Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 14: The Imamat Succession to the Prophet

1. Introduction

Eventually the inevitable occurred and the soul of the Prophet (a.s.) flew to its eternal abode. For in the words of the poet Nizami, "he who has not died and will never die is only God'.

It was clear that with the death of this great man a storm would blow up over the peaceful ocean of Islam, and that turbulent waters would be churned up. The ambitious would try to benefit and to get as much as they could from this turbulence and commotion, to fish in these troubled waters.

On the other hand, we know that the great mass of people believe in anything they see; they have always been thus and have always been fuel for a fire that anyone may care to kindle.

They need constant training and continual taking care of, and without an educator they cannot reach their own perfection.

Now we must ask if such a society, in such conditions, needs a leader who can take the reins of command in the place of the Prophet or not, so that the result of all the pains the Messenger of Allah took should not be dissipated?

Is there not a need for a knowledgeable, political authority who is thoroughly acquainted with the Divine laws and who can guide and lead the people on the right path in the right way?

The Shi'a belief holds that the Love of God and His infinite wisdom demand that after the Prophet the people should not be without a leader. Such a leader must be sinless and wise, so that his correctness of speech and action may be a guarantee and a true sign of a superior man, someone selected by God.

He must take the reins of the Muslim community in his hands and lead and guide them with the extensive wisdom and foresight, without error, and this he must take from the Prophet of Islam. Because there is no reason for God, Who was considerate of the people in the time of the Prophet to change His judgment and to withdraw His loving concern.

How could it be possible that God, Who by His Grace created thousands of elaborate details for the protection and growth of our bodies, has neglected to appoint a goodly successor to the Prophet? Does not the bringing into existence of the best of communities, which is the aim of Islam, need the selection of the best of leaders?

Is not the appointment of a sinless leader, educator and Imam the basis of the contentment of society? Can Islamic society attain contentment and happiness without divine supervision and leadership?

So if there is a need for the divine, sinless leader, and Islamic society wants a divine educator, how can it be said that this matter has been ignored by Islam and that the people have been left to themselves?

In short, the same philosophy which demands the appointment of the Prophet also precisely demands that God should introduce and appoint a successor through the Prophet.

The Prophet of Islam (a.s.) said in the latter part of his life: "O People, I swear before Allah that I have explained what will make you nearer to heaven and what will take you far from the Fire." With this explanation, how can it be said that the Prophet of Islam did not appoint his immediate successor?

2. Is the Qur'an not Sufficient?

The Qur'an is the fundamental basis for every kind of Islamic concept. Like a mighty rock, all the fruitful buildings of Islamic knowledge have been made steady on it. It is the clear spring from which all the streams of insight flow. The credibility and prestige of other religious foundations rest on it.

But, on the basis of the proofs we shall give, one cannot be content with the Qur'an alone to solve the problems of leadership, the differences which crop up in Islamic society, or to satisfy the needs of the Muslims people.

1. Firstly because the Qur'an and its great and abundant contents need commentary and explanation.

Since all the verses are not alike in clarity, unacquainted readers in the first moments of their journey may become lost and not take the path to their destination.

So the Prophet himself or those appointed by him who have a , spiritual link with what is beyond the external world, must be a guide in this valley also, so that they can interpret and explain the Qur'anic verses according to Allah's purpose.

For if not, ordinary people will sometimes interpret incorrectly and will end up far from the truth. The Prophet himself has said, "Anyone who interprets the Qur'an according to his own opinions will have a place in the Fire."

It is recounted that a thief was brought into the presence of the Abbasid caliph Mu'tasim so that he might be punished according to the punishment prescribed in the Qur'an.

The command of the Qur'an is: "Cut off the hand of a thief." But Mu'tasim did not know from where the hand should be cut. He asked his Sunni "ulama. One of them said, "From the wrist."

"From the elbow," another said.

Mu'tasim was not satisfied. He was forced to ask Imam Muhammad at-Taqi (a.s.), the ninth Shi'a Imam, who was present in that gathering. The Imam replied, "Only four fingers must be cut off."

