The delegation of Najran came to the Prophet ﷺ and asked, "What do you say about Isa, son of Maryam?"He replied, "He is the spirit of Allah, His word, His servant, and His messenger."They said to him, "Will you engage in mutual invocation of curses with us, declaring that he is not as you say?"He answered, "Is that what you would prefer?"They said, "Yes."He said, "Then come whenever you wish."The Prophet ﷺ came forward, having gathered his children along with Hasan and Husayn. Their leader said, "Do not engage in mutual cursing with this man. By Allah, if you do, one of the two parties will surely be swallowed up by the earth."So they came and said, "Abu Qasim, it was only our foolish ones who wanted to engage in mutual cursing with you. We would like you to excuse us."He replied, "I have excused you." Then he said, "Punishment has cast its shadow over Najran."
أن وفد نجران أتوا النبي ﷺ، فقالوا: ما تقول في عيسى ابن مريم؟ فقال: هو روح الله وكلمته وعبد الله ورسوله قالوا له: هل لك أن نلاعنك أنه ليس كذلك؟ قال: وذاك أحب إليكم؟ قالوا: نعم قال: فإذا شئتم، فجاء النبي ﷺ، وجمع ولده والحسن والحسين، فقال رئيسهم: لا تلاعنوا هذا الرجل، فوالله لئن لاعنتموه ليخسفن أحد الفريقين، فجاؤوا، فقالوا: يا أبا القاسم، إنما أراد أن يلاعنك سفهاؤنا، وإنا نحب أن تعفينا قال: قد أعفيتكم ثم قال: إن العذاب قد أظل نجران.
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Recorded by Hakim (2/593-594) from Ali bin Isa, from Ahmad bin Muhammad Azhari, from Ali bin Hajar, from Ali bin Mushir, from Dawud bin Abu Hind, from Shaybi, from Jabir who said, then he related it. Hakim said, "Sahih according to the criteria of Muslim, though the two of them did not record it."Ibn Abu Shayba also recorded it in his Musannaf (32848), (38169) from Jareer, from Mughira, from Shaybi, as a mursal report, similar to it, both in abbreviated and expanded forms.I say, Dawud bin Abu Hind is trustworthy and reliable, and Mughira bin Miqsam Dabbi is also trustworthy, and Shaybi transmitted a great deal, so it may be that he related it in both forms, once as connected and once as mursal. However, Hafiz bin Kathir, in his Tafsir, preferred the mursal version, after attributing it to Abu Dawud Tayalisi (though I did not find it in the printed edition) from Shuba, from Mughira, from Shaybi, as mursal, and said, "This is more sahih, and it has been narrated similarly from Ibn Abbas and Bara." End of quote.Scholars have differed regarding the permissibility of mubahalah after the Prophet ﷺ. The majority of scholars held that it was not restricted to the Prophet ﷺ alone, but is permissible for others as well, since Allah did not say that it is not for your nation after you. At the same time, they warned against expanding the practice of mubahalah except in matters of real religious importance, where confusion and obstinacy have arisen that cannot be resolved except through mubahalah, because mubahalah may lead to certain harms, such as common people becoming attached to one of the two parties involved, or falsehood being exposed that would not have come to light otherwise. It is required that the one engaging in mubahalah be knowledgeable, God-fearing, and capable of establishing proof against the opposing party in order to uphold the truth.