THE EVENT OF MUBAHILA (TAFSIR AL-MIZAN)PART 2 The agreement contains the phrase, one thousand in Safar; it means al-Muharram of Islamic calender, which was the first month of the year in Arabia. In pre-Islamic days it was called Safar -the first two months were called Safar al- Awwal and Safar ath- Thdni. Arabs in the days of ignorance used to postpone Safar al-Awwal. Then Islam confirmed the sacredness of the Safar al-Awwal; so it was called, the sacred (al-Muharam), month of Allah; then it became known as al-Muharram. Amir son of Sad ibn Abi Waqq:as narrates from his father that he said: Mu:iwiyah ibn Abi Sufyan ordered Sad telling him, What prevents you from abusing Abu Tur:ab (Ali, a.s.)? He said, As for this matter, as long as I remember three things which the Messenger of Allah (s) has said (about Ali) I will never abuse him; if even one of them were for me, it would have been dearer to me than red livestocks. I heard the Messenger of Allah (s) saying, when he left him (Ali) as his Deputy (when going) for one of his battles. Ali said to him, O Messenger of Allah! Are you leaving me behind with women and children? Thereupon, the Messenger of Allah (s) said to him: Are you not pleased that you should have the same position with me that Harun had with Musa -except that there is no prophet after me ? And I heard him saying on the day of Khaybar: Most surely tomorrow I will give the standard (of army) to a man who loves Allah and His Messenger, and whom Allah and His Messenger do love. (Sad) said: So we held our heads high (hoping to catch the eye of the Prophet). But he said: Call Ali to me. So he was brought (before .him), sore-eyed; and (the Prophet) put (his) saliva in his eyes (and he was cured); and gave the standard to him. And Allah conquered (Khaybar) on his hand. And when this verse was revealed: ...then say: Come let us call our sons and your sons and our women and your women and our selves and your selves, then let us pray earnestly. .., the Messenger of Allah called Ali, Fatimah, al-Hasan and al-Husayn, and said: O Allah! These are the People of my House. (as-Sahih, Muslim) The author says: This tradition has been narrated by at-Tirmidhi in his a-Sa!zi!z, Abu I-Muayyad al-Muwaffaq ibn Al:lmad in his Kitiib Fa{iiiil li, Abu Nuaym in his /filyatu l-awliyt:l , (from the same narrator as above), and al-l:Iammuyi in his Fart:lidu s-sim!ayn. Abu Nuaym narrates through his chains from Amir ibn Sad ibn Abi Waqqas from his father that he said: When this verse was revealed, the Messenger of Allah (s) called Ali, Fatimah, al-Hasan and al-Husayn and said: O Allah! These are the People of my House. (Hilyatu l-awliya) Also he narrates in the same book through his chains from ash-Shabi from Jabir that he said: al-Aqib and at-Tayyib came to the Messenger of Allah (s) and he invited them to Islam. They said: We are (already) Muslims, O Muhammad! He said: You tell a lie. If you wish, I would tell you what prevents you from (accepting) Islam. They said: Then let us have. He said: The love of the cross, drinking liquor, and eating the flesh of pig. Jabir further said: Then the Prophet invited them to imprecation, and they promised him to come to him in the morning. When the morning came, the Messenger of Allah held the hands of Ali, al-Hasan, al-Husayn and Fatimah. Then he sent (someone) to them. But they refused to accept his call (for imprecation); instead they acknowledged to him (his sovereignty). Then the Messenger of Allah (s) said: By Him Who has sent me with truth! Had they done (the imprecation) the valley would have rained fire on them. Jabir said: About them was revealed the verse: ...let us call our sons and your sons. Jabir further said ourselves refers to the Messenger of Allah and Ali; and our sons to al-Hasan and al-Husayn; and our women to Fatimah. The author says: This tradition has been narrated by Ibn al-Maghazili in his al-Manaqib through his chains from the same ash-Shabi from Jabir; by al-Hammuyi in his Fara idu s-simtayn, through his chains from the same narrator; by al-Maliki in his al- Fusulul-muhimmah from the same; by Abu Dawud at-Tayalisi from the same; and by as-Suyuti in his ad-Durru l-manthur from al-Hakim (who has said that this tradition is correct), and from Ibn Marduwayh as well as Abu Nuaym (in his Dala ilu l-khayrat) Abu Nuaym has narrated in his Dala ilu l-khayrat through the chain of al-Kalbi from Abu Salih from Ibn Abbas that he said: Verily a delegation of the Christians of Najran came to the Messenger of Allah (s), and there were fourteen persons of their nobles. Among them were as-Sayyid (and he was the leader) and al-Aqib, the second in rank and a man of good judgment among them. {Then he has described the event as given above.) (ad-Durru l-manthur) al-Bayhaqi