Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 7 - the Rebellion

The Historical Circumstance that Helped the Rebellion Prevail and the Legality Retreat

A. the Clans of Quraish

The Quraish consist of twenty five clans.[131] The best and the most honorable clan is the sons of Hashim­bn­Abd Menaf.[132] They are directly followed by the sons of Abdul­Muttelib­bn­Abd Menaf,... Al­Harith­bn­Abd Menaf,..., Umaya­bn­Abd Shams­bn­Abd Menaf and Nawfel­bn­Abd Menaf respectively. The Hashemites are the celebrities of Quraish. They succeeded their father in management. They are named ‘Al­Mujebbirun - The healers’. They are regarded as the foremost in holding peace treaties with the kings of that time. Hashim held a peace treaty with the kings of Syria. Abd Shams held an alike one with Nejashi, the king of Abyssinia. Nawfel held an alike one with the kings of Persia. Abdul­Muttelib held an alike one with the kings of Himyer; Yemen. According to such treaties, people of Quraish could settle in various areas of this world. For the high standing and the mastery of the Hashemites upon the Arabs, they were called ‘Aqdahun­Nedhar - Cups of Gold.’[133]

B. the Political Form

The Quraishi clans concluded a political form respecting distributing positions, such as the leadership, the pennon, the assemblies, watering the pilgrimages, hosting the guests... etc. This form was the furthest thing the clans could achieve. They, as a whole, were convinced that that had been too satisfactory to abuse any one's rights. The political positions are estimated as the fate of those clans that it is none's benefit to alter or change, since it is impossible to recognize the consequences of such attempts of altering or changing. It might, at least, result in losing what had been achieved. The entire clans, in addition, were pleased to such a form that arranged the affairs of the pilgrimage and the Holy House. Gradually these positions and missions became a significance of a political belief and a heritage of the forefathers. It became impermissible for any to stand against such missions.

C. Endeavors for Shaking the Form

In the years of starvation, Hashim was the only individual who committed himself to providing food to people. He was named the master of Bat'ha. His food­tables were spread in times of amenity and distress. He was wont to host the guests and the passersby and secure the troubled.[134] Umaya­bn­Abd Shams feared and envied him. He failed in imitating Hashim; therefore, the other Quraishi people criticized and imputed dishonor to him. Hashim rejected his challenge to argue about the more honorable of them. Owing to Umaya's insistence, he accepted it. They agreed that the loser should undergo fifty she­camels and banished. As the arbiter ruled of Hashim's being more honorable, fifty she­camels of Umaya were slaughtered and he was deported to Syria. This was the first seed of hostility between the sons of Hashim and those of Umaya. It seems that the motive beyond Umaya's challenge was his envying Hashim and the apprehension that he would be a serious danger against the political form according to which the sons of Abd Shams had been the leaders. Furthermore, He might have realized that the fame of Hashim would shake the form as a whole and would, as a result, cause people to follow him.[135]

D. the Augury of Prophesy

In Mecca, it was commonly spread that soon there would be a prophet to be assigned by God, and that he would be a successor of Abd Menaf. Abu­Sufian was one of those who believed in this foretelling and worked depending on it. He established distinguishable relations with Abdullah­bn­Abis­Salt. According to his conception, Abu­Sufian was certain that the intended prophet should cancel the political form - of the Quraishi clans, the leadership of which was in his hand. Hence, this prophet would be forming the most hazardous factor against the sons of Umaya. After a long period of panic and suffering, he could have a term of tranquillity since he believed that the prophet would be a successor of Abd Menaf, and there was none, from among the successors of Abd Menaf, fitter than him in undergoing such a mission.[136] On that account, he should certainly be the very one intended.

E. the Declaration of Prophesy

Mohammed, the successor of Hashim, declared his being the anticipated prophet whom had been favored by God for leading the Arabs and the mankind to the right path. He declared that the evidence of his prophesy had been God's words. A little group of eloquent individuals and those who were harshly treated in this world, followed Mohammed.

