Mubahalah adalah satu kaedah mengakhiri perselisihan dengan masing-masing pihak berdoa kepada Allah agar menjatuhkan laknatNya kepada pihak yang berdusta.
Sumpah laknat yang hangat diperkatakan dewasa ini bukan mubahalah yang didakwa oleh sesetengah pihak kerana mubahalah mengkhususkan kepada perkara aqidah yang melibatkan kepercayaan dan kebenaran dalam agama.
Menurut tafsir Ibnu Katsier, cetakan Kuala Lumpur 1988, Mubahalah adalah suatu cara untuk mengakhiri perselisihan dan pertentangan dengan masing-masing pihak di antara orang-orang yang berbeza pendapat berdoa kepada Allah dengan bersungguh-sungguh agar Allah menjatuhkan laknatNya kepada pihak yang berdusta.
Seterusnya dalam tafsir Ar Rahman, terbitan Jabatan Perdana Menteri cetakan 1980, peristiwa Mubahalah disemadikan dalam Al Quran dalam ayat 61, Surah Ali Imran, dengan firman Allah bermaksud:
“Kemudian sesiapa yang membantahmu (wahai Muhammad) mengenainya, sesudah engkau beroleh pengetahuan yang benar, maka katakanlah kepada mereka:
“Marilah kita menyeru anak-anak kami serta anak-anak kamu, dan perempuan-perempuan kami serta perempuan-perempuan kamu, dan diri kami serta diri kamu.
“Kemudian kita memohon kepada Allah dengan bersungguh-sungguh, serta kita meminta supaya laknat Allah ditimpakan kepada orang-orang yang berdusta.”
Ayat ini dibaca bersama dengan dua ayat sebelumnya iaitu ayat 59 dan 60, firman Allah yang bermaksud:
“Sesungguhnya perbandingan (kejadian) Nabi Isa di sisi Allah adalah sama seperti (kejadian) Nabi Adam. Allah telah menciptakan Adam dari tanah lalu berfirman kepadanya: Jadilah engkau! maka jadilah ia.
“Perkara yang benar ialah yang datang dari Tuhanmu. Maka jangan sekali-kali engkau menjadi dari orang-orang yang ragu-ragu.”
Menurut riwayat Alhakim, bahawa yang dimaksud dengan kata “anak-anak kami” ialah Saidina Hassan bin Ali dan Saidina Hussein bin Ali, dengan kata “perempuan-perempuan kami” ialah Fatimah binti Muhammad dan dengan kata “diri-diri kami”ialah Rasulullah sendiri dan Saidina Ali bin Abi Talib.
Turunnya ayat “mubahalah” ialah kerana datangnya utusan orang-orang Nasrani Najran yang mengajak diadakan perdebatan tentang Nabi Isa yang dianggap sebagai anak Tuhan. Nasrani Najran
Sejarahwan Islam tersohor, Ibnu Ishak dalam buku sejarahnya menyebut, telah datang menghadap Rasulullah saw, utusan orang-orang Nasrani Najran, terdiri daripada 60 penunggang kuda, di antara mereka, terdapat 14 orang bangsawan.
Mereka masuk ke Madinah dan masuk ke dalam masjid Rasulullah ketika baginda bersembahyang Asar. Mereka mengenakan pakaian mewah sehingga berkata orang-orang yang melihat mereka, “tidak pernah kami melihat utusan sehebat mereka.”
Mereka dibiarkan melakukan sembahyang menurut agama mereka dengan menghadap ke arah timur dan kemudian ketiga-tiga pemimpin mereka – Abu Haritsah bin Alqamah, Abdul Masih dan Al Aiham – bersoal jawab dengan Rasulullah.
Pendirian mereka tentang agama sesuai dengan pendirian raja Rom sekali pun di antara mereka sendiri masih terdapat perbezaan dan perselisihan.
Mereka menegaskan kepercayaan mereka tentang Nabi Isa, bahawa baginda adalah Tuhan, putera Allah dan satu dari tiga senyawa (konsep triniti).
Sebagai dalil dan alasan akan kebenaran kepercayaan itu, mereka kemukakan bahawa Nabi Isa dapat menghidupkan orang mati, dapat menyembuhkan orang sakit, buta dan sopak, memberitahu tentang hal-hal yang ghaib dan membentuk dari tanah liat seekor burung lalu menjadi burung hidup yang bernyawa.