has narrated in his Dala ilu n-Nubuwwah through the chain of Salmah ibn Abd Yashu from his father from his grandfather that he said: The Messenger of Allah (s) wrote to the people of Najran, before the (chapter of) Ta Sin Sulayman [4] was revealed: In the name of Allah, the God of Ibrahim and Ishaq and Yaqub. From Muhammad, the Messenger of Allah to the Bishop of Najran and the people of Najran. If you accept Islam, then I extol before you Allah, the God of Ibrahim and Ishaq and Yaqub. Now after (the praise of Allah), I call you to the worship of Allah leaving aside the worship of the servants (of Allah), and I invite you to (come under) the guardianship of Allah instead of the guardianship of the servants. But if you refuse (it), then (you should pay) the head-tax; and if you refuse (even this), then I declare war against you. And peace (be on you). When the Bishop read the letter, he was shocked and extremely terrified. So he sent (someone) to call a man of Najran Shurahbil ibn Wadaah by name; and gave him the letter of the Prophet and he read it. Then the Bishop said to him: What is your opinion? Shurahbil said: You surely know the promise which Allah made to Ibrahim about the prophethood in the progeny of Ismail. Therefore, how can one be sure that it is not this very man? I would not give any opinion regarding the prophethood. If it were an opinion about a worldly matter, I would have advised you about it and made efforts on your behalf. Then the Bishop called the people of Najran one after another, but all said as Shurahbil had said. Thereupon, they decided to send Shurahbil ibn Wadaah, Abdullah ibn Shurahbil and Jabbar ibn Fayd, so that they might bring them the (correct) news of the Messenger of Allah (s) So the delegation proceeded until they came to the Messenger of Allah (s). And he asked them (questions) and they asked him, and this questioning between him and them continued, until they said to him: What do you say about Isa son of Maryam? The Messenger of Allah (s) said: Today, I do not have anything about him; therefore you stay (here), in order that I may tell you tomorrow morning what is to be said about Isa. Then Allah sent down this verse: Surely the likeness of Isa is with Allah as the likeness of Adam; He created him from dust. ..and bring about the curse of Allah on the liars. But they refused to agree to that (truth). Thus, when the next morning came after the Messenger of Allah (s) had given them that information, he proceeded for the imprecation to a place thick with trees that belonged to him, carrying al-Hasan and al-Husayn, and Fatimah was walking behind him; and he had many wives those days (but did not take any of them with him). And Shurahbil said to his two companions: Surely, I see a (serious) matter coming (to us). If this man is a prophet sent (by Allah) and we ventured to imprecate against him, there would not remain on the face of the earth any hair or claw of us (i.e., any cattle or bird belonging to us), but it will perish. They said to him: What is your view? He said: My opinion is that we should leave the judgment to him, because I see (in him) a man who will never exceed the proper limits in his decision. They said: You may do as you like in this matter. Thereupon, Shurahbil met the Messenger of Allah (s) and said: I have thought (of one thing) better than the imprecation against you. He said: And what is it? He said: (We give you the authority) to decide (between us) this day upto the night and from the night to the (next) morning. Whatever you will decide will be binding on us. So the Messenger of Allah (s) returned without doing imprecation, and made agreement with them on the head-tax. (ad-Durru l-manthur) Ibn Jarir has narrated from Ilba ibn Ahmar al-Yashkuri that he said: When the verse was revealed:. ...then say: Let us call our sons and your sons. .. the Messenger of Allah (s) sent (someone) to (call) Ali, Fatimah and their sons, a1-Hasan and al-Husayn; and invited the Jews to enter into imprecation against them. Then a young Jew said: Woe unto you! Are you not familiar with (the story) of your brothers who were yesterday transformed into monkeys and pigs? Do not enter into (this) imprecation. So they desisted (from it). (ibid.) The author says: This tradition supports the view that the pronoun this in the opening sentence, disputes with you in this, refers to truth in the preceding verse, The truth is from your Lord. In this way, the order of imprecation- would cover other matters too, besides the controversy about Isa son of Maryam. In that case, it would be another story [5] after the events which took place with the delegation of Najran as narrated in numerous traditions which supports each other, and a large portion of which has been