و الخليفة اسم مشترك لأنه لو أن رجلا بنى مسجدا و لم يؤذن فيه و نصب فيه مؤذنا كان مؤذنه فأما إذا أذن فيه أياما ثم نصب فيه مؤذنا كان خليفته و كذلك الصورة في العقول و المعارف متى قال البندار هذا خليفتي كان خليفته على البندرة لا على البريد و المظالم فكذلك القول في صاحبي البريد و المظالم فثبت أن الخليفة من الأسماء المشتركة فكان من صفة الله تعالى ذكره الانتصاف لأوليائه من أعدائه فوكل من ذلك معنى إلى خليفته فلهذا الشأن استحق معنى الخليفة دون معنى أن يتخذ شريكا معبودا مع الله سبحانه و لهذا من الشأن قال الله تبارك و تعالى لإبليس يا إِبْلِيسُ ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ ثم قال عز و جلبِيَدَيَّ أَسْتَكْبَرْتَ و ذلك أنه يقطع العذر و لا يوهم أنه خليفة شارك الله في وحدته فقال بعد ما عرفت أنه خلق الله ما مَنَعَكَ أَنْ تَسْجُدَ ثم قال بِيَدَيَّ أَسْتَكْبَرْتَ و اليد في اللغة قد تكون بمعنى النعمة و قد كان لله عز و جل عليه نعمتان حوتا نعما كقوله عز و جل وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظاهِرَةً وَ باطِنَةً و هما نعمتان حوتا نعما لا تحصى ثم غلظ عليه القول بقوله عز و جلبِيَدَيَّ أَسْتَكْبَرْتَ كقول القائل بسيفي تقاتلني و برمحي تطاعنني و هذا أبلغ في القبح و أشنع فقوله عز و جل وَ إِذْ قالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً كانت كلمة متشابهة
أحد وجوهها أنه يتصور عند الجاهل أن الله عز و جل يستشير خلقه في معنى التبس عليه و يتصور عند المستدل إذا استدل على الله عز و جل بأفعاله المحكمة و جلالته الجليلة أنه جل عن أن يلتبس عليه معنى أو يستعجم عليه حال فإنه لا يعجزه شيء في السماوات و الأرض و السبيل في هذه الآية المتشابهة كالسبيل في أخواتها من الآيات المتشابهات أنها ترد إلى المحكمات مما يقطع به و معه العذر للمتطرق إلى السفه و الإلحاد. فقوله وَ إِذْ قالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً يدل على معنى هدايتهم لطاعة جليلة مقترنة بالتوحيد نافية عن الله عز و جل الخلع و الظلم و تضييع الحقوق و ما تصح به و معه الولاية فتكمل معه الحجة و لا يبقى لأحد عذر في إغفال حق.
وأخرى أنه عز و جل إذا علم استقلال أحد من عباده لمعنى من معاني الطاعات ندبه له حتى تحصل له به عبادة و يستحق معها مثوبة على قدرها ما لو أغفل ذلك جاز أن يغفل جميع معاني حقوق خلقه أولهم و آخرهم جل الله عن ذلك فللقوام بحقوق الله و حقوق خلقه مثوبة جليلة متى فكر فيها مفكر عرف أجزاءها إذ لا وصول إلى كلها لجلالتها و عظم قدرها و أحد معانيها و هو جزء من أجزائها أنه يسعد بالإمام العادل النملة و البعوضة و الحيوان أولهم و آخرهم بدلالة قوله تعالى وَ ما أَرْسَلْناكَ إِلَّا رَحْمَةً لِلْعالَمِينَ و يدل على صحة ذلك قوله عز و جل في قصة نوح ع فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كانَ غَفَّاراً يُرْسِلِ السَّماءَ عَلَيْكُمْ مِدْراراً الآية ثم من المدرار ما ينتفع به الإنسان و سائر الحيوان و سبب ذلك الدعاة إلى دين الله و الهداة إلى حق الله فمثوبته على أقداره و عقوبته على من عانده بحسابه و لهذا نقول إن الإمام يحتاج إليه لبقاء العالم على صلاحه. و قد أخرجت الأخبار التي رويتها في هذا المعنى في هذا الكتاب في باب العلة التي يحتاج من أجلها إلى الإمام
The word caliph has different meanings [mushtarak]. If a person builds a mosque but does not say Azan in it and appoints a muezzin for this purpose, the latter will be called muezzin only. However if the person says azan for a few days and then appoints a muezzin the latter will be called his caliph or successor. Similar is the case in the fields of knowledge. If a tax collector says that so and so is my successor, then he will be a successor in collecting tax and not in amounts collected from messengers and through oppression. Similarly, the collector or successor of amount collected from envoys and through oppression also does not have right over tribute amount. This proves that a caliph has different roles. It is one of the attributes of Allah that He provides justice to his friends for the oppression they face from His enemies. He has given this right to His caliph. The meaning of caliphate is apt on this basis