The Role of Holy Imams in Revival of Religion

The Interpretation of This Hadith and the Perplexity of Its Commentators

In reference to this type of Hadith, the Sunnite schools commentators and experts arrived at a dead end. They couldn't find a meaning for them in the narrow gulf of the Caliphate schools accepted beliefs. They also could not precisely pinpoint the identity of these twelve persons, or say how a group of twelve consecutive leaders could endure and remain until resurrection day, or what special characteristics this group possessed seeing that Islams' honour and dignity was linked to them. Can anyone, with any type of personality hold this position, or is it necessary for him to be a just righteous Caliph?

First: The famous canonist Ibn Al-Araby in his commentary on Tirmidhis book "Sunan" says:

"We will count the Caliphs after the Holy Prophet. We find them as such: Abu Bakr, Umar, Uthman, Ali, Hassan, Muavieh, Yazid ibn Muavieh, Muavieh ibn Yazid, Marwan, Valid, Suaiman, Uman ibn Abdul Aziz, Yaiz ibn Abdul Malik, Marwan ibn Mohammad ibn Marwan, Saffah, Mansour........

He continues in this manner the listing and counting of the Caliphs and counts up to twenty-seven more of them upto his lifetime (543 A.H). He then says:

"If we were to count twelve of them from the beginning of the Caliphate, having in mind those who possessed the Caliphate of the Prophet in appearance, we find that this twelve ends with Sulaiman Ibn Abdul Malek. However, if we count them keeping in mind those who in reality and in its true meaning possessed the Caliphate of the Prophet [meaning that they were righteous and just], we will only have five members in this group; the first four Caliphs and Umar ibn Abdul Aziz. Because of this I find no meaning for this Hadith". 133

Qazi Aiyaz the reputable sunnite traditionalist says in answer to the question:

Haven't a much larger number of persons reached the Caliphate than twelve?!

(That is a futile protest because the Holy Prophet has not said: Other than twelve there will be no other Caliphs. No, he has said that there will be such a number; which there was. This statement of the Prophet does not prevent there being a greater number) 134

Another scholar has said: The Prophets intention is that there will be twelve Imams throughout Islams existence until resurrection day who will act righteously. However, consecutiveness and succession is not stipulated.....Accordingly, in the Prophets sentence «After that there will. be anarchy» he means the resurrection and the revolts and confusion proceeding it like the exist of the "Islamic antichrist" (Dojal). The twelve Caliphs mentioned here are: the first four Caliphs, and Hassan and Muavieh, Abdullah ibn Zobair 135 and Uman ibn Abdul Aziz (who are eighty altogether), Mahdi Abbasi (127-169 A.H) may also possible be added to them because he was among the Abbassids the same as Umar Ibn Abdul Aziz was among the Ummayads. Zaher may also be included because of his righteousness. As a result, two remain of which one is Mahdi (Mau'ood-e- Akher-az-Zaman) The Promised One who is of Ahlu'lbait. 136

It has also been said: "The Prophets intention in this Hadith is that there will be twelve Caliphs in the era of the Caliphates glory and power, and Islams greatest strength and order of affairs. According to this, the Caliphs spoken of by the Prophet are those who ruled in eras when Islam was highly esteemed and upon whom all of the Muslims agreed." 137 Bayhaghi the famous Sunnite traditionalsit and legislator after an explanation on this opinion says that: This amount, of those possessing the above mentioned characteristics, concluded with Valid ibn Yazid ibn Abdul Malik, and afterwards there was anarchy and large revolts. After that the Abbassids came to power. Of course if we set aside the aforementioned characteristics we will have more than twelve, and the same is true if we count the Caliphs after the revolts. 138

As a further explanation of this, they have said:

"Among those who were unanimously agreed upon in the Caliphate we first of all have the first three Caliphs and afterwards there is Ali until the matter of leadership came up in the battle of "Siffeen". On this day Muavieh gave himself the title of Caliph (and unanimous agreement concerning Ali's Caliphate was abolished). (This situation remained the same from then on). After Imam Hassan's peace treaty everyone agreed on Muaviehs' caliphate and after him his son Yazid saw no opposition. The matter of Imam Hussain and his Caliphate did not achieve agreements and he was killed as a result. Again, after Yazids' death there was dispute untill the time of Abdul Malik Ibn Marwan's Caliphate which had unanimous agreement. Of course we know that this occured after the killing of Abdullah ibn Zobair (73 A.H). After Abdul Malik there was no opposition to the Caliphate of his four sons: These four being Valid, Sulaiman, Yazid and Hesham while according to Sulaimans last will, Umar Ibn Abdul Aziz held the Caliphate after him and before Yazid. The twelfth person in this group upon whom the people unanimously agreed was Valid ibn Abdul Malik who ruled for four years".

