Mubahala
Whoever disputes with you about it after the knowledge that has come to you, then say, “Come, let us call together our sons and your sons, our women and your women, ourselves and yourselves, and then let us pray and invoke the curse of God upon the liars.” (Al Imran 61)
A noble Qur’anic verse, the reason for its revelation, as is known, was that the Christians of Najran came to the Messenger of God (may God’s prayers and peace be upon him and his family) to find out the matter of his prophecy and the extent of its credibility. A long debate took place between them and the Prophet (may God’s prayers and peace be upon him and his family) in which the Christians proved their inability to keep up with the Prophet (may God’s prayers and peace be upon him). Upon him and his family) according to the evidence he presented, so this verse was revealed with the effective solution, which is the mubahala to God. When the Christians found that the Prophet (may God bless him and his family) had brought his family, Ali, Fatima, Al-Hasan, and Al-Hussein (peace and blessings be upon them), they abstained from the mubahala and surrendered to him (peace and blessings of God be upon them). (On him and his family).
Regarding this verse, the story of which we commemorate today, I point out several points:
The Prophet (may God’s prayers and peace be upon him and his family) acknowledged to the nation the reality of the distinction enjoyed by these five. Al-Zahra’ (peace be upon her) is the only wives of the Prophet (may God’s prayers and peace be upon him and his family) and she has prestige and status. The sons of the Prophet (may God’s prayers and peace be upon him and his family) are Al-Hasan and Al-Hussein. His sons (may God’s prayers and peace be upon him and his family) will cast stones on all those manipulating the caliphate, like the Abbasids, who strove to deny this sonship to the infallible Imams (peace be upon them) and rely on the fact that the daughter’s sons are not sons, and that Ali (peace be upon him) is the same as the Prophet (may God’s prayers and peace be upon him and his family), so this is decided. The issue of succession, since despite the death of the Prophet (may God’s prayers and peace be upon him and his family), there is no need to decide on the issue of succession because his honorable soul did not die, but rather remains in Imam Ali (peace be upon him). When we understand the meaning of the Almighty’s saying (So we place the curse of God upon the liars), we will find that lying in... The arena of the Prophet (may God bless him and his family) is represented by his claim of prophecy and falsely impersonating it. As for the Christians, it is represented by the fact that they claim not to believe the Prophet (may God’s prayers and peace be upon him and his family) in his prophecy despite the arguments he presented in the debate. If they were convinced and denied it, the curse of God will descend upon them. By withdrawing, they have acknowledged that they were convinced, and here we ask why they denied their conviction?
The answer is that their denial is due to their loss of social status and prominence among their people, as they are socially advanced monks and scholars. If they are in the wrong and convert to Islam, they lose this status. Accordingly, we conclude with a fact related to the call to Islam, which is that the issue with the enemies of Islam is not limited to conviction and belief, but rather It goes beyond the interests that lead to stubbornness.
Therefore, in the issue of calling to Islam globally, the Companion without the Infallible (peace be upon him) will not be able in any way to present solid arguments that refute the opponent and invalidate his claim. In the debate with the Christians, we find that the divine support was what made the Prophet (may God’s prayers and peace be upon him and his family) decide the situation in his favor. In the issue of Christ being the son of God, as the Christians say under the pretext that Christ has no father, the revelation was revealed by the Almighty saying (Indeed, the likeness of Jesus in the sight of God is like the likeness of Adam. He created him From the dust, then He said to him, “Be,” and it is.) Al Imran: 59
So I silenced them, and for this reason we find that many Christians and Jews used to come to the caliphs and ask them, but they did not find from them an answer that made them convinced of Islam and they found the answers at the door of the knowledge of the Prophet (may God’s prayers and peace be upon him and his family). In the call, we cannot do without the divine miracle, and this supports the idea of imamate and infallibility, since the Companions were not equipped with such a capacity for the call, so the means of spreading Islam that they followed was the conquests that did not push people to be convinced, but rather forced entry into Islam, and perhaps this incident was narrated on the authority of Imam Ali al-Hadi (peace be upon him) best explains the issue, as it was narrated on the authority of Imam Ali al-Hadi (peace be upon him) that he was standing in Samarra one day when a Turkish officer approached him on his horse with arrogance and arrogance, since the Turks at that time during the caliphate of al-Mutawakkil were at the peak of their tyranny and bullying in the state.
