It was not even enacted during the ascension of the third caliph to power...

It was not even enacted during the ascension of the third caliph to power, since he was also selected nominally by five people, but in essence by one—namely, the second caliph, who also appointed two governors to remain in power after his death namely: Sa΄d ibn Abi Waqqass and Abu Musa al-Ash΄ari.[^6] Qur’anic Evidence for the Divine Ordination of the Imam Numerous verses in the Noble Qur’an refer to the fact that throughout history Allah alone has the right to ordain an imam (leader) or khalifah for mankind – some of them are as follows: And remember when your Lord said to the angels, ‘Verily, I am going to place [for mankind] a successor (khalifah) on the earth.’ [^7] O David!

Verily We have placed you as a successor (khalifah) on the earth, so judge between men with truth and justice, and follow not your desires, for they will mislead you from the path of Allah. [^8] And remember when the Lord of Abraham tried him with certain commands which he fulfilled.

Allah said to him, ‘Verily I am going to make you a leader (imam) for mankind.’ Abraham said, ‘And (what about) my offspring?’ Allah said, ‘My providence (does not) includes the wrongdoers.’ [^9] And We made from among them leaders (imams), giving guidance under Our command, when they were patient and believed with certainty in Our proofs and evidence.

[^10] These verses clarify that not just anyone is entitled to assume the office of leadership or the imamah and one who qualifies for this is the one who Allah examines and he fulfills Allah’s test. In particular, the Noble Qur’an in the above verse of 2:124 stresses very clearly that the wrongdoers ( dhalimeen ) are forbidden from assuming the leadership of the believers. Yet, does Islamic history show this command to have been carried out?

How many caliphs and sultans during the Umayyad and Abbasid periods were corrupt and did not practice Islam properly, yet they were leaders of the Muslim nation? Succession—khilafah or imamah—is appointed solely by Allah whenever it is mentioned in the Noble Qur’an. In the school of Ahlul Bayt, the khilafah refers not only to temporal power and political authority over the people but more importantly, it indicates the authority to do so.

This authority must be from Allah since Allah attributes governing and judgment to Himself. [^1]: Ibn Qutaybah, al-Imamah wal-Siyasah, Vol. 1, 6, [^2]: Ibn Kathir, al-Sira al-Nabawiyyah, Vol. 2, 494 [^3]: al-Tabari Tarikh, Vol.