MUBAHALAH IN SHIA PERSPECTIVE

[Taqavi]

How is the Event of Mubahalah Expressed from the Shia Perspective?

 

1. The Semantics of Mubahalah

The word Mubahalah originally derives from the root b-h-l (rhyming with ahl), which means to release, abandon, or leave unattended. For this reason, when an animal is left to itself and its udder is not tied in a pouch to prevent its offspring from drinking, that animal is called bahil. Similarly, ibtihal in supplication means humble entreaty and entrusting one's affairs entirely to God.[1]

At times, this term has also been defined as destruction, curse, and banishment from God, which likewise stems from leaving the servant to themselves and their removal from under the shadow of Divine grace. [2]

However, in its commonly understood concept as referenced in the verse, Mubahalah means two individuals or two groups invoking curses upon one another. In this manner, when logical arguments yield no result, the debating parties gather in one place concerning a vital religious matter, supplicate humbly to God, and beseech Him to expose and punish the liar—just as the Prophet of Islam (SAW) did when facing the Christians of Najran. [3]

2. Divine Selection and the Companions of the Prophet (SAW)

Mubahalah was not a mere theological debate, but a "Divine Selection" at the most critical historical juncture in Medina. After the delegation of Najran reached a deadlock in their dialogue with the Prophet (SAW) regarding the nature of Jesus (AS), the Verse of Mubahalah was revealed so that truth could be distinguished from falsehood. [4] The significance of this event in Shia theology lies in the fact that the Prophet (SAW) chose neither the companions, nor his wives, nor the elites of Quraish, but solely the most exalted members of his family for this Divine encounter. This choice serves as a practical exposition of the worthiness for succession and Imamate (Imamah), as emphasized repeatedly in narrative and exegetical sources. [5]

On the 24th of Dhu al-Hijjah, [6] the Messenger of Allah (SAW) set out toward the place of Mubahalah while holding the hand of Ali ibn Abi Talib, accompanied by Fatima, Hasan, and Husayn (AS). The Prophet (SAW) said: "These are our sons, our women, and ourselves." The Christians of Najran intended to engage in Mubahalah; however, Abu Harith (the Bishop of Najran) said to Sayyid and 'Aqib (two prominent leaders of Najran): "By God, by engaging in Mubahalah with this group, we will achieve no result [and we shall perish]; therefore, make peace with him on the condition of paying jizyah." They replied: "O Abu Harith, you have spoken the truth."

Thus, they presented the proposal of peace and payment of jizyah to the Messenger of Allah (SAW), and he accepted it. The Prophet (SAW) then stated: "By Him in Whose hand is my soul, had [the Christians] engaged in Mubahalah with me, God would have sent down a torment upon them before the year passed, and not a single human being among them would have remained on earth, for in that case, God would have destroyed the transgressors." (It is worth noting that this narration is also recorded in authoritative Sunni scholarly sources, such as Al-Hakim al-Haskani in Shawahid al-Tanzil). [7]

3. Theological Implications of the Verse (Ontological Equivalence and the Exclusivity of the Ahl al-Bayt)

The fundamental point in this event is the use of the word “ANFUSANA” (ourselves) in the noble verse referring to Ali ibn Abi Talib (AS), placing him as the "self/soul of the Prophet (SAW) himself." Great commentators, such as Ayatollah Makarem Shirazi in Tafsir Nemoneh, maintain that through this verse, Almighty God showcased the grandeur of the Prophet's Ahl al-Bayt (AS), [8] and the Prophet bringing the Ahl al-Bayt to the arena of Mubahalah serves as a practical testimony that God never rejects the supplication of these Five (Ahl al-Kisa).

Furthermore, in light of the narrations recorded on this subject, the term "Ahl al-Bayt of the Prophet (SAW)" refers specifically to these very individuals who accompanied him on the day of Mubahalah. As reported in a narration, the Holy Prophet (SAW) himself addressed the Divine Presence saying: “اللَّهُمَّ إِنَّ هَؤُلَاءِ أَهْلُ بَيْتِي” (O Allah! Indeed, these are my Ahl al-Bayt). [9]

Conclusion

Ultimately, the event of Mubahalah extends far beyond a mere historical occurrence; it is the manifestation of truthfulness of the Ahl al-Bayt (AS) in the Divine Presence. The conscious choice made by the Prophet (SAW) from among the entire Ummah designated these Five as the closest souls and the paramount witnesses to the Prophetic mission. The word “anfusana” in the Verse of Mubahalah reveals a profound theological reality: the unbreakable bond and essential ontological equivalence of Amir al-Mu'minin (AS) with the soul of the Prophet (SAW).

By establishing the true reference of "Ahl al-Bayt" (AS) and emphasizing the power of their accepted prayers, this event constructed an unassailable argumentative foundation for their supreme status as the Divine Elect. Consequently, this incident became an enduring benchmark distinguishing the elevated station of the Ahl al-Bayt (AS) from all other companions, proving that Guardianship (Wilayah) is a reality in which "closeness in faith, purity, and soul" takes precedence over any other bond.

 

 

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[1] . Al-Mufardat Fi Gharib Al-Qur'an, Al-Raghib Al-Isfahani, vol. 1, p. 63.

[2] . Al-Kashshaf 'an Haqa'iq Ghawamid al-Tanzil, Al-Zamakhshari, Vol. 1, p. 368.

[3] . Payam-e Qur'an, Makarem Shirazi, Naser, Vol. 9, p. 230.

[4] . Majma al-Bayan fi Tafsir al-Qur'an, Al-Shaykh al-Tabarsi, vol. 2, p. 762.

[5] . Ihqaq al-Haq and Iqhaq al-Batil, al-Tostari, al-Qadi Noorullah, vol. 3, p. 46 / Majma al-Bayan fi Tafsir al-Qur’an - Ta al-Alami, Sheikh al-Tabarsi, vol. 2, p. 311.

[6] . Misbah al-Mutahjjad, Al-Sheikh al-Tusi, p. 764.

[7] . Shawahid al-Tanzil li-Qawa'id al-Tafdheel, Al-Hakim al-Haskani, Vol. 1, p. 157.

[8] . Tafsir Nemoneh, Makarem Shirazi, Naser, Vol. 2, p. 582.

[9] . Ala' al-Rahman fi Tafsir al-Qur'an, Al-Shaykh Muhammad Jawad al-Balaghi, Vol. 1, p. 291.