Pada hal Nabi Isa melakukan semua itu dengan izin Allah yang telah memberinya sebagai mukjizat dan tanda kekuasaanNya di atas hamba-hambanya.
Oleh sebab mereka masih berdegil dan tetap dengan pendirian itu, maka Allah memerintahkan Rasulullah mengajak mereka “bermubahalah” di padang yang terbuka.
Tatkala Rasulullah datang ke arena mubahalah dengan disertai Ali, Fatimah, Hasan dan Husain, orang-orang Nasrani terperanjat.
Para pendita Nasrani berharap Rasulullah membawa sebahagian besar sahabatnya untuk bermubahalah dan bukan sekelompok kecil dari ahlubaitnya (keluarganya).
Mereka mengharapkan Rasulullah memanggil seluruh umat Islam seperti mana keluar untuk berjihad, apalagi orang-orang Nasrani telah keluar seluruhnya untuk melakukan mubahalah. Doa dan munajat
Tetapi medan tersebut bukanlah medan peperangan dan jihad. Ia adalah medan doa dan munajat untuk menegakkan kebenaran dan membuka tabir kebatilan. Dan tidak ada yang dapat membuka tabir kebatilan kecuali orang-orang yang paling baik dan paling mulia di muka bumi.
Menurut pelbagai riwayat, tatkala Rasulullah menyeru para pendita Nasrani untuk masuk Islam, mereka menolak ajaran baginda dan enggan berbaiah kepada baginda tetapi sebaliknya menuduh baginda dengan kebohongan.
Tatkala dekat dengan saat untuk bermubahalah, para pendita Nasrani dan sekelompok besar para pengikutnya berkumpul, mereka menunggu kedatangan Rasulullah.
Mereka terkejut melihat saat Rasulullah datang dengan langkah yang mantap dengan disertai ahlulbaitnya. Satu tangan baginda menuntun tangan Saidina Husain manakala satu tangan lagi menuntun Saidina Hasan. Fatimah berjalan di belakang baginda dengan dipenuhi cahaya dan Saidina Ali mengikuti mereka dengan memancarkan kebesaran.
Ketika as-Sayyid dan al-’Aqib (dua pembesar Najran) datang kepada Rasulullah sudah kelihatan pada diri mereka keraguan dan panik. Mereka bertanya, “wahai Abal Qasim (Rasulullah), dengan disertai siapa engkau akan bermubahalah dengan kami?
Rasulullah menjawab, “saya akan bermubahalah dengan disertai sebaik-baiknya penduduk bumi dan semulia-mulianya makhluk di sisi Allah.”
Kemudian, Rasulullah menunjuk Ali, Fatimah Zahra, Hasan dan Husain. Mereka bertanya dengan penuh kehairanan, “mengapa engkau tidak bermubahalah dengan disertai orang-orang besar dan mulia yang beriman dan mengikutimu?”
Rasulullah berkata, “tentu, aku akan bermubahalah denganmu dengan disertai mereka, sebaik-baiknya penduduk bumi dan seutama-utamanya makhluk.”
Hati mereka bergoncang dipenuhi rasa takut dan kekhuatiran. Akhirnya, mereka kembali menemui pendita mereka untuk meminta petunjuk.
Mereka berkata kepada pemimpin mereka, “wahai Abu Haritsah, bagaimana pendapatmu dalam perkara ini? Pendita mereka menjawab, “aku melihat wajah-wajah yang jika salah seorang dari mereka memohon kepada Allah supaya gunung dihilangkan dari tempatnya maka Allah akan menghilangkan gunung itu.
“Tidakkah engkau melihat Muhammad sedang mengangkat kedua tangannya sambil menunggu terkabulnya doanya. Demi al Masih, jika dia menggerakkan mulutnya dengan satu kata maka kita tidak dapat kembali kepada keluarga dan harta kita.”
Akhirnya mereka memutuskan untuk segera pulang dan meninggalkan arena mubahalah. Mereka rela walaupun harus menanggung kehinaan dan membayar jizyah (denda).
Peristiwa mubahalah ini merupakan detik terpenting dalam sejarah Islam. Pengakuan oleh Nasrani Najran ini membuktikan bahawa mereka mengetahui kenabian dan kerasulan Muhammad kerana kalau tidak kenapa mereka berundur dari medan mubahalah.
