F:\E\ISLAMICUS\2020\n0. 1\New folder\khulafa-e-rashideen on the prosperity.pmd


Hamdard Islamicus Vol. XLIII, No. 1 73

KHULAFA-E-RÓSHIDÔN AND THE PROSPERITY OF
RELIGIOUS MINORITIES: AN ANALYSIS

1Hafiz Muhammad Adeel,
2Dr Muhammad Riaz Mahmood

1PhD Research Scholar, Department of Islamic studies,
University of Gujrat, Gujrat, Pakistan.

e-mail: muhammadadeel314@gmail.com
2Assistant Professor,

Department of Islamic studies,
University of Gujrat, Gujrat, Pakistan.
e-mail: dr.riazmahmood@uog.edu.pk

Islam is a message of peace, progress and prosperity for the entire

mankind. This universal religion safeguards the respect, education, health,
freedom and other facilities of life of the Muslims as well as the Non-
Muslims. This is the reason that the Prophet of Islam ( ) established the
state where steps had been taken for the prosperity and security of all
the human beings without any discrimination. In the state of Madina
multi-dimensional measures were taken for the material and spiritual progress
of the people having different religions. Abu Bakar (R.A), Umar (R.A),
Usman (R.A) and Ali (R.A) became caliphs successively after Muhammad
( ). Keeping in view of teachings of Muhammad ( ), Khulafa-e-RÉshidÊn
took extra ordinary measures to protect the religious minorities. Peace
treaties were held with religious minorities. They were consulted in state
affairs and provided freedom of having faith and worship of their choice.
Steps were taken to maintain their status and individuality and they were
allowed to continue their business activities. It is quite beneficial to study
and analyse those measures taken for the welfare of the religious minorities
by Khulafa-e-RÉshidÊn. These steps may be useful while planning the
rights for prosperity and security of the religious minorities in the Modern
Muslim States.This research article has been presented to fulfil this literary,
scholarly, political and social need.

Key words: Religious Minorities; Rights; State of Madina; The Prophet ( ).



74 Khulafa-e-RÉshidÊn and Religious Minorities...

Introduction

Islam is a universal religion. It is the true representative of humanity.
Islam, that teaches love and respect for all other religions and peoples,
does not have any rule or resolution that is against humanity. In Islam,
minorities are entitled to all rights which can be considered in an ideal
society. The importance of the rights of minorities in Islam can be judged
from this blessed saying of the Holy Prophet ( ). He said, “If a person
kills a non-Muslim he would not smell the fragrance of paradise, even the
fragrance of paradise is spread over the distance of forty years”1. These
warnings are meant to enforce the law given by Islam to protect the
rights of minorities. Islam came with the message of establishing a society
with high human values. Before the advent of Islam every section of
society was subjected to the oppression of the dominating persons. Like
other societies there was no concept of the rights for minorities before
Islam. Islam has granted to minorities same status as the other citizens
had. The Holy Prophet ( ) made the preservation of the rights and
privileges of minorities even the protection of their religious rights a part
of the constitution of the state of Madina. During the Era of Khulafa-
e-RÉshdÊn their rights were diligently protected and all the agreements
were respected made with them earlier. The Era of Khulafa-e-RÉshdÊn
is a true picture of Islam which was politically and administratively alike
as Prophet’s era. Today the issue of minorities has become a global
challenge. History of Islam witneses that in the Islamic state, minorities
had a high position to participate in state affairs and also held the state’s
important responsibilities. All this was the result of the teaching given by
Holy Prophet ( ).

After the death of the Holy prophet ( ), the Khulafa-e-RÉshdÊn
maintained the tradition of tolerance for religious minorities. The study
and analysis of this glorious history of religious tolerance is extremely
useful. This article comprises four parts. The first part covers the
introduction of topic and the second section describes the welfare of
minorities in the Islamic regarding. The third part contains the role model
of the Holy prophet ( ) regarding religious minorities. The fourth section
describes measures of the Khulafa-e-RÉshdÊn for the prosperity of religious
minorities.

