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Section 9

Mockers

The Mockers and their fault-finding - Hypocrisy and the mischief of the Jews - the Jews and the Christians enjoined to act up to their own Holy Books.

(57) يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ الَّذِينَ اتَّخَذُواْ دِينَكُمْ هُزُوًا وَلَعِبًا مِّنَ الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَاء وَاتَّقُواْ اللّهَ إِن كُنتُم مُّؤْمِنِينَ

57. " O' you who have Faith! do not take those who take your religion in mockery and play, from among those who were given the Book before you and the infidels as guardians; and be in awe of Allah if you are believers."

Commentary:

The worldly retribution of the act of mockery and sacrilege unto the religion of Allah and profanity, is rupture of relations. Mocking the religion is a job of disbelievers. So, the condition of having Faith is having the religious zeal and dissociating from the vicious.

Never be afraid of the rupture of relation with pagans, the profaners of the religion. If you have Faith, be in awe of Allah.

" O' you who have Faith! do not take those who take your religion in mockery and play, from among those who were given the Book before you and the infidels as guardians; and be in awe of Allah if you are believers."

(58) وَإِذَا نَادَيْتُمْ إِلَى الصَّلوةِ اتَّخَذُوهَا هُزُوًا وَلَعِبًا ذَلِكَ بِأَنَّهُمْ قَوْمٌ لاَّ يَعْقِلُونَ

58. " And when you call to prayer they take it in mockery and play. That is because they are a people who do not apply reason. "

<H2COMMENTARY:< h2>

Following to the previous discussion upon the prohibition of friendship with the hypocrites and a party of the People of the Book who mock the commandments of Islam, this verse points to one of their deeds as an evidence. It implies that when the prayer call is recited and the Muslims are called to prayer, they hypocrites and some of the People of the Book mock it. Here is the verse:

" And when you call to prayer they take it in mockery and play. ... "

This Fact should be noted that ' prayer ' is the feature and the sample of the religion. Thus, here, taking prayer in mockery means taking the feature of the religion in mockery. Hence, the prayer call should be recited so that the crowd of Muslims gather, and prayer be established quitely open.

In Islamic society, prayer call must be recited loudly and be preached, but it should not be troublesome; of course.

In conclusion, this point is clear that the style of the wise is that they face the affairs logicly while the imprudent, those who have not reason, are the makers of mockery. The verse says:

" ... That is because they are a people who do not apply reason."

(59) قُلْ يَا أَهْلَ الْكِتَابِ هَلْ تَنقِمُونَ مِنَّا إِلاَّ أَنْ آمَنَّا بِاللّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ مِن قَبْلُ وَأَنَّ أَكْثَرَكُمْ فَاسِقُونَ

59. " Say: ' O' People of the Book! Do you find faults with us (for any reason) except that we have believed in Allah and in what has been sent down to us, and in what was sent down before (the Quran), and that, certainly, most of you are evil-doers'."

The Occasion of Revelation:

Upon the occasion of Revelation of the above verse and the verse after that, it has been narrated from Ibn-Abbas that a group of the Jewish people came to the Prophet (p.b.u.h.) and asked him to describe his creeds for them. Then, the holy Prophet (p.b.u.h.) said: " I believe in Allah and in what have been revealed to Abraham, Ismael, Issac, Jacob, Moses, Jesus, and all Divine Prophets, and I separate none of them from the others." They said: " We do not know Jesus and do not accept him as a prophet." Then they added that they knew no religion worse than their religion (the Prophet's religion). It was at that time that this verse was revealed and answered them.

Commentary:

In this verse, Allah (s.w.t.) orders Prophet Muhammad (p.b.u.h.) to ask the People of the Book why they found faults with them and criticized them for any reason, save that they had believed in Allah (s.w.t.) and surrended to what was sent down to them and to the prophets before them.

