Author: Shukran Ahmadi
The Biography of Hazrat Ali (A.S) Part (8)
Hazrat Ali (A.S) during the era of the rightly caliphs (Khulafa’e Rashidin)
The first topic: Ali (A.S) during the reign of Abu Bakr Siddiq:
The fateful moment
The incident of the Prophet’s (PBUH) death took place on Monday, the 12th of Rabi al-Awwal, in the 11th year of the Hijri, after the sunset. When he died, he was sixty-three years old. That day was the darkest and most terrible day for Muslims and the most difficult day in the history of the mankind. As the day of his birth, it was the happiest day on which the sun has risen.
After the death of the prophet, the Muslims in Madinah were at a crossroads, they had two ways ahead of them: first, the way of word unity, joining hands to expand the realm of Islam, conveying Allah’s commandments to the people of the world, and handing over the reins of leadership. He was the one whom all Muslims recognized his superiority and virtue and were aware of his high position in the eyes of the Prophet. The second way was conflict, disagreement and factionalism, which threatened the progress and future of Islam.
Hazrat Umar, who was distinguished among his contemporaries with special tact and sharpness, realized that Islam is facing a great danger and calamity. Because if the thread of unity and cohesion is released from the hands of the congregation and group that Muslims look up to and should be the teachers and guides of the world, the protectors of Islam and its future builders; He will never return again, so he did not consider the delay in choosing the caliph as valid. Because he was aware that the Ansar wanted the caliph to be chosen from among them, the reason being that they considered themselves the owner of the city and more deserving than others, and on the other hand, he was also aware of the fact that the Arab tribes did not submit to any tribe except the Quraysh tribe. Because the superior position and records of the religious and social leadership of Quraysh were certain, therefore they proposed Hazrat Abu Bakr as a candidate for the caliphate to prevent any sedition and riots, and to didn’t give Satan an opportunity and a way to disperse the Muslim population and instill his evil temptations in their hearts. and Hazrat Mohammad (PBUH) said goodbye to the world while he was buried in one piece and unity, have an emir and a leader who will take charge of their affairs, and among these matters was the burial of the pure body of Mohammad (PBUH); Therefore (after Hazrat Abu Bakr (MAPH) was chosen as his successor) Hazrat Omar stood up and addressed the audience and said: Allah entrusted your affairs to a person who was the best of you and a friend of the Messenger of Allah in the cave; So stand up and pledge allegiance to him, then all present pledged allegiance to Hazrat Abu Bakr.
The next day (the 13th of Rabi al-Awwal, 11th year of Hijri), the public pledge of allegiance was performed in the Masjed al-Nabawi. The election of Hazrat Abu Bakr was not a random event or the result of a pre-planned conspiracy and plan, which was successful; Rather, it was an arranged program, the destiny and will of Allah Almighty and All-Knowing, and it was a manifestation of Allah’s grace in that He wanted it to prevail over other religions and preserve the unity of the Muslim word. Hazrat Ali (A.S) has also confirmed this matter where he says: Be aware! What was predestined (Khalifah Caliphate and transfer to that prophet) happened and what Allah’s decree and will belong to it will happen one after another.
Also, this allegiance was in accordance with the Arabs’ habit and method of election, they decided their important issues such as the election of the chief of the tribe and the leader of the army by “free council and vote” by voting for the one who has the best age, experience, discretion and competence. This method has always been the attention and practice of Arabs since the past generations. With this election, the Muslims were saved from the tribal and hereditary government based on “relative” blood and honor. Religious and spiritual leadership was “certain” for Bani Hashem, and thus a kind of Yapsim and spiritualism (priesthood) were emerging in Islam, just as among Christians there was a position of “spirituality” called Eklyros (Glery). The same dire consequences and bad effects that arose in the position of Christian “spirituality”, the Magian and Brahmin class system, were also created in an Islamic society among the followers of this religion, and the leadership of the society, religious leadership, right to vote and economic interests are unique and specific to a class and family were considered and throughout history, there were generations who considered these classes to be superior to the level of the common people and even to the status of humanity, and they believed that they should live on vows, gifts, alms and personal contributions from people’s property. This was completely contrary to the wisdom for which the Messenger of Allah had forbidden the acceptance of zakat for “Bani Hashim”.