Islam, and there were those watching the scene, and when the officer reached the Imam (peace be upon him), the Imam (peace be upon him) whispered, and they did not see the officer except that he got off his horse and kissed the feet of the Imam (peace be upon him), and then he became one of his Shiites, and when they asked the officer about the matter and what he whispered In his permission, Imam Al-Hadi (peace be upon him) replied that the Imam (peace be upon him) called him by a name that no one used to call him except his father in Turkey when he was young, and his father died, so it is impossible for a man like this to know him unless he is a man receiving knowledge of the unseen.
Mubahila Event
Millions of Muslims remember on the twenty-fourth day of Dhu al-Hijjah the “Mubahila Event” between the Prophet, Muhammad, may God’s prayers and peace be upon him and his family, and the Christians of Najran. But what does the word “mubahala” mean? What is her story with the Prophet? Below is a breakdown of the topic:
The Mubahala in (the end): the Bhalla with the addition of the “ba” and it opens: the curse, and the Mubahala: the curse, which is when people gather if they disagree about something and say, “May God’s curse be upon the oppressor among us.” Some researchers believe that blunder in the language means abandoning something and leaving it unattended, basing this on Al-Raghib’s phrase in his book Al-Mufradat.
He believes that this meaning is more precise than the meaning of foolishness being the curse, and that this meaning is found in our narrations in the phrase: God entrusted him to himself. If a person were to be abandoned by God Almighty for a moment and his connection to God Almighty was cut off and the flow of the Creator was cut off for him for a moment, this person would not have ceased to exist.
According to this meaning, the meaning of Mubahala is for a person to pray and ask God Almighty to leave a person alone and to entrust him to himself. (See the book The Mubahala Verse by Al-Milani).
As for the method of mubahala: Imam al-Sadiq (peace be upon him) taught one of his companions, Abu Masrooq, by saying: (Amend yourself three times - and I think he said and fast - and wash yourself, and stand out, you and him, towards the coward, so interlace the fingers of your right hand with his fingers, then straighten it and start with yourself and say: (O God, Lord of the heavens. The Seven and the Lord of the Seven Earths, the Knower of the unseen and the witnessed, the Most Merciful, the Most Merciful. If Abu Masruq denied the truth and claimed falsehood, then send down upon him a reckoning from heaven or a painful punishment. Painful)).
The meaning of “repair yourself” is three days: that is, three days before the reward of repentance, seeking forgiveness, supplication, and submission to God Almighty. Al-Jabbanah: Al-Jabbanah, with the opening of the ji’m and the tightening of the ba’, is the desert, and they are called graveyards because in the desert they are a name for a thing by the name of its location. Al-Hasban: It is the thunderbolt, and it is also used to refer to torment and misfortune. As for the time of the Mubahala: some narrations mention that the Imam (peace be upon him) calls for the Mubahala between the break of dawn and the rise of the sun.
The Prophet is proud of the Christians of Najran
The Messenger of God (may God bless him and his family and grant them peace) treated the Christians of Najran with his family after the Qur’an was revealed, calling on him to do so with the Almighty’s saying: {So whoever disputes with you about it after the knowledge that has come to you, say, “Come, let us call together our sons and your sons, and our women and your women, and ourselves and yourselves, and then let us pray and put the curse of God upon the liars.” } (Al Imran: 61).
So the Messenger of God (may God bless him and his family and grant them peace) called Al-Hassan and Al-Hussein (peace be upon them), and they were his sons. He called Fatima (peace be upon her), and his wives were in this place, and he called the Commander of the Faithful (peace be upon them), and it was himself.
