Table of Contents

1. Summary
2. Introduction
3. Hazrat Abu Bakr Siddiq (raḍiyAllāhu ʿanhu)
4. Hazrat Umar Farooq (raḍiyAllāhu ʿanhu)
5. Hazrat Othman Ghani (raḍiyAllāhu ʿanhu)
6. Hazrat Ali Murtaza (raḍiyAllāhu ʿanhu)
7. Imam Hassan and Imam Hosain (raḍiyAllāhu ʿanhu)
8. Abbāssiden
9. Conclusion

Summary

The best occupation is Jihād, followed by trading and then farming. Any occupation that is beneficial for this world and the Hereafter is recommended. Weaving clothes and tailoring are good, as they are used to cover one’s body. Making things that provide light is also commendable, since light is a necessity. The occupation of building and construction is equally important, as it gives people a roof over their heads.

The making of things that are not necessary in life has little value in Islam. Almighty Allāh has provided us with hands and feet for a purpose, and we should be thankful and use them for constructive work. To sit idle is a crime, and engaging in sinful work or a ḥarām occupation is even worse. In any occupation, one should never go against the principles or teachings of Islam.

Objectives of this part

After studying this part, the reader has an introduction to the life of:

• Hazrat Abū Bakr al‑Ṣiddīq (raḍiyAllāhu ʿanhu)
• Hazrat ʿUmar al‑Fārūq al‑Aʿẓam (raḍiyAllāhu ʿanhu)
• Hazrat ʿUthmān al‑Ghanī (raḍiyAllāhu ʿanhu)
• Hazrat ʿAlī al‑Murtazā (raḍiyAllāhu ʿanhu)
• Hazrat Imām Ḥasan (raḍiyAllāhu ʿanhu) and Imām Ḥusayn (raḍiyAllāhu ʿanhu)
• The ʿAbbāsid dynasty

Introduction

The four Caliphs of Islam—Abū Bakr, ʿUmar al‑Fārūq, ʿUthmān al‑Ghanī, and ʿAlī al‑Murtazā (raḍiyAllāhu ʿanhum)—were the supreme leaders of the Muslim community and representatives of the Prophet Muḥammad ﷺ. Under their rulings, the Muslim state was a theocracy governed by Sharīʿah, the religious and moral principles of Islam.

The Sunnis, who follow the traditions of the Prophet ﷺ, considered the period of the first four caliphs as the Golden Age of Islam. Other sects at this time introduced various caliphs, which created a split between the Sunnis and the Shi’ites—groups who bear the name Muslim but do not follow the rules of Ahl al‑Sunnah.

Throughout Islamic history, the coming of the caliphate brought more division than other articles of faith. Based on the model of the first four caliphs and guided by the sincere Ṣaḥābiyyīn (companions) of the Prophet ﷺ, the Sunni caliph was defined by the following requirements: “The Caliph must be an Arab and from the Quraysh tribe of the Prophet Muḥammad ﷺ. He will be responsible for the execution of the Sharīʿah and the spread of Islam using all means necessary.”

Prince Charles of Wales once remarked in a lecture: “More than this, Islam can teach us today a way of understanding and living in the world which Christianity itself is the poorer for having lost. At the heart of Islam is its preservation of an integral view of the Universe.”

Hazrat Abū Bakr al‑Ṣiddīq (raḍiyAllāhu ʿanhu)

After the Prophet ﷺ departed from this world in 634 CE in Medina, a group of Muslim leaders elected Hazrat Abū Bakr al‑Ṣiddīq (raḍiyAllāhu ʿanhu), the father‑in‑law of the Prophet ﷺ, as leader of the community (Muir, The Caliphate: Its Rise, Decline, and Fall, Vol. 1, pp. 45–47). Hazrat Abū Bakr (raḍiyAllāhu ʿanhu) was born in 573 CE in Mecca. He was two years younger than the Holy Prophet ﷺ and was a true servant of Allāh, a meticulous follower of Sayyidunā Rasūl Allāh ﷺ.

Hazrat Abū Bakr al‑Ṣiddīq (raḍiyAllāhu ʿanhu) was given the title Khilāfat Rasūl (successor of the Messenger of Allāh). The word caliph derives from this title. Though he hesitated, ʿUmar (raḍiyAllāhu ʿanhu) and Hazrat Zayd ibn Sābit al‑Anṣārī (raḍiyAllāhu ʿanhu) held his hand and pledged loyalty (bayʿah). Then Hazrat Abū ʿUbaydah ibn al‑Jarrah (raḍiyAllāhu ʿanhu) and Hazrat Bashīr ibn al‑Nuʿmān al‑Anṣārī (raḍiyAllāhu ʿanhu) also pledged loyalty. Seeing this, people from all sides rushed to pledge allegiance to Abū Bakr (raḍiyAllāhu ʿanhu) as the first successor of the Holy Prophet ﷺ (Ibn Kathīr, al‑Bidāyah wa’l‑Nihāyah, Vol. 6, pp. 302–304).

The next day, Muslims in the Mosque of the Prophet ﷺ took a general pledge of loyalty (bayʿah ʿāmmah). Thus, Hazrat Abū Bakr (raḍiyAllāhu ʿanhu) assumed the greatest office after prophethood and became the first Khalīfah of Islam. He gave his first address as Khalīfah in the mosque after the general pledge: “O people! I have been selected as your trustee although I am no better than any of you. If I am right, obey me. If I am misguided, set me right.” (Tabari, Tārīkh al‑Rusul wa’l‑Mulk, Vol. 3, pp. 210–212).

Leadership and Achievements

Hazrat al‑Ṣiddīq al‑Akbar (raḍiyAllāhu ʿanhu) took the office of Caliphate at the most crucial and critical moment of Islamic history. He gave Islam a new life after the death of the Holy Prophet ﷺ. At its infant stage, Islam was threatened by rebellions, false prophets, and apostasy movements. He crushed all futile powers due to his unshakeable faith. No number of difficulties could make him deviate from the Sunnah of the Holy Master ﷺ.

He brought unity among Muslims and crushed all rebellions. In view of his great service for Islam at that critical moment of confusion, Abū Bakr (raḍiyAllāhu ʿanhu) may rightly be called the Savior of Islam (Muir, Vol. 1, pp. 50–52). He used all his powers to promote the interests of Islam and the welfare of the people. He represented the Prophet ﷺ in leading ṣalāh, and he was appointed Chief of the Ḥajj caravan. As such, he was the fittest person to be Khalīfah.

Personal Life and Character

He lived a remarkably simple, pious, and upright life. He wore ordinary clothes, and his meals were simple. He attended household work and would go out at night to seek the poor and destitution. Humility and modesty were the keynotes of his character. He felt embarrassed when people showered praises on him or showed immense respect. He often fasted during the day and spent the whole night in ṣalāh and meditation. He was a great orator and an expert in genealogy (tracing family lineage). In personal life, he was a saint (Ibn Kathīr, Vol. 6, pp. 305–307). Before he died in 634 CE, he appointed Hazrat ʿUmar al‑Fārūq (raḍiyAllāhu ʿanhu) as Caliph, who was accepted by the Muslim community without hesitation (Tabari, Vol. 3, pp. 215–217).

Hazrat ʿUmar al‑Fārūq (raḍiyAllāhu ʿanhu)

Hazrat ʿUmar (raḍiyAllāhu ʿanhu) belonged to the ʿAdī family of the Quraysh tribe. In the eighth generation, his lineage joined with that of the Holy Prophet ﷺ. His patronymic name was Abū Ḥafṣ, and his title al‑Fārūq was given to him by the Prophet ﷺ (Ibn Kathīr, al‑Bidāyah wa’l‑Nihāyah, Vol. 7, pp. 135–137). He was born in 583 CE, about forty years before the great Hijrah.

Under the leadership of Hazrat ʿUmar (raḍiyAllāhu ʿanhu), the first major expansion of Islam beyond the boundaries of Arabia took place. Egypt, Syria, Iraq, and the northern part of Mesopotamia became Muslim territories. Hazrat ʿUmar (raḍiyAllāhu ʿanhu) was given the title Amīr al‑Muʾminīn (Commander of the Faithful) (al‑Ṭabarī, Tārīkh al‑Rusul wa’l‑Mulk, Vol. 4, pp. 210–212).

