Berkenaan dengan salasilah Nabi Muhammad ﷺ, terdapat tiga versi: Versi pertama telah disahkan oleh ahli biografi dan ahli salasilah, dan menyatakan bahawa salasilah Muhammad ﷺ dapat dikesan sehingga ke 'Adnan. Versi kedua tertakluk kepada kontroversi dan keraguan, dan mengesan salasilahnya melangkaui 'Adnan sehingga ke Ibrahim. Versi ketiga, dengan beberapa bahagian yang pasti tidak tepat, mengesan salasilahnya melangkaui Ibrahim sehingga ke Adam.

With respect to the lineage of Prophet Muhammad (Peace be upon him), there are three versions: The first was authenticated by biographers and genealogists and states that Muhammad’s genealogy has been traced to ‘Adnan. The second is subject to controversies and doubt, and traces his lineage beyond ‘Adnan back to Abraham. The third version, with some parts definitely incorrect, traces his lineage beyond Abraham back to Adam (Peace be upon him).

Selepas kajian ringkas ini, kini dipercayai bahawa butiran yang lebih banyak adalah perlu.

After this rapid review, now ample details are believed to be necessary.

Muhammad bin ‘Abdullah bin ‘Abdul-Muttalib (yang digelar Shaiba) bin Hashim, (namanya ‘Amr) bin ‘Abd Munaf (yang digelar Al-Mugheera) bin Qusai (juga dikenali sebagai Zaid) bin Kilab bin Murra bin Ka‘b bin Lo’i bin Ghalib bin Fahr (yang digelar Quraish dan kabilahnya dinamakan sempena namanya) bin Malik bin An-Nadr (yang digelar Qais) bin Kinana bin Khuzaiman bin Mudrikah (yang digelar ‘Amir) bin Elias bin Mudar bin Nizar bin Ma‘ad bin ‘Adnan.

The first part: Muhammad bin ‘Abdullah bin ‘Abdul-Muttalib (who was called Shaiba) bin Hashim, (named ‘Amr) bin ‘Abd Munaf (called Al-Mugheera) bin Qusai (also called Zaid) bin Kilab bin Murra bin Ka‘b bin Lo’i bin Ghalib bin Fahr (who was called Quraish and whose tribe was called after him) bin Malik bin An-Nadr (so called Qais) bin Kinana bin Khuzaiman bin Mudrikah (who was called ‘Amir) bin Elias bin Mudar bin Nizar bin Ma‘ad bin ‘Adnan.

Bahagian kedua: ‘Adnan bin Add bin Humaisi‘ bin Salaman bin Aws bin Buz bin Qamwal bin Obai bin ‘Awwam bin Nashid bin Haza bin Bildas bin Yadlaf bin Tabikh bin Jahim bin Nahish bin Makhi bin Aid bin ‘Abqar bin ‘Ubaid bin Ad-Da‘a bin Hamdan bin Sanbir bin Yathrabi bin Yahzin bin Yalhan bin Ar‘awi bin Aid bin Deshan bin Aisar bin Afnad bin Aiham bin Muksar bin Nahith bin Zarih bin Sami bin Mazzi bin ‘Awda bin Aram bin Qaidar bin Ishmael anak Ibrahim (Selawat dan salam ke atas mereka).

The second part: ‘Adnan bin Add bin Humaisi‘ bin Salaman bin Aws bin Buz bin Qamwal bin Obai bin ‘Awwam bin Nashid bin Haza bin Bildas bin Yadlaf bin Tabikh bin Jahim bin Nahish bin Makhi bin Aid bin ‘Abqar bin ‘Ubaid bin Ad-Da‘a bin Hamdan bin Sanbir bin Yathrabi bin Yahzin bin Yalhan bin Ar‘awi bin Aid bin Deshan bin Aisar bin Afnad bin Aiham bin Muksar bin Nahith bin Zarih bin Sami bin Mazzi bin ‘Awda bin Aram bin Qaidar bin Ishmael son of Abraham (Peace be upon them).