But the Christians refrained from the Mubahalah due to their lack of confidence in what they were and their fear of the sincerity of the Prophet (may God bless him and his family and grant them peace) and in some reports, if they had given him permission, they would have returned without finding any family or money.
It was narrated that the bishop said to his companions: I see ways in which if they asked God to remove a mountain from its place, He would remove it, so do not pray, otherwise you will perish and there will be no Christians left on the face of the earth until the Day of Resurrection.
In a narration, the Prophet (may God’s prayers and peace be upon him and his family) said: By the One in whose hand is my soul, if they had cursed me, they would have been turned into monkeys and pigs, and the valley would have been engulfed in fire upon them, and when the year had passed the Christians would have all perished.
Verse of Mubahila
Al-Sayyid al-Ajmal Abd al-Hussein Sharaf al-Din says in his research on the Mubahala verse: (There is a characteristic whose meaning is known to linguists and appreciated by those who are well-grounded in knowledge and who know the secrets of the Qur’an, which is that this noble verse is apparent to all children, women and souls, as the scholars of rhetoric attest to, and no one is ignorant of it. From those who knew that the genitive plural is true in subtraction, but these generalizations were applied specifically to them as an explanation of the fact that they are representatives of Islam, an announcement that they are the most perfect of people, a declaration that they are the elite of the world, proof that they are the best of the sons of Adam, and a warning that they have Islamic spirituality and devotion to God in servitude.
This complete and clear statement from the descendants of the Mubahala Companions has a clear indication and reference to the superiority of the Mubhala Companions over all creation. Al-Zahra’s superiority among women is evidence of her superiority over all women, and Ali’s superiority among men is evidence that he is the best of men, just as the superiority of the two good men is to equal them in virtue, even if he calls upon The Prophet, one of them, was preferable to him, and if he had been someone equal to them in virtue, the Prophet would have called him, just as if he had been someone equal to Ali and Fatima, he would have called him in accordance with the rule of wisdom, justice, and equality, but he (may God’s prayers and peace be upon him and his family) singled out these four souls with him, and this is what made the leader of the Christians who came for the Mubahala say to his companions:
(O Christians, indeed I see faces that if they had asked God to remove a mountain, He would have removed it with it, so do not dispute with them, for they will perish and there will not remain any Christians on the face of the earth until the Day of Resurrection.)
There Gabriel stood over the house of the Prophet Muhammad (PBUH) and bowed down with reverence to whisper this verse:
So whoever disputes with you about it after the knowledge that has come to you, say, “Come, let us call our sons and your sons, our women and your women, our souls and your souls,” and then we will go Be patient, and We will place the curse of God upon the liars and thus to announce the end of one law and the beginning of another that has no end until the Day of Resurrection. The extension of this law, which began in the Cave of Hira, is in this house, which included the five holiest people on the face of the earth. From this house the springs of this law emerged, and from it its source flowed, so that every palm tree on the banks of the Euphrates and Barada blossomed. The Nile and all the terrains are flooded with light. There is no god but God and Muhammad is the Messenger of God.
This verse was the sky’s acknowledgment of the right of this house, the divine aura that surrounded it, and the medal bestowed upon it by the Lord of the heavens and the earth. As much as the verse represents a call to prayer and a warning to the Christians of the necessity of following the prophecy of Muhammad (PBUH), which abrogated the law of the Prophet Jesus (PBUH), it represents an extension of the message to the Muslims. This prophecy of the Imamate was clearly embodied in the Almighty’s saying, “and ourselves.” Is there more clarity than this?
Mubahala...a call to prophecy
The hadith of the Mubahala was mentioned by commentators, hadith scholars, biographers, and chroniclers, and everyone who chronicled the events of the tenth year of the Hijra, which is the year in which the Mubahala took place. They attributed this hadith to more than fifty companions whom he mentioned and mentioned their narrations and the details of the Mubahala and what preceded it of the Christians of Najran conspiring against the Prophet (PBUH), Al-Sayyid Ibn Tawus. (May his noble secret be sanctified) in his book Al-Iqbal.
