{"id":638,"date":"2019-09-09T12:30:51","date_gmt":"2019-09-09T11:30:51","guid":{"rendered":""},"modified":"2019-11-09T10:52:26","modified_gmt":"2019-11-09T10:52:26","slug":"the-holy-prophet-saw-foretells-of-the-twelve-succeeding-imams-as","status":"publish","type":"post","link":"https:\/\/shiastudies.com\/en\/638\/the-holy-prophet-saw-foretells-of-the-twelve-succeeding-imams-as\/","title":{"rendered":"The Holy Prophet SAW Foretells of the Twelve Succeeding Imams AS"},"content":{"rendered":"

\u00a0is 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\u2019 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\u2019s sayings, (Offspring one of the other\u2026) and (Then We gave the Book for an inheritance to those whom We chose from among Our servants.)<\/h4>\n

\u00a0As he realized the Quraishis\u2019 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\u2019s following leadership. A style of a prophetic ire was addressed at the Quraishis as they used rude practices and sayings against the Hashemites<\/h4>\n

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\u2019s coming leadership, to the nation, in a massive scope.
\nAfter conveying the precepts and rulings, and expansion of the Islamic state, and narrowness of dangers, and declaration of the Prophet\u2019s imminent departure, nothing remained but the declaration of the next leadership.
\nIn 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\u2019s 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.
\nWe are to stop sufficiently at the Prophet\u2019s 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.
\nAs-Siretul Halabiya; 3\/333:
\nIn the Pilgrimage, the Prophet (peace be upon him) addressed five sermons. The first was in Mecca on the seventh of Dhu\u2019l-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.
\nStrange and incredible contrast and discrepancy which refer to the Quraishis\u2019 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\u2019s 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.
\nDespite 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\u2019s instructions and affirmation on committing to leadership of his immaculate progeny after him.<\/h4>\n

