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uneral, prayed over him and laid him to rest.
Hamil then returned to his home. He grew up and married a woman, Javda by name, who bore him a son whom they named Lais. Lais in his turn had a son called Hamisa; Hamisa begat Adnan, and this is the chain of descent from our father Adam to Adnan and the Holy Prophet Muhammad . However, there is no end to dissent and dispute concerning this genealogy. Our Holy Prophet only confirmed the line of succession up until Adnan; he refrained from telling particulars of the family tree before that.
Ibn Abbas relates that from Ishaq to Adnan there were thirty generations, but he did not name them. He said, “If Allah Almighty had wished for these to be known, He would have made His Holy Prophet instruct us about them.” No real disagreement exists concerning the genealogical chain from Adnan to Muhammad’s father Abdullah. Adnan had a son Ma’add; Ma’add had Nizar. Nizar married Sauda bint Adnan. The sons of Nizar were four: Mudar, Rabi’, Yaman and Ayar. Some sources claim that Sauda bint Adnan was the mother of all four, while others maintain that she was only the mother of Mudar, while his brothers were the sons of her sister, Shafiqa bint Adnan, Mudar was a great hunter and he read and recited with great reverence the scriptures that were handed down from the time of Adam .
He took very seriously the task of passing on the light of Muhammad , bequeathing it to his son. This he wrote down in the form of a solemn pledge, which he hung upon the Kaba. His sons after him married pure and worthy women to protect the sanctity of the light. Mudar belonged to the nation of Ibrahim , and the light of Muhammad upon him shone forth brightly so that whoever met him felt love for him in his heart. He also possessed a most beautiful voice.
When Nizar felt death approaching, he gathered his sons around him to give them his blessing and his last advice. To Mudar he bequeathed a tent of red leather, and willed that any other tents of this kind should be his. Thereafter he

was known as Mudar the red. Nizar also had a gray horse; this one he gave to Rabi’ and willed all similar horses to be given to Rabi’. Therefore he was called Rabi’ of the horses. Nizar possessed a slave, him he gave to Yaman, and willed that all like him should belong to Yaman. Lastly, he had a black mattress, this he bequeathed to his last son, Ayar, willing all similar ones to be his. He recommended them to go to the seer Af’a who lived in Bahrain, in case any disagreement arose concerning their inheritance.
After Nizar had died, dissent arose between the brothers, and they set out towards Bahrain, each upon his camel. Af’a was known to be a great seer and soothsayer. As they traveled along their way, they came to a pasture which had been unevenly grazed, green in places, eaten away in others. Mudar remarked to his brothers, “A camel has pastured here; moreover a camel that is blind in one eye, its left eye, to be sure.” To this Rabi’ added, “And its right leg was lame.” Yaman joined in, saying, “And its tail was clipped.” Ayar concluded, “And it had run away from its owner.”
After a little while they met an Arab mounted upon a camel. They asked him, “Who are you?” He replied, “I have lost my camel and I am looking for him.” Mudar asked the man, “Perchance it was blind in its left eye?” “So it was,” answered the Arab. Then Rabi’ said, “And its right foot was lame?” “Indeed,” said the Arab. Yaman then said, “And was its tail clipped?” “Yes, it was,” said the Arab. Finally Ayar said, “And your camel had run away and was on the loose?” “To be sure, it was,” said the Arab. Then they told him, “Your camel has passed by such-and-such a place, go and find it there.” The man however said, “No, you must have stolen my camel and taken it away, how else could you know my camel so well?”
The brothers denied this and told him they knew all this from the signs of its grazing and they swore to that, but the man would not believe them. “No,” he said, “you have told me all these details about my camel, it must be with you. I demand it back from you.” “We have never set eyes on your camel,” the brothers assured the man again and again. He then asked them where they were headed for. “We are going to Bahrain to see a certain soothsayer named Af’a,” they said, so the man decided to join them, and they rode off together towards Bahrain.
When they had arrived at the soothsayer’s, the Arab called out to him, “Oh Af’a, help me, for these four men have absconded with my camel that I lost in the desert.” The wise man then turned to the brothers and asked them, “Since you claim never to have seen the camel, how is it you know so much about it?” Mudar answered, “I knew the camel was blind on its left eye because wherever it

