Commentary on the Quran (Chapter 3:61)

Commentary on the Quran (Chapter 3:61)

By: Mohammad Sobhanie

The Event of Mubahalah

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

فَمَنْ حَاجَّكَ فِيهِ مِن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ ‎﴿٦١﴾‏

3:61 Then whoever argues with you about it after (this) knowledge has come to you – say, “Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly (together) and invoke the curse of Allah (SWT) upon the liars (among us).”

Commentary: The Christians of Najran were steadfast in their belief but could not refute the arguments presented by the Prophet (PBUH). Consequently, both parties reached a deadlock. However, a Divine Revelation in Verse 3:61 broke the stalemate. The revelation instructed the Prophet (PBUH) to suggest that they gather in one place and call upon Allah (SWT) to manifest disgrace and withdraw God’s Mercy from anyone who speaks lies or indulges in falsehood. In this way, Allah (SWT) would display the truth and expose the liar. This religious practice is called ‘Mubahalah’. [1]

The Christians of Najran asked for some time to discuss the matter with their elders. After deliberation, their chiefs and elders advised them that if the Prophet (PBUH) came with only family members who were very close and dear to him, this would show his sincerity in his claim. It would then be unwise for them to oppose him with Mubahalah. They reasoned that no one would put the lives of their loved ones at risk unless they genuinely believed in what they were saying. However, if the Prophet (PBUH) arrived with a large crowd and commotion, he would lack the credentials of prophethood. In such a scenario, the Christians of Najran would be free to challenge him with Mubahalah without fear.

The Prophet (PBUH) arrived at the gathering place as planned with his two grandchildren, Hassan (AS) and Hussain (AS), his son-in-law, Ali (AS), and his daughter Fatimah (SA). He instructed them to respond with “Ameen” whenever he prayed.

Upon the arrival of the Christians of Najran, they noticed that the Prophet (PBUH) had come only with his family members. They understood that the Prophet (PBUH) had complete faith in his mission and prayer; otherwise, he would not have risked exposing himself and his dearest loved ones to divine punishment. The Bishop of Najran said: “I see faces here that, if they were to raise their hands in supplication and ask God to move the giant mountains from the earth, it would happen.” He added: “It would be unwise to enter into a Mubahalah with these virtuous people, as it was likely that all would perish.

Furthermore, the scope of the torment could spread among all the Christians of the world, leaving no Christian alive on the earth.” The Christians followed their elders’ advice and did not participate in the event. Instead, they chose to approach the Prophet (PBUH) and request peace. The Prophet (PBUH) agreed to reconcile under the “Dhimmah” Pact [2].

The term ‘Dhimmah’ signifies the protection extended to the People of the Book. This protection encompasses safeguarding life, property, and freedom of religion. In return, the People of the Book are expected to demonstrate loyalty to the state and pay the Jizyah tax, an alternative to the obligatory zakat paid by Muslim citizens. The ‘Dhimma’ pact thus plays a crucial role in Islamic history and the coexistence of different faiths.

In the following paragraphs, we will first provide the translation of the verse and then discuss the highlights of it. The verse is translated as follows:

“Then whoever disputes with you concerning him (Prophet Isa (AS)) (فَمَنْ حَاجَّكَ فِيهِ) after (this) knowledge has come to you (مِن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ) say to them (فَقُلْ): “Come, let us call our sons and your sons (أَبْنَاءَنَا وَأَبْنَاءَكُمْ), our women and your women (وَنِسَاءَنَا وَنِسَاءَكُمْ), ourselves and yourselves (وَأَنفُسَنَا وَأَنفُسَكُمْ) then supplicate earnestly (together) (ثُمَّ نَبْتَهِلْ) and invoke the curse of Allah (SWT) upon the liars (among us).” (فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ)

There are three expressions in the Verse: “Anfusana” and “Anisaakum” (أَنفُسَنَا وَأَنفُسَكُمْ), “Nisaana” and “Nisaakum” (نِسَاءَنَا وَنِسَاءَكُمْ) and “Abnaana” and “Abnaakum” (أَبْنَاءَنَا وَأَبْنَاءَكُمْ). The suffixes “na” (نَا) and “kum” (كُمْ) in these phrases are possessive pronouns and means “our” and “yours”. The word “Abn” (أَبْنَ) means son and “Nisa” (نِسَاءَ) means women, and “Nafs” (نَفْس) literally means self [3].

The Prophet (PBUH) proposed to the Christians of Najran: “Let us call our sons and your sons, our women, and your women, ourselves and yourselves,” to the event of Mubahalah. It is widely accepted that Imam Hassan (AS) and Imam Hussain (AS) represented the Prophet’s sons, while Fatima (SA) represented the women of the Prophet (PBUH). The question arises whether the pronoun “ourselves” refers to the Prophet (PBUH) or Imam Ali (AS).

