APOCALYPSE AND AUTHORITY IN ISLAMIC TRADITION THE EMERGENCE OF THE TWELVE LEADERS

This article analyzes the numerous versions of an Islamic apocalypse predicting the emergence of twelve leaders among the Muslims. It is contended that the earliest versions of this apocalypse were put into circulation during the Umayyad period, around AH 100, when the number of the caliphs was approaching 12. The numeric coincidence between the symbolic numbers 12 and 100 triggered an apocalyptic mood which brought about the circulation of the earliest versions of the apocalypse. These versions use the biblical model of the twelve princes of Ishmael who have been identified with the twelve Islamic leaders. The article goes on to examine many revised versions of the basic apocalypse, which reflect later pohtical conditions that developed during late Umayyad and early 'Abbàsid period. In these revised versions the biblical model has been replaced by a Quranic model (the twelve chieftains —nuqaba— of Moses), as well as by an Arabian one (Quraysh). The article also scrutinizes the function of the apocalypse in Twelver Shfism.

The earliest versions of the apocalypse of the twelve leaders seem to be those built upon a biblical model of authority.When looking for such a model in the Bible, Islamic tradition made special use of the figure of Ishmael in whom the Arabs saw their ancestor.
The earliest version of our apocalypse that uses Ishmael's model seems to have been preserved in a tradition of a Syrian provenance recorded by Nu'aym b.Hammàd (d. AH 229) in his Kitàb al-fitan.The tradition has its origin in Hims, where numerous apocalyptic traditions were put into circulation during the Umayyad and early 'Abbásid period K The apocalypse is attributed to Ka'b al-Ahbár (Yemeni/Himsî d.AH 32), who usually figures in Muslim tradition as an authority on the text of the Bible.It was circulated by Ismâ'îl b. 'Ayyàsh (Himsî d. AH 181) on the authority of his «trustworthy masters», whom he does not mention by name.The tradition contains the response of Ka'b t .question posed to him by a person named Yashù' who is describea elsewhere as a Christian hermit (ráhib), well versed in holy scriptures, who acquired his knowledge before the emergence of the Prophet 2. In fact, there are several versions of the discourse between Yashü' and Ka'b, all transmitted by Ismà'îl b. 'Ayyàsh on the authority of his unnamed masters, and they will be discussed below.In the present version 3, Ismà'îl b. 'Ayyàsh says: Our trustworthy masters have told us that Yashü' asked Ka'b what was the number of the «kings» (mulük) this community (umma) will have, and Ka'b said: «I have found written in the Torah (al-tawrât): 'twelve rabbis (rabbi)'».
Although the name of Ishmael is not mentioned explicitly, this tradition obviously alludes to Genesis 17:20 where God reveals to Abraham that Ishmael will beget twelve «princes», and become a great nation.This passage has inspired many Islamic traditions of annunciation, in which the clause «great nation» has been interpreted as predicting the emergence of Muhammad as nabiyy ummî^.Our present tradition is focussed on the prophecy about the twelve princes of Ishmael; in the Hebrew origin they are nesVim, in Aramaic [Onkelos] they are rabrebin, and in our Arabic version: «rabbis».The princes of Ishmael are identified here with the Islamic leaders, whose appearance has thus become the final stage in a divinely predestined history.
It is noteworthy that when asking Ka'b about the Islamic leaders, the Christian Yashù' uses the term «kings»; this seems to be in accordance with the fact that being a non-Muslim, he is not supposed to be acquainted with the more specifically Islamic title khalifa: «caliph».For a non-Muslim, any Islamic ruler who is not a prophet is just a «king», and this is also how rulers are usually referred to in apocalyptic texts, since the Book of Daniel ^.However, as will be seen below, the title «king» is also used in a strictly Islamic context, where it has acquired a derogatory sense, signifying an unworthy leader who is not elevated enough to be called khalifa, which is an exalted religious title ^.
But apart from implying that the emergence of the Islamic rulers was annunciated in the Torah, the apocalypse states something else.It predicts that the number of the leaders will be twelve no more no less.Such a prophecy can only make sense at a time when the actual number of Islamic leaders has not yet exceeded twelve.This means that our Syrian tradition was originated no later than the year AH 100.In AH 101 the ninth Umayyad ruler (Yazid II) ascended the throne ^, and with the four Righteous Caliphs (Abu Bakr, 'Umar, 'Uthmàn, 'All) he was already the 13th caliph after Muhammad.The tradition must be understood against a background of an apocalyptic atmosphere created by the symbolic numeric significance of the approaching year AH 100, which was regarded as signifying a crucial turning point in history ^.Above all, the fact that in the year AH 100 the caliph who was in power ('Umar II9) was the twelfth after the Prophet could not have been missed by the traditionists.This numeric coincidence between two such loaded numbers only increased their apocalyptic mood.Furthermore, 'Umar II was regarded as the mahdî i.e. the long awaited redeemer (as was also his predecessor Sulaymàn) ^^, and this must have heightened the eschatological alert of his contemporaries.The result was an apocalypse predicting that the number of rulers will amount to twelve, which means that after them the chaotic stage of human history will commence.The Syrian provenance of the apocalypse accords with the fact that it deals with the reign of Umayyad rulers, whose centre was indeed in Syria.
Another very similar Syrian version of the apocalypse reveals the first traces of revision.The prophet Muhammad appears as the first of the predicted group of twelve Islamic leaders.In this version the secular title «kings» is not used, only «rabbis», which makes it possible for the Prophet to join the group.The addition of the Prophet to the group (which entails the exclusion of 'Umar II from it) reflects the Islamic apologetic effort to anchor the emergence of Muhammad in biblical prophecies, for the sake of legitimation and attestation i^.The apocalyptic statement is made this time by a (Christian?) person named Sirj al-Yarmùkî who says that he found written in the Torah that this community will have twelve «rabbis», one of them is their prophet, and when that number is completed, they will oppress, behave unjustly and assault each other 12.
It is significant that Muhammad has no distinct superiority here over the other members of the group, and this accords with the early dogmatic stage in which «Muhammad was still a prophet with a small "p"» 1^.The addition of Muhammad is accompanied here by an explicit allusion to the eschatological tribulations which are about to begin after the twelfth leader.