F. the Hashimites' Guarding Mohammed

With all their forces, the Hashemites embraced Mohammed. The leaders of Quraish threatened that they would kill him. In fact, they spread a rumor of Mohammed's being killed. Abu­Talib gathered the Hashemite men and gave each a hard bar. Walking with the sons of Hashim and his, Abu­Talib raised his voice at the people of Quraish: “O people of Quraish! Do you realize what I am to do?” “No, we do not.” they answered. Abu­Talib ordered his people to show what they were keeping in their hands. Each showed the hard bar he had. Abu­Talib commented: “By God I swear, if you kill him - Mohammed - I will never keep any of you alive unless we both are terminated.” Accordingly, people of Quraish were defeated. Abu­Jahal countered the largest share of that defeat.[137]

G. Not for the Favor of the Pagans, It Was Envy, and Preserving the Political Form

Led by Abu­Sufian, the other clans of Quraish exerted all their efforts for the sake of facing Mohammed. Nevertheless, they could not intercept him. For countering the importunity and the rejection of the Hashemites, the clans of Quraish unanimously agreed on the following decisions:

1. Issuing a total boycott against the Hashemites. The Quraishi clans, including Teim and Edi, ostracized the Hashemites. They restricted them in the Cols of Abu­Talib for three continuous years. The Hashemites, during that period, had to have from the leaves of the trees due to the starvation they suffered. Their children, likewise, had to suck the sands due to their thirstiness. This is an indisputable fact that is as clear as sunlight. Neither Mohammed nor did the Hashemites submit to the Quraishi people. Finally, God refuted the trickeries of the Quraishi people and leaders. After a three year boycott, the blockade proved its failure.

2. As they realized that Mohammed would soon immigrate to Yathrib, where he could find supporters and could establish a base for his advocacy, the clans of Quraish decided unanimously to kill him. They selected a man from each tribe so that they would strike him together that his blood would be distributed among the entire tribes equally. The purpose beyond such a cabal was obliging the Hashemites to miss out any opportunity to revenge Mohammed. They believed that Mohammed would achieve his goals and, in sequence, divest them from their leadership and authority, if he reached in Yathrib.

They applied this cabal so accurately, but they were astonished when they found Ali­bn­Abi­Talib sleeping in Mohammed's bed. The leaders of Mecca became so perturbed that they offered big prizes as a remuneration for those who would be able to capture Mohammed, alive or dead.

In the other side, Mohammed, his companion and the guide were pushing their way to Yathrib in safe, by God's will. This is an indiscussible fact that is as clear as sunlight.[138]

H. Not for the Favor of the Pagans, the Wars Were Due to Envy and Preserving the Political Form

Neither the Quraishi clans led by the Umayids, nor were the Hashemites, Mohammed and his group despondent from achieving triumph against the adversary party. The Arabs were three parties; one was supporting people of Quraish and their joint commandment. The other, even few, was supporting Mohammed. The third was waiting for the outcome for supporting the victorious. In Badr and Uhud, wars broke up between the two parties. A third war broke out when the leadership of the Quraishis raised armies and allied the Jews forming the multipartite army. They advanced towards Al­Madina, the Prophet's capital. Precisely, these multipartite armies failed. A while later, the Quraishi were surprised by the armies of God in Mecca, their capital. Hence, the leaders of Quraish were submitted and they had to embrace Islam. Owing to this submission, the entire Arabs were dominated by the Prophet's government and, consequently, they embraced Islam in groups.

I. the Hashemite Prophesy is An Inescapable Fate

Sparing no single sort of rejection and resistance, the clans of Quraish, led by the Umayids, opposed the religion established by Mohammed, the Hashemite. Apart from their loyalty to their pagans, the main reason beyond this resistance was their abhorrence that a Hashemite would be the one to whom this religion had been revealed. They disliked the Hashemites’ leadership. The shade of the old political form was another motive towards their resisting this advocacy.

Finally, Abu­Sufian was surprised by God's soldiers on the doorsteps of Mecca. Al­Abbas detains him so that he should see God's soldiers with his own eyes. “I have never seen such a domination alike of which is not existed neither at Khosrow, Caesar nor the Romans.” expresses Abu­Sufian.[139] Before the Prophet (peace be upon him and his family), Abu­Sufian is dragged by Al­Abbas. “O Abu­Sufian! Woe is you! Is it not the appropriate time to realize that there is no god but Allah?” the Prophet addresses at him. “I do conceive that Allah would not affect me in any sort if there was another god besides Him.” answers Abu­Sufian. “O Abu­Sufian!” the Prophet (peace be upon him and his family) reasks, “Is it not the proper time to realize that I am the messenger of God?” “Regarding this, my soul, by God, cannot receive it completely!” admits Abu­Sufian. Al­Abbas shouts: “Woe is you, Abu­Sufian! Declare your being Muslim and admit that there is no god but Allah and Mohammed is surely the messenger of Allah, lest you shall be beheaded.” Only after mentioning beheading, surrounding and hopelessness, Abu­Sufian declares his being Muslim for nothing other than saving his soul. He was gazing at the Prophet (peace be upon him and his family) surprisingly when he said to himself: “By which weapon did this man overcome?” God, informed His Apostle of Abu­Sufian's wonderment; therefore, he came to him and said: “By Allah I overcame.”[140]

Thus and so, the Quraishi clans realized the following facts:

The Hashemite prophesy is an inescapable and determined fate

They, as clans, had no role, at all, in this preference. They would never agree upon this option if only they had any role in the operation.

The prophesy is a one time phenomenon.

No single clan of Quraish will be catching or joined to the Hashemites.

The political form was not only shaken, but also was it completely blasted.

Hence, the Quraishi clans worked furtively for occluding this (Hashemite) advancement towards governing the royalty besides the prophesy, the matter which results in gaining the integrity as a whole.

The most enthusiast clan towards occluding the Hashemite advancement: The clans of Quraish, altogether, believed that the Hashemite prophesy had certainly shaken the political form of distributing roles of celebrity among them in an unprecedented form. Saving the Al­Muttelib­bn­Abd Menaf who supported the Hashemites, the Quraishi clans, as a whole, rejected this Hashemite prophesy. The Umayids, however, were the most enthusiast and denying against this Hashemite advancement. They did their best for the sake of intercepting the Hashemite from joining headship to the divine prophesy. The following are some of the reasons beyond such an enthusiastic situation:

1. Before Islam, the Umayids were engaged in considerable hostility, enmity and envy against the Hashemites.

2. Owing to the Hashemites' prophesy, the Umayids lost the headship they had enjoyed.

3. It was the Hashemites who killed the chiefs of the Umayids. Utbeh, Al­Waleed and Sheibeh were killed by Hamzeh, Ali and Ubeidullah. In addition to their abhorrence, the Umayids bore malice to the Hashemites. The amount of this malice is evidently reflected by Hind, Muawiya’s mother and Abu­Sufian’s wife. Being not sufficed by killing Hamzeh, she corrupted his celibate corpse. On account of the victory and the expansion of Mohammed's prophesy, besides the Umayids retardation to join Islam and their long and famous history in antagonizing, they could not have any opportunity to declare their plan of intercepting the Hashemites from gaining the authority, beside the prophesy, of this nation.

J. The Preeminent Trend

The notion of the unacceptability for the Hashemites to join headship to prophesy became the preeminent trend, although it was stable only in the hidden because of the presence of the Prophet (peace be upon him and his family), the dominion of legality and the unification of the Prophet's virtuous companions. As soon as any of these three factors is missed, the legality will be shaken and the virtuous companions will be (the like of a single white hair in a black bull's skin) as Muawiya describes. The authority, then, will be the prevailing's.

