Alhassanain(p) Network for Heritage and Islamic Thought

3. FAMILY & PEDIGREE

It is the law of nature that the traits of the ancestors are transferred to the progeny. Every individual is a reflection and inheritor of the qualities of his forbears. Although uninitiated person may not be able to fathom the subtle transfer of traits from the previous generations to the latter, only a trained physiognomist (Qiyafa shinas) can do it. By looking at a person and hearing him, they can make an educated guess as to the place of his residence and the tribe he belongs to. Certain tribes in Arabia excelled in their incredible capability of determining the origin of a person by just a cursory look at him. They would say who is the son of which person and belongs to which family not having met him anytime in the past! The author of Mustaraf writes about the physiognomic skills of the tribes of Bani Lahab and Bani Mudlaj that if there was any doubt about the parentage of a child, it would be presented before any member of these tribes. By looking at the child and the men in the group, he would point out the person who had fathered the baby! Once a trader’s son passed through the abode of one of these tribes astride a camel.. One person from the tribe looked at the boy and his slave walking in front of the camel and expressed surprise over the resemblance between the two of them. When the boy heard this, doubts entered his mind. When he returned home, he talked to his mother and learned that his natural father was the slave. Once Zaid and his son Ossama were taking rest lying in the Masjid e Nabavi with their faces covered. Majzaz ibne Awar, a person from the tribe of Mudlaj saw their exposed feet and correctly determined as to which were the feet of the father and those that belonged to the son. The person, though, had never met and known either Zaid or Ossama.

This natural instinct is not there only in some humans, but it is also evidenced in several fauna and flora. One Australian Pastor, Mendel, conducted trials on animals and plants. He crossed the seeds of long and short growing varieties of peas. The crop that resulted was all of long grown peas. He again sowed the seeds from this crop and the result was that 75% were long growing and the rest were short growing. Similarly Mendel made trials by crossing white rooster having black spots with a black hen. When the egg from this mating was hatched, the chick was bluish in color. He again crossed this bluish rooster with another hen. The resultant chicks from the eggs thus laid hatched into two blue chicks, one white with black patches and another black chick. Mendel concluded from these experiments that when certain characteristics recess in the first generation, they come back in the latter generations!

These similarities are not only restricted to physical looks but also the character and disposition of the progeny too will be a reflection of the forbears. Therefore, the modern school of genetics has proved that the fetus created by the fusion of the male sperm and the female ovum contain in them the characteristics of the ancestors from both the parents. Each cell of the fetus contains forty six thousand chromosomes that can be seen only through a very sophisticated microscope. Each such chromosome contains at least thirty thousand genes. These genes perform the function of transmitting the characteristics of the forbears to the generation after generation. Therefore, it is the mother’s womb where one starts inheriting the traits of the ancestors. When the baby arrives in the world, he will not only have similarities with the parents and grandparents, but will also manifest, progressively, the mental and physical characteristics of the past generations in the family. It must be borne in the minds that the skills that are acquired with personal effort are not generally inherited. These skills are a result of the environment that a person grows in and the type of upbringing he is given. If the environment and the upbringing are not congenial, then the inherited characteristics of the head and heart might be curbed over a period of time. But these traits might manifest themselves in the later generations.

In accordance with this hypothesis, if a person’s ancestors had been persona non grata, then the offspring too is likely to have the undesirable characteristics. To the contrary, if the ancestors were persons of good character, then the offspring too will manifest such qualities. Therefore, to judge a person his family background is a very important yardstick. A person whose ancestral chronology is in the darkness, correct assessment of his character and behavior pattern cannot be pre-determined. This is why it is said,“man lam yaaraf al nasb lam yaaraf al naas- One who doesn’t know the ancestry of a person, cannot fathom his personality.” To comprehend the personality and ancestral greatness of Hazrat Ali (a.s.), it is important to make a study of his ancestors who have gone by. This will illustrate the nobility and chivalry of character that was transferred to the progeny from generation to generation.

The chronological chart of Hazrat Ali (a.s.) is:

Ali ibne Abi Talib (a.s.)

ibne Abd al Mutallib

ibne Hashim

ibne Abd Manaf

ibne Qasi

ibne Kalab

ibne Mara

ibne Kaab

ibne Lavi

ibne Ghalib

ibne Fahr

ibne Malik

ibne Nazr

ibne Kanana

ibne Khazima

ibne Mudrak

ibne Ilyas

ibne Mudar

ibne Nazar

ibne Maad

ibne Adnan.

The history of Arabia bears witness that all the personalities of this chronological tree have been distinguished persons of their times. They were the followers of the Ibrahimi Faith, progressive in outlook and possessors of spotless character. During the dark, idolatrous times, they were the torch- bearers of the monotheistic Ibrahimi Faith. They endeavored to uphold justice and human rights. They stood firm against the elements of trouble and promoted brotherhood, humanity and thoughtfulness in people. They encouraged trading activity to promote economic growth. They always took up the cause of the weak and down trodden. They hosted the Hajis coming from far away places for the annual ritual. These were the traits that made them favorites of the populace.

Brief profiles of these personalities are given here to acquaint the reader with their greatness.

Adnan ibne udd

He was an illustrious personality in the progeny of Qeedar the son of Ismail (a.s.). The progeny of Qeedar preferred to stay on in Hedjaz. Adnan too was born in Hedjaz. The tribes of Bani Ismail trace their ancestry to him. This is the reason they are referred to as Aale Adnan or Aale Mudar. He was a handsome person and from the very childhood he manifested exemplary character. His face reflected his intelligence and fortitude. His forehead was radiant and the brightness of his face manifested that Divine Light was to take birth in his progeny.

He was the noble leader of men of his time and chivalrous with his sword. He always held important positions in the Arab society. Besides the people of Batha and Yathrib, the peripatetic Bedouins of the desert too assembled under his standard. To honor the felicity of the Kaaba he ordered making of a cloth cover for the structure and personally installed it there. The historian, Bala Dari , writes:

Awwal man kisa al Kaaba Adnan- Ansab Vol1, Page 15

Adnan was the first to provide a cover to the Kaaba.

When the Kaldani monarch, Bakht Nasr, proceeded towards Arab land after capturing Bayt al Muqdis, he attacked Hedjaz when Adnan resisted his hordes to the best of his capabilities. But his men, who were smaller in number, started fleeing. He couldn’t contend with the enemy all alone or with a few dedicated men. Therefore, he felt it discreet to leave Hedjaz and head for Yemen with his son Adnan and settled down in Yemen and died there only. He left behind ten sons. The best known among his sons was Ma’ad

Ma’ad ibne Adnan

His mother’s name was Mehdo bint al Laham who was from the tribe of Bani Jarham. He resided at Yemen with his father and had his upbringing there. When Bakht Nasr expired and peace returned to Arabia, the tribes invited Ma’ad to return to Hedjaz. They deputed one emissary to Yemen particularly to make this request. He proceeded to Hedjaz with this person. It has also been recorded that when Bakht Nasr established his sway over Arabia, Hazrat Armia took Ma’ad along to Syria. When unrest subsided after Bakht Nasr’s death, he returned to Hedjaz and assumed the chieftaincy of the Arab State. Yaqoobi writes from the progeny of Ismail (a.s.) none attained the status reached by Ma’ad. He was held in the highest esteem for his forthrightness and excellent character. Like his father, he was chivalrous and an expert in the martial arts of the time. He never showed his back to an adversary in battle and faced the ignominy of defeat. The author of Taareeq e Qamees writes:

Lam yaharab lahad al arjah bil nasr waz zafr-

Tareeq e Khamis Vol 1, Page 147

With whomsoever he battled, he was victorious

He was the first to innovate mounting of a saddle on the camel’s back. He also established the boundary of the precincts of the Kaaba erecting stones there.

Ma’ad had four sons---Qaza’aa, nazar, Qanas and Iyad. Qaza’aa was the eldest son. Ma’ad was popularly known as Abu Qaza’aa. Of the four sons, Nazar was endowed with superior qualities.

Nazar ibne Ma’ad

His mother was Muana binte Jausham who was from the tribe of Bani Jarham. The birth of Nazar brought immense happiness to his father Ma’ad that he fathomed from the radiant forehead of the baby that this child will be the progenitor of the Prophet of Islam (a.s.) and the inheritor of the traditions of Hazrat Ibrahim (a.s.). To celebrate the birth Ma’ad slaughtered a thousand camels and feasted the tribes of Arabia on a grand scale. He addressed the child thus:

Laqad astaqlat laka haadal qurban wanhu nazr qaleel

- Tareeq Khamis, Vol 1, page 148

Looking at your status, I consider this sacrifice too meagre.

Because Nazar means ‘few’ and ‘little’, the child was named Nazar He was unique in his good looks and intellect. Diyar Bakri writes:

He excelled in his good looks , intelligence and wisdom amongst the people of those times.

On the death of Ma’ad the responsibility of leading the tribes of Arabia shifted to Nazar. He discharged his duties with great sense of responsibility. He was the first to invent the Arabic script. In his last days he lived with his sons in the wilderness. When he felt that the time for his death was nigh, he moved to Makka. The author of the Tareeq e Khamees writes that Nazar was interred at Zaat al Jaish, a place near Madina. He left behind four sons--- Rabiah, Anmar, Mudar and Iyad.

Mudar ibne Nazar

His mother’s name was Sauda. He was attached to the society of Ibrahim and a follower of the Deen e Hanif. He always advised others to follow this faith. The Prophet of Islam (s.a.) too confirmed about this in the following words:

“Both Rubiah and Mudar followed the Faith of Ibrahim (a.s)

Tariq e Yaqubi, Vol 1, Page 226

In another tradition he said:

“Don’t talk ill of Mudar, he was a Muslim!”

Tabqaat ibne Saad, Vol 1, Page 58

Mudar was unique in generosity and sagaciousness. In all respects he was superior to his brothers. Although all the four sons of Nazar were known for their intelligence, Mudar had special faculties of comprehension, far sightedness and delving into the minds of men. Baladari writes that when Nazar died, Rubiah and Mudar decided to go to the court of the ruler of the time to present their cases to be nominated the chief of the tribe. Mudar was thus preparing for the journey, but Rubiah quietly preceded him and reached the court. He took advantage of impressing the ruler and coming into his good books. After some days Mudar too arrived at the court, but on account of his quiet nature he was unable to get closer to the king. When the time for the return of the brothers arrived, the king asked them to request for what they wished to have from him. Mudar had a feeling that Rubiah would get a preference over him. He therefore told to the king that whatever he gave to him, he should give the twice of that to Rubiah because he was the elder of the two brothers. The king agreed to accede to this request. He now asked Mudar to ask what he wanted. Mudar asked the king to remove one of his eyes. The king was initially surprised at this strange request. But after brooding over it for a while he smiled and said,“You need not worry, I shall give equitable treatment to both of you! I shall not give preference to one brother over the other.” This is an example of the wisdom of Mudar that he conveyed his thoughts to the king in his own subtle way! In this manner he maintained his status and dignity!

