Who is bani hashim

The growing tendency of people towards Ahl al-Bayt and their rejection of the request for an uprising for the loss of proper conditions , made the opportunity for Banu 'Abbas. 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'as who did not tolerate the abuse of the title, mentioned them as "Banu 'Abbas". 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. Hashimi governments in Hijaz , Iraq , and Jordan are from this family. 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.

Honorable traits such as munificence, avoiding the vices, and magnanimity is reported for the descendants of Hashim and 'Abd al-Muttalib. Ibn 'Abbas mentions seven traits for Banu 'Abd al-Muttalib: beauty, eloquence, magnificence, magnanimity, bravery, knowledge, patience, and chivalry. Banu Hashim were famous for their chastity. One day the Prophet s came out of his house 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 seven from Banu Hashim that He have neither created nor will create: You, O Prophet, 'Ali your successor, al-Hasan and al-Husayn your grandsons, Hamza your uncle, Ja'far your cousin, and al-Qa'im , Imam al-Mahdi a with whom Jesus a will pray.

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 hadiths 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; [66] 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 Muslims 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, such as the "Hashimiyyat" of Kumayt b. Zayd al-Asadi , and the respect of Hashimis among muslims specially Sayyids in Iran. Jump to: navigation , search. In jurisprudence, Sadat are those whose lineage goes back to Hashim b.

Early Islam Figures. Related Concepts. Main article: Hashim b. Main article: 'Abd al-Muttalib. Main article: Banu 'Abbas. Beirut: AH. Tehran: Nashr-i Nuqra, Sh.

Beirut: AH Wendy British. Fred US English. Tessa South African. How to say banu hashim in sign language? Numerology Chaldean Numerology The numerical value of banu hashim in Chaldean Numerology is: 6 Pythagorean Numerology The numerical value of banu hashim in Pythagorean Numerology is: 6.

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Cancel Report. Create a new account. He, therefore, did not make the mistake of underestimating them. If one of them crept into the ravine with the intention of killing Muhammad, he would most probably, kill one of the sons of Abu Talib, taking him for the Prophet. Abu Talib and his wife were ever ready to sacrifice their children for Muhammad. In fact, they would have been very happy to sacrifice their own lives for him, if it were necessary. Not only they themselves protected him; they also made every adult in the ravine responsible for his safety.

There were times when Ali, notwithstanding all his daring and resourcefulness, was unable to find any provisions; or if he found any, he could not bring it into the ravine, being unable to circumvent Qurayshi vigilance. On such occasions the children and the adults had to go thirsty and hungry. But going thirsty and hungry was a norm in the ravine.

When water was available, mothers boiled leaves and bark of trees in it to comfort children crying from hunger. The cry of hungry children could be heard outside the ravine, and the Quraysh responded to it with derisive laughter.

They gloated over their "triumph" in making the children of Bani Hashim cry for water and food. The most precious gift for the besieged clans during these three years, was water.

They and their clients and slaves received it from Khadija. She gave Ali the pieces of gold with which he bought water. Her concern for those around her manifested itself in many ways. She sought audience from Allah to invoke His mercy upon them. Prayer was a vital activity for her, and it was her "strategy" for handling adversity.

She soon found out that it was a simple but effective strategy. Prayer enabled Khadija to meet the inevitable challenges she encountered during the siege almost every day, and she surmounted them. She was the guardian-angel of the tribe, and everyone in it felt the positive character of her presence, and the support and the power of her vibrant spirit. O ye who believe! Seek help with patient perseverance and prayer: for Allah is with those who patiently persevere.

Chapter 2; verse Khadija sought the help of Allah with patient perseverance and prayer. When she prayed, she found not only help but also courage, strength, peace, tranquillity and satisfaction. Those who believe, and whose hearts find satisfaction in the remembrance of Allah; for without doubt in the remembrance of Allah do hearts find satisfaction. For those who believe and work righteousness, is every blessedness, and a beautiful place of final return.

Chapter 13; verses 28, And then, there is always the final goal to which his or her eyes are turned, the beautiful Home of rest in the Hereafter, after this life's struggles are over. The goal is Allah Himself. Occasionally, the few friends that the members of Bani Hashim had in Makka, tried to smuggle food into the ravine, but if the pagans caught them, they seized it.

