And he has also related Boshnavi:
1. فَقَالَ كبيرُهُمْ مَا الرَّأى فِيمَا تَرَوْنَ يرُدُّ ذَا الْأمْرِ الْجَلِى
2. سَمِعْتُمْ قَوْلَهُ قَوْلًا بَلِيغاً وَ أوْصَى بِالْخِلفَة فِى عَلِى
3. فَقَالُوا حِيلَة نُصِبَتْ عَلَينَا وَ رَأى لَيسَ بِالعَقْدِ الْوَفِى
4. تُدَبِّرُ غَيرَ هَذَا فِى امُورٍ نَتَالُ بِهَا مِنَ العَيشِ السَّنِى
5. سَنَجْعَلُهَا إذَا مَامَاتَ شُورَى لِتَيمِى هُنَالِك أوْ عَدِى 
1- 'So the greatest of them said: 'What is your opinion about it? As you see, he is rejecting whatever manifest or hidden!
2- Did you not hear his explicit and direct words stating about the Guardianship of Ali!'
3- The others also said: 'This is his opinion and personal view imposing upon us; it is but not an important thing and a durable covenant.
4- We will pick another especial way than this one of his to run our life; and by that way, we will achieve a desirable and lofty life to secure us.
5- If Muhammad passes away, we will leave the Guardianship with the council so that Abu Bakr or Omar to get their right as the Caliph!'
And ibn Shahr-Aashub also says: It is has been related that, when the Messenger of Allah, Bless be to Him and his Descendants, brought up the event of Ghadir-e-Khum and the people scattered around, a group of the Quraish came together and shared their disagreement concerning the event of Ghadir-e-Khum. At the same time, crocodile crept passed in front of them, some of them seeing that said: we wish Muhammad had chosen this one as the Guardian instead of Ali!'
Abuzar Ghaffari heard their words and transferred it to the Messenger of Allah. The Messenger of Allah, Bless be to Him and his Descendants, sent someone to those people to invite them to him. They did what he commanded and when they were in the present of the Messenger, he asked them to know if they had said so. They denied it and swore by Allah that they had not uttered such a word. At the same time, Allah sent down this verse:
يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلامِهِمْ وَهَمُّوا بِمَا لَمْ يَنَالُوا وَمَا نَقَمُوا إِلا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِنْ فَضْلِهِ فَإِنْ يَتُوبُوا يَكُ خَيْرًا لَهُمْ وَإِنْ يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا وَالآخِرَةِ وَمَا لَهُمْ فِي الأرْضِ مِنْ وَلِيٍّ وَلا نَصِيرٍ.
'…these [hypocrite] swear by Allah that they have said nothing [unjust], while they have declared the word of disbelief – they have disbelieved after their commitment to peace; and have worried over what they have not accomplished. How spitefully they acted merely because Allah and His Messenger had enriched them out of their bounties. [So instead of being grateful, they took vengeance], now if they repent, it will be better for them; while if they turn back again, Allah will chastise them in this world and the Hereafter. And there will not be for them any supporters or protectors in the earth, (Qur'an: 9/74).'
The Messenger of Allah, Bless be to Him and his Descendants, stated:
مَا أظَلَّتِ الْخَضْرَاءُ وَ مَا أقَلْتِ الْغَبْرَاءُ عَلَى ذِى لَهْجَة أصْدَقَ مِنْ أبى ذَر.
'The greenish sky does not yet cast shadow, and the dusty land is ever covered with dust, but Abuzar is trustworthy and speaks right!'
Among the narratives, Abu Basir has related an event from the Holiness Imam Sādiq, Upon Him be Peace, stating:
إنَّ النَّبِىَّ (ص) قَالَ: أمَّا جَبْرَئيِلَ نَزَلَ عَلَىَّ وَ أخْبَرَنى أنَّهُ يُؤْتَى يَوْمَ الْقِيَامَة بِقَوْمٍ إمَامُهُمْ ضَبٌّ فَانْظُرُوا أنْ لَا تَكُونُوا اوُلَئِكَ فَإنَّ اللهَ تَعَالَى يِقُولُ: يوْمَ نَدْعُو كُلَّ انَاس بِإمَامِهِم.
The Messenger of Allah, Bless be to Him and his Descendants, stated: 'Gabriel descended informing me that: on the Day of Resurrection, they will present some people to the Vast Land of the Judgement while their leader is a crocodile! Now, you refer to your opinions and try to be not of those people. Because Allah, the Loftiest, states: "A day approaches, and then We call every party of the people to come with their Leader, We call them to Us by their Leaders' names!"
And also ibn Shahr-Aashub has brought this elegy of ibn Touti:
1. وَ يَوْمَ غَدِيرِ قَدْ أقَرُّوا بِفَضْلِهِ وَ فِى كلِّ وَقْتٍ مِنْهُمْ الْغَدْ أضْمَرُوا
2. أرَى دَوْحَ خُمَّ وَ النَّبِىَّ مُحَمَّداً ينَادِى بِاعْلَى اصَّوْتِ مِنْهُمْ وَ يَجْهرُ
3. أَ لَسْتُ إذَنْ أوْلىَ بِكم مِنْ نُفُوسَكمْ فَقَالُوا: بَلَى وَ الْقُوْمُ فِى الْجَمْعِ حُضَّرُ
4. فَقَالَ لَهُمْ: مَنْ كنْتُ مَوْلَاهُ مِنْكُمُ فَمَوْلَاهُ بَعْدِى حَيْدَرُ الْمُتَخَيَّرُ
5. فَوَالِ مَوَالِيهِ وَ عَادِ عَدُوَّهُ أيَا رَبِّ وَ انْصُرْهُ لِمَنْ ظَلَّ يَنْصُرُ
6. فَلَمَّا مَضىَ الْهَادِى لِحَالِ سَبِيلِهِ أبَانُوا لَهُ الْغَدْرَ الْقَبِيحَ وَ أظْهَرُوا 
1- 'On the Day of Ghadir, all of them admitted the virtue and priority of Ali; however, they used to hide their slyness and cunning thoughts [concerning him].
2- I clearly observe that tree of the Ghadir-e- Khum, and also Muhammad, the Messenger, lecturing [the crowd] explicitly; saying:
3- 'Am I not closer to you than your own souls are?' They answered: Yes, you are. And among them was the tribe of the Quraish.
