Did Prophet(saw) appoint Ahlebayt as his successors to succeed after his death?

Answer:

In recent days some of the shias are using few narrations(ahadees) present in sunni books and are misinterpreting them to achieve their evil goals. One such narration is named as “Hadith Khalifatayn”. So let us analyze this narration that whether this helps the shia propaganda in any way or not.

Here is the narration: “I will always leave among you two successors: the Book of Allah, a rope stretching between the heaven and the earth, and my ahlalbayt. Both shall never separate till they return to me at the pool”. (Text quoted from “Majmau zawaid”).

Inconsistencies in the Matn(text) of this narration.

1. If we give a closer look to this narration we will easily make out how inconsistent this narration is, because we find from this narration that prophet(saw) made a complete group(ahlebayt) as his successor. The whole of Ahlebayt(members of household) are being declared as successors of prophet(Saw).

Now we know that Ahlebayt are wives of prophet(Saw), Ali and the offspring of Ali, Aqil and the offspring of Aqil and the offspring of Jafar and the offspring of Abbas , etc. So the narration shows us that all these families are the successors(khalifas) of prophet(Saw) after him, Which itself shows that how inconsistent the text is.

2. Moreover even the shias say that all these mentioned members are general Ahlebayt of prophet(Saw), though they may not be special(khas) Ahlebayt according to shias, however the narration doesn’t  clears that whether its referring to special Ahlebayt or general Ahlebayt. Which will lead us to take the general Ahlebayt.

So the shias should either do justice with complete ahlebayt by declaring all of them as successors after prophet(saw), or should confess that the text of this narration is incorrect thus needs to be rejected.

3. This narration can’t even be used by shias since, according to them Ahlebayt even includes Hz Fatima(ra) and since the narration boldly declares “the complete group(Ahlebayt) as successor(khalifa) after prophet(saw) without mentioning any exception” so naturally the shias will have to agree that even hz Fatima(ra) was a successor of prophet(saw).

Now again either the shias will have to agree that the text of this narration is incorrect or they will have to agree that even hz Fatima(ra) was also one of the successors of prophet(Saw).

 

Verification of Chain(Isnad) of these narrations

Now examining the flaws in the text of this narration let us proceed further to analyze chain of this narration.

It was narrated by Tabarani in “al-Kabir” (4921, 4922), ibn Abu Asim in “Sunnan” (see “Zilal ul jannah” 1548, 1549) , ibn Abu Shaiba in “Musannaf” (31679), al-Qawere in additions to “Fadhail as-sahaba”, Ahmad in “Musnad”.

Interestingly with this wording it was narrated ONLY  from one way from Zayd ibn Thabit.

Chain is going via link: Sherik ibn Abdullah an-Nakhai – Rukayn ibn ar-Rabia – al-Qasim ibn Hisan.

We would start with al-Qasim.

Dhahabi included him in “Mughni fi duafa” (#4984) and said that Bukhari said: “His narrations are rejected”.

Ibn Hibban mentioned him in “Thiqat”. Ibn Shahin said he was thiqat, and narrated, or most likely attributed this view to Ahmad ibn Salih in “Tarih asmau thiqat” (#1148). Ibn Hajar al-Asqalani said he was maqbul in “Taqrib”, and that some kind of uncertainty.

Now let us see opinion of scholars on Sherik.

It was narrated that Ali ibn Yahya ibn Saeed extremely weakened him.

Ibn al-Muthna said that he didn’t see Yahya or Abdurrahman narrated anything from Sherik. Ibn al-Mubarak said: Narrations of Sherik are nothing. Juzawjani said that Sherik had extremely bad memory, and his narrations were mixed. Ibrahim ibn Saeed al-Jawhari said: Sherik erred in (transmitting) of 400 ahadeth. Daraqutni said: “Sherik wasn’t strong in things that he narrated alone”. Abu Hatim said that Sherik was owner of a lot ahadeth, and he erred. (“Mizanul itidal” 2/270 )

Thalabi in “Kashf al-Bayan” (3/215) quoted this hadith from Abu Saeed al-Khudri with omitted chain.  He mentioned only one narrator before Abu Saeed, and that was Atiyah al-Awfi. He was shia, and weak almost per agreed opinion.

We know that sheikh albani have authenticated this narration, But the fact is that sheikh Al-Albani in his tahqeeq of  Ibn Abi Asim’s Kitab Al-Sunnah didn’t authenticate the sanad at all. What he did do was weaken the sanad due to the inclusion of Shareek and Al-Qassim bin Hassan who is majhool al-haal.