Islamic Teachings Regarding the Development of Religious
Minorities

Islam teaches for providing education, health, financial support, peace



Hamdard Islamicus Vol. XLIII, No. 1 75

and respect to all the human being classes without any discrimination.
Allah says: there is no compulsion in religion, Truth stands out clear from
error, so whoever rejects evil and believes in Allah, hath grasped the
most trustworthy hand-hold that never breaks and Allah heareth and
Knoweth all things.2 It was said in another place: To you be your way
and to me mine.3 The importance of the rights of minorities in Islamic
society can be judged from this blessed interpretation of the Holy Prophet
( ). He said, Beware! Whovere oppresses a minority person or seizes
his rights or hurts him more than he can afford, or takes anything from
him without his consent, I shall plead for him on the day of judgement4.

This is not just a warning, but a law which was practiced in the
Islamic state during the period of Holy Prophet ( ). Once a Muslim
killed a non-Muslim and deceased’s heir came to the Holy prophet ( )
for judgment. The Holy Prophet ( ) ordered the murderer to be murdered
and he was killed5.

Role Model of the Holy Prophet ( ) Regarding Religious Harmony

Islam not only taught tolerance but also respected the beliefs of all
religions, protected them and their places of worship from abusing. Islam
not only respected the other prophets but also regarded them as a part
of the faith. After the migration, the Holy Prophet ( ) also made the
foundation of a new society with faith among the Muslims and gave
them a platform. He paid his attention towards the relation with non-
Muslims. The aim was to assure the availability of blessings of peace
and security for all the humanity. When the Holy prophet ( ) migrated
to Madina, most of the jewish population inhabit there, at that time three
major tribes of Jewish Bannu NaÐir, Bannu QurayÐa and Bannu Quanuqa‘
were famous tribes of Madina. He contracted with jews of Madina for
complete religious freedom, the protection of life and property and the
defence of Madina, known as the MÊthaq-e-Madina.6 The purpose of the
Holy Prophet ( ) was that all humanity should benefit from the blessing
of peace and security, as well as the area of Madina and the suburbs to
be united. The closest neighbours to Madina were Jews. Although they
hated Muslims, they had not yet expressed any confrontation and strife,
therefore the Holy prophet ( ) made a pact with them giving them
complete freedom of religion. The main provisions of the treaty with the
Jews were that the prevailing rules of bloodshed and ransom will be
continued. Jews will have religious freedom and they will maintain friendly
relations with the Muslims. If a third party gets into a war, they will be



76 Khulafa-e-RÉshidÊn and Religious Minorities...

supportive of each other. When an external force attacks Madina, jews
will defend along with Muslims. When one of the parties reconciles with
the third power, the other will also have to be reconciled, although religious
battles will be exempted. A federal government established due to the
settlement of this treaty in Madina and its vicinity, Madina was the
Capital of this government, headed by Rasul Allah ( ).

In order to further expand the sphere of peace the Holy prophet
( ) also made similar agreements with other tribes as per the
circumstances. Islam had given non-Muslims complete freedom throughout
their history, they performed their religious rituals freely.

Similarly, a delegation of Christians from Najran came to serve and
requested from protection from the Holy prophet ( ). A contract was
signed. As per its text: This is the contract from the Holy prophet ( )
for the people of Najran. Under this contract all their goods are left in
their possession on the condition that they will pay two thousand sheets
(made in Yaman), one thousand in month of Safar and one thousand in
month of Rajab, and in return the Najrani and their relatives will remain
in the protection of Allah and His prophet ( ), their places of worship
and their patronage, and present people and non-existent will be safe and
they will not be harmed. Their designation will not be changed. People
will be banned to take any interest and whoever takes interest next time,
will be relieved from our responsibility.

