The Holy Prophet SAW Foretells of the Twelve Succeeding Imams AS

 is indisputably the best and the seal of the prophets. After him, there should be no prophecy. Hence, imamate and inheritance of the divine Book should follow him. in like manner, his household and progeny are the best of the prophets’ progenies. The Lord; the Exalted, has purified and preferred them, and gave them the judgment and the divine Book exclusively. This is clear in God’s sayings, (Offspring one of the other…) and (Then We gave the Book for an inheritance to those whom We chose from among Our servants.)

 As he realized the Quraishis’ envying the Hashemites and planning for taking them away from leadership after him, the Prophet (peace be upon him and his family) used styles of wisdom and graduality in his frequent announcements of the progeny’s following leadership. A style of a prophetic ire was addressed at the Quraishis as they used rude practices and sayings against the Hashemites

The Farewell Pilgrimage was a golden opportunity for the Prophet (peace be upon him and his family) to carry the divine mandate of his household’s coming leadership, to the nation, in a massive scope.
After conveying the precepts and rulings, and expansion of the Islamic state, and narrowness of dangers, and declaration of the Prophet’s imminent departure, nothing remained but the declaration of the next leadership.
In addition to authentic texts, logic proves that the Prophet (peace be upon him and his family) paid the greatest attention to question of the succeeding leadership during the Farewell Pilgrimage. The Quraishis recognized the Prophet’s intendment; therefore, they spared no efforts for intercepting such a declaration. It is also proved that they augmented their activities in that period for cutting off the declaration of nominating Ali and his progeny for the following leadership. Although there is a good deal of evidences on each point previously mentioned, this discussion is too narrow to cover them all.
We are to stop sufficiently at the Prophet’s sermons in the Farewell Pilgrimage. Abreast of sermon of Ghadir, reference books prove that the Prophet (peace be upon him and his family) sermonized in five occasions in that period. Reference books should have reported these prophetic sermons so completely, since there were thousands of Muslims who listened to them, but, unfortunately, only parts of these sermons are excerpted, especially in the reference books authorized by the Quraishi caliphate.
As-Siretul Halabiya; 3/333:
In the Pilgrimage, the Prophet (peace be upon him) addressed five sermons. The first was in Mecca on the seventh of Dhu’l-Hijja. The second was on day of Arafa. The third was on day of slaughtering in Mina. The fourth was on day of settlement in Mina and the five was on day of the first return in Mina, too.
Strange and incredible contrast and discrepancy which refer to the Quraishis’ interference in relating contents of these sermons, were evidently noticed through reviewing these sermons in more than one hundred reference books of hadith. All that because these sermons assert the Prophet’s ordering the Muslims of complying with his progeny after him, and warning them against engaging in discrepancies out of envy, after they had received knowledge. Finally, the Prophet submitted them to an impeccable thorough evidence.
Despite firmness of that Quraishi darkening, we could receive some of these texts from the reference books authorized by the ruling authorities themselves. However, these texts are adequate enough for recognizing the Prophet’s instructions and affirmation on committing to leadership of his immaculate progeny after him.