We assume what Al-Albani meant when he authenticated the hadith was that he authenticated the asl which substitutes al-khaleefatain with al-thaqalain. This is our conclusion since every single form of this hadith that includes al-khaleefatain includes Al-Qassim. Furthermore, Al-Albani strengthens the hadith with shawahid that don’t include the term al-khaleefatain, so once again, we’re assuming he is referring to the asl and not the actual hadith.

But even if “supposedly” by neglecting some strong points we assume that, sheikh albani or any other sunni scholar did authenticate this narration(just for the sake of argument), even then we say that they made an error. And shiekh albani is just a scholar and we don’t believe that our scholars are infallible who couldn’t make any mistake. But before any shia tries to raise any finger against sheikh albani(rah), we would like to present some classic examples of their great shia muhaddiseen(hadees scholars).

Example of Majlisi:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ بَزِيعاً يَزْعُمُ أَنَّهُ نَبِيٌّ فَقَالَ إِنْ سَمِعْتَهُ يَقُولُ ذَلِكَ فَاقْتُلْهُ قَالَ فَجَلَسْتُ لَهُ غَيْرَ مَرَّةٍ فَلَمْ يُمْكِنِّي ذَلِكَ

From Ibn Abee Ya`foor said: I said to Abee `Abd Allaah (عليه السلام) that Bazee` calims that he is a Prophet. So he (عليه السلام) said: “If you hear him saying that you (must) kill him”. He (the narrator) said: “I sat (with Bazee’) another time, and he (made it) impossible for that (killing him)” Al-Kulayni, Al-Kaafi, vol. 7, pg. 259, hadeeth # 22 Grading by Al-Majlisi : he said this hadeeth is Muwaththaq Kal-SaHeeH (Reliable like an Authentic)  Mir’aat Al-`Uqool, vol. 23, pg. 403

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ بَزِيعاً يَزْعُمُ أَنَّهُ نَبِيٌّ فَقَالَ إِنْ سَمِعْتَهُ يَقُولُ ذَلِكَ فَاقْتُلْهُ قَالَ فَجَلَسْتُ لَهُ غَيْرَ مَرَّةٍ فَلَمْ يُمْكِنِّي ذَلِكَ

From Ibn Abee Ya`foor said: I said to Abee `Abd Allaah (عليه السلام) that Bazee` calims that he is a Prophet. So he (عليه السلام) said: “If you hear him saying that you (must) kill him”. He (the narrator) said: “I sat (with Bazee’) another time, and he (made it) impossible for that (killing him)” Al-Kulayni, Al-Kaafi, vol. 7, pg. 258, hadeeth # 13 Grading by Al-Majlisi: he said this hadeeth is Majhool (Unknown) Mir’aat Al-`Uqool, vol. 23, pg. 401

Comment: We see that  Al-Majlisi has graded this hadeeth Majhool, when this is the same hadeeth that we have posted before this. Both hadeeth have the same isnaad (chain of narrators) and the same matn (content). Thus its apparent that either of the grading done by Majlisi was incorrect.

Example of Bahbudi :

In zobdat alkafi by bahbudi where he commented on two hadiths with the same sanad, Calling one sahih and the other weak even though the sanad is the same.

here’s the sand for both hadiths :

علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير، عن ابن اذينة، عن بريد العجلي قال: قلت لابي جعفر (عليه السلام): قول الله تبارك وتعالى: ” وكذلك جعلناكم امة وسطا لتكونوا شهداء على الناس ويكون الرسول عليكم شهيدا ” قال: نحن الامة الوسط ونحن شهداء الله تبارك وتعالى على خلقه، وحججه في أرضه، قلت: قوله تعالى: ” يا أيها الذين آمنوا اركعوا واسجدوا واعبدوا ربكم وافعلوا الخير لعلكم تفلحون * وجاهدوا في الله حق جهاده هو اجتباكم (1) ” قال: إيانا عنى ونحن المجتبون، ولم يجعل الله تبارك وتعالى في الدين ” من حرج ” فالحرج أشد من الضيق ” ملة أبيكم إبراهيم ” إيانا عنى خاصة و ” سماكم المسلمين ” الله سمانا المسلمين ” من قبل ” في الكتب التي مضت ” وفي هذا ” القرآن ” ليكون الرسول عليكم شهيدا (2) وتكونوا شهداء على الناس ” فرسول الله (صلى الله عليه وآله) الشهيد علينا بما بلغنا عن الله تبارك وتعالى، ونحن الشهداء على الناس، فمن صدق يوم القيامة صدقناه ومن كذب كذبناه.

this is considered weak by bahbudi

now this is the second hadith considered sahih by bahbudi :

علي بن إبراهيم، عن أبيه، عن محمد بن أبي عمير، عن ابن اذينة، عن بريد العجلي، عن أبي جعفر (عليه السلام) في قول الله عزوجل: ” إنما أنت منذر

We hope this will make the shias understand, the “supposed” mistake of sheikh albani or any other sunni scholar in correct manner.