HADITH OF THE TWELVE IMAMS<\/strong><\/span>
\nUnanimously, 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.
\nLater on, contents of these sacred sermons will be cited. They comprise hadith of the two weighty things; the Quran and the Prophet\u2019s progeny, and hadith of the Prophet\u2019s Paradisiacal Pool and the companions whom shall be sent to the hell-fire as they were prevented from having from that Pool.
\nAl-Bukhari\u2019s; 8\/127:
\nJabir Bin Samara: I heard the Prophet (peace be upon him) say, \u201cThere will be twelve princes\u2026\u201d Then, he said a word that I could not perceive. So, I asked my father about it. \u201cAll shall be from Quraish,\u201d asserted my father.
\nMuslim\u2019s; 6\/3:
\nJabir Bin Samara: I heard the Prophet (peace be upon him) say, \u201cIslam shall be fortified till twelve successors\u2026\u201d Then, he said a word I could not perceive. I asked my father about it. \u201cAll shall be from Quraish,\u201d asserted my father.
\nMuslim records a similar narrative in which he states, \u201cThen, he said something I could not conceive,\u201d instead of \u201cThen, he said a word I could not perceive.\u201d
\nAccording to a third narrative recorded by Muslim, the following form is mentioned:
\n\u201cThis religion shall be kept in efficacy and power to twelve successors\u2026\u201d Then, he said a word I could not hear due to noise of people. I asked my father about it. \u201cAll shall be from Quraish,\u201d assertedmy father.
\nImitated 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.
\nIn Ahmed\u2019s Al-Musned; 5\/93, 36 and 99, it is written: (Jabir Bin Samara: On Arafat, the Prophet sermonized\u2026) On page 87: (The Prophet said during the Farewell Pilgrimage\u2026) and on page 99, (Al-Muqaddemi: During his sermon in Mina, I heard the Prophet \u2026)
\nLater 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.
\nWhat 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?
\nAl-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\u2019s 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.
\nWhat 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?
\nAl-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.
\nConcisely, 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.
\nMuslim 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\u2019s 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.
\nMuslim, 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\u2019s messenger?!
\nHad 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.
\nMuslim repeats the same words of Al-Bukhari: No! They are only godly people by whom Islam shall be fortified. They are from Quraish\u2026 Quraish only!
\nThus 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!
\nAt 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\u2019s news. These books refer to working matters in the question involved. They relate the word \u2018after me\u2019 in a form referring to the fact that those imams should be ruling directly after the Prophet (peace be upon him and his family).
\nIn 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: \u201cAfter me, there shall be\u2026\u201d)
\nOn the same page, he refers to another form of the same narrative: (Jabir Bin Samara: The Prophet said, \u201cAfter me, there shall be twelve successors. All shall be from Quraish.\u201d When the Prophet was back home, the Quraishis came and asked about the age following those successors. \u201cThen, commotion shall be befalling,\u201d asserted the Prophet .)
\nThe phrase, \u2018After me\u2019, which refers to the direct stage after the Prophet, is mentioned in both narratives. The second, likewise, reveals the Quraishis\u2019 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.
\nThe Phrase was repeated in various narratives mentioned in other reference books.
\nJabir Bin Samara: The Prophet said, \u201cAfter me, there shall be twelve princes\u2026\u201d As I could not perceive the next sentence, I asked some people\u2026 Ahmed\u2019s Al-Musned; 5\/94.
\nJabir As-Siwai: The Prophet (peace be upon him) said, \u201cAfter me there shall be twelve princes\u2026\u201d As I could not hear the next sentence, I asked the man next to me. \u201cAll shall be from Quraish,\u201d clarified he. Ahmed\u2019s Al-Musned; 5\/99 and 108.
\n\u2026 Following me, there shall be twelve princes.\u201d As I could not understand the next sentence, I asked the one next to me. \u201cAll shall be from Quraish,\u201d said he. At-Tirmithi\u2019s As-Sunan; 3\/340.
\nJabir Bin Samara: I heard the Prophet say, \u201cAfter me, there shall be twelve successors\u2026 Al-Bukhari\u2019s Tarikh; 1\/446 No. 1426.
\nAbul-Qasim Al-Baghawi: Abdullah Bin Omar: I heard the Prophet say, \u201cBehind me, there shall be twelve successors.\u201d Ibn Hajar\u2019s As-Sawaiqul Muhriqa; page 20.
\nAll the previous prove that the Prophet did provide the question of the next leadership during the Farewell Pilgrimage, and conveyed the Lord\u2019s mandate of those twelve ones\u2019 being the legal leaders of this nation.
\nThis question will cite a number of questions and wonderments before the Quraishis and their reporters:
\nFirst 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?
\nJabir\u2019s 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!
\nSecond 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\u2019s 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\u2019s 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\u2019s obligation towards them!!
\nHow is it rational to believe that the Quraishis, who knocked the door of the Prophet\u2019s house, in Al-Madina, for asking about those twelve imams, as the narrator himself reported, did not ask him about these imam\u2019s identities and ages?
\nDoes the word \u2018Quraish\u2019 stand for Abu Bakr and Omar exclusively, in Al-Madina?
\nLikewise, how is it rational that any Muslim, who attended the Farewell Pilgrimage, avoided asking the Prophet about those imams, their ages and people\u2019s obligation towards them?
\nThird 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.
\nThe same word could not be perceived by the narrator who reported the Prophet\u2019s addressing the same sermon in Al-Madina.
\nWhy 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?
\nMoreover, there are various questions insisting on revealing the hiddens of this narration, and urging scholars on scrutinizing in books of hadith and history.
\nHereinafter, we aim at focusing lights on the missed word, by providing a number of notes and questions.<\/h4>\n

