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Event of the mubahala

April 13, 2024

The event of the mubahala (Arabic: مُبَاهَلَة, romanized: mubāhala, lit. 'mutual cursing') was an aborted attempt to resolve a theological dispute between Muslims and Christians in c. 632 CE by invoking the curse of God upon the liars. These debates took place in Medina, located in the Arabian Peninsula, between a Christian delegation from Najran, a city in South Arabia, and the Islamic prophet Muhammad, who proposed this solution probably when their discourse had reached a deadlock concerning the nature of Jesus, human or divine.

The Christian delegation withdrew from the challenge and negotiated a peace treaty, either immediately, or when Muhammad arrived for the mubahala with his family, according to the majority of Islamic traditions. This episode has been linked to certain verses of the Quran, the central religious text of Islam, particularly verse 3:61. The event is particularly significant for Shia Muslims because Muhammad was accompanied by his daughter Fatima, her husband Ali, and their two sons, Hasan and Husayn, who are pivotal to Shia beliefs. At the time, this event must have raised their religious rank as the partners of Muhammad in his prophetic claims.

Etymology edit

The word mubahala (مُبَاهَلَة) is derived from the root verb bahala, which means 'to curse', while the noun al-bahl can mean either 'the curse' or a scarcity of water.[1] The word mubahala can also mean 'withdrawing mercy from one who lies or engages in falsehood'.[2] The act of mubahala (lit. 'mutual imprecation, curse') thus involves swearing a conditional curse, for instance, "May I be cursed if...," together with a purifying oath.[3] As a last resort, mubahala remains a lawful option to resolve disputes in Islamic jurisprudence (fiqh).[3]

Event edit

With the rise of Islam in the Hejaz,[4][5] Muhammad wrote to nearby personages around the year 9 AH (631–632 CE) and invited them to Islam.[6] One such letter was apparently addressed at the bishops of the Christian community of Najran.[7] A delegation of Najrani Christians later arrived in Medina to meet with Muhammad in 8,[8] 9,[9][10] or 10 AH,[8][11][3] perhaps to ascertain his claims to prophethood.[12] In view of their weak ties with the Sasanian Empire, these and other Christians of the south were probably in a position to independently negotiate with Muhammad.[7] By one account, the delegation was led by Abd al-Masih, Abu al-Harith ibn Alqama, and Sayyid ibn al-Harith.[7][13] There a peace treaty was finally reached by which the Christians agreed to pay an annual poll-tax (jizya) but were not required to convert to Islam or partake in Muslims' military campaigns,[14] and remained in charge of for their own affairs.[10] This was perhaps the first such treaty in Muslim history,[4][10] but also resembled the treatment of Christians elsewhere by Muhammad.[15] It was not until the caliphate of Umar (r. 634–644) that the Christians of Najran were expelled from the Arabian Peninsula.[4]

Mubahala edit

In Medina, Muhammad and the Christian delegation may have also debated the nature of Jesus, human or divine, although the delegation ultimately rejected the Islamic belief that Jesus was human,[16] as represented by verse 3:59 of the Quran, which acknowledges the miraculous birth of Jesus but rejects the Christians' belief in his divinity, "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."[17] Indeed, this and some other verses of the third chapter (sura), perhaps even its first seventy to eighty verses,[3] are said to have been revealed to Muhammad on this occasion.[18] Among these is verse 3:61, sometimes known as the verse of mubahala, which instructs Muhammad to challenge his opponents to mubahala,[19] perhaps when the debate had reached a deadlock.[20]

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."[18]

The following verse 3:63, "And if they turn away, then God knows well the workers of corruption,"[10] has been interpreted as the subsequent rejection by the Christian delegation of tawhid, that is, the Islamic belief in the oneness of God.[21]

Participants edit

 
The Mubahala Mosque in Medina, present-day Saudi Arabia

By some reports, the delegation did not accept the challenge and instead negotiated a peace treaty with Muhammad, either because they thought possible that he was truthful in his claims,[22][3] or because they were intimidated by the military might of Muslims.[22][23] This is reported by the Sunni exegete Muqatil ibn Sulayman (d. 767),[24] and by the Sunni historian Ibn Sa'd (d. 845) in his Tabaqat.[13] In a tradition cited by Muqatil, Muhammad reflects hypothetically that he would have taken with him to the mubahala his daughter Fatima, her husband Ali, and their two sons Hasan and Husayn.[24] Ibn Sa'd writes that two leaders of the delegation later returned to Medina and converted to Islam,[13] which might explain their earlier refusal of the mubahala.[25]