THE REVISED APOCALYPSE
As the history of the Islamic umma continued to unfold during the reign of the 'Abbásids who emerged in Iraq, the original versions of the apocalypse of the twelve continued to draw attention.But now they were modified and expanded, so as to suit the new circumstances.Above all, the number 12 was readjusted to a new group of leaders, being deprived of its originally absolute value; it no longer stood for the entire line of Islamic leaders, whose number exceeded 12 after AH 100.The number itself which had fascinated the traditionists due to its symbolic significance, was retained, but was turned into a modular numeric framework which could be fitted to ever changing lists of specific personalities, whose identity and manner of description were determined by the political bias of the authors of these new versions.The ever changing twelve names which were added to the apocalypse consisted of a select group of leaders, not necessarily succeeding one another.

74Q, XVII, 1997 APOCALYPSE AND AUTHORITY 15
The Ka'b-Yashû' Discourse The apocalypse most popular with the traditionists was the one contained in the discourse between Ka'b and Yashú', and there are versions recorded by Nu'aym b.Hammád which clearly indicate that this apocalypse of the Umayyad period was re-worked later on according to new circumstances of the early 'Abbàsid period.The revised versions continue to be recorded on the authority of the same tradent, namely the Himsl Ismà'îl b. 'Ayyásh, who seems to be the one who collected all of them from his unnamed «masters».Some basic features remain unchanged in all the versions, and mainly the title «kings» by which the twelve are described, which, however, is becoming more and more derogatory.This means, of course, that the Prophet will never be included in the group thus described, but he does appear in the apocalypse, and already occupies a unique position as a prophet whom the twelve «kings» will succeed.The more archaic «rabbis» is no longer used.
The main change introduced in the revised discourse is the addition of specific names of leaders, the first of whom being usually the first three Medinan caliphs: Abu Bakr, 'Umar and 'Uthmàn.The name of 'All -the fourth leader-is missing from the list which continues from 'Uthmàn directly to Mu'àwiya-the first Umayyad.The absence of 'Alî implies that our versions were revised by persons opposed to the 'Alids, i.e., they did not recognize 'All's position as a legitimate ruler.
In one of the revised versions of the discourse ^^^ Yashù' asks Ka'b whether he knows anything about the «kings» who are destined to succeed the Prophet.Ka'b does not only state that the Torah speaks of twelve «kings», but also provides a list of their epithets.It opens with the titles of the first three Medinan caliphs: Abu Bakr (Siddiq), 'Umar (Fárüq) and 'Uthmàn (Amirí), and these are immediately followed by nine Umayyads, the first being Mu'àwiya who is described as «the head of the kings» (ra's al-mulük).The twelfth and last on the list is most probably Marwàn II i^, who was actually the last Umayyad caliph, and about whom it is said here that suffering will be caused by his hands, and whose siege of Hims is mentioned explicitly.
This tradition seems to draw a line between the Sufyànî and the Marwànî branches of the Umayyad dynasty, the end of the former being apparently indicated by reference to «the last of the kings» (Mu'àwiya II), who is followed by the «Owner of the Mark» ('Abd al-Malik).Although the entire group is of «kings», the Sufyànîs appear more «kinglike» than the others, which certainly accentuates their unworthy status.
After the description of the last Umayyad who is twelfth on the predicted list, the tradition states that another family {ahl bayt) will take over, which refers to the rise of the 'Abbàsid dynasty.
Thus, by omitting several Uma)Ayad rulers, the group of twelve was made to span the entire period from Muhammad's death to the fall of the Umayyads, and the 'Abbásid revolution was made to represent the beginning of the eschatological stage of hunian history.In terms of dates, the end of the reign of the predicted twelve was postponed from ca.AH100tocfl.AH132.
A similar structure was applied to the apocalypse in yet another version of the discourse between Yashù' and Ka'b i^, and this is the most expanded version of the discourse.It is again transmitted by Ismà'îl b. 'Ayyásh.This time he states explicitly that some of his masters made additions to the tradition.Here Yashü' is made to elaborate on the virtues of Muhammad, saying that a prophet will emerge whose religion will overcome any other religion, and goes on to ask Ka'b about the «kings» of Muhammad's community.In Ka'b's response, the list of «kings» commences as before with the first three Medinan rulers who are succeeded by nine Umayyads, the first of whom being Mu'àwiya, and the last -Marwàn II.The latter concludes the group of twelve, and then the tribulations (fitna) of the 'Abbàsid revolution are described in detail.The names of al-Saffàh, al-Mansür and al-Mahdî are mentioned explicitly, and their advent opens the eschatological stage.The events connected with them are described with such common apocalyptic themes as khasf (being swallowed up by the earth) and great battles with forces of a false prophet (here: the Sufyànî).It is clear that this version of the apocalypse gained its final form not before the accession of al-Mahdî, the third 'Abbàsid caliph, i.e. not earlier than AH 158.It is based on the notion that the advent of the 'Abbàsids opens the last eschatological stage of human history, and the fact that the ruling caliph called himself «al-Mahdî», which is the title of the Islamic saviour, may have added to the apocalyptic mood reflected in this version.Yet another version of the same discourse i^, lacks any numeric specification, and contains just a select list of «kings» destined to rule after the Prophet: 'Umar, 'Uthmàn (al-amm) and Mu'àwiya, «head of the kings».