4- Therefore, the Messenger addressed them: 'Whoever of you I am a Master to, then after me, this Allah's chosen "HAIDAR" is his Master!
5- 'O Allah, gather those friends of Ali under Your Protection, and whoever always helps Ali, You do help him!'
6- However, as soon as the Messenger, the Leader of the nation, ended his due time and passed away by leaving this world, they revealed their own ugliest affairs!
Omar and Abu Bakr's congratulation and confession to the Guardianship of Ali bin Abī Tālib, Upon Him be Peace
In the book of "Zakhaeer-ul-Oqba", Ahmad in his "Mosnad" quotes Bara bin Aazib relating that: 'We were on a journey with the Messenger, until when we arrived at the Land of Ghadir-e-Khum.' He then, carries on explaining the quality of the Messer's sermon and at the bottom of the page says:
فَلَقِيَهُ عُمَرُ بَعْدَ ذَلِك فَقَالَ: هَنِيئاً لَك يَا بْنَ أبِى طَالِبٍ! أصْبَحْتَ وَ أمْسَيْتَ مَوْلَى كلِّ مُؤمِنٍ وَ مُؤمِنَه.
After the event of the ceremony, Omar met Ali and said: 'Congratulation, o the son of Abī Tālib! You passed the night behind and now you are the Guardian of every believing man and woman!'
And Ahmad Hanbal has related the very narrative by Omar in his book "Manaqib".
Moreover, Mohib-ad-Din Tabari says in the same book of "Zakhaeer" that:
عَنْ عُمَرَ- رَضِىَ اللهُ عَنْهُ- وَ قَدْ جَاءَهُ اعْرَابيَّانِ يَخْتَصِمَانِ فَقَالَ لِعَلىِّ: افْضِ بَيْنَهُمَا يَا أبَا الْحَسَنِ. فَقَضَى عَلِىُّ بَيْنَهُمَا. فَقَالَ أحَدُ هُمَا: هَذَا يَقْضِى بَيْنَنَا؟! فَوَثَبَ إلَيْه عُمَرُ وَ أخَذَ بِتَلْبِيبِهِ وَ قَالَ: وَيْحَكَ مَا تَدْرِى مَنْ هَذَا؟! هَذَا مَوْلَاىَ وَ مَوْلَى كلِّ مُؤمِنٍ! وَ مَنْ لَمْ يَكنْ مَوْلَاهُ فَلَيْسَ بِمُؤمِن.
'It has been related from Omar, (May Allah be pleased with), that when two Arabs had gone to him to settle their dispute, he had turned to the Commander of the believers, Upon Him be Peace, asking: 'O Abu-al-Hassan, you do judge between these two!' The Commander of the believers, Upon Him be Peace, gave his opinion about them, and then, one of them said: 'What! Is it this man going to judge between us?!' Hearing what he say, Omar hastily seized the man on the collar and said: ' woe on you! Do you not know who this man is? This man is my Master and so is the Master of every man; whoever Ali is not Master to, he is not a Muslim!'
(Ibn-us-Samman has also put this narrative in his book, "Al-Movafighah").
And ibn Athir Jazari has related it as:
فَقَالَ عُمَرُ بْنُ الْخَطَّابِ: يَا بْنَ أبى طَالبٍ! أصْبَحْتَ الْيَوْمَ وَلِىَّ كلِّ مُؤمِن.
'Omar bin Khattab said: You faced the morning and now you are the Guardian of every believer!
Gheiath-ud-Din bin Homam-ad-Din Husseini, who is a Sunnite, after relating the event of Ghadir-e- Khum and also the fact of the Guardianship, after writing:
مَنْ كنْتُ مَوْلَاهُ فَهَذَا عَلِىُّ مَوْلَاهُ. اللَّهُمَ وَالِ مَنْ وَالَاهُ، وَ عَادِ مَنْ عَادَاهُ، وَ انْصُرْ مَنْ نَصَرَهُ، وَ اخْذُلْ مَنْ خَذَلَهُ، وَ أدِرِ الْحَقَّ مَعَهُ حَيْثُ كان.
'Whoever I am Master to, so is Ali his Master.
O Allah, do love him who loves Ali and be opponent to him who is his enemy; and whoever is his assistant do assist him and he who humiliates him do humiliate him; and let the right be with him wherever he might be.' He says: so, soon after delivering his sermon, and stating his will concerning the Commander of the believers, Upon Him be Peace, the Messenger of Allah, Bless be to Him and his Descendants, entered his tent and the people in group went to him and congratulated him. And among the companions was Omar bin Khattab, May Allah be pleased with, who congratulated the Holiness Imam by saying:
بَخٍّ بَخٍّ يَا بْنَ ابِيطَالِبٍ! أصْبَحْتَ مَوْلَائى وَ مَوْلَى كُلِّ مَؤمِنٍ وَ مُؤمِنَه
'Blessed are you O the son of Abī Tālib! Now, you face the morning and are our Master and the Master of every believing man and woman!'
Next, the Muslims' wives and the rest of the women entered the tent one after another and offered their congratulations to the Commander of the believers.
And Mir Muhammad Khavand Shah, who is known as Mir Khand, has written it in the same way in his history book.
Above all, the congratulations of the two Sheikhs, Omar and Abu Bakr, to the Commander of the believers, Upon Him be Peace, has been related by great many Shiite scholars, May Allah be pleased with all of them, as well as the Sunnite scholars in their own history and commentary books. They have written it by referring to their authentic documents from ibn Abbas, Abu Horaira, Zeid bin Arqam and Bara bin Aazib.
A few of the Sunnites have used the phrase: بَخٍّ بَخٍّ لَك يا عَلِىُّ and some have said: هَنيئاً لَك and also the others have said: طُوبَى لَك. Apart from those, a few have also said: أصْبَحْتَ، أمْسَيْتَ، أصْبَحْتُ ، أمْسَيْت. Some of the narrators have said this congratulation was by Omar, and some have said it was by Abu Bakr, and a few have said it was by both. The phrase is also varied: some have said it was مَوْلَاىَ وَ مَوْلَى كلِّ مُؤْمِنٍ و مُؤْمِنَهٍ, and some others believe that it was, مَوْلَى كلِّ مُؤْمِنٍ و مُؤْمِنَة and few have said it was: مَوْلَى كلِّ مُؤْمِنٍ, مَوْلَى كلِّ مُسْلِم and مَوْلَاىَ وَ مَوْلَى كلِّ مُسْلِم. Now, in short, we are going to bring what Al‘lāma Amini, may Allah's blessing be upon him, has explained in "Al-Ghadir".