Yet according to other reports, Muhammad did appear for the occasion of mubahala, accompanied by his family, as instructed by the verse of mubahala,[22][26] apparently at the khatib ahmar (lit. 'red dune') in the al-Baqi cemetery, later renamed to jabal al-mubahala (lit. 'mountain of the mubahala').[3][27] Those who accompanied him are often identified as Ali, Fatima, Hasan and Husayn.[8][28][29] Such reports are given by the Shia-leaning historian Ibn Ishaq (d. 767) in his al-Sira al-Nabawiyya, the Sunni exegete Fakhr al-Din al-Razi (d. 1210) in his Tafsir,[8] the Sunni traditionist Muslim ibn al-Hajjaj (d. 875) in his canonical Sahih Muslim, the Sunni traditionist Hakim al-Nishapuri (d. 1014) in his al-Mustadrak,[30] and the prominent Sunni exegete Ibn Kathir (d. 1373).[10] This indeed appears to be the majority view in exegetical works.[31] Here, the Islamicist Wilferd Madelung argues that the term 'our sons' (abna'ana) in the verse of mubahala must refer to Muhammad's grandchildren, namely, Hasan and Husayn. In that case, he continues, it would be reasonable to include also in the event their parents, namely, Ali and Fatima.[16]

Ahl al-Kisa edit

Some traditions about the mubahala add that Muhammad, Ali, Fatima, Hasan, and Husayn stood under Muhammad's cloak, and the five have thus become known as the ahl al-kisa (lit. 'people of the cloak').[32][33][34] On the same occasion, Muhammad may have defined his ahl al-bayt (lit. 'people of the house') as Ali, Fatima, Hasan, and Husayn, according to Shia and some Sunni sources,[31] including the canonical collections Sahih Muslim, Sunan al-Tirmidhi,[35] and Musnad Ahmad ibn Hanbal.[36] Alternatively, some have suggested that these claims were possibly later additions.[36][3] At any rate, the inclusion of these four by Muhammad, as his witnesses and guarantors in the mubahala ritual,[37][38] must have raised their religious rank within the community.[16][39]

Significance in Shia Islam edit

 
Verse 3:61 of the Quran, also known as the verse of mubahala, inscribed in the shrine of Husayn in Karbala, located in Iraq

That Muhammad was accompanied to the mubahala by the above four is also the Shia view,[40] and Shia sources are unanimous that the term 'our sons' (abna'ana) in the verse of mubahala refers to Hasan and Husayn, the term 'our women' (nisa'ana) therein refers to Fatima, and that the term 'ourselves' (anfusana) is a reference to Ali.[41] By contrast, most reports presented by the Sunni exegete al-Tabari (d. 923) are silent about the matter, whereas some other Sunni authors agree with the Shia reports.[16][12][27]

The verse of mubahala is often cited by Shia scholars to support their claims concerning the prerogatives of the ahl al-kisa.[19][3] In particular, if the word 'ourselves' in the verse is a reference to Ali and Muhammad, as Shia authors argue, then the former naturally enjoys a similar authority as the latter.[42][23] Likewise, the Shia exegete Muhammad Husayn Tabataba'i (d. 1981) contends that the participation of these four, to the exclusion of other Muslims, necessitates their partnership with Muhammad in his prophetic claims, for otherwise there could have been no negative consequence to their participation as the verse of mubahala targets only the liars.[43]

Eid of the mubahala edit

Eid of the mubahala (عِيْد ٱلْمُبَاهَلَة) is the Shia commemoration of the mubahala with the Najrani Christians, celebrated annually on 21,[3] or 24 Dhu al-Hijja of the Islamic calendar,[23] although the date in the Gregorian calendar varies from year to year because the former calendar is lunar and the latter is solar. The equivalent Gregorian date to 24 Dhu al-Hijja is shown below for a few years.

