Banu Hashim: Difference between revisions

{{infobox family

| image =

| caption =

| era =Before and After [[Islam]]

  | lineage = [[Hashim b. 'Abd Manaf]]

  | head =  

  | naming = They are the the descendants of Hashim

  | origin = [[Mecca]]

  | residence = Mecca, [[Medina]], [[Kufa]]

  | from =

  | until =

  | rulers = [[Imam Ali (a)]], [[Imam al-Hasan (a)]], [[Abbasids]]

  | marja's =  

  | figures = [[Prophet Muhammad (s)]], [[Abu Talib]], [[Twelve Imams (a)]], [[Lady Fatima (a)]]

  | scholars =  

  | literates =  

| features = They supported the Prophet (s) against the [[polytheist]]s. In jurisprudence, [[Sadat]] are those whom lineage back to Hashim b. 'Abd Manaf.

}}

'''Banū Hāshim''' (Arabic:{{ia| بنو 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 Muhammad (s)]] is from this clan. The clan was one of the famous and great Arab tribes before [[Islam]]. After the rise of Islam, in the time of leadership of [[Abu Talib]] over Banu Hashim, they supported the Prophet (s) against the [[polytheist]]s. After the demise of the Prophet (s), Banu Hashim were always supporting [[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.

Hashim b. 'Abd Manaf b. Qusayy b. Kilab b. Murra, was one of the distinguished men of [[Quraysh]], and the great grandfather of the [[Prophet (s)]], and Banu Hashim are his descendants.

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.

The status of 'Abd al-Muttalib became higher in the event of the military expedition of [[Abraha]] in [['Am al-Fil]]; in the event, he presented before Abraha as the representative of the people of Mecca; his encounter with Abraha and his saving the lives of people from the army of Abraha, made Quraysh to title him as the "second Ibrahim".

Because of the dignity of Quraysh among Arabs, the competition between different clans of Quraysh was very important; so every clan was trying to gain a better position among multiple clans of Quraysh.

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 [[prophethood]] of the Prophet of Islam (s) so that Banu Hashim don't gain more dignity.

In the opposite, some clans are mentioned as the allies and confederates of Banu Hashim, among them Banu Muttalib 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.

The [[Prophet (s)]] in his first step to publicize his call, began to convey his massage to his family and in the [[day of Indhar]] invited Banu 'Abd al-Muttalib to his home, and invited them to accept [[Islam]].

A small number of Banu Hashim began their animosity and confrontation with the prophet (s), and made all their effort in the way; [[Abu Lahab]], one of the uncles of the Prophet (s), and Abu Sufyan b. Harith b. 'Abd al-Muttalib are among this group.

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 converted to Islam in the years after the [[Hijra|emigration]], and especially in the [[Conquest of Mecca]], such as [['Abbas b. 'Abd al-Muttalib]] before the battle of Badr (or before the conquest of [[Khaybar]]), [['Aqil b. Abi Talib]] before the [[Treaty of Hudaybiyya]] (or in the eighth year after the emigration), and Abu Sufyan b. Harith in the Conquest of Mecca, converted to Islam; and some others like Abu Lahab died as polytheists.

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 [[Arab]]s; as [['Umar]], in his discussions with Imam 'Ali (a) and [['Abbas b. 'Abd al-Muttalib]], stated:

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 [[Hell|fire]] (there's only the competition over the reign).

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 Treaty of Imam al-Hasan (a)|peace with Mu'awiya]].

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 [[prophethood]], and considered Islam as only a political play of Banu Hashim against Banu Umayya.

when [['Abd Allah b. al-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.

Banu 'Abbas, because of the social status of Banu Hashim, exaggerated their relationship with Banu Hashim, and started their activities under the slogan of "the Hashimi call".

The social background of the conflict of Banu Umayya and Banu Hashim, which Umayyads had provoked, effected the choice of the title of "Hashimi". The allegiance of Banu 'Abbas was with the title of "Hashimi allegiance", with the justification that the rule is the right for Banu Hashim, and Banu 'Abbas are from this tribe.

So with the insistence of Banu 'Abbas over faking themselves as the progeny of the [[Prophet (s)]], the rule of Abbasids was famous as the rule of Banu Hashim. In contrast, [[Shi'a]]s who didn't tolerate the abuse of the title, mentioned them as "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).

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

In [[jurisprudence]], there are some rulings specific to Banu Hashim. A share of [[Khums]] belongs to the poor of Banu Hashim from [['Abd al-Muttalib]], and in return, [[Zakat]] is not given to them except in some cases. According to well-known [[hadith]]s the reason for this forbiddance is their dignity.

[[Ibn 'Abbas]] mentions seven traits for Banu 'Abd al-Muttalib: beauty, eloquent, magnificence, magnanimity, bravery, knowledge, patience, and chivalry.

[[Ibn Habib al-Baghdadi]] narrates from [[al-Kalbi]] that [[Imam 'Ali (a)]] said: "Banu Hashim are beautiful, eloquent, and magnanimous".

One day the [[Prophet (s)]] came out of his home and he was very happy, when he was asked about the reason, he said: [[Jabra'il]] (Gabriel) came to me from [[Allah]] and said: "Allah have chosen 7 from Banu Hashim that He have neither created nor will create: You, O Prophet, [[Imam 'Ali (a)|'Ali]] your successor, [[Imam al-Hasan (a)|al-Hasan]] and [[Imam al-Husayn (a)|al-Husayn]] your grandsons, [[Hamza b. 'Abd al-Muttalib|Hamza]] your uncle, [[Ja'far b. Abi Talib|Ja'far]] your cousin, and [[al-Qa'im]] [[[Imam al-Mahdi (a)]]] who [[Jesus (a)]] will pray with."

Also when [[Muhajirun]] (the immigrants), [[Ansar]] (the helpers), and Banu Hashim were discussing about which of them are dearer to the Prophet (s), he said: "as for you, the helpers, 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 mankind; 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.

Banu Hashim have always been respected by [[Muslim]]s because of their relation with the Prophet (s); and respecting Banu Hashim as a demonstration of respecting the Prophet (s), had always been common in Muslim societies. Some examples are supporting Banu 'Abbas and other governments formed with the title of Hashimis. Other examples are the poems praising Banu Hashim, like the "Hashimiyyat" of [[Kumayt b. Zayd al-Asadi]], and the respect of Hashimis among muslims specially [[Sayyid]]s in [[Iran]].

This article is mainly taken from [http://fa.wikishia.net/{{ia|بنی هاشم}}] in Farsi WikiShia.