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عَصَبیة العَشِیرة لِمُشرکی بنی عبد المُطلب وهاشم وأثَرُها فِی حِمایة الرَسُول مُحَمَّد () وَدَعوَته إلى الإسلام وَدَعوَته إلى الإسلام وَدَعوَته إلى الإسلام | ||
| Kirkuk University Journal: Humanity Studies | ||
| Article 15, Volume 16, Issue 2, 2021, Pages 271-291 PDF (579.52 K) | ||
| Author | ||
| نصیر بهجت فاضل | ||
| جامعة تکریت/ کلیة الآداب | ||
| Abstract | ||
| Abstract Tribal fanaticism before Islam had a great impact on the rivalry of tribes and the prevalence of fierce wars for the simplest reasons, and this was dictated to them by their tribal strife, until Islam came, which tried to change these values, linking individuals to a more comprehensive system than supporting an individual who is not distinguished in his protection, whether he is right or wrong. . The competition for honor and leadership of the Meccan society was fierce before the advent of Islam, especially between Banu Abd al-Muttalib and Banu Makhzoum. From the wombs of Quraysh, from the state of precedence that Banu al-Muttalib achieved through the prophecy of one of its men, and the impossibility of achieving that in others, so they decided to oppose it. The clan’s nervousness (the bellies) played a crucial role in providing protection to the Messenger Muhammad (ﷺ) as a person and even supported his views, despite the fact that most of its members remained on polytheism, which gave them strength and empowered them to defend the Prophet (ﷺ) and this is from God’s ability and wisdom until His Prophet was able to establish the principles of Islam among the sons of the Meccan society. Abu Talib, supported by the strength of his nervousness, was able to provide protection to the Messenger Muhammad (ﷺ) and to support his words, and even threatened the Quraysh to use weapons if the matter required that, so the Quraysh did not dare him during the life of Abu Talib, who was ready to die with his people for the sake of the Prophet Muhammad (ﷺ). | ||
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