"Why?" '

"Since Allah has decreed in the Qur'an, "And that the places of sajdah are for Allah.1 (72:18) that is the seven places of the body [which touches the ground in prostration], so they should not be cut off."

All those present accepted and were satisfied with his proof. This kind of interpretation is in fact interpretation of the Qur'an by the Qur'an, and is peculiar to the Ahlu '1-bayt (a.s.), and no one, to whatever degree he may be a master of interpretation, is able to succeed in perfectly understanding interpretation in this way unless he has taken the lead from the Imams of the Ahlu '1-bayt and has made them his example.

2. What we have said above is only in regard to the correct interpretation of the esoteric meaning and commands of the Qur'an. But beneath the esoteric words and meanings of the Qur'an, there are shades and layers of spiritual messages which can only be correctly explained by qualified guides.

The Prophet of Islam (a.s.) said, "The Qur'an has a beautiful outer meaning and a profound inner meaning."8 He also said, "The Qur'an has profundity, and its profundity is deep too, up to seven inner layers."9

According to the great exegetists, the entire Qur'an has a hermeneutics and an inner meaning to it, and to arrive at them by thought and research alone is not possible. It is not explicable to all through words, for the ability to perceive and practice this is not given to all men.

Only those near to God, the pure, those free from moral corruption, can comprehend this, and use it for the solution of the differences and incidents between men, and learn it, and then, by virtue of the immunity from error and mistake that they have from God, teach it to others.

Those who are spiritually near to God and free from error are the Prophet and his Ahlu '1-bayt about whom the Qur'an says: Allah desires only to keep away from you, O the Ahlu 'l-bayt, abomination and to cleanse you. (33:33)

There is also a hadith which says that only the Prophet and his Ahlu 'l-bayt can perceive all the truths of the Qur'an.10 This implies that the Prophet (who was the recipient of the Qur'an) and his Ahlu '1-bayt (who were his close family-members) are more acquainted with the meaning of the Qur'an.

It is because of this connection between the Qur'an and the Ahlu '1-bayt that the Prophet said, "I leave two things in your trust, the Book of Allah and my family; if you attach yourselves to these two you will never go astray.11

As a postscript, the summary of this lesson can be found in the discussion which students of Imam Ja’far as-Sâdiq (a.s.) had with a Sunni in the presence of the Imam.

A man from Damascus (which was the support base of the Umayyids) had come to Medina with the intention of debating with one of the students of Imam Ja’far as-Sâdiq (a.s.).

The Imam said, "Introduce this man to Hisham." Hisham was the youngest of his students.

"O Child," said the man from Damascus, "ask me concerning the imamate of this man (referring to Imam Ja'far as-Sadiq)." Hisham was angered by his lack of manners and shuddered.

But he concealed his temper and began: "Is your Creator more kind and loving towards His slaves, or the slaves themselves?" "The Creator."

"What has the loving Creator done for his slaves?"

"He has appointed a clear guidance and proof, to protect them from differences and disunity, and to establish friendship and unity among them. He has made clear to them their religious duties." "Who is that guide?"

"The Prophet."

"Who is it after the death of the Prophet?"

"The Book of Allah and the sunnah of the Prophet of Islam."

"Can the Book of Allah and the sunnah of the Prophet prevent us from differences today?"

"Yes."

"So why do you and I who are both Muslims have a dispute, or in other words, why have you come here from Damascus as a result of this difference?"

The man from Damascus was silent and said no more.

Imam Ja’far as-Sâdiq (a.s.) said to him, "Why don't you speak up?"

"What shall I say?" he replied. "If I say we have no difference, then I lie. And just as I said the Book of Allah and the sunnah of the Prophet should take away the differences between us, so this also is untrue, because, in many instances, the Book of Allah and the sunnah do not have a clear and obvious meaning that could dispel our differences."

So the man from Damascus said that he wanted to ask the very same question from Hisham. The Imam agreed.

"O Hisham. Who is more loving towards people? God, or the people themselves?"

"God."

"Did he send them someone to protect the unity of Muslims and to take over their control, to explain to them the truth and falsity?"

"Are you talking about the time of the Prophet, or about now?"

"In the time of the Prophet, it was him; no, tell me about now." "Today it is this man who is seated here and to whom people come from every corner of the land, and who gives us news of the heaven and the earth; and this knowledge was bequeathed to him from his father and so on back to the Prophet."

"How can I verify and accept this statement for myself?"

"Go now and ask him anything you like."

"That's right, there is no excuse; only I must ask."

Then Imam Ja'far as-Sadiq (a.s.) told him about his journey and of the things that had happened to him on his way which only the man could know of. When he had explained so that no doubt remained for him, the man declared his belief in the Imam. This lesson has been adapted with minor changes from Dar Rah-e Haqq, The Roots of Religion, Qum, Iran.

Lesson 15: Amir Al-Mu’minin ‘Ali

1. The Successor of the Prophet

The Shi'a Ithna "Ashari Muslims believe that after the Prophet of Islam, the leadership of the world of Islam fell to Amir al- Mu'minin, 'Ali (a.s.), and then to his eleven infallible descendants. This belief is as clear as the rays of the morning sun, and those who are unprejudiced and impartial will have no cause to doubt it.

Jabir bin 'Abdullah, one of the prominent companions of the Prophet (a.s.), said, "The day the verse concerning obedience to Allah, the Prophet and the Ulu '1-Amr was revealed (4:59),

I asked the Prophet: 'We know Allah and the Prophet, but who is the third?' He said, They are the Imams, my successors, the first of whom is 'Ali bin Abi Talib, then, in order, Hasan, Husayn, 'Ali ibn Husayn, Muhammad bin 'Ali, who was called Baqir in the Torah,

and whom you, Jabir, will meet and to whom you will convey my salam; then, after him, Ja'far ibn Muhammad as-Sadiq, Musa ibn Ja'far,

'Ali ibn Musa, Muhammad ibn 'Ali, 'Ali bin Muhammad, Hasan ibn 'Ali, and in the end the son of Hasan ibn 'Ali will come, whose name will be the same as mine (Muhammad Abu '1- Qasim).'"12

2. The First Leader

No society, at any time or place, can stand free and liberated without a leader. We also know that if a ruler is dedicated to the wellbeing of the society, then he must strive to protect it and he must also take into consideration the present as well as the future of that society.

It is because of this necessity that rulers, even during short journeys, appoint a deputy. This is evident in every case of leadership. A head of the family, a principal or headmaster of the school, a foreman in a factory, all put a deputy in their place for the absence of even a few hours. This matter is so obvious that it needs no proof.

The great Prophet of Islam, who was the leader of the Islamic world, observed this very principle. Wherever the light of Islam shone for the first time, he always appointed an administrator for that place to look after its affairs.

When he sent armies for jihad, he appointed a commander, and sometimes appointed several persons as deputy commanders so that if one was killed, the army would not be left without a commander.

Thus we know of persons whom the Prophet appointed as his deputies and representatives whenever he traveled from Medina, so that Medina should not be without a leader during his absence.

The Shi'as ask how, with this evidence, it is consistent with the wisdom of the Prophet that he should die without appointing a successor. Which of the following possibilities seems reasonable: Was the Islamic society, after the death of the Prophet, not in need of a leader again?

Or did the Prophet of Islam attach no importance to the Muslim community after he had gone?

Or were concerns and prudence something he could do nothing about?

Or did he not know who was the worthiest successor?

Which of these possibilities seems more reasonable?

With the quality of leadership and the concern for the affairs of the people which we see in the Prophet of Islam, how could he have not given any guidance or instruction on this vital matter of the Muslims' leadership?

In the light of this reality, the Shi'as proceeded to investigate the original texts and documents of Islam and they came across an enormous quantity of sources which made them conclude that there are clear, sufficient, precise orders from the Prophet of Islam about his successor: the verse of wilayah, the hadith of Ghadir, the hadith of Safinah, the hadith of Thaqalayn, and many more, all of which are tested, examined and explained in the great works done on this subject.

From all these we shall select only the hadith of Ghadir and we shall seek to judge its value and implications in an unprejudiced manner.