Mereka juga menerima syarat yang diajukan oleh Rasulullah dengan membayar jizyah. Kejadian besar ini membuktikan kebenaran kenabian Rasulullah yang mulia dan kebenaran agama Islam yang dibawanya.
Untuk lebih terperinci sila rujuk, kita-kitab muktabar, antaranya:
1. Sahih Bukhari, kitab al-Fadha’il
2. Sahih Tirmidzi, juz 4
3. Mustadrak ala Shahihaian, karya al Hakim
4. Mustadrak, karya adz-Dzahabi
5. Manaqib Ali bin Abi Thalib, karya Ibnu Maghazili asy-Shafie
6. Musnad, karya Ahmad bin Hambal
7. Tarikh Dimasy, karya Ibnu Asakir
8. Tafsir ath-Thabari, juz 3
9. Tafsir al-Kasysyaf, karya az-Zamakhsyari, juz 1
10. Tafsir al Qurthubi, juz 4
11. Asbab an-Nuzul, karya al-Wahidi
12. Ahkam al-Quran, Ibnu Arabi, juz 1
13, Tafsir Fakhrur Razi, juz 2
14. al-Durr al-Mansor, karya as-Suyuthi
The Verse of Mubahalah (challenge)
(Ahlul Bayt News Agency) - This is: ﴾And unto him who disputeth with thee therein, after the knowledge hath come unto thee, Say! 'come ye, let us summon our sons and your sons, and our women and your women, and ourselves and yourselves and then let us invoke and lay the curse of God on the liars!﴿ (Qur'an 3:61)
Here, all commentators agree that our women refers to Fatimah al-Zahra (AS), and that this is as the Messenger of Allah (p.b.u.h) wanted it and showed it practically.
In the story of this dialogue which the Prophet (p.b.u.h) commanded with some Christians, the Prophet (p.b.u.h) took a new route to deal with the situation when the dialogue reached a dead end, and it is this method of challenging which the verse tells us about.
The narration of the great Ali bin Ibrahim al-Qommi, from Imam al-Sadiq (AS) says that: 'The Christians of Najran came (as a delegation) to the Messenger of Allah.... They prayed using the bell; the Prophet's companion objected: O Messenger of Allah! This in your mosque? He said: Leave them (to pray as they like).
When they finished they came to the Prophet (p.b.u.h) and said: To what do you call? He said: To bear witness that there is no God but Allah and that I am the Messenger of Allah and that 'Isa (Jesus) (AS) is created a slave (of Allah), and eats, drinks and excretes.
They said: Then who is his father? The revelation was then revealed to the Messenger of Allah (p.b.u.h) saying: Say to them - what do you say about Adam, has he been created a slave (of Allah), eating, drinking, excreting and marrying? So the Prophet (p.b.u.h) asked them and they replied: yes.
He asked them: Then who is his father? They could not answer, so Allah revealed: Verily, the similitude of Jesus with God is as the similitude of Adam; He created him out of dust, then said He unto him BE, and he became' (Qur'an 3:59) and 'And unto him who disputeth with thee... let us invoke and lay the curse of God on the liars!' The Messenger of Allah (p.b.u.h) said: So, challenge me: if I am telling the truth the curse falls unto you, and if I am a liar the curse falls unto me. They said: You are speaking in justice.
They agreed on a date for mubahalah (challenge). When they returned to the places they were staying in, their leaders al-Sayyid, al-'Aqib and al-Ahtam said: If he challenged us with his people, we accept the challenge for he is not a prophet; but if he challenges us with his family in particular we don't challenge him, for he is not going to push forward his family unless he is truthful.
In the morning, they came to the Messenger of Allah (p.b.u.h) and with him the Commander of the Faithful, Fatimah, al-Hasan and al-Husain (AS), so the Christians said: Who are those? The people replied: This is his cousin and successor and son-in-law, and this is his daughter Fatimah, and these are his sons al-Hasan and al-Husain. So they became frightened and said to the Messenger of Allah (p.b.u.h): We give you the satisfaction, so give us leave from the challenge.'
Al-Qummi commentary, vol.1, p. 104; Sahih Muslim, vol. 4, p. 1871; Sunan al-Turmuthi, vol. 5, p. 638; Shawahid al-Tanzeel, vol. 1, p. 155; al-Sawa'iq al-Muhriqah, p. 148; al-Kamil fil Tareekh, vol. 2, p. 393.
