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“Mubahala: Key Event in Islamic History and Its Impact”

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“Mubahala: Key Event in Islamic History and Its Impact”

Introduction

Thee event of Mubahala, which occurred around 632 CE in Medina. It was a significant but failed attempt to resolve a theological disagreement between Muslims and Christians. The debate centered around the nature of Jesus, and when the discussions reached an impasse. Prophet Muhammad saww suggested invoking a mutual curse of God upon the liars. The Christian delegation from Najran was invited to participate in this challenge, but they withdrew before it took place.

This episode is crucial in Islamic history and is linked to several verses in the Quran, especially verse 3:61. The event holds particular importance for Shia Muslims as it involved Prophet Muhammad saww accompanied by his daughter Syeda Fatima sa, her husband Mola Ali asws, and their two sons, Imam Hasan as and Imam Husayn as. These figures hold great religious significance in Shia Islam. The Mubahala not only highlights the theological debates of the time. Also elevated the spiritual status of Muhammad’s family within the context of Islamic prophecy.

This historical event, with its strong religious and cultural implications. It continues to be studied and reflected upon by Muslims, especially in the context of unity and the power of divine intervention in theological disputes.

Etymology of Mubahala

The term mubahala (مُبَاهَلَة) is derived from the Arabic verb bahala, meaning “to curse.” The noun al-bahl can refer to either a “curse” or a “scarcity of water.” Mubahala carries the meaning of “withdrawing mercy from those who lie or engage in falsehood,” and it refers to an act of mutual imprecation. Where two parties swear a curse upon themselves, typically with a conditional statement such as “May I be cursed if…,” Followed by a purifying oath. In Islamic jurisprudence, mubahala is considered a lawful option to resolve disputes, though it is used as a last resort.

The Event of Mubahala

As Islam spread across the Hejaz region, Prophet Muhammad sent letters to various individuals and communities, inviting them to embrace Islam. Around the year 9 AH (631–632 CE). Hazrat Muhammad saww sent a letter to the Christian leaders of Najran. A region in the south of the Arabian Peninsula. In response, a Christian delegation visited Medina to meet with Muhammad saww, likely to investigate His claims of prophethood.

This meeting eventually led to a theological discussion regarding the nature of Jesus. The Christian delegation, under the leadership of individuals like Abd al-Masih, Abu al-Harith ibn Alqama, and Sayyid ibn al-Harith, engaged in a dialogue with the Prophet. After the discussions reached an impasse, Hazrat Muhammad saww proposed the option of mubahala, where both parties would call down a curse upon the liars.

However, rather than engaging in the mubahala, the Christian delegation chose to negotiate a peace treaty. According to the terms of the agreement, the Christians of Najran would pay an annual tax (jizya) but would not be forced to convert to Islam or participate in the military campaigns of the Muslims. They were also allowed to maintain their autonomy and control over their own affairs.

This peace treaty marked a significant moment in early Islamic history. Became one of the first such treaties with non-Muslim communities. The Christians of Najran continued to live in the Arabian Peninsula until the caliphate of Umar ibn al-Khattab, when they were expelled in 634–644 CE.

In Medina, during the meeting between Prophet Muhammad and the Christian delegation. The debate likely centered on the nature of Jesus — whether he was human or divine. The Christian delegation, however, rejected the Islamic belief that Jesus was purely human, as depicted in the Quranic verse 3:59. This verse acknowledges the miraculous birth of Jesus but denies his divinity, stating,

“Truly the likeness of Jesus in the sight of God is that of Adam; He created him from dust, then said to him, ‘Be!’ and he was.”

This belief contrasts with the Christian doctrine that elevates Jesus to divine status.

According to Islamic tradition, some of the verses in Surah Al-Imran (Chapter 3). Particularly verses 59 to 61, were revealed to Muhammad during this event. Verse 3:61, which is known as the “verse of mubahala,” instructs the Prophet to invite his opponents to a mutual prayer invoking God’s curse upon those who lie. The verse states:

“And to whomsoever disputes with thee over it, after the knowledge that has come unto thee, say, ‘Come! Let us call upon our sons and your sons, our women and your women, ourselves and yourselves. Then let us pray earnestly, so as to place the curse of God upon those who lie.”

(Quran 3:61)

Following this, verse 3:63 states:

“And if they turn away, then God knows well the workers of corruption.”

This verse is often interpreted as indicating the Christian delegation’s refusal to accept the Islamic concept of tawhid. The oneness of God, thus rejecting the central tenet of Islamic faith.

