The Divine promise to Jesus for the ultimate rescue from the Jews, The Christians of Najran invited to a spiritual contest a Mubahila to prove the truthfulness of each of the parties (i.e., the Muslims and the Christians)

Aal ’Imran Verses 55 - 63

إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ ۖ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ

“Recall1(O’ Our Apostle Muhammad!) when God said: O’ Jesus, I will take thee away2and lift thee up unto Me; and purify3thee of those that disbelieve, and make those who follow thee4triumphant upon those who disbelieve, to the Day of Resurrection. then unto Me shall be your return and I will judge between you in what ye differ” (3:55).

فَأَمَّا الَّذِينَ كَفَرُوا فَأُعَذِّبُهُمْ عَذَابًا شَدِيدًا فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ

“And as to those who5disbelieve, I will chastise them with a severe chastisement in this world and the hereafter and for them shall not be any of the helpers6“ (3:56).

وَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ ۗ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ

“But to those who believe and do good deeds, He will pay them in full their recompense; and God loveth not the unjust.7“ (3:57).

ذَٰلِكَ نَتْلُوهُ عَلَيْكَ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيمِ

“This, We recite unto thee of the signs and the Wise Reminder8“ (3:58).

إِنَّ مَثَلَ عِيسَىٰ عِنْدَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ

“Verily, 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” (3:59).

الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُنْ مِنَ الْمُمْتَرِينَ

“The Truth is from thy Lord, therefore be not thou9of those of the doubters10“ (3:60).

فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ

“And unto him who disputeth with thee therein11after the knowledge hath come unto thee, Say! (O’ Our Apostle Muhammad!) (Unto them!) “come ye, let us summon our sons, and (ye summon) your sons, and (we summon) our women and (ye) your women, and (we summon) ourselves12and (ye) your selves and then let us invoke13and lay the curse of God on the liars!14“ (3:61).

إِنَّ هَٰذَا لَهُوَ الْقَصَصُ الْحَقُّ ۚ وَمَا مِنْ إِلَٰهٍ إِلَّا اللَّهُ ۚ وَإِنَّ اللَّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُ

“Verily, this15is the true narrative; there is no god but God; and verily, God is All-Mighty16, All-Wise” (3:62).

فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ عَلِيمٌ بِالْمُفْسِدِينَ

“But if they turn back, then17, verily, God knoweth the mischief makers” (3:63).

Commentary

Verse 55

The event of the miraculous escape of Jesus from the crucifixion has been reported to have so happened that he was imprisoned in a room for the night to be crucified the next morning. The Almighty Lord Who had caused Jesus to have his advent in this world through an immaculate virgin birth as a sign of his Omnipotence and supreme power, to act in whatsoever way He wills, even in spite of the want of ordinary natural causative factors, to prove that He is not subservient to the laws of nature, but the Laws of nature are always subject to His independent will, caused Jesus to be taken into the heavens.

The next morning when Judas the hypocrite disciple of Jesus who betrayed Jesus pointed him out to the Roman soldiers, went into the room to fetch Jesus to be crucified, he was miraculously transformed to resemble Jesus in all his physical features. When Judas came out of the room looking exactly like Jesus, the Roman soldiers caught hold of him, and however much Judas shouted saying that he was Judas their spy and friend and not Jesus, he was crucified. (M.S.)

Sale’s note about this event runs thus:

“It is supposed by several that this story mas an original invention of Mohammad’s, but they are certainly mistaken, for several sectarians held the same opinion, long before his time. The Basilidians18 in the very beginning of Christianity, denied that Christ himself suffered, but that Simon the Cyrranean was crucified in his place. The Corinthians before them and the Carpocratians next (to name no more of those who affirmed Jesus to have been a mere man) did believe the same thing, it was not himself, but one of his followers very like him that was crucified. Photius tells us that he read a book entitled “The Journeys of the Apostles,” relating the acts of Peter, John, Andrew, Thomas and Paul, and among other things contained therein, this was one, that Christ was not crucified, but another in his stead, and that therefore he laughed at his crucifiers19 or those who thought they had crucified him20“21

However, it is clear that the Jewish plan to kill Jesus was frustrated by a super-plan from the Almighty Lord.

