The delegation of Najran

وفد نجران

c. 631 CE · 9 AH

Medina

Sixty riders of Christian Najran came to Medina in 9 AH led by the Aqib, the Sayyid and Bishop Abu Haritha; when they declined Islam the Prophet ﷺ offered the mutual invocation of God's curse (mubahala) with Fatima, al-Hasan and al-Husayn, they asked instead for terms, and a treaty granted them God's protection in exchange for two thousand garments a year.

Depth

At a glance

Era
The Prophetic Era
Region
Arabia
Review
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In time

620630640 c.
The Prophetic Era · The Rashidun Caliphate

In space

Medina

Map: Natural Earth, public domain · places and route from the graph

Peace-making and coexistenceIslam and ChristianityNon-Muslim minorities under Muslim rule

Summary

Sixty riders of the Christians of Najran came to Medina in 9 AH; when they refused Islam the Prophet called them to mutual imprecation (mubahala), so they asked for peace — and he made peace with them on two thousand garments a year, the protection of God and His Messenger, and freedom in their religion 1.

The delegation's account

Najran was a large country seven stages from Mecca toward Yemen, comprising seventy-three villages, its people on the Christian religion 2. The delegation numbered sixty men, twenty-four of them nobles, led by three: al-Aqib Abd al-Masih, master of rule; al-Sayyid al-Ayham, master of cultural and political affairs; and the bishop Abu Haritha ibn Alqama, master of religious leadership 2. They asked the Prophet what he said of Jesus, and the mubahala verses came down upon him: Al Imran 61 3. When they refused Islam he called them to mubahala and came forward embracing al-Hasan and al-Husayn, Fatima walking at his back 4. Al-Aqib and al-Sayyid said to each other: do not do it — by God, if he is a prophet and we imprecate him, neither we nor our descendants after us will prosper — and they agreed to accept his judgment over their affair 5. The Prophet accepted the jizya from them and made peace on two thousand garments, a thousand in Rajab and a thousand in Safar, an uqiyya with each garment; he gave them the protection of God and His Messenger and left them complete freedom in their religion, and sent Abu Ubayda ibn al-Jarrah (may God be pleased with him), "the trusted man of this community", to collect the peace payment 5. They relate that al-Sayyid and al-Aqib became Muslim after returning to Najran 5.

For young visitors

A great delegation of the Christians of Najran came to ask the Prophet about Jesus; when they disagreed, he invited them to a solemn mutual prayer, and they chose peace instead — so the Prophet covenanted with them for the jizya and guaranteed their religion and their houses of worship.

Connections

Explore the connections

Had participant
Abu Haritha ibn Alqama· Muhammad· Fatima bint Muhammad· Hasan ibn Ali· Husayn ibn Ali· Ali ibn Abi Talib· Abu Ubayda ibn al-Jarrah
Occurred at
Medina
Part of
The Year of Delegations
Revealed in
Qur'an 3:61

People and things also explored

The hadith of the cloak and the verse of purification of the household· Fatima bint Muhammad· Medina· The birth, naming and aqiqa of Hasan ibn Ali· Ahl al-Bayt· Muslim 2424 — The cloak report and the purification verse· Hasan ibn Ali· Zaynab bint Ali

Sources

  1. al-Raheeq al-Makhtum — Safi al-Rahman al-Mubarakpuri , pp. 450-451
  2. al-Raheeq al-Makhtum — Safi al-Rahman al-Mubarakpuri , p. 450
  3. al-Raheeq al-Makhtum — Safi al-Rahman al-Mubarakpuri , p. 450; ibn-hisham-sira
  4. al-Raheeq al-Makhtum — Safi al-Rahman al-Mubarakpuri , p. 451; zad-al-maad
  5. al-Raheeq al-Makhtum — Safi al-Rahman al-Mubarakpuri , p. 451
  • al-Sira al-Nabawiyya — Ibn Hisham
  • Zad al-Ma'ad — Ibn Qayyim al-Jawziyya
  • Futuh al-Buldan — al-Baladhuri (Mu'assasat al-Ma'arif edition)
  • Asma al-Matalib fi Sirat Ali ibn Abi Talib, vol. 1 — Ali Muhammad al-Sallabi
Cite this page

islam.museum contributors. “The delegation of Najran”. islam.museum, https://islam.museum/en/event/delegation-of-najran/. CC BY-SA 4.0. Last updated 2026-10-25.

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Related

The hadith of the cloak and the verse of purification of the household

Aisha's report of the cloak gathering Ali, Fatima, Hasan and Husayn is cited by al-Sallabi as the context of the purification verse; in his reading the address is to the Prophet's wives, but the masculine pronoun makes the four especially included (pp. 90-91).