النص المفهرس

Sîratul-Mustafa
Life of the Prophet
lineages of the world. This gilded lineage is recorded as
follows:
Muhammad bin 'Abdullah bin 'Abdul Muttalib bin Hâshim bin
'Abdu Manaf bin Qusay bin Kilab bin Murrah bin K'ab bin
Luwayy bin Ghalib bin Fihr bin Malik bin Al-Nadr bin
Kinânah bin Khuzaimah bin Mudrikah bin Ilyâs bin Mudar bin
Nazâr bin Ma'ad bin 'Adnân. [Sahîh Bukhârî Bâbu Mab'asin-
Nabi 羹]
Hafiz 'Asqalânî dealdas, says that Imam Bukharî records
this noble lineage in his Jam'i Sahîh up to 'Adnan only.
However, in his Târîkh, he records the lineage right up to
Hadrat Ibrahim dla de. This is recorded as follows:
'Adnân bin Udaw bin Al-Muqawwam bin Tarih bin Yashjab
عليه السلام bin Y'arab bin Thabit bin Ismail bin Ibrahim
[Fathul-Bârî volume 7 page 125]
The accuracy of the lineage going up to 'Adnan is
acknowledged by all genealogists. None of them disagree on
this issue. In fact, the accuracy of 'Adnan being a descendant of
Hadrat Ismail عليه السلام is also recognised by all genealogists.
[Zâdul-Ma'âd volume 1 page 15]
However, they differ on the number of ancestors there were
between 'Adnan and Hadrat Ismail عليه السلام . Some
genealogists are of the opinion that there were thirty whilst
others maintain that there were at least forty successive
generations between the two. And Allâh Ta'âlâ knows best.
"Abdullah bin 'Abbas رضى الله عنه narrates that whenever
Rasûlullah % broached the subject of his noble ancestry, he
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would not mention any of his forbears beyond 'Adnan. He
would stop at 'Adnan and then remark: "The genealogists have
erred." [Al-Tabaqât Al-Kubrâ Li Ibn Sa'ad volume 1 page 28]
In other words, they are not entirely acquainted with all his
successive ancestors. Their statements are not authenticated.
Hadrat 'Abdullah bin Masud رضي الله عنه would first recite this
verse:
"And the peoples of 'Ad and Thamud and those after them,
nobody except Allâh has knowledge about them." [Ghâfir verse
31]
He would thereafter declare: "The genealogists have erred."
In other words, the genealogists claim that they are fully
acquainted with all the bloodlines but this is a false claim.
[Tabqât Ibn S'ad volume 1 page 28]
'Allamah Suhaili says that Imam Malik رحمة الله عليه was once
asked about a person who traces his family tree all the way to
Hadrat Adam عليه السلام .Imam Malik رحمة الله عليه expressed his
aversion to this undertaking. When the questioner asked about
tracing his bloodline to Hadrat Ismail عليه السلام , Imam Malik
:again expressed his aversion to this by saying رحمة الله عليه
"Who informed him of this?"11
11 Rawdul-Anf volume 1 page 110 Egyptian print 1332 A.H. 11914
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Maternal Lineage
The family lineage mentioned above was Rasûlullah
獎’s
paternal lineage. His maternal lineage is as follows:
Muhammad bin Aminah bint Wahab bin 'Abdu Manaf bin
Zuhrah bin Kilâb bin Murrah. 12
His paternal and maternal lineages meet up at Kilâb bin
Murrah.
It probably wouldn't be inappropriate to mention a brief profile
of a few of Rasûlullah 's forbears.
'Adnân:
. عليه السلام He is of the progeny of Qaydar bin Ismail
Abu J'afar bin Habîb records in his Târîkh that Ibn 'Abbâs
- maintains: "M'ad, Rabi'ah Khuzaimah and Asad رضي الله عنه
forbears of Rasûlullah - were all strict adherents of Millate-
Ibrâhîmî (the creed of Ibrâhîm )Wilde). Remember them
politely and graciously." Zubair bin Bakkâr narrates directly
that Rasûlullah said: "Avoid talking ill of Mudar and Rabî'ah
as they were Muslims." Another indirect narration of Sa'îd bin
Musayyab Alcalde, also lends support to this narration.
