Fath al-Rabbani

Benefits: … The matter of following the Sunnah of the Noble Prophet sallallahu alayhi wa sallam is clear, because he sallallahu alayhi wa sallam alone is the criterion of truth and the model to be followed. His sallallahu alayhi wa sallam statements are, in themselves, a proof. However, some people, in light of these ahadith, have considered the Sunnah of the Rightly Guided Caliphs (khulafa’ al-rashidun) as an independent legal proof (hujjah shar‘iyyah). The opinion of these people is not correct, and the reasons are as follows:

(1) The Sunnah of the Noble Prophet sallallahu alayhi wa sallam and the Sunnah of the Rightly Guided Caliphs are one and the same thing; what is meant is the Prophetic Sunnah itself. Since the very purpose of the caliphate of the Rightly Guided Caliphs is the implementation of the Book and the Sunnah, therefore the Prophet sallallahu alayhi wa sallam mentioned them together with himself. Do you not reflect that after mentioning his own Sunnah and the Sunnah of the Rightly Guided Caliphs, the Prophet sallallahu alayhi wa sallam referred back to them with a singular pronoun and said: “So hold fast to it and bite onto it with your molar teeth.” He sallallahu alayhi wa sallam used the singular feminine pronoun “ha” twice. This means that only one thing has been mentioned previously, not two. If the Sunnah of the Rightly Guided Caliphs was meant separately, then it would have been said “ba‘dahuma” (after both of them).

(2) In practice, no sect or individual considers all the decisions of the Rightly Guided Caliphs as binding proof. Even among the followers of the legal schools (muqallidin), there are examples where they have preferred the opinions and fatwas of their own imams over the opinions of the Rightly Guided Caliphs.

(3) Not only in the aforementioned ahadith, but in many texts of the Qur’an and hadith, obedience to rulers and caliphs has been commanded. However, along with this, the following rules have also been introduced by the Prophet sallallahu alayhi wa sallam:

Sayyiduna Abdullah ibn Umar radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: “It is obligatory upon a Muslim man to listen and obey (the ruler) whether he likes it or dislikes it, except if he is commanded to commit a sin; then if he is commanded to commit a sin, there is no listening and no obedience.” (Sahih Bukhari: 7142)

Sayyiduna Ali radi Allahu anhu reports that the Messenger of Allah sallallahu alayhi wa sallam said: “There is no obedience in disobedience (to Allah); obedience is only in what is good.” (Sahih Bukhari: 7257, Sahih Muslim: 1840)

Therefore, the instructions of the Rightly Guided Caliphs and rulers will be obligatory to follow only when they are not contrary to the Qur’an and Hadith.

(4) All the Rightly Guided Caliphs acknowledged their adherence to the Qur’an and Sunnah, and most of the time they would also announce that if anyone had a hadith regarding a particular issue, he should present it.

(5) A few examples from the Rightly Guided Caliphs which support the above points: When Sayyiduna Abu Bakr radi Allahu anhu intended to fight those who denied zakat, Sayyiduna Umar radi Allahu anhu debated with him extensively and said that it was not correct to fight these people. Ultimately, the arguments of the first Caliph prevailed, and Sayyiduna Umar radi Allahu anhu accepted the correctness of his opinion. Sayyiduna Abu Bakr radi Allahu anhu, on two occasions, decided regarding a thief that one hand and one foot should be cut off so that one hand would remain intact, but when it was said to him that in this case both hands should be cut off according to the Sunnah, the first Caliph retracted his decision and gave preference to the Sunnah.

Sayyiduna Umar and Sayyiduna Uthman radi Allahu anhum used to prohibit Hajj al-Tamattu‘, but in this matter Sayyiduna Ali, Sayyiduna Abdullah ibn Umar, and other Companions did not follow these two Caliphs, and in the present era, almost all foreigners perform Hajj al-Tamattu‘. Sayyiduna Umar radi Allahu anhu once decided that the wife would not inherit from the blood money (diyah) of the murdered, but when a Companion clarified in light of a hadith that in this case the wife would inherit, the second Caliph retracted his decision. When Sayyiduna Umar radi Allahu anhu wanted to fix a certain amount for women’s dowry (mahr), an old woman debated with him by reciting a verse, and Sayyiduna Umar radi Allahu anhu withdrew his decision. When Sayyiduna Ali radi Allahu anhu burned apostates instead of killing them, Sayyiduna Abdullah ibn Abbas radi Allahu anhu clarified in light of the Sunnah that they should have been killed, and Sayyiduna Ali radi Allahu anhu admitted and said that Ibn Abbas is speaking the truth.

There are hundreds of such examples from the Rightly Guided Caliphs where they were debated with, and at no point did any Caliph respond by saying that he is the ruler of the time and therefore his command must be obeyed. The status and greatness of the Rightly Guided Caliphs is established in its own right; acknowledging their status is a sign of faith. Nevertheless, the command of Allah and His Messenger is the highest, and accepting it is the secret of the exalted rank of the Rightly Guided Caliphs.