Islamic year 1440 1441 1442 1443 1445
Eid of mubahala 14 August 2020 3 August 2021 23 July 2022 12 July 2023 1 July 2024[44]

Footnotes edit

  1. ^ Berjak 2006, p. 419.
  2. ^ Massignon 1999.
  3. ^ a b c d e f g h i Schmucker 2012.
  4. ^ a b c Shahid.
  5. ^ Nickel 2006.
  6. ^ Momen 1985, p. 13.
  7. ^ a b c Watt 1956, p. 127.
  8. ^ a b c d Shah-Kazemi 2015.
  9. ^ Momen 1985, pp. 13–14.
  10. ^ a b c d e Nasr et al. 2015, p. 380.
  11. ^ Lalani 2000, p. 6.
  12. ^ a b Momen 1985, p. 14.
  13. ^ a b c Nickel 2006, p. 181.
  14. ^ Watt 1956, pp. 127–128.
  15. ^ Watt 1956, p. 126.
  16. ^ a b c d Madelung 1997, p. 16.
  17. ^ Nasr et al. 2015, pp. 378–379.
  18. ^ a b Nasr et al. 2015, p. 379.
  19. ^ a b Haider 2014, p. 35.
  20. ^ Osman 2015, p. 110.
  21. ^ Nickel 2006, p. 179.
  22. ^ a b c Nasr et al. 2015, pp. 379–380.
  23. ^ a b c Bill & Williams 2002, p. 29.
  24. ^ a b Nickel 2006, pp. 179–180.
  25. ^ al-Hasan 1977, p. 370.
  26. ^ Lammens 2012.
  27. ^ a b Bar-Asher & Kofsky 2002, p. 141.
  28. ^ Shah-Kazemi 2007, p. 61n18.
  29. ^ Daftary 2008.
  30. ^ Osman 2015, p. 140n42.
  31. ^ a b Haider 2014, p. 36.
  32. ^ Momen 1985, pp. 14, 16–7.
  33. ^ Algar 1974.
  34. ^ Tritton 2012.
  35. ^ Momen 1985, pp. 16, 325.
  36. ^ a b Soufi 1997, p. 11n36.
  37. ^ McAuliffe.
  38. ^ Fedele 2018, p. 56.
  39. ^ Lalani 2006, p. 29.
  40. ^ Thurlkill 2007, p. 20.
  41. ^ Mavani 2013, pp. 71–2.
  42. ^ Mavani 2013, p. 72.
  43. ^ Thurlkill 2007, p. 110.
  44. ^ "Islamic Calendar in Iran 1444, 2022-2023". IslamicCal.com. Retrieved 10 July 2023.