[Fathul Bârî volume 7 page 125]
12 Al-Tabaqât Al-Kubrâ Li Ibn S'ad volume 1 page 31
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Ma'ad
The name reads with a Fatah on the Mim and a Tashdid on the
Dâl. The name is derived from 'Adad which literally means to
count. According to some people, the name Ma'ad is derived
from the meaning of Ifsad which means to thwart or sabotage.
Ma'ad was an extraordinarily strong and gallant warrior. He
spent his entire life fighting against the Banî Isrâ'îl and he
established his triumph in every one of these battles. Abû Nazâr
was his appellation. [Zarqânî volume 1 page 79]
Imam Tabri رحمة الله عليه says that Ma'ad bin 'Adnan was a
twelve year old lad during the reign of Bukhtenasr. Allâh
Ta'âlâ informed the prophet of that era Armiyâ bin Halqiyâ
through divine revelation to convey the following message to
Bukhtenasr: "We (i.e. Allâh Ta'âlâ) pledge to grant you (i.e.
Bukhtenasr) dominance over the Arabs. And you O Prophet!
Take away this young boy, Ma'ad bin 'Adnan with you on your
horse (Burâq) so that he does not suffer any harm. I will extract
from Ma'd's loins a noble prophet with whom I will seal the
succession of prophets."
Accordingly, Hadrat Armiyâ mounted his Burâq, seated the
young Ma'd bin 'Adnân with him and dropped him off in Syria.
Here he lived with the Banî Isra'îl and grew up with them. [Al-
Rawd Lis-Suhailî volume 1 page 8] This is one of the reasons
the lineage of Ma'ad bin 'Adnan is so well known amongst the
'Ulamâ of the Ahle-Kitab (Jews and Christians).
Ibn S'ad records in his Tabqât that Abû Y'aqub Tudmurî says:
"The family lineage of Ma'ad bin 'Adnan as recorded by Bûrkh
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bin Nariyya, a scribe of Hadrat
Armiya عليه السلام, is well
preserved in my care." [Tabqât volume 1 page 28]
Nizâr
Derived from the word Nazr, which means few or little. Abul-
Farj Asbahânî says: "Since he was a very unique person of his
times and matched by very few people, he was given the name
Nizâr. [Fathul Bârî volume 7 page 125]
'Allâmah Suhailî says: "When Nizar was born, his forehead
was glittering with the Nûr (radiance) of Muhammad %. His
father was overjoyed and in celebration of this joy, he invited
people over for a feast and remarked: "All this is Nazr (very
little) in lieu of the rights of this child." This is how he got the
name Nizâr. [Rawdul-Anf volume 1 page 8]
Târîkhul-Khamîs says that Nizar was the most strikingly
handsome and exceptionally brilliant man of his times.
Some are of the opinion that Nizar means skinny and weak.
Since he was a man of slender build, he was referred to as
Nizâr.
He is buried in Zâtul-Jaysh, an area close to Madinah
Munawwarah. [Zarqânî volume 1 page 79]
Mudar
His actual name was 'Amr. Abû Ilyas was his appellation
whilst Mudar was his title. The name Mudar is derived from
Mâdir, which literally means sour. He was incredibly fond of
sour foods and sour milk. Hence, the name Mudar. [Ibid, Fathul
Bârî volume 7 page 125]
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He was a remarkably talented and wise man. Some of his words
of wisdom are as follows:
"He who sows evil will reap sorrow. The best form of goodness
is that which is done without delay. So influence your hearts to
embrace whatever they loath to carry out and divert the hearts
from succumbing to their base desires. There is no
distinguishing feature between evil and good except patience."
[Zarqânî volume 1 page 79]
He was man with a remarkably melodious voice. The technique
of Hadî (a chorus of chants sung to prompt the camels to move
at a more rapid pace) was actually formulated by him.