Conclusion: Thus, as we have proved that not only the matn(text) but even the chain of hadith al khalifatayn has some major flaws in it.

 

Did prophet(Saw) appoint any successor to succeed after his death?

Now here we will bring some strong narrations which will prove that not only does the narration of Khalifatayn have flaws in its text(matn) and chain(isnaad), but even it contradicts several authentic narrations.

1. Sahi muslim Bk 20, Number 4486: It has been reported on the authority of Ibn ‘Umar who said: Hz umar(ra) said: God will doubtlessly protect His religion. If I do not nominate a successor (I have a precedent before me), for the Messenger of Allah (may peace be upon him) did not nominate his successor. And if I nominate one (I have a precedent), for Abu Bakr did nominate. The narrator (Ibn Umar) said: By God. when he mentioned the Messenger of Allah (may peace be upon him) and Abu Bakr, I (at once) understood that he would not place anyone at a par with the Messenger of Allah (may peace be upon him) and would not nominate anyone.

(similar authentic reports exists from different chain also)

2. قيل لعلي ألا تستخلف قال لا ولكن أترككم إلى ما ترككم إليه رسول الله صلى الله عليه وسلم
الراوي: علي المحدث: الهيثمي – المصدر: مجمع الزوائد – الصفحة أو الرقم: 5/200
خلاصة حكم المحدث: رجاله ثقات

They said to caliph Ali: Will you not appoint a successor? he said: No, but I leave you as the apostle of Allah left you. [Haythami in Mujama’a al Zawa’ed.]
Rank: All narrators are trustworthy.

3. قيل لعلي ألا تستخلف قال ما استخلف رسول الله صلى الله عليه وسلم فأستخلف عليكم وإن يرد الله تبارك وتعالى بالناس خيرا فسيجمعهم على خيرهم كما جمعهم بعد نبيهم على خيرهم
الراوي: شقيق المحدث: الهيثمي – المصدر: مجمع الزوائد – الصفحة أو الرقم: 9/50
خلاصة حكم المحدث: رجاله رجال الصحيح غير إسماعيل بن أبي الحارث وهو ثقة

They said to Ali: Will you not appoint a successor? He said: The Prophet PBUH did not appoint a successor so that I may do so, If Allah wishes that something good happens to you then he will make you all gather around the best (Man) amongst you just like he made them gather around the best Man (i.e Abu bakr) after their prophet PBUH.
Source: Al haythami in Mujama’a al Zawa’ed.
Rank: All narrators are that of the SAHIH except Ismail bin Abi al Harith and he is Trustworthy.

4. Sahi bukhari 5.728: Narrated `Abdullah bin `Abbas: `Ali bin Abu Talib came out of the house of Allah’s Apostle during his fatal illness. The people asked, “O Abu Hasan (i.e. `Ali)! How is the health of Allah’s Apostle this morning?” `Ali replied, “He has recovered with the Grace of Allah.” `Abbas bin `Abdul Muttalib held him by the hand and said to him, “In three days you, by Allah, will be ruled (by somebody else ), And by Allah, I feel that Allah’s Apostle will die from this ailment of his, for I know how the faces of the offspring of `Abdul Muttalib look at the time of their death. So let us go to Allah’s Apostle and ask him who will take over the Caliphate. If it is given to us we will know as to it, and if it is given to somebody else, we will inform him so that he may tell the new ruler to take care of us.” `Ali said, “By Allah, if we asked Allah’s Apostle for it (i.e. the Caliphate) and he denied it us, the people will never give it to us after that. And by Allah, I will not ask Allah’s Apostle for it.”

Comment: so this narration proves that even hz ali(ra) didn’t knew until the last hours of prophet(Saw) that who will be the caliph.

5. Sahi muslim 4.661: Narrated Abu Huraira: The Prophet said, “The Israelis used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. There will be no prophet after me, but there will be Caliphs who will increase in number.” The people asked, “O Allah’s Apostle! What do you order us (to do)?” He said, “Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship.”