In addition to his wisdom, Mudar had a sonorous voice and even animals used to be impressed with his good voice. Once he fell down from the back of a camel and his hand was bruised badly. Because of the pain he cried - Ya yadah! Ya yadah!--- Oh! My hand! Oh!My hand!” Hearing this, the camels grazing in the neighbourhood gathered around him. While riding on the camels he used to sing. Hearing him sing, the camels used to jog along faster. This promoted the practice of Hadee Khwani, Rajz or martial songs among the Arab tribes. The words of the rajz and the jog of the camel are very well coordinated! The faster the rider sings the rajz, the faster the camel will trot.

Mohammed ibne Abdallah al Arzaqi writes that Mudar reconstructed the Kaaba following its rebuilding by Bani Jarham. Mudar made a will and testament to his sons as follows:

“One who sows the seed of discontent, will reap shame and disappointment. Excellent good is one that is done without delay! Encourage your psyche to accept the unpleasant things that might reform you. Reject those pleasurable things that might be the cause of harm to you. Patience and control of desires draw a line between good and evil.”

Ref: Tariq e Yaqoobi, Vol 1, Page 226

Ilyas ibne Mudar

His given name was Habib. When he was born, Mudar was old and feeble. Therefore he started calling the child as Ilyas. His mother’s name was Rabab binte Heeda. After Mudar he became the head of the tribe. He was remembered with the titles of Kabeer al Qaum and Syed al Ashira. He was highly respected in the Ibrahimi Clan and his life was a mirror of the Faith---the Deen e Hanif. Later on, the Prophet of Islam (s.a.) bore witness to his Faith in the following words:

“Don’t talk ill of Ilyas. He was a possessor of (strong) Faith.”

Ref: Seerat e Halabiah Vol 1, Page 17

The popularity that he achieved with his exemplary behavior has no peer in his period. Diyar Bakri writes about him:

“The Arabs used to respect Ilyas the same way as they respected Luqman and scholars and intellectuals of that caliber.”

The Arab tribes had total faith in his sagacity and all the disputes between the tribes were brought to him for arbitration. His greatest achievement is that he revived the fading Ibrahimi Faith and banished the defects that had entered in its practice. He made sincere efforts to make the progeny of Ismail to follow the Faith of Ibrahim. Yaqoobi writes:

“Ilyas was the first person to point out that the progeny of Ismail had abandoned the traditions (Sunnat) of their forbears. He performed such good acts that after Udd none in the Progeny of Ismail had done. He turned the progeny of Ismail towards the practices of their forbears to an extent that they all revived in totality.”

Ref: Tariq e Yaqoobi, Vol 1, Page 227

Ilyas suffered from the ailment of tuberculosis. His wife, Laila binte Halwan, known as Khandaf, resolved that if Ilyas succumbed to his illness, she would spend the rest of her life in the wilderness and would never sit under a shade. When Ilyas expired, she left to the forest and spent her time crying and wailing for him. Particularly on Thursdays she used to sing requiems in her husband’s memory from sunrise to sunset. That was the day when Ilyas had died.

Ilyas left behind three sons--- Umro, Aamir and Omair. These three sons, in that sequence, were known as Mudarka, Tabaqa and Qamha respectively. Ilyas’ sons and the tribes under them are known as Bani Qandaf.

Mudarka ibne Ilyas

His real name was Umro and the patronym (Kunyat) was Abul Hazeel. His mother’s name was Laila binte Halwan Qaziya. The reason why Mudarka was given this name was that once his father Ilyas went with his family into the wilderness. When they halted during the journey, one rabbit came into the midst of the camels. This disturbed the camels Umro chased the rabbit and caught it. Thus he was named Mudraka or the“one who got it” . There is another belief that he was given this name because he got all the good characteristics of his forbears. Therefore Diyar Bakri says:

“His name is Mudraka because he acquired all the privileges of his father and grand-father.”

Ref: Tarikh e Khamees Vol 1, Page 150

He was the keeper of the high ideals of his ancestors and the inheritor of their greatness. Thus he achieved the position of eminence in the Arab society. Yaqoobi writes:

“Mudarka ibne Ilyas was the leader of the progeny of Nazar and his eminence and greatness was very much evident.

Ref: Tareeq e Yaqoobi Vol 1, Page 229

He left behind two sons: Hazeel and Khazima.

Khazima ibne Mudarka

His Kunyat was Abul Asad and his mother was Salma binte Aslam Qaziya. Following the Faith, Deen e Hanif, has all along been the characteristic of this family. Like his ancestors, he too strictly followed the Faith of Ibrahim. In Arab lands there was the custom of tribal suzerainty. For generations this family held this privilege. Yaqoobi writes that among the Arab rulers he held a very privileged position. The Arabs acknowledged his eminence. He left behind three sons: Asad, Hoon and Kanana.

Kanana ibne Khazima

His Kunyat was Abu Nazar and his mother’s name was Awaz binte Saad. He became the chief of the tribes of Arabia after Khazima. He was a possessor of sterling qualities of the head and heart. He was so brilliant that it is difficult to assess his capabilities. The Arabs used to hold him in awe and respect because of his sagacity and generosity. Allama Halabi writes about him:

Kanana was a revered person of high status and because of his erudition and knowledge the Arabs emulated him.

Ref: Seerat e Halabia, Vol 1, Page 16

The historians record about his generosity that he never ate his food alone. He always made it a point to have one or many guests at every meal. If he chanced to eat alone, he would imagine having a guest with him and after taking every morsel, he would put another on a stone put near him!

The following are a few of his words of erudition and learning:

“Many faces create illusion with their outward good looks. Their appearance is something and the reality is something else! Judge the foul acts and don’t go by the deceptive appearance. Keep an eye on the character of persons!”

Ref: Seerat e Halabia, Vol 1, Page 16

Nazar ibne Kanana

His real name was Qais. But because of his extreme good looks and the radiance of face, he was called Nazar--- the good looking! His Kunyat was Abu Yaqlad. His mother’s name was Bara binte Murr. Some historians are of the view that he was the first to be remembered with the title of Qureish. They say that it is his progeny that later on came to be called the Qureish. There are several reasons for remembering him as Qureish. One reason being the men of his tribe being present at his table for the morning and evening meals. Because of these gatherings he was given the title of Qureish, which literally means one who likes to gather people. Another reason attributed to this title is that he had the habit of looking around for needy persons to provide them food and assistance. In the Arabic language Taqreesh means to search and provide relief. Another belief is that he was once going by boat to some place. His companions saw a very large sea animal, called Qureish. He attacked the animal with his sword and killed it. The companions brought it to Mecca and put it on the peak of the hill, Abu Qabees. Whosoever saw this spectatle, he said,“Qatl al Nazar querisha- Nazar has killed the Qureish!” He was given the title of Qureish because of this event. A poet says::

Qureish is an animal that lives in the sea.

Hence Qureish is named thus after it!

Abu Hanifa Dinoori writes in Akhbar al Tawaal that when Alexander reached Makka from Yemen during his campaign of conquests, he met Nazar ibne Kanana. At that time in history, Bani Qhaza-aa were in control of Makka. Alexander asked Bani Qhaza-aa to leave Makka and go elsewhere. He entrusted the care and control of Makka to Nazar and his brothers. He also gave gifts to the progeny of Ma-ad ibne Adnan.

Nazar, on assuming reins, concentrated on moral and economic reforms. He kept a severe watch on lawless acts of people. He punished acts of tyranny on innocent people by men in powerful positions. Some historians record that he enforced a fine of one hundred camels on those who committed murders.

He left behind two sons, Malik and Yaqlad. Some historians talk of another son by name Salat.

Malik ibne Nazar

His Kunyat was Abul Harith. His mother was Atika binte Adwan. Some historians mention her name as Akarsha. Some others have clarified that her given name was Atika and Akarsha the nickname. Malik, after his father Nazar, is considered the most popular and influential ruler of Arab lands. Diyar Bakri writes about him:

“His name was Malik for the very reason that he was the possessor of influence and control in Arabia..”

Ref: Tariq e Qamis, Vol 1, Page 162

Malik was a follower of the Faith of Ibrahim. He meticulously followed the ways of his ancestors. He had three sons: Harith, Shaiban and Fahr.

Fahr ibne Malik

His Kunyat or filial appellation was Abu Ghalib and his mother was Jandla binte Harith Jarhami. Some historians say that his given name was Qureish and his title was Fahr and he only was the forbear of the tribe of Qureish. Ibne Abdarba writes:

“The tribes of Qureish trace their origin to Malik and don’t go beyond him.”

Ref: Aqd al Fareed, Vol 1, Page 209

He was endowed with great erudition and learning. He had achieved great heights in learning during the lifetime of his father. He succeeded to the position of his father on his demise. He was known for his bravery and valor. During his rule, Hisan bin Abd Kalal of Yemen came with a huge army of Yemeni and Hameeri troops and attacked Makka. His intention was to demolish the Kaaba, take its stones to Yemen and reconstruct the Kaaba there. His plan was to demolish the sanctity of Mecca and make Yemen the place for Haj Pilgrimage. When Fahr learnt about the intentions of the Yemeni army, he gathered the Arab tribes under his banner and entered the field of battle to confront Hisan’s hordes. There was fierce fighting between the two armies. Fahr lost one of his sons, Harith, during this battle. In the end the Yemenis were comprehensively defeated. Hisan was taken prisoner and was released after three years on paying a huge ransom. On the way to Yemen he died. This was how the Nature destroyed the enemy of Kaaba and its keeper emerged victorious.

Among Malik’s words of wisdom, his advice to Ghalib, his son, about adopting frugal ways is worth mentioning:

“The little wealth that you have in your hands is better than huge hoards that might reduce your respect ( in the society).”

Ref: Seerat e Halabiya, Page 16

Fahr had four sons: Ghalib, Maharib, Harith and Asad.

Ghalib ibne Fahr

His patronym was Abu Teem and his mother was Laila binte Harith. He succeeded as ruler of the tribes of Arabia after his father’s death. His reign too was highly successful. He had two sons: Teem and Lavi.

Lavi ibne Ghalib

The name Lavi is derived from Lai that means radiance and brightness. His Kunyat was Abu Kaab and his mother was Atika binte Yaqlad. He became the ruler of Arabia after his father’s death. He dug a well outside the Kaaba that was called Aiseera. The locals and the visitors to Makka used its water to quench their thirst.

Lavi had four sons: Kaab, Aamir, Saama and Auf.

