The Divine Right of the Quraysh

1. By the Covenant of Quraysh,
2. Their covenants (covering) journeys by winter and summer,-
3. Let them adore the Lord of this House,
4. Who provides them with food against hunger, and with security against fear (Holy Quran, Sūra 106: The Quraysh: Custodians of the Ka’ba)

By Sayyid Ahmed Amiruddin

"And remember that Abraham was tried by his Lord with certain commands, which he fulfilled: He said: "I will make thee an Imam to the Nations." He pleaded: "And also (Imams) from my descendents!" He answered: "But My Promise is not within the reach of evil-doers (ie. I have heard your prayer only for the righteous descendents from your family, as you have asked of Me)"(2:124)

"Allah did choose Adam and Noah, the Family of Abraham, and the Family of 'Imran above all people,Offspring, one of the other: And Allah heareth and knoweth all things" (3:33)

"But We had already given the Family of Abraham the Book and Wisdom, and conferred upon them a Mighty Kingdom.(4:54)

"Those were some of the prophets on whom Allah did bestow His Grace,- of the descendents of Adam, and of those who We carried (in the Ark) with Noah, and of the descendents of Abraham and (also) Israel of those whom We guided and chose. Whenever the Signs of (Allah) Most Gracious were rehearsed to them, they would fall down in prostrate adoration and in tears" (19:54)

Before moving on to address the question further, it is important to note that "the descendents of Abraham" are mentioned, then those of Israel, showing that the Ishmaelites are distinguished from the Israelites in this verse, although they both come from the children of Abraham.  The Ishmaelites referred to with distinction as the "descendents of Abraham" while the sons of Isaac are referred to here as the Children of Israel.  It is also crucial to note here that while the "Family of Abraham" is mentioned in the Qur'an as "Aale Ibrahim" ie. (3:33), here the word 'descendents' or "dhuriyati" is used, the same word used for the Covenant, as mentioned in verse 2:24, again another hint towards the excellence of the Ishmaelites and a sign of God's covenant with them, to make them the leaders of mankind. 

The Seal of Prophets (S) is Qurayshite

Allah's Apostle (sallallahu alaihi wa sallam) referred to himself on a number of occasions as "the Qurayshite Hashemite", thereby reinforcing concept into his nation of the elect status of the Qurasyh and the Banu Hashim.  For example, on page 107 of his book Luminaries of Islam, Dr. Arafat K. El-Ashi cites a narration of the letter written by 'Ali ibn Abi Talib (radhi Allahu anhu) on behalf of the Prophet (sallallahu alaihi wa sallam) to Abu Dujanah al-Ansari; Simak ibn Kharshah ibn Zayd al-Sa'idi (radhi Allahu anhu).  The letter is as follows,

"In the Name of Allah, the Beneficent, the Merciful.  This is a letter from Muhammad (sallallahu alaihi wa sallam), the Arab unlettered Prophet, of Tihamah, Battha, Makkah, Madinah, the Qurayshite, the Hashemite, the owner of the Throne and the Stick, the Rod and the she-camel, the Qur'an and the Qiblah; the bringer of "There is no other deity except Allah..." (Luminaries of Islam, Dr. Arafat K. El-Ashi, p. 107).

The Rightly Guided Caliphs were Qurayshite

That the Quraysh bloodline was blessed with Divine Right and Imamah due to the blessings of the Seal of Prophets (sallallahu alaihi wa sallam), and it being from the descendents of Abraham and Ishamel, I would like to also point out here that this was also the belief of the Companions of the Prophet (sallallahu alaihi wa sallam).  After the parting of the Holy Prophet (sallallahu alaihi wa sallam) from the temporal world, the Companions unanimously agreed to appoint Caliphs over themselves specifically from the Quraysh bloodline, who were the direct descendents of Abraham and Ishmael.  The criteria for this selection of the Sahabah was based upon God Almighty's own selection making the Seal of Prophets to come from the Quraysh bloodline. 

Some Muslims forget that the Tribe of  Quraysh in whole, with all twelve clans, including the Banu Hashim are the descendents of the Family of Abraham, through his eldest son Ishmael, and the inheritors of the Custodianship of the House of God, though which they are provided with food against hunger, and security against fear, as mentioned in Sūra 106: The Quraysh.   All four of the Rightly Guided Caliphs, 'Ali,  Abu Bakr, Umar, and Uthman were from the bloodline of Quraysh, the descendents of Abraham and Ishamel. In fact, as cited above, the Holy Prophet (sallallahu alaihi wa sallam) referred to himself as the Qurayshite on numerous occasions as well.  This means, the doors of blessings and dominion for this Ummah which were opened for the Companions are directly and only related to its loyalty, and allegiance to the Quraysh, without which the Ummah would be excluded from the Covenant of Abraham, mentioned above in verse 124 of Sūra 2.

