Hadith No. 23
“The Imam is called Allah’s caliph on the Earth because Allah has appointed him on the Earth, and he leads by Allah’s command.”
رَوَى مُحَمَّدُ بْنُ عَلِيِّ بْنِ بَابَوَيْهِ [ت381ه] فِي «عِلَلِ الشَّرَائِعِ»[1]، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْحَسَنِ الصَّفَّارُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ، عَنْ جَابِرٍ، عَنْ أَبِي جَعْفَرٍ -يَعْنِي مُحَمَّدَ بْنَ عَلِيٍّ الْبَاقِرَ- عَلَيْهِ السَّلَامُ، قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ:
«إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى لَمَّا أَحَبَّ أَنْ يَخْلُقَ خَلْقًا بِيَدِهِ، وَذَلِكَ بَعْدَ مَا مَضَى مِنَ الْجِنِّ وَالنَّسْنَاسِ فِي الْأَرْضِ سَبْعَةَ آلَافِ سَنَةٍ، قَالَ: وَلَمَّا كَانَ مِنْ شَأْنِ اللَّهِ أَنْ يَخْلُقَ آدَمَ عَلَيْهِ السَّلَامُ لِلَّذِي أَرَادَ مِنَ التَّدْبِيرِ وَالتَّقْدِيرِ لِمَا هُوَ مُكَوِّنُهُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعِلْمِهِ لِمَا أَرَادَ مِنْ ذَلِكَ كُلِّهِ، كَشَطَ عَنْ أَطْبَاقِ السَّمَاوَاتِ، ثُمَّ قَالَ لِلْمَلَائِكَةِ: انْظُرُوا إِلَى أَهْلِ الْأَرْضِ مِنْ خَلْقِي مِنَ الْجِنِّ وَالنَّسْنَاسِ! فَلَمَّا رَأَوْا مَا يَعْمَلُونَ فِيهَا مِنَ الْمَعَاصِي وَسَفْكِ الدِّمَاءِ وَالْفَسَادِ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ، عَظُمَ ذَلِكَ عَلَيْهِمْ وَغَضِبُوا لِلَّهِ وَأَسِفُوا عَلَى الْأَرْضِ وَلَمْ يَمْلِكُوا غَضَبَهُمْ أَنْ قَالُوا: يَا رَبِّ! أَنْتَ الْعَزِيزُ الْقَادِرُ الْجَبَّارُ الْقَاهِرُ الْعَظِيمُ الشَّأْنِ، وَهَذَا خَلْقُكَ الضَّعِيفُ الذَّلِيلُ فِي أَرْضِكَ، يَتَقَلَّبُونَ فِي قَبْضَتِكَ، وَيَعِيشُونَ بِرِزْقِكَ، وَيَسْتَمْتِعُونَ بِعَافِيَتِكَ، وَهُمْ يَعْصُونَكَ بِمِثْلِ هَذِهِ الذُّنُوبِ الْعِظَامِ، لَا تَأْسَفُ وَلَا تَغْضَبُ وَلَا تَنْتَقِمُ لِنَفْسِكَ لِمَا تَسْمَعُ مِنْهُمْ وَتَرَى، وَقَدْ عَظُمَ ذَلِكَ عَلَيْنَا وَأَكْبَرْنَاهُ فِيكَ! فَلَمَّا سَمِعَ اللَّهُ عَزَّ وَجَلَّ ذَلِكَ مِنَ الْمَلَائِكَةِ قَالَ: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾[2] لِي عَلَيْهِمْ، فَيَكُونُ حُجَّةً لِي عَلَيْهِمْ فِي أَرْضِي عَلَى خَلْقِي، فَقَالَتِ الْمَلَائِكَةُ: سُبْحَانَكَ ﴿أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ﴾[3]، وَقَالُوا: فَاجْعَلْهُ مِنَّا فَإِنَّا لَا نُفْسِدُ فِي الْأَرْضِ وَلَا نَسْفِكُ الدِّمَاءَ. قَالَ جَلَّ جَلَالُهُ: يَا مَلَائِكَتِي! ﴿إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ﴾[4]، إِنِّي أُرِيدُ أَنْ أَخْلُقَ خَلْقًا بِيَدِي، أَجْعَلُ ذُرِّيَّتَهُ أَنْبِيَاءَ مُرْسَلِينَ وَعِبَادًا صَالِحِينَ وَأَئِمَّةً مُهْتَدِينَ، أَجْعَلُهُمْ خُلَفَائِي عَلَى خَلْقِي فِي أَرْضِي، يَنْهَوْنَهُمْ عَنِ الْمَعَاصِي وَيُنْذِرُونَهُمْ عَذَابِي وَيَهْدُونَهُمْ إِلَى طَاعَتِي وَيَسْلُكُونَ بِهِمْ طَرِيقَ سَبِيلِي وَأَجْعَلُهُمْ حُجَّةً لِي، عُذْرًا أَوْ نُذْرًا، وَأُبِينُ النَّسْنَاسَ مِنْ أَرْضِي فَأُطَهِّرُهَا مِنْهُمْ، وَأَنْقُلُ مَرَدَةَ الْجِنِّ الْعُصَاةَ عَنْ بَرِيَّتِي وَخَلْقِي وَخِيَرَتِي، وَأُسْكِنُهُمْ فِي الْهَوَاءِ وَفِي أَقْطَارِ الْأَرْضِ، لَا يُجَاوِرُونَ نَسْلَ خَلْقِي وَأَجْعَلُ بَيْنَ الْجِنِّ وَبَيْنَ خَلْقِي حِجَابًا، وَلَا يَرَى نَسْلُ خَلْقِيَ الْجِنَّ، وَلَا يُؤَانِسُونَهُمْ وَلَا يُخَالِطُونَهُمْ وَلَا يُجَالِسُونَهُمْ، فَمَنْ عَصَانِي مِنْ نَسْلِ خَلْقِيَ الَّذِينَ اصْطَفَيْتُهُمْ لِنَفْسِي، أَسْكَنْتُهُمْ مَسَاكِنَ الْعُصَاةِ وَأَوْرَدْتُهُمْ مَوَارِدَهُمْ وَلَا أُبَالِي. فَقَالَتِ الْمَلَائِكَةُ: يَا رَبَّنَا! افْعَلْ مَا شِئْتَ، ﴿لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ﴾[5]» -ثُمَّ ذَكَرَ الْحَدِيثَ بِطُولِهِ، وَقَالَ عَمْرٌو: أَخْبَرَنِي جَابِرٌ أَنَّ أَبَا جَعْفَرٍ عَلَيْهِ السَّلَامُ قَالَ: «وَجَدْنَاهُ فِي كِتَابٍ مِنْ كُتُبِ عَلِيٍّ عَلَيْهِ السَّلَامُ».
