Difference
between Caliphate and Temporal Rule
The above discussion may create
misunderstanding that if the caliphate is simply like temporal rule then any
king may be called a caliph and caliphate has nothing to do with religion. But,
let it be known that in Islam the caliph is strictly one who patterns his rule
according to the rule established by the Prophet of Allâh (صلى الله عليه وآله وسلم) and only such a ruler may be included
among the successors of the Messengers.
The first and foremost duty of the
successor of the Prophet (صلى الله عليه وآله وسلم) as
a ruler is to establish a rule according to the Divine code and enforce it.
Such a ruler alone can serve humanity in the best possible way observing the
laws and tenets of Islam.
Thus to say that the caliphate has
nothing to do with Islam is something nonsensical. A despotic ruler can never
bring peace and welfare to mankind. The rule established by the righteous
caliphs was based on the example set by the Prophet (صلى
الله عليه وآله وسلم) himself. And before or after that no rule
was similar to that which was set up by the Prophet (صلى
الله عليه وآله وسلم). This rule was called the Rightly-Guided
Caliphate. Ever since that system of governance, Islamic rule has been
continuing but the set up has kept changing with the passage of time.
Relation
of Caliphate with a Nation, Tribe or Family
The Quran clearly and unequivocally
says:
"O
people: We created you of a single man and woman and made of you separate
families and tribes to know each distinctively from others. To Allâh the most
honorable is the one who is most God-fearing; Allâh is All-Knowing and
Aware." (49:13)
Islam has tried to carve out one
nation by doing away with family pride, national superiority and vanity.
"The
believers are nothing else than brothers." (49:10)
He has made one brotherhood of all
brotherhoods and one nation of all nations and gave its name as Muslim or Momin
(believers). Families and nations of the entire world may be divided in two
categories following the teachings of Islam; believers or Muslims and
disbelievers or polytheists. After making entry into the realm of Tauhid
(Oneness of Allâh), all such differences of nations and tribes are a mere
source of recognizing clearly one from another. Thus the pious and righteous
alone deserve honor and power whichever nation or tribe they belong to.
In each case, piety and faith lie at
the base. For wielding power, Allâh the Almighty has put knowledge, health,
physical strength, piety, justice and reform as prerequisite conditions but no
particular nation or tribe finds a place in such a list. Islam made a
high-ranking man of the Quraish to become the victim of the youngsters of
Al-Madinah, and made Bilâl (صلى الله عليه وآله وسلم),
the Abyssinian slave, superior to the nobles of Arabia. Usâmah bin Zaid (صلى الله عليه وآله وسلم) became the commander
of an army with both Abu Bakr and Umar (صلى الله عليه
وآله وسلم) under his command. Islam made the king and the slave stand
side by side with the same rank.
Islam made the Prophet (صلى الله عليه وآله وسلم) to declare that if
Fatimah (صلى الله عليه وآله وسلم), his own daughter
committed theft, her hand would be amputated like any other person committing
the same crime. Islam made the Prophet of Allâh (صلى
الله عليه وآله وسلم) to announce: "O people! If an
ordinary Abyssinian slave is made your ruler or caliph, you must obey
him." It was Islam, which made Umar (صلى الله
عليه وآله وسلم) to say in the last moments of his life, "Had Sâlim, the
slave of Abu Hudhaifah (رَضِيَ ٱللَّٰهُ عَنْهُ)
been alive, I would have appointed him my successor." In short, Islam
broke to pieces the idols of family and hereditary arrogance. It was a unique,
exclusive and spectacular service that Islam rendered to the world of humanity.
Islam has a right to take pride in that no other religion or set of laws was
ever able to cause the idol of hereditary arrogance to shake even a little,
while Islam pulled it down.
How strange that even the Muslims
following the tenets of Islam are found saying that the Prophet (صلى الله عليه وآله وسلم) had made caliphate
the special privilege of the Quraish tribes or Banu Hâshim or Ali (رَضِيَ ٱللَّٰهُ عَنْهُ) (صلى الله عليه وآله وسلم) or his progeny and deprived all others of
this right. Had it been so, the Quran would have expounded it in unequivocal
terms and the Prophet of Allâh (صلى الله عليه وآله
وسلم) would have defined it in clear words. If a particular section
claims that Allâh the Almighty had sent down any orders regarding the rule or
caliphate which were cleverly concealed by the usurpers of the caliphate, then,
Allâh's Claim of preserving the Quran would be rendered 'false' as He has said:
"Verily,
We it is Who have sent down the Quran and surely, We will guard it (from
corruption)." (15:9)
Moreover, His Messenger (صلى الله عليه وآله وسلم) would have failed in
his duty of conveying the Message of Allâh fully and adequately, although he
declared before a huge congregation of one hundred thousand people that he had
completed the task of his preaching and asked the people to testify to it.
Furthermore, he counseled his people concerning very small details from his
deathbed but told them nothing about his successor.
It is because he knew very well that
the act of choosing a ruler or caliph rested exclusively with Allâh and He did
not entrust this duty to the Prophet (صلى الله عليه
وآله وسلم). However, inspiration from Allâh the Almighty had already let
him know who was going to succeed him as caliph. Therefore, he asked Abu Bakr (صلى الله عليه وآله وسلم) to lead the Muslims
in prayers during his illness. He had also counseled the Muhâjirin to take care
of the Ansâr for he, perhaps, knew that the caliphate was to be entrusted to
the Muhâjirin. From the knowledge gained from Allâh, he had already disclosed
that Imâm will come from the Quraish. But all these were among his prophecies,
not his orders. The Quraish were chosen for shouldering the heavy but very
delicate burden of the caliphate because they had a very profound knowledge of
the workings of Islam and they were ahead of all in observing piety. However,
the caliphate or rule is not particular to any certain race, tribe or family.
It is the reward of Allâh for the deserving. When a ruling class or family
loses its integrity and capability, Allâh the Almighty brings someone else to
replace it. And this is the demand of justice.
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