Kaab ibne Lavi

His Kunyat was Abu Masees and his mother was Madia binte Kaab Qazaiya. He was known for his exemplary character. He used to provide succor to the oppressed. He was the most respected person of his times. A new calendar was commenced with his death that was current till the Aam al Feel came into vogue. This proves the popularity that he had enjoyed. Generally an Arab calendar originated only when a highly eminent person expired or an event of great importance had taken place. This calendar was current for 520 years. This was the intervening period between his death and the Event of the Feel or the Elephant. Prior to Kaab, the Arabs used to call Friday as Aruba. He proposed calling Aruba as Jumaa and started the practice of Ijtema or gatherings. In these gatherings he used to give sermons. It was during these gatherings that he started the practice of saying“Amma baad (and then)” while delivering the sermon. Later on Qas ibne Sayeda Ayadi started using this term in letters. Kaab was a great orator of his times. Besides his sermons on Fridays, his oratory used to be a very important event during the large gatherings at the time of Haj. In these sermons he used to talk on topics like sanctity of agreements, protection of rights, norms of good behavior and the respect for the Bayt Allah or Kaaba. He also used to give the tidings of the arrival of the Messenger the Prophet Mohammed (s.a.) In one of his sermons he said:

“Adopt kindness and be considerate of relationships. Keep your promises and enhance your wealth through trade that will help you maintain thoughtfulness and generosity. Wherever there is need for spending wealth, don’t abstain from doing it. Recognize the greatness of the Haram (the Kaaba) and remain attached to it. Soon a great news will emanate from it and the last of the Prophets will emerge from here. This tiding was brought by Moosa (a.s.) and Eesa (a.s.)”

Ref: Ansaab al Ashraaf, Vol 1, Page 41

Kaab had three sons: Mara, Adi and Hasis.

Mara ibne Kaab

His Kunyat was Abu Yaqza and his mother was Makhshi binte Shaiban. Mara was an Arab leader of much eminence. He excavated a well near Arafat from which he used to quench the thirst of the passersby.

He had three sons: Kalab, Yaqza and Teem.

Kalab ibne Mara

His given name was Hakim and his kunyat was Abu Zahra. His mother’s name was Hind binte Sareer. He became known as Kalab because he was seen much on expeditions with hunting dogs. In the Arab tribes his personality was much respected. Both his paternal and maternal ancestors enjoyed much eminence in the society. He was very well known for his wisdom and sagacity. Arabs generally came to him for arbitration when disputes arose between them. For public welfare he got excavated three wells, Khum-Rum- Hadar, on the outskirts of Mecca.

Kalab had two sons: Zahra and Qasi.

Qasi ibne Kalab

His real name was Zaid. His kunyat was Abu Mughaira. His mother was Fatima binte Saad. She married Rubiah ibne Haram Azri after the death of Kalab. She moved to the habitation of Bani Azra with her new husband. The little Qasi moved to the new place with his mother. Kalab’s other son, Zahra, was a grown youth and stayed back at Macca. The appellation of Qasi got stuck to Qasi because the word means ‘one who is away’. Qasi received his upbringing with Bani Azra and he was considered a member of the tribe. Once it chanced that he had an altercation with an Azari. The person sarcastically said that Qasi was an outsider who had imposed himself on the tribe. Qasi asked him to what tribe he originally belonged. The man said he must go to his mother and ask her. Qasi went to his mother and made inquiries. She replied:

“Myson! In the matter of personal pedigree and your male parentage you are far superior to the Azri. You are the son of Kalab ibne Marra and your people live in Makka near the Kaaba.”

Ref: Tareeq e Kaamil, Vol 2, Page 11.

When Qasi knew that his origin was Makka, he decided to go there. Fatima binte Saad said that she didn’t want to prevent him from going and, to the contrary, her wish was that he went to his ancestral home. But she wanted him to wait for some time. She said that Bani Qazaa would shortly leave for Haj when he could accompany them to Makka. When Haj drew near, Qasi along with step-brother, Zaraj Ibne Rabiah joined the caravan of Bani Qazaa and reached Makka. He stayed with his brother Zahra Bin Kalab. At that time Makka was under the control of Bani Qazaa and Haleel Ibne Habea was at the helm of affairs. Qasi asked for the hand of Haleel’s daughter, Habbi, in marriage. Haleel was aware of Qasi’s ancestral superiority and he readily agreed to the proposal. Habbi gave Qasi four sons who are known by the names of Abd Manaf, Abd al Uzza, Abd al Qasi and Abd al Dar. When these children grew into youths, Haleel said that Qasi’s children are his own children and in the future they would be the keepers of the Kaaba and the rulers of Makka. Thus Qasi was nominated Haleel’s successor. Ibne Saad writes:

Haleel made a will that the upkeep of the Kaaba and the emirate of Makka must vest in Qasi. He also told to Qasi that it was his rightful inheritance.

Ref: Tabqat, Vol 1, Page 68

In the books of history it is also mentioned that when Haleel was breathing his last, he willed that his daughter Habbi would be the keeper of the Kaaba and Abu Ghabshan al Malkani to assist her in the discharge of this duty. Therefore, Abu Ghafshan used to open the gate of the Kaaba one day and on behalf of Habbi this duty was performed by Qasi the next day. When this practice continued for some time, Qasi told to Habbi that the rightful keepers of the Kaaba were the progeny of Ismail and, hence, this task must be entrusted to Abd al Dar. Habbi said that Abd al Dar was her son and she would have no objection entrusting the task to him. But she also insisted that, according to the will of her father, Abu Ghafshan had an equal right on the matter as she had. She also doubted if he would concede to the new arrangement. Qasi asked her to leave to him the matter of convincing Abu Ghafshan. When Habbi agreed to concede the keeping of the Kaaba in favor of her son, Abd al Dar, Qasi proceeded to Taef where Abu Ghafshan was residing. One evening Qasi went to the place of Abu Ghafshan where a carousel of music, dance and drinking was in full swing. Abu Ghafshan was high with intoxication. He shook Abu Ghafshan and struck a bargain for the Kaaba in return for a she camel and one container of liquor. When Abu Ghafshan regained his senses, he was very sorry for the deal. Qasi returned to Makka having achieved success in his task. In front of a large gathering the key of the precincts of Kaaba were handed over to Abd al Dar. When Bani Qaza-aa and Bani Bakr realized that Abu Ghafshan had deprived their tribes of the position of the keepers of the Kaaba because of his intoxicated and inebriated state of mind, they started to fight to get back their authority. Qasi too was prepared for such an eventuality. The Qureish and Bani Kanana were already with him and Zaraj ibne Rabia, along with his brothers and a strong contingent of Bani Qaza-aa came in support of Qasi. When many men from both the warring groups died, some well meaning persons arbitrated. Therefore Yaamar bin Auf was appointed the referee. He ruled that Qasi had a right to be the keeper of the Kaaba. The families of the persons from his side who died in the fight must be compensated with blood money. The men who lost their lives from the ranks of Bani Qaza-aa and Bani Bakr need not be compensated. This verdict was accepted as final and Qasi was now the sole keeper of the Kaaba and the ruler of Makka. Ibn e Ishaq writes:

Qasi was appointed the keeper of the Kaaba and the ruler of Makka. He gathered together people of his tribe from many places and consolidated his power. All people in Makka submitted to him. Among th progeny of Kaab, Qasi is the first ruler to whom the entire tribe owed allegiance. The keeping of the keys of Kaaba, feeding and provision of water to the Hajis, presiding over the Majlis ( the Council) and bearing the standard of the troops were the duties entrusted to him. Thus all the prestigious responsibilities were vested in him.

Ref: Tareeq e Khamis, Vol 1, Page 155

The keeping of Kaaba always rested with Ismail and his progeny. After Ismail, his son Thabit performed this duty. But after Thabit this privilege slipped away from the hands of Bani Ismail and shifted to Bani Jarham, the maternal family of Thabit. Bani Jarham turned towards tyranny and as their power grew stronger they became more tyrannous. In the second century A.D when Yemen was struck with a deluge, a person, of name Qaza-aa moved from there to Makka. He assumed control of Makka and thus commenced the two hundred years’ rule of Bani Qaza-aa. When the authority shifted from Bani Qaza-aa to Qasi he gathered in Makka the Bani Fahr who were scattered in the nearby hills and the wilderness as nomads. Because of this act of consolidation he was remembered with the title of Majma or the one who gathered together the people! Therefore Hazafa ibne Ghanam says thus in his poem:

“Your father, Qasi, is one who is known with the title of Majma and it was through him that Allah brought together all the branches of Fahr in one place!”

Because of this gathering together of people Qasi is remembered with the title of Qureish. The word qureish is derived from taqreesh that means consolidating or clubbing together. There is, however, a difference of opinion as to who was the first to get the title of Qureish. Some say that the progeny of Ilyas were the first to be remembered with this title. Another opinion is that the progeny of Mudar are the Qureish. Some others say that the first to get this title were the progeny of Nazar ibne Kanana. One group feels that Fahr ibne Malik was the first to be known with this title. But the researchers do believe that Qasi got the title of Qureish and his progeny are known as such. Allama Tabari writes:

When Qasi came to the precincts of the Kaaba, and assumed control, he performed deeds of virtue; thus he is remembered as Qarshi. He was the first who was known as Qarshi.

Ref: Tareeq e Tabari, Vol 2, Page 23

Abdul Malik ibne Marwan enquired of Muhammed ibne Jubair as to when Qureish came to be called thus. He said ever since they came to the Haram of Kaaba, they are called the Qureish. They are called thus because the word is derived from Taqarrush which means gathering or assembling together. Abdul Malik said,

“I have not heard anything like this. My information is that Qasi was known as Qarshi and before him none was addressed with this title.”

Ref: Tabaqaat Ibne Saad, Vol 1, Page 71

Ibne Saad too was of the same opinion. He writes:

“It is because of Qasi that the Qureish are called as Qureish. Prior to him they were known as Banu Nazar.”

Ref: Tabaqaat Vol 1, Page 71

By facilitating the settlement of the progeny of Fahr in the environs of the Kaaba, Qasi revived their past greatness. He helped them achieve high state of civilization. On account of this the progeny of Fahr held him in great esteem and bowed their heads in acceptance to all his commands as people would do for the Commandments of their Faith! Balazari writes:

“For the Qureish, every word of Qasi was like a religious Commandment. They followed his commands and never diviated an iota from what he desired them to do.”

Ref: Ansaab al Ashraaf, Vol 1, Page 52

In addition to bringing together the progeny of Fahr and settling them, Qasi started the departments of Saqaya (Water Supply) and Rafada (The Public Mess) for the water and feeding needs of the Hajis. With the cooperation of the inhabitants of Makka he used to feed the pilgrims coming from far away places and take care of their comforts. He encouraged the people of Makka to take interest in this activity. He used to say during his sermons:

“You are the neighbors of Allah and the inhabitants of these Holy Precincts. These Hajis are the guests of Allah and the pilgrims of this Holy House. They are more esteemed than any other guests. Therefore, you must look after their comforts during the period of the Haj!”

Ref: Tareeq al Kaamil, Vol 2, Page 14

With his practical and active living Qasi performed highly commendable tasks for the society. He renovated the Kaaba and thatched its roof with date palm leaves. Between Arafat and Muna he constructed a building that he named Mashar al Haram. During the period of the Haj lamps used to be lighted in this building to facilitate the pilgrims reaching there without difficulty. Ibne Abdarba writes:

“Qasi built Mashar al Haram where lamps were lighted during the nights as beacons to guide the pilgrims.”

Ref: Aqd al Fareed, Vol 2, Page 209

He arranged lighting of pyres at Muzdalifa to guide the pilgrims coming from Arafat. Ibne Athir writes:

“Qasi was the first to get a pyre lighted at Muzdalifa. Then this practice was revived during the time of the Prophet (s.a.).”

