Umar (RA) had to accept the responsibility of the Khilafah. His wife saw him at home, weeping in deep sorrow. She asked, “Why are you crying? Has something happened?” He replied, “I have taken on the affairs of the Ummah of Muhammad (ﷺ). I thought of the poor, the hungry, the sick, the destitute, the unclothed, the travellers, the oppressed, the wronged, the strangers, the imprisoned, the elderly, and the widows… Won’t my Lord question me about all of them?” That was what made Umar cry when he received authority. 

The news of Khilafah came suddenly to Umar ibn Abdul Aziz, known as the fifth rightly guided caliph. The ruler before him was his paternal uncle. Upon his death, a successor had to be chosen. As it was Friday, the people had gathered in the mosque. They unanimously agreed on Umar ibn Abdul Aziz. On hearing this, he burst into tears. His entire body trembled. He was so overwhelmed that he could not even stand. The scholars and leaders of the time had to hold him and bring him to the pulpit. They compelled him to assume the Khilafah. His first public address was delivered in tears. He repeatedly pleaded to be relieved of this responsibility, but no one agreed. Islamic history holds countless stories of righteous men who wept upon being entrusted with authority, scholars who left their lands in tears when appointed as judges, and some who even endured imprisonment for refusing such responsibilities. The list is long.

What does all this teach us?

Only one truth: In Islam, authority is not something joyful or desirable—it is a heavy responsibility. The Prophet (ﷺ) clearly emphasized this in numerous places:

“Know that each of you is a shepherd, and each of you is responsible for his flock. The ruler is a shepherd and is responsible for his subjects. A man is a shepherd in his house and is responsible for his household…”(Bukhari 7138)

This hadith shows that authority is not just a responsibility—it is a daunting one, with every action subject to questioning and audit. And this audit is not by the creation, but by the Creator Himself. This is what made the great ones weep.

Clearly, Islamic Khilafah is not the same as modern political power. Islam strictly prohibits both seeking and desiring Khilafah. Imam Muslim even included an entire chapter in his Sahih titled: “Chapter on the Prohibition of Asking for or Desiring Authority.”

This chapter cites many hadiths, such as: “O Abdur-Rahman! Never ask for leadership. If it is granted to you after asking, it will become a burden. If it is given to you without your asking, you will be helped in it.” (Muslim 4692)

Another hadith states: “We shall not appoint to this position one who asks for it, nor one who desires it.” (Muslim 4694)

In another hadith, the Prophet (ﷺ) tells Abu Dharr: “O Abu Dharr, you are weak, and leadership is a trust. It is a cause of humiliation and  regret on the Day of Judgment, except for the one who fulfills its duties and carries out its responsibilities properly.” (Muslim 4696)

Islamic Governance: A Principle of Reluctance, Not Ambition 

Imam Nawawi (RA) explains; “These hadiths emphasize Islam’s fundamental policy of avoiding positions of authority, especially for those unable to discharge their duties justly. The disgrace and regret mentioned pertain to the unqualified and the unjust. Such individuals will face shame and ruin on the Day of Judgment due to their wrongdoings. But for those who are qualified and govern with full justice, immense reward awaits. Though this is agreed upon by the entire Muslim world, due to the grave risks inherent in authority, the Prophet (ﷺ) strongly warned against it. Many early scholars avoided leadership, enduring hardships with patience and resolve for having refused power.” (Sharh Muslim 3931)

This describes the historical norm in the Muslim world—especially among scholars. When they heard the word “authority,” they recoiled rather than reached for it. This was not out of cowardice, but due to their firm belief that it is a heavy burden and a trust for which they would be answerable before Allah.

Islamic history is filled with hundreds of such examples. There was no tradition of handing authority to those who asked for it, nor of qualified individuals asking for power. The righteous caliphs strongly believed that Allah’s help was essential for carrying such responsibility—and that such help would not be given to those who ask for or desire power.

Imam Nawawi confirms: “The reason why those who ask for power should not be given it is because Allah’s help will not accompany them. And without divine help, one will never be capable of fulfilling the responsibility. One must not entrust power to the unfit, nor to those who seek or crave it, as it opens doors to grave misunderstanding and corruption.” (Sharh Muslim 3926)

Imam Ibn Hajar al-Asqalani’s explanation is even more sobering: “This hadith teaches that every adult of sound mind will be held accountable for every fault within their scope of responsibility.”(Fath al-Bari 23/230)

He adds: “Both in this world and the Hereafter, one may be ruined. A wise person would therefore never seek authority. However, if the person is qualified and is appointed without asking, then Allah has promised His help—and that is indeed a great blessing.” (Fath al-Bari 23/253)

Thus, Khilafah is an act of worship—a sacred duty to care for the affairs of the people. It is among the most rewarding of acts in Islam when fulfilled justly and humbly. Even so, the Prophet (ﷺ) prophesied that people will arise in the Muslim world who will desire power—and warned against them.

Imam Bukhari narrates: “You will covet leadership, but it will be a cause of regret on the Day of Judgment. What a blessing it is while alive—and what a calamity it is after death!” (Bukhari 7148)

While explaining this hadith, Ibn Hajar adds two more prophetic reports: “The beginning of Khilafah is hardship, its middle is loss, and its end is punishment in the Hereafter.” (Tabarani 7186)

“The beginning of leadership is accusation, then regret, and finally severe punishment in the next world.” (Bazzar 2756)

He further writes: “It was the greed for power that caused internal conflict among the people. Blood was shed, wealth looted, women violated—such massive losses on earth were all because of the desire for power.” (Fath al-Bari 23/257)

This is not just history—it continues today. 

Conclusion: 

Power Must Be Treated with Fear, Not Lust What all of this teaches us is clear: Khilafah—or authority—is not a privilege but a crushing burden. It must be handled with fear, caution, and sincerity. Islam has provided a complete legal and ethical framework for governance. Any effort to equate Khilafah with modern political power struggles is fundamentally misguided. It is never to be asked for or granted to one who asks. History bears witness to how many fled from it, endured imprisonment, or faced execution for refusing it. Yet the modern world knows only the race towards power. We see political battles, violent struggles, shameless campaigning, and jubilant celebrations upon election victory. All of this is starkly un-Islamic. And so, when we see people today still desiring to become “Caliphs,” it only reflects their ignorance of Islam. A true Caliph would never wish for it.

Today, many self-proclaimed Caliphs rise—killing thousands for their claim. Let there be no ambiguity: this is entirely against Islam. Once we study the qualifications of a true Caliph, the anti-Islamic nature of these self- declared rulers becomes painfully obvious.