The Apocalypse of Nàthà
The apocalypse of the twelve is also available in another Syrian tradition containing the vision of an obscure «prophet»: Nàth, or Nàthà.His prophecy was again circulated by Himsî traditionists i^, and was recorded by Nu'aym b.Hammàd i^.It was already studied by Michael Cook 20,who,however, has not noticed the role of the number 12, and therefore has ascribed the absence of some Umayyad leaders to a lacuna in the text ^i.But there is no lacuna here.The general structure of the list is similar to that of the Himsî traditions transmitted by Ismà'îl b. 'Ayyàsh, but the vocabulary is indeed somewhat different.The number 12 is stated explicitly, and the body of leaders is this time one of commanders (liwá); they are the twelve descendants of «the banished slave girl» (al-ama al-tarida), i.e.Hagar.The title liwá' which is not used in the other Himsî versions is quite neutral, and enables Muhammad to join the group of twelve again.However, the Prophet is allotted a special position among them, because all the others are kings again, while he is a personage with whose advent angels rejoice, and whoever believes in him is a true believer; his victory over the nations is described with explicit reference to the conquest of Persia, Africa and Syria.
Each name of the other eleven commanders succeeding Muhammad is preceded by the statement: thumma yamliku: «then will rule...».'Alî is still missing.The descriptions of the first three of the eleven thumma yamliku persons represent the first three Medinan caliphs, and after them Mu'àwiya and seven more Umayyads are described, up to al-Wa-lid IL Major events of the life and career of each of the eleven are recounted in detail, embellished with an apocalyptic chronological framework of the length of their life.The Sufyànîs and the Marwànîds are again differentiated from each other, the first of the former (Mu'áwiya) being described as «The Head (ra's) of the Greater House», and the first of the latter ('Abd al-Malik) is the «Forehead of the House of the Second Head».
The twelfth and last of the entire predicted group is al-Walîd II (b.Yazid), who is described as al-Shàbb («The Youth») 22.This ruler died childless and is considered the last of the Umayyads in several other traditions ^^.After him reference is made to more leaders but the clause thumma yamliku is not repeated concerning them, which definitely leaves them outside the twelve predicted «commanders».The first of them is Marwan II, whose emergence marks the beginning of the apocalyptic turmoil, and whose advent is described as wind blowing from the jawf.He is followed by 'Abbàsid figures like al-Saffah and al-Mansùr who are alluded to with cryptic descriptions, and whose advent is also described as wind blowing from various directions.
As observed by Cook ^4^ most parts of the 'Abbàsid revolution form the eschatological stage of the vision, which concludes with the emergence of the Qahtànî, the fall of Constantinople, the retrieval of the Ark of Covenant and the emergence of the Dajjàl (Antichrist).Cook quite rightly dated the composition of the apocalypse (or more accurately, its final form) to ca, AH 160, which again brings us to the days of al-Mahdî ^5.
On the whole, despite some peculiarities of vocabulary, all parts of the tradition seem to have much more in common with the general run of the re-shaped versions of the other Himsi apocalypses than is assumed by Cook.On the other hand.Cook's arguments for the Christian origin of this specific apocalyptic text seem quite convincing, and there are even more features in the apocalypse which point to a Christian authorship, and mainly the designation of the Muslims as sons of «the banished slave girl».This is how Christian apologists usually call the Muslims 26.But the Christian origin of the apocalypse only shows what is evident in so many other Christian chronicles, namely, that the Christian authors were quite familiar with basic historiographie and apocalyptic Islamic (Himsi) models, like the apocalypses of the twelve, and they used them in their own writings.

The Apocalypse of Hudhayfa
Apart from the Syrian versions, there is also one with an Egyptian isnád in which the apocalypse of the twelve keeps dealing with a group of «kings», the last of whom being again the last Umayyad ruler.But its structure has been re-defined in accordance with a clear anti-Umayyad bias.The group consists here of Umayyads only, the first three Medinan rulers being excluded from it and gaining the more elevated title: «caliphs» (khulafa).The tradition is recorded on the authority of the Companion Hudhayfa b. al-Yaman (d.AH 36), who was probably of Jewish descent ^7^ and on whose authority numerous eschatological descriptions of fitan were circulated.Hudha5Afa declares: «There will be after 'Uthmán twelve kings of the Banü Umayya.»Someone asked him: «CaUphs (khulafa)?»He said: «No, kings!» ^s.This version reflects not only an increased anti-Umayyad drive, but also an urge to legitimate the authority of the first three Medinan caliphs.This was triggered, no doubt, by the 'Alîd opposition against them.Hence the present version must have been originated among Egyptian circles opposed to the Umayyads as well as to the 'Alîds.The absence of 'AlFs name from the list reflects again the anti-'Alid determination to exclude him from the distinguished list of legitimate khula-