Ref: Tareeq e Kaamil, Vol 2, Page 18

Before the period of Qasi houses were not constructed in the area of Makka and people used to live in temporary shacks. He was the first to build a house near the Kaaba. The door of this house opened towards Kaaba. This house became known as Dar al Nadwa. Yaqoobi writes:

“Qasi built his house in Makka. This was the first house that was constructed in Makka and was called Dar al Nadwa.”

Ref: Tareeq e Yaqoobi, Vol 1, Page 239

The Qureish used to view this house with great respect and veneration. They considered it very felicitous to celebrate their weddings in these precincts. They used to assemble there to settle their societal disputes and when going out to battle they used to raise their standards from there only. Before Qasi arrived at Makka the people used to draw water from the well of Lavi ibne Ghalib known as Aisara and the well of Marra ibne Kaab, known as Al Rawa. They also drew water from the stagnated pits near Makka. Qasi got a well excavated near Makka to facilitate the people there. This well was called Ajool. This well was situated at the place where the house of Umme Hani binte Abu Talib was located. The reforms achieved by Qasi were the renovation of the Kaaba, constructing other buildings, relocating the progeny of Fahr in Makka and other programmes of popular welfare.

Besides his reforms, Qasi is remembered for his words of wisdom. Here we quote a few of his wise sayings:

“One who agreed with the mean thoughts and words of a person, he will himself be a party to the meanness.

One who views evil with approbation, will himself be an evil person.

One who cannot be reformed with respect, he can be reformed only with insults and harsh treatment.

One who expects more than his worth, he will be deserving of disappointment.

A jealous person is a hidden enemy.”

Ref: Seerat e Halabia, Vol 1, page 13

During his last moments, Qasi advised his children in the following words:

“Abstain from intoxicating drinks. Though they might help improve your bodies, they will destroy your senses and wisdom!”

Ref: Seerat e Halabia, Vol 1, Page 13

He died in 480 A.D. at Makka and is buried at the foot of the Mount Hajoon. The Arabs mourned their great leader and and reformer. People used to visit his graveside with much veneration. Balazari writes:

“When he died, he was interred at the Mount Hajoon. People visited his grave to pay respects to him and acknowledge his greatness.”

Ref: Ansaab al Ashraaf, Vol 1, Page 152

Abd Munaaf ibne Qasi

His real name was Mughira and the Kuniyat Abu Abd Shams. Because of his extreme good looks he was called as Qamr al Batha. Because of his charitable disposition and reverence he was called Al Sayed. Although the elder son of Qasi, Abd al Dar was the keeper of the keys of the Kaaba, the leadership of Qureish was vested in Abd Munaaf. In fact, because of his wisdom and sagacity, he rose to the leadership of the tribe during the lifetime of his father! Dayar Bakri writes:

“Abd Munaaf rose to the leadership of the tribe during the lifetime of his father. The Qureish used to abide by all his commands.”

Ref: Tareeq e Khamees, Vol 1, Page 156

He followed the ways of his illustrious father and perpetrated the institutions of reform established by him. Abd Munaaf left behind four sons: Hashim, Mutallib, Abd Shams and Naufil. Hashim and Mutallib are remembered as Al Badran or two moons!

Hashim Ibne Abd Munaaf

His real name was Umro and because of his imposing personality he was called Umro al Ula. His Kunyat was Abu Nazla, his title Sayed al Batha and Abul Batha. His mother was Aatika. Instead of his name and Kunyat, he was better known as Hashim. The reason for this name was that once, during a famine, he got large number of breads cooked, loaded them on camels and brought from Syria to Makka. He got a soup prepared from the meat of the camels, shredded the breads into smaller chunks, doused them in to large bowls of the soup and fed the people and the visitors to Makka. From that day people started calling him Hashim that means one who makes shreds.

Hashim and Abd Shams were born as twins. One was born with his palm attached to the forehead of the other. Both were separated from each other with the blow of a sword. At that time it was predicted that the progeny of both will fight with each other. Therefore there was always conflict going on between the two families. These two brothers were the forerunners of the Bani Hashim and Bani Omayya. These two families were poles apart as far as their thoughts and beliefs were concerned. The first conflict came about between Hashim and Omayya the son of Abd Shams. Then there was fight between Abd al Mutallib, the son of Hashim, and Harb the son of Omayya. After Harb, his son, Abu Sufian challenged the Prophet of Islam (s.a) and fought many battles with him. After Abu Sufian his son, Muawiya fought many gory battles with Hazrat Ali (a.s.). Thereafter, Yazid, the son of Muawiya, martyred Imam Hussain (a.s.) and his small group of companions. Thus, the enmity between Banu Hashim and Banu Omayya went on for generation together. Even after embracing Islam, there was no change in the treacherous nature of Bani Omayya, and they used all the stratagems to annihilate Bani Hashim.

Hashim and Abd Shams, though of the same parentage and grand parentage, they were as different as a flower and a thorn growing on the same plant. Hashim was a person of great character and nobility. There always used to be a group of needy persons surrounding him for help. The economic growth of the Qureish, to a great extent, was due to the help and assistance of Hashim. He inculcated the idea of trade and commerce in the minds of the Qureish and put them on the path of progress. Even prior to Hazrat Hashim, Qureish had some idea of trade and commerce, but it was restricted to dealing only in local transactions. One reason for calling them as Qureish is that the word comes from Taqrush that means work, trade and commerce. Hashim took his trading activities forward and extended it to the markets of Syria and beyond to Abyssinia. He also encouraged the Qureish to follow in his foot-steps. He organized trading caravans to Abyssinia and Yemen during the winters and to Syria, Gaza and Ankara during the summer months. The Caesar of Rome used to hold him in high respect. With his influence on the Caesar, he obtained a charter from him that the merchandise of the Qureish would not be charged any taxes in his realm, facilities of travel to be extended to the trading caravans and safety was guaranteed. This increased the trading activities of the Qureish by leaps and bounds.

It has been mentioned while discussing about Qasi that he had nominated his elder son, Abdul Dar, as the keeper of the Kaaba, but he was not able to prove himself equal to the task. Nor anyone from his progeny rose to prove their capability. Matters went from bad to worse and When Hashim saw that Banu abd al Dar were grossly incapable of delivering the goods, he had a discussion with his brothers Mutallib, Naufil and Abd Shams and they all agreed that the responsibility of the upkeep of the Kaaba must be taken away from Banu Abd al Dar. They were certain that as long as the management was not changed, things could not be set right. When Banu Abd al Dar heard of the plans of their removal, they came up for armed conflict. On the other hand the progeny of Abd Manaf too got ready to fight. The Arab tribes got divided into two groups. Bani Asad, Bani Zahra, Bani Tameem and Bani Harith joined the ranks of the progeny of Abd Munaf. The other group consisted of Bani Makhzoom, Bani Sahm and Bani Adi who sided with Bani Abd al Dar. Bani Abd Manaf and their cohorts were called Mutayyebeen and the group of Bani Abd al Dar was called the Ahlaaf. Skirmishes were about to break out between the opposing groups when some well meaning arbiters intervened and suggested that a truce should be struck through negotiations. They felt that the consequences of a battle might be very serious. Thus an agreement was reached that the functions of Saqaya and Rafada were to be with Bani Abd Manaf and that of Nadwa, Hijab and Lava ( the standard) to remain in the charge of Bani Abd al Dar. When this agreement was concluded, Bani Abd Manaf drew lots amongst themselves for the control of the departments of Saqaya and Rafada. The lottery went in the favor of Hashim who assumed control of the two departments.

Hazrat Hashim took prompt action to reform the two departments. He improved the arrangements for provision of food and water to the Hajis. He got two new wells, Sajla and Bazzur, dug to increase the availability of water. He perfected the two schemes started by his grand-father, Qasi. Nearer the Haj season he would assemble the Qureish near the Kaaba and give them detailed instructions about providing services to the Hajis. He would tell them:

“O group of Qureish! You are resident in the neighborhood of Allah and live in His House! The time has come that the pilgrims to the House of Allah are about to come to pay their obeisance. They are all the guests of Allah and deserve all the respect and care from you. Therefore, revere Allah’s guests and take good care of them!”

Ref: Ansaab al Ashraaf, Vol 1, Page 60

After giving this sermon, he used to organize the funds. He used to raise some contributions from the Qureish but the major part of the funds used to be from his own pocket. He always took care that the Hajis coming from far away places were taken good care of. Eating places were arranged in Makka and Muna and cool, sweet drinking water was copiously provided in leathern containers.

Aswad Ibne Shaar Kalabi had himself witnessed this open house.He writes that when he was the representative of a wealthy lady of his tribe, he used to travel to various places with her merchandise. Once he passed through Muna and Arafat while the Haj season was on. It was a dark night. He spent the night at one spot. When he awoke in the morning he noticed tall leather tents of Taef hitched at a distance. When he went a little forward, he found large cauldrons placed on smouldering fires. Some animals had already been butchered and some more were about to be cut. Servants were flitting around the place doing their tasks. He was astonished to see the bustle of activity. He felt the urge to meet the chief of the tribe. He went further forward and found a carpeted, tall tent where the chiefs of the Qureish were seated in a circle. At the center of this group was seated an imposing personality holding a staff in his hand and wearing a black scarf on his head. From the scarf hung long tufts of hair on his shoulders.. He was much impressed with the scene. At this moment he heard someone shouting from an elevated place at some distance,“O visitors to the house of Allah! Do come to have your meals!” From another place two persons were announcing,“Those who have taken their mid-day meal should come again for their dinner!” Aswad says that he had heard from the Jewish Scholars that this was the period when the Nabi Ummi, the unlettered Prophet, would appear. Observing the grand feast he felt whether the person seated there is himself the prophet? He asked one person about the identity of the chief who sat surrounded by his companions in the tent. The person said that it was Abu Nazla Hashim ibne Abd Manaf. Hearing this Aswad said:

“By God! This is real grandeur and not the grandeur of aal e Jafna ( the kings of Syria)!”

Ref: Tareeq e Yaqoobi, Vol 1, Page 243

This generosity of Hashim made him popular throughout the Arab lands. Omayya ibne Abd Shams, who was a person of mean disposition, was jealous of Hashim’s popularity. He was working under acute inferiority complex and was blue with envy. He looked forward to every opportunity to lower Hashim in the estimation of the people and somehow occupy his position. With this aim he used his wealth to throw lavish feasts. But he lacked the natural instinct of kindness and generosity that Hashim had. The people could read through his hypocrisy. He realized that this stratagem of his would not work, and after throwing a couple of parties he gave up. This proved more humiliating for him. People started ridiculing and making fun of him. Omayya, meanwhile, was in a frenzy of anger and jealousy. Unable to face the taunts of the people any more, he used unsavory language against Hashim. In accordance with the custom of the time he threw a challenge of munafara. Munafera required an arbiter to decide who was the more eminent of the two contesting parties. Hashim was above all this that he would take recourse to such subterfuges to prove his worth. But the Qureish persuaded him to accept the challenge. Hashim agreed on the condition that the defeated party must give fifty black eyed she-camels to the victor and should shun the residence of Makka for ten years. Omayya agreed to abide by these conditions. They both agreed to have the Hermit Qazayi as the arbitrator. When both of them presented their case to him, he instantly decided in favor of Hashim confirming his nobility and eminence. Hashim took the fifty camels from Omayya, got them slaughtered and threw a public feast in Makka. Omayya moved away from Makka to Safuria where he spent ten years in exile. This created enmity between the two important clans of Arabia. Balazari writes:

“This was the first manifestation of hate and enmity that appeared between Hashim and Omayya.

