The Rashidun Caliphate (Arabic: الخلافة الرّاشدة, romanized: al-Khilāfat ar-Rāshidah) was the early Islamic polity led by the first four successive caliphs (lit. "successors"): Abu Bakr, Umar, Uthman, and Ali, collectively known as the Rashidun, or 'Rightly Guided' caliphs. These early caliphs led the Muslim community (Ummah) from the death of the Islamic prophet Muhammad in 632 CE to the establishment of the succeeding Umayyad Caliphate in 661 CE.
The title Rashidun stems from the Sunni Islamic doctrine that the caliphs were 'rightly guided'. Endowed with superior piety and wisdom, their era is regarded in Sunni Islam as a 'golden age', second only to the lifetime of Muhammad in sanctity and in providing moral and religious guidance. Sunnis consider the 'rightly guided' reign of the first four caliphs as a model to be followed and emulated from a religious point of view. The term Rashidun is not used by Shi'as, who make up 10–15% of the global Muslim population, as they only consider Ali to have been a legitimate caliph and reject the first three caliphs as usurpers; while Ibadis only regard the first two caliphs, Abu Bakr and Umar, as rightly-guided caliphs.
The caliphate's first 25 years were characterized by rapid military expansion during which it became the most powerful economic and military force in West Asia and Northeast Africa. By the 650s, in addition to the Arabian Peninsula, the caliphate had subjugated the Levant and parts of Transcaucasia to the north; North Africa from Egypt to the edge of present-day Tunisia in the west; and regions stretching from the Iranian Plateau to parts of Central and South Asia in the east. The caliphate ended after five years of internal strife.
Following Muhammad's death in June 632, Muslim leaders debated who should succeed him. Unlike later caliphates which were ruled by hereditary dynasties, the Rashidun caliphs were either chosen by a small group of high-ranking companions of Muhammad in shūrā (lit. 'consultation') or nominated by their predecessor. Muhammad's close companion and father-in-law Abu Bakr (r. 632–634), of the Banu Taym, was elected the first caliph in Medina and presided over the conquest of the Arabian Peninsula. The only Rashidun caliph not to die by assassination, he was succeeded by Umar (r. 634–644) of the Banu Adi, who was also a close companion and father-in-law of Muhammad. During Umar's reign, the caliphate expanded at an unprecedented rate, conquering more than two-thirds of the Byzantine Empire and nearly the entire Sasanian Empire.
Following the assassination of Umar, Uthman (r. 644–656) of the Banu Umayya, who was a senior companion and son-in-law of Muhammad, was elected caliph. His reign oversaw the completion of the conquest of Persia in 651 and continued the military campaigns into Byzantine territories. Uthman was assassinated in June 656 and was succeeded by Ali (r. 656–661) of the Banu Hashim, the cousin and son-in-law of Muhammad, who moved the caliphate's capital to Kufa. Ali's accession to the caliphate triggered the First Fitna, a civil war ignited by the refusal of Uthman's Umayyad kinsman and the long-time governor of Syria, Mu'awiya ibn Abi Sufyan (r. 661–680) to recognize Ali's authority until Uthman's killers were brought to justice.
After the Battle of Siffin between Ali's Iraqi army and Mu'awiya's Syrian forces, which resulted in a stalemate and inconclusive arbitration, a faction of Ali's erstwhile supporters, known as the Kharijites, seceded and rebelled against both sides, opposing his decision to arbitrate with Mu'awiya. Following Ali's assassination by a Kharijite dissident in 661, Mu'awiya invaded Iraq with his Syrian army and compelled Ali's eldest son and successor Hasan—who had been chosen as caliph in Kufa—to abdicate in his favour. Mu'awiya then entered Kufa and received the pledge of allegiance from the Iraqis, thus founding the Umayyad Caliphate.
Names and definitions
The Arabic word rāshid (راشد) means "one who has attained the right path or maturity". The expression al-Khulafāʾ ar-Rāshidūn (الْخُلَفاءُ الرّاشِدُونَ) is an honorific title meaning "successors or representatives who have been guided to the right path". This also implies that they were endowed with superior piety and wisdom, and that their era was a "golden age" following Muhammad in holiness, moral and religious guidance.