[Rawdul-Anf volume 1 page 8]
Ibn Sa'd writes in his Tabqat that 'Abdullah bin Khalid
indirectly narrates that Rasûlullah % said: "Do not speak ill of
Mudar as he was a Muslim."
Ibn Habib narrates in his Tarikh that Ibn 'Abbas 13 dical,
said: "'Adnan, his father, his sons S'ad, Rabî'ah, Mudar, Qays,
Tamîm, Asad and Rudayyah all died on Millate-Ibrâhîmî (the
14".(عليه السلام creed of Ibrahim
13 Hafiz 'Asqalani cites this entire Athar of Ibn 'Abbas رضى الله عنه in detail
in Bâbul-Manâqib. He also mentions it briefly in Bâbu Mab'athin-Nabî % as
we recently described.
14 Al-Taqât Al-Kubrâ Li Ibn S'ad volume 1 page 30
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Life of the Prophet
Ilyâs
He had the namesake of Hadrat Ilyas Aulade. The Sunnah
(tradition) of forwarding the Hadi (sacrificial) animals towards
Baitullâh (in Makkah) was instituted by Ilyâs bin Mudar. It has
been said that Ilyas bin Mudar would quite often hear from his
own back the Talbyah of Hajj being recited by Rasûlullah %. It
has also been narrated that Rasûlullah % said: "Do not speak ill
of Ilyâs as he was a believer."[Fathul-Bârî volume 6 page 384]
'Allâmah Zarqânî dealdas, says: "I have absolutely no idea
about the soundness of this Hadîth." [Rawdul-Anf volume 1
page 8]
Mudrikah
Most 'Ulama are of the opinion that Mudrikah's name was
'Amr. Muhammad bin Ishaq says that his name was 'Âmir.
[Zarqânî volume 1 page 79] and his title was Mudrikah, which
is derived from Idrâk, literally meaning achievement. Since he
achieved virtually every form of stature in his life, he was
awarded the title of Mudrikah, the achiever. [Fathul-Bârî
volume 7 page 125]
Khuzaimah
Ibn 'Abbas رضى الله عنه says that Khuzaimah died on Millate-
Ibrâhîmî (the creed of Ibrâhîm LJlaude). [Zarqânî volume 1
page 78]
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Kinânah
He was regarded in high esteem amongst all Arabs. Due to his
noble graciousness and vast knowledge, people would travel far
and wide just to pay him a special visit. [Ibid]
Nadr
Nadr is derived from Nadârah, which means luminous and
verdant. Owing to his exceptional handsomeness he was
entitled Nadr. His actual name was Qays. [Zarqânî volume 1
page 77]
Mâlik
His first name was Mâlik whilst his appellation was Abul-
Harith. He was one of the most prominent chieftains of the
Quraysh.
Fihr
Fihr was his first name whilst Quraysh was his title. According
to some, his name was Quraysh whilst his title was Fihr. His
descendants are referred to as Qurayshi whilst other Arab
descendants not hailing from Fihr are referred to as Kinânî.
Some 'Ulamâ are of the opinion that the term Quraysh is used
to refer to the progeny of Nadr bin Kinânah.
Hâfiz 'Irâqî writes in his Alfiyau-Sîrat:
As for Quraysh, the most authentic (opinion) is that they are
(the descendants) of Fihr but most are of the (opinion) that they
(are the descendants) of Nadr.
Hâfiz 'Alâ'î says that this is the most authentic view. The
scholars are of the opinion that Quraysh refers to the progeny
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of Nadr bin Kinanah. Some Marf û Ahadîth also support this
view. It is also reported that Imam Shaf'î dealdas, was of the
opinion that Quraysh refers to the progeny of Nadr bin
Kinânah.
Some Huffâze-Hadîth (scholars proficient in the science of
Hadîth) say that Fihr's father Malik did not leave behind any
offspring apart from Fihr. Therefore, a descendant of Fihr will
unquestionably be a descendant of Nadr as well. Hence, the
diverse opinions regarding the designation of Quraysh have
now been decisively established.