Ref: Ansaab al Ashraaf, Vol 1, Page 61

Hashim was a great personage of his time whose noble descent, stature and nobility have been highly recognized. Not only in Hedjaz, but in places far away from there, his name and fame spread. Even the ruling princes of the time used to hold him in high respect. The king of Rome and the Najashi of Abyssinia went to the extent of offering the hands of their daughters in marriage to Hashim. But he decided not to marry out of the Hedjaz. He took several Arab wives from different tribes. The most significant, and important, marriage was with a girl from the Bani Najjar branch of the tribe of Khazraj. The progeny from this marriage was the line that was later to bear the Prophet of Islam (s.a.). It is said that Hashim dreamed that he must marry Salma binte Omro who was residing at Yathrib. This was a lady of great character and nobility. Diyar Bakri writes:

Salma, in intelligence and sagacity, was of the same caliber in her time, as was Hazrat Khadija later on.

Ref: Tareeq e Khamis, Vol 1, Page 158

After seeing this dream, Hashim went to Madina with a few relatives and stayed at the place of Omro ibne Zaid. He treated the guests lavishly and asked about the purpose of their visit. When a proposal was made for the hand of his daughter in marriage to Hashim, he agreed. But he made one condition that if Salma gave birth to a son, he should stay in Yathrib. Hashim agreed to this condition and the marriage was celebrated. After this function, Hashim proceeded to Syria on a business trip. On his return from there he took Salma to Makka along with him. After some time, Salma was pregnant. Hashim therefore shifted her to Yathrib and proceeded on another business trip to Syria. This proved the last journey for Hashim. He was seriously ill for a few days, died, and was interred at Gaza, a place about six miles from Asqalan.

When Hashim’s companions from the caravan broke the sad news of his demise in Makka and Yathrib, there was immense mourning. Every person talked of his generosity, kindness and affectionate disposition. This sad news came to Salma like a thunderbolt. The birth of a posthumous son gave her solace. This son was Abd al Mutallib.

Hazrat Hashim had several sons but two of them had issues. One of them was Asad and the other Abd al Mutallib. Asad had one son whose name was Hunain, who remained issueless. Asad had one daughter, Fatima, who was married to Hazrat Abu Talib and bore Hazrat Ali (a.s.) and other sons. The other son of Hashim, Abd al Matallib had sons and the Hashemite progeny progressed through him. Ibne Qatiba writes about this:

“The Hashemites on the face of the earth are all the progeny of Abd al Mutallib.”

Ref: Al Ma-aarif, Page 33.

Abd al Mutallib ibne Hashim

His given name was Aamir and Abul Harith the Kunyat. At birth he had some gray hair in the middle of his head. In Arabia graying of hair is called shaib. Therefore Abd al Mutallib was called with the sobriquet of Shaiba and Shaibat al Hamd. His father, Hashim, expired while on a journey to Syria. The child was deprived of the paternal love and affection. He grew to the age of seven or eight years in his maternal home in Madina.

In Arabia, those days, skill in riding and martial arts like archery and lancing was a necessity. Shaiba too used to practice archery in his childhood. Once he was doing his archery lessons in an open ground at Yathrib along with other children. Whenever he hit the target during the session, he would shout,” Ana ibne Syed al Batha - I am the son of the chief of Batha!” A person from the family of Banu Harith chanced to pass that way. When he heard the child utter these words he asked about his name and that of his parent. The child said that his name was Shaibat al Hamd son of Hashim ibne Abd Munaf. The person returned to Makka and related the entire incident to Shaiba’s uncle Mutallib. Mutallib said that it was a grave oversight from him that he didn’t care for his nephew. Therefore he instantly proceeded to Yathrib to fetch Shaiba home. He went to the neighborhood of Bani Najjar where he found some children at play in the street. One of these children was Shaiba. He immediately recognized him. He however asked some men of Bani Najjar about the identity of the child. The men too recognized him as Mutallib, the uncle of Shaiba. They asked him if he wanted to take Shaiba to his rightful home. When he replied in the affirmative, they suggested to him to take him away immediately and that they would not create any hindrance in this matter. They said that if Shaiba’s mother came to know about the purpose of his visit and raised any objections, then the Bani Najjar would be forced to prevent him from taking away the child. Mutallib made his camel squat down, and told to Shaiba,”I am your uncle. Come and sit on this camel!” Shaiba complied without any hesitation and Mutallib brought him to Makka. When they entered the ramparts of Makka and the Qureish noticed a child riding the camel with Mutallib, they shouted,”Haada Abd al Mutallib - there comes the slave of Mutallib!” Mutallib told them that the child was not a slave and that he was the son of his brother Hashim. But the people started calling Shaiba by the name of Abd al Mutallib.

Those days there was neither a school nor the people were much in the habit of reading and writing. There weren’t more than three or four literate persons in Makka. Abd al Mutallib, though devoid of parental care, learned to read and write and acquired proficiency in the Arab Martial Skills. Some of his writings go to prove this point. Ibne Nadim writes thus:

“In the treasury of Mamoon there was a leather tablet on which was a document penned by Abd al Mutallib ibne Hashim making a claim with a Hamairi.”

Ref: Fehrist Ibne Nadim, Page 13

In addition to his proficiency in the various martial and other skills, he possessed an impressive personality and was tall and strong. Ibne Abbas says:

“I have heard my father say that Abd al Mutallib was tall, handsome and good looking. Whoever looked at him , started liking him.”

Ref: Tareeq al Islam Zahbi , Page 37

After Hazrat Hashim, according to his will, Mutallib was the chief of the Qureish and held all the positions connected with the Kaaba. He had a desire to hand over all these responsibilities to Abd al Mutallib during his lifetime only. Therefore, when he thought of going to Yemen, he told to Abd al Mutallib that he was the heir to his father’s inheritance and that he was now capable of handling the responsibilities. He then handed over all the affairs to Abd al Mutallib and proceeded to Yemen and expired there at a place called Rooman.

Abd al Mutallib had all the qualities of head and heart to be a good ruler. After assuming charge, he gave attention to improving the administration of the departments of Saqaya and Rafada. The Spring of Zamzam, that was buried deep underground for centuries, was restored to its pristine position and yielded plenty of sweet water for the pilgrims. Zamzam had disappeared from the sight of the Arabs that they had started calling it Taktam that means something that is upset and hiding from the view. Therefore, Allama Zamakhshari, explaining the reason for the use of the term Taktam says:

“After Bani Jarham, the spring of Zamzam was lost deep in the ground till Abd al Mutallib could make it re-appear.”

Ref: Faaeq, Vol 1, Page 146

In brief, when the former rulers of Makka, Bani Jarham, were forced to go into exile under the pressure of Bani Qaza-aa, their chief, Umro ibne Harith Jarhami, buried the two golden antelopes gifted by Isfandiar ibne Gashtasab, the seven swords that were the offerings for the Kaaba and the five chains of armor in the Spring of Zamzam and put huge quantities of stones and rubble over it that it was difficult to identify the location of the spring. He then migrated with his tribesmen to Yemen. Much later Abd al Mutallib got a vision of it’s location in his dream. He surveyed the location of the spring according to the indication he had from the vision. After three days of hard labor they noticed the signs of the spring. At this juncture he shouted the praises of Almighty Allah. After a little more excavation, the water gushed out from the spring. The treasure buried by Harith too was recovered.

The Qureish, who were lukewarm about this activity so far, gathered around Abd al Mutallib, and started claiming that the treasure discovered was the property of their ancestors and that they must be given half of it. Abd al Mutallib told them that the discovery was the result of his own hard work and that they had no right over it. Even then, he offered, that if they wished, a decision could be arrived at by drawing lots. The Qureish agreed.to the proposal and the contestants of the lottery were the Kaaba, the Querish and Abd al Mutallib. The Golden Antelopes went to the lot of the Kaaba, and the chains of arm and the swords went to the lot of Abd al Mutallib. The Qureish got but nothing! Abd al Mutallib sold the swords and the chains of arm to get a gold studded door made for the Kaaba. The golden antelopes too were melted for studding the door. Ibne Athir writes:

“This was the first occasion when the door of Kaaba was studded with gold.”

Ref: Tareeq e Kaamil, Vol 2, Page 8.

When the Qureish failed in acquiring these things, they claimed that they had a prorietal right in the Spring of Zamzam. Abd al Mutallib said that the spring was revived with his personal efforts and Allah had granted it only to him. He offered to them that they were free to draw water from it, but there was no question of conceding any property rights to them. But the Qureish were adamant with their claims. Ultimately it was decided to go to the Hermit of Bani Saad in Syria to resolve this issue. Both the contesting parties were willing to accept her decision. Abd al Mutallib agreed to this proposal and along with a few companions and a contingent of the Qureish proceeded to Syria. They were still on the way when the water containers of Abd al Mutallib and his companions ran dry. They asked the Qureish to give them some water. The Qureish refused saying that their supply itself was scant. When the thirst became unbearable for Abd al Mutallib and his companions, he told his men to dig a grave for every individual so that whoever died, the others bury him. In the end only one person will remain dead without a grave and it would be better than all lying dead, unburied, in the desert. The thirsty group complied, and everyone dug a grave for himself. Abd al Mutallib thought that sitting idle without making any effort for water was not right. He asked his men to scatter in different directions and search for water. Saying this he mounted his she-camel. No sooner the camel lifted its foot, sweet and clear water gushed out from that spot. The companions of Abd al Mutallib jumped for joy. They drank their fill and took supplies in their water containers. When the Qureish witnessed this scene, they said that Allah Himself had resolved their dispute. As he had provided water to Abd al Mutallib in the stark desert, He has also given the Spring of Zamzam to him! They said that they no more needed to go to the Hermit for advice. Both the contesting parties, therefore, returned to Makka from there. Although the Spring of Zamzam had its origins during the times of Hazrat Ismail (a.s.) its renaissance was during the rule of Abd al Mutallib. Other wells too were excavated in Makka during the period of Abd al mutallib, but the copious yield of water that the Spring gave was not matched by any other source. The inhabitants of Makka and the pilgrims preferred to draw water from it thinking that its use was felicitous. The spring, therefore, is also called Shaba-aa, that means the quencher! Even now hundreds of thousands of Hajis and pilgrims drink this water round the year and take away quantities to their homes. If this spring is a heritage left behind by Hazrat Ismail (a.s.), this can also be termed a legacy of Abd al Mutallib!