K. the Immaculate Kinship is the Statutory Base of Caliphate

The following is the argument of the three Muhajirs - immigrants to Yathrib - in the Saqeefa of Bani­Sa'ideh:

Abu­Bakr stated: “We are the Prophet's clan while you are his supporters. Thus, you are our supporters in this religion.”

Omar stated: “Two swords cannot be put in the same sheath. Nay, by God. The Arab shall never accept your being the leaders while the Prophet is another clan's. The Arab should never select but those from whom the prophesy came forth. The evident argument and the manifest evidence is ours against our opposers. Who dare to litigate with us about the authority and the heritage of Mohammed while we are his backers and people? None but the wrong, the sinful or the involved in a disaster may do so.”[141]

The Ansar - the supporters; people of Yathrib who supported the Prophet and his followers - shouted in one voice: “We shall select none other than Ali.” Ali, however, was absent. Some of the Ansar shouted: “We shall select none other than Ali.”[142]

Without any respite, the matter of Mohammed's succession became in the hands of As­Siddiq, Abu­Bakr. As he was called for declaring his fealty to Abu­Bakr, Ali stated: “I am the most rightful in this affair. I am not to submit to your leadership. It is you whom are to be submitted to my leadership. You seized it from the Ansar claiming of the Prophet's kinship. Now, you intend to seize it from the Prophet's household coercively?! Have you not argued before the Ansar that you are more rightful in holding this affair of leadership due to your relation to the Prophet? And they complied to your claim and gave it to you. Now, I do provide the very same argument before you; we are the most rightful in enjoying the Prophet's authority and heritage in and after his life.. etc.”

L. the Rebellion and the Dissipation of the Preeminent Trend

Bed­ridden, Omar were engaged in planning for the future of Mohammed's nation. Evading no single face, he stated: “Had Abu­Ubeideh, Me'ath­bn­Jabal, Khalid­bn­Al­Waleed or Salim the slave of Abu­Hutheifeh been alive, I would have nominated as my successor.

Salim is a non­Arab slave whose lineage is unknown. Me'ath is one of the Ansar whom were impermitted to have the authority in the meeting of Saqeefa. Khalid is from Bani­Makhzum. He is a ten class companion since he immigrated in the period between the Hudeibiyeh peace treaty and the conquest of Mecca.

Once, in his reign, Omar argued bn­Abbas:

“O bn­Abbas! Do you realize the reason beyond your people's neglecting your nominating for managing the Islamic state?” Evading the anticipated consequences, bn­Abbas escaped from the answer. “Well, Amirul­Mu’minin! If I ignore the answer, you are definitely in full awareness of it.” commented bn­Abbas. “Your people disliked the matter that you would have the prophesy and the authority altogether and then, you would have been unjust to them. People of Quraish selected for themselves. Indeed, they succeeded as they opted for the right one.” expressed Omar. “O Amirul­Mu’minin!” bn­Abbas worded, “May I speak provided that you shall not be irate?” “Yes, you may.” permitted Omar. bn­Abbas signified: “Regarding your saying (People of Quraish selected for themselves. Indeed, they succeeded as they opted for the right one.), they would have been right absolutely and without litigant if only they had clung to what God had opted for. Regarding your saying: (Your people disliked the matter that you would have the prophesy and the authority altogether.), God, the Exalted, described a people who disliked; saying: (That is because they hated what Allah revealed, so he rendered their deeds null.)” “Far it is, bn­Abbas!” replied Omar, “I have been informed of some news about you, but I do not like to discipline you about so that your status would not be lessened.” bn­Abbas answered: “O Amirul­Mu’minin! My status at you must not have been lessened in case these news were true, otherwise, I am one of those who obviated the ill deeds from approaching towards their entities.” Omar said: “Well, I was informed of your claim that the general authority had been taken away from you, Mohammed's clan, due to envy, aggression and injustice.” “Respecting the injustice,” responded bn­Abbas, “it had been realized by the level­headed, as well as the ill­minded. Respecting envy, Adam was envied, and we are his envied sons.” “Far it is. Far it is.” expressed Omar, “Your hearts, sons of Hashim, are filled in with an immovable envy.” bn­Abbas answered: “Slow down, Amirul­Mu’minin! Do you impute such a description to hearts that God has (kept away uncleanness from them and purified them a thorough purification?)”[143]