It is incorrect to assume that the pronoun “ourselves” refers to the Prophet (PBUH) because it would imply that he invited himself to the event, which is nonsensical. Therefore, the only logical interpretation would be that the pronoun “ourselves” refers to Ali (AS). This would imply that Ali (AS) is the self of the Prophet (PBUH) and that the personality, character, knowledge, and wisdom of the Prophet is reflected in Ali (AS) [4].

A clear proof of the truthfulness of the Prophet (PBUH_: The event of Mubahalah took place in the 10th year of Hijri. At that time, the Prophet (PBUH) was at the peak of his fame and power. He had conquered Mecca, the center of disbelief and polytheism, and Islam had spread across the Arabian Peninsula. If the Christians of Najran had not been afflicted with divine punishment during the Mubahalah event, it could have harmed the credibility of the Prophet (PBUH) and diminished people’s faith in him. The hypocrites and the People of the Book might have conspired and turned people away from faith.

The event of Mubahalah demonstrates that the Prophet (PBUH) had a strong faith and conviction that the lie of the Christians would be exposed. This conviction is a testament to the Prophet’s (PBUH) truthfulness.

A testimony for the virtue of Ahlul-Bayt (AS): It is a great honor to be present alongside the Prophet (PBUH) on such a momentous occasion, especially when responding to the Prophet’s (PBUH) prayer with the word “Ameen.” Although many of the Prophet’s close companions were eager to participate in the event, Allah (SWT) reserved this privilege exclusively for his grandsons Hassan (AS) and Hussain (AS), his daughter Fatimah (SA), and his son-in-law Ali (AS). These individuals are none other than the Ahlul-Bayt (AS) of the Prophet. Therefore, most Shia and Sunni commentators note that the verse of Mubahalah highlights the virtue of Ahlulul-Bayt (AS) of the Prophet (PBUH) [5].

For instance, Zamakhshari [6],[7],[8] writes in his commentary of “Al-Kashshaaf” that Aisha narrated that during the day of Mubahalah, the Prophet (PBUH) brought four of his companions under a black robe and recited the Purification Verse [9].

Sahih Muslim[10]^,[11] recorded that Mu’awiyah once asked Saad bin Abi Waqqas why he did not insult Imam Ali (AS). Saad replied that he refrained from doing so due to three virtues that he had heard from the Prophet (PBUH) regarding the noble personality of Ali (AS). Even if one of these virtues were in his favor, it would be more valuable than having a herd of red-haired camels, symbolizing abundant possessions. Saad bin Abi Waqqas described the three virtues:

1. During the expedition of Tabuk, the Prophet left Ali (AS) in his place in Medina. He asked Ali (AS): “Are you not content that your position to me is that of Aaron to Moses (AS), except that there is no Prophet after me [12]?”
2. During the battle of Khyber, when others failed to conquer the fortress of Khyber, the Prophet (PBUH) announced that he would give the flag to a person who loved God and the Messenger, and God and the Messenger also loved him. He then handed the flag to Ali (AS), resulting in the Muslims’ victory [13].
3. When the verse of Mubahalah [14] was revealed, the Prophet (PBUH) called Ali (AS), Fatimah (SA), Hassan (AS), and Hussain (AS) and said: O’ God! These are my family [15].

[1] Event of the mubahala – Wikipedia

[2] (فروغ ابدیت، جلد ۲، ص۴۳۹)

[3] https://www.al-islam.org/ask/topics/5114/questions-about-Nafs

[4] https://www.makarem.ir/maaref/fa/article/index/394291/اهميت-«آيه-مباهله»؟

[5] Tafseer-e-Namona, Vol.2, P.582

[6] https://shiastudies.com/fa/مناظره-پیامبر-اکرمصلی-الله-علیه-و-آله/ Ref. 8

[7] Al-Kashshaaf, Vol.1, P.282-283

[8] (فروغ ابدیت.ج ۲. ص۴۳۸)

[9] Al-Ahzab, 33:33 (إِنَّما یُرِیدُ اللَّهُ لِیُذْهِبَ عَنْکُمُ الرِّجْسَ أَهْلَ الْبَیْتِ وَ یُطَهِّرَکُمْ تَطْهِیراً)

[10] https://www.makarem.ir/maaref/fa/article/index/246535/معاویه-و-ترویج-لعن-و-ناسزاگوئی-به-امام-علی(ع)

[11] Tafseer-e-Namona, Vol.2, P.585

[12] (أَما تَرْضى أَنْ تَکُونَ مِنِّی بِمَنْزِلَةِ هَارُونَ مِنْ مُوسى إِلاَّ أَنَّهُ لاَ نُبُوَّةَ بَعْدِی)

[13] (لاُعْطِیَنَّ الرّایَةَ رَجُلا یُحِبُّ اللّهَ وَ رَسُولَهُ وَ یُحِبُّهُ اللّهُ وَ رَسُولُهُ)

[14] (فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ)

[15] (اَللّهُمَّ هؤُلاءِ أَهْلِی)