The verse says:

" Say: ' O' People of the Book! Do you find faults with us (for any reason) except that we have believed in Allah and in what has been sent down to us, and in what was sent down before (the Quran), ... "

At the end of the verse, there finds a sentence which in fact, is the clarification of the previous sentence. It, from the tongue of Muslims and addressing the People of the Book, denotes that: If you object us upon the pure theism and sincere submition we have unto all the heavenly Books, it is because that most of you are evil-doers and have polluted with sins. Thus, since you yourselves are polluted and deluded, then whoever are purified and pave the right path, in your point of view, their manner is blemish.

" ... and that, certainly, most of you are evil-doers. "

Note:

1- Denial of the right and annoying the followers of the right is ungodliness.

2- When encountering the severities of the enemies do not forfeit justice and fairness. Yet, do not consider all of those hostile enemies as equally evil-doers.

(60) قُلْ هَلْ أُنَبِّئُكُم بِشَرٍّ مِّن ذَلِكَ مَثُوبَةً عِندَ اللّهِ مَن لَّعَنَهُ اللّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ وَعَبَدَ الطَّاغُوتَ أُوْلَئِكَ شَرٌّ مَّكَاناً وَأَضَلُّ عَن سَوَاء السَّبِيلِ

60. " Say: ' Shall I inform you of (him who is) worse than that in retribution with Allah? (Worse are those) whom Allah has cursed and brought His wrath upon, and He turned some of whom into apes and swine, and worshippers of Taghut (false deity). They are worse in place (with Allah) and far more astray from the (Right) path. "

Commentary:

In this holy verse, some perverted creeds and some wrong deeds of the People of the Book, resulted to the inflictions they were faced with, are compared with the situation of the true Muslim believers, in order to make clear which of these two groups deserve to be blamed and criticized. This is, indeed, a logical answer which is used for the stubborn and fanatic persons to become mindful. In this comparison, it addresses the Prophet (p.b.u.h.) to tell them whether the person who believes in Allah and the heavenly Books deserves to be criticized and blamed, or the wrong actions of those whose retribution of their deed is worse than that with Allah. The verse says:

" Say: ' Shall I inform you of (him who is) worse than that in retribution, with Allah? "

Then, it explains this subject when it says:

"...(Worse are those) whom Allah has cursed and brought His wrath upon, and He turned some of whom into apes and swine, and worshippers of Taghut (false deity). They are worse in place (with Allah) and far more astray from the (Right) path. "

   

(61) وَإِذَا جَآؤُوكُمْ قَالُوَاْ آمَنَّا وَقَد دَّخَلُواْ بِالْكُفْرِ وَهُمْ قَدْ خَرَجُواْ بِهِ وَاللّهُ أَعْلَمُ بِمَا كَانُواْ يَكْتُمُونَ

61. " And when they come to you, they say: ' We believe '; while certainly they have entered in with infidelity, and certainly they have gone out with it; and Allah knows best what they were hiding. "

Commentary:

In order to complete the discussion about the hypocrites from among the People of the Book, in this verse it makes their inner hypocrisy manifest and announces it to the Muslims as such:

" And when they come to you, they say: ' We believe '; while certainly they have entered in with infidelity, and certainly they have gone out with it;..."

" And, at the end of the verse, it warns them that in spite of all these concealments, Allah is aware of what they hide. It says:

" ... and Allah knows best what they were hiding. "

(62) وَتَرَى كَثِيرًا مِّنْهُمْ يُسَارِعُونَ فِي الإِثْمِ وَالْعُدْوَانِ وَأَكْلِهِمُ السُّحْتَ لَبِئْسَ مَا كَانُواْ يَعْمَلُونَ

62. " And you will see many of them striving with one another to hasten in sin and transgression and their devouring the unlawful. Verily, evil is what they have been doing. "

Commentary:

In the previous verse, the words were about their infidel spirit; and, here, the statement is about their ethical, social, and economical corruptions.

In this verse, the Qur'an refers to some other signs of their hypocrisy As a part of the signs, it says:

" And you will see many of them striving with one another to hasten in sin and transgression and their devouring the unlawful. ... "

That is, they so act in the way of sin and cruelty that as if they go forward unto some honourable goals, and without any shame or modesty. they try to precede one another.

Therefore, preceding in corruption is found in the feature of the society infidelity and hypocrisy. But, the feature of the Islamic society is precedence in good deeds.