During the eighth and ninth centuries, there was a diversity of opinions about which caliphs were rāshidūn. After the ninth century, however, the first four caliphs became canonical as rāshidun in Sunni Islam. The Umayyad caliph Umar ibn Abd al-Aziz (r. 717–720) was cited as a fifth rāshidun caliph by the Sunni hadith collector Abu Dawud al-Sijistani (d. 889). Another hypothesis may have included Hasan ibn Ali (c. 625–670) as a fifth rāshidun caliph, because his six-month reign was needed to complete a thirty-year period after Abu Bakr's ascension, which was predicted by Muhammad in a Sunni hadith as the length of the prophetic succession.
In Shi'ism, the temporal and spiritual heritage of Muhammad is represented by the Imams, who (except for the first Imam Ali, who was his son-in-law) were his descendants. The first three Rashidun caliphs are regarded in Shi'a Islam as having usurped the rights of Ali, and the later Umayyad and Abbasid caliphs are regarded as having usurped the rights of the following Imams.
Ibadism does not see the caliphate as an institution that includes all believers and that must be obeyed. It considers the first two caliphs after Muhammad, Abu Bakr and Umar, as being on the right path; and their successors, including Uthman and Ali, as having strayed into injustice.
the Ansar; the people of Medina who had sheltered Muhammad and the early Muslims but were now "fed up" with being dominated by refugees from Mecca.
the members of the aristocratic Quraysh tribe, including the powerful Umayyad clan who held a strong position in Mecca and maintained influential commercial and financial ties.
In determining Muhammad's successor, the strong support and companionship given to him from the early years of his prophethood, praise given by Muhammad and the close kinship ties established with him came to the fore as the determining attitude. The first two caliphs gave their daughters to Muhammad in marriage while the next two married with Muhammad's daughters.
Timeline
(Note that a caliph's succession does not necessarily occur on the first day of the new year.)
Historiography
The histories were written “a posteriori” in the form of “founding conquest stories” based on nostalgia for the golden age in Abbasid times. Humphrey, quoted by Antoine Borrut, explains that the chronicles related to this period were created according to a pact-betrayal-redemption principle. A similar state of uncertainty arises in genealogy (and maybe in other people's tags) as well; modern historians do not accept genealogies from the pre-Islamic and early Islamic periods as verifiable information. Genealogies were oral products of the ayyām (Days of the Arabs) culture, which was established in Bedouin and semi-Bedouin Arab communities, as part of other traditional narrative forms based on lineage boasting. This form of transmission is one in which narratives are transmitted in a flexible manner, reshaped according to the social expectations present in each performance and the interaction between the narrator and the listener.
Early Islamic archaeology offers no evidence of a developed Islamic identity during this period. Unlike prominent historical figures of the period such as Mu'awiya I and Abd Allah ibn al-Zubayr, no archaeological evidence such as coins, seals, rock inscriptions, tombstones, etc., has been found that could indicate a "new Islamic rhetoric" predating Abd al-Malik or a political hegemonic state in the name of the four caliphs. In the collections of Islamic literature, a tradition of "letter writing" can be found under the categories of Maktubat, Risalat, etc. and a large number of letters, which have need to be historically verified, are attributed to notable early Islamic figures including Umar as well as Muhammad and continue to be the subject of various religious-legal studies. Stories and speeches written in the name of Muhammad, Umar, or Ali are compilations dating from centuries after the period in which they are believed to have lived.
However, at least one inscription has been found dating to the period that mentions Umar ibn al-Khattab by name and the date of his death, known as the inscription of Zuhayr. Its three lines read:
In the name of God
I, Zuhayr, wrote (this) at the time Umar died, year four
And twenty
Robert G. Hoyland, finds it "all but certain" that the inscription refers to the historical Umar ibn al-Khattab, adding, "and yet the absence of any epithet or title is striking". Inscriptions may be susceptible to alternative readings due to the erasure of letters by environmental influences and inadequate writing systems, and unless specifically stated, dating can only be done approximately based on the "writing style". Other possible mentions in inscriptions from that era could be read as from Uthman ibn Affan include: an inscription at Tayma, Saudi Arabia, and one at the Alia Palace archaeological site in Makkah Province, Saudi Arabia. According to Tom Holland, Umar's historicity is beyond dispute. An Armenian bishop writing a decade or so after Qadisiyya describes Umar as a "mighty potentate coordinating the advance of the sons of Ismael from the depths of the desert". Undeniable gaps between individuals' historical identity and their narrative identity and life stand before historians as indisputable realities.
