Waqâ€˜at SiffÄ«n, p.63
as alleging that this empire and caliphate has been laid amongst Quraysh except whom no other one has the eligibility of a caliph. 
Addressing the dwellers of Medina who hesitated to swear allegiance to YazÄ«d, Rawh Ibn ZinbÄâ€˜ belonging to the tribe of DjudhÄm and from among the devotees of the Umayya in Damascus said, â€œWe are not soliciting you to swear allegiance to the tribes of Lakhm, DjudhÄm or Kalb, ÙˆÙ„ÙƒÙ†Ø§ Ù†Ø¯Ø¹ÙˆÙƒÙ… Ø§Ù„Ù‰ Ù‚Ø±ÙŠØ´ ÙˆÙ…Ù† Ø¬Ø¹Ù„ Ø§Ù„Ù„Ù‡ Ù„Ù‡ Ù‡Ø°Ø§ Ø§Ù„Ø£Ù…Ø± ÙˆØ§Ø®ØªØµÙ‘Ù‡ â€œWe are summoning you toward Quraysh and the one for whom AllÄh has uniquely assigned this authority, namely YazÄ«d Ibn Muâ€˜Äwiya.â€ 
The counterfeit Hadiths prevailing were plentiful among which were â€œThe one disdaining Quraysh has indeed disdained AllÄhâ€.  â€œThe formost ImÄms for the nation are the ones from Quraysh.â€  It is astonishing that to substantiate their nobleness, they availed themselves of their consanguinity with AllÄhâ€™s Apostle(s) , though they antagonized his close kins.
The Umayyaâ€™s Quraysh-oriented policy was manifest in Umayyaâ€™s ruthlessness against AnsÄr.
Akhtal, an Umayya poet, had composed, â€œQuraysh is the possessor of the entire virtuousness and greatness whereas contemptability is under the turban of AnsÄr.  Enumerating the grounds for his triumph over â€˜AlÄ« (a), Muâ€˜Äwiya referred to his fine relation with Quraysh. 
Muâ€˜tazila has indicted Muâ€˜Äwiya for initiating fatalism in the Islamic world.  It can be avowed that faith in fatalism in Arab world has had itâ€™s
 al-Fitna wa waqâ€˜at al-djamal, p. 109; from: Min dawlat â€˜Umar ilÄ dawlat â€˜Abd al-Malik, p. 109