The summary of this story is that a delegation of Christians from Najran came to the Prophet (may God bless him and grant him peace). They numbered sixty men, and among them were fourteen men who were the leaders of the people, and among the fourteen were three individuals to whom the matter would be transferred in Najran, and they are: Al-Sayyid, whose name is Al-Ayham, and he is their imam and the companion of their mounts, and Al-Aqib, who is a prince. The people and the one who advises them, who only issue his opinion, and his name is Abdul Masih, and Abu Haritha bin Alqamah, who is their bishop, their pontiff, and the owner of their schools and churches. He was honored among them and studied their books until he improved his knowledge of their religion, and the Roman kings honored him and financed him and built churches for him because of his knowledge and diligence.
When they met the Messenger of God, the bishop said: What do you say about Christ, O Muhammad? He (PBUH) said: He is the servant of God, His Messenger, and His word that He delivered to Mary. They said: Have you seen a child without a male? Then the honorable verse was revealed: (Indeed, the likeness of Jesus in the sight of God is like that of Adam. He created him from dust, then said to him, “Be,” and he was.)
But they denied the truth that came on the tongue of the Prophet (PBUH) and denied it, so this verse of mubahala was revealed, and they agreed on the mubahala on the second day. Then the Christians came, wishing themselves victory, and the bishop said to them: If Muhammad brings his companions, he is not a prophet, and if he brings his family, then he is a true prophet.
When it was time for the Mubahala, the Messenger of God came, embracing Al-Hussein, his hand in the hand of Al-Hassan, and Fatima walking behind him, and Ali behind her. When he stood in front of the people, he (may God bless him and grant him peace) said to his family (peace be upon him): If I pray, then believe. The Bishop of Najran said: O Christians! I see people saying that if they had asked God to remove a mountain from its place, He would have removed it, so do not brag and you will perish and no Christians will remain on the face of the earth until the Day of Resurrection.
Then they asked the Messenger of God (PBUH): Why don’t you show us off about those of your companions who believed in you and followed you? He (PBUH) said to them: I consider these people to be the best people on earth and the best of creation.
Then the Prophet (PBUH) said: By the One in whose hand is my soul, the torment descends upon the people of Najran, and if they were to curse, they would be transformed into monkeys and pigs, and the valley would be engulfed in fire upon them, and God would annihilate Najran and its people, even the birds in the trees. And what is the end of the year for all the Christians?
Mubahala... a declaration of guardianship
The books of interpretation and hadith from all Islamic sects, even the Kharijites and Nawasib, unanimously agreed that this noble verse was revealed when it was revealed: “Tomorrow the Messenger of God, may God’s prayers and peace be upon him and his family, took the hand of Ali, Fatima, Al-Hassan, and Al-Hussein to compete with the Christians... Then they interpreted that by saying: (Ourselves and yourselves)” The Messenger of God, may God’s prayers and peace be upon him. May God’s peace and blessings be upon him, his family, Ali, (our sons) Al-Hassan and Al-Hussein, and (our women) Fatima.
Among the major Sunni commentators and hadith scholars who mentioned this narration are: Al-Hakim in Al-Mustadrak, Al-Zamakhshari in his interpretation of Al-Kashshaf, Al-Tabari in Jami’ Al-Bayan, Al-Suyuti in Al-Durr Al-Manthur, Al-Qurtubi in his interpretation, Ibn Al-Jawzi in Tadhkirat Al-Khawas, Ibn Al-Atheer in his interpretation, Al-Dhahabi, and Ibn Asakir. Ahmed bin Hanbal, and even Ibn Taymiyyah, despite his strong hostility and position towards the People of the House (peace be upon him), could not deny it.