Abu Bakr's reign (632–634)
Origin and accession to Caliphate
After Muhammad's death in 632 AD (11 AH), a gathering of the Ansar (lit. 'Helpers'), the natives of Medina, took place in the Saqifah (courtyard) of the Banu Sa'ida clan. The general belief at the time was that the purpose of the meeting was for the Ansar to decide on a new leader of the Muslim community among themselves, with the intentional exclusion of the Muhajirun (migrants from Mecca), though this has later become the subject of debate.
Nevertheless, Abu Bakr and Umar, both prominent companions of Muhammad, upon learning of the meeting became concerned about a potential coup and hastened to the gathering. Upon arriving, Abu Bakr addressed the assembled men with a warning that any attempt to elect a leader outside of Muhammad's own tribe, the Quraysh, would likely result in dissension as only they can command the necessary respect among the community. He then took Umar and another companion, Abu Ubayda ibn al-Jarrah, by the hand and offered them to the Ansar as potential choices. He was countered with the suggestion that the Quraysh and the Ansar choose a leader each from among themselves, who would then rule jointly. The group grew heated upon hearing this proposal and began to argue amongst themselves. Umar hastily took Abu Bakr's hand and swore his own allegiance to the latter, an example followed by Abu Ubayda ibn al-Jarrah, the Ansar, the Quraysh tribe and other gathered men. Abu Bakr adopted the title of Khalīfaṫ Rasūl Allāh (خَلِيفةُ رَسُولِ اللهِ, "Successor of the Messenger of God").
Sunni Muslims believe that Abu Bakr was near-universally accepted as head of the Muslim community (under the title of Caliph) as a result of Saqifah, though he did face contention as a result of the rushed nature of the event. Shia Muslims contend that the debate between Muhammad's companions on which of them should succeed him in running the affairs of the Muslims took place in the absence of Muhammad's household, who were busy with his burial.
Several companions, most prominent among them being Ali ibn Abi Talib, initially refused to acknowledge his authority. Ali may have been reasonably expected to assume leadership, being both cousin and son-in-law to Muhammad. The theologian Ibrahim al-Nakha'i stated that Ali also had support among the Ansar for his succession, explained by the genealogical links he shared with them. Whether his candidacy for the succession was raised during Saqifah is unknown, though it is not unlikely. Abu Bakr later sent Umar to gain Ali's allegiance, resulting in an altercation. However, after six months, the group made peace with Abu Bakr and Ali offered him his fealty. In addition, Chamieh argues that the dissension of most of the tribes that had submitted to Islam during the Ridda Wars demonstrated not disbelief but that Abu Bakr did not have a consensus of the Muslim community to be caliph.
Ridda Wars
Troubles emerged soon after Muhammad's death, threatening the unity and stability of the new community and state. Apostasy (in the form of new claimants to prophethood and the refusal of obedience and payment of taxes to Abu Bakr), spread to every tribe in the Arabian Peninsula with the exception of the people in Mecca and Medina, the Banu Thaqif in Taif, and the Banu Abd al-Qays of Oman. In some cases, entire tribes apostatized. Others merely withheld zakat, the alms tax, without formally challenging Islam. Many tribal leaders also made claims to prophethood; some even did so during the lifetime of Muhammad. The first incident of apostasy was fought and concluded while Muhammad still lived; a supposed prophet Aswad Ansi arose and invaded South Arabia; he was killed on 30 May 632 (6 Rabi' al-Awwal, 11 Hijri) by the Persian Muslim governor Fayruz al-Daylami. The news of his death reached Medina shortly after the death of Muhammad. The apostasy of al-Yamama was led by another supposed prophet, Musaylima, who arose before Muhammad's death; other centers of the rebels were in the Najd, Eastern Arabia (known then as al-Bahrayn) and South Arabia (known as al-Yaman and including the Mahra). Many tribes claimed that they had submitted to Muhammad and that with Muhammad's death, their allegiance was ended. Caliph Abu Bakr insisted that they had not just submitted to a leader but joined an ummah (أُمَّـة, community) of which he was the new head. The result of this situation was the Ridda wars.