Translation:
Muhammad ibn Ali ibn Babawayh [d. 381 AH] has narrated in the book Ilal al-Shara’i‘, (in this manner that) he has said: Muhammad ibn Hasan narrated to us, he said: Muhammad ibn Hasan al-Saffar narrated to us, from Ahmad ibn Muhammad ibn Isa, from Hasan ibn Mahbub, from Amr ibn Abi al-Miqdam, from Jabir, from Abu Ja‘far—meaning Muhammad ibn Ali al-Baqir—
, who said: Amir al-Mu’minin said:
“Indeed, when Allah, Blessed and Exalted, willed to create a being with His own hand—and that was after seven thousand years had passed since the creation of the jinn and the nasnas on the Earth—then, when Allah’s will decreed that Adam be created, based on the planning and destiny He established in the heavens and on the Earth, and His knowledge of the purpose He intended from all of them—He lifted the veil from the layers of the heavens and said to the angels: ‘Look at My created beings on the Earth—from the jinn and the nasnas!’ Then, when the angels saw the sins they were committing on the Earth and the unjust bloodshed and corruption, it appeared grievous to them, and they were inflamed for Allah and could not control their anger, to the extent that they said: ‘O Lord! You are the Noble, the Mighty, the All-Powerful, the Subjugator, the One of Great Majesty. And these are Your weak and wretched created beings on the Earth, who move in Your grasp, live by Your sustenance, and enjoy Your blessing. Yet they disobey You with these great sins, and still You are not stirred, nor do You become angry, nor do You take revenge for Yourself for what You see and hear. And this has weighed heavily upon us, and we have regarded it as a grave matter concerning You!’ Then, when Allah, Exalted and Majestic, heard this from the angels, He said: ‘“I am the Appointer of a caliph on the Earth” on My behalf over them, so that he shall be My proof over them and over all My created beings on My Earth.’ So the angels said: ‘Glory be to You! “Do you appoint one on it who will cause corruption and shed blood on it?! While we glorify You with Your praise and sanctify You.”’ And they said: ‘Appoint him from among us, for we do not spread corruption or shed blood on the Earth.’ So Allah Almighty said: ‘O My angels! “I know what you do not know.” I want to create a being with My own hand and make his offspring sent Prophets, righteous servants, and guided Imams. And I appoint them as My caliphs over My created beings on My Earth, so that they prevent them from sins, warn them against My punishment, guide them to My obedience, and lead them to My path. And I set them as proof for Myself, either to leave no room for excuse or as a warning. And I remove the nasnas from My Earth and cleanse My Earth of their presence. And I separate the rebellious and disobedient jinn from My chosen created beings and place them in the air and around the Earth so that they do not accompany the descendants of what I create. And I place a veil between the jinn and My created beings. And the descendants of what I create will neither see the jinn, nor find comfort in them, nor mix or associate with them. So whoever among the descendants of what I create and choose for Myself disobeys Me, I place him in the position of the disobedient and make him suffer their fate—and I do not care.’ So the angels said: ‘O Lord! Do as You will. We have no knowledge except what You taught us. Indeed, You are the All-Knowing, the Wise.’” Then he has mentioned the rest of the Hadith in detail. And Amr (ibn Abi al-Miqdam) has said: Jabir informed me that Abu Ja‘far said: “We found this Hadith in one of the books of Ali .”