HADITH OF THE TWELVE IMAMS
Unanimously, the entire sects of Islam agree that the Prophet (peace be upon him and his family) provided the question of the next twelve imams during the Farewell Pilgrimage.
Later on, contents of these sacred sermons will be cited. They comprise hadith of the two weighty things; the Quran and the Prophet’s progeny, and hadith of the Prophet’s Paradisiacal Pool and the companions whom shall be sent to the hell-fire as they were prevented from having from that Pool.
Al-Bukhari’s; 8/127:
Jabir Bin Samara: I heard the Prophet (peace be upon him) say, “There will be twelve princes…” Then, he said a word that I could not perceive. So, I asked my father about it. “All shall be from Quraish,” asserted my father.
Muslim’s; 6/3:
Jabir Bin Samara: I heard the Prophet (peace be upon him) say, “Islam shall be fortified till twelve successors…” Then, he said a word I could not perceive. I asked my father about it. “All shall be from Quraish,” asserted my father.
Muslim records a similar narrative in which he states, “Then, he said something I could not conceive,” instead of “Then, he said a word I could not perceive.”
According to a third narrative recorded by Muslim, the following form is mentioned:
“This religion shall be kept in efficacy and power to twelve successors…” Then, he said a word I could not hear due to noise of people. I asked my father about it. “All shall be from Quraish,” assertedmy father.
Imitated by majority of reference books of hadith, Al-Bukhari does not refer to a signal point showing that the occurrence fell during sermon of the Farewell Pilgrimage on Arafat. A number of books, however, refer to this point.
In Ahmed’s Al-Musned; 5/93, 36 and 99, it is written: (Jabir Bin Samara: On Arafat, the Prophet sermonized…) On page 87: (The Prophet said during the Farewell Pilgrimage…) and on page 99, (Al-Muqaddemi: During his sermon in Mina, I heard the Prophet …)
Later on, it will be proved that this remarkable matter had been repeatedly affirmed on Arafat, Mina and Al-Kheif Mosque before it was declared in a formal obligatory decisive form in Ghadir Khum.
What is the story of those twelve imams? What for did the Prophet provide their matter before the greatest mass of Muslims who listened to their prophet while he was bidding farewell?
Al-Bukhari answers: Those are not imams to follow the Prophet in leadership obligatorily. They are only virtuous princes who shall be in this nation at a certain period of time. The Prophet did only convey his Lord’s foretelling to his nation. Indeed, they are from Quraish, not the Hashemites solitarily. They will be from the twenty tribes of Quraish. None of Ansar, the Arab tribes or the non-Arab people shall be among them. This is the whole matter.
What for did the Prophet (peace be upon him and his family) convey this matter to his people during the Farewell Pilgrimage on Arafat? What is the practical affair ensued from so?
Al-Bukhari answers: It is a matter of a prediction only. The Prophet wanted to foretell his people so that they would be cheerful. It is only a journalistic news empty of any practical element.
Concisely, saving that sole narrative which cannot be perceived, Al-Bukhari does not refer to this subject. On the other hand, he records numerous clear-cut narratives respecting the menstruation of Aisha; Ummul-Muminin*, during the Farewell Pilgrimage. He gives in details how the Prophet revered her and sent a nurse for helping her perform rites of consecration and Visitation.
Muslim is a little bit fairer that Al-Bukhari. He opts for a narrative leading to the fact that those twelve successors shall be ruling after the Prophet (peace be upon him and his family). This narrative should recuperate Muslims since it settles the problem of the Prophet’s following leadership. Those are imams nominated by the Exalted Lord, via the Prophet (peace be upon him and his family). They deduce their legality from this divine nomination. Hence, the matter shall not be in need for a secret meeting or discrepancies leading to a bloody combat on power since the first stage of Islam up to now, and millions of victims, and dissensions leading to ac*****ulation of weakness of the Islamic nation, till it was completely collapsed on the hands of the Ottomans.
Muslim, however, adds: No, this problem was not solved. The Prophet had just referred to those successors generally. He did not identify their names and personalities. Any of the ten thousands at whom this serious matter was addressed, did not ask for an explanation for that general reference. None of them asked the Prophet: Who are they, God’s messenger?!
Had the Prophet referred to their names, or only the name of the first one, the entire clans of Quraish would have accepted and submitted, since they were pious clans who complied with the Lord and His Apostle.
Muslim repeats the same words of Al-Bukhari: No! They are only godly people by whom Islam shall be fortified. They are from Quraish… Quraish only!
Thus and so, Al-Bukhari and Muslim can never lead to an acceptable effect in the question of those twelve imams. They lock the entire doors and repeat the same words of the Quraishis: Your Prophet did only refer to the smell of those twelve ones, during the Farewell Pilgrimage. You should only smell and keep peace!
