What different versions are there of the history of the Rashideen caliphs? Why?
The history of the Rashideen caliphs is viewed differently across Sunni and Shia traditions, particularly regarding the events surrounding the leadership after the Prophet Muhammad's ﷺ death and the legitimacy of the first four caliphs: Abu Bakr, Umar, Uthman, and Ali.
From the Sunni perspective, the Rashideen caliphs are revered for their leadership and contributions to the early Islamic community. Sunnis believe that the caliphate was established through a consensus of the early Muslim community, with Abu Bakr being appointed as the first caliph after the Prophet ﷺ. Sunni sources, such as Sahih al-Bukhari, narrate that the Prophet ﷺ indicated the importance of following the caliphs, stating: Give allegiance to the first and the first, and give them their due rights, for Allah will question them regarding their trustworthiness
Sahih al-Bukhari 60:122. This view emphasizes the legitimacy and righteousness of the first four caliphs, known for their governance and expansion of the Islamic state.
In contrast, Shia beliefs hold a different perspective. Shia Muslims assert that Ali ibn Abi Talib, the Prophet's ﷺ cousin and son-in-law, was divinely appointed as his successor. They argue that the leadership should have remained within the Prophet's ﷺ family. For instance, Al-Kafi records a conversation in which it is highlighted that after the Prophet's ﷺ death, most of the community turned away from Ali, and only a few remained steadfast, stating: People were apostates after the Prophet (peace be upon him and his family) except for three
Al-Kafi 1:342. This suggests that many deviated from the rightful path, emphasizing a belief in the necessity of adhering to the Prophet's ﷺ appointed successors.
These differing narratives stem from historical events and theological interpretations, leading to distinct identities within the Islamic community. The Sunni view focuses on the collective agreement and the subsequent achievements of the caliphs, whereas the Shia perspective emphasizes the legitimacy of Ali's leadership and the consequences of deviating from it.
Sources
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Sahih al-Bukhari 60:122
Sahih al-Bukhari · Book 60, Hadith 122 · Narrated by Abu Huraira
I heard Abu Hazim say that he sat with Abu Huraira for five years, hearing him narrate from the Prophet (peace be upon him) that the Israelites were governed by prophets. When one prophet died, another succeeded him. But after me, there will be no prophet, only successive caliphs who increase in number. When asked what to do, he said, 'Give allegiance to the first and the first, and give them their due rights, for Allah will question them regarding their trustworthiness.'
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Al-Kafi 1:342
Al-Kafi · Book 1, Hadith 342
Three are among the noble traits of this world and the Hereafter: to forgive those who have wronged you, to maintain ties with those who have severed you, and to show forbearance when ignorance is directed at you. — OR — People were apostates after the Prophet (peace be upon him and his family) except for three. I asked, 'Who are the three?' He said, 'Al-Miqdad ibn al-Aswad, Abu Dharr al-Ghifari, and Salman al-Farsi, may Allah’s mercy and blessings be upon them.' Then after a while others became known. He said, 'These are the ones who had the millstone turned against them and refused to pledge allegiance until they were forced to pledge allegiance to Amir al-Mu'minin (peace be upon him). That is the meaning of Allah’s saying: "Muhammad is only a messenger; messengers before him have passed away. So if he dies or is killed, will you turn back on your heels? And whoever turns back on his heels will never harm Allah at all. And Allah will reward the grateful."
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