy Signs and teach them the Book and Wisdom and may purify them. Surely, Thou are the Mighty, th e Wise. " In light of the above, if the purpose of the Khilafat is to promote and expand the goals of prophethood, then an understanding of these goals becomes extremely relevant. Hadhrat Ahmad as explained these