fa'
Christian apologies of the 'Abbasid period, see Sidney H. Griffith, «The Prophet Muhammad: his Scripture and his Message According to the Christian Apologies in Arabic and Syriac from the First Abbasid Century», in Toufic Fahd (éd.).La Vie du Prophète Mahomet: Colloque de Strasbourg, Octobre 1980(Fans, 1983)  In other versions of the apocalypse, the last of the predicted group is no longer the last Umayyad, so that the date of the beginning of the eschatological stage in human history is postponed once again.The traditions used for this new form of the vision are attributed to 'Abdallah b. , whose name is most suitable to father apocalyptic traditions, because he is said to have been well versed in the Quran as well as in the Bible (tawrài) ^9.Moreover, he is said to have read in Egypt such apocalyptic scriptures as the «book of Daniel» ^^.
'Abdallah b. 'Amr was associated with the Umayyad court, and in Siffin he fought with the Syrians against the Iraqis, and was later on appointed by Mu'áwiya governor of Egypt ^i.It may be assumed that traditions containing apocalypses bearing his name, which had been put into circulation already during the Umayyad period, had been favourable to the Umayyads, but were eventually modified by later anti-Umayyad traditionists, and this is how they have come down to us.In all the versions of his apocalypse, the title «caliphs» (khulafà) is applied to the twelve predicted rulers, so that they are no longer «kings».The title «caliphs» may well be part of the earliest kernel of the apocalypse, but the versions which we possess seem to bear the mark of an anti-Umayyad revision; the names of the twelve «caliphs» are never given in full, and of the twelve, only the names of the first three are usually enumerated.This is the case in the following version which was circulated by Egyptian traditionists ^^, and was traced back to the Prophet himself.In it the Prophet is quoted by 'Abdallah b. 'Amr as stating that there will be twelve caliphs in the Islamic community; he then goes on to name Abu Bakr and 'Umar and addresses 'Uthmán, urging him not to give up the «gown that God has dressed you with», i.e. not to resign from the caliphate.This version implies that the Me-diñan rulers are included in the twelve, but the rest of the group is left unspecified.The absence of 'All as well as of the Umayyads from the list of khulafa'points clearly to the anti-'Alid as well as the anti-Umayyad tilt of the present revised version ^^.
There is also a tradition of 'Abdallah b. 'Amr bearing a Basran isnàd with this upper part: Muhammad b.Sîrîn (d.AH 110) < 'Uqba b.Aws al-Sadüsí < 'Abdallah b. 'Amr.The tradition is available in various versions which indicate that although the tradition was originally put into circulation during the Umayyad period (probably by Muhammad b.Sîrîn), it was re-shaped by traditionists of the early 'Abbásid period.
One of the versions bearing this upper isnàd was recorded by Ibn Abî Shayba ^4.Here 'Abdallah b. 'Amr states that there will be twelve caliphs in the Islamic community, but again mentions only Abu Bakr, 'Umar and 'Uthmân.He says that the name of each of the three is already known to the Muslims by its correct form (asabtum ismahu).'Umar is called Qarn min hadîd («iron horn»), and 'Uthmàn is dhü l-nürayn («Owner of the Two Lights»); it is stated that he was killed wrongfully and was therefore «given a twofold of God's mercy» {ütiya kiflayni min rahmatihi ^^).The Umayyads are not mentioned.
Another version ^^ with the same upper isnàd reveals who replaced the Umayyads in the predicted group of the re-worked apocalypse; they are the first 'Abbásid rulers.Their incorporation in the predicted group implies the postponement of the eschatological phase in human history till after the first 'Abbàsids have ruled.This stands in contrast to the Syrian versions in which the 'Abbàsids are not part of the twelve, but rather open the ensuing eschatological stage of history.Their inclusion in the group certainly improves their legitimate status.
The present version does not fix the number of the members of that group, providing only their names or epithets.The first on the list are again the three Medinan caliphs (Abu Bakr, 'Umar, 'Uthmàn), who are immediately followed by seven figures, the last of whom being the «Commander of the Bands» {amîr al-'usab = south-Arabian saviour).URI RUBIN yl2, XVII, 1997 The first are the 'Abbásid al-Saffàh and al-Mansùr, followed by al-Mahdi, al-Amîn, Sin and Salàm.Six of them, it is stated, will be of Ka'b b.Lu'ayy (i.e.Quraysh), and one [= the Commander] will be of Qahtán (i.e. of Yemeni descent).The list is said to have been discovered by 'Abdallah b. 'Amr during the battle of Yarmùk, in an [ancient] book (fi ba 'd al-kutub).It is stated that all the persons mentioned are virtuous people, such as never seen before.
It is clear that the present version -like the above Syrian ones-acquired its final form not earlier than the days of the 'Abbásid caliph al-Mahdî, i.e. ca.AH 160.The total omission of the Umayyads from this list of virtuous caliphs is a clear manifestation of the anti-Umayyad bias of the traditionists who tampered with it.
There is one more version ^^ with the same upper isnàd of Muhammad b.Sîrîn < etc., in which the 'Abbásids are still part of the predicted group, but the group itself is heterogeneous again, including also Umayyad «kings».The list consists of two mayor parts, containing five and six persons respectively.The five are the first three Medinan rulers, followed by Muá'wiya and his son Yazîd.Mu'áwiya is alluded to as the «King of the Holy Land», and this again seems to be a derogatory presentation of this Sufyání ruler who took hold of the sacred land.The three Medinan caliphs are singled out as the most virtuous on the list, and their names and appellations are spelled out as in the former versions.Then comes a question posed to 'Abdallah b. 'Amr by the audience: «Will you not mention al-Hasan and al-Husayn?»He then repeats the same list (without mentioning the latter two) which is an explicit manifestation of the anti-'Alid as well as of the anti-Umayyad tilt of the tradition.Next, 'Abdallah b. 'Amr adds six names, the first of which being al-Saffáh, and the last is the «Commander of the Bands» {amîr al-'usab).The other four are Salám, Mansür, Jábir, Amîn.It is further stated that they (i.e. the six) will all be of Ka'b b.Lu'ayy (i.e.Quraysh), except for one (i.e. the Commander of the Bands) who will be of Qahtán 3».

Ibn 'Abbas
The numeric framework of twelve has been somewhat bent in the above versions that include the 'Abbàsids in the predicted group, and this is also the case in some other versions aiming at incluiding them in that group.
The following tradition actually denies that the number 12 has any significance at all, as far as the number of Islamic leaders is concerned.The tradition has a Kûfan isnàd leading back to 'Abdallah b. 'Abbas.In it, his disciple Sa'îd b.Jubayr (Küfan d.AH 95) is said to have related that he once heard people quoting to Ibn 'Abbas a tradition about twelve leaders who would be followed by the «Commander [of the bands]».Ibn 'Abbas retorted: «By God, after them there will be leaders of our own family, namely, al-Saffah, al-Mansùr and al-Mahdi, and he will hand over the leadership to 'Isa b.Maryam» ^9.This tradition plays on the significance of the title «Mahdi» which the third 'Abbàsid caliph took for himself, and assigns to this caliph the messianic role of the Islamic saviour.

Ka'bal-Ahbàr
But in spite of the unease with which the rigid numeric framework was met by some 'Abbàsid circles, the 'Abbàsid rulers figure as members of the predicted group even in a version in which the number 12 is retained.This is again a tradition of Ka'b al-Ahbàr, which this time bears a Syrian/Basran isnàd ^^.It speaks about twelve «managers» {qayyim) with whom God has blessed Ishmael (here the name of this patriarch is mentioned explicitly).The group itself is not homogeneous, the first three caliphs being singled out as the most excellent, in contrast to Mu'àwiya who is again described as the «king» of Syria.The list is not complete, and apart from the three caliphs and Mu'àwiya, allusion is made to Mu'àwiya's son (Yazid), who is immediately followed by the 'Abbàsid Saffàh and Mansür, and then come two cryptic messianic titles: Sin and Salàm.The latter two are glossed by the statement that they stand for righteousness and alleviation, respectively {salàh wa-'àfiya).
With the inclusion of the first two or three 'Abbàsid caliphs in the predicted group -with or without its numeric framework-this dynasty became part of the line of pre-destined legitimate leaders, thus improving its original status of unlawful agitators whose advent had been believed to mark the beginning of the chaotic eschatological era.