Comment: This narration proves that there were no divinely appointed caliphss after Prophet(saw), otherwise Prophet(saw) would have commanded and warned that obey the ones who are divinely appointed by Allah, or would have said, obey the one to whom I made caliph. But prophet(saw) said obey the one “who will be given the pledge of allegiance first”. This proves that neither there was any divinely appointed caliph after prophet(Saw) nor did Prophet(saw) appoint any caliph

So from these authentic narrations we find that, prophet(Saw) actually didn’t appoint any successor to succeed after his death. Thus based on these reports too the hadith of Khalifatayn is to be rejected, as the principle of hadeeth science recommends.

Nature of Caliphate mentioned in authentic narrations(ahadees) refutes the shia doctrine:

We were told by the Prophet PBUH that there shall be a rightious rule after him and then Kingship and after there shall be a righteous caliphate unlike the shia doctrine of Khilafat:

1.

تكون النبوة فيكم ما شاء الله أن تكون ، ثم يرفعها الله – تعالى – ، ثم تكون خلافة على منهاج النبوة ما شاء الله أن تكون ، ثم يرفعها الله – تعالى – ، ثم تكون ملكا عاضا ، فتكون ما شاء الله أن تكون ، ثم يرفعها الله – تعالى – ، ثم تكون ملكا جبرية فيكون ما شاء الله أن يكون ، ثم يرفعها الله – تعالى – ، ثم تكون خلافة على منهاج نبوة . ثم سكت . . .
الراوي: النعمان بن بشير المحدث: الألباني – المصدر: تخريج مشكاة المصابيح – الصفحة أو الرقم: 5306
خلاصة حكم المحدث: إسناده حسن

Al-Nauman ibn Basheer told us: The Prophet PBUH said: ‘Prophethood will remain in you for as long as God decides for it to remain and then God will remove it when He decides to remove it. After Prophet hood, there will be a Caliphate on the style of prophethood and it will exist for as long as God decides for it to exist, then He will remove it when He decides to remove it. Then there will be a kingdom in which people will face trials and tribulations and it will continue to exist for as long as God decides for it to exist. Then He will remove it, when He decides to remove it. After this, there will be an oppressive kingdom and it will continue to exist for as long as God decides for it to exist. Then He will remove it, when He decides to remove it. Then there will once again be a rule on the style of prophet hood. After saying this, the Prophet (pbuh) was silent.’
source: Takhreej Mishat al Masabih #5306.
grading: SAHIH and famous narrated through many chains.

2. There are other versions of the Hadith of course such as the one narrated in al Bayhaqi through Abu Ubaidah and Mu’ath bin Jabal:

إن الله بدأ هذا الأمر نبوة و رحمة ، و كائنا خلافة و رحمة ، و كائنا ملكا عضوضا ، و كائنا عتوة و جبرية و فسادا في الأمة ، يستحلون الفروج و الخمور و الحرير و ينصرون و يرزقون أبدا حتى يلقوا الله

The Prophet PBUH said: ‘God initiated this affair [of your collectivity] with prophethood and with His great mercy. Then there will be a great rule and a great mercy, succeeding it; then there will be a kingdom in which people will be subjected to trials and tribulations; then there will be an oppressive kingdom and a great disorder among the Muslims, people will take to unchaste behavior and will be drowned in intoxicants and silk (i.e., lavishness). They will, however, be helped even in this situation and they will always be provided for, till the time that they meet the Almighty.’

3. Or what was narrated by Abu bakrah al Thaqafi al Taefi:

خلافة نبوة ، ثم يؤتي الله الملك من يشاء

The Prophet PBUH said: ‘There will be a prophetic rule and then God will grant the rule to whom He pleases.’

4. From Hudhayfah that the Prophet (sallallaahu alayhi wasallam) said:

تكون النبوة فيكم ما شاء الله أن تكون ، ثم يرفعها الله إذا شاء أن يرفعها ، ثم تكون خلافة على منهاج النبوة ، فتكون ما شاء الله أن تكون ، ثم يرفعها الله إذا شاء أن يرفعها ، ثم تكون ملكا عاضا ، فيكون ما شاء الله أن تكون ، ثم يرفعها الله إذا شاء أن يرفعها ، ثم يكون ملكا جبريا ، فتكون ما شاء الله أن تكون ، ثم يرفعها إذا شاء أن يرفعها ، ثم تكون خلافة على منهاج النبوة ، ثم سكت