Simplicity and devotion were the hallmarks of Sayyidunā ʿUmar (raḍiyAllāhu ʿanhu). He wore clothes patched many times, yet he received governors, convoys, and diplomats with dignity. He took only a small allowance from the state—just enough for a simple meal and simple clothes. At times, he lived in poverty. He visited the elderly and the sick, even performing their household chores. He visited the homes of soldiers to inquire about their families. He stayed awake at night in ṣalāh and often fasted. He always supported and upheld the cause of Islam with wisdom, energy, dynamism, bravery, and modest means (Muir, The Caliphate: Its Rise, Decline, and Fall, Vol. 1, pp. 88–90).

Golden Age of Islam

The period of Hazrat ʿUmar’s (raḍiyAllāhu ʿanhu) caliphate is undoubtedly considered the Golden Age of Islam in every respect. He was a man of extraordinary genius who not only shaped the destiny of the nation but also made history. He followed the footsteps of the Holy Prophet ﷺ to the fullest degree.

Under his rule, Islam became a world power, and the mighty empires of Persia and Byzantium (Eastern Roman Empire) crumbled before the armies of Islam. Within ten years of his glorious rule, the entire Persian Empire, Syria, Palestine, Egypt, and part of Anatolia (Türkiye) came under the banner of Islam, and their nations entered the fold of Islam (Ibn Kathīr, Vol. 7, pp. 140–142).

Administration and Achievements

Hazrat ʿUmar (raḍiyAllāhu ʿanhu) was not only a conqueror but also an exemplary administrator. He originated an efficient system of governance and is regarded as the real founder of the political system of Islam.

• He enforced Sharīʿah (Divine Law) as the code of the newly formed international Islamic state.
• He safeguarded internal safety by introducing the police force.
• He gave stipends to the poor.
• He constructed cantonments and forts for the safety of Islamic armies.
• He established new cities for the growth of Islamic culture and civilization.
• He improved agriculture and economics of the Islamic state.
• He established the educational system in the Islamic state.

In brief, he was the founder of a great Islamic state, combining military expansion with social justice and administrative innovation (al‑Ṭabarī, Vol. 4, pp. 215–217).

Hazrat ʿUthmān al‑Ghanī (raḍiyAllāhu ʿanhu)

After the death of Hazrat ʿUmar (raḍiyAllāhu ʿanhu) in 644 CE, Hazrat ʿUthmān ibn ʿAffān al‑Ghanī (raḍiyAllāhu ʿanhu) was appointed by a panel of six Meccan electorates as the third Caliph (al‑Ṭabarī, Tārīkh al‑Rusul wa’l‑Mulk, Vol. 4, pp. 220–222). He was the son‑in‑law of the Prophet ﷺ and one of the earliest converts to Islam.

Hazrat ʿUthmān (raḍiyAllāhu ʿanhu) continued ʿUmar’s policy of territorial expansion, extending the boundaries of the Islamic state. He is most remembered for publishing an official recension of the Holy Qurʾān and instructing that all other versions be destroyed, thereby unifying the text for the Muslim community (Ibn Kathīr, al‑Bidāyah wa’l‑Nihāyah, Vol. 7, pp. 150–152).

Character and Simplicity

Sayyidunā ʿUthmān (raḍiyAllāhu ʿanhu) was an extraordinarily simple and kind person. His gentleness often prevented him from taking strong action against troublemakers and rioters. His administration was therefore not as disciplined as that of his predecessor, Sayyidunā ʿUmar (raḍiyAllāhu ʿanhu) (Muir, The Caliphate: Its Rise, Decline, and Fall, Vol. 1, pp. 95–97).

Despite his immense wealth, he lived a remarkably simple life. He did not indulge in luxury, remained mindful of death, and spent major parts of the night in ṣalāh. He also fasted every second or third day. His humility and modesty were evident in his daily conduct.

Generosity and Piety

Sayyidunā ʿUthmān (raḍiyAllāhu ʿanhu) was known for his generosity. He spent large sums of money for the cause of Islam and to free slaves. He was deeply pious, fearing and loving Almighty Allāh and Sayyidunā Rasūl Allāh ﷺ more than anything else (Ibn Kathīr, Vol. 7, pp. 153–155).