and the meaning that they are partners in divinity is not correct. Almighty Allah told Iblees in this regard: «O Iblees! What prevented you that you should do obeisance to him whom I created?» (38:75) You have become proud and this lays to rest all excuses and it removes all doubts that he is such a caliph who is a partner in the oneness of Allah. Therefore the Almighty Allah said that after knowing that Allah has created him, what prevented you from prostrating before him. Then he said: «With My two hands. Are you proud…?». Sometimes this is used in the meaning of bounty also. He had two such bounties of Allah that he could gather many other bounties. Like Allah says: «And made complete to you His favors outwardly and inwardly» (31:20) There were two such bounties that they gathered many other bounties in them. Then He made His order stricter for him. The announcer of: «With My two hands. Are you proud…?» Says: are you attacking me with my sword? Are you firing my arrows at me? This way of talking is eloquent and not despicable. Almighty» This is an ambiguous discussion.
An illiterate thinks that Almighty Allah takes the opinion of His creatures in ambiguous discussions. While a person having evidence believes that the actions of Allah are solid and has faith on His majesty. He believes that Allah is elevated enough to get stuck in ambiguous discussions or become helpless in any matter. There is nothing in the heavens and the earth, which can make Him helpless. The way of understanding this ambiguous verse is same as that specified for other ambiguous verses like this. They will be returned back to those strong verses, which will make it certain and ignorant and disbelievers will not have any excuse. Almighty Allah says: «When your Lord said to the Angels…» (2:30) This statement means that Allah is guiding them towards a great obedience, which is related to Tawheed. Through this obedience, they would shun all their desires, injustice, usurping of rights and all those things, which can deter friendship with Allah. In this way the argument is completed and there was no excuse left for those who keep away from fulfilling their duties.
Another point worth mentioning is that when Almighty Allah knows that a servant by his own will perform one of the worship acts so that he gains servitude and reward and Allah overlooks this. In this case, we can say that there will be a possibility that Allah overlooks the good deeds of every creature but this is not the case with Allah. There is a great reward for one who is responsible for the rights of Allah and His servants. When a person ponders in this matter, he will come to know some of the minor details because it is not possible to reach the Lord directly due to His greatness and honor. One of the meanings that is from its part is that even ants, mosquitoes and all the animals embrace this golden chance of salvation through a just Imam. This statement is proved by the saying of Allah: «And We have not sent you but as a mercy to the worlds» (21:107) This fact is also supported by the following verse of Surah Nuh: «Then I said, ask forgiveness of your Lord, surely He is the most Forgiving. He will send down upon you the cloud, pouring down abundance of rain» (71:10-11) Every human and animal benefits from the abundance of rain. This rain of abundance is because of those who invite towards the rights of Allah. There are lots of rewards. For those who disobey him, there is a major punishment and their deeds will be accounted for. Therefore we believe that Imam is needed for the existence of the world. I narrated the tradition implying this meaning in this book in the section named “Necessity of Imam in every age”.