had grazed, the grass was eaten only on the right side.” Rabi’ then spoke, “I could tell from its tracks that it was a camel whose right foot was lame: its left footprint was very clear, while the right one was weak and indistinct.” Next Yaman spoke and said, “I knew that its tail had been clipped because it is the habit of the camel to disperse its excrement as soon as it has defecated; this camel had not done so, therefore I knew it must have a clipped tail.” Lastly, Ayar spoke up and said, “I noticed that this camel had been grazing here and there, as it pleased; therefore, I concluded that it had escaped from its owner.”
The wise man Af’a listened to the brothers’ testimony and marveled at their cleverness. He turned to the Arab and told him, “Go now and look for your camel, for these brothers have told the truth, they have not stolen your camel.” Then he said to the four brothers, “Who are you and why have you come?” They answered, “We are the sons of Nizar, and we have a problem which we hoped you could help us with.” Af’a invited them to stay with him the night as his guests, and he would look into their case in the morning.
The seer Af’a set before them a roast lamb to eat and a wineskin full of wine to drink. They sat down to eat and busied themselves with their meal. Their host did not sit down with them but concealed himself in a corner where he could overhear their conversation. He heard Mudar say, “This wine is excellent, but the grapes it is made from grew in a cemetery.” His brother Rabi’ spoke up next, “This lamb is nicely roasted, however the animal was fed on dog’s milk.” The next brother, Yaman, then said, “This is very good bread, only the dough was kneaded by a menstruating woman.” At last Ayar also spoke and said, “Our host, the seer, is a good man, even though he is a bastard.”
Hearing their words, Af’a went out to check the truth of their claims. He asked the man who had brought the wine where the grapes were grown. The man said, “There was no other wine left, so I gave you the wine made of the grapes that grow on your father’s grave.” Next he went to the shepherd and asked him about the lamb. The man told him, “It was a motherless lamb and there were no other ewes left in the herd to suckle it, so I gave it to a bitch who accepted it and suckled it on her own milk. I could have found no better lamb to give you when you asked me for one.”
Next Af’a went to his kitchens and asked about the slave girl who had kneaded the bread dough that day. He found out that it was indeed as the son of Nizar had said. At last he went to his mother and asked about the circumstances of his own birth. “Tell me the truth,” he said to her, “who was my father? Is it true that I am a bastard?” His mother answered him, “Your father was the governor of this

province and he was a very rich and powerful man, but he was childless. I feared that after his death a new governor might take his place and that all our fortunes might be ruined. Therefore, one night a guest came to our house, and I spent the night with him. That is how I conceived you, my son.”
Af’a went to a trusted friend and told him about all he had learned. He asked him to go to the strangers and ask them how they came to know all these hidden things. The man went and asked them, but they knew it was their host who had sent him. Nonetheless, they answered him. Mudar said, “Normally, when one drinks wine, all one’s troubles and worries fade away; but with this drink, I found it brought trouble to my mind and it did not quench my thirst. From this I understood that the vine must be growing on a gravesite.” Next Rabi’ answered, “The fat of sheep and goats is found on the upper side of their meat, while the fat of the dog is found below. The fat of this lamb was below, therefore I knew it had been fed on dog’s milk.” Then Yaman spoke, “When you dip bread in gravy, it soaks up the liquid. This bread did not do so, hence I knew that the woman who had kneaded it was menstruating at the time.” Lastly, Ayar said, “I knew that our goodly host must be a bastard, because a lawfully born son will sit and partake of the meal with his guests. This our soothsayer did not do, he kept apart from us and joined us not for the meal, therefore I knew he must be of illegitimate birth.”
Af’a heard their explanations and he wondered much at their sharp wit and sagacity, went to them and expressed his admiration. The brothers then said, “Will you not now hear our case and help us decide our matter?” The seer said, “How can I be of assistance to the likes of you, who possess learning and wisdom in such great measure? Can there be anything you wouldn’t be able to solve for yourselves?”
Then they told him, “Upon his deathbed, our father willed that we should go to you so that you might distribute among us justly what we have inherited from our father.” Af’a then said, “What has your father left you then?” “To one of us he left a red leather tent, and to another a gray horse; to another a slave and to the last he left a black mattress.” Af’a then said, “The message of this bequest is clear to me: as much as there is red gold in my possession, I leave it to Mudar; All the horses, cows, camels and sheep I own are to go to Rabi’. To Yaman I leave all the silver and brocade and costly cloth that I own, and Ayar shall have all my vineyards and fields.” The brothers all accepted this decision and were glad, each with his portion.
Ibn Abbas relates that the Holy Prophet said to his companions: “Do not be