Reason for the name of Quraysh
Quraysh is actually the name of a marine animal, which, owing
to its brutal strength, dominates all other marine animals. It
promptly devours all other sea creatures but none dare try to
overwhelm it. Similarly, the Quraysh, owing to their unrivalled
valour and incredible courage, always maintained their
dominance over the other tribes. None dare attempt to
overwhelm them. This is why they were referred to as
Quraysh. 15
Ibn Najjar says in his Tarikh that Ion 'Abbas رضي الله عنه once
went to Hadrat Mu awiyyah رضي الله عنه .Hadrat 'Amr bin 'As
15 Qarash means to grind or crunch. Qirsh literally means a shark. [Hans
Wehr, A dictionary of modern written Arabic. Page 756, third edition]
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((رضي الله عنه was also present. Hadrat 'Amr bin 'As رضي الله عنه
addressing Hadrat Mu awiyyah رضي الله عنه.said: "The Quraysh
believe that you are the finest scholar amongst the Quraysh. So
why don't you explain to us the reason the Quraysh are referred
to as Quraysh." Ibn 'Abbas رضي الله عنه then went on to describe
the reason for this designation as explained above. Hadrat 'Amr
bin 'As dical sis, then responded: "Okay, do you remember
any couplet about this? If you do, recite it for us."
Ibn 'Abbas رضى الله عنه said: "Shamrakh bin 'Amr Humairi says:
"And 'Quraysh' is a creature living in the sea. Thanks to this
creature, the Quraysh tribe is referred to as Quraysh.
This creature devours scrawny as well as plump creatures and it
does not even leave behind the feathers of a bird.
Similarly, the Quraysh tribe - it rapidly devours all other cities.
And amongst them in latter times would appear a prophet who
would slay or wound a great many infidels. 16
Hafiz Badrud-Dîn 'Ainî Acalda, cites fifteen different
reasons for the designation of the Quraysh as Quraysh. For
further details see 'Umdatul-Qârî the commentary of Sahih
Bukhârî volume 7 page 486 under the chapter of Manâqibu-
Quraysh.
16 Zarqânî volume 1 page 75. These stanzas are also quoted in Fathul-Bârî
volume 6 page 388 under Manâqibu-Quraysh.
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K‘ab
The person to initiate the weekly congregation on Fridays was
K'ab bin Luway. K'ab bin Luway would assemble all the
people every Friday and deliver a sermon. He would firstly
praise Allâh Ta'âlâ and explain that Allâh Ta'âlâ created the
skies, the earth, the moon, the sun and all other forms of
creation. He would then go on to give them some advice. He
would also encourage them to maintain favourable family ties
with their kinsfolk. He would also prophesise: "A prophet is to
appear amongst my descendants. If you happen to encounter
that time, make sure you follow him." He would also recite the
following stanza:
"If only I could be present when he (Rasûlullah ) proclaims
his message, when the Quraysh will irrationally shun the truth
and forsake him rather deplorably."
Farrâ and Th'alab say that previously, Yawmul-Jumu'ah (the
day of Jumu'ah) used to be called Yawmul-'Arûbah (the day of
Arabism). K'ab bin Luwayy was the first person to refer to it as
Yawmul-Jumu 'ah (the day of Jumu'ah or congregation). In his
Târîkh, Hâfiz ibn Kathîr also makes mention of the weekly
sermons delivered by K'ab bin Luwayy. [Zarqânî volume 1
page 74, Al-Bidâyah Wa Al-Nihâyah volume 2 page 244]
Murrah
Murrah is derived from Mirârat, which means bitterness. The
Arabs would refer to a brave or valiant warrior as 'Murrah' as
though this person is dreadfully bitter for his adversaries. The
'Tâ' in the name Murrah is not indicative of a feminine noun
but it signifies that the noun is used in a hyperbolic sense.
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Hadrat Abu Bakr Siddique رضي الله عنه and Hadrat Talhah
[74 were his descendants. [Zarqani volume 1 page رضي الله عنه
Kilâb
Kilâb is the plural of Kalb, which literally means dog. Abû Al-
Ruqaysh A'arabî was once asked: "Why is it that you select
such disgusting names like Kalb (dog) and Zieb (wolf) for your
children whilst you give your slaves such delightful names as
Marzûq (prosperous or fortunate) and Rabâh (beneficiary)?"