The Ahmadi commentator interprets the Arabic word relating to the raising of Jesus into heavens as his physical death. He quotes the use of the word in the other verses of the Holy Qur’an, while the word may mean death and also raising, though the learned commentator cannot dent’ that one and the same word, in the different context may mean differently.

The Holy Prophet has definitely declared in clear-cut words that Jesus will have a second advent from heaven before the Day of Resurrection (Qiamat i.e., Day of final Judgment) and offer prayers behind the Last Holy Imam Muhammad Al-Mahdi, who will be from the seed of the Holy Prophet. The traditions of the Holy Prophet and the Holy Imams about the second advent of Jesus from heavens are many (M.S.)

The prophecy of the followers of Jesus being always triumphant or dominant over those who disbelieved in him, refers not to the present-day Christians but those faithful ones who believed in Jesus as a genuine apostle of God and followed his teachings and eagerly awaited for the one, the Last apostle of God, whose advent Jesus had repeatedly foretold and which prophesy was recorded even in the other scriptures of old22. In fact all the true believers in Jesus were true Muslims. This cannot refer to those who believe in Jesus as the son of God or God Himself which the Holy Qur’an terms as infidelity or even ‘Shirk’, i.e., polytheism.

‘Mutah’ harake’ i.e., cleared the Virgin Mary from the accusation of the infidels through the miracles given to her son Jesus and through the confirmation by the Last Prophet Muhammad. A thorough study of the present gospels and the inconsistencies evident from them regarding the time of the crucifixion of Jesus, his burial and his resurrection, is a clear proof that the story was purposefully fabricated to suit the doctrines of the church and the Paulian School (of St. Paul who has distorted Christianity to suit the tendencies of the Roman paganism).

Taking the present Gospels as the basis for this story, one can easily say:

1. The party which came to arrest Jesus at night did not know him by his face.

2. So that Judea had to show to identify him by standing beside him.

3. And Judea was himself resembling Jesus.

4. The light was very dim, so that the faces were not clearly seen.

5. The soldiers were in a hurry apprehending troubles to start.

6. Judea’s crucifixion a certainty.

7. The body of the crucified one was brought down from the cross very soon, most probably in the early hours of dawn.

8. The disciples had escaped, hence did not witness the burial.

9. The grave in which the body of the crucified one was laid was found empty.

10. The witness for the resurrection is only Mary Magdalene whose statement given in the four Gospels is in different version. In some she was there when Jesus rose from the grave, while in another version she was only told by someone when she approached the graveyard that her lord was raised to heaven.

11. Jesus was seen afterwards by the disciples after the crucifixion and the resurrection.

Taking all these points in view one would not doubt the story of Jesus’ crucifixion and resurrection but on the contrary he would form a firm opinion that the crucified one was by mistake someone else and Jesus was saved and disappeared and the disciples gave currency to the rumour so that the Jews may not chase him in any further attempt on the life of Jesus, or the Jews and Romans realising their mistake, did not like to be blamed for crucifying the wrong man. However, the arrest of the man happened in an important village of Baitul-Lahm, and he was brought to Jerusalem at night and crucified then and there in utter haste. Thus, the story of the Gospels cannot be believable particularly when there are the various schools in the early Christians who do not believe or at least doubt in the crucifixion. (G. Sale).

So far as Muslims are concerned their sole authority is Qur’an and nothing else, and all are unanimous about the falsehood of the crucifixion, killing and the resurrection of Jesus as depicted by the Christian church.

‘Tawaffa’ was ‘Rafe’aka’ there is no doubt that there are three things regarding Jesus ‘Tawaffa’

Taken away, ‘Rafa’ Raised, ‘Nuzool’, descended. The first two, according to Qur’an have already taken place and the third is expected.

Regarding ‘Tawaffa’ whether it means (death) or some state of departure other than death, is a matter of controversy among the commentators. If it is death, then his ‘Nuzool’ would mean his return to this world after death and for the believer in the possibility of the returning to life on the Resurrection Day should not be surprising, be that of one person or more, coming back to life after their death as a partial resurrection before the final or the total resurrection. To this view tends Shaik Sadooq in his celebrated book on the Shi’a belief. In case ‘Tawaffa’ is taken to mean the departure other than death, then his return to life means re-appearance after his temporary disappearance, similar to the case of the Twelfth Holy Imam Muhammad Al- Mahdi. The differences between the two is, that the latter is living on the earth as to be the Centre to mediate between man and God, while the former has been raised from his earthly station whether to ‘Him’ as worded in the Holy Qur’an ‘ilyya’ or to the heaven as the commentaries say, makes no difference vide the note about heaven. The only point is that he is no more concerned with the terrestrial affairs while the Twelfth Imam is alive on the earth and in sole charge of it, and at the re-appearance of these Two, Jesus will be the follower and the lead will be with Muhammad Al-Mahdi, the last Deputy of the Holy Prophet.