First: Is (All shall be from my household), the origin of the statement (All shall be from Quraish)?
\nWhat is the reason beyond the absence of the most remarkable statement?
\nWho was that man the narrator asked about that word?
\nIn Ahmed\u2019s Al-Musned; 5\/100 and 107, it is recorded that the narrator himself could not perceive the statement; therefore, he asked about it:
\nAs I could not perceive the next statement, I asked my father. \u201cHe said: all shall be from Quraish,\u201d asserted my father.
\n\u2026 He then said a word I could not perceive. My father was nearer to the Prophet. I asked him about that word. He answered, \u201cHe said: All shall be from Quraish.\u201d Al-Hakim\u2019s Al-Mustedrak; 3\/617.
\nIn Ahmed\u2019s Al-Musned; 5\/90 and 98, it is recorded that the Prophet himself intended to hide that word:
\n\u2026 He then said a word too silent to be heard. \u201cWhat did he say?\u201d I asked my father. \u201cHe said: All shall be from Quraish,\u201d answered my father.
\n\u2026 He then said a word with a silent voice. I asked my uncle, who was sitting before me, about it. \u201cO son! He said: All shall be from Quraish,\u201d answered my uncle. Al-Hakim\u2019s Al-Mustedrak; 3\/618.
\nJabir Bin Samara: The Prophet said, \u201cFor this nation, there shall be twelve custodians whom shall never be influenced by those who will frustrate them.\u201d Then said a word with a silent voice that I could not perceive. \u201cWhat was that word the Prophet had spoken quietly?\u201d I asked my father. \u201cIt was: All shall be from Quraish,\u201d asserted my father. At-Tabarani\u2019s Al-Mujamul Kabir; 2\/213-4, hadith 1794.
\nAccording to other narrations, it was people, not the narrator or the Prophet, who caused the word to disappear.
\nThis 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:
\n\u2026 People began to shout \u2018Allahu Akbar\u2019 and make noise. Meanwhile, the Prophet pronounced a word I could not catch. \u201cWhat did he say, father?\u201d I asked. \u201cHe said: All shall be from Quraish,\u201d answered my father. Abu Dawud\u2019s As-Sunan; 2\/309, and Ahmed\u2019s Al-Musned; 5\/98.
\n\u2026Then, he pronounced a word I could not hear because of people\u2019s noise. \u201cWhat did he say, father?\u201d I asked. \u201cHe said: All shall be from Quraish,\u201d answered my father. Ahmed\u2019s Al-Musned; 5\/98.
\n\u2026 People began to shout\u2026 Ahmed\u2019s Al-Musned; 5\/93.
\n\u2026 People then began to make noise and speak aloud. I could not understand the word after \u2018All\u2026\u201d Ahmed\u2019s Al-Musned; 5\/99.
\n\u2026 \u201cThis religion shall be kept in efficacy and power to twelve successors who shall be given victory over their opponents\u2026\u201d Then people began to stand and sit\u2026 Ahmed\u2019s Al-Musned; 5\/99.
\nRegarding 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\u2019s being Muslim, even. This fact is proved by narrations authenticated by Muslim and Al-Bukhari, and others.
\nHowever, there are other forms of the narration proves other things:
\n\u2026 As I asked the entire people, they answered, \u201cHe said: All shall be from Quraish.\u201d Ahmed\u2019s Al-Musned; 5\/92 and 90.
\n\u2026 I asked people, or the man next to me, \u201cWhat\u2026\u201d Ahmed\u2019s Al-Musned; 5\/108.
\n\u2026 As I could not perceive that word, I asked the one next to me\u2026 Ahmed\u2019s Al-Musned; 5\/99 and 108.
\nAt-Tabarani, however, asserts that Jabir claimed people\u2019s alleging that the Prophet said, \u201cAll shall be from Quraish.\u201d:
\n\u2026 I could not understand what he said next; therefore, I asked people. They claimed his saying, \u201cAll shall be from Quraish.\u201d At-Tabarani\u2019s Al-Mujamul Kabir; 2\/249, hadith 2044.
\nIs 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?
\nA 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.
\n\u2026 Then, the Prophet\u2019s voice vanished. I asked my father who was nearer to the Prophet\u2019s pack animal\u2026 Ahmed\u2019s Al-Musned; 5\/87.
\nThey also relate that the Prophet ordered a man of sonorous voice to repeat his words as aloud as possible, so that people would hear.
\n\u2026 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\u2019s she-camel. \u201cO people! Do you realize this month?\u201d said the Prophet and ordered Rabia of declaring aloud. He did. \u201cYes, it is the sacred month,\u201d people answered affirmatively. \u201cGod has surely deemed your blood and assets amongst you as sacred as this month, till the day on which you shall meet,\u201d said the Prophet and ordered Rabia to declare aloud\u2026
\nIbn Abbas: \u2026 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\u2026
\nAt-Tabarani relates this report to authentic narrators. Majmauzzawaid; 3\/270.
\nAlthough 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 \u2018All shall be from my progeny\u2019 or \u2018All shall be from my household\u2019, not \u2018All shall be from Quraish.\u2019
\nThey also relate that the narrator asserted the Prophet\u2019s sermonizing so in Al-Madina, not Arafat. However, the missed word was the same. It is the identity of those twelve imams.
\nJabir Bin Samara: My father and I came to the Prophet (peace be upon him) who was saying, \u201cThis affair shall be kept in excellence till there shall be twelve princes\u2026\u201d Then, he said a word I could not perceive. \u201cWhat did he say?\u201d I asked my father. \u201cHe said: All shall be from Quraish,\u201d asserted my father. Ahmed\u2019s Al-Musned; 5\/97 and 107.
\nThe 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!
\nThe Prophet (peace be upon him) was on the pulpit when he addressed, \u201cThere shall be twelve custodians from the Quraishis. They shall not be influenced by their opponents.\u201d 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\u2019s Al-Mujamul Kabir; 2\/256, hadith 2073.
\nThe Prophet\u2026 (The same previous narration.)
\nAl-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. \u201cCommotion shall be coming next,\u201d said the Prophet.
\nThis narration is related by authentic narrators. Majma\u2019uzzawaid; 5\/191.
\nThe text became: \u2018Twelve custodians opposed by people.\u2019 A group among whom was Omar Bin Al-Khattab and the narrator\u2019s 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.
\nA 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.
\nAwn Bin Abi Juheifa: His father: I was accompanying my uncle to the Prophet (peace be upon him), when he spoke, \u201cAffairs of this nation shall be kept in rectitude till twelve successors go on\u2026\u201d He then pronounced a word I could not perceive. \u201cWhat did he say, uncle? I asked. \u201cHe said: All shall be from Quraish,\u201d asserted my uncle. Al-Hakim\u2019s Al-Mustedrak; 3\/618.
\nAwn Bin\u2026 (The same previous narration)
\nAt-Tabarani relates it in his Al-Mujamul Kabir and Al-Mujamul Awsat to authentic narrators. Al-Bezar also relates it. Majmauzzawaid; 5\/190.
\nEventually, 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, \u2018All shall be from Quraish.\u2019
\nIt is also supposable that the original narrator is Omar himself. It was he who affirmed and corrected to Jabir Bin Samara; the boy.
\nAl-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.
\n\u2026 Omar Bin Al-Khattab:
\nI heard the Prophet (peace be upon him) say, \u201cAfter me, Imams shall be twelve\u2026\u201d He then pronounced a word so silently that I could hardly perceive. I heard him say, \u201cAll shall be from Quraish.\u201d\u2026 Al-Khezaz Al-Qummi in his Kifayetul Athar; page 90.
\nDepending 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 \u201cThe Quraishis reject that the Hashemites join leadership besides prophecy,\u201d which he frequently addressed at the Hashemites during and after the Prophet\u2019s lifetime.<\/h4>\n

