as was the case during the Battles of Camel (jamal) and Siffin; he was courageous and brave enough to make a stand. This won him considerable plaudits from the other prominent companions of the Prophet who supported him during one of the most perilous times in the annals of Islam. There is no doubt that Caliph Ali was one of the most influential figures in Islamic history on account of his vast knowledge of Islam and tremendous contribution to the development of Islam as a religion, culture and way of life. Later, some of his sayings and exhortations were collected and compiled in the form of a book under the title of Nahj al-Balaghah (The Peak of Eloquence); this book is highly rated, especially by the Shi’a Muslims.
Ali was brutally murdered at the age of sixty by Abd al-Rahman ibn Muljam, a follower of the renegade khawarij sect. The khawarij initially supported Caliph Ali but they abandoned him after he agreed to resolve his differences with Muawiyah through arbitration (tahkim). The khawarij considered this to be a treacherous act and thus they became his most vociferous opponents. They planned to assassinate Muawiyah ibn Abi Sufyan, the governor of Syria, Amr ibn al-As, the famous Muslim military commander and conqueror of Egypt, along with Caliph Ali because they considered them to be the main sources of chaos and disorder (fitna) in the Islamic State. In their twisted understanding of the situation that prevailed in the Islamic State at the time, the khawarij thought that by murdering the three of them in one go they would put an end to the rivalry for the Caliphate. In the event, they only managed to assassinate Caliph Ali (both Muawiyah and Amr escaped similar attempts on their lives), and in so doing they brought the reign of the al-khulafa al-rashidun to an abrupt end. Some of Caliph Ali’s most beautiful sayings and exhortations include:
‘Fear God and you will have no cause to fear anyone else.’
‘A believer always remembers God and is full of thoughts; he is thankful in prosperity and patient in adversity.’
‘Lead such a life in this world that when you die, people may mourn you and while alive they may long for your company.’
‘Knowledge is better than wealth, for you have to protect your wealth whereas knowledge protects you.’
‘Wealth and greed are the roots of all evils and diseases.’
‘Jealousy devours virtue as fire devours fuel.’
IF PIETY, RIGHTEOUSNESS and love for Islam were the only criteria for selection, then after the Prophet Muhammad, Abu Bakr would certainly have led the way. No other person in the history of Islam can be compared to him when it comes to truthfulness, insight into Islamic teachings and devotion to God and his Prophet. He was so outstanding and unique in his commitment, sincerity and whole-hearted support and assistance to the Prophet from the outset that even the great Caliph Umar eventually confessed that he could not surpass Abu Bakr when it came to utter devotion and single-minded dedication to the cause of Islam. If outstanding leaders like Caliph Umar are rare in human history, then men of exceptional piety, profound wisdom and unusual insight into religious teachings, like Abu Bakr, are even rarer.
Abdullah ibn Abi Quhafah, better known by his patronymic Abu Bakr, was born into the clan of Taym of the noble Quraysh tribe; he was only two years younger than the Prophet himself. They not only became close friends during their early teens, they also had many things in common. This strengthened their friendship as they matured, undertook business expeditions together, and shared their dislike of idolatry and other unjust practices which prevailed in Makkan society at the time. Although a wealthy merchant, Abu Bakr was soft-spoken; kind-hearted and unusually generous in a society where materialism and greed was the order of the day. The situation in Makkah became so degenerate that the Arabs buried their baby girls alive because they were considered to be an economic burden on their families. Like young Muhammad, Abu Bakr despised such abhorrent practices and often helped the poor, needy and the destitute as much as he could. After Muhammad received his first revelation (wahy) from God, through the angel Gabriel, in the year 610 (while he was busy meditating on the Mount of Light (jabal al-nur), he shared the good news with his immediate family before approaching his best friend, Abu Bakr. Almost every other person the Prophet had invited to Islam asked questions or initially hesitated, but not so Abu Bakr. As soon as the Prophet informed him about his Prophetic mission, Abu Bakr accepted it without any hesitation whatsoever. At the time, if anyone could claim to have known Muhammad thoroughly, then that was Abu Bakr. His outright acceptance of Islam was an overwhelming vote of confidence in the Prophet, his character, personality and honesty. Conversely, Abu Bakr’s acknowledgement of Islam delighted the Prophet, for Islam helped to strengthen their friendship which hereafter became a lifelong devotion and commitment for both of them.
For the next twenty-three years, Abu Bakr provided unflinching help and support to the Prophet. He involved himself in the thick of all the activities the Prophet undertook, and also accompanied him on his epoch-making journey from Makkah to Madinah (hijrah) for the sake of Islam. In the process, he suffered untold personal loss and hardship, yet he never hesistated to use his considerable wealth and properties for the cause of the Truth. As Islam became the modus vivendi of his life, the welfare of the Prophet and his small band of followers became Abu Bakr’s main concern and preoccupation. In the tenth year of Muhammad’s Prophethood, a momentous event took place. Al-isra wa’l miraj (or the Prophet’s miraculous night journey from Makkah to Jerusalem, and ascension to heaven) occurred, and it was on this occasion that the five daily prayers were prescribed. On his return, the Prophet narrated the whole event to his friends and foes alike, but the Makkan chiefs joked and laughed at the Prophet. They then went to Abu Bakr and told him what the Prophet had related to them. Surely someone as down-to-earth as Abu Bakr could not believe such a fantastic tale, they thought to themselves. “Have you listened to your friend? He is claiming to have visited Jerusalem and the Sublime Throne in the heavens last night and talked with God Almighty. Would you believe it?” they asked Abu Bakr. “If he said so, then it is an absolute truth.” retorted Abu Bakr without any hesitation. The Makkans were seriously taken aback by Abu Bakr’s unflinching faith and confidence in the Prophet. From that day on, Abu Bakr became known as al-siddiq or ‘the truthful’ one.
Abu Bakr excelled in every possible way and had no match among the companions of the Prophet; he more than lived up to the Prophet’s expectations and did so consistently. After the Prophet’s migration to Madinah in 622, Abu Bakr purchased a plot of land where the foundations of masjid al-nabi (or the ‘Prophet’s mosque’) were laid in 623; he also led the first hajj (pilgrimage) to Makkah on behalf of the Prophet. Abu Bakr was more than a friend, supporter and close confidant of the Prophet; in fact, he was the only person to have been authorised by the Prophet to lead salah (daily prayers) while the Prophet was still alive. His estimation in the sight of the Prophet was second to none. Although the Prophet did not directly nominate a successor before he died, by nominating Abu Bakr to lead the daily prayers he had implicitly pointed the way forward. Nevertheless, the Prophet left the final decision on appointing his successor to the discretion of his companions, who numbered in their thousands at that time in Madinah. By choosing not to nominate his successor, he instituted and underlined the fundamental democratic principle of the people having a say in selecting their leader. Such a highly developed modern principle of governance was unheard of in the seventh century, but the Prophet was keen to give the people a say in the election or selection of their rulers.
After the Prophet passed away in 632, the news of his death spread across Arabia like a wildfire; this prompted many newly converted tribes of Arabia to revert back to their old ways. They thought that Islam would fizzle out after the Prophet’s death. It was a critical period in Islamic history. The Muslim community could not possibly remain leaderless for long. Some leading companions of the Prophet, including Umar ibn al-Khattab and Abu Ubaida ibn al-Jarrah, saw the potential danger and played a pivotal role in electing a leader. After considerable discussion and
