1. The leaders of the party of Allah are the representatives or the caliphs of Allah.
They are appointed or chosen by Allah through divine revelations (wahyu), Hadiths, by divine inspirations (ilham) or by the Ahlul Halli wal Aqdi (the consultative council). The Apostles were shown by divine revelations. The Caliphs (Khulafaur Rashidin) were shown by the Hadiths and the Ahlul Halli wal Aqdi. The Mujaddids (reformers) were and are shown by the Hadiths and divine inspirations. Saul (Tholut) and Alexander the Great (Zulkarnain) were shown by divine revelations. Muhammad Al Fateh was shown by the Hadiths and divine inspirations. The second coming of Prophet Isa or Jesus is shown by the Quran and Hadiths. Al Mahdi is shown by the Hadiths and divine inspirations. The Prince of Bani Tamim is also shown by the Hadiths and divine inspirations. There were also minor leaders who were saints and pious people whose birth and leadership were shown by divine inspirations.
The Caliphs or Allah’s representatives do not become leaders through the process of elections or counting of votes. In fact, they do not go through any specific method. They are accepted by the people around them because of their worship, their taqwa (fear of Allah), their exemplary character, knowledge, sacrifices, leadership, services to the society and their contribution towards the community. Even if non-Muslims do not convert to Islam, they still accept and love them and their leadership. These leaders are accepted by the hearts of people and not by votes or the show of hands. That is how Allah appoints His people.
2. Leaders chosen by Allah are given knowledge through divine revelations or divine inspirations or knowledge that goes direct to their hearts (laduni).
Divine revelations are only for the Apostles and the Prophets whereas leaders who are not Apostles and Prophets are given divine inspirations (ilham). Divine inspirations give new meaning to the interpretation and understanding relating to divine revelations (Quran) and the laws of Allah (shariah).
Every Mujaddid (reformer) brings divine inspirations of his own which form his mind or his thoughts, which is knowledge that is relevant and suitable for his time and era. His mind is knowledge which is new and different from those existing and those before it. His mind however is not a new teaching neither is it a new set of laws and regulations. It does not change divine revelations but expounds it and gives it a new understanding, meaning and dimension relevant to its particular era.
This brand of knowledge is not learned from the existing and contemporary education system of the time (schools, colleges or universities) but is specifically given to him directly by Allah. To the Prophets and Apostles, Allah gave them 100 percent of the knowledge. To His saints, Allah gives them a portion to be added to the knowledge already learned. Sometimes the knowledge of the saints are the result of their own mind (ijtihad).With the greatness and wisdom of their knowledge, they can repair the damage done to the religion in their time and can again revive it and give it new impetus and a new lease of life.
Every mujaddid (reformer) brings with him different knowledge (mind) and thoughts. This is because they live in different times and they encounter different problems. The damage to religious life at every era is not the same. This shows that divine revelations can be interpreted and practised through different kinds of methods suitable for different periods of time. This is because each verse of the Holy Quran has 70 meanings some of which are explicit while most are esoteric. Such is Allah’s grace upon us. Imam Sya’rani had written about this in his book, which means: “Divine revelations (wahyu) bring new religious rules and regulations. Divine inspirations (ilham) bring new meanings and interpretations.”
Perhaps this new approach, understanding and interpretations of the mujaddids (reformers) which differ with the old and traditional one, is the reason why contemporary Islamic clerics, theologians and scholars who are tied to the old view, oppose the Mujaddids. They regard the new interpretations as foreign, alien and as such deviant and unIslamic.
3. With these new knowledge and interpretations, these leaders who are appointed by Allah, preach and educate mankind on the individual basis. This method is used to gather and to increase followers. Whosoever accepts, practises and is ready to strive and struggle with him, he is a member of the party. There is no form to fill or membership fee to pay to be a member. But the commitment to Islam is the prime condition. They do not operate as a political party through elections or as an association or guild. This concept of jamaah as taught by the Prophet (pbuh) is the basis of the Party of Allah.
4. For the followers of the party of Allah, the leader is a teacher; father, companion and comrade. The personality, attitude and character of the leader is the mirror for his followers to emulate and to judge themselves by. Allah’s caliph is the image of the Prophet (pbuh). Akin to how the companions (sahabah) gave their love to the Prophet (pbuh), that is also how the followers of the Party of Allah love their leader. They sell and sacrifice everything they own to “buy” Allah and the Prophet. Those who do not understand this phenomenon will label them as fanatics who give blind allegiance to their leader. But in truth, such allegation is made up by envious Islamic scholars and contemporary leaders because try as they may, they could not get followers who love, are loyal and are obedient to them.
5. The leader of the party of Allah is the poorest member of the party or is in the poorest group. All his wealth is sacrificed in the way of Allah. But he lives like a truly rich person. This is because he gets his every need whether for himself, his family or the party (jamaah). He gets his sustenance from unknown sources, which Allah had promised to those who have taqwa (the fear of Allah).
6. As a leader, the caliph of Allah not only is capable of teaching the affairs of religion and nurturing mankind, but he also has social knowledge and knowledge concerning material development and physical civilisation. He encourages his followers to be active in the economy, education, social, health, agriculture, communication, mass media, culture, architecture, the art of war (when suitable to the period) and other worldly development in the proper Islamic way.
The caliphs of Allah do not learn all these knowledge in any centre of higher learning but they get their ideas through divine inspirations on how to develop physical and worldly civilisation in their party which is suitable to their time. They are able to balance between the human and material development. Their leadership and capability
in both aspects of human and material development can be clearly seen. They are the fathers of both sufism and technology, who can educate and lead mankind to be worshippers and warriors of Allah all at the same time, which can never be done by other Islamic scholars or political leaders alike.
7. Because his ascension is through a natural process and not through the result of lobbying, the leader of the party of Allah is a lifelong leader, whether such party is at the level of group (jamaah), state, nation or empire. There is no change of the top leadership in the party of Allah. There is no such thing as vote of no confidence and no one can topple him. His leadership is not limited to a timeframe or term of office because he is capable as long as he is not terminally ill.