Introduction
Before Islam, the Ka‘bah occupied a central place in the religious and tribal life of Makkah. Its guardianship was closely associated with authority in the city, while the provision of food and water to pilgrims was regarded as an important responsibility. Different Arab tribes also held established privileges connected with the pilgrimage.
Among the figures who shaped the position of Quraysh in Makkah, Qusayy ibn Kilab held a particularly important place. He brought together clans that had previously lived in scattered settlements, secured authority over the Sacred House and established arrangements for managing the affairs of Quraysh.
Who Was Qusayy ibn Kilab?
Qusayy ibn Kilab ibn Murrah ibn Ka‘b ibn Lu‘ayy was an important historical figure of the Quraysh tribe and one of the paternal ancestors of Prophet Muhammad صلى الله عليه وسلم. His father was Kilab ibn Murrah, while his mother was Fatimah bint Sa‘d ibn Sayal.
Among his sons was ‘Abd Manaf, through whose descendants the lineage of Prophet Muhammad صلى الله عليه وسلم continued.
The Prophet’s paternal lineage connects to Qusayy ibn Kilab as follows:
Prophet Muhammad صلى الله عليه وسلم → ‘Abdullah → ‘Abd al-Muttalib → Hashim → ‘Abd Manaf → Qusayy ibn Kilab
Qusayy played a significant role in the history of Makkah. He brought together the scattered clans of Quraysh, gained guardianship of the Ka‘bah and established Dar al-Nadwah, an assembly house where tribal leaders gathered to discuss important matters.
He married Hubba bint Hulayl, whose father, Hulayl ibn Hubshiyyah, was a leading figure of the Khuza‘ah tribe, which held authority over the Ka‘bah before Qusayy’s rise.
Qusayy ibn Kilab and the Guardianship of the Ka‘bah
Qusayy ibn Kilab belonged to the lineage of Quraysh. After his father’s death, his mother married Rabi‘ah ibn Haram of ‘Udhrah, who took her and her son to his homeland. When Qusayy grew older, he returned to Makkah and married Hubba, the daughter of Hulayl ibn Hubshiyyah, a leading figure of Khuza‘ah. At that time, Khuza‘ah held authority over the Ka‘bah.
The circumstances through which Qusayy obtained its guardianship are described differently in the historical reports.
According to an account transmitted from Khuza‘ah, Hulayl entrusted Qusayy with responsibility for the Sacred House because of his family connection and standing. Ibn Ishaq specifically noted that this version was reported by Khuza‘ah.
Another account relates that Qusayy gathered support from his maternal relatives and other tribes before challenging Khuza‘ah’s authority. Members of Quraysh and other Arab groups joined him in the struggle.
The conflict led to fighting and considerable bloodshed. Eventually, the opposing parties agreed to submit their dispute to arbitration.
Ya‘mur ibn ‘Awf was appointed to judge between them. He decided that Qusayy had the stronger claim to guardianship of the Sacred House. His judgment also addressed compensation for the losses suffered during the conflict. Qusayy consequently gained authority over Makkah and the Ka‘bah.
A further account describes Qusayy acquiring guardianship through a transaction involving Abu Ghubshan, to whom responsibility had been entrusted on behalf of Hulayl’s daughter. These accounts should remain distinct, since the sources do not present a single undisputed explanation of how the transfer occurred.
The Gathering of Quraysh in Makkah
Qusayy’s acquisition of authority brought an important change to the organisation of Quraysh.
Previously, the clans had lived in different locations. Qusayy gathered them in Makkah, divided the city’s residential areas among them and assigned particular quarters to different families.
Some settled in the lower parts of Makkah, while others occupied its higher areas. They consequently became distinguished as the Quraysh of the plains and the Quraysh of the heights.
Qusayy exercised extensive authority over the city, and his people treated him as their ruler. His position included guardianship of the Ka‘bah and responsibility for several important functions connected with the pilgrimage and the affairs of Quraysh.
Although his authority was considerable, he allowed certain existing tribal privileges to continue. Ibn Kathir’s account also records that practices of idol worship introduced under Khuza‘ah remained around the Sacred House. Idols were still placed near the Ka‘bah, and people continued to perform acts of worship and sacrifice in connection with them.
The transfer of authority to Quraysh therefore did not end the religious practices associated with the pre-Islamic period.
The Principal Responsibilities of Quraysh
Qusayy held five important responsibilities associated with leadership in Makkah.
Hijabah concerned the custody and guardianship of the Ka‘bah.
Siqayah involved providing water to pilgrims.
Rifadah concerned feeding pilgrims during the pilgrimage season.