Similarly, the main goals and ideal of the hypocrites is: lust, wealth, might, usury, bribery, enmity, and sinfulness.

Worse than that manmer is that they openly show their committing sin and being involved in it.

And, at the end of the verse, in order to emphasize on the indicence of their deeds and that they continue to perform them, it says:

" ... Verily, evil is what they have been doing. "

(63) لَوْلاَ يَنْهَاهُمُ الرَّبَّانِيُّونَ وَالأَحْبَارُ عَن قَوْلِهِمُ الإِثْمَ وَأَكْلِهِمُ السُّحْتَ لَبِئْسَ مَا كَانُواْ يَصْنَعُونَ

63. " Why do not the learned men and the doctors of law prohibit them (the people) from uttering sinful words and devouring the unlawful? Verily evil is what they have been working. "

Commentary:

Then, in this holy verse, the attack is targeted at the learned men of such societies who, by their own silence, encourage them to committing sin. It says:

" Why do not the learned men and the doctors of law prohibit them (the people) from uttering sinful words and devouring the unlawful? ... "

That is, in order to improve an immoral society, the knowledgable men among them must change their incorrect thoughts and creeds. Thus, the verse shows the style of improving an immoral society to the learned people that they must begin from mental revolution.

And, at the end of the verse, the Qur'an has blamed the indifferent scholars who remain silent and those who abundon ' enjoining right and forbidding wrong ' in the same level that it has blamed the evil-doers, where it says:

" ... Verily evil is what they have been working. "

Thus, it becomes clear that the fate of those who do not perform the great duty of ' enjoining right and forbidding wrong ', specially when they are among scholars and learned ones, is equivalent with the fate of the sinners. They have, indeed, a share of their crime.

Ibn-Abbas, the famous commentator, has been narrated from that he used to say: " This verse is the most intensive verse which scorn and blame the undutiful and indifferent scholars. "

It is evident that this command does not pertain exclusively to the silent scholars of the Jews and the Chritians. It encompasses all the mental leaders and scholars who sit silent at the time that people become polluted with committing sin and go forward in the path of injustice and corruption, because the law of Allah is the same for all human beings.

In a tradition from Imam Ali (a.s.), mentioned in Sermon No.192, we recite that he has said:

" ... because Allah, the Glorified, did not curse the pastage except for that they had left off enjoining the right and forbidding the wrong. In fact, Allah cursed the foolish for committing sins and the wise because they gave up refraining others from evils. ... "

In other words, this part of the sermon means that: former nations were destroyed for their committing sins and that their wise men didnot forbid people from evils. At this time the misfortunes and divine retributions came down over them.

Then, o' people! beware to do ' enjoining right and forbidding wrong' so that you may not have their fate.

(64) وقاَلَتِ الْيَهُودُ يَدُ اللّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَلُعِنُواْ بِمَا قَالُواْ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَاء وَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَانًا وَكُفْرًا وَأَلْقَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاء إِلَى يَوْمِ الْقِيَامَةِ كُلَّمَا أَوْقَدُواْ نَارًا لِّلْحَرْبِ أَطْفَأَهَا اللّهُ وَيَسْعَوْنَ فِي الأَرْضِ فَسَادًا وَاللّهُ لاَ يُحِبُّ الْمُفْسِدِينَ

64. " And the Jews have said: ' The hand of Allah is tied up! ' Be their hands tied up! and cursed be they for what they have said. Nay, both His hands (of Power) are (always) spread out. He bestows as He pleases. And what has been sent down to you from your Lord will certainly increase many of them in insolence and infidelity; and We have cast enmity and hatred between them till the Day of Resurrection. Everytime they kindle a fire for war, Allah extinguishes it. They strive to make mischief in the land; and Allah does not love the mischief makers.

Commentary:

One of the clear examples of the vain statements and sinful words of the Jews, which were generally referred to in the previous verse, has been pointed out in this verse.

Its explanation is that: history shows that once the Jews were living in a very powerful state. They were ruling over a vast part of the inhabited world of that Age, of which the time of David and Solomon, son of Dawid, can be mentioed as an example. In the time after that, too, their authority continued to be exposed with some changes, of course.