THE PRINCES OF MOSES
A characteristic trend in Islamic tradition is the diminishing of biblical models in favour of genuinely Islamic ones.In the field of annunciation, biblical models appear to be replaced by Quranic ones ^i, and the same applies to the apocalypse of the twelve.In contrast to the early versions in which the legitimacy of the Islamic leaders has been based on the biblical model of the twelve princes of Ishmael, there are versions in which the twelve princes of Ishmael are replaced by another group of twelve princes, a Quranic one.These are the princes of Moses.This prophet figures in the Quran as a great leader who brought a holy scripture to the Children of Israel.The Quran is also aware of other persons who shared with Moses the leadership over the Children of Israel, and they are mentioned in 5:12 (tr.Arberry): God took compact with the Children of Israel; and We raised up from them twelve chieftains [nuqabà].
The biblical origin of the model of the twelve nuqabà' is most probably the twelve Israelite «princes» (nesi'im) of the tribes '^^.For the Muslims, however, the model of the nuqabà' is genuinely Quranic, for the simple reason that the term occurs in the Quran.
The Quranic nuqabà' eventually became an ideal model of delegated authority, and it was compared to various Islamic leaders to whom the authority of the Prophet Muhammad was delegated by a special appointment.This model is used, to begin with, in one of the earliest avai-  This version retains the basic structure of the original apocalypse, except for the name of Ishmael which was replaced by the Arabian ancestor.Like the original apocalypse, this version, too, seems to allude to the twelve rulers who succeeded Muhammad till AH 100, and the interpolation of their specific genealogical Arabian descent was designed to legitimate their authority against the opposition of various circles like Qahtànîs and Khawàrij who did not acknowledge the right of the Umayyads to lead the Muslims.Of course, this version could also use the name of a more famous Arab ancestor, i.e.Qusayy, but the fact that the name of the more remote ancestor -Ka'b b.Lu'ayy-was preferred, is significant.Whereas Qusayy is the ancestor of the Hàshimîs [Shî'îs and 'Abbasids] as well as of the Umayyads, Ka'b is also the ancestor of Taym and 'Adî, the clans of Abu Bakr and 'Umar, respectively.Thus the tradition implies the legitimacy of the rule of the Umayyads as well as of the first Medinan caliphs.The name of Qusayy would not have served this purpose, and in fact, his name is said to have been preferred mainly by Shî'îs wishing to exclude Abu Bakr and 'Umar from the list of legitimate Qurashi caliphs ^s.
It should be noted that in another, less current, version of the statement made by 'Abdallah b. 'Amr to Abu 1-Tufayl, the ancestor's name is somewhat different: 'Amr b.Ka'b, and here the prophecy is attributed to the Prophet himself who reportedly stated: «when twelve people of the sons of 'Amr b.Ka'b have ruled (malakd), killing and fighting will commence» ^9.The genealogical designation is somewhat obscure here.
because none of the ruling caliphs except Abu Bakr belonged to 'Amr b.Ka'b, a subgroup of the Banü Taym.^o.
A similar statement using the name of Ka'b b.Lu'aj^ is available on the authority of 'Abdallah b. 'Umar, and it, too, was transmitted by Hijàzî authorities of the late Umayyad period ^i.

