Banu Hashim: Difference between revisions

::"'Arab does not accept that [[Nubuwwa]] and caliphate gather in one family".

On the contrary, Imam 'Ali (a) emphasized that only special people 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.

Despite these oppositions, Banu Hashim preserved their high status; for example, in the story of the dividing the spoils of war, [['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 [[Hell|fire]] (there's only the competition over the reign).

On the contrary, 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]], 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) were 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, such as [['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 sign the [[Peace Treaty of Imam al-Hasan (a)|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 on the 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 [[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 [['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, such as [[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 cut the hands 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, their influence over people did not 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 did not 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).

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