A Critique of ʿAllāma Ṭabāṭabāʾī’s Opinion

Although the ʿAllāma’s statement is profound and well-established, it is not without room for consideration, of which two points will be mentioned:

First, their answer to the first objection (that using a plural term when the instance is limited to one individual is only correct if others are also capable of performing such an action) is contradicted by the verse “Your guardian is only God, His Messenger, and the faithful who maintain the prayer and give the zakat while bowing down” (5:55),(739) because in this verse the plural form is used while its instance is only the Commander of the Faithful (a.s.), and no one else can ever attain the position of guardianship through faith, establishing prayer, and giving zakat.

Second, as ʿAllāma Ṭabāṭabāʾī himself states, mubāhala is a living and eternal miracle, not just a case-specific incident or what is technically called a “particular case” (qaḍiyyat fī wāqiʿa). This means that even now, if someone understands the fundamental principles and general guidelines of religion and deliberately refuses to accept them, one can perform mubāhala with them. There are examples of this in Islamic history, such as when Ibn ʿAbbās wanted to perform mubāhala with some people near the House of God. Therefore, although the most worthy individuals for mubāhala are the People of the House of infallibility and purity (a.s.), others can also perform mubāhala, and this very possibility of others joining and being able to perform mubāhala can justify the use of the plural word “liars” (kādhibīn).

It also makes no difference whether it is one person against one person, several against several, or one person against several. In any case, “liars” applies to both sides. The other side, meaning the Christians, were also ordinary people who merely believed in the Trinity, that Jesus (a.s.) was the son of God, and similar beliefs, and beyond this, they had neither any dispute nor any invitation; and this objection is implicit in the words of the respected teacher and did not receive a precise answer.

ʿAllāma Ṭabāṭabāʾī himself states in his commentary on the verse “Your guardian is only God, His Messenger, and those who believe…”:(740) … It is surprising that some have said regarding the verse “Your guardian is only God, His Messenger…” that a plural cannot be used for a single individual; yet these same people, regarding the verse “Yet you see those in whose hearts is a sickness rushing to them, saying, ‘We fear lest a turn of fortune should visit us…’”,(741) have identified ʿAbdallāh Ubayy as the sole instance. In this verse, what justifies the plural is the shared feelings and thoughts of other hypocrites with ʿAbdallāh Ubayy, and in mubāhala, what justifies it is the universal and eternal nature of the miracle of mubāhala.(742)

Despite these two objections, one cannot easily conclude from the plural word “liars” (kādhibīn) that the companions of the Messenger of God (s.a.w.) also had a calling.

The central figure and main responsible party in the mubāhala was the blessed presence of the Messenger of God (s.a.w.), and the presence of the People of the House (a.s.) is a sign of their highest virtue; however, proving ʿAllāma’s claim is not easy, especially since the Prophet (s.a.w.) said: “When I make the supplication, you say amen.”(743) Therefore, his companions came to the scene of mubāhala to say amen, not to make supplications or issue calls. Yes, whoever has their amen answered will also have their supplication answered; however, the expressions “let us call” (nadʿu), “let us pray earnestly” (nabtahil), and “let us invoke God’s curse upon the liars” do not apply to everyone.

From the fact that the Messenger of God (s.a.w.), in implementing the verse of mubāhala, brought only two children, one woman (daughter), and one man, despite the plural terms in the verse, it becomes clear that participation in mubāhala had a condition that only the Commander of the Faithful (a.s.), Fāṭima (a.s.), and Ḥasanayn (a.s.) fulfilled. This condition was either the effect of the companions’ amen in the acceptance of the supplication, or the effect of special companions in assuring the opposing party of the truth of the one proposing mubāhala, who had brought his dearest ones.