The Twelfth Imam in the Imamite traditions
The Imamite traditionists are distinguished from the Sunnites and the Zaydites by their claim that the Twelfth Imam mentioned in the Sunnite and the Zaydite traditions is in fact Muhammad the son of the eleventh Imam al- `Askari, and that he is al-Qa’im al-Mahdi. Moreover they have written in more detail about his occultation, and his political role, the signs which would precede his reappearance and the social and political conditions which might pave the way for it.
The traditions concerning the Twelfth Imam
The Prophetic traditions concerning the twelve Imams related by the Sunnite and the Zaydite traditionists were also narrated by the Imamites[74].
They applied these traditions to their twelve Imams and added traditions of the Imams themselves which indicate explicitly that the successor of the eleventh Imam was al-Qa’im. The traditions attributed to the Prophet do not indicate explicity that al-Qa’im would be the successor of al-`Askari, the eleventh Imam, whereas the sayings of the Imams do.
The earliest reference to a Prophetic tradition concerning the Twelfth Imam is recorded by the Imamite traditionists on the authority of Sulaym b. Qays al-Hilali. He was a companion of five Imams, 'Ali, al-Hasan, al-Husayn, `Ali b. al-Husayn and al-Baqir, and died in 90/701.[75] The Imamites regard his work as the first Shi’ite collection of Hadith[76]. He reports numerous narrations concerning the twelve Imams and the political role of the last Imam. The first of these narrations is attributed to a Christian monk who met `Ali after his return from the battle of Siffin. He informed him that he had found in the Gospels that the successors of the Prophet Muhammad would be twelve; the last of them would fill the world with justice, and Jesus would perform the prayer behind him[77].
All the other narrations in Sulaym's work are attributed to the Prophet. The most important of these is quoted on the authority of the companions `Ali, `Abd Allah b. Ja’far al-Tayyar, Salman al-Farisi, Abu al-Haytham b. al-Tayhan, Khuzayma b. Thabit, `Ammar b. Yasir, Abu Dharr, al-Miqdad and Abu Ayyub. They narrated that the Prophet gathered his companions together at Ghadir Khumm and said to them:
O people, the legal power (al-wilaya) is granted only to `Ali b. Abi Talib and the trustees from my progeny, the descendants of my brother `Ali. He will be the first, and his two sons, al-Hasan and al-Husayn, will succeed him consecutively. They will not separate themselves from the Qur'an until they return to Allah.[78]
Sulaym adds that the Commmander of the Faithful, ‘Ali, told him, "O brother, son of Hilal, the Mahdi of my nation is Muhammad, who shall fill the earth with justice and equity as it was filled with tyranny and injustice. I know who will pay the oath of allegiance to him.[79]"
Sulaym states that he met al-Hasan and al-Husayn in Medina after the assassination of their father, 'Ali, and related to them this tradition on 'Ali's authority. They confirmed that they had also heard it from the Prophet. Sulaym adds that he informed `Ali b. al-Husayn, the fourth Imam, in the presence of his son al-Baqir about this tradition, and they also confirmed its authenticity. Moreover Abban b. Abi `Ayyash reports that he met al-Baqir during the rite of pilgrimage and mentioned Sulaym's tradition to him, and that he confirmed its authenticity[80].
But al-Mas`udi doubts the authenticity of this tradition claiming that this tradition was transmitted only through Sulaym[81].
Despite the fact that this tradition is related on the authority of Sulaym b. Qays by many Imamite scholars, such as al-Kulayni, al-Nu`mani, and al-Tusi[82], it was related and confirmed by others as well[83]. In addition al-Saduq relates the above tradition on the authority of `A1i[84],and he narrates another prophetic tradition on the authority of Abd Allah b. `Abbas:
I am the master of the Prophets and 'Ali the master of my trustees, of whom there will be twelve; the first one is `Ali, and the last is al-Qa’im.[85]
Moreover the Imamite scholars relate numerous traditions attributed to their Imams, which confirm that the Twelfth Imam will be al-Qa’im al-Mahdi[86]. It is worth noting that al-Hadrami (fl. 3rd/9th century) reports a tradition which gives the Imam who will rise in arms the epithet al-Qa’im[87].
At the same time other narrations employ the epithet al-Mahdi, particularly in the works of al-Saffar (d. 290/902)[88].
The use of these two terms caused such confusion amongst the followers of al-Jawad that some were not sure whether al-Qa’im and al-Mahdi were the same individual or not. Therefore, according to al Saduq, al-Jawad was reported as having said that al-Qa’im is from "us" and that he would be al-Mahdi; he must be awaited by his followers during his occultation and obeyed at his rising and that he would be his descendant in the third generation[89]. The Imamites of the fourth/ninth century called the Twelfth Imam al-Qa’im al-Mahdi. Al-Mufid states that he was called al-Mahdi because he would guide people to a forgotten dogma and law[90].
The political role of al-Qa’im
It has already been pointed out that the Imams from `Ali b. alHusayn onwards adopted publicly a quiescent policy towards the Umayyads and the `Abbasids. Accordingly, they stressed the propagation of their teachings, which they expected, would result in religious and political awareness among the people and would prepare the ground for the task of al-Qa’im.
Al-Nu`mani reports that al-Baqir advised his partisan Abu al-Jarud to keep quiet at home, and not to implicate himself in the militant activities of some `Alids against the Umayyads, since the Umayyad state had a natural lifespan and the moment of its downfall had not yet come[91]. He added that any `Alid who rebelled against tyranny before the rise of al-Qa’im would inevitably fail[92].
Al-Sadiq and the later Imams followed the same policy. They ordered their followers not to allow despair to find a place in their hearts and to wait for the rise of al-Qa’im in the near future[93]. This policy enabled the Imamites to spread their doctrine and at the same time to organize themselves - during the period between 132-260/749-874 - into a well-established political and financial organization (al-Wikala). It seems probable that this underground organization was preparing for the rise of al-Qa’im. For they expected his rising[94] and placed important political and relgious duties upon his shoulders.
Several narrations suggest that the quiescent policy of the Imams was established after their followers caused two abortive rebellions. According to al-Kulayni, al-Sadiq once said:
This matter (al-Amr), that is, the endeavour to reach power, was hidden until it reached the hands of the Kaysaniyya. They revealed it on the roads and circulated it among the villagers of al-Sawad[95].
According to al-Numani the Imamites endeavoured to rise in arms twice, first in the year 70/689 and second in the year 140/758, but their followers spoiled their plans by revealing the name of their leader to their foes[96], an act which resulted in the arrest or the assassination of the Imams. In this connection a conversation between al-Baqir and his partisan `Abd Allah by `Ata al-Wasiti is revealing. Al-Wasiti said to the Imam:
You have many followers in Iraq and there is no one among your family who has the merit for leadership but you. So why do you not rise in arms? Al-Baqir replied: O `Abd Allah, do not listen to the masses, because none of us has his name mentioned by the people nor a hand pointing at him as the Imam, without soon facing inevitable death. So search for him whose birth is concealed from the people, because he will be the one who will manage such an affair.[97]
Moreover al-Sadiq was reported to have said:
This matter (the rising in arms) was vested in me, but Allah delayed it; He shall do with my progeny whatever He wants[98].
These sayings indicate that the Imams had suffered the consequences of revealing the fixed dates of their militant endeavours to reach power. Hence the later Imams did not reveal explicitly to their followers which Imam would be al-Qa’im with the sword. At the same time they encouraged their followers to follow their instructions[99], for this would pave the way for one of the Imams to reach power under the title of al-Qa’im.
Several traditions reveal that the establishment of al-Qa’im's political state will occur through the "natural" course of events. A Prophetic tradition states that a group of people from the east will start underground activities and pave the way for the installation of al-Mahdi by military means[100].
The latter will struggle for power without any miraculous aid and will face difficulties and opposition against the propogation of his teachings, similar to the opposition which the Prophet faced with Quraysh[101]. Furthermore he will not take any militant action unless he has at least 10,000 partisans[102].
According to al-Baqir the main goal of al-Qa’im will be to establish an Islamic state and to apply Islamic law as it was revealed to the Prophet. Al-Sadiq asserts that he will follow the Prophet's policy by eliminating and demolishing all the innovations which derive from a situation of ignorance (al-Jahiliyya) and apply Islam in a new form[103].
Other narrations indicate that he will apply the law of David and Solomon along with the Islamic law[104] and apply the rules of the Torah to the Jews and the rules of the Gospel to the Christians. According to al-Nu'mani, his state will include, in addition to the Islamic lands, the territories of Rum, Sind, India and China[105].
Some functions attributed to al-Qa’im indicate the unrest and disappointment felt by the Imamites in the face of the political and economic situation of the time. Al-Fadl b. Shadhan (d. 260/873) and al-Kulayni report that al-Qa’im will rise with the sword as God's avenger against those who caused troubles to `Ali and his wife Fatima. He would also take vengeance against those who were responsible for the suffering of the Imams and their followers[106], particularly against those who assassinated al-Husayn. Al-Sadiq considered al-Husayn's assassination the main reason for the rise of al-Qa’im as an avenger[107].
Other functions of al-Qa’im depict the political annoyance of the Imams towards the allegiance of the Arabs, and especially towards the clan of Quraysh who had monopolized political authority since the death of the Prophet. Al Nu`mani mentions a tradition attributed to Imam al-Sadiq: "When al-Qa’im rises he will deal with the Arabs and Quraysh only by the sword[108].
The Imamites also vested al-Qa’im with another task which reveals their dissatisfaction with the economic system of the `Abbasid state. According to al-Himyari, al-Baqir stated that when al-Qa’im rose allthe feudal systems would be abolished[109].
Al-Kulayni agrees with al Himyari and adds that al-Qa’im, after carrying out this operation, may allow his partisans to administer and cultivate the lands with the condition that they pay the legal land-tax[110].
In the light of these hopes and the repeated failure of the Zaydite uprisings, as had been expected by the Imams, the Imamites concentrated all their hopes on the uprising of al-Qa’im, whose state had been awaited since the time of al-Baqir[111]. Al-Nu`mani reports that when tie `Abbasid revolution broke out in Khurasan and black baners were raised, Abu Bakr al-Hadrami and Abban went to the Imam al-Sadiq, and asked his opinion about participating in the revolution. He warned them against it saying: "When you see us follow a man, then you must join us with weapons."[112]
Although the Imam did not reveal the identity of the man to be followed, he confirmed that he would struggle for power by militant means and eliminate the rule of his opponents[113].
It appears that because of the militant role of al-Qa’im the Imams refrained from giving any explicit statement of his identity. However, they did indicate that since the rulers, first the Umayyads and then the `Abbasids, had reached power by "natural" means, their fall would also occur by "natural" means.
There is a good deal of evidence to indicate that some of the Imams would have taken militant action if they had had strong and faithful partisans. But they delayed this task indefinitely until the intellectual activites of their followers could bear fruit and be converted into a political awareness which might enable one of the Imams to gain power by militant means.
The Imams also wanted their partisans to be more optimistic in gaining immediate success, and not to leave the task of propagation of their teachings to al-Qa’im, whose military uprising relied on the outcome of the activities of the Imamites themselves. Finally, it seems most likely that the uprising of the Imam who would be al-Qa’im, was later attributed to the Twelfth Imam, because the Imamite propaganda reached a developed, political stage during the life-time of the Tenth and the eleventh Imams, and this might have enabled the Twelfth Imam to reach power.