First: Hafiz Ahmad bin Oghda in the book of "Velayat", Hafiz Abu Abdullah Marzbani in the book of "Seraghat-ash- She'r", Hafiz Ali bin Omar Dar Ghotbi , according to what ibn Hajar says, in "Sawaeegh", Abu Muhammad Aasemi in the book of "Zain-ul-Fata", Hafiz Abu Abdullah Ganji in the book of "Kefayat-at-Talib", ibn Hajar Asghalani Heitami in the book of "As-Sawaeeq-al-Mohregha", Shams-ad-Din Monawi Shasiee in the book of "Feiz-ul-Ghadir", Abu Abdullah Zarghani in the book of "Sharh-el-Mawahib", Sayyid Ahmad Zaini Dahlan in the book of "Al-Fotohat-al-Islameiia", have related that the sentence that Omar and Abu Bakr used when congratulating was:
فَقَالَ أبُو بَكرٍ وَ عُمَرُ: أمْسَيْتَ يَا بْنَ أبى طَالِبٍ! مَوْلَى كلِّ مُؤْمِنٍ و مُؤْمِنَة.
Second: Hafiz Abu Abdullah in Battah, in the book of "Al-ebana", and Ghazi Abu Bakr Baghlani in "Tanhid-ul-Osul", have mentioned that the sentence was:
إنَّ أبَا بَكرٍ وَ عُمَرَ لَمَّا سَمِعَا قَالَا: يَا بْنَ أبِى طَالِبٍ! انت مولى كل مُؤْمِنٍ و مُؤْمِنَة
'Indeed, when Omar and Abu Bakr heard it, said: 'O son of Abī Tālib! You are the Master of every believing man and believing woman.'
Third: Hafiz Abu Bakr ibn Sheiba in the book of " الْمُصَنَّف", Ahmad bin Hanbal in his " مُسْنَد", Hafiz Abu Abbas Shaibani and Hafiz Abu Ya'li Moseli in their " مُسْنَد", Hafiz Abu Saeed Samaani in "فَضائِلُ الصَّحَابة ", Abu-al-Faraj ibn Juzi Hanbali in his "Manaqib", Abu-al-Mozaffar Sebt ibn Juzi Hanafi in "Tazkerat-u[Khawasal-Ommat", Omar bin Muhammad Molla in "Wasilat-ul-Motaabbedin", Hafiz Mohibb-ad-Din Tabari in the "Ar-Reiaz-an-Nazira", Sheilh-al-Islam Hammoee in " al-Faraeed-al-Semtain ", Wali-ad-Din Khatib in "Mishkat-al-Masabih", Jamal-ad-Din Zarandi in "Nazm-ul-Durar-al-Semtain", Abu-al-Fida ibn Kathir Shami Shafiee in "Al-Bedayat-ul-Wa-an-Nehaya", Taqi-ad-Din Maqrizi Misri in "Khetaqt", Noor-ad-Din ibn Sabbaq Maliki in "A—Fosul-al-Mohemma", Kamal-ad-Din Maybadi in "Sharh-e-Divan related to the Commander of the believers", and according to the quotation of "Kanz-ul-Ommal, "Jalal-ad-Din Siyuti: in "Jam-ul-Jawamei", Nour-ad-Din Samhudi Shafiee in "Wafa-al-Wafa", due to the relation of "Dar-ul-Mostafa", Sayyid Ali bin Shab-ad-Din Hamadani in ""Mawaddat-al-Ghorba, Sayyid Mahmood Sheikhani Ghaderi in "As-Sirat-us-Sawei fi Manaqib-e- Aal-e—an-Nabi", Sheikh Ahmad Bakthir Makki in "Wasilat-ul-Mal fi Adde Manaqib-el-Aal-en-Nabi", Miza Myhammad Badakhshani in "Miftah-un-Naja fi Manaqib-el-Aal-al-Aba". And Sheikh Muhammad Sadr-el-Aalam in " مَعَارِجُ الْعَلَى فى مَنَاقِبِ الْمُرْتَضَى", bu Wali-ul-Lah Omari Dehlawi and Sayyid Muhammad Sanaani in " الرَّوْضَة النَّدِيَّة شَرْحُ التُّحْفَة الْعَلَويّه ", Molawi Muhammad Mobin –al-Kahnawi in " وَسِيَلة النَّجِاه", Sheikh Muhammad Jib-ul-lah Shanqiti Maliki " كفَايَة الطَّالَبِ فى حَيَاة عَلِىِّ بن ابيطَالِب", all have written as: قَالَ عُمَرُ: هَنِيئاً لَك يَا بْنَ أبى طَالِبٍ! أصْبَحْتَ وَ أمْسَيْتَ مَوْلَى كلِّ مُؤْمِنٍ و مُؤْمِنه 'Congratulation, o the son of Abī Tālib! You passed the night behind and now you are the Guardian of every believing man and woman.'
Fourth: Hafiz Abu Jarir Tabari has written it in his "commentary", Hafiz Abu Saeed Khargushi in "شَرَفُ الْمُصْطَفى", Abu Saeed Ghazali in " سِرُّالعَالَمَيْن", Akhtab Khotaba Kharazm Movaffaq bin Ahmad Hanafi in " مناقِب", Fakhr-ad-Din Tazi Shafiee in his "Commentary", Nizam-ad-Din Ghomi Nishabori, and Sayyid Abu-ul-Wahab Husseini Bokhari, and Muhammad Mahbub Aalam have brough it in " تفسير شاهى " as:
فَلَقِيَهُ عُمَرُ فَقَالَ: هَنِيئاً لَكَ يَا بْنَ أبِى طَالِبٍ! أصْبَحْتُ وَ أمْسَيْتَ مَوْلَى كُلِّ مُؤْمن و مُؤْمِنة.
'Omar met him and said to him: Congratulation, o the son of Abī Tālib; you passed the night behind and now, you are the Master of every believing man and believing woman!'