Consideration
قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: جَابِرُ بْنُ يَزِيدَ الْجُعْفِيُّ رَجُلٌ مِنَ الشِّيعَةِ، وَهُوَ مَقْبُولٌ عِنْدَ أَصْحَابِهِ، وَقَدِ اخْتَلَفَ فِيهِ سَائِرُ النَّاسِ، وَالْمُعْتَمَدُ حَالُ الرَّجُلِ عِنْدَ أَصْحَابِهِ؛ لِأَنَّهُمْ أَعْرَفُ بِحَالِهِ، وَلَا حُجَّةَ فِي قَوْلِ سَائِرِ النَّاسِ إِذَا خَالَفَ قَوْلَ أَصْحَابِهِ؛ لِأَنَّهُمْ أَبْعَدُ مِنْهُ وَقَدْ يَقُولُونَ فِيهِ شَنَآنًا لِمَذْهَبِهِ، وَالشَّاهِدُ عَلَى ذَلِكَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قَالَ لِلْيَهُودِ: «أَيُّ رَجُلٍ فِيكُمْ عَبْدُ اللَّهِ بْنُ سَلَامٍ؟» فَقَالُوا: «خَيْرُنَا وَابْنُ خَيْرِنَا، وَسَيِّدُنَا وَابْنُ سَيِّدِنَا، وَعَالِمُنَا وَابْنُ عَالِمِنَا»، فَقَبِلَ قَوْلَهُمْ فِيهِ؛ لِأَنَّهُمْ كَانُوا أَصْحَابَهُ، ثُمَّ أَخْبَرَهُمْ بِأَنَّهُ قَدْ أَسْلَمَ، فَوَقَعُوا فِيهِ وَقَالُوا: «شَرُّنَا وَابْنُ شَرِّنَا»، فَلَمْ يَقْبَلْ قَوْلَهُمْ فِيهِ بَعْدَ أَنْ خَالَفُوهُ فِي الْمَذْهَبِ، وَلَوْ قُبِلَ قَوْلُ الْمُخَالِفِينَ فِي الْمَذْهَبِ لَمْ يَبْقَ مِنَ الْحَدِيثِ شَيْءٌ؛ لِأَنَّ كُلَّ طَائِفَةٍ يُسِيئُونَ الْقَوْلَ فِي الْأُخْرَى؛ كَمَا تَرَى الشِّيعَةَ لَا يُبَالُونَ بِمَا يَرْوِيهِ السُّنَّةُ إِلَّا مَا يَتَّخِذُونَهُ حُجَّةً عَلَيْهِمْ، وَتَرَى السُّنَّةَ لَا يَنْظُرُونَ فِيمَا يَرْوِيهِ الشِّيعَةُ إِلَّا تَعَجُّبًا وَاسْتِهْزَاءً، وَكِلَاهُمَا قَدْ ضَلَّ عَنْ سَوَاءِ السَّبِيلِ، وَلَكِنَّا نَأْخُذُ بِكُلِّ مَا يَرْوِيهِ الْمُسْلِمُونَ مُوَافِقًا لِكِتَابِ اللَّهِ إِذَا كَانُوا مِنَ الْمَعْرُوفِينَ بِالصِّدْقِ عِنْدَ أَصْحَابِهِمْ دُونَ تَعَصُّبٍ لِأَحَدٍ مِنَ الْمَذَاهِبِ، وَكَانَ جَابِرٌ الْجُعْفِيُّ مِنْ ثِقَاتِ الشِّيعَةِ، وَكَانَ لَا يَكْتُمُ مَذْهَبَهُ، فَتَرَكَ الْجُمْهُورُ حَدِيثَهُ لِمَذْهَبِهِ؛ كَمَا قَالَ أَحْمَدُ بْنُ حَنْبَلٍ: «إِنَّمَا تَرَكَ النَّاسُ حَدِيثَ جَابِرٍ لِسُوءِ رَأْيِهِ»[6]، وَالشَّاهِدُ عَلَى ذَلِكَ مَا رَوَاهُ شِهَابٌ قَالَ: سَمِعْتُ ابْنَ عُيَيْنَةَ يَقُولُ: «تَرَكْتُ جَابِرَ الْجُعْفِيَّ وَمَا سَمِعْتُ مِنْهُ، قَالَ دَعَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عَلِيًّا يُعَلِّمُهُ مَا يَعْلَمُهُ، ثُمَّ دَعَا عَلِيٌّ الْحَسَنَ فَعَلَّمَهُ مَا يَعْلَمُ، ثُمَّ دَعَا الْحَسَنُ الْحُسَيْنَ فَعَلَّمَهُ مَا يَعْلَمُ، حَتَّى بَلَغَ جَعْفَرَ بْنَ مُحَمَّدٍ، قَالَ: فَتَرَكْتُهُ لِذَلِكَ وَلَمْ أَسْمَعْ مِنْهُ»[7]، وَمَا رَوَاهُ الْحُمَيْدِيُّ قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: «كَانَ النَّاسُ يَحْمِلُونَ عَنْ جَابِرٍ قَبْلَ أَنْ يُظْهِرَ مَا أَظْهَرَ، فَلَمَّا أَظْهَرَ مَا أَظْهَرَ اتَّهَمَهُ النَّاسُ فِي حَدِيثِهِ، وَتَرَكَهُ بَعْضُ النَّاسِ، فَقِيلَ لَهُ: وَمَا أَظْهَرَ؟ قَالَ: الْإِيمَانَ بِالرَّجْعَةِ»[8]؛ كَمَا تَرَكَهُ جَرِيرٌ فَقَالَ: «لَقِيتُ جَابِرَ بْنَ يَزِيدَ الْجُعْفِيَّ فَلَمْ أَكْتُبْ عَنْهُ؛ لِأَنَّهُ كَانَ يُؤْمِنُ بِالرَّجْعَةِ»[9]، وَقَالَ ابْنُ عَدِيٍّ: «لِجَابِرٍ حَدِيثٌ صَالِحٌ، وَقَدِ احْتَمَلَهُ النَّاسُ وَرَوَوْا عَنْهُ، وَعَامَّةُ مَا قَذَفُوهُ بِهِ أَنَّهُ كَانَ يُؤْمِنُ بِالرَّجْعَةِ، وَلَمْ يَتَخَلَّفْ أَحَدٌ فِي الرِّوَايَةِ عَنْهُ»[10]، وَوَثَّقَهُ قَوْمٌ مِنْ ثِقَاتِ النَّاسِ كَسُفْيَانَ الثَّوْرِيِّ وَوَكِيعِ بْنِ الْجَرَّاحِ، وَقَالَ سُفْيَانُ: «كَانَ جَابِرٌ وَرِعًا فِي الْحَدِيثِ، مَا رَأَيْتُ أَوْرَعَ فِي الْحَدِيثِ مِنْهُ»[11]، وَقَالَ وَكِيعٌ: «مَا شَكَكْتُمْ فِي شَيْءٍ فَلَا تَشُكُّوا أَنَّ جَابِرًا ثِقَةٌ»[12]، وَكَانَ شَرِيكُ بْنُ عَبْدِ اللَّهِ النَّخَعِيُّ يُسَمِّيهِ «الْعَدْلَ الرِّضَى»[13]، وَقَالَ فِيهِ شُعْبَةُ بْنُ الْحَجَّاجِ عَلَى تَشَدُّدِهِ: «صَدُوقٌ فِي الْحَدِيثِ»، وَكَانَ يَقُولُ: «لَا تَنْظُرُوا إِلَى هَؤُلَاءِ الْمَجَانِينِ الَّذِينَ يَقَعُونَ فِي جَابِرٍ»[14]، وَكَذَلِكَ الْقَوْلُ فِي عَمْرِو بْنِ ثَابِتٍ أَبِي الْمِقْدَامِ؛ كَمَا قَالَ عَبْدُ الْمَلِكِ: «سَأَلْتُ ابْنَ الْمُبَارَكِ قُلْتُ: عَمْرُو بْنُ ثَابِتٍ لِمَ تَرَكْتَ حَدِيثَهُ؟ قَالَ: كَانَ يَشْتُمُ السَّلَفَ، فَلِذَلِكَ تَرَكْتُ حَدِيثَهُ»[15]، وَقَالَ فِيهِ أَبُو دَاوُدَ: «رَافِضِيٌّ رَجُلُ سُوءٍ، وَلَكِنَّهُ كَانَ صَدُوقًا فِي الْحَدِيثِ»[16]، وَلَعَلَّكَ إِنْ سَأَلْتَ عَمْرَو بْنَ أَبِي الْمِقْدَامِ عَنْ أَبِي دَاوُدَ لَقَالَ فِيهِ: «نَاصِبِيٌّ رَجُلُ سُوءٍ، وَلَكِنَّهُ كَانَ صَدُوقًا فِي الْحَدِيثِ»!