References edit

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April 13, 2024
event, mubahala, event, mubahala, arabic, اه, romanized, mubāhala, mutual, cursing, aborted, attempt, resolve, theological, dispute, between, muslims, christians, invoking, curse, upon, liars, these, debates, took, place, medina, located, arabian, peninsula, b. The event of the mubahala Arabic م ب اه ل ة romanized mubahala lit mutual cursing was an aborted attempt to resolve a theological dispute between Muslims and Christians in c 632 CE by invoking the curse of God upon the liars These debates took place in Medina located in the Arabian Peninsula between a Christian delegation from Najran a city in South Arabia and the Islamic prophet Muhammad who proposed this solution probably when their discourse had reached a deadlock concerning the nature of Jesus human or divine The Christian delegation withdrew from the challenge and negotiated a peace treaty either immediately or when Muhammad arrived for the mubahala with his family according to the majority of Islamic traditions This episode has been linked to certain verses of the Quran the central religious text of Islam particularly verse 3 61 The event is particularly significant for Shia Muslims because Muhammad was accompanied by his daughter Fatima her husband Ali and their two sons Hasan and Husayn who are pivotal to Shia beliefs At the time this event must have raised their religious rank as the partners of Muhammad in his prophetic claims Contents 1 Etymology 2 Event 2 1 Mubahala 2 2 Participants 2 2 1 Ahl al Kisa 3 Significance in Shia Islam 3 1 Eid of the mubahala 4 Footnotes 5 ReferencesEtymology editThe word mubahala م ب اه ل ة is derived from the root verb bahala which means to curse while the noun al bahl can mean either the curse or a scarcity of water 1 The word mubahala can also mean withdrawing mercy from one who lies or engages in falsehood 2 The act of mubahala lit mutual imprecation curse thus involves swearing a conditional curse for instance May I be cursed if together with a purifying oath 3 As a last resort mubahala remains a lawful option to resolve disputes in Islamic jurisprudence fiqh 3 Event editWith the rise of Islam in the Hejaz 4 5 Muhammad wrote to nearby personages around the year 9 AH 631 632 CE and invited them to Islam 6 One such letter was apparently addressed at the bishops of the Christian community of Najran 7 A delegation of Najrani Christians later arrived in Medina to meet with Muhammad in 8 8 9 9 10 or 10 AH 8 11 3 perhaps to ascertain his claims to prophethood 12 In view of their weak ties with the Sasanian Empire these and other Christians of the south were probably in a position to independently negotiate with Muhammad 7 By one account the delegation was led by Abd al Masih Abu al Harith ibn Alqama and Sayyid ibn al Harith 7 13 There a peace treaty was finally reached by which the Christians agreed to pay an annual poll tax jizya but were not required to convert to Islam or partake in Muslims military campaigns 14 and remained in charge of for their own affairs 10 This was perhaps the first such treaty in Muslim history 4 10 but also resembled the treatment of Christians elsewhere by Muhammad 15 It was not until the caliphate of Umar r 634 644 that the Christians of Najran were expelled from the Arabian Peninsula 4 Mubahala edit In Medina Muhammad and the Christian delegation may have also debated the nature of Jesus human or divine although the delegation ultimately rejected the Islamic belief that Jesus was human 16 as represented by verse 3 59 of the Quran which acknowledges the miraculous birth of Jesus but rejects the Christians belief in his divinity 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 17 Indeed this and some other verses of the third chapter sura perhaps even its first seventy to eighty verses 3 are said to have been revealed to Muhammad on this occasion 18 Among these is verse 3 61 sometimes known as the verse of mubahala which instructs Muhammad to challenge his opponents to mubahala 19 perhaps when the debate had reached a deadlock 20 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 18 The following verse 3 63 And if they turn away then God knows well the workers of corruption 10 has been interpreted as the subsequent rejection by the Christian delegation of tawhid that is the Islamic belief