Fifth: Hafiz ibn Samman Razi, as related Muhib-ad-Din Tabari, has written it in " الرّيَاضُ النَّضِرَة", Shanghiti in " حَياة عَلِىِّ بْن أبى طَالِب", Hossam-ad-Din Bayazid Sahanpori in " مَرافِضُ الرّوافض " have related it as: فَلَقِىَ عَليٍّا (ع) عُمَرُ بْنُ الْخَطَّابِ بَعْدَ ذَلِكَ فَقَالَ: هَنِيئاً يَا بْنَ أبِى طَالِبٍ! أصْبَحْتَ وَ أمْسَيْتَ مَوْلَاىَ وَ مَوْلَى كُلِّ مُؤْمِنٍ و مُؤْمِنَة
'After this event, Omar bin Khattab met Ali bin Abī Tālib, Upon Him be Peace, and said: O son of Ali bin Abī Tālib, "Congratulation! You passed the nights, and the mornings and now you are my Master and so are the Master of every believing man and woman!'
Sixth: Abu Ishaq Tha‘labi has written it in his commentary book " الكَشْفُ وَ الْبَيانُ", as it is related that, Hafiz Abu Bakr Beihaqi " الفصول المهمّة", Hafiz Abu Bakr Khatib Baghdadi and Faqih Abu-al-Hassan ibn Maghazeli in " مَنَاقِب", Abu-al-Fath Ashari Shahrestani in " الْمِلَل وَ النِّحَل", Ghazi Najm-ad-Din Azroee Shafiee in " بَديعُ الْمَعَانِى" have related it as:
فَلَقِيَهُ عُمَرُ فَقَالَ: هَنِيئاً لَكَ يَا بْنَ أبِى طَالِبٍ! أصْبَحْتُ مَوْلَى كُلِّ مُؤْمِنٍ و مُؤْمِنَة
'After the sermon of the Messenger of Allah, Omar met Ali and said: O son of Ali bin Abī Tālib, "Congratulation! You passed the night behind and now, it is morning, and you are the Master of every beli3ving man and woman!'
Seventh: Faghih ibn Moghazeli in " مناقِب", with another document and Khatib Kharazmi in " مناقِب", with another document have related that:
فِانْصَرَفَ عَلِىُّ قَرِيرَ الْعَيْنِ فَأتْبَعَهُ عُمَرُ بْنُ الْخَطَّابِ فَقَالَ: بَخٍّ بَخٍّ يَا أبَا الْحَسَنِ! أصْبَحْتَ مَوْلَاىَ وَ مَوْلَى كُلِّ مُسْلِم.
'After the sermon of the Messenger of Allah, Ali walked away cheerfully; Omar bin Khattab followed him saying: O Abu-al-Hassan! You passed the night behind and now, it is morning, and you are the Master of every beli3ving man and woman!'
Eighth: Abu-al-Fath Muhammad bin Ali Natanzi has written in "الخصائص العلويه", and Sheikh al-Islam ham'moee with another document has related that:
قَالَ عُمَرُ: بَخٍّ بَخٍّ يَا بْنَ أبِى طَالِبٍ! أصْبَحْتَ مَوْلَاىَ وَ مَوْلَى كُلِّ مُسْلِ.
'Omar said: Well-done, well-done! O the son of Abī Tālib! You passed the night behind and now, it is morning, and you are the Master of every beli3ving man and woman!'
Ninth: Abu Muhammad Aasemi, by means of another document has related in " زَيْنُ الْفَتَى", that:
قَالَ عُمَرُ: هَنِيئاً لَكَ يَا أبَا الْحَسَنِ! أصْبَحْتَ مَوْلَى كُلِّ مُسْلِمٍ.
'Omar said: O Abu-al-Hassan! Congratulation! You passed the night behind and now, it is morning, and you are the Master of every beli3ving man and woman!'
Tenth: and also Abu-as-Sa'adat ibn Athir Shibani in " نهايَة", Shahab-ad-Din Ghastalani in " الْمَوَاهِبُ اللَّدُنيِّة", have brought it as: قَوْلَ عُمَرَ لِعَلِىٍّ: أصْبَحْتَ مَوْلَى كُلِّ مُؤْمِن
'Omar said to Ali: You approached the morning and now you are the Master of every believing man and believing woman.'
Eleventh: Ezz-ud-Din ibn Athir Shibani has related it as:
يَا ابْنَ أبِى طَالِبٍ! أصْبَحْتَ الْيَوْمَ مَوْلَى كُلِّ مُؤْمِن.
'O the son of Abī Tālib! You [passed the night behind and now it is the morning and you are the Master of every believing man and believing woman.'
In short, these are some of the narratives related to the both Sheikhs who have confessed the Guardianship of the Commander of the believers, Upon Him be Peace, however, they have taken the meaning of Guardianship something other than Imamate and the Caliph. They have done so not to damage their ruler-ship! However, this cannot be correct, because according to the grammarians and the literary men of the Arabs, the main root of the "Guardianship", as we mentioned it in our previous discussion, includes all meaning within, it means: ruler-ship, chairmanship, government, caliphate and being in authority of the religion and directing the affairs of the world.
While it is quite clear, as clear as crystal, they denied the fact and created too many excuses to say that the government and the religion are two separate things! People must choose their own Imam; as we see in the Sunnite's way of philosophy they say: the narrative of: مَنْ كُنْتُ مَوْلَاهُ فَعَلِىُّ مَوْلَاه is quite alright, and it is absolutely stated by the Messenger of Allah, however the Guardianship does not mean the Ruler-ship and the Caliphate! They say that the best reason is that although the two Sheikhs heard what the Messenger of Allah saying, and they both congratulated the Commander of the believers, Upon Him be Peace, and admitted his Guardianship, they both decided to choose the Caliph later on; and they swore allegiant with Abu Bakr!
Sayyid Muhammad Reza Rashid says: The Sunnites say, this narrative has nothing to do with the Guardianship, Chairmanship, the Imamate and the Caliphate. It is not meant with that meaning in the Holy Qur'an; in this narrative, the meaning of the guardianship is just friendship which Allah enjoins concerning any believer and disbeliever: بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ 'Some of them are the friends of some others.' So, the meaning of the narrative is that: Whomsoever I am Master to, so is Ali his Master; or it means: Whomsoever I am Master and Guardian to, so is this Ali his Master and Guardian. The outcome is that: Ali has followed the Messenger, so whomsoever the Messenger has helped, it means, Ali has helped him. Therefore, it is the responsibility of anyone who has helped the Messenger, to help Ali in the same way.