The popular view about the four promises given to Jesus viz., ‘Tawaffa’, ‘Rafa’a’, ‘Tathur’ and ‘Taffamiq’ are those that took place simultaneously or immediately following each other. It suggests considerable lapse of time between each stage, and it would be completed before the Final or the Total resurrection. Hence of these whatever has not taken place, we should expect it to be done when His promise of His Religion to triumph over all the other creeds is fulfilled and the Light of Truth is perfected in practice before the world comes to an end. (A.P.)

Verse 57

Note the decree of the All-Just Lord that He does not love the unjust or the tyrants whoever they may be. Anybody who is unjust or tyrannical, let him call himself a Muslim, shall not be loved by God. What about those among the Muslims who were tyrannical to the members of the Holy family of the Holy Prophet, i.e., the Holy Ahl Al-Bayt.

Verse 58

‘Aayaat’, i.e., signs-the miracles-meaning the miracle of Jesus immaculate birth and the miracles that manifested from the various apostles of God including what Jesus worked.

“Reminder”- another name given to Qur’an23 - The “Book”

‘Hakim’ the word standing alone will mean Wise. Here qualifying the Word ‘Zikr’-the Book of the All-Wise God, i.e., the Book or the Qur’an which is nothing, but Wisdom clothed in words-or the Book free from incongruity or imperfection or unsoundness.

Verse 59

The Christians of Najran came in a deputation to the Holy Prophet and asked him as to why he abuses Jesus by calling him a man. The Holy Prophet replied, “Far be it from me to abuse Jesus the Word of God communicated through the Chaste and pure Holy Lady Mary” The Christians asked the Holy Prophet ‘Then, What do thou sayest, hast thou seen any man born without a father?” The reply to the question is accommodated in this verse, i.e., Adam was created without the medium of both a father and a mother.

Here and also wherever the reference is made to the birth of Jesus which took place as presented by the Holy Qur’an, from the Virgin Mary without any male partner, a process absolutely unusual, the example of which is not recorded in the history of the human genesis. Qur’an resorts to the Creative will and the order of God, which is the principal factor in the process of creation. And in order to make it easy for man to grasp the possibility of such an event, Qur’an gives the example of the birth of Adam, which according to the generally accepted view of the time, had taken place without the agency of either sex. This example stands through, even if we put aside the view of the immediate creation of Adam from the earth and adhere to the evolutionary process of creation, because then the question will be shifted further, as to the creation of the first living cell from the unliving elements wherein there will be no alternative left but to accept the possibility of a living being coming into being without one or both of the sexual agencies. Whatever once becomes possible in the order of creation, shall remain possible for ever. The rarity of the events will not make it impossible.

The unusual turn of events in the process of creation is not confined only to the history of Adam and Jesus. For the students of the phenomena of nature, there are thousands and thousands of examples wherein the natural process known to us, entirely fails to explain. Man is bound to find the explanation for these events in what is termed as the hand of God, as Qur’an tells us it is the imperative Word of God.

Another point in comparing the birth of Jesus to the birth of Adam, is to refute the Christian argument about the divinity of Jesus, based on his virgin birth. If one born without the agency of a male, could be considered as the son of God, the one born without the agency of either sex, would be doubly deserving to be so. There is hardly any need for refuting the note of die Ahmadi commentator on this verse.

The comparison between the creation of Adam and Jesus stands proper if Adam means the first human being and the comparison will have no meaning if Adam is taken to mean a common name which includes Jesus as the Ahmadi Commentator takes it. (A.P.)

Verse 60

The address in this verse is to the people through the Holy Prophet.

This refers to a general principle, if adhered to, one would be saved from the sceptic tendencies, i.e., God is the Absolute Truth and Reality. Anything real and true proceeds only from Him, and it should be explained in the term of His Truth and Reality and not in the natural or the material process known to us.