Second: The divine promise of unknown leadership is an impracticable matter.
\nThe 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?
\nIt is understandable that the Exalted Lord did promise the previous nations of the advent of an Apostle named \u2018Ahmed\u2019 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.
\nGiving 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!
\nIt 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\u2019 inquiries, as well as the Prophet\u2019s answer, are nonexistent. They are existent in reference books of Shias only.<\/h4>\n

Third: From Quraish, but from the Prophet\u2019s progeny.<\/strong><\/span>
\nSupposing the problematic points of the narration involved are disregarded, and the Prophet\u2019s nominating those twelve godly Quraishi custodians is acceptable, a question will be arisen: Which tribe of Quraish is intended?
\nClans 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?
\nThe following narrative is recorded in Muslim\u2019s Sahih; 7\/58:
\nWathila Bin Al-Asqa: I heard the Prophet (peace be upon him) say, \u201cGod 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.
\nAs 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:
\nAl-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: \u201cWhen 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.
\n(This is a qualified narrative.)
\nFollowing this, At-Tirmithi writes an alike narrative with another series of narrators. He decides as a one-way authentic narrative.
\nIbn Abbas: House of Imran, mentioned in God\u2019s 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\u2019s Sahih; 4\/138.
\nQuranic 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\u2019s 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.
\nTaking Al-Bukhari\u2019s 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\u2019s progeny are chosen, like Abraham\u2019s. Hence, the twelve expected imams should be Mohammed\u2019s progeny whom are selected by the Lord. At a least criterion, those twelve men should be among Mohammed\u2019s progeny. This is also advocated by Al-Bukhari\u2019s narrative that tells of Ali\u2019s 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.
\nThe issue, however, can be understood from Ali\u2019s following saying recorded in Nahjul Belagha; 1\/82:
\n\u201cBy God I swear, the Quraishis bear malice against us for one and only reason. It is the Lord\u2019s preferring us to them. Then, we permitted them to gain entry into our group. Hence, they are applicable to the poet\u2019s saying:
\nIt is we who endowed you this elevation, and you were not
\nElevated, and we encompassed you with swords and spears.\u201d
\nAl-Bukhari\u2019s Sahih; 5\/6.
\nQeis Bin Ebada: Ali Bin Abi Talib (God be pleased to him) said, \u201cI will be the first one who kneels before the Beneficent God for litigation on the Resurrection Day.\u201d<\/h4>\n

Fourth: Prophetic texts explain the narrative of the twelve men.<\/strong><\/span>
\nIt is unanimously agreeable that the Prophet\u2019s 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.
\nA deep look at our Prophet\u2019s 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\u2019s 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.
\nThe Prophet\u2019s 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.<\/h4>\n