......'and our women': those amongst women who represent the nearest position to my humanistic and spiritual affiliation in my life, and here I put forward my daughter Fatimah, the Doyenne of the Women of the World, who is 'part of me' and 'Allah becomes angry for her anger and satisfied for her satisfaction' in this great challenge so as to prove that I am absolutely sure about the truth of my call, for man does not put forward his most beloved people to the places of danger unless he is certain of safety.
Deputation of 60 Christians and the Prophet Muhamamd (the day of Mubahilah)
(Ahlul Bayt News Agency) - In the Name of Allah, the Most Compassionate, the Most Merciful.
O Allah! Send your blessings to the head of your Messengers and the Last of your Prophets Muhammad (peace be upon him and his family), and his pure and cleansed progeny.
Glorious Quran Chapter 3 Verse 61:
﴾And unto him who disputeth with thee therein after the knowledge hath come unto thee, Say! (O' Our Apostle Muhammad!) (Unto them) come ye, let us summon our sons, and (ye summon) your sons, and (we summon) our women and (ye) your women, and (we summon) ourselves and then let us invoke the curse of God on the liars!﴿
This verse refers to the famous event of ' al-Mubahalah ' which took place in the year 10 A.H against the Christians of Najran. A deputation of 60 Christians of Najran headed by Abdul Masih their chief monkpriest came and discussed with the Holy Prophet (peace be upon him and his family) the personality of Hazrat Eesa (as).
The Holy Prophet (peace be upon him and his family) told them not to deify Jesus for he was only a mortal created by God, and not God Himself. Then they asked who the father of Jesus was. By this, they thought that since he was born without a father the Holy Prophet (peace be upon him and his family) would helplessly accept Jesus' father being God himself. In reply to this question was revealed the Verse:
﴾Verily, similitude of Jesus with God is as the similitude of Adam; He created him out of dust then said He unto him BE, and he became.﴿
When the Christians did not agree to this line of reasoning, then this verse was revealed enjoining upon the Prophet (peace be upon him and his family) to call the Christians to Mubahalah. To this the Christians agreed and they wanted to return to their place and would have the Mubahalah the next day.
Early next morning the Holy Prophet (peace be upon him and his family) sent Salman al Farsi (May Allah be well pleased with him) to the open place, fixed outside the city for the historic event, to erect a small shelter for himself and those he intended to take along with him for the contest.
On the opposite side appeared the Christian prists, while at the appointed hour the Christians witnessed the Holy Prophet (peace be upon him and his family) entering the field with Imam Hussain (as) in his lap, Imam Hasan (as) holding his finger, and walking beside him, Lady Fatima (as) and followed by Imam Ali al Murtaza (as). The Prophet (as) on reaching the appointed spot stationed himself with his daughter, her two sons and her husband, raising his hands towards the heaven said:
Lord these are the People of my House
The Chief Monk on knowing that the baby in the lap of the Prophet (peace be upon him and his family) was his young grandson, Imam Hussain (as), the child walking holding the Prophet's (peace be upon him and his family) hand was his first grandson, Imam Hasan (as), the Lady behind him was daughter, his only surviving issue was Fatima (as) the mother of the two children and the one who followed the Lady was his son in law, the husband of Fatima (as), addressed the huge crowd of the people who had gathered on the spot, and addressed them saying:
By God, I see the faces which, if they pray to God for mountains to move from their places, the mountains will immediately move!
O believers in the Jesus of Nazareth, I will tell you the truth that should ye fail to enter into some agreement with Muhammad and if these souls whom Muhammad has brought with him, curse you, ye will be wiped out of existence to the last day of the life of the earth!
The people readily agreed to the advice counseled by their Leader. They beseeched the Holy Prophet (peace be upon him and his family) to give up the idea of the agreed Mubahalah and requested for themselves to be allowed to continue their faith, offering to pay ' Jizya '.
- Al Tabari, Commentary of the Quran, v 2 p 192 -> 193
This historic event of a unique triumph of Islam is taken by the Shias as a religious thanksgiving festival of the triumph against falsehood. Some of the significance of this event are as follows:
• this event un-questionably establishes the truth about the spiritual purity of the Ahl al Bayt
• it proves beyond any doubt as to who are the members of the house of the Prophet (peace be upon him and his family)
• the seriousness and the solemnity of the occasion demands absolute purity, spiritual as well as physical in the individuals to serve in the fateful occasion for the Holy Prophet to present them to God as the best one of His creation to be heard in the prayers of Truth!