According to some reports, the Christian delegation did not accept the challenge of Mubahala. Instead, they chose to negotiate a peace treaty with Hazrat Muhammad saww. This could have been because they were uncertain about the truth of His claims or because they were intimidated by the military power of the Muslims. This account is cited by the Sunni scholar Muqatil ibn Sulayman (d. 767) and the historian Ibn Sa’d (d. 845) in his work Tabaqat.

In one tradition, Muhammad is said to have hypothetically considered taking his daughter Syeda Fatima sa, her husband Mola Ali asws, and their two sons, Imam Hasan as and Imam Husayn as, with him for the Mubahala. Ibn Sa’d also mentions that two leaders of the Christian delegation later converted to Islam. Which could explain why they initially refused the Mubahala challenge.

However, other reports suggest that Hazrat Muhammad saww did, in fact, appear for the Mubahala, accompanied by his family, as instructed by the Quran. This event is believed to have taken place at the khatib ahmar (the “red dune“) in the Al-Baqi cemetery, which was later renamed Jabal al-Mubahala (Mountain of Mubahala). According to these reports, Hazrat Muhammad saww was accompanied by his cousin Hazrat Ali asws, his daughter Fatima, and his grandsons Hasan and Husayn. These accounts are cited by various historians and scholars, including Ibn Ishaq (d. 767), Fakhr

al-Razi (d. 1210), Ibn Kathir (d. 1373), and others. This version is considered the majority view in Islamic exegetical works.

In some traditions, it is said that Muhammad, Ali, Fatima, Hasan, and Husayn stood together under Muhammad’s cloak. This group is often referred to as the Ahl al-Kisa (People of the Cloak). On this occasion, Hazrat Muhammad saww may have also defined his Ahl al-Bayt (People of the House) as Hazrat Ali asws, Bibi Fatima sa, Hazrat Hasan as, and Hazrat Husayn as. This view is found in both Shia and some Sunni sources, including Sahih Muslim, Sunan al-Tirmidhi, and Musnad Ahmad ibn Hanbal.

Some scholars, however, suggest that these claims might have been later additions to the narrative. Regardless, the inclusion of these individuals as witnesses and key participants in the Mubahala ceremony elevated their religious significance within the Muslim community.

Significance in Shia Islam

In Shia Islam, the event of Mubahala holds immense significance. According to Shia tradition, when the verse of Mubahala (Quran 3:61) was revealed, Hazrat Muhammad saww was accompanied by four key figures—his daughter Hazrat Fatima sa, his cousin and son-in-law Hazrat Ali asws, and their two sons, Hazrat Hasan asws and Hazrat Husayn as. The Shia perspective interprets the verse to mean that “our sons” refers specifically to Hazrat Hasan as and Hazrat Husayn as, “our women” refers to Hazrat Fatima sa, and “ourselves” refers to Hazrat Muhammad saww and Hazrat Ali asws.

This interpretation highlights the special status of the Ahl al-Kisa (the People of the Cloak) in Shia thought. In contrast, while most Sunni sources, including those by al-Tabari, do not explicitly mention this view, some Sunni scholars do agree with the Shia interpretation. The Shia view, however, is more definitive in its assertion that the term “ourselves” signifies both Nabi Muhammad saww and Hazrat Ali asws, suggesting that Hazrat Ali asws holds a status comparable to that of Hazrat Muhammad saww in this context. This notion is crucial for Shia beliefs, especially regarding the authority and significance of Hazrat Ali asws, who is seen as a partner with Hazrat Muhammad saww ain his prophetic mission.

Shia scholars often cite the verse of Mubahala to affirm the unique spiritual position of the Ahl al-Kisa, especially Hazrat Ali asws; it signified their essential role in the prophetic claims of Muhammad saww. Their exclusion from any curse in the Mubahala event reinforces their divine status. Shia scholar Muhammad Husayn Tabataba’i also argued that the exclusion of other Muslims in this significant event further solidifies their spiritual partnership with Hazrat Muhammad asws.

Eid of Mubahala

The Eid of Mubahala is a special Shia commemoration of this pivotal event in Islamic history. It is observed annually on the 21st or 24th of Dhu al-Hijjah in the Islamic calendar, though the corresponding Gregorian date changes each year due to the lunar nature of the Islamic calendar. The celebration honors the moment when Hazrat Muhammad saww, Hazrat Ali asws, Hazrat Fatima sa, Hazrat Hasan as, and hazrat Husayn as participated in the Mubahala to demonstrate the truth of their faith and reject falsehood. This day serves as a reminder of their profound role in Islam, particularly within the Shia tradition.

Conclusion

The event of Mubahala stands as a significant moment in Islamic history, particularly within Shia Islam. It underscores the deep spiritual connection between Prophet Muhammad, his family, and their pivotal role in the Islamic message.

References

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