The Visit of the Christians of Najrān to the Prophet Muhammad ﷺ

Najrān, a fertile region in southern Arabia (present-day Yemen), was home to a flourishing Christian community by the 6th century CE. They had their own churches, schools, and bishops, and were known for their scholarship and piety. By the time the Prophet Muhammad ﷺ began his mission, Najrān was considered a center of Christianity in Arabia, much like Medina was for the Jewish tribes.

As Islam spread across the Arabian Peninsula, the Prophet invited various tribes, communities, and leaders to accept the message of Islam. Among those who received his letter were the Christians of Najrān. Rather than dismissing the invitation, they chose to send a delegation to Medina to meet the Prophet directly, seeking dialogue and clarification.

The Delegation

Historical sources, including Ibn Hishām’s Sīrah and al-Ṭabarī’s history, mention that around 60 men came from Najrān, led by their religious leaders:

• al-‘Āqib (the spiritual leader, sometimes identified as ‘Abd al-Masīḥ),

• al-Sayyid (the chief of Najrān, possibly named al-Ayham or al-Hārith),

• Abū Ḥāritha ibn ‘Alqama (a learned bishop).

They arrived in Medina in the 9th year after Hijrah (630–631 CE), a year known in Islamic history as ‘Ām al-Wufūd—the “Year of Delegations.”

The Dialogue with the Prophet ﷺ

When they reached Medina, the Christians entered the Prophet’s mosque, wearing fine clothes and crosses around their necks. Some companions were uneasy at this sight, but the Prophet ﷺ welcomed them with respect and allowed them to stay in the mosque itself.

The heart of the discussion centered on the nature of Jesus (‘Īsā, peace be upon him).

• The Christians insisted that Jesus was the Son of God, part of the divine Trinity.

• The Prophet ﷺ responded by affirming Jesus’ honored status as a Messenger of God and His Word, born miraculously of the Virgin Mary, but not divine.

• The Qur’an’s verses in Sūrat Āl ‘Imrān (3:59–61) were revealed in this context, emphasizing:

“The likeness of Jesus in God’s sight is as the likeness of Adam. He created him from dust, then said to him, ‘Be!’ and he was.” (3:59)

The debate became intense. When no agreement was reached, the Prophet ﷺ proposed the practice of Mubāhala—a solemn prayer where both sides call upon God to curse the liars among them (Qur’an 3:61).

The Mubāhala That Did Not Happen

The next day, the Prophet ﷺ came forward with his closest family members—ʿAlī, Fāṭimah, Ḥasan, and Ḥusayn (may God be pleased with them all)—ready to invoke God’s judgment. Seeing the sincerity and moral force of the Prophet, the Najrān leaders hesitated.

Fearing divine wrath, they declined the mubāhala. Instead, they requested peace and agreed to a treaty.

The Treaty of Najrān

The Prophet ﷺ granted the Christians of Najrān a written treaty that guaranteed:

• Freedom of religion: They would not be forced to abandon Christianity.

• Protection: Their lives, property, and churches would be safeguarded.

• Fair taxation: In return, they would pay a reasonable tax in place of military service.

This treaty became a landmark example of religious coexistence in Islamic governance.

Significance

1. Interfaith Dialogue: This event highlights that the Prophet ﷺ engaged in reasoned, respectful dialogue with people of other faiths.

2. Religious Freedom: The Najrān treaty set a precedent for pluralism in Muslim society.

3. The Qur’an’s Position on Jesus: The verses revealed during this exchange clarified the Islamic view of Jesus—miraculous, honored, but human.

4. Ethical Precedence: Even though Muslims disagreed with the Christians, the Prophet did not resort to force or coercion, but to dialogue and treaty.