The position of Muṭṭalib was merely that of a guardian, therefore the offices in his custodianship which belonged to the ‘Abdu Manāf dynasty were transferred to ‘Abdul-Muṭṭalib, because he was the most intelligent of his brothers. ‘Abdul-Muṭṭalib was an exceedingly wise and gifted individual. At that time he was a young man and had spent a portion of his life outside, so he was compelled to confront many difficulties initially in order to protect his position. Therefore, first of all, his uncle named Nawfal bin ‘Abdi Manāf quarrelled with him over the issue of ‘Abdul-Muṭṭalib’s inheritance. ‘Abdul-Muṭṭalib appealed to the Quraish but they refused to interfere in this issue. Upon this, ‘Abdul-Muṭṭalib sent word to his maternal family, the Banū Najjār, saying, “My uncle unjustly interferes with my inheritance”. Immediately, eighty brave men reached Makkah to the assistance of their grandson. When these people reached Makkah, Nawfal was sitting in the Ka‘bah with some men. As soon as they reached there, they immediately asserted, “Give our grandson, Shaibah bin Hāshim, all of his inheritance or the outcome shall be unpleasant”. Nawfal became frightened and retracted his intruding hand. Mention of the conflict between the Banū ‘Abdi Shams and Banū Hāshim has already been mentioned. Now relations with the Banū Nawfal also turned bitter. In other words, among the remaining sons of ‘Abdu Manāf bin Qusaiyy only the Banū Hāshim and Banū Muṭṭalib maintained good relations. In this manner, the dynasty was divided into two parties. To one side were the Banū Hāshim and Banū Muṭṭalib and to the other were the Banū Nawfal and Banū ‘Abdi Shams. This party alliance was influential to the extent that when the Banū Hāshim and other Muslims were besieged in the The Valley of Abū Ṭālib by the infidels of Makkah, even then the Banū Muṭṭalib stood by the Banū Hāshim and remained separated from the rest of the Quraish. However, the Banū Nawfal and Banū ‘Abdi Shams allied with the infidels and opposed the Banū Hāshim. The kind conduct demonstrated by Muṭṭalib towards ‘Abdul-Muṭṭalib was also a means of strengthening relations of friendship between the Banū Muṭṭalib and Banū Hāshim. Thus, the Banū Muṭṭalib and Banū Hāshim always remained together as one. It was due to this relationship of unity that the Holy Prophetsa would always, separate a portion for the Banū Muṭṭalib along with the Banū Hāshim, from the division of Khumus1 (in other words the 1/5 portion of the spoils of war which was separated for the cause of Allāh, his prophet, the close relatives of the prophet and other common Islāmic requirements). When the Banū Nawfal and Banū ‘Abdi Shams, on account of their equivalent relationship to the Holy Prophetsa, requested that they also be given a portion from the Khumus, in the similitude of the Banū Muṭṭalib, he refused and said, “The Banū Hāshim and Banū Muṭṭalib are one.”2
1 Literally means 1/5 in Arabic (Publishers)
2 Ṣaḥīḥ Bukhārī, Kitābul-Manāqib, Bābu Manāqibi Quraish, Ḥadīth No. 3502