Nadwah referred to the authority to convene and preside over the assemblies of Quraysh.
Liwa’ involved responsibility for the banners associated with tribal leadership.
Together, these functions connected the guardianship of the Sacred House with the practical needs of pilgrims and the collective affairs of the clans.
Dar al-Nadwah: The Assembly House of Quraysh
Among Qusayy’s important undertakings was the establishment of Dar al-Nadwah, the assembly house of Quraysh. Its entrance faced the Sacred Mosque. The building provided a recognised place for consultation among the tribal leaders. When serious disagreements arose, the chiefs of the clans gathered there to discuss the matter and reach a decision.
Marriage agreements and other important arrangements were also concluded there. The account further describes certain family customs associated with the assembly house. Dar al-Nadwah thus became an established setting for decisions concerning the collective affairs of Quraysh.
Siqayah: Providing Water to Pilgrims
The provision of water was one of the important responsibilities held by Qusayy.
Pilgrims received water from cisterns under his authority. At that time, the Zamzam well was no longer accessible. According to the account, its location had been forgotten since the earlier period of Jurhum, and the people of Makkah were unable to find it.
This made the organised provision of water an important part of the services offered to those arriving for pilgrimage.
Ibn Kathir also records a report attributed to al-Waqidi stating that Qusayy introduced the practice of lighting a fire at al-Muzdalifah to guide people returning from ‘Arafat. The attribution belongs to that particular historical report.
Rifadah: Feeding the Pilgrims
Alongside the provision of water, Qusayy organised the feeding of pilgrims.
Rifadah referred to supplying food during the pilgrimage season until visitors departed for their homes.
According to Ibn Ishaq’s account, Qusayy addressed Quraysh concerning the responsibility they bore towards the visitors to the Sacred House. He called upon them to contribute from their wealth so that food could be provided during the pilgrimage days.
Members of Quraysh consequently set aside a portion of their wealth each year. These contributions were placed under Qusayy’s responsibility and used to prepare food for pilgrims, particularly during their stay at Mina.
The practice continued beyond Qusayy’s lifetime. Ibn Kathir later noted that the arrangements for financing provisions changed after the time of Ibn Ishaq, when resources from the public treasury came to be used for supplying food and water to pilgrims.
Qusayy’s Responsibilities Pass to ‘Abd al-Dar
As Qusayy grew older, he entrusted the responsibilities he had held to his eldest son, ‘Abd al-Dar. These included leadership of Quraysh, guardianship of the Ka‘bah, the provision of food and water, the issuing of banners and the convening of assemblies.
The account explains that Qusayy’s other sons had already gained considerable standing among their people. He wished ‘Abd al-Dar to enjoy comparable honour and therefore assigned these responsibilities to him.
His sons initially accepted this arrangement. However, after that generation had passed away, disagreement arose among their descendants. The descendants of ‘Abd al-Dar maintained that the privileges belonged to them because Qusayy had entrusted them to their ancestors. The descendants of ‘Abd Manaf argued that they too possessed a claim to these responsibilities.
The dispute divided Quraysh into opposing alliances.
The Alliance of the Perfumed
During the disagreement, the descendants of ‘Abd Manaf formed an alliance with several clans of Quraysh.The account describes the allied groups placing their hands in a vessel containing perfume and then touching the corners of the Ka‘bah. The pact became known as the Alliance of the Perfumed, or Hilf al-Mutayyabin.
Among those supporting the descendants of ‘Abd Manaf were Banu Asad, Banu Zuhrah, Banu Taym and Banu al-Harith ibn Fihr. The descendants of ‘Abd al-Dar received the support of Banu Makhzum, Banu Sahm, Banu Jumah and Banu ‘Adi. Other clans remained outside the two alliances.
The disagreement was eventually settled without continuing the division into open conflict.The two sides agreed that responsibility for feeding and providing water to pilgrims would belong to the descendants of ‘Abd Manaf.
The descendants of ‘Abd al-Dar retained guardianship of the Ka‘bah, responsibility for the banners and the right to convene the assemblies of Quraysh.This agreement established a division of responsibilities between the two families.
The Position of Quraysh Before Islam
The history of Qusayy ibn Kilab marks an important stage in the relationship between Quraysh and the Ka‘bah.
The gathering of the clans in Makkah, the establishment of Dar al-Nadwah and the organisation of pilgrimage services brought several important responsibilities into a recognised system of leadership.
After Qusayy’s lifetime, those responsibilities became the subject of disagreement among his descendants before being divided through an agreed settlement. These arrangements formed part of the religious and tribal setting of Makkah before Islam and remained connected with the leading families of Quraysh.