ثُمَّ قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: أَمَّا «النَّسْنَاسُ» فَكَانَ خَلْقًا يُشْبِهُ الْإِنْسَانَ خَلَقَهُ اللَّهُ تَعَالَى فِي الْأَرْضِ قَبْلَ أَنْ يَخْلُقَ الْإِنْسَانَ، ثُمَّ أَهْلَكَهُ لَمَّا كَفَرَ وَظَلَمَ، وَقَدْ يَزْعُمُ الْكُفَّارُ أَنَّهُ كَانَ أَبًا لِآدَمَ، وَلَمْ يَكُنْ لِآدَمَ أَبٌ، ﴿وَلَكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ﴾[17]، وَأَمَّا قَوْلُ اللَّهِ تَعَالَى: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾ فَهُوَ أَدَلُّ دَلِيلٍ عَلَى أَنَّ الْأَرْضَ لَا تَخْلُو مِنْ خَلِيفَةِ اللَّهِ تَعَالَى، لَكِنَّ الْقَوْمَ لَا يَتَدَبَّرُونَ الْقُرْآنَ!
Translation:
Mansoor 
said: Jabir ibn Yazid al-Ju‘fi is a man from the Shias, who is well-regarded by his companions (i.e., the people of his sect). And other people hold differing views about him. But the criterion is the status of a person among his companions; because they are more aware of his status. And the opinion of others, whenever it contradicts the opinion of his companions, is not proof; because they are more distant from him and may speak ill of him because of their dislike for his sect. And the evidence for this is the action of the Messenger of Allah 
, who said to the Jews: ‘What kind of man is Abdullah ibn Salam among you?’ They said: ‘He is our good one, the son of our good one, our master, the son of our master, our scholar, and the son of our scholar.’ So he accepted their words about him; because they were his companions. And then he informed them that he had become a Muslim, so they began to speak ill of him and said: ‘He is our worst one and the son of our worst one.’ But he did not accept their words about him after they became his opponents in his sect[18]. And if the words of the opponents in sect are accepted, nothing will remain of hadith; because every group speaks ill of the other; as you see that the Shias do not pay attention to what the Sunnis narrate, except what they use as proof against them, and you see that the Sunnis do not look at what the Shias narrate except with surprise and mockery, and both have gone astray from the balanced path. But we accept anything that Muslims narrate in accordance with the Book of Allah whenever they are known for their truthfulness among their companions, without showing bias toward any of the sects. And Jabir al-Ju‘fi was one of the trustworthy among the Shias and did not conceal his sect, so the majority of scholars have abandoned his hadith because of his sect; as Ahmad ibn Hanbal has said: “People have abandoned Jabir’s hadith just because of the badness of his sect.” And the proof of this is what Shihab has narrated; he has said: I heard ibn Uyaynah say: “I abandoned Jabir al-Ju‘fi and did not listen to him, because he said: ‘The Messenger of Allah called Ali and taught him what he knew, and Ali called Hasan and taught him what he knew, and Hasan called Husain and taught him what he knew, and so on, until it reached Ja‘far ibn Muhammad.’ So for this reason, I abandoned him and did not listen to him.” And what al-Humaydi has narrated; he has said: Sufyan narrated to us, he said: “‘People used to take from Jabir before he declared his belief. But when he declared his belief, they accused him regarding his hadith, and some of them abandoned him.’ It was said: ‘What belief did he declare?’ He said: ‘The belief in raj‘ah.’” Likewise, Jarir abandoned him and said: “I saw Jabir ibn Yazid al-Ju‘fi, but I did not record anything from him, for he believed in raj‘ah.” And ibn Adi has said: “He has good hadith, and people have accepted him and narrated from him. And the main thing they have accused him of is that he believed in raj‘ah. Otherwise, no one has abandoned narrating from him.” And a group of the trustworthy among the people has also considered him trustworthy—such as Sufyan al-Thawri and Waqi‘ ibn al-Jarrah. And Sufyan has said: “He was pious in hadith. I did not see anyone more pious than him in hadith,” and Waqi‘ has said: “If you doubt anything, do not doubt that Jabir is trustworthy.” And Sharik ibn Abdullah al-Nakha‘i called him “the pleasing, just one.” And Shu‘bah ibn al-Hajjaj, despite his strictness, said about him: “He was truthful in hadith,” and: “Do not pay attention to these crazy people who speak ill of Jabir.” And such is also the case with Amr ibn Thabit Abi al-Miqdam; as Abd al-Malik has said: “I asked ibn al-Mubarak: ‘Why did you abandon the hadith of Amr ibn Thabit?’ He said: ‘He disrespected the predecessors. That is why I abandoned his hadith.” And Abu Dawud has said about him: “He was a rafidi and a bad man—but he was truthful in hadith.” While perhaps if you had also asked Amr ibn Abi al-Miqdam about Abu Dawud, he would have said: “He was a nasibi and a bad man—but he was truthful in hadith!”