3. The Historical Hadith of Ghadir

In the tenth year of the Islamic calendar (hijrah), the Prophet set out for Mecca to perform the pilgrimage (hajj). This hajj was undertaken in the last years of the Prophet's life, and for this reason history has given it the name of the "Farewell Pilgrimage" (hajjatu 'l-wida').

Muslims participated in extraordinarily large numbers in this journey of the Prophet to Mecca with the eagerness to learn and do the pilgrimage from the Prophet directly. They numbered about 120,000. Some groups joined him in the town of Mecca.

After completing the hajj, when the Prophet was returning to Medina, the following verse was revealed on the 18th day of Dhil Hijja at Ghadir Khumm:

O Messenger, deliver that [message] which has been sent down to you from your Lord; for if you do not, then [it be as if] you have not delivered His message [at all]. Allah will protect you from men. (5:67)

Thus a great message reached the Prophet from Allah. The edges of the caravan were slowly rolling along. Suddenly a herald proclaimed on behalf of the Prophet: "Allah has given a command...Let everyone await the command..."

Thereupon, the Prophet (a.s.) gave the order that everyone should stop moving and come to a halt; and they did. Many travelers stood there on the order of the Prophet to hear the news.

We have been told that the desert of Ghadir Khumm is plain without water; it was midday and the heat of the sun was scorching. What is the news for which the Prophet is keeping the people standing in such a place, at such a time?

Then the sound of adhan was heard. The Prophet performs the prayer with the people, and then camel saddle-packs are built up to form a raised platform. The Prophet stands on the top of them. People catch their breath, and are as quiet as the sands of the desert. They are waiting for the news.

The Prophet starts. After praising Allah, the Prophet says, "Do you agree that I have fulfilled my responsibility by conveying the message of Allah to you?"

"We are the witnesses that you have delivered the message to us, and that you made every effort in this direction. May Allah give you the best reward!"

"Do you witness to the unity of God, the prophethood of his slave, Muhammad, and to heaven and hell, death and the resurrection, and to the life after death?"

"We do witness to these."

"May Allah be our witness!" And then he said, "O people; I and you, we shall see one another besides [the fountain of] Kawthar [on the day of judgment]. Be careful after me how you deal with two precious things."

"O Prophet, what are these two things?"

"The Book of Allah, and my descendants. Allah told me that these two are not be separated from one another till they reach me beside the Kawthar. Do not go ahead of them, for you will be ruined. Do not fall behind them, for you will also be ruined."

Then he raised the hand of 'Ali so that everyone could see him and know him. Then, in the same position, he read the divine order of succession.

"O people, who is more deserving among the believers to have wilayah (authority) and guardianship over them?"

"Allah and the Prophet know best."

"Allah gave me wilayah, and I am more worthy than the believers and the followers themselves. Therefore, to whosoever I am his wali (master) and guardian, 'Ali is his master and guardian too. O Allah, be the friend of his friends, and the enemy of his enemies. Help anyone who helps him, and punish anyone who rebels against him."

"Now everyone who is present must tell [the event to] those who are absent."

The people had not yet dispersed when the following verse was revealed:

Today I have perfected your religion for you, and I have completed my blessing upon you, and I have approved Islam as your religion. (5:3)

Then the Prophet cried out: "Allahu Akbar! The religion of Allah has been perfected, and He is pleased with my prophethood and the wilayah of 'Ali after me."

After this ceremony, people felicitated Amir al-Mu'minin 'Ali. Among the foremost of the companions who felicitated him were Abu Bakr and 'Umar who said, "How good for you, O 'Ali, to have become the master of me and every believing man and woman."

(a) The Authenticity of the Hadith of Ghadir

From the point of view of its chain of narration, the hadith of Ghadir is so strong that it is probably unique.

One hundred and ten of the companions (sahabah) of the Prophet who were present at Ghadir have narrated it from the Prophet without any intermediary, and also eighty four of the disciples of the companions (tabi’iyn).

The unbiased scholars of the Sunni world have mentioned the event of Ghadir in their books with great documentation, ‘Allamah Amini has mentioned three hundred and fifty such scholars in his al-Ghadir.

Many great Islamic scholars have written books exclusively on the event of Ghadir, and twenty-six such writers have been mentioned in al- Ghadir. Dictionary compilers have related the story of Ghadir under the entry of ‘Ghadir’ or ‘Mawla’ (master).