quoted above. Ibn Tawus has written in Sadu s-su ud: I saw in the book Manazala mina l-Qurani fi n-Nabiyyi wa Ahli baytih (by Muhammad ibn al-Abbas ibn Marwan) that he has narrated the tradition of the imprecation through fifty-one chains from the Companions and others; and some of them are: al-Hasan ibn Ali (peace be on them both), Uthman ibn Affan, Sad ibn Abi Waqqas, Bakr ibn Sammal, Talhah, az-Zubayr, Abdur-Rahman ibn Awf, Abdullah ibn Abbas, Abu Rafi (slave of the Prophet), Jabir ibn Abdillah, al-Bara ibn Azib and Anas ibn Malik. Likewise (Ibn Shahrashub) has narrated this tradition in al-Manaqib, from a number of narrators and exegetes. as-Suyuti has done the same in ad-Durru l-manthur. A very strange thing has been written by an exegete who said: The traditions unanimously say that the Prophet selected Ali, Fatimah and their two sons for the imprecation; and they apply the word our women to Fatimah, and ourselves to Ali only. The source of these traditions are the Shiahs, and their motive in this respect is well- known. They have tried as much as they could to propagate such traditions until it has spread among a vast number of the Sunnis too. But those who forged these traditions did not succeed in properly fitting their interpretation on the verse. When an Arab says, our women he never means his daughter -especially when he has wives too. Such thing is not known in their language. Even more far-fetched is the claim that our selves means Ali. Moreover, the delegation of Najran -concerning whom the verse is said to be revealed -had not come to Medina with their women and children. The only thing which the verse shows is that tile Prophet was ordered to call the People of the Book (who were disputing with him about Isa) to gather all -men, women and children - together; and he was to gather the believers -men, women and children -together, in order that they might earnestly pray to Allah to curse the party which was in the wrong regarding its claim about Isa (a). Such thing would prove that the Prophet had strong conviction of the truth of his claim and had utmost confidence in it. And likewise, the desistence of those who were challenged to imprecation -the Christians or other People of the Book - would show that they had no confidence in their own claim and were disputing not for the purpose of ascertaining the truth; their belief was shaky and they had no clear proofs. How can a believer in Allah agree to gather such a group -consisting of the truthful ones and the liars -in one place to fix their attention to Allah asking for His curse, to pray to remove the liars from His mercy? Can anyone be more daring than such a person? Can anything be more mocking to the Divine Power and Majesty than this? The Prophet and the believers had full confidence in the truth of what they believed about Isa (a). It may be understood from the words of Allah, after what has come to you of knowledge; because knowledge in matters of belief means certainty only. The words of Allah, let us call our sons and your sons..., may be interpreted in either of the two ways: First: Each group should call the other; you should call our sons and we should call your sons and likewise about the other two categories of women and selves. Second: Each group should call his family. We, the Muslims, should call our sons, women and ourselves, and you should do likewise with your family. There is no difficulty in either case in calling the selves. The difficulty arises when this phrase is restricted to one person, as the Shiahs and their followers do. COMMENT: This is such a non-sense that no knowledgeable person would ever like to write it in academic books; and perhaps someone might venture to say that we have wrongly attributed it to such a renowned man! Yet, we have quoted it in full to show how Iowa man can sink in misapprehension and jaundiced views because of his bias and prejudice. He goes on demolishing what he had earlier built, and reconfirms what he had rejected before, without caring or even knowing what he was doing. Also, we wanted evil to be known to all, so that they could protect themselves from it. We may comment on this talk in two ways:- 1. To show that the verse proves utmost excellence and superiority of Ali (a). But it is a subject more appropriate for the books of theology, and is not so much related to our subject, that is, explanation of the meanings of the Quranic verses. 