From the time of the Prophets' (s.a.w) death until the present day, two schools have existed in the Islamic world. The Imamate school and the Caliphate School. What do these two schools say with regard to the matter of the governor and leader after the Prophet?

The Caliphate school say: The Leader and governor is elective.
The Imamate school says: The leader and governor is appointed (selective).

The group which says that the appointment of the leader is based on election also believe that the electing is done by the people, and after the Prophet it is they who pick the governor.

On the other hand, the Imamate school says that the designation of the leader is by appointment, this appointment being made by God and not the Prophet (s.a.w). God the highest appoints, and the Prophet (s.a.w) informs the people of this divine appointment and selection.

This was a summary of the belief of the two schools. Now we must go into a more detailed study of these two schools principals. First of all we will evaluate the Caliphate schools opinions.

The scholars of the Caliphate school possess books in which they have described such things as law and the says and means for forming a government and also the necessities for this, the governors duties, the rights of the Islamic government with regard to the people and the peoples rights with regard to the government, how ministers should be chosen, how the Friday Imam and the judges are appointed, how taxes should be collected, the amounts of "Zakat", "Kharaj" and "Jezieh" 103 who should receive it and how, and so on. These books are the official writings of the Caliphate schools famous, authoritative and trustworthy scholars.

We have taken our information on this schools beliefs with regard to the appointment of the Muslims leader from these books and thus proceed to evaluate them. We saw previously that in the Caliphate school they named the leader "Caliph". The person who was elected by the people was called (Khalifato Rosool) or "Caliph of the Prophet" which for brevity was later changed to "Caliph". We also learned that in Islam there are some terms which occured during the Prophets' lifetime, either these terms or names being chosen by the Prophet himself, or chosen by God and narrated by the Prophet. This type of terming or naming being called "Islamic terms" and "Shar'i terms" meaning terms or names that were chosen legally or by the legislator. There is also another group of words called "Motashareh terms" which were chosen by the Muslims themselves or by Islamic scholars. We said that the word Caliph with its present meaning (religious leader and leader of the Muslim world) is not a Shar'i or canonical term. This means that during the Prophets' lifetime this word did not possess this meaning, the Muslims themselves or the followers of the Caliphate school have given it this meaning.

According to this, whenever we see the word caliph in the Quran or Tradition it has its literal meaning, the very meaning the Arabs understood it to have, its completely literal meaning. If a scholar were to appoint someone to take his place, and leave all of his duties for him to perform, such a person would become "Khalifatul'alim" or "Caliph of the scholar". Or if a merchant were to appoint someone to take his place in his business making him his successor, he thus becomes "Khalifato-at-tajir" or "Caliph of the Merchant".

Because it is used in conjunction with God in the Quran it means "Khalifaullah" or "Caliph of Allah". He is the man who has obtained the power of authority to do Gods work in the world. In the Prophets tradition, caliph means that person who performs the special duty of the Prophet, or first hand propagation, and who in reality was charged with the continuation of the Prophet's work. Since the never ending duty of the Prophet is the propagation of Islamic religious law, his caliph is also the propagator of religious law. As such, neither in the Quran, nor in Tradition does the word Caliph carry the meaning of Islamic leader or governor. On the contrary, in the tradition of the Prophet, whenever we see this word, for example where it is said "Khalifati feekom" with regard to Ali (a.s), it does not mean governor or leader but means that; after me the propagation of Islam is his responsibility. The explanation and interpretation of the Quran is his responsibility. 104 After clarifying this matter we will begin a study of the reasoning of these two schools. The description and reason behind the Caliphate schools opinions will be extracted from the books we mentioned earlier, named "Al-Ahkamu's-sultaniyyah" by Qazi Mawardi (born in the year 450 A.H.) and Qazi Abu Ya'la (born in the year 458 A.H) both high ranking judges during their time. They describe this matter in the following manner in their books which both have the same name. In The Caliphat School

The Imamate, which is the Caliphate after the Apostle may come to be held in three ways:

1) A Caliph appoints his successor, or the next Caliph.

