Imam Khomeini also said that On the one hand, the verse of Mubahala proves the highest virtues for the Ahl al-Bayt, especially Hazrat Zahra (PBUH), and on the other hand, it is a diagram of the equal ranking of Fatima with the Prophet and other infallibles.
This event has been related in both Sunni and Shi’i books of hadith and Qur’anic exegesis (tafsir). It is mentioned in the Sahih Muslim on the authority of Sa’d b. Abi Waqqas that when the verse:
“Let us call our sons and your sons….” (3:61)
was revealed, Allah’s Messenger (S) called ‘Ali (AS), Fatimah (SA), al-Hasan (AS) and al-Husayn (AS) and said: "O Allah, these are my Ahl al-Bayt" . (Sahih Muslim, Vol.2, Page 287 {Vol.4 pg. 1285 English version} [Book 31 no.5915]).
The purpose of Mubahala was to show to the Christians the matters in which they had been led away from the truth in their religion. In addition, the act of the Prophet in bringing Fatimah (SA), Imam ‘Ali (AS), al-Hasan (AS) and al-Husayn (AS), demonstrated to history that in matters of belief in the Oneness of God (tawhid), Prophethood and the Qur’an, one should turn towards them for guidance.
The Prophet’s action was an order of Allah “call our sons and your sons and our women and your women and ourselves and yourselves” (3:61). This was an evident declaration that in the matter of Prophethood and the Qur’an, Muslims have need of the authority of the Ahl al-Bayt to clarify the meaning of the Holy Qur’an for those who did not comprehend. On the day of Mubahala it became manifest that in the absence of the Prophet, in matters of religion, the people should turn towards none other than the Ahl al-Bayt.
Al-Zamakhshari, the author of Tafsir al-Kashshaf, says of this verse (3:61):
“..this verse contains a proof – unsurpassed in strength – of the excellence of the people of the mantle (ashab al-kisa’) peace be upon them. And there is in it a clear proof of the truth of the Prophethood of the Prophet, because nobody – either a supporter or an antagonist – has ever narrated that they (the Christians) answered that call (for imprecation)”.
The Almighty commanded His Messenger to say to the delegation of Najran: "
Come! Let us call our sons and your sons, our women and your women; and ourselves and yourselves....".
In compliance with this command, the Prophet brought with him, al-Hasan and al-Husayn, because they were the sons of his daughter Fatimah, and for this they are his sons. He brought Fatimah with him because she represents the women from the members of his House. But why did he bring with him Imam ‘Ali who was neither from the sons nor from the women?
Imam ‘Ali has no place in the verse unless he is included in the word "ourselves."
Bringing Imam ‘Ali with him indicates that the Messenger of God considered Imam ‘Ali an extension of his personality. By considering him so, he elevated him above all the Muslims.
The Messenger said on many occasions: "’Ali is from me and I am from him."
Hubshi ibn Janadah reported that he heard the Messenger of God, saying:
"Ali is from me and I am from him, and no one represents me but ‘Ali." (Sunan Ibn Majah)