Abû Al-Ruqaysh A'arâbî replied: "Our sons' names are
selected for our enemies whilst our slaves' names are chosen
for ourselves." In other words, slaves are maintained for our
personal service. On the contrary, our children gallantly engage
our foes in mortal combat. We prefer such names for them so
that the enemy would at least be struck with some degree of
trepidation on hearing such repulsive names. Kilâb's actual
name was either Hakîm or 'Urwah or Muhazzab. Contingent to
a number of differing opinions, Kilâb was very fond of hunting
(with dogs). He would always keep a fantastic pack of game
dogs with him. This is how he ended up with the name Kilâb
(literally meaning dogs). [Fathul-Bârî volume 7 page 124]
Qusayy
His name was Mujamm'i (literally meaning a gatherer). It is
derived from Jam'a, which means to draw together. Since
Qusayy was instrumental in uniting all the Quraysh clans who
were scattered all over the place, he was designated as the
Mujamm'i (the unifier). At first, the Quraysh were scattered all
over the place. All of them were not co-existing at a specific
location. Some were living in the mountains whilst others made
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the desert their home. Some of them chose to settle in the
valleys whilst others opted for mountain passes or settled down
in the surrounding caves. Qusayy gathered all of them in the
valley of Makkah. He assigned each and every family a plot of
land to build their house on it. Since he brought all of them
together in Makkah, he was entitled as 'the unifier'. As a poet
describes it:
"Your father was Qusayy who was hailed as Mujamm'i.
By way of him, Allâh Ta'âlâ united all the tribes who were
descendants of Fihr."
Imam Ahmad bin Hamal رحمة الله عليه and Imam Shaf'i
.report that Qusayy's actual name was Zaid رحمة الله عليه
[Zarqânî volume 1 page 73]
Qusayy was an exceptionally astute and wise man. Some of his
words of wisdom are narrated thus: "He who honours a
despicable man is also party to his despicability. He who
demands more than his status deserves deprivation. A jealous
person is actually a veiled enemy."
On his deathbed, his parting advice to his sons was:
"Refrain from wine as it restores the body but ruins the mind."
[Al-Sîrah Al-Nabawîyyah by Zainî Dakhlân, Mufti of Makkah
Mukarramah volume 1 page 8]
Qusayy held immense sway over the Arabs of his times. The
entire community was absolutely submissive to him and held
him in great esteem. Qusayy launched a grand council of
consultation by the name of Dâr Al-Nadwah in which matters
of civic importance were deliberated. Matters concerning Nikâh
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(matrimony) and crucial military expeditions were also
discussed in this council. Trade caravans would also set out
from this location. When they would return, Dar Al-Nadwa
would be their first place to call on. In other words, Dar Al-
Nadwa was the hub of the government and the parliament of
the Arabs. In matters regulating Hijabat,17 Siqâyat, 18 Rifâdah,19
Nadwah20 and liwa21, Qusayy assumed sole responsibility. He
was exclusively responsible for all the aforementioned crucial
services. After him, these responsibilities were apportioned to a
number of various clans. [Al-Tabqât Al-Kubrâ Li Ibn S'ad
volume 1 page 39]
Apart from these, the Quraysh assumed responsibility for a host
of other services as briefly explained by Hâfiz 'Aynî in
'Umdatul-Qârî, the commentary of Sharah Bukharî under the
chapter of Manâqibu-Quraysh volume 7 page 486. With a brief
commentary of each item, we also reproduce them hereunder:
· Hijâbat
Custody of Baitullah (the K'abah) and administration of the
affairs of Musjidul-Harâm. This responsibility was awarded to
17 Gate keeping and administration of the affairs of Baitullâh.
18 Provision of Zam Zam water for the pilgrims.
19 Care and assistance provided to the poor and destitute and pilgrims and
travellers.