The Prophethood will remain amongst you for as long as Allaah wills it to be. Then Allaah will raise it when He wills to raise it. Then there will be the khilaafah upon the Prophetic methodology. And it will last for as long as Allaah wills it to last. Then Allaah will raise it when He wills to raise it. Then there will be biting kingship, and it will remain for as long as Allaah wills it to remain. Then Allaah will raise it when He wills to raise it. Then there will be tyrannical (forceful) kingship and it will remain for as long as Allaah wills it to remain. Then He will raise it when He wills to raise it. Then there will be a khilaafah upon the Prophetic methodology. Then he (the Prophet) was silent.Reported by Ahmad and Abu Dawud. Silsilah as-Saheehah of Imaam al-Albani (1/34 no. 5) and it is Saheeh

Now following ahadees shows that the first period of Prophetic khilafah will be 30 years(unlike the shia belief)

الخلافة بعدي ثلاثون عاما ثم ملك بعد ذلك
الراوي: – المحدث: الشوكاني – المصدر: السيل الجرار – لصفحة أو الرقم: 4/506
خلاصة حكم المحدث: حسن

1. The Prophet PBUH says: The Caliphate after me is thirty years and then kingship after that.
Muhaddith: Shawkani
Source: Al Sayl al Jarrar
Hadith Rank: Hassan.

2. The hadeeth narrated by Safeenah (radiallaahu anhu), that the Prophet (sallallaahu alayhi wasallam) said:

خلافة النبوة ثلاثون سنة ثم يؤتي الله الملك من يشاء

The Prophetic khilaafah will last for thirty years. Then Allaah will give the dominion to whomever He wills. Reported by Abu Dawud and al-Haakim. Saheeh al-Jaami’ as-Sagheer (no. 3257) declared Saheeh by Imaam al-Albaani (rahimahullaah).

3. Also reported by Safeenah, the saying of the Prophet (sallallaahu alayhi wasallam):

الخلافة بعدي في أمتي ثلاثون سنة ثم ملك بعد ذلك

The khilaafah after me in my Ummah will last for thirty years. Then there will be kingship after that. Reported in the Musnad Imaam Ahmad, by at-Tirmidhi, Musnad Abi Ya’laa, and Ibn Hibbaan. Saheeh al-Jaami’ as-Sagheer (no. 3341) declared Saheeh by Imaam al-Albaani (rahimahullaah).

4.

قال سفينة: امسك، خلافة أبي بكر رضي الله عنه سنتين، وعمر رضي الله عنه عشراً، وعثمان رضي الله عنه اثنتي عشر، وعلي ستّاً

Safeenah said (to me): Hold on (meaning, listen), the khilaafah of Abu Bakr (radiallaahu anhu) was two years, and [that of] Umar (radiallaahu anhu) was ten years, and [that of] Uthmaan (radiallaahu anhu) twelve years, and [that of] Alee (radiallaahu anhu) six years. Abu Dawud, Kitaab us-Sunnah, Chapter on the Khulafaa, (no. 4647)

Conclusion: So from these narrations we find that the khilafat will not be in continuous succession like the shias believe, but it will be in stages. And the first phase of the prophetic khilafah would be 30 years. Which destroys the shia concept of khilafat which is continuous succession till the last Imam. Thus these authentic narrations refute the shia doctrines of Khilafat.

Note: Just these authentic narrations are self sufficient to destroy the false propaganda of shian e dajjal and their home made beliefs that after Prophet(saw) there were 12 divinely appointed leaders who would be succeeding one after another continuously.

Did Ahlebayt disobey the prophet(saw)?

Another problem with the hadeeth of Khalifatayn is that, it indirectly proves that Ahlebayt disobeyed the prophet(Saw). Because in another authentic narration narrated on the authority of Aba Sa’id al−Khudri the Messenger of Allah (may peace be upon him) said: When oath of allegiance has been taken for two caliphs, kill the one for whom the oath was taken later. [sahi muslim Bk 20, Number 4568]

Now what we understand from this narration is that prophet(saw) didn’t appoint any successor(Khaliph) after him in particular, had it been so then prophet(Saw) wouldn’t have said “kill the one for whom the oath was taken later” , he(saw) would have said “kill the one who takes the oath other than the khaliph appointed by me“.

Now if the shias try to reply us by giving a senseless interpretation to this narration (as always) that this narration is indicating that the oath taken for the caliph other than Ahlebayt should be killed. Then we ask them that why didn’t Ahlebayt(namely hz ali(ra)) do so? On the contrary we find him doing completely against what prophet(Saw) said, because he at times tried to save the lives of the caliph(umar), as mentioned in Nahjul balagha sermon 146. Not only this we even find hz ali(ra) trying to save the life of hz usman(ra) when the rebels tried to attack him, he even sent his sons to defend hz usman(ra).