Commentary #3
و الخليفة اسم مشترك لأنه لو أن رجلا بنى مسجدا و لم يؤذن فيه و نصب فيه مؤذنا كان مؤذنه فأما إذا أذن فيه أياما ثم نصب فيه مؤذنا كان خليفته و كذلك الصورة في العقول و المعارف متى قال البندار هذا خليفتي كان خليفته على البندرة لا على البريد و المظالم فكذلك القول في صاحبي البريد و المظالم فثبت أن الخليفة من الأسماء المشتركة فكان من صفة الله تعالى ذكره الانتصاف لأوليائه من أعدائه فوكل من ذلك معنى إلى خليفته فلهذا الشأن استحق معنى الخليفة دون معنى أن يتخذ شريكا معبودا مع الله سبحانه و لهذا من الشأن قال الله تبارك و تعالى لإبليس يا إِبْلِيسُ ما مَنَعَكَ أَنْ تَسْجُدَ لِما خَلَقْتُ ثم قال عز و جلبِيَدَيَّ أَسْتَكْبَرْتَ و ذلك أنه يقطع العذر و لا يوهم أنه خليفة شارك الله في وحدته فقال بعد ما عرفت أنه خلق الله ما مَنَعَكَ أَنْ تَسْجُدَ ثم قال بِيَدَيَّ أَسْتَكْبَرْتَ و اليد في اللغة قد تكون بمعنى النعمة و قد كان لله عز و جل عليه نعمتان حوتا نعما كقوله عز و جل وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظاهِرَةً وَ باطِنَةً و هما نعمتان حوتا نعما لا تحصى ثم غلظ عليه القول بقوله عز و جلبِيَدَيَّ أَسْتَكْبَرْتَ كقول القائل بسيفي تقاتلني و برمحي تطاعنني و هذا أبلغ في القبح و أشنع فقوله عز و جل وَ إِذْ قالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً كانت كلمة متشابهة
أحد وجوهها أنه يتصور عند الجاهل أن الله عز و جل يستشير خلقه في معنى التبس عليه و يتصور عند المستدل إذا استدل على الله عز و جل بأفعاله المحكمة و جلالته الجليلة أنه جل عن أن يلتبس عليه معنى أو يستعجم عليه حال فإنه لا يعجزه شيء في السماوات و الأرض و السبيل في هذه الآية المتشابهة كالسبيل في أخواتها من الآيات المتشابهات أنها ترد إلى المحكمات مما يقطع به و معه العذر للمتطرق إلى السفه و الإلحاد. فقوله وَ إِذْ قالَ رَبُّكَ لِلْمَلائِكَةِ إِنِّي جاعِلٌ فِي الْأَرْضِ خَلِيفَةً يدل على معنى هدايتهم لطاعة جليلة مقترنة بالتوحيد نافية عن الله عز و جل الخلع و الظلم و تضييع الحقوق و ما تصح به و معه الولاية فتكمل معه الحجة و لا يبقى لأحد عذر في إغفال حق.