Quraysh
However, in further traditions specifying the Arabian genealogical descent of the twelve leaders, a more prevalent, but at the same time more ambiguous, title is employed, i.e. «Quraysh» ^^.This is not a name of a specific ancestor but rather a collective designation of a group of clans with no definite genealogical framework.These versions could suit many Islamic factions: Umayyads ^3, 'Abbásids, as well as Shî'îs -and therefore gained a universal status and were the ones which eventually became part of the mainstream of Islamic hadîth, and gained entrance into various mw^anna/collections, including canonical ones.The isnàds of these versions are all Prophetic, and thus the apocalypse has become purely Islamic, emanating wholly from the prophetic power of Muhammad himself.
In most of these canonical versions,' the Companion quoting the Prophet is the Küfan Jàbir b.Samura al-Suwá'í (d.AH 74).As indicated by his nisba, he stems from the clan of Suwa'a who had a quarter of their own in Kùfa ^4.The Suwa'a belonged to 'Àmir b.Sa'sa'a, a subgroup of Mudar, to which Quraysh also belonged.It is, therefore, only natural that a Prophetic utterance legitimating the right of Quraysh to lead the Muslims should be transmitted on the authority of this Companion.The fact that Jàbir is a Kûfan may indicate a certain sympathy for 'All, particularly so, since his mother was the sister of Sa'd b.Abî Waq-URi RUBIN AQ, XVII, 1997 qás, a renowned Qurashî (Zuhri) supporter of 'AH ^^.In this case, the term «Quraysh» which has replaced the label Ka'b b.Lu'ayy would certainly stand only for the Hâshimite branch of Quraysh.Hence it may be assumed that already in the late Umayyad period -which is when our revised versions seem to have been originated-the apocalypse of the twelve was already beginning to assume a Hâshimite connotation, which could suit both ShPis and 'Abbàsids, and this had occurred well before the definite Shî'î Twelver dogma came into existence ^^.However, the fact that Jábir's tradition was included in various Sunnî compilations of hadith, means that the title «Quraysh» was taken by the authors of these compilations in its broader sense, which includes Umayyad as well as 'Abbasid caliphs.Most versions of Jábir's tradition preserve the basic original structure of the apocalypse of the twelve, the name Quraysh remaining a secondary element in it.This is the case in the version recorded by al-Bukhárí in his Sahïh, in the «book» of Ahkàm («Administration») ^7.Here Jábir is quoted by the Qurashî Successor 'Abd al-Malik b. 'Umayr (Kùfan d.AH 136), who relates that Jábir said: I heard the Prophet say: «There will be twelve leaders (amir).»Then he said something which I did not hear.My father said: «He [i.e. the Prophet] said that all of them [will be] of Quraysh.»In this tradition, the title Quraysh has been annexed to the apocalypse of the twelve through the intervention of Jábir's father, who thus corroborates the authenticity of this addition.The confirmatory role of the father is significant in view of the fact that Jábir himself, who died more than 60 years after the death of the prophet, must have been very young during the Prophet's lifetime.Therefore, the attribution of such crucial Prophetic statement to him had to be affirmed by an adult who was made part of the audience addressed by the Prophet.
The text of the tradition of Jábir as quoted by the same 'Abd al-Malik b. 'Umayr is different in Muslim's Sahih, where it occurs in the «book» of Imàra («Authority») ^^.Instead of yakün: «There will be (twelve leaders)», it opens with là yazàlu («will not cease to») which does not refer to the leaders but rather to the situation expected to prevail under them.In such textual setting the focus of the apocalypse is shifted from the number of the Qurashî leaders to their status among the Muslims, being an origin of consolidation, success and victory.The number 12 is thus again deprived of its absolute significance, being taken to refer only to the leaders of this blessed period.The present Prophetic statement runs as follows: The affair {amr) of the people will not cease to be successful (màdiyan), as long as twelve persons lead them.This is followed by the addition of the Quraysh clause by Jábir's father.
The interchange of yakün and la yazàlu repeats itself in the tradition of Jàbir as transmitted on his authority by other Küfan Successors.One of them is Simàk b.Harb al-Bakri (Küfan d. AH 123).His yakün version is recorded by al-Tirmidhi in the section of Fitan ^^, and is repeated in several other sources ^^.In some of them Simàk is just one of a group of Successors quoting Jàbir, and the name of Quraysh is being added to the apocalypse either by Jàbir's father, or by some unidentified persons present in the audience.Simàk's là yazàlu version of Jàbir's tradition was recorded in the musannaf compilations of MusUm and Ibn Hibbàn 2. In it the Prophet states that Islam will not cease to be strong and stable ( 'aziz) until twelve caliphs (have ruled).In this version the Prophetic statement is again completed by Jàbir's father, who tells his son that the Prophet said that all the leaders will be of Quraysh.
In the apocalypse of the twelve leaders as quoted from Jàbir by al-Aswad b.Sa'id al-Hamdànî (Küfan?), the name of Quraysh has become part of the initial Prophetic statement, and yet another supplementary clause is added to the apocalypse; in it the eschatological message of the apocalypse is confirmed through a statement to the effect that after twelve leaders of Quraysh have ruled, the chaotic stage of history will commence.The latter statement is being added to the apocalypse by the Prophet himself.This setting of the apocalypse is again available in two versions, one beginning with yakün, the other with la yazàlu.The yakün version has been recorded by Ibn Hibbàn ^^, and the là yazàlu one has been recorded by Abu Dáwüd ^^.In the latter version the Prophet states that the Islamic umma will not cease to be successful and victorious till twelve caliphs of Quraysh have ruled.In both versions the Prophet makes his initial prophecy, then returns home, where people of Quraysh ask him: «And then what?»The Prophet replies: «Then, there will be killing (al-harj).»More Küfan versions of the tradition of Jàbir appear in the canonical musannaf compilations, and most of them are assembled in the Sahih of Muslim, in the «book» of Imàra («Authority»).All of them are of the là yazàlu type.One of them is quoted from Jàbir by the Küfan Husayn b. 'Abd al-Rahmàn al Sulamî (d.AH 136).The pattern is identical to the above là yazàlu traditions: the Prophet states that the affair (of the Muslims) will prevail until twelve caliphs have ruled, and Jàbir's father provides the complementary clause about Quraysh ^4.A yakün version with the same upper isnàd (opening with the equivalent yaqüní) is also available, but did not gain entrance into the musannaf compilations 6^.
In another là yazàlu tradition of Jàbir b.Samura as recorded by Muslim 66^ this Companion is quoted by al-Sha'bi.Al-Sha'bî's transmission is widely current, appearing also in Abu Dàwùd and Ibn Hibbàn 67^ and more detailed versions of his, including the time and place of the announcement, appear in several biographical compilations ^s.The time is Muhammad's farewell pilgrimage, and the place is either Mina or 'Arafa, two well-known stations of the Meccan hajj.The pattern in all the versions remains the same (the Quraysh clause is confirmed by Jâbir's father), but sometimes it is concise, the Quraysh clause being quoted directly from the Prophet, without reference to the father's role 6^.In one case, the Quraysh clause is entirely missing ^o.A yakün version of al-Sha'bî's transmission is also available, but did not gain entrance into the mw5fl/zna/compilations '^i.It is stated here that twelve rulers (qayyim) will rule, and whoever abandons them can cause no harm to them, and then the Quraysh clause is provided by Jâbir's father.
The fact that the transmission of al-Sha'bî is available in several versions indicates a process of re-shaping on the part of later traditionists, while the original form of the apocalypse of his transmission does not seem to have included the name of Quraysh.As seen above, al-Sha'bî actually appears in the isnàd of a version recorded on the authority of another Companion (Ibn Mas'ùd), and in it the Quranic model of the nuqabd' of Moses is being used, while the name of Quraysh is still absent.
Another Küfan version of Jâbir's tradition is found in Abu Dâwùd's Sunan.This one is quoted from Jâbir by Abu Khâlid al-Ahmasî, and it is again of the la yazàlu type, the clause about Quraysh being provided by Jâbir's father ^^.However, in a rare version of the same transmission, the clause adduced by the father does not mention Quraysh, merely the fact that all twelve caliphs will enjoy the support of the entire umma^^.There is also a version in which the Successor quoting Jâbir is named Abu Khâlid al-Wâlibî (Kùfan d.AH 100), which may be identical with the former Abu Khâlid.In this version, which was not recorded in the musannaf com^ïldXïons, the name of Quraysh is part of the initial là yazàlu statement of the Prophet, the father playing no role at all ' ^4.
Apart from the numerous Kûfan versions of Jâbir's tradition, there is also a Medinan one, which was also recorded in Muslim's Sahîh.It is quoted from Jàbir by the Medinan 'Àmir b.Sa'd b. Abî Waqqàs (d. AH 104); being Sa'd's son, he was a cousin of Jábir, who, as seen above, was the son of Sard's sister.The eschatological impact of the apocalypse is restored in this version, which opens with a story of Sa'd.He relates that he once sent a letter to Jàbir asking him to impart to him some of the traditions he had heard from the Prophet.In response Jàbir wrote down for him some of these traditions, all of which eschatological, the first being the apocalypse of the twelve, which Jàbir says was announced by the Prophet on a certain Friday.It is again of the là yazàlu type, and the name of Quraysh is part of the initial statement, which is formulated in an explicit eschatological context: «The religion [of Islam] will not cease to prevail till the Hour {al-sá'd) occurs, or till twelve caliphs have ruled over you, all of whom of Quraysh» ' ^^.So much for the canonical compilations.In other sources one may find some more versions of Jàbir's statement, quoted from him by some less renowned Successors.All of them are of the là yazàlu type  Abî Maymüsa (d. AH 131) ^^ who was known as a qadari The latter version is of the yakün type, and the clause «all of them of Quraysh» is confirmed to Jàbir by his father as well as by 'Umar b. al-Khattàb.The twelve leaders are designated as confronting firmly the enmity of their foes.
Among the traditions which did not gain entrance into the canonical compilations of hadîth, there is one related on the authority of a different Companion, namely, Abu Juhayfa al-Suwà'î (Wahb b. 'Abdallah, d.AH 74), a fellow tribesman of Jàbir b.Samura, who was an official in 'All's administration ^2.His tradition ^^ is transmitted by his son 'Awn, and its basic pattern is the same as that of the traditions of Jàbir b.Samura.Like the latter, Abu Juhayfa is assumed to have been underage during the Prophet's lifetime, and the clause «all of them of Quraysh» is again confirmed to him by an adult, this time -his uncle.The apocalypse itself is of the là yazàlu type.
To sum up the apocalypse of the twelve in its «Quraysh form», the Companions to whom it was attributed as a Prophetic utterance are of Mudar (Suwa'a of 'Àmir b.Sa'sa'a), and probably of pro-'Alid inclinations, which means that the combination between the prophecy about the twelve leaders and the clause «all of them of Quraysh» may have had its origin in 'Alîd circles.However, the apocalypse gained wide circulation in the Sunnî sources, including canonical compilations, which means that the title «Quraysh» was taken by the compilers in its broadest sense.The two patterns of the structure of the apocalypse -yakün and là yazàlu-reflect two focal points of the prophecy.In the yakün type it is the number of the leaders, which stems from the earliest versions of the apocalypse, and preserves its biblical origin.In the second, it is the situation prevailing under the leadership of the twelve, which implies that their number is not absolute, and therefore this structure may be regarded as a secondary elaboration on the yakün pattern.The là yazàlu type is indeed the one most prevalent in the'canonical compilations.
Finally, the combination of the apocalypse of the twelve and the Quraysh clause, although evidently secondary, has created a problem of interpretation with which Muslim scholars tried to cope.There is no point in going into the details of their discussions, which are all Resigned to provide a clear-cut historical identification of the twelve Qurashî leaders ^'^.
Mu'áwiya is not included among the caliphs, being «the first of the kings» 90.The tradition also gained entrance into some authoritative musannaf compilations of hadîth ^i, which means that the consideration of ' AH as a caliph has become part of the mainstream of Islamic dogma.
In a less current Basran version of the same Prophetic statement (reported on the authority of Abu Bakr), Mu'áwiya is said to have humbly (or ironically) responded: «We are content with being kings» ^2.
The statements predicting 30 years of caliphate seem to indicate that already towards the end of the Umayyad period at the latest, 'Alî was regarded as the fourth of the Righteous Caliphs, and that those who excluded his name from that group belonged to the Marwànîs, who, on their part, were also opposed to their Sufyànî relatives.In fact, the name of 'A1Î seems to have been included in the list of caliphs already ca.AH 100, when the first versions of the apocalypse of the twelve were put into circulations.Only with his name, the ruler in AH 100 could be the twelfth after the Prophet.
The apocalypse of the twelve leaders reappears indeed in one isolated version of the Sa'îd b.Jumhàn < Safína tradition, recorded by Ibn Hibbán ^^.The Prophet says here: The caliphate will last 30 years, and the rest of (the leaders) will be kings (mulük); the number of caliphs and kings is twelve.
The concluding gloss with the number 12 reflects the above traditions in which the apocalyptic list of twelve is divided into subgroups of caliphs and kings, and at the same time preserves the original purport of the apocalypse, which predicts the eschatological turmoil after the twelfth successor of Muhammad ['Umar II] has ruled (ca.AH 100).The apocalypse of the twelve leaders retained its relevance even in later 'Abbásid times when the ShPa consolidated its dogma of twelve imams.The Shfîs used our ancient apocalypse to provide their Twelver dogma with appropriate divine attestation.For that purpose, not much had to be changed in the original apocalypse that already contained the number 12, which was all they needed.Indeed, the earliest versions of our apocalypse were recorded intact in the Shî'î sources in connection with the legitimation of the authority of the twelve imams.In its Shî'î context, the number 12 is, of course, always absolute, as is also the case in the original apocalypse.

The Princes of Ishmael
As already shown by Kohlberg, the Shî'a used the biblical model of the twelve princes of Ishmael and identified them with the imams ^4.In fact, the Shî'î compilers recorded some of the above earliest apocalypses, for example the one of Sirj al-Yarmùkî ^5^ and also the earliest version of the Ka'b -Yashü' discourse ^^.
But a Shî'î re-shaping did take place here and there, especially in versions containing specific names of caliphs, like the first three Medinan ones.The traditions were reproduced in Shî'î sources without the names.This is the case with one of the above traditions of 'Abdallah b. 'Amr b. al-'Às which reappears in Shî'î sources 9^, but only with its first part («There will be after me twelve successors»).However, versions with 'Abbásid figures were not always excluded, and the above tradition of Ibn 'Abbas which mentions al-Saffáh, al-Mansûr and al-Mahdî as succeeding the twelve predicted caliphs, has been recorded in a Shî'î compilation ^s.
A Shî'î revision seems also to be behind a peculiar version in which the apocalypse of the twelve is glossed by a statement to the effect that two of the twelve will be of the ahl al-bayt of Muhammad, one living 40 years, and the other -30.This version is attributed to a certain Abu 1-Jald who is said to have been well versed in holy scripture 99.In another tradition the same Abu 1-Jald predicts that a man of Háshim and his son will rule (yamliku) for 72 years ^o^.The symbolism of the number 70 suggests that at least one of the two persons is an apocalyptic figure; his affiliation to Háshim corresponds to other traditions stating that the Mahdî will be of the same genealogical descent.In fact, it is stated that the Mahdî will remain among the people for 30 or 40 years loi.
In a special modified version of the apocalypse of Ka'b al-Ahbàr, the finality of the number 12 over an indefinite range of time is emphasised.Ka'b states here that there will be twelve successors (khalifa), and if they are followed by a righteous generation, God will prolong their lives [till the return of the Mahdî], because a day with God is equal to a thousand earthly years ^^^ xj^e issue of generations living prolonged life {mu'ammarürí) is indeed crucial for the Shî'î writers defending their Twelver dogma i^^.