Moreover when hz usman(ra) was martyred , hz ali(ra) cursed the killers of hz usman(ra), now if what they did was correct and they followed the command of prophet(Saw)(acc to shias) then why did hz ali(ra) cursed them, Infact hz ali(ra) should have ordered them to martyr hz usman(ra) if he was not rightly elected caliph?

 

Did the Prophet (saw) name the Twelve caliphs?

History proves that Prophet(saw) didn’t name the twelve Imams or caliphs( click here)

We would like to add other versions of this 12 Caliphs Hadith which clear up the confusion some people might have, that does the 12 caliphs hadith refers to shia imams in any way?
عن عبد الله بن عمر قال يكون في هذه الأمة اثنا عشر خليفة أبو بكر الصديق أصبتم اسمه عمر الفاروق قرن من حديد أصبتم اسمه و عثمان بن عفان ذو النورين أوتي كفلين من الأجر قتل مظلوما أصبتم اسمه
الراوي: عقبة بن أوس السدوسي المحدث: الألباني – المصدر: تخريج كتاب السنة – الصفحة أو الرقم: 1154
خلاصة حكم المحدث: إسناده صحيح
Uqbah bin Aws al Sadusi narrated: Ibn Umar RA said: In this nation there shall be twelve Caliphs, Abu Bakr Al-Siddiq, you got his name right, Omar Al-Farouq as an iron horn you got his name right, Othman who is Zhu Nourain (the one with two lights) has been given two portions of mercy for he was innocently killed, you got his name right.
source: Takhreej Kitab al Sunnah 1154 by Sheikh al Albani.
Hadith Grading: Chain SAHIH.

Comment: As you can see Ibn Umar RA probably narrated this right after Uthman RA died and it shows that they never knew these twelve caliphs by name and also he considered the first three from amongst the 12 mentioned in that Hadith.

Moreover, the hadith present in authentic sunni books speaks about 12 caliphs not Imams. And even Imams are not the same as Caliphs.

We find that often shias trying to argue that Khaliph and Imam is nothing but the same, but it is infact its false according to sunnis but even according to shias narrations.

عليا قال من لم يقل إني رابع الخلفاء فعليه لعنة الله ثم ذكر ع آدم و داود و موسى ع
Ali said: Whoever wouldn’t say that I am fourth caliph, upon him curse of Allah, then alaihi salam mentioned Adam, Dawud and Musa (alaihuma salam). [Siraat Al-Mustaqeen, by Ali bin yunus Alamili vol. 2, pg. 47] Online reference (click here)

So, basically ali(ra) refers to himself as fourth caliph after those 3 prophets.

Similar tradition is mentioned in Ibn Shahr Ashoob’s book called Manaaqib:

قال أمير المؤمنين عليه‏السلام من لم يقل إني رابع الخلفاء فعليه لعنة اللّه

And even explained by shia scholar that, how Hz ali(ra) was the fourth caliph.

سؤال 675 :
قال أمير المؤمنين عليه‏السلام من لم يقل إني رابع الخلفاء فعليه لعنة اللّه‏ فكيف يكون ذلك ، أجب على السؤال بدليل قرآني ؟ جواب : فقال الإمام الصادق عليه‏السلام : الخليفة الأول فهو آدم عليه‏السلام ، قوله : «وَإِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً». الثاني داوود عليه‏السلام : «يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الاْءَرْضِ» . الثالث هارون عليه‏السلام خليفة موسى . الرابع علي عليه‏السلام خليفة محمّد صلى‏الله‏عليه‏و‏آله‏وسلم

(reference, click here)

Now from the shia ahadees and answers of shia scholars, we find that hz ali(ra) was the fourth caliph. But the point to ponder is that, hz Ibrahim(ra), hz Ismail(as) etc were not included in the list of Caliphs. Though they were Imams as the shias say. The only plausible answer to this is that the reason they were not called as Caliphs but as Imams is because they didn’t govern the state or Ummah,  So the same applies to the 9 shias Imams  since none of them govern the state or Ummah, though they might have been Imams. Thus the narration present in sunni ahadees of 12 caliphs in no way fits to shias Imams.

The Khaliphs to succeed prophet(Saw) surely were not the Shia Imam.

1. This can be easily verified by analyzing one of the authentic narration of prophet(saw), where he made a prophecy that the father’s name of the final caliph(i.e Mahdi) will be Abdullah.

Prophet (Peace & Blessings of Allaah be upon Him) said: “The world will not come to an end until the Arabs are ruled by a man from my family whose name is the same as mine and whose father’s name is the same as my father’s.” (Sunan Abi Dawud, 11/370).