This means that if Haroun al-Rashid said: Amin and Mamoun are the next caliphs after me, the Muslims are obliged to accept, this caliph being the legal Islamic one and according to the religion acceptance of him being required. These two scholars say: There is no room for dispute in this matter and the acceptance of the Caliph in this manner was by a concensus of opinions. Their reasoning with regard to this kind of appointment, and its genuiness and correctness is because when Abu Bakr appointed Umar as his successor the people did not oppose his choice; the acceptance of the entire Muslim community showed that they saw this method as being correct. As such, because of Abu Bakr's action and the peoples lack of protest, this method of appointment of one Caliph with regard to the next was deemed correct. In the Caliphate school the authenticity and accuracy of this method has no room for dispute. 105

2) The Caliph is appointed by the people: In this manner of the Caliphs appointment the experts in the Caliphate school differ in opinion. Mowardi says: The majority of scholars believe that the Caliph is chosen by five of the wise men or elders of the nations, or one of them chooses and the other four agree. 106 The reason he gives for this opinion is that with regard to Abu Bakrs caliphate five persons swore an oath of allegiance to him and this oath gained recognition and was accepted. The five persons mentioned above were Umar Ibn Khattab, Abu Ubaidah-e-Jarrah, Salem (Abu Hudhaifas' freed slave), No'man ibn Bashir, and Aseed ibn Hadir. This was how the oath was given at Saghifeh and Abu Bakr achieved the post of Caliph. When the Caliph, chosen at Saghifeh was proposed to the people, they also willy-nilly accepted him. 107 So for this reason - the deed of these five persons - the appointment of the Caliph is made by the oath and consent of five of the elders and is thus carried out. Another reason for this way of thought is the statement of Umar ibn Khattab in the commission for the appointment of his successor. He stated at that time, that if five of the six members agreed on one person, that person will become caliph. Most of the Caliphate schools scholars agree on this idea.

Another group of caliphate scholars say that the Caliphate resembles a marriage contract. Just as a marriage requires a notary and two witnesses, the appointment of a Caliph requires one person to swear the oath of allegiance and two persons to express their agreement. Accordingly, three elders are sufficient for the appointment of a caliph and governor.

A third group believes that it is sufficient for only one person to swear allegiance to a Caliph. The appointment by one person and oath by the same elects the Caliph of the great Islamic nation. Their reason for this belief is that Abbas Ibn Abdul Mutalib told Ali:

"Give me your hand so that I may swear my allegiance to you. The people will say that the Prophets uncle gave his allegiance to his paternal cousin, and therefore no one will disagree on this matter". 108

Their second reason for this belief is because the oath of allegiance is like the ruling or directive of a judge since both are valid and binding and opposition to it is not permissible. According to the two reasons, even if only one person swears allegiance to someone with regard to the Caliphate, his Caliphate is thus established becoming legal and official. 109

3) A Caliph obtains the caliphate by military victory and force. According to this opinion if the leadership of the Muslims comes to be as a result of military strength and superiority, that victor is the rightful caliph and his Caliphate is official in Islamic law; and according to Judge Ya'las' words:

"With regard to the person who gains rule over the Islamic nation by sword and force, thus being called Amir al-Mu'meneen (Commander of the faithful) and Caliph; it becomes unlawful and prohibited for those who believe in God and resurrection day to spend even one night not accepting him as Imam, regardless of whether this person (Caliph) is an infallible person or whether is fallible". 110

Fazlollah Ibn Ruzbahaan the authoritative scholar of the Caliphate school in the book of Suluk al-Molk, writes with regard to this manner of establishing the Caliphate:

The fourth means for obtaining the sultanate or Imamate is ascendancy or power; scholars have said that if an Imam dies and afterwards someone takes charge of the Imamate without receiving the allegiance oath, and without being appointed Caliph by someone, forcing the people to accept him with force and military division, his Imamate is lawful without allegiance whether he be of Quraish or not, Arab or other than Arab, whether he possesses the pre-requisits or whether he is ignorant and lewd ......... He may be known as Imam and Caliph". 111

The Caliph and The Muslims

If someone attains the caliphate by one of the previous means; force, the allegiance of one person, or three or five persons, or by the appointment of the previous Caliph, it becomes obligatory for the Muslims to recognize him in this name and position just as it is for them to recognize God and His Prophet. This is but one opinion. The majority believe that if the people know only who is Caliph, that is sufficient, a detailed recognition of him being unnecessary and a general recognition sufficing. 112 They upon narrating a series of narrations found in their most creditable books written by their most famous narrators, say that according to them it doesn't matter what the Caliph does; whatever oppression and tyranny, extortion and debauchery, its not lawful to draw swords upon him and or oppose him or leave him.

Hudhaifeh narrates from the Holy Prophet (s.a.w)

"After me there will be leaders who will not follow in my footsteps, and won't act according to my method. Some of them will possess hearts like those of devils while appearing to be human beings! 112

Hudhaifeh said:

I said: O' Apostle of God, if I should become a witness of such a time what must I do in response?" He said: "You must listen to him thoroughly and obey him absolutely. Even if he strikes you on the back and seizes your property, you must obey him and listen to his commands!"

Ibn Abbas relates from the Holy Prophet (s.a.w)

"If someone should witness in his leader or governor some unpleasantness, he must be forbearing; because if someone strays so much as an inch from the Caliphates rule and those Muslims who support it, when he dies he will be as those who died in the age of ignorance". 113

In another of Ibn Abbas's narratives the Prophet is quoted as saying:

"No one must choose to stray from a government, even so much as an inch; because if he dies in this condition he will have left the world as those who died in the age of ignorance idolatry". 114

As a footnote to these traditions, one of the renowned scholars of the Caliphate school says in a section called "Lozoom-e-Ta'atul Amr" or "The neccessity of obeying the rulers".

"The majority in the Sunnite sect, in other words the scholars, relators of Tradition and narrators say that a Hakem who is debaucherous and oppressive and who tramples the people's rights may not be deposed or removed from his position. According to law it is also prohibited and unlawful to revolt against him, but it is obligatory to council and advice him, making him fear God and the resurrection day; This is because we have Tradition from the Prophet which prevent us from rebelling against the Caliph. The word in short is that revolt against the leaders and governors of the Muslim majority is unlawful, even if he is a tyrant or a debaucherous person".

* * * * *

According to this belief, insurrection with regard to Yazid ibn Muavieh, the drunken, dog-loving murderer, and with regard to Abdul Malik whose soldiers destroyed the Ka'ba with Catapults, and war against Valid who made the Quran the target of arrows, is not permitted and is unlawful.

'Nouve' the scholar and commentator on Muslims "Sahih" says in addition to the above:

"Many consecutive Hadiths were given and they prove the above statement and in addition the Sunnite sect has by consensus agreed that the leader may not be deposed from the Imamate because of debauchery". 115 This scholar then claims proof with this Quranic verse:

"Obey Allah and obey the apostle and those in authority from among you". 116

Then he added that since the ruler were the authorities in all matters they must be obeyed. This was a summary of the remarks found .in the authoritative books on religious science, Hadith, and their commentaries in the Caliphate school.

In The Imamate School

On the other hand this matter has another form, in the Imamate school, just as we have seen, the Imamate is established by Divine appointment. The leaders and scholars of this support their belief with this Quranic verse:

"And when his Lord tried Abraham with certain words, he fulfilled them. He said: Surely I will make you an Imam of men". 117

What background did the words that God used to test Abraham (a.s) have? Did they contain orders for the sacrifice of his son Ismael? Was it a command to battle with the great evil man of that time Namrood, or was it an order to enter the fire and willingly burn? Could this verse mean all of these things together? It's really unclear. 118 Whatever it is, it must have been tremendous to contend as a test for Abraham. As such, when this great Prophet passed all of the sensitive points successfully, and as always proved his life to be of pure service and devotion to his lord, he attained the exalted rank of Imamate. What can the rank of Imamate be when is attained after prophethood and God's friendship and it brings Abraham the great such joy that he requests it for his son? Apart from all this we have seen that the Imamate is based on Divine division and covenant, and that alone.

Upon hearing this Divine message and attaining exalted position, because of the circumstances of his human nature; Abraham requests of his God that this rank be retained for his sons as well. Because of his human nature he loves his children and wishes them to obtain this heart-felt honour as well:

He asked God:

"And of my offspring?

And God replied:

"My Covenant does not include the unjust". 119

Who is the unjust? In Quranic use, sometimes a person who does injustice to himself. For example someone who worships idols, drinks liquor or commits suicide has done himself Injustice. Unjust is also used with regard to those who do injustice to others and infringe upon their rights. For example, someone who seizes the peoples property, gains unlawful profit from them, or violates their chastity, and also anyone who in anyway opposes Gods command will be known as unjust according to Islamic insight. 120 A person who for even just a moment existed in self injustice or injustice to other is called unjust; and according to the precise equilibrium of God's order is unfit to obtain His covenant meaning the Imamate. Just as we have seen and according to clear Quranic reasoning, the Imam must be "Masum" or infallible.

Other then this noble verse, in other Quranic verse the Imamate has been mentioned and has presented it as being based on Divine division covenant:

"And We made them Imams who guided (people) by Our command, and We revealed to them the doing of good and the keeping up of prayer and the giving of alms, and Us (alone) did they serve". 121

"And We made them Imams to guide by Our command when they were patient, and they were certain of Our communications". 122

According to the school of Ahlu'l bait and based on the Holy Quran the Imamate is established solely by divine appointment, fabrication and covenant, with no exceptions.

The second matter with regard to the Imamate is that of the Imams infallibility (Ismah) which was stipulated in verse 124 of the Surah Baqarah previously mentioned with regard to Abrahams Imamate. Now, if we refer once again to the Quran we will see in this noble verse:

"Allah only desires to keep away the uncleanness from you, O' people of the house! and to purify you a (thorough) purifying". 123

The term "Ahlul bait" 124 used in this verse is a Shar'i or legal term coined by the Quran. With absolute resolution the Holy Prophet (s.a.w) revealed the group as being those who were present during his lifetime. He gathered Ali, Fatemah, Hassan Hussain under his cloak 125 announcing this verse which had then been revealed to him when been revealed him; and in this way explicitly specified that his wives were not members of this group. In this way "Ahlul-bait" became the name of this group and whenever we hear it spoken of in Islam it means them, and they are "Masum" or infallible (pure).

Further Investigation Into The First Condition

Such as we have seen, in the school of Ahlu'l bait the Imamate is established by appointment and this appointment must be by God. The Prophet is only responsible for relaying this message. He himself did not appoint Ali or recommend his governorship. The Holy Prophet, just as he propagated the command for prayer thus only acting as God's Messenger, and relayed the command for Haj which was also a command from God as thus only relating His message......... it is same with regard to the Imamate. He propagandizes the Imamate from God, the appointment an installation being from God. According to this, what the Prophet (s.a.w) says in reference to the Imamate, is the same as that which he relates and explain in relating to prayer, Hajj, zakat, and Jehad. Regarding prayer he says pray this way; first of all perform Ablutions like this, recite the Surah Hamd in the first and second Rakat, do such and such in the Rukoo and in Sajdeh such. It is he who says how many Rakat each prayer should contain or what its preliminaries and requirements are.........of course the Prophet does not say these things on his own, he relates from God, he propagates God's words. In this way it has been completely clarified that the Prophets words on the matter of the Imamate are from God:

Now, in the limits of this brief discussion we will study the Hadiths and statements made by the Holy Prophet on the matter of Imamate. We may divide this type of texts into two varieties:

1) Traditions regarding all of the Imams of Ahlu'l bait (a.s)
2) Traditions in which the name of a specific Imam of Ahlu'l bait is mentioned.

In the first group of Hadiths none of the proper names of the Imams (a.s) are mentioned, but the Imamate of Ahlu'l bait in general is propounded in them. First of all we will evaluate this group of Hadiths:

A: Hadithu'thaqalayn (Hadith of Two Precious Things)

Our first Hadith is narrated from the book "Sahih" by Muslim, 126 but it may also be found in most other reputable books; for example Ahmad's "Musnad", "Sunan" by Darmy and "Sunan" by Bayhaqi and "Mustadrak al-Sahihain" by Al-Hakim. 127 Zaid ibn Arqam says:

On the way from Mecca to Medina (on the return trip of "the farewell pilgrimage"), next to a pool called "Khumm" the Prophet delivered this sermon to the people:

"O people, know that I am only a human being. The time draws near when I will be called (to the next world), and for me to accept God's invitation. I am leaving behind among you, two most precious thing: God's scripture which contains guidance and light, don't let it go and hold it tight, and my descendants who are my family members".

And according to the version in "Mustadrak" he adds:

"Beware how you behave towards these two remaining things after I am gone. They will not separate from each other until they meet me at the pool of 'Kowsar"'. It is with reliance on the Prophets last sentence that we believe one of the Imams of Ahlu'l bait their number being ascertained in other creditable Hadiths - will have such a lengthy life that he will remain alive until the worlds end. So that, joined and allied with Gods scripture they will always be existent in the human world. Also, so that the Prophets statement regarding their lack of separation will come true.

Jabir relates something similar to this from the Prophets' sermon on "the ninth day of Zilhaj" (Arafah). He says:

"O' People, I am leaving something behind among you, which so long as you keep hold of you will never go astray: God's Book and my Descendants: Who are my family members (Ahlu'l bait)." 128 After relating this narrative, Tirmidhi adds that the Hadith was also related by Abu Dharr, Abu Saeed al-Khudri, Zaid ibn Sabet and Hudhayfeh Ibn al-Aseed. This narration has been related by in so many ways by various persons that their repetition and study requires the proper opportunity for such. At this time we only wish to rely on this Hadith to the point where we may show that the Prophet made the Imamate exclusively in his Ahlu'l bait, and made them allied with and inseparable from the Quran. This is because the Prophet sees guidance as being in their hands and in the Quran. Holding onto and adhering to them results in inevitable deliverance from deviation and from being misled according to the Prophets insight. He warns that you should beware and be careful how you act towards them after me. He also says that these two will never separate and that they will meet him at the pool of 'Kowsar'; the entrance place for the saved on resurrection day.

The fact that the "Divine scriptures" are theoretically the peoples Imam, and their leader in thought, belief, character and action, is an indisputable Quranic matter. 129 It is also with regard to and reliance on this very principle that the Imamate of the Prophets Ahlu'l bait is proved because of their being placed along side the Quran. In other words, Islam is described and propounded in the Quran theoretically, and actively and in outer personification it appears in the Ahlu'l bait. Therefore, if we accept the Qurans Imamate in that form, then we have no choice but to accept the Imamate of Ahlu'l bait in this form. Another point made here in the Prophet's words is with regard to guidance being exclusive in his valuable legacy; (the Quran and his Ahlu'l bait). Since we know that Quranic guidance is confined to the generalities of Islamic matters of faith, morals knowledge; then it is inevitable that the explanation and clarification of these matters related in the Quran will become the duty and responsibility of Ahlu'l bait. In this way, guidance will be complete and consummate.

B: Narratives of The Number of Imams.

In another group of narratives the number of Imams, Caliphs, or leaders after the Prophet is ascertained and of course their names are not mentioned. Until now I have found these narratives related by four of the Prophets companions: Jaber Ibn Saorah is one of these persons and his narrative can be found in "Sahih" by Muslim and Bukhari, and the "Sunan" of Abu Davoud and Tirmidhi and also the "Musnad" of Ahmad and the "Musnad" of Teialsi and so on. 130

Jabirs narrative will be related from the book "Sahih" of Muslim. He says:

"I had gone with my father to see the Holy Prophet (s.a.w), (he) the great man said: (Religion «Islam» will always remain until the day of resurrection and until there has been twelve Caliphs, all from Quraish)"

In this narration nothing more is related, but in the "Nahjul Balaghe" Amir al-Mu'meneen adds the part which has been eliminated saying:

Surely Imams would be from Quraish. They have been planted in this life through Hashim. It would not suit other nor would other tie suitable as heads of affairs". 131

In another narration related in Ahmads "Musnad", and Hakems' "Mustadrak" and so on.........A man named Masrough who is the narrator of the Hadith said: "While in Kufeh we were sitting with Abdullah Ibn Massoud and he was teaching us the Quran. A man asked him: O' Abu Abdul Rahman didn't you ask the Prophet how many Caliphs this nation will have? Abdullah then said in reply. Since I have come to Iraq no-one has asked me that question. And He then added: Yes we asked the Prophet about that matter and he said:

"Twelve, the same number as the leaders of Israel". 132

This narrative was also related by Anas Ibn Malik, Abdullah ibn Amr ibn-e-Aas, each of these narratives having been reported by successive other witnesses which gives them concate notion and greater credibility and reliability.

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.