so-and-so; if he is killed, then you are to follow al-Mirqāl.” This occurred on the Day of the Bridge.
If he appoints a man and then says, “If the designated man dies after assuming authority and after the caliphate has passed to him, then the imam after him shall be so-and-so,” effect is given to that designation. If he names and appoints that person at the outset, then that person is the imam after him. If, however, the designated man dies or is removed because of a change in his circumstances before the succession takes effect, the person after him has neither authority nor a valid designation. This is because the matter has become the prerogative of the one whom he appointed as his successor. Once he becomes imam, the authority to administer affairs, exercise judgment, and make appointments belongs to him; thus, he may designate as his successor whomever he deems fit.
It is not incumbent upon all people to know the imam personally and by name. Rather, this is required only of those qualified to choose—the people through whom the proof is established and by whom the caliphate is concluded.
It is permissible to call the person to whom authority has been entrusted a caliph, and to call him the caliph of the Messenger of Allah, peace and blessings be upon him, because he succeeds the Messenger of Allah, peace and blessings be upon him, in leading his community. Is it permissible to call him the caliph of Allah Most High? It has been said that this is permissible, because he upholds Allah’s rights among His creation, and because Allah Most High says: “It is He who has made you successors upon the earth and has raised some of you above others in degrees.” It has also been said that this is impermissible, because a successor is appointed only by one who is absent or dies, whereas Allah Most High is neither absent nor subject to death. Abū Bakr was once addressed as, “O caliph of Allah,” and he replied, “I am not the caliph of Allah; rather, I am the caliph of the Messenger of Allah, peace and blessings be upon him.”
The imam is responsible for ten matters concerning the affairs of the Muslim community:
First: safeguarding the religion according to the principles upon which the early generations of the community reached consensus. If someone deviates from them because of a doubt, he must be shown the proof and the truth must be made clear to him. He must then be held accountable for whatever rights and prescribed penalties are incumbent upon him, so that the religion remains protected from corruption and the community is prevented from deviation.
Second: implementing judgments between disputants and ending their litigation, until equity becomes manifest—so that no wrongdoer can transgress and no oppressed person is left powerless.
Third: protecting the community and defending its territory, so that people may pursue their livelihoods and travel safely.
Fourth: enforcing the prescribed penalties, so that Allah’s inviolable limits are protected from violation and the rights of His servants are preserved from destruction and squander.
Fifth: fortifying the frontiers with adequate defensive equipment and a force capable of repelling attack, so that the enemies cannot seize an opportunity to violate what Allah has made inviolable or shed the blood of a Muslim or a person under covenant.
Sixth: waging jihad against those who persist in opposing Islam after the call has been conveyed to them, until they embrace Islam or enter into the dhimma.