But we know that the name of father of 12^th shia imam was Hassan Al askari . This leaves no doubt that the caliphs prophesized in authentic sunni traditions are in no way the Shia Imams.

2. Abubakar(ra) was going to be one of the twelve caliphs.

يكون خلفي اثنا عشر خليفة أبو بكر لا يلبث إلا قليلا.
الراوي: ابن عمر المحدث: محمد ابن عبد الوهاب – المصدر: الرد على الرافضة لابن عبدالوهاب – الصفحة أو الرقم: 9
خلاصة حكم المحدث: إسناده حسن

The Prophet said: “There will be twelve KHALIFAS after me, ABU BAKR’S will be not be but a short one.” (Grading: Isnad of the Hadith is HASSAN.)

Comment: This was a prophesy of Prophet(Saw), not a command.

 

Though prophet(saw) didn’t appoint any successor(khaliph) in particular, but he(saw) hinted to muslims that to whom they should follow after him.

This is recorded by Imam Tirmidhi in his “Sunan” [Al-Manaaqib, manaaqib Abu Bakr and ‘Umar]

حدثنا الحسن بن الصباح البزار أخبرنا سفيان بن عيينة عن زائدة عن عبد الملك بن عمير عن ربعي هو ابن حراش عن حذيفة قال قال رسول الله صلى الله عليه وسلم “اقتدوا بالذين من بعدي أبي بكر وعمر”
Narrated by Hudhaifa (ra), he said: Prophet (saw) said, “follow those after me: Abu Bakr and Umar.”

Please refer this link to read the answer in detail and even its authenticity.

Who are following the sunnah of prophet(Saw) and which is the saved sect?

The Prophet Muhammed (May the Peace and Blessings of Allah be upon him) also said: “Indeed the people of the Book before you split into seventy-two sects. And this nation will split into seventy-three sects, seventy-two are in the Fire and one in Paradise”. And in another narration, “All are in the Fire except one.” It was asked: Who is that one? He replied, “That which I and my Companions are upon” Related by at-Tirmidhi (5/62) and al-Haakim (1/128). It has been authenticated by al-Haafidh al-Iraaqee in Takhreejul-Ihyaa (3/199) and al-Albaanee in as-Saheehah (no.204).

This is even in accordance to what Quran teaches muslims:

God is well pleased with the foremost ones of those who left their homes for the cause of God, those who helped them after their arrival in Medina and those who nobly followed these two groups. He has prepared gardens for them wherein streams flow and wherein they will live forever. This, certainly is the supreme triumph.(9:100)

And whoever contradicts and opposes the Messenger (Muhammad SAW) after the right path has been shown clearly to him, and follows other than the believers way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination..(4:115)

And when it is said to them, “Believe as the people (Sahaba) have believed,” they say, “Should we believe as the foolish have believed?” Unquestionably, it is they who are the foolish, but they know [it] not. [2:13]

These verses of Quran doesn’t restricts us to just believe or follow Ahlebayt, but the companions of prophet(Saw).

 

Some other narrations proving Ahlesunnah wal Jama’ah to be the rightly guided sect:

افترقت اليهود على إحدى وسبعين فرقة كلها في النار إلا واحدة ، وافترقت النصارى على اثنتين وسبعين فرقة كلها في النار إلا واحدة ، وستفترق هذه الأمة على ثلاث وسبعين فرقة كلها في النار إلا واحدة . وفي لفظ : على ثلاث وسبعين ملة ، وفي رواية قالوا : يا رسول الله من الفرقة الناجية ؟ قال : من كان على مثل ما أنا عليه اليوم وأصحابي ، وفي رواية قال : هي الجماعة يد الله على الجماعة
الراوي: – المحدث: ابن تيمية – المصدر: مجموع الفتاوى – لصفحة أو الرقم: 3/345
خلاصة حكم المحدث: صحيح مشهور في السنن والمسانيد

The Prophet PBUH said: “The Jews were divided among themselves into seventy one or seventy two sects, and the Christians were divided among themselves into seventy one or seventy two sects. And My Ummah will be divided among itself into seventy three sects all will enter hell except for one. They asked: O prophet of Allah which is the saved team? He replied: Those who are like me and my companions today, In a Narration it says: It is the Jama’ah(ahlul Sunnah wal Jama’ah) the Hand of Allah is with the Jama’ah.
Muhaddith: Ibn Taymiyah
Source: Majma’a al fatawi.
Hadith Rank: Sahih and popular in all books of sunnah and Hadith.