And this is a great privilege. The Holiness, May Allah Honour him His Generosity, has assisted Abu Bakr, Omar and Othman, and he has been their Guardian. Therefore, this proof narrative cannot be against those who have taken those three, Abu Bakr, Omar and Othman, is their Guardian as Ali is, but it is a proof against those who hate them and keep away from them. This narrative is only a proof against those who have taken Mua‘wiyah as their Guardian and have helped him.
So, this narrative has nothing to do with Ali's Imamate, but it relates the necessity of assisting him – whether he is an Imam or the follower. Because if the Messenger's sermon denotes his Imamate, Ali too might be Imam at that time, however, the Shiite do not believe so.
And the both parties of the Shiite and Sunnite have something to discuss on this subject but we are not going to explain it in detail, because it is obvious that stretching it brings hatred among the Muslims. So far as the anger and hatred exists between the religions it is hard to settle down the dispute and disagreement between the parties! However, if the anger is settled and it is forgotten by all common people then it makes no difference for the Muslims – whether the opinion of this side is proved to be right, or the other side's opinion and verdicts! Because there remains no hatred and both sides consider the case with fairness and accept the fact; then, they appreciate the rightful and ask forgiveness for the party in loss.
As it is stated and then is written: (in "تفسير المنار", Sheikh Muhammad Ab'da, volume 6, page 465-466).
رَبَّنَا اغْفِرْ لَنا وَ لِإِخْوانِنَا الَّذِينَ سَبَقُونا بِالْإِيمانِ وَ لا تَجْعَلْ فِى قُلُوبِنا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنا إِنَّك رَؤُفٌ رَحِيم.
'…Our [Creator and Nurturer] Lord, forgive us and our brothers who preceded us in faith, and do not place rancor in our hearts concerning those who believe. Our [Creator and Nurturer] Lord, surely You are the most Compassionate and Merciful, (Qur'an: 59/ 10).'
By Allah's Own Power and His direct guidance, we succeeded in making the meaning of the Guardianship, which is the very status of the servitude and the removal of the veil between the Beloved and the lover, crystal clear. It's main necessity is to be intimate, to be attentive in the Court of the Divine Kingdom. Then, the Chairmanship, Governing and the Imamate are the main and unbreakable tools for it. And their separation, as it is made clear in the sermon of the Messenger of Allah, and the other subjects prove it, is irrational!
Thus, the narrative of the Guardianship directly refers to the Statesmanship of the Commander of the believers; and it refers to its needed enthusiasts such as Salman, Abuzar, Miq'dad and Am'mar, as well the enemies whoever they might be. It is because on this basis that the two terms of "taking as a friend and denouncing" are two basic pillar of the religion. However, unfriendly discussion is always wrong, because a sound discussion is free from hatred and anger which is against moral attitude or more over, against the religion. If our discussion is not by the genuine history and the narratives of the companions then how can we understand whether our discussion is correct or wrong! Then, how can we set up our verdicts and opinions on the most correct foundation? Thus, it is necessary to know the companions and their way of thoughts. Whoever investigates to find the rightist religion cannot ignore this fact and then, to follow their ways blindly; this is against the rule of Islam – we will, God willing, discuss on this base in the future.
But that he has said: We do not like to investigate the opinions and thoughts of the two parties: the Shiite and Sunnite, and to make it known to public, it is clear that this kind of investigation leads us to where we will put the companions in shame; and it leads our discussion to where that we understand the crystal clesr state of the Commander of the believers Ali bin Abī Tālib and the usurp of his right! We then get to know how they set fire the house of the Messenger of Allah. Therefore, it is much better for those gentlemen not to investigate nor discuss on this subject, and not to try to look for a standard figure in their religion!
Anyhow, the responsibility of an investigator is to follow the subject in every discussion, to investigate it thoroughly, then without being bios to express the fact; then, the listeners get to understand the truth and the narrator is not subjected to be blamed. A writer, especially one who writes about the opinions and the beliefs of the people must be honest and reliable, because people believe him and then they will copy him and take his opinions as guidance to follow, as it is said: الْمُسْتَشَارُ مُؤْتَمَن.
For what reason, and what was the opponents' excuses that they put aside Ali bin Abī Tālib the only righteous man, the most knowledgeable, the brave, aware of the Book of Allah the traditions of the Messenger of Allah; with his record in servitude and devotion to the Holiness Messenger openly and in secrete!
If the Imamate and the Guardianship is by the choice of the people, and in the time of difficulties referring to the opinions of the people in authority, then, why do they choose their Guardian in secret? Why do they do it in haste, without letting the followers of Ali know about it? They do it away from the sight of the companions of the Messenger of Allah, the Immigrants and the Helpers; they do it without letting Abbas, the uncle of the Messenger, and his children know about it! They do it without any Quraish taking part in the funeral service, and the opposition of some of the Immigrants and the Helpers, and while still the blissful corpse of the Messenger lying on the ground and Ali is busy washing and shrouding it. At that very moment, according to the historians of the Sunnite, the two Sheikhs set out for the 'Saghifa Bani Saeda'. They were so hurried on the way that each one passed the other hurriedly. There, after discussing the priority of Quraish to the Helpers, they swore allegiance with Abu Bakr.
If the choice and standard of Imamate is in the Quraish's hand, then Ali has privilege and is of the Quraish very close to the Messenger of Allah; so how they talk and reason of the pedigree and then totally forget it?
Ibn Ghotaiba Dinvari says: when they took Ali to the mosque and commanded him to pay homage, the Holiness said:
اللهَ اللهَ يَا مَعْشَرَ الْمُهَاجِرينَ! لَا تُخْرِجُوا سلْطَانَ مُحَمَّدٍ فِى الْعَرَبِ عَنْ دَارِهِ وَ قَعْرِ بَيْتِهِ إلَى دُورِكُمْ وَ قُعُورِ بُيُوتِكُمْ! وَ لَا تَدْفَعُوا أهْلَهُ عَنْ مَقَامِهِ فِى النَّاسِ وَ حَقِّهِ! فَوَ اللهِ يَا مَعْشَرَ الْمُهَاجِرِينَ، لَنَحْنُ أحَقُّ النَّاسِ بِه، لِانَّا أهْلُ الْبَيْتِ، وَ نَحْنُ أحَقُّ بِهَذَا الْأمْرِ مِنْكُمْ!
