Quran and Mubahela

The Occasion:

      In response to the Prophet's message calling on Christians to Islam, (in the 9^th year of Hijrah), a deputation consisting of a Patriarch with 20 Christian dignitaries, from a place 1200 miles south, set out as a fact‑finding mission about Islam.  Once in Medina they met with Prophet Muhammad (pbuh), and as expected, most of their questions were about the Messiah Jesus (a.s.), his birth, his mother, and whether he was crucified or resurrected.  The answers of the Prophet were directly from the Holy Quran.

      The Christians were baffled and amazed, even bewildered.  They were impressed with the sincerity of the Prophet and his answers; and his fine qualities gained their trust.

      Since an Ayah for Mubaahala, i.e., a challenge with a Du'aa, had been revealed to the Prophet (pbuh), he suggested doing so in case they did not believe him.  A Mubaahala is a spiritual contest, it means that each of the two groups would pray to the Almighty asking for His damnation on those who are false (telling lies).  If Mubaahala were done, and Prophet Muhammad was saying the truth, then Allah would doom the Christian group and whatever Allah chooses to do to them would come to be!  The Patriarch agreed to the Mubaahala, and it was to be done at a certain place and time.

      A large crowd gathered for the occasion on the specified day.  Prophet Muhammad (pbuh) with the 6 year old Al‑Hasan and the 5 year old Al‑Husain, each holding one of his hands, and Ali and his wife Fatima following, proceeded to the place for Mubaahala.  These four were the dearest and closest to the heart of the Prophet (pbuh).  No, the Prophet (pbuh) did not choose a wife of his, an aunt, an uncle, a Sahaabi or anyone else, instead he chose Ahlul Bayt.  Muhammad (pbuh) took them because they represented to him the very essence, the very ones, the highest in honor.

▪    The Ayah said:    Our children —and Muhammad took Al‑Hasan and Al‑Husain;

▪    The Ayah said:    Our ladies —and Muhammad took his daughter Fatima;

▪    The Ayah said:    Our selves —and Muhammad took Ali as if Ali was the self of the Prophet.

      Upon seeing this group the Patriarch became startled, even frightened! Taken aback he hurriedly consulted with his group.  It became unquestionably obvious that Muhammad was saying only the truth, otherwise he would have brought other than the closest people to him.  Thus, they reasoned that for Muhammad to call upon Allah for a curse would certainly bring the damnation and ruin on these Christians.  They knew Allah would respond to a Prophet, and by conducting the Mubaahala their lot would be ruin!

      Having thus debated the matter, the Patriarch came forth with a look of relief.  He acknowledged to Muhammad and opted for immediate withdrawal from the Mubaahala!  The Patriarch also said: “If it weren't for my obligations with the Emperor I would have right away changed to Islam!”

The Term Ourselves in Mubaahala

      For the Mubaahala the Holy Quran asked Muhammad (pbuh) to bring forth persons (in the plural) who would be the replica of himself.  The Prophet (pbuh) chose Ali (a.s.), since no one else would do, Ali was the replica, the mirror image, the very one!  This implies that Ali had the identity in reflection of thought, spirituality, action, and motivations to such an extent that at any time one would represent the other.

      Ali then is the replica of the self of the Prophet (pbuh), the true representation of him.  Ali was in the Prophet’s eyes: the figurative brother, supporter, deputy and defender.  Ali's idealism, thinking, and spiritual make‑up were a mirror image to those of the Prophet (pbuh).

      Many Muslim scholars, commentators and Traditionists whom the Ummah acclaims with one voice, have given the details of this event with following conclusions:

▪    The seriousness of the occasion demanded absolute purity, physical as well as spiritual, to take part in the fateful event.

▪    Only the best of Allah's creations [Ahlul Bayt] were selected by the Holy Prophet under Allah's guidance.

▪    It, beyond all doubts, established the purity, the truthfulness, and the sublime position of the Ahlul Bayt.

▪    It also unquestionably confirmed as to who were the members of the family of the Holy Prophet. (6)

(6)Also Al‑Razi, Tafseer Kabir.  Also Al‑Sayooti, Tafseer Durr Al‑Manthur.  Also Tafseer Al‑Baydhawi.  Also Tafseer Ibn Katheer.  Also Sahih Muslim and Sahih Tirmidhi.)