The Princes of Moses
The Twelver Shf îs have also recorded the versions alluding to the Quranic model of the twelve nuqabà'of Moses, both those comparing them with the twelve chieftains of the 'Aqaba i^"^, as well as the apocalypse of Ibn Mas'ùd that links the model of the nuqabà' to the twelve leaders succeeding the Prophet; the tradition appears in passages dea-Hng with the predestined number of the imams io5.
In fact, the Shî'î sources contain further Prophetic traditions alluding to the twelve nuqabá'of MOSQS, and all of them were recorded in the same dogmatic context.In one of them, the widely current similes of the shoes and the feathers of an arrow appear, conveying the idea of symmetry between the history of the Children of Israel and that of the Muslims.In the present version, the prophet states i^^: Things will happen in my community, which are similar to what happened among the Children of Israel, as one sole of a shoe matches another, and as one feather of an arrow matches another.They (i.e. the Children of Israel) had twelve chieftains, as God said [Quran 5:12]: «and We raised up from them twelve chieftains».
The imams thus emerge as renewing a divine sacred historical process which was first implemented with the leaders of the Children of Israel.
Other statements of the Prophet comparing the twelve leaders who will succeed him with the chieftains of the Children of Israel appear in the Shfl sources, where they are recorded on the authority of several Companions.Their context imply that they were recorded in allusion to the imams.In fact, the word used for «leaders« in these versions is a'imma (sing: imam) lo^.Most explicit is a tradition in which the Prophet says to Salman al-Fàrisî that every prophet was given by God twelve naqîbs as his successors, and then goes on to enumerate the virtues of the twelve Shî'î imams, which implies that they are his own naqîbs i^^.

Quraysh
But the ShFa used mainly the versions in which the name Quraysh is employed 1^9^ and in the Shfi context, the name represents just the Háshimite branch of this clan, as does the label Ka'b b.Lu'ayy, which also appears in the versions recorded in the Shî'î sources iio.The Shî'î compilers who recorded these latter versions were probably no longer aware of the original genealogical implication of Ka'b b.Lu'ayy, in which Abu Bakr and 'Umar were also included.
Additional versions may be found in the ShFî sources which are missing from the Sunnî sources examined above.In one of them the tradition about Quraysh (of the là yazàlu type) is quoted from the Prophet by Anas b.Malik, whose name does not appear in the isnàds of the above versions m.
There are also additional versions in which the genealogical affiliation of the twelve leaders remains unspecified, as is the case in two traditions -one of Makhül (Syrian d.AH 112) i^^^ and the other of Wahb b.Munabbih (Yemeni d. AH 110) ii^-to the effect that the Prophet stated that there would be after him twelve successors (khalifa).

ABSTRACT
This article analyzes the numerous versions of an Islamic apocalypse predicting the emergence of twelve leaders among the Muslims.It is contended that the earliest versions of this apocalypse were put into circulation during the Umayyad period, around AH 100, when the number of the caliphs was approaching 12.The numeric coincidence between the symbolic numbers 12 and 100 triggered an apocalyptic mood which brought about the circulation of the earliest versions of the apocalypse.These versions use the biblical model of the twelve princes of Ishmael who have been identified with the twelve Islamic leaders.The article goes on to examine many revised versions of the basic apocalypse, which reflect later pohtical conditions that developed during late Umayyad and early 'Abbàsid period.In these revised versions the biblical model has been replaced by a Quranic model (the twelve chieftains -nuqaba-of Moses), as well as by an Arabian one (Quraysh).The article also scrutinizes the function of the apocalypse in Twelver Shfism.

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Consejo Superior de Investigaciones Científicas Licencia Creative Commons Reconocimiento 4.0 Internacional (CC BY 4.0) http://al-qantara.revistas.csic.eslable biographies of the Prophet, where the title nuqaba'designates the twelve leaders of the Ansàr appointed by Muhammad during the 'Aqaba meetings ^^.The latter are also compared to the [twelve] apostles (hawáríyyürí) of Jesus ^4.The model of the nuqabà' was also applied to the twelve leaders of our apocalypse, which gained for it a wider circulation than gained for the versions employing the non-Quranic model of the princes of Ishmael.Unlike the princes of Ishmael who figure in Syrian versions, the Quranic nw^aM'appear in an Iraqi tradition.This is a Küfan version of the Companion 'Abdallah b.Mas'üd that has the isnàd.Mujàlib b.Sa'ïd < al-Sha'bî ('Àmir b.Shuràhîl, d.AH 103) < Masrùq b. al-Ajda' (d.AH 63) < 'Abdallah b.Mas'üd (d.AH 32) < Prophet.A concise version of the tradition was recorded in Kitàb al-fitan of Nu'aym b.Hammád ^5^ and the full text is provided in other sources '^^.A group of Companions is assembled in Kûfa at the house of Ibn Mas'üd, and one of them asks him: «Have you ever asked the Prophet how many caliphs (khalifa) will rule (yamliku)!»Ibn Mas'ûd says that he asked the Prophet the same question, and Muhammad's answer was: «Twelve, as was the number of the nuqabà' of Moses.»THE APOCALYPTIC POSITION OF QURAYSH ' Ka'b b.Lu'ayy The biblical model of Ishmael was replaced not only by a Quranic model, but also by an Arabian one.In a special group of traditions, the genealogical designation of the twelve predicted leaders is genuinely Arab.In some versions the name of their Arab ancestor is Ka'b b.Lu'ayy who appears already in the above 'Abbásid versions of the apocalypse of 'Abdallah b. 'Amr.In earlier versions attributed to the same URI RUBIN ^2, XVII, 1997 Companion, which seem to be still favourable to the Umayyads, the name Ka'b b.Lu'ayy contains the entire group of twelve predicted leaders, not just the 'Abbasids.One of these earlier versions seems to be contained in a tradition recorded by Nu'aym b.Hammàd, in which 'Abdallah b. 'Uthmán b.Khuthaym (Meccan d.AH 132) relates that 'Abdallah b. 'Amr took the Meccan Companion Abu 1-Tufayl ('Àmir b.Wathiia, d.AH 110) by the hand, and said to him: «Oh 'Àmir b.Wathiia, twelve caliphs of Ka'b b.Lu'ayy (will rule), and then fighting and killing (will prevail)» 47.