Salim Mohamed Badat
Imagine Madinah. Delegations are arriving from across Arabia. The message of Muhammad (saw) has travelled far beyond Makkah. People come to listen, to question, to debate, to negotiate and, increasingly, to embrace Islam.
Then a delegation arrives from Najran. They are Christian priests . Men of religion and learning. And they have come with questions concerning one of the greatest figures in religious history: Jesus, the son of Mary.
The Question of Jesus (Peace be upon him)
Who was Jesus? Was he the Son of God?Was he divine? Or was he a servant and messenger of Allah? The Quran answers: “Indeed, the example of Jesus in the sight of Allah is like that of Adam. He created him from dust; then He said to him, ‘Be!’ and he was.” Quran 3:59
The argument is profound in its simplicity. Jesus had no human father. But Adam had neither father nor mother. If the miraculous birth of Jesus made him divine, then Adam would have an even greater claim.
Yet neither is divine. Both are creations of Allah. Jesus is a mighty messenger of Allah. Adam is the first human being. Both came into existence through the command: “Be.”
The discussion continued. But eventually the discussion reached a point where words alone could go no further. And then came the divine challenge : Mubahalah. Allah said: “Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us sincerely invoke Allah’s curse upon the liars.” Quran 3:61
This was no ordinary challenge . The matter was now being placed before Allah. And perhaps the people around Muhammad (saw) wondered: Whom will he bring? He could have chosen other companions. Men who had sacrificed wealth, family and comfort for Islam. Men of courage and distinction.
But when the moment came, Muhammad (saw) chose something far more intimate. He chose his family. Ali, Fatimah, Hasan and Husayn (RA)
Suddenly the Quranic words become visible. “Our sons “, Hasan and Husayn (RA). “Our women”, Fatimah. (RA) “Ourselves “Ali (RA) And it is that final word, ourselves, that deserves our deepest reflection. Ourselves” Why Ali (RA)? The Arabic expression is, anfusana, from nafs, the self.
The Quran does does not say: our supporters. It says: ourselves. And when Muhammad (saw) was commanded to bring those who would represent his side in this solemn encounter, Ali (RA) was the man he brought.
This does not mean that Ali (RA) was literally Muhammad (saw) , nor that he shared his prophethood. Muhammad (saw) remains the Messenger of Allah and the final Prophet.
But the language expresses an extraordinary closeness. Imam Ali was chosen to stand in the place represented by “ourselves”. That is why this moment carries such enormous weight.
Imam Ali (RA) , A Status Established Before Mubahalah
Long before the Christians of Najran stood before Muhammad (saw) , the Prophet had already spoken of Ali in remarkable terms.
During the expedition to Tabuk, Muhammad (saw) left Ali (RA) in Madinah. Imam Ali was troubled that he was being left behind. The Prophet (saw) told him: “Are you not satisfied that you are to me as Aaron was to Moses, except that there is no prophet after me? “ Sahih Muslim 2404
Khaybar, The Man Loved by Allah
The night before the Muslim victory at Khaybar, Muhammad (saw) made an extraordinary declaration: “Tomorrow I will give the flag to a man whom Allah and His Messenger love, and who loves Allah and His Messenger.” Sahih al-Bukhari 3702
The companions waited to see who would receive the standard. The following morning, Muhammad (saw) called for Ali. Ali came to him. And the Prophet (saw) gave him the flag.
The Greatness of “Nafs”
This is why Imam Ali’s appearance at Mubahalah cannot be treated as a small detail. The Prophet (saw) was standing before a delegation of learned Christians in one of the most solemn religious encounters of his mission.
The Prophet (saw) did not say: Bring someone else, he brought Ali. And this is why the Mubahalah becomes part of a larger portrait of Ali’s place beside Muhammad (saw)
Hasan and Husayn (RA) “Our Sons”
There is another remarkable dimension to the story. Hasan and Husayn (RA) were Muhammad (saw) grandsons through his daughter Fatimah and Ali. Yet Muhammad (saw) called them his sons. Prophet (saw) referred to Hasan and Husayn as “my two sons and the sons of my daughter.”
There is a beautiful connection here. The Quran repeatedly identifies Jesus as: Isa ibn Maryam , Jesus, son of Mary. Jesus had no human father. Yet the Quran does not diminish Mary’s place.
It honours her. It preserves her name in the identity of her son. Jesus is the son of Mary. And Muhammad (saw) likewise demonstrated through his own family that the children who come through a daughter are not somehow lesser.
Hasan and Husayn came through Fatimah. Yet Muhammad (saw) called them his sons. The message is simple and profound: A daughter is not less of a child.
And the children of a daughter are not less worthy of love. Muhammad (saw) made that principle visible in the way he loved Hasan and Husayn.
The Prophet (saw) did not merely include Hasan and Husayn. He loved them openly. He said: “O Allah, I love them, so love them and love those who love them.”
Fatimah , “Our Women”
And then there was Fatimah. His daughter. The wife of Ali (RA) The mother of Hasan and Husayn. When Allah said: “Our women,” Muhammad (saw) brought her. Think about the significance. This was not a private family gathering.
This was a moment of theological confrontation. A delegation of Christian leaders stood before the Messenger of Allah (saw) And in this moment of immense religious significance, the woman who stood beside him was Fatimah.
The Five Who Walked Together
Now imagine Muhammad (saw) holding the hand of Hasan ,Ali carrying Husayn in his arms and Fatimah (RA) walking besides them.
When the Christians saw that Muhammad (saw) had brought his own family for the Mubahala, rather than his companions, they became deeply apprehensive. His willingness to bring those closest to him demonstrated the strength of his conviction and the complete certainty with which he approached the challenge.
Realising the seriousness of the situation, the Christians became fearful and ultimately withdrew from the Mubahala.
Conclusion
The Mubahala is far more than a historical encounter; it is a profound lesson in how truth should be carried, with courage, dignity, character, and sincerity.
Therefore, whenever interfaith dialogue is condemned, look to Mubahala. Whenever people are told that non-Muslims have no place in the mosque, look to Mubahala.
Whenever the Ahlul Bayt are diminished or their profound place in the Prophetic household is overlooked, look to Mubahala. Whenever daughters are undervalued, look to Fatimah. Whenever the children of daughters are looked down upon, look to Hasan and Husayn.
It is a reminder that the Prophetic legacy was one of dialogue before division, dignity before hostility, and love and honour for those whom Allah placed closest to the Messenger (saw).
Salim Mohamed Badat
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