But, with the advent of Islam, the light of the star of their power declined especially in Mecca and Medina.

The Prophet's fights against the Jewish tribes known as Bani-Nadir, Bani-Qurayzah, and the Jews of Kheybar caused them to becaome very weak. At this time, considering their past glory, authority and power, some of them mockingly said that Allah's hand was tied up with chains and would not give them anything.

Since the rest of them (those Jewish people) were content with them, too; the Qur'an has attributed this qualification to all of them, by saying:

" And the Jews have said: ' The hand of Allah is tied up! ... "

In answer to them, and in order to blame and reproach such a wrong belief, at first, Allah says:

" ... Be their hands tied up! and cursed be they for what they have said. ... "

Then, to nullify this unjust opinion, the Quran says:

" ... Nay, both His hands (of Power) are (always) spread out. He bestows as He pleases. ... "

Allah is neither forced in His affairs, nor is He obliged to the natural fenomena or the momentum of time; but His will is above every thing and effective in all affairs.

Then, it implies that even these verses, that make the secret of their statements and opinions manifest, in sted of having a positive effect on them and turning them back from the wrong path, cause many of them to become rather stubborn and also to increase their rebelliousness and faithlessness. The verse says:

" ... And what has been sent down to you from your Lord will certainly increase many of them in insolence and infidelity; ... "

But, for these unjust statements and opinions that they utter, and the obstinacy that they have in the way of disobedience and disbelief, Allah has assigned a heavy chastisement for them in this world. He (s.w.t.) in this verse says:

" ... and We have cast enmity and hatred between them till the Day of Resurrection. ... "

And, by the last part of the verse, the Qur'an points to the struggles and efforts of the Jews for kindling the flames of war; and the grace of Allah in protecting and rescuing the Muslims from these annihilating flames, where it says:

" ... Everytime they kindle a fire for war, Allah extinguishes it. ... "

And, in fact, this divine incident is one of miraculous aspects of the life of the Prophet (p.b.u.h.). Then, the Qur'an continues saying:

" ... They strive to make mischief in the land; and Allah does not love the mischief makers. "

(65) وَلَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُواْ وَاتَّقَوْاْ لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ وَلأدْخَلْنَاهُمْ جَنَّاتِ النَّعِيمِ

65. " And if the People of the Book had believed and kept from evil, We would certainly have remitted their sins and We would certainly have made them enter Gardens of Bless. "

Commentary:

The Qur'an follows, here, the former criticisms upon the manner and style of the People of the Book. In this verse and the verse next to it, as the training principles require, and in order to bring back the mischievous People of the Book to the straight path and admiring that minority of them who did not cooperate with them in their evil deeds, the Qur'an, at first, says:

" And if the People of the Book had believed and kept from evil, We would certainly have remitted their sins ... "

They not only will be forgiven of their sins but also will be admitted into gardens of Paradize which are the center of kinds of blessings. The Holy Qur'an says:

" ... and We would certainly have made them enter Gardens of Bless. "

This meaning refers to the spiritual bounties found in the Hereafter.

   

(66) وَلَوْ أَنَّهُمْ أَقَامُواْ التَّوْرَاةَ وَالإِنجِيلَ وَمَا أُنزِلَ إِلَيهِم مِّن رَّبِّهِمْ لأكَلُواْ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم مِّنْهُمْ أُمَّةٌ مُّقْتَصِدَةٌ وَكَثِيرٌ مِّنْهُمْ سَاء مَا يَعْمَلُونَ

66. " And if they had kept up the Turah and the Evangel and what was sent dow to them from their Lord, they would certainly have had (of the bounties) from above them and from beneath their feet. Among them there are people who are moderate, but (as for) many of them, evil is what they do. "

Commentary:

If the followers of heavenly Books other than the Holy Qur'an had submitted to the Qur'an, and had not imagined that surrendering to the Qur'an is the submission of the Children of Israel to Arabs, and had realized that the prophets' principles of teachings are all alike, and having faith in what was revealed after the Turah and Eveangel is a promotion to the higher class of belief not negating the former instructions, then, besides enjoying of the concerning merits in Hereafter, they would have received varieties of bounties in this very world, too.

In the preceding holy verse, the function of Faith in the spiritual felicity of the other life was referred to, but here, in the verse under discussion, its function in the worldly prosperity and economic welfare has been stated. The verse says:

" And if they had kept up the Turah and the Evangel and what was sent dow to them from their Lord, they would certainly have had (of the bounties) from above them and from beneath their feet. ... "

In the previous verse, the words were about the belief of the Jews saying that: " The hand of Allah's is tied up ", while, here, the verse points out that they should refer to the heavenly Books and then judge whether the hand of Allah is tied up or not. The reason that their glory and might changed into disgrace and degradation as a retribution was for that they turned their backs to the heavenly instructions and it was, not for the restraint of Allah (s.w.t.).

" ... Among them there are people who are moderate, but (as for) many of them, evil is what they do. "

Section 10

The Christian Diviation from the Truth

Truth to be Proclaimed at all cost - The People of the Gospel do not act up to it - The errors which the Christians commit.

(67) يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ

67. " O' Messenger! convey what has been sent down to you from your Lord; and if you do not, then you have not conveyed His message (at all); and Allah will protect you from the (vice of) people, verily Allah does not guide the unbelieving ones. "

Commentary:

Appointment of the Successor as the Final Point of Prophetic Mission.

In this verse, only the Prophet (p.b.u.h.) is addressed. It states but his duty. The text of the verse begins with " O' Messenge! " and continues explicitly and emphatically commending him such:

" ... convey what has been sent down to you from your Lord; ... "

Then, for a further emphasis it warns him that if he refrains doing that, (that never might he refrain), he has not conveyed His message to people at all. The verse says:

" ... and if you do not, then you have not conveyed His message (at all); ... "

After that, the revelation consoles the Prophet (p.b.u.h.), as if he was anious and worried about a particular incident, and tells him not to be afraid of people for performing this duty. It says:

" ... and Allah will protect you from the (vice of) people, ... "

And, at the end of the verse, as a threat and punishment unto those who reject or deny this peculiar message and pertinaciously blaspheme it, the verse says:

" ... Verily Allah does not guide the unbelieving ones. "

Truely, what an important subject there existed in the latest months of the Prophet's life that in the above mentioned verse the lack of its conveyance has been counted equivalent with the lack of messengership wholly.

In different books of the scholars of both Sunnite and Shi'ah schools of thought, there are many traditions recorded to say that the above mentioned verse has been revealed at Qadir-i-Khum about the appointment of the successor for the Prophet (p.b.u.h.) and the future fate of Islam and Muslims.(1)

Qadir-i-Khum in Brief

In the last year of the Prophet's life the rites of Hajjat-ul-Wida' were very gloriously performed at the presence of the Prophet (p.b.u.h.).

In this journey, not only the inhabitants of Medina accompanied the holy Prophet (p.b.u.h.), but also Muslims of different parts of Arabia took part in the pilgrimage with the Prophet (p.b.u.h.) to gain a great historical honour and credit.

The sun of Arabia was showering heat as fire over mounts and valleys. But the sweetness of this spiritual journey made everything easy. It was nearly noon. The land of Juhfeh and, behind it, the hot dry deserts of Qadir-i-Khum were showing themselves from a distance.

It was on thirsday in the tenth A.H. (anno Hijira), just eight days after the Day of sacrifice. Suddenly the Prophet (p.b.u.h.) ordered half to the marching caravan.

The Prophet's Mu'azzin invited people to noon prayer with a loud voice of ' Allahu-Akbar '. People became ready for prayer while the weather was so hot that men had to put one side of their shoulder-mantles on the groumd under their feet and another side of it over their heads when establishing prayer.

When the noon prayer was established, people were going to go immediately into their small tents which they were carrying with them to shelter therein. But the Prophet (p.b.u.h.) informed them that everybody should attend to hearken a new Divine message. Then he announced that message through a full descried sermon.

