History often unfolds with striking ironies. In early Islamic history, two pivotal events — the Event of Mubahala and the Declaration of Ghadir Khumm — are widely regarded as significant affirmations of the status and authority of the Ahl al-Bayt (a.s.). Both occasions highlighted the unique position of the Ahl al-Bayt (a.s.), particularly Ameerul Momineen Ali ibn Abi Talib (a.s.), whom the Prophet Muhammad (s.a.w.a.) presented as his 'nafs' (self) and his successor. Yet, when we examine how these events were received, an interesting contrast emerges — one that highlights differing responses from theological opponents on the one hand and from Muslims on the other.
The Jewish Verdict: A Day Worthy of Eid
To understand the sheer weight of what transpired, one can look at a famous exchange recorded in Sahih Muslim. A group of Jewish rabbis approached Umar ibn al-Khattab concerning a pivotal verse in the Holy Quran:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا"This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion." (Surah Al-Ma'idah, 5:3)
The rabbis, recognising the cosmic gravity of such a divine proclamation, remarked with awe: "If this verse had been revealed to us Jews, we would have taken the day of its revelation as a yearly day of celebration (Eid)."
For many observers, the perfection of religion and the completion of divine favour would represent a defining moment in a faith's development. A natural question, then, is when this perfection was declared. Numerous historical reports, compiled and discussed by scholars such as Sayyid Ibn Tawus in Iqbal al-A'mal, associate the revelation of the "Verse of Perfection" (Ayat al-Ikmal) with the Event of Ghadir Khumm.
Mubahala: The Day the Christians Bowed
To appreciate the contrast of Ghadir, one must first look back at the Event of Mubahala (Surah Aal-e-Imran, 3:61):
فَمَنْ حَاجَّكَ فِيهِ مِن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنفُسَنَا وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ"Then if anyone argues with you concerning him after the knowledge that has come to you, say, 'Come, let us call our sons and your sons, our women and your women, and ourselves and yourselves, then let us earnestly pray and invoke the curse of Allah upon the liars.'"
The Christians of Najran had come to Madina to debate the Prophet Muhammad (s.a.w.a.) regarding the nature of Hazrat Isa (a.s.). When theological arguments reached an impasse, a divine command descended: let both sides gather their sons, their women, and their own souls, and pray for the curse of God to fall upon the liars.
The Prophet (s.a.w.a.) emerged onto the field, but he did not bring an army, nor did he bring his political companions. He brought only four people under his mantle: Imam Hasan (a.s.) and Imam Husain (a.s.), as his sons; Janab Fatima Zahra (s.a.), as his women; and Imam Ali (a.s.), whom the Quran explicitly designated as the "nafs" (self) of the Prophet (s.a.w.a.).
When the Christian high priest looked upon these luminous faces, terror and awe struck his heart. He warned his flock: "I see faces such that if they were to ask God to move a mountain from its place, He would move it. Do not engage in this imprecation, or you will perish."
Recognising Ali (a.s.) and the Ahl al-Bayt (a.s.) as an undeniable divine proof (Hujjah), the Christians prudently bowed out of the challenge, signed a peace treaty, and ceased their enmity.
Ghadir Khumm: The Day the Muslims Rebelled
Fast forward to the twilight of the Prophet's (s.a.w.a.) life, during his Farewell Pilgrimage. At a sweltering oasis known as Ghadir Khumm, under the scorching Arabian sun, the Prophet (s.a.w.a.) halted an army of over a hundred thousand pilgrims. Constructing a pulpit from camel saddles, he took Imam Ali (a.s.) by the hand, raised it so high that the whiteness of their armpits was visible, and delivered a thunderous decree:
"Whosoever's Master (Mawla) I am, this Ali is his Master."
Here, Ali (a.s.) was not being established as a proof against an outside nation; he was being established as the ultimate Hujjah, guide, and successor over the Muslims themselves. It was immediately following this declaration that the Verse of Perfection ("This day I have perfected for you your religion...") was sent down, sealing Ghadir as the greatest Eid of the Islamic calendar.
The Profound Contrast
The sheer irony of these two events is captured beautifully by the author of Al-Nashr wa al-Tayy, who drew a sharp line through the psychology of human nature:
"On the Day of Mubahala, Allah Almighty established Ali (a.s.) as a proof against the opponents (the Christians of Najran), and they subsequently ceased their enmity. However, on the Day of Ghadir, He established him as a proof over the Muslims themselves, yet they turned against him in enmity. And how immense is the difference between these two responses!"
Reference: Iqbal al-A'mal, vol. 2, p. 249,