No doubt, Abu Bakr remembered that day when AI-Abbas, the uncle of The Messenger of Allah (Allah’s blessing and peace be upon him) went to him, asking him to appoint him in charge of one of those jobs which were in his (The Prophet's) custody. The Messenger of Allah (Allah’s blessing and peace be upon him) replied to him: "We, by Allah, never give it to anyone who asks for it, or is eager to have it."
That is because the responsibility of а ruler is а source of loss more than it is а source of benefit for him, а matter of sacrifice more than it is а matter of any kind of prestige. So, if anyone was keen on having it, then it means that he would not estimate well the great significance of such an important responsibility.
In the shed, Umar intended to speak to the gathering people, but Аbu Bakr hinted to him with his right hand to keep silent, and took his permission to allow him to speak first. "О community of Ansar! There is no merit which you might mention, of which you are not worthy."
In this way, As-Siddiq started his speech. Then he went on talking, giving his opinion about the one who might be candidate for the position of caliphate. He might be one of two: Umar Ibn AI-Khattab, with whom Allah reinforced Islam, and Аbu Ubaidah Ibn AI-Jarrah, whom The Messenger of Allah (Allah’s blessing and peace be upon him) had described as the trustwortl1Y of this nation.
He said: "I admit anyone of those two men (to be the caliph). At this moment, the hand of Umar trembled, as if а flaming piece of fire had fallen upon it. As for Abu Ubaidah, he cast down his weeping eyes very timidly. Then Umar cried: "By Allah! I’d better be brought and killed even without committing а sin than to be а ruler over people including Abu Bakr."
Indeed, this scene itself is more glorious than any speech (one could say). As soon as Umar had said so and then moved forward, stretching his hand to give the pledge of allegiance to Abu Bakr, the Ansar rushed towards Abu Bakr to give him the pledge of allegiance, as if they were called by somebody from heaven (to do so).
The Muslims disliked to live even for one day without an imam to lead them. S0, they went on discussing the matter, though The Messenger of Allah (Allah’s blessing and peace be upon him) had not yet buried, and they were still influenced by his death. However, there was а probability that the day of the shed should not come to end without leaving some primes in the structure (of the Muslim society). But Allah Almighty honoured Islam and the Muslims on that day with Abu Bakr.
Thus, the Muslims could peacefully and safely pass through this experience, which was the first as such, and the hardest upon them. With the sunset of that day, all disputes and differences about that matter passed away.
No doubt, the great distresses could only be faced by the great men. The fate chose (Abu Bakr) this great man in order to face the most disastrous matters and the greatest problems of the future. This great caliph would prove to be worthy of this position bestowed upon him by Allah in history, and in the hearts of people. That's when he would face the catastrophic events in such а way as to show to what extent the faith could overcome the difficulties and achieve the marvelous things.
As soon as the news of the death of The Messenger of Allah (Allah’s blessing and peace be upon him) had become in circulation, those who had а tendency to spread lies and false news, and those in whose hearts there was an ailment thought that not only The Messenger of Allah (Allah’s blessing and peace be upon him) had died alone, but also Islam had died with him. Thus, they had to start their operation as quickly as it could be, to lament this religion which came to its end, as they thought, and to restore their privileges they had lost under the pressure of this new religion (of Islam).
In this way, the movements of rebellion started, which soon turned to be an aggravated apostasy, having great armies, calling one another to proceed towards Madinah and destroy Islam.
In the countries and towns, which were far from Madinah, the most Muslims were almost new converts, in whose minds; the religion (of Islam) was intimately linked with its man and Messenger. So, when The Messenger of Allah (Allah’s blessing and peace be upon him) died, their chiefs stood (as instigators among them), making use of their nearness (to the time of ignorance), and the result was that they followed them, and renegaded from the religion.
In fact, it was not, at first, а complete apostasy from the religion. But it was а kind of rejection to pay the obligatory charity. But Abu Bakr considered it to be an apostasy, and а deviation from the straight path of Islam, after the death of its Messenger; and if Islam appeared to be unable to face such a rebellion, then, the consequences would go beyond what one could expect.
At that time, there were two opposing opinions: Some saw that those (apostates) should not be fought, as long as they committed nothing more than their rejection to fulfill the obligatory charity. This opinion was adopted by many led by Umar Ibn AI-Khattab.
There was the opinion that the obligatory charity is an essential principle of the religion, and the caliph has no right to let the people destroy it. It also observed that this rejection (of fulfilling the obligatory charity) was only а beginning and commencement, which would be followed by so many movements of rebellion. Abu Bakr himself adopted this opinion.
Those different points of view show а difference between two sorts of greatness. It was, to be sure, а subtle abstruse difference. If the people were asked, before both Abu Bakr and Umar declared their different opinions about this matter, who of them would be more rigid and much vigorous, and who would be more tractable and much easier and more inclined to peace (in regard to dealing with this movements of rebellion), the people would not hesitate, even а bit, to think that Umar Ibn Al Khattab would adopt the opinion of а severe suppression (of this rebellion), and Abu Bakr would call for deliberateness and making peace.
But, what really happened was contradictory to that (which was expected). Abu Bakr intended to deal with this crisis so much strongly and vigorously, prompted by а whetted will, determined to strike decisively (those rebellious movements), explaining his situation in those words: "By Allah! If they rejected to give me even а camel's string they used to give to The Messenger of Allah (Allah’s blessing and peace be upon him) (as an object of obligatory charity), I would fight them for it."
As for Umar, he had а different opinion about this crisis. He raised the following question to the caliph: "How would we fight people who testify that there is no god but Allah, since The Messenger of Allah (Allah’s blessing and peace be upon him) had said that whoever said it would save his blood and property?" Abu Bakr answered in а form of this question: "Did not The Messenger of Allah (Allah’s blessing and peace be upon him) say except rightly? No doubt, the obligatory charity is an essential right required by this (testimony that there is no god but Allah)."
There stood behind the situation of Abu Bakr two enlightening signs. The first showed how certain the faith of Abu Bakr was. The second highlighted the deep insight of Abu Bakr, not only as а caliph, but also as а caller (to Islam).
His certainty (of faith) in Allah and His Messenger was as high as to cause him to absolutely submit to all the commands and ways (of life) they presented. Thus, he undertook the entire responsibility of the religion, in such а way that no change in the laws of Allah and the tradition of His Messenger would be permitted. Every obligatory duty, which was standing at the time The Messenger of Allah (Allah’s blessing and peace be upon him) died, should survive, no matter expensive the sacrifice for that might be.
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