Al Qaim 2

‫‪2‬‬
‫الق ائم‬
‫عج‬
AL-QAIM:
GLOSSARY
By Mufadhal
‫ِبْس ِم اللِه الَّر ْح ٰم ِن الَّر ِح ْيِم‬

Part 2 of Al-Qaim's series.
CONCEPT OF TWELVE IMAMS FROM SUNNI SOURCES 3

Are The Quraysh Natural Leaders? 14
The Imams From The Quraysh Are Virtuous 18
Twelve Leaders Of The Ummah Will Be From The Quraysh 27
Will The Ummah Unite Upon The Leaders Of Quraysh? 40
Confusion In Identifying The Twelve Caliphs 62
The Interpretation Of The Hadith Concerning The
74
Twelve Leaders and the Perplexity of Its Commentators
The Twelve Sunni Caliphas 104
List Of The Umayyad Caliphs 112
The Twelve Imams From The Ahlulbayt (a.s) 207
www.revisitingthesalaf.com
CONCEPT OF TWELVE
IMAMS FROM SUNNI
SOURCES
HADEETH OF THE
TWELVE LEADERS:
‫ْث ا ِم‬ ‫ِئي‬ ‫َبِني‬ ‫َو َلَق ْد َأ َخ َذ الَّل ـُه ِم يَثاَق‬

‫ِإ ْس َر ا َو َبَع َن ْنُه ُم‬
‫َل‬
‫َنِق يًبا‬ ‫َع َش َر‬ ‫َن‬‫ْث‬‫ا‬
‫ْي‬
"SURELY ALLAH (SWT) FORETIME TOOK A
COVENANT FROM THE CHILDREN OF
ISRAEL AND WE APPOINTED TWELVE
LEADERS AMONG THEM"
HOLY QURAN {5:12}

In this part we shall be examining the concept of the
twelve Imams (a.s) from the perspective of the so-
called 'Ahl Al-Sunnah,' using their own academic
sources. It is established that both Shi'a Ithna Ashari
(twelvers) and Sunnis agree that there will be twelve
leaders (a.s) after the Prophet (saw), however, they
do not agree on who those twelve are.
It is famously accepted that the Prophet (saw)

delivered a sermon on Arafat during his Farewell Hajj
Pilgrimage. During his speech he gave special
emphasis on the following, "Hadith Thaqalayn" (Two
Weighty Things), the Book of Allah (swt) (Holy Quran)
and his progeny 'Ahlulbayt' (a.s) and during this
occasion he also addressed them as the 'Two
Khalifahs.' He made a promise they would never
separate until they reach the lake-fount in paradise.
This establishes that the Khilafah's are placed side by

side, and would continue unbroken until the day of
Judgement. It should be noted on this blessed day,
the Prophet (saw) also made mention of the Twelve
leaders of this Ummah who would come to pass. This
is very important since we know Imam Al-Mahdi (ajf) is
the last of those twelve Caliphs.
Firstly, we shall take a look at what the so-called 'Ahl

Al-Sunnah' interpret the 'Khalifa' as and then go on to
present narrations which mention this very term and
how the two correlate with one another.
Ibn Taymiyyah:
Ibn Hazm: The meaning of Al-Khalifa in

literature is someone whom the person
appoints as his successor, not someone
who succeeds the person without being
appointed by him. This is not allowed in
literature without any dispute.
We say: Such and such appointed such and

such as his successor, so he will be his Caliph
(successor) and he will be someone who
succeeds him. If someone succeeds someone
else without his own appointment, he is only
called someone that that person has left
behind.
Source: Minhaj Al-Sunnah Al-Nabawiyyah.

Vol. 1, Pg. # 494.
End of Scans
Al-Haythami:
Zaid ibn Thabit from the Prophet of Allah

(saw) he said: "I am leaving among you
Khalifatayn (i.e. two Khalifahs). The book of
Allah (swt) and my progeny Ahlulbayt (a.s)
and they will not separate until they return to
me at the pond (of Kawthar in paradise)."
Footnote: The Narrators are Jayyid (Good).
Source: Majma Al-Zawa'id. Vol. 9, Pg. # 256,

H. # 14957.
End of Scans
Al-Suyuti:
Prophet of Allah (swt) he said: "I am leaving

among you Khalifatayn (i.e. two Khalifahs).
The book of Allah (swt) and my Ahlulbayt
(a.s) and they will not separate until they
return to me at the Pond (of Kawthar in
paradise)."
Footnote: Al-Albani comments both Hadith as

being Saheeh (Authentic).
Source: Jami'a Al-Sageer. Vol. 1, Pg. # 482,

H. # 2457 - 2456.
End of Scans
Ibn Abi Hasim:
Narrated Zaid ibn Thabit: Allah's Apostle (saw)

said: "I am leaving among you THE two
Khalifahs after me: The Book of Allah (swt)
and my Itrah (Ahlulbayt (a.s)). Both shall
never separate until they meet me at the
lake-fount."
Source: Zilal Al-Jannah. Vol. 2, Pg. # 643, H.

# 1049.
End of Scans
Shuaib Al-Arna'ut:
Zayd ibn Thabit said: The Messenger of Allah

(saw) said: "I am leaving among you two
successors, the book of Allah (swt) and my
Ahlulbayt (a.s), and they will not separate
from each other until they enter upon me
together on the fount-lake."
Footnote: Shuaib Al-Arna'ut says: This

narration is Saheeh (Authentic) with its
witnesses (i.e. other narrations that support
it), with the exception of the last part: "And
they will not separate from each other until
they enter upon me together on the fount-
lake."
Source: Musnad Ahmad ibn Hanbal

(Published in 1995). Vol. 35, Pg. # 512, H. #
21654.
End of Scans
Shuaib Al-Arna'ut authenticates the complete
narration including the last sentence later in his
works.
Al Tirmidhi:
Ali ibn Munzir Al-Kufi narrated from

Muhammad ibn Fudayl narrated from, Al-
A'mash narrated from Atiyyah from Abu Sa'id
and Al- A'mash narrated Habib ibn Abi Thabit
narrated Zayd ibn Arqam, they both said; the
Messenger of Allah (saw) said: "I am leaving
among you [two things] that if you adhere
to it then you should never go astray after
[my death], and one is greater than the
other, the Book of Allah (swt), which is an
extended rope from the sky to the land,
and my family whom they are my
household, and both of them will never
separate till they come back to me at lake-
font, therefore be careful about how you
would succeed about them."
Al-Tirmidhi: This is Hasan (Reliable) in this

form.
Footnote: The narration through Zayd ibn

Arqam it is Saheeh (Authentic) and was also
recorded by Muslim (2408), Al-Nasa'i in Al-
Kubra (8148) & (8175) & (8464), also found in
'Al-Musnad' (19265) & (19313) and 'Saheeh ibn
Hibban' (123). As for the hadeeth through Abu
Sa'eed, it is Saheeh (Authentic) according
to its other witnesses, (even though) its
chain is weak and it is found in Al-Musnad
(11104).
Source: Jami'a Tirmidhi Sunan Al-Tirmidhi.
(Published 2009) Vol. 6, Pg. # 337, H. #
4122.
End of Scans
Ibn Hajar:
Ahmad and Al-Bazzaar have narrated from

ibn Mas'oud through a Hasan (Reliable)
chain, that he was asked: "How many
Khalifahs will rule this Ummah?" Abd Allah
ibn Mas'oud replied: "Verily, we asked Allah’s
Apostle (saw), and he said: "Twelve, like the
captains of Banu Isra'eel."
Source: Fath Ul-Bari Fi Sharh Saheeh Al-

Bukhari. Vol. 17, Pg. # 68.
End of Scans
Ahmad ibn Hanbal:
Narrated to us Hassan ibn Musa from Himad

ibn Zayd from Al-Mujalid from Al-Sha'bee
from Masruq who said: "We were sitting with
Abd Allah ibn Mas'oud and he was reciting
the Quran to us. Then a man said to him: "O
Abu Abd Al-Rahman! Did you (companions)
ask Allah's Apostle (saw), the number of
Khalifahs that will rule this Ummah?" Abd
Allah ibn Mas'oud replied: "None before you
has ever asked me concerning this since I
arrived in Iraq. Verily, we asked Allah's Apostle
(saw), and he said: "Twelve, like the captains
of Banu Isra'eel."
Footnote: Narration is Saheeh (Authentic)

according to Ahmad Shakir.
Source: Musnad ibn Ahmad. Vol. 4, H. #

3781, Pg. # 28 - 29.
End of Scans
ARE THE QURAYSH
NATURAL LEADERS?
Can we safely say that all members of the Quraysh
are leaders? Or was it that the Prophet (saw) was
referring only to a specific group? We find that the
Prophet (saw) certainly narrated, "The tribe of
Quraysh were leaders" but this of course does not
mean ALL the tribes. Similarly, when the Prophet
(saw) mentioned his progeny to be the Khalifas, he did
not mean that all his progeny are successors but
rather, the successors are from amongst them.
Here we find that the Prophet (saw) indicates that the

Quraysh are not to be lead, rather they are the ones
to lead.
Al-Albani:
The Prophet (saw) said, "Put the Quraysh in

your front and do not lead them. Also,
learn from Quraysh and never (attempt to)
teach them."
Footnote: Narration is Saheeh (Authentic).
Source: Sahih Al-Jami' Al-Saghir. Vol. 2,

Number 4383, Pg. # 809.
End of Scans
But here we find that from amongst the same Quraysh
are some youngsters who would cause destruction.
Al-Bukhari:
Narrated Sa'id Al-Umawi: I was with Marwan

and Abu Hurayra and heard Abu Hurayra
saying, I heard the trustworthy, truly inspired
one (i.e. the Prophet (saw)) saying, "The
DESTRUCTION of my followers will be
brought about by the hands of some
youngsters from Quraysh." Marwan asked,
"Youngsters?" Abu Hurayra said, "If you wish, I
would name them: They are the children of
so-and-so and the children of so-and-so."
Source: Saheeh Al-Bukhari. Pg. # 887, H. #

3605.
End of Scans
Al-Bukhari:
Narrated Abu Huraira: I heard the truthful and

trusted by Allah (swt) (i.e. The Prophet (saw))
saying, "The DESTRUCTION of my followers
will be through the hands of young men
from Quraysh."

7058.
End of Scans
These youngsters from amongst the Quraysh are
certainly not those mentioned in the Hadith wherein
the Quraysh are referred to as guides and more
knowledgeable than all others and in which it is said,
"Obeying them leads to guidance, while disobeying
them leads to misguidance." Henceforth, the Prophet
(saw) made the distinction very clear between those
who were given the position of leadership due to their
virtue, over those who did not possess these qualities.
THE IMAMS FROM THE

QURAYSH ARE VIRTUOUS
Abi Dawood Al-Tialesi:
The Imams are from Quraysh if they act upon

three things: Narrated to us Abu Dawood
from Sukayn ibn Abdul-Aziz from Sayyar ibn
Salama from Abi Barza who said: The Prophet
(saw) said: "The Imams are from the
Quraysh if they act upon three things."
Footnote: The narration is Saheeh

(Authentic)
Source: Musnad Abu Dawood Al-Tialesi.

Vol. 2, Pg. # 240, H. # 968.
End of Scans
Abi Ya'laa:
Narrated to us Abu Khaythama from Jarir

from Al-A'mash from Bakir Al-Jazari from Sahl
ibn Abil Aswad from Anas ibn Malik who said:
We were in the house that the Messenger of
Allah (saw) came and stopped at the door
and said: "The Imams are from Quraysh. I
have a right upon you, and they will have a
right upon likewise if they act upon three
things: When they are asked for mercy,
they show mercy; when they rule, they do
justice; when they make a covenant, they
fulfill it. If one of them does not act upon
them, so curse of Allah (swt) and the
Angels and all people be upon them."

(Authentic)
Source: Musnad Abi Ya'laa. Vol. 7, Pg. # 94,

H. # 4032 / 1277.
End of Scans
Al-Hakim:
Narrated by Jabir ibn Abdullah that the

Messenger of Allah (saw) said: "There will be
a Caliph in my Ummah who will generously
distribute wealth without keeping a record
of it. And I swear by the One who controls
my life! Certainly that the dominance (of
Islam) will return (that is, Islam will
recapture its lost glory and retrieve its
status during his reign)."
Al-Hakim graded it Saheeh (Authentic)

according to the conditions of Muslim. Al-
Dhahabi kept quiet about it.
Source: Al-Mustadrak Alaa Al-Sahihayn.

Vol. 4, Pg. # 501, H. # 108 / 8400.
End of Scans
Furthermore, Banu Hashim was a clan in the Quraysh
tribe. The Prophet (saw) and the Holy Imams of the
Ahlulbayt (a.s) were members of this clan; their great-
grandfather was Hashim, from whom the clan is
named. Members of this clan are referred to as
Hashimites and Allah (swt) chose and elevated the
status of the Hashimites from all other tribes of
Quraysh.
Muslim ibn Hajjaj:
Wathila b. Al-Asqa reported: I heard Allah's

Messenger (saw) as saying: Verily Allah (swt)
granted eminence to Kinanah from amongst
the descendants of Isma'il and He granted
eminence to the Quraysh amongst Kinanah
and He granted eminence to the Quraysh
amongst Banu Hashim and he granted me
eminence from the tribe of Banu Hashim.
Source: Saheeh Muslim. Pg. # 1080, H. #

2276 / 1.
End of Scans
Al-Albani:
Narrated to us Khallad ibn Aslam from

Muhammad ibn Mus'ab from Al-Awza'ee from
Abi Ammar from Wathilah bin Al-Asqa: That
the Messenger of Allah (saw) said: "Indeed
Allah (swt) has chosen Isma'il from the
children of Ibraheem, and He chose Banu
Kinanah from the children of Isma'il, and He
chose the Quraysh from Banu Kinanah, and
He chose Banu Hashim from Quraysh, and He
chose me from Banu Hashim."
Al-Albani: It is Saheeh (Authentic), without

the part "Allah (swt) has chosen Isma'il from
the children of Ibraheem."
Al-Tirmidhi: This narration is a Hasan Saheeh

(Authentic).
Narrated to us Muhammad ibn Isma'eel from

Sulayman ibn Abdul-Rahman Al-Dimashqi
from Al-Walid ibn Muslim from Al-Awza'ee
from Shaddad Abu Ammar from Wathilah bin
Al-Asqa: That the Messenger of Allah (saw)
said: "Indeed Allah (swt) has chosen Banu
Kinanah from the children of Isma'il, and He
chose the Quraysh from Banu Kinanah, and
He chose Hashim from Quraysh, and He
chose me from Banu Hashim."
Al-Albani: It is Saheeh (Authentic).
Al-Tirmidhi: This narration is a Hasan Saheeh

(Authentic) Gharib.
Source: Saheeh Al-Tirmidhi. Vol. 3, H. #
3605 / 3606, Pg. # 483.
End of Scans
Ahmad ibn Hanbal:
Narrated Abul Mughira from Al-Awza'ee from

Abu Ammar Shaddad from Wathilah bin Al-
Asqa: That the Messenger of Allah (saw) said:
"Indeed Allah (swt) has chosen Banu Kinanah
from the children of Isma'il, and He chose the
Quraysh from Banu Kinanah, and He chose
Banu Hashim from Quraysh, and He chose
me from Banu Hashim."
Shuaib Al-Arna'ut: Its chain is Saheeh

(Authentic) by the criteria of Muslim.
Source: Musnad Ahmad ibn Hanbal. Vol. 28,

H. # 16986, Pg. # 193.
End of Scans
TWELVE LEADERS OF THE
UMMAH WILL BE FROM
THE QURAYSH
Ahmad ibn Hanbal:
Narrated to us ibn Numayr from Majalid from

Amir from Jabir ibn Samura Al-Suwahi who
said: I heard the Messenger of Allah (saw) in
the Farewell Hajj: "This religion will not
stop being dear and invulnerable and it
shall overcome all its enemies; the
opposition and heretics cannot harm it,
until there come twelve leaders from my
Ummah, all of them." Then I could not hear
what the Messenger of Allah (saw) said, my
father was closer to the position of the
Messenger of Allah (saw), so I asked: "O father,
what did the Messenger of Allah (saw) say?"
He said: "He (saw) said: 'All of them will be
from Quraysh.'" He said: "So I testify about it
what my father understood from it that, all of
them will be from Quraysh."
Footnote: The narration is Saheeh (Authentic).

Pg. # 429, H. # 20841.
End of Scans
Ahmad ibn Hanbal:
Narrated to us Abdullah from Khalaf ibn

Hisham Al-Bazzar Al-Muqri from Hammad ibn
Zayd from Mujalid from Al-Sha'bi from Jabir
ibn Samura who said: The Messenger of
Allah (saw) preached for us in the Arafaat
and said: "This religion will not stop being
dear and invulnerable and it shall
overcome all its enemies; the opposition
and heretics cannot harm it, until there
come twelve leaders from my Ummah, all
of them will be from Quraysh." Or as he
said.

(Authentic).
Narrated to us Yunus ibn Muhammad from

Hammad ibn Zayd from Mujalid from Al-
Sha'bi from Jabir ibn Samura who said: The
Messenger of Allah (saw) preached for us in
the Arafaat and said: "This religion will not
stop being dear and invulnerable and it
shall overcome all its enemies; all of
them…" But I could not hear what he said
after that, so I asked my father: "What did
he say after, 'all of them?' He said: "All of

(Authentic).

H. # 20904, Pg. # 461.
End of Scans
Al-Bukhari:
Narrated Jabir bin Samura: I heard the

Prophet (saw) saying, "There will be twelve
Amirs (commanders)." He then said a
sentence which I did not hear. My father
said, "All of them will be from Quraysh."

7222 - 7223.
End of Scans
IF ONLY TWO PEOPLE
REMAINED ON EARTH ONE
WOULD BE THE LEADER
FROM QURAYSH
Al-Bukhari:
Narrated ibn Umar: The Prophet (saw) said,

"Authority of ruling will remain with
Quraysh, even if only two of them
remained (on the earth)."

3501.
End of Scans
Al-Albani:
"The Caliphate will remain among the

Quraysh even if only two persons are left
(on the earth)."
It has been narrated by Al-Bukhari, Muslim,

ibn Hibban, Al-Tiyalisi, ibn Abi Shaybah and
Ahmad through Asim ibn Muhammad from
his father from Abdullah ibn Umar in Marfu'
[i.e. from the Prophet (saw)].
Source: Silsilat Al-Ahadeeth Al-Saheehah.

Vol. 1, H. # 375, Pg. # 718.
End of Scans
Muslim ibn Hajjaj:
It has been narrated on the authority of Abu

Hurayra that The Messenger of Allah (saw)
said: "People are subservient to the
Quraysh: The Muslims among them being
subservient to the Muslims among them,
and the disbelievers among the people
being subservient to the disbelievers
among them."
It has been narrated on the authority of

Hammam ibn Munabbih who said: This is one
of the traditions narrated by Abu Hurayra
from the Messenger of Allah (saw) who
said: "People are subservient to the
Quraysh: The Muslims among them being
subservient to the Muslims among them,
and the disbelievers among them being
subservient to the disbelievers among
them."
It has been narrated on the authority of Jabir

ibn Abdullah that the Messenger of Allah
(saw) said: People are the followers of
Quraysh in good as well as evil (i. e. in the
customs of Islamic as well as pre-Islamic
times). It has been narrated on the
authority of Abdullah that the Messenger
of Allah (saw) said: "The Caliphate will
remain among the Quraysh even if only
two persons are left (on the earth)."
It has been narrated on the authority of Jabir

ibn Samura who said: I joined the company
of the Prophet (saw) with my father and I
heard him say: "This Caliphate will not end
until there have been twelve Caliphs
among them." The narrator said: Then he
(the Holy Prophet (saw)) said something
that I could not follow. I said to my father:
"What did he say?" He said: "He has said:
'All of them will be from the Quraysh.'"
It has been reported on the authority of Jabir

ibn Samura who said: I heard the Messenger
of Allah (saw) say: The affairs of the people
will continue to be conducted (well) as
long as they are governed by twelve men.
Then the Prophet (saw) said words which
were obscure to me. I asked my father:
"What did the Messenger of Allah (saw)
say?" He said: "All of the (twelve men) will
be from the Quraysh."
Source: Saheeh Muslim. H. # 1818/1 - 1821/6,

Pg. # 882.
End of Scans
DISLOYALTY TOWARDS
THE TWELVE CALIPHS
Ahmad ibn Hanbal:
Narrated to us Abdullah from Ubaydallah Al-

Qawariri from Sulaym ibn Akhdhar from ibn
Awn from Al-Sha'bi from Jabir ibn Samura
who said: The Messenger of Allah (saw)
said: "This religion will not stop being dear
and invulnerable and it shall overcome all
its enemies; until there come twelve
Caliphs." He said: Then people started to
stand up and sit down.

Source: Musnad Ahmad ibn Hanbal. Vol. #

34, Pg. # 477, H. # 20939.
End of Scans
NOISE AND DISORDER
WHEN THE PROPHET (SAW)
WISHED TO MENTION THE
CALIPHS
According to the followers of the Ahlulbayt (a.s), the
only legitimate rulers after the Prophet (saw) are the
twelve Imams (a.s), who are the immediate
descendants of the Prophet (saw) irrespective of
whether they ruled directly or indirectly. All other
rulers, from the time of Abu Bakr, Umar, Uthman,
Mu'awiyah, Yazid and so on, are considered usurpers
and oppressors of the people. No ambiguity can exist
in regards to the messenger of Allah (saw) wanting to
announce his twelve successors by name, this, to
prevent the Ummah from falling into confusion and
turmoil.
Ahmad ibn Hanbal:
Narrated to us Abdullah from Ubaydallah Al-

Qawariri from Sulaym ibn Akhdhar from ibn
Awn from Al-Sha'bi from Jabir ibn Samura
who said: The Messenger of Allah (saw) said:
"This religion will not stop being dear and
invulnerable and it shall overcome all its
enemies; until there come twelve caliphs." He
said: Then people started to stand up and
sit down.

H. # 20939. Pg. # 477.
End of Scans
WILL THE UMMAH UNITE
UPON THE LEADERS OF
QURAYSH?
The divine leaders are leaders regardless of whether

or not the people of the earth accept them as such.
Whether they rule as a Caliph or stay silent and guide
the Ummah secretly, as the Imams of Ahlulbayt (a.s)
did, does not change the fact that they are the
appointed divine leaders. When the Commander of the
Faithful (a.s) had the chance, he took the
responsibility of the leadership, while other Imams did
not since they did not have the same opportunity. In
short, if some of the Imams of Ahlulbayt (a.s) did not
rule, it does not mean that they were not the
appointed Khalifahs by the Prophet (saw), or should
we say by Allah (swt) through His Prophet (saw).
Ibn Taymiyyah:
Allah Almighty says: "And We made of them

Imams to guide by Our command when they
were patient, and they were certain of Our
communications." Holy Quran {32:24} and He
Almighty says to Ibraheem (a.s): "Surely I will
make you an Imam of men." Holy Quran
{2:124} and that was not that He made him a
man of sword who fights with it with all
people, He rather made it obligatory over
people to follow him, whether they obey or
disobey him.

Vol. 4, Pg. # 108 - 109.
End of Scans
Ibn Taymiyyah:
So what the Sadiq Al-Masduq [i.e. the

Prophet (saw)] says is proven on its own,
whether we know that he has said the
truth or not. The one that Allah Almighty
sends to people, he is His Messenger,
whether people know that he is the
Messenger or not, and what he says is
truth, even if people do not admit him. And
what he orders from Allah (swt), Allah (swt)
has ordered him to do so, even if people do
not obey him. So the proof of Divine
Authority and that the Prophet (saw) says the
truth and what he orders on its own, does not
depend on our existence, let alone that it
depends on our intellects or on the
speculations that are the product of our
intellects. This is the same as the existence of
the Almighty Lord and what He has of the
attributes, which are evident on their own,
whether He lets us know or not.
Source: Dar'u Ta'arudh Al-Aql Wa Al-Naql.

Vol. 1, Pg. # 88.
End of Scans
Al-Tabarani:
Ibraheem bin Hameed from Isma'eel bin Abi

Khalid from his father (Abi Khalid) Jabir bin
Samura who narrated that Holy Prophet (saw)
said: "This religion will remain until there
comes twelve Caliphs." Isma'eel said: "It is
my conjecture that my father said that the
whole Ummah will agree upon them."
Source: Mu'jam Al-Kabir. Vol. 2, Pg. # 207 -

208, H. # 1849.
End of Scans
A GROUP FROM THE
UMMAH WILL CONTINUE
TO PREVAIL ON THE BASIS
OF TRUTH
Muslim ibn Hajjaj:
It has been narrated on the authority of

Thauban that the Messenger of Allah (saw)
said: "A group of people from my Ummah
will always remain triumphant on the right
path and continue to be triumphant
(against their opponents). He who deserts
them shall not be able to do them any
harm. They will remain in this position
until Allah's (swt) Command is executed
(i.e. Qiyamah is established)." In Qutayba's
version of the tradition, we do not have the
words: "They will remain in this position."
Source: Saheeh Muslim. Pg. # 925, H. # 1920

/ 170.
End of Scans
Ahmad ibn Hanbal:
Narrated to us Hisham, from Zuhayr, from

Ziyad bin Khaythama, from Al-Aswad bin
Sa'eed Al-Hamdani, from Jabir ibn Samura,
who said: I've heard the Prophet (saw) say:
"There will be 12 Caliphs after me, all of
them from Quraysh." Then he (saw) went
back to his house, so Quraysh went to him,
and said: "Then what will happen?" He
(saw) said: "Then there will be Harj (deceit
and killings)."
Shu'ayb Al-Arna'ut: It is Saheeh (Authentic),

but without his (saw) saying: "Then there will
be Harj (deceit and killings)."
Source: Musnad Ahmad ibn Hanbal. Vol.

34, Pg. # 439 - 440, H. # 20860.
End of Scans
THE LAST ONE OF THEM
WILL LEAD ISA (A.S) IN
PRAYER
We will Insha'allah Ta'Ala prove later that the leader
behind whom Isa (a.s) performs prayers, is Imam Al-
Mahdi (ajf). But for now we shall present the
narrations pertaining to the fact that he is the last
person of those who will continue to prevail on the
basis of truth, and if people abandon him (ajf) and the
Imams (a.s) not in the least will they be harmed.
Muslim ibn Hajajj:
Jabir b. Abdullah reported: I heard the

Messenger of Allah (saw) say: A section of my
people will not cease fighting for the Truth
and will prevail till the Day of Resurrection.
He said: Jesus (a.s) son of Mary (s.a) would
then descend and their (Muslims)
commander would invite him to come and
lead them in prayer, but he would say: "No,
some amongst you are commanders over
some (amongst you)." This is the honour
from Allah (swt) for this Ummah.
Source: Saheeh Muslim. H. # 156 / 247, Pg.

# 81 - 82.
End of Scans
Al-Albani:
Narrated Imran ibn Hussain: The Prophet

(saw) said: "A section of my community will
continue to fight for the right and
overcome their opponents till the last of
them fights with the Antichrist."
Al-Albani: It is Saheeh (Authentic).
Source: Saheeh Sunan Abi Dawood. Vol. 2,

H. # 2484, Pg. # 91.
End of Scans
THE IMAMS (A.S) ARE
NOT HARMED BY PEOPLE
ABANDONING THEM:
Al-Tabarani:
Narrated to us Ibraheem ibn Hashim Al-

Baghawi from Muhammad ibn Abdul-Rahman
from Muhammad ibn Sawa from Sa'eed from
Qatada from Al-Sha'bi from Jabir ibn Samura
who said: I was with my father in the
presence of the Prophet (saw), so he said:
"There will be twelve guardians (Qayyim)
for this Ummah, people abandoning them
does not harm them." Then the Messenger of
Allah (saw) silently said something, I asked
my father: "What was that sentence the
Prophet (saw) said silently?" He said: "All of
Source: Mu'jam Al-Kabir. Vol. 2, Pg. # 196,

H. # 1794.
End of Scans
ANALYSIS OF THE
ABOVE HADEETH:
1 - Ibraheem ibn Hashim Al-Baghawi

2 - Muhammad ibn Abdul-Rahman
3 - Muhammad ibn Sawa
4 - Sa'eed from Qatada
5 - Al-Sha'bi
6 - Jabir ibn Samur
1 - Ibraheem ibn Hashim Al-Baghawi
Ibn Al-Jawzi:
Ibraheem ibn Hashim ibn Al-Hussain ibn

Hashim, Abu Is'haq Al-Bay, known as Al-
Baghawi. He was born in the year 207 A.H. He
had heard from Ali ibn Ja'd, Ahmad ibn
Hanbal and others, and he was trustworthy.
He died in the Jamadi Al-Akhira of the year
297 A.H.
Source: Al-Muntadham. Vol. 13, Pg. # 97,

Person # 2036.
End of Scans
2 - Muhammad ibn Abdul-Rahman
Qutlubgha Al-Hanfi:
Muhammad ibn Abdul-Rahman Al-Allaaf,

from Basra. He narrates from Muhammad
ibn Sawa, Abil Asim. Al-Hassan ibn Sufyan
has narrated to us from him.
Source: Al-Thiqat Mimman Lam Yaqa Fil

Kutub Al-Sittah. Vol. 8, Pg. # 430. Person #
10134.
End of Scans
3 - Muhammad ibn Sawa
Ibn Hajar:
Muhammad ibn Sawa, Al-Sadusi, Al-Anbari,

Abul Khattab Al-Basri, he is truthful; he has
been accused of believing in Qadr. He was
from the 9th generation. He died after 180
A.H. Al-Bukhari, Muslim, Tirmidhi, Nasa'i
and Ibn Majah have narrated from him.
Shuaib Al-Arna'ut and others: He was rather

trustworthy, a group of trustworthy
narrators have narrated from him. Ahmad
has put him in the level of Sa'eed ibn Abi
Uruba. Ibn Zari says: Narrate from him. Ibn
Hibban and ibn Shaheen have mentioned
him among Al-Thuqat (i.e. in their books
about trustworthy narrators). Ibn Ma'een
says: He was intelligent similar to Qutada.
Al-Dhahabi says in Al-Mizan: He is one of
the famous trustworthy narrators.
Source: Tahrir Taqreeb Al-Tahdheeb. Vol. 3,

Pg. # 253 - 254, Person # 5939.
End of Scans
4 - Sa'eed from Qatada
Ibn Hajar:
Sa'eed ibn Abi Uruba, Mihran Al-Yashkari,

their servant. Abu Nadhr Al-Basri. He is a
trustworthy Hafidh and he has written
books, he used to do Tadlees and confuse
narrations, but he was the most authentic
narrators in narration from Qatada. He is of
the sixth generation. He died in the year 156
or 157 A.H. And all the authors of the
Saheeh Sittah have narrated from him
Source: Taqreeb Al-Tahdheeb. Pg. # 179,

Person # 2365.
End of Scans
Ibn Hajar:
Qatada ibn Da'ama ibn Qatada Al-Sadusi,

Abul Khattab Al-Basri. He is a firm and
trustworthy narrator. It is said that he was
born blind. He is from the early narrators of
the 4th generation. He died after the year 120
A.H. All the authors of the Saheeh Sittah
have narrated from him.

Person # 5518.
End of Scans
5 - Al-Sha'bi
Ibn Hajar:
Amer ibn Sharahil Al-Sha'bi, Abu Amr. He is a

famous, trustworthy and a learned jurist,
from the 3rd generation. Al-Mak'hul says: I
have not seen a better jurist than him. He
died after the year 100 A.H. at the age of
about 80. All the authors of the Saheeh
Sittah have narrated from him.

Person # 3092.
End of Scans
In conclusion, we can establish the
following points:
The meaning of Khalifah is someone whom the

person appoints as his successor
The Prophet (saw) mentioned the Khalifas in his
sermon at his Farewell Hajj.
The Prophet appointed his Ahlulbayt (a.s) as his
Khalifahs who will not separate from the Holy
Quran till they reach lake-fount.
The Caliphs will be twelve like Nuqabah of Bani
Isra'eel.
The Khalifahs consist of twelve men and all of
them are from the Quraysh.
It does not harm the Khalifas if people abandon
them.
The Khalifas do not need to learn from people, but
people need to learn from them.
The existence of humanity and Islam depends on
the existence of these twelve men.
Even if two people remain on earth, one of them
will be a Caliph from Quraysh.
They will continue to prevail on the basis of Truth,
until the last one of them (Imam Al-Mahdi (ajf))
fights with Dajjal.
The last one of them (Imam Al-Mahdi (ajf)) is the
one behind whom Prophet Isa (a.s) performs
prayers.
Islam will continue to exist as long as there are
Twelve Khalifahs since Islam will exist until
Qiyamah, and according to the teachings of the
Ahlulbayt (a.s) the last of them is Imam Al-Mahdi
(ajf).
CONFUSION IN
IDENTIFYING THE
TWELVE CALIPHS
The Quraysh were a powerful merchant tribe that

controlled Makkah and its Ka'ba, and according to
traditions descended from Isma'eel (a.s). The Prophet
(saw) was from the Banu Hashim clan of the Quraysh
tribe which branched out in to various sub-clans. The
following is a list of only some of those tribes:
Banu Abbas - 'Al-Abbas ibn Abd Al-Muttalib' was a

paternal uncle of the Prophet (saw). This later formed
the sub-clan of the Abbasi Caliphate
Banu Abd-Al-Dar
Banu Abd Manaf
Banu Nawfal
Banu Muttalib
Banu Abd Shams — parent clan of Banu Umayyah.
Banu Umayyah — sub-clan of Banu Abd Shams, clan
of Abu Sufyan, Mu'awiyah, Yazid, Uthman ibn Affan
etc.
Banu Makhzum
Banu Zuhrah
Banu Taym - Clan of Abu Bakr
Banu Adi — sub-clan of Quraysh, clan of Umar ibn Al-
Khattab
Banu Asad
Banu Jumah
Banu Sahm
FAMILY TREE OF THE
QURAYSH TRIBES
(Click to Open)
The Prophet (saw) gives us the promise of the religion
remaining intact until the day of resurrection and
alongside it the Caliphate of twelve Caliphs. It is
necessary for one of these Caliphs to have a long
enough life span to last this long period of time. Thus,
it is for this very reason the followers of the Ahlulbayt
(a.s) believe it to be the last living Imam, Imam Al-
Mahdi (ajf) who is in occultation.
Now it is necessary for us to also pay attention to this

sensitive point; and that is to see how these types of
Hadith 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, particularly that of the Ummayads.
Many of the later Caliphs were long after the death of

Prophet Muhammad (saw), and many were not from
the Quraysh. We shall now present a list of these
rulers and for which years they ruled:
Abu Bakr ibn Quhafah (632–634 CE)

Umar ibn Al-Khattab (634–644 CE)
Uthman ibn Affan (644–656 CE)
Ali ibn Abi Talib (a.s) (656–661 CE)
Hassan ibn Ali (a.s) (661 CE)
33 Umayyad Caliphs (661–750/1031 CE)
14 Caliphs of Damascus (661–750 CE)
Mu'awiyah ibn Abu Sufyan (661–680 CE): Founder

of the Umayyad dynasty
Yazid ibn Mu'awiyah (680–683 CE)
Mu'awiyah II ibn Yazid (683–684 CE)
Marwan I (684–685 CE)
Abd Al-Malik (685–705 CE)
Al-Walid I (705–715 CE)
Sulayman (715–717 CE)
Umar II (717–720 CE)
Yazid II (720–724 CE)
Hisham (724–743)
Al-Walid II (743–744 CE)
Yazid III (744 CE)
Ibrahim (744 CE)
Marwan II (744–750 CE)
This continued;
11 Caliphs of Cordoba (756–929 CE)

54 Abbasid Caliphs (750–1258/1517 CE)
37 Caliphs of Baghdad (750–1258 CE)
17 Caliphs of Cairo (1261–1517 CE)
13 Al-Mohad Caliphs (1145–1269 CE)
29 Ottoman Caliphs (1453–1924 CE)
Al-Bukhari:
Narrated Muhammad bin Jubair bin Mu'tim:

That while he was with a delegation from
the Quraysh to Mu'awiyah, the latter heard
the news that Abdullah bin Amr bin Al-As
said that there would be a king from the
tribe of Qahtan. On that, Mu'awiyah
became angry, got up and then praised
Allah (swt) as He deserved, and said, "Now
then, I have heard that some men amongst
you narrate things which are neither in the
Holy Book, nor have been told by Allah's
Messenger (saw). Those men are the
ignorant amongst you. Beware of such
hopes as make the people go astray, for I
heard Allah's Messenger (saw) saying,
'Authority of ruling will remain with
Quraysh, and whoever bears hostility to
them, Allah (swt) will destroy him as long
as they abide by the laws of the religion.'"
Source: Saheeh Al-Bukhari. Pg. # 865 - 866,

H. # 3500.
End of Scans
Al-Bukhari:
Narrated Abu Hurayra: Allah's Messenger

(saw) said, "The Hour will not be established
(day of judgement) till a man from Qahtan
appears, driving the people with his stick."
Source: Saheeh Al-Bukhari. H. # 3517, Pg. #

869.
End of Scans
Ibn Abi Asim:
Narrated Abu Bakr from Abu Usama from

Hashim from Muhammad ibn Sireen from
Uqba ibn Aws Al-Sadusi from Abdullah ibn
Amr who said: "There will be twelve
caliphs, Abu Bakr, you accepted his name,
Umar Al-Farooq, a horn of iron, you accepted
his name, Uthman ibn Affaan Dhul Nurayn, he
will be given two shares of reward. He was
killed innocent, you accepted his name."
Al-Albani: Its chain is Saheeh (Authentic).
Source: Al-Sunnah of ibn Abi Asim. Vol. 2,

Pg. # 548 - 549, H. # 1154.
End of Scans
Ahmad ibn Hanbal:
Narrated Abdullah: Narrated my father from

Abdul Razaq from Ma'mar from Ayoub from
ibn Sireen from Uqba ibn Aws from Abdullah
ibn Amr who said: I found in some books
(i.e books of Jews) on the day that we
conquered Al-Yarmuk: Abu Bakr Al-Siddiq,
you accepted his name, Umar Al-Farooq, a
horn of iron, you accepted his name,
Uthman ibn Affaan Dhul Nurayn, he will be
given two shares of reward, because he
will be killed innocently. Then he said:
"Then a man will rule the holy land and his
son." Uqba said: "I asked ibn Al-Aas: 'Name
them as you name the others.' He said:
'Mu'awiyah and his son (Yazid).'"
Footnote: Its chain is Saheeh (Authentic).
Source: Fada'il Al-Sahaba. Vol. 1, Pg. # 125.
End of Scans
BIOGRAPHY OF
ABDULLAH IBN AMR
Al-Dhababi:
He (i.e. Abdullah ibn Amr ibn Al-Aas) used

to narrate also from Abu Bakr, Umar, Ma'aaz,
Suraqa ibn Malik and his father Amr, Abdul
Rahman ibn Awf, Abil Durdaa and some
others and also from the People of the Book
(i.e. Jews and Christians), and he was
addicted to look into their books, and used
to pay their books great attention.
Source: Siyar A'lam An-Nubala. Vol. 3, Pg. #

81.
End of Scans
Abdullah ibn Amr was heavily influenced by Jewish
scriptures. Had such information been contained
within these texts, the Jews would have been proud of
it and would have used it in an attempt to prove their
religion to be correct.
It would also imply a conspiracy of Abdullah ibn Amr

and his associates. Announcing the events before it
took place would make the companions believe in
what Abdullah ibn Amr predicted and what he claimed
to be recorded in these Jewish texts, therefore making
him a reliable source for future information. Such
confidence would enable him to interfere in major
events and suggest the name of the future Caliphs.
On the other hand, if the above prediction is false and

a pure fabrication, then it shows how much Abdullah
ibn Amr was able to fabricate things to elevate the
position of these usurpers and to manipulate the
history of Islam.
Abdullah ibn Amr even oddly prophesied that the

leader would originate from the tribe of Qahtan. This
angered Mu'awiyah and he strongly insisted that the
leaders would only come from the Quraysh tribe and
no other. He went a step further by insinuating that
anyone that said otherwise was indeed an ignorant
fool amongst men and that this view had no basis from
the Holy Quran or hadeeth. He quoted the Prophet
(saw) saying, "Authority of ruling will remain with
Quraysh, and whoever bears hostility to them, Allah
(swt) will destroy him as long as they abide by the
laws of the religion." Of course it is not difficult to
ascertain that Mu'awiyah himself had a conflict of
interest here, nevertheless he strongly rejected ibn
Amr's claim.
Incidentally previous to this incident, the first and
second 'Caliphs,' Abu Bakr and Umar, also mentioned
the hadeeth of the Prophet (saw) regarding the rulers
being from the Quraysh, only to legitimise and support
their weak claims about their entitlement to the
Caliphate during the incident of Saqifah. This of
course does not mean that they were worthy and
deservant of such positions. However, time has shown
that many of the so-called companions have been
wrong on many occasions.
Mu'awiyahs statement implicating anyone of holding

such views as being ignorant and incompetent could
also apply to Abu Hurayra, since he contradicted
Mu'awiyah as he famously narrated in Bukhari that the
Prophet (saw) said, "The Hour will not be established
(day of judgement) till a man from Qahtan appears,
driving the people with his stick." This could be seen
as an acute embarrassment for the so-called 'Ahl Al-
Sunnah' as they view Abu Hurayra to be a respected
companion.
This raises interesting questions about the validity of

Bukhari and other Hadith that have been narrated on
the authority of the Prophet (saw) which have
contradictory reports.
THE INTERPRETATION OF
THE HADEETH CONCERNING
THE TWELVE LEADERS AND
THE PERPLEXITY OF ITS
COMMENTATORS
In reference to the Hadith regarding the 12 Imams, the

so-called 'Ahl Al-Sunnah' commentators and experts
have reached a dead end. A sensible conclusion as to
whom these 12 Imams refer to has not yet been
established nor their precise identities. Additionally, it
has not been made clear 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. One must question what
requirements would one must attain to hold such a
position. Could it belong to any average person or
would the position be given to one who is just and
righteous?
Ibn Battaal (D. 449 A.H):
Al-Muhallab said: I have not met anyone

who could come to a certain conclusion
about this hadeeth. Some say: These will be
twelve leaders after the Caliphate. Some say:
They will live in the same time, every one of
them will claim to be Caliph, but the more
apparent guess is that he (the Prophet (saw))
foretold strange things and turmoil that
would happen after he was gone, to the
extent that the people would be divided
among twelve rulers at the same time. If he
had meant something other than that, he
would have said, there will be twelve leaders
who will do such and such. Because he did
not tell us about them, we know that he
meant that they would come at the same
time. Allah (swt) knows best.
Source: Sharh Saheeh Al-Bukhari. Vol. 8,

Pg. # 287.
End of Scans
Ibn Arabi Al-Maliki (D. 543 A.H):
Abu Isa (i.e. Al-Tirmidhi) has narrated from

Jabir ibn Samura who said: The Messenger of
Allah (saw) said: "There will be twelve
Amirs, all of them will be from Quraysh." It
is Saheeh (Authentic).
So We have counted twelve Amirs after the

Messenger of Allah (saw), we found them as
follows: Abu Bakr, Umar, Uthman, Ali (a.s), Al-
Hassan (a.s), Mu'awiyah, Yazid, Mu'awiyah ibn
Yazid, Marwan, Abdul-Malik ibn Marwan,
Yazid ibn Abdul-Malik, Marwan ibn
Muhammad ibn Marwan, Al-Saffah, Al-
Mansoor, Al-Mahdi, Al-Hadi, Al-Rashid, Al-
Amin, Al-Ma'moon, Al-Mu'tasam, Al-Wathiq,
Al-Mutawakkil, Al-Muntasar, Al-Musta'een, Al-
Mu'taz, Al-Muhtadi, Al-Mu'tazid, Al-Muktafi,
Al-Muqtadir, Al-Qahir, Al-Radhi, Al-Muttaqi,
Al-Mustakfi, Al-Muti', Al-Ta'he', Al-Qadir, Al-
Qa'im, Al-Muqtadi, I witnessed his time in the
year 484 A.H. and he appointed Al-
Mustadh'har Ahmad, his son, and he died in
the Muharram of the year 486 A.H. Then Al-
Mustadh'har took allegiance for his son Abi
Mansoor Al-Fadhl and I left them in the year
495 A.H. If we count twelve we can reach only
till Sulayman ibn Abdul-Malik. If we take the
literal meaning we have only five of them
and to these we add the four Righteous
Caliphs, and Umar bin Abd Al-Aziz, and I
cannot understand the meaning of this
Hadith."
Source: Aridhatul A'wazi Sharh Sunan Al-
Tirmidhi. Vol. 9, Pg. # 68 - 69.
End of Scans
Ibn Al-Jawzi (D. 597):
In the second narration: "There will be twelve

Amirs (commanders)." He then said a
sentence which I did not hear. My father said,
"All of them will be from Quraysh."
In another narration: "The affairs of the people

will continue to be conducted (well) as long
as they are governed by twelve men, All of the
(twelve men) will be from the Quraysh."
In another narration: "The Islamic religion will

continue until the Hour has been established,
or you have been ruled over by twelve Caliphs,
all of them being from the Quraysh."
In another narration: "This religion would

continue to remain powerful and dominant
until there have been twelve Caliphs, all of
them will be from the Quraysh."
I researched about this narration for a long

time, and searched about its meaning and
asked about it, but I have not seen anyone
who has found out its meaning. Its
wordings are diverse and I do not doubt
that it is due to the confusion of the
narrators. I could not find any meaning for
it for a while, then I found something, but I
concealed it, then I found out that Aba
Sulayman Al-Khattabi has come to the
same conclusion. Then I saw the
explanation of Al-Hussain ibn Al-Munadi
over this narration from another viewpoint.
Then I found the narration that gave me a
hint to a third meaning. Here are the three
views that I want to mention:
The first explanation: It is the same

conclusion that Al-Khattabi found out: and
that is that the Messenger of Allah (saw) is
pointing to what will happen after him and
his companions, because the rule of his
companions is connected to his own rule, so
he (saw) talked about the rule that will
happen after them and that it will be fulfilled
about its rulers within that time, then the
emirate will be transferred to Bani Umayyah
and that is where he says: "This religion would
continue to remain…" i.e. the emirate and rule,
until there come to pass twelve Caliphs and
then the emirate will be transferred and this
is the description of the continuation of the
reign, not the praise of the rule of Bani
Umayyah. So the first one of them is:
Yazid ibn Mu'awiyah
then his son:
Mu'awiyah ibn Yazid
Ibn Al-Zubayr is not one of them, because he

is of the companions and also not Marwan ibn
Al-Hakam, because he was paid allegiance
after the allegiance of ibn Al-Zubayr and ibn
Al-Zubayr had more right on it than Marwan,
so he was a usurper. Then the following:
Abdul-Malik
Al-Walid
Sulayman
Umar ibn Abdul-Aziz
Yazid ibn Abdul-Malik
Hisham ibn Abdul-Malik
Al-Walid ibn Yazid,
Yazid ibn Al-Walid ibn Abdul-Malik
Ibraheem ibn Abdul-Malik
Marwan ibn Muhammad
So these are twelve.
Then they lost the Caliphate and it went to

Bani Abbas. And what strengthens this
explanation is what Abu Dawood narrates
through ibn Mas'oud from the Prophet
(saw) that he said: "The mill of Islam will
go round till the year thirty-five, or thirty-
six, or thirty-seven; then if they perish,
they will have followed the path of those
who perished before them, but if their
religion is maintained, it will be
maintained for seventy years."
Al-Khattabi has narrated through ibn

Mas'oud too, he says in it: "It will be
maintained for seventy years." They said: O
Messenger of Allah (saw), in addition to the
thirty three years? He said: "Yes."
I say: In the year 35 A.H. or 36 A.H. Uthman

was killed, so the "The mill" could refer to
the continuation of the authority, or the
end of it because of the statement: "The
mill of Islam will stop after thirty-five
years, thirty-six, thirty-seven." The mention
of it coming to an end is more obvious and
the meaning of it is: the stability of the
mill will come to an end. If the narration is
about the year thirty-five, it is the coming
of the people of Egypt and that they
besieged Uthman, if it is the year twenty-
six, it is the year that Talha and Zubayr set
out for the battle of Jamal and if it is the
year thirty -seven, it is the year of the
battle of Siffeen. Then the situation
changed with these occasions and then the
formation of the reign of Bani Umayyah
and the end of it and the reappearance of
troubles.
According to some wordings: "The mill of

Islam will stop after the year thirty-five, if
they establish peace among themselves,
they might be fortuned with seventy years
of continuous prosperity, but if they fight,
they will follow the way of the nations
before them." Al-Khattabi said: "The mill of
Islam will continue is a metaphor for war.
He has compared it to the mill which
grinds the seed, because in a war the lives
end...[ ]
The second explanation: That Abul Hussain

ibn Al-Munadi has said about this
narration: "There will be twelve caliphs
after me." He says: This will be after the
death of Al-Mahdi (ajf) who appears in the
End of Times. He says: We found in the
book of Danial: "When Al-Mahdi (ajf) dies,
five men of the progeny of the Sibt Al-
Akbar, i.e. Al-Hassan ibn Alrr will rule, then
after them five men of the progeny of Sibt
Al-Asghar will rule, then the last one of
them will appoint a man of the progeny of
Sibt Al-Akbar as Caliph, then he will rule."
Ibn Al-Munadi says: And we found in the
the narration of Abi Saleh from ibn Abbas
where he mentions Al-Mahdi (ajf), he says:
His name is Muhammad ibn Abdullah and
he is a man of the medium height with a
slightly red skin. Allah (swt) will wipe out
the sorrow from this Ummah through him
and through his justice He cures all the
tyranny, then twelve men will succeed him
for for one hundred and fifty years. Six of
the progeny of Al-Hassan (a.s) and one
from Aqeel ibn Abi Talib and five from the
progeny of Al-Hussain (a.s), then the time
of troubles will repeat itself and the
disasters return. He says and Ka'ab Al-
Ahbar said: "Here will be twelve Mahdis,
then the Spirit of Allah (i.e. Isa (a.s)) will
come down and kill the Dajjal." He said: "It
was as if he was pointing out that, "There
will be no Mahdi without Isa (a.s)" i.e. no
Prophet will appear except him.
The third explanation: He meant that there

will be twelve Caliphs till the Day of
Judgment; they will act upon
righteousness, even if their time does not
last for long. A man can be just and then
someone may come after him who acts
with tyranny, then again someone who
acts with justice. Anyhow, the justice will be
established through twelve until the Day of
Judgment and the following narration
supports it: Narrated to us Abu Bakr Ahmad
ibn Ali ibn Thabit from Ali ibn Ahmad ibn
Umar Al-Muqri from Muhammad ibn Abdullah
Al-Shafi'i from Ma'aaz ibn Al-Muthanna from
Musaddad from Yahya ibn Abi Yunus from
Abu Bahr from Abal Mujlid and he swore that:
This Ummah will not perish until twelve
Caliphs rule, all of them act upon the religion
of truth. Two of them will be from the
Household of the Prophet (saw), one of them
will live forty years and the other thirty years...
[ ]
Source: Kashf Al-Mushkil Min Hadith Al-

Sahihayn. Vol. 1, Pg. # 449 - 455.
End of Scans
Ibn Taymiyyah (D. 728 A.H):
In Saheehayn (i.e. Bukhari and Muslim) it has

been narrated from Jabir ibn Samura that the
Prophet (saw) said: "This order will
continue to be dominant until there have
been twelve Caliphs, that all of them
(Caliphs) would be from the Quraysh."
In another narration: "Twelve Amirs

(leaders)."
In another narration: "This order will not

stop going, while twelve men rule them."
And in another narration: "Islam will

continue to be dominant until there have
been twelve Caliphs, all of them (Caliphs)
would be from the Quraysh." So the Caliphs
are:
Abu Bakr
Umar
Uthman
Ali (a.s)
Then whoever that people gathered around in

consensus and dominance and glory was with
him:
Mu'awiyah
His son:
Yazid
Then:
Abdul Malik
And his four sons
Umar ibn Abdul-Aziz. Is also one of them.

And after that there has been shortcoming
in the Islamic governments till today,
because Bani Umayyah ruled over the
entire earth and the rule in their time was
glorious.
Source: Minhaj Al-Sunnah. Vol. 8, Pg. # 238.
End of Scans
Ibn Kathir (D. 774 A.H):
Explanation of the narrations of the

Twelve Imams who are from the
Quraysh:
They are not the twelve that the Rafidha

claim them to be Imams, because these
who they claim have not ruled over people
except for Ali Abi ibn Abi Talib (a.s) and his
son Al-Hassan (a.s) and the last one of
them according to them is Al-Mahdi Al-
Muntadhar (The Rightly Guided Awaited
One), according to them he is in the cellar
(Al-Sirdaab) in Samarra, but he does not
exist and no one has seen him and there is
no trace of him. Rather, the twelve Imams
(leaders) that the narrations speak about
are the four Imams;
Abu Bakr
Umar
Uthman
Ali (a.s)
Umar ibn Abdul-Aziz; is also one of them

without any dispute among scholars
according to both opinions of the Ahl Al-
Sunnah in the interpretation of these
twelve, as we will mention it after
presenting the narration:
It is firm in Saheeh Al-Bukhari through the

narration of Shu'ba and in Muslim through
the narration of Sufyan ibn Uyaina, both of
them from Abdul-Malik from Jabir ibn
Samura who said: I heard the Messenger of
Allah (saw) saying: "There will be twelve
Caliphs," then he said something that I
could not hear, then I asked my father,
what did he say? He said: "All of them will
be from Quraysh."
Na'eem ibn Hammad says in the book Al-

Fitan Wa Al-Malahim: Narrated to us Isa ibn
Yunus from Mujalid from Al-Sha'bi from
Masrooq from Abdullah ibn Mas'oud who
said: The Messenger of Allah (saw) said:
"There will be twelve Caliphs after me, like
the number of the Nuqaba (chieftains) of
the companions of Musa (a.s)." and it has
been narrated like this through Abdullah
ibn Umar and ibn Abbas and Ka'ab Al-
Ahbaar, their opinion.
And Abu Dawood said: Narrated to us Amr ibn

Uthman from Marwan ibn Mu'awiyah from
Isma'eel ibn Abi Khalid from his father from
Jabir ibn Samura who said: I heard the
Messenger of Allah (saw) saying: "This
religion will continue to be established till
there are twelve Caliphs over you, and the
whole community will agree on each of
them." I then heard from the Prophet (saw)
some remarks which I could not
understand. I asked my father: "What is he
saying?" He said: "All of them will belong
to Quraysh."
Abu Dawood has also narrated: Narrated to us

ibn Nifayl from Zuhayr ibn Mu'awiyah from
Ziyad ibn Khaythama from Al-Aswad ibn
Sa'eed Al-Hamdani from Jabir ibn Samura
said: "The affairs of this Ummah will
continue established, victorious over its
enemies, until twelve Caliphs pass from
them. All of them will be from Quraysh." He
said: When he went back home, the
Quraysh went to him and said: "Then what
will happen?" He said: "Then there will be
chaos."
Al-Bayhaqi said: "In the first narration there is

the mention of the number, in the second
narration there is the mention of the chaos
which is killing after them, and this number
has been passed with that description till the
time of Al-Walid ibn Yazid ibn Abdul-Malik,
then chaos prevailed and a huge trouble as
this narration has reported, then the reign of
Abbasids began." As he mentioned in chapter
of Al-Qibla, but the mentioned number will
exceed if we consider the condition that has
been mentioned in the narration. And the
Prophet (saw) has said: "This affair will be
among Quraysh, even if only two persons
remain."
Then after that Al-Bayhaqi mentions the

narration of Asim ibn Muhammad from his
father from ibn Umar from the Prophet (saw);
and then he mentions the narration. And in
Saheeh Al-Bukhari through Al-Zuhri from
Muhammad ibn Jubayr ibn Mu'tim from
Mu'awiyah ibn Abi Sufyan who said: The
Messenger of Allah (saw) said: "Authority
of ruling will remain with Quraysh, and
whoever bears hostility to them, Allah
(swt) will destroy him as long as they abide
by the laws of the religion."
Al-Bayhaqi says: It means that if they

establish its teachings, even if they come
short in acting upon them personally, then he
mentions the narrations that support what he
says. Allah (swt) knows best. This explanation
of Al-Bayhaqi, with the fact that a group of
scholars have confirmed his conclusion, is
that the meaning of those twelve Caliphs who
are mentioned in that narration are the
Caliphs up to the time of Al-Walid ibn Yazid
ibn Abdul-Malik, the fasiq (public sinner),
whom we mentioned previously and the
narration that rebukes and slanders him.
This explanation is doubtful and also the

fact that the number of Caliphs up to the
time of Al-Walid ibn Yazid exceeds twelve,
every way you count them. And his
argument that the Caliphate of the first
four Caliphs; Abu Bakr, Umar, Uthman and
Ali (a.s) is something established by the
narration of Safina: "The Caliphate after me
will be thirty years." And then after them
Al-Hassan ibn Ali (a.s), as it happened,
because Ali (a.s) appointed him and the
people of Iraq paid him allegiance and
then he set out and people set out with
him to fight against the people of Shaam,
until he and Mu'awiyah entered into a
peace treaty and he left the Caliphate for
Mu'awiyah, as the narration of Abi Bakra in
Saheeh Al-Bukhari mentions it.
Then Mu'awiyah became Caliph, then Yazid

his son, then Mu'awiyah son of Yazid and
then Marwan ibn Al-Hakam, then his son
Abdul-Malik ibn Marwan, then his son Al-
Walid ibn Abdul-Malik, then Sulayman ibn
Abdul-Malik, then Umar ibn Abdul-Aziz,
then Yazid ibn Abdul-Malik, then Hisham
ibn Abdul-Malik; so these are fifteen and
then Al-Walid ibn Yazid ibn Abdul-Malik, if
we take the Caliphate of ibn Al-Zubayr
before Abdul-Malik they will become
sixteen; however they will be already
twelve before Umar ibn Abdul-Aziz; this is
his conclusion that he enters Yazid ibn
Mu'awiyah among them and excludes Umar
ibn Abdul-Aziz about whom all scholars are
in agreement that he was a praiseworthy
ruler, even at the level of Khulafa Al-
Rashideen (four rightly guided Caliphas)
and there is consensus about his justice
and that his time was the best time from
the viewpoint of justice, even the Rafidha
confess to this fact.
If someone says: "We do not accept this

unless for the Caliphs over whose
Caliphate the entire Ummah were in
consensus." Then this will mean that Ali
ibn Abi Talib (a.s) and his son are not of
those (twelve promised Caliphs), because
the people, all of them did not gather
around them and the majority of people of
Shaam did not pay allegiance to them.
Then Mu'awiyah and his son Yazid and his son
Mu'awiyah ibn Yazid will be counted and
Marwan and ibn Zubayr will not be counted
among them, because the entire Ummah did
not gather around any one of them, so
according to this the Caliphs will be: Abu
Bakr, Umar, Uthman, Mu'awiyah, Yazid, then
his son Mu'awiyah, then Abdul-Malik, Al-
Walid, Sulayman, Umar ibn Abdul-Aziz, Yazid
and then Hisham, so these are twelve, then
after them Al-Walid ibn Yazid ibn Abdul-
Malik, the fasiq (the public sinner), but this
explanation is not acceptable, because it
necessitates to exclude Ali (a.s) and his son
Al-Hassan (a.s)from those twelve, and that is
against what the Sunni scholars and even the
Shi'a scholars have narrated. It is also against
what the narration of Safina mentions; from
the Messenger of Allah (saw) that he said:
"The Caliphate after me will be thirty years,
after that it will be a severe kingdom."
He (Al-Bayhaqi) has mentioned this

narration of Safina and explained the thirty
years as the Caliphate of the first four
Caliphs, as we mentioned Al-Hassan (a.s) to
be one of them too and it was about six
months, then the authority went to
Mu'awiyah when Al-Hassan ibn Ali (a.s)
passed it to him. This narration denies for
Mu'awiyah to be called a Caliph; that is
because the narration says that the
Caliphate will come to an end after thirty
years, not in absolute terms, rather its
continuation was interrupted and it does
not deny the coming of rightly guided
Caliphs after that, as the narration of Jabir
ibn Samura shows it.
And Nu'aym ibn Hammad said: Narrated to us

Rishdin ibn Sa'd from ibn Lahi'a from Khalid
ibn Abi Imran from Hudhayfah ibn Al-Yama
who said: "There will be twelve kings after
Uthman from among Bani Umayyah." He
was asked if they were Caliphs? He said:
"No, rather kings." And Al-Bayhaqi through
Hatam ibn Abi Saghira from Abi Bahr from
Abul Jald his neighbor, he heard him
swearing that this Ummah will not be
destroyed until there is twelve Caliphs in
it, all of them will act upon guidance and
true religion, two of them will be from
among Ahlulbayt (a.s), one of them lives
for forty years and the other one thirty
years. Then Al-Bayhaqi explains to refute
what Abul Jald has said with irrelevant
arguments and that is strange from
someone like him; even a group of scholars
have agreed with what Abul Jald has said
and probably his opinion is more
preferable about what we mentioned,
because he might have looked into some
older books.
And the Torah that is in the hands of the

People of the Book supports it; that Allah
Almighty gave to Ibraheem (a.s) glad tidings
about Isma'eel (a.s), and He will spread his
progeny and he will appoint twelve chiefs
from among them. Our knowledgeable Sheikh
Abul Abbas ibn Taymiyyah said: These twelve
are the same are promised in the narration of
Jabir ibn Samura and has promised that they
will be spread (from the viewpoint of time) in
this Ummah and they will live before the Day
of Judgment comes. He says: and many of the
Jews have mistaken in their conversion to
Islam, because they thought these twelve are
the same twelve that the Rafidha believe in,
so they followed them. Nu'aym ibn Hammad
said: Narrated to us Dhamura from ibn
Shawdhab from Abil Nuhal from Abi Ziyad
from Ka'ab who said: "Allah (swt) has
bestowed upon Isma'eel (a.s) twelve
guardians from his descendants; the best
of them are Abu Bakr, Umar and Uthman."
And Nu'aym said: Narrated to us Dhamura
from ibn Shawdhab from Yahya ibn Abi
Amr Al-Saybani who said: "He who does not
rule over the two mosques; Masjid Al-
Haram and Masjid Al-Aqsa; is not of the
Caliphs."
Source: Al-Bidayah Wa'an-Nihayah. Vol. 9,

Pg. # 283 - 289.
End of Scans
Al-Suyuti (D. 911 A.H):
Chapter: Duration of Caliphate in

Islam:
Al-Imam Ahmad and Al-Tirmidhi have said:

Narrated to us Bahz from Himad ibn Salama
from Sa'eed ibn Jamhan from Safina who
said: I heard the Messenger of Allah (saw)
saying: "The Caliphate is for thirty years,
then it will be Kingdom."
Narrated the authors of Sunan and also

authenticated by ibn Hibban and others. The
scholars say: In the thirty years after the
Prophet (saw) there were no other than the
four Caliphs and the time of Al-Hassan
(a.s).
Al-Bazzar said: narrated to us Muhammad ibn

Sikkeen from Yahya ibn Hassaan from Yahya
ibn Hamza from Mak'hool from Abi Thalaba
from Abi Ubayda ibn Al-Jarrah who said: The
Messenger of Allah (saw): "Verily the start of
your religion began with Prophethood and
mercy, then it will be Caliphate and mercy
and then it will be kingdom and tyrants."
Its chain is Hasan (Good).
And Abdullah ibn Ahmad said: Narrated to us

Muhammad ibn Abi Bakr Al-Muqaddimi from
Yazid ibn Zari from Abu Awn from Al-Sha'bi
from Jabir ibn Samura from the Prophet
(saw): "This religion will not stop being dear
and invulnerable and it shall overcome all
its enemies, until there come twelve
Caliphs, all of them will be from Quraysh."
It has been narrated from the two Sheikhs,
Al-Bukhari and Ahmad and others, it has
different chains and wordings, one of
them: 'This religion will not stop being
righteous' and 'This religion will not stop
going on' narrated by Ahmad, and also by
Muslim 'This affair will not come to an end
until twelve men rule them.' And also, 'This
affair will not come to an end until twelve
Caliphs appear among them.' And also 'Islam
will not stop being dear and invulnerable,
until twelve Caliphs come to pass.' And also
by Al-Bazzar: 'The affairs of my Ummah will
not come to an end until twelve Caliphs come
to pass, all of them will be from Quraysh.' And
also by Abi Dawood with the addition:
'When he went back home, the Quraysh
went to him and asked: What will happen
after that? He will say: There will be chaos.'
And also 'This religion will remain
established until twelve Caliphs have ruled
over you. The Ummah will be united on all
of them.' By Ahmad and Al-Tirmidhi. And
by Ahmad and Al-Bazzar through a Hasan
chain from ibn Mas'oud who was asked:
How many Caliphs will rule this Ummah?
He said: We asked about it to the
Messenger of Allah (saw) and he said:
"Twelve, like the number of the Nuqaba
(captains) of Bani Isra'eel."
Qadhi Ayadh said: Maybe the aim about

these twelve in these narrations and alike
is that they are those in whose reign the
Caliphate will be glorious, and Islam will be
strong and its affairs will be upright and
there will be consensus over those who
possess the Caliphate. This sign has been
found in those that people were in
consensus about and gathered around
them, until the reign of Bani Umayyah
agitated and conflicts appeared among
them during the time of Al-Walid ibn Yazid,
it continued that way until the reign of
Abbasids was established and their affairs
faded out.
Sheikh Al-Islam ibn Hajar says in Sharh Al-

Bukhari: The explanation of Qadhi Ayadh is
the best explanation about this hadeeth
and the most preferable one, because it
agrees with the fact that it has been
narrated through some authentic chains
that, 'The Ummah will gather around them
all.' And the description of this is that it
refers to the consensus of people in paying
allegiance to them, as people gathered
upon Abu Bakr, Umar, Uthman and then Ali
(a.s), until it ended in the occasion of the
two judges in Siffeen, and Mu'awiyah was
called as Caliph. Then people gathered
around Mu'awiyah when Hassan (a.s)
entered a peace treaty with him. Then
people gathered around his son Yazid and
it did not happen for Al-Hussain (a.s)
because he was killed before that. Then
when Yazid died, people conflicts emerged,
until they gathered around Abdul Malik ibn
Marwan after the killing of ibn Al-Zubayr,
then they gathered around his four sons:
Al-Walid, then Sulayman, then Yazid then
Hisham, Umar ibn Abdul-Aziz interrupted
between Sulayman and Yazid, so these are
the seven after the Khulafa Al-Rashideen,
and the twelfth is Al-Walid ibn Yazid ibn
Abdul Malik, people gathered around him
when his uncle Hisham died, so he ruled for
about four years, then people revolted against
him and killed him, and the trouble and
conflicts emerged and situation changed
since then, and people did not gather around
any Caliph in consensus after that, because
Yazid ibn Al-Walid who revolted against his
cousin Al-Walid ibn Yazid, his days did not
last long, because the cousin of his father
Marwan ibn Muhammad ibn Marwan revolted
against him and when Yazid died, he
appointed his brother Ibraheem, but Marwan
overcame him, and then Bani Abbas revolted
against Marwan, until he was killed. Then the
first caliph of the Bani Abbas was Al-Saffah,
his days did not last long and many revolted
against him, then Al-Mansoor his brother
succeeded him and he ruled for a long time,
but the western territories were lost, because
Marwaniyeen conquered the Andulus and it
was in their hands and they called it
Caliphate afterwards, and it continued that
way until from Caliphate remained nothing
but just a name in some countries, after it
was preached in the name of Caliph in the
time of the children of Abdul Malik ibn
Marwan from the east to the west of the
earth, from the right to the left, in all
countries that were in the hands of Muslims,
and no one ruled over a land except through
a permission from the Caliph, but the affairs
went to extreme to the extent that in the fifth
century in Abdulus alone, there were six
people, every one of them called himself the
Caliph, with the addition of the ruler of Egypt
Al-Ubaydi and Al-Abbasi in Baghdad, this is
beside other ones out of these territories from
among the Alawiyya and Khawarij who
claimed Caliphate. He said: So this is the
meaning of the statement of the Prophet
(saw): 'Then there will be chaos.' i.e. vast
killings as a result of these many conflicts and
it continued and increased as it was said. It is
also said that the meaning of the narration
could be pointing to existence of these
twelve Caliphs in the entire duration of
existence of Islam until the day of
judgment, who will be acting upon
righteousness, even if their day did not last
for long, and what Musaddad has narrated
supports this opinion: 'This Ummah will not
perish until twelve Caliphs among them
rule. Every one of them will act upon
guidance and upright religion, two of them
will be from among Ahulbayt (a.s)' so
according to this 'Then there will be chaos'
i.e. conflicts will be close to the Day of
Judgment; like the appearance of Dajjal
and what happens after that. I say:
According to this opinion those twelve
Caliphs would be:
The first four Caliphs,
Al-Hassan (a.s),
Mu'awiyah,
Ibn Al-Zubayr,
Umar ibn Abdul-Aziz,
These are eight, and it is also possible to add:
Al-Muhtadi
from the Bani Abbas to them, because he was

like Umar ibn Abdul-Aziz from among Bani
Umayyah, and likewise:
Al-Tahir
because of his justice, and there remains two

others, one of them is:
Al-Mahdi (ajf)
because he is of the Ahlulbayt (a.s) of

Muhammad (saw).
Source: Tarikh ul Khulafa. Pg. # 13 - 15.

End of Scans
Muqbil Al-Wade'ie
(Contemporary Wahabi Scholar):
Question: Why Muslim scholars do not explain

the hadeeth of the Imams from Quraysh?
Answer: This issue is becoming related with

politics more and more, that is why many
scholars are not able to talk about it. Some
respected scholars who taught us in the
Islamic School when we were learning
about the history of the Caliphs and the
history after that, this issue was eluded
and the teacher himself used to elude this
issue, because the Muslim rulers do not
like this matter that the Imams are from
Quraysh, but it was said to them: "If anyone
of you remains on the straight path and the
unity is established through him and people
gather around him and they are able to stand
against the enemies of Islam, then may Allah
(swt) grant them success."
Source: Ijabatul Sahil Ala Aham Al-Masahil.

Pg. # 438.
End of Scans
THE TWELVE SUNNI
CALIPHAS:
BIOGRAPHY OF THE FIRST AND
SECOND CALIPHAS, 'ABU BAKR &
UMAR IBN AL-KHATTAB'
Al-Bukhari:
Narrated Yahya ibn Bakir from Laith from

Oqail from ibn Shahab (Al-Zuhri) from Urwa
from A'isha who said: Fatima (s.a) daughter of
the Messenger of Allah (saw) sent somebody
to Abu Bakr asking him to give her her
inheritance from the Prophet (saw) from what
Allah (swt) had given to His Apostle through
Fai (i.e. booty gained without fighting). She
asked for the Sadaqah (i.e. wealth assigned
for charitable purposes) of the Prophet (saw)
at Madinah, and Fadak, and what remained of
the Khumus (i.e. one-fifth) of the Khaybar
booty. Abu Bakr said, "Allah's Apostle (saw)
said, 'We (Prophets (a.s)), our property is not
inherited, and whatever we leave is Sadaqah,
but Muhammad's (saw) family can eat from
this property, i.e. Allah's (swt) property, but
they have no right to take more than the food
they need. By Allah (swt)! I will not bring any
change in dealing with the Sadaqah of the
Prophet (saw) (and will keep them) as they
used to be observed in his (i.e. the Prophet's
(saw)) life-time, and I will dispose with it as
Allah's Apostle (saw) used to do.'
Fatima (s.a) was angered on Abu Bakr and
quit talking to him till she died; and she
lived for 6 months after the death of Holy
Prophet (saw); when she died, Ali (a.s)
buried her in night and did not allow Abu
Bakr to take part in her funeral; and prayed
on her. Ali (a.s) had a status in the life of
Fatima (s.a), but when she died, people
negated his status so he asked for a treaty
with Abu Bakr and to pledge allegiance;
since Ali (a.s) had not pledged allegiance
all those months, so he sent someone to
Abu Bakr to come alone and do not bring
anyone since he disliked the presence of
Umar, then Umar said to Abu Bakr: "No, By
Allah (swt)! Do not enter unto them alone."
Abu Bakr said: "What do you think they
would do with me? By Allah (swt), I will
go." Ali (a.s) said: "We know your virtues
and what Allah (swt) has given to you and
we don't feel any envy to goodness that
Allah (swt) gave to you, but you carried out
tyranny over us and we seen that we have
right in that, due to our kinship to the
Messenger of Allah (saw)."

4240 - 4241.
End of Scans
Muslim ibn Al-Hajjaj:
Narrated Muhammad ibn Rafeh from Hojain

from Laith from Oqail from ibn Shahab from
Urwa ibn Zubair from A'isha who said: Fatima
(s.a) daughter of the Messenger of Allah (saw)
sent somebody to Abu Bakr asking him to
give her her inheritance from the Prophet
(saw) from what Allah (swt) had given to His
Apostle through Fai (i.e. booty gained without
fighting). She asked for the Sadaqah (i.e.
wealth assigned for charitable purposes) of
the Prophet (saw) at Madinah and Fadak, and
what remained of the Khumus (i.e. one-fifth)
of the Khaybar booty. Abu Bakr said, "Allah's
Apostle (saw) said, 'We (Prophets (a.s)), our
property is not inherited, and whatever we
leave is Sadaqah, but Muhammad's (saw)
family can eat from this property, i.e. Allah's
(swt) property, but they have no right to take
more than the food they need.' By Allah (swt)!
I will not bring any change in dealing with
the Sadaqah of the Prophet (saw) (and will
keep them) as they used to be observed in his
(i.e. the Prophet's (saw)) life-time, and I will
dispose with it as Allah's Apostle (saw) used
to do.'" Fatima (s.a) was angered on Abu Bakr
and quit talking to him till she died; and she
lived for 6 months after death of Holy Prophet
(saw); when she died, Ali (a.s) buried her in
the night and did not inform Abu Bakr
about her death; and he offered funeral
prayers himself. Ali (a.s) had a status in the
life of Fatima (s.a), but when she died,
people negated his status so he asked for a
treaty with Abu Bakr and to pledge
allegiance; since Ali (a.s) had not pledged
allegiance all those months, so he sent
someone to Abu Bakr to come alone and
do not bring anyone since he disliked the
presence of Umar, then Umar said to Abu
Bakr: "No, By Allah (swt)! Do not enter unto
them alone." Abu Bakr said: "What do you
think they would do with me? By Allah
(swt), I will go." Ali (a.s) said: "We know
your virtues and what Allah (swt) has given
to you and we don't feel any envy to
goodness that Allah (swt) gave to you, but
you carried out tyranny over us and we
seen that we have right in that, due to our
kinship to the Messenger of Allah (saw).
Source: Saheeh Muslim. Vol. 2, Pg. # 841, H.

# 1759 / 52.
End of Scans
Ibn Hibban:
Umar said..."And both of you (i.e. Ali (a.s)

and Al-Abbas) thought him (Abu Bakr) to
be an oppressor and evil doer concerning it
(Fadak), and Allah (swt) knows that he was
truthful, virtuous and a follower of the truth.
Then I became its (Wali) after Abu Bakr. Two
years into my rule, I did the like of what the
Messenger of Allah (saw) and Abu Bakr did
concerning it. And both of you (Al-Abbas &
Ali (a.s)) thought me to be an omitter and
evil-doer concerning it (Fadak), and Allah
(swt) knows that I am truthful, virtuous and a
follower of the truth."
Shu'aib Al-Arnaut: The hadeeth is Saheeh

(Authentic).
Source: Saheeh ibn Hibban. Vol. 14, Pg. #

577 - 578.
End of Scans
Abi Aw'wanah:
...Umar said, "So both of you (i.e. Ali (a.s)

and Al-Abbas) thought him (Abu Bakr) to
be a liar, sinful, treacherous and
dishonest."
Narration is Saheeh (Authentic).
Source: Musnad Abi Aw'wanah. Vol. 4, Pg. #

245 - 247, H. # 6666.
End of Scans
We've already covered the first two
caliphs in detail in other docs.
to learn more about the first and second caliphs of the

so-called "Ahlul-Sunnah", check these other
documents out:
Umar ibn al-Khattab: Brave or Coward?
Fadak: The Lost Inheritance
Attack on Bibi Zahra's House

LIST OF THE UMAYYAD
CALIPHS:
BIOGRAPHY OF THE FIRST CALIPHA,
'MU'AWIYAH IBN ABI SUFYAN' 661 - 680
Ibn Kathir:
The Khalifahs from Banu Umayyah were

like this; their number was like the number
of Rafidhiyah but the time was incomplete
from a fixed hundred years. ALL OF THEM
were Nasibis, except Imam Umar (Abdul
Aziz) the Pious: Mu'awiyah then his son
Yazid, then his grandson Mu'awiyah Al-Sadid;
Marwan, then his son Abd Al-Malik the fighter
against ibn Zubayr, until he killed him then
he was independent after him in his reign in
all countries without any doubt, then Al-Walid
the builder of the Jame Mosque; there is no
building like it, then Sulayman the generous
and Umar, then Yazid and Hisham the
treacherous person, then Al-Walid ibn Yazid
the openly sinner, then Yazid ibn Al-Walid the
successful his nickname is defective, but he is
complete then Ibraheem and he was
intelligent then Marwan the donkey with
curly hair he was the last of them, this is
enough said about them.

Pg. # 375.
End of Scans
This is an explicit testimony from a high-ranking
classical scholar of the so-called, 'Ahl Al-Sunnah Wa
Al-Jamaah' that Mu'awiyah was a Nasibi. His loyal son
and successor, Yazid b. Mu'awiyah, equally belonged
to the Nasibi movement. Something comes to mind
here: How did Yazid acquire Nasibism? Of course, all
evidence points towards his father Mu'awiyah who
initiated him into Nasibism and nurtured him into its
depths. After all, it was Mu'awiyah himself who
brought up his son in the same way Abu Sufyan raised
Mu'awiyah!
Al-Dhahabi:
Mu'awiyah had behind him a huge number

of people who loved him, and who went to
extreme lengths in their views of him, and
who placed him above (Ali (a.s)). It was
either because he ruled them with honour,
clemency and generosity, or because they
were born in Syria upon love of him, and
they raised their children upon that (i.e.
love of Mu'awiyah). Among them were a
small group of the companions, and lots of
the Tabi'een and the people of merit. They
fought on his side against the people of
Iraq (i.e. Imam Ali (a.s) and his army), and
they were reared upon Nasb.
Source: Siyar A'lam Al-Nubala. Vol. 3, Pg. #

128.
End of Scans
The following narration is very vague. However, we
shall go on to shed some further light on it to reveal
that which the so-called 'Ahl Al-Sunnah' wish to
conceal.
Al-Haythami
Narrated Safina: The Prophet (saw) was

sitting when a man passed by on a camel,
someone was leading him from the front
and someone was following him from
behind. Then the Prophet (saw) said: "May
Allah (swt) curse the leader, the follower
and the sitting person."
Al-Haythami: Al-Bazzaar has narrated it and

its narrators are trustworthy.
Source: Majma Al-Zawa'id. Vol. 1, H. # 437,

Pg. # 148.
End of Scans
We can safely say that the above narration has been
tampered with. Our opponents have a habit of
distorting that which goes against a companion. They
tend to remove the name and replace it with "so and
so." However, we can reveal what they have hidden
through their other books.
Al-Baladhari:
Narrated Khalaf from Abdul-Warith ibn Sa'eed

ibn Jumhan from Safina, the servant of Umm
Salama (s.a), who said: The Prophet (saw)
was sitting when Abu Sufyan passed by on
a camel, accompanied by Mu'awiyah and
his brother, one of them was leading the
camel and one of them was following from
behind. Then the Messenger of Allah (saw)
said: "May Allah (swt) curse the rider, the
leader and the follower."
Source: Ansab Al-Ashraaf. Vol. 5, Pg. #

1980.
End of Scans
The first two narrators of the above narration is
different from the one that has been narrated by Al-
Bazzaar, hence we shall present their status:
Ibn Hajar:
Khalaf ibn Hisham ibn Tha'lab, Al-Bazzaar, Al-

Muqri, Al-Baghdadi; He is trustworthy and
he has an exclusive Qira'at of Quran. He was
of the 10th generation. He died in the year
229 A.H. Muslim and Abi Dawood have
narrated from him.

Person # 1737.
End of Scans
Ibn Hajar:
Abdul-Warith ibn Sa'eed ibn Zakwan Al-

Anburi, their servant, Abu Ubayda Al-Tannuri,
Al-Basri, he is a firm trustworthy narrator, he
has been accused of Qadr, but it is not
proven. He was of the 8th generation, he died
in the year 180 A.H. The Jama'ah have
narrated from him (i.e. Bukhari, Muslim and
thr four Sunan).

Person # 4251.
End of Scans
Al-Haythami:
Narrated Abi Mujliz: Amr ibn Aas and Al-

Mughira ibn Shu'ba said to Mu'awiyah that
Al-Hassan ibn Ali (a.s) is an inarticulate
man, he thinks he has an opinion and can
talk and we know what he says, so we can
refute his statement and make him
stunned. Mu'awiyah said: "Don't do that."
But they did not listen, then Amr climbed
the pulpit and mentioned Ali (a.s) and
insulted him, then Al-Mughira ibn Shu'ba
climbed the pulpit and praised Allah (swt)
and glorified Him and then insulted Ali
(a.s), then it was said to Al-Hassan (a.s) to
climb the pulpit and talk, so Al-Hassan (a.s)
said: "I won't climb and talk unless you
promise me that if I said the truth you
should confirm it, and if I said something
false, you deny it and say I am a liar." They
agreed, so he climbed the pulpit and
praised Allah (swt) and glorified Him, he
then said: "I ask you by Allah (swt) O Amr
and Mughira! Do you know that the
Messenger of Allah (saw) cursed the rider
and the follower, one of them was so and
so (i.e. Mu'awiyah)?" They both said: "By
Allah (swt)! It is true." He then said: "I ask
you by Allah (swt) O Mu'awiyah and
Mughira! Do you know that the Messenger
of Allah (saw) cursed Amr for every verse
of his poetry one curse?" They both said:
By Allah (swt) it is true." Then he said: "I
ask you by Allah (swt) O Amr and
Mu'awiyah ibn Abi Sufyan! Do you know
that the Messenger of Allah (saw) cursed
the family of this man (i.e. Mughira)?" They
both said: "Yes, it is true." Then Al-Hassan
(a.s) said: "I thank Allah (swt) that you put
yourself among those who disassociate
themselves from this man" and then he
mentioned the Hadith.
Al-Haythami: Al-Tabarani has narrated it from

his Sheikh Zakariyyah ibn Yahya Al-Saaji, Al-
Dhahabi says: He was one of the firm
reliable scholars and there is no proven
critic against him. Ibn Al-Qattan says:
There is difference of opinion about his
narrations, a group of scholars have
authenticated him and another group have
weakened him, the rest of its narrators are
the narrators of Saheeh.
Source: Majma Al-Zawahid. Vol. 7, H.

#12075, Pg. # 352.
End of Scans
Ibn Hajar:
Zakariyya ibn Yahya ibn Dawood, the Hafidh,

Abu Yahya Al-Saaji, Al-Basri, one of the
firm reliable scholars, there is no critic
against him at all. Abul Hassan ibn Al-
Qattan says: "A group of scholars have
authenticated him and another group have
weakened him, he died in the year 300 A.H."
But no one should pay attention to what

ibn Al-Qattan says, he has indeed
exaggerated, no one has weakened this Al-
Saaji at all, as the author (i.e, Al-Dhahabi)
has mentioned, he was beside his
knowledge about Fiqh and Hadith and his
book in Ikhtilaaf is famous, and in Ilal, his
other book, its chains are best high chains.
Source: Lisan Al-Mizan. Vol. 3, Pg. # 520 -

521, Person # 3233.
End of Scans
Let us now take a look at another narration regarding
Abu Sufyan and Mu'awiyah which will serve as a
reminder of being able to recognise how the Sunni
scholars adopt a certain method in hiding the truth.
Al-Haythami:
Nasr ibn Asim Al-Laythi has narrated from his

father who said: I entered in the mosque and
heard people saying: "We seek refuge with
Allah (swt) from the wrath of Allah (swt) and
wrath of His Messenger (saw)," then I asked:
"What is the matter?" They said: "The
Messenger of Allah (saw) was preaching on
the pulpit that a man (i.e. Abu Sufyan) took
the hand of his son and went out of the
mosque, then the Messenger of Allah (saw)
said: "May Allah (swt) curse the one who
stood up, wow to this Ummah from so and
so (i.e. Mu'awiyah) the owner of the big
buttocks."
Al-Haythami: Al-Tabarani has narrated it and

its narrators are trustworthy.
Source: Majma Al-Zawahid. Vol. 5, H. #

9240, Pg. # 313.
End of Scans
Now let us see another scholars account of the
narration which reveals the names that were
previously kept hidden.
Ibn Sa'd:
Abi Malik Kathir ibn Yahya Al-Basri said:

Narrated to us Ghassan ibn Madhar from
Sa'eed ibn Yazid from Nasr ibn Asim Al-Laythi
from his father who said: I entered in the
mosque of the Messenger of Allah (saw) and
the companions of the Prophet (saw) were
saying: "We seek refuge with Allah (swt)
from the wrath of Allah (swt) and wrath of
His Messenger (saw)," I asked: "What is the
matter?" They said: Mu'awiyah walked out
of the mosque holding the hand of his
father walking in front of him, while the
Messenger of Allah (saw) was preaching on
the pulpit, then the Messenger of Allah
(saw) said something about them.
Source: Tabaqat ibn Sa'd. Vol. 9, Pg. # 77,

H. # 3772.
End of Scans
It is rather ridiculous how one of them conceals the
names but reveals the curse of the Prophet (saw) on
them while the other reveals the names but conceals
that the Prophet (saw) cursed them. This is as such,
in order that the readers never find out that it was Abu
Sufyan and his son Mu'awiyah who were cursed by the
Prophet (saw).
Now we shall present a third narration relating to this

occasion from another scholar who reveals both the
names and the curse from another companion through
a complete different chain.
Al-Ruyani:
Narrated to us Muhammad ibn Is'haq from

Is'haq ibn Ibraheem from Salama from
Muhammad ibn Is'haq from Ibraheem ibn Al-
Baraa ibn Azib from his father who said: Abu
Sufyan ibn Harb walked away from the
Messenger of Allah (saw) and Mu'awiyah after
him, while the Messenger of Allah (saw) was
on the pulpit, and Mu'awiyah was a man
with big buttocks, then the Messenger of
Allah (saw) said: "O Allah (swt)! Curse the
owner of the big buttocks."
Source: Musnad Al-Ruyani. Vol. 1, H. # 335,

Pg. # 235.
End of Scans
We now come to a narration wherein the Prophet
(saw) is in clear dismay due to Mu'awiyah's behaviour
towards him. Mu'awiyah's love for food and his
ignorance towards the Holy Prophet (saw) led the
Prophet (saw) to wish that his belly should never
remain full thus, living a sordid life of gluttony.
Muslim ibn Hajjaj:
Ibn Abbas reported: I was playing with

children that Allah's Messenger (saw)
happened to pass by (us). I hid myself behind
the door. He (the Prophet (saw)) came and
patted my shoulders and said: "Go and call
Mu'awiyah." I returned and said: "He is
busy in taking food." He again asked me to
go and call Mu'awiyah to him. I went (and
came back) and said that he was busy in
taking food, whereupon he said: "May Allah
(swt) not fill his belly!" Ibn Muthanna, said: I
asked Umm Umayya what he meant by the
word Hatani. He said: It means "he patted my
shoulders."
Source: Saheeh Muslim. H. # 2604 /96, Pg.

# 1206.
End of Scans
Ibn Kathir:
Al-Bayhaqi has narrated from Al-Hakim from

Ali ibn Hamshaz from Hisham ibn Ali from
Musa ibn Isma'eel from Abi Uwana from Abi
Hamza who said: I was playing with children
that Allah's Messenger (saw) came to us. I said
to myself, he hasn't come except for me, so I
hid myself behind the door. He (the Prophet
(saw)) came and patted my shoulders and
said: "Go and call Mu'awiyah" because he
used to write the revelation. He said: I
went and called him, but they said he is
eating, I returned to the Messenger of
Allah (saw) and said that he is busy eating.
He again asked me to go and call
Mu'awiyah to him. I went the second time
and asked, they said he is busy eating, I
returned and told him (saw), he sent me
the third time, and then said: "May Allah
(swt) not fill his belly!" Ibn Abbas said:
"And he never felt full in his belly after
that."
Ibn Kathir: I say: Mu'awiyah indeed never

felt full after that, and this supports the
fact that it is said during his Caliphate he
used to eat food with meat every day
seven times and still say: "By Allah (swt) I
got tired but I do not feel full yet."

Pg. # 86.
End of Scans
Ibn Abi Shaybah:
Narrated to us Jarir from Mughira from Al-

Sha'bi who said: "Mu'awiyah was the first
person who started giving Sermon while
sitting, and this happened at that time
when Mu'awiyah got the thick layers of fat
and his stomach grew large.
Source: Al-Musannaf ibn Abi Shaybah. Vol.

13, Pg. # 6, H. # 36746.
End of Scans
The Holy Prophet (saw) himself prayed that the belly
of Mu'awiyah should never become full which indeed
was fulfilled by proof of the above narrations
pertaining to the fact that Mu'awiyah was obese. The
Prophet (saw) being aware of Mu'awiyah's eating
habits also informs us of those who eat too much, and
one who does so is quite clearly a Kafir. Henceforth,
not only do we have the Prophet (saw) cursing this
individual, we also have evidence that he indeed was
a Kafir.
Al-Bukhari:
Narrated Amr: Abu Nahik was avaricious eater.

Ibn Umar said to him, "Allah's Messenger
(saw) said, "A Kafir (unbeliever) eats in
seven intestines (eats much)." On that Abu
Nahik said, "But I believe in Allah (swt) and
His Apostle (saw)."
Narrated Abu Hurayra: Allah's Messenger

(saw) said, "A Muslim eats in one intestine
(i.e. he is satisfied with a little food) while
a Kafir (unbeliever) eats in seven intestines
(eats much)."
Narrated Abu Hurayra: A man used to eat

much, but when he embraced Islam, he
started eating less. That was mentioned to
the Prophet (saw) who then said, "A believer
eats in one intestine (is satisfied with a
little food) and a Kafir eats in seven
intestines (eats much)."

5395 - 5397.
End of Scans
MU'AWIYAH AND HIS
SHI'A CURSING IMAM
ALI (A.S):
Ibn Taymiyyah:
This was why placing Ali (a.s) above him

(i.e. Mu'awiyah) was not a popular opinion
in it (i.e. Syria) as opposed to the cursing of
Ali (a.s) which had become a custom
among the followers of Mu'awiyah. This was
despite that Ali (a.s) and his companions were
closer to the Haqq (truth), and were more
upon the Haqq (truth) than Mu'awiyah and his
companions, as is documented in the two
Saheeh's (Bukhari and Muslim).
Source: Majmu Al-Fatawa. Vol. 4, Pg. # 436

- 437.
End of Scans
Ibn Taymiyyah:
As for the hadeeth of Sa'd, when

Mu'awiyah ordered him to curse (Ali (a.s));
and he refused and as a result, Mu'awiyah
asked, "What prevents you from cursing Ali b.
Abi Talib (a.s)?" He (Sa'd) replied, "Because of
three things which the Messenger of Allah,
peace be upon him, said, I will never curse
him. If I had just one of them, it would be
more beloved to me than a red camel." This
hadeeth is Saheeh (Authentic). Muslim
recorded it in his Saheeh, and in it are three
merits of Ali (a.s).

Vol. 5, Pg. # 42.
End of Scans
IMAM ALI (A.S)
DENOUNCING MU'AWIYAH
AND HIS SHI'A
Ibn Abi Shaybah:
Narrated Abi Shaybah from Hushaym he said;

Hussain told us; he said; Abdul-Rahman ibn
Me'qal narrated us he said: "I prayed the
morning [Fajr] prayer with Ali (a.s)." He
added, then he made Qunut [supplication
during the prayer] then he said in his
Qunut; "Oh Allah (swt)! May you (judge and
penalize) Mu'awiyah and his sect
[followers], and Amr ibn Al-Aas and his
followers and Abi Al-Awar Al-Salami and his
followers and Abdullah ibn Qays and his
followers.
Source: Al-Musannaf ibn Abi Shaybah. Vol.

2, Pg. # 273, H. # 7116
End of Scans
ANALYSIS OF THE
ABOVE HADEETH:
The status of these four narrators in the books of
Rijal:
1 - Abi Shaybah
2 - Hushaym ibn Bashir
3 - Hussain ibn Abdul Rahman
4 - Abdul Rahman ibn Me'qal
1 - Abi Shaybah
Ibn Hajr:
Abdullah ibn Muhammad ibn Ibraheem ibn

Uthman ibn Khawasty Al-Absi, Abu Bakr ibn
Abi Shaybah (235 Hijri) trustworthy,
memorizer, has many compositions, among
the men of Al-Bukhari and Muslim and
three of the Sunans.

Person # 3575.
End of Scans
2 - Hushaym ibn Bashir
Hushaym ibn Bashir ibn Al-Qasim Al-Sulami,

Abu Mu'awiyah, son of Abi Khazim
Bimujamatayn Al-Wasiti. He is trustworthy,
he used to do tadlees and narrate minor
mursal narrations. He is from the 7th
generation. He died 183 A.H. near the age of
80.

Person # 7312.
End of Scans
3 - Hussain ibn Abdul Rahman
Al-Salami, Abu Al-Hadheel Al-Kufi [43-136

Hijri]; Trustworthy, his memorizing
changed at his final days, among the men of
the "six" (narrators of the Sittah).

Person # 1369.
End of Scans
4 - Abdul Rahman ibn Me'qal
Ibn Moqren Al-Mazani, Abu Assem Al-Kufi. He

is trustworthy, some have taken his
narrations from his father, because he was
very young and whoever has mentioned him
among companions has mistaken. He was of
the 3rd generation. He is amongst the men
(narrators) of Abu Dawood.

Person # 4012.
End of Scans
BIOGRAPHY OF THE SECOND
CALIPHA 'YAZID IBN MU'AWIYAH'
680 - 683
Al-Suyuti:
Nawfl bin Abi Furaat said that once he was

sitting with Caliph Umar bin Abdul Aziz
when a man called Yazid as, "Ameer ul
Mo'mineen Yazid bin Mu'awiyah." At this,
(Umar bin Abdul Aziz said in anger): "You
call this person as Ameer ul Mo'mineen?!'
And then he ordered that person to be
"lashed 20 times."
In 63 A.H, Yazid was informed that people

of Madinah have rejected him and are
preparing to wage war upon him. Knowing
this, Yazid sent a huge army to Madinah
and declared war upon the people of
Madinah. After looting Madinah, he sent
the army to fight Abdullah bin Zubayr in
Makkah and so the incident of Harrah took
place. Do you know what Harrah is?
Regarding it, Hassan (Al-Basri, a Tabi'ee)
said: "By Allah (swt)! When Madinah was
attacked, there remained not a single
person who was safe from it, a group of
companions and others were killed and
Madinah was looted and thousands of
virgin girls were raped." Inna Lillahi Wa
Inna Ilaihi Raji'oon...The Prophet (Peace be
upon him) said: "Whosoever frightens
people of Madinah, then Allah (swt) will
frighten them (the attackers) plus Curse
(La'nah) of Allah (swt), his Angels and all
the people is upon such a person (Saheeh
Muslim). The reason why people of
Madinah did not give Ba'yah to Yazid was
because he was indulged in "too many
sins."
Imam Waqidi narrates from Abdullah bin

Hanzala son of Al-Ghasil (a companion) that
he said: "By Allah (swt)! We did not revolt
against Yazid until we feared that, "WE WILL
BE SHOWERED WITH STONES FROM SKY." He
was a man who used to penetrate his mothers
(his father's wives), sisters and daughters, and
he used to drink openly and neglected
prayers!"
Imam Dhahabi said: When Yazid did such

things with people of Madinah although
"he was indulging in drinking and other
evil deeds even before," then the people of
Makkah also revolted against him and rose
against him from 4 sides, and then Allah
(swt) did not put Barakah in life of Yazid
and then the army of Harrah went to
Makkah to fight ibn Al-Zubayr. Then the
commander of the army died on the way,
then someone else succeeded him and and
then they went to Makkah and surrounded
ibn Al-Zubayr and fought with him and
threw on them fireballs with catapults, and
that happened in the month Safar of the
year 64 A.H, and as a result, their fire
covered the Kaaba, its roof and the horn of
the goat which was sacrificed for Isma'eel
which was on the roof all burned down.
Then Allah (swt) destroyed Yazid in the
middle of the month Rabi'ul Awwal of that
year, and the news of his death came to
Makkah when the fight was still going on.
Then ibn Zubayr announced: "O people of
Shaam, your tyrant died!" They were
disturbed and people arrested them. Then
ibn Al-Zubayr called people to pay him
allegiance and called himself Caliph, and
the people of Shaam paid allegiance to
Mu'awiyah son of Yazid, but his reign was
not so long as it will be mentioned later.
Source: Tarikh ul Khulafa. Pg. # 167.
End of Scans
Al-Dhahabi:
I (Al-Dhahabi) say: He was strong and

brave, he had a mind of his own and was a
strong willed person, intelligent, eloquent,
a good poet. He was a Nasibi*, rough, hard-
hearted, lunatic, used to drink alcohol, and
do unlawful things.
*Footnote: Nasibiyyah are the hypocrites

and the enmity towards Ali (a.s) is their
religion. They are called that name, because
they manifest enmity towards him.
He began his reign by killing the Martyr Al-

Hussain (a.s) and ended it with the event
of Al- Harra. For that, people hated him
and he was not blessed with his age. More
than one person revolted against him. Like
the people of Madinah who revolted
against him for the sake of Allah (swt) and
Mirdaas ibn Udiyya Al-Hanzali Al-Basari
and Nafi' ibn Al-Arzaq and Tawaf ibn
Ma'alla Al-Sadusi and ibn Zubayr in
Makkah.
Narrated ibn Awn from ibn Sireen from Uqba

ibn Aws from Abdullah ibn Amr, when Abu
Bakr's name was mentioned in front of him,
so he said: You accepted him, then said: Umar
Al-Faruqa, horn of iron, you accepted his
name, Uthman ibn Affan Dhul Nurayn, he was
killed innocently, Mu'awiyah and his son
(Yazid) the kings of the holy land. Al-Saffah,
Salam, Mansoor, Jabir, Al-Mahdi and Al-Amin
and Amir Al-Asb, all of them are from the
children of Bani Ka'ab ibn Luwa, all of them
are righteous, there will be no one like him.
Hasham has narrated it too. And Yalaa ibn Ata
has narrated from his uncle who said: I was
with Abdullah ibn Amr when Yazid sent him
to ibn Al-Zubayr, I heard him say: I found in
books that you will claim Caliphate, but you
are not a Caliph, I found that Yazid is a
Caliph. Al-Hassan says: Al-Mughira ibn Shu'ba
advised Mu'awiyah to take allegiance for his
son, and he did it. It was said to him: "Why did
you do that?" He said: "I put the feet of
Mu'awiyah on a false pedal, that he will never
manage to come out of it till the day of
Judgment." Al-Hassan said: "That is why these
(i.e. Umayyad Caliphs) took allegiance for
their sons, if it wasn't for that, choosing a
Caliph would have been by Shura (i.e. by
consultation).

37 - 39.
End of Scans
For a more thorough study on this accursed man, check
out my other document:
Crimes of Yazid: Purely from the books of AhlulSunnah
Mahmud Al-Alusi:
The Proof of sending La'nah upon Yazid is

derived from this (ayah), as was mentioned
by Al-Barzanji in his Al-Ashaat and Imam
al-Haythami in As-Sawa'iq from Imam
Ahmad that his son Abdullah asked him
about sending La'nah on Yazid, (Imam
Ahmad) said: "Why cannot La'nah be sent
on him when Allah (swt) has sent La'nah on
him in Qur'an?" Abdullah asked: "Recite
the Kitab of Allah (swt) so that I know how
La'nah is sent on Yazid?" Imam Ahmad
mentioned these verses: 'Would ye then, if
ye were given the command, work
corruption in the land and sever your ties
of kinship? Such are the men whom Allah
has cursed… Holy Qur'an {47:22-23}.' Hence
what could be a bigger Strife than what
Yazid did?
Source: Ruh Al-Ma'ani Fi Tafseer Al-Qur'an.

Vol. 26, Pg. # 72.
End of Scans
Ibn Hajar:
Yahya ibn Abdul-Malik ibn Abi Ghania, who

was a trustworthy person, said: Narrated to us
Nawfal ibn Abi Aqrab, who was trustworthy:
Once I was in the presence of Umar Bin
Abdul Aziz, a man mentioned the name of
Yazid ibn Mu'awiyah saying: "The
commander of the faithful Yazid." Umar
said: "You said commander of the
faithful?!" Then he ordered him to be
lashed twenty lashes.
Source: Tahdheeb Al-Tahdheeb. Vol. 4, Pg.

# 429.
End of Scans
AL-HAKAM IBN ABI AL-AS
IBN UMAYYAH
Al-Hakam ibn Abi Al-As ibn Umayyah was the father of
the Umayyad Caliph Marwan I, and an uncle of
Uthman ibn Affan.
Al-Dhahabi:
In this year died Al-Hakam ibn Abil Aas ibn

Umayyah ibn Abd Al-Shams ibn Abd Manaf
Al-Amawi, father of Marwan. He had twenty
sons and eight daughters. He converted to
Islam in the year of the conquest of Makkah
and came to Madinah. It is said about him
that he used to reveal the secrets of the
Messenger of Allah (saw), so he (saw)
expelled him and swore on him and sent
him to Tahif, he remained there expelled
until Uthman became Caliph, so he
brought him to Madinah and fulfilled the
obligation of his relationship with him and
gave him one hundred thousand Dirham,
because he was the uncle of Uthman ibn
Affan. It is said that the Messenger of Allah
(saw) explelled him to Tahif, because he
used to mimic the Prophet (saw) in his
walking and some of his movements.
There have been narrated some Munkar

narrations in cursing him, but it is not allowed
to take them as proof, however in brief, the
companionship (of the Prophet (saw) about
him is in general form, not in particular.
Hammad ibn Salama and Jarir have narrated
from Ata ibn Al-Sahib from Abi Yahya Al-
Nakha'ee who said: I was in the presence of
Mawar, Al-Hassan (a.s) and Al-Hussain (a.s), Al-
Hussain (a.s) was swearing on Marwan,
Marwan then said: "You are an accursed
household" whereupon Al-Hassan (a.s)
became angry and said: "By Allah (swt), verily
Allah (swt) has cursed you through the tongue
of his Prophet (saw) while you still was in the
loins of your father." Abu Yahya is unknown.
Al-Alaa has narrated from his father from

Abu Hurayra who said: The Messenger of
Allah (saw) saw the progeny of Al-Hakam
jumping over his pulpit, then he woke up
in a sorrowful state and said: "What
happened, I saw in my dream that the
progeny of Al-Hakam jump over my pulpit
as monkeys."
Footnote: Al-Haythami says in Majma Al-

Zawahid: Narrated by Abi Ya'laa and its
narrators are the narrators of Saheeh (Bukhari
and Muslim), except Mus'ab ibn Al-Zubayr,
and he is Thiqah (Trustworthy).
Source: Tarikh Al-Islam. Vol. 3, Pg. # 365 -

366.
End of Scans
Al-Suyuti:
Ibn Jarir has narrated from Sahl ibn Sa'd

saw in a dream that the children of so and
so were jumping over his pulpit like
monkeys, he became very sad about it and
he was never seen laughing again until he
died, and then Allah (swt) revealed: "We
granted the vision which We showed thee,
but as a trial for men." Holy Qur'an {17:60}.
And ibn Abi Hatam narrates from ibn Amr

that the Prophet (saw) said: "I saw the
children of Al-Hakam ibn Abil Aas over my
pulpit in the form of monkeys." Then Allah
(swt) revealed about it: "We granted the vision
which We showed thee, but as a trial for men,
- as also the Cursed Tree in the Holy Qur'an."
{17:60}, i.e. Al-Hakam and his children.
And Ibn Abi Hatam also narrates from

Ya'laa ibn Marra who said: The Messenger
of Allah (saw) said: "I saw Bani Umayyah
over the pulpits of the earth, they will rule,
and you will find them evil rulers." The
Messenger of Allah (saw) became very sad
about it, then Allah revealed: "We granted
the vision which We showed thee, but as a
trial for men" Holy Qur'an {17:60}.
And ibn Mardawaih narrates from Al-

Hussain ibn Ali (a.s) that the Messenger of
Allah (saw) woke up once, while he was
very sad, he was asked: WWhat is wrong O
Messenger of Allah (saw)?" He said: "I saw
Bani Umayyah in a dream that they are
fighting over this pulpit of mine." They said:
"O Messenger of Allah (saw), do not be sad,
this is dunya which they get," then Allah (swt)
revealed: "We granted the vision which We
showed thee, but as a trial for men" Holy
Qur'an {17:60}.
And Ibn Abi Hatam, ibn Mardawaih, Al-

Bayhaqi in Al-Dalahim and ibn Asakir
narrate from Sa'eed ibn Musayyib who said:
The Prophet (saw) saw Bani Umayyah over
his pulpit in a dream, and became very sad
about it, then Allah (swt) revealed to him,
that this is only Dunya that they are given,
then the Prophet (saw) became happy and
that is the saying of Allah: "We granted the
vision which We showed thee, but as a trial
for men." Holy Qur'an {17:60}, i.e. a disaster
for people. Ibn Mardawaih narrates from
A'isha that she said to Marwan: I heard the
Messenger of Allah (saw) saying about you
and your father: "You are the cursed tree in
Qur'an."
Source: Tafsir Al-Durr Al-Manthur. Vol. 9,

Pg. # 391.
End of Scans
Ibn Abdul Barr:
Al-Hakam ibn Abil Aas ibn Umayyah ibn Abd

Al-Shams ibn Abd Manaf ibn Qasiy Al-Qurashi
Al-Amawi, he was uncle of Uthman ibn
Affan and father of Marwan ibn Al-Hakam.
He was of the converts to Islam in the year
of the conquest of Makkah. The Messenger
of Allah (saw) expelled him from Madinah
to Tahif and his son was expelled with him.
It is also said that Marwan was born in
Tahif. Al-Hakam was in Tahif until Uthman
became Caliph, so he brought him to
Madinah. He lived in Madinah until he died
at the end of the Caliphate of Uthman,
some months before the revolution against
Uthman apparently. There is difference of
opinion as in regard to the reason of him
being expelled by the Messenger of Allah
(saw).
It is said that he used to conspire and spy

and eavesdrop what the Messenger of
Allah (saw) used to say to his close
companions about the polytheists of
Makkah and other disbelievers and
hypocrites. So he used to reveal it to
others, until he was exposed and he also
used to mimic the the way of the walking
of the Prophet (saw) and his movements
and some other things, that we dislike to
mention. It is said that when the
Messenger of Allah (saw) walked, Al-Hakam
ibn Abil Aas used to mimic him from
behind, the Prophet (saw) saw him one day
doing that, so he said: "Remain
that way," so Al-Hakam remained moving
right and left and started to shake from
that day on. So Abdul-Rahman ibn Hassan
ibn Thabit used to mock him, saying to
Abdul-Rahman ibn Al-Hakam belittling him
in a poetry:
"Verily your father is the accursed whose

bones were smashed into pieces
Who was trembling and moving right and
left like a mad
His heart was empty of the deeds of
righteous people
He was full of filthy deeds which filled his
stomach."
Source: Al-Isti'ab. Vol. 1, Pg. # 359 - 360.
End of Scans
Al-Dhahabi:
Al-Sha'bee says: I heard ibn Al-Zubayr saying:

By the Lord of this House, Al-Hakam ibn
Abil Aas and his progeny are cursed by the
tongue of Muhammad (saw).
Al-Dhahabi: Its chain is Saheeh (Authentic).
Source: Tarikh Al-Islam. Vol. 3, Pg. # 368.
End of Scans
Al-Hakim:
Narrated to us Abul Hassan Ali ibn

Muhammad ibn Uqba Al-Shaybani in Kufa,
from Ibraheem ibn Is'haq Al-Zuhri Al-Qadhi
from Muhammad ibn Ja'far from his father
from Is'haq ibn Yusuf Al-Arzaq from Is'haq ibn
Yusuf from Shareek ibn Abdullah from Al-
A'mash from Shaqiq ibn Salama from Hallam
ibn Jazal Al-Ghifari who said: I heard Abu Zarr
Jundab ibn Junada Al-Ghifari saying: I heard
the Messenger of Allah (saw) say: "When
the children of Abil Aas (grandfather of
Marwan) reaches to thirty men, they will
take the wealth that belongs to Allah (swt)
as their property, and the servants of Allah
(swt) as their slaves and the religion of
Allah (swt) as a tool for their deception."
Some people did not accept what Abi Zaar

said, so Ali ibn Abi Talib (a.s) testified that
he heard the Messenger of Allah (saw)
saying: "There is no one more truthful in
speech, nor in fulfilling of promises, that
sky has covered and the earth has carried,
than Abu Dharr." and I bear witness that
the Messenger of Allah (saw) said it.
Al-Hakim: This narration is Saheeh (Authentic)

by the criteria of Muslim, but they (i.e. Al-
Bukhari and Muslim) have not narrated it.
Footnote: Al-Dhahabi: It is Saheeh

Al-Dhahabi: Its chain is Saheeh (Authentic).

Narrated to us Abu Ahmad Ali ibn
Muhammad Al-Arzaqi in Marw from Ja'far
Muhammad ibn Isma'eel ibn Salim Al-Sahigh
in Makkah from Ahmad ibn Muhammad ibn
Al-Walid Al-Arzaqi, the announcer of Adhaan
in Masjid Al-Haram, from Muslim ibn Khalid
Al-Zanji from Al-Alaa ibn Abdul Rahman from
his father from Abu Hurayra who said: The
Messenger of Allah (saw) said: "I saw in my
dream that the children of Al-Hakam ibn
Abil Aas jumped over my pulpit like
monkeys jump." He said: After that dream
the Prophet (saw) was never seen happy
and laughing until he died.
Al-Hakim: This narration is Authentic

(Saheeh) by the criteria of Al-Shaikhayn (i.e.
Al-Bukhari and Muslim), but they have not
narrated it.
Footnote: Al-Dhahabi: It is Saheeh

Source: Al-Mustadrak Alaa Al-Sahihayn.

Vol. 4, H. # 186 / 8478 & 189 / 8481, Pg. #
526 - 527.
End of Scans
Abu Ya'la Al-Mawsili:
Narrated Mus'ab ibn Abdullah from ibn Abi

Hazim from Al-Alaa from his father from Abi
Hurayra who said: The Messenger of Allah
(saw) saw in a dream that the progeny of
Al-Hakam were jumping over his pulpit and
come down, so he woke up in a very
sorrowful state, and said: "What did I see
in my dream, the progeny of Al-Hakam
were jumping over my pulpit as
monkeys?!" He said: The Messenger of
Allah (saw) was never seen laughing again
after that, until he died.
Footnote: Its chain is Saheeh (Authentic).
Source: Musnad Abu Ya'la. Vol. 11, Pg. #

348.
End of Scans
Ahmad ibn Hanbal:
Narrated to us ibn Umayr from Uthman ibn

Hakim from Abi Umama ibn Sahl ibn Unayf
from Abdullah ibn Amr, who said: We were
sitting in the presence of the Prophet (saw),
then Amr ibn Aasi wore his garments to join
us, then the Prophet (saw) said while we
were sitting in his presence: "An accursed
man will enter upon you." By Allah (swt)
we did not move, watching who enters and
who goes out, until we saw so and so
entered, i.e. Al-Hakam.
Shuayb Al-Arna'oot: Hadith is Saheeh

(Authentic) by by the criteria of Muslim.
Source: Musnad Abu Ya'la. Vol. 11, Pg. #

348.
End of Scans
THE MONKEYS WHO
JUMPED FROM THE
PROPHET'S (SAW) PULPIT
BIOGRAPHY OF THE FOURTH CALIPHA

'MARWAN IBN AL-HAKAM' 684 - 685
Ibn Hajar:
Marwan ibn Al-Hakam ibn Abil Aas ibn

Umayyah ibn Abd Al-Shams ibn Abd Manaf
Al-Qurashi Al-Amawi, nicknamed Aba Abdul-
Malik. He is cousin of Uthman and his
writer during his Caliphate.
It is said that he was born two years after

Hijrah (migration) or after four years. Ibn
Shaheen says: "The Prophet (saw) died while
Marwan was eight years old. So the year of his
birth would be two years after Hijrah." He
says: "And I heard ibn Abi Dawood saying: 'He
was born in the year of the battle of Uhud, i.e.
the third year after Hijrah.'"
Ibn Abi Dawood says: He was at an age to

recognize and distinguish things in the year
of conquest of Makkah and in the Farewell
Hajj. But it is not known, whether he has
heard anything from the Prophet (saw) or not.
Ibn Tahir says: He and Al-Miswar ibn

Mikhrama were born two years after Hijrah
without any dispute.
That is said, but it is false, the opposite of it is
firm. The story of the conversion of his father
in the year of conquest, if it is true, shows that
he was at an age of distinguishing things at
that time, so he is of the first category, but
we cannot be certain about his
companionship, he might have been too
young for that. After the conquest he and
his father were expelled to Tahif and he
was with him, so more than seeing the
Prophet (saw) is not certain about him.
Source: Al-Isaba Fi Tamyiz Al-Sahaba. Vol.

10, Pg. # 388 - 389, Person # 8355.
End of Scans
Ibn Hajar:
Is'haq said: Narrated to us Sulayman ibn Harb

from Himad ibn Salama from Ata ibn Al-Sahib
from Abi Yahya who said: I was in the
presence of Al-Hasan (a.s) and Al-Hussain
(a.s), and Marwan was swearing on Al-
Hussain (a.s). Al-Hassan (a.s) told Al-
Hussain (a.s) to ignore him, then Marwan
became angry and said: "An accursed
household." Whereupon Al-Hassan (a.s)
became angry and said: "Did you say, an
accursed household?! By Allah (swt)!Verily
Allah (swt) has cursed you while you still
was in the loins of your father."
Footnote: It is Saheeh (Authentic) through

this chain, because all of its narrators are
trustworthy.
Source: Al-Matalib Al-Aliya. Vol. 18, H. #

4455, Pg. # 265.
End of Scans
Marwan was not one from amongst the innocent, he
was the killer of Talha ibn Ubaydullah (one of the ten
companions who was promised paradise according to
the so-called 'Ahl Al-Sunnah').
Ibn Hajar:
Ibn Asakir has narrated through several

chains that Marwan ibn Al-Hakam is the
person who hit Talha and killed him. Abul
Qasim Al-Baghawi has narrated through a
Saheeh (Authentic) chain from Abil Jaroud
ibn Abi Sabra who said: In the battle of
Jamal, Marwan looked at Talha and said: "I
can't take my revenge in another day." So
he hit him with an arrow and killed him.
Yaqub ibn Sufyan has narrated through a

Saheeh (Authentic) chain from Qays ibn Abi
Hazim that Marwan saw Talha among the
people in the battefield and said: "He had
conspired against Uthman," so he hit him
with an arrow in his leg, the blood did not
stop flowing until it killed him. He has
narrated it from Abdul Hamid ibn Saleh from
Waki from Isma'eel from Qays.
And Al-Tabarani has narrated through Yahya

ibn Sulayman Al-Ju'fi from Waki with the
above chain, that he said: "I saw Marwan ibn
Al-Hakam when Talha hit him with an
arrow on that day. It hit his leg and the
blood did not stop flowing until it killed
him."
Source: Al-Isaba Fi Tamyiz Al-Sahaba. Vol.
5, Pg. # 422 - 423.
End of Scans
BIOGRAPHY OF THE FIFTH CALIPHA
'ABDUL-MALIK IBN MARWAN' 685 - 705
Now we come to Abdul Malik ibn Marwan who we find,

like his father was a killer. He appointed the tyrant
Hajjaj ibn Yusuf as a governor and the commander of
his army. Both were responsible for the killing of
millions of Muslims including Abdullah ibn Al-Zubayr.
Ibn Asakir:
Urwa ibn Al-Zubayr says: When Marwan died,

(his son) Abdul-Malik claimed the
Caliphate and stood up, people of Al-
Shaam (i.e. Syria) accepted him, so he
preached on the pulpit and said: "Who
wants to suffice me about ibn Al-Zubayr?"
Al-Hajjaj said: "Me O commander of the
faithful." He said to him to be silent, then he
repeated what he said again. Al-Hajjaj said
again: "Me O commander of the faithful, I saw
in a dream that I unclothed him and wore his
garment." Then Abdul-Malik made him the
commander of the army and sent him
towards Makkah to fight against ibn Al-
Zubayr, and he killed him by that army.
Source: Tarikh ibn Asakir. Vol. 28, Pg. # 231.

End of Scans
Ibn Al-Ibari:
Marwan ibn Al-Hakam, he was paid allegiance

in Jordan in the year 64 A.H. and he is the
first person who took over the Caliphate
with the sword. Al-Dhahak ibn Qays went to
him and they fought in Maraj Rahat in the
suburbs of Damascus, then Al-Dhahak was
killed.
Then Sulayman ibn Surad Al-Khuza'i, 'the

companion of the Prophet (saw)' revolted
in Kufa with four thousand of Shi'a,
seeking revenge for the blood of Al-
Hussain (a.s), so Marwan sent Ubaydullah
ibn Ziyad towards him and armies met in
Ras Al-Ayn, as a result Sulayman was killed
and his companions were dispersed.
Marwan died in Damascus and his Caliphate

was seven months and and a few days. Then
the people of Shaam (i.e. Syria) paid
allegiance to Abdul-Malik ibn Marwan.
Source: Tarikh Mukhtasar Al-Duwal. Pg. #

99.
End of Scans
Ibn Al-Umrani:
Abdul-Malik ibn Marwan, nicknamed Abul

Walid, he was also nicknamed Abul Zubban
(i.e. father of flies), because swarms of flies
used to fly around his mouth for his bad
breath. He was paid allegiance in the year 65
A.H. and he died on the thursday, mid
Shawwal of the year 86 A.H. His Caliphate was
21 years and few days.
He made Al-Hajjaj ibn Yusuf governor over

Iraq, Al-Haramayn (i.e. Makkah and
Madinah) and Khorasan. He then killed and
massacred people and destroyed the Ka'ba
and fired it with catapult. He crucified
Abdullah ibn Al-Zubayr there, whose
mother was Asma bint Abi Bakr. He
remained hung up there for one year until
Abdul-Malik ibn Marwan went to Hajj and
met Asma bint Abi Bakr on the way and
she said to him: "Is it not the time for this
crucified body to be brought down?" So he
ordered to bring him down and gave his
body to her. She put his bones in her house
and in that state she experienced
menstruation and her milk flew down, even
though she was older than seventy. When
she saw that in herself, she said: "Now that
he has returned to me, his share of milk
returned to him."
During the reign of Abdul-Malik ibn

Marwan the sanctity of Islam and Muslims
was violated so much by Al-Hajjaj ibn
Yusuf, may Allah Almighty's curse be upon
him, that there is no benefit in mentioning
them all.
In summary, Al-Hajjaj, may Allah

Almighty's curse be upon him, killed one
million and six hundred Muslims during his
authority. He died, may Allah (swt) not be
pleased with him and humiliate him, while
there were eighteen thousand people in
his jails, the prisoners used to quench
them with the urine of donkeys. Allah the
Exalted and Almighty comforted Muslims
with his death. With all that said, he was
eloquent and generous, short and ugly and
his sight was weak.
Source: Al-Anbaa Fi Tarikh Al-Khulafa. Pg.

# 49 - 50.
End of Scans
Musim ibn Hajjaj:
Abu Naufal reported: I saw (the dead body) of

Abdullah ibn Zubayr hanging on the road of
Madinah (leading to Makkah). The Quraysh
passed by it and other people too, that
Abdullah ibn Umar happened to pass by it. He
stood up there and said: May there be peace
upon you, Abu Khubaib (the Kunya of Hadrat
Abdullah ibn Zubayr), may there be peace
upon you Abu Khubaib, may there be peace
upon you, Abu Khubaib! By Allah (swt)! I used
to forbid you from this; by Allah (swt)! I used
to forbid you from this, by Allah (swt)! I used
to forbid you from this. By Allah (swt), so far
as I know, you had been very much devoted
to fasting and prayer and you had been
paying very much care to cementing the ties
of blood. By Allah (swt)! The group to which
you belong (are labelled) as (a) wicked
(person) is indeed a fine group. Then Abdullah
b. Umar went away. The stand Abdullah (b.
Umar) took in regard to the inhumane
treatment (meted out to Abdullah b.
Zubayr) and his words (in that connection)
were conveyed to Hajjaj (b. Yusuf) and (as
a consequence of that), he (the body of
Abdullah b. Zubayr) was brought down
from the stump (the scaffold) by which it
was hanging and thrown into the graves of
the Jews. He (Hajjaj) sent (his messenger)
to Asma (bint Abu Bakr, Abdullah's
mother). But she refused to come. He again
sent the messenger to her with the
message that she must come, otherwise he
would bring her forcibly catching hold of
her hair. But she again refused and said:
"By Allah (swt)! I will not come to you until
you send one to me who would drag me by
pulling my hair." Thereupon he said: "Bring
me my shoes." He put on his shoes and
walked on quickly swollen with vanity and
pride until he came to her and said: "How
do you find what I have done with the
enemy of Allah (swt)?" She said: "I find that
you wronged him in this world, whereas he
has spoiled your next life. It has been
conveyed to me that you used to call him
(Abdullah b. Zubayr) as the son of one
having two belts. By Allah (swt)! I am
indeed (a woman) of two belts. One is that
with the help of which I used to suspend
high the food of Allah's Messenger (saw)
and that of Abu Bakr (making it out of the
reach) of animals and, so far as the second
belt is concerned, that is the belt which no
woman can dispense with. Verily Allah's
Messenger (saw) told us that in Thaqif,
there would be born a great liar and great
murderer. The liar we have seen, and as far
as the murderer is concerned, I do not find
anyone else besides you." Thereupon he
(Hajjaj) stood up and did not give any reply
to her.
Source: Saheeh Muslim. H. # 2545 / 229, Pg.

# 1185.
End of Scans
BIOGRAPHY OF THE SIXTH CALIPHA 'AL-
WALID IBN ABDUL-MALIK' 705 - 715
Al-Suyuti:
Al-Walid ibn Abdul-Malik: And Al-Walid was

a tyrant oppressor. And Abu Na'eem
narrated in Al-Hilaya from Ibn Shawzab who
said: Umar ibn Abdul-Aziz said, while Al-Walid
was in Shaam, and Al-Hajjaj in Iraq, and
Uthman ibn Hayyan in Hijaz and Qurra ibn
Sharikh in Egypt, he said: "By Allah, the earth
is full of oppression."
End of Scans
Al-Dhahabi:
Ma'mar has narrated from Al-Zuhri who said: I

was in the presence of Al-Walid ibn Abdul-
Malik while he was swearing on A'isha.

9.
End of Scans
BIOGRAPHY OF THE SIXTH CALIPHA 'AL-
WALID IBN ABDUL-MALIK' 705 - 715
Al-Dhahabi:
He (i.e. Sulayman ibn Abdul-Malik) was one

of the famous gluttons, so much that is it
said that he once ate fourty chickens. It is
also said that he once ate a lamb and six
chickens, then one rope of dry fruit from
Tahif was brought to him and he ate that
too.
Source: Siyar A'lam An-Nubala.Vol. 5, Pg. #

112 - 113.
End of Scans
BIOGRAPHY OF THE EIGHTH CALIPHA
'UMAR IBN ABDUL-AZIZ' 717 - 720
The next Umayyad caliph is Umar ibn Abdul-Aziz, who
was relatively better than the others, among the good
things he did was that he returned Fadak to Imam Al-
Baqir (a.s) and Zayd ibn Al-Hassan and stopped the
Umayyad tradition of cursing the Commander of the
Faithful Imam Ali (a.s) over the pulpits. However, he
was still an usurper of the position of Ahlulbayt (a.s)
and thus among those descendants of Al-Hakam ibn
Abil Aas that the Prophet (saw) cursed. This is why we
find that the Imams of Ahlulbayt (a.s) revealed such
information to us.
Al-Saffar:
Ahmad Bin Muhammad, from Al-Hussain Bin

Sa'eed, from Al-Qasim Bin Muhammad, from
Suleyman Bin Dinaar, from Abdullah Bin
Ata'a Al-Tameemy who said: I was with Ali
ibn Al-Hussain (a.s) in the Mosque. Then
Umar Bin Abdul Aziz passed by him,
wearing trimmings of silver and he was
young and the best looking among the
people. Ali ibn Al-Hussain (a.s) looked
towards me and said: "O Abdullah ibn
Ata'a, do you see these luxuries? He will
not die until he rules the people." I said,
"This evil doer?!" He (a.s) said: "Yes. He will
not be among them for long and will soon
die. When he dies, the inhabitants of the
sky will curse him and the inhabitants of
the earth will seek forgiveness for him."
Source: Basaa'ir Al-Darajat. Pg. # 205.

End of Scans
Sayyed Hashim Al-Bahrani:
He (i.e. Al-Khusaybi) has narrated through his

chain from Jabir ibn Abdullah Al-Ju'fi from
Abi Ja'far Al-Baqir (a.s), he said: I was with
him in the mosque when Umar ibn Abdul-
Aziz entered and he was young and
wearing two yellow garments and he was
leaning to a servant of his, then Abu Ja'far
(a.s) looked at him and said: "By Allah
(swt)! It will not pass long before this
young man rules and shows off justice and
will live two years or less, because it is
with Allah (swt), He might shorten it or
lenghten it, then he will die and the people
of the earth will weep on him while the
people of the heaven will curse him." Jabir
said: By Allah (swt), it did not take long until
Umar ibn Abdul-Aziz became Caliph and
manifested justice and lived as he (a.s) had
said.
Source: Madinatul Ma'aajiz. Vol. 3, Pg. #

224.
End of Scans
Al-Dhahabi:
Ma'mar has narrated from the brother of Al-

Zuhri who said: Al-Walid wrote to Umar
while he was the governor of Madinah to
punish Khubayb ibn Abdullah ibn Al-
Zubayr (the son of the companion of the
Prophet (saw)), so he lashed him and made
him stay in the cold, as a result of which he
died.
I (Al-Dhahabi) say: Whenever people

praised Umar (Abdul Aziz), he used to say:
Who would suffice me about Khubayb (ibn
Abdullah ibn Al-Zubayr ) i.e, (you praise
me, while I killed someone innocent and
Allah (swt) will punish me for that and no
one can prevent that punishment). May
Allah (swt) be pleased with them.

120.
End of Scans
BIOGRAPHY OF THE EIGHTH CALIPHA
'UMAR IBN ABDUL-AZIZ' 717 - 7
Al-Dhahabi:
He (i.e. Yazid ibn Abdul-Malik) was not

worthy of Imamate, he was busy all the
time with debauchery and musicians. He
appointed his brother Hisham as Caliph after
himself, then to his son Al-Walid ibn Yazid
that evil doer, and he left behind eleven
sons.

152.
End of Scans
BIOGRAPHY OF THE TENTH CALIPHA
'HISHAM IBN ABD AL-MALIK' 724 - 743
Al-Dhahabi:
Hisham ibn Abdul-Malik; Mus'ab Al-Zubayri

said: They say that Abdul-Malik saw in a
dream that he urinated in the the altar of
the mosque four times, so he sent
someone to ask Sa'eed ibn Mussayyib
about its meaning, he said: "Four people
will rule from among his descendants," and
Hisham was the last one of them, he was
greedy and used to collect wealth, he was
intelligent and steadfast, a politician, there
was oppression and justice in his
leadership.

351 - 352, Person # 162.
End of Scans
Ibn Qutaybah:
As for Zayd ibn Ali ibn Al-Hussain, he was

nicknamed Abal Hassan, his mother was from
Sind. He revolted during the Caliphate of
Hisham in the year 122 A.H. So Yusuf ibn
Umar Al-Thaqafi sent Al-Abbas Al-Murri to
him, then a man of them hit him with an
arrow and killed him, then he was
crucified.
Source: Al-Ma'arif. Pg. # 216.
End of Scans
Al-Dhahabi:
Al-Ma'afa says: I have collected the reports

about Al-Walid II and his poetry that assures
us about his debauchery, insanity and him
being a lunatic, and what he explicitly
points out of his disbelief in Qur'an and
disbelief in Allah (swt).
Source: Siyar A'lam An-Nubala. Vol. 5, Pg.

#372.
End of Scans
Ibn Kathir:
Qadhi Abul Faraj says: The reports about

Al-Walid are many, I have collected them
in an exclusive collection, and also about
his life and what has been narrated about
him and of his poetry that makes us sure
about his debauchery, his insanity, his
foolishness, his madness, his idle talk, his
religiosity. He explicitly declares his
disbelief in the noble Qur'an and his
disbelief in what Allah (swt) has revealed.

Pg. # 172.
End of Scans
Al-Suyuti:
Al-Walid ibn Yazid ibn Abdul-Malik, he was

an evil doer, he used to drink alcohol, and
violate the things that Allah (swt) has
forbidden, he wanted to perform Hajj and
drink alcohol on the roof of Ka'bah, but
people did not let him do it and revolted
against him because of his evil nature, until
he was killed in the Jamadi Al-Akhira of the
year 126 A.H.
End of Scans
Al-Dhahabi:
The accusations of disbelief and atheism

about Al-Walid is not true. Yes, he was
famous in drinking and homosexuality,
that is why people revolted against him
Source: Tarikh Al-Islam. Vol. 8, Pg. # 294.
End of Scans
BIOGRAPHY OF THE TWELFTH CALIPHA
'YAZID IBN AL-WALID IBN ABD AL-MALIK
OR YAZID III' 744 - 6 MONTHS
Al-Suyuti:
Yazid Al-Naqis (i.e reducer), Abu Khalid, ibn

Al-Walid: Yazid Al-Naqis, Abu Khalid, ibn Al-
Walid ibn Abdul-Malik, he was nicknamed
Naqis, because he reduced the salary of the
army. He took over the Caliphate by killing
his cousin Al-Walid II, and then he became
the ruler.
Source: Tarikh Al-Khulafa. Pg. # 201.
End of Scans
BIOGRAPHY OF THE TWELFTH CALIPHA
'YAZID IBN AL-WALID IBN ABD AL-MALIK
OR YAZID III' 744 - 6 MONTHS
Ibn Al-Athir:
Caliphate of Ibraheem ibn Al-Walid ibn

Abdul-Malik: When Yazid ibn Al-Walid died,
his brother Ibraheem took over the
leadership, but he could not bring it fully
under his control, therefore sometimes he
was saluted by Caliphate and sometimes
by Emirate and sometimes without any
title. He lasted four months. It is also said
that he lasted seventy days and then the
authority was conveyed to Marwan ibn
Muhammad, so he discharged him of
leadership, as we will mention it later. Then
He lived until he died in the year 132 A.H. his
nickname was Abu Is'haq and his mother was
a bondsmaid.
Source: Al-Kamil Fi Tarikh. Vol. 4, Pg. #

499.
End of Scans
BIOGRAPHY OF THE FOURTEENTH
CALIPHA 'MARWAN II IBN MUHAMMAD
IBN MARWAN' 744 - 750
Al-Suyuti:
Marwan Al-Himar (i.e. donkey);...when he

was informed about the death of Yazid III, he
robbed the treasuries, and fought Ibraheem
ibn Walid and defeated him, then the
allegiance was paid to Marwan in the mid
Safar of the year 127 A.H. and he took over the
Caliphate; the first thing he ordered was to
dig out the grave of Yazid Al-Naqis, so his
body was exhumed and crucified, because
he had killed Al-Walid.
But Marwan was not so lucky in Caliphate,

because too many groups revolted against
him from every corner until the year 132 A.H.
Banu Abbas revolted against him under the
command of Abdullah ibn Ali ibn Al-Saffah,
so they fought each other, the two armies
met in Mawsil and Marwan was defeated, so
he went back to Shaam and Abdullah
followed him, Marwan then fled to Egypt,
then Saleh the brother of Abdullah followed
him, then they met each other in the village
of Busayr and Marwan was killed in it in the
month Dhil Hijjah of that year.

End of Scans
THE TWELVE IMAMS
FROM THE AHLULBAYT
(A.S)
It is fairly obvious that the given interpretations of the
narrations regarding the '12 leaders' from the so-
called 'Ahl Al-Sunnah' do not fit with the content,
since one refutes the other and thus presents a
convoluted conclusion. Evidently, no scholar yet has
found a certain, fixed interpretation for these twelve
individuals.
However, it is most certainly bizarre that many of

them are hasty in rejecting the twelve Imams of the
Ahlulbayt (a.s) in which the Shi'a believe in and hold
firmly to. This seems rather unreasonable as they
themselves confess to their nobility, knowledge and
other praiseworthy characteristics. One example is
that of Al-Jahiz, who was contemporary to Imam Al-
Askari (a.s) and died before him. He quite openly
confesses the nobility of the Imams of Ahlulbayt (a.s),
even though he is one very fanatic Mu'tazili scholar
against the Shi'a. He died in the year 250 A.H. or 255
A.H. which is the year of the birth of Imam Al-Mahdi
(ajf).
Al-Jahiz:
Who is like the one from Quraysh, who is also

counted among Talibiyyun, ten in one
manner, each one of them knowledgeable, a
hermit worshipper, brave, generous, pure and
intelligent? Among them there are Caliphs,
and among them there are scholars, one
son of the other in one connected lineage
till ten generations and they are: Al-Hassan
(a.s) son of Ali (a.s) son of Muhammad (a.s)
son of Ali (a.s) son of Musa (a.s) son of
Ja'far (a.s) son of Muhammad (a.s) son of
Ali (a.s) son of Al-Hussain (a.s) son of Ali
(a.s). This has not happened in any other
family, neither among Arabs nor among non-
Arabs.
Source: Al-Rasa'il Al-Jahiz. Vol. 1, Pg. # 453.
End of Scans
ATTESTING AL-JAHIZ:
Al-Dhahabi:
Al-Jahiz: The very skilled Allamah (i.e. very

knowledgeable scholar), knowledgeable in
many fields, Abu Uthman Amr ibn Bahr ibn
Mahboub Al-Basri Al-Mutazili. He has
authored many books. He has narrated from
Al-Nadhaam and from Abi Yusuf Al-Qadhi and
Thumama ibn Ashras. He was a libertine man
and not such a pious man. He has narrated
rare narrations.
He died in the year 250 A.H. or in the year 255

A.H. He has a book called "Al-Hayawan" in 7
volumes, and he has too many other books.
He was a scholar of history. Skillful in many
fields and he was good in literature and his
intelligence was very obvious.
Source: Tahdheeb Siyar A'lam An-Nubala.

Vol. 1, Pg. # 442.
End of Scans
Al-Dhahabi:
Al-Muntadhar (the awaited one), the noble,

Abul Qasim, Muhammad (ajf) son of Al-Hassan
Al-Askari (a.s) son of Ali Al-Hadi (a.s) son of
Muhammad Al-Jawad (a.s) son of Ali Al-Razi
(a.s) son of Musa Al-Kadhim (a.s) son of Ja'far
Al-Sadiq (a.s) son of Muhammad Baqir (a.s)
son of Zayn Al-Abideen Ali (a.s) son of Al-
Hussain (a.s), the martyr, son of Imam Ali bin
Abi Talib (a.s), Al-Alawi, Al-Hussaini.
The seal of the twelve masters, that the

Imamiyyah believe in their infallibility, but
there is no infallibility except for the Prophet
(saw), and this Muhammad that they claim he
is the Successor and the Proof, and that he is
the master of the age, and that he is the
owner of the cellar in Samarra, and that he is
alive and will not die, until he comes out and
fills the earth with justice and fairness, as it
was filled with injustice and oppression. We
wish it was like that, by Allah (swt) they have
been waiting for him for 470 years. If
someone addresses you towards someone
hidden, he has not been fair with you, let
alone that he addresses you to something
impossible?! Fairness is good, but we refuge
to God from ignorance and passion.
As for our master Imam Ali (a.s): He was

one of the Rightly-Guided Caliphs, who has
been promised the paradise, may Allah (swt)
be pleased and we love him intensely, but we
do not believe that he was infallible, nor we
believe in the infallibility of Abu Bakr Al-
Siddiq.
As for his two sons; Al-Hassan (a.s) and Al-
Hussain (a.s): They are the two grandsons
of the Messenger of Allah (saw), and two
masters of the youth of paradise. If they
had become Caliphs, they were worthy of it.
As for Zayn Al-Abideen (a.s), he is highly

respectable, from the masters of the
scholars who used to act upon their
knowledge. He was fit for the Imamate,
there are others like him, some others have
more Fatwa than him and more narrations.
As for his son Abu Ja'far Al-Baqir (a.s), he

was a master, Imam, jurist, was worthy of
Caliphate.
As for his son Ja'far Al-Sadiq (a.s); Highly

honorable, from the Imams of knowledge,
he was more worthy of leadership than Abi
Ja'far Al-Mansoor.
His son was Musa (a.s); Highly respectable,

owner of good knowledge, he was more
worthy for Caliphate than Harun, there are
others like him in his nobility and virtues.
As for his son Ali ibn Musa Al-Ridha (a.s);

Highly honorable, owner of knowledge and
preaching, people liked him, Ma'moun
appointed him as his successor for his
greatness. He died in the year 203 A.H.
As for his son, Muhammad Al-Jawad (a.s);

He was of the masters of his people, he
had not reached the level of forefathers in
knowledge and jurisprudence. Like his son
nicknamed Al-Hadi, he was a noble and
great person.
As his son Al-Hassan ibn Ali Al-Askari (a.s),

may Allah Almighty have mercy on them.
As for this Muhammad ibn Al-Hassan (a.s);

Ibn Hazm mentions that Al-Hassan (a.s)
died without having any descendants. He
says: All Rafidha are certain that Al-Hassan
(a.s) had a son, whom he used to hide.
It is also said that: He was born after his

death, from a bondsmaid with the name:
Narjis or Susan, more famous among them as
Saqil. She claimed pregnancy after her
master, so the verdict on his inheritance was
interrupted for seven years, then his brother
Ja'far ibn Ali claimed the inheritance against
her, then a one group supported her radically
and some other supported his brother. Then
that pregnancy was dismissed, and
invalidated. So Ja'far brother of Al-Hassan (a.s)
took the inheritance, and the death of Al-
Hassan (a.s) was in the year 260 A.H.
Then ibn Hazm continues: And the fitna of

the Rafidha was increased by Saqil and her
claim, until that Al-Mu'tadid imprisoned her
after more than twenty years from the death
of her master, and put her in his castle until
she died in the reign of Al-Muqtadir.
I say: And they claim that Muhammad (ajf)

entered a cellar in the house of his father,
while his mother was looking at him, and he
has not come out from it till now, he was nine
years old in that time, and it is also said less
than that age.
Ibn Khallakan says: And it is said: He rather

entered while he was seventeen years old
in the year 275 A.H. And it is also said:
Rather in the year 265 A.H. and that he is
alive. And we seek refuge by Allah (swt) from
the lack of intellect. Even if we suppose that
has actually happened some impossible way,
so who has seen him? And who can we rely
upon that can say he is alive? And who has
narrated the explicit text about his infallibility
and that he knows everything? This is clear
evil passion. If we accept it with our intellects,
it will go astray and become confused. It
rather makes every falsehood possible. We
seek refuge with Allah (swt) and you from
arguing with the impossible and with lying, or
the disallowing of the sound truth as is the
habit of the Imamiyyah.
And from those who say that Al-Hassan Al-

Askari (a.s) did not have progeny are:
Muhammad ibn Jarir Al-Tabari and Yahya
ibn Sa'eed, and they are enough for you to
rely on their knowledge and
trustworthiness.

119 - 122, Person # 60.
End of Scans
Al-Dhahabi confesses to the nobility of the Imams of
Ahlulbayt (a.s) despite his Nasibi nature, which in
itself is the biggest proof for their great position, that
even makes their enemies to confess to it. However
the last part of what Al-Dhahabi asserts in regards to
Imam Al-Mahdi (ajf) is infact slander but in the form of
questions. This actually displays his ignorance
because he judges before reading the arguments of
his opponents. The points raised and hundreds more
in regards to Imam Al-Mahdi (ajf) have been answered
from an early age by Shi'a scholars, but Al-Dhahabi
and his likes have not bothered with these or are
simply afraid to read Shi'a books. His mentality in this
regard has been reflected in what he says in the
biography of Sheikh Al-Mufid.
Al-Dhahabi:
Al-Sheikh Al-Mufid
The scholar of Rafidha, author of many

books, Al-Sheikh Al-Mufid, known as ibn
Al-Mu'allim. He was skillful in many fields
and in debate and theology and in E'tizaal
and in literature.
Ibn Abi Tay has mentioned in Tarikh Al-

Imamiyyah, after writing alot about him and
amplifying him, he says: He was unique in
every field of knowledge: In Qur'an and
Sunnah, in jurisprudence, in narrations, in
Rijal, in Tafseer, in Arabic grammar and in
poetry.
He used to debate with every creed with

honor during the reign of the Buwaihiyya
and he was the owner of a high position
among the Caliphs, and he was self-
confident, very affectionate, very humble,
used to do prayers and fasting alot, used to
wear old cloths, used to study alot and
learn, and was the best in memorization. It
is said that he did not leave any book of
the opponents, unless he memorized it,
thus he was able to answer the objections
of all people and he was the most
struggling person in teaching. He has more
than two hundred books.
It is said that he has authored more than

two hundred books, but I have not looked
into any one of them, thanks to God, he
was nicknamed Aba Abdullah.
344 - 345, Person # 213.
End of Scans
It is no secret that Sheikh Al-Mufid would not leave
any book of his opponents unless he memorized it.
While on the contrary, we find Al-Dhahabi being proud
of his ignorance of not reading any book of his
opponent Sheikh Al-Mufid. He then sadly goes further
to give thanks to Allah (swt) for it. Thus we find his
inappropriate questioning of the existence of Imam Al-
Madhi (ajf) even after Shi'a scholars having answered
them hundreds of years prior to him. Nevertheless, we
may also answer them once again throughout this
article Insha'Allah Ta'ala. We will continue this in the
next part.
How ignorant do you have to be to ignore the virtues

of the rightful caliphs?
End of Part 3
‫َا ْل َع َج َل‬
‫َيا َأ ْر َح َم لَّر اِح ِم ْي َن ِب َح ِّق‬
‫ِر‬ ‫ِه‬ ‫ا‬ ‫َّط‬ ‫ال‬ ‫ِه‬ ‫ِل‬ ‫آ‬ ‫َّو‬ ‫َح َّم ٍد‬
‫ن‬ ‫ْي‬ ‫ُم‬
HASTEN!
O MOST MERCIFUL OF THE MERCIFUL,
FOR THE SAKE OF MUHAMMAD (S) AND
HIS HOLY PROGENY.
This is only the second part of the series. other parts

will be uploaded soon, Insha'Allah.
@mufadhal_umar

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‫‪2‬‬

‫ِبْس ِم اللِه الَّر ْح ٰم ِن الَّر ِح ْيِم‬

CONCEPT OF TWELVE IMAMS FROM SUNNI SOURCES 3

‫ْث ا ِم‬ ‫ِئي‬ ‫َبِني‬ ‫َو َلَق ْد َأ َخ َذ الَّل ـُه ِم يَثاَق‬

HOLY QURAN {5:12}

It is famously accepted that the Prophet (saw)

This establishes that the Khilafah's are placed side by

Firstly, we shall take a look at what the so-called 'Ahl

Ibn Hazm: The meaning of Al-Khalifa in

We say: Such and such appointed such and

Source: Minhaj Al-Sunnah Al-Nabawiyyah.

Zaid ibn Thabit from the Prophet of Allah

Footnote: The Narrators are Jayyid (Good).

Source: Majma Al-Zawa'id. Vol. 9, Pg. # 256,

Prophet of Allah (swt) he said: "I am leaving

Footnote: Al-Albani comments both Hadith as

Source: Jami'a Al-Sageer. Vol. 1, Pg. # 482,

Narrated Zaid ibn Thabit: Allah's Apostle (saw)

Source: Zilal Al-Jannah. Vol. 2, Pg. # 643, H.

Zayd ibn Thabit said: The Messenger of Allah

Footnote: Shuaib Al-Arna'ut says: This

Source: Musnad Ahmad ibn Hanbal

Ali ibn Munzir Al-Kufi narrated from

Al-Tirmidhi: This is Hasan (Reliable) in this

Footnote: The narration through Zayd ibn

Ahmad and Al-Bazzaar have narrated from

Source: Fath Ul-Bari Fi Sharh Saheeh Al-

Narrated to us Hassan ibn Musa from Himad

Footnote: Narration is Saheeh (Authentic)

Source: Musnad ibn Ahmad. Vol. 4, H. #

Here we find that the Prophet (saw) indicates that the

The Prophet (saw) said, "Put the Quraysh in

Footnote: Narration is Saheeh (Authentic).

Source: Sahih Al-Jami' Al-Saghir. Vol. 2,

Narrated Sa'id Al-Umawi: I was with Marwan

Source: Saheeh Al-Bukhari. Pg. # 887, H. #

Narrated Abu Huraira: I heard the truthful and

Source: Saheeh Al-Bukhari. Pg. # 1748, H. #

THE IMAMS FROM THE

Abi Dawood Al-Tialesi:

The Imams are from Quraysh if they act upon

Footnote: The narration is Saheeh

Source: Musnad Abu Dawood Al-Tialesi.

Narrated to us Abu Khaythama from Jarir

Footnote: The narration is Saheeh

Source: Musnad Abi Ya'laa. Vol. 7, Pg. # 94,

Narrated by Jabir ibn Abdullah that the

Al-Hakim graded it Saheeh (Authentic)

Source: Al-Mustadrak Alaa Al-Sahihayn.

Muslim ibn Hajjaj:

Wathila b. Al-Asqa reported: I heard Allah's

Source: Saheeh Muslim. Pg. # 1080, H. #

Narrated to us Khallad ibn Aslam from

Al-Albani: It is Saheeh (Authentic), without

Al-Tirmidhi: This narration is a Hasan Saheeh

Narrated to us Muhammad ibn Isma'eel from

Al-Albani: It is Saheeh (Authentic).

Al-Tirmidhi: This narration is a Hasan Saheeh

Narrated Abul Mughira from Al-Awza'ee from

Shuaib Al-Arna'ut: Its chain is Saheeh