The Rightly Guided Caliphs

 

 

1.  THE RIGHTLY GUIDED CALIPHS

 

Because we covered the biography and times of the Prophet sws we shall begin our history with the following era of thirty years when the first worthy political successors of the Prophet sws ruled one after the another. Collectively these sahaba or ashab (companions) of the Prophet sws are called Khulafa ar- Rashideen,  i.e., the Rightly-Guided or Fully Worthy Caliphs (We are preferring the spelling caliph because it is simpler and English has no sound for ‘kh’ anyhow). 

 

Reports, which are always more or less conflicting, from early sources do not seem to indicate that the Prophet sws nominated anybody to succeed him.  What transpires however is that Ali RA, his cousin and son-in-law did entertain a desire to succeed him and probably also asked for nomination. It also appears that Ali was more admired than loved by the general rank and file of the sahaba and positively resented by the politically ambitious among the elites.  He was the most knowledgeable of them as well as one of the most saintly, e.g., sincere, truthful, upright, ascetic, upright and  valiant in the extreme.  But his great intellectual gifts and serious mien made some feel small and therefore unsympathetic.  His eloquence was legendary,  his nearness to the Prophet sws too obvious and unassailable. In other words he looked too like the prince-in-waiting and that did not go down too well with many given man’s imperfect nature despite all attempts at perfect piety.  But he had also good rivals in their own right although not yet noticed by anybody.  The sahaba seem never to have contemplated and prepared for the departure of the Prophet sws and when he eventually did none could believe their senses.  Only Abu Bakr RA  could keep his cool and could calm down and bring to reason the those who were so much in shock that they were talking nonsense like Umar’s saying “Whoever says the Prophet sws is dead I will chop his head off”. When Abu Bakr RA had learned about the sad demise he simply walked into the Prophet’s room, removed the cover from his face and kissed his forehead and wept saying “You are beautiful both in life and death o Messenger of Allah” sws.  Then coming out and noting the general shock, wailing and disbelief he admonished the community

 

“Whoever among you was worshipping Muhammad let him know that Muhammad is dead.  Whoever among you, however was worshipping Allah then Allah is everlasting”.  Then he recited the verse

 

“Muhammad is but a messenger. Many messengers came and went before him. If he dies or is killed will you then turn back (from Islam).  Those who do then turn back will not harm Allah a thing.  Allah will reward the thankful” (3: 144).  Umar said “Although I knew this verse, it was as if I had heard it for the first time. I then could realize that the Prophet sws had indeed died and I felt my knees give way and I fell down”. 

 

This episode shows that Abu Bakr sws was the maturest among all companions which maturity enabled him not to evade and deny realities however sad or bad-looking,  to see and imply that some were idolizing the Prophet sws as if Allah wasn’t enough and supported his message by justifying it squarely from the Book of Allah azza wa jalla.  And this despite his loving the Prophet and loved by him most! 

Soon second worst news arrived.  The emigrants had hurriedly gathered at the Bani Saida porch and was moving towards pledging allegiance to Sa’d b. Ubade their foremost dignitary after the demise of his namesake Sa’d b. Muaz (martyred after the Battle of the Trench),  thinking that as both the Prophet’s and his emigrants long-standing benefactors it was they who were entitled to rule now.  

 

Umar, the most perceptive and quick-minded of the sahaba (The Prophet sws named him al Faruq  -the Discriminator- for that)  immediately saw the great danger in this and hurrying to Abu Bakr as Siddiq and also taking in tow Abu Ubaida (about whom the Prophet had said ‘is the trustee of this umma-  so upright and reliable he was-   May Allah be pleased with all) and rushed to the scene. The three put a counter argument to the ansar’s (helpers- the Medinese sahaba) explaining that despite the ansar’s undeniable and crucial help to Islam the Arab nation, being imbued with the respect of Quraish and otherwise rebellious and independent-minded could hardly defer to the Medinese or any other element whatever their merits but could readily accept the lead of the Quraish. In fact they had fought against the Prophet sws only under the Quraishite leadership and would not otherwise do anything about it.  The Medinese saw the validity of this point and as a last resort tried to salvage their honor by suggesting that two khalifas, one from themselves and one from the Quraish be installed which again was dismissed as unworkable. As the confusion mounted and emotions shook Abu Bakr grabbed the hands of Umar and Abu Ubaida offering all to submit to either. Abu Ubaida excused himself while Umar, again quick and decisive suddenly bowed and holding the hand of the most senior sahaba Abu Bakr pledged allegiance to him. It was as if a trigger was pulled and the coin dropped.  All realized that the next best muslim after the Messenger of Allah sws could only be Abu Bakr as Siddiq,  ‘the second of the two’ (9: 40) as Allah had referred to in His Book meaning that Abu Bakr was the hijra (emigration) companion of the Prophet sws and the two had taken refuge in a cave and spared by Allah from t heir pursuers on their way to the safety of Medina.  Suddenly it was all relief.  The duly and unanimously elected khalifa then made a