in the oneness of God 21 Participants edit nbsp The Mubahala Mosque in Medina present day Saudi ArabiaBy some reports the delegation did not accept the challenge and instead negotiated a peace treaty with Muhammad either because they thought possible that he was truthful in his claims 22 3 or because they were intimidated by the military might of Muslims 22 23 This is reported by the Sunni exegete Muqatil ibn Sulayman d 767 24 and by the Sunni historian Ibn Sa d d 845 in his Tabaqat 13 In a tradition cited by Muqatil Muhammad reflects hypothetically that he would have taken with him to the mubahala his daughter Fatima her husband Ali and their two sons Hasan and Husayn 24 Ibn Sa d writes that two leaders of the delegation later returned to Medina and converted to Islam 13 which might explain their earlier refusal of the mubahala 25 Yet according to other reports Muhammad did appear for the occasion of mubahala accompanied by his family as instructed by the verse of mubahala 22 26 apparently at the khatib ahmar lit red dune in the al Baqi cemetery later renamed to jabal al mubahala lit mountain of the mubahala 3 27 Those who accompanied him are often identified as Ali Fatima Hasan and Husayn 8 28 29 Such reports are given by the Shia leaning historian Ibn Ishaq d 767 in his al Sira al Nabawiyya the Sunni exegete Fakhr al Din al Razi d 1210 in his Tafsir 8 the Sunni traditionist Muslim ibn al Hajjaj d 875 in his canonical Sahih Muslim the Sunni traditionist Hakim al Nishapuri d 1014 in his al Mustadrak 30 and the prominent Sunni exegete Ibn Kathir d 1373 10 This indeed appears to be the majority view in exegetical works 31 Here the Islamicist Wilferd Madelung argues that the term our sons abna ana in the verse of mubahala must refer to Muhammad s grandchildren namely Hasan and Husayn In that case he continues it would be reasonable to include also in the event their parents namely Ali and Fatima 16 Ahl al Kisa edit Some traditions about the mubahala add that Muhammad Ali Fatima Hasan and Husayn stood under Muhammad s cloak and the five have thus become known as the ahl al kisa lit people of the cloak 32 33 34 On the same occasion Muhammad may have defined his ahl al bayt lit people of the house as Ali Fatima Hasan and Husayn according to Shia and some Sunni sources 31 including the canonical collections Sahih Muslim Sunan al Tirmidhi 35 and Musnad Ahmad ibn Hanbal 36 Alternatively some have suggested that these claims were possibly later additions 36 3 At any rate the inclusion of these four by Muhammad as his witnesses and guarantors in the mubahala ritual 37 38 must have raised their religious rank within the community 16 39 Significance in Shia Islam edit nbsp Verse 3 61 of the Quran also known as the verse of mubahala inscribed in the shrine of Husayn in Karbala located in IraqThat Muhammad was accompanied to the mubahala by the above four is also the Shia view 40 and Shia sources are unanimous that the term our sons abna ana in the verse of mubahala refers to Hasan and Husayn the term our women nisa ana therein refers to Fatima and that the term ourselves anfusana is a reference to Ali 41 By contrast most reports presented by the Sunni exegete al Tabari d 923 are silent about the matter whereas some other Sunni authors agree with the Shia reports 16 12 27 The verse of mubahala is often cited by Shia scholars to support their claims concerning the prerogatives of the ahl al kisa 19 3 In particular if the word ourselves in the verse is a reference to Ali and Muhammad as Shia authors argue then the former naturally enjoys a similar authority as the latter 42 23 Likewise the Shia exegete Muhammad Husayn Tabataba i d 1981 contends that the participation of these four to the exclusion of other Muslims necessitates their partnership with Muhammad in his prophetic claims for otherwise there could have been no negative consequence to their participation as the verse of mubahala targets only the liars 43 Eid of the mubahala edit Eid of the mubahala ع ي د ٱل م ب اه ل ة is the Shia commemoration of the mubahala with the Najrani Christians celebrated annually on 21 3 or 24 Dhu al Hijja of the Islamic calendar 23 although the date in the Gregorian calendar varies from year to year because the former calendar is lunar and the latter is solar The equivalent Gregorian date to 24 Dhu al Hijja is shown below for a few