Khulafa-e-RÉshidÊn and Betterment and Prosperity of Religious
Minorities.

The meaning of the Khilafat is to succeed and to sit in one place
after another. In fact, the Khilafat is the vicegerency of the prophet ( )
for the Ummah after him. It is the highest status in Islam after the
prophethood.8 The duties of Khilafat are broad in Islam that include the
fulfillment of all religious and secular goals. Those who became successors
after The Holy Prophet ( ) are Abubakr, Umar, Usman and Ali (R.A).
They established the government and made the position of Khilafat like
the real Model set by Holy prophet ( )

Abubakr (R.A) and Religious Minorities

Abubakr (R.A) gave great privileges to minorities in his Khilafat
period and made several treaties with them, which are mentioned in
history books. When Khalid bin WalÊd (R.A.) retuned to Iraq and Iran



Hamdard Islamicus Vol. XLIII, No. 1 77

from the border of Syria, he made agreement with the people of Aanat
as per order of Abubakr (R.A.). The major points of this agreement
were that: Their churches and monasteries will not be demolished. They
can perform their gong all the time except Muslims’ prayers time. They
can show the cross on their religious festivals. They have to give food
to Muslim travellers for three days. They have to take care of the lives
and property of Muslims when it is needed.9 Another agreement made
by Khalid bin WalÊd (R.A.) for the people of ‘Hera’ is that: Do not
support any disbeliever against Muslims. Do not oppose Muslims. Do not
reveal our secrets for our enemies. If they do not abide by these provisions,
their security will also be terminated on our behalf. If they are under our
control, they will have all the privileges like other minorities. It is included
in this agreement that the Jizya will be forgiven for the elderly who are
unable to do work, who are suffered by the catastrophic disaster and the
poor who spends his time on charity.10 We receive many instructions
which Abubakr (R.A.) wrote or expressed to commanders of Islamic
army. The most important instructions are that he gave to commanders
who were sent to Syria. He said:

I advise you to fear Allah. Fight with those who do not believe in
Allah. Neither demolish a synagogue, nor kill the children, the elderly and
the women. You will find many people who have limited themselves in
churches and they do not have any interest in society, leave them alone.11

When the Christians of Najran refused to become Muslim in tenth hijri,
the Holy Prophet ( ) had guaranteed them, their lives and their religion
in lieu of an annual amount and signed a pact having the terms of this
guarantee. When the Holy Prophet ( ) departed from this world and
the action against the rebels started in the period of Abubakr (R.A.), the
Christians of Najran feared that any action would be taken against them.
A delegation of Najran came to Abubakr (R.A.) and requested him to
renew their act. Abubakr (R.A.) guaranteed to the delegation and renewed
agreement. This agreement is from Abubakr Khalifa of the Holy Prophet
( ), their lives, the land, the nation, the wealth in their suburban villages
and those who are in Najran and those who have gone abroad, their
churches and everything are protected by Allah. Army service will not
be taken from them; they will not be treated harshly as well. Neither
priest will be separated from his position, nor any monk will be forced
to give up his leadership. It is obligatory for them that they have to fulfil
their responsibilities sincerely12. In the period of Abubakr (R.A.), non-
Muslims of the conquered countries were provided full guaranty for their
rights. The rights given by Holy prophet ( ) to minorities were also



78 Khulafa-e-RÉshidÊn and Religious Minorities...

given by Abubakr (R.A.). The Christians of “Hera”, were assured that
their monasteries and churches would not be demolished, those places
would not be destroyed where they shelter themselves against enemies
whenever needed. Ringing bells will be allowed, the cross will not be
banned at the festivals, from aged persons, disabled for work or serious
illness, tribute will not be taken.