2. To review what the above exegete has written about the meaning of the verse of imprecation and concerning the traditions showing what had happened between the Prophet and the Christians of Najran. This comes within the purview of exegesis, and we shall deal with it here. You have already seen what the verse means. Arid the numerous traditions (which support each other), quoted by us, perfectly fit the meaning of the verse. If you ponder on what we have written earlier, you will see where and how his innovated proof has gone wrong, and at what points his blinkered vision has made him stumble. Here are some details: He says: The source of these traditions are the Shiahs, and their motive in this respect is well-known. They have tried as much as they could to propagate such traditions until it has spread among a vast number of the Sunnis too. This he says after admitting that the traditions are unanimous! Would that I knew which traditions he speaks about. Does he mean the above-mentioned traditions which support and strengthen each other, which the scholars of traditions have unanimously accepted and narrated? They are not one, two or three; they are countless in number. The traditionalists have quoted them with one voice; the compilers of traditions have written them in their books, including Muslim and at- Tirmidhi in their collections of correct traditions; and the historians have confirmed them by describing the events in a similar way. The exegetes of the Quran have unanimously quoted and copied them, without expressing any doubt or levelling any objection against them -and there are among them stalwarts of traditions and history, like at-Taban, Abul-Fida, Ibn Kathir and as-Suyuti etc. And who were those Shiahs .who were the source of this story? Does he mean those companions who narrated it in the first place? Like Sad ibn Abi Waqqas, Jabir ibn Abdillah, Abdullah ibn Abbas and others? Or the disciples of the companions who took this tradition from them and conveyed it to others? Like Abu -Salih, al-Kalbi, as-Suddi, ash-Shabi and others? Does he want to say that those companions and their disciples became Shiahs -just because they narrated a tradition which he does not like? It is these companions and disciples, together with other like them -who are the final links in the chains of the narrators of the Prophets traditions. Discard them, and you will be left neither with any tradition nor any biography of the Prophet. How can a Muslim -nay, even a non- Muslim researcher -aspire to know the details of the Prophets message, if he rejects the traditions? How can he know the teachings and laws brought by the Messenger of Allah? The Quran clearly upholds the authority of the sayings and actions of the Prophet; and declares that the religion is based on his life. Reject the authority of the traditions and you have lost the Quran as well; there will remain no trace of the Divine Book, nor will there be any fruit of this revelation. Or perhaps he thinks that the Shiahs have interpolated and surreptitiously inserted these traditions in the books of traditions and history? But then the problem, instead of going away, would rather increase and be more overwhelming: the tradition will lose its authority and the shariah will be nullified. He says: They apply the word our women to Fatimah and our selves to Ali. Probably he wants to say that according to the Shiahs, the words our women and our selves literally mean only Fatimah and Ali respectively. Perhaps he got the idea from an earlier quoted tradition in which Jabir said: Ourselves refers to the Messenger of Allah and Ali; ...and our women to Fatimah. But obviously he has not understood its meaning. The traditions do not say so. They only mean that because the Prophet when acting on the verse, did not bring (any other person for imprecation) except Ali and Fatimah, it made it clear that she was the only one worthy of being included in the category our women, as he was the only one qualified for the category ourselves; and likewise al-Hasan and al-Husayn were the only two for the category our sons. The words: sons, women and selves taken together meant the family. Therefore, these four were the family of the Messenger of Allah and his closest relatives, as we have seen in some traditions that he (s) said after coming with them at the appointed place: O Allah! These are the people of my house. The sentence implies: I did not find anyone whom I could call, except these four. That this is the correct explanation may be seen in the wording of some traditions which say: ourselves refers to the Messenger of Allah and Ali. It clearly shows that the tradition aims at describing who had come under which category -not at explaining the literal meaning of the words. He says: But those who forged these traditions did not succeed in properly fitting their interpretation on the verse. When an Arab says our women he never means his daughter - especially when he has got wives too. Such thing is not known in their language. Even more far-fetched is the claim that our selves means Ali. First he has