1- The book known as Seerat Ibn Is-haaq سيرة ابن اسحاق was complied by order of the Abbasside Khalif Abu Ja’far Al-Mansour who was a staunch enemy of Ahlul Bayt (AS) and he killed Imam Al-Sadiq (AS) and many pious persons from the family of Ahlul Bayt (AS). Abu Ja'far Al-Mansour did a lot against Ahlul Bayt and tried to create a new sect (Maliki sect) to drive Muslims away from Ahlul Bayt (AS). 2- No doubt, Ibn Is-haaq was trying to please Al-Mansour in his book.
3- Ibn Is-haaq narrated from Ibn Shihaab Al-Zohra who spent long years from his life in serving Bani Omayyah.
4- We don't take all the book of Ibn Is-haaq as authentic but we take from it the admission from them about few facts in the early history of Islam which they try to deny in other books.
5- Seerat Ibn Hishaam (Died 213 Hijri) is the modified copy from Seerat Ibn Is-haaq (Died 151 Hijri) and it is very famous as one of the very old books in history of the Prophet Muhammad (SAWA).
No one was forced to convert to Islam. Abu Sufyan and his son Mo'awiyah and Khalid ibn al-Waleed and others from Quraish saw the victory of Islam, and became sure that there will be no future but under the banner of Islam, they wanted to secure a political and social future for them, by declaring themselves as Muslims. The Prophet never punished them on their long history of fighting against Islam, but told them: Go away, you are been freed اذهبوا فأنتم الطلقاء.
The 12 successors hadith is common between Sunnis and Shiis.Even then the Twelver Shia are the only ones who uniquely have 12 Imams all of them being from Quraysh. This in itself is an important indication.
There are other explicit traditions in the Shii collections in which the Prophet names the 12 Imams. This can be found in Kamal al-Din of Sh. al-Saduq as one such example.
There does not appear to be much in-depth history on the circumstances of these narrations and who transmitted them. By the time that they were narrated in Bukhari and Muslim the concept of 'Imam' did exist explicitly and was known in wider circles. It certainly would not have been in the interests of Bukhari to cite a narration that mentioned the word 'Imam' and 'Bani Hashim', since that would have clearly overturned the forced legitimacy of Abu Bakr and 'Umar's caliphates. In particular 'Umar held that that the successorship belonged to 'the people' (meaning Quraysh). The Uthmaniyya, being of Quraysh, therefore held that the caliphate belonged to them. One can surmise that perhaps there may have been narrations in circulation predicting twelve Imams, but that the wording had been 'adjusted' to mask the true implication, if not to 'redirect' the meaning of the narration to suit political purposes. It really needs an expert like Suleiman Ali Mourad (who has analysed the 'transferral of authorship' between the Ahl al-Bayt (as) and various figures in the Sufi tradition, i.e. the attribution to Sufi figures of sayings of the Ahl al-Bayt) to do a proper textual, historical analysis of these narrations.
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