Ibn e Wazeh and other historians mention a similar event about the well at Taef. This well is known as Dual-Haram and was excavated by Abd al Mutallib with great effort. He used to travel to Taef occasionally and stay there for a few days. Once he noticed that some persons from Bani Kalab and Bani Rabab had pitched their tents and staying near the well. He asked who they were, and why they were halting at that place? They said that they were the owners of the well, Bani Kalab and Bani Rabab. Abd al Mutallib told them that the well was his and, if they wanted to use it, it could only be with his permission.The men again repeated their proprietary claims over the well. The argument thus prolonged. To cut the matter short, Abd al Mutallib proposed that if they wished they could nominate any person to arbitrate. They took the name of Satih Ghassani for the purpose who was a well known sooth-sayer ( Kaahin) of Arabia. They agreed that if the verdict goes against any party, it would give a hundred camels to the winner and twenty camels to Satih. Now they all proceeded towards the hermitage of Satih. Midway the water with Abd al Mutallib’s group got exhausted. He asked the men from the opposite camp to give some water. They said that the bone of contention between them was water only and they will not spare any of it from their stock. Abd al Mutallib said that he would not let his companions perish for want of water. He will go and search for water even if he lost his own life during the effort. Saying this he mounted his camel and went in one direction. After some distance his camel sat down on the desert ground. Looking from the place where the group was halting, the men thought that Abd al Mutallib had expired. But his companions said that he had gone for the noble purpose of searching water for his men and Allah will protect his life in such a situation. When some of the men reached the spot, they noticed that the camel was resting on cool and moist desert sand. And nearby water from a spring was flowing copiously. Bani Kalab and Bani Rabab emptied their water containers and wanted to take a refill of cool and fresh water. Abd al Mutallib’s companions tried to prevent them from taking the water.saying that they had refused to give them water when requested earlier. Abd al Mutallib asked his companions to allow the men to take the water. He said that nobody can be prevented from drinking the water. The two tribes were much impressed with Abd al Mutallib’s gesture but still held on to their demand for arbitration regarding the well. On reaching the place of Satih they tested the soothsayer in various ways. They asked him to tell them about the matter of dispute between the two contending groups. He said that they were quarreling about the well in Taef, by the name of Dual Haram, which belongs to Abd al Mutallib and Bani Kalab or Bani Rabab had no right over it. He asked them to give, as agreed, a hundred camels to Abd al Mutallib and twenty to him! They complied and withdrew their claim over the well.

On returning to Makka, Abd al mutallib announced that some of the residents had resolved that if he had lost in the arbitration, they would pool camels and settle the fine to be imposed on him. Now he asked the persons to take the number of camels each one has pledged to give from the flock received by him in terms of the arbitration. Persons came forward and took away camels in ones, twos and threes. Even after all this some camels were left undistributed. Abd al Mutallib asked his son Abu Talib to slaughter the camels and disburse the meat on the peak of Abu Khamees that the wild animals feasted on it. Abu Talib complied with his father’s command and uttered the following couplet:

We feed others! Even the birds feed on our leftovers!

The hands of persons shiver, who keep their bowls brimming full!

It was the practice of Abd al Mutallib that whatever food was left over, it was disbursed on the top of the hills to feed the wild birds there. Because of this, he was also known as Mat-aam al Tair (or the Feeder of the Birds). He always considered his moral duty to succor the poor and the needy.Once some persons from the tribe of Hazam came to Makka for Haj. While they were returning after the pilgrimage, one person of their group was murdered. As a ransom they withheld one Awad Hadafa ibne Ghanam Adadi. Awad saw Abd al Mutallib on the way and appealed to him for help. He inquired about the matter and asked them to release Hadafa and promised to give them 20 Awqia or 550 grams of gold as blood money and also ten camels and a horse. He also gave them his personal shawl to be kept as a mortgage till the settlement was made as agreed. They took the shawl and released the captive who rode to Makka along with Abd al Mutallib. Release of Hadafa on the guarantee of an ordinary shawl was because of the high reputation of Abd al Mutallib. The Arabs also considered their honors compromised if they left their mortgaged things unreleased for long spells. Because of this custom amongst the Arabs, Khusro agreed to keep the bow of Hajib bin Zarara as a guarantee for his peaceful conduct. The story goes that with repeated periods of drought, the tribes of Bani Tameem wanted to go to the pastures of Iraq to graze their camels, Abu Zarara went to the court of Khusro to seek his permission. Khusro said that they were treacherous people and that they might create some dispute in his realm. Hajib said that he would stand guarantee for the good behavior of his people and offered his own bow as a surety. At this Khusro and his courtiers started laughing. But one of the courtiers said that the mortgage of the bow must be accepted.because the Arabs consider it a grave dishonor if they are unable to release the goods mortgaged by them. When the period of drought was over, the Arabs decided to return from the pastures in Iraq. In the interregnum Hajib had already expired. His son, Atarad, went to Khusro and told him that his people had fulfilled the requirements of good behavior and if the bow was not returned to him now, he would face lot of ridicule in the Arab land. Khusro appreciated this very much and returned Hajib’s bow to his son Atarad.

In Makka there was a Jew, Aznia, who was an itinerant trader selling his goods in the neighborhood of the town. He sought protection from Abd al Mutallib, which was duly promised. Harb ibne Omayya troubled the Jew and incited some roughs of Qureish who murdered him and looted his belongings. When Abd al Mutallib learned about it, he started investigation into the matter. It was proved that the crime was committed on the instigation of Harb by aamir ibne Abd Manaf ibne Abd al Dar and Saqr ibne Umro and that they were hiding at the place of Harb. He demanded of Harb to hand over the culprits. Harb refused to comply and used harsh language. Rift already existed between the two families which increased after this episode. Harb challenged Abd al mutallib for a debate and contest. First Abd al Mutallib expressed surprise at this challenge, and then he accepted it. It was decided that the King of Abyssinia would act as the arbiter in this dispute. But the king refused to arbitrate. Then Nafeel ibne Abd al Aza was appointed the arbitrator. He recognized the superiority and esteem of Abd al mutallib and decided the matter in his favor. Harb was very upset with this decision and used harsh words against Nafeel and stooped down to mean acts against Abd al Mutallib. His idea was to divert the attention from the arrest and punishment of the murderers. But Abd al Mutallib wouldn’t give up easily. He pursued the matter actively and made the criminals give one hundred camels to the successors of the deceased as a compensation for his blood. He also recovered a major portion of the wares of the Jew from the culprits and handed back to his people. Whatever was the shortfall in the value of the goods, he paid to the victims from his own pocket!

It was during the time of Abd al Mutallib that Najashi, the commander of Abyssinian forces and Abraha ibne Ashram, the ruler of Yemen attacked Makka and tried to demolish the Kaaba. This was a very trying time for the people of Makka. On the one hand there were well organized forces and on the other there was neither numerical strength nor that of materials. When the Yemeni forces camped outside Makka, the hearts of the people shivered. The people of Makka fled towards the hills, ravines and the wildernesses along with their women and children. The sangfroid that Abd al mutallib showed at this trying moment is proverbial. He was neither scared of the enemy hordes nor did he fly from his home and hearth. Some persons suggested to him to leave Makka for some days. But he replied with full confidence:

“Neither shall I leave Allah’s Place (the Haram) nor shall I seek help from anyone but Allah!”

Ref: Tareeq e Yaqoobi, Vol 1, Page 252

Around this time Abraha sent some of his men into Makka to plunder. They captured 200 camels belonging to Abd al Mutallib. When he learned about it, he went to Abraha. Abraha was much impressed with his personality and received him with respect. He came down from the throne and made Abd al Mutallib squat near him. He asked him of the purpose of his visit. Abd al Mutallib said that Abraha’s men had taken away his camels that must be returned to him. Abraha crossed his brow and said that he thought the ostensible purpose of the visit would be to seek the protection of the Kaaba. But to the contrary he was worried for the safety of a few camels! Abd al Mutallib replied:

“I am the owner of those camels and am demanding for them! There is One owner of that (August) House who will Himself protect it!”

Ref: Tareeq Abul Fida, Vol 1, Page 109

Abraha was much impressed with this bold reply and ordered Abd al Mutallib’s camels to be returned. Abd al Mutallib brought the camels back to Makka and left them in the precincts of the Kaaba putting signs on them that they were a trust for the Holy Place! His spirit in doing this was that if the enemy hurt the animals, he would suffer the wrath of the Almighty.

The courage demonstrated by Abd al mutallib at that time is a proof of his absolute faith in Allah. He not only reclaimed his animals from the enemy but expressed his Faith in the Almighty’s Justice instead of groveling in the presence of the tyrant.

After this conversation with Abd al mutallib, Abraha felt some pangs of fear and he wanted to think twice before attacking the Kaaba. He had long conclave with his advisers and on their encouragement, hesitantly, moved towards the Kaaba. On the other side there were none to confront the enemy. Only Abd al Mutallib stood firm at the entrance of the Kaaba and said, “O Allah! This is Your House and onlyYou are its Protector! “While Abraha moved towards the Kaaba with his foul intent, dense black clouds rose on the western horizon. When one looked at the sight with intent, it was discovered that it was a huge school of birds that clutched small pebbles in their claws. This armed force of nature challenged the hordes of Abraha. They dropped the pebbles with good care that no innocent was hurt and no enemy of Allah escaped!The iron hood nor the chain mails were of any use against these pebbles. In no time the entire army was decimated. Abraha escaped with his life but succumbed on the way to Yemen.

This was the period when the people’s hearts were overpowered by the dark clouds of idolatory. They used to call only for their help in times of need. But from his tongue came neither the name of Laat nor of Habal; neither of Munaat nor of Uza. But he appealed only to Allah and put his trust in His Succor! It was the effect of Abd al Mutallib’s courage that during the battle of Hunain, the Prophet (s.a.) remained steadfast despite paucity of men and materials and referring to his descent from Abd al Mutallib he said:

“I am the Prophet without an iota of falsehood in it!

I am the scion of Abd al mutallib!

The purpose of saying this was that Abd al Mutallib remained steadfast when Abraha attacked Kaaba with his hordes and in the same manner he, Abd al Mutallib’s son, would remain steadfast despite the large numbers of the enemy in the battle of Hunain. This statement of the Prpohet (s,a,) not only proves the valor and tenacity of Abd al mutallib, but also certifies the fact that he was a monotheist and believer of Allah! If he was an infidel and polytheist, the Prophet (s.a.) wouldn’t have referred to and praised him at the time when he was himself confronted with huge numbers of infidels and polytheists in the battle of Hunain. The pages of history bear evidence that Abd al Mutallib, never in his life, worshipped any idol nor ate the meat of animals sacrificed to propitiate the idols. He never adopted polytheist ways in life. He was a monotheist and believed in the Day of Reckoning. Therefore, Allama Halabi writes that a tyrant and ferocious person from Syria during the time of Abd al Mutallib, had received no punishment for his acts of omission and commission during his life. Abd al Mutallib said that a tyrant doesn’t die till he is punished for his tyranny. He said:

“By Allah! After this transient world, there is a Hereafter! There the virtuous will get rewarded and the evil punished!”

Ref: Seerat e Halabia, Vol 1, Page 7

Masoodi writes:

“Abd al Mutallib used to teach his children to be generous. He advised them to be hospitable with the guests. He advised them to keep an eye on the Hereafter and believe in the Day of Judgement.”