given an imaginary meaning to the traditions, then he uses it as an excuse to discard all those narrations -in spite of their numerousness, in spite of their great number. Then he discredits its narrators and all those who have accepted them by accusing them of the crime of Shiism! Had he been a true seeker of knowledge, he should have studied the books of exegesis, and remembered the vast multitude of the masters of eloquence and authorities of rhetorics, since they have quoted and written these traditions in their books of exegesis and other subjects without any hesitation, without any objection. Look at the author of Tafsiru l-Kashshaf. He is a recognized authority on Arabic--language, grammar and literature. He has often pronounced judgment on various recitations of the Quran, showing why a certain recitation was not in keeping with the norms of language or usage. And see what he has to say about this verse: And this verse contains a proof -unsurpassed in strength -of the excellence of the people of the mantle, peace be on them. And there is in it a clear proof of the truth of the prophethood of the Prophet, because nobody -either a supporter or an antagonist has ever narrated that they (the Christians) answered that call (for imprecation). How come that those giants of rhetorics and champions of literature could not realize that these traditions -in spite of their vast multitude and their repeated narrations in the books of traditions -accuse the Quran of using incorrect expression by employing a plural (women) for one woman only? Not, by my life! This exegete is in fact confused; he does not know the difference between the literal meaning of a word and its application. Obviously, his thinking goes like this: Allah said to His Prophet, But whoever disputes with you in this after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our selves and your selves. .. Now if we admit that the disputers at that time were the delegates of Najran numbering according to some traditions, fourteen men; and that there were no women or children with them; and if after that we admit that when the Messenger of Allah (s) went for the imprecation, he had with him only: Ali, Fatimah, al-Hasan and al-Husayn, then the phrase, whoever disputes with you, would literally mean the delegation of Najran; our women would mean one woman; our selves would mean one self ; and your sons and your women would become words without meaning because there were neither women nor sons in that delegation! I wonder why he forgot to add that it would also mean use of our sons (a plural, meaning at least three sons) for only two sons, because it is more repugnant than the use of plural for singular. Since post-classical period, people have been using plural in place of singular -although such use is not found in the classical Arabic, except when done as a mark of respect. But the use of plural for dual is an unheard of thing -it has no justification at all. However, it was this trend of thought which led him to discard all these traditions, saying that they were forged. But he has completely misunderstood the talk. The fact is that an eloquent talk conforms with the situation which it is related to, and throws light on what in a given context is important to explain. Sometimes the talk is between two strangers, neither knowing the others life condition. Then they use normal expressions which are applied in general talk. Suppose two groups are facing each other; one of them wants the other to know that their conflict is deep-rooted, and that the whole tribe, men and women, elders and youngsters -shall continue the fight till the last. In such a situation, he will say: We shall fight you with our men, women and children. Now this sentence is based on the assumption that normally and naturally a tribe does have women and children. The statement aims at making it clear to the enemy that the speakers tribe is one in its determination to fight against their adversary .On the other hand, if he were to say, We shall fight against you with our men, a woman and two sons, it would be a superfluous detail, uncalled for in this context -unless there be some good reason for it in a particular situation. But when the talk is between friends who know each others family, then it may be couched in general terms. For example, one may say while inviting the other to his home: We are at your service -we ourselves as well as our women and children. Or, he may wish to be more specific and say: All of us will be at your service -the men, the daughter and the two children. In short, normal way of expression is one thing and its application on real facts is another matter. Sometimes they may coincide, at other times they may be different. If a man speaks in