Mansoor then said: As for “nasnas,” it was a human-like being that Allah created on the Earth before creating the human being, and then He destroyed it after it disbelieved and did wrong. And some disbelievers claim that it was the father of Adam; while Adam had no father, “but those who disbelieve fabricate lies against Allah, and most of them do not use the intellect.” As for the statement of Allah, where He has said: “I am the Appointer of a caliph on the Earth,” this is the clearest evidence that the Earth is not without the caliph of Allah Almighty—but people do not reflect on the Quran!
Attestation No. 1
وَرَوَى مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ [ت329ه] فِي «الْكَافِي»[19]، قَالَ: حَدَّثَنِي الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ، عَنِ الْحَسَنِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمَّارٍ، قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِ -يَعْنِي مُوسَى بْنَ جَعْفَرٍ- عَلَيْهِ السَّلَامُ: أَلَا تَدُلُّنِي إِلَى مَنْ آخُذُ عَنْهُ دِينِي؟ فَقَالَ: «هَذَا ابْنِي عَلِيٌّ -يَعْنِي الرِّضَا-، إِنَّ أَبِي أَخَذَ بِيَدِي فَأَدْخَلَنِي إِلَى قَبْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ فَقَالَ: ”يَا بُنَيَّ، إِنَّ اللَّهَ عَزَّ وَجَلَّ قَالَ: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾، وَإِنَّ اللَّهَ عَزَّ وَجَلَّ إِذَا قَالَ قَوْلًا وَفَى بِهِ“».
Translation:
Also, Muhammad ibn Ya‘qub al-Kulayni [d. 329 AH] has narrated in the book al-Kafi and said: Husain ibn Muhammad narrated to me, from Mu‘alla ibn Muhammad, from Ahmad ibn Muhammad ibn Abdullah, from Hasan, from ibn Abi Umair, from Muhammad ibn Ishaq ibn Ammar, who said: I said to the first Abu al-Hasan—meaning Musa ibn Ja‘far—: “Will you not introduce someone to me from whom I can take my religion (after you)?” So he said: “Here—my son Ali, that is, Reza! My father took my hand and led me to the grave of the Messenger of Allah and said: My son! Allah, Exalted and Majestic, has said: ‘I am the Appointer of a caliph on the Earth’; and whenever Allah, Exalted and Majestic, says something, He fulfills it.”
Attestation No. 2
وَرَوَى مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ [ت329ه] فِي «الْكَافِي»[20]، قَالَ: حَدَّثَنِي الْحُسَيْنُ بْنُ مُحَمَّدٍ الْأَشْعَرِيُّ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ أَبِي مَسْعُودٍ، عَنِ الْجَعْفَرِيِّ، قَالَ: سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا عَلَيْهِ السَّلَامُ يَقُولُ: «الْأَئِمَّةُ خُلَفَاءُ اللَّهِ عَزَّ وَجَلَّ فِي أَرْضِهِ».
Translation:
Also, Muhammad ibn Ya‘qub al-Kulayni [d. 329 AH] has narrated in the book al-Kafi and said: Husain ibn Muhammad al-Ash‘ari narrated to me, from Mu‘alla ibn Muhammad, from Ahmad ibn Muhammad, from Abu Mas‘ud, from al-Ja‘fari, who said: I heard Abu al-Hasan al-Rida say: “The Imams are Allah’s caliphs on His Earth.”
Consideration
قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: إِنَّمَا يُقَالُ لِلْإِمَامِ «خَلِيفَةَ اللَّهِ فِي الْأَرْضِ» لِأَنَّ اللَّهَ هُوَ الَّذِي جَعَلَهُ فِي الْأَرْضِ وَأَنَّهُ يَهْدِي بِأَمْرِ اللَّهِ، وَهَذِهِ نِسْبَةٌ صَحِيحَةٌ، كَقَوْلِهِمْ: «رُوحُ اللَّهِ» وَ«بَيْتُ اللَّهِ» وَ«أَرْضُ اللَّهِ»، وَقَدْ وَرَدَ إِطْلَاقُهَا عَلَى آدَمَ عَلَيْهِ السَّلَامُ فِي حَدِيثِ أَبِي سَعِيدٍ الْخُدْرِيِّ، وَثَبَتَ إِطْلَاقُهَا عَلَى الْمَهْدِيِّ فِي حَدِيثِ «الرَّايَاتِ»، وَلَكِنَّ الْجُهَّالَ مِنَ النَّاسِ يَزْعُمُونَ أَنَّهَا نِسْبِةٌ غَيْرُ صَحِيحَةٍ، وَقَدْ بَلَغَ مِنْ جَهْلِ بَعْضِهِمْ أَنَّهُ صَحَّحَ حَدِيثَ الرَّايَاتِ إِلَّا جُزْءًا مِنْهُ يَذْكُرُ «خَلِيفَةَ اللَّهِ الْمَهْدِيَّ»، وَقَدْ بَالَغَ أَجْهَلُهُمْ فِي مَنْعِهَا حَتَّى نَسَبَ قَائِلَهَا إِلَى الْفُجُورِ مُحْتَجًّا بِأَنَّهُ لَا يُسْتَخْلَفُ إِلَّا مَنْ يَغِيبُ أَوْ يَمُوتُ، وَاللَّهُ لَا يَغِيبُ وَلَا يَمُوتُ، وَبِأَنَّ رَجُلًا قَالَ لِأَبِي بَكْرٍ: «يَا خَلِيفَةَ اللَّهِ»، فَقَالَ: «لَسْتُ بِخَلِيفَةِ اللَّهِ»[21]، وَهَذَا جَهْلٌ عَظِيمٌ؛ لِأَنَّ نِسْبَةَ الْخَلِيفَةَ إِلَى اللَّهِ هِيَ نِسْبَةُ تَمْلِيكٍ وَتَعْظِيمٍ كَقَوْلِهِ تَعَالَى: ﴿رُوحِي﴾[22] وَ﴿بَيْتِي﴾[23] وَ﴿أَرْضِي﴾[24]، وَمَنْ لَا يَفْقَهُ هَذَا فَهُوَ مِنَ الْعِلْمِ بَعِيدٌ كَبُعْدِ الْمَغْرِبِ مِنَ الْمَشْرِقِ، وَإِنَّمَا مَنَعَ أَبُو بَكْرٍ مِنْ تَسْمِيَتِهِ بِذَلِكَ لِأَنَّهُ لَمْ يَكُنْ خَلِيفَةَ اللَّهِ؛ إِذْ لَمْ يَجْعَلْهُ اللَّهُ، وَلَكِنْ جَعَلَهُ النَّاسُ، وَكَذَلِكَ عُمَرُ إِذْ قَالَ لَهُ رَجُلٌ: «يَا خَلِيفَةَ اللَّهِ»، فَقَالَ: «خَالَفَ اللَّهُ بِكَ!» فَقَالَ الرَّجُلُ: «جَعَلَنِي اللَّهُ فِدَاءَكَ!» فَقَالَ عُمَرُ: «إِذًا يُهِينُكَ اللَّهُ!»[25] وَإِنَّمَا كَرِهَ ذَلِكَ لِأَنَّ اللَّهَ لَمْ يَجْعَلْهُ خَلِيفَةً، وَلَكِنْ جَعَلَهُ أَبُو بَكْرٍ بِرَأْيٍ مِنْهُ، وَلَا يَجُوزُ تَسْمِيَةُ مَنْ هَذِهِ حَالُهُ بِـ«خَلِيفَةِ اللَّهِ»، وَمَنْ سَمَّاهُ بِذَلِكَ فَقَدِ افْتَرَى عَلَى اللَّهِ الْكَذِبَ؛ كَمَا رُوِيَ أَنَّ رَجُلًا نَادَى عُمَرَ بْنَ عَبْدِ الْعَزِيزِ فَقَالَ: «يَا خَلِيفَة اللَّهِ فِي الْأَرْضِ!» فَقَالَ لَهُ عُمَرُ: «مَهْ! إِنِّي لَمَّا وُلِدْتُ اخْتَارَ لِي أَهْلِي اسْمًا فَسَمَّوْنِي عُمَرَ، فَلَوْ نَادَيْتَنِي يَا عُمَرُ أَجَبْتُكَ، فَلَمَّا كَبُرْتُ اخْتَرْتُ لِنَفْسِي الْكُنَى، فَكَنَّيْتُ بِأَبِي حَفْصٍ، فَلَوْ نَادَيْتَنِي يَا أَبَا حَفْصٍ أَجَبْتُكَ، فَلَمَّا وَلَّيْتُمُونِي أُمُورَكُمْ سَمَّيْتُمُونِي أَمِيرَ الْمُؤْمِنِينَ، فَلَوْ نَادَيْتَنِي يَا أَمِيرَ الْمُؤمِنِينَ أَجَبْتُكَ، وَأَمَّا خَلِيفَةُ اللَّهِ فِي الْأَرْضِ فَلَسْتُ كَذَلِكَ، وَلَكِنَّ خُلَفَاءَ اللَّهِ فِي الْأَرْضِ دَاوُدُ النَّبِيُّ عَلَيْهِ السَّلَامُ وَشِبْهُهُ، قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: ﴿يَا دَاوُدُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ﴾[26]»[27]، وَكَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فَقِيهَ بَنِي أُمَيَّةَ، وَرُوِيَ عَنِ الْحَسَنِ أَنَّهُ كَانَ إِذَا تَلَا: ﴿وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ﴾[28] يَقُولُ: «هَذَا حَبِيبُ اللَّهِ، هَذَا وَلِيُّ اللَّهِ، هَذَا صَفْوَةُ اللَّهِ، هَذَا خِيرَةُ اللَّهِ، هَذَا أَحَبُّ أَهْلِ الْأَرْضِ إِلَى اللَّهِ، أَجَابَ اللَّهَ فِي دَعْوَتِهِ، وَدَعَا النَّاسَ إِلَى مَا أَجَابَ اللَّهَ فِيهِ مِنْ دَعْوَتِهِ، وَعَمِلَ صَالِحًا فِي إِجَابَتِهِ، وَقَالَ: إِنَّنِي مِنَ الْمُسْلِمِينَ لِرَبِّهِ، فَهَذَا خَلِيفَةُ اللَّهِ»، وَإِنَّمَا قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ لِلْمَهْدِيِّ «خَلِيفَةَ اللَّهِ» لِأَنَّهُ خَلِيفَةٌ جَعَلَهُ اللَّهُ فِي الْأَرْضِ وَأَنَّهُ يَهْدِي بِأَمْرِ اللَّهِ عَلَى مِثَالِ دَاوُدَ عَلَيْهِ السَّلَامُ، وَوَرَدَ إِطْلَاقُهَا عَلَى إِمَامِ الْهُدَى فِي حَدِيثِ حُذَيْفَةَ.
Translation:
Mansoor said: The Imam is called “Allah’s caliph on the Earth” because Allah has appointed him on the Earth, and he leads by Allah’s command. And this is a correct attribution—similar to the statement of those who say: “Allah’s Spirit,” “Allah’s House,” and “Allah’s Earth.” And its application to Adam has been stated in the Hadith of Abu Sa‘id al-Khudri[29]. And its application to the Mahdi is established in Hadith “al-Rayat”[30]. But the ignorant among the people claim that it is not a correct attribution. And the ignorance of some of them has reached the point where they have considered Hadith al-Rayat to be authentic—except the part that mentions “Allah’s caliph, the Mahdi.” And the most ignorant among them have gone so far in in opposing this attribution that they have considered one who accepts it to be wicked, arguing that only someone who disappears or dies can have a caliph—while Allah does not disappear and does not die; and (arguing that) someone said to Abu Bakr: “O caliph of Allah.” So Abu Bakr said: “I am not the caliph of Allah.” While this statement is great ignorance, because attributing caliph to Allah is an attribution of ownership and glorification—similar to the statement of Allah, where He has said: “My Spirit,” “My House,” and “My Earth.” And one who does not understand this is far from knowledge, as far as the West is from the East. And Abu Bakr also prohibited its application to himself because he was not Allah’s caliph, since Allah had not appointed him, but people had. And likewise, Umar, when a man said to him: “O caliph of Allah.” So Umar said: “May Allah replace you!” The man then said: “May Allah make me a sacrifice for you.” So Umar said: “In that case, He has humiliated you!” He also disliked it because Allah had not appointed him as a caliph, but Abu Bakr had done so by his own opinion. And someone in such a position should not be called “Allah’s caliph,” and whoever calls him such has fabricated lies against Allah; as it has been narrated that a man called out to Umar ibn Abd al-Aziz and said: “O caliph of Allah on the Earth!” So Umar said to him: “Come on! When I was born, my family gave me a name and called me Umar—so if you call me Umar, I will answer. Then, when I grew up, I chose a kunya for myself and called myself Abu Hafs—so if you call me Abu Hafs, I will also answer. Then, when you entrusted me with your affairs, you called me Amir al-Mu’minin—so if you call me Amir al-Mu’minin, I will answer too. But I am not the caliph of Allah on the Earth; rather, the caliph of Allah on the Earth is Prophet Dawud and those like him; as Allah, Blessed and Exalted, has said: ‘O Dawud! We appointed you as a caliph on the Earth.’” And Umar ibn Abd al-Aziz was a jurist of Banu Umayyah. And it has also been narrated from Hasan (al-Basri) that whenever he recited this verse: “And whose word is better than one who calls to Allah and does good and says: ‘I am one of the Muslims’?!”—he would say: “He is the beloved of Allah. He is the friend of Allah. He is the chosen one of Allah. He is the most beloved among the people of the Earth in the sight of Allah. He has answered the call of Allah and has called people to answer the call he himself has answered. And after that, he has done righteous deeds and said, ‘I am one of the Muslims for Allah.’ So this is the very caliph of Allah.” And the Messenger of Allah has called the Mahdi “the caliph of Allah” because Allah has appointed him as a caliph on the Earth, and he leads by Allah’s command—like Dawud . And in the Hadith of Hudhayfah, its application to an Imam of guidance has been stated.
Attestation No. 3
وَرَوَى مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ [ت329ه] فِي «الْكَافِي»[31]، قَالَ: حَدَّثَنِي الْحُسَيْنُ بْنُ مُحَمَّدٍ، عَنْ مُعَلَّى بْنِ مُحَمَّدٍ، عَنِ الْوَشَّاءِ، عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ -يَعْنِي جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ- عَلَيْهِ السَّلَامُ عَنْ قَوْلِ اللَّهِ جَلَّ جَلَالُهُ: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ﴾[32]، قَالَ: «هُمُ الْأَئِمَّةُ».
Translation:
Also, Muhammad ibn Ya‘qub al-Kulayni [d. 329 AH] has narrated in the book al-Kafi and said: Husain ibn Muhammad narrated to me, from Mu‘alla ibn Muhammad, from Washsha’, from Abdullah ibn Sinan, who said: I asked Abu Abdullah—meaning Ja‘far ibn Muhammad al-Sadiq— about the statement of Allah, Exalted and Majestic, Who says: “Allah promises those among you who believed and did righteous deeds that He will surely appoint them as caliphs on the Earth, just as He appointed those before them as caliphs.” So he said: “They are the Imams.”
Consideration
قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: أَرَادَ الْأَئِمَّةَ مِنْ أَهْلِ الْبَيْتِ؛ لِأَنَّهُمْ خَيْرُ مَنْ آمَنَ وَعَمِلَ الصَّالِحَاتِ؛ كَمَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: «مَا أَنْزَلَ اللَّهُ آيَةً فِيهَا ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا﴾ إِلَّا وَعَلِيٌّ رَأْسُهَا وَأَمِيرُهَا»[33]، قَالَ أَبُو نُعَيْمٍ: «لَمْ نَكْتُبْهُ مَرْفُوعًا إِلَّا مِنْ حَدِيثِ ابْنِ أَبِي خَيْثَمَةَ، وَالنَّاسُ رَوَوْهُ مَوْقُوفًا»[34]، وَيُؤَيِّدُ هَذَا:
مَا رَوَاهُ فُرَاتُ بْنُ إِبْرَاهِيمَ الْكُوفِيُّ فِي «تَفْسِيرِهِ»[35]، قَالَ: حَدَّثَنِي جَعْفَرُ بْنُ مُحَمَّدِ بْنِ بِشْرَوَيْهِ الْقَطَّانُ، قَالَ: حَدَّثَنَا حُرَيْثُ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْحَكَمِ بْنِ أَبَانَ، عَنْ أَبِيهِ، عَنِ السُّدِّيِّ، عَنِ ابْنِ عَبَّاسٍ، فِي قَوْلِ اللَّهِ تَعَالَى: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ﴾ إِلَى آخِرِ الْآيَةِ، قَالَ: «نَزَلَتْ فِي آلِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ».
وَمَا رَوَاهُ فُرَاتُ بْنُ إِبْرَاهِيمَ الْكُوفِيُّ فِي «تَفْسِيرِهِ»[36]، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ مُوسَى، قَالَ: حَدَّثَنَا مُخَوَّلٌ، قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنِ الْأَسْوَدِ، عَنِ الْقَاسِمِ بْنِ عَوْفٍ، قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ مُحَمَّدٍ يَقُولُ: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ﴾ إِلَى آخِرِ الْآيَةِ، قَالَ: «هِيَ لَنَا أَهْلَ الْبَيْتِ».
وَمَا رَوَاهُ ابْنُ أَبِي حَاتَمٍ الرَّازِيُّ فِي «تَفْسِيرِهِ»[37]، قَالَ: ذُكِرَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى، أَنْبَأَ فُضَيْلُ بْنُ مَرْزُوقٍ، عَنْ عَطِيَّةٍ فِي قَوْلِهِ: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ﴾ قَالَ: «أَهْلُ بَيْتٍ هَاهُنَا» وَأَشَارَ بِيَدِهِ إِلَى الْقِبْلَةِ.
قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: كَانَ عَطِيَّةُ بْنُ سَعْدٍ الْعَوْفِيُّ [ت111هـ] رَجُلًا مِنَ الشِّيعَةِ، وَالظَّاهِرُ أَنَّهُ ذَكَرَ أَهْلَ الْبَيْتِ، وَالْعَجَبُ مِنْ فُضَيْلِ بْنِ مَرْزُوقٍ إِذْ لَمْ يَفْقَهْ مَا قَالَ الرَّجُلُ، وَالْفِقْهُ مِنْ عِنْدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَيَمْنَعُهُ مَنْ يَشَاءُ؛ كَمَا آتَاهُ ابْنَ شَهْرآشُوبَ [ت588هـ] إِذْ قَالَ: «قَالَ اللَّهُ تَعَالَى: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ﴾ وَقَدْ أَخْبَرَنَا بِأَنَّهُمْ كَانُوا اثْنَيْ عَشَرَ قَوْلُهُ: ﴿وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا﴾[38]، فَيَجِبُ أَنْ يَكُونَ عَدَدُ خُلَفَائِنَا كَذَلِكَ؛ لِأَنَّهُ تَعَالَى شَبَّهَهُمْ بِهِمْ بِكَافِ التَّشْبِيهِ وَلَا شُبْهَةَ أَنَّ النُّقَبَاءَ هُمُ الْخُلَفَاءُ»[39].
Translation:
Mansoor said: His intended meaning is the Imams of the Ahl al-Bayt, because they are the best people who believed and did righteous deeds; as it has been narrated from ibn Abbas that the Messenger of Allah said: “Allah has not revealed any verse containing ‘O you who believed’ unless Ali is its head and its commander.” Abu Nu‘aym has said: “We have recorded this in a marfu‘ manner only through ibn Abi Khaythamah, and people have narrated it in a mawquf manner.” And this is supported by:
What Furat ibn Ibrahim al-Kufi has narrated in his Tafsir and said: Ja‘far ibn Muhammad ibn Bishrawayah al-Qattan narrated to me, he said: Huraith ibn Muhammad narrated to us, he said: Ibrahim ibn Hakam ibn Aban narrated to us, from his father, from al-Suddi, from ibn Abbas, who said: “The statement of Allah Almighty, where He has said: “Allah promises those among you who believed and did righteous deeds that He will surely appoint them as caliphs on the Earth,” has been revealed about the family of Muhammad .”
Also, what Furat ibn Ibrahim al-Kufi has narrated in his Tafsir and said: Ahmad ibn Musa narrated to us, he said: Mukhawwal narrated to us, he said: Abd al-Rahman ibn Aswad narrated to us, from Qasim ibn Awf, who said: I heard Abdullah ibn Muhammad (ibn Hanafiyyah) say: “‘Allah promises those among you who believed and did righteous deeds’ up to the end of the verse is for us, the Ahl al-Bayt.”
Also, what ibn Abi Hatam al-Razi has narrated in his Tafsir and said: It has been quoted from Ubaidullah ibn Musa that he said: Fudayl ibn Marzuq informed us, from Atiyyah that about the verse, “Allah promises those among you who believed and did righteous deeds that He will surely appoint them as caliphs on the Earth,” he said: “They are the people of a household here”—and he pointed with his hand toward the Qiblah.
Mansoor said: Atiyyah ibn Sa‘d al-Awfi [d. 111 AH] was a man from the Shias, and it appears that he has mentioned the Ahl al-Bayt. And it is surprising that Fudayl ibn Marzuq has not understood his statement! Undoubtedly, understanding is from Allah, and He gives it to whomever He wills and withholds it from whomever He wills; as He has given it to ibn ShahrAshub [d. 588 AH], when he has said: “Allah Almighty has said: ‘Allah promises those among you who believed and did righteous deeds that He will surely appoint them as caliphs on the Earth, just as He appointed those before them as caliphs’—while in the verse, ‘We sent twelve leaders from among them,’ He has informed us that the caliphs who were before them were twelve. So our caliphs must also be twelve, because Allah Almighty has likened them to each other with the comparative letter “Kaaf”[40]. And there is no doubt that the leaders are the very caliphs.”[41]
argued with each other. Then Musa said (to Adam): ‘You are Allah’s caliph’—and the rest of the Hadith continues.”