Bahagian ketiga: melangkaui Ibrahim (Alaihissalam), Ibn Tarih (Azar) bin Nahur bin Saru‘ bin Ra‘u bin Falikh bin Abir bin Shalikh bin Arfakhshad bin Sam bin Nuh (Alaihissalam), bin Lamik bin Mutwashlack bin Akhnukh [yang dikatakan sebagai Nabi Idris (Henoch) (Alaihissalam) bin Yarid bin Mahla’il bin Qabin Anusha bin Shith bin Adam (Alaihissalam)

The third part: beyond Abraham (Peace be upon him) , Ibn Tarih (Azar) bin Nahur bin Saru‘ bin Ra‘u bin Falikh bin Abir bin Shalikh bin Arfakhshad bin Sam bin Noah (Peace be upon him) , bin Lamik bin Mutwashlack bin Akhnukh [who was said to be Prophet Idris (Enoch) (Peace be upon him) bin Yarid bin Mahla’il bin Qabin Anusha bin Shith bin Adam (Peace be upon him)

Keluarga Nabi Muhammad ﷺ dinamakan keluarga Hasyimi sempena datuk baginda, Hasyim bin ‘Abd Manaf. Mari kita bercakap sedikit tentang Hasyim dan zuriatnya.

The family of Prophet Muhammad (Peace be upon him) is called the Hashimite family after his grandfather Hashim bin ‘Abd Munaf. Let us now speak a little about Hashim and his descendants:

1. Hashim: Seperti yang telah kami sebutkan sebelum ini, dialah yang bertanggungjawab memberi makanan dan minuman kepada jemaah haji. Tugas ini menjadi miliknya ketika anak-anak ‘Abd Munaf dan anak-anak ‘Abd Ad-Dar bersetuju untuk membahagikan tugas-tugas antara mereka. Hashim kaya dan jujur. Dialah orang pertama yang menghidangkan roti yang direndam dalam kuah kepada jemaah haji. Nama asalnya ialah ‘Amr, tetapi dia dipanggil Hashim kerana dia biasa memecahkan roti (untuk jemaah haji). Dialah juga orang pertama yang memulakan dua perjalanan Quraisy, iaitu perjalanan musim panas dan musim sejuk. Dilaporkan bahawa dia pergi ke Syria sebagai pedagang. Di Madinah, dia berkahwin dengan Salma, puteri ‘Amr dari Bani ‘Adi bin An-Najjar. Dia menghabiskan sedikit masa bersama isterinya di Madinah, kemudian dia berangkat ke Syria semula ketika isterinya sedang hamil. Dia meninggal dunia di Ghazza, Palestin, pada tahun 497 M. Kemudian, isterinya melahirkan ‘Abdul-Muttalib dan menamakannya Shaiba kerana rambut putih di kepalanya, lalu membesarkannya di rumah bapanya di Madinah. Tiada seorang pun daripada keluarganya di Makkah yang mengetahui kelahirannya. Hashim mempunyai empat orang anak lelaki, iaitu Asad, Abu Saifi, Nadla dan ‘Abdul-Muttalib, serta lima orang anak perempuan, iaitu Ash-Shifa, Khalida, Da‘ifa, Ruqyah dan Jannah.

1. Hashim: As we have previously mentioned, he was the one responsible for giving food and water to the pilgrims. This had been his charge when the sons of ‘Abd Munaf and those of ‘Abd Ad-Dar compromised on dividing the charges between them. Hashim was wealthy and honest. He was the first to offer the pilgrims sopped bread in broth. His first name was ‘Amr but he was called Hashim because he had been in the practice of crumbling bread (for the pilgrims). He was also the first man who started Quraish’s two journeys of summer and winter. It was reported that he went to Syria as a merchant. In Madinah, he married Salma — the daughter of ‘Amr from Bani ‘Adi bin An-Najjar. He spent some time with her in Madinah then he left for Syria again while she was pregnant. He died in Ghazza in Palestine in 497 A.D. Later, his wife gave birth to ‘Abdul-Muttalib and named him Shaiba for the white hair in his head , and brought him up in her father’s house in Madinah. None of his family in Makkah learned of his birth. Hashim had four sons; Asad, Abu Saifi, Nadla and ‘Abdul-Muttalib, and five daughters Ash-Shifa, Khalida, Da‘ifa, Ruqyah and Jannah.

2. ‘Abdul-Muttalib: Kita telah sedia maklum bahawa selepas kematian Hashim, tanggungjawab menyediakan makanan dan air minuman untuk para jemaah haji jatuh kepada saudaranya Al-Muttalib bin ‘Abd Munaf (yang jujur, dermawan dan amanah). Apabila ‘Abdul-Muttalib mencapai usia kanak-kanak, bapa saudaranya Al-Muttalib mendengar khabarnya lalu pergi ke Madinah untuk menjemputnya. Apabila dia melihat anak itu, air matanya bergenang dan mengalir di pipinya; dia memeluknya dan membawanya naik ke untanya. Namun, anak itu enggan pergi bersamanya ke Makkah sehinggalah dia mendapat keizinan ibunya. Al-Muttalib meminta ibunya supaya membenarkan anak itu pergi bersamanya ke Makkah, tetapi ibunya menolak. Al-Muttalib berjaya meyakinkannya dengan berkata: “Anakmu akan pergi ke Makkah untuk memulihkan kuasa bapanya, dan untuk tinggal berdekatan Baitullah.” Di Makkah, orang ramai terkejut melihat ‘Abdul-Muttalib, dan mereka menganggapnya sebagai hamba Muttalib. Al-Muttalib berkata: “Dia anak saudaraku, anak kepada Hashim.” Anak itu dibesarkan di rumah Al-Muttalib, tetapi kemudian Al-Muttalib meninggal dunia di Bardman, Yaman. Lalu ‘Abdul-Muttalib mengambil alih dan berjaya mengekalkan kedudukan kaumnya yang terhormat, serta mengatasi datuk-datuknya dalam tingkah lakunya yang mulia, yang menjadikannya dicintai dan dihormati tinggi oleh penduduk Makkah.

3. Apabila Al-Muttalib meninggal dunia, Nawfal merampas jagaan anak-anak saudaranya daripada ‘Abdul-Muttalib, lalu ‘Abdul-Muttalib meminta bantuan daripada Quraisy, tetapi mereka tidak mahu memberikan sebarang sokongan kepada kedua-duanya. Oleh itu, beliau menulis surat kepada bbapa saudaranya dari Bani An-Najjar (saudara-saudara lelaki ibunya) supaya datang membantunya. Bapa saudaranya, Abu Sa‘d bin ‘Adi (saudara lelaki ibunya), berarak ke Makkah dengan memimpin lapan puluh penunggang kuda dan berkhemah di Abtah di Makkah. ‘Abdul-Muttalib menyambut mereka dan menjemput mereka pergi ke rumahnya, tetapi Abu Sa‘d berkata: “Tidak, sehingga aku bertemu Nawfal.” Beliau mendapati Nawfal sedang duduk bersama beberapa orang tua Quraisy di tempat teduh Al-Ka‘bah. Abu Sa‘d menghunus pedangnya dan berkata: “Aku bersumpah demi Allah, jika engkau tidak mengembalikan kepada anak saudaraku apa yang telah engkau ambil, aku akan membunuhmu dengan pedang ini.” Nawfal akhirnya terpaksa menyerahkan kembali apa yang telah dirampasnya, dan pembesar-pembesar Quraisy dijadikan saksi atas kata-katanya. Abu Sa‘d kemudian pergi ke rumah ‘Abdul-Muttalib, tinggal di sana selama tiga malam, melakukan ‘Umrah, dan kembali ke Madinah. Kemudian, Nawfal membuat pakatan dengan Bani ‘Abd Shams bin ‘Abd Manaf menentang Bani Hashim. Apabila Khuza‘a, sebuah puak, melihat sokongan Bani An-Najjar terhadap ‘Abdul-Muttalib, mereka berkata: “Dia adalah anak kami sebagaimana dia adalah anak kamu. Kami lebih berhak untuk menyokongnya daripada kamu.” Ibu ‘Abd Manaf termasuk dalam kalangan mereka. Mereka masuk ke Dar An-Nadwah dan membuat pakatan dengan Bani Hashim menentang Bani ‘Abd Shams dan Nawfal. Pakatan inilah yang kemudiannya menjadi sebab utama penaklukan Makkah. ‘Abdul-Muttalib menyaksikan dua peristiwa penting dalam hidupnya, iaitu menggali telaga Zamzam dan peristiwa serangan Penunggang Gajah.