So there can not be the smallest doubt, nor the least shadow over the chain of narration of the hadith of Ghadir except for those handful of people who can stand in the light of the sun and feel its warmth on their skin but still say that there is no light or warmth.

(b) The Meaning of "Mawla" in the Hadith of Ghadir

The hadith of Ghadir is so striking that everybody must in all fairness notice and then become certain that 'Ali became the first successor of the Prophet. So let us look at the crucial word and context of the hadith.

Mawla, in this hadith, means someone who has the status of wilayah and imamate, and can give his opinion and command on it; his command has priority over all other commands. For this reason, before he said, "He whose master (mawla) I am," the Prophet asked, "O People, who among the believers has more authority (awla)?"

Awla, or having more authority, means that the Prophet's wish comes before the wish of the people, and that whatever he says or does is an authority for the people. People follow him; he has wilayah and guardianship over them.

Now, we can see that just as in the first sentence, the authority and wilayah of the Prophet is mentioned, so in the following sentence the word ‘mawla’ for Ali must have the same meaning so that there can be some connection between the two sentences.

Therefore the correct meaning which we get from these few sentences is as the Prophet asked: "Do not I have more authority over you?" "Yes!" everyone replied. "So, whosoever among you on whom 1 have authority, 'Ali also has authority. After me, he will be the mawla of all Muslims and my successor."

Thus, in this hadith, there is no question of any other meaning for ‘mawla’ apart from having authority or priority - wilayah and imamate; and any other meaning in its place is entirely irrelevant.

We should also note that the Prophet of Islam kept people standing in this great heat. This historical fact makes it clear that the matter has a special importance; for, if not, no reasonable man would suppose that the Prophet would detain people under such conditions when his purpose was only to remind them of a trivial matter, for example, that 'Ali was his friend!

Lesson 16: Khilafat & Consulation (a review of Saqifa)

1. The Authority of the Prophet

Muslims maintain that the Prophet of Islam is infallible and sinless, and that his speech is the same as reality and is the wish of Allah. If it were otherwise, they say, Allah could not have commanded unconditional obedience to him. So his command is Allah's command, and it is absolutely mandatory to obey him.

Moreover, the Prophet had the right to make laws for the people, and his orders took precedence over everyone else's idea or opinion, and his commands on social and other matters had to be carried out.

Allah says, "The Prophet has a greater authority over the believers than they themselves have." (33:6) He also says, "When Allah and His messenger have decreed a matter, it is not for any believing man or woman to have a choice in the matter." (33:36)

An examination of the last verse and its explanation makes it clear that the decree of the Prophet in every matter, even in personal matters, is binding, since the verse was revealed concerning an individual matter, viz., the marriage of Zayd bin Haritha and Zaynab bin Jahash. Zaynab was the cousin of the Prophet whereas Zayd was a slave whom the Prophet had freed.

In order to break the pre-Islamic custom whereby the noble and rich did not marry outside their own, the Prophet ordered Zaynab to marry Zayd.

The verse revealed above shows that even in personal matters like marriage, the Prophet's command has to be obeyed, and so Zaynab married Zayd and was content with him.

2. Is the Prophet Subject to the Opinion of the Majority?

Some Sunni Muslims say that in social matters the opinion of the majority takes precedence over the commands of the Prophet.

A deeper look at the verses mentioned above would make it clear that this view is incorrect. Now we shall proceed to an investigation of their evidence and then answer them.

Their evidence is verse 159 from chapter 3 of the Qur'an: It was by some mercy of God that you are gentle to them; had you been harsh and hard of heart, they would have scattered from around you.

So pardon them, and pray [to Allah] for forgiveness of their [sins], and take counsel with them in the affair; and when you have resolved, put your trust in God, surely God loves those who put their trust [in Him]. The answer to this is that this verse itself gives clear evidence that the Prophet is not subject to the opinion of the majority.

In other words, the right of decision-making belongs to the Prophet even in social matters, and he has a duty, after consultation, to put his view into practice, not the opinion of others.