Fifth: Twelve imams and twelve months.<\/strong><\/span>
\nNarrations appertained to the Prophet\u2019s 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\u2019s saying, (Surely the number of months with Allah is twelve months in Allah\u2019s ordinance since the day when He created the heavens and the earth, of these four being sacred.)
\nAl-Bukhari\u2019s; 5\/126 and 204, and 6\/235:
\nAbu Bakra: the Prophet (peace be upon him) stated:
\nTime 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\u2019l-Qada, Dhu\u2019l-Hijja, Muharram and Rajab. The first three are successive.
\nAbu Dawud relates the same on 1\/435. Ahmed relates it in his Al-Musned; 5\/37.
\nIn Majma\u2019uzzawaid; 3\/265, the same narration is related in a style more accordant to the Prophet\u2019s eloquence than Al-Bukhari\u2019s.
\n\u2026Time 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\u2019s 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\u2026
\nSunni 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.
\nAs 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.
\nAs 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.
\nThis 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\u2019s 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.
\nGod; 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.)
\nMuslim\u2019s Sahih; 8\/122-3:
\nThe Prophet stated: \u201cThere 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\u2026\u201d I could not memorize the rest.
\nThe Prophet stated: \u201cThere 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.\u201d
\nAbut-Tufeil: A sort of inconsistency was arisen between Hutheifa and one of people of Aqaba cabal. \u201cI adjure you by God to answer me about the number of people of Aqaba cabal,\u201d the man asked Hutheifa. \u201cYou should answer him,\u201d people urged. Hutheifa spoke, \u201cWell, 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.\u201d
\nThe same in recorded in Ahmed\u2019s Al-Musned; 4\/320 and many other hadithists.
\nThus and so, it is not unacceptable to regard that the Prophet\u2019s 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.
\nThis idea is supported by the exegesis of the Quranic Verse, (Surely the number of months with Allah is twelve months in Allah\u2019s ordinance since the day when He created the heavens and the earth), adopted by the Prophet\u2019s progeny.<\/h4>\n

Sixth: Jabir As-Siwai; reporter of the narration.<\/strong><\/span>
\nAs 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.
\nJabir 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\u2019saa As-Siwai. Others say he is one of Amir Bin Sa\u2019saa\u2019s clan. Ibn Hajar\u2019s Tahthibut Tahthib; 2\/35.
\nJabir and his father are confederates of the Zuhra. At-Thehbi\u2019s; 3\/187.
\nThis matter backs the doubt of Jabir\u2019s being Quraishi. If he had been one of the Amir Bin Sa\u2019saa, he would not have confederated the Zuhra.
\nI myself read At-Thehbi\u2019s saying that Jabir was dead during the reign of Abdul-Melik. Ibn Sa\u2019d alleges that Samara; the father, embraced Islam on day of conquest of Mecca. None else did mention his death. Ibn Hajar\u2019s Tahthibut Tahthib; 4\/206.
\nThis takes us to the fact that Samara was one of the \u2018released\u2019. It also points out that At-Thehbi doubts whether Samara embraced Islam or not. Therefore, he says, \u201cIbn Sa\u2019d alleges that\u2026\u201d
\nAl-Bukhari, in his At-Tarikhul Kabir; 4\/177, claims Samara\u2019s being one of the Prophet\u2019s companions.
\nJabir is the child of a \u2018released\u2019. 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.
\nJabir might have lived in the custody of Sa\u2019d 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.
\nAll 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 \u2018released\u2019, that was a confederate of Quraish.
\nHow strange were the chiefs of this nation and masters of the Prophet\u2019s companions! They had not possessed intellectuality of that teenage \u2018released\u2019 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!<\/h4>\n

Seventh: Marks of authenticity given to the three narratives.<\/strong><\/span>
\nThere 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\u2019s narration. Some of them decide the authenticity of Abu Juheifa\u2019s narration while majority decide it as a qualified with a rather doubtful narrator. Regarding Ibn Masud\u2019s, they give opposite marks to his narration since, as they claim, Mujalid Bin Sa\u2019eed, 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.
\nAs a matter of fact, Samara; Jabir\u2019s 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.
\nThe following is a number of the hadithists\u2019 opinions in Ibn Masud\u2019s narration.
\nMajma\u2019uzzawaid; 5\/190:
\nThe Twelve Successors:
\nMasruq: 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. \u201cI have never been asked such a question since I was in Iraq,\u201d asserted Ibn Masud, and went on, \u201cIt 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\u2019 chieftains.
\n(This narration is recorded by Ahmed, Abu Yali and Al-Bezar. One of its narrators is Mujalid Bin Sa\u2019eed. Except An-Nisai, majority of hadithists rule his doubtfulness. The other narrators are authentic.)
\nThe same is recorded in Al-Hakim\u2019s Al-Mustedrak; 4\/501, who adds: I am too short to regard narrations of Mujalid and his likes.
\nIbn Hajar, in his As-Sawaiqul Muhriqa\/20, rules eligibility of the narration. He records: Ibn Masud relates, in a qualified do*****entation,\u2026
\nAs-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\u2026
\nAl-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\u2026
\nThe narration is also recorded in the following Sunni reference books of hadith:
\nAhmed\u2019s Al-Musned; 1\/398 and 406.
\nKenzul Ummal; 6\/89 (quoted from Ibn Sa\u2019d\u2019s At-Tabaqat and Ibn Asakir\u2019s).
\nKenzul Ummal; 12\/32 (quoted from Ahmed\u2019s, At-Tabarani\u2019s, Ibn Hemmad\u2019s and others).
\nIf the excuse of distrusting Ibn Masud\u2019s 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.
\nAs-Saduq\u2019s Alikhtisas\/233 and Al-Khezaz\u2019s Kifayetul Athar\/73 and An-Numani\u2019s Al-Gheiba\/106, record the narration intended.
\nNevertheless, 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!
\nFurther, this degree seems to be obscure for the Sunnis, since the original problem of Ibn Masud\u2019s narration is evading adding \u2018All shall be from Quraish.\u2019 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)!!<\/h4>\n

