Nasb-and-the-Nawasib

the influence of these interests is dependent on the environment which engulfs
him. As a result it is not possible for him to constantly remain in one condition
throughout his life.
One should also remember that one of the most crucial causes which contributed
to the obscurity of the relationship between the Umayyads and the Alawids
was the conflict of interests and the disparity of desires. This becomes evident
when considering that the Umayyad household, especially after its dynasty fell,
became a victim of aggressive attacks from more than one front, all of which were
united at opposing it. At the head of them were the Shīʿah who believed that the
Umayyads usurped the right of the Ahl al-Bayt. Similarly, the Abbasids were very
keen on alienating them from the masses by obliterating their accolades in order
to preserve the nascent stability of their dynasty from any political threat which
the Umayyads might pose at any time. 1 And lastly, there were the Mawālī who
were victims of the Umayyad suppression and abuse; even after accepting Islam
Kharāj (land tax) was imposed upon them, and they were coerced to join the wars
without any bonus or stipend being allocated to them, with the exception of the
era of ʿUmar ibn ʿAbd al-ʿAzīz 2 , the crown of the Banū Umayyah. 3
1 Consider the following incident. It is narrated regarding Abū Jaʿfar al-Manṣūr that he ordered al-
Mustahil ibn al-Kumayt to ascend the pulpits of Shām and expound on the merits of the Banū Hāshim
and the privileges Allah had granted them, and the demerits of the Banū Umayyah and the vice they
were on. Hence, he did so, he ascended the pulpits of various places in Shām, starting with Ḥalab; he
ascended its pulpit and mentioned the merits of the Banū Hāshim and the demerits of each individual
of the Banū Umayyah until he reached ʿUmar ibn ʿAbd al-ʿAzīz where he said, “His example was that
of the prostitute of the Banū Isrāʾīl who would fornicate in lieu of a seed of a pomegranate and give it
in charity to the sick.” See: Bughyah al-Ṭalab fī Tārīkh Ḥalab 4/1601.
Likewise in some books of exegesis it is narrated from Ibn ʿAbbās L that he said that the accursed
tree refers to the Banū Umayyah. Whilst commenting upon the narrations of Ibn ʿAbbās L in his al-
Taḥrīr wa al-Tanwīr 13/148, Ibn ʿᾹshūr says, “My assumption is that the Abbasids propagandists forged
it in order to increase the resentment against the Banū Umayyah.”
2 Gharīb al-Ḥadīth of Ibn Sallām 3/39; al-Kāmil fī al-Tārīkh 4/321; Tārīkh Ibn Khaldūn 3/95. For more details
see: al-Dawlah al-Umawiyyah al-Muftarā ʿAlayhā p. 353, 403; Waḍʿ al-Mawālī fī al-Dawlah al-Umawiyyah p. 83.
3 Al-Bidāyah wa al-Nihāyah 6/238.
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