• Ghayatul Maryam, p 300
• Sahih Muslim, v 4 p 1285 (English Edition), the tradition is as follows: ... (The third occasion is this) when the following verse was revealed: Let us summon our children and your children. Allah's messenger (peace be upon him and his family) called Ali, Fatima, Hasan and Hussain and said: O Allah , these are my family ...
Commentary of the Verse of Mubahila
﴾And whoever dispute with you concerning him, after what has come to you of knowledge, say: 'Come! Let us call our sons and your sons, our women and your women, and our selves and your selves, then let us invoke in earnest and lay the curse of Allah upon the liars.﴿ Commentary: This holy verse, because of containing the phrase /nabtahel/ in its Arabic text, is known in Islamic literature as the verse of 'mutual Cursing', /mubahilah/ The Arabic term /mubahilah/ means: to leave the personal tendencies and attracting the attention towards invocation and supplication before Allah (s.w.t.) for asking curse and perdition unto the one who is not right.1 In commentary books from both Sunni and Shi'ah school of thought as well as in some books of tradition and history books, it is cited that in the tenth year A.H., from the side of the Prophet (peace be upon him and his household), some Muslims were commissioned to go to Najran, a region in Yemen! in order to preach Islam The Christian inhabitants of Najran set out a religious mission from their side to attend Medina and discuss with the prophet of Islam (peace be upon him and his household). After some debates and disputes between them and the Prophet (peace be upon him and his household), they felt hesitation and sought for pretexts. Then, this verse was revealed, stating: ﴾And whoever disputes with you concerning him, after what has come to you of knowledge, say: 'Come! Let us call our sons and your sons, our women and your women, and our selves and your selves, then let us invoke in earnest and lay the curse of Allah upon the liars.﴿ That is, any curse which would reach either of two parties showed that that party was not right. Thus, the revelation of this verse put an end to that discussion thereby. As soon as the missionaries of the Christians of Najran heard the suggestion of performing the mutual curse from the Prophet (peace be upon him and his household) looked at each other while they were surprised They asked the Prophet of Islam (peace be upon him and his household) for respite to contemplate and consult over the subject. Then, when they were dismissed from the presence of the Messenger of Allah, they began consulting with each other The Chief Monk, the Leader of the selected holy group of the Christians told them that they could accept the suggestion. Then, if the Prophet of Islam (peace be upon him and his household) came for cursing with ceremonies and followed by a large group of people, they would not be worried about it and knew that nothing might happen. But, if they saw that he came to the spot with a few people, they would give up the act of /mubahilah/ and compromise with him. On the day of cursing, they saw that the Prophet of Islam (peace be upon him and his household) entered the appointed spot followed by two boys, a young man and a lady. Those two boys were Hassan and Hussein, (a.s.) the young man was Ali-ibn-Abitalib (a.s.), and the lady was Fatimah (a.s.), the Prophet's daughter. When the Chief Monk saw them, he exclaimed: "By God! I see the faces that, if they pray to God for mountains to move from their places, the mountains will immediately move." "If they curse you, you will be wiped out of existence to the last day of the life of the earth." Therefore, the Christians asked Muhammad (peace be upon him and his household) to give up the idea of the agreed /mubahilah/ (mutual cursing) and they announced they were ready for compromise. They offered to pay two thousand suits ach of which cost, more or less, at forty dirhams (drachma) every year (in addition to some other things)... . This event is cited in commentary books of both great sects of Islam: Sunnites and Shi'ites.2 According to some of the Islamic traditions, the day of Mubahilah (mutual curse) was the twenty fourth or twenty fifth day of Zil-Hajj, and its place, at the time of the holy Prophet (peace be upon him and his household) was somewhere outside of Medina which has located inside the city now. At this place, there has been built a mosque by the name of Masjid-ul-'Ijabah which is about two kilo meters far from the Holy Tomb of the Prophet (peace be upon him and his household) in Masjid-un-Nabiy. 'Mutual curse' /mubahilah/ was not confined to that time. Some of Islamic traditions indicate that every believer can apply it, too, if the one wishes. In Nur-uth-ThaqaIayn, vol. 1, p 351 a tradition from Imam Sadiq (a.s.) is narrated upon this subject who has issued a few instructions about it. In Usul-Kafi, vol 2, section ' mutual curse ', there are also cited five traditions which denote that every believer can apply 'mutual curse' with the opponents, too, by improving oneself through observing the fast for three days. Its order is such that: at twilight he puts his right hand fingers in his opponent's fingers and recites the concerning special supplication. There may arise a question that when Fatimah (a.s.) was the only woman attended in that event, why does the Qur'an has applied the plural form of the word; " nisa'ana " (our women)? The answer is that there are some examples of this specimen in the Qur'an where Allah refers to a single person in the form of plural, like Sura Al-I-Imran, No 3, verse 181 wherein Allah (s.w.t.) says: ﴾... those who say: 'God is poor...﴿ while only one Jewish person had said that aspersive sentence. Or, the Qur'an, referring to Abraham (a.s.) as an Ummah in himself standing alone against his world, says: ﴾Abraham was indeed a model, ... ﴿ 3 Explanations: 1. Ali-ibn-'Abitalib (a.s.) has been counted as the 'self ' of the Messenger of Allah (peace be upon him and his household): "Our selves" 2. When logic, reasoning, and miracle do not make a person accept the Truth, he must be threatened to destruction. 3. The last winning means and the forceful weapon of a true believer is supplication. 4. If you stand firm, the enemy, because of not being right, will retreat. 5. By that great event, the Lord and the Messenger of Allah (peace be upon him and his household) made us understood that these holy persons were the assistants and the associates of the Messenger of Allah (peace be upon him and his household) in inviting people to the Truth and to his sacred goal. They, following him, were ready to face with dangers, and continued the path of his movement. ______________________________________________ 1- Majma'-ul-Bayan, vol. 702, P. 452 2- The author of Al-Mizan has cited in his commentary hook, Al-Mizan, vol 3, P 257 that this event has been reported similarly by 51 Companions of the Prophet. Also, in commentary books by Fakhr- Razi, Aloosi, Maraqi, and in Kitab-ul-kamil, by Ibn-'Athir, Vol 2, P. 293, in Mustadrak Hakim,vol. 3, P.150, in Musnad Ahmad-ibn-Hanbal, vol One, P.185, and also in Ruh-ul-Bayan,Al-minar, Commentary of Ibn-Kathir, and in many other Islamic sources, this event has been recorded and it has been confirmed that the Messenger of Allah, (peace be upon him and his household) Ali-ibn-'Abitalib, Fatimah Zahra, Hassan and Husayn (a.s.) were the ones whose prayers were answered This is a worthy document evidence for the greatness and magnificence of Ahlul-Bayt (a.s.) In Ihghagh-ul-Hagh, vol 3, p 49 the names of 61 respected people from the Sunnis school of thought are mentioned who all said this verse is on the greatness of the holy Prophet (peace be upon him and his household) and his Ahlul-Bayt (a.s.) 3- Sura Nahl, No. 16, verse 120
طريقة المباهلة إذا أراد الانسان أن يباهل خصمه بها
المباهلة هي الملاعنة و الدعاء على الطرف الآخر بالدمار و الهلاك لإثبات الحقانية لنفسه
أما صفة المباهلة و طريقتها فتكون بمشابكة أصابع المتباهلين بعضها في بعض و بقول كل من الطرفين : اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَ رَبَّ الْأَرَضِينَ السَّبْعِ عَالِمَ الْغَيْبِ وَ الشَّهَادَةِ الرَّحْمَنَ الرَّحِيمَ ، إِنْ كَانَ ـ ... و يسمي نفسه ـ جَحَدَ حَقّاً وَ ادَّعَى بَاطِلًا فَأَنْزِلْ عَلَيْهِ حُسْبَاناً مِنَ السَّمَاءِ ، أَوْ عَذَاباً أَلِيماً .
ثُمَّ يرُدَّ الدَّعْوَةَ عَلى خصمه فَيقول : وَ إِنْ كَانَ ـ ... و يسمي خصمه ـ جَحَدَ حَقّاً وَ ادَّعَى بَاطِلًا فَأَنْزِلْ عَلَيْهِ حُسْبَاناً مِنَ السَّمَاءِ أَوْ عَذَاباً أَلِيماً" و لن يمضي زمن طويل حتى تستجاب الدعوة و يشمل العذاب الطرف الجاحد للحق و الكافر به ، ( انظر : الكافي : 2 / 514 ) .