against Mudar and Rabi’, for they became Muslim.”
Following these events, Mudar married a woman named Karima who was also known as Umm Habib, and with her he had a son whom they called Iliyas. Iliyas, like his father, was a believer. In the book Muntaqa, it is related that often a sound akin to the buzzing of bees was heard when Iliyas passed by; this was the sound of the light of Muhammad reciting Talbiya (Labbayk allahumma labbayk).
Iliyas married a woman, Fatha, and begat a son on her, Mudrika. Mudrika married Quz’a and their son was Khuzayma. Khuzayma saw in a dream that he married a certain Barra bint Adwin, who was also called Tabiha. He awoke and found this woman, married her and Kanana was born to them. Kanana in his turn married a lady named Rayhana and they called their son Nadhir. Later he came to be called Quraysh, on account of a dream his father Kanana had one night. In this dream he saw a tree growing out of his back. It had many, many branches and its foliage was green and abundant. The tree grew as high as the sky and spread out into the heavens. Suddenly men of pale countenance appeared and embraced the branches of the tree.
When Kanana awoke from this dream, he went straight to an interpreter of dreams, and told him about it. The wise man said, “Should your dream be a true vision, it means that you are destined to be the forebear of the prophet of the last times. People from all around the world will show him honor, venerate him and follow his religion.”
His people heard about his dream and the interpretation the seer had given it, and all voiced their surprise and said, “Just look at him, this Kanana, he just wants to promote his son Nadhir’s importance and standing among us, whereas he is only a Quraysh.” The term “Quraysh” denotes a small sea fish that chases and eats up other, larger fish and sea creatures. This nickname stuck with Nadhir son of Kanana, pointing to his strength in overcoming obstacles.
Nadhir, who was henceforth called Quraysh, married Hint bint Adwan, and their son was Malik. Malik married Jedlaka bint Harith, and their son was named Fihr. Fihr married Selma bint Said and their son was Ghalib. Ghalib married Wahshia bint Madih, and their son was Lu’ayy. Lu’ayy married Selma bint Harith and they had Ka’b. Ka’b married the daughter of Shadwan and they had Murra. Murra married Nu’ma bint Sa’d, and they had a son, Kilab. Kilab married a woman, Fatima bint Sa’d, and their son was Qusayy. Qusayy married Atiqa bint Murra, and their son was named Hashim.

This was Hashim who is known to us as the felicitous great-grandfather of the Prophet of the last times , was famed among the Arabs in his own time for his wealth and lordliness. All tribes wished to be connected through marriage to that pureblooded and powerful tribe. Many offered to him their daughters in marriage, even the Emperor of Byzanz, Constantine, sent his messengers to Hashim, saying, “I have one daughter whose grace and beauty is unrivalled among the women of this age. I will give him the hand of my daughter in marriage, if he will come to me.” For he had probably learned from his study of the Injil that the Prophet of the last times, Muhammad was to be born of the tribe of Hashim ibn ‘Abdu-Manaf.
In order to secure the honor of being connected to that prophet he wished to marry into that tribe, and he sent out his envoys with many persuasive gifts and promises. But Hashim was mindful of the solemn pledge of his forefathers to marry only women of pure and chaste extraction, therefore he was not tempted or swayed by the Emperor’s proposals. He refused, but he did wonder how to fulfill his pledge and whom to marry. While he was pondering this in a state of indecision, he was shown in a dream the daughter of ‘Umra, Selma bint Zayd, of the tribe of Jurshum. In the dream he was commanded to ask for her hand in marriage. He promptly acted on this and the marriage contract was concluded.
This girl Selma was similar to Khadija al-Kubra in that she possessed wealth and dignity, and eloquence of speech and culture. She was married to Hashim and they had a son whom he called Shayba, but afterwards he came to be called Abdul-Muttalib. Abdul-Muttalib had great personal beauty and charisma. His eyes were ‘mukahhal’ from birth, that is to say, they were naturally rimmed with black as if with antimony by the Hand of the Almighty, and he carried himself with grace and dignity. When he was grown, his father Hashim married him to Wasifa bint Jundab from the tribe of Sa’sa. Abdul-Muttalib had a son with her named Harith (wherefore Abdul-Muttalib is also called Abu Harith).
When Abdul-Muttalib was twenty-five years of age, his father Hashim fell ill and called for his son. “Assemble all the chiefs of the tribe of Nadhir,” he told his son, “the Abdu-Shams, the Bani Mahzum, the Bani Lu’ayni, the Bani Fahri and the Bani Ghalib, and invite them to come here.” Abdul-Muttalib did as his father bade him, and when all were assembled, Hashim addressed them, “Oh ye tribal chiefs of Quraysh! You are directly descended from the Prophet Ismail and Allah Almighty has chosen you to be the custodians of the holy places, the Haram of Mecca. I am the leader of this tribe, so hear today my bequest: all the honorable offices of this custodianship I am passing on to my son Abdul-

