Banu Hashim: Difference between revisions

'''Banu Hashim''' (Arabic: بني هاشم) are a famous clan of the [[Quraysh]] tribe who are the descendants of [[Hashim]] ('Amr) b. 'Abd Manaf b. Qusayy b. Kilab. [[The Prophet (s)]] of Islam is from this clan. The clan was one of the famous and great [[:category:Arab clans|Arab clans]] before [[Islam]]. After the rise of Islam, in the time of leadership of [[Abu Talib]] over Banu Hashim, they supported the Prophet (s) very much. After the demise of the Prophet (s), Banu Hashim were always supporting [[:Category:Shiʿa Imams|Imams (a)]].

[[Banu 'Abbas]], one of the clans of Banu Hashim, ruled the Islamic region for centuries. Also some other clans of Banu Hashim have formed governments in different areas of [[Islamic world]]. Banu Hashim have always been respected because of their relation with the Prophet (s).

[[Qusayy b. Kilab]] was one of the descendants of [[Isma'il (a)]], who was living near a century before the [[Am al-fil|birth of the Prophet (s)]]. Because of his actions he gained the leadership of Quraysh and also he was the trusteeship of [[al-Ka'ba]]. After him his sons ([['Abd Manaf]] and [['Abd al-Dar]]) gained the positions. But after the two brothers, their sons quarreled over the positions of al-Ka'ba. After the two sides made peace, Banu 'Abd Manaf gained the positions of [["rifada"]] (feeding the [[pilgrim]]s) and [["siqaya"]] (giving water to the pilgrims).

After [[Hilf al-Mutayyibin]] he gained the two positions of [[siqaya]] and [[rifada]]. He was very careful about the ceremony of [[Hajj]] and his two responsibilities.

After the demise of [[Hashim]], his brother [[Muttalib b. 'Abd Manaf]] became his successor, and after him 'Abd al-Muttalib (son of Hashim) gained his position.

These competitions are the root of the enmity between [[Banu Umayya]] and Banu Hashim; although some questionable historical reports, considered the root of the enmity as some minor events, like that [[Umayya b. 'Abd Shams]] was envious of Hashim, or the rivalry of [[Harb b. Umayya]] with 'Abd al-Muttalib; even some of sources mentioned the story of the birth of Hashim and 'Abd Shams (the ancestor of Banu Umayya) as the reason of the enmity between Banu Umayya and Banu Hashim (see: [[Hashim b. 'Abd Manaf]]).

After the demise of 'Abd al-Muttalib and mainly because of financial shortages, the position of Banu Hashim decayed, but after the [[bi'tha]] of [[the Prophet (s)]], the conflict between Banu Hashim and their rivals intensified; the opposite groups supposed that rise of a prophet form Banu Hashim is also in the series of the tribal competitions, and is a tool for Banu Hashim to rule other clans. So they were rejecting the [[apostleship]] of the Prophet of Islam (s) so that Banu Hashim don't gain more dignity.

In addition to Banu Umayya, sources also mentioned [[Banu 'Abd al-Dar]] and [[Banu Makhzum]] as the rivals of Banu Hashim. Banu 'Abd al-Dar had their first quarrel with Hashim b. 'Abd Manaf over gaining the positions of [[al-Ka'ba]] (see: [[Hilf al-Ahlaf]]). Also Banu Makhzum who were with Banu 'Abd al-Dar in the quarrel, joined the opponents of Islam, especially that [[Abu Jahl]] (the head of Banu Makhzum in the time), had a high rank in [[Mecca]], and the rise of Islam was a threat to his leadership.

In the opposite, some clans are mentioned as the allies and confederates of Banu Hashim, among them Banu Muttalib b. 'Abd Manaf is the largest and dearest ally of Banu Hashim. Also clans like Banu Zuhra b. Kilab, Banu Taym b. Murra, Banu Harith b. Fihr, and Banu Asad b. 'Abd al-'Uzza were with Banu 'Abd Manaf and Hashim in [[Hilf al-Mutayyibin]] and were against Banu 'Abd al-Dar. Later, in the alliance of [[Hilf al-Fudul]] lead by [[Zubayr b. 'Abd al-Muttalib]] they became allied with Banu Hashim for supporting the oppressed people.

Banu Hashim showed different reactions to the new religion; some of them accepted Islam and became followers of the Prophet (s), some of this group -like [[Abu Talib]]- were hiding their [[faith]]. Abu Talib hid his faith in order to keep his leadership of [[Quraysh]], so that he could support the Prophet (s), he had always used his influence in Quraysh to prevent them harming the Prophet (s) (see: [[faith of Abu Talib]]).

After the emigration of the Prophet (s) to [[Medina]], some of Banu Hashim like [[Hamza]] and [['Ali (a)]], also immigrated to Medina; but most of Banu Hashim remained in Mecca. Most of the times, Banu Hashim were refusing to accompany the [[polytheist]]s against Muslims, but some of them were forced to participate in the [[battle of Badr]], in the army of the polytheists. The Prophet (s), had informed Muslims about the forced participation of some of Banu Hashim in the army of the polytheists, and had warned them against killing them; so Muslims took them captive. After the battle and the release of polytheist captives, some of Banu Hashim stayed with the Prophet (s) in Medina for a short time.

Most of Banu Hashim convert to Islam in the years after [[the emigration]], and especially in the [[conquest of Mecca]], as [['Abbas b. 'Abd al-Muttalib]] before the battle of Badr (or before the conquest of [[Khaybar]]), [['Aqil b. Abi Talib]] before [[Hudaybiyya]] (or in the 8th year after the emigration), and [[Abu Sufyan b. Harith]] in the conquest of Mecca, convert to Islam; and some others like Abu Lahab died as polytheists.

::"'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 Bani Sa'ida|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.

===The Umayyad Bias===

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 criteria for the ruler.

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 al-Mujtaba (a)|Imam al-Hasan (a)]] (40/660-41/661) despite the support of Banu Hashim, some of the noble of Banu Hashim, 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 [[:category:history of early Islam|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 [['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]].

Despite that the revenge of Banu Umayya put a lot of pressure over Banu Hashim, 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.

In most of the [[Umayyads]] period, Banu Hashim despite the differences of clans, had a united political appearance. But in the late of Umayyads period, Banu Hashim had two social presences as the descendants of [[Imam 'Ali (a)]] (Banu 'Ali) and the descendants of [['Abbas b. 'Abd al-Muttalib]] (Banu 'Abbas).

After all, till the end of Abbasid period, the title of Banu Hashim was mostly used for Banu 'Abbas, and was against the title of [[Banu Abu Talib]] and Banu 'Ali (or [[Alawis]]); but before this period when [[Kumayt b. Zayd al-Asadi]] composed his famous poem "[[Hashimiyyat]]", his intention was to mention the passions of the descendants of Imam 'Ali (a); and today in Shi'a societies Banu Hashim is only told to the descendants of the Prophet (s) who are only remained from his daughter [[lady Fatima (s)]] and his son in law, Imam 'Ali (a).

The political conflict of Abbasids and Alawis, caused that Abbasid rulers supported the Sunni scholars against the Shi'a belief which considers Ahl al-Bayt as the only rightful successors of the Prophet (s).

[[Abbasids]] ruled till 656/1258. In addition to them, other governments from Banu Hashim, like [[Fatimids]] in Egypt, [[Idrisids]] in Morocco, and [[Alawis]] in Tabaristan, were formed.

Also when [[al-Muhajirun]] (the immigrants), [[al-Ansar]] (the supporters), and Banu Hashim were discussing about which of them are dearer to the Prophet (s), he said: "as for you, the supporters, I am your brother; as for you, the immigrants, I am one of you; as for you Banu Hashim, you are from me and with me".

There are [[hadith]]s from the Prophet (s) in many of Sunni sources that introduces Banu Hashim and Banu 'Abd al-Muttalib as the best of [[Arab]], or even the best of man; but considering that most of the hadiths are narrated in the time of Banu 'Abbas, it is possible that these had been faked in the support of Abbasids, especially that they wanted to stress their relation to Banu Hashim. So the good encounter of the Prophet (s) with some of Banu Hashim was because of their [[faith]] not only that they were his relatives.