Similar one is even present in shia book:

Grand master of shias, shaikh al-Qummi in his “al-Khisal” said:

24-10 حدثنا أبوأحمد محمد بن جعفر البندار الشافعي بفرغانة قال: حدثنا مجاهد ابن أعين بن داود قال: حدثنا محمد بن الفضل قال: حدثنا ابن لهيعة، عن سعيد بن أبي هلال، عن أنس بن مالك قال: قال رسول الله صلى الله عليه وآله:إن بني إسرائيل تفرقت على عيسى إحدى وسبعين فرقة فهلك سبعون فرقة وتخلص فرقة، وإن امتي ستفترق على اثنتين وسبعين فرقة يهلك إحدى وسبعون ويتخلص فرقة، قالوا: يا رسول الله صلى الله عليه وآله من تلك الفرقة؟ قال: الجماعة الجماعة الجماعة.
“.
Abu Ahmad Muhammad ibn Ja’far al-Bandar al-Shafe’ee in Furqan narrated that Mujahid ibn A’ayn ibn Davood quoted Muhammad ibn al-Fazl, from Ibn Lahay’at, from Sa’id ibn Abi Hilal, from Anas ibn Malik that God’s Prophet (sallalahu alaihi wa ala alihi wa salam) said, “After Jesus (alaihi salam) the Children of Israel divided up into seventy-one sects. Seventy sects will be ruined and only one will be saved. My nation will divide up into seventy-two sects. Seventy-one sects will be ruined and only one sect will be saved.” They asked, “O Prophet of God! Who are the sect that will be saved?” The Prophet (saw) replied, “the jamaat” And repeated it three times.

Note : When we mention following sahaba(ra) , we mean the ones who are defined as here. Ibn Hajr said: The most correct of what I have come across is that a Sahaabee is one who met the Prophet (saw) whilst believing in him, and died as a Muslim. So that includes the one who remained with him for a long time or a short time, and those who narrated from him and those who did not and those who saw him but did not sit with him and those who could not see him due to blindness. (Al-Isaabah of lbn Hajr (1/4-5).

 

Now as we have seen that which is the saved sect, let us show you which is the most evil and deviated sect.

قال اجتمع عند علي رضي الله عنه جاثليتو النصارى و رأس الجالوت كبير علماء اليهود فقال الرأس: تجادلون على كم افترقت اليهود؟ قال: على إحدى و سبعين فرقة.
فقال علي عليه السلام “لتفترقن هذه الأمة على مثل ذلك، و أضلها فرقة و شرها: الداعية إلينا! أهل البيت آية ذلك أنهم يشتمون أبا بكر و عمر رضي الله عنهما

Al Ibanah tul Kubra chapter “(1\1229 #254)

“Ibn Battah reported in his al-Ibaanah al Kubraa, in the chapter: Mentioning the sections of the Nations in their religion and upon how many sects will the Ummah split into, from the Hadeeth of Abee ‘Alee bin Ismaa’eel bin al-Abbaas al-Warraaq who said: al-Hassan bin Muhammad bin as-Sabaah az-Za’faraanee narrated to me that Shabbaabah said, that Sawaadah bin Salamah said that ‘Abdullaah bin Qays(ra) said: “A group of Christians came to ‘Alee (ra) and at the head of them was a major scholar of the Jews. So the leader said: “You debate about how many groups the Jews split into?” He said: “Into seventy one sects”. And ‘Alee(ra) said: “And this Ummah will split into similar to that, and the most deviated and evil sect of them: the ones who call to us (Ahlul Bayt), and a sign of them is that they insult Aboo Bakr(ra) and ‘Umar(ra)”

Info of narrators:

و أبو علي بن العباس الوراق روى عنه الدارقطني و وثقه و قال الذهبي عنه: المحدث
الإمام الحجة، و ذكره يوسف بن عمر القواس في جملة شيوخه الثقات
“And as for Aboo ‘Alee bin al-’Abbaas al-Warraaq, then ad-Daaruqutnee reported from him and considered him reliable. And adh-Dhahabee said about him: ((The Scholars of Hadeeth, the Imaam, the Proof)) and Yoosuf bin ‘Amr al-Qawwaas mentioned him from the reliable scholars. Look to Taareekh Baghdaad (6/300) of al-Khateeb al Baghdaadee and al-Muntadhim (6/278) of Ibnul Jawzee and Siyaar A’laam an-Nubalaa (15/74) of adh-Dhahabee.

And al-Hassan bin Muhammad bin as-Sabaah az-Za’faraanee is Reliable. See
Tahdheeb at-Tahdheeb (2/318) and at-Taqreeb (1/170) of Ibn Hajar al ‘Asqalaanee.

Allah knows the best.

“Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish.” Quran (17:81)