Methods of choosing a caliph in the Islamic civilization

Thursday, 22 July 2010

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Written by Islamstory

Introduction

The Islamic civilization has seen the best ways and means of choosing caliphs and emirs, a unique characteristic of the Islamic civilization that had never been witnessed by any previous or subsequent civilizations. The principle of Shura was the first innovative mechanism that was created by the eternal Islamic civilization in the field of choosing caliphs and candidates for top management offices. It is undoubtedly a pure Islamic principle. For the importance of Shura in Islamic civilization and humanity, we have dedicated a complete chapter.

However, we tackle here the different forms invented by Muslims to choose their caliphs. The Four Rightly-Guided Caliphs had come to power through four different ways, representing four different theories or examples for choosing a caliph or imam in a Muslim community. This diversity, in fact, was presented by the Islamic civilization for mankind in the field of choosing a ruler or leader.  

Methods of choosing a caliph

First method:

One of these pioneering methods or examples of choosing a caliph took place following the death of the Prophet (peace be upon him). The Ansar (Helpers, inhabitants of Madinah who supported the Prophet) met in the Saqifah (court) of Banu Sa`idah to choose from among them an imam for Muslims. However, only three of the Muhajirun (Emigrants from Makkah to Madinah), namely Abu Bakr, `Umar ibn Al-Khattab and Abu `Ubaidah ibn al-Jarrah (may Allah be pleased with them) met with the Ansar and convinced them of choosing one of the Muhajirun. Accordingly they gave allegiance to Abu Bakr al-Siddiq (may Allah be pleased with him). This process of choose the first caliph has never been witnessed in the history of human civilizations in choosing a leader or a president through free discussions and argument, especially when we know that the person they chose came from Taym, a weak clan of Quraysh tribe. The Ansar willingly chose a migrant from Makkah to lead the Muslims at their own territory, just because he was the best and the fittest for the task. This process of choosing Abu Bakr al-Siddiq (may Allah be pleased with him) can be called 'direct popular choice'.[1]

Second method:

The second method or example presented by the Muslims to the political system of civilization was set by the Bakr al-Siddiq (may Allah be pleased with him), who recommended `Umar ibn al-Khattab (may Allah be pleased with him) for the mission. However Muslims were not obliged to approve of this recommendation; rather they opted for it. Simply they accepted a proposal from Abu Bakr (may Allah be pleased with him). Al-Tabary stated that Abu Bakr went out to the people in his illness of death and said to them: "Do you approve who I choose for you (as a ruler)? I have spared no effort or appointed a relative: I choose `Umar ibn al-Khattab to succeed. So listen to him and obey him." They said: "We listen and obey."[2]

Abu Bakr's action was not a surprise to the Muslims. He had made consultations with senior Companions before he took the decision. Al-Tabary stated that when Abu Bakr (may Allah be pleased with him) decided, in his illness of death, to promote `Umar (may Allah be pleased with him) "he called Abdul-Rahman ibn `Auf (may Allah be pleased with him) and said to him: 'Tell me about `Umar.' He said: 'O caliph of Allah's Messenger! By Allah he is the best man you chose, but he is harsh.' Abu Bakr (may Allah be pleased with him) said: 'That is because he sees me soft. But if the matter (of power) is passed down to him he will give up much of his (manners). O Abu Muhammad (i.e. Ibn `Auf) if I'm infuriated with somebody over something, he shows me satisfaction with him; and if I'm tolerant with somebody he shows harshness. Don't mention anything of what I've told you, Abu Muhammad.' He said: 'Of course.' He (Abu Bakr) then summoned `Uthman ibn `Affan (may Allah be pleased with him) and said to him: 'O Abu Abdullah, tell me about `Umar.' He said: 'You know him more than me.' Abu Bakr said: 'So yes Abu Abdullah.' He said: 'By Allah, what I know about him is that his inner self is better than his outer self and that no one among us is like him.' Abu Bakr said: 'May Allah be merciful with you, Abu `Abdullah. Don't mention anything of what I've told you.' He said: 'Certainly.'"[3] That is why the promotion of `Umar ibn al-Khattab (may Allah be pleased with him) was tantamount to "consensus of the nation on the candidate nominated by the first caliph."