We say so because the above mentioned verse says: "Take counsel with them in the affair, and when you have resolved, put your trust in God."

If it had been otherwise, and the view of others was to be acted upon, then it should have said, "When the opinion of the people has been obtained on a matter, then accept it and carry it out." But we see that the verse was not revealed in this manner.

What is more, there is evidence in history against the view of the Sunnis. For example, the peace treaty of Hudaybiyyah.

The Prophet of Islam left Medina to visit Mecca for the sole purpose of the minor pilgrimage (known as 'umrah). Near Mecca, the Meccan forces stopped him and said that the unbelievers of Mecca were not prepared to admit him into their city.

The Prophet replied that he had not come for war, but only to visit the Ka'bah. After much discussion, the Meccans agreed to make a peace treaty. The Prophet also agreed to the treaty although it had some conditions with which the Muslims were not happy.13 On hearing of the Muslims' reluctance, Prophet told them: "I am the slave of Allah, and His Prophet. I will never turn away from the command

51of Allah, nor will He let me go."14 A reasonable question at this point would be that: What then is the meaning of the Prophet consulting with the people at all?'

The Prophet's consultation was part of the policy of both respecting the views of the people, and of using reason and thought for the progress of Islam.

But this does not mean that the Prophet subjected himself to the majority opinion, and if he paid attention to the opinion of some person or group, it was, in fact, because that was also his own opinion.

3. Did Consultation Take Place after the Prophet's Death?

In light of the above, we can state that the Prophet was above the opinion of the people, even above the majority view. We also saw that the Prophet had selected Imam 'Ali to be his successor on the day of Ghadir and informed the people of his decision.

So consultations aimed at appointing a successor after the Prophet are clearly against the wish of Allah and His Prophet, and, therefore, lack any legal grounds. We want, however, to ask whether consultative meetings were held after the Prophet's death, and, if so, whether the majority view was upheld.

A Brief Look at Saqifah:

The Muslims of Medina were of mainly of two groups: the Ansar (the 'helpers' - natives of Medina) and the Muhajirin (the immigrants - mostly the Qurayshi who migrated from Mecca). The Ansar themselves consisted of two tribes: the Aws and Khazraj who were enemies of each other in pre-Islamic days.

After the Prophet's death and even before his burial, the Ansar gathered in Saqifah and proposed to declare Sa'd bin Ubadah (an Ansari from the tribe of Khazraj) as the new leader of the Muslims. Some among them started a discussion about how should they respond if the Qurayshi disputed with them in the issue of leadership.

While this discussion was going on among the Ansar in Saqifah, 'Umar ibn Khattab (a Qurayshi Muhajir) was informed about it. He sent for Abu Bakr who left the Prophet's body and joined ‘Umar.

In Saqifah, Abu Bakr gave a speech in which he exhorted the virtues of the Muhajirin and proposed that the leader should be from the Muhajirin. He ended his speech as follows: "So we are the rulers, and you are the ministers and the counselors. We will not do anything without consulting you."

Hubab ibn Mundhir, an Ansari, stood up and said, "O Ansar, beware! Take the reins of government in your hands; for the people [i.e., Muhajirin] are under your protection, no one can quarrel with you. Do not fall out between yourselves, so that what you do is ruined."

‘Umar, a Muhajir, responded: "That can never be! The Arabs would never submit to your rule; they will not yield, for the Prophet was not from you." Then very heated words were exchanged between Hubab and "Umar.

In the middle of all this chaos, 'Umar swore allegiance to Abu Bakr. Then Bashir ibn Sa'd, leader of the Aws tribe of Ansar, swore allegiance to Abu Bakr. Seeing this, the other Ansaris of the tribe of Khazraj also pledged allegiance so as not to lose favour in the eyes of Abu Bakr against their rival Aws!

This is the basis of Abu Bakr's khilafat.

A Short Review of Saqifah:

The event narrated above, which is based on Sunni historical sources, shows that the khilafat of Saqifah was not a consultation among the Muslims, but was a plot to usurp the khilafat of Imam 'Ali (a.s.).

