خلاصة:
The Verse of Mubahala is one of the most important Quranic verses, the subject of which is the Mubahala of Muslims with the Christians of Najran. In this article, given the importance of the subject, the Verse of Mubahala has been examined using a descriptive-analytical method from the perspective of Imamiye and Ash'ariye. One of its most important findings is that the Ash'ariye and Imamiye acknowledge the presence of Hasanein, Hazrat Fatima, and Ali (peace be upon them) in the Mubahala, and the indication of 'Abna'una' (our sons) on Hasanein and 'Nisa'una' (our women) on Fatima Zahra (SA). Furthermore, the Imamiye and most Ash'ari scholars consider Ali (AS) to be the embodiment of 'Anfusuna' (ourselves), but some Ash'aris do not consider it a reason for his superiority and have divided into two groups regarding the Imam's superiority: 1- Precedence in the Caliphate is precedence in virtue, because the precedence of the inferior over the superior is impossible. 2- Precedence in the Caliphate is not evidence of superiority, and for this reason, they have been forced to believe in the permissibility of the precedence of the inferior over the superior and have mentioned reasons for it, all of which are incomplete.
ملخص الجهاز:
Mubahala, Imamate, Imami Shi'a, Ash'ari Introduction After the conquest of Mecca in the ninth year of the Hijra, numerous groups from far and near came to the presence of the Holy Prophet (PBUH) to accept Islam or for discussion and debate; for this reason, that year was named 'Am al-Wufud', meaning the year of meeting various groups and delegations with the Messenger of God (Ibn Hisham, 1971: 4/205).
Furthermore, other prominent figures in more than 60 Sunni sources have narrated and mentioned the story of Mubahala, stating that the Ahl al-Bayt of the Prophet (PBUH) were also with him; including: ـ Muslim ibn al-Hajjaj al-Nishapuri in Sahih, Volume 7, page 120 (Muhammad Ali Subayh Egypt edition).
Therefore, most Ash'ari scholars also consider Ali (AS) to be the embodiment of 'anfusana' (Qurtubi, 1364: 4/104; Baydawi, 1418: 2/20; Sharbini, 1425: 1/255; Abu Hayyan, 1420: 3/189; Fakhr Razi, 1420: 8/249; Nasafi, 1416: 1/243; Nizam al-Araj, 1416: 2/178; Ibn Juzi, 1416: 1/155); however, some do not consider it a reason for his superiority and believe that this statement is not exclusive to Ali, but rather includes all the relatives and servants of the Prophet (Fakhr Razi, 1986: 2/316), whereas without a doubt, based on the indication of this verse, Ali (AS) is more excellent; because 1.
(
, 
, 
)
