As Banū Nawfal belonging to BanūʿAbd Manāf turned financially weak, their office of providing nursing was bought by another Quraysh family, Banū Asad, who had been earlier entitled only to join consultative meetings. The affluent tradesman Ḥakīm ibn Ḥizām of Banū Asad was able to gain the custodianship of the tribal and community assembly Dār al-Nadwah by dint of his wealth. BanūʿAbd al-Dār who earlier held this position had to forego it on account of their adverse financial status. The same happened in the case of the leaders of two Banū Hāshim families. In view of his failing financial condition the privilege of offering water to pilgrims passed on from Abū Ṭālib al-Hāshimī to his wealthy younger brother al-ʿAbbās al-Hāshimī and was retained in future by the latter. Wealth and financial condition often played a key role in determining the social status and political power of a tribe and family. The neo-rich aspired for political and social status and this often resulted in mutual hostilities, social disorder, rivalry and jealousy, family feuds, trade war and psychological tension. It often changed the course of events.4
Numerical strength, economic resources and social status, it goes without saying, were intertwined. These factors impelled groups and families to lay claim to privileges and rights. Often did two branches of the same family stand against each other, pressing their respective claims for position and office. According to oft-quoted reports, two sub-branches of the Banū Quṣayy family – BanūʿAbd Manāf and BanūʿAbd al-Dār turned into foes. Their rivalry could have led to the break out of war. The issue was, however, resolved amicably by dividing power and sharing office.
As the Quraysh families differed on social, community and tribal issues, they were divided into groups and sub-groups. The same social and economic forces accounted for the division of the Quraysh into the two major groups of al-Aḥlāf and al-Muṭayyabūn. It is on record that the Quraysh tribes were in two opposing camps on the issue of the division of offices among BanūʿAbd Manāf and BanūʿAbd al-Dār. Al-Muṭayyabūn sided with BanūʿAbd Manāf. Among them were Banū Taym, Banū Zuhrah, Banū Asad, Banūal-Ḥārith ibn Fihr. As opposed to it, among al-Aḥlāf were BanūʿAbd al-Dār and their supporters such as Banū Makhzūm, Banū Jumaḥ, Banū Sahm and BanūʿAdiyy ibn Kaʿb. Then there was another camp of ʿĀmīr ibn Lu’ayy and Muḥārib ibn Fihr, which was not allied with either of the two and acted neutrally all along.5
The agreement known as ḥilf al-Fuḍūl, which was contracted for defending the interests of weaker sections and foreigners too, had divided Quraysh families into two main camps. Those who stood for this agreement comprised Banū Hāshim, Banū Muṭṭalib, Banū Taym, Banū Zuhrah and Banū Asad. Even the united family of BanūʿAbd Manāf was divided on this issue. Among those who kept away from this agreement were Banū Umayyah, Banū Nawfal, Banū Makhzūm, Banū Jumaḥand Banū Sahm etc. While Banū Hāshim and Banū Muṭṭalib supported the agreement, Banū Nawfal and Banū Umayyah kept aloof from it. Several social, economic and political considerations were at work behind these divisions. This had dealt a severe blow to the ideal of a unified family and united tribe. The same was re-echoed later when Banū Hāshim and Banū Muṭṭalib reacted differently to the social boycott of Muslims. They helped and defended Muslims whereas the two other families of BanūʿAbd Manāf – Banū Umayyah and Banū Nawfal did support the Quraysh.6 The Qurayshī stance was dictated by their political and economic interests. In contrast, Banū Hāshim and Banū Muṭṭalib abided by the tribal tradition of protecting their own folk. As a consequence, the leading united family of BanūʿAbd Manāf was divided.
Other social, economic and political factors too, had sown discord among the Quraysh, dividing them into numerous units at war with one another. These differences existed among families as well. For example, Banū Makhzūm thought of themselves as superior to everyone, especially to BanūʿAbd Manāf. It caused constant friction among the two. BanūʿAdiyy was Banū Zuhrah’s foe. They were hostile to Banū Taym as well. Many families had strained relations. Often did it surface at the level of the leading families. An instance in point is the serious rift between Banū Hāshim and Banū Umayyah, though they were part of the larger family of BanūʿAbd Manāf. Essentially it was a clash of interests, without any root in family feuds. Such differences and hostilities were common among the Quraysh.
At the level of individuals too, the issues of property, wealth, politics, business and trade and social relations created tension in tribes. At times, members of the same family with strong blood ties clashed with one another, prompted by their self interest. For example, the chief of BanūʿAbd al-Muṭṭalib, ʿAbd al-Muṭṭalib al-Hāshimī was hostile to Ḥarb ibn Umayyah, the leader of Banū Umayyah. The former had differences with members of other families. The hostility between Hāshim and Umayyah signified the rift between the uncle and the nephew who were impelled by their economic or social interests.
Apart from the Quraysh, some other Arab tribes were also settled in Makkah. Their details follow in this work. Some leading members of the Quraysh had serious differences with chiefs of the non-Quraysh Arab tribes. ʿAbd al-Muṭṭalib al-Hāshimi differed sharply with several Quraysh and non-Quraysh leaders. This animosity did not rest on any tribal consideration. Rather, he was guided by his economic interests. Muḥammad Ibn Ḥabīb al-Baghdādī has reported at length such hostilities.7 The Makhzūm chief al-Fakīh ibn Mughīrah developed differences with the chief of BanūʿAbd Shams, ʿUtbah ibn Rabīʿah. Such hostilities were natural in a multi-tribal and pluralistic polity such as of Makkah. It must be said to the credit of the forbearing Quraysh that they did not let these conflicts flare up into open war and bloodshed. It did not turn them into enemies forever either.8
Other Arab Tribes of Makkah
The Quraysh did not always constitute a majority in Makkah. Nor did they ever hold its leadership. In ancient days Banū Jurhum held this position and enjoyed the custodianship of the Kaʿbah. For they were the kin of Prophet Ishmael (peace be upon him) the founder of both Makkah and the Kaʿbah. Banū Khuzāʿah snatched this position from Banū Jurhum: At a later date, it was annexed by the Quraysh chief, Quṣayy ibn Kilāb. In the intervening period some other Arab tribes had their ascendancy. They were however, trounced by some other Arab tribes. Often did the losing tribe leave Makkah. In some cases, however, some of their families managed to settle down in the vicinity of Makkah.9
Both Makkan tribes and their opponents secured military and political help from other tribes and with the latter’s active support they managed to drive away the enemy. For expelling Banū Khuzāʿah, Quṣayy ibn Kilāb had drawn upon the military strength of Banū Kinānah. Likewise, for putting an end to the interference of the Arab tribe Ṣaufah in the affairs of Makkah, they had sought help from Banū Kinānah and their ancestor Quḍāʿah.10
Hāshim ibn ʿAbd Manāf and his illustrious son ʿAbd al-Muṭṭalib of the Quraysh had taken military and financial support from these tribes – Saʿd, Hudhaym and ʿAzrā. This alone had helped them entrench deep into Makkan polity. Muḥammad ibn Ḥabīb al-Baghdādī has recounted at length the agreements carried out by several tribes, families and individuals related to Muṭayyabūn, Aḥlāf, ʿAdiyy, Banū Sahm, Khuzāʿah and other contracts.11
There are bits of evidence indicating that at times help was taken from other tribes and foreign rulers. This help was secured for expelling non-local groups from Makkah and for establishing their political power locally. Sources speak of the help taken from the Lakhmī ruler of Iraq, King Mundhir, Yemenī King Zuwayzan and other heads of state by Makkan chiefs.
Besides such help from without, some Arab Bedouin tribes had settled permanently in Makkah. Such non-local elements turned to Makkah in view of the adverse circumstances faced by them. On reaching Makkah they entered into alliance with a Quraysh family which enabled them to settle down in Makkah. Then they formed marital kinship with the same family or its allies. It cemented their position. In the Arab tribal norms both of these relationships were very strong. It was obligatory on a tribe to render help to
