Talk:Muhammad's views on Christians

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Page under construction[edit]

This page is courrently under construction. Feel free to add anything you want to this. At this point please do not be too critical about grammar or format.Bless sins 00:01, 9 January 2007 (UTC)

Information to be added to the article[edit]

Whenever any of you guys got free, can you please summerize and add the following information to the article. Source: Encyclopedia of Islam, Mubahala article(sorry if fonts are messed up):

Mubāhala ( A .), synonym mulāʿana, literally “ mutual imprecation, curse ” (e.g. “ may God's curse over the one of us who is wrong, who lies ” ), implies swearing a conditional curse (e.g. “ may God's punishment hit me, may I be cursed if ... ” ) and a purifying oath (cf. b-h-l VIII: nabtahil).

In fact, the term indicates: (1) spontaneously swearing a curse in order to strengthen an assertion or to find the truth; (2) a kind of ordeal, invoked for the same purpose, between disputing individuals or parties, in which the instigation or call to the ordeal is more important than the execution. Originally, both forms may have been some sacred elevation of the more profane taḥkīm [q.v.], or of some sacred, magical features of this or any other primitive way of performing divination. This is also clear from the fact that the term equally implies (3) a reference to a “ historical ” ordeal, the mubāhala (in a second instance also recognised as a legal remedy by adherents of the Sunna and Shīʿa), which, according to Sunnī and Shīʿī tradition, was proposed in the year 10/632-3 by the Prophet to a deputation of the Christian Balḥārith b. Kaʿb from Nadjrān. This took place during a dispute on Christology and prophetology through examination of the “ truthful ” and the “ liar ” , at the order of the apparently ad hoc revealed verse III, 54, of the Ḳurʾān which ostensibly suggested the “ historical ” ordeal (the ʿilm asbāb al-nuzūl and the ʿilm al-tafsīr in general relate the first 70-80 verses of Sūrat ʿImrān to this dispute). The rānīs, who had been summoned to this and had had second thoughts, are said to have been given a respite for reflection and deliberation. Under the impression of the presumed calamity which most certainly was going to hit their community and native town, and of the increasingly growing certainty that Muḥammad indeed was the promised Prophet and an authorised messenger of God, they decided to request him to postpone the threatening curse. After an intermission for deliberation, both sworn groups, with their followers, met at a remote place (according to some, the Red Dune, īb aḥmar , later called abal al-mubāhala, in the cemetery of Baḳīʿ al- arḳad) where the ordeal was to be executed. According to the majority of the traditions, from which the very original ones, like those of Ibn Isḥāḳ and Ibn Saʿd, must be excluded, both parties sent from their midst prominent personalities as sureties and witnesses to the place of the trial of strength. Fortunately for the Christians, it was, however, averted. Instead, rānīs requested and received confirmed agreement, namely, an indissoluble treaty of protection ( ṣulḥ, muṣālaḥa; ʿahd , imma [q.v.]), with most closely defined rights and duties of the Dhimmī's.

--Aminz 01:03, 1 February 2007 (UTC)


I'm going to attempt a re-write of this article here: User:Bless_sins/Board4.

Anyone and everyone is welcomed to help me.Bless sins (talk) 20:19, 7 June 2008 (UTC)

I removed the unsourced content, since it's marked unsourced for months. Also this article is about Christian interactions. For Jewish interactions go to Muhammad and the Jews.Bless sins (talk) 20:26, 8 June 2008 (UTC)