Third method:

The third of these methods provided by the Islamic civilization to the world political systems was the systematic nomination made by Caliph `Umar ibn Al-Khattab (may Allah be pleased with him) to those who came after him. He has chosen six of the senior Companions of the Messenger of Allah (peace be upon him). All Muslims, both inside and outside Madinah, agreed upon the high status and virtue of the six and that they were qualified to lead the Muslims. Actually Caliph `Umar ibn Al-Khattab (may Allah be pleased with him) has chosen those six according to the Messenger of Allah's satisfaction with them. All of them were given glad tidings of being among dwellers of Paradise. Surprisingly they were not only six, but rather seven, namely `Uthman ibn Affan al-Umaway (may Allah be pleased with him), `Aly ibn Abu Talib al-Hashimy (may Allah be pleased with him), `Abdul-Rahman ibn `Auf al-Zuhry (may Allah be pleased with him), Sa`d ibn Abu Waqqas al-Zuhry (may Allah be pleased with him), al-Zubayr ibn al-`Awwam al-Asady (may Allah be pleased with him), Talha ibn `Ubaidullah al-Taymi (may Allah be pleased with him), and the seventh Sa`id ibn Zayd ibn Amr ibn Nufail. However, `Umar ibn al-Khattab (may Allah be pleased with him) excluded the seventh, because he was his relative. `Umar did not like that one of his relatives or from his own clan to rule. "It is enough for the family of `Umar that only one man of them would be held accountable," he said.[4]

These methods proposed by `Umar (may Allah be pleased with him) were without a doubt acceptable to the greatest degree among Muslims and grassroots. We can even say it coped with the new developments on the Muslim wide arena, i.e. expansion of the Muslim empire and enormous responsibilities. It was not expected that `Umar (may Allah be pleased with him) would entrust someone in particular amid such new circumstances. Therefore, the mechanism he proposed coped with the developments at the time. Of course, the new mechanism was controlled by Shari`ah-based consultative criteria. The chosen people, or the people of Shura, managed through consultations to choose a caliph in a wonderful consultative manner in the period set by `Umar (may Allah be pleased with him) and approved of the third Caliph `Uthman ibn `Affan (may Allah be pleased with him). This method invented by `Umar (may Allah be pleased with him) was 'a legitimate competition by the candidates to reach the post of caliphate'.

Fourth method:

The fourth method through which the fourth Caliph `Aly ibn Abu Talib (may Allah be pleased with him) was chosen was so important that we must pause before it, because it coincided with unusual events experienced by the Islamic State. These events were the Fitnah (trial, turmoil, schism, sedition) in every sense of the word![5] Thus, it was necessary for the Ummah (nation) to ward off this evil before it escalated. It was necessary for Muslims to hurry up and pledge allegiance to a man like `Aly ibn Abu Talib (may Allah be pleased with him), and that what happened. `Aly ibn Abu Talib (may Allah be pleased with him) stipulated that the oath of allegiance should be in public in the Prophet's Mosque. However, some Companions, such as `Abdullah ibn `Abbas (may Allah be pleased with him) was afraid of taking the pledge of allegiance in the mosque amid such turmoil and acts of violence. However, the Bay`ah (pledge of allegiance) has already been made by the Muhajirun and Ansar in the Prophet's Mosque.[6] The new mechanism, to which Muslims resorted amid bloody events, can be called 'resorting to the right man in times of adversity'.

These methods were some of what the Islamic civilization has provided as effective legitimate solutions to choose rulers. They occurred at different times and in different events, which included peace and tranquility, and war and strife. The common demonstrator of these mechanisms was the principles of Shura and Bay`ah. Two separate chapters are dedicated to the principles, as well as Caliphate by entrusting and inheritance.

Indeed, these four methods for choosing a ruler, as well as other methods invented by Muslims after the era of the Four Rightly-Guided Caliphs, reflect flexibility of Shari`ah (Islamic Law) and, therefore, the ability of the Islamic civilization to keep pace with developments. This flexibility has been a unique characteristic of the Islamic civilization with which it surpassed other civilizations.