Probing the Solution Unanimously...

Probing the Solution Unanimously, the Quraishi clans had to submit to the Hashemite prophesy considering it as an unfailing destiny. They wished they had had the potential of achieving their dream of carrying through their ideal solution of preventing the Hashemites from having leadership beside prophesy. These dreams were unrealizable as long as the Prophet was alive. The probability of making these dreams come true is workable and operable only after his decease.

Al­Faruq's Adopting and Developing the Saying Unfortunately, Al­Faruq perceived the Quraishi saying of the impracticability of the Hashemites' joining leadership to prophesy as a categorical fact. This meant that he had taken the same course taken by the predominant trend mentally lived by the Quraishis and prepared to be emerged just after the Prophet's eternal departure. Coloring this conception with legality, Al­Faruq described it as the most proper and the most prosperous thing.

He also stated that he had only aimed at ceasing the Hashemites' inequity against the other Quraishi clans. In this very way, Al­Faruq succeeded in developing this conception and attiring it wear of legality. As a result, this conception found its way easily forwardly, and walked flaunting with its new legal garment hiding its Jahilite feelings. This slogan, however, is totally Jahilite.

In the Jahilite political form, based upon the principal of distributing positions of honor among the Quraishi clans, which was prevailing in Mecca before the arising of Islam, the roots of the impracticability of the Hashemites' joining leadership to prophesy conception are seemingly settled. In addition, the leader suggested by the Prophet (peace be upon him and his family) was namely Ali, that hero who aggrieved the entire Quraishi clans. Each clan had individuals killed by Ali.

He was the killer of the Umayids' celebrities in the battle of Badr. Besides, it was Ali who did away with Handhala­bn­Abi­Sufian, Al­Aas­bn­Husham­bn­Al­Mugheera, cousin of Omar. It was he whose sword and spear were the protectors of the Prophet against the Arab disbelievers. How should Abu­Sufian, then, accept the killer of his son and cousins? How should Hind and Muawiya, her son, accept the headship of those who killed her lovers and dearest ones?

Omar, however, might welcome the killer of his maternal uncle. [172] Others might not. The Prophet (peace be upon him and his family) was not in the face of blame, it was not he who killed with his hands.