Ibn Hajar the great Shafite traditionalist and Canonist said:

"This is the best explanation for the aforementioned Hadiths".

Ibn Kasir, the famous historian, traditionalist and Commentator of the eighth century (A.H) writes:

The way followed by Bayhaghi and a group who agreed with him has much room for hesitation: this group saying that the Hadith speaks of the Caliphs who ruled successively until the rule of Valid ibn Yazid Ibn Abdul Malik the libertine. The reason I say this is that no matter how we look at it the Caliphs up until the above mentioned Valid are more than twelve. Our proof of this is such: the Caliphate of the first four Caliphs, Abu Bakr, Umar, Uthman and Ali was according to unanimous agreement and as such indisputable.........after them there was Hassan ibn Ali because Ali left testimony as to him and his Caliphate and the people also pledged their allegience to him.........up until the time that he made peace with Muavieh........After Muavieh there was Yazid and after him Muavieh Ibn Yazid, then Marwan and Abdul Malik ibn Marwan, his son Valid Ibn Abdul Malik, afterwards Sulaiman Ibn Abdul Malik, Umar ibn Abdul Aziz, Yazid ibn Abdul Malik and then Hesham ibn Abdul Malik who were rulers and Caliph. This group as such consists of fifteen persons. Even so, after these there was Valid ibn Yazid ibn Abdul Malik (Bayhaghi names as the twelfth person). And if we also take into account the rule of Abdullah ibn Zobair who was before Abdul Malik, this group amounts to sixteen persons.

Despite all of the difficulties with regard to the twelve Caliphs approved of by the Prophet (by counting from the start of the Caliphate), Yazid ibn Muavieh is included, while Umar Ibn Abdul Aziz whom all the great men praised and eulogized is exclused.

This is even despite the fact the he has been included in the group of orthodox Caliphs, everyone agreeing on his justice and the fact the at his rule was one of the most just in Islamic history. Even the heretics have agreed on this matter.

If someone would say that we only give credence to those whom the nation unanimously agreed upon they will arrive at a dead-end because they cannot include Ali Ibn Abi Talib and his son in the number of Caliphs, seeing that the people did not unanimously agree on their Caliphate, and all of Shams inhabitants did not pledge their allegiance to him with regard to their Caliphate.

Ibn Kasir adds to this: One of the scholars has included Muavieh, Yazid, and Muavieh ibn Yazid in the .twelve Caliphs and has excluded Marwan and Abdullah Ibn Zobair, because the people did not unanimously agree on them. I say: If we accept this principle in the counting of the Caliphs, we must count them as such; Abu Bakr, Umar, Uthman, then Muavieh, Yazid, Abdul Malik, Valid, Sulaiman, Umar Ibn Abdul Aziz, then Yazid and Hesham. These add up to ten. After them we have Valid Ibn Yazid ibn Abdul Malik (the libertine). The reason being that by following this method it becomes necessary for us to exclude Ali and his son Hassan and this is contrary to the stipulations of Sunnite and Shiite scholars. It is also contrary to the stipulations of Sunnite and Shiite scholars. It is also contrary to a narrative from the prophet related by Safineh which says: After me the Caliphate will last thirty years and after that there will be a truculent king. 139

Ibn Jozy, in his book "Kashf al-Mushkel" (Discovery of problem), has put forth two says to solve this matter:

First: The Holy Prophet (s.a.w) has mentioned in his hadiths the events that will occur after himself and his companions, in reality his companions being united with him in this matter, being the same as himself. The Prophet notifies us of the governments which will rule after himself, in these statements referring to the number of Caliphs at the head of them. Also, maybe he means by the remark (La Yazaluddin...),140 that the government will always be stable and in control, honoured and powerful, until the time when twelve Caliphs have come to power, and after that everything will change and its conditions will be much more difficult.

The first of the Prophets Caliphs is of Bani Ummayad, and is Yazid ibn Muavieh and the last is Marwan (Hemar). Their numbers amounts to thirteen. Uthman, Muavieh and Abdullah Ibn Zobair are excluded from this number because they were companions of the Prophet. Accordingly, if we illuminate Marwan ibn Al-Hakam because of doubt as to whether he was a companion or not, and or because he gained the Caliphate by force while the people then had freely pledged their allegiance to Abdullah ibn Zubair, we will have arrived at the twelve (and thus the Prophets' statement would be proved). When the Caliphate left the family of Bani Ummayed great revolts and unrest occured along with great dangers and events, continuing until the time when the Caliphate was established in Bani Abbas. After that the conditions of the Caliphate took on some very striking changes. (In the book "Fathu'l Bari", after narrating this opinion Ibn Hajr goes on to reject it and list its inconsistancies).141

Second: It's possible that this Caliphate along with the twelve entrusted with it pertains to the period of time after Mahdi who will appear at the end of the world. I have found this in the book of Daniel: When Mahdi leaves this world, after him five sons of the Major tribe (Imam Hassan «a.s») will rule the government.

After that five sons of the minor tribe (Imam Hussain «a.s») will gain this position. The last in this group will then specify in his will that one of the Major tribes sons should be his successor and Caliph. After him his son will take on the responsibility of the caliphate, the twelve aforementioned Caliphs thus completed, each of them being a guided Imam(Mahdi).

After this statement Ibn Jozy adds: Such news also exists in a Hadith which says that after him (Mahdi) twelve men will attain leadership: Six of them the descendents of Hassan and six the descendents of Hussain followed by one more person after whose death the era will become corrupt. 142

Ibn Hajar Haythami speaking of this Hadith says:

"This Hadith is certainly a false one therefore we cannot rely on it". 143

Another group of scholars said: It seems that the Prophet (s.a.w) has given news of strange things to happen after him in this Hadith, and has foretold of the unrest and disorder during those eras. Times when the people of one era will gather around twelve Emirs. If the Prophet had intended other than this he would have certainly said: There will be twelve Emirs each of them will do this and that. Since he has offered no information regarding these persons we understand that he meant all of these Caliphs would be in one era or period of time.

They also said that this prediction with that meaning occured in the fifth century A.H because at that time in "Andalusia" there lived only six persons each calling himself Caliph, in addition to these six Caliphs the ruler of Egypt (The Fatimide Caliph) and the Abbasside Caliph in Baghdad also ruled (adding up to eight person). In addition to them those who claimed the caliphate are also counted, meaning the khavarej and Alavian who appeared at this time refusing to obey the Abbaside Caliph and wanting their own Caliphate or government.

After narrating this opinion Ibn Hajar Asqalani remarks:

This is the particular opinion of those who have studied only the abbreviated version of Bukhari and have not seen the other versions of this Hadith (which contain many explanations regarding these Caliphs). Even so, the existence of this large group of self-appointed caliphs is a separate matter and therefore cannot be seen as the Prophets intention. 144 These were the commentaries on and explanations of this Hadith by the Caliphate school.

140. According to Muslims narrative, 6/4 (Egypt 1334) (meaning: Religion will always be stable until there has been twelve Caliphs and....) The word Religion int his text has been given another meaning and changed to government or leadership which has nothing to do with it.

Now We Will Investigate.

Now we will go back and review this collection of opinions so that we may arrive at their true meanings and ascertian and confirm the falsity of all of them, none of them having any similarity to one another. The points that may be confirmed by an accurate study of these hadiths are:

1. The number of the Prophets' Caliphs and Islamic leaders will not exceed twelve persons all of them from Quraish.

Our reason for this claim is the plain and explicit wording in some of these Hadiths. For example:

"For this nation there will be twelve guardians.....all of Quraish". 145

And:

"This nation will have twelve Caliphs", 146

or

"After me there will be twelve Caliphs all of whom are from Quraish". 147

The statements (after me there are twelve Caliphs) and (this nation will have twelve Caliphs) and their like give us the precise opinion the number of caliphs and guardians of this nation is restricted to twelve persons.

2. These leaders or Caliphs will come consecutively in this nation until resurrection day.

To prove this statement we will also refer to the existing narratives.

Muslim in his book "Sahih" quotes from the Prophet: (The Caliphate is everlasting in the world and even if only two persons remain it will be in Quraish).148

This Hadith appearing in the most reputable Sunnite writings of Hadith precisely announces the continuity of the Caliphs until resurrection day. Now let us repeat the Hadith we reported earlier: (This religion will remain until resurrection day and the Caliphate of twelve Caliphs). 149 Clearly, this gives us the promise of religion remaining until the day of resurrection, and alongside it the Caliphate of twelve Caliphs. This means that the Prophets intent was: My religion will remain until resurrection day and this length of time will be the era of twelve Caliphs, it being necessary for one of these caliphs to have along enough life span to last this long period of time.

3. These Caliphs and Emirs, according to the Prophets explicit statement, have been compared with the twelve leaders of Bani Israel. We read in the Holy Quran "And certainly Allah made a covenant with the children of Israel, and We raised up among them twelve chieftains". 150

Bani Israel was divided into twelve tribes. These divisions had historical roots and pertained to the time of Jacob (Israel). Jacob had twelve sons. The descendants of each one of them created an enormous tribe. During the time of Moses and Bani Israels' rise to power, according to Quranic verses, a leader was chosen from each of these twelve tribes who was responsible for taking care of his clans affairs. In some of the traditions we have seen the twelve Caliphs are compared to these twelve guardians, firstly because of their definite and inarguable number, secondly because they possessed the guardianship and leadership of a nation and thirdly because they were appointed by God and presented by the Prophet of their time Moses (a.s).

Now it is necessary for us to also pay attention to this sensitive point; and that is to see how these types of Hadiths were narrated or in other or better words, how it was set at liberty from the claws of the strict censorship and stern oppression in the Caliphates administration-especially that of the Ummayeds. I think that the first time one of the prophets companions related this Hadith for others the Caliphs were still very few in number; and of course it is very easy for us to imagine that they couldn't foresee what difficulties they would run into later trying to interpret it and explain it away. If at that time they had realized what a dead-end they would reach, this Hadith would not have come down to us in the caliphate schools most authoritative texts, and or it would have been neutralized in some way like many of the creditable enlightening Hadiths of the Prophet (s.a.w) were neutralized. As such, the reason for the promulgation of this Hadith was because at the time of its narration the number of Caliphs had not yet reached twelve. Its narration continued up until the rule of Muavieh or Yazid Ibn Muavieh, at which time the number of official Caliphs did not exceed six or seven. For this reason the administration at that time could see no danger in its promulgation, and by the time the number of Caliphs exceeded twelve it was too late to prevent its narration or to subject it to alteration.

Looking at all of the various, far-fetched suppositions given to explain these Hadiths we can see that only the Shiite schools proposition, in other words the twelve infallible Imams, is capable of collating with this Hadith. In conclusion we must remind you that this Hadiths importance is mostly based on the fact that it is found in all of the Sunnite schools authoritative texts of Hadiths, everyone agreeing on its credibility and accuracy.

Narratives in which the Imams name is stipulated

Just as we have seen, in the previous Hadith the Caliphs have not been named. Now we will proceed with the Hadiths containing a stipulation of the Caliph or ruler after the Prophet (s.a.w), and wrap up our discussion with an investigation into them.

The warning in "The First Invitation"

The first text in our supporting documents on these lines is the Hadith of Endhar or Youm al-Dar. This Hadith exists in many of the Sunnite schools reputable historical records, commentaries and narratives; such as Tabaris "Tarikh", Ibn Asirs "Tarikh" and also that of Abu al-Fada, "Musnad" by Ahmad and "Kanz ul-Ummal", Ibn Alvardi's "Tarikh" and Bayhaghis' "Dala'ilu'n-nubuwwah" etc......of course differing in each as to length and detail. We will relate this event according to Tabaris "Tarikh", being one of our oldest sources dealing with it and because it is one of the most reputable historical writings in the Caliphate school.

Amir al-Mu'meneen (a.s) said:

"When the noble verse was revealed, the Holy Prophet sent for me saying: "God has commanded me to call my relatives and close tribesmen unto Him and to warn them".

This is the first time that the prophet has taken the invitation outside of the home in which himself, Ali, Khadija and Zaid lived. Until this time - the third year of the mission - Islam existed only in the Prophets home and the only Muslims on the face of the earth were the inhabitants of this house.

"After the revelation of this noble verse I became anxious as to what I would do with persons like Abu Lahab? If I begin to speak they will certainly rise to oppose me and they will destroy everything I have built and maybe they will leave a bad and negative influence on my invitation in the future.