We find Al-Fakhr Al-Razi in his interpretation saying: And know that this narration is such that its authenticity is agreed upon among the people of interpretation and hadith. Then he narrates a story about this narration that supports, with conclusive evidence, that the Commander of the Faithful (peace be upon him) is the best of creation after the Messenger of God (peace be upon him), where he says in the fifth issue the following: There was in Rayy a man called: Mahmoud bin Al-Hasan Al-Homsi, and he was the teacher of the Twelvers. He was claiming that Ali was better than all the prophets except Muhammad (PBUH), which is indicated by the Almighty’s saying: (And our souls and your souls), since what is meant by his saying (and our souls) is not the soul of Muhammad (PBUH), because a person does not call himself, but rather something else, and they agreed that That other person was Ali bin Abi Talib (peace be upon him), so the verse indicates that the soul of Ali is the soul of Muhammad (peace be upon him).
Al-Razi goes on to elaborate on Al-Homsi’s reasoning for his statement, quoting him: The reasoning with this verse is supported by the hadith accepted by both those who agree and disagree, which is his saying (may God bless him and grant him peace): (Whoever wants to look at Adam in his knowledge, Noah in his obedience, Abraham in his serenity, Moses in his awe, and Jesus in his superiority... Let him look at Ali bin Abi Talib. The hadith indicates that what was separate in them came together in him, and that indicates that Ali is better than all the prophets, except for our Prophet Muhammad (peace be upon him). As for the rest of the Shiites, in ancient and modern times, they used this verse as evidence that Ali is like... The soul of Muhammad (PBUH) except for what the evidence has specified, and the soul of Muhammad was better than the Companions, so Ali’s soul must also be better than the rest of the Companions.
The Commander of the Faithful (peace be upon him) is the same Prophet (peace be upon him) as stated in the Holy Qur’an, and no one shares this characteristic and characteristic except him and also in the clarity of the Holy Qur’an, where the secrets of the Qur’an become clear if this honorable verse is compared to the Almighty’s saying: (It was not for the people of Medina and those around them of the Bedouins to remain behind the Messenger of God. God, and they do not desire themselves for Himself.)
Mubahila
So whoever disputes with you about it after the knowledge that has come to you, say, “Come, let us call our sons and your sons, our women and your women, our souls and your souls,” and then we will go Be patient, and We will place the curse of God upon the liars. Gabriel leaned over the house of the Prophet Muhammad (PBUH) and bowed down with reverence to whisper this verse and announce the end of one law and the beginning of another that has no end until the Day of Resurrection. The extension of this law, which began in the Cave of Hira, is in this house that included the five holiest people on the face of the earth. From this house springs emerged. This is the law, and from it flows its source, so that every palm tree on the banks of the Euphrates, Barada, the Nile, and all the terrain bathed in the light of there is no god but God, Muhammad is the Messenger of God.
This verse was the sky’s acknowledgment of the right of this house, the divine aura that surrounded it, and the medal bestowed upon it by the Lord of the heavens and the earth. As much as the verse represents a call to prayer and a warning to the Christians of the necessity of following the prophecy of Muhammad (PBUH), which abrogated the law of the Prophet Jesus (PBUH), it represents an extension of the message to the Muslims. This prophecy of the Imamate was clearly embodied in the Almighty’s saying, “and ourselves.” Is there more clarity than this?
Mubahala...a call to prophecy
The hadith of the Mubahala was mentioned by commentators, hadith scholars, biographers, and chroniclers, and everyone who chronicled the events of the tenth year of the Hijra, which is the year in which the Mubahala took place. They attributed this hadith to more than fifty companions whom he mentioned and mentioned their narrations and the details of the Mubahala and what preceded it of the Christians of Najran conspiring against the Prophet (PBUH), Al-Sayyid Ibn Tawus. (May his noble secret be sanctified) in his book Al-Iqbal.
