Allameh Mohammad Hossein Tabatabai, commentator of the Holy Quran
فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ ما جاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَكُمْ وَ نِساءَنا وَ نِساءَكُمْ وَ أَنْفُسَنا وَ أَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكاذِبِينَ (61)
But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars (Ale-Emran 61)
The letter "Fa" which appears at the beginning of this verse conveys the theme of the verse which is a call to Mubahlah, a conclusion and branching out of the divine teaching which He pointed out in the previous two verses, saying: The story of Jesus, we taught you, is one of our verses and a wise reminder
And in the next verse, he emphasized and concluded the matter with the sentence: "The truth is from your Lord, so do not hesitate." And in the discussed verse, it explains the divine teaching with a clearer statement. And what can be a clearer statement than the pronoun "you" in this verse refers to Jesus or to the right mentioned in the previous verse. The statement of the previous verse from God Almighty, even though it was a divine statement and left no doubt, in addition to that, it contained a clear proof, the fact that the verse
إِنَّ مَثَلَ عِيسى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ
"The likeness of Jesus in the sight of God is like the likeness of Adam" was another clear proof. The knowledge mentioned in the sentence
من بعد ماجاء ک من العلم
" after what has come to you of knowledge " is a knowledge that is obtained both through divine revelation and through evidence, so the effect of this knowledge must be obtained both in the Messenger of God and in every listener. Other than the Messenger of God, according to this, if we assume that a listener doubts the story of Jesus, because the reason for it is divine revelation, because it is supported by clear evidence and reason, he cannot doubt it
and perhaps it was because of the meaning of this point that He said: " after what has come to you of knowledge " and did not say: " من بعد ما بيناه لهم ", because if he had said this, he would have kept silent about the first reason, that is, divine revelation, but by bringing The first sentence, He understood, is the proof of the truth of the story of science, and the proof of that science is twofold: one is revelation and the other is
rational proof
Of course, there is another point in this, and that is that bringing the first interpretation and showing off the knowledge is a source of pleasure for the Messenger of God, and that he, by the permission of God, is the most powerful and his Lord is his helper, and he does not hesitate to help him in any way, because He was the same who gave the Messenger the knowledge of the story of Jesus
" فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَكُمْ وَ نِساءَنا وَ نِساءَكُمْ وَ أَنْفُسَنا وَ أَنْفُسَكُمْ"
" then say: Come let us call our sons and your sons and our women and your women and ourselves." The pronoun in the word "Nad ou=ندع" is different from the pronoun in the words "our sons" and "our women" and "ourselves", first It refers to the two warring parties, i.e. the Messenger of God and the elders of Najd, who were Christians, and the other three pronouns refer to the Messenger of God and his companions, and for this reason, the word of the verse is in the sense that it said, "Come to curse the children, the women, and the souls." It means cursing, cursing each other, although in the context of the verse, it means something like a confrontation between the person of the Messenger of God and the elders of the Christians, but the generalization of the invitation to children and women was to make this protest more convincing. because when someone curses his wife and children, the opposite party understands that he has complete faith in the truth of his claim, because God Almighty has placed love for his wife and children and compassion for them in everyone's heart, so that Every human being is willing to protect them from danger by risking his life, and he does dangerous things to protect them and in the way of protecting and defending them, but he is not ready to put them in danger in order to protect himself
It is for this reason that we see in the noble verse that he mentions children first, women second, and himself in the third step, because human love is more intense and durable towards children. And from this it becomes clear that some of the commentators have said: The meaning of the sentence "Call for our children and your children..." is that we come to curse your women, children and yourselves, and you curse our women, children and ourselves. It is not a correct interpretation, because interpreting it in this way invalidates the point that we mentioned about the participation of women and children. And the fact that he has listed the cases one by one in detail is another proof that the proposer has strong faith in his call and in the right of trust and conscience. May the curse of liars include all of us or you, so that the curse includes the state of our wives and children, and as a result, the generation of liars will be removed from the earth and the people of falsehood will be rooted out
Response to this illusion that the Mubaheleh verse cannot have been revealed in honor of Ali, Fatemeh and Hasanain (peace be upon them)
With this statement, the answer becomes clear from the forms of the following verse, and that form is as if they said that this verse could not have been revealed about Ali, Fatemeh, and Hasnain, peace be upon them, because the plural word is used when the limit It should have at least three instances, and the word "Nisa" is not true for one person - Fatemeh, and the word "Abna" is not used for Hasanain, who are two persons, and the use of the word "Anfosana" for one person - Ali, is correct. It is not, and the answer was that the truth of the word is not based on the number of sons and the number of women and souls, because we said: The final meaning of this curse is that one of the two sides with all its people, young and old, male and female, will be forever destroyed, the commentators agree and the narrations are unanimous, history also confirms that when the Messenger of God (pbuh) was preparing for Mubaheleh, he did not bring anyone with him except Ali, Fatemeh and Hasanain (a.s.). He did not bring except one man, two sons and one wife, and by bringing these, the Messenger of God obeyed the command of his Lord
In addition to the fact that this verse makes a command, and the example to which the ruling of the verse is externally consistent is another matter, and this is not the first time that God Almighty has given a ruling or a promise that is externally consistent with a person. He uses a collective form, for example, even though a certain person left his wife and then a verse was revealed to him, he says
الَّذِينَ يُظاهِرُونَ مِنْكُمْ مِنْ نِسائِهِمْ ما هُنَّ أُمَّهاتِهِمْ
"Those who tell to their women, you are my mother..." , about the same person. He uses a collective form
وَ الَّذِينَ يُظاهِرُونَ مِنْ نِسائِهِمْ ثُمَّ يَعُودُونَ لِما قالُوا
and about a single person who said that God is poor and I am wealthy, he said in a collective form
لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قالُوا إِنَّ اللَّهَ فَقِيرٌ وَ نَحْنُ أَغْنِياءُ
"Allah heard the words of those who said, ``Inna Allaha faghir va nahno aghnia.'', and in response to a single person who asked how should we spend? He said in a collective form
يَسْئَلُونَكَ ما ذا يُنْفِقُونَ؟ قُلِ الْعَفْوَ
Yasaluna ka ma tha yunfiqun? Qul-al-Afu"and many such verses that were revealed with the word collective, while their external example was according to them about of a certain individual
ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكاذِبِينَ"
"Then Nabtahel, the curse of God upon the liars" the infinitive of "Ibtihal" is taken from "ba-ha-lam" and the infinitive "Bahl" it means curse, this is the original meaning of the word., but later on, there was a lot of prayer and request, of course, a prayer that should be done with insistence and perseverance
فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكاذِبِينَ
If He said: "Then let us put the curse of God on the liars" and He did not say: "And ask God to curse the liars", it was to point out that this curse is generalized, because it makes the right to be distinguished from the wrong, and in short, the clarification of the right from the wrong of the act depends on the generalization of this curse, and since its inclusion is inevitable in this direction, He explained that "put the curse on the liar" and did not say: "Let's make a request of God to curse" because whether or not the request will be answered is pending
"الکاذبین"
this word because it is in the context of the covenant, the first letter of the covenant is “al”, that means, the same liars, and it does not say that we should curse all the liars of the world. Let's curse those who are on one of the two sides of Mubaheleh in this matter, either on the side of "Islam" or on the side of "Christianity". Christians used to say: Jesus himself is God, or the son of God, or God is the third of the three Gods
