2.2.3 The Clan of Banu Hashim

The Place of Banu Hashim in Quraysh

Among the many clans of Quraysh in Makkah, Banu Hashim held a special and honored place. They belonged to the children of Hashim ibn Abd Manaf, and were part of the noblest branch of Quraysh. Through them, the Prophet Muhammad ﷺ was connected to a lineage known for generosity, protection of pilgrims, and leadership in sacred service.

The Quraysh as a tribe already possessed prestige among the Arabs. Within Quraysh, the descendants of Abd Manaf were especially respected, and from them came Hashim, Abdul Muttalib, and then Abdullah, the father of the Prophet ﷺ. Banu Hashim were recognized not only for noble blood, but for noble character and public responsibility.

Allah mentions Quraysh in the Quran, and their connection to the Sacred House in Makkah, which includes Banu Hashim among them:

لِإِيلَافِ قُرَيْشٍ
إِيلَافِهِمْ رِحْلَةَ الشِّتَاءِ وَالصَّيْفِ
فَلْيَعْبُدُوا رَبَّ هَٰذَا 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 fed them against hunger and secured them against fear.”
(Quran 106:1‑4)

Within this protected and honored tribe, Banu Hashim were the custodians of some of the most sacred and respected duties.

Hashim ibn Abd Manaf and the Origin of the Clan

The clan takes its name from Hashim ibn Abd Manaf, the great‑grandfather of the Prophet ﷺ. His personal qualities shaped the identity of his descendants and earned them the admiration of the Arabs.

Hashim was famous for feeding people, especially during the days of Hajj. It is said that he would prepare food made from bread broken into broth and meat. Because of this, he came to be called “Hashim,” from the Arabic verb “hashama,” which includes the meaning of breaking bread into pieces. He used his wealth to care for pilgrims who came to Makkah, so that no one would be left hungry around the House of Allah.

The early scholars of Seerah describe him as a man of generosity and initiative, who introduced the organized trade journeys that strengthened Quraysh. Through this, the economic life of Makkah was lifted, and the people were better able to support the services of the Sacred Mosque.

Although the Quran does not mention Hashim by name, the honored status of Quraysh and their protection is directly tied to the efforts of leaders like Hashim and his descendants. The Arabs recognized Banu Hashim as the children of a man whose generosity to the guests of Allah became legendary.

Service to the Ka‘bah and Pilgrims

Banu Hashim were closely associated with two important services connected to the Ka‘bah and Hajj: giving drink to the pilgrims (siqayah) and feeding them (rifadah). These were not small tasks. They carried spiritual significance and social influence, and they showed commitment to the House of Allah even in the time of pre‑Islamic ignorance.

These responsibilities later appeared directly in the Quran, when Allah spoke about the argument of some people who took pride in serving pilgrims, yet rejected faith. Allah said:

أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَجَاهَدَ فِي سَبِيلِ اللَّهِ ۚ لَا يَسْتَوُونَ عِندَ اللَّهِ ۗ

“Do you consider giving drink to the pilgrims and maintaining the Sacred Mosque to be like the deeds of one who believes in Allah and the Last Day and strives in the way of Allah? They are not equal in the sight of Allah.”
(Quran 9:19)

This verse shows that siqayah and other services to the Ka‘bah were considered great honors among the Arabs. While faith is superior, the verse still confirms that such service was recognized and valued.

Banu Hashim, especially in the time of Abdul Muttalib, were known to carry out these duties. Abdul Muttalib would provide water and food for pilgrims, spending from his wealth to ensure that the guests of Allah were honored. The high status of Banu Hashim in Makkah was strongly linked to this continuous service around the Sacred House.

Abdul Muttalib and the Preservation of Honor

The figure who most clearly represents the strength and stature of Banu Hashim just before the birth of the Prophet ﷺ is Abdul Muttalib, the grandfather of the Prophet. His leadership contributed greatly to the reputation of the clan.

Abdul Muttalib is known in the books of Seerah for two major events connected to Banu Hashim’s closeness to the Ka‘bah. One is his rediscovery of the Zamzam well, which had been lost and buried for a long time. Through a dream and perseverance, he dug where he was guided and uncovered the blessed source of water that had first sprung up for Hajar and Isma‘il عليهما السلام.

This rediscovery restored a crucial resource in Makkah and further strengthened the role of Banu Hashim in providing water to pilgrims. It also linked them directly to the story of Prophet Ibrahim and his family, and to the long history of the Sacred House.

The other well known event is his stance during the Year of the Elephant, when Abraha came with a large army to destroy the Ka‘bah. Abdul Muttalib’s dignified conduct with Abraha and his trust that Allah would protect His House showed the kind of spiritual awareness and nobility present in Banu Hashim, even before Islam. The Quran refers to that event generally:

أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ
أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ
وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ
تَرْمِيهِمْ بِحِجَارَةٍ مِنْ سِجِّيلٍ
فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ

“Have you not seen how your Lord dealt with the People of the Elephant?
Did He not make their plot go astray?
And He sent against them flocks of birds,
Striking them with stones of hard clay,
And He made them like eaten straw.”
(Quran 105:1‑5)

Abdul Muttalib was the chief of Quraysh at that time, and this event took place in the same year that the Prophet ﷺ was born. Both the rediscovery of Zamzam and the protection of the Ka‘bah in the Year of the Elephant demonstrate how Banu Hashim were at the center of sacred events in Makkah.

The Moral Qualities of Banu Hashim

The Arabs did not only respect bloodline. They honored courage, generosity, fulfillment of promises, protection of the weak, and hospitality. Banu Hashim were known for these traits. Their noble conduct contributed to their leadership position and to the trust other tribes placed in them.