Umar (R.A) and Religious Minorities

The rights of minorities were protected according to the teachings
of the Qur’Én and Sunnah during the reign of Umar Farooq (R.A.) as
well. During the reign of his Khilafat, several agreements were finalized
with minorities, the most important of which is the agreement with the
people of the monh of Azan. No‘man Bin Muqran (R.A.) signed the
treaty with monh of Azan during the Khilafat of Umar Farooq (R.A.).
The important points of this agreement were as follows: They will neither
be forced to abandon their religion nor their law would be altered. They
would have to pay a partial fee once a year to the authorized person
appointed by us. They will be supported and protected in lieu of Jizya.
In case of violation of conditions, the treaty will be abolished.14 When
Umar (R.A.) was appointed Khalifa, the people of Najran Came to him,
he had deported them from Najran Yemen and settled in Najran Iraq
because he was worried that they would harm the Muslims. He wrote
to them: This is the agreement from Amir al-mu’minin ‘Umar wrote for
the people of Najran, Those of them who are leaving (Najran Yemen)
have  the trust of  Allah, none of the Muslims will harm them. Whatever
they cultivate for themselves in Narjan Iraq would be a charity in the
way of Allah for them, and a reward for their land which they are
leaving Najran. The Jizya is waived for them for twenty-four months
since their arrival.15 Umar Farooq (R.A.) thought for the minorities until
his very last moment. He, in his last will exhorted his successor to
observe The pledges with minorities. They should be protected and not
be overburdened.16 Umar Farooq (R.A.) used to ask people ( ) about
minorities. Abu Ubaida bin Jarrah (R.A.) was the commander of Islamic
army when he conquered the Fahl province of Jordan by the power of
Sword, Muslims army was divided into two groups with different  opinions,
One of them opeined that the occupied area should be distributed among
the Muslim soldiers. While the second one argued that since agriculture
land is not in our jurisdiction, it would be appropriate that the entire



Hamdard Islamicus Vol. XLIII, No. 1 79

conquered area mey be declared as a common wealth and agricultural
lands may be left to their current owners. Tribute recieved from them
may be handovered to Islamic state. Since there was no consensus
among the two groups, the case was referred to Umar Farooq (R.A.).
He, after a long discussion with other Companions (R.A.) decreed that
as per Qur’Énic order, the conquered agricultural lands would be left to
their owners and tribute recieved from them would be deposited in the
state exchequer. He continued:

If we have enslaved the inhabitants, who will be the sponsor of the
generations that come after us. They would not get any benefit from
dhimmis. The descendants of Slaves would also remain Slaves  till the
Day of Judgment. So do not enslave them. Instead, get jizya from them.
For Christians festival ‘Easter’, he ordered that Christians may be allowed
to show Crosses without flags outside the city. However, They may not
be allowed to show crosses from nearby areas of Mosques or Muslim
localities.17

When Umar (R.A.) subjugated new teritories, treaties were made.
Some of the treaties mentioned in history are detailed and some are
brief. The agreement of Bait-al-Maqudas written in presence of Umar
(R.A.) is that: People pf ‘Alia’ (Bait al-Maqdas) are given protection by
AmÊr al-Mu’minÊn. No settelment will be made in their Churches nor
they would be captured or ruined. No christian would be forced to
change his religion nor will be harmed nor any jew would reside with
them in Ailia. The undertakings given in this treaty are guaranteed by
Allah, his prophet ( ), Khulafa and Muslims subject to payment of jizya
by them.18 When Umar (R.A.) was returning from Syria, he saw a few
men standing in sunlight and pouring oil on their heads. He asked to
people what is the matter? Knowing that they did not pay the fine, that’s
why they were being punished. Umar (R.A.) asked the reason and found
them Impecunious. He ordered to release them and said “I heard the
Messenger of Allah ( ) says: Do not hurt people; God will punish them
on the Day of Resurrection who punish people in world.19 Umar (R.A.)
was very active in the propagation of Islam, he always expressed that
no one can be oppressed for changing his religion. A Christian slave of
Umar (R.A.) was always persuaded for conversion to Islam, but when
he refused, he said that there was no compulsion to accept Islam.20