Eighth: Contradiction of contexts of the three narrations.<\/strong><\/span>
\nSunni reference books of hadith record Jabir Bin Samara\u2019s narration in two different forms, one of which is accordant to Abu Juheifa\u2019s. Ibn Masud had his own form of narration. On that account, there are three forms of the narration.
\nThe 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\u2019s 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.
\nThe 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.
\nThis form is mentioned by a number of Jabir\u2019s narrations and all of Abu Juheifa\u2019s. 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\u2019s narration is decided as qualified. Ibn Masud\u2019s is cited as a witness on authenticity of the previous. Finally, Al-Albani refutes Abu Dawud\u2019s 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.
\nThe 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 \u2018All shall be from Quraish.\u2019 This is the form depended by most of Ibn Masud\u2019s narrations.
\nDivergence 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.
\nDistortion 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\u2019s foretelling of the coming of unknown men, especially if we take in consideration stage and place of addressing that prediction.
\nThe 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\u2019s household were engaged in the funeral of the Prophet (peace be upon him and his family).
\nA 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.
\nThis 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\u2019s offspring (peace be upon them all).<\/h4>\n

Ninth: The twelve imams are not nominated according to means of election and declaration of fealty.<\/strong><\/span>
\nThis is an indisputable affair. Since the Exalted Lord has chosen them for leadership, people\u2019s 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\u2019 advantage. Positively, the Lord\u2019s choice is more prosperous and obligatory than the servants\u2019.
\nLike 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.
\nPeople\u2019s 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\u2019s instructions.
\nOn that account, people\u2019s swearing allegiance to the prophets and their successors is a process of submission and obligation to those persons\u2019 right of adherence. People affirm that right only. They do never constitute it.
\nThis is the main reason beyond the Prophet\u2019s ordering Muslims of declaring fealty to him in the most remarkable curves in his nation\u2019s 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.
\nFor the same reason, the Prophet, after conveying the divine mandate of Ali\u2019s 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.
\nThe 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.
\nFor this cause, the notion that the Prophet\u2019s 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.
\nThe 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.<\/h4>\n

Tenth: The narrative\u2019s dedication to Quraish has been thrown away by Omar.<\/strong><\/span>
\nAn important notice should be recorded in this regard. Omar Bin Al-Khattab; the caliph, was the bearer of the slogan that the Prophet\u2019s succession should be in Quraish exclusively. In Saqifa, Omar disputed Ansar that Quraish; the Prophet\u2019s 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\u2019s position and power since they were his supporters.
\nBy such a tribal disputation, Omar took the round of Saqifa, due to the Ansar\u2019s discord despite the heavy protestation of Sa\u2019d Bin Ebada; their chief.
\nThis 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!
\nTarikhul Madina; 3\/140:
\nAbdullah Bin Bureida: People advised Omar; the moribund stabbed, to nominate his successor. \u201cHad 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!
\nMajma\u2019uzzawaid; 4\/220:
\nAbu Rafi: Omar was inclined to Ibn Abbas when he said to his son and Sa\u2019eed Bin Zeid: \u201cYou must recognize that I had issued no verdict about the \u2018Kelala\u2019-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-.\u201d
\n\u201cLike Abu Bakr, People shall certainly trust your option if you name any as the new caliph,\u201d suggested Sa\u2019eed. \u201cAs I noticed the excess care of my companions, I am to ascribe this affair to those six individuals who had attained the Prophet\u2019s satisfaction. I should be secure if I named one of those two deceased; Salim; Abu Hutheifa\u2019s servant, and Abu Ubeida Bin Al-Jarrah.\u201d
\nThus, 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\u2019s sect, and publicized his school of jurisprudence. Depending on so, they named themselves \u2018caliphs\u2019 -successors of the Prophet-.<\/h4>\n