مَا كَانَ فينَا الْقَارِئُ لِكِتَابِ اللهِ، الْفَقِيهُ فِى دينِ اللهِ، الْعَالِمُ بِسُنَنِ رَسُولِ اللهَ، الْمُضْطَلِعُ بِأمْر الرَّعِيَّة، الْمُدَافِعُ عَنْهُمْ الْامُورَ السَّيِّئَة، الْقَاسِمُ بَيْنَهُمْ بِالسَّوِيَّة، وَ اللهِ إنَّهُ لَفِينَا؛ فَلَا تَتَّبِعُوا الْهَوَى فَتَضِلّوا عَنْ سَبِيلِ اللهِ! فَتَزْدَادُوا مِنَ الْحَقِّ بُعْداً.
'O the company of the Immigration! By Allah! And for Allah's sake take Allah into consideration! O the company of the Immigration! Try not transferring the power of Muhammad from his dowelling into your houses! And do not take away the right of his family in front of the people; and do not put them in the hardship! O Immigrant! I swear by Allah that we have the most privilege in the sight of the Messenger, because we are his Household. And we deserve the Imamate and Guardianship more than you do.'
Bashir bin Sa‘d Ansari said: 'O Ali, if, before paying allegiance to Abu Bakr, the Tribe of the Helpers had heard what you say, they would have sworn allegiance with you as their Imam; then there would remain no two men to oppose each other!'
It must be known that the very Bashir bin Sa‘d (بَشِيرُبن سَعْدِ، بَشِيرُبن سَعْدِ بْنِ ثَعْلَبَة بْنِ جُلاس انصارى خزرجى) was a great Sayyid and was the greatest man of Khazraj's Tribe. And he is the same man who opposed Sa‘d bin Ebadah, the chief of the Tribe of Auss at the Saghifa, and he paid allegiance to Abu Bakr even before Omar and Abu Obaida Jarrah. And the Helpers also followed him and paid allegiance to Abu Bakr.
Now, his confession proves something of very importance: His direct word is: If the Helpers had heard the words of Ali before paying allegiance to Abu Bakr, now no one would avoid paying allegiance with Ali. His confession proves that the place where the event of Saghifa Bani Saeda took place, wherein there was not the main member of the candidate, was totally worthless! The secret gatherin, without the presence of Ali, Nabi Hashim, Immigrants and the Helpers is lacking the necessary value.
One of their excuses concerning the Guardianship of Ali, the Commander of the believers, Upon Him be Peace, was that he was too young! They said: 'Ali is young.' When they took Ali to the mosque to pay allegiance, Abu Obeida Jarrah told him:
يَا بْنَ عَمِّ، إنَّكَ حَديثُ السِّنِّ وَ هَؤْلاءِ مَشِيخَة قَوْمِكَ، لَيْسَ لَكَ مِثْلُ تَجْربَتِهِمْ وَ مَعْرِفَتِهِمْ بِالْامُورِ؛ وَلَا أرَى أبَا بَكْرٍ الَّا أقْوَى عَلَى هَذَا الْأمْرَ مِنْكَ وَ أشَدَّ احْتِمَالًا وَ اضْطِلَاعاً بِهِ، فَسَلَّمْ لِأبى بَكْر هَذَا الْأمْرِ! فَانَّكَ إنْ تَعِشْ وَ يَطُلْ بِكَ بَقَاءُ فَأنْت لِهَذا الْامْرِ خَلِيقُ وَ بِهِ حَقِيقُ فى فَضْلِكَ وَ دِينِكَ وَ عِلْمِكَ وَ فَهْمِكَ وَ سَابِقَتِكَ وَ نَسَبِكَ وَ صِهْرِك.
'O my cousin! You are still young; you are really too young, and these Sheikhs are of your relatives! You have not enough experience to govern as they have; and I certainly know that Abu Bakr is more capable and has more power than you have in this matter! And he is patient enough and is more tolerable to bear this responsibility! Now, do trust him to have this Guardianship and the statesmanship! And when you grow up and are quite mature, then you deserve taking the authority in your hand, for then you are strong enough and have more power to manage it. This which I said is because of your virtue, your religion, your knowledge and understanding, your record and your relationship with the Messenger, as his so-in-law.'
Here, we see how Abu Abida Jarrah, as the third party, by his well-planned speeches and advice swearing allegiance with Abu Bakr, and being the member of the Saghifa and not hesitating to assist the two Sheikhs, has put aside Ali bin Abī Tālib, the one with such virtue and knowledge! While he was the protector of the religion, and above all, was the son-in-law of the Messenger! Although he owned more privilege than the two Sheikhs he overlooked him just because he was young. Instead, he advises him as: 'Do not worry, if you grow up then you will get the position of the Guardianship!'
First of all, the Commander of the believers, Upon Him be Peace, was not at his youth, the Messenger of Allah passed away he was a thirty-three-year ole man. He was at the service of the Messenger since his childhood, he was with the Holiness wherever he was, he was quite aware of the rule of the religion, and according to all friends and foes he was the supporter of the Messenger. He was the treasurer of the knowledge of the Messenger and so was he familiar with the Book of Allah and the traditions of the Messenger. He was the sole brave fighter and the killer of the enemies, and was against pride and the idolaters.
The Commander of the believers was the trained man for Islam, he had the knowledge of Islam, and he knew the secrets of the religion; he was the Minister, Guardian and the Successor, as well as the brother and Caliph after the demise of the messenger of Allah.
What is the use of youth or the elder person if he lacks knowledge, insight, generosity, devotion, self-possession, kindness, resistance and the piety? Does a shining magnificent pearl worth the same price as a piece of rock worth? Is a new born baby more costly than an elephant? Does a strong and knowledgeable young man not worth more than a weak frail old man?
Above all, what does meddling in the religion mean? When the Messenger of Allah has chosen and assigned him as the caliph and called him as the Successor, the sure Inheritor and the Guardian after him,  then, who are you on the earth to interfere it? Does it not mean that you are interfering in the spiritual affair, fact, the truth, the secret of Allah, the secrets of the prophet-hood – although it has been enjoined that you have no right to act so – then you are respecting the old age of Abu Bakr but ignoring the son-in-law of the Messenger of Allah?!