years Islamic year 1440 1441 1442 1443 1445Eid of mubahala 14 August 2020 3 August 2021 23 July 2022 12 July 2023 1 July 2024 44 Footnotes edit Berjak 2006 p 419 Massignon 1999 a b c d e f g h i Schmucker 2012 a b c Shahid Nickel 2006 Momen 1985 p 13 a b c Watt 1956 p 127 a b c d Shah Kazemi 2015 Momen 1985 pp 13 14 a b c d e Nasr et al 2015 p 380 Lalani 2000 p 6 a b Momen 1985 p 14 a b c Nickel 2006 p 181 Watt 1956 pp 127 128 Watt 1956 p 126 a b c d Madelung 1997 p 16 Nasr et al 2015 pp 378 379 a b Nasr et al 2015 p 379 a b Haider 2014 p 35 Osman 2015 p 110 Nickel 2006 p 179 a b c Nasr et al 2015 pp 379 380 a b c Bill amp Williams 2002 p 29 a b Nickel 2006 pp 179 180 al Hasan 1977 p 370 Lammens 2012 a b Bar Asher amp Kofsky 2002 p 141 Shah Kazemi 2007 p 61n18 Daftary 2008 Osman 2015 p 140n42 a b Haider 2014 p 36 Momen 1985 pp 14 16 7 Algar 1974 Tritton 2012 Momen 1985 pp 16 325 a b Soufi 1997 p 11n36 McAuliffe Fedele 2018 p 56 Lalani 2006 p 29 Thurlkill 2007 p 20 Mavani 2013 pp 71 2 Mavani 2013 p 72 Thurlkill 2007 p 110 Islamic Calendar in Iran 1444 2022 2023 IslamicCal com Retrieved 10 July 2023 References editAlgar H 1974 Al e Aba Encyclopaedia Iranica Vol I 7 p 742 Bar Asher Meir M Kofsky Aryeh 2002 The Nusayri Alawi Religion An Enquiry into Its Theology and Liturgy Brill ISBN 978 9004125520 Berjak Rafik 2006 Mubahala In Leaman Oliver ed The Qur an An Encyclopedia Routledge p 419 ISBN 9780415326391 Bill James Williams John Alden 2002 Roman Catholics and Shi i Muslims Prayer Passion and Politics University of North Carolina Press ISBN 0807826898 Daftary Farhad 2008 Ahl al Kisa In Fleet Kate Kramer Gudrun Matringe Denis Nawas John Stewart Devin J eds Encyclopaedia of Islam Third ed doi 10 1163 1573 3912 ei3 SIM 0311 ISBN 9789004161658 Fedele Valentina 2018 Fatima 605 615 632 CE In de Gaia Susan ed Encyclopedia of Women in World Religions Faith and Culture Across History ABC CLIO p 56 ISBN 9781440848506 Griffith Sidney H 2012 The Church in the Shadow of the Mosque Christians and Muslims in the World of Islam Princeton University Press ISBN 9781400834020 Haider Najam 2014 Shi i Islam An Introduction Cambridge University Press ISBN 9781107031432 al Hasan Sharif 1977 Fresh Look at Ancient Christians of Najran and Present Religious Dialogues Islamic Studies 16 4 367 375 JSTOR 20847053 Lalani Arzina R 2000 Early Shi i Thought The Teachings of Imam Muhammad al Baqir I B Tauris ISBN 1850435928 Lalani Arzina R 2006 Ali ibn Abi Talib In Leaman Oliver ed The Qur an An Encyclopedia Routledge pp 28 32 ISBN 9780415326391 Lammens H 2012 Faṭima In Houtsma M Th Arnold T W Basset R Hartmann R eds Encyclopaedia of Islam First ed doi 10 1163 2214 871X ei1 SIM 2328 ISBN 9789004082656 Madelung Wilferd 1997 The Succession to Muhammad A Study of the Early Caliphate Cambridge University Press ISBN 0521561817 Massignon Louis 1999 La Mubahala de Medine et l hyperdulie de Fatima مباهله در مدینه in Persian Translated by Eftekhar Zadeh Mahmood Reza Iran Resalat e Ghalam Massignon Louis 2012 Mubahala In Houtsma M Th Arnold T W Basset R Hartmann R eds Encyclopaedia of Islam First ed doi 10 1163 2214 871X ei1 SIM 4979 ISBN 9789004082656 Mavani Hamid 2013 Religious Authority and Political Thought in Twelver Shi ism From Ali to Post Khomeini Routledge 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00296 Retrieved 13 June 2023 Shah Kazemi Reza 2007 Justice and Remembrance Introducing the Spirituality of Imam Ali I B Tauris ISBN 9781845115265 Shah Kazemi Reza 2015 ʿAli b Abi Ṭalib 2 Biography In Daftary Farhad ed Encyclopaedia Islamica Translated by Melvin Koushki Matthew doi 10 1163 1875 9831 isla COM 0252 Soufi Denise Louise 1997 The Image of Fatima in Classical Muslim Thought PhD thesis Princeton University ProQuest 304390529 Stewart Devin J Curse In Pink Johanna ed Encyclopaedia of the Qur an doi 10 1163 1875 3922 q3 EQSIM 00102 Retrieved 12 June 2023 Thurlkill Mary F 2007 Chosen Among Women Mary and Fatima in Medieval Christianity and Shi ite Islam University of Notre Dame Press ISBN 9780268042318 Tritton A S 2012 Ahl al Kisa In Bearman P Bianquis Th Bosworth C E van Donzel E Heinrichs W P eds Encyclopaedia of Islam Second ed doi 10 1163 1573 3912 islam SIM 0382 ISBN 9789004161214 Watt W Montgomery 1956 Muhammad at Medina Clarendon Press Retrieved from https en wikipedia org 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