normal and general terms and then it appears that the real situation is different, he is not accused of telling a lie. This verse is based on the same principal. Accordingly the words, ...then say: Come let us call our sons and your sons and our women and your women and our selves and your selves ..., means as follows: Tell them that you are coming with your closest relatives who are your partners in your claim and knowledge and invite them to come with their closest relatives. Thus, the verse proceeds in the normal way assuming that the Messenger of Allah had in his family men, women and sons, and the Christian delegates had likewise men, women and sons in their families; it was a challenge couched in general and usual terms. But when the time came to act on that challenge, it was found that the Prophet did not have any men, women and sons except one man, one woman and two sons, while his adversaries had no woman or son with them -there were only men in their group. But this difference in implementation did not falsify the challenge. That is why when the Prophet came out with one man, one woman and two sons, the Christians did not accuse him of lying or of not fulfilling the conditions; nor did they cover their refusal by saying that the Prophet had told them to bring their women and sons which they did not have with them at that time and therefore they were unable to enter into imprecation. Also, it was because of this that those who heard this story never imagined that it was a forgery. The above explanation also shows the absurdity of his assertion where he says: Moreover, the delegation of Najran -concerning whom the verse is said to be revealed -had not come to Medina with their women and children. He says: The only thing which the verse shows is that the Prophet was ordered to call the People of the Book (who were disputing with him about Isa) to gather all -men, women and children -together; and he was to gather the believers -men, women and children -together; in order that they might earnestly pray to Allah to curse the party which was in the wrong in its claim about Isa ...How can a believer in Allah agree to gather such a group -consisting of the truthful ones and the liars -in one place to fix their attention to Allah asking for His curse, to pray to remove the liars from His mercy? Can anyone be more daring than such a person? Can anything be more mocking to the Divine Power and Majesty than this? In short, the verse invites both parties to gather together with their selves, their women and their sons in one place and then to earnestly pray for Allahs curse on the liars. Now let us find out what is the meaning of this gathering which he talks about. Was it a call to gather together all the believers and all the Christians? But the believers at that time [6] included all, or almost all, Arabs of the tribes of Rabiah and Mudar residing from Yemen and Hijaz to Iraq and beyond. And the Christians included those in Najran (then forming a part of Yemen), Syria and the regions around the Mediterranean Sea; the Romans and the Franks, as well as the people of the Britain, Austria and other places. Such a vast multitude of people, scattered from the East to the West, must have exceeded millions upon millions, counting men, women and children all together. There can be no doubt whatsoever in the mind of a sane person that it was almost impossible for all of them to gather in one place. Normal ways and means reject such a proposition altogether. If the Quran had offered this proposal then it had asked for an impossible. It would mean that the Prophet was offering a conditional proof for the authenticity of his claim -and the condition, on which it depended, was an impossible one! It would have given an excuse -a valid excuse -to the Christians not to accept his call of imprecation; in fact it would have been more damaging to his claim, rather than weakening their case. Or, does he mean that it was a call to gather from both groups only those who were present thereby -the believers of Medina and nearby places, and the Christians of Najran and the places in its vicinity? This alternative -although less absurd than the preceding one -was no less impossible. Who was capable that day of gathering all the residents of Medina and Najran and their neighboring places, not leaving a single woman and child out, in one place for the intended imprecation? Such proposal would have been an admission that the truth was impossible to prove, because the proof depended on an impossible condition. Or, was it a call covering only those who were actively engaged in the disputation and arguments? That is, the Prophet and the believers around him, and the delegation of the Christians of Najran. But then his own objection