Muttalib: the banner of Ismail, the distribution of water to the pilgrims and the keys to the holy house, the shrine of the Kaba. Do you all accept my decision and pledge to abide by it?” “We hear and obey,” replied the chiefs of the tribes. Then Hashim passed away and Abdul-Muttalib took his place as ruler and chief of Mecca, and he became a personality of rank and eminence. Many kings from far and near sent him their respects accompanied by gifts, excepting the Khosroe of Hormuz.
No rain had fallen in the lands of the Quraysh for a number of years, and there was a drought. Abdul-Muttalib joined his people filing up Mount Yasira to pray for rain, and Allah in His grace and boundless mercy sent rain upon the land, for the sake of the blessed light of Muhammad which was present in Abdul- Muttalib. That year they had plentiful fruit and abundance. Due to the light which was with him at all times, Abdul-Muttalib was well loved and respected by everyone, and people hastened to show him courtesy and to do him favors.
In a dream it was shown to Abdul-Muttalib that one of the sons of Ismail had hidden two deer-shaped ornaments in the well of Zamzam, made of red gold, as well as one hundred swords from the time of the prophet-king Sulayman , and one hundred suits of mail from the time of the Prophet Da’ud . Abdul-Muttalib was ordered to bring them out of the well in his dream.
When he came before the assembly of the Quraysh and told them what he had seen, they were not pleased and declined to assist him. Abdul-Muttalib at that time had only one son, Harith. He had no way to oppose the ranks of the Quraysh. He went to the holy house of the Kaba and prayed fervently to his Lord, Allah Almighty, invoking as intercessor the light of Muhammad upon his forehead. He vowed at that time that were he to beget ten sons and live to see them grown, and should they be obedient and willing to dig up the old well of Zamzam despite the Quraysh’s opposition; should they, furthermore succeed in this task without losing one drop of holy Zamzam water and unearth the objects he had seen in his dream, then he would sacrifice one of his sons at the threshold of the Kaba, in the Name of the Almighty Lord.
Abdul-Muttalib then married Hala bint Wahhab bint Abdu Manaf, and she bore him Hamza. After her he married Lubba bint Hajari, and through her he became the father of Abu Lahab. His mother died and Abdul-Muttalib married Atila bint Hubaba and she bore him Abbas, and his two brothers.
Abbas relates: One day my father Abdul-Muttalib lay asleep in his chamber when he suddenly started and woke up trembling. Hurriedly he tied his loincloth

