Rasulullahﷺ's genealogy to Prophet Abraham عليه السلام reached 32 stages and most of the clans of Arabia traced their descent from one or the other of the ancestors of Rasulullahﷺ and this lineage, which Rasulullahﷺ always respected, must have in some way helped in the spread of Islam. In fact, most of the prominent personalities of Islam and close companions of Rasulullahﷺ were linked with him through ancestral ties. For instance, Saiyidina Umar Ibn Al Khatab رضي الله عنه descended from Rasulullahﷺ's ancestor, Ka'ab, from whom Saiyidina Ubaidah Ibn Jarrah رضي الله عنه also descended. Umm Amina Binti Wahab (Rasulullahﷺ's mother) descended from Kilab from whose brother Tiam descended Saiyidina Abu Bakr As Sidique رضي الله عنه. Sa'ad traced his descent from Manaf.
Usman bin Talhah رضي الله عنه, key-holder of the Kaabah, was a descendant of Quasayy from whom also descended Saiyidina Zubair Ibn Awwam رضي الله عنه. Saiyidah Khadijah Binti Kuwalid رضي الله عنه also came from one of the descendants of Qussayy and Waraqa bin Naufal was her brother. Haris bin Abdul Muttalib bin Abd Manaf had three sons, Abu Ubaidah (killed in Badr), Tufail, and Hisein, well-known companions. Imam Shafe'I joins the ancestry through Abdul Muttalib. Saiyidina Usman Ibn Affan رضي الله عنه is linked with him through Abd Manaf.
Chronicles differ in the number of Rasulullahﷺ's uncles. The accounts of two of them are missing. One Uncle Zerar died very earlier. The following uncles of Rasulullahﷺ rose into prominence in Islamic history and their accounts are recorded. One of his uncles was Haris who died before the advent of Islam. His four sons Naufal, Abdullah, Rabi'a, and Abu Sufian Moghira became Muslims and rendered valuable service to Islam. It was Rabi'a whose blood claim was given up by Rasulullahﷺ at the time of the conquest of Makkah when all blood claims of the days of ignorance were annulled.
Another uncle was Abu Talib who protected Rasulullahﷺ and despite the refusal to embrace the faith rendered great service to Islam. Out of his four sons, three accepted Islam and no Muslims are ignorant of the names and fame of Aqil bin Abu Talib رضي الله عنه, Saiyidina Jaafar Ibn Abu Talibرضي الله عنه and Saiyidina Ali Ibn Abu Talibرضي الله عنه. Similarly the two daughters of Abu Talib, Umm-e-Hani and Jaman became Muslims and the former's name came into prominence in connection with Rasulullahﷺ 's ascension (Meraj). One of his uncles was Saiyidina Hamza Ibn Abu Talib رضي الله عنه. who was killed in the Battle of Uhud and Hind had brutally mutilated his dead body and chewed his liver, which had greatly shocked Rasulullahﷺ.
Saiyidina Hamza ibn Abu Talib رضي الله عنه had been enraged at Abu Jahl's harassment of Rasulullahﷺ and challengingly declared his Islam. Another uncle was Abbas bin Abdul Muttalib who while remaining at Makkah kept Rasulullahﷺ informed of all developments there and declared his Islam when the movement had passed out of its critical stage. One uncle Zubair died before Rasulullahﷺ assumed apostleship. He was very good-natured and had done much work in connection with the formation of Halful Fuzul. His son, Abdullah ibn Zubair رضي الله عنه, rose to great prominence in Islam. Another uncle was Abu Lahab who was not only his bitterest opponent but the most active leader of the opposition front.
His wife was also a very bitter enemy of Islam and derived pleasure in oppressing Rasulullahﷺ. His end was very deplorable. He died of the plague and for three days his body lay unattended. People were afraid to go near it. At last, stones were thrown over it from the roof till the corpse was covered and he became his grave. His wife committed suicide by hanging herself with a rope tied to her neck. Two sons of Abu Lahab died as non-Muslims and two accepted Islam at the hands of Rasulullahﷺ in the Battle of Hunain. His daughter Durrah رضي الله عنه also accepted Islam.
Among Rasulullahﷺs aunts (father's sisters) was Umm-e-Hakim Baiza, wife of Kuzair bin Rabi'a (of the Abd Manaf branch). Her son Amir accepted Islam on the day of the conquest of Makkah and then Abdullah bin Amir also became a companion during the Caliphate of Saiyidina Usman Ibn Affan رضي الله عنه was made governor of Khorasan. Urdi, the daughter of Umm-e-Hakim, was the mother of Saiyidina Usman Ibn Affan رضي الله عنه. His other aunt was Onaima who was married to Jahsh bin Rabab. One of her daughters umm-e-Habiba was the wife of Saiyidina Abdur Rahman bin Auf رضي الله عنه and another daughter Hamna was first married to Mus'ab bin Umair رضي الله عنه and then to Talha bin Abdullahرضي الله عنه.
From her second marriage, there were two sons, Muhammad and Imran, who became staunch Muslims. Abdullah bin Jahshرضي الله عنه was killed in the Battle of Uhud and buried with his maternal uncle Saiyidina Hamzah Ibn Abu Talibرضي الله عنه. The third aunt was Atikah who had a dream before the Battle of Badr and was taunted that even the daughters of Banu Hashim began to claim prophethood. The fourth aunt was Saiyidah Safiahرضي الله عنه who was first married to Haris bin Umayya and after becoming a widow was taken into marriage by Awwam bin Khawailid رضي الله عنه.
From this marriage was born Saiyidina Zubair Ibn Awwam رضي الله عنه and also said ibn-ul-Awwam who took a prominent part in Jihad. When she saw the mutilation of the body of her cousin Saiyidina Hamzah bin Abu Talibرضي الله عنه, she set an example of patience and forbearance. His fifth aunt was Baraah who was the wife of Abdul Asad bin Hilal and Abu Salma was her son who was the first husband of Saiyidah Umm-e-Salamah رضي الله عنه. One of his aunts who were married to Umair bin Wahb on receiving the news of her son Talaib's acceptance of Islam wrote to him:
"Your maternal uncle's son is most deserving of your service. By God, if we women were as strong as men we should have protected him and countered his enemies.
In these words there is the light of faith as well as an aunt's true affection for her nephew.
The mother of Rasulullahﷺ's father Abdullah, Fatimah binte Amr, belonged to the well-known family of Banu Najjar of Madinah. Rasulullahﷺ's great-great-grandfather Hashim had also married a daughter of the Khazraj clan, Hind binte Amr ibn Tha'alaba, and because of this Rasulullahﷺ's father Abdullah had very intimate relations with Madinah and incidentally, he died there while on a trade journey and was buried there. Rasulullahﷺ's mother went to Madinah to meet her relatives and visited the grave of her husband taking Rasulullahﷺ (at the age of 5) with her.
Rasulullahﷺ stayed there for a month at Dar-un-Nabigha. When he migrated there he recalled the incidents of earlier 47 years. Sometimes, Rasulullahﷺ in a reminiscent mood remembered that there was a girl Anisah who used to play with him, how his mother used to sit at a particular place in that house, and about his father's grave at that place. Rasulullahﷺ also said that he had learnt swimming in the pond of Bani Adi bin An-Najjar. It was while returning from this journey that Rasulullahﷺ's mother died at Abwa. Obviously while the Islamic movement was developing, these relationships proved beneficial. The people of Madinah, particularly Banu Najjar must have regarded him as their close relative and in welcoming him Banu Najjar was in the forefront while the girls of the clan sang welcome songs.
Rasulullahﷺ was suckled for a few days by a slave woman of Abu Lahab, Thaubia, and Rasulullahﷺ was so considerate to her that he used to send her clothes from Madinah. Her permanent nurse was Halimah Sa'diah of the Banu Hawazin clan. Her elder daughter, Huzafa (know as As-Shama), had served Rasulullahﷺ in his childhood. When she came as a prisoner of war in the Battle of Hunain she told her guards that she was foster sister of their leader. She was brought before Rasulullahﷺ who most respectfully welcomed her and spread a sheet for her to sit on and his eyes became wet.
Then he told her that if she wanted she might stay with him and if she wanted to return to her clan he would send her back. She wished to return to her clan and Rasulullahﷺ made arrangements accordingly and gave her generous gifts. Later, she became Muslim. It was to this foster relationship that the deputation of Banu Hawazin which came to talk about the prisoners of the Battle of Hunain and رضي الله عنه released all of them which had been allotted to the Quraish and following this all others released the prisoners of their share.
Saiyidah Zainab رضي الله عنه had already been married to Abul Aas bin Rabi'a in Makkah. The mother of Abul Aas was the sister of Rasulullahﷺ's consort Saiyidah Khadijah رضي الله عنه and thus was his maternal uncle. Saiyidah Zainab رضي الله عنه had accepted Islam with her mother and migrated to Madinah. Later Abul Aas رضي الله عنه also accepted Islam and went to Madinah. The husband and wife enjoyed very affectionate relations to the extent that when before accepting Islam he was pressed by the people of Makkah to divorce her, he flatly refused. It was on account of this relationship that when he came as a prisoner of war he was released without ransom with the consent of Muslims, while his commercial goods captured earlier were returned to him.
Saiyidah Ruqayyah رضي الله عنه was married to Saiyidina Usman Ibn Affanرضي الله عنه in Makkah and this was the first couple who migrated together to Abyssinia. She died in the second year of Hijrah and in the third year, Rasulullahﷺ gave his other daughter, SaiyidahUmm-e-Kul sum, in marriage to Saiyidina Usman Ibn Affanرضي الله عنه. Saiyidatuna Fatimah Binti Rasulullahﷺ was married to Sayidina Ali Ibn Abu Talib رضي الله عنه and thus two most prominent leaders of the Islamic movements besides being related by blood were also connected by marriage and these relationship was very helpful in the activities of the movement.
