2.2.2 The Tribe of Quraysh

Origins of Quraysh

The tribe of Quraysh was the leading tribe of Makkah at the time of the birth of the Prophet ﷺ. Understanding who they were, where they came from, and how they lived helps us understand the environment in which Allah chose to send His final Messenger ﷺ.

Quraysh belonged to the larger Arab stock descended from Prophet Ibrahim عليه السلام through his son Isma‘il عليه السلام. The detailed connection to Ibrahim عليه السلام belongs to the earlier chapter on lineage, so here we will focus only on what is special about Quraysh itself.

Classical scholars mention that the name “Quraysh” was originally the name of an ancestor, Fihr ibn Malik, or that it was related to a word meaning “to gather” or “to trade.” What is agreed upon is that Quraysh became the collective name for the dominant tribe of Makkah, made up of several related clans, such as Banu Hashim, Banu Umayyah, Banu Makhzum, and others.

Quraysh did not always hold power in Makkah. Their rise is closely tied to the figure of Qusayy ibn Kilab, one of the Prophet’s forefathers. Qusayy is remembered as the one who firmly settled Quraysh in Makkah, united them, and gave them leadership over the Sacred House, al‑Masjid al‑Haram. Because of this, many historians treat Qusayy as the true founder of the power of Quraysh in Makkah.

Over time, Quraysh came to be seen by other Arabs as the custodians of the Haram, the people of the Sacred House, and the guardians of the pilgrimage. This unique position shaped their identity and status long before the coming of Islam.

Quraysh in the Qur’an and Sunnah

The tribe of Quraysh is directly mentioned in the Quran. Allah revealed a short but powerful chapter about them:

لِإِيلَافِ قُرَيْشٍ
إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ
فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ
الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍ

“For the security of Quraysh,
their security in the journeys of winter and summer.
So let them worship the Lord of this House,
who has fed them against hunger and made them safe from fear.”
(Quran 106:1‑4)

These verses show several important points about Quraysh. First, they enjoyed a special protection and stability in the region, which made their trade journeys safe. Second, this blessing was directly tied to the House of Allah in Makkah, “this House,” meaning the Ka‘bah. Third, Allah reminded Quraysh that since He had given them safety and provision, they should worship Him alone, the true Lord of the Ka‘bah.

In another place Allah said about Makkah and its people in general:

أَوَلَمْ نُمَكِّنْ لَهُمْ حَرَمًا آمِنًا يُجْبَىٰ إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ رِّزْقًا مِّن لَّدُنَّا

“Have We not established for them a secure sanctuary, to which are brought fruits of all things as provision from Us?”
(Quran 28:57)

This secure sanctuary was the environment in which Quraysh lived. It gave them both physical security and economic advantage.

The Prophet ﷺ himself spoke about the special place of Quraysh in the early Muslim community. In an authentic hadith, he said:

«لَا يَزَالُ هَذَا الْأَمْرُ فِي قُرَيْشٍ مَا بَقِيَ مِنَ النَّاسِ اثْنَانِ»
“This matter (of leadership) will remain among Quraysh as long as two people remain on earth.”
(Sahih al‑Bukhari)

The hadith shows that Quraysh had a recognized leadership role, especially in the early generations. This is linked to their history, their standing among the Arabs, and the fact that Allah chose His final Messenger ﷺ from among them.

Another hadith points to the balanced view Muslims should have. The Prophet ﷺ said:

«إِنَّ اللَّهَ قَدْ أَذْهَبَ عَنْكُمْ عُبِّيَّةَ الْجَاهِلِيَّةِ وَفَخْرَهَا بِالْآبَاءِ، مُؤْمِنٌ تَقِيٌّ وَفَاجِرٌ شَقِيٌّ، أَنْتُمْ بَنُو آدَمَ، وَآدَمُ مِنْ تُرَابٍ»

“Allah has removed from you the arrogance of the pre‑Islamic period and its boasting about ancestors. (Now) there are only a pious believer and a miserable wicked person. You are all children of Adam, and Adam was from dust.”
(Sunan al‑Tirmidhi)

Quraysh had real virtues and responsibilities, but Islam did not allow blind tribal pride. The honor of Quraysh, including the honor of being from the family of the Prophet ﷺ, comes with duty and obedience to Allah, not with automatic superiority.

