81. The verse may also mean that the obedience expected of the believers is of recognized and well known type, which is above every kind of suspicion, and not such as may need swearing of oaths to convince others of its sincerity. Their conduct is manifest and everybody who comes into contact with them feels that they are truly obedient to Allah and His Prophet.

82. That is, you might succeed in deceiving the people, but you cannot deceive Allah, Who is aware of everything, open or hidden, even of your innermost motives and intentions.

83. As has been hinted in the beginning of this discourse, this means to warn the hypocrites that the promise of Allah to bestow successorship in the land is not meant for those people who are Muslims only in name, but for those who are true in faith, pious in character, sincere in devotion and who follow Allah’s religion in letter and spirit eschewing every tinge of shirk. Those who lack these qualities and pay mere lip service to Islam are neither worthy of this promise nor its addressees. Therefore they should entertain no hope of having any share in it.

Some people interpret Khilafat (successorship in the land) to mean political power and authority, and conversely conclude that whosoever possesses power and authority in the land is necessarily a true believer and a follower of Allah’s approved religion and His devotee, free from all traces of shirk. Then in order to get support for their wrong conclusion, they even change the very meanings of faith, virtue, divine creed, Allah’s worship, idolatry, etc. to suit their interpretation. This is the worst distortion of the meaning of the Quran, even worse than what the Jews and Christians did with their Scriptures. This interpretation of the verse tends to destroy the very message of the Quran. If successorship in the land were to mean mere power and authority in the land; then all those people who wielded power and authority in the world, or wield it today, would fit in with the description contained in the verse, even if they denied Allah, revelations, Prophethood, life in the Hereafter, and were involved in all kinds of major sins like usury, adultery, drinking and gambling. Now if all such people are regarded as pious believers and considered worthy of holding the high offices because of their qualities as such, then faith would imply simple obedience to physical laws and virtue would mean making use of those laws effectively and successfully. Allah’s approved religion would mean making maximum progress in the fields of industry and trade, commerce and politics by achieving excellence in the physical sciences; devotion to Allah would mean abiding by the rules and procedures which are naturally useful and essential for success in individual and collective enterprises; and shirk would mean adopting a few harmful methods also along with the useful procedures and rules. But the question is: Would a person who has studied the Quran with an open heart and mind ever believe that the terms faith, righteous deeds, true religion, devotion to Allah, tauhid and shirk as used in the Quran really mean this? As a matter of fact, such a meaning can be understood either by the one who has never made an intelligent study of the Quran as a whole, but has picked up verses from here and there and given them his own biased meaning according to preconceived notions and theories, or by the one who has read the Quran through but has all along been holding all those verses as wrong and absurd, which invite people to accept Allah as the One and only Lord, His revelations as the only source of guidance, His Messengers as the only true guides worthy of absolute obedience, and which demand not only belief in the lifeafter- death, but also state that the people who would consider success in the worldly life as their sole and ultimate objective, without any idea of their accountability in the Hereafter, would be deprived of real success. The Quran has repeated these themes so frequently in diverse ways and in such clear and plain language that it is difficult to believe that anybody who studies it honestly can ever be involved in those misunderstandings in which the modern interpreters of this verse have been involved. The fact is that they have misconstrued Khilafat and Istikhlaf (successorship) after their own notions, which cannot be held as correct by anybody who has some knowledge of the Quran.

The Quran has used Khilafat and Istikhlaf in the following three meanings and the context determines in which particular meaning it has been used in a particular place:

(a) To bear the authority delegated by Allah. The whole human race is Allah’s Khalifah (successor) on the earth in this sense.

(b) To acknowledge Allah as the Supreme Sovereign and to use His delegated powers and authority in accordance with His law. In this sense only a pious and righteous believer can be a Khalifah, because he alone can discharge the responsibilities of Khilafat truly. On the other hand, a disbeliever and sinner cannot be Khalifah: he is rather a rebel against Allah, because he abuses the power and authority delegated by Allah in disobedience to Him in the land bestowed by Him.

(c) The succession of one ruling nation in the land after the fall of another nation. The meanings (a) and (b) imply vicegerency while (c) implies successorship. Both these meanings of Khilafat are well known and recognized in the Arabic lexicon.

Now anybody who reads this verse in this context cannot have any doubt that the word Khilafat has been used here for the government which discharges the responsibilities of Allah’s vicegerency strictly in accordance with Allah’s law, and not in accordance with mere physical laws of the world. That is why, not to speak of the disbelievers, even the hypocrites, who professed faith in Islam, are being excluded from the purview of Allah’s promise. That is why it is being stated that true and righteous believers only are worthy of this promise. That is why it is being averred that the establishment of Khilafat will result in the establishment of Islam, Allah’s approved religion, on strong foundations; and that is why the condition being put forward for earning this favor is that the believers should remain steadfast in their faith and devotion to Allah avoiding every tinge of shirk. To remove this promise from its right context and apply it on the international scene to any power is sheer absurdity and nonsense. (For further details, see (E. N. 99 of Surah Al-Anbiya )also.

Another thing that needs to be mentioned here is that the direct addressees of this promise were the Muslims living in the time of the Prophet (peace be upon him) though indirectly it applies to the future generations of Muslims as well. When in the beginning this promise was held out by Allah, the Muslims were living in a state of fear and Islam had not yet taken firm roots even in Hejaz. A few years later this state of fear not only gave way to peace and equanimity but Islam also spread outside Arabia to large parts of Africa and Asia, and it became firmly established not only in its own land of birth but outside it as well. This is a historical proof of the fact that Allah fulfilled His promise in the times of Abu Bakr, Umar and Uthman (may Allah he pleased with them all). No right thinking person, therefore, can have any doubt that the Khilafat of the first three Caliphs has been authenticated by the Quran itself and Allah Himself has testified to their being pious believers. If anybody still has a doubt, he should read the address of AIi in Nahjal Balaghah, which was meant to dissuade Umar from going personally to fight against the Iranians. He said:

Our success in this work is not dependent on numerical strength; it is the religion of Allah for which He Himself has opened ways. We are grateful to Him for His help and succor which has enabled us to serve its cause till it has been raised to its present glory. Allah Himself has said: Allah has promised to those among you, who believe and do righteous deeds that He will make them successors in the land. Allah will certainly fulfill this promise and will help the armies of Islam. The position of the Caliph in Islam is like that of the string in a necklace of pearls. If the string breaks, the pearls scatter away and the order is destroyed. Once scattered and dispersed, it becomes difficult to collect them again. No doubt the Arabs are small in number, but they have been increased by Islam and strengthened by unity. You should therefore stick to Madinah like the pivot and make the grindstone of Arabia rotate about you and guide the war-machine from here. Once you leave this place, your entire organization will begin to crumble, then you will start feeling more worried about the dangers behind than the enemies in front. Moreover, the Iranians will concentrate their whole attention on you, and will like to exterminate you, taking you as the main and only hurdle in their way to victory. As for your apprehension that they have come out in much greater strength, I would say that hitherto we have been fighting them not merely on the strength of numbers, but have been putting them to rout on the strength of Allah’s help and succor. Any discerning reader can see for himself as to which side is being held by Ali as worthy of Allah’s promise with regard to successorship in the land.

84. Kufr (disbelief) here may also mean ingratitude or denial of the truth. In the first case, the verse will refer to those people who deviate from the right path after Allah has favored them with successorship, and in the second, to the hypocrites, who do not give up their hypocritical attitude even after hearing this promise of Allah.