وأخرى أنه عز و جل إذا علم استقلال أحد من عباده لمعنى من معاني الطاعات ندبه له حتى تحصل له به عبادة و يستحق معها مثوبة على قدرها ما لو أغفل ذلك جاز أن يغفل جميع معاني حقوق خلقه أولهم و آخرهم جل الله عن ذلك فللقوام بحقوق الله و حقوق خلقه مثوبة جليلة متى فكر فيها مفكر عرف أجزاءها إذ لا وصول إلى كلها لجلالتها و عظم قدرها و أحد معانيها و هو جزء من أجزائها أنه يسعد بالإمام العادل النملة و البعوضة و الحيوان أولهم و آخرهم بدلالة قوله تعالى وَ ما أَرْسَلْناكَ إِلَّا رَحْمَةً لِلْعالَمِينَ و يدل على صحة ذلك قوله عز و جل في قصة نوح ع فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كانَ غَفَّاراً يُرْسِلِ السَّماءَ عَلَيْكُمْ مِدْراراً الآية ثم من المدرار ما ينتفع به الإنسان و سائر الحيوان و سبب ذلك الدعاة إلى دين الله و الهداة إلى حق الله فمثوبته على أقداره و عقوبته على من عانده بحسابه و لهذا نقول إن الإمام يحتاج إليه لبقاء العالم على صلاحه. و قد أخرجت الأخبار التي رويتها في هذا المعنى في هذا الكتاب في باب العلة التي يحتاج من أجلها إلى الإمام
The word caliph has different meanings [mushtarak]. If a person builds a mosque but does not say Azan in it and appoints a muezzin for this purpose, the latter will be called muezzin only. However if the person says azan for a few days and then appoints a muezzin the latter will be called his caliph or successor. Similar is the case in the fields of knowledge. If a tax collector says that so and so is my successor, then he will be a successor in collecting tax and not in amounts collected from messengers and through oppression. Similarly, the collector or successor of amount collected from envoys and through oppression also does not have right over tribute amount. This proves that a caliph has different roles. It is one of the attributes of Allah that He provides justice to his friends for the oppression they face from His enemies. He has given this right to His caliph. The meaning of caliphate is apt on this basis and the meaning that they are partners in divinity is not correct. Almighty Allah told Iblees in this regard: «O Iblees! What prevented you that you should do obeisance to him whom I created?» (38:75) You have become proud and this lays to rest all excuses and it removes all doubts that he is such a caliph who is a partner in the oneness of Allah. Therefore the Almighty Allah said that after knowing that Allah has created him, what prevented you from prostrating before him. Then he said: «With My two hands. Are you proud…?». Sometimes this is used in the meaning of bounty also. He had two such bounties of Allah that he could gather many other bounties. Like Allah says: «And made complete to you His favors outwardly and inwardly» (31:20) There were two such bounties that they gathered many other bounties in them. Then He made His order stricter for him. The announcer of: «With My two hands. Are you proud…?» Says: are you attacking me with my sword? Are you firing my arrows at me? This way of talking is eloquent and not despicable. Almighty» This is an ambiguous discussion.
An illiterate thinks that Almighty Allah takes the opinion of His creatures in ambiguous discussions. While a person having evidence believes that the actions of Allah are solid and has faith on His majesty. He believes that Allah is elevated enough to get stuck in ambiguous discussions or become helpless in any matter. There is nothing in the heavens and the earth, which can make Him helpless. The way of understanding this ambiguous verse is same as that specified for other ambiguous verses like this. They will be returned back to those strong verses, which will make it certain and ignorant and disbelievers will not have any excuse. Almighty Allah says: «When your Lord said to the Angels…» (2:30) This statement means that Allah is guiding them towards a great obedience, which is related to Tawheed. Through this obedience, they would shun all their desires, injustice, usurping of rights and all those things, which can deter friendship with Allah. In this way the argument is completed and there was no excuse left for those who keep away from fulfilling their duties.
Another point worth mentioning is that when Almighty Allah knows that a servant by his own will perform one of the worship acts so that he gains servitude and reward and Allah overlooks this. In this case, we can say that there will be a possibility that Allah overlooks the good deeds of every creature but this is not the case with Allah. There is a great reward for one who is responsible for the rights of Allah and His servants. When a person ponders in this matter, he will come to know some of the minor details because it is not possible to reach the Lord directly due to His greatness and honor. One of the meanings that is from its part is that even ants, mosquitoes and all the animals embrace this golden chance of salvation through a just Imam. This statement is proved by the saying of Allah: «And We have not sent you but as a mercy to the worlds» (21:107) This fact is also supported by the following verse of Surah Nuh: «Then I said, ask forgiveness of your Lord, surely He is the most Forgiving. He will send down upon you the cloud, pouring down abundance of rain» (71:10-11) Every human and animal benefits from the abundance of rain. This rain of abundance is because of those who invite towards the rights of Allah. There are lots of rewards. For those who disobey him, there is a major punishment and their deeds will be accounted for. Therefore we believe that Imam is needed for the existence of the world. I narrated the tradition implying this meaning in this book in the section named “Necessity of Imam in every age”.