Quraysh and the Custodianship of the Ka‘bah

One of the defining features of Quraysh was their custodianship of the Ka‘bah and their guardianship of the Haram. Different clans within Quraysh held different responsibilities connected to the Sacred House.

Qusayy ibn Kilab, as mentioned earlier, played a central role in organizing these duties. He gathered Quraysh to live around the Ka‘bah, redistributed roles, and established important functions. Among the tasks associated with Quraysh were looking after the key of the Ka‘bah, maintaining its building, and providing water and food to pilgrims.

Some clans of Quraysh handled the “siqayah,” which is the provision of water to pilgrims. Others managed the “rifadah,” which is the feeding of poor pilgrims. These were not small acts of charity, but great public responsibilities that required planning, resources, and reputation.

The Quran hints at the status of the Ka‘bah as a center of security and guidance:

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ

“Indeed, the first House established for mankind is that at Bakkah, blessed and a guidance for the worlds.”
(Quran 3:96)

“Bakkah” is another name for Makkah. Quraysh lived around this first House. Their life was shaped by it, and their leadership of Arabia grew out of their association with it.

Even in the time of disbelief, Quraysh saw themselves as the “people of Allah’s House,” and this gave them honor among other tribes. When the Abyssinian ruler Abraha came to destroy the Ka‘bah in the Year of the Elephant, the leader of Quraysh at that time, Abdul Muttalib, is reported to have said that the Ka‘bah has a Lord who will protect it. Allah indeed protected His House, as mentioned in Surah al‑Fil, and this raised the status of Quraysh even more in Arab eyes.

However, Quraysh mixed this honor with idolatry and false beliefs, which belongs to the discussion of religion before Islam. What is specific to this chapter is that their custodianship of the Ka‘bah gave them unmatched influence in religious and social life across Arabia.

Economic Strength and Trade Networks of Quraysh

Quraysh became not only the religious leaders of Arabia, but also some of its most successful traders. Their central location in Makkah, on key caravan routes, together with the safety of the Haram, allowed them to develop strong trading journeys both north and south.

Surah Quraysh describes this clearly:

إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ

“Their familiarity with the journeys of winter and summer.”
(Quran 106:2)

The “journey of winter” usually refers to their trade expeditions to Yemen and the south, where they obtained goods such as spices and cloth. The “journey of summer” refers to their caravans to Syria and the north, where they traded with regions under Roman influence, bringing back wheat, oil, and other products.

Because Quraysh were known as the people of the Sacred House, other tribes often respected their caravans and did not attack them. This gave Quraysh a type of commercial protection that other tribes did not enjoy. In return, Quraysh used their standing to form treaties and safe‑passage agreements with many tribes along the routes.

The wealth gained from trade was used in several ways. It enriched certain clans and families within Quraysh. It allowed them to host pilgrims generously, which further increased their fame. It also gave them political influence, because tribes who depended on trade or on Makkah’s market had reason to keep good relations with Quraysh.

This economic role was important in the later Seerah. When the Prophet ﷺ called Quraysh to Islam, many of their leaders feared for their trade and status. They used their economic power to oppose the Muslims, such as in the boycott of Banu Hashim and Banu al‑Muttalib, and their caravans became central issues in events like the Battle of Badr. All of this rests on the economic strength that Surah Quraysh hints at.

Internal Structure and Clans of Quraysh

Although Quraysh were one tribe, they were divided into multiple clans, each descended from a common ancestor and each with its own standing, wealth, and role. These clans included Banu Hashim, Banu Umayyah, Banu Makhzum, Banu Zuhrah, Banu Taym, and others.

Banu Hashim, the clan of the Prophet ﷺ, is discussed separately in the following chapter, so we will not go into their details here. Instead, what matters here is that Quraysh as a whole functioned like a small society with internal balances and rivalries.