At any rate, there are other reference books of hadith that pay an attention, less than that paid by Muslim and Al-Bukhari, to policy and politicians during reporting the Prophet’s news. These books refer to working matters in the question involved. They relate the word ‘after me’ in a form referring to the fact that those imams should be ruling directly after the Prophet (peace be upon him and his family).
In his Al-Musned; 5/92, Ahmed relates the same narration to Jabir As-Siwai in the following form: (I heard the Prophet (peace be upon him) say: “After me, there shall be…”)
On the same page, he refers to another form of the same narrative: (Jabir Bin Samara: The Prophet said, “After me, there shall be twelve successors. All shall be from Quraish.” When the Prophet was back home, the Quraishis came and asked about the age following those successors. “Then, commotion shall be befalling,” asserted the Prophet .)
The phrase, ‘After me’, which refers to the direct stage after the Prophet, is mentioned in both narratives. The second, likewise, reveals the Quraishis’ care for the question regarding those twelve godly imams. It also avers that the story happened in Al-Madina, not during the Farewell Pilgrimage. This point should be useful for the next points.
The Phrase was repeated in various narratives mentioned in other reference books.
Jabir Bin Samara: The Prophet said, “After me, there shall be twelve princes…” As I could not perceive the next sentence, I asked some people… Ahmed’s Al-Musned; 5/94.
Jabir As-Siwai: The Prophet (peace be upon him) said, “After me there shall be twelve princes…” As I could not hear the next sentence, I asked the man next to me. “All shall be from Quraish,” clarified he. Ahmed’s Al-Musned; 5/99 and 108.
… Following me, there shall be twelve princes.” As I could not understand the next sentence, I asked the one next to me. “All shall be from Quraish,” said he. At-Tirmithi’s As-Sunan; 3/340.
Jabir Bin Samara: I heard the Prophet say, “After me, there shall be twelve successors… Al-Bukhari’s Tarikh; 1/446 No. 1426.
Abul-Qasim Al-Baghawi: Abdullah Bin Omar: I heard the Prophet say, “Behind me, there shall be twelve successors.” Ibn Hajar’s As-Sawaiqul Muhriqa; page 20.
All the previous prove that the Prophet did provide the question of the next leadership during the Farewell Pilgrimage, and conveyed the Lord’s mandate of those twelve ones’ being the legal leaders of this nation.
This question will cite a number of questions and wonderments before the Quraishis and their reporters:
First question: Why is it noticeable that narratives of that remarkable question are almostly restricted to a single narrator -Jabir Bin Samara As-Siwai- who was a ten year old boy, maybe, during the Farewell Pilgrimage? Is it reasonable that any other individual could not hear these narratives except this boy? What for did the other companions attending there, avoid narrating this occurrence?
Jabir’s way of narration might have been attaining satisfaction of the Quraish caliphate as it was proved as the most suitable. Therefore, its forms were recorded and admitted under the supervision of the ruling authorities. Most surely, other individuals did convey this occurrence, but in a style inappropriate to be publicized!
Second question: Muslims were wont to ask the Prophet (peace be upon him and his family) about the most diminutive features of each matter. They even interrupted his speeches for addressing indicative questions. The narratives involved inform of the Prophet’s discussing a matter of a high importance. He (peace be upon him and his family) was foretelling of a doctrinal, practical, momentous and futuristic matter. These narratives claim the Prophet’s obscuring this most remarkable point of the issue. Finally, they claim that none of the Muslims asked or wondered about those godly imams, and people’s obligation towards them!!
How is it rational to believe that the Quraishis, who knocked the door of the Prophet’s house, in Al-Madina, for asking about those twelve imams, as the narrator himself reported, did not ask him about these imam’s identities and ages?
Does the word ‘Quraish’ stand for Abu Bakr and Omar exclusively, in Al-Madina?
Likewise, how is it rational that any Muslim, who attended the Farewell Pilgrimage, avoided asking the Prophet about those imams, their ages and people’s obligation towards them?
Third question: How come could the narrator not perceive the very important word that defined the identity of those twelve ones; so that he asked the man next to him.
The same word could not be perceived by the narrator who reported the Prophet’s addressing the same sermon in Al-Madina.
Why do the reference books of hadith, authorised by the Quraishi caliphate, restrict Samara and Omar Bin Al-Khattab as the only persons who carried the missed word of the Prophet?
Moreover, there are various questions insisting on revealing the hiddens of this narration, and urging scholars on scrutinizing in books of hadith and history.
Hereinafter, we aim at focusing lights on the missed word, by providing a number of notes and questions.