The clear statement of the Messenger of Allah that Ali bin Abī Tālib was the Commander of the believers
Was the Messenger of Allah not wise enough to choose him as his Successor and the Guardian and then trust him the whole divine affairs? Whereas, he gave the title of the Commander of the believers to Ali bin Abī Tālib, which means: the chief, Sayyid and the Master upon the believers. When he ended the sermon of the Ghadir-e-Khum, he commanded the people to come together, and the Sheikhs of the Quraish to do so, and even their wives to join them and all, but one by one, to salute and congratulate Ali for his being the Guardian. That is, everyone to say: السَّلَامُ عَلَيْكَ يَا أمٍيرَالْمُؤمِنين.
Did Allah and his Messenger not know that your chose caliph was not capable to take the position of the Guardianship but you knew it?!
What! Have you not related that:
قَالَ رَسُولُ اللهِ (ص): مَا أنْزَلَ اللهُ آيَة فِيهَا «يَا أيُّهَا الّذِينَ آمَنُوا» إلَّا وَ عَلِىُّ رَأْسُهَا وَ أمِيرُهَا.
'The Messenger of Allah, Bless be to Him and his Descendants, stated: Allah has not revealed any verse to the believers starting with: يَا أيُّهَا الّذِينَ آمَنُوا unless Ali is meant to be the Chief and Emir in that verse?'
The Messenger of Allah, Bless be to Him and his Descendants, called Ali as: أمِيرُ الْبَرَرَة و إمَامُ الْبَرَرَة which means 'the Emir and Chief of the good and good-doers!'
By means of his documents, Hammoee has quoted Abd-ur-Rahman bin Bahman saying: 'I heard Jabir bin Abdullah saying: "On the Day of Hodaiba, when the Messenger of Allah, Bless be to Him and his Descendants, was holing Ali by his arm was saying:
هَذَا أمِيرُ الْبَرَرَة قَاتِلَ الْفَجَرَة، مَنْصُوُر مَنْ نَصَرَهُ، مَخْذُولُ مَنْ خَذَلَهُ.
'This is the Emir of the good and good-doer, and so is he the killer of the debauchee, the assistant to him who assists him, he humiliates one who resists to help him.'
[قَالَ جَابِرُ] مَدّبِهَا صَوْتَه.
Jabir says: 'The Messenger of Allah raised his voice when announcing this statement.'
Movaf‘fagh bin Ahmad Kharazmi has quoted Abu Mansour Shardar bin Shiroia Deilami quoting Asbagh bin Nonata saying that:
لَمَّا اصِيبَ زَيْدُ بْنُ صُوحَانَ يَوْمَ الْجَمَلِ أتَاهُ عَلىُّ (ع) وَ بِهِ رَمَقُ؛ فَوَقَفَ عَلَيْه وَ هُوَ لِمَا بِهِ فَقَالَ: رَحِمَكَ اللهُ يَا زَيْدُ، فَوَ اللهِ مَا عَرَفْنَاكَ إلَا خَفِيفَ الْمَؤوُنَة كَثِيرَ الْمَعُونَة! قَالَ: فَرَفَعَ إلَيْهِ رَأسَهُ وَ قَالَ:
أنْتَ مَوْلَاىَ- يَرْحَمُكَ اللهُ- فَوَ اللهِ مَا عَرَفْتُكَ إلّا بِاللهِ عَالِماً، وَ بِآياتِهِ عَارِفاً! وَ اللهِ مَا قَاتَلْتَ مَعَكَ مِنْ جَهْلٍ وَ لَكِنى سَمِعْتُ حُذَيْفَة بْنَ الْيَمَانِ يَقُولُ: سَمِعْتُ رَسُولَ اللهِ (ص) يَقوُلُ: عَلِىُّ أمِيرُ الْبَرَرَة، وَ قَاتِلُ الْفَجَرَة، مَنْصُورُ مَنْ نَصَرَهُ، مَخْذُولُ مَنْ خَذَلَهُ. ألَا وَ إنَّ الْحَقَّ مَعَبهُ وَ يَتَبَعُهُ ألَا فَمِيلُوا مَعَه. 
'When, on the Day of 'Battle of Jamal', Zaid bin Sohan was wounded [and collapsed on the ground, and while was taking his last gasps Ali, Upon Him be Peace, went to him and stood by his side saying: 'O Zaid! Mat your Creator bless you! By Allah we have gathered that you have been a fair and gentle person, a stable helper of us and assistant.'
Zaid raised his head a bit, turned to him saying: 'You are my Master! By Allah, I did not found you anything except the pious and Good-fearing! You knew His signs of revelations! By Allah, I did not fought your enemies in ignorance to help you but I heard Hozaifa Yamani say: I heard the Messenger of Allah, Bless be to Him and his Descendants, saying: 'Ali is the Emir of the good and good-doer, and so is he the killer of the debauchee, the assistant to him who assists him, he humiliates one who resists helping him! Be aware that the right and righteousness is with Ali and it accompanies Ali! Always be on your guard staying by Ali's side!'
And it has been narrated that ibn Asaker has quoted the Messenger of Allah, Bless be to Him and his Descendants, saying:
عَلِىُّ إمَامُ الْبَرَرَة وَ قَاتِلُ الْفَجَرَة، مَنْصُورُ مَنْ نَصَرَهُ، مَخْذُولُ مَنْ خَذَلَه.
'Ali is the Imam of the good and good-doer, and so is he the killer of the debauchee, the assistant to him who assists him, he humiliates one who resists helping him!'
Abu Noaim Isfahani has quoted Moaaz bin Jabal saying that:
قَالَ النَّبىُّ صلّى الله عليه (و آله) و سلّم: يَا عَلِىُّ أخْصَمُكَ بِالنُّبُوَّة وَ لَا نُبُوَّة بَعْدِى! وَ تَخْصِمُ النَّاسَ بِسَبْعٍ! وَ لَا يُحَاجَّكَ فِيهَا أحَدُ مِنْ قُرَيْشٍ! أنْتَ أوَّلُهُمْ إيمَاناً، وَ أوْفَاهُمْ بِعَهْدِاللهِ، وَ أقْوَامُهُمْ بأمْرِ اللَهِ، وَ أقْسَمُهُمْ بِالسَّويَّة، وَ أعْدَلُهُمْ فِى الرَّعِيَّة، وَ أبْصَرُهُمْ بِالْقَضِيَّة، وَ أعْظَمُهُمْ عِنْدَ اللهِ مَزِيَّة.