Martyrdom

In 656 CE, Muslim rebels from Kufa (Iraq) and Egypt laid siege to Hazrat ʿUthmān (raḍiyAllāhu ʿanhu) in Medina. Despite his patience and refusal to shed Muslim blood, he was martyred in his home, becoming the first Caliph to be killed by internal rebellion (al‑Ṭabarī, Vol. 4, pp. 225–227).

Hazrat ʿAlī al‑Murtazā (raḍiyAllāhu ʿanhu)

Amīr al‑Muʾminīn, Asadullāh Ghālib, Ḥaydar‑e‑Karrār Hazrat Sayyidunā ʿAlī al‑Murtazā (raḍiyAllāhu ʿanhu) is recognized as the second Imām of the Silsila ʿĀliyyah Qādiriyya. His name was ʿAlī, well known as Abū al‑Ḥasan and Abū Turāb, with titles including Murtazā, Asadullāh, and Ḥaydar‑e‑Karrār. Hazrat ʿAlī (raḍiyAllāhu ʿanhu), a cousin and son‑in‑law of the Prophet ﷺ, was acknowledged as the fourth Caliph of the Muslims in Medina (Ibn Kathīr, al‑Bidāyah wa’l‑Nihāyah, Vol. 7, pp. 200–202).

The governor of Syria, Muʿāwiyah (later the first Umayyad caliph), refused to recognize him as caliph and swore revenge for the death of Hazrat ʿUthmān (raḍiyAllāhu ʿanhu), who was his relative. In 657 CE, the rivals met at Ṣiffīn in northern Syria near modern al‑Raqqah. The battle was inconclusive, and arbitration was agreed upon. Hazrat ʿAlī (raḍiyAllāhu ʿanhu) accepted reconciliation, which angered some of his followers. These dissenters, later known as the Khawārij, swore to murder both ʿAlī and Muʿāwiyah. Eventually, Hazrat ʿAlī (raḍiyAllāhu ʿanhu) was assassinated in 661 CE (al‑Ṭabarī, Tārīkh al‑Rusul wa’l‑Mulk, Vol. 4, pp. 300–302).

Simplicity and Piety

Sayyidunā ʿAlī (raḍiyAllāhu ʿanhu) lived a simple life. He refused luxury food, wore simple clothes, slept on the ground, repaired his own clothes and shoes, and performed manual labor. He spent nights in ṣalāh and often fasted for three consecutive days. His character was marked by honesty, piety, justice, and love of truth (Muir, The Caliphate, Vol. 1, pp. 110–112).

Testimonies of His Qualities

Allāmah Ibn Ḥajar al‑Makkī (raḍiyAllāhu ʿanhu) records in Zawāhir that Hazrat Amīr Muʿāwiyah (raḍiyAllāhu ʿanhu) asked Zarrār to describe Hazrat ʿAlī. Zarrār replied:

“His knowledge was vast. He was ʿĀrif Billāh, strict in matters of Dīn, spoke words of righteousness, and every decision was full of justice. He shunned worldly pomp, loved the silence of the night, cried in fear of Allāh, and was quick to assist others. He respected the poor and needy, and even the guilty knew their case would not be compromised by him.”
(Ibn Ḥajar al‑Makkī, Zawāhir, Vol. 2, pp. 88–90).

Zarrār further swore an oath, describing Hazrat ʿAlī’s nightly weeping and renunciation of the material world. When Muʿāwiyah heard this, he wept bitterly, acknowledging ʿAlī’s greatness (Masālik al‑Sālikīn, Vol. 1, pp. 122–124).

Valor at Khaybar

Hazrat Sahl ibn Saʿd (raḍiyAllāhu ʿanhu) narrates: On the day of Khaybar, the Prophet ﷺ said: “Tomorrow I shall give this flag to a man through whom Allāh will grant victory. He loves Allāh and His Messenger ﷺ, and Allāh and His Messenger love him.”

The next morning, the Prophet ﷺ called for ʿAlī, whose eyes were sore. The Prophet ﷺ applied his blessed saliva to ʿAlī’s eyes, curing them instantly, and gave him the flag (Ṣaḥīḥ al‑Bukhārī, Vol. 1, p. 518; Ṣaḥīḥ Muslim, Vol. 3, p. 145).

Generosity and Kindness

Hazrat Abū Dharr al‑Ghafari (raḍiyAllāhu ʿanhu) said: “Hazrat ʿAlī (raḍiyAllāhu ʿanhu) was exalted, brave, truthful, soft‑hearted, and kind. His desire to help the poor flowed like waves of the sea. He would travel far to assist the sick, old, poor, orphans, and downtrodden.” (Sunan Ibn Mājah, Vol. 1, p. 11).

Sunni Belief and Testimonies

According to Ahl al‑Sunnah wa’l‑Jamāʿah, Hazrat ʿAlī (raḍiyAllāhu ʿanhu) is the fourth Khalīfah of Islam. Imām Abū Ḥanīfah (raḍiyAllāhu ʿanhu) said: “The most exalted among people after the Prophet ﷺ are Hazrat Abū Bakr, then Hazrat ʿUmar, then Hazrat ʿUthmān, then Hazrat ʿAlī (raḍiyAllāhu ʿanhum).” (Tārīkh al‑Khulafāʾ, p. 122). Dar Qutnī records that Hazrat ʿAlī (raḍiyAllāhu ʿanhu) said: “Whoever says that I am more excellent than Abū Bakr and ʿUmar, I shall punish him with the ḥadd of a slanderer.” (Ibn Ḥajar, al‑Ṣawāʿiq al‑Muḥriqa, p. 91).

His son, Imām Muḥammad ibn al‑Ḥanafiyya, narrated: “I asked my father who was the best of people after the Prophet ﷺ. He replied: ‘Abū Bakr.’ I asked who was next, and he said: ‘ʿUmar.’”
(Ṣaḥīḥ al‑Bukhārī, Vol. 1, p. 518).

Hazrat ʿAbdullāh ibn Salma also reported: “After the Noble Messenger ﷺ, the best of people is Abū Bakr, then ʿUmar.” (Sunan Ibn Mājah, Vol. 1, p. 11).

Final Years

Hazrat ʿAlī’s son Ḥasan briefly claimed the caliphate in 661 CE, but under pressure from Mu’awiyah’s followers, he abdicated within a few months (al‑Ṭabarī, Vol. 4, pp. 310–312).

Imām Ḥasan and Imām Ḥusain (raḍiyAllāhu ʿanhumā)

Imām Ḥasan and Imām Ḥusain (raḍiyAllāhu ʿanhumā) were born in 4 Hijrah in Madinat al Munawwarah. Their mother was Hazrat Bībī Fāṭimah (raḍiyAllāhu ʿanhā), and their father was Hazrat ʿAlī al Murtazā (raḍiyAllāhu ʿanhu), one of the most gifted personalities in the initial period of Islam (Ibn Kathīr, al Bidāyah wa’l Nihāyah, Vol. 8, pp. 12–14).

Raised by this extraordinary couple and under the watchful eye of the Holy Prophet ﷺ, Imām Ḥusain (raḍiyAllāhu ʿanhu) soon distinguished himself as a promising scholar, warrior, and saint. The ideal upbringing he received from his parents and grandfather made him one of the noblest sons of Islam. Even in his teenage years, he was renowned for his kindness, generosity, courtesy, and knowledge (al Ṭabarī, Tārīkh al Rusul wa’l Mulūk, Vol. 5, pp. 210–212).

Respect and Succession

The two brothers received ample respect from Muslims across all segments of the community. Even the succeeding Khulafāʾ of Islam honored them. During the caliphate of their father, Hazrat ʿAlī, difficulties arose that led to a division of the caliphate: one led by Hazrat ʿAlī and the other by Hazrat Amīr Muʿāwiyah (raḍiyAllāhu ʿanhu).

After the martyrdom of Hazrat ʿAlī, Imām Ḥasan succeeded his father, but he relinquished the caliphate in favor of Hazrat Amīr Muʿāwiyah for the greater interest of Islam. Shortly thereafter, Imām Ḥasan was poisoned and passed away (Muir, The Caliphate, Vol. 1, pp. 120–122).