First: Is (All shall be from my household), the origin of the statement (All shall be from Quraish)?
What is the reason beyond the absence of the most remarkable statement?
Who was that man the narrator asked about that word?
In Ahmed’s Al-Musned; 5/100 and 107, it is recorded that the narrator himself could not perceive the statement; therefore, he asked about it:
As I could not perceive the next statement, I asked my father. “He said: all shall be from Quraish,” asserted my father.
… He then said a word I could not perceive. My father was nearer to the Prophet. I asked him about that word. He answered, “He said: All shall be from Quraish.” Al-Hakim’s Al-Mustedrak; 3/617.
In Ahmed’s Al-Musned; 5/90 and 98, it is recorded that the Prophet himself intended to hide that word:
… He then said a word too silent to be heard. “What did he say?” I asked my father. “He said: All shall be from Quraish,” answered my father.
… He then said a word with a silent voice. I asked my uncle, who was sitting before me, about it. “O son! He said: All shall be from Quraish,” answered my uncle. Al-Hakim’s Al-Mustedrak; 3/618.
Jabir Bin Samara: The Prophet said, “For this nation, there shall be twelve custodians whom shall never be influenced by those who will frustrate them.” Then said a word with a silent voice that I could not perceive. “What was that word the Prophet had spoken quietly?” I asked my father. “It was: All shall be from Quraish,” asserted my father. At-Tabarani’s Al-Mujamul Kabir; 2/213-4, hadith 1794.
According to other narrations, it was people, not the narrator or the Prophet, who caused the word to disappear.
This means that people -who were consecrating for their Lord on Arafat, living the last moments of their Prophet and waiting for any word he would speak of- were noisy as if they were in an auction, and some of them disturbed and shouted while the Prophet was articulating the most sensitive word, so that the faithful believers would not perceive! People were crying, shouting, speaking loudly, making noise, standing and sitting while the Prophet was addressing his sermon:
… People began to shout ‘Allahu Akbar’ and make noise. Meanwhile, the Prophet pronounced a word I could not catch. “What did he say, father?” I asked. “He said: All shall be from Quraish,” answered my father. Abu Dawud’s As-Sunan; 2/309, and Ahmed’s Al-Musned; 5/98.
…Then, he pronounced a word I could not hear because of people’s noise. “What did he say, father?” I asked. “He said: All shall be from Quraish,” answered my father. Ahmed’s Al-Musned; 5/98.
… People began to shout… Ahmed’s Al-Musned; 5/93.
… People then began to make noise and speak aloud. I could not understand the word after ‘All…” Ahmed’s Al-Musned; 5/99.
… “This religion shall be kept in efficacy and power to twelve successors who shall be given victory over their opponents…” Then people began to stand and sit… Ahmed’s Al-Musned; 5/99.
Regarding those whom Jabir asked about the missed word, most of narrations affirm that he asked his father; Samara. Hence, the testimony of including the entire clans of Quraish with the Hashemites, in the question of the next twelve imams, depends upon authenticity of Samara. None could not prove that Samara’s being Muslim, even. This fact is proved by narrations authenticated by Muslim and Al-Bukhari, and others.
However, there are other forms of the narration proves other things:
… As I asked the entire people, they answered, “He said: All shall be from Quraish.” Ahmed’s Al-Musned; 5/92 and 90.
… I asked people, or the man next to me, “What…” Ahmed’s Al-Musned; 5/108.
… As I could not perceive that word, I asked the one next to me… Ahmed’s Al-Musned; 5/99 and 108.
At-Tabarani, however, asserts that Jabir claimed people’s alleging that the Prophet said, “All shall be from Quraish.”:
… I could not understand what he said next; therefore, I asked people. They claimed his saying, “All shall be from Quraish.” At-Tabarani’s Al-Mujamul Kabir; 2/249, hadith 2044.
Is it credible that the most remarkable word identifying the twelve imams of whom the Prophet (peace be upon him and his family) foretold, could be vanished in that quiet silent cir*****stance on Arafat, and none would ask the Prophet about?
A scholar may approach the fact when he looks at the other narrations related by Jabir Bin Samara himself, regarding that the Prophet was riding on his pack animal while he was declaring these words. This asserts that the Prophet tried to make the entire attendants hear and listen.
… Then, the Prophet’s voice vanished. I asked my father who was nearer to the Prophet’s pack animal… Ahmed’s Al-Musned; 5/87.
They also relate that the Prophet ordered a man of sonorous voice to repeat his words as aloud as possible, so that people would hear.
… Rabia Bin Khalaf Al-Jamhi was a man of sonorous voice, the Prophet ordered of repeating his words aloud on day of Arafa. He was standing before the Prophet’s she-camel. “O people! Do you realize this month?” said the Prophet and ordered Rabia of declaring aloud. He did. “Yes, it is the sacred month,” people answered affirmatively. “God has surely deemed your blood and assets amongst you as sacred as this month, till the day on which you shall meet,” said the Prophet and ordered Rabia to declare aloud…
Ibn Abbas: … When he halted on Arafa, the Prophet (peace be upon him) ordered Rabia Bin Umaya Bin Khalaf, the man with a sonorous voice, to stand just before his she-camel and repeat his words aloud…
At-Tabarani relates this report to authentic narrators. Majmauzzawaid; 3/270.
Although they relate the same narration to the same reporter in various forms, the missed word, in the entire forms, is invariably the same. This matter contends the claim that the statement was ‘All shall be from my progeny’ or ‘All shall be from my household’, not ‘All shall be from Quraish.’
They also relate that the narrator asserted the Prophet’s sermonizing so in Al-Madina, not Arafat. However, the missed word was the same. It is the identity of those twelve imams.
Jabir Bin Samara: My father and I came to the Prophet (peace be upon him) who was saying, “This affair shall be kept in excellence till there shall be twelve princes…” Then, he said a word I could not perceive. “What did he say?” I asked my father. “He said: All shall be from Quraish,” asserted my father. Ahmed’s Al-Musned; 5/97 and 107.
The same narration is moved to the small mosque of Al-Madina. Nevertheless, the missed word is invariably the same. Jabir Bin Samara could not understand it till he asked Omar Bin Al-Khattab, the Quraishi caliph. Omar answered!
The Prophet (peace be upon him) was on the pulpit when he addressed, “There shall be twelve custodians from the Quraishis. They shall not be influenced by their opponents.” Omar Bin Al-Khattab (God be pleased to him) and my father were among people. They all asserted the saying as same as I could perceive. At-Tabarani’s Al-Mujamul Kabir; 2/256, hadith 2073.
The Prophet… (The same previous narration.)
Al-Bezar relates this narration to Jabir Bin Samara alone. He adds: When the Prophet was back home, I followed him to ask about the stage following those twelve ones. “Commotion shall be coming next,” said the Prophet.
This narration is related by authentic narrators. Majma’uzzawaid; 5/191.
The text became: ‘Twelve custodians opposed by people.’ A group among whom was Omar Bin Al-Khattab and the narrator’s father became the attesters of the text. Hence, place, time and persons of the occurrence were changed. Yet; the missed word is invariably the same.
A stranger matter is that while they relate the narration to Abu Juheifa, the missed word is still invariably the same! Yet, the narrator, here, asks his uncle, not father.
Awn Bin Abi Juheifa: His father: I was accompanying my uncle to the Prophet (peace be upon him), when he spoke, “Affairs of this nation shall be kept in rectitude till twelve successors go on…” He then pronounced a word I could not perceive. “What did he say, uncle? I asked. “He said: All shall be from Quraish,” asserted my uncle. Al-Hakim’s Al-Mustedrak; 3/618.
Awn Bin… (The same previous narration)
At-Tabarani relates it in his Al-Mujamul Kabir and Al-Mujamul Awsat to authentic narrators. Al-Bezar also relates it. Majmauzzawaid; 5/190.
Eventually, we find ourselves facing an unprecedented phenomena in the entire traditions of the Prophet (peace be upon him and his family). It certainly refers to a highly exceptional matter. This matter is hidden beyond the statement, ‘All shall be from Quraish.’
It is also supposable that the original narrator is Omar himself. It was he who affirmed and corrected to Jabir Bin Samara; the boy.
Al-Khezaz Al-Qummi in his Kifayetul Athar; page 90, relates the same report to Omar only, without referring to Samara or his son or Abu Juheifa or his uncle.
… Omar Bin Al-Khattab:
I heard the Prophet (peace be upon him) say, “After me, Imams shall be twelve…” He then pronounced a word so silently that I could hardly perceive. I heard him say, “All shall be from Quraish.”… Al-Khezaz Al-Qummi in his Kifayetul Athar; page 90.
Depending on this narrative, which is the most authentic for us, it is provable that generalizing the identity of those twelve imams to include the entire clans of Quraish, not the Hashemites dedicately, was invented by Omar. In addition, it coincides his saying of “The Quraishis reject that the Hashemites join leadership besides prophecy,” which he frequently addressed at the Hashemites during and after the Prophet’s lifetime.