Umar (R.A.) did not discriminate between minorities and Muslims
in terms of civil rights. Murder of any dhimmi by a Muslim was
compensated by sentencing the muderer to death. No levy was recieved



80 Khulafa-e-RÉshidÊn and Religious Minorities...

from dhimmis except jizya and ‘Ushr. Disable to earn persons from minorities

were also provided like Muslims, financial support from bait al-MÉl.  This law
was enforced in the Khilafat of Abubakr Siddiq (R.A.). Umar (R.A.)
continued it.21

Usman (R.A.) and Religious Minorities

The rights of minorities were protected according to the teachings
of the Qur’an and Sunnah during the reign of Usman (R.A.) as well. In
the reign of Usman (R.A.), a jew tried to be seditious in the presence
of WalÊd bin ‘Uqba (Governor of Kufa). Jundab bin K‘ab Azadi killed the
Jew. WalÊd imprisoned him and declared death sentence for the murderer.
Jundab escaped from jail with the help of Prison-guard AbË SinÉn.
When the escape was revealed, on order of WalÊd b. ‘Uqaba prison-
guard was sentenced to death. This shows that the sancity of blood of
Muslims and non-Muslim minorities is equal in the Islamic state.22 Usman
(R.A.) appointed Saad bin Abi Sarrah governor of Egypt, he made a
treaty with the chiefs of Noba and all the inhabitants of area, extending
from Aswan to the mountainous border on the other side. As per treaty
the people of Noba were declared under the protection of Allah and his
messenger ( ) Muslims army would not fight with them, nor would
attack them.23 Usman (R.A.) wrote a letter to the tax collecting officer
to receive the levy with justice.24

 It is important, to be honest, When ‘Umar (R.A.) was martyred
and Usman (R.A.) was appointed as the Caliph, people of Najaran came
to him in Madinah. He wrote to WalÊd bin ‘Uqba for the people of
Najran: Stance of people of Najran has come to me. I approve all the
lands, given to them by Umar (R.A.) in return for their Yemeni lands.
Look carefully at what the Prophet ( ) wrote for them, and complete
with them what is listed.25 During the period of Usman (R.A.), special
care was taken that in the areas which were conquered by peace, no
rights were stripped of them. Areas of reconciliation included Hajar,
Bahrain, Elah, Dum-ul Jandal, and Azhar which were the settlements
recieved from them only what was mutually agreed. He continued earlier
terms decided for the areas conquered by peace by his predecessors,
such as the Jerusalem, conquered by Umar (R.A.) through reconciliation,
and Damascus by Khalid ibn WalÊd (R.A.), as well as many areas of
Syria.  Similarly, Balad Khorasan, was reconciled with Abdullah bin Amir
bin Kreuz.26



Hamdard Islamicus Vol. XLIII, No. 1 81

Ali (R.A) and Religious Minorities

The reign of Ali (R.A.) was very disturbing, but still the rights of
minorities were not disturbed in his period. Once a case came up in
which the killer was Muslim and the victim was non-muslim. He ordered
by killer to be handed over to the deceased’s heirs and decided on the
fatwa of Umar (R.A.). But the deceased’s heirs wanted to take the
diyyat and release of murderer. When Ali (R.A.) came to know about
this he called the deceased’s heirs and asked them whether there was
any pressure? they replied no, then Ali (R.A.) said: The blood of the non-
Muslim of Islamic state is the same as Muslim’s blood.27 The Holy
Prophet ( ) had an agreement with the people of Najran, When they
died, they came to Abubakr (R.A.) for renewed contract. When Abubakr
(R.A.) died they came to Umar (R.A.) after it Usman and Ali (R.A.).

Ali (R.A.) like his earlier Khalifa, observed the treaties of the
minorities and gave all the rights as per Sharʑah.