Some clans specialized more in trade, some were known for warfare and bravery, some held specific offices connected to the Ka‘bah or to public functions. Leadership within Quraysh was not in the hands of only one branch. Rather, different families held different honors, such as carrying the banner in war or providing the key to the Ka‘bah.

These internal divisions help explain later events in the Seerah, such as why certain clans were especially hostile to Islam while others were more open, or why some individuals carried more weight in the councils of Quraysh. For now, what is important is to remember that Quraysh was both united as a tribe and yet internally complex, with various clans competing and cooperating in different ways.

The Quran describes this type of tribal pride and internal boasting as part of the pre‑Islamic mindset:

أَلْهَاكُمُ التَّكَاثُرُ

“Competition in worldly increase has diverted you.”
(Quran 102:1)

Within Quraysh, competition in numbers, wealth, and honor was strong. Islam later came to correct these tendencies, reminding them that real value is in faith and obedience to Allah.

Quraysh’s Prestige and Influence Among the Arabs

By the time of the Prophet’s birth ﷺ, Quraysh were widely recognized as the leading tribe of Arabia. Their prestige rested on several pillars. They lived in the city that housed the Ka‘bah, which all Arabs revered. They organized and protected the pilgrimage, so every year people came to Makkah and met Quraysh. They controlled important trade routes and markets, which made them economically central. They also had a reputation for wise leadership, at least in the eyes of surrounding tribes.

This influence gave Quraysh a special voice in inter‑tribal disputes. Their opinion carried weight, and their decisions were often accepted as fair or at least authoritative. It also meant that the beliefs and practices of Quraysh set an example for many other Arabs. When Quraysh worshipped idols and placed them around the Ka‘bah, other tribes followed. When Quraysh resisted the Prophet ﷺ, many tribes stayed back and watched before deciding.

Because of their central status, Quraysh were expected to embody the highest virtues of Arab society, such as generosity, honor, protection of guests, and fulfilling promises. This made the later moral message of Islam particularly confronting for them, because the Qur’an exposed their failures in justice and belief despite their outward claims to honor.

The Quran alludes to their false sense of security when it quotes their attitude:

وَقَالُوا نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ

“And they say, ‘We are more in wealth and children, and we will not be punished.’”
(Quran 34:35)

Although this verse is general, it fits the attitude of some of the wealthy leaders of Quraysh. They saw their status and riches as signs that they were safe from punishment, rather than as tests from Allah.

Yet, even with their arrogance, Allah chose Quraysh as the tribe from which the final Messenger ﷺ would emerge. Their language, their central position, and their access to all parts of Arabia made them a fitting vessel for a message meant for all humanity. When Islam finally entered Quraysh and they accepted it, their influence was used to spread the faith instead of to resist it.

Quraysh Between Honor and Responsibility

The story of Quraysh is a story of honor mixed with responsibility. On one hand, they had real virtues, such as hospitality, keeping certain trusts, and protecting the sanctuary. On the other hand, they misused their position by falling into idolatry and injustice, which the Quran criticizes in many places.

Allah reminded Quraysh directly in Surah Quraysh that all their safety and provision came from Him alone:

فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ
الَّذِي أَطْعَمَهُمْ مِنْ جُوعٍ وَآمَنَهُمْ مِنْ خَوْفٍ

“So let them worship the Lord of this House,
who has fed them against hunger and made them safe from fear.”
(Quran 106:3‑4)

Their blessing was not a sign that they could ignore the message. It was a sign that they should be the first to respond to Allah’s call. When many of them refused, their opposition became particularly blameworthy, because they knew the special care Allah had provided for them throughout their history.

Yet, it is also true that some of the greatest companions of the Prophet ﷺ came from Quraysh, including Abu Bakr, Umar, Uthman, Ali, and many others. Once they embraced Islam, they used their talents, experience, and standing to serve the religion. In this way, the story of Quraysh shows both the dangers of pride and the potential of a people when they submit sincerely to Allah.

With this understanding of Quraysh as a tribe, we can better appreciate the specific place of Banu Hashim, the clan of the Prophet ﷺ within Quraysh, which will be explored in the next chapter.