Mohammed Aš-Šahrastani states also, in a logical way, the theological views of the head of the Yezidis. Yezid, he says, is on the positive side, in sympathy with the first Muḥakkamah before the Azariḳa. Now, the first Muhakkamah is an appellative applied to the Muslim schismatics called Al-Ḫawarij, because they disallowed the judgment of the Hakaman, _i. e._, the two judges, namely ‘Abd Mousa al-Aš-‘Aree and Am ibn-al-‘As; and said that judgment belongs only to God. And Al-Azariḳa were a heretical Muslim sect called Al-Ḫawarij or Ḥeroriyah, so named in relation to Nafi‘ ibn-Al-Azraḳ. They asserted that ‘Ali committed an act of infidelity by submitting his case to arbitration, and that the slaying of him by Ibn Muljama was just; and they declare that the companions (of the Prophet) were guilty of infidelity. Yezid moreover, is said to have been in sympathy with Al-Abaḍiyah, a sect founded by ‘Abd-Allah ibn Ibad, who taught that if a man commits a kabirah or great sin he is an infidel and not a believer. It is evident, therefore, that according to this exposition the Yezid in question was one of Al-Ḫawarij, and their principle is expressly attributed to him: every sin, small or great, is idolatry. According to this it might be inferred that the Yezidis were originally a Ḫarijite sub-sect. They still hold to the Ḫarijite principle. (Cf. their position to the Ottoman Government, pp. 71-74). As we said some Mohammedan writers other than Ashahr-Astani also (pp. 118-119) regard them as apostate Moslems, Aš-Šahrastani himself classes them with the Moslem heretics. Now Al-Ḫawarij were the first to rebel against ‘Ali at Ḥaroora, a certain suburb of Al-Koofa, from which it is distant two miles. They are called also Al-Ḥeroriyah, because they first assembled there and accepted the doctrine that government belongs only to God. And one sect of Al-Ḫawarij was An-Nâṣibiyah who made it a matter of religious obligation to bear a violent hatred to ‘Ali. Such is the place of bn Unaisa among the Moslem heretics, but this is only one side of his religious system.[117] There is another side to Yezid’s doctrine. He held that God would send an apostle from Persia, to whom he would reveal a book already written in heaven. This apostle was to be an opponent of the prophet of Islam in that he would leave Mohammed’s religion and follow that of the Ṣabians mentioned in the Koran. These are referred to by Mohammed, together with the Christians and the Jews, in three different places in the Book. One such reference is in Surah 2, 59: “They who believe as well as Jews, Christians and Sabeans, whoever believeth in God and in the Last Day, and do that which is right, shall have their reward with their Lord.” Surah 5, 73, also: “They who believe as well as Jews, Christians and Sabeans, whoever of them believe in God and the Last Day, and do what is right, on them shall no fear come; neither shall they be put to grief.” And Surah 22, 17: