The prophetic family

THE PROPHETIC FAMILY:
The family of Prophet Muhammad (Peace be upon him) is called the Hashimite family after his
grandfather Hashim bin ‘Abd Munaf. Let us now speak a little about Hashim and his descendants:
1. Hashim: As we have previously mentioned, he was the one responsible for giving food and
water to the pilgrims. This had been his charge when the sons of ‘Abd Munaf and those of
‘Abd Ad-Dar compromised on dividing the charges between them. Hashim was wealthy and
honest. He was the first to offer the pilgrims sopped bread in broth. His first name was ‘Amr
but he was called Hashim because he had been in the practice of crumbling bread (for the
pilgrims). He was also the first man who started Quraish’s two journeys of summer and
winter. It was reported that he went to Syria as a merchant. In Madinah, he married Salma
— the daughter of ‘Amr from Bani ‘Adi bin An-Najjar. He spent some time with her in
Madinah then he left for Syria again while she was pregnant. He died in Ghazza in Palestine
in 497 A.D. Later, his wife gave birth to ‘Abdul-Muttalib and named him Shaiba for the white
hair in his head , and brought him up in her father’s house in Madinah. None of his family in
Makkah learned of his birth. Hashim had four sons; Asad, Abu Saifi, Nadla and ‘Abdul-
Muttalib, and five daughters Ash-Shifa, Khalida, Da‘ifa, Ruqyah and Jannah.
2. ‘Abdul-Muttalib: We have already known that after the death of Hashim, the charge of
pilgrims’ food and water went to his brother Al-Muttalib bin ‘Abd Munaf (who was honest,
generous and trustworthy). When ‘Abdul-Muttalib reached the age of boyhood, his uncle Al-
Muttalib heard of him and went to Madinah to fetch him. When he saw him, tears filled his
eyes and rolled down his cheeks, he embraced him and took him on his camel. The boy,
however abstained from going with him to Makkah until he took his mother’s consent. Al-
Muttalib asked her to send the boy with him to Makkah, but she refused. He managed to
convince her saying: “Your son is going to Makkah to restore his father’s authority, and to
live in the vicinity of the Sacred House.” There in Makkah, people wondered at seeing Abdul-
Muttalib, and they considered him the slave of Muttalib. Al-Muttalib said: “He is my nephew,
the son of my brother Hashim.” The boy was brought up in Al-Muttalib’s house, but later on
Al-Muttalib died in Bardman in Yemen so ‘Abdul-Muttalib took over and managed to maintain
his people’s prestige and outdo his grandfathers in his honourable behaviour which gained
him Makkah’s deep love and high esteem.

3.3. When Al-Muttalib died, Nawfal usurped ‘Abdul-Muttalib of his charges, so the latter asked for
help from Quraish but they abstained from extending any sort of support to either of them.
Consequently, he wrote to his uncles of Bani An-Najjar (his mother’s brothers) to come to
his aid. His uncle, Abu Sa‘d bin ‘Adi (his mother’s brother) marched to Makkah at the head
of eighty horsemen and camped in Abtah in Makkah. ‘Abdul-Muttalib received the men and
invited them to go to his house but Abu Sa‘d said: “Not before I meet Nawfal.” He found
Nawfal sitting with some old men of Quraish in the shade of Al-Ka‘bah. Abu Sa‘d drew his
sword and said: “I swear by Allâh that if you don’t restore to my nephew what you have
taken, I will kill you with this sword.” Nawfal was thus forced to give up what he had
usurped, and the notables of Quraish were made to witness to his words. Abu Sa‘d then
went to ‘Abdul-Muttalib’s house where he stayed for three nights, made ‘Umra a nd left back
for Madinah. Later on, Nawfal entered into alliance with Bani ‘Abd Shams bin ‘Abd Munaf
against Bani Hashim. When Khuza‘a, a tribe, saw Bani An-Najjar’s support to ‘Abdul-Muttalib
they said: “He is our son as he is yours. We have more reasons to support him than you.”
‘Abd Munaf’s mother was one of them. They went into An-Nadwa House and entered into
alliance with Bani Hashim against Bani ‘Abd Shams and Nawfal. It was an alliance that was
later to constitute the main reason for the conquest of Makkah. ‘Abdul-Muttalib witnessed
two important events in his lifetime, namely digging Zamzam well and the Elephant raid.
In brief, ‘Abdul-Muttalib received an order in his dream to dig Zamzam well in a particular
place. He did that and found the things that Jurhum men had buried therein when they were
forced to evacuate Makkah. He found the swords, armours and the two deer of gold. The
gate of Al-Ka‘bah was stamped from the gold swords and the two deer and then the
tradition of providing Zamzam water to pilgrims was established.
When the well of Zamzam gushed water forth, Quraish made a claim to partnership in the
enterprise, but ‘Abdul-Muttalib refused their demands on grounds that Allâh had singled only
him out for this honourable job. To settle the dispute, they agreed to consult Bani Sa‘d’s
diviner. On their way, Allâh showed them His Signs that confirmed ‘Abdul-Muttalib’s
prerogative as regards the sacred spring. Only then did ‘Abdul-Muttalib make a solemn vow
to sacrifice one of his adult children to Al-Ka‘bah if he had ten.
The second event was that of Abraha As-Sabah Al-Habashi, the Abyssinian (Ethiopian)
viceroy in Yemen. He had seen that the Arabs made their pilgrimage to Al-Ka‘bah so he built
a large church in San‘a in order to attract the Arab pilgrims to it to the exclusion of Makkah.