The summary of this story is that a delegation of Christians from Najran came to the Prophet (may God bless him and grant him peace). They numbered sixty men, and among them were fourteen men who were the leaders of the people, and among the fourteen were three individuals to whom the matter would be transferred in Najran, and they are: Al-Sayyid, whose name is Al-Ayham, and he is their imam and the companion of their mounts, and Al-Aqib, who is a prince. The people and the one who advises them, who only issue his opinion, and his name is Abdul Masih, and Abu Haritha bin Alqamah, who is their bishop, their pontiff, and the owner of their schools and churches. He was honored among them and studied their books until he improved his knowledge of their religion, and the Roman kings honored him and financed him and built churches for him because of his knowledge and diligence.
When they met the Messenger of God, the bishop said: What do you say about Christ, O Muhammad? He (PBUH) said: He is the servant of God, His Messenger, and His word that He delivered to Mary. They said: Have you seen a child without a male? Then the honorable verse was revealed: (Indeed, the likeness of Jesus in the sight of God is like that of Adam. He created him from dust, then said to him, “Be,” and he was.)
But they denied the truth that came on the tongue of the Prophet (may God bless him and grant him peace), and they denied it, so this verse of mubahala was revealed, and they agreed on the mubahala on the second day. Then the Christians came, wishing themselves victory, and the bishop said to them: If Muhammad brings his companions, he is not a prophet, and if he brings his family, then he is a true prophet.
When it was time for the Mubahala, the Messenger of God came, embracing Al-Hussein, his hand in the hand of Al-Hassan, and Fatima walking behind him, and Ali behind her. When he stood in front of the people, he (may God bless him and grant him peace) said to his family (peace be upon him): If I pray, then believe. The Bishop of Najran said: O Christians! I see people saying that if they had asked God to remove a mountain from its place, He would have removed it, so do not brag and you will perish and no Christians will remain on the face of the earth until the Day of Resurrection.
Then they asked the Messenger of God (PBUH): Why don’t you show us off about those of your companions who believed in you and followed you? He (PBUH) said to them: I consider these people to be the best people on earth and the best of creation.
Then the Prophet (PBUH) said: By the One in whose hand is my soul, the torment descends upon the people of Najran, and if they were to curse, they would be transformed into monkeys and pigs, and the valley would be engulfed in fire upon them, and God would annihilate Najran and its people, even the birds in the trees. And what is the end of the year for all the Christians?
Mubahala... a declaration of guardianship
The books of interpretation and hadith from all Islamic sects, even the Kharijites and Nawasib, unanimously agreed that this noble verse was revealed when it was revealed: “Tomorrow the Messenger of God, may God’s prayers and peace be upon him and his family, took the hand of Ali, Fatima, Al-Hassan, and Al-Hussein to compete with the Christians... Then they interpreted that by saying: (Ourselves and yourselves)” The Messenger of God, may God’s prayers and peace be upon him. May God’s peace and blessings be upon him, his family, Ali, (our sons) Al-Hassan and Al-Hussein, and (our women) Fatima.
Among the major Sunni commentators and hadith scholars who mentioned this narration are: Al-Hakim in Al-Mustadrak, Al-Zamakhshari in his interpretation of Al-Kashshaf, Al-Tabari in Jami’ Al-Bayan, Al-Suyuti in Al-Durr Al-Manthur, Al-Qurtubi in his interpretation, Ibn Al-Jawzi in Tadhkirat Al-Khawas, Ibn Al-Atheer in his interpretation, Al-Dhahabi, and Ibn Asakir. Ahmed bin Hanbal, and even Ibn Taymiyyah, despite his strong hostility and position towards the People of the House (peace be upon him), could not deny it.
We find Al-Fakhr Al-Razi in his interpretation saying: And know that this narration is such that its authenticity is agreed upon among the people of interpretation and hadith. Then he narrates a story about this narration that supports, with conclusive evidence, that the Commander of the Faithful (peace be upon him) is the best of creation after the Messenger of God (peace be upon him), where he says in the fifth issue the following: There was in Rayy a man called: Mahmoud bin Al-Hasan Al-Homsi, and he was the teacher of the Twelvers. He was claiming that Ali was better than all the prophets except Muhammad (PBUH), which is indicated by the Almighty’s saying: (And our souls and your souls), since what is meant by his saying (and our souls) is not the soul of Muhammad (PBUH), because a person does not call himself, but rather something else, and they agreed that That other person was Ali bin Abi Talib (peace be upon him), so the verse indicates that the soul of Ali is the soul of Muhammad (peace be upon him).