brief but golden speech:

 

“You chose me to rule over you despite my not being the best among you. From now on the strong but guilty among you is the weakest among you as far as I am concerned. I shall wrestle the rights of the one he oppressed from him at no time and without hesitation.  Similarly the weakest and oppressed among you is the strongest as far as I am concerned for I shall stand behind him with all my power.  

 

Furthermore, so long you see me judging and acting according to the Book of Allah and the Sunna of His Messenger you must obey me.  If you see me not doing that you owe no obedience to me” (I have slightly modernized and rephrased to make his speech more familiar to our times style).

 

Yet the unavoidable haste made in installing the first khalifa left an equally unavoidable scar among muslims for all time to come.  Yet it was nobody’s fault- one of the trickiest situations in sensitive human relations. In the shock and turmoil the muslims were cast the said trio had to act fast and decisively indeed or irreparable damage could be done to muslim unity. What if Sa’d b. Ubada was elected by his group and then as the first come resort to sword to quell and objections?  And he was kown for his extremely intense character. Additionally fortunately that day he was so ill that he was awaiting his election from his sickbed, all wrapped up.

 

The lesser potential (and then actualised) scar was Ali’s absence. Totally grief-stricken the cousin and son-in-law of the Prophet was absorbed in the funeral preparations of the Prophet sws with other nearest  relations. When the funeral was over and he could collect himself enough to bother with and learn about the succession he was not so much resentful that he himself was not considered as he was not consulted. Despite all excuses given to the effect that there was neither time nor could he be remembered (for he was totally absent from public view) he was not happy and for six months refused to appear in public except for brief private outdoor business.  But soon another blow came to the holy family of the Prophet’s daughter Fatima and son-in-law Ali (Radiallau anhuma).  She enquired about her father’s inheritance.  Abu Bakr RA could give her nothing for he could quote the Messenger of Allah on it “We prophets do not leave any inheritance. What we leave behind is for charity (sadaqa)”. 

 

In retrospect one can see that no cruelty was intended by this prophetic rule but a noble principle far ahead of its time. It was that anybody who enjoys the supreme trust and loyalty of people should be too scrupulous not to appear a grabber and hoarder of wealth so that he can enrich his inheritors (a corruption very common among national leaders since time immemorial which corruption automatically infects almost all his subordinates and goes on to corrupt the public morals in general).  The Prophet sws like most ascetic monks practiced extreme poverty irrespective what was available at the time, except the basic necessities of life and requirements of health.  Fatima wept and resigned to this blow and she and Ali lived only another six months together because Fatima just melted away after the demise of her incomparable father. 

 

This equally sad and unavoidable sequence of events was later picked upon by some too emotional and unwise idealists with souls trained on thriving on a sense of cosmic tragedy and a tendency to idealize its heroes even on to divinity and its policies on reckless political rebellion which mentality had a few centuries earlier had eaten into Christianity and turned it into a cobweb of fanaticism, tragedy-mongering and superstition even into blasphemy.  The beliefs and teachings of these sects are so above the clouds that the if the professedly worshipped hero challenges or puts to test these claims about him he risks being stoned away and his imaginary doctrinal version preferred to him.  Thus Ali was let down on many occasions for as a real man and practical emulator of the Prophet sws he could not live up to the imagined-up doctrines and expectations of his dreamy idolizers;  nor his two sons or grandsons fared better.  The Shia, that self-styled partisans of (an increasingly Pauline Christified) Ali initially fought bitterly and heroically, on and off over the centuries, for the Prophet’s grandsons to instal them as khalifas only to cause more harm to them than good in each instance.  Again like in Christianity the theoretical and imaginary nature of their doctrines caused their splintering on the rocks of philosophical speculation breeding a thousand sects each grabbing the other at the throat-  a  Satanic turmoil and effervescence as spectacular as Christianity’s.  That is why the Prophet sws had ruefully remarked “O Ali, your place among my sahaba is like the place of Jesus among the prophets.  From the excess of their love for you many among my umma will lose their way and meet their ruin”.  Allah knows best.

