Anonymous user
Al-Mubahala Verse: Difference between revisions
m
broken links
imported>Shakeri mNo edit summary |
imported>Mohammad.Kh m (broken links) |
||
| Line 14: | Line 14: | ||
}}}}</onlyinclude> | }}}}</onlyinclude> | ||
{{for|the incident the verse refers to which|Mubahala}} | {{for|the incident the verse refers to which|Mubahala}} | ||
'''Al-Mubāhala verse''' (Arabic: {{iarabic|آية المباهلة}}) is [[verse]] 61 of [[Sura Al 'Imran]] which is about the [[Prophet (s)|Prophet's (s)]] encounter with Christians of [[Najran]]. Shi'ite and some Sunni exegetes have considered this verse as a merit for [[ | '''Al-Mubāhala verse''' (Arabic: {{iarabic|آية المباهلة}}) is [[verse]] 61 of [[Sura Al 'Imran]] which is about the [[Prophet (s)|Prophet's (s)]] encounter with Christians of [[Najran]]. Shi'ite and some Sunni exegetes have considered this verse as a merit for [[Ashab al-Kisa']] especially [[Imam 'Ali (a)]]. Imam Ali (a) has been introduced as the soul of the Prophet (s). [[Imam al-Rida (a)]] has considered this verse as the greatest merit for Imam Ali (a) in the [[Holy Qur'an]]. | ||
== Text == | == Text == | ||
| Line 34: | Line 34: | ||
Although [[Mubahala]] was primarily between the [[Prophet (s)]] and Christian men, but then children and women were also brought to Mubahala to prove the claim of the caller, thus, the Prophet (s) brought his most beloved ones to Mubahala. | Although [[Mubahala]] was primarily between the [[Prophet (s)]] and Christian men, but then children and women were also brought to Mubahala to prove the claim of the caller, thus, the Prophet (s) brought his most beloved ones to Mubahala. | ||
In addition, [['Allama | In addition, [['Allama Tabataba'i]] has mentioned another aspect for the involvement of the Prophet's (s) family that: It is as if the Prophet (s) intends the parties to curse each other and to wish for the divine punishment for the other party so that the curse would include women, children and souls too, so that the enemies would be eradicated.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 3, p. 223.</ref> | ||
Based on this view, it was not necessary for the parties to be more than two people so that the plural pronouns could be used in the verse, because according to the above opinion, the plural pronoun means that through mutual cursing the wrong party would be uprooted completely. Exegetes, narrators and historical reports unanimously maintain that the Prophet (s) took no one else to Mubahala except for [['Ali (a)]], [[Fatima (a)]], [[al-Hasan (a)]] and [[al-Husayn (a)]], so the souls were two [the Prophet (s) and 'Ali (a)], the "women" was one [Fatima (a)], and the sons were two [al-Hasan (a) and al-Husayn (a)] through which the divine order was fulfilled.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 3, p. 223.</ref> Also, other verses are found in the [[Qur'an]] which refer to one person while the verbal reference is plural, such as the [[Zihar verse]] in [[Sura al-Mujadala]].<ref>Refer to: Ṭabāṭabāʾī, ''al-Mīzān'', vol. 3, p. 223.</ref> | Based on this view, it was not necessary for the parties to be more than two people so that the plural pronouns could be used in the verse, because according to the above opinion, the plural pronoun means that through mutual cursing the wrong party would be uprooted completely. Exegetes, narrators and historical reports unanimously maintain that the Prophet (s) took no one else to Mubahala except for [['Ali (a)]], [[Fatima (a)]], [[al-Hasan (a)]] and [[al-Husayn (a)]], so the souls were two [the Prophet (s) and 'Ali (a)], the "women" was one [Fatima (a)], and the sons were two [al-Hasan (a) and al-Husayn (a)] through which the divine order was fulfilled.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 3, p. 223.</ref> Also, other verses are found in the [[Qur'an]] which refer to one person while the verbal reference is plural, such as the [[Zihar verse]] in [[Sura al-Mujadala]].<ref>Refer to: Ṭabāṭabāʾī, ''al-Mīzān'', vol. 3, p. 223.</ref> | ||
| Line 68: | Line 68: | ||
*Wāqidī, Muḥammad b. ʿUmar al-. Al-Maghāzī. Qom: Nashr-i Dānish-i Islāmī, 1405 AH. | *Wāqidī, Muḥammad b. ʿUmar al-. Al-Maghāzī. Qom: Nashr-i Dānish-i Islāmī, 1405 AH. | ||
*Zamakhsharī, Jār Allāh al-. Tafsīr al-kashshāf. Second edition. Qom: Nashr al-Balagha, 1391 Sh. | *Zamakhsharī, Jār Allāh al-. Tafsīr al-kashshāf. Second edition. Qom: Nashr al-Balagha, 1391 Sh. | ||
{{end}} | {{end}} | ||
{{Excellences of Ahl al-Bayt (a)}} | {{Excellences of Ahl al-Bayt (a)}} | ||