A man from Kinana tribe understood this move, therefore he entered the church stealthily at
night and besmeared its front wall with excrement. When Abraha knew of that, he got very
angry and led a great army – of sixty thousand warriors – to demolish Al-Ka‘bah. He chose
the biggest elephant for himself. His army included nine or thirteen elephants. He continued
marching until he reached a place called Al-Magmas. There, he mobilized his army, prepared
his elephants and got ready to enter Makkah. When he reached Muhassar Valley, between
Muzdalifah and Mina, the elephant knelt down and refused to go forward. Whenever they
directed it northwards, southwards or eastwards, the elephant moved quickly but when
directed westwards towards Al-Ka‘bah, it knelt down. Meanwhile, Allâh loosed upon them
birds in flights, hurling against them stones of baked clay and made them like green blades
devoured. These birds were very much like swallows and sparrows, each carrying three
stones; one in its peak and two in its claws. The stones hit Abraha’s men and cut their limbs
and killed them. A large number of Abraha’s soldiers were killed in this way and the others
fled at random and died everywhere. Abraha himself had an infection that had his fingertips
amputated. When he reached San‘a he was in a miserable state and died soon after.
The Qurai****es on their part had fled for their lives to the hillocks and mountain tops. When
the enemy had been thus routed, they returned home safely.
The Event of the Elephant took place in the month of Al-Muharram, fifty or fifty five days
before the birth of Prophet Muhammad (Peace be upon him) which corresponded to late
February or early March 571 A.D. It was a gift from Allâh to His Prophet and his family. It
could actually be regarded as a Divine auspicious precursor of the light to come and
accompany the advent of the Prophet and his family. By contrast, Jerusalem had suffered
under the yoke of the atrocities of Allâh’s enemies. Here we can recall Bukhtanassar in B.C.
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587 and the Romans in 70 A.D. Al-Ka‘bah, by Divine Grace, never came under the holdof
the Christians – the Muslims of that time – although Makkah was populated by polytheists.
News of the Elephant Event reached the most distant corners of the then civilized world.
Abyssinia (Ethiopia) maintained strong ties with the Romans, while the Persians on the other
hand, were on the vigil with respect to any strategic changes that were looming on the
socio-political horizon, and soon came to occupy Yemen. Incidentally, the Roman and
Persian Empires stood for the powerful civilized world at that time. The Elephant Raid Event
riveted the world’s attention to the sacredness of Allâh’s House, and showed that this House
had been chosen by Allâh for its ho. It followed then if any of its people claimed
Prophethood, it would be congruous with the outcome of the Elephant Event, and would
provide a justifiable explanation for the ulterior Divine Wisdom that lay behind backing
polytheists against Christians in a manner that transcended the cause-and-effect formula.
‘Abdul-Muttalib had ten sons, Al-Harith, Az-Zubair, Abu Talib, ‘Abdullah, Hamzah, Abu
Lahab, Ghidaq, Maqwam, Safar and Al-‘Abbas. He also had six daughters, who were Umm
Al-Hakim – the only white one, Barrah, ‘Atikah, Safiya, Arwa and Omaima.
4. ‘Abdullah: The father of Prophet Muhammad (Peace be upon him). His mother was Fatimah,
daughter of ‘Amr bin ‘A’idh bin ‘Imran bin Makhzum bin Yaqdha bin Murra. ‘Abdullah was the
smartest of ‘Abdul-Muttalib’s sons, the chastest and the most loved. He was also the son
whom the divination arrows pointed at to be slaughtered as a sacrifice to Al-Ka‘bah. When
‘Abdul-Muttalib had ten sons and they reached maturity, he divulged to them his secret vow
in which they silently and obediently acquiesced. Their names were written on divination
arrows and given to the guardian of their most beloved goddess, Hubal. The arrows were
shuffled and drawn. An arrow showed that it was ‘Abdullah to be sacrificed. ‘Abdul-Muttalib
then took the boy to Al-Ka‘bah with a razor to slaughter the boy. Quraish, his uncles from
Makhzum tribe and his brother Abu Talib, however, tried to dissuade him from
consummating his purpose. He then sought their advice as regards his vow. They suggested
that he summon a she-diviner to judge whereabout. She ordered that the divination arrows
should be drawn with respect to ‘Abdullah as well as ten camels. She added that drawing the
lots should be repeated with ten more camels every time the arrow showed ‘Abdullah. The
operation was thus repeated until the number of the camels amounted to one hundred. At
this point the arrow showed the camels, consequently they were all slaughtered (to the
satisfaction of Hubal) instead of his son. The slaughtered camels were left for anyone to eat
from, human or animal.
· This incident produced a change in the amount of blood-money usually accepted in
Arabia. It had been ten camels, but after this event it was increased to a hundred. Islam,
later on, approved of this. Another thing closely relevant to the above issue goes to the
effect that the Prophet (Peace be upon him) once said:
“I am the offspring of the slaughtered two,” meaning Ishmael and ‘Abdullah.
‘Abdul-Muttalib chose Amina, daughter of Wahab bin ‘Abd Munaf bin Zahra bin Kilab, as a wife for
his son, ‘Abdullah. She thus, in the light of this ancestral lineage, stood eminent in respect of
nobility of position and descent. Her father was the chief of Bani Zahra to whom great honour was
attributed. They were married in Makkah, and soon after ‘Abdullah was sent by his father to buy
dates in Madinah where he died. In another version, ‘Abdullah went to Syria on a trade journey and
died in Madinah on his way back. He was buried in the house of An-Nabigha Al-Ju‘di. He was twentyfive
years old when he died. Most historians state that his death was two months before the birth of
Muhammad Õáì Çááå Úáíå æÓáã . Some others said that his death was two months after the
Prophet’s birth. When Amina was informed of her husband’s death, she celebrated his memory in a
most heart-touching elegy.
‘Abdullah left very little wealth —five camels, a small number of goats, a she- sevant called Barakah – Umm Aiman – who would later serve as the Prophet’s nursemaid.