 

For his part Abu Bakr could only rule for two years, for he was old and was to die.  In that brief span of time he proved his gold metal however.

 

After remarking and paying tribute to his faithful following of the Prophet’s sws ways two of his most outstanding successes must be cited.

 

A short time before the Prophet sws fell ill with his last illness he had prepared an army to send against the Romans in the north and as commander, against the defective opinions of many sahaba he had appointed the 18 year old Usama b. Zaid, RA son of Zaid b. Haritha RA who was once the freed slave and adopted son of his sws.  Only perhaps few appreciated the Prophet’s judgment and certainly Abu Bakr RA was the chief and solidest one, as always.  To appreciate the Prophet’s sws decision one can to remember was perhaps the greatest general of antiquity-  Alexander son of Philip King of Macedon.  He was about the same age when he had succeeded to his father and almost taking to the field straightaway in a mere eight years he conquered all Greece and the Balkans then wrestled all western lands of the mighty Persian Empire from Anatolia to Mesopotamia and Egypt.  Then overrunning Persia itself he extended his rule to Punjab in India and to the north the perennially almost inconquerable mountainous Afghanistan.  Not once he was beaten. So, although age and experience is very important rare genius has no such constraints and Usama eventually proved the Prophet sws right.

 

When the Prophet sws fell ill, Usama, just on his way to Roman Syria turned back to await the Prophet’s recovery and further instructions. The Prophet sws wished that he would go all the same but respected Usama’s reluctance which was based on his intense love and anxiety about the most precious Messenger of Allah sws.  When the Prophet sws finally expired and Abu Bakr was installed his first orders were for Usama’s army to proceed.  Almost all sahaba, including Umar tried to persuade him otherwise additionally in view of the fact that many recently and insecurely Islamized tribes were jubilant with Muhammad’s sws death and had began to make noises about shaking of their ‘yoke’ and stopping their zakat contributions to Medina.  “We must use this well-prepared army, preferably under a more experienced commander to quell these looming dangers of apostasy” they argued insistently. Abu Bakr RA, totally filled with the Messenger of Allah sws said to them “It is better for me to be chopped to pieces and eaten by the dogs of Medina than to oppose Rasulullah and stop the army or change the commander he put in place and the destination he chose”.  He prevailed and Usama proceeded with Abu Bakr (RA) walking on foot by him for a few miles. When asked why he took such trouble in such an old and infirm age he replied “I wanted my feet to be at least so much dusted in the way of Allah”. 

 

The army reached  Syria and disciplined all elements trying to throw of Islam’s control in favor of their old Roman allegiance while no main Roman force dared to show up.  Only after the return of this victorious army did Abu Bakr attended to the crushing of the apostate revolution which was additionally complicated by the secessionary maneuverings of two false prophets, namely Tulaiha and Musailima whom the Prophet sws had had a brief correspondence about his claims and whom he had named al Kazzab, the Liar.  Tulayha was defeated and saved his neck by repenting and reverting to Islam and surprisingly enough proved a good muslim subsequently.  Musailima proved the harder nut to crack, his followers were a very large and fanatical horde but were eventually broken when the both notorious and famous Wahshi, the master javelin thrower who had martyred Hamza RA managed to fell Musailima as well, which he interpreted as his atonement for felling dear Hamza years before RA.

 

So in two brief years Abu Bakr lifted all the threats from very seriously endangered Islam.  His sending Usama against the Romans, in retrospect, transpires as an act of supreme as much as subtle strategy; for with the Mighty Roman armies in the so near in the north of Medina and coming down,  could deliver  the decisive mortal blow to Islam had the muslim armies ambroiled themselves with the unpredictable waves of apostate forces. By eliminating the greater threat from Rome Abu Bakr had the luxury of dealing only on one front.  Such is the reward of trusting Allah’s Messenger sws come what may.  This was a test of faith most others had failed.  Lastly we must not forget to emphasise the vital contributions Umar did to the success of Abu Bakr (RAA) as khalifa.  From his initial crucial submission to Abu Bakr RA which triggered the universal submission to his often apt advice and even well-meaning successful opposition he was nearly ‘he power behind the throne’.  Let the following story suffice.