around his waist and rushed from the house. Wondering where he was going in such a hurry, I followed him hastily, and saw him go to the house of a fortuneteller skilled in the interpretation of dreams. The fortuneteller saw in him the signs of intense fright and asked him what he had seen. Abdul-Muttalib then told him his dream.
“I saw a great white chain rise up at my back,” he said, “which then divided into four branches, stretching to the east, to the west, up into the skies, and down into the ground. While I gazed at this vision, I saw it change into a great green tree of incredible beauty. All sorts of fruit were growing upon its boughs, as are found in all parts of the world. Such a tree of marvels has never been seen before. All peoples of the world bowed down before it, Arabs and non-Arabs alike, and performed prostration. From moment to moment its light grew stronger. Among the people, I saw also the tribe of Quraysh: one group clung to the branches of the tree, while another group gathered round, trying to cut down that beautiful tree. Someone I have never seen stepped forward to prevent them, and he was more beautiful than anyone I have ever set eyes upon.
“I stretched out my hand to take hold of that bit of light, and I ask that beautiful person whose portion of light that would be; he answered me that it would fall to those who were clinging to the branch of that tree. Then I just stood gazing at the beauty of that person, and as I looked on, I saw two great and venerable Sheikhs by the foot of the tree. They, too, were radiant with inner beauty. I asked them who they were, and one of them said, ‘I am Nuh’, the other one said, ‘I am Ibrahim’.”
When my father had finished telling him his dream, the soothsayer went pale. He said, “If your dream is a true one, it means that the Prophet of the last times will come to the world through you. The whole world, East and West, the earth and the heavens will testify to his prophethood and accept to be part of his nation. He will ascend to the heavens during his lifetime (Mi’raj), and in the end he will pass into the other world, and his body will remain to be buried. One faction of the Quraysh will accept his prophethood, while another will not, and they will be vanquished. The radiant person you saw is the religion of Islam; thereby they will be crushed and vanquished. The Prophet Nuh standing at the foot of that tree means that those opposing that prophet to come will be drowned, as were the people of Nuh, in a flood of trials and affliction. The Prophet Ibrahim standing at the foot of the tree means that those who follow the coming prophet will be honored by belonging to the nation of Khalil Ibrahim and will attain their innermost desires. This prophet will bring with him a law that will be safe

from later accretions and changes, and on the Last Day it will stand out as incontrovertible proof; this law and this nation will stand until the Last Day has come. This religion is true, and it is light and easy to bear.” That is how the seer interpreted my father’s dream.
After this Abdul-Muttalib married Fatima bint ‘Umri bin A’izz, and he had further children with her. Her last child was a son, Abdullah, who was destined to become the father of the Holy Prophet Muhammad . Abdullah was the youngest child of Abdul-Muttalib.
Scholars of the unbelievers of Sham knew that the father of the last Prophet had been born, for they possessed the blessed Prophet Yahya’s mantle in which he had been martyred, and his blood was upon it yet. Furthermore, in their scriptures they had found a prediction that told them that whenever this dried blood would flow afresh, it would be the sign that father of the last Prophet was born at Mecca.
Every morning they would inspect the robe for these traces. The night Abdullah, Muhammad’s father was born at Mecca, the blood on the cloak became fresh and began to flow anew, as if it has been shed just that night, hence they knew this sign was fulfilled. They took counsel with each other, for they saw this event as a threat to themselves. They said, “If we don’t rid ourselves of this one while he is yet a child, he will grow up and become the father of this Arab prophet. He will then go forth and avenge the blood of Yahya upon the unbelievers.”
They discussed ways and means of doing away with this boy Abdullah while he was yet a child. In the end they agreed on a plan: under the pretext of a trade delegation, the unbelievers would travel to Mecca and keep a close watch over the boy Abdullah, until a good opportunity presented itself. Seventy of their strongest and bravest men set out, each one armed with a poisoned sword and they turned towards Mecca. Having set up their camp there, they were watchful day and night for an opportunity to slay the boy, but Allah Almighty, Exalted be He, kept the boy out of harm’s way. The light of Muhammad grew stronger with each passing day, and his beauty and virtue increased. It was a much- discussed fact that he was to be the father of the Prophet of the last times.
Abdul-Muttalib now had ten sons, including Abdullah. When they had all reached manhood, they stood by their father and represented an influential faction. Abdul-Muttalib himself was a man of eminence among all the tribes of Arabia, and Quraysh could not oppose him unaided. Abdullah one night had a dream that instructed him to unearth the precious objects that were hidden in the

