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THE INCIDENT OF ''MUBAHALA'' According to the Sunni hadith collections, it is narrated that during the 9th - 10th year after Hijrah an Arab Christian envoy from Najran (currently in northern Yemen and partly in Saudi Arabia ) came to the Prophet Muhammad to argue which of the two parties erred in its doctrine concerning Jesus (Quran 3:61). Muhammad offered to do the Arabic tradition known as ''Mubahala'', where each conflicting party should cover themselves, and together all parties ask God sincerely to destroy and inflict with curses on the lying party and their families. Muhammad, to prove to them that he is a prophet, brought his daughter Fatimah and his surviving grandchildren, Hasan and Hussein, and Ali ibn Abi Talib and came back to the Christians and said this is my family (''Ahl'') and covered himself and his family with a cloak.Sahih Muslim, Chapter of virtues of companions, section of virtues of Ali, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1871, the end of tradition #32 and Sahih al-Tirmidhi, v5, p654 The Shia claim that this authentic Hadith proves whom the Quran is referring to when it mentions the Ahlul-Bayt (Arabic: أهل البيت or Household), which includes only Ali, Fatimah, and their decendants.S.M.H Tabataba'i, ''al Mizan fi tafsir al-Quran'', p. 311 Beirut 1973 Sunni despute that this verse was about Muhammads wives and their children and even their servants. SHIA VIEW The Shia celebrate this event as ''Eid-e Mubahala''.found in the topic: List Of Islamic And Muslim Related Topics This ''hadith'' provides the background for the "purification verse" or ''ayah al-tatheer'' from Surah Al-Ahzab in the Quran wherby Allah explicitly identified who are the ''Ahlul Bayt'': وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا ''"And abide quietly in your homes, and do not flaunt your charms as they used to flaunt them in the old days of pagan ignorance; and be constant in prayer, and render the purifying dues, and pay heed unto Allah and His Apostle: Allah wishes to remove all filth and impurity from you, O People of the House of the Prophet, and to render you utterly free of all pollution."'' (33:33)A portion of this Surah sums up the lessons of the Battle of the Trench and must have been revealed some time after that battle (Shauwal, five years after hijrah) The marriage with Zainab is referred to in verse 37 also took place in the same year The tradition about this ''hadith'' goes from different sources to , ''Chapter of virtues of companions, section of the virtues of the Ahlul-Bayt of the Prophet (PBUH),'' 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1883, Tradition #61 POLITICAL APPLICATION The hadith of the cloak and the purification verse was utilized at various times by the ''Ahlul Bayt'' to assert their claims to political and spiritual leadership of the Muslim community. For example, at the gathering that was convened after the death of Umar in 644 to select a caliph, Ali made the following argument: "Is there any among us apart from myself concerning whom the "purification verse" was revealed?" When they answered "no" he proceeded:"The People of the House are overflowing with abundant virtue, for the Quran says, ''"Allah wishes to remove all filth and impurity from you O House of the Prophet, and to render you utterly free of pollution."'' (33:33) Allah has therefore removed from us all evil, outer and inner, and placed us firmly on the path of truth and righteousness.al-Bahrani, ''Ghayat al-Marum'', p.295 SUNNI VIEW Many Sunni scholars remark that the "purification verse" was revealed concerning five people: The Prophet Muhammad, Ali, Fatimah, Hasan and Hussein.Ibid, p. 126:al-Suyuti, al-Durr al-Manthur, Vol. V, p.199; Ahmad ibn Hanbal, al Musnad, Vol. I, p.331; Fakhr al-Din al-Razi, al-Tafsir al-Kabir, Vol. I, p.783; Ibn Hajar, al-Sawa'iq p.85 Others maintain that the "purification verse" cannot refer to the inerrancy of the Imams because the context in which it occurs relates to the wives of the Prophet and necessitates that it, too, should refer to them, or that at the very least they cannot be excluded from the category it addresses. If it were to imply inerrancy, then the wives of the Prophet would also have to be inerrant, a belief that neither Sunni nor Shia scholars hold. We must therefore interpret the verse as referring to the wives of the Prophet, not to their putative inerrancy or that of the other members of the ''Ahlul Bayt''. NOTES |
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