The Imam Al-Ridha: The evidence is the word of God "and ourselves and yourselves.

The Imam Al-Ridha: The evidence is the word of God "and ourselves and yourselves." The Imam meant that by bringing the Imam with him in the event of "Mubahalah " the Messenger made him an extension of himself; and whoever is an extension of the personality of the Messenger would be the Imam of the Muslims. Al-Ma-Moon: This would be true if there is not "our women and your women.".

Al-Ma-Moon meant that it is possible that there were among the Muslims other men who were like ‘Ali in being an extension of the personality of the Holy Prophet but he did not want to bring all of them. He chose to bring one of them ‘Ali as a representative of his equals. The evidence of this is the word "Our women " since this word includes all women who are related to the Holy Prophet by birth or marriage.

But the Messenger brought only one of them Fatima who is related to him by birth as a representative of the women who are related to him. The Imam Al-Ridah: This would be true if there were not the words: "And our sons and your sons." He meant that Fatima was brought as the unequaled woman rather than a representative of her equals in the family of the Prophet. Had other women been equal to Fatima the Holy Prophet would have brought them with her.

For he brought Al-Hassan and Al-Hussein together because they were equal to each other and did not bring one of them as a representative of his sons. Therefore presenting ‘Ali on this occasion is an evidence that ‘Ali is the only one whom the Prophet considered to be an extension of his personality. It is reported that Amr Ibn Al-Aws asked the Prophet: "Who is the most beloved to you from men?" The Messen ger said: Abu Bakr. Then he asked him: "Who is next?" And the Messenger said: ‘Umar.

Ibn Al-Aws said: "Then where is the place of ‘Ali?" The Prophet turned his face to the people around him saying: "This man is asking about the self."[^5] I have mentioned in the last chapter that the Messenger's declaration after the Hijrah was not a fulfillment of a promise he made to ‘Ali before the Hijrah for he fulfilled his promise to ‘Ali by "brothering" him on the day of the conference which took place at his house.

Furthermore he did not promise ‘Ali with such a declaration to be made in the future. The Holy Prophet announced that to the Muslims voluntarily because ‘Ali deserved the unique honor and because its announcement might prepare the Muslims psychologically for the leadership of ‘Ali in the future.