“…Your Lord is Allah alone, Who created the heavens and the earth…then sat upon the throne of His kingdom…Who created the sun, the moon and the stars, all of which are under His Command…His is the creation and His the Sovereignty…the Lord of the worlds!” [Qur’an, 7: 54]
Khilafat-e-Rashidah (The Rightly-Guided Caliphate) is a period of thirty years, following the death of the Prophet Muhammad SAW, which is the most Islamic era in character and is an integral part of Islam. This period concentrates on the full implementation, exposition, and integration of the Prophet’s teachings in the private and government sectors and national and international affairs. It is, therefore, a continuation of the Prophet’s mission of transforming society in all aspects, from basic personal hygiene to leading mankind. After the Qur’an and the Sunnah(sayings and practices)of the Prophet SAW, seeking guidance from the practices of the four Khulafa-e-Rashedin (The Rightly-Guided Caliphs), the heads of the Muslim community over this era, is mandatory per instructions of the Prophet SAW. In part, he said: “I counsel you to fear Allah and to give absolute obedience even if a slave becomes your leader. Verily he, among you, who lives (long) will see great controversy, so you must keep to my Sunnah and to the Sunnah of the Khulafa-e-Rashedin – cling to them stubbornly…” [Dawud, Tirmidhi]
Khalifa-e-Rashid means “The Successor to the Prophet SAW,” who has reached maturity in the guidance provided by him. Thus, a Khalifa-e-Rashid is a rightly guided successor of the Prophet SAW. The reason is simple: All of his decisions were made based on guidance directly from the Qur’an or the Sunnah of the Prophet SAW; otherwise, by consensus in the least among the learned in the Muslim community. Actions not rooted in the Qur’an or the Sunnah or lacked the approval of the Muslim scholarship were not even contemplated by him. To ascertain the legitimacy of his actions, he established a Majlis-e-Shura (Council of advisers, who possessed the best talent and Islamic knowledge). As a result, the collective decisions and practices of these Khulafa became the purest form of Islam in action and a frame of reference for all succeeding periods. The Prophet SAWhad predicted that the period of thirty years nearest to him would be the purest in Islamic character and that would be the period of the Khilafat-e-Rashidah.
For a better understanding of Khilafat-e-Rashidah, it would be helpful to have some background knowledge of the political system of Islam. It is based on the concept of the universe itself. Allah SWT is the Creator of the universe, man, and all things that man benefits from. He defines Himself in the Qur’an and has repeatedly stressed that the Sovereignty over the universe and all that it contains solely belongs to Him. He reminds, for instance: “He it is Who created the heavens and the earth in all truth …His shall be the sole Sovereignty…” [Q, 6: 73] Further, He says: “…All things in the heavens and on the earth, willingly or unwillingly, submit to Allah, and to Him shall all return?” [Q, 3: 83] Still: “…There is no power but with Allah…” [Q, 18: 39] And only the Almighty has the right to rule: “… Allah’s command alone prevails…” [Q, 12: 67]
Unarguably, Allah SWT is the Master of His creations, Ruler, Planner, and the Administrator: “Unto Him belongs whoever is in the heavens and in the earth. All are obedient to Him.” [Q, 30: 26] Everything in this universe follows His orders: “He directs the ordinance from the heaven to the earth…” [Q, 32: 5] He alone makes all the decisions: “…The decision-making-power rests with none except Allah…” [Q, 6: 57] This is because the Sovereignty in this universe belongs to Him: “Do not you know that Sovereignty of the heavens and earth belongs to Allah…?” [Q, 2: 107] He further reinforces His Sovereignty by dispelling even the slightest thought of power sharing with others: “… He has no partners in the Sovereignty…” [Q, 25: 2] That is, all attributes of Sovereignty and all powers are concentrated in Allah SWT only and no one else possesses those qualities: “…Lo! Power belongs wholly to Allah. He is All-Hearing and All-Knowing.” [Q, 10: 65] This intrinsic Truth is so fundamental that it is unintelligible for anybody not to recognize the obvious. Challenging the human intellect, Allah SWT asks: “…Is not Allah the most conclusive Ruler of all rulers?” [Q, 95: 8]
Based on this concept of the universe, the Qur’an asserts that Allah’s Sovereignty extends over humans as well and, thus, the true ruler of man is the same as the ruler of the universe: “Say: Shall I seek another besides Allah for Lord, when He is Lord of all things…?” [Q, 6: 164] The authority to rule and make decisions belongs to Allah SWT alone; man must submit to his Creator, and this is the right way: “…The authority rests with Allah alone, Who has commanded you that you worship none but Him. This is the right religion, but most people do not know.” [Q, 12: 40]
By extension of His Divine authority, the legislative Sovereignty also rests with Allah SWT, Who formulates laws for all His creations, including man. No one else has the legitimacy to regulate others. The Qur’an instructs that the obedience must be to Allah SWT and His commands alone: “Say (O Muhammad): Lo! I am commanded to worship Allah, making religion pure for Him. And I am commanded to be first of those who surrender (unto Him).” [Q, 39: 11, 12]
