offer only my humble presentation in that I do not have anything else to offer. I owe everything to him. It thus constitutes a modest effort for sending benediction upon him.
Among fellow human beings I am grateful to many, both the deceased and living ones. Of them, the favours of my late father Mawlwīal-Ḥājj Inʿām ʿAlīon me are numerous. Apart from being my father, he was my mentor. It is owing to his training and guidance that I have been able to accomplish something. May Allah reward him on account of the present book. I am confident of this, for it is stated in the Qur’ān and ḥadīth that good deeds of one’s children are owing to the blessings sought by one’s parents. I am thankful to all ʿulamā’, my teachers and biographers of the Prophet (peace be upon him). I must place on record my debt of thanks to Shāh ʿAbd al-Qādir Dihlawī.
Among my present well-wishers, the pride of place is reserved for my selfless wife who has always assisted in all my good deeds. In addition to being my life partner, she has been my collaborator. Thanks to her, I manage to devote myself fully to academic pursuits. The same holds true for my children who have assisted me all along. Not only do they love me, they also do everything to make my life comfortable. I must mention, in particular, my son Ahmad Moin who worked hard in the production of this work. Without the help of my student Jamshed Ahmad Nadvi, whom I regard no less than as my own son, many errors would have crept into this work. I owe thanks to Mr. Kabir Ahmad Khan, Librarian, Institute of Islamic Studies Library, Aligarh Muslim University, Aligarh, for all his support. He always obliged me by providing me with the books I needed. I am grateful also to Professor Abdul Ali, Chairman, Dept. of Islamic Studies, AMU and my other colleagues at the Department for their cooperation. I thank my other friends for all their help and support.
I must thank the late Mawlānā Muḥammad Rizwān Qāsimī, Dār al-ʿUlūm, Sabīl al-Salām, Hyderabad, for having organized my series of lectures on sīrah, which constitute the bedrock of the present work.
My thanks go also to my colleague, Professor Abdur Raheem Kidwai, Dept. of English, AMU, for having translated this work, from Urdu into English. I am grateful to Dr. M. Manazir Ahsan, Director General of the Islamic Foundation, UK, for the publication of the work.
| al-Amin | Muhammad Yasin Mazhar Siddiqi |
| 64 Ahmad Nagar | |
| Aligarh (UP) | |
| INDIA | |
| October 2005 |
Makkah is generally taken as the seat of a single faith, inhabited by several families of the Quraysh tribe. This is not a sound view. The Quraysh, no doubt, enjoyed a majority in Makkah. They were at the helm of its affairs and dominated its business and trade. They had a leading role in its political system and economy. They were ranked high in its social life. Yet they were not the only notable tribe in Makkah. Besides them, there were social classes, tribes and groups who enjoyed an influential position in Makkah. The latter would often take decisive steps, changing the course of events.
Even the Quraysh families professed two different sets of social values. In opposition to other Arab tribes they displayed unity at political and military levels. However, they were divided among themselves into numerous political, social, economic, religious and cultural and economic groups beset with rivalry. Their elite had mutual differences, animosity and jealousy. Their social relations, economic ties, trade links and political and cultural alliances were subject to change almost every day. These differences often caused social unrest, economic chaos, religious friction, clash of cultures and commercial and economic tussles.
In their religious life too, there were marked differences and variety. The Quraysh families were essentially the adherents of Abrahamic faith. However, their faith had been vitiated by accretions. They had incorporated many innovations in their original faith. They had deviated much from the original path. Polytheism had become the main article of their faith. Their practices too, had grown intensely polytheistic. Their affiliation with a host of idols had divided them into groups and sub-groups. There was a reform movement against the ancestral faith. Atheism had been entrenched deeply there. Some persons and groups had severed all links with faith. They were under the evil influence of the neighbouring Jews, Christians and Magians. Some had turned into Jews, others into Christians and Magians. Many were influenced in varying degrees by these faiths. By the time of the Prophet Muḥammad’s advent Makkah was a truly pluralistic and multi-faith society.
TRIBAL DIVISIONS IN MAKKAH
The Makkan Quraysh
In the tribal hierarchy and in terms of social status the Quraysh families had different rankings. Quṣayy ibn Kilāb had reorganized the town of Makkah. At the time he settled some leading Quraysh families in the vicinity of the Kaʿbah. They came to be known as ‘Quraysh al-Baṭā’iḥ’. This stratification was based on social standing, rank of the family and the distinctions it enjoyed. Even among the Quraysh al-Baṭā’iḥthere were class divisions. The more honourable among them were housed next to the Kaʿbah. The pride of place was annexed by Quṣayy ibn Kilāb, for this family was the custodian of the Kaʿbah and was held in great esteem for its political and social standing. Next to them were Banū Makhzūm, Banū Sahm, BanūʿAdiyy, Banū Taym and Banū Jumaḥetc, who were also settled around the Kaʿbah. The settlement was done on all sides of the Kaʿbah. The inner circle was occupied by the Quraysh al-Baṭā’iḥ. Those in the outer circle were regarded as less privileged ones and came to be known as Quraysh al-Ẓawāhir. They were granted land at some distance from the Kaʿbah. Among them were the less powerful families such as of Banū Lu’ayy and Banū Fihr etc.1
The Quraysh families held important positions in Makkan political order and administrative set up in relation to their ranking in social life and their financial status. Each family thus occupied some major position while the highest office went to the most distinguished family. The head of the Banū Quṣayy family enjoyed about half of the twelve most important positions, including the provisions for water, flag, hospitality and other offices. These offices were held at a later date by their sons and successors as a hereditary privilege. Anyone outside the Quṣayy family was never granted any of these offices. However, the families belonging to the Quraysh al-Baṭā’iḥheld one or two of these positions. Some of these went to Banū Makhzūm, Banū Taym, BanūʿAdiyy and Banū Jumaḥ. The Kaʿbah possessions were in the charge of Banū Sahm. None of these positions were ever enjoyed by the Quraysh al-Ẓawāhir.2
Around the time of the Prophet Muḥammad’s advent, the twelve leading families of the Quraysh al-Baṭā’iḥdominated the political order, economy and administrative machinery of Makkah. In about two centuries the family of Banū Quṣayy had branched out into five leading families, with each of these controlling some office on hereditary basis. ʿAbd al-Dār, the eldest son of Quṣayy had three positions while the other son ʿAbd Manāf maintained his control over the other three departments. These were later transferred to the three main branches of this family i.e. Banū Hāshim, Banū Nawfal and BanūʿAbd Shams/Banū Umayyah: Although ʿAbd Manāf’s family was divided into four distinct branches they were led by a single head of the family in the encounters with others. The three offices held by BanūʿAbd al-Dār were assumed by the branches of their family while other positions were retained by successors on a hereditary basis.3