Virtues of the Quraysh

In fact, we learn from the sayings of the Prophet (salallahu alaihi wa sallam) and his Companions (radi Allahu anhum) that to have hate for the Quraysh leads to kufr, and to be jealous of their special status leads one towards damnation.  This was the belief of the Sahabah, and the earliest generation of pious Muslims (Salaf). 

In his masterpiece "Al Ahkam al-Sultaniyya [The Laws of Islamic Governance]", the single most comprehensive account of the 'Muslim Theory of State', Abu'l Hasan al-Mawardi outlined seven conditions for determining those suitable for the Imamate (Caliphate) and concluded that the Imams can only come from the bloodline of the Quraysh.

The following appears in Chapter One-“The contract of Imamate” of ‘Al-Ahkam as-Sultaniyyah by Abu'l-Hasan al-Mawardi -translated by Dr. Asadullah Yate:

"There are seven conditions regarding those suited to the Imamate:

1.      Justice together with all its conditions

2.      Knowledge which equips them for Ijtehad in unforeseen matter and arriving at relevant judgments

3.      Good health in their faculties of hearing, sight and speech such that they may arrive at a sound assessment of whatever they perceive

4.      Sound in limb, free of any deficiency which might prevent them from normal movement;

5.      A judgment capable of organizing the people and managing the offices of administration;

6.      Courage and bravery enabling them to defend the territory of Islam and mount the Jihad against the enemy

7.      Of the family of the Quraysh, because of the text (of a prophetic hadith) on the matter and by virtue of consensus.. No credibility should be given to the opinion of Dirar who is alone in  saying that the post is open to all;
Abu Bakr as-Siddiq, may Allah be pleased with him, used the testimony of the Prophet. may the peace and blessing of Allah be upon him, against the Ansar on the occasion of Saqifah when the latter defended the succession of Sa'd ibn Ubadah to whom they had given allegiance, in his  saying , " The Imams are of the Quraysh" As a result of this the Ansar renounced their exclusive claim to this Imamate and renounced the claim to share the rights of the Quraysh explicit in their saying  " From amongst us an Imam and from amongst the Quraysh an Imam"- submitting thereby to this narration and affirming its content and accepting the following reply of Abu Bakr " From us the amirs and from you the Wazirs" The Prophet may the peace and blessings be upon him said " Give precedence to the Quraysh and do not put others before them" There is not the least doubt  or controversy attached to this impeccable text."

Source: ‘Al-Ahkam as-Sultaniyyah:The Laws of Islamic Governance’ Chapter One-“The contract of Imamate”.  Abu'l-Hasan al-Mawardi -translated by Dr. Asadullah Yate (Ta Ha Publishers London). ISBN 1 897940 41 6

Imamate Belongs to Quraysh By Divine Right

Mulla Ali Qari has quoted the following Hadith: “To have love for the Quraysh is Iman whilst having hatred for them is Kufr.  Accordingly, whoever has love for the Arabs has expressed love for me (Prophet) and whoever has hatred for the Arabs has in reality shown his hatred for me” (Iqtidaus Siratil Mustaqeem, p.156) 

Additionally, Hadrat Abdullah bin Abbas (radi Allahu anhu) reports that Rasulullah (sallallahu alaihi wa sallam) said, “Harboring enmity for the Banu Hashim and for the Ansar leads to kufr and harboring enmity for Arabs is a sign of hypocrisy”.⁽¹⁾

Hadrat Muhammad bin Ibrahem Taymi reports that Qatadah bin Nu’man Dhafari (radi Allahu anhu) once insulted the Quraysh and appeared to used improper language towards them. Rasulullah (sallallahu alahi wa sallam) said, “O Qatadah! Never speak ill of the Quraysh because you will find amongst them such men whose actions and deeds make you pale into insignificance and whom you will truly envy. Had I no fear of the Quraysh becoming rebellious, I would have informed them of their (high) status in Allah’s sight” ⁽²⁾

Hadrat 'Ali (radi Allahu anhu) reports that to the best of his knowledge, Rasulullah (salallahu alaihi wa sallam) stated, “Always put the Quraysh forward and never step ahead of them, had I no fear of the Quraysh becoming boastful, I would have informed them of their status in the sight of Allah”⁽³⁾

Hadrat Aisha reports that Rasulullah (sallallhu alaihi wa sallam) once came to her and said, "Had I no fear of the Quraysh becoming boastful, I would have informed them of their status in the sight of Allah." ⁽⁴⁾

Hadrat Abu Hurayrah (radi Allahu anhu) narrates that Rasulullah (salallahu alaihi wa sallam) said, “Look for trustworthiness amongst the Quraysh, because a trustworthy person from the Quraysh is superior to a trustworthy person from another tribe and a powerful person from the Quraysh (in Deen and in leadership) is twice as superior as a strong person from another tribe.”⁽⁵⁾

Rifa’ah bin Raafi (rad) reports that Rasulullah (sallallahu alaihi wasallam) once instructed Hadrat Umar (rad): "Gather my people!" Hadrat Umar gathered them outside the room of Rasulullah (sallallahu alaihi wasallam) and then went in and asked, “O Rasulullah (sallallahu alaihi wasallam) should I get them to enter or shall you be going out to them?” Rasulullah (sallallahu alaihi wasallam) replied, “I shall rather go to them." When Rasulullah (sallallahu alaihi wasallam) went to them, he asked “Is there anyone here who does not belong to you?” Yes, they replied.  Amongst us are also our allies, the children of our sisters and our slaves”. Rasulullah (sallallahu alaihi wasallam) said to them, "Our allies are part of us, the children of our sisters are part of us and our slaves are all part of us. Have  you not heard that it is only those with Taqwa who are Allah’s friends? If you are His friends, then it is excellent. Otherwise, you should give the matter deep thought. It should not be that other people arrive on the day of Judgement with plenty of good deeds while you arrive there with sins, because of which I will have to turn away from you." Rasulullah (sallallahu alaihi wasallam) then raised his hands and said, “O people! The Quraysh are trustworthy people. Allah will therefore grab by the nostrils the person who searches for their faults and throw him into the Fire of Jahannam." Rasulullah (sallallahu alaihi wasallam) repeated this thrice ⁽⁶⁾

The Quraysh Shall be the first to meet Rasulullah (s)

Hadrat Aisha says, “Rasulullah (sallallahu alaihi wasallam) once entered my room and said, "O Aisha, your people shall be first of my nation to meet me.  After saying this Rasulullaah (sallallahu alaihi wasallam) sat down.  I asked, "O Rasulullah (sallallahu alaihi wasallam), May Allah sacrifice my life for you! You have entered saying something that gave me a fright". "What was that?", he asked. I explained, "You said that my people shall be the first of the Ummah to meet you. What will be the reason for that?" I enquired.  "Rasulullah (sallallahu alaihi wasallam) replied, "Death shall harvest them and people will be jealous of them." I then asked, "What will be the condition of people afterwards?"  He replied, "They will be like young locusts, the strong or which will devour the weak. This will continue until Qiyamah eventually takes place over them.”

Another narration states that Rasulullah (sallallahu alaihi wasallam) said, "O Aisha, the first of people to be destroyed shall be your people".  Hadrat Aaisha asked, "May Allah sacrifice my life for you, will it be due to poisoning?" "No" replied Rasulullah (sallallahu alaihi wasallam), "it will be their deaths that will come to this tribe of Quraysh, and people will be jealous of them. They will then be the first of my people to be destroyed".   Hadrat Aisha enquired further, "how long will life be after them?" Rasulullah (sallallahu alaihi wasallam) replied, "They are the backbone of people, and people will be destroyed as soon as they are destroyed.”⁽⁷⁾

Imam al-Mahdi (alaihi salam) an Ishmaelite, Arab -Qurayshite -Hashemite-Fatimid

In his masterpiece "Anwaar i-Muhammadiyya" [Urdu edition, p.22-29]" Imam Allamah Yusuf ibn Isma'il Nabhabani (may Allah have mercy on him), narrated the following hadith from Wathila ibn al-Aska, "The Messenger of God (peace and blessings be upon him) said, ""Allah chose Kanana from the sons of Isma'il, and Quraysh from Kanana, and from Quraysh the sons of Hashim, and finally chose me from the sons of Hashim."   

The Apostle of Allah (sallallahu alaihi wa sallam) is reported to have said in reliable tradition, narrated from over thirty-three Sahabah, "The Mahdi shall be of my family (Ahlul Bayt), from the descendents of Fatima" (Abu Dawood)

It is also reported from the Holy Prophet (sallallahu alaihi wa sallam), “Anyone who denies Mahdi will be a disbeliever.”

"Ali ibn Abi Talib said, "When the announcer shall proclaim 'the Truth is in the Family of Muhammad', everyone will be talking about al-Mahdi's arrival,  his love will be fed into them and they shall speak of nothing else but him."   Transmitted by al Suyuti in al Hawi lil- Fatawa.  May Allah guide our hearts to the Truth. 

And Allah Knows Best.

References:

1.         Tabrani, reporting from reliable sources as confirmed by Haythami (Vo. 10 Pg. 27)
2.        Ahmad, Bazzar and Tabrani. Haythami (Vol. 10 pg. 23) has commented on the chain of narrators.
3.        Tabrani. Haythami (Vol. 10 Pg. 25) has commented on the chain of narrators.
4.        Ahmad, reporting from reliable sources as confirmed by Haythami (vol. 10 Pg. 25)
5.        Tabrani and Abu Yala, reporting from reliable sources as confirmed by Haythami (V. 10 Pg. 26)
6.        Bazzar, Ahmad and Tabrani, all reporting from reliable sources as confirmed by Haythami (Vol 10. Pg. 26)
7.       Ahmad, reporting from reliable sources as confirmed by Haythami (Vol. 10 Pg. 28) Tabrani in his Awsat and Bazzar have also reported the narration but there chains of narrators.