Prophet's Marriages
Biased European Orientalists have raised much controversy over Rasulullahﷺ's marriages and it is, therefore, necessary to clarify points in this respect.
The early period of history which extends to the time of Rasulullahﷺ was the age of multiple marriages and polygamy was an integral part of every social system. Large tracts of land were lying vacant and wherever there was population it was sparse, while vast resources of living were still lying untapped and naturally it was necessary to increase the population. So, with few exceptions, the prophets including Israelite Prophets had several wives.
Rasulullahﷺ came at the end of this trend of increasing population and it was only through him that for the first time a limit was put on the number of marriages Rasulullahﷺ 's marriages were according to prevailing custom and he did not contract any marriage after injunctions on restriction of marriage were revealed to him. In fact, Rasulullahﷺ had only two genuine marriages on his own, one with Saidatuna Khadijah binti Kuwalid رضي الله عنه and the other with Saidatuna Aisyah Binti Abu Bakrرضي الله عنه. The other marriages were contracted on various urgent considerations. And it was these considerations that moved Rasulullahﷺ, despite his active life and frugal living, to take so many wives which was in fact a sacrifice on his part.
Then we must take into consideration that a young man, who had spent 25 years of his life as a model of chastity and modesty in a social environment of wine and adultery selected at the age of 25 not a tantalising beauty, but a widow of 40 years and spent another 25 years with this single wife, could be accused of sensuousness, particularly when he had himself declared that he had no sexual attraction for women. Then the time of his multiple marriages began from his age of 55 and extended to the age of 59, while among these wives all except two were above 36 and 50 could he not get younger and lovelier girls to marry?
Then we have to consider that Rasulullahﷺ had taken a stupendous task upon himself which did not give him much time for rest or relaxation, whose greater part of the time was devoted to the affairs of the state and society and who even in his hours of privacy stood in prayers till his feet were swollen. How could such a person be accused of sexual indulgence? On the other hand, we find no resemblance between him and the indulgent conquerors and rulers. Rasulullahﷺ was neither oppressive, nor fond of wine music or dance, or costly apparel, did not load his consorts with silk and gold, and never put their interests above the interests of his mission.
On one occasion when his consorts demanded an increase in their allowances, he told them that if they were content with a frugal life, they could remain with him otherwise he would release them with due consideration. The last point to be considered is the exclusive and well-defined tribal system of those days with prejudices against men of other clans. In Arabia, no one could carry on the work of reform and uplift unless he belonged to some specific and respectable clan and so in the interests of his mission Rasulullahﷺ needed an inter-tribal relationship.
Taking each case separately we find that Saiyidah Juwairiah رضي الله عنه belonged to Banu Mustalaq, a rebellious clan that was very powerful. Her father was a notorious robber and the entire clan was the bitterest enemy of Islam from the start. They were at the forefront of every opposition party and never consented to enter into any pact. At last, it was suppressed by military action, but when Rasulullahﷺ married Saiyidah Juwairiah رضي الله عنه, the Muslims released all their prisoners saying that they could not keep Rasulullahﷺ 's relatives in bondage, and it was due to this marriage that the whole clan gave up robbery, and became peaceful and obedient to the laws of the Islamic state.
Saiyidah Maimunah came from a very powerful and recalcitrant clan of Najd and was the sister of the wife of its chief. It was this clan that had brutally murdered 70 members of a missionary deputation. This marriage changed the whole atmosphere and Najd accepted Madinite's authority. Sayidah Maimunah's many other sisters were also married to prominent chieftains of the clan.
Saiyidah Umm-e-Habibah رضي الله عنه was the daughter of the Quraish chief Abu Sufian and after this marriage, Abu Sufian never fought against Rasulullahﷺ. This marriage was largely responsible for the conquest of Makkah. Saiyidah Safiyah رضي الله عنه was the daughter of a very prominent Jewish chief, Huyayy bin Akhtab and in consideration of her family status, she could not be merged into the ordinary household. So Rasulullahﷺ himself married her. After this marriage, the Jews did not dare to revive their opposition. With the permission of Rasulullahﷺ, Saiyidah Safiyah رضي الله عنه used to give financial help to her Jewish relatives.
In the case of marriage with Saidatuna Hafsah binti Saiyidina Umar ibn A Khattab رضي الله عنه, it was the prophet's desire to bind in a relationship with those of his companions who were his advisers and trained for leadership. Rasulullahﷺ had married Saiyidina Abu Bakr's daughter, married two of his daughters to Saiyidina Usman ibn Affanرضي الله عنه and one, Saidatuna Fatimahرضي الله عنه, to Saiyidinat Ali ibn Abu Talib رضي الله عنه and so Saiyidina Umar Ibn Al Khattab رضي الله عنه could not be kept outside of the circle of relationship and by marrying his daughter Hafsah, Rasulullahﷺ forged a strong bond of relationship among the leaders of the Islamic movement.
Sometimes a marriage was contracted to placate distressed feelