This is a reality confirmed and explicitly stated by the Prophet (PBUH) himself. It is recorded in the noble Hadith:

“If you besiege the people of a fortress and they want you to grant them a covenant in the name of Allah and His Prophet, do not grant them a covenant in the name of Allah and His Prophet, but grant them a covenant in your own name and the names of your companions. For it is a lesser sin to violate your own covenant or that of your companions than to violate the covenant of Allah and His Prophet. And if you besiege the people of a fortress and they want you to let them surrender according to the judgment of Allah, do not let them surrender according to the judgment of Allah, but let them surrender according to your own judgment, for you do not know whether or not you will achieve the judgment of Allah regarding them.”

(Sahih Muslim, The Book of Jihad and Expeditions)

This is a segment of a long Hadith containing the Prophet’s commands and instructions to his military commanders when they set out to face the polytheists—those who initiated hostility and warfare. In that context, it became necessary to take a stance: either toward peace (declaring no hostility, allowing people to embrace Islam, pray, and pay Zakat without persecution), in which case they were to leave them alone; or truce (refusing peace but expressing a desire to avoid fighting in exchange for a tribute, Jizya, as was the custom of that era), in which case they were to accept the treaty; or combat (if the other party chose war). This is the origin of the “Islam, Jizya, or War” concept that is so frequently misunderstood today—a concept with no modern application, as it was specific to a period when Muslims were a political entity formed in response to external aggression and forced to defend themselves.

Human Agency vs. Divine Authority

Within this context, we see the Prophet (PBUH) had ordered them not to accept that their ruling be termed the “Judgment of Allah.” Even if the opposing side requested it, they were forbidden from saying “We rule by the law of God.” Furthermore, since Muslims in this scenario would be making covenants and treaties, the Prophet (PBUH) ordered them then to state that these were their covenants and their word, not the Covenant of Allah and His Messenger.

The reason, as explained by him (PBUH), is twofold:

1. You may not actually hit the mark of God’s intended judgment in your ruling.
2. You might make promises and then break them—either through error or intent.

It is utterly inappropriate for your breach of contract to be labeled a breach of God’s covenant, or for your subjective human judgment to be called the “Judgment of Allah,” or for your personal actions to be recorded as the actions of “Islam.”

The Rejection of Theocracy

It is crystal clear, therefore, that it is a mistake for any group of Muslims—be it a state, organization, party, movement, or any other entity—to present themselves as the representatives of Islam. They cannot claim to represent Islam in its totality or claim to be establishing “God’s Rule.” They may strive and exercise Ijtihad (independent reasoning) to make their governance as close as possible to the Will of God and the Sunnah of His Prophet (PBUH), but claiming to represent God and His Messenger, or that their laws are God’s laws, is a claim rejected by Allah and His Messenger.

What is most striking is that this directive was given to commanders sent by the Prophet (PBUH) himself, during his blessed lifetime. If those directly commissioned by the Prophet were forbidden from claiming they represented “God’s Judgment,” who could possibly possess the right to claim such a mandate today? Who can act as the “legal proxy” for the Divine or rule by His authority?

Thus, it becomes evident that Islam rejects theocratic rule. The Prophet (PBUH) himself forbade it and corrected those who might claim it without right.

A Universal Principle

One might argue that this directive was specific to war and its rulings. However, contemplating the illat (underlying reason) provided by the Prophet (PBUH) refutes this. The reason given is that attaining the exact judgment of God is inherently difficult for humans, as actions are based on human reasoning (Ijtihad), which is subject to error even with the best intentions, piety, and diligence. If this is the case for the sincere, what then of those with deviant intentions or those who commit deliberate errors?

In truth, a devout and protective Muslim finds peace and satisfaction in this wise prophetic guidance. Out of deep love for their faith, they would never accept having their personal errors, defeats, or setbacks attributed to Islam, or to God and His Messenger. Instead, such a person would say:

“I represent only myself. I strive to follow what God and His Messenger (PBUH) have commanded, and I judge and act according to that to the best of my ability. Whatever I get right—in alignment with the Will of God and His Messenger—is by the Grace of Allah. Whatever I get wrong is due to my own misunderstanding and misconduct, and I alone am responsible for it. My mistakes and losses must never be attributed to Islam.”

Where do today’s claimants stand in relation to this Prophetic guidance? It is guidance that aligns perfectly with sound logic and a true, protective devotion to the greatness of Islam.