It may be noted that this division is based on convenience...

It may be noted that this division is based on convenience and distinction as each form of legacy shares the qualities of other legacies: In dominion, Abū Bakr as-Siddīq (RA) was a directly appointed deputy of the Prophet (SAW). In spiritualism and saintliness ‘Alī al-Murtadā (RA) was his directly appointed deputy. In guidance all of his and Caliphs (RA) were his directly appointed deputies.

It means that three forms of permanent study were born out of the finality of prophethood for the eternal propagation of ’s blessings: 1- Political legacy 2- Spiritual legacy 3- Intellectual and practical legacy 4- The political legacy of the Prophet (SAW) was known as khilāfah rāshidah (the rightly-guided caliphate). 5- The spiritual legacy of the Prophet (SAW) was known as wilāyah (spiritual sovereignty) and imāmah (spiritual leadership).

6- The intellectual and practical legacy of the Prophet (SAW) came to be known as guidance and belief. Therefore, the first man of political legacy was Abū Bakr as-Siddīq (RA), the first man of spiritual legacy was ‘Alī al-Murtadā (AS), and the first men of intellectual and practical legacy were the (RA). So all these legatees were independently appointed within their own orbits of influence and had no clash or contradiction with one another.

The other important point is that these legacies also stand apart in many other matters: 1- The manifest caliphate is the political office of the religion of Islam. The hidden caliphate is exclusively a spiritual office. 2- The manifest caliphate is an elective and consultative issue. The hidden caliphate is an inherent and selective act. 3- The manifest caliph is elected by the people. The hidden caliph is elected by God. 4- The manifest caliph is elected. The hidden caliph is selected.

5- This is the reason that the first caliph Abū Bakr as-Siddīq (RA) was elected on the basis of ‘Umar Fārūq’s proposal and the support of the majority of public opinion. But the election of the first Imām of spiritual sovereignty - ‘Alī al-Murtadā (AS) - required neither anybody’s proposal nor support. 6- Caliphate was a democratic act, therefore, the Prophet (SAW) did not declare it.

Spiritual leadership was an act of designation; therefore, the Prophet (SAW) declared it in the valley of Ghadīr Khum. 7- The Prophet (SAW) left the election of the caliph to the will of the people, but himself announced his spiritual heir with the divine consent.