This principle is laid down here as the answer to the people and not to the Holy Prophet, and to warn that doubting against the unusual event because of its seeming unusual, would lead to doubt the process of the creation as a whole. (A.P.)

Verse 61

This verse refers to the famous event of ‘Mubahila’ which took place 10 A.H. against the Christians of Najran. A deputation of sixty Christians of Najran headed by Abdul Mashih their chief monk priest came and discussed with the Holy Prophet about the personality of Jesus. The Holy Prophet told them not to deify Jesus for he was only a mortal created by God, and not God Himself. Then they asked as to who the father of Jesus was. By this, they thought that since Jesus was born without a father the Holy Prophet would helplessly accept Jesus father being God Himself. In reply to this question, was revealed the preceding verse in which the instance of Jesus has been compared to that of Adam who was created without a father and also a mother. When the Christians did not agree to any amount of reasoning, then this verse was revealed enjoining upon the prophet to call the Christians to ‘Mubahila’ (a spiritual contest invoking the curse of God upon the liar). To this the Christians agreed but they wanted to return to their place and would have the Mubahila the next day.

Early next morning the Holy Prophet sent Salman to the open place, fixed outside the city, for the historic event, to erect a small shelter for himself and those he intended to take along with him for the contest. A number of the companions of the Holy Prophet also assembled in the Mosque for the Holy Prophet to take them along with him to the contest. On the opposite side appeared the Christians with their selected Holy men, women and children. At the appointed hour the Christians witnessed the Holy Prophet entering the field with Husayn in his lap, Hasan holding his finger and walking beside him, Lady Fatimah following him with Ah behind her. The Holy Prophet reaching the appointed spot stationed himself with his daughter, her two sons and her husband, raising his hands to heavens said: ‘Allahumma haa’oolaae Ahl Al-Bayt’ i.e., Lord these are the people of my house. At the appearance of these godly souls with the hallow of the divine light radiating from their holy faces, the chief Monk who had brought the selected group of the Christians, began to gaze at the faces and exclaimed “By God! I see the faces which, if they pray to God for mountains to move from their places, the mountains mill immediately move” The Leader Monk asked as to who were those whom the Holy Prophet had brought along with him. He was informed that the baby in the lap of the Holy Prophet was his young grandson, Husayn, the child walking holding the Holy Prophet’s finger in his tiny hand was his first grandson, Hasan, the Lady coming behind him was his daughter, his only surviving issue was Fatimah the mother of the two children and the one who followed the Lady was his son-in-law, the husband of Fatimah. The Chief Monk, the Leader of the selected holy group of the Christians turned to the huge crowd of his people who had gathered on the spot, and addressed them saying:

“O’ believers in Jesus of Nazareth, I will tell you the truth that should ye fail to enter into some agreement with Muhammad and if these godly souls whom Muhammad hath brought with him, curse you, ye will be wiped out of existence to the last day of the life of the earth”

Every one of the crowds of the Christians had also witnessed the halo of the divine light around the holy faces of the godly ones whom the Holy Prophet had brought with him. The people readily agreed to the advice counselled by their Leader. They beseeched the Holy Prophet to give up the idea of the agreed ‘Mubahila’ and requested for themselves to be allowed to continue in their faith-offering to pay ‘Jizya’ the ‘Protection Tax’ the payment of which entitles the payers, full freedom in their religious practice, with full protection for themselves, their religious places and their life, property and personal integrity.

This historic event of a unique triumph of Islam took place on 23-12-10 A.H. and thus, the Shi’a, the adherents of the Islam-Original, celebrate it as religious thanksgiving festival of the triumph of the truth against falsehood, and which is the believer in Islam who will not rejoice at such a decisive triumph of his Faith.

This event has a great significance with regard to what it discloses about those who accompanied the Holy Prophet on that memorable and unique occasion of highest sanctity and great import. Many great Sunni scholars, commentators and traditionists have given the details of the event with die various aspects of its significance, saying:

The event unquestionably establishes the truth about the spiritual purity and the holiness of the Holy Ahl Al-Bayt.

It proves beyond all doubt as to who are the members of the family of the Holy Prophet, i.e., the Holy Prophet’s Ahl Al-Bayt.

The seriousness and the solemnity of the occasion demands absolute purity, spiritual as well as physical in the individuals, to serve in the fateful occasion for the Holy Prophet to present them to God as the best ones of His creation to be heard in their prayers for the Truth.