20 Affairs of the administrative council as explained above
21 Matters pertaining to the national flag.
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the clan of Banu 'Abd Al-Dar. Hadrat 'Uthman bin Talhah
.discharged the obligations of this responsibility رضى الله عنه
.
Siqâyat
Providing water to the pilgrims. This task was assigned to Banû
رضي الله عنه Hashim. On behalf of Band Hashim, Hadrat 'Abbas
fulfilled this tradition.
.
Rifâdat
Care and assistance provided to the poor and destitute and to
the pilgrims and travellers. In this ministry, a sum of money,
accumulated from donations, was constantly available for the
assistance of the needy. Warith bin 'Âmir was appointed as
head of this post on behalf of the Banû Nawfal clan.
.
'Imârat
(Literally means construction of something.) Here it refers to
the security, upkeep and maintenance of Baitullah and
Musjidul-Haram. Hadrat 'Abbas dicali, administered this
department on behalf of the Banû Hâshim clan.
· Sifârat
(Literally, office or function of a mediator.) Here it refers to the
post of arbitration between two rival parties. This post was
granted to Hadrat 'Umar bin Khattab رضى الله عنه on behalf of the
Banû 'Adî clan.
· Nadwah
Refers to a consultative council. From the clan of Banû Asad,
Yazîd bin Zam'ah bin Al-Aswad was the presiding executive of
this consultative council.
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·
Qubbah
It refers to making arrangements in times of war for tents used
by the warriors. This responsibility was awarded to Banû
Makhzûm. On behalf of Banû Makhzûm, Khâlid bin Walîd
.attended to this chore رضي الله عنه
· Liwâ
It refers to matters pertaining to the bearing of the flag. It was
also entitled as 'Uqâb. The flag bearing responsibility was
granted to Banû Umayyah. This mission was fulfilled by Abû
-رضي الله عنه the father of Hadrat Mu awiyyah ,رضى الله عنه Sufyan
· A'innah
Refers to the arrangement of horses either in times of war or
during the sport of horseracing. This responsibility was also
awarded to Hadrat Khalid bin Walid رضى الله عنه on behalf of
Banti Makhzum. In a nutshell, Khalid bin Walid رضي الله عنه was
the chief officer of the army even in the times of ignorance. He
flawlessly conformed to the saying of Rasûlullah & in which he
commented: "The best of you in the era of ignorance is the best
of you now in Islam."
Ashnâq
This refers to the department dealing with the resolving of civil
disputes and the settling of penalties, compensations and blood
monies. It also assisted those who were unable to settle
compensations or blood monies levied upon them. This task
was assigned to Hadrat Abu Bakr رضي الله عنه on behalf of Bant
Tamim. Whatever assignment Abu Bakr رضي الله عنه assumed, he
instantaneously obtained the eager confidence of the Quraysh
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and they would earnestly support all his undertakings. If
anyone other then Hadrat Abu Bakr رضى الله عنه were to take up
an assignment, he would not attract the same confidence of the
Quraysh.
· Amwâle Muhjarah
Refers to endowments made as offerings to their deities. On
behalf of Banû Sahm, Harith bin Qays was entrusted with the
administration of this department.
· Aysâr wa Azlâm
Refers to soothsaying by employing arrows to determine the
outlook of travelling on a certain journey for instance. Is it a
promising journey or an ill-fated one? On behalf of Banû
Kazraj, Safwan bin Umayyah was the head of this department
of omens and soothsaying.
'Abdu Manaf
Imam Shaf'î Mealda, says that 'Abdu Manaf's name was
Mughîrah. He was exceptionally handsome and striking. This is
why he was designated as Qamar Al-Batha (the moon of the
valley of Makkah). [Zarqânî volume 1 page 73]
Mûsâ bin 'Aqabah narrates that the following statement was
found inscribed on a stone:
"I, Mughîrah bin Qusayy, enjoin Allâh-consciousness and
maintenance of favourable family ties." [Rawdul-Anf volume 1
page 6]
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Hâshim
Imam Malik رحمة الله عليه and Imam Shaf i رحمة الله عليه say that
Hâshim's actual name was 'Amr. During a severe drought in
Makkah, Hâshim fed its inhabitants with Rotî crushed into
gravy. Hence, the name Hâshim. Hashm means to crush and
Hâshim is the active participle of Hashm.