Ref: Murawwuj al Dahab, Vol 1, Page 313

With his belief in Mubda wa Me-aad (God’s Grace and the Hereafter) he was a staunch follower of the faith of Ibrahim (a.s.) and strictly observed its norms. He used to keep himself occupied in circumambulating the Kaaba and remembered Allah while alone and also in the company of people. In the month of Ramadan he used to go into seclusion in the cave of Hira to spend time in the thought of Almighty Allah! Ibne Athir writes:

“It was he who was the first to spend nights in the cave of Hira in prayer. At the commencement of the month of Ramadan he climbed the hill of Hira and used to distribute food to the poor every day of the month.”

Ref: Tareeq e Kaamil, Vol 2, Page 9

Not only he molded his own life ideally, but he acted as a reformer for the society and introduced many long lasting reforms.. These may be termed as the precursor of the later Islamic society. Therefore Allama Halabi writes:

“He was the initiator of such reforms that many of them have been narrated in the Holy Quran and many are a part of the Prophet (s.a)’s Traditions.”

Ref: Seerat e Halabia, Vol 1, Page 4

Allama Majlisi and other biographers have written that the Prophet (s.a.) has said that Abd al Mutallib introduced five practices prior to the advent of Islam that have been continued in toto thereafter:

1. He declared marrying of father’s spouses or widows by sons as taboo. The Holy Quran says,“Wa laa tankehu maa nakha aabaaakum-Those whom your fathers and grand fathers had married, you must not marry.”

2. He distributed a fifth of hoards of treasures discovered to the poor and needy. Allah says in the Holy Book,“Walamu innama ghanimtum min shai fainna lillahi khamsa- You should know that a fifth of the wealth that you got as booty is for Allah.”

3. When Abd al Mutallib rediscovered and excavated the Spring of Zamzam he termed it as Saqayat al Haaj ( The Water Provider for the Hajis). The Holy Quran says,“Ajaltum saqayat al Haaj” .

4. He fixed a compensation of hundred camels as equivalent to blood money for a murder. Islam continued to maintain this compensation to be made to the successors of a murdered person.

5. The Qureish had not fixed the numbers of circumambulations of the Kaaba during pilgrimage. Abd al Mutallib prescribed seven rounds for this purpose, and Islam continued the practice.Allama Majlisi writes about the Prophet (s.a.)’s saying about this,“Either Abd al Mutallib introduced these reforms on the basis of a vision or revived the practices that were current in the Ibrahimi Society that the Qureish had (carelessly) abandoned. - Bahar al Anwaar, Vol 6, Page 38.”

Besides these reforms, Abd al Mutallib introduced such laws that their importance cannot be denied. Ibne Wazeh Yaqoobi writes that Abd al Mutallib promulgated rules for Wafa e Nazr (Fulfillment of Offerings), Qata Yad e Saariq ( Severing the hand of Thieves), Qura ( Drawing of Lots), Mubahila, Mehmaan Nawazi ( Entertainment of Guests), Kasb e Halal ( Legitimate Livelihood) and respect for the Venerable Months of the Calendar. He prohibited slaying of daughters and marriage with certain relations. He banned intoxicants and adultery. He urged the Hajis to use fair earnings for the purpose of the Haj. It was the custom of the Arabs that they used to circumambulate the Kaaba in a naked condition. If the Qureish gave some clothes to a person, he would cover his body, or else he would go round with naked body. He banned this bad practice. The same is the Commandment of Islam:“Dress properly at every act of prayer.”

There was a practice with the Arabs that after the Haj they used to enter their homes through the back doors. He ordered them to use the front doors for this purpose. Islam ordered the same,“Watu al bayoot min abwabaha- Enter your homes through the doors.”

These are reforms indicative of a person who was fully aware of the teachings of the past Prophets. Although he was himself not a prophet, he is viewed with great reverence for his reforms and achievements. He is remembered as Ibrahim al Taani or Ibrahim the Second.

He was similar in many aspects to his ancestor, Hazrat Ibrahim (a.s.). The age attained by him and number of children he had was almost the same as Ibrahim (a.s.). Hazrat Ibrahim (a.s.) had thirteen sons while Abd al Mutallib had 10 sons and 6 daughters. In habits too they were very similar. Helping the poor and feeding the hungry was their wont. They loved to entertain the guests. This is the reason that Hazrat Ibrahim (a.s.) is remembered as Abu azyaaf and Abd al Mutallib is termed as Fayyaz ( Generous) and Mutam at Tayr ( The Feeder of the Birds). As Hazrat Ibrahim (a.s.) had excavated the well, Chah e Shaba, on the Egypt-Syria Highway, Abd al mutallib excavated the Zamzam to its pristine glory. Hazrat Ibrahim was the first to have congenital gray hair, and was called Shaiba. So was Abd al Mutallib. In himself, Hazrat Ibrahim (a.s.) was an Ummat as Allah says,“An Ibrahim kaana umma- Ibrahim alone is one umma.” Similarly, with his unique personality Abd al mutallib has been called an Ummat. The Prophet of Islam (s.a.) says:

“Allah will raise my grand father, Abd al mutallib, like the prophets and noble kings that he will be individually counted as an Ummat.”

Ref: Tareeq e Yaqoobi, Vol 2, Page 14

Both were unique in their disposition. Therefore, the patience and courage displayed by Hazrat Ibrahim (a.s.) in his readiness to sacrifice his beloved son, Ismail (a.s.), and the same determination shown by Abd al Mutallib to prepare himself to sacrifice his son Abd Allah is proverbial. Therefore Imam Reza (a.s.) saya:

“The firm determination with which Ibrahim prepared to sacrifice his son Ismail, the same determination was manifested by Abd al Mutallib in preparing to sacrifice his son Abd Allah,”

Ref: Bahar al Anwaar, Vol 6, Page 39

The story of this event goes like this. At the time when Abd al Mutallib was excavating the Zamzam, he had only one son who helped him with the task. He prayed at that time that if Allah gave him ten sons, he would sacrifice one of them in His way. His prayer was answered and he had ten sons, viz: Abd Allah, Zubair, Abu Talib, Abbas, Zarar, Hamza, Maqoom, Abu Lahab, Harith and Ghizaq. Now he wished to fulfill his oath. Therefore he gathered all his ten sons and told them about his oath. He asked them as to who among them was willing to offer himself for sacrifice. They looked at each other in surprise and then bowed down their heads. They said that whosoever their father chose to sacrifice, they were all willing to abide by his decision. When he was satisfied that his sons were willing for the sacrifice, he went near the Kaaba and drew a lot putting down the names of all the ten sons. The lot came in the name of his youngest son, Abd Allah. Now Abd al Mutallib was ready to sacrifice his beloved son. Abd Allah was the favorite of everyone at home and they objected to this sacrifice. Abd al Mutallib said that fulfilling the oath was very important for him although it was not easy to kill his own son with his hands. The sons of Abd al Mutallib and the important persons of the Qureish asked him to draw the lot once again when, perhaps, the name of an elder son might come up. The lot was drawn a second time, and again it was Abd Allah’s name. Akrama ibne Aamir said,“O Chief of the Qureish! If you sacrifice your son now, it might become a custom and practice with the people to sacrifice their sons! You will be known as the originator of this undesirable custom. It will be discreet if you abstain from fulfilling your oath! You might as well consult a Kaahin in the matter” Everyone agreed with Akrama’s suggestion. Therefore they approached a Kaahina. After hearing the case, she asked as to how much was the blood money for one life in their community. She was told that it was equal to the value of ten camels. She asked them to draw lot in the name of Abd Allah and ten camels. They drew the lot and the result was again for Abd Allah. She asked them to continue to draw the lot repeatedly with ten camels. Even after a hundred camels the lot draws in the name of Abd Allah, he may be sacrificed. When the quantity of camels reached to a hundred, the draw came out for the animals! All the people were delighted but Abd al Mutallib was not satisfied. He wanted the lot to be drawn again.Even then the draw was for the sacrifice of the camels. To further confirm the matter, the draw was made a third time and it was again for the sacrifice of the camels. Now, a hundred camels were slaughtered and the meat was distributed to the populace. Abd al Mutallib and his children didn’t partake of this meat. Ibne Saad writes:

“Abd al Mutallib and any of his sons didn’t eat the meat of these camels.”

Ref: Tabaqaat, Vol 1, Page 89

While this sacrifice enhanced the value of human life ten folds, it also was an example of determination, steadfastness, spirit of fulfillment of oath and highest degree of obedience of the parents by the sons The courage manifested by Abd al Mutallib during this episode is unparalled except for the courage of Hazrat Ibrahim (a.s.) who didn’t hesitate for a moment in his preparedness to sacrifice his beloved son, Ismail, in obedience to Allah’s Command. The sons too, in both the instances, were more than willingto comply. Ismail (a.s.) was a lad of 13 years and Abd Allah 11 years when they were asked to make the supreme sacrifice. They were neither afraid of putting their heads under the sharp knives nor were they worried about dying in that manner. Because of this spirit both of them are remembered with the sobriquet of“Zabeeh” or those who willingly submitted to be slain with the knife! The Prophet of Allah (s.a.) proudly said,“Ana abnal zabeeheen- I am the son of the two ‘Zabeehs’” Here he meant his ancestor, Hazrat Ismail (a.s.) and his father Abd Allah.

Allah had give to Abd Allah that through him was to be born the Chief of the Prophets, Hazrat Mohammed (s.a.). But his son was posthumously born and Abd Allah didn’t have the good fortune of setting eyes on him. After the event of the Camels, Abd Allah died in Madina while returning from a business trip to Syria. Abd al Mutallib was shattered with this loss. But after a while when Abd Allah’s son Mohammed (s.a.) was born, smiles came back on his face. With great affection he took a round of the new-born’s cradle. He lifted the baby in his arms and brought him near the Kaaba. He prayed there for the child’s happiness and prosperity. On the seventh day of the birth he complied with the custom of Aqeeqa ( the naming ceremony) and gave the name of Mohammed (s.a.) to the child! The child had lost the father before his birth, but his mother too didn’t live for long. When he was only six years, his mother, Amina, too passed away.. Now Abd Allah’s orphan was totally in the care and tutelage of his grand-father, Abd al Mutallib. It seems the patriarch dedicated his life for the upbringing of this beloved grand-son. He always kept the child with himself. He had made it a practice that unless Mohammed (s.a.) joined the spread, none else would start eating nor would he himself touch a morsel!

Mohammed (s.a)’s manners and habits were so gentle that people were always attracted towards him and they thought that the child would achieve greatness in his life. The experienced Abd al Mutallib too gauged the qualities of head and heart in the child. Sometimes he even expressed these thoughts about the child. One day, as usual, the carpet was spread near the Kaaba for Abd al Mutallib. For some reason he was delayed in arriving there. The chiefs of Qureish and their sons were already seated around the carpet. Mohammed (s.a.), the child, happened to pass that way and, without any hesitation occupied the place of his grand-father. The custom was that even the sons of Abd al Mutallib or the chiefs of the tribes were not allowed to take that seat. At that moment Abd al Mutallib arrived. Some persons tried to move the son of Abd Allah from where he was sitting. Abd al Mutallib sharply told them:

“Let my son sit on my carpet! There is a desire in his heart to rule a great domain! Very soon he will attain an elevated position!!”

