When Muhammad departs, his son Ja’fer will follow him.

When Muhammad departs, his son Ja’fer will follow him. When Ja’fer departs, he will be followed by his son Mousa. When Mousa departs, his son All will succeed him. When Ali departs, his son Muhammad will succeed him. When Muhammad departs, his son al-Hujjah Muhammad al-Mahdi will succeed him. These are the twelve ones.

" So that Jew embraced Islam and praised Allah for having guided him(‘This is recorded on p.440 of al-Hafiz al-Qandoozi al-Hanafi’s book Yanabi’ al-Mawaddak and also by al-Hamawayni in his book Faraid al-Simtain wherein he relies on the authority of Mujahid who quotes Ibn Abbas).

If we wish to turn the pages of Shi’a books and discern the facts the contain with regard to this subject, we will surely find many times a many ahadith as this one, but this suffices to prove that Sum scholars do admit that the number of the Imams (as) is twelve, an there are no such Imams besides Ali (as) and his purified offspring.

What strengthens our conviction that the Twelve Imams fror AhI al-Bayt (as) were never tutored by any of the Ummah’s scholai is the fact that no historian, nor any traditionist, nor any biographei has ever indicated that one of the Imams from Ahl al-.Bayt (as learned what he knew from some suhaba or tubi’een as is the cas with all the Ummah’s scholars and Imams.

Abu Haneefah, for example, was a student of Imam Ja’fer-a] Sadiq (as); Malik was a student of Abu Haneefab; al-Shafi’i learne’ from Malik and so did Afimed ibn Hanbal.

As regarding the Imam from AhI al-Bayt (as), their knowledge is gifted by Allah, Gloiy an Exaltation to Him, and they inherit such knowledge son from fathei for they are the ones to whom the Almighty specifically refers whe: He says, "Then We gave the Book for an inheritance to those whor We chose from among Our servants" (Holy Qur’an, 35:32).

This much ought to convince the discreet reader that th information stated in this section is taken from a very reliable source The Basmala Whenever we recite a verse from the Holy Qur’an, we start with th Basmala, that is: Bismillahir-Rahrnunir-Rahuin, In the Name of Allal the Most Gracious, the most Merciful.

In the Fatiha, the first chapte of the Holy Qur’an, this Basmala is a verse all by itselt whereas in a, other chapters, with the exception of Bara’ah or Tawbah where it not recited, it serves as an introduction to other verses. On pp. 39-4t Vol.