He brought food and water for them as often as he could. He knew that bringing provisions to the ravine had to be a covert operation - discreet, precise, and nonviolent. Therefore, the time he had chosen to deliver food and water to the besieged, was a few hours before daybreak. But a time came when the infidels caught him, and threatened to kill him if he persisted in bringing his loaded camels to the ravine for the Bani Hashim.

He and a friend of his, Abul Bukhtari, brought essential supplies to the Bani Hashim. Once both of them were driving a camel loaded with food, water and clothing to the ravine when Abu Jahl surprised them, and told them that he was going to confiscate the camel and the provisions.

At first, Abul Bukhtari tried to conciliate him but he didn't want to hear anything. He barred their access to the ravine, and refused to let them pass. Abu Bukhtari tried to force his way past him. This led to a violent fist fight between them. Brawls like this erupted very frequently near the ravine but the friends of Bani Hashim in Makka did not lose heart, and did everything they could to bring succor to it.

Hisham bin Amr al-Aamiri, Hakim bin Hizam, and Abul Bukhtari, were not Muslims but they did not want to see any child or even a slave of Bani Hashim perish from hunger or thirst, and they risked their own lives time and again in carrying victuals to the Shi'b Abu Talib.

They were also very happy to pay the bill for such relief operations for three years, and all they sought in return was the safety of the besieged clans. It should be pointed out here that on this particular occasion, the anger and the hatred of the Umayyad clan of the Quraysh was directed, not against the Muslims, but against the clan of Bani Hashim.

Their aim was to destroy Islam. But they could not destroy Islam without killing Muhammad. They made repeated attempts to kill him but they failed because they could not reach him. He was safe and comfortable behind the "shield" of his clan - the Bani Hashim. As noted before, the Umayyads rightly pinpointed Abu Talib, the chief of Bani Hashim, as responsible for all their failures in their insensate war against Allah and His Messenger, Muhammad.

They never condoned him for the part he played in the struggle. As for the Muslims who did not belong to the clan of Bani Hashim, there were many, and they were all living in the city.

Some among them are touted to have been influential, powerful and rich, and all of them claimed that they loved their Prophet. But curiously, no one among them ever came to see him much less to bring any aid to him. They enjoyed the comfort and security of their homes for three years while their Prophet, Muhammad Mustafa, lived, with his loved ones, teetering, as it were, on the edge of a sword, surrounded by enemies who were thirsting for his and their blood.

It might appear that Khadija's little family, consisting of her husband, Muhammad Mustafa; her little daughter, Fatima Zahra; and her adopted son, Ali ibn Abi Talib, lived, throughout the siege, like the rest of the clan, in a state of non-stop and unmitigated suspense, never knowing what terrors the next day or the night might bring for it. Every day was crammed with perils. But she was never at a loss to find new reserves, in her own Faith and Character, to strengthen it as an entity.

She discovered that there was nothing that she wanted more than feeling and being close to Allah. By feeling and being close to Allah, she was able to banish suspense. For Khadija, the source of the greatest anxiety was the hunger and thirst of the children. Whenever Ali or Hakim bin Hizam or Hisham bin Amr brought provisions into the ravine, she took charge of them. The children gathered around her, and she gave them food and water.

They looked at her with delight and wonder. She put their needs ahead of the needs of their parents, and she put the needs of the parents ahead of her own needs. She had a flair for extending the family outward to the whole tribe.

Those who wish for the things of the hereafter, and strive therefore with all due striving and have faith, - they are the ones whose striving is acceptable to Allah. Chapter 17; verse The safety and security of the clans in the ravine were threatened not only by the Umayyads, and not only by the specters of hunger and thirst but also by excessive heat and excessive cold.

In the long days of summer, the sky spewed forth flames onto the earth, and the cliffs and the rocks of the ravine bounced them back, making it a furnace. Khadija gave water to the thirsty as often as she could. In winter, the long nights became intolerably cold. Mothers made most desperate efforts to protect their children from the ravages of cold.