The event recorded by Al­Mas'udi in his Muroujuz­Zahab, regarding the conversation of Omar and bn­Abbas, does reveal the intellectual rebellion and the disclosure of the preeminent trend which was hidden during the Prophet's lifetime before the foundation of the caliphate. The following is a literal quotation of this narrative:

The Literal Quotation Of This Narrative

bn­Abbas related: I responded Omar's summon. I was before him when he addressed at me: “O bn­Abbas! The governor of Hims has just died. He was one of the rare virtuous people. Except for the matter I have against you, I do regard you with those rare virtuous ones. Do you accept my offer to be the governor of Hims?” “I will not work for you unless you tell of the matter you have against me.” I said unto him. “What for are you asking so?” asked Omar. “I do desire to know it. I will be cautious if it is a real thing, and if not, I will realize that I do not have it. Then, I will accept your offer. I noticed you have hardly asked for a matter with respite.” I answered. Omar expressed: “O bn­Abbas! I anticipate that I will face my fatal chance while you are keeping your position, then you may call people to select you as the new leader. I noticed the Prophet (peace be upon him and his family) had neglected assigning you, his household, in any position.” “Yes, by God. I noticed so, too. Do you realize the reason?” I wondered. “I do not know exactly. Was it for the reason that he had been too cautious to give you official positions to which you are certainly authorized, or was it for that he anticipated that you would be elected for the leadership because of your relation to him? Only then, blame would fall. Inevitably, blame shall fall. That is it. What do you see now?” commented Omar. “I see I should not accept this position.” I said. “What for?” questioned Omar. “I shall be a permanent mote in your eyes as long as you bear this opinion...”

Even after his decease, Omar, the excessively careful for the Muslims' interests, must be sure that the Hashemites shall never be having dominion over people, and shall never be ruling Mohammed's nation.

In general, the saying of the abomination of the Hashemites' joining headship to prophesy was changed into a preeminent trend. This trend could find a ground to show and impose itself as a common conception adopted by the authorities and the priority of people. It is considered as the ultimate way against the Hashemite injustice and the apt course that enables the Quraishi clans to enjoy headship respectively as a compensation to be undergone by the authorities of the Hashemite prophesy. As Al­Faruq describes: “This conception is one of the appearances of the divine discrimination of Quraish. By inducing Abu­Sufian to the ruling regime, giving him the right to dispose in the alms he had levied, nominating Yazeed, his son, as the commander of the army of Syria and nominating Muawiya, his other son, as a commander and, then, as the governor of Syria; all these procedures resulted in the formation of a factual alliance between the ruling regime and the ‘released.’ Both parties have the same access to intercept the Hashemites from joining headship to prophesy. This alliance eradicated the opposition and worked seriously for rehearsing the conception of the impermissibility of the Hashemites’ joining headship to prophesy.

Thus, the Prophet's immaculate household, besides their having been completely deposed and blocked, lost every thing including the privilege of honorability granted by the political form according to which Mecca was ruled before Islam. This seems clear in Al­Faruq's saying to bn­Abbas: “By God, we did not refer to you due to need, but we disliked you to object against the matter on which people agreed unanimously. That would cause them, as well as you, suffer catastrophic consequences.”

The degree of humiliating the Prophet's progeny attained such a great level that even Abdullah­bn­Az­Zubeir menaced to put the Hashemites' houses on fire with their inhabitants. Without the intercession of some virtuous individuals, this would have happened.