Al-Razi goes on to elaborate on Al-Homsi’s reasoning for his statement, quoting him: The reasoning with this verse is supported by the hadith accepted by both those who agree and disagree, which is his saying (may God bless him and grant him peace): (Whoever wants to look at Adam in his knowledge, Noah in his obedience, Abraham in his serenity, Moses in his awe, and Jesus in his superiority... Let him look at Ali bin Abi Talib. The hadith indicates that what was separate in them came together in him, and that indicates that Ali is better than all the prophets, except for our Prophet Muhammad (peace be upon him). As for the rest of the Shiites, in ancient and modern times, they used this verse as evidence that Ali is like... The soul of Muhammad (PBUH) except for what the evidence has specified, and the soul of Muhammad was better than the Companions, so Ali’s soul must also be better than the rest of the Companions.
The Commander of the Faithful (peace be upon him) is the same Prophet (peace be upon him) as stated in the Holy Qur’an, and no one shares this characteristic and characteristic except him and also in the clarity of the Holy Qur’an, where the secrets of the Qur’an become clear if this honorable verse is compared to the Almighty’s saying: (It was not for the people of Medina and those around them of the Bedouins to remain behind the Messenger of God. God, and they do not desire themselves for Himself.)
The Mubahila verse
The Center for Ideological Research indicated that the linguistic difference between the word (ourselves) in the Mubahila verse (and their souls) in Surat Al Imran is that the word (ourselves) appears in the plural form, but what is meant is one individual and one source and it came in the Mubahala verse (Say, “Come, let us call upon our sons and your sons, and our women and your women, and our selves and your selves”), as stated in Surat Al Imran (God has indeed graciously bestowed upon the believers when He has sent among them a messenger Not from themselves...))
The center added that the specification of “from” in the verse of Al Imran helps to express the generality of the meaning of the soul, that is, all people, while “ourselves” in the Mubahala verse came to be specific, and the intended meaning is definitely not the Messenger (may God bless him and his family and grant them peace), because the human being It does not make sense for him to call himself, as what is meant is Imam Ali (peace be upon him) with the help of the external fact.
Al-Razi said in his interpretation (what is meant by “ourselves” is not the soul of Muhammad (may God’s prayers and peace be upon him and his family), because a person does not call himself, rather what is meant is something else. They unanimously agreed that that other person was Ali ibn Abi Talib, so the verse indicates that “the soul of Ali” )) She is Muhammad, and it cannot be that what is meant by it is that this soul is the same as that soul, as what is meant is that this soul is like that soul, and that requires equality in all aspects.
The Center explained that there is a subtle difference that cannot be noticed except with complete contemplation! It is that the authentic significance and intended meaning between the two uses differs in terms of the difference in the direction of the simile or the extreme of the simile. The high’s likening of the near to himself means raising the degree of the near to the level of the high, which is what is meant by the serious and believable of the high. As in the saying of the Qur’an on the tongue of the Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace) (and our souls), where the Most High, who is the Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace), likened the one who is close to himself to himself, and raised him to the level of himself.
The center added that the high’s likening of himself to the near brings consolation to the near, and that the high wants to make himself on the same level as the near, consoling and pleasing him, or for another rational purpose, as in his saying (from themselves), and there is no corroborative indication that definitely indicates equality, but rather the high brings himself down in humility and makes it In the ranks of the near, until the close accepts him, for example, and is not alienated from him or is not surprised, and therefore the scholars of interpretation said that the meaning of (from themselves) is any of them, or like them, or human beings like them, and they did not say that in the interpretation of (and our souls), but rather they said equality here, so notice that it is accurate.