Ref: Seerat e Halabia, Vol 1, Page 129

The Prophet (s.a.) manifested glimpses of spiritual greatness, as well, from his very early days. It was because of these manifestations that Abd al Mutallib used to make him pray during the times of calamities and difficulties. He used to pray for rainfall propitiating Allah in the name of Mohammed (s.a.). One year there was no rainfall in Makka and they faced acute drought. People came to Abdul Matallib and beseeched him to pray for rain. Abd al Mutallib made Mohammed (s.a.), who was seven years old then, climb on his shoulder and climbed on the Mount Qabees to pray for rains. While returning after the prayer, they had hardly reached near the Kaaba, when dark clouds gathered and rained so copiously that the valleys were overflowing with water. At that time Raqeeqa binte Saifi wrote a few couplets, one of which reads:

“Allah has quenched our town with the prayers of Shaibat al Hamd, otherwise we were parched and rains had not come for a long period.”

Abd al Mutallib naturally loved Mohammed (s.a.) for being his son’s posthumous off-spring, but the real fountainhead of this love was the knowledge acquired from men of learning and religious leaders that the time had come when the last of the line of the Prophets (a.s.) would appear. The characteristics of this Prophet he derived from the men of learning they were all manifested by the orphan of Abd Allah. He had arrived at the conviction that Mohammed (s.a.) was the Prophet to be annunciated in the near future and was the last of the chain of the Chosen Messengers of Allah. He therefore expressed about this to the king of Yemen, Saif ibne Ziyazn. This meeting has been chronicled by almost all the historians of that period. The meeting took place when the King of Yemen delivered his realm from the clutches of the king of Abyssinia. When this news reached Makka, Abd al Mutallib told to the chiefs of Qureish that they must take a delegation to Saif to felicitate him on his victory. They all agreed and, in the leadership of Abd al Mutallib a delegation of 27 members was constituted. In this delegation the important persons were Omayya ibne Abd shams, Asad ibne Abd al Uza, Abd Allah ibne Jadhan, Wahb ibne Abd Manaf and Qasi ibne Abd al Dar. When this delegation arrived at the Ghamdan Palace of Saif, Abd al Mutallib, as the leader of the delegation, sought persmission for presenting an address of felicitation. Saif said that if he thought that he was of a status to present an address to a king, he had the permission to proceed! Abd al Mutallib presented a few words of felicitation and with such good diction and delivery that Saif was delighted and appreciated his assertive delivery, the Qarshi skill at oratory and Hashemite style of speaking. The king inquired,“Who are you?” He replied,“I am Abd al Mutallib, the son of Hashim!” Hearing this, Saif caught hold of his hand and asked him to ascend the throne and sit beside him. He said,“Then, Abd al Mutallib, you are my nephew!” He smiled in the affirmative. The mother of Abd al Mutallib was Salma binte Umro aale Qaitan and Saif too was from Aal e Qaitan. Because of this relationship Saif called him his nephew. The Arabs consider all the women of their tribe as sisters and their children as nephews and nieces. Saif treated Abd al Mutallib with utmost courtesy and respect. He accommodated the other members of the delegation too in his guest houses for important personages. During his stay in Yemen, Saif called Abd al Mutallib in private and told him that he had information of such an important thing that it will be a matter of great pride for you and your clan. Therefore I thought it necessary to inform you about it. He said that in Tihama a child will be born, or he is already born, who will have the seal of Prophethood on his back between the shoulders. His name and his Faith shall last till the world exists. One of his main characteristics is that he would lose his parents and his grand-father and uncle will give him upbringing. I have a hunch that you are his grand-father! Abd al Mutallib who, through predictions and revealed books, knew about this, hearing the same from Saif prostrated in thankfulnessto Allah. Then he told to Saif that what he had said had confirmed his conviction. He said that the boy mentioned by him was already born and he manifests all the characteristics that he had indicated. He is posthumous born and he lost his mother in early childhood. Me,his grand-father and an uncle are his guardians. Saif said,Then, he must be guarded against the mischief of the Jews who might attempt to kill him.”

When the time for the return of the delegation came nigh, Saif presented to everyone with slaves, maids, gold, silver, amber, camels and royal raiment..To Abd al Mutallib he gave ten times more than the gifts he gave to the others. His companions viewed this with much envy. He said, “O Qureish! You should not be jealous of the gifts received by me. They are all transitory. There will be reason for you to envy what is in store and will be talked about in all places and the coming generations too will be proud of! When they asked as to what the thing is? He said:

After a while you will learn about it yourself.”

Ref: Aqd al Fareed, Vol 1, Page 177

The physiognomists of Arabia had, after looking at Mohammed (s.a.)’s face had informed Abd al Mutallib about his great future and the name and fame that he would achieve. Therefore, once, a few persons of Bani Mudlij told him:

“You must take good care of this child because no foot-prints other than his match exactly with the foot-prints of Hazrat Ibrahim at the Muqam e Ibrahim ( The Place of Ibrahim in the Kaaba).”

Ref: Tabaqaat Ibn e Saad, Vol 1, Page 118

Hearing these words Abd al Mutallib looked towardfs Abu Talib and said,“Hear what they say!” He must have felt the need to draw Abu Talib’s attention because he must have realized that soon this great responsibility of caring for the child would fall on his shoulders.

Abd al Mutallib had seen more than a hundred summers. But even in his old age his face was daunting, his back straight and he used to dye his hair. But in his last days his vision had gone weak. Despite this he didn’t like to carry a staff for moving around. Once while going round the Kaaba someone dashed into him. He asked who the person was. He was told that it was someone from Bani Bakr. He said jovially, “I have defective eye-sight! But I am sure he can see properly! Now I might need a staff to balance myself!” Then he added, “If I keep a long staff in my hand, I may find it uneasy to carry. And carrying a short staff would force me to bend down that I would consider demeaning for me! “When his sons heard this, they offered that in future one of them would remain with him and provide him support for going wherever he wished to go. Therefore he used to move around with his hand on the shoulder of one of his sons.

When time weakened his body, he fell ill and was bed-ridden. In this state if he had any care, it was for the Orphan of Abd Allah. He worried about his future upbringing. In his last throes he asked for Abu Talib. When Abu Talb came near him, he said, “I make a will to you about the Orphan of Abd Allah. Don’t neglect his care and upbringing.” Ibn e Saad writes:

“When Abd al Mutallib’s time of death arrived, he advised Abu Talib about the care and protection of Mohammed (s.a.).”

Ref: Tabaqaat, Vol 1, Page 118

When he issued instructions to Abu Talib about the care of the child, he took his last breath and passed away peacefully. With his death gloom descended on Makka. Naturally every eye in the place was wet at this great loss, but the Orphan of Abd Allah, who was only eight years old at the time, was extremely sad. He received the love and affection of both his parents only from his grand-father. Seeing him dead, he couldn’t control his emotions. Tears flowed from his eyes. When the dead body was being taken in the bier after giving a bath in water and camphor water and wrapping in Yemeni Linen, he followed crying all the way. He returned home after his beloved grand-father was interred.

The people of Makka were very sad at the demise of their benefactor and chief. The poets penned sad requiems. For many days trade came to a standstill in Makka. Allama Halabi writes:

“There was not such grieving at the death of anyone, as there was on the demise of Abd al Mutallib. For many days trading was suspended in the bazaar of Makka.”

Ref: Seerat e Halabia, Vol 1, Page 186

He died in Makka at the age of 120 years, after eight years of the Event of the Elephant.

The eminence achieved by Hashim and Abd al Mutallib in this great lineage, was reached by none else. The head-strong Arab tribes recognized their superiority. The author of Aqd al Fareed writes that once the Prophet (s.a.) was traveling with Hazrat Ali (a.s.) and Hazrat Abu Bakr. During their journey they reached near a hamlet. Hazrat Abu Bakr went forward and asked the people about the tribe they belonged to. They said they were from the Tribe of Rubiah. Abu Bakr asked them about the branch of Rubiah they were from. They said,“Zahl Akbar!” He asked,“Was Auf ibne Mohlim one of you?” They said,“No!” He asked,“Was Jasas ibne Marra from their tribe?” They replied,“No!” Thus when they replied in negative to many of his queries, Abu Bakr said that in that event they were not from the Zahl e Akbar and were Zahl e Asghar. Hearing this, a lad from that hamlet, Dhagfal bin Hanzala, stood up and and asked Hazrat Abu Bakr,“From which tribe do you come?” He replied,“From the Qureish!´ The boy asked, “From which branch?” He replied,“I am the progeny of Teem ibn e Marra.” The youth asked,“Was Qasi ibn e Kalab, who gathered the scattered lot in Makka, one of you?” Abu Bakr replied,“No!” The boy asked,“Was Hashim one of you about whom the poet Matrood ibne Kaab Qazayi has said,’The esteemed Hashim who put bread in the soup and feasted the people on it when they were starving for food!´” Abu Bakr replied,“No!” The youth asked,“Was Abd al Mutallib one of you? On his spread even the birds used to be guests! His visage was shining like a lamp in the nights” Abu Bakr replied,“No!” He asked,“Are you the progeny of the people who used to quench the thirst of the Hajis ?” He replied,“No!” The youth wanted to question him the more, but Hazrat Abu Bakr cut the conversation short and went to the Prophet (s.a.) and repeated the conversation to him. The Prophet (s.a.) smiled and kept quiet.

This incident proves that the Arab tribes attached a lot of importance to the Hashemite family. A descent through Qasi, Hashim and Abd al Mutallib was of prime importance for them. Even those families that had only the name of Qasi in their chronology and not of Hashim and Abd al Mutallib were held in lesser esteem. The eminence that Allah had bestowed on the Hashemi and Mutallibi offspring has not been enjoyed by any other Arab family. Theirs is a tree that is free of any chronological pollution. Therefore the Prophet of Islam (s.a.) has said:

“Allah gave birth to Ismail (a.s) as the progeny of Ibrahim (a.s.) and from Ismail (a.s.) Bani Kanana and from Bani Kanana the Qureish and from the Qureish the Bani Hashim and from them I was selected.”

Ref: Tirmizi, Vol 2, Page 221

Hazrat Ali (a.s.) too is a part of this eminent group because he and the prophet (s.a.) are of the same descent. They have both their descent from Hashim and Abd al Mutallib. Hazrat Abd al Mutallib had, from various wives, ten sons. Of these ten brothers, Abd Allah and Abu Talib were born to the same mother.. Their mother was Fatima binte Umro Makhzumia. Abd Allah was the father of the Prophet (s.a.) and Abu Talib the father of Hazrat Ali (a.s.).Ali(a,s,)’s chronology joins with the Prophet (s.a.) with their grand-father Abd al Mutallib. On account of this both are Mutallabi and Hashemi and Qarshi by descent.

Therefore, there is the same ancestral eminence in Hazrat Ali (a.s.) as that of the Prophet (s.a.). Another eminence of Hazrat Ali (a.s.) is that his father was Sheik al Batha, Hazrat Abu Talib.