 

One day thee men, father and two sons arrived at Medina and reported to Khalifa Abu Bakr RA.  They explained that the Prophet sws had put into force a standing order so to speak for this trio be paid some regular benefit.  They believed Abu Bakr RA would honor the Prophet’s sws decision.  Abu Bakr duly wrote an edict and saked them to report to Umar RA for ratifying and sealing it. On hearing their case however, Umar tore up the caliphal edict and explained “The Prophet sws issued such benefits as yours to people whom he regarded either as threats to or possible allies for Islam just to buy their allegiance if not always Islam.  That was because Islam at that time was weak and its enemies strong. But it is now Islam that is strong while its enemies are in tatters.  So why should we continue to pay the likes of you?  When the claimants hurried back to Abu Bakr RA he a bit mischievously reminded them “Have I not been saying to all it is Umar RA who is the real khalifa?”   With his act Umar re-interpreted the verses of the Qur’an about paying some people to ‘warm their hearts to Islam’ showing that they were meant temporarily and could and should be suspended when the reasons justifying them disappeared. Obviously they could be re-activated if the reasons came back.  This, like many other fatwas of Umar RA was a ground-breaking event in the Islamic jurisprudence (al Fiqh) and had it been emulated more we could have a much leaner, fitter and less cumbersome fiqh today.   Still our great masters of fiqh could rule on this basis that “when circumstances necessitating a ruling change the ruling also must change to address the changed circumstances”.

 

Before he died Abu Bakr RA consulted all senior sahaba including both Utman and Ali (RAA) as to who muslims could benefit most as their new ruler.  Ali’s withdrawal from public had long ceased and he had explained and excused his withdrawal not as a protest against Abu Bakr’s fully justified succession but to his overwhelming grief on account of the Prophet’s loss as his nearest relation.  His apology was unreservedly accepted and he was from then on kept in  the picture and on the board of consultants and confidantes of the Khilafa slightly less than Umar (RAA).  Abu Bakr RA did not hide that he personally preferred Umar (RAA) but taking pains to add that it was his humble opinion only since he was not a prophet to be shown the ‘Ghaib’ (the unseen).  When some expressed some reservations which more centered on Umar’s well-known hot and quick temper Abu Bakr RA assured them that Umar’s inside was far better than his outside. He prevailed and his choice proved golden.

 

We conclude this lesson with a very brief description of Abu Bakr as Siddiq RA.  He was about the same age as Muhammad sws,  was much respected among the Quraish not so much for the prestige of his clan, for that was modest and nowhere near Bani Hashim (the Prophet’s) or Bani Umayya (Abu Sufyan’s).   The respect was for his sweet character and personal conduct, his universally acclaimed charity and erudition in all-important Arab lore.  He knew about all Arab tribes, their lines of descent, their webs of intermarriages and genealogy in general as well as their dialects and poets and poetry, orators and oratory.  In brief he was the main Arab anthropologist of his times and the mantle was later shared by his daughter and our mother Aisha and also by Ibn Abbas the Prophet’s other first cousin through Abbas his uncle RAA.

 

He was thin and handsome, especially in the face which had a prominent brow (high intelligence).  Arguably he was the first adult male to embrace Islam and he neither wavered in the slightest afterwards nor did he ever departed from the company of the Prophet sws without some important necessity.  The Prophet returned his friendship as fully and as faithfully and treated him as his most trusted and consulted confidante to whom only Umar could be the second.  For example neither Ali nor Uthman, the two sons-in-law enjoyed the intimacy proximity of relations Rasulullah sws had with these two older men.  His superb wordly wisdom was matched by his piety and spiritual brilliance and he is regarded by the Naqshibadis their first grandsheikh-  the only instance of a great and surviving tariqa to trace itself not to Ali RA but him.

 

His contributions to the success of Islam is only next to the Prophet’s himself.  May Allah be pleased with him and bless  us with his shafaa.