would boomerang: Moreover, the delegation of Najran -concerning whom the verse is said to be revealed -had not come to Medina with their women and children. So the problem would not go away. Further he says: The Prophet and the believers had full confidence in the truth of what they believed about Isa (a). It may be understood from the words of Allah, after what has come to you of knowledge, because knowledge in matters of belief means certainty only. It is true that the knowledge, as used in this verse, means certainty. But would that I knew where does it say that the believers were sure of the truth of their belief concerning Isa? The verse does not speak about anyone except the Prophet in singular pronouns: But whoever disputes with you (lit. thee) in this after what has come to you (lit. thee) of knowledge, then say (lit. say thou). And there was no reason why the verse should have addressed anyone except the Prophet alone; the Christians delegation had only one aim before their eyes -to dispute and argue with the Prophet. It was not their intention to meet the believers; they had not argued at all with the believers, nor had the believers spoken to them. If the verse shows at all that anyone other than the Prophet had attained knowledge and certainty, it does so about those whom the Prophet had brought with himself for imprecation, as we have inferred from the words, and bring about the curse of Allah on the liars On the other hand, the Quran shows that not all the believers had attained knowledge and certainty. For example : And most of them do not believe in Allah without associating others (with Him) (12:106). Here Allah announces their polytheism. How can polytheism co-exist with certainty? And when the hypocrites and those in whose heart was a disease began to say: Allah and His Messenger did not promise us (victory) but only to deceive II ( 33 : 12). And those who believe say: Why has not a chapter been revealed? But when a decisive chapter is revealed, and fighting is mentioned therein you see those in whose hearts is a disease look to you with the look of one fainting because of death. Woe to them then! ...Those it is whom Allah has cursed so He has made them deaf and blinded their eyes (47:20- 23). 7 Urdu Lectures on Mubahila & background Most of us have heard and know about Mubahila in Madina between Holy Prophet (saw) and Christian leaders of Najran. Lot of us don’t know what happened in Najran before they decided to come to Madina. There was a very interesting meeting held for four days in Najran in which Religious, Political leaders and scholars were invited to discuss on the letter they had received from Holy Prophet (saw). This was a very interesting meeting in which a great debate took place where one will learn: How political leaders push their hypocritical agenda. How military leaders get emotional and forward their war agenda. How sincere people try to bring the truth out and convince leaders to take the correct actions How the religious leaders distort the facts in order to keep their leadership intact for selfish reasons and How history repeats and will help in understanding of what is going on at present If you want to know what happened in these four days than listen to the speech # 172 through 179 of Seerat-e-Rasul series of Moulana Sadiq Hasan available at the following link (speeches are in Urdu). sadiqhasan 172 N.A. NAJRAN KAY CHRISTIAN AUR PAYGAM-E-HAQ. 173 N.A. WAQEA MUBAHELA. 174 N.A. WAQEA MUBAHELA. 175 N.A. WAQEA MUBAHELA. 176 N.A. WAQEA MUBAHELA. 177 N.A. WAQEA MUBAHELA. 178 N.A. WAQEA MUBAHELA. Extract from al-islam.org/fatimahrolemodel/4.htm The verse of Mubahalah (challenge) This is: And unto him who disputeth with thee therein, after the knowledge hath come unto thee, Say! come ye, let us summon our sons and your sons, and our women and your women, and ourselves and yourselves and then let us invoke and lay the curse of God on the liars! (Quran 3:61) Here, all commentators agree that our women refers to Fatimah al-Zahra (as), and that this is as the Messenger of Allah (sawa) wanted it and showed it practically. In the story of this dialogue which the Prophet (sawa) commanded with some Christians, the Prophet (sawa) took a new route to deal with the situation when the dialogue reached a dead end, and it is this method of challenging which the verse tells us about. The narration of the great Ali bin Ibrahim al-Qommi, from Imam al-Sadiq (as) says that: The Christians of Najran came (as a delegation) to the Messenger of Allah.... They prayed using the bell; the Prophets companion objected: O Messenger of Allah! This in your mosque? He said: Leave them (to pray as they like). When they finished they came to the Prophet (sawa) and said: To what do you