Thus, it was unquestionably and firmly established and openly proved beyond all doubts, before the huge crowds of the Muslims as well as the non-Muslims to bear witness that the Holy Prophet, his daughter the Lady Fatimah, her sons, Hasan and Husayn and her husband Ali Ibn Abi Talib, are the divinely purified ‘Ahl Al-Bayt’ addressed to, in Verse 33:33 and none else, for God’s command in this verse contains plurals as regards each kind of the relations to be summoned for the event, i.e., to call sons, women, and the selves to invoke the heaven’s curse on the liars, but the Holy Prophet took only two children whereas there were innumerable other children of his followers, only one lady was taken whereas there were nine other ladies in his own household who were his wives among whom were the daughter of Abu Bakr and also of Omar; and only one soul Ali, in place of his Self was taken whereas there were those who claimed to be his companions and very close companions too. This act of the godly selection on the part of the Holy Prophet, loudly declares that there were no others either among the children or the women or the other adults to be compared to these godly souls in their personal purity and holiness (Bd. MM, TH).

The one most significant and the most important point is that the word about the Selves or Souls ‘Anfus’ is the plural, the singular of which is ‘Nafs’ (i.e., self or soul). Self or soul when used in relation to any individual only means as another being of the same identity of the person implying perfect unity in equality, each one of the two being the true replica of the other, be that in thought, in action, in status or position to the extent that the one to be fully qualified to be identified and substituted for the other whenever any occasion demands it. ‘Nafs’ the Self or the Soul of the Holy Prophet, the term ‘Nafs’ in the verse has been misinterpreted as ‘the people’. Even so since Ali alone was taken on the occasion, Ali alone will be the ‘People’ of the Holy Prophet and none else.

The irony of fate presents quite a surprising scene of the events which followed immediately as the Holy Prophet departed from this world. Far from recognizing the Ahl Al-Bayt in consideration of their position par excellence, what happened to them was:

The same Fatimah: The Lady of Light about whom the Holy Prophet had openly declared: “Fatimah is my part and parcel; whosoever hurts her, hurts me; and whosoever hurts me, hurts God; and whosoever hurts God turns an infidel,” was martyred with a fall of the door on her side caused by the kick by one in an insurgent crowd which surrounded her holy house to arrest her husband Ali.

The same Ali about whom the Holy Prophet had declared: “I and Ali are of one and the same Light” “He who displeased Ali displeased me” was martyred while in prayer in the Mosque at Kufa”

The same Hasan who accompanied his grand-father to the fateful scene of ‘Mubahila’ while a child, walking besides him holding the finger of his holy grand-father, was poisoned through a woman who was hired for the purpose. The same Husayn who appeared for the ‘Mubahila’ to defend the Truth from the lap of his grand-father, was put to the sufferings unequalled in any tragedy and was heartlessly butchered at Karbala with all his comrades, and his ladies and children were taken prisoners and put to the most miserable and the torturous plight of indignity, suffering, captivity and imprisonment. The body of Husayn was left unburied for days together.

The worst was that anyone who professed friendship with these holy souls was chastised, persecuted bullied and condemned calling him a ‘Rafazi’ or a dissenter.

But those blessed with independent minds, able to distinguish the right from the wrong, the truth from the falsehood, did not care and had always been with these divines, even if it was to cost them to suffer the worst miseries or to face death or even destruction in this life. In short those who are after the pleasures and the prosperity of this world can never be their followers.

The whole Muslim world recognises these five as the ‘Panjatane-Pak’ the ‘Pure Five’.’ and this Sacred term is not used for any others.

The points to be noted here are:

1. That the Mubahila or resorting to prayer to curse the liar, is after forwarding all sound arguments to convince the opponent and if he still insists on his wrong belief or doctrine, was the test of the truthfulness of the persons commissioned with the apostolic mission.

2. Each side has to stake all that is nearest and the dearest to him.

3. For a prophet who has devoted himself and whatever belongs to him, to God, and has been purified from all egoistic liking and disliking and the limited carnal desires and passions, the dearest and the nearest to him, will naturally be those the closest or the identical with him in his devotional excellence.

4. The Prophet has been ordered to call certain categories of the people and to ask the opponents also to bring the similar categories, and the call is not of his own choice but of the order and the will of God24.