Later, when Prophet Muhammad ﷺ received revelation, the Quraysh could not accuse him of coming from a low or unknown family. Instead, they admitted the nobility of his lineage. The Prophet ﷺ said:

“إِنَّ اللَّهَ اصْطَفَى كِنَانَةَ مِنْ وَلَدِ إِسْمَاعِيلَ، وَاصْطَفَى قُرَيْشًا مِنْ كِنَانَةَ، وَاصْطَفَى بَنِي هَاشِمٍ مِنْ قُرَيْشٍ، وَاصْطَفَانِي مِنْ بَنِي هَاشِمٍ”

“Indeed Allah chose Kinana from the children of Isma‘il, He chose Quraysh from Kinana, He chose Banu Hashim from Quraysh, and He chose me from Banu Hashim.”
(Muslim)

This hadith shows that Banu Hashim were singled out for a special status, and that status included both lineage and character. They were not known for oppression or disgrace, but for hospitality, respect for sacred traditions, and care for visitors of the Ka‘bah.

Even the enemies of Islam in Quraysh recognized the uprightness of this clan. When the Prophet ﷺ began to call to Islam, their opposition was not based on any stain in his family but on their own fear of losing control and tradition. The noble reputation of Banu Hashim became a protection for him in the early years, because attacking him directly meant offending a respected clan that prided itself on defending its own.

Protection of the Prophet ﷺ by His Clan

The strength of Banu Hashim became especially clear after the beginning of the Prophet’s mission. In tribal society, a person’s clan was his shield. Banu Hashim, under Abu Talib, refused to hand the Prophet ﷺ over to his enemies, even when some among them did not accept his message.

The Quran refers to the protection given to the Prophet ﷺ in general terms, including the way Allah placed him in a supportive household and clan. Allah says:

أَلَمْ يَجِدْكَ يَتِيمًا فَآوَى

“Did He not find you an orphan and give [you] shelter?”
(Quran 93:6)

Part of that shelter was the guardianship of Abdul Muttalib and then Abu Talib, both leaders of Banu Hashim. Their position in Quraysh made it difficult for others to openly harm the Prophet ﷺ in the earliest years of Islam.

Abu Talib’s protective stance rested on the deep sense of loyalty that was common in Banu Hashim. They saw defense of kin as a matter of honor that could not be abandoned. Even when Quraysh tried to pressure them with boycott and social isolation, many members of Banu Hashim remained firm in protecting their relative, because to leave him was to betray their core values.

The Boycott and the Loyalty of Banu Hashim

The strong bond within Banu Hashim appeared clearly during the harsh social and economic boycott imposed by Quraysh. Although the details of that period belong to future chapters, it is important here to note that the boycott targeted the whole clan, not just the believers.

Muslim and non‑Muslim members of Banu Hashim together suffered hardship because Quraysh wanted to force them to withdraw protection from Muhammad ﷺ. The clan chose tribal honor over material comfort. They endured isolation in Shi‘b Abi Talib rather than hand over one of their own to be killed or humiliated.

This willingness to accept suffering for the sake of protecting their relative shows how tightly the clan was bound by mutual support. It also shows why the Prophet’s enemies were frustrated. They could not easily bypass the shield formed by Banu Hashim around him.

Balance between Lineage and Taqwa

The noble standing of Banu Hashim is clearly established in Islamic sources. However, Islam also teaches that lineage alone does not bring a person close to Allah. What matters is obedience, faith, and righteousness. The Prophet ﷺ repeatedly reminded his own clan that salvation is not automatic simply because of family ties.

He ﷺ said:

“يَا مَعْشَرَ قُرَيْشٍ، اشْتَرُوا أَنْفُسَكُمْ مِنَ اللَّهِ، لَا أُغْنِي عَنْكُمْ مِنَ اللَّهِ شَيْئًا... يَا فَاطِمَةُ بِنْتَ مُحَمَّدٍ، سَلِينِي مِنْ مَالِي مَا شِئْتِ، لَا أُغْنِي عَنْكِ مِنَ اللَّهِ شَيْئًا”

“O people of Quraysh, save yourselves from Allah, I can avail you nothing against Allah... O Fatimah, daughter of Muhammad, ask me whatever you wish of my wealth, but I can avail you nothing against Allah.”
(Bukhari, Muslim)

In another place the Quran says:

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ

“O mankind, We created you from a male and a female, and made you into nations and tribes so that you may know one another. Surely, the most noble of you in the sight of Allah is the one who has the most taqwa (God‑consciousness).”
(Quran 49:13)

These texts create an important balance. Banu Hashim are indeed the chosen clan from which Allah sent His final Messenger, and their early services around the Ka‘bah and their protection of the Prophet ﷺ hold real merit. At the same time, the true measure of a person is faith and piety, not bloodline. This principle kept the Muslims from turning respect for Banu Hashim into blind tribal pride.

The Lasting Honor of Banu Hashim

After the Prophet’s time, scholars and believers continued to recognize the special place of Banu Hashim, especially the Ahl al‑Bayt, his immediate family from this clan. Love for his family and respect for his relatives were understood as part of loving him.

Allah instructed the Prophet ﷺ to say:

قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

“Say, I do not ask you for any reward for it, except love for [my] near relatives.”
(Quran 42:23)

Among the closest of those relatives are the members of Banu Hashim who believed in him and supported him. Their attachment to him becomes part of the legacy of the clan.

In summary, Banu Hashim were a noble and honored clan within Quraysh, known before Islam for generosity, service to the pilgrims, and responsibility toward the Ka‘bah. Through leaders like Hashim and Abdul Muttalib, they held positions of respect in Makkah. Their loyalty and protection surrounded the Prophet ﷺ in his early life and during his mission, while Islam taught them and all people that true honor is only through faith and taqwa.