Firstly, while on his way to Saqifah, 'Umar sent word only to Abu Bakr, and not to anyone else. And Abu Bakr, who was in the house of the Prophet with the great companions and Imam 'Ali, did not tell anyone about the plot of Saqifah and left the corpse of the great man!

Does consultation mean that two or three people should go to the Ansar, create division among them and then impose themselves upon those people?

In consultation over such a great and important matter, should not at least the great companions and the Banu Hashim have been called?

Secondly, the best comment on Abu Bakr's khilafat can be found in the words of 'Umar ibn Khattab himself. During his own khilafat, ‘Umar said, "We have heard that one of you said that if 'Umar dies I shall swear allegiance to so-and-so. Someone said to him that the allegiance to Abu Bakr was without consultation.

It is true that allegiance to Abu Bakr took place all at once without much thought, but Allah protected us from mischief. However, no one should give you the example of Abu Bakr to follow." (Tabari, Ta'rikh, vol. 4, p. 1820-1823)

Thirdly, 'Umar himself said, "After the Prophet, 'Ali, Zubayr and their companions rose up against us, and assembled in Fatimah's house." (ibid). We ask the Muslims whether this clear opposition to Abu Bakr's khilafat be ignored, especially as it is acknowledged by 'Umar himself?

Finally, if the matter of the khilafat was to be resolved on the basis of consultation, the Prophet of Islam would certainly have explained before his death, the way it should have been done. Is it thinkable that the Prophet would explain some very obscure commands, but make no mention of such a great matter as the leadership?

Lesson 17: Twelve Caliphs or Imams

1. The Hadith on Twelve Imams

After studying about the leadership of Imam 'Ali and briefly reviewing the khilafat of Saqifah, it is now advisable to refer to several parts of the 77th chapter of Yanabi'u 3l-Mawaddah of a famous Sunni scholar al-Hafiz Sulayman al-Qunduzi al-Hanafi (d. 1294AH/1877AD).

Al-Qunduzi first quotes a well known hadith of the Prophet that: "There will be twelve caliphs, all from the Quraysh." This hadith has been quoted by many books of ahadith including that of Bukhari, al-Muslim, Abu Dawud and at-Tirmidhi.

Then al-Qunduzi quotes many traditions to the effect that the Prophet said, "I, 'Ali, Hasan, Husayn and nine of the descendants of Husayn are pure and sinless."

Then the author quotes that the Prophet said to Imam Husayn bin 'Ali: "You are a chief, brother of a chief; you are an Imam, son of an Imam, brother of an Imam; you are Proof (of Allah), son of a Proof (of Allah), brother of a Proof (of Allah), and father of nine Proofs (of Allah), the ninth of whom will be al-Mahdi."

After quoting many such traditions, he writes: "Some scholars have said that the traditions (which show that the caliphs after the Prophet would be twelve) are well known, from many chains of narration.

Now, with the passage of time and through historical events, we know that in this hadith the Prophet has referred to the Twelve Imams from his family (Ahlu ‘l-bayt) and descendants, because:

"This hadith cannot apply to the four al-khulafa'u ’r-rashidun from among his companions, as they were less than twelve.

"And it cannot apply to the caliphs from the tribe of Umayyad, because (a) they were more than twelve; (b) all of them were tyrants and unjust (except 'Umar ibn 'Abdi ’l-‘Aziz); and (c) they were not from the Banu Hashim as the Prophet has said in a hadith that "all of them will be from the Banu Hashim’...

"And it cannot apply to the caliphs from the 'Abbasids, because (a) they were more than twelve; and (b) they did not comply with (the demands of) the verse Say, 7 do not ask of you any recompense for it except the love for (my) near relatives' (42:23), nor with the tradition of the Mantle.

"Therefore, the only way to interpret this hadith is to accept that it refers to the Twelve Imams from the Holy Prophet's Ahlu '1- bayt and descendants,

because they were, in their times, most knowledgeable, the most illustrious, the most God-fearing, the most pious, the highest in their family lineage, the best in personal virtues, and the most honoured before Allah; and their knowledge was derived from their ancestor (the Prophet) through their fathers, and by inheritance and by direct teachings from Allah."

2. A Few Facts About the Twelve Imams

First Imam: Amiru '1-Mu'minin Abu '1-Hasan "ALI al- Murtaza, son of Abu Talib, was born on 13th Rajab, 10 years before the declaration of the Prophethood (600 A.D.), inside the Ka’bah; became Imam, on the death of the Prophet on 28th Safar,

11/632; was fatally wounded by the poisoned sword of Ibn Muljim while engaged in prayers at the mosque of Kufa (Iraq), and expired two days later on 21st Ramadhan, 40/661 and was buried at an- Najaf (Iraq).

Second Imam: Abu Muhammad AL-HASAN al-Mujtaba, son of 'Ali, was born on 15th Ramadhan, 3/625 in Medina; died of poison on 7th or 28th Safar, 50/670 at Medina.

Third Imam: Sayyidu 'sh-Shuhada1 Abu "Abdillah ALHUSAYN, son of 'Ali, was. born on 3rd Sha'ban, 4/626 in Medina; was martyred with his sons, relatives and companions, on 10th Muharram, 61/680 at Karbala (Iraq).

He and his elder brother, al- Hasan, were sons of Fatimah az-Zahra, the daughter of the Prophet of Islam (may peace be upon them all).

Fourth Imam: Abu Muhammad ‘ALI Zaynu 'l-’Abidin, son of al-Husayn, was born on 5th Sha’ban, 38/659; died of poison on 25th Muharram, 94/712 or 95/713 in Medina.

Fifth Imam: Abu Ja'far MUHAMMAD al-Baqir, son of 'Ali Zaynu '1-'Abidin, was born on 1st Rajab, 57/677 in Medina; died of poison on 7th Dhu '1-hijjah 114/733 in Medina.

Sixth Imam: Abu 'Abdillah JA’FAR as-Sadiq, son of Muhammad al~ Baqir, was born on 17th Rabi’u '1-Awwal, 83/702 at Medina; died there of poison on 25th Shawwal, 148/765.

Seventh Imam: Abu '1-Hasan al-Awwal MUSA al-Kazim, son of Ja'far as-Sadiq, was born in al-Abwa’ (7 miles from Medina) on 7th Safar 129/74(5; died of poison on 25th Rajab, 183/799 in the prison of Harun ar-Rashid at Baghdad and was buried at Kazimiyyah, near Baghdad (Iraq).

Eighth Imam: Abu '1-Hasan ath-Thani, "AL1 ar-Riza, son of Musa al-Kazim, was born in Medina on llth Dhu '1-hijjah 148/765; died of poison on 17th Safar, 203/818 in Mashhad (Iran).

Ninth Imam: Abu Ja'far ath-Thani MUHAMMAD at-Taqi al- Jawad, son of 'All ar-Riza, was born on 10th Rajab 195/811 in Medina; died of poison in Baghdad on 30th Dhu 'l-qa"dah 220/835; was buried near his grandfather at al-Kazimiyyah.

Tenth Imam: Abu '1-Hasan ath-Thalith ‘ALI an-Naqi al-Hadi, son of Muhammad at-Taqi, was born on 5th Rajab 212/827 in Medina; died of poison in Samarra (Iraq) on 3rd Rajab, 254/868.

Eleventh Imam: Abu Muhammad "AL-HASAN al-"Askari, son of 'Ali an-Naqi, was born on 8th Rabi’u 'th-Thani, 232/846 in Medina; died of poison in Samarra (Iraq) on 8th Rabi’u '1-Awwal 260/874.

Twelfth Imam: Abu '1-Qasim MUHAMMAD AL-MAHDI, son of al-Hasan al-‘Askari, was born on 15th Sha'ban 255/869 in Samarra (Iraq).

He is our present Imam; he went into .Lesser Occultation in 260/874 which continued until 329/844; then the Greater Occultation began, which still continues.

He will reappear when Allah allows him, to establish the Kingdom of Allah on earth, to fill the world with justice and equality, as it would be full of injustice and tyranny.

He is al-Qa'im (the one who shall stand to establish the rule of Allah); al-Hujjah (the Proof of Allah over His creatures); Sahibu 'z-Zamân (the Lord of Our Time), and Sahibu 'IAmr (the one vested with Divine authority).