This proposes that every clan among those who imposed a blockade on the Hashemites in the Cols of Abu­Talib for three continuous years, and participated in the congregational cabal of assassination against the Prophet (peace be upon him and his family), became in a state better than that enjoyed by the Hashemites themselves. Likewise, every individual of such clans became more rightful in coming to power than the Hashemites. Headship and authority is practically licit for every one except the Hashemites. All these procedures were taken for one goal only; occluding the Hashemites from joining headship to prophesy. Is the reward of goodness ought but goodness?!

M. the Statutory Ground of the Conception of Intercepting the Hashemites from Joining Headship to Prophesy

Totally, the conception is uncivilized. It is completely contradictory to the divine texts and the political regulations derived from the divine beliefs. The Prophet David, was inherited by Solomon, his son. Both joined headship to prophesy. None objected against the prophets and their progenies who had been gifted judiciary, prophesy and divine manuscripts. Privilege is in God's hand. Caliphate is a religious and, in the first place, mundane position. A Caliph is the prophet's representative. Stating arguments and setting forth rules that are completely methodological processes, are the main missions of prophets.

It is effortlessly probationary for the aware of the basic components of the Islamic political strategy, to recognize that the conception of intercepting the Hashemites from joining headship to prophesy has entirely blasted that strategy, as being divine, and has totally extricated its constituents. It is also proved that the conception involved has practically changed it into an ordinary positive strategy that is different from others in the political form only. Moreover, the leadership of the state became a prey obtained exclusively by the prevailing whoever he was. After achieving prevalence, that one occupies the Prophet's chair (reed mat, in fact), attires the cloak of Islam and, hence, becomes the new caliph. In case any one of the ‘released’ who fought against Islam as much as possible till he was surrounded and had to show his being Muslim to save his soul, prevails, he will openly impose his orders upon the Muhajir who participated in every battle supporting the Prophet (peace be upon him and his family). Similarly, God's representative who is, according to divine regulations and texts, the president of the Islamic state will become an ordinary citizen under the authority of such a ‘released’. Thus, for the sake of seeking justice of the other clans and intercepting the Hashemites from joining headship to prophesy or, in other words, reviving the old political form of distributing missions in a new dress, the illiterate ruled and the learned's mouth was shut up.

As the old political form distributed missions among the clans, the new one, when applied, ranted such clans to come to power in turn and, in the same time, to share positions of headship. Regarding the divine regulations appertained to the Islamic political strategy, they were reckoned with other irrelevant topics since they were unfitting the political form established before Islam.

N. Effects of Practic€ing the Conception of Intercepting the Hashemites from Joining Headship to Prophesy

1st Effect: The Total Disappearance Of The Discrimination Between Those Who Fought Against Islam And Those Who Fought For Its Sake Till Triumph Was Achieved

From the political side, the two categories are Muslims of the same credit. Consequently, the all shall be in the same Paradise. The Hashemite individual, in a like manner, who was occluded in Cols of Abu­Talib for three years, is not different from that previously polytheist who imposed this blockade upon him since he declared his being Muslim!! Islam does erase what precedes it! Had Hamzeh been alive again, he should have been as same as Wahshi - his killer. This is from the practical political side. The killer and his victim are enjoying the very same rank. The Muhajir and the ‘released’ are enjoying the very same rank, too. The same is said about the illiterate and the most learned. Supposing this illiterate predominates, it shall be politically obligatory upon that most learned to obey and comply to. This is not regularly; on the assumption there is a most learned Hashemite, like Ali­bn­Abi­Talib, to compete with an Ansari with a less degree of knowledge, the latter will certainly be preferred. This is evident from Al­Faruq's following saying: “Had Me'ath­bn­Jabal or Khalid­bn­Al­Waleed been alive, I would have nominated as the caliph.” This was said with the presence of Ali­bn­Abi­Talib! Besides the battle of Uhud, Khalid fought against Islam in many positions, while Ali fought for the sake of Islam in all of its positions. Nonetheless, Khalid is preferred. Al­Faruq, also would have opted for Salim, the slave of Abu­Hutheifeh, if only he had been alive. He would have made this non­Arab slave the chief of Ali­bn­Abi­Talib who is “the master of Omar, Abu­Ubeideh and every male and female believer,” as Al­Faruq himself had declaratorily confessed.

2nd Effect: Seeding And Sheltering The Unceasing Discrepancy

As long as there is no discrimination between the Muhajir and the ‘released’ or the killer and his victim, and it is rightful for every one to take in Islam according to his idiosyncratic elucidation, this will result in the existence of various sources of jurisconsultance, notions and independent impressions. Hence, every party claims of being the right, and takes a path not taken by others. With the absence of a leading jurisconsult, whose judgments are followed by the all considering it as juristic doubtless evidences, the seed of discrepancies was planted in a fertile land. Supposing Ali and one of the ‘released’ judge in a certain issue, the receiver of these two judgments will be having the full prerogative to opt for any. This is by the reason that practically they, Ali and the ‘released’, are indiscriminately Muslims of the same rank. They both shall be in the same Paradise. So, both are Sahaba. Practically also, there is no statutory preference for Ali's judgment; how, then, is it to make preference between the equal, or how is it to make a distinction between the completely alike? In the same manner, to take any of the two pieces of gold that are having the very same size, shape, amount and value, is practically acceptable. Making any discrimination is a cautioned matter. The harmony involved is external, while the discrepancy is developing under that exterior. Sooner or later, this discrepancy will certainly be grown into a fatal malignancy that shall tear the unification of this nation and pull them out of their frame into mystery and the unknown.

3rd Effect: Excluding The Hashemites Particularly From Coming To Power

This meant that there was no obstacle at all against any Muslim to have the leadership of the Islamic state, provided that this position could be attained by any means including the illegal. This gives the opportunity to come to power using any methods if it becomes liable to subject people. A condition that forms an obstruction against this process is the belongness to the Hashemites, whom were exclusively granted with prophesy. So, they are fully sufficed with prophesy.

This general privilege turned the avarice for authority into a horrible nightmare and an irksome approach that made the nation lose their decision and settlement, and an experimental program for all those who looked forward to coming to power. Owing to such a privilege, the constitutional political strategy of the Islamic state became off. Regarding discerning this new ruler's lineage, knowledgeability, beliefs or preference to Islam; these matters became a second class affairs that are practically valueless and no­good since the predominating ruler has already prevailed, and the prevailed's satisfaction is a matter of an idiosyncratic interest.

Thus, what should prevent Yazeed, the notorious lascivious, from being the head of the state since he is the son of Muawiya, the former chief? What should prevent Al­Hussein­bn­Ali­bn­Abi­Talib who is, according to categorical divine texts, (the master of the youth of the Paradise,) (the dweller of the Paradise,) (the Prophet's basil) and (the constitutional Imam of this nation), from being an ordinary citizen in Yazeed's state? Both, Al­Hussein and Yazeed are Muslims of the same rank that shall be in the Paradise. Yazeed, the murderer, and Al­Hussein, the victim, will both be in the same Paradise. Both are Sahabi!! Those who criticize this notion are miscreants whom should be neither shared in food or drink nor offered the Funeral's Prayer when they perish!!

4th Effect: Confusedness

The good has been confused with the bad, the right with the wrong, the sweet with the bitter. The precedent became as same rank as the tardy, the attacker as same rank as the absconder, the killer as same rank as his victim and the supporter of Islam as same rank as the antagonist. They all embraced Islam and saw or were seen by the Prophet (peace be upon him and his family); therefore, the all are Sahaba, the all are in the Paradise.

The virtuous ones hid themselves in the numerous provinces of the state and became “the like of a single white hair in a black bull's skin”, as Muawiya describes. The Islamic political strategy collapsed. The preferred became tardy and the tardy preferred. (And Allah's is the end of affairs.)