Banu Hashim: Difference between revisions

=== Opposing the Gathering of Nubuwwa and Caliphate in One Clan===

After the demise of the Prophet (s), the pre-Islamic tribal competitions became unfolded, in the opposition to the [[caliphate]] of Imam 'Ali (a). Most of the opposition to the caliphate of Imam Ali (a) were considering his caliphate as the continuation of the rule of Banu Hashim over Arabs; as 'Umar, in his discussions with Imam 'Ali (a) and 'Abbas b. 'Abd al-Muttalib, stated:

::"'Arab doesn't accept that nubuwwa and caliphate gather in one family"

In contrary, Imam 'Ali (a) emphasized that only special people from Quraysh and Banu Hashim are suitable for the responsibility, the ones who are chosen by Allah and introduced by the Prophet (s).

The opposition to the gathering of nubuwwa and caliphate in Banu Hashim, caused the unity of other Arab clans against the caliphate of Imam 'Ali (a), because Quraysh clans, people of Medina and their allies, thought that if Imam 'Ali (a) becomes the caliph, the caliphate will never exit Banu Hashim.

This was one of the reasons that immediately after the demise of the Prophet (s), even before his burial, some of the companions of the Prophet (s) gathered in Saqifa and pledged allegiance to someone among themselves, against the introduction of Imam 'Ali (a) by the Prophet (s), and against their pledge of allegiance to Imam 'Ali (a) in the [[event of Ghadir]]. From this time the quarrel between Banu Hashim, and the rulers have always been present.

Despite of this oppositions, Banu Hashim preserved their high status; for example in the story of the dividing the spoils, 'Umar prioritized Banu Hashim and considered them as the most noble of Arab because of their relationship with the Prophet (s).

With the selection of 'Uthman for the caliphate, the enmity between Banu 'Umayya and Banu Hashim revived again; because in this period Banu 'Umayya took control of the power and the ground for tribal revenges became ready; for example, Abu Sufyan asked 'Uthman to preserve the caliphate in Banu 'Umayya, because there is neither paradise nor fire (there's only the competition over the reign).

In the opposite, Imam 'Ali (a) rejecting this tribal bias, considered the faith, sincerity, and piety as the essential criterions for the ruler.

===Caliphate of Imam 'Ali (a) and Imam al-Hasan (a) ===

With the beginning of the caliphate of Imam 'Ali (a) (35/655-40/660) Banu Hashim were with him in all of the events. Although Banu Hashim were mainly based in Medina, but with the changing of the center of caliphate from Medina to Kufa, some of Banu Hashim went there. Some of the governors assigned by Imam 'Ali (a) are from Banu Hashim.

After Imam 'Ali (a), in the short caliphate of Imam al-Hasan (40/660-41/661) despite the support of Banu Hashim, some of the noble of Banu Hashmi, like 'Ubayd Allah b. 'Abbas b. 'Abd al-Muttalib, the commander of the Army of Imam al-Hasan, joined the army of Mu'awiya, which made Imam al-Hasan to the peace with Mu'awiya.

In the period of the rule of Mu'awiya, tribal conflicts raised more than ever; for example Mu'awiya in the battle with Imam 'Ali (battle of Siffin), considered the army of Kufa as the adherents of Banu Hashim.

The view was prevalent in the rule of the successors of Mu'awiya. Umayyad rulers, put their effort to reject the religious motivations in the history of early Islam, and even the rise of Islam itself; and in contrary, pretended it as tribal conflicts. An obvious instance of the view, is the words of Yazid, after the event of 'Ashura', when he explicitly rejected the revelation and the apostleship, and considered Islam as only a political play of Banu Hashim against Banu 'Umayya.

When Imam al-Husayn (a) refused to pledge allegiance to Yazid in Medina, Banu Hashim supported him; and some of Banu Hashim (Banu 'Aqil and Banu 'Ali) accompanied him in his uprising against Yazid.

when 'Ubayd Allah b. Zubayr seized Mecca in 63/682 and caused much difficulties for the rule of Umayyads, Banu Hashim refused to pledge allegiance to him, despite their enmity toward the oppressive rule of Banu 'Umayya; so he exiled, or according to a report, imprisoned important figures of Banu Hashim, like Muhammad b. Hanafiyya and 'Abd Allah b. 'Abbas.

After the repression of the insurgency of 'Abd Allah b. Zubayr, Umayyads continued their oppression over Banu Hashim and harassed and tortured their supporters. One instance of the subject is the order of Hisham b. 'Abd al-Malik to cutting the hand and tongue of Kumayt b. Ziyad al-Asadi, because of his elegy for Zayd b. 'Ali b. al-Husayn.

Despite that the revenge of Banu 'Umayya put a lot of pressure over Banu Hashim, but their influence over people didn't decline; for example, one of the reasons mentioned for the defeat of 'Abd Allah b. Zubayr, is his harsh encounter with Banu Hashim, and when Ziyad b. Salih started rebellion against Umayyads (133/750) he was calling for Banu Hashim. Also the supporters of Abbasids in Iran were calling people to support Banu Hashim.