5. Right from the very commencement of his mission to the last moment of his departure, on all important occasions, the Holy Prophet called only Ali or one of the same categories as the occasion demanded:

   1. The Holy Prophet called Ali, when he started his apostolic mission, when Ali was only of ten years of age.

   2. When he was ordered by God to call his closest kith and kin, Ali who was then of only thirteen years of age, was the first, the foremost to be called, and he was the only person who responded to it.

   3. When leaving Mecca on his historic immigration to Madina, Ali was called by the Holy Prophet, to lie down occupying his place in the bed, facing the dangers of the situation, when death for the one in the situation was a sure return.

   4. To return the deposits entrusted to him, the Holy Prophet, handed over the deposits to restore them to the owners on his behalf.

   5. In Badr, Ali was called to fight and repulse the enemy when many of his companions were quietly witnessing the critical event.

   6. In Uhud, Ali was called to fight and repulse the enemy who had gained the upper hand against the Muslims on account of the desertion of the companions of the Holy Prophet, who had even run away from the field and had disappeared for days together.

   7. In Ahzab, Ali was called to fight the enemy, whom none in the Muslim army was ready to face, to protect the disheartened army of the Muslims and save them from annihilation and lead them to victory.

   8. In Khaybar, Ali was called to fight the enemy who was not conquered by any one of the Holy Prophet’s companions, and win the decisive victory.

   9. While proceeding to Tabuk, Ali was called to succeed the Holy Prophet in his place in Madina, as his vicegerent, to assume the place as Haroon (Aaron) was for Moses with the exception of ‘Nubuwwah’ (apostleship).

   10. To preach the first verses of the ‘Sura al-Bar’at’ which contains the declaration of complete disassociation from idolatry and paganism, Ali was called and deputed to rush and take away the matter of the ‘Sura’ from Abu Bakr who was leading the pilgrims to Mecca, as the only one identical with the Holy Prophet competent to convey what the Holy Prophet had himself to do to the people.

And here Ali is called as one of the ‘Selves’ of the Holy Prophet ‘Anfosona’-, not alone but with his two sons Hasan and Husayn in the term ‘Abna’ana’ (sons) and with his wife Fatimah in the term ‘Nisa’ana’ (women), while there were the other souls, sons and women of the Hashimites, the Qurayshites, the Ansaars and also the wives of the Holy Prophet, but the early Muslim historians, traditionists, commentators and even a man like ‘Ibn Hazm’ who was of a staunch Omayyid tendency, all have unanimously stated that on this important occasion of the Holy Prophet facing the enemy with the spiritual forces, none was brought to participate save Ali, Fatimah, Hasan and Husayn. And Muslim (Sahih Muslim) tells us that on this occasion the Holy Prophet praying to God said:

‘Allahumma Ha’oola’ee Ahli Bayti’

O’ my Lord! these are my Ahl Al-Bayt (the People of my House).

It is surprising that some historians, commentators and theologians of modern times have started to deface the fact of history regarding the historic ‘Mubahila’ or to entirely ignore it as has done Bukhari (Saheeh Bukhari), but the truth is there and shall be there for ever, shining ever bright as the Persian poet says:-

Shab’para gar waste Aaftaab nakhahad

Raunaqe Baazaare Aaftaab nakahad

i.e., If the (night bird) bat liketh not the Sun Light

Never will the beauty of the sunshine decrease.

Some of the modern writers have gone to the extent of denying the applicability of the word ‘Nisa’ana’ to daughters saying that in the Arabic literature ‘Nisa’ has not been used for daughters. This betrays the failure of their memory or the lack of their knowledge of the verse of the Holy Qur’an on inheritance25. And even supposing Fatimah was not represented as the daughter of the Holy Prophet but as the wife of Ali as the soul of the Holy Prophet, in the term ‘Anfusana’ the significance becomes greater still, to mean that no wife of the other partner in the term ‘Anfusana’ (i.e., the Holy Prophet) was competent to participate in the spiritual contest, the fact which is supported by the well-known traditions narrated by Omme-Salema and Ayesha in connection with verse 33:33 (Aya al-Tat’heer). Both the ladies report that they were denied inclusion among those under the Holy Mantle (‘Kisa’ i.e., Chadar al-Tatheer). Furthermore, 66:5 shows that there were women better than the wives of the Holy Prophet to be substituted in their places, if divorce takes place. But no better one than the persons included in the ‘Mubahila’ or even equals to them were available otherwise they would have been taken by the Holy Prophet to complete the plural numbers of the candidates invited for the contest (vide the wordings of the verse).

The justification for the use of the plural number in the passage in spite of the historical fact that of ‘Nisa’ana’ only one and of ‘Abna’ana’ only two and of ‘Anfusona’ only one was taken on that occasion, is that, in this Holy House though not at that time, there would be people, males and females, of that standard of excellence to face the challenge of falsehood, with the force of their truthfulness. No wonder if one takes the tragedy of Karbala as the maximum challenging of falsehood wherein the fifth member of the Holy Team on this challenging occasion took the souls, the sons, the daughters and wives of his Holy House to bring down the heavenly curse on his opponents and their followers and gained the Everlasting Victory of Truth over falsehood.

Hence whoever is included in this verse and Verse 33:33, is undoubtedly included in the term ‘Siddeeq al-Akbar’ i.e., the Greatest Truthful, and ‘Shaheed’ i.e., The Martyr, and if there were any others, males or females entitled to these terms at that time they would have been included. This is supported by what Ali has said: -

“Ana Siddiq ul-Akbar wa Farooq ul-Aazam

La Yad’aeeyahunn ghairi illa Kazzab”

I am the ‘Siddiq al-Akbar’ (the Greatest Truthful) and the ‘Farooq al-Aazam’ (The Greatest Distinguisher of Truth and Falsehood) None shall claim this besides me save the greatest Liar.

The question that on such an important occasion of ‘Mubahila’ how the children of three and four years were taken; what part could the minors play in the prayers and the Test of Truth? The answer to this question and that of as similar nature, is that when Ali was called at the commencement of the Holy Prophet’s mission and at the ‘Dawate Asheera’, i.e., the Historic invitation to the nearest kin of the Holy Prophet to embrace Islam, that the Prophet’s call was not his call, i.e., not of his own accord, but was the order or by the permission of God who has found in these particular children what He has found in Jesus and John when He gave them the ‘Nubuwwah’, i.e., prophethood, the ‘Kitab’ (Book) and ‘Hikmat’, i.e., Wisdom. It is true that intellectual maturity is the necessary condition for man’s becoming fit for responsibility towards the divine order, and that the intellectual maturity does not develop during babyhood and at the age of ten or thirteen, but there are persons who are exceptions to the ordinary rule of nature and of those exceptional persons are the chosen persons of the House of Abraham, of which John, Moses, Jesus, Muhammad, Ali, Fatimah, Hasan and Husayn as the outstanding personalities.

The term ‘Anfusona’, though plural, does not include the Holy Prophet himself, as it would be meaningless as one to call himself, but it means that whoever is included in the term is identical in soul and spirit with the Holy Prophet who summons the Contest. The distinction of being presented as the Prophet’s soul and self, is so exalting that no creature of the angelic order or of the human rank can compete with Ali in this regard. As already referred to, there are authentic traditions in support of this lofty status of Ali. When asked about some of his companions, the Holy Prophet when speaking about them did not mention the name of Ali. When asked ‘What about Ali?’ the Holy Prophet replied: ‘You asked me about the people; you did not ask about my ‘Nafs’ Self or Soul. The Holy Prophet told Boraida: ‘O’ Boraida! hate not Ali. Verily he is of me and I am of him. People are created of different trunks, and I and Ali are of one and the same.’ In the battle of Uhud Gabriel pointing out Ali’s sacrifices there, exclaimed, ‘What a wonderful sacrifice.’ The Holy Prophet replied ‘O’ Gabriel! Verily he is of me and I am of him.’ The Angel replied: ‘Yes! I am of you both. The same expression of the Holy Prophet, has been recorded on the occasion of sending Ali to preach the first verses of the Sura al-Bar’at, and it had been such an established fact about Ali’s status that it was known to Sahabas (the Companions of the Holy Prophet) and their followers, that even the traditionists who were careful as far as possible not to narrate any traditions which were in favour of Ali, had to helplessly state them, and Bukhari has gone to the extent of putting it in the headlines of his Chapter ‘Manaqib’.

The same identical status of Ali with the Holy Prophet has been declared by the Holy Prophet for Fatimah, Hasan, and Husayn saying: ‘Fatimah is a part of mine, whoever annoyeth her annoyeth me.’ And in some other places the Holy Prophet has been reported to have declared about Fatimah ‘Whoever maketh her angry hath made me angry’, ‘Fatimah is the Chief of the ladies of Paradise.’ The same expression has been recorded about Hasan and Husayn, that they are the Two Chiefs of the Youths of Paradise, and they (both) are Imams (divinely commissioned guides) be they active or retired. The Holy Prophet has also declared ‘Husayn is of me and I am of Husayn.’

From the above statement of the Holy Prophet and many of his other declarations supported by the above passage of the Holy Qur’an, along with Verse 33:33 that these Five personalities have been considered as a class clearly distinguished from the rest of the followers from among the people. The Holy Qur’an has consecrated and exalted them to an extent that it is beyond the reach of everyone. They have been declared by the Holy Qur’an and the Holy Prophet as the people of the House ‘Ahl Al-Bayt.’

It is therefore surprising that some theologians should dispute the application of the term ‘Sahabi’ to Hasan and Husayn in the sense they have coined it, saying that Sahabi is the Muslim who saw the Holy Prophet or the Muslim who saw the Holy Prophet and heard from him something. In view of this definition of the term ‘Sahabi’, they disputed the inclusion of the children of the companions who were minors at the time of the Holy Prophet and hence made the position of Hasan and Husayn disputable. It is immaterial whether the term of their coinage is applicable to Hasan and Husayn, Ali or Fatimah or not, for they are admittedly included in the ‘Aate-Tat’heer’ 33:33 and ‘Aaya al-Mubahila.’ God has treated them as the majors of the majors, let the critics treat them as they like. They are the Holy ‘Ahl Al-Bayt’, to call them ‘Sahaba’ is far below their highly exalted dignity and position, the test of the ‘Sahabiyat’ i.e., the companionship, is in the amount of the love and attachment to these holy ones. The ‘Ahl Al-Bayt’ as a class have been purified but not the ‘Sahabis’ as any class, as the term includes all sorts of the people, good and bad; faithful and unfaithful; sincere and the hypocrites. (A.P.)

Verse 62

Reasoning the story of Jesus and Mary and the actual position of Jesus as an apostle of God and nothing more than that are the facts, i.e., other legends about Jesus being the son of God or God Himself, are false legends and fabricated folklore for there is no god but the One God and none else besides Him.

Verse 63

An open warning to the mischief-mongers.

• 1. Refer to: 4:157, 4:158, 5:117.
• 2. Complete thy term.
• 3. Clear.
• 4. This promise was to the sincere believers in Jesus, of his time, before the advent of the Holy Prophet and thereafter to those good Christians who with then faith in what Jesus prophesied, embraced Islam.
• 5. Refers to those who disbelieved during Jesus time and thereafter disbelieved in the Holy Prophet.
• 6. This clearly establishes that there will be helpers for the sinners among the sincere believers. On the Day of Judgement - i.e. the divinely permitted intercessors.
• 7. Refer to: 2:254, 4:85, 34:23, 19:86, 39:44, 20:109, 74:48, 21:28, 10:3, 43:86.
• 8. Quran.
• 9. The Prophet addressed for the people.
• 10. Disputants.
• 11. Jesus or the argument forwarded.
• 12. The nearest or the dearest as the very soul itself.
• 13. Supplicate.
• 14. Note This Verse is a reference to the historic ‘Mubahila’ or The Spiritual Contest with The Christians of Najran - when The Holy Prophet declared the personnel of his Ahl Al-Bayt.
• 15. The whole argument.
• 16. Ar. ‘Azeez’.
• 17. Behold that.
• 18. Irrenus I.I.C. 23 and C. Epiphan Haeres 24 num 111.
• 19. Photius, Bible Cod 114, col. 291.
• 20. Tolands’ Nazrenus p. 17 and c.
• 21. B.H. Vol. II, p. 14.
• 22. Acts 3/24, 3/22-25, Gen. 18/20, Gen. 17/7-8, John 1/19-21, John 14/7-8, John 14/26, John 16/12, 13.
• 23. Vide 16:43; 21:7.
• 24. Refer to 33:46.
• 25. Refer to 4:7, 4:11.