Yazīd and the Tragedy of Karbalāʾ

The Ahl al Bayt (the family of the Prophet ﷺ) had a legitimate claim to the caliphate. After the death of Hazrat Muʿāwiyah ibn Abī Sufyān, his son Yazīd declared himself Khalīfah, as he had been appointed successor during his father’s lifetime. Yazīd ascended the throne of Damascus in 683 CE. He was a dictator who indulged in debauchery, alcohol, and neglected the farḍ ṣalāh (obligatory prayers). He did not follow the example of the four rightly guided Khulafāʾ (Ibn Kathīr, al Bidāyah wa’l Nihāyah, Vol. 8, pp. 20–22).

The significant place that Imām Ḥusain (raḍiyAllāhu ʿanhu) occupies in Islamic history is too well known to require further explanation. The incident that profoundly influenced the religious and political history of Islam is the tragic event of Karbalāʾ and the martyrdom (shahādah) of Imām Ḥusain.

More than thirteen centuries have passed since this poignant moment, yet the month of Muḥarram still brings a vivid remembrance of the noble sacrifice of Imām Ḥusain ibn ʿAlī ibn Abī Ṭālib (raḍiyAllāhu ʿanhu) (al Ṭabarī, Tārīkh al Rusul wa’l Mulūk, Vol. 5, pp. 215–217).

Lessons from Karbalāʾ

The shahādah of Imām Ḥusain at Karbalāʾ signified a moral victory of virtue over vice. It was a triumph of good over evil and became a beacon of truth and justice. Sayyidunā Imām Ḥusain fought for the laws of Allāh on earth and refused to submit to the corrupt rule of Yazīd, who introduced un-Islamic practices. Karbalāʾ teaches us steadfastness, patience, and composure in the most severe trials.

A poet aptly remarked: “The martyrdom of Imām Ḥusain ultimately meant the death of Yazīd; Karbalāʾ gave rise to a new impulse for Islam.” (Suyūṭī, Tārīkh al-Khulafāʾ, p. 122).

Abbasid

From 718 CE, the Abbasids devised a plan to seize control of the caliphate. They dispatched agents to various parts of the Islamic empire to spread propaganda against the Umayyads. By around 747 CE, they had gathered sufficient supporters to organize a revolt in northern Iran. Three years later, this led to the defeat of the Umayyad caliphate. The Abbasids executed most members of the Umayyad family and moved the capital of the empire to Baghdad (Kennedy, The Early Abbasid Caliphate, 2004, pp. 45–47).

The Abbasids adopted much of the splendor and ceremonial grandeur of the former Persian monarchy in their court culture. Yet the dynasty began to weaken due to invasions by the Buyids, Seljuqs, and the Mongols (Hodgson, The Venture of Islam, Vol. 2, pp. 112–115).

Economy and Trade

The economy of the Abbasids was heavily dependent on agriculture and trade. Agriculture required extensive irrigation systems, but these failed under the later dynasty. Despite this problem, the cities continued to grow and flourish. Long-distance trade reached India and Southeast Asia, making Baghdad one of the most important trading centers of the medieval world (Lapidus, A History of Islamic Societies, 2014, pp. 88–90).

Culture and Science under the Abbasids

Culturally, the Abbasids represented the pinnacle of Islamic civilization. Under their rule, major advances were achieved in science, literature, mathematics, and philosophy. The renowned Bayt al-Ḥikmah (House of Wisdom) in Baghdad became a center of translation and research, where Greek, Persian, and Indian works were translated and further developed (Saliba, Islamic Science and the Making of the European Renaissance, 1994, pp. 55–57).

Conclusion

The pious people, though few, have sacrificed their lives for Islam against foreign powers. Today, more than 1,400 years later, Muslims—both individually (as members of parliament, leaders, and individuals) and collectively (as organizations)—do not possess the strength to silence the enemies of Islam. This weakness is due to selfishness.

Muslims today are mostly focused on materialism and worldly honor. Yet such matters, even after death and decay, will not benefit them in their graves. True success lies not in worldly prestige but in eternal accountability before Allāh.

Therefore, let Muslims join and unite against the prevailing and emerging enemies of Islam—not through empty words or superficial gestures, but through steadfastness, sincerity, and a non‑verbal, practical demonstration of unity and resilience.