3. When Al-Muttalib died, Nawfal usurped ‘Abdul-Muttalib of his charges, so the latter asked for help from Quraish but they abstained from extending any sort of support to either of them. Consequently, he wrote to his uncles of Bani An-Najjar (his mother’s brothers) to come to his aid. His uncle, Abu Sa‘d bin ‘Adi (his mother’s brother) marched to Makkah at the head of eighty horsemen and camped in Abtah in Makkah. ‘Abdul-Muttalib received the men and invited them to go to his house but Abu Sa‘d said: “Not before I meet Nawfal.” He found Nawfal sitting with some old men of Quraish in the shade of Al-Ka‘bah. Abu Sa‘d drew his sword and said: “I swear by Allâh that if you don’t restore to my nephew what you have taken, I will kill you with this sword.” Nawfal was thus forced to give up what he had usurped, and the notables of Quraish were made to witness to his words. Abu Sa‘d then went to ‘Abdul-Muttalib’s house where he stayed for three nights, made ‘Umra and left back for Madinah. Later on, Nawfal entered into alliance with Bani ‘Abd Shams bin ‘Abd Munaf against Bani Hashim. When Khuza‘a, a tribe, saw Bani An-Najjar’s support to ‘Abdul-Muttalib they said: “He is our son as he is yours. We have more reasons to support him than you.” ‘Abd Munaf’s mother was one of them. They went into An-Nadwa House and entered into alliance with Bani Hashim against Bani ‘Abd Shams and Nawfal. It was an alliance that was later to constitute the main reason for the conquest of Makkah. ‘Abdul-Muttalib witnessed two important events in his lifetime, namely digging Zamzam well and the Elephant raid.

4. ‘Abdullah: Ayah Nabi Muhammad ﷺ. Ibunya ialah Fatimah binti ‘Amr bin ‘A’idh bin ‘Imran bin Makhzum bin Yaqdha bin Murra. ‘Abdullah ialah anak yang paling bijak di antara anak-anak ‘Abdul-Muttalib, yang paling suci dan yang paling disayangi. Dialah juga anak yang anak panah ramalan tunjuk untuk disembelih sebagai korban kepada Al-Ka‘bah. Apabila ‘Abdul-Muttalib mempunyai sepuluh orang anak dan mereka telah dewasa, dia memberitahu mereka tentang nazar rahsianya, lalu mereka menerimanya dengan diam dan patuh. Nama-nama mereka ditulis pada anak panah ramalan dan diserahkan kepada penjaga berhala yang paling mereka sayangi, Hubal. Anak-anak panah itu digoncang dan diundi. Anak panah itu menunjukkan bahawa ‘Abdullah yang harus disembelih. Maka ‘Abdul-Muttalib membawa anak itu ke Al-Ka‘bah dengan sebilah pisau cukur untuk menyembelihnya. Namun, kaum Quraisy, bapa-bapa saudaranya dari suku Makhzum dan saudaranya Abu Talib cuba menghalangnya daripada melaksanakan niatnya. Dia kemudian meminta nasihat mereka mengenai nazarnya. Mereka mencadangkan agar dia memanggil seorang tukang tilik perempuan untuk menentukan kedudukannya. Tukang tilik itu memerintahkan supaya anak-anak panah ramalan diundi bagi ‘Abdullah serta sepuluh ekor unta. Dia menambah bahawa undian itu hendaklah diulang dengan sepuluh ekor unta tambahan setiap kali anak panah menunjuk kepada ‘Abdullah. Proses itu diulang sehingga bilangan unta mencapai seratus ekor. Pada ketika itu anak panah menunjuk kepada unta, lalu kesemuanya disembelih (demi memuaskan hati Hubal) sebagai ganti anaknya. Bangkai unta yang disembelih itu dibiarkan untuk sesiapa sahaja memakannya, sama ada manusia atau haiwan.

4. ‘Abdullah: The father of Prophet Muhammad (Peace be upon him). His mother was Fatimah, daughter of ‘Amr bin ‘A’idh bin ‘Imran bin Makhzum bin Yaqdha bin Murra. ‘Abdullah was the smartest of ‘Abdul-Muttalib’s sons, the chastest and the most loved. He was also the son whom the divination arrows pointed at to be slaughtered as a sacrifice to Al-Ka‘bah. When ‘Abdul-Muttalib had ten sons and they reached maturity, he divulged to them his secret vow in which they silently and obediently acquiesced. Their names were written on divination arrows and given to the guardian of their most beloved goddess, Hubal. The arrows were shuffled and drawn. An arrow showed that it was ‘Abdullah to be sacrificed. ‘Abdul-Muttalib then took the boy to Al-Ka‘bah with a razor to slaughter the boy. Quraish, his uncles from Makhzum tribe and his brother Abu Talib, however, tried to dissuade him from consummating his purpose. He then sought their advice as regards his vow. They suggested that he summon a she-diviner to judge whereabout. She ordered that the divination arrows should be drawn with respect to ‘Abdullah as well as ten camels. She added that drawing the lots should be repeated with ten more camels every time the arrow showed ‘Abdullah. The operation was thus repeated until the number of the camels amounted to one hundred. At this point the arrow showed the camels, consequently they were all slaughtered (to the satisfaction of Hubal) instead of his son. The slaughtered camels were left for anyone to eat from, human or animal.