Some interpreters believe that the intended meaning of “caliph” in the word of Allah Almighty: «إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً»; “Indeed, I am the Appointer of a caliph on Earth,” is the human being in general, and some others believe that it specifically refers to Adam, peace be upon him. How can it be proven that the intended meaning of “caliph” is a ruler appointed by Allah? Why has the issue of the caliphate not been explicitly explained in the Quran despite its great importance?
Allah’s intended meaning of His caliph on Earth is one who rules on it by His command. This is what He has explicitly explained in His Book; as He said to Dawud, peace be upon him: ﴿يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَى﴾[1]; “O Dawud! We appointed you as a caliph on Earth, so judge rightly among people and do not follow your passions”; because it clearly indicates four things:
Firstly, Allah’s intended meaning of a caliph whom He appoints on Earth is not only Adam, peace be upon him; because He also appointed Dawud, peace be upon him, as a caliph on Earth, thereby nullifying exclusivity; as He has promised in another verse that He will appoint caliphs in this nation too, saying: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ﴾[2]; “Allah has promised those of you who believed and did righteous deeds that He will surely appoint them as caliphs on Earth, as He appointed some people before them as caliphs.” This means that the divine caliphate that was transferred to Dawud, peace be upon him, did not stop; as one of our companions informed us, he said:
«كُنْتُ جَالِسًا عِنْدَ الْمَنْصُورِ، فَأَقْبَلَ عَلَيَّ وَقَالَ: يَا فُلَانُ! أَلَا تَرَى إِلَى هَؤُلَاءِ الضَّالِّينَ الَّذِينَ يَزْعُمُونَ أَنَّ اللَّهَ لَمْ يُبَيِّنِ الْخِلَافَةَ فِي الْقُرْآنِ؟! أَتَرَاهُمْ يَجْهَلُونَ أَمْ يَتَجَاهَلُونَ؟! قُلْتُ: لَا أَدْرِي جُعِلْتُ فِدَاكَ، لَعَلَّهُمْ يَجْهَلُونَ، قَالَ: وَيْلَهُمْ، كَيْفَ يَجْهَلُونَ؟! وَقَدْ يَقْرَؤُونَ فِي الْقُرْآنِ قَوْلَهُ تَعَالَى: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ﴾، أَيُرِيدُونَ قَوْلًا أَبْيَنَ مِنْ هَذَا؟! أَمْ يَحْسَبُونَ أَنَّهُ قَدْ أَخْلَفَ وَعْدَهُ فَلَمْ يَسْتَخْلِفْ فِيهِمْ كَمَا اسْتَخْلَفَ فِي الَّذِينَ مِنْ قَبْلِهِمْ؟! قُلْتُ: وَمَنِ اسْتَخْلَفَ فِي الَّذِينَ مِنْ قَبْلِهِمْ؟ قَالَ: دَاوُودَ عَلَيْهِ السَّلَامُ، أَلَا يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي الْقُرْآنِ إِذْ يَقُولُ: ﴿يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ﴾؟! فَاسْتَخْلَفَهُ وَأَمْثَالَهُ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ»[3]; “I was sitting with Mansoor, then he looked at me and said: ‘O Hashim! Do you not see these misguided people who think that Allah has not explained the caliphate in the Quran?! Do you think they do not know or pretend to not know?!’ I said: ‘I do not know, may I be sacrificed for you. Perhaps they do not know.’ He said: ‘Woe to them. How do they not know?! While they read the words of Allah in the Quran that has said: “Allah has promised those of you who believed and did righteous deeds that He will surely appoint them as caliphs on Earth, as He appointed some people before them as caliphs.” Do they want words clearer than these?! Or do they think that He has broken His promise, so He has not appointed anyone as a caliph among them as He appointed among those before them?!’ I said: ‘Whom did He appoint as a caliph among those before them?’ He said: ‘Dawud, peace be upon him; do they not find him written in the Quran, where He says: “O Dawud! We appointed you as a caliph on Earth”?! So He appointed him and others like him from among the Prophets and the righteous as caliphs.’”
Rather, His word: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾[4]; “Indeed, I am the Appointer of a caliph on Earth,” indicates the continuity of caliphate on Earth; because the active participle in Arabic, especially when applied to Allah, implies the continuity of the action; because it conveys the meaning of an attribute, like “the Creator,” “the Provider,” and “the Just.” This is why the angels said when they heard it: ﴿أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ﴾[5]; “Do you appoint one on it who will cause corruption and shed blood on it?!”; because they did not understand it to mean only the appointment of Adam, peace be upon him, but rather the appointment of many, and what could a man alone on Earth be so that they would fear his corruption and bloodshed on it?! Therefore, their fear was only that caliphs would come after Adam, peace be upon him, who would cause corruption and shed blood. This is a subtle aspect that His Eminence Mansoor, may Allah Almighty protect him, has pointed to and said: «لَا يَزَالُ اللَّهُ يَجْعَلُ فِي الْأَرْضِ خَلِيفَةً مُنْذُ قَالَهُ، وَلَوْ قَالَ: <إِنِّي أَجْعَلُ> لَكَانَ مِنْهُ جَعْلٌ وَاحِدٌ، وَلَكِنَّهُ قَالَ: ﴿إِنِّي جَاعِلٌ﴾، وَالْجَاعِلُ مَنْ يَسْتَمِرُّ مِنْهُ الْجَعْلُ»[6]; “Allah, since the time He said that, has always been appointing a caliph on Earth, and if He had said: ‘I appoint,’ it could have been one appointment, but He has said: ‘I am the Appointer,’ and the appointer is one by whom the appointment continues.” Therefore, it can be said that the word of Allah Almighty: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾; “Indeed, I am the Appointer of a caliph on Earth,” informs of a way that does not change until the Day of Judgment, ﴿يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ﴾[7]; “the Day when the Earth is changed into other than the Earth.”
Secondly, Allah’s intended meaning of a caliph whom He appoints on Earth is certainly not all people; because if He had appointed all people as caliphs on Earth, then appointing Dawud, peace be upon him, as a caliph on Earth would have made no sense, but rather it would have been achieving what was already achieved. Also, this appointment would not have been merit for Dawud, peace be upon him, to require favoring and singling him out through speech. However, His word: ﴿يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ﴾; “O Dawud! We appointed you as a caliph on Earth,” is explicit in favoring and singling out. This is clear evidence that the caliphate is granted by Allah to His chosen servants and is not a common attribute shared by all people; especially considering His word: ﴿فَاحْكُمْ بَيْنَ النَّاسِ﴾[8]; “So judge among people”; since it is clear that not all people are among those who judge among people, and only a ruler judges among them, who is the caliph. This is also the case with His word: ﴿وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ﴾; “Allah has promised those of you who believed and did righteous deeds that He will surely appoint them as caliphs on Earth”; because it explicitly states that the caliphate is from Allah, exclusive to those who believe and do righteous deeds, and does not include all people.
Thirdly, Allah is the One Who appoints a caliph on Earth; because He has said: ﴿إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ﴾; “We appointed you as a caliph on Earth,” and this confirms His word: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾[9]; “Indeed, I am the Appointer of a caliph on Earth.” Also, He said to Ibrahim, peace be upon him: ﴿إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا﴾[10]; “I am going to appoint you as an Imam for people,” and said about him, Ishaq, and Ya‘qub, peace be upon them: ﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا﴾[11]; “And We made them leaders who guide by Our command.” Based on this, appointing a caliph on Earth and an Imam for people is from the affairs of Allah, not from the affairs of people; as He has said: ﴿أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذًا لَا يُؤْتُونَ النَّاسَ نَقِيرًا﴾[12]; “Or do they have a share in the dominion, in which case they would not give people even the speck on a date-stone?!” and said: ﴿أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ ۚ نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا ۚ وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا﴾[13]; “Do they distribute your Lord’s mercy?! We distributed among them their shares in the life of the world and raised some of them above some others in rank so that some of them take some others into service,” and said: ﴿وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ ۗ مَا كَانَ لَهُمُ الْخِيَرَةُ ۚ سُبْحَانَ اللَّهِ وَتَعَالَى عَمَّا يُشْرِكُونَ﴾[14]; “And your Lord creates and chooses whatever He wills. They have no choice. Glorified and Exalted is Allah above what they associate with Him.” Also, one of our companions informed us, he said:
«دَخَلَ عَلَى الْمَنْصُورِ رِجَالٌ مِنْ أَهْلِ الْمَذَاهِبِ لِيُنَاظِرُوهُ فِي الْخِلَافَةِ، فَنَاظَرَهُمْ فِيهَا، وَكَانَ مِمَّا قَالَ لَهُمْ: أَلَا تَتَّقُونَ؟! أَلَا تَتُوبُونَ؟! فَقَدْ قَالَ اللَّهُ لَكُمْ: قُولُوا: ﴿اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ﴾[15]، فَخَالَفْتُمُوهُ وَقُلْتُمْ: نَحْنُ مَالِكُو الْمُلْكِ، نُؤْتِي الْمُلْكَ مَنْ نَشَاءُ وَنَنْزِعُ الْمُلْكَ مِمَّنْ نَشَاءُ، وَلَقَدْ عَلِمْتُمُ الَّذِينَ بَدَّلُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ، فَأَرْسَلَ اللَّهُ عَلَيْهِمْ رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَظْلِمُونَ!»[16]; “Some men from various sects came to Mansoor to debate with him about the caliphate, so he debated with them about it, and one of the things that he said to them was: ‘Do you not fear Allah?! Do you not repent?! Because Allah told you to say: “O Allah! You are the Owner of dominion! You give dominion to whomever You will and take dominion from whomever You will,” then you opposed Him and said: “We are the owner of dominion! We give dominion to whomever we will and take dominion from whomever we will,” while you know (the end of) those who changed the words that they were told to say, so Allah sent down a punishment from the heaven upon them for their wrongdoing!’[17].”
Also, one of our companions informed us, he said:
«سَأَلَ الْمَنْصُورَ رَجُلٌ وَأَنَا حَاضِرٌ عَنْ قَوْلِ اللَّهِ تَعَالَى: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾، فَقَالَ: لَا يَزَالُ اللَّهُ جَاعِلًا فِي الْأَرْضِ خَلِيفَةً مُنْذُ وَعَدَهُ، إِمَّا ظَاهِرًا مَشْهُورًا وَإِمَّا خَائِفًا مَغْمُورًا، وَإِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ، قَالَ الرَّجُلُ: إِنَّهُمْ قَدْ جَعَلُوا فِي الْعِرَاقِ خَلِيفَةً وَلَا يَرَوْنَ إِلَّا أَنَّهُ الْخَلِيفَةُ! قَالَ: كَذَبُوا أَعْدَاءُ اللَّهِ، مَا قَالَ اللَّهُ لَهُمْ: <إِنَّكُمْ جَاعِلُونَ فِي الْأَرْضِ خَلِيفَةً>، وَلَكِنْ قَالَ: ﴿إِنِّي جَاعِلٌ﴾، فَلَوْ جَعَلُوا فِيهَا خَلِيفَةً دُونَ الْخَلِيفَةِ الَّذِي جَعَلَهُ اللَّهُ فِيهَا لَكَانُوا بِذَلِكَ مُشْرِكِينَ»[18]; “While I was there, a man asked Mansoor about the words of Allah Almighty that says: ‘Indeed, I am the Appointer of a caliph on Earth.” So he said: “Allah, since the time He promised, has always appointed a caliph on Earth, whether he has been visible and famous or hidden and frightened, and indeed, Allah does not break His promise.’ The man said: ‘People in Iraq have appointed a caliph and believe in nothing but that he is the caliph[19]!’ He said: ‘The enemies of Allah lied! Allah did not say to them, “You are appointers of a caliph on Earth,” but rather He said: “I am the Appointer,” so if they appoint a caliph on it other than the caliph whom Allah has appointed on it, they will indeed become polytheists by doing so.’”
Fourthly, Allah appoints as a caliph on Earth one who judges rightly among people and does not follow his passions; because He said to the one whom He appointed as a caliph on Earth: ﴿فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَى﴾; “so judge rightly among people and do not follow your passions,” and He knows that the appointed one will do this, and if He knew that he would not do it, He would definitely not have appointed him as a caliph on Earth; because appointing him as a caliph in that case would be injustice, ﴿وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِلْعِبَادِ﴾[20]; “while Allah does not want injustice for the servants.” Therefore, He does not appoint as a caliph on Earth but one who judges rightly among people and does not follow his passions; as one of our companions informed us, he said:
«سَمِعَ الْمَنْصُورُ قَارِئًا يَقْرَأُ قَوْلَ اللَّهِ تَعَالَى: ﴿يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَى﴾، فَرَفَعَ صَوْتَهُ فَقَالَ: اسْمَعُوا! اسْمَعُوا! إِنَّمَا خَلِيفَةُ اللَّهِ فِي الْأَرْضِ مَنْ يَحْكُمُ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا يَتَّبِعُ الْهَوَى، فَلَا يَغُرَّنَّكُمُ الَّذِينَ يَتَكَلَّفُونَ الْخِلَافَةَ وَهُمْ ظَالِمُونَ»[21]; “Mansoor heard a reciter recite these words of Allah Almighty: ‘O Dawud! We appointed you as a caliph on Earth, so Judge rightly among people and do not follow your passions.’ So he raised his voice and said: ‘Listen! Listen! The caliph of Allah on Earth is just one who rules justly among people and does not follow his passions, so do not let those who claim to be caliphs while they are oppressors deceive you!’”
For this reason, Allah said to Ibrahim, peace be upon him, when he asked Him to appoint some of his descendants as Imams for people: ﴿لَا يَنَالُ عَهْدِي الظَّالِمِينَ﴾[22]; “My covenant does not reach the oppressors,” meaning that He does not appoint an oppressor as an Imam for people, even if he is from Ibrahim’s descendants. Rather, before that, when the angels asked Him: ﴿أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ﴾; “Do you appoint one on it who will cause corruption and shed blood on it?!” He said: ﴿إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ﴾[23]; “Indeed, I know what you do not know,” meaning that He knows better than them who is suitable for the caliphate on Earth, and this is another way of expressing His word: ﴿اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ﴾[24]; “Allah knows better where to place His mission”; as one of our companions informed us, he said:
«سَأَلْتُ الْمَنْصُورَ عَنْ قَوْلِ الْمَلَائِكَةِ إِذْ قَالَ اللَّهُ لَهُمْ: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ﴾، فَقَالَ اللَّهُ لَهُمْ: ﴿إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ﴾، قَالَ: لَا يَكُونُ مَنْ يُفْسِدُ فِي الْأَرْضِ وَيَسْفِكُ الدِّمَاءَ خَلِيفَةً، وَلَكِنَّ الْخَلِيفَةَ مَنْ يَعْدِلُ»[25]; “I asked Mansoor about the words of the angels when Allah said to them: “‘Indeed, I am the Appointer of a caliph on Earth.’ They said: ‘Do you appoint on it one who will cause corruption and shed blood on it?’” Then Allah said to them: ‘I know what you do not know.’ Mansoor said: ‘One who causes corruption and sheds blood on Earth is not a caliph, but rather a caliph is one who acts justly.’”
Also, one of our companions informed us, he said:
«سَأَلْتُ الْمَنْصُورَ عَنْ قَوْلِ اللَّهِ تَعَالَى: ﴿وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنْبِئُونِي بِأَسْمَاءِ هَؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ﴾[26]، مَا كَانَتْ تِلْكَ الْأَسْمَاءُ؟ فَقَالَ: كَانَتْ أَسْمَاءَ خُلَفَاءِ اللَّهِ فِي الْأَرْضِ؛ لِأَنَّهُ لَمَّا قَالَ لِلْمَلَائِكَةِ: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ﴾، فَعَلَّمَ آدَمَ أَسْمَاءَ خُلَفَائِهِ فِي الْأَرْضِ كُلَّهَا، لِيُنْبِأَ الْمَلَائِكَةَ، فَيَعْلَمُوا أَنَّهُ لَا يَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ خَلِيفَةً، وَلَكِنْ يَجْعَلُ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءَ وَالصَّالِحِينَ، وَحَسُنَ أُولَئِكَ رَفِيقًا، ﴿فَلَمَّا أَنْبَأَهُمْ بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنْتُمْ تَكْتُمُونَ﴾[27]، وَكَانَ الْمَهْدِيُّ وَاللَّهِ مِنْ تِلْكَ الْأَسْمَاءِ»[28]; “I asked Mansoor about the words of Allah Almighty Who says: ‘And He taught Adam the names, all of them, then presented them to the angels and said: “Inform Me of their names if you are truthful!”’ What were those names? So he said: ‘They were the names of the caliphs of Allah on Earth; because when He said to the angels: “Indeed, I am the Appointer of a caliph on Earth,” they said: “Do you appoint one on it who will cause corruption and shed blood on it?” So He taught Adam all the names of His caliphs on Earth so that he would inform the angels, so they would know that He does not appoint on it one who causes corruption and sheds blood as a caliph on it, but rather He appoints the Prophets, the truthful, the martyrs, and the righteous, and how excellent those companions are. “Then, when he informed them of their names, He said: ‘Did I not tell you that I know the unseen of the heavens and the Earth, and I know what you reveal and what you conceal?!’” And I swear to Allah, Mahdi was one of those names.’”
What supports this marvelous interpretation is the word ﴿هَؤُلَاءِ﴾; “these” in His statement: ﴿أَنْبِئُونِي بِأَسْمَاءِ هَؤُلَاءِ﴾; “Inform Me of the names of these”; because in Arabic, it is a demonstrative pronoun referring to a group of intellectual beings. The same applies to the pronoun ﴿هُمْ﴾; “their” in His statement: ﴿أَسْمَائِهِمْ﴾; “their names”; because in Arabic, it is mostly used for intelligent plural. This is evidence that the names were the names of a group of people, and they are the ones whom Allah appoints as caliphs on Earth. Therefore, they do not cause corruption or shed blood on Earth; because if the names were of something else, then Allah’s word would not provide an answer to the angels’ question, and this is quite clear.
From here, it is understood that the Quran is explicit enough on the matter of the caliphate, and it can be understood with minimal pondering. That is why Allah Almighty has said, wondering: ﴿أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا﴾[29]; “Do they not ponder on the Quran, or are there locks on the intellects?!” and said: ﴿فَمَالِ هَؤُلَاءِ الْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا﴾[30]; “What is the matter with these people who hardly understand any word?!”; especially when considering the ruling of the intellect on the necessity of the existence of a deputy from Allah to be a mediator in teaching and implementing His religion on Earth perfectly; because if a person is mindful of this, he will not understand anything else from the Quran at all, and this is Allah’s intended meaning of His word: ﴿قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ ۖ إِنْ كُنْتُمْ تَعْقِلُونَ﴾[31]; “We have surely made the signs clear to you if you use the intellect”; meaning that the signs are clear to one who uses the intellect, and they are only ambiguous to those who do not use the intellect. Moreover, if there is a generality in a verse of the Quran, it can be resolved by referring to the widely transmitted narrations from the Prophet, peace and blessings of Allah be upon him and his family; as there are many widely transmitted narrations from him that explain the verses about this matter, such as the Hadith of al-Thaqalayn, the Hadith of the rightly guided caliphs, and the Hadiths that His Eminence Mansoor, may Allah Almighty protect him, has mentioned in the first chapter of his lessons. This refers to Allah’s word to the Prophet, peace and blessings of Allah be upon him and his family: ﴿وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ﴾[32]; “And We sent down the Remembrance to you so that you explain to people what has been sent down to them, and that they may reflect,” and His word: ﴿وَمَا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ ۙ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ﴾[33]; “And We did not send down the Book to you except that you clarify for them what they disagree about and as guidance and mercy for those who believe.”
In some of the words you have quoted from His Eminence Mansoor, it has been said that he believes there must be a caliph for Allah on His Earth at all times. One of his pieces of evidence for this is Allah’s word: «إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً»; “Indeed, I am the Appointer of a caliph on Earth,” and the word «جاعل»; “ja‘il”, which means “appointer” and follows the pattern of «فاعل»; “fa‘il” which means “doer,” indicates continuity. However, Allah the Exalted has said in another verse: «إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ طِينٍ فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ»; “When your Lord said to the angels: ‘Indeed, I am going to create a human being from clay. When I have fashioned him and breathed into him of My Spirit, then fall down to him in prostration.’” He said «خالق»; “khaliq”, while He had not yet fashioned him, and this is evidence that the form «جاعل»; “ja‘il” signifies the inevitability of the existence of something, which may not exist now but in the future. He may pave the way for the appointment of the caliph; as if someone were to say: «إنّي بانٍ سفينة»; “I am going to build a ship,” even though he has not yet built it but has only decided to do so and begun to gradually make preparations. What is your response and what is your evidence that there must be a caliph at all times and that there is no time without one?
The rational and religious pieces of evidence that the Earth is not devoid of Allah’s caliph are many. His Eminence Mansoor, may Allah Almighty protect him, has explained them in his book Return to Islam[1] and in the first chapter of his lessons[2]. Please refer to them. As for the doubt you have raised about the indication of the form «جاعل»; “ja‘il”, it arises from insufficient pondering; because its indication of the inevitability of the appointment in the future does not contradict its indication of the continuity of the appointment after its occurrence. Therefore, its meaning is the inevitability of the appointment in the future in a continuous manner; as in the word of Allah Almighty: ﴿إِنِّي خَالِقٌ بَشَرًا﴾[3]; “Indeed, I am going to create a human being,” it indicates that He does not only create one human being, namely Adam, peace be upon him, but continues to create human beings. This is also the case with His word to Ibrahim, peace be upon him: ﴿إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا﴾[4]; “I am going to appoint you as an Imam for people”; because the intended meaning is that Allah appoints him as an Imam for every generation of people until the Day of Judgment so that they follow his guidance and way, not just for the people of his time. That is why Ibrahim, peace be upon him, said: ﴿وَمِنْ ذُرِّيَّتِي﴾[5]; “And also my descendants?”; because he loved that Allah would appoint one of his descendants as an Imam for every generation of people. Therefore, Allah responded to his request, except that He said: ﴿لَا يَنَالُ عَهْدِي الظَّالِمِينَ﴾[6]; “My covenant does not reach the oppressors”; meaning that He appoints for people a just Imam from his descendants, not an unjust Imam from them.
Yes, if there is circumstantial evidence that prevents the form from indicating the continuity of the action, then there is no need to discuss it; as in the word of Allah Almighty: ﴿وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا﴾[7]; “And do not say of anything: ‘I will surely do that tomorrow,’” the word ﴿غَدًا﴾; “tomorrow” prevents the continuity of the action after tomorrow. Similarly, in the saying of the speaker: «إنّي بانٍ سفينة»; “I am going to build a ship,” if the context indicates that he wants to or can build only one ship, then his saying does not indicate continuity on the surface. However, building one ship also involves a kind of continuity for him; because it requires many actions from him, each of which is an instance of building the ship. For example, if the builder is asked, while he is cutting wood: «ماذا تفعل؟»; “What are you doing?” he is allowed to say: «أبني سفينة»; “I am building a ship.” Therefore, his saying: «إنّي بانٍ سفينة»; “I am going to build a ship” only means, “I will start building it, and then I will continue until I finish it.” This means that the mentioned form is used for actions that involve a kind of continuity for the doer. If the doer is Allah, then there is no meaning to the continuity of the action except for its maintenance or repetition; because ﴿إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ﴾[8]; “When He decrees a matter, He only says to it, ‘Be,’ and it is,” and His command is ﴿إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ﴾[9]; “but one (word), like the twinkling of an eye.” Based on this, His word: ﴿إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً﴾; “Indeed, I am the Appointer of a caliph on Earth” means nothing but that He appoints one caliph on Earth and then keeps him there, or He appoints caliphs on Earth one after the other until the Day of Judgment comes, and this is what He has done; because He took Adam, peace be upon him, from this world and did not keep him on Earth. This is what the Ahl al-Bay, peace be upon them, have pointed to, where they said: «وَاللَّهِ مَا تَرَكَ اللَّهُ عَزَّ وَجَلَّ الْأَرْضَ قَطُّ مُنْذُ قَبَضَ آدَمَ عَلَيْهِ السَّلَامُ إِلَّا وَفِيهَا إِمَامٌ يُهْتَدَى بِهِ إِلَى اللَّهِ عَزَّ وَجَلَّ، وَهُوَ حُجَّةُ اللَّهِ عَلَى الْعِبَادِ، مَنْ تَرَكَهُ هَلَكَ وَمَنْ لَزِمَهُ نَجَا، حَقًّا عَلَى اللَّهِ عَزَّ وَجَلَّ»; “By Allah, Allah, Exalted and Majestic, since He took Adam from this world, has not left the Earth be unless there is an Imam on it through whom one finds the path toward Allah, Exalted and Majestic, and he is the proof of Allah over servants. Whoever leaves him will perish, and whoever accompanies him will be saved. This is a right upon Allah, Exalted and Majestic,” and said: «إِنَّ الْعِلْمَ الَّذِي هَبَطَ مَعَ آدَمَ عَلَيْهِ السَّلَامُ لَمْ يُرْفَعْ، وَالْعِلْمُ يُتَوَارَثُ، وَإِنَّهُ لَمْ يَمُتْ عَالِمٌ إِلَّا خَلَّفَ مِنْ بَعْدِهِ مَنْ يَعْلَمُ مِثْلَ عِلْمِهِ أَوْ مَا شَاءَ اللَّهُ»; “Indeed, the knowledge that descended with Adam, peace be upon him, did not go up, and knowledge is inherited, and no scholar passed away unless he left someone behind who knows like his knowledge or whatever Allah wills.”[10]