[Moaaz] said: 'The Messenger of Allah, Bless be to Him and his Descendants, has stated that: 'O Ali, I prevail you concerning the Messenger-hood, because there is no any messengers after me. However, you have seven priorities upon the people and none of the Quraish can discuss over it with you: you are the first one among them who has embraced Islam! And you are the most loyal one to Allah among them all! And you are the most resistible man for the commands of Allah! You are the most righteous one among them who divide the Muslims public treasury in justice! You are the most virtuous man among the nation! And you are most attentive in solving the problems, disputes and fighting among the people! And you are the greatest of them with immense privileges in front of Allah, the Loftiest!'
Therefore, in spite of the fact that this text of the Messenger of Allah trusted the position of the statesmanship to Ali bin Abī Tālib, and called him too be the Emir, Chief and the Master of the Muslims, and then singled him out as the most aware and stable man in every affair, is it not shameful to ignore and put him aside only because of his being young! And then to give the authority to such old men who are not capable of doing anything at all!
If the young age is an obstacle to be a Ruler or the Statesman then why the Messenger of Allah chose Osamat bin Zaid as the commander of the army? He was quite young, he was still under his twentieth; and the elderly of the Quraish, such as: Abu Bakr and Omar were under his control; when he commanded the army to set out it moved it once.
How is it possible a twenty-year-old young man to become a chieftain upon Abu Bakr and Omar?!
When after the demise of the Messenger of Allah abu Bakr usurped the government, he did not stop Osama commanding the army, though Osama was a young man, Abu Bakr said: I do not dismiss him because the Messenger of Allah has appointed his as the Army Chief, I will never do anything against the Messenger's will. And even when Omar was insisting for his dismiss, Abu Bakr got angry and seized him on his beard and pulled it forcefully, and then he objected Omar how dear he was objecting the will of the Messenger of Allah! 'What!' he said, 'the Messenger of Allah appointed him and now I should dismiss Him!'
However, he practically opposed the Messenger of Allah and without a religious permission, he usurped the government by ignoring the rights of Ali, the Commander of the believers.
He kept saying he would fight against unjust, 'I will fight those for a braid of the handkerchief  which they gave to the Messenger of Allah but now they avoid giving it to me!' However, he openly took the FADAK away from Fatimat-uz-Zahra, upon her be peace, but not knowing that it was an obvious opposition against the Messenger.
While the Messenger of Allah has stated in the successive narratives being with the Shiite and Sunnite:
أنَا مَدِينَة الْعِلْمِ وَ عَلِىُّ بَابُهَا، وَ مَنْ أرَادَ مَدِينَة الْعِلْمِ فَلْيَأتِهَا مِنْ بَابِهَا.
'I am the city of knowledge and Ali is its gate; so one who wants to enter the city, he must enter only through that door.'
And he has stated:
أنَا دَارُ الْحِكْمَة وَ عَلِىُّ بَابُهَا 
'I am the house of wisdom and Ali is its gate.'
And he has stated:
أنَا مَدِينَة الْجَنَّة وَ عَلِىُّ بَابُهَا. كَذَبَ مَنْ زَعَمَ أنَّهُ يَدْخُلُ الْجَنَّة مِنْ غَيْرِ بَابِها 
'I am the town of paradise and Ali is its gate; he lies who thinks he can enter it other than the main gate of paradise!'
One must enter paradise through its gate, the knowledge and the wisdom, and gate is the gate of Ali's house. If one enters it through Abu Bakr's, then he ends up somewhere else! How nice Ghazi Norollah Shoshtari has composed this line:
'With no doubt, it is a mistake to attribute the idols with the name Allah but except you the Commander of the believers!'
“مناقب ابن شهرآشوب”, volume 1, page 539.
volume 4, page 28.
“حِلْية الأولياء”, volume 1, page 64 from Muhammad bin Omar bin Ghalib,
quoting Muhammad bin Ahmad bin Abi Kheithamat, from Ebad bin Ya’qub, quoting
Musa bin Othman Hazrami, from A’mash, from Mojahid from ibn Abbas quoting
the Messenger of Allah, bless be upon him and his Descendants, that he has
related. And in the History of “ابن عساكر”, volume 2, pages 428 to 430, has
related five narratives with different documents.
ما أنزل الله تعالى آية فى القرآن فيها «يا ايُّها الذين آمنوا» إلّا و علىُّ أميرها و شريفها;
and in the narrative of Hozaifa, it is in this way: الّا كان لعلىّ بن أبى طالب لُبُّها و لُبابها.
And in another narrative it is as: إلّا علىُّ رأسها و أميرُها.
In the narrative of Yusuf bin Musa Ghattan and Waki bin Jarrah it is: أميرها و شريفها لأنّه أول المؤمنين إيمانا.
And in the narrative of Ibrahim Thaghafi and Ahmad bin Hanbal, and ibn Buta Akbari from Ekrama, from ibn Abbas: الّا علىُّ رأسها و شريفُها و أميرها.
And in the Holiness Imam Reza’s book it is this way:
ليس فى القرآن «يا أيُّها الذين آمنوا» إلّا فى حقّنا، و لا فى التّوراة «يا أيُّها الناس» إلّا فينا
 “فرآئد السِّمطين”, volume 1, section 32, narrative 119, page 157; and “غاية المرام”, the first part, page 17, seventh narrative. And ibn Shahr Aashubhas put it in “مناقب”, volume 1, page 548 and 549 that Khatib has mentioned this event in three different occasions in “The History of Baghdad”.
Najaf printing, second section, the slain of Jamal’s people, page 111, and
“غاية المرام”, the first part, pages 21 and 22, narrative forty-second.
إنْ تطعنوا فى إمارته فقد طَعَنْتُم فى إمارة أبيه من قبلُ؛ و إنّه لخليقُ للإمارة، و كان أبوه خَليقاً لها. أوْعَبَ مع اسامَة المهاجرونَ الأوَّلون منهم: أبو بكر و عُمَر!
“Your objection to Osama’s chairmanship is not surprising and the first thing to happen because his father too was already mocked and being objected! However, Osama is truly deserve being the chief of the army, as was his father. To mobilize the army of Osama, the Holiness commanded all the previous Immigrants and the Supporters, as well as Abu Bakr and Omar to join the army.