Imam `Al¢; the Holy Prophet's successor in Medina

Imam `Al¢; the Holy Prophet's successor in Medina

On those days, Medina was in a delicate and sensitive state. While Muslim troops were headed for a long mission, the hypocrites, despite their having nominally accepted Islam, disobeyed the Holy Prophet's orders and stayed in Medina. `Abdull¡h ibn Ubayy had gathered a great number of proponents around himself.[1] In addition to the hypocrites, there was the worry and fear concerning the beaten and defeated enemies of Islam in Mecca, its vicinities and the nomads living around Medina. Thus, it was crucial for a strong man to protect the newly established Islamic state while the Holy Prophet was away. For this purpose, the Holy Prophet appointed Imam `Al¢ as his successor, telling him, “In order to manage the affairs of Medina, either you or I should be present.”[2]

Regarding this event, Mas`£d¢ writes:

“It is advisable to say that the Prophet appointed Imam `Al¢ as his successor in Medina so that he could control those who opposed participating in the Prophet's military mission.”

Imam `Al¢ used to take part in all campaigns and battles of the Prophet[3] and acted as a standard-bearer.[4] The hypocrites, however, spread the rumor that the Holy Prophet let `Al¢ stay in Medina because he no longer loved him! Having heard this rumor, Imam `Al¢ became upset; he took his sword and attended the Holy Prophet's presence at al-Jurf.[5] He rephrased the hypocrite’s claim and complained about the whole situation. The Holy Prophet replied:

“They are liars! You are my successor. Return and act as my successor. Are you not happy that your position to me is the same as (Prophet) Aaron’s position to (Prophet) Moses except that there will be no prophet after me?”[6]

However, Shaykh al-Muf¢d accounts for this event in the following manner:

“My brother; Go back to your position, because nobody else, except for you or me, can govern Medina. You are my representative—from among my family members—on the citizens of my city and my nation. Are you not satisfied that your position to me is the same as (Prophet) Aaron’s position to (Prophet) Moses except that there will be no prophet after me?”

Ibn `Abd al-Barr al-Qur§ub¢, a Sunni scholar of the fifth century, writes:

The Holy Prophet appointed `Al¢ as his successor during the war of Tab£k; he was elected to be the Holy Prophet’s successor for his family and for the people of the city, telling him, “Your position to me is the same as Aaron’s position to Moses… etc.”

On the words of al-Bukh¡r¢ and Muslim, the Holy Prophet likened `Al¢ to Prophet Aaron in relation to Prophet Moses.[7]

This epoch–making statement of the Holy Prophet, which is called ¦ad¢th al-manzilah (Narration of Position) is a clear proof of Imamate. Although this statement is uttered only on a specific occasion, Imam `Al¢ used to resemble Prophet Aaron in all cases of his associations with the Holy Prophet.[8]

Hardships and obstacles on the way

Despite all these obstacles, the army of Islam left Medina, but as it could be predicted; Muslims encountered a lot of hardships concerning the long distances to be covered, the meager number of horses,[9] the extreme heat and scarcity of water. For this reason, this war, in the history of Islam, is called war of hardship[10] or the miserable army.[11]

In any case, the army of Islam arrived at the land of Tab£k. There was no trace of the Roman army. The whole report of the Roman army had been false.[12] This rumor had been fabricated to bring forth worry in the Islamic territory.[13]

The Holy Prophet's treaties with local governors

The Holy Prophet stayed twenty days in Tab£k[14] during which he convened treaties with the governor of Aylah and the people of Jarb¡' and Adhru¦. They were obliged to pay tributes. After a military expedition, the powerful king of Dawmat al-Jandal surrendered and had to pay tribute.^[15]

The war of Tab£k took place in the ninth year of Hegira[16] and some aspects of it are reflected in S£rah al-Tawbah, which mainly deals with the hardships and weaknesses of some Muslims at the time of mobilization and the sabotages of the hypocrites. The famous issue of masjid ¤ir¡r, or a mosque to cause harm and for unbelief, coincided with the war of Tab£k. (the Holy Qur'¡n, 9:107)

The consequences of the war of Tab£k

Although no military confrontation happened during this hard and intolerable mission, it had some significant consequences some of which are dealt with here:

(1) During this journey, the Holy Prophet, through convening peace treaties with the tribes and the governors of the borderlines of °ij¡z and Damascus, could secure the tranquility of this region and guarantee that they would not cooperate with the Roman emperors.

(2) Through this military expedition, the commanders of the Muslim army became familiar with the hardships of this region; they learnt how to face such hardships. Likewise, they learned the techniques of military expeditions against the super powers of those days. That is why the first location that the Islamic army could conquer after the demise of the Holy Prophet was the land of Damascus.

(3) In this call for general mobilization, true believers could be distinguished from hypocrites and laggard ones. A sort of distinction took place in the Muslim troops.[17]

(4) The boost in the military prestige of the Muslims brought forth the Arab's inclination to Islam and their representatives' readiness to show obedience.

The spread of Islam in the Arabian Peninsula

The conquest of Mecca and the war of Tab£k were pivotal in the spread of Islam in the Arabian Peninsula. The Tab£k expedition was a great maneuver in which the Muslims' military prestige was boosted and everybody could realize that Islam had reached such a status that it could confront the world's super ‌powers. The political and military consequences of this maneuver were so great that, upon the Holy Prophet's return to Medina, the chiefs of many Arab tribes who had refrained from turning to Islam up to that time entered Medina and announced obedience. The number of these chiefs who entered Medina to meet the Holy Prophet was so great that the ninth year of Hegira is termed Sanat al-Wuf£d (Year of Delegation).[18]