WAHABISM AND TERM OF QURAISHI LEADERSHIP<\/strong><\/h4>\n
\n

We, the Imamite Shias, specify being one the Prophet\u2019s progeny as a term of holding leadership of the Islamic state. This is proved by prophetic texts concerning the names, as well as the number, of those leaders. For us, leadership is proved by a divine text only. Hence, the twelve imams are proved by Quranic and prophetic texts as leaders of the Muslims.<\/h4>\n

Since the seal of the imams; Al-Mahdi the Expected, is materially absent, leadership of Muslims in this stage should be determined by his commitment. The imam\u2019s representative should enjoy a number of terms of scholarship, justice and others. This representative is not stipulatorily an offspring of Quraish. In this point only, we agree practically, not hypothetically, with those who invalidate the term of Quraishi leadership.<\/h4>\n

For the Zaidite Shias; our brothers, they do not dedicate imamate to those twelve imams. They extend it to include any scholar belongs, in lineage, to Ali and Fatima (peace be upon them). Hence, they specify being a Quraishi and Alawid, as a term of holding position of leadership of the Islamic state.<\/h4>\n

Among the Sunni Muslims, there are some present scholars who agree with us on cancellation of the term of Quraishi leadership, according to verdicts of Omar and Abu Hanifa. Other non-Arab Sunnis are more fanatic to Quraish than Omar himself. They are the masters of Wahabism, such as Al-Albani who decides the authenticity of the narrative reporting specifying the Quraishi leadership as a term. He affixes the narrative under the number 1552, and comments on page 70, part 4:<\/h4>\n

If Muslims are honest in working for reviving the Islamic state, they should show repentance to their Lord and keep hold on their religion and follow rulings of the Sharia. Among these rulings is the term that leaders of the Islamic state should be offsprings of Quraish. This term is familiar in books of hadith and jurisprudence.<\/h4>\n

On page 7 part 3, Al-Albani decides the authenticity of a narration showing obligation of Quraishi leadership, and affixes it under number 1006. He then comments:<\/h4>\n

These authentic narrations refute, clearly, claims of the old deviate parties, as well as the present authors and Islamic political ones, who invalidate the term of the leader\u2019s being Quraishi and Arab.<\/h4>\n

Moreover, a scholar bearing contention of Islamic radicalism, authors a thesis named \u2018The Islamic State\u2019 in which he begins with specifying terms of a caliph. He ignores totally the term of the leader\u2019s being Quraishi and Arab. So, he disregards the entire prophetic texts and verdicts that emphasized this term. When I reminded him of this flaw, he just smiled and neglected providing any discussion. I wonder if he is one of those previously cited, or he is lacking any subjective knowledge in this respect.<\/h4>\n

At any rate, each writer is required to seek the right in his writings, without being influenced by any political trend or party. A writer also should disregard accordance with the public.<\/h4>\n

Under number 1851, Al-Albani decides the authenticity of another relation which is: (Caliphate should be to the Quraishis\u2019, and judiciary should be to Ansar\u2019s and solicitation should be to the Abyssinian.)<\/h4>\n

This verdict exposes that leaders of the Islamic governments should be the offsprings of the various clans of Quraish, and the ministers from the Ansar\u2019s offsprings, and the ministers of religious affairs and mass media should be from Africa and, especially, Ethiopia! Obligation mentioned in the previous narration, due to which Al-Albani issue the verdict of the rulers\u2019 being Quraishi, treats leadership, ministration and solicitation equally.<\/h4>\n

Al-Albani misses the fact that jurisprudence of a narration is more remarkable and favorable to its context. The Prophet is too elevated to issue such illogical laws. This narrative and its likes, if authenticated, reveals a definite previous stage of Islam. It is not a perpetual law at all.Eleventh: Exegesists\u2019 blundering in explaining the twelve imams.<\/strong><\/span><\/h4>\n

Being honest to that prophetic text, it is necessary to say that these twelve imams should come directly after the Prophet\u2019s decease. This is necessitated by the Prophet\u2019s phrase \u2018after me.\u2019 It does in no means refer to that they would rule after him (peace be upon him and his family). The text foretells of their coming only, apart from being rulers or ruled. Furthermore, the forecited forms of Jabir and Ibn Masud\u2019s narratives refer to the matter that those imams would be disappointed and opposed by people that they would be taken away from power. This matter, as the texts divulge, would not injure them.<\/h4>\n

In At-Tabarani\u2019s Al-Mujamul Kabir, the following forms are cited:<\/h4>\n

\u201cFor this nation, there shall be twelve custodians whom shall never be influenced by those who will frustrate them.\u201d<\/h4>\n

\u201cFrom Quraish, there shall be twelve custodians whom shall never be injured of enmity of their opposers.\u201d<\/h4>\n

This involves that there is no matter intercepts applying these forms to the twelve imams of the Prophet\u2019s progeny, even if they could not come to power. However, Ali and Al-Hassan could come to power. Sooner or later, Mahdi; the Expected, shall be eventually ruling. This fact is predicted by the Prophet; Al-Mahdi\u2019s forefather.<\/h4>\n

Furthermore, narrations predict the events that would be falling after the ages of those imams, indicate that they would be lasting for long ages. Some mention that confusion, bafflement and hypocrisy, which would be leading to collapse of this nation, would be falling after their ages. Others refer that their age should be lasting along with the age of this earth, and that with their termination, the earth would be foundering with its creatures.<\/h4>\n

This matter is supported by hypotheses of the extension of those imams\u2019 age to the termination of this earth. This meaning is mentioned in a number of Shiite narratives.<\/h4>\n

Ab Salah Al-Halabi\u2019s Taqribul Maarif\/173:<\/h4>\n

\u2026 Anas Bin Malik: The Prophet (peace be upon him) stated: This religion shall be prevailing as long as there will be twelve men from Quraish. If they pass away, the earth will be perishing with its inhabitants.<\/h4>\n

The same is recorded in Alamul Wara\/364.<\/h4>\n

This is accordant to the narratives recorded in our reference books of hadith, regarding the extraordinary importance of the existence of the Lord\u2019s conscript representative on this earth in every age.<\/h4>\n

Al-Kafi; 1\/179 and 534:<\/h4>\n

Abu Hamza: I asked Abu Abdillah (peace be upon him) if the earth might proceed without the existence of an imam. \u201cIf the earth may stand without an imam, it shall be perishing,\u201d answered Abu Abdillah.<\/h4>\n

Correspondingly, the Prophet\u2019s goal beyond providing the question of the next twelve imams in the most remarkable congruity of Muslims attending the Farewell Pilgrimage, was attracting people\u2019s attentions towards those imams, had they only been lucky and followed them!!<\/h4>\n

Furthermore, it is most likely to refer to the twelve imams of the Prophet\u2019s progeny as the only men intended by the Prophet\u2019s prediction. Any other reference is unacceptable for the many refuting questions.<\/h4>\n

Al-Kinji\u2019s Yenabiul Mawadda\/446:<\/h4>\n

A number of scholars state that the Prophet\u2019s prediction of the coming of twelve successors is proved by the numerous ways of relation. By identifying the ages and investigating the place, it is provable that the Prophet\u2019s prediction was referring to the twelve imams of his household and progeny. It is impracticable to refer to the realistic rulers who came to power as the intended in the Prophet\u2019s prediction, since their number is less than twelve. In addition, it is impossible to refer to the Umayid rulers because they were more than twelve and they were excessive unjust and tyrants saving Omar Bin Abdul-Aziz. Besides, they were not Hashemites. According to Abdul-Melik\u2019s narration, that is related to Jabir, the Prophet (peace be upon him and his family) foretold that those imams would be from the Hashemites. The Prophet\u2019s lowering his voice gives greater weight to this narrative since the Umayids were too short to resemble the Hashemites in leadership. At length, it is impracticable to identify the Abbasid kings as the rulers intended. Their number exceeds the one identified. Secondly, they did not revere God\u2019s saying, (Say: I do not ask of you any reward for it but love for my near relatives), and the Prophet\u2019s hadith of Kisa -the cloak-.<\/h4>\n

Correspondingly, it is constitutive to refer to the twelve imams of the Prophet\u2019s household and progeny as the intended in that prophetic prediction since they were the most knowledgeable, religious, godliest and most pious. Moreover, they were of the best lineage and the best family tree.<\/h4>\n

shiastudies.com<\/a><\/h4>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

\nWe believe that the Prophet’s succession was a settled matter for the Prophet (peace be upon him and his family), since the Lord has given him the orders of conveying the following leadership of his progeny to people. This is the Lord’s tradition with the entire prophets whose progenies inherited the divine Book, judgment and prophecy. Mohammed, our prophet,<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7453,7758],"tags":[13763,7556],"class_list":["post-638","post","type-post","status-publish","format-standard","hentry","category-bank-of-subjects-of-articles","category-prophet","tag-ahl-al-bayt-a-s","tag-shiastudies"],"_links":{"self":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/posts\/638","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/comments?post=638"}],"version-history":[{"count":0,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/posts\/638\/revisions"}],"wp:attachment":[{"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/media?parent=638"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/categories?post=638"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shiastudies.com\/en\/wp-json\/wp\/v2\/tags?post=638"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}