Khadija distributed clothes and firewood to them. The long siege had inevitably disrupted the rhythm of life of all members of the clans of Hashim and al-Muttalib. Every day brought a grim ordeal or a new menace to them. But they were never dismayed by them. In fact, they were happy. The presence of Muhammad, the beloved of Allah, in their midst was enough to make them forget all their anxieties, and to keep them happy.

They knew that Allah had chosen them to defend Muhammad, His messenger, from his enemies. It was an honor they would not barter even for an empire.

Khadija inspired them with her example. The majesty and power of her Faith gave them momentum, and they rode through the storms of the years in exile with dignity and aplomb. Khadija was buoyant from the beginning of the siege to its end.

The spirit of Truth and Benevolence was the invisible magic of her personality. She knew that the tribe was under the protection of Allah, and was, therefore, safe.

The secret of her serenity is to be found in the following verses of Quran Majid:. Whosoever follows My guidance, on them shall be no fear, nor shall they grieve. Verily on the friends of Allah there is no fear, nor shall they grieve. Chapter 10; verse Verily those who say, "our Lord is Allah," and remain firm on that way , - on them shall be no fear, nor shall they grieve. The tribe of Koreish, by fraud or force sic , had acquired the custody of the Kaaba; the sacerdotal office devolved through four lineal descents to the grandfather of Mohammed; and the family of Hashemites, from whence he sprang, was the most respectable and sacred in the eyes of their country.

Mohammed's descent from Ismael was a national privilege or fable sic ; but if the first steps of the pedigree are dark and doubtful sic , he could produce many generations of pure and genuine nobility; he sprang from the tribe of Koreish and the family of Hashim, the most illustrious of the Arabs, the princes of Mecca, and the hereditary guardians of the Kaaba. The Decline and Fall of the Roman Empire. Hashim had a younger brother called Al-Muttalib, the son of Abd Manaf.

For a time, he was chief of the clan, and when he died, his nephew — Abdul Muttalib — the son of Hashim, succeeded him as the new chief.

Abdul Muttalib exhibited all the qualities which had made the names of his father and grandfather great and famous. As noted before, the city of Makkah, like the rest of Arabia, was without a government and without a ruler, but it was dominated by the tribe of Quraysh. Quraysh was composed of twelve clans, and Banu Hashim was one of them. Reacting to the depravity of the times, the members of Banu Hashim, were prompted, a half-century before the birth of Muhammad, to make some tentative efforts to arrest the moral decline of the Arabs and to improve the social, economic and intellectual climate of the country.

They, therefore, forged the League of the Virtuous. The major aims of the League were to prevent wars from breaking out and to protect the weak and the defenseless from their enemies. The Banu Hashim also interested itself in the economic welfare of the Arabs, and inaugurated a system of trade with neighboring countries by sending caravans to Syria in summer and to Yemen in winter, as noted before.

These caravans left Makkah loaded with such products as date fruit, harness for horses and camels, blankets made from wool or camel hair; perfumes and aromatic herbs; spices, incense, hides and skins of the desert animals, and pedigreed horses.

They brought back with them textiles, olive oil, weapons, coffee, fruits and grain. Both the League of the Virtuous and the caravan trade were unquestionably great gifts of the Banu Hashim to the Arabs. But their greatest gift, not only to the Arabs, but to the whole world, was going to be the child to be called Muhammad, the son of Abdullah ibn Abdul Muttalib and Amina bint Wahab.

He was going to be the greatest benefactor not only of the Arabs but of all mankind. One of the notable events that took place during the incumbency of Abdul Muttalib as the guardian of Kaaba, was the invasion of Makkah by an Abyssinian army led by the Christian general, Abraha.

The Year of the Elephant coincides with the year A. The invading army withdrew from Makkah, and the terms of truce were negotiated, on behalf of the city of Makkah, by Abdul Muttalib.

Quraish were too timid or too weak to oppose the Abyssinian army and Abdul Muttalib, at the head of a deputation, went out to negotiate with Abraha. The Great Arab Conquests, One of the distant cousins of Hashim was one Abd Shams.