Second: The divine promise of unknown leadership is an impracticable matter.
The promise of the coming of twelve imams is a divine word of the Wise, the Aware. It is a traditional promise of imams after a prophet. It was given to the previous nations, as well. It is seen as a mercy to this nation by which people can settle their entire problems they will certainly face after their prophet. How is it, then, practicable for the Lord to promise His Apostle of unknown leaders?
It is understandable that the Exalted Lord did promise the previous nations of the advent of an Apostle named ‘Ahmed’ after five centuries. This was conveyed by Jesus (peace be upon him). This reveals the impracticability to admit that the Lord promised the seal of nations of godly custodians, without naming their leading one at least, or naming their clan. It is unacceptable for Him to promise of men coming amongst twenty three clans that are disagreeing with each other on the meanest mundane affairs.
Giving credence to such a lie leads to imputing unwisdom to the Glorified Lord and His Apostle (peace be upon him and his family). This is a matter cannot be said by any Muslim, or any fair orientalist!
It happened sometimes that the Prophet (peace be upon him and his family) addressed a general idea or foretelling at people, expecting their inquiry, so that his answer would be more effective. But, in our question, Muslims’ inquiries, as well as the Prophet’s answer, are nonexistent. They are existent in reference books of Shias only.

Third: From Quraish, but from the Prophet’s progeny.
Supposing the problematic points of the narration involved are disregarded, and the Prophet’s nominating those twelve godly Quraishi custodians is acceptable, a question will be arisen: Which tribe of Quraish is intended?
Clans of Quraish are more than twenty. According to authentic narratives recorded in the most reliable reference books of hadith, God; the Exalted, has preferred the Quraishis to the Arabs, and preferred the Hashemites to Quraish. Is it then rational that God chooses those twelve imams succeeding the Prophet (peace be upon him and his family) from a clan other than the Hashimites?
The following narrative is recorded in Muslim’s Sahih; 7/58:
Wathila Bin Al-Asqa: I heard the Prophet (peace be upon him) say, “God has chosen the Kenana amongst sons of Ishmael, and chosen the Quraish amongst the Kenana, and chosen the Hashimites amongst the Quraish, and chosen me among the Hashemites.
As he relates the same narration on page 245 part 5, At-Tirmithi decides it as a one-way qualified narration. On page 243, he decides it as an authentic qualified narrative. Following this, At-Tirmithi records a number of narratives of the same supposition:
Al-Abbas Bin Abdil-Muttelib: I told the Prophet that the Quraishis discussed their lineages, and when they mentioned him, they likened him to a date palm tree planting in a junkyard. The Prophet (peace be upon him) commented: “When God created things, He made me with the best party. Then, He made me in the best tribe. Then, He made me in the best house. Hence, I am the best party, tribe and house.
(This is a qualified narrative.)
Following this, At-Tirmithi writes an alike narrative with another series of narrators. He decides as a one-way authentic narrative.
Ibn Abbas: House of Imran, mentioned in God’s saying, (Surely Allah chose Adam and Noah and the descendants of Abraham and the descendants of Imran above the nations), are the believers among sons of Abraham, Imran, Yasin and Mohammed (peace be upon him). Al-Bukhari’s Sahih; 4/138.
Quranic and prophetic texts respecting selecting, preferring, favoring and preceding the Hashemites to the Islamic nation, are too many to be covered in this discussion. This preference is by the reason that the Prophet’s progeny are being part of them, and they are the diamond of the Hashemites and their best. Generally, they are the diamond of sons of Adam.
Taking Al-Bukhari’s testimony, a scholar can conclude, by processing a simple equation, that those twelve men are being the progeny of Mohammed (peace be upon him and his family). In the earlier narrative, it is proved that the twelve imams are chosen amongst the Quraishis. In the latter, it is proved that Mohammed’s progeny are chosen, like Abraham’s. Hence, the twelve expected imams should be Mohammed’s progeny whom are selected by the Lord. At a least criterion, those twelve men should be among Mohammed’s progeny. This is also advocated by Al-Bukhari’s narrative that tells of Ali’s being the first complainant on the Resurrection Day. This means that Ali shall be bearing an important issue preferred to the entire issues of this nation.
The issue, however, can be understood from Ali’s following saying recorded in Nahjul Belagha; 1/82:
“By God I swear, the Quraishis bear malice against us for one and only reason. It is the Lord’s preferring us to them. Then, we permitted them to gain entry into our group. Hence, they are applicable to the poet’s saying:
It is we who endowed you this elevation, and you were not
Elevated, and we encompassed you with swords and spears.”
Al-Bukhari’s Sahih; 5/6.
Qeis Bin Ebada: Ali Bin Abi Talib (God be pleased to him) said, “I will be the first one who kneels before the Beneficent God for litigation on the Resurrection Day.”

Fourth: Prophetic texts explain the narrative of the twelve men.
It is unanimously agreeable that the Prophet’s texts explicate each other, like the Quranic. This is a perceptual principal relied upon by the entire nations. Naturally, any nation should scrutinize the other practical and articulate texts of their prophet for recognizing the twelve men of whom the prophet had foretold.
A deep look at our Prophet’s words about his progeny; Ali, Fatima, Al-Hassan and Al-Hussein (peace be upon them), removes any doubt in proving the fact that those persons, whom were frequently praised and acclaimed by the Prophet who does never speak out of desire, are the very intended in the text involved. As a matter of fact, Muslims agree that those persons were frequently praised by the Prophet in various occasions. The Prophet (peace be upon him and his family) declared that those persons were purified thoroughly by the Lord. This fact is recorded in an evident Quranic text. He also committed the Muslims to cherishing them and blessing them during their daily prayers. He deemed unlawful for them to receive alms and, instead, he legislated their enjoying a share of the one-fifth rate imposed upon Muslims. Finally, the Prophet’s will was adhering to them besides the Quran. He named them the minor weighty thing after the Quran; the major one. These matters are proved by authentic reports mentioned in the most reliable reference books of hadith.
The Prophet’s words of praising and applauding his progeny, and warning against wronging and opposing them, are too many to be covered in this discussion. At any rate, these words are good examples for the mindful and the seekers of truths.

Fifth: Twelve imams and twelve months.
Narrations appertained to the Prophet’s sermons during the Farewell Pilgrimage, assert that the Prophet (peace be upon him and his family) referred to roundness of time to its first creation when he mentioned the twelve imams. Thereafter, he recited God’s saying, (Surely the number of months with Allah is twelve months in Allah’s ordinance since the day when He created the heavens and the earth, of these four being sacred.)
Al-Bukhari’s; 5/126 and 204, and 6/235:
Abu Bakra: the Prophet (peace be upon him) stated:
Time has rotated to the first creation of the heavens and earth. A year is twelve months among which there are four sacred ones. These are Dhu’l-Qada, Dhu’l-Hijja, Muharram and Rajab. The first three are successive.
Abu Dawud relates the same on 1/435. Ahmed relates it in his Al-Musned; 5/37.
In Majma’uzzawaid; 3/265, the same narration is related in a style more accordant to the Prophet’s eloquence than Al-Bukhari’s.
…Time has rotated as same as the first day on which the Lord created the heavens and the earth. (Surely the number of months with Allah is twelve months in Allah’s ordinance since the day when He created the heavens and the earth, of these four being sacred. That is the right reckoning; therefore, be not unjust to yourselves.) Do not apostatize after me that you will be killing each other…
Sunni exegesists cited the custom of postponing the sacred months as the meaning suggested by the Prophet in this narration. Hence, he suggests a new beginning of time which leads to canceling that custom.
As a matter of fact, this exegesis is unconvincing since custom of postponing the sacred month leaves no effect on time and the universe, that its cancellation leads to creating a new beginning to time. Secondly, there is no single indication to any relation between rotation of time and the custom of postponing the sacred months. Each is an independent topic. Hence, exegesists are mistaken when they establish such a relation.
As the Prophet (peace be upon him and his family) was in a situation of bidding his people farewell and providing the next stage of guidance, aberrance, rulings, beliefs and paths to the Paradise and the hell-fire, it is most likely that he intended to say that a new stage of the divine guidance and aberrance would be beginning since that day. He also intended to say that the material movement of time is based upon the twelve months, while the mental movement is based upon acceding to the twelve imams. Material and mental existence of those imams coincides the system of the twelve months which is effective in the movement of this universe.
This view is supported by sacredness and consecration of number twelve in the Quran. The Lord identifies twelve chieftains for the Israelites, and twelve apostles for Jesus. Similarly, the Prophet (peace be upon him and his family) asked Ansar to elect twelve chieftains in the earlier stage of their declaration of fealty. He also foretold his people of the coming of twelve imams. Moreover, holy texts assert that aberrance of this nation is originated by twelve misleading men from the Prophet’s companions. Consequently, in the face of each imam there should be a misleading man, and in the face of each prophet there should be a nefarious enemy whose function is inveigling people.
God; the Exalted, says: (And the day when the unjust one shall bite his hands, saying: O! Would that I had taken a way with the Apostle. Woe is me! Would that I had not taken such a one for a friend! Certainly he led me astray from the reminder after it had come to me; and the Satan fails to aid man. And the Apostle cried out: O my Lord! My people have treated this Quran as a forsaken thing. And thus have We made for every prophet an enemy from among the sinners, and sufficient is your Lord as a Guide and a Helper.)
Muslim’s Sahih; 8/122-3:
The Prophet stated: “There are twelve hypocrites among my companions. Eight of them shall never see the Paradise until a camel passes through the eye of a needle. Eight of them shall be killed by an epidemic. And four shall…” I could not memorize the rest.
The Prophet stated: “There are twelve hypocrites among my people. They shall never see or smell the Paradise till a camel passes through the eye of a needle. Eight of them shall be perished by an epidemic. A flaming lamp shall be emerging between their shoulders and flowing out of their chests.”
Abut-Tufeil: A sort of inconsistency was arisen between Hutheifa and one of people of Aqaba cabal. “I adjure you by God to answer me about the number of people of Aqaba cabal,” the man asked Hutheifa. “You should answer him,” people urged. Hutheifa spoke, “Well, we were told they had been fourteen men. They should be fifteen if you were one of them. By God I avow, twelve of them are foes of the Lord and His Apostle in this world and on that day when witnesses shall be arising.”
The same in recorded in Ahmed’s Al-Musned; 4/320 and many other hadithists.
Thus and so, it is not unacceptable to regard that the Prophet’s intention was telling people that the Exalted Lord has established mankind on laws of guidance and aberrance since the first day of creating the heavens and the earth. These laws are executed by elements of providing evidences and respiting people to choose either guidance or aberrance. Like positive and negative, elements of guidance and aberrance should be befalling together. The Lord then has inspired human souls to distinguish the right from the wrong. As He descended Adam to this earth, the Lord descended the Satan with him. With each prophet, there was a single or a number of misleading people. In this nation, the number of the leading imams is equal to that of the misleading hypocrites; which is twelve. Hence, a new rotation of guidance and aberrance has begun in the same way when it began with Adam and the Satan. This is the meaning of the new beginning of time that leads to termination of an age and beginning of another.
This idea is supported by the exegesis of the Quranic Verse, (Surely the number of months with Allah is twelve months in Allah’s ordinance since the day when He created the heavens and the earth), adopted by the Prophet’s progeny.

Sixth: Jabir As-Siwai; reporter of the narration.
As the Sunni most reliable reference books of hadith relate the narration of the twelve imams to Abdullah Bin Masud, Abu Juheifa and Jabir Bin Samara As-Siwai, they depend upon mainly.
Jabir Bin Samara Bin Jenada. It is said that he is son of Amr Bin Jundub Bin Hujeir Bin Riab Bin Habib Bin Sawaa Bin Amir Bin Sa’saa As-Siwai. Others say he is one of Amir Bin Sa’saa’s clan. Ibn Hajar’s Tahthibut Tahthib; 2/35.
Jabir and his father are confederates of the Zuhra. At-Thehbi’s; 3/187.
This matter backs the doubt of Jabir’s being Quraishi. If he had been one of the Amir Bin Sa’saa, he would not have confederated the Zuhra.
I myself read At-Thehbi’s saying that Jabir was dead during the reign of Abdul-Melik. Ibn Sa’d alleges that Samara; the father, embraced Islam on day of conquest of Mecca. None else did mention his death. Ibn Hajar’s Tahthibut Tahthib; 4/206.
This takes us to the fact that Samara was one of the ‘released’. It also points out that At-Thehbi doubts whether Samara embraced Islam or not. Therefore, he says, “Ibn Sa’d alleges that…”
Al-Bukhari, in his At-Tarikhul Kabir; 4/177, claims Samara’s being one of the Prophet’s companions.
Jabir is the child of a ‘released’. He was an infant during conquest of Mecca. His death was in 76 A.H. He relates that after the day of conquest of Mecca, the Prophet (peace be upon him and his family) passed his hand over faces of the small boys who were performing prayer in Al-Madina. He was one of those small boys. This is recorded in Siyeru Alamin Nubela; 3/187.
Jabir might have lived in the custody of Sa’d Bin Abi Waqas; his maternal uncle, in Al-Madina. It was related that he had participated in conquest of Madain before he moved in Kufa where he built a house for himself.
All the above proves that Jabir was a teenage during the Farewell Pilgrimage. Hence, the only reliable narrator of this narration is a teenage son of a ‘released’, that was a confederate of Quraish.
How strange were the chiefs of this nation and masters of the Prophet’s companions! They had not possessed intellectuality of that teenage ‘released’ boy who cared for the future of his nation and the coming godly imams! Or how firm were the Quraishi ruling authorities who had completed full control on the prophetic texts. They disallowed the Sunnis to record and publicize the narrations appertained to the coming twelve imams of whom the Prophet (peace be upon him and his family) had foretold, except that of this teenage!