Conclusion

In the view of Islam, every human being, regardless of religion,
region or race, has right of respect and privilege. The life and honor of
non-Muslims are protected as well. In Islamic state, the blood of a non-
Muslim is as worthy as the blood of a Muslim. Islam has forbidden ikrah
(Compulsion) in matters of faith and religion. Despite being the political
power and superpower, Islam has never forced the conquered nations
for conversion to Islam.

Islamic State never interfered in the religious affairs of non-Muslims.
Their churches were not demolished and they were allowed to build
synagogues in their populated areas. History of Islam testifies that the
Khulafa-e-RashidÊn, provided tolerance, widespread capacity,
indiscrimination, justice, and perfection to non-Muslims.

Islam commands respect for humanity and its dignity. The Prophet
( ) has set this example in practice for all ages, so it appears to have
worked in all periods of Islamic history, whether it was the Madinah, the
Caliphate of Rashidun, or their Successor’s periods.

Notes and Refrences

1. Bukhari, Muhammad bin Ismaeel, Al-JÉmi‘ al-saÍiÍ, ketab ul jizya, bab ism man
qatala, 2995.



82 Khulafa-e-RÉshidÊn and Religious Minorities...

2. Al-Qur’an, Al-Baqara II:256
3. Al-Qur’an, Al-Kafirun CIX:5
4. Suleman bin Dawud, Sunan abu- Dawud, Ketab ul kheraj, babo tasheer, 3052
5. Behaqi, Ahmad bin Husain, Al-sunan-al-Kubra, babo zufel Khabre, 16342
6. Shah mueen-ul-deen, Tarikh-e-Islam, (Maktaba Islamia, Lahore, 2013) 1, 43
7. Qasim bin slam, Kitab-ul-Amwal, (Idara tahqiqate Islamia, Islamabad) 344
8. Shah Mueen-ul-Deen, Khilaft-e-Rashida, (Maktba Muhammadia, Lahore, 2014)

11
9. Dr. Hameed-ul-Allah, Siasi Wathiqa Jat, (Majlas taraqi adab, Lahore, 2005) 242
10. Ibid, 235.
11. Dr. Khurshed Ahmad fariq, Abubakr (R.A.) k Sarkari Khutot, (Idara Islamiat,

Lahore, 1078) 120
12. Ibid., 45
13. Shah Mueen-ul-Deen, Tarikh-e-Islam, (Maktaba Muhammdia, Lahore, 2013) 69
14. Dr. Hameed-ul-Allah, Siasi wathiqa Jat, (Majlas taraqi adab, Lahore, 2005), 265
15. Abu Yousuf, Kitab-Alkhiraj, (Mutarajm, Niaz Ahmed, Maktaba Rahmania, Lahore),

213.
16. Ibid., 340
17. Dr. Khurshed Ahmad Fariq, Umar (R.A.) k Sarkari Khutut, (Print line publishr,

Lahore, 1999), 84
18. Ibid., 105
19. Abu Yousuf, Kitab-Alkhiraj, 341
20. Shibli Numani, Alfarooq, ( Naveed publisher, Lahore, 2003), 30
21. Abu Yousuf, Kitab-Alkhiraj, 341
22. Behaqi, Ahmad bin Husain, Al-Sunan-al-Kubra, bab ul Qisas, 8, 136
23. Dr. Hameed-ul-Allah, Siasi Wathiqa Jat, (Majlas taraqi adab, Lahore, 2005), 306
24. Dr. Khurshed Ahmad Fariq, Usman (R.A.) k Sarkari Khutut, (Idara Islamiat,

Lahore, 1978), 114
25. Abu Yousuf, Kitab-Alkhiraj, 215
26. Qasim bin slam, Kitab-ul-Amwal, (Idara tahqiqate Islami, Islamabad) 236.
27. Behaqi, Ahmad bin Husain, Al-Sunan-al-Kubra, Bab ul diyyat, 8, 34.