Those people who were standing in a distance from the Prophet (p.b.u.h.) to listen to his lecture could not see him from behind the crowd. Therefore, a pulpit was prepared from the seats used at the back of the camels. The holy Prophet (p.b.u.h.) mounting the pulpit praised Allah and sought protection from Him. Then he addressed the huge crowd of people and said:

" Soon I am going to depart from among you by accepting the in vitation of Allah. I am responsible, and you are responsible, too. How do you bear witness about me? "

The audience shouted saying:

" We bear witness that certainly you have coveyed (the mission of messengership), advised (the circumstance of benevolence) and strived (to guide us). May, then, Allah reward you goodness. "

Then he (p.b.u.h.) questioned:

" Do you not bear witness to Unity of Allah, my messengership, the rightfulness of the Day of Resurrection, and raising the dead on that Day? "

The crowd answered: " Yes, We confess." The Prophet (p.b.u.h.) said:

" O' Lord! Be witness."

Again, he (p.b.u.h.) said: " O' people! Do you hear me? ... " The audience answered positirely, and then a silence dominated throughout the desert, so that there was heard nothing but the sound of the wind.

The Prophet (p.b.u.h.) said: " Now, look how do you treat with these two weighty and worthy things that I leave among you? "

A voice from among the crowd asked the Prophet (p.b.u.h.) what those two worthy things were.

The Prophet (p.b.u.h.) immediately said: " The first is the Greater Weight ', the Qur'an, whose one end is in Allah's hand and another and is in your hand. Never abandon it lest you might get astray! the second worthy thing is my progeny, my Ahlul-Bayt. And verily Allah, the sabtle, the Aware, informed me that never, never, will these too get separated from each other until they meet me at Heaven. Do not antieipate them both, because you will be perished; and be not behind-hand of those two, for you will be perished, too."

At that time, people saw that the Prophet (p.b.u.h.) was looking round as if he was looking for some one. As soon as he saw Ali (a.s.), he leaned ever and took his hand and raised it up so high that the whiteness of their arm-pits were appeared. All the crowd saw him (a.s.) and recognized him that he is the very ever victorious officer of Islam. Here, the Prophet's voice became louder and more audible when he said:

" O' people! who is superior (or the Master) among the people to the believers more than their own selves? "

They said: " Allah and the Prophet (p.b.u.h.) know better."

The Prophet (p.b.u.h.) said: " Allah is my master, and I am the master over the believers, and I am superior to them more than their own selves (my decision is superior to their decision)."

Then he (p.b.u.h.) added:

" To whomever I am the Maula (the master) this Ali is his Maula (the master)."

And he repeated this statememnt three times, or, as some narrators of the traditions have cited, he repeated it four times. After stating this commandment, he looked up towards heaven and prayed, saying:

" O' Allah! Be You a friend to him who is a friend to him (Ali) and (Be You) as enemy to him who is enmy to him (i.e. Ali).

Then he (p.b.u.h.) said to the audience: " Beware that all of you who are present should communicate this news to those who are absent."

The Prophet's sermon was comptered while sweat was showering from the faces of the Prophet (p.b.u.h), Ali (a.s.) and all people there because of the heat. Before separating the rows of the pilgrims, Ruh-ul-'Amin came down and revealed this verse to the Prophet (p.b.u.h.):

"...This day have I perfected your religion for you and have I completed My bounties on you and an pleased your religion to be Islam. ..." (1)

The Prophet (p.b.u.h.) said:

" Allah is the Greatest! Allah is the Greatest upon the perfetion of religion and completion of favour, and the Lord became a pleased with my messengership and Ali's mastership after me."

At this time there arose a sound of pleasure and uproar amongst people, and they congratulated this position to Ali (a.s.). Two people, out of those famous ones in the gathering who felicitated Ali (a.s.), were Abu-Bakr and 'Umar. It was at the presence of the crowd when they one after another ultered: Bakhkhin bakhkhin laka yabna Abi-Talib. Asbahta wa amsayta Moulace wa Maula kulle Mu'minin wa Mu'minah " (Hurrah, Hurrah, O' son O' son of Abu-Talib! you have now become my Maula (master) and the Maula (master) of every believing man and believing woman.)

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