It is the same family...

It is the same family, which is called the ‘accursed tree’ in the Qur’an but these people are trying their best to make it the center of truth. Thirdly, this verse has praised those who were injured, less in number and they were warned of the great number of their enemies but they did not care for it and they relied on Allah.

If you look for a parallel of this verse in the events of Karbala’ you will see that the army of Yazid, the Amir of Mahmud Ahmad Abbasi was having a huge army like Abu Sufyan and the battalion of Husayn (a.s) was very small like that of the Holy Prophet (s.a.w), injured, afflicted with hunger and thirst but yet having complete certainty in God and His favors.

Because the qualities that are praised in this verse are seen only in the army of Husayn (a.s) while the book, Caliphate of Muawiyah and Yazid is mainly concerned with degrading ‘Ali and Husayn and pointing out their ‘defects’ while on the other hand it glorifies their enemies. Therefore we can be sure that this book could not have been inspired by the type of ‘revolution’ mentioned in the above verse.

(2) Another verse where ‘revolution’ is mentioned in a positive sense is as follows: It was the occasion when sorcerers summoned by the Pharaoh were over-awed by the miracle of Musa’s staff and they came to the right path and said: “We believe in the Lord of Musa and Harun.” At that time Pharaoh made many allegations, which included that: You want to spread mischief in the land and wish to take over the kingdom.

Then he made a threat, which was immediately put into action: I will certainly cut off your hands and your feet on opposite sides, then will I crucify you all together.

They said: Surely to our Lord shall we go back:[^6] (3) Their statement is mentioned in Surah Shoara in the following words: They said: No harm; surely to our Lord we go back…[^7] (4) The Surah Zukhruf is also having these words: And surely to our Lord we must return.[^8] But the revolution of the book, Caliphate of Muawiyah and Yazid could not become a discussion of the ‘revolution’ of those believing magicians because, (1) Those believers were very much less in number and a great majority was against them.

This point cannot fit Yazid, the Amir of Mahmud Ahmad Abbasi. It could only fit Husayn (a.s) and his companions. Though Yazid could be seen in the role of Pharaoh. (2) Those believers were deprived of worldly power and their opponent was having a great power and might.