While not divine, a Messenger of Allah SWT occupies the highest status in the universe, only second to Allah SWT Himself. He is the conveyor of the injunctions and the legal framework of the Sovereign that man must conform to. It is the Messenger’s responsibility to explain that divine code of life to people and be a role model for them in practice. Thus, a Prophet represents and establishes the Creator’s Legal Sovereignty on earth. Obedience to him is, in practice, obedience to the Sovereign Himself: “Whoever obeys the Messenger, obeys Allah…” [Q, 4: 80]
According to the Qur’an, the judgment of Allah SWT and His Messenger is the Supreme Law. The cultivation of an Islamic character requires that the believers must accept their judgment as final without any hesitation or reservation or ill feelings. When called upon, they must promptly respond: “The attitude of true believers, when they are called toward Allah and His Messenger to judge between them, is to say: we hear and we obey; and such are successful.” [Q, 24: 51]
The right form of governance by man in a Muslim society is “Khilafat,” in which the state recognizes the Legal Sovereignty of Allah SWT and His Messenger and surrenders its authority to the Supreme Law. It accepts the role of vicegerency under the True Ruler. In that capacity, man is only a Khalifa (Prophet’s representative) under Allah’s Sovereignty and not an independent entity: “O Dawud! Lo! We have set you as a viceroy in the earth; therefore judge aright between mankind, and follow not desire that it leads you astray from the way of Allah…” [Q, 38: 26]
As a matter of principle, all collective decisions in a Muslim society, that may have implications for others, must be made in consultation with them or their representatives. This format for decision-making is called “Shura” (consultation). It is mandatory, being a right of those who may be affected, and is a second pillar of the Islamic governance under the Sovereignty of Allah SWT: “Those who respond to their Lord and… conduct their affairs by mutual consultation…” [Q, 42: 38]This protocol is so fundamental for mutual trust, consensus, participation, and cooperation for a successful outcome that even the Prophet SAW was commanded to consult his companions: “…And take counsel from them in matters of importance…” [Q, 3: 159]
The concept of Khilafat that the Qur’an presents is that all capabilities, means, and resources that man possesses have been given to him by Allah SWT as a trust to carry out his legitimate assignments. He has allowed man to utilize his strengths and freedom granted by Him. As Khalifa, he must exercise this freedom to serve his Master’s pleasure by implementing His rules: “Lo! We created man from a drop of thickened fluid to test him; so We make him hearing, and knowing. Lo! We have shown him the way whether he be grateful or ungrateful. [Q, 76: 2, 3]
After the death of the Prophet SAW, the governments of Khulafa-e-Rashidin were constituted on the principles of an Islamic State, as described herein. The Prophet SAW himself had nurtured a society of righteous people. Each individual in that society had a full understanding of the system of government that would meet the criteria of an Islamic State and justly fulfill the needs of a Muslim community. Although the Prophet SAW had not given any specific instructions for his succession, the members of the Muslim society had developed the vision that Islam demands a government with the characteristics of a Shura–Khilafat (governance by consultation).
As a successor to the Prophet SAW, the Khalifa was the head of the Muslim community and his primary responsibility was to continue in the footsteps of the Prophet SAW in his own life and in leading the people under his leadership. Since Islam had been perfected and the door of divine revelation had closed with the death of the Prophet SAW, the Khalifa was to make all laws in accordance with the Qur’an and the Sunnah. He was a ruler over Muslims but not a Sovereign, as the Sovereignty belongs only to Allah SWT. He was responsible for protecting, creating, and maintaining conditions under which it would be easy for Muslims to live by the Islamic principles. He was to see that justice was served in all cases under his jurisdiction without fear or favor.
Abu Bakr Siddique RA was chosen to be the first Khalifa. In his classical and moving inaugural speech as head of the state, he stated his position to the audience in profoundly crystal-clear words: “The weak among you shall be strong with me until their rights have been vindicated; and the strong among you shall be weak with me until, insha’Allah, I have taken what is due from them… Obey me as long as I obey Allah SWT and his Messenger SAW. When I disobey Him and His Messenger, then obey me not.” [Al-Bidaayah wan-Nihaayah] He touched upon several critical elements, including governance, justice, and relationships between the ruler and citizens; and set the unique example of vision, nobility, and determination in the history of political statesmanship.
When the second Khalifa, Umar bin Khattab RA, took charge of his office, he too addressed the people of Medina, reassuring them so overpoweringly: “…O people, you have some rights on me… One of your rights is that if any one of you comes to me with a claim, he should leave satisfied. Another of your rights is that you can demand that I take in nothing unjustly from the revenues of the State. You can also demand that…I fortify your frontiers and do not put you in danger. It is also your right that if you go to the battle I should look after your families as a father… O people, remain conscious of Allah SWT, forgive me my faults, and help me in my task. Assist me in enforcing what is good and forbidding what is evil. Advise me regarding the obligations that have been imposed upon me by Allah SWT…” [4 Rightly Guided Caliphs” – Al Khawarizmi Compilation]
The full text of Khalifa Umar’s speech outlines his responsibilities and rights towards the people, emphasizing justice, fairness, and care for their needs. This speech is considered a landmark in Islamic governance, as it clearly defines the role of a Caliph as a servant to the people and a guardian of their welfare. By all accounts, he is considered to be the most visionary and impactful leader in the Islamic history of government and society. Political scholars recognize him as fierce, fair, resolute, and an extraordinarily effective administrator in the world’s history. Justice was the epitome of his Caliphate. He was down to earth, yet the adversaries feared him, and the weak felt protected under his watchful stewardship. His disciplinary instincts, reformatory policies, and personal character with a profound sense of accountability are some of the attributes that made him so unique that the Prophet SAW once profiled him: “If there was to be a Prophet after me, it would have been Umar bin Khattab.” [Tirmidhi]
During the rules of the third and the fourth Khulafa, Usman ibn’Affan RA and Ali ibn Abi Talib RA, the characteristics of both of their predecessors’ Khilafat continued in principles and practice. Despite many politically motivated upheavals, dissents, and internal scuffling that set in motion the debasement of the Islamic State, their periods were, nevertheless, highlighted with social justice, humane policies, protection for life and human dignity, and freedom of speech. Projection of Islamic values was still a priority, resulting in continued expansion of Islam’s influence abroad.
The accomplishments of Khilafat-e-Rashidah, as a continuation of the Prophet’s mission, are numerous and profound with lasting impact on the world scene and securing Islam as the Final Divine Message of Allah SWT. A few are worth noting here. The Qur’an was orally revealed to the Prophet SAW, bit by bit, and was memorized by him and some of his companions. Also, per Prophet’s instructions, all those pieces were recorded in writing by a group of companions. During the period of Khilafat-e-Rashidah, all those scattered pieces were collected, corroborated, verified, and compiled in a Book form to protect the original text of the Qur’an in the order in which the Prophet SAW was divinely instructed and he, in turn, had communicated to his companions. Further, the copies of the Qur’an were made and distributed. Today, the Qur’an, in its original Arabic text, is in the public domain, with translations in every spoken language of the world. Allah’s promise has come true: “…We have revealed it and We indeed are its Guardian.” [Q, 15: 9]
The Prophet SAW had begun inviting the kings around and beyond the Arabian Peninsula to join Islam. That effort continued after his death during Khilafat-e-Rashidah. Many countries and empires, including Rome, Egypt, and Iran were brought to the fold of Islam during that period. Peoples of those lands found a graceful way of life worthy of mankind under Islamic rule.
Toward the end of the Prophet’s life, beginning in early 9 H, people began to enter Islam in throngs. Allah SWT indicated that to the Prophet SAW as mission accomplished: “…You see people entering Allah’s religion in multitudes…” [Q, 110: 2] But they were not yet fully acclimatized to Islam. After the death of the Prophet SAW, many could not resist reverting. After a short lived reversal, however, they fully re-entered Islam during Khilafat-e-Rashida.
Ironically, with the death of Khalifa Ali ibn Abi Talib RA, the first and the most notable phase of the political history of Muslims came to an end. Throughout this period, the Qur’an and the Sunnah guided the leaders and those they served righteously. These sources set the standards of their moral conduct and inspired their actions. Subsequent rulers, however, adopted the characteristics of monarchy and the dominance of the Islamic rules was fundamentally diminished, altering the political make-up of the Muslim societies.
Khilafat-e-Rashidah is a perfect model of an Islamic State under the Shari’ah Law. It is an all-time unprecedented era of a noble Muslim society anywhere under the Sovereign Rule of Allah SWT. As a beacon of light for humanity and a source of guidance and inspiration, it has fascinated Muslim and non-Muslim scholars, political scientists, historians, and lawmakers for justice and fairness.
The dichotomous progression of Islam and Muslims after the period of Khilafat-e-Rashidah is perplexing and troubling. Islam (Qur’an and teachings of the Prophet SAW) remains intact with its appeal, glory, and universality. It continues to be the fastest-growing and most practiced religion in the world. This is by Allah’s design. Muslims have the divine guidance, land, resources, and the numbers. Yet, everywhere they are in turmoil, hated, targeted, oppressed, and demonized. The unceasing decline has diminished them to minuscule. They can be subjected to genocide by the thousands without counting a single. They do not carry an atom’s weight on the world stage. They are no more than floating foams on the water. There is no silver lining in the clouds. The leading cause seems to be the unbroken chain of corrupt dictators, traitors, robbers, installed monarchs, and depraved and soulless political leaders, shamelessly divorced from everything Islam stands for. They are willing to betray their own people for the pleasure of their masters abroad. Religious scholarship has transformed into a clerical hierarchy. The spiritual custodians have compromised too, settling for less, rather than showing the courage for what is right. The Prophet SAW had exposed the correlation: “When a leader becomes corrupt, his people become corrupt.” [Tirmidhi]
Updated on: 12/30/2024
Islamic Point of View 