Seventh: Marks of authenticity given to the three narratives.
There are three forms and three narrators of the narrative regarding the twelve imams, in the Sunni reference books of hadith. They agree upon authenticating Jabir Bin Samara’s narration. Some of them decide the authenticity of Abu Juheifa’s narration while majority decide it as a qualified with a rather doubtful narrator. Regarding Ibn Masud’s, they give opposite marks to his narration since, as they claim, Mujalid Bin Sa’eed, whom is ruled as trustful by An-Nisai and some of specialist scholars only while others rule his doubtfulness, is within the series of narrators.
As a matter of fact, Samara; Jabir’s father, and Omar Bin Al-Khattab should be added to the three previous narrators. Majority of narratives affirm that those two men informed Jabir of the missed word. Moreover, Omar Bin Al-Khattab should be regarded as a main narrator according to the forecited narration recorded in Kifayetul Athar.
The following is a number of the hadithists’ opinions in Ibn Masud’s narration.
Majma’uzzawaid; 5/190:
The Twelve Successors:
Masruq: Ibn Masud taught us the Quran when a man asked whether they had asked the Prophet (peace be upon him) about the number of the successors who would be ruling this state. “I have never been asked such a question since I was in Iraq,” asserted Ibn Masud, and went on, “It is yes. We have asked the Prophet (peace be upon him) this question, and he answered that they would be twelve, like the number of the Israelites’ chieftains.
(This narration is recorded by Ahmed, Abu Yali and Al-Bezar. One of its narrators is Mujalid Bin Sa’eed. Except An-Nisai, majority of hadithists rule his doubtfulness. The other narrators are authentic.)
The same is recorded in Al-Hakim’s Al-Mustedrak; 4/501, who adds: I am too short to regard narrations of Mujalid and his likes.
Ibn Hajar, in his As-Sawaiqul Muhriqa/20, rules eligibility of the narration. He records: Ibn Masud relates, in a qualified do*****entation,…
As-Suyouti, in his Tarikhul Khulefa/13, decides eligibility of the narration, too. He records: Ahmed and Al-Bezar records the qualified narration of Ibn Masud…
Al-Bussiri, as the compiler of Kenzul Ummal; 6/89 records, rules eligibility of the narrations. He says: Museddid, Ibn Rahawayih, Ibn Abi Sheiba, Abu Yali and Ahmed relate this qualified narration…
The narration is also recorded in the following Sunni reference books of hadith:
Ahmed’s Al-Musned; 1/398 and 406.
Kenzul Ummal; 6/89 (quoted from Ibn Sa’d’s At-Tabaqat and Ibn Asakir’s).
Kenzul Ummal; 12/32 (quoted from Ahmed’s, At-Tabarani’s, Ibn Hemmad’s and others).
If the excuse of distrusting Ibn Masud’s narration is the existence of Mujalid within the series of relators, the narration is related, in a number of Shiite reference books of hadith, to a series of narrations other than Mujalid.
As-Saduq’s Alikhtisas/233 and Al-Khezaz’s Kifayetul Athar/73 and An-Numani’s Al-Gheiba/106, record the narration intended.
Nevertheless, this matter does make no change for the judgment issued by the Sunnis; our brothers. The narration is given the degree of (qualified with a rather doubtful narrator) whatever is proved!
Further, this degree seems to be obscure for the Sunnis, since the original problem of Ibn Masud’s narration is evading adding ‘All shall be from Quraish.’ Erasure of this statement makes readers understand that those coming godly imams would obligatorily be rulers succeeding the Prophet. This fact draws a big red circle on procedures of Saqifa from which the Hashemites were absent and busy in preparing the funeral of the Prophet (peace be upon him and his family)!!

Eighth: Contradiction of contexts of the three narrations.
Sunni reference books of hadith record Jabir Bin Samara’s narration in two different forms, one of which is accordant to Abu Juheifa’s. Ibn Masud had his own form of narration. On that account, there are three forms of the narration.
The first form foreordains that those promised men shall be coming after the Prophet (peace be upon him and his family), and all shall be from Quraish. This context is in majority of Jabir’s narrations. Sunni scholars, as forecited, decide authenticity of this form. Al-Albani, likewise, decides authenticity of this form and affixes it under No. 1075 of his series of the authentic prophetic reports.
The second form foretells that those twelve men shall be ruling after the Prophet (peace be upon him and his family), and all shall be from Quraish. It also tells that Islam shall be kept in power and protection as long as those men will be ruling. After that, it will be weak and humble and, finally, collapse.
This form is mentioned by a number of Jabir’s narrations and all of Abu Juheifa’s. Most of Sunni scholars decide its authenticity. Al-Albani affixes the form narrated by Jabir Bin Samara under number 376 of his series of authentic hadiths. Abu Juheifa’s narration is decided as qualified. Ibn Masud’s is cited as a witness on authenticity of the previous. Finally, Al-Albani refutes Abu Dawud’s additional wording in which he, as well as other scholars, affirms that the entire people of this nation shall be loyal to those coming imams, and regards it as deniable.
The third form establishes that those imams shall be coming after the Prophet (peace be upon him and his family) in a way similar to the situation of apostles of Moses and Jesus (peace be upon them). This form evades mentioning ‘All shall be from Quraish.’ This is the form depended by most of Ibn Masud’s narrations.
Divergence and contrast are the most remarkable notes to be recorded on the various forms of the narrations involved. This is not an easy or acceptable matter, especially in such a sort of narrations. In addition, this contrast is hardly answerable since it exists in the different forms of reports of the same narrator.
Distortion in such reports, even said by an ordinary chief of a group, is decisively adjudged; therefore, we should never accept such reports that assert the Prophet’s foretelling of the coming of unknown men, especially if we take in consideration stage and place of addressing that prediction.
The main accusation is distortion of the identity of those twelve imams. The accused is none other than those who may gain advantage from hiding names and descriptions of the promised ones. It is the ruling authorities who came to power just after the Prophet, and banished his progeny from area of competition by holding a secret meeting while the Prophet’s household were engaged in the funeral of the Prophet (peace be upon him and his family).
A neutral student may approach the fact by conceiving that divergence and contrast in forms of these narrations are focused on a definite point, which is descriptions, identity, divine standing, lineage, age and period of those promised imams.
This matter incites doubtfulness of the entire forms of the narrations depended by the Sunni reference books of hadith. On the other hand, it involves authentication of the concordant unanimous forms of the narration accredited by the Shiite reference books of hadith. All these forms assert the same matter; those twelve imams shall be his progeny, and more definitely, they are Ali, Al-Hassan, Al-Hussein and nine men from Al-Hussein’s offspring (peace be upon them all).

Ninth: The twelve imams are not nominated according to means of election and declaration of fealty.
This is an indisputable affair. Since the Exalted Lord has chosen them for leadership, people’s obligation should be only complying with them. God says, (And it behooves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter.) Those imams acquire their legality from the Lord and the Possessor of this nation, as well as the entire creatures. He is the Wise and the Aware of His servants’ advantage. Positively, the Lord’s choice is more prosperous and obligatory than the servants’.
Like selecting prophets which does not necessitate election or declaration of fealty, the twelve imams are selected by the Lord. Accordingly, obeying them is a mandatory duty. Similarly, even if people ignore, injure or kill a prophet, this should never harm his being divinely chosen and obligatorily conformed.
People’s general compliance with a prophet, is not more than a matter of acknowledgment of his obligatory obedience that is divinely mandated, and declaration of corresponding to the Lord’s instructions.
On that account, people’s swearing allegiance to the prophets and their successors is a process of submission and obligation to those persons’ right of adherence. People affirm that right only. They do never constitute it.
This is the main reason beyond the Prophet’s ordering Muslims of declaring fealty to him in the most remarkable curves in his nation’s history, so that he would affirm their obligatory obedience and compliance with him in good and bad, war and peace and favorable and detrimental cir*****stances.
For the same reason, the Prophet, after conveying the divine mandate of Ali’s coming leadership in Ghadir Khum, gave orders of establishing a tent under which Ali would receive the entire Muslims who should offer him congratulations on this divine leadership, before they declare fealty to him.
The divine choice has fallen. It does not require a public consultance or fealty. It only requires admission and congratulations. However, such declaration of fealty would be obligatory upon people if the Prophet or Ali asked people to provide.
For this cause, the notion that the Prophet’s demand was only offering congratulations, not swearing fealty, to Ali, is unprofitable, since issuing the divine mandate of nominating Ali for the next leadership, evacuated the public declaration of fealty from its effective power, and, in the same time, restricted its value to admitting and committing to that divine affair whenever the Prophet or his successor asked for it.
The general rule in this regard is that people may have the option to choose their leaders and rulers -according to boundaries of the Islamic legislation- only in case there is no previous divine mandate appertained to this point. In case the Lord has elected a leader, then the whole matter is settled, and none has the authority of changing or altering. In other words, choice of the public is meaningless unless they intend to philosophize before their Glorified Lord or opposes His instructions.

Tenth: The narrative’s dedication to Quraish has been thrown away by Omar.
An important notice should be recorded in this regard. Omar Bin Al-Khattab; the caliph, was the bearer of the slogan that the Prophet’s succession should be in Quraish exclusively. In Saqifa, Omar disputed Ansar that Quraish; the Prophet’s tribe, were the most meritorious in holding his position and authority. He aimed at intercepting Ansar, in whose land and hospitality the Muslim Quraishis were living, from claiming their most meritoriousness of holding the Prophet’s position and power since they were his supporters.
By such a tribal disputation, Omar took the round of Saqifa, due to the Ansar’s discord despite the heavy protestation of Sa’d Bin Ebada; their chief.
This very principal by which Omar gained leadership of Muslims, was abandoned and thrown away by Omar himself. In his final hours, Omar asserted that he would have delivered leadership to Salim; the Persian slave of Abu Hutheifa, had this man been alive!
Tarikhul Madina; 3/140:
Abdullah Bin Bureida: People advised Omar; the moribund stabbed, to nominate his successor. “Had one of those two men been alive, I would have certainly delivered him this position with quite tranquillity and satisfaction. They are Abu Ubeida Bin Al-Jarrah and Salim; the slave of Abu Hutheifa!
Majma’uzzawaid; 4/220:
Abu Rafi: Omar was inclined to Ibn Abbas when he said to his son and Sa’eed Bin Zeid: “You must recognize that I had issued no verdict about the ‘Kelala’-inheritance of a person who has neither fathers nor sons-, and I have named none as my successor, and that the Arab captives are manumitted from the estates of God -the public treasury-.”
“Like Abu Bakr, People shall certainly trust your option if you name any as the new caliph,” suggested Sa’eed. “As I noticed the excess care of my companions, I am to ascribe this affair to those six individuals who had attained the Prophet’s satisfaction. I should be secure if I named one of those two deceased; Salim; Abu Hutheifa’s servant, and Abu Ubeida Bin Al-Jarrah.”
Thus, Omar opened the door to Abu Hanifa and others for canceling the term that a leader of the Islamic state should be Quraishi. Saljukians and Mamluks used such verdicts to come to power. For the very reason, the Ottomans adopted Abu Hanifa’s sect, and publicized his school of jurisprudence. Depending on so, they named themselves ‘caliphs’ -successors of the Prophet-.

WAHABISM AND TERM OF QURAISHI LEADERSHIP