Zamzam well for such a long time, so Abdul-Muttalib and his ten sons began digging at the site. They eventually found all, as Abdul-Muttalib had been told in his own dream long ago. The swords of steel they melted down and made from them a pair of doors for the Kaba, and the golden deer figures they also melted and fashioned from this a golden ornament to place above those doors. Therefore, the first person to use gold on the doors of the Kaba was Abdul- Muttalib, the Prophet’s grandfather.
Now, Abdul-Muttalib was also mindful that he had vowed to Allah to sacrifice one of his ten sons, should he be able to complete his task. He therefore drew the lots three times to determine which one of his sons should be sacrificed. Thrice the lot fell upon Abdullah. So it was decided that he should be sacrificed in fulfillment of his father’s vow.
The mother of Abu Talib was from the tribe of the Bani Mahzum. She went to her uncles to tell them of Abdul-Muttalib’s intention. They put their heads together and discussed what was to be done. They took Abdullah aside, and spoke to Abdul-Muttalib: “You are now the chief of the tribes of Quraysh, and if you institute such a practice, it will be done so ever after and become a custom. It is not a good thing to sacrifice your own son in fulfillment of a vow, we implore you not to do so.” Abdul-Muttalib thought about their objections, then he asked them, “What do you suggest I do then?” They replied, “There lives a very wise man at Khaybar; go to him and ask what course you should take.” Abdul-Muttalib went to the soothsayer at Khaybar who was known as Saja. He stated his case and Saja advised him, “Give ten camels for your son, then draw the lots once more. If the lot still falls on your son, increase the number of camels by ten, and keep on doing so until the lot you draw finally falls upon the camels. That number will then be the ransom for your son Abdullah. You will slaughter the animals in his stead.”
Abdul-Muttalib was gladdened when he heard these words and he returned to Mecca and did as the wise man had told him. He took ten camels and drew the lots, and again the lot fell on his son Abdullah. He increased the number of camels by ten each time he drew the lot, until he had reached one hundred camels, and his son Abdullah was spared. Perhaps it is for this that in Islamic law the blood money paid in compensation for a murder is the equivalent of a hundred camels.
The Holy Prophet’s word: “Ana ibn zabihayn”, I am the son of the two (intended) sacrifices, refers to these events as well. One of those intended for sacrifice was his forefather Ismail , the other his own father Abdullah.

Abdullah saw many visions and experienced many strange things. One day he said to his father Abdul-Muttalib, “I came to a certain place in Mecca where I saw a light rise up from behind me; it divided in half and became two branches. One went to the east and one to the west. This light spread out all over the world, and yet in less than a second it returned, rolling itself up in a ball and hovering over my head. I saw the gates of Heaven open and this light rose up, and descended again into my back. Also, every time I sit down, I hear a voice coming up from the ground that says to me: ‘Greetings of peace be with you! The light of Muhammad is with you and in your care!’ Every time I sit down beneath a dry and barren fig tree, it comes back to life and springs again, sprouting leaves, so that I have shade. When I get up and leave, it instantly dies and withers away.”
All these things Abdullah told his father when he was yet a child. Abdul- Muttalib told his son, “If your vision is true, it confirms the dream that I saw and had interpreted, according to which you are indeed the blessed child I was promised, and that you will engender the Prophet of the last times.
Because of all the strange and wonderful events surrounding this child, many of the great and powerful wished to connect themselves through marriage to this family. Abdullah was offered the hand of many a princess. But his father Abdul- Muttalib said, “The girl he marries must be of the tribe of Quraysh,” and he considered none of these proposals seriously. Abdullah reached his twenty-fifth year, and he was in his prime, a model of a youth, and the light of Muhammad shone upon his brow.
Many who saw him were infatuated with him, propositioning him with secret get-togethers and forbidden pleasures, but each time the angels showed themselves to him in their frightful aspect and prevented him from committing any unlawful act, by the grace of Allah Almighty. Abdullah never went to the house of idols, then housed in the Kaba. Each time he even thought of doing so, the idols within cried out with a voice of their own: “Oh Abdullah! Beware, do not come near us! The light of the Pride of all the Worlds is in your safekeeping, it is the light of the Prophet of the last times, and through his hand all idolatry will be wiped out–he will destroy us and all our worshippers!”
Abdul-Muttalib convened a family council and said to them, “My son Abdullah has now reached the age that he should get married. Already there have been many proposals, but I wish to discuss the question with you. Are there any daughters of the Quraysh who would make a suitable bride for my son?” They

answered, “There lives in Madinah a judge named Wahb bin Abdu Manaf bin Zuhra whose daughter Amina would make a suitable bride for your son. She is a m
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