However, Gabriel came to me several times and said that this command may not be infringed upon and if you turn your back on it you will earn the wrath of God. Now that this is so, prepare some food and invite all Bani Hashem to a feast at our house".

The Imam said:

"At that time the sons of Abdul Mutalib amounted to about forty persons and all of them came. The Prophet served the food with his own hands and told them to begin eating in the name of Allah. Everyone ate and was satisfied. I swear by He who holds Alis' life in his hands that one person could have eaten all of what I brought, but forty persons ate until they were full and still some was left over. Then the Prophet ordered me to make them quenched. I brought the Yoghurt and water I had prepared and gave it to them to drink. When the Prophet wished to speak, Abu lahab took the lead, hastly interrupting him and said: (Your friend has performed some fascinating magic). The Prophet remained silent and said nothing. He had been given the responsibility to "call" them and had gathered them for that very purpose, but in a gathering where his actions had been called magic, speaking was no longer appropriate. Because of this the gathering ended and everyone went home. On another day the Imam was told to invite them and a feast with the same conditions and participants was given and this time of course, the Prophet did not allow Abu lahab to speak and he addressed his relatives saying: O sons of Abdul Mutalib. I swear by God! I know of no other Arab youth who has brought to his tribe something better than that which I have brought as a gift. I have brought you the best of this world and the next. God the Highest has commanded me to call you unto him. Which of you will be a partner to my suffering and aid me in performing this mission, becoming my brother, executor, and Caliph among you?"

Those who see the Caliphate as being statesmanship and governorship give this meaning to that statement: (And the governor after me among you) However, we understand it to mean successor in the propagation, promulgation and preservation of Islam.

The Imam said:

The whole group became silent and no one gave a positive answer to the Prophets call. But I, the youngest of them all, said:

"O' Prophet of Allah, I will be your minister and aid in bearing the burden of this mission). 151 The Prophet placed his hand on my neck and said:

(This is my brother, my successor and my Caliph among you. Listen to him and obey him).

The old men of Bani Hashem and the tribes elders stood up laughing out of ridicule and scorn saying to Abu Talib: This nephew of yours is telling you to take orders from your young son while you are the leader and Shaikh of Quraish! 152

This was the first time that the Prophet designated Ali for the Imamate of the nation. On this day, the first day of the Prophets and Ismas official, public invitation, he called them to accept three principle things: The sovereignty of "THE ONE TRUE GOD", His own prophethood, and the ministry, Caliphate and executorship of Ali Ibn Abi Talib. The first of these titles (ministry), pertained to the lifetime of the Prophet while the other two pertained to the time after his death. The ministry means Alis' cooperation with the Prophet in enduring the hardships of the mission during the Prophets' lifetime, while the executorship and Caliphate means the responsibility of bearing this heavy burden alone after his death.

We previously informed you that a persons Caliph does exactly what that person did. As such the prophets Caliph is responsible for the Prophets' duties.

He is his partner in his individual duty; the propagation for Islam, and after his death he is the continuer of his way (not meaning that he rules). Of course the leadership is one of the Prophets' inseparable duties., not the entire prophethood. Consequently it is only one of his caliphs duties not the entire Caliphate. The Prophet must be governor and during his lifetime no other governor is justified and not to her government is legal or right.

However, the Prophet has not come to only rule so that if he doesn't attain the governorship his prophethood would sustain some deprivation or damage or be considered null and void. Throughout Jesus's (a.s) prophethood he never gained governorship or material power but during this time he continually delivered the Divine Message. Was there something wrong with his prophethood as such?

For thirteen years in Mecca before the migration, the last prophet (s.a.w) was not the governor nor did he possess the power for governing but his prophethood received not even the smallest injury or inadequacy. Also, the time that Ali (a.s) was governor, ruler and leader of the nation in contrast, while the basis for his Imamate received no impairment.

Which senses of the word did the Prophet have in mind when he introduced Ali as his Caliph on that day? Did he wish to introduce him regarding the governorship and director-ship of the Islamic community thus affirming his rule after his owner? No, he did not appoint a governor, he appointed someone much better and more important. He introduced the executor and minister of the Prophet and the missionary of the Divine Mission after the Prophet. The true meaning of the Caliphate, the one that manifests its exalted position, includes the safeguarding and propagation of pure, unaltered Islam, the establishment of a righteous government, the high rank of arbitrator and also the Imamate of Friday and communal prayers, but not only one without the others.