As a poet says:
"The exalted 'Amr crushed bread into Tharîd (meat dish) and
fed it to his people and to all others when the people of Makkah
were left pathetically feeble by the drought."
Not only once, but he fed them in this manner on a number of
occasions. He was exceedingly generous. His food table was
enormously wide. His table was open to every newcomer or
traveller. He would provide the poor travellers with camels to
complete their journeys. He was exceptionally handsome. The
luminance of prophethood would glimmer on his forehead. The
'Ulamâ of the Banî Israîl would fall into prostration and kiss
his hands whenever they caught sight of him.
A number of Arab tribes and the 'Ulamâ of the Banû Israîl
would offer their daughters' hands in marriage to Hâshim. In
fact, on one occasion, Heraclius, the Byzantine emperor wrote
to Hâshim thus: "I have learnt of your unrivalled generosity. I
wish to grant you my daughter's hand in marriage. She is a
princess unparalleled in beauty. In order to perform the nuptials
with the princess, kindly come over to us." However, Hâshim
refused to accept the proposal. In actual fact, the emperor's key
objective was to transmit the luminance of prophethood that
was glimmering on Hâshims forehead into the royal family. It
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is said that Hashim passed away at the age of twenty-five.
[Zarqânî volume 1 page 72]
Hâshim was the first to initiate the custom of sending off two
trade caravans a year; a caravan to Syria in summer and a
caravan to Yemen in winter. According to this unvarying
custom, a caravan would set out in every season of the year.
Over desolate swathes of land, through scorching deserts and
perilous journeys by land and sea, these caravans would travel
in winter towards Yemen and beyond going right up to as far as
Ethiopia. Negus, the emperor of Ethiopia was exceedingly
hospitable towards Hâshim and would present a number of gifts
to him. In summer, the caravans would travel to Syria
(including Jordan and Lebanon), Gaza and Ankara (which was
then the capital of Rome). Heraclius, the Byzantine emperor
would also approach Hashim with utmost respect and would
often present gifts to him. [Tabqat Ibn S'ad volume 1 page 43]
A poet encapsulates: "
"Hâshim initiated two journeys for himself and for his people,
A journey in winter whilst another journey in summer."
[Ma'âlimu Al-Tanzîl]
Hâshim secured assurances of extensive protection from the
Yemeni as well as the Roman governments for his trade
caravans. Since the trade routes of Arabia were not really safe
from marauding plunderers, Hâshim put in place a pact with all
various tribes of the peninsula assuring them that we (the
Makkans) would freely transport your basic necessities to you
whilst you in turn should pledge unhindered and safe passage to
all our caravans passing through your tribal lands. [Tabqât Ibn
59

Sîratul-Mustafa
Life of the Prophet
S'ad volume 1 page 45] As a result of Hashim's brilliant
strategy, all the trade routes leading to and from Makkah were
rendered safe.
Allâh Ta'âlâ also draws the attention of the Quraysh to this
bounty in the following words:
"(With the grace of Allah) Due to the habituated custom of the
Quraysh, their habitual custom of setting forth in winter and
summer, (as a form of gratitude), they should worship Allâh,
the Lord of this house. He who has fed them against hunger and
shielded them from fear." [Al-Quraysh verses 1-4]
During the days of Hajj, Hashim would feed all the pilgrims
with meat, Rotî, Sawîq22 and dates. He would also provide Zam
Zam water to them. He would make similar provisions for them
at Minâ, Muzdalifah and 'Arafât.
Umayyah bin 'Abdu Shams was incredibly perturbed by
Hâshim's unstinting generosity and he became utterly upset
over Hashim's influence over the Arabs. Umayyah also
attempted to feed the pilgrims just as Hâshim was feeding
them. However, in spite of his privileged affluence, he was
unable to compete with Hâshim.
22 A kind of mash made of powdered or crushed wheat or barley grain
(occasionally mixed with sugar and dates).
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