call? He said: To bear witness that there is no God but Allah and that I am the Messenger of Allah and that Isa (Jesus) (as) is created a slave (of Allah), and eats, drinks and excretes. They said: Then who is his father? The revelation was then revealed to the Messenger of Allah (sawa) saying: Say to them - what do you say about Adam, has he been created a slave (of Allah), eating, drinking, excreting and marrying? So the Prophet (sawa) asked them and they replied: yes. He asked them: Then who is his father? They could not answer, so Allah revealed: Verily, the similitude of Jesus with God is as the similitude of Adam; He created him out of dust, then said He unto him BE, and he became (Quran 3:59) and And unto him who disputeth with thee... let us invoke and lay the curse of God on the liars! The Messenger of Allah (sawa) said: So, challenge me: if I am telling the truth the curse falls unto you, and if I am a liar the curse falls unto me. They said: You are speaking in justice. They agreed on a date for mubahalah (challenge). When they returned to the places they were staying in, their leaders al-Sayyid, al-Aqib and al-Ahtam said: If he challenged us with his people, we accept the challenge for he is not a prophet; but if he challenges us with his family in particular we dont challenge him, for he is not going to push forward his family unless he is truthful. In the morning, they came to the Messenger of Allah (sawa) and with him the Commander of the Faithful, Fatimah, al-Hasan and al-Husain (as), so the Christians said: Who are those? The people replied: This is his cousin and successor and son-in-law, and this is his daughter Fatimah, and these are his sons al-Hasan and al-Husain. So they became frightened and said to the Messenger of Allah (sawa): We give you the satisfaction, so give us leave from the challenge. Al-Qummi commentary, vol.1, p. 104; Sahih Muslim, vol. 4, p. 1871; Sunan al-Turmuthi, vol. 5, p. 638; Shawahid al-Tanzeel, vol. 1, p. 155; al-Sawaiq al-Muhriqah, p. 148; al-Kamil fil Tareekh, vol. 2, p. 393. ......and our women: those amongst women who represent the nearest position to my humanistic and spiritual affiliation in my life, and here I put forward my daughter Fatimah, the Doyenne of the Women of the World, who is part of me and Allah becomes angry for her anger and satisfied for her satisfaction in this great challenge so as to prove that I am absolutely sure about the truth of my call, for man does not put forward his most beloved people to the places of danger unless he is certain of safety. WHEN ISLAM WON A CLEAR VICTORY..... “To those that argue with you concerning Jesus after the knowledge you have received say: ‘Come, let us gather our sons and your sons, our women and your women, ourselves and yourselves. We will pray together and call down the curse of Allah on every liar’.” [Glorious Quran Chapter 3 verse 61] In the year 9AH Prophet Mohamed (SAW) wrote to the heads of different tribes and countries of the world inviting them to Islam. One of the letters was written to the Christian community of Najran. A large delegation was appointed to go to meet the Prophet (SAW). Warmly welcomed by the Prophet (SAW). they were put up in one part of the mosque where they were allowed to perform their prayers comfortably. They asked the Prophet (SAW). What he thought of Jesus and he said: “He was a human being created by God and was a prophet.” “Have you ever seen any child born in this world without a father?” they asked. The Prophet (SAW) replied: “Jesus is like Adam in the sight of Allah. He created him from dust and then said to him be and he was.” [Glorious Quran Chapter 3 verse 59] They could not answer his argument, but continued to debate the issue. Then the ayah (verse) inviting them to a “Mubahila” was revealed. When real arguments fail to produce the desired effect, then to wish for the intervention of Allah’s judgement in order to sift the right from wrong, is called Mubahila. The Christians of Najran accepted the challenge and at the appointed hour arrived at the place where the Mubahila was going to take place. There they saw the Ahlul Kisa, the family of the Prophet: The Prophet (SAW), Imam Ali (AS) Imam Hassan (AS) and Imam Husain (AS) and Sayyida Fatima (AS) and immediately their leader Abu Harith said: “I see such faces that if they raise their hands in supplication and pray to God that the biggest mountain may be moved from its place, the same will happen immediately. We should in no circumstance engage in a Mubahila with these sacred people because it is possible that not even one of us may remain alive on the face of the earth.” They withdrew from the Mubahila.
Posted on: Tue, 29 Oct 2013 16:30:54 +0000
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