which he shares with Fātimah, Hasan, and Husayn. It is not an exclusive characteristic of the imamate, for such characteristics do not apply to women. Nor does the fact that the Prophet included someone in the mutual imprecation entail that he was superior to all the Companions, just as it did not entail that Fātimah, Hasan, and Husayn were superior to all the Companions.

As for the Rāfidī’s statement:

“If others had been their equals, or better than them, when it came to having supplications answered, Allah Most High would have commanded him to bring them along, [because] (1) this was a situation of need.”

The reply is as follows:

The purpose was not to secure an answer to the supplication, for the supplication of the Prophet—peace and blessings be upon him—alone was sufficient. If his purpose in calling someone to accompany him had been to have that person’s supplication answered, he would have summoned all the believers (2) and had them join him in supplication, just as he used to pray for rain with them and seek victory through the poor among the Emigrants. He would say:

“And are (3) you granted victory and provision except through the weak among you? Through their supplication, prayer, and sincerity.” (4)

It is well known that although these people’s supplications were answered, a greater number of supplications (5) is more conducive to an answer. Yet the purpose of summoning those whom he summoned was not to secure an answer to their supplications (6); rather, it was so that one family would stand opposite the other. And we know with certainty that the Prophet—may Allah bless him