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Tribalism was the most important component of the thoughts and behavior of Arabs who had transformed themselves into Islam. In the teachings of Islam, there was no place for tribal prejudice, and the Prophet (PBUH) did not give it an opportunity to rise through his revelation and management. Tribalism re-emerged with the passing of the Prophet and gradually became a discourse and affected many issues of the Islamic community. Families are important components of tribal discourse, and Hashemites, as one of the three famous families of Quraysh, as well as the founding family of Islam, are more than others in the context of its developments and currents. The main issue of this research is the question of how did tribalism affect the virtue and identity of Hashemites after the Prophet? After a descriptive-analytical survey, it was revealed that the Prophet of Islam did not define identity and virtue separately from other Muslims, and the privileges of Ahl al-Bayt and Zil-Qoraba, which were limited to five in the time of the Prophet, were due to their records and virtues and had no connection of being Hashemite. But with tribalism overcoming after the Hashemite Prophet, they were given the opportunity to make themselves a partner in the virtues of the Prophet's household and inheritance. The caliphs' actions and their own aspirations contributed to this issue. The Hashemite gradually shared with the Ahl al-Bayt virtues and found a new identity, and, relying on this identity, claimed the most important legacy of the Prophet, i.e. the leadership.
 

Keywords: Tribalism, Bani Hashem, Ahl al-Bayt, Qorba, Tribal Discourse

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