Nasb-and-the-Nawasib

However, this was not the prevalent situation in the Muslim society, but rather
was an exception.
Upon the advent of Islam some of the Banū Hāshim and the Banū Umayyah
hastened to embracing it whilst the majority of the people still opposed. Thereafter
Islam continued to grow gradually till Allah E favoured the Muslims with
the Conquest of Makkah after which people entered the Dīn of Allah in droves
and scores.
The Banū Hāshim and the Banū Umayyah united under the umbrella of Islam
and the ideas of the new religion which confined true status to piety became
embedded in their hearts. There was nothing that tarnished this newly realised
bond, with the exception of the little aversion which some of the Quraysh would
display for the Banū Hāshim; this was not specific to the Banū Umayyah, but was
rather a phenomenon common to the Quraysh.
Matters remained this way till the fitnah of the murder of ʿUthmān I transpired.
That was followed by the war which broke out between ʿAlī and Muʿāwiyah L.
It was at this point that some people went on to reintroduce the long buried
history of animosity between these two tribes of the Quraysh and deemed it
the cause for all the bickering. Hence fables were invented which stated that
the struggle between Hāshim and ʿAbd al-Shams was an old one which started
from the days of Jāhiliyyah. 1 They further went on to state that it was something
destined since eternity and started the day they both were born as twins with
their heads attached which were later separated with the sword; this was
interpreted as bloodshed remaining in their progenies till the Day of Judgment. 2
Some Shīʿah writers do not hesitate in going on to assert that the Banū Umayyah
were always known for their embedded and inherited hatred for the Islamic
1 Nabīh ʿᾹqil: Tārīkh Khilāfah Banī Umayyah p. 5.
2 Al-Muntaẓam 2/211; al-Nizāʿ wa al-Takhāṣum p. 38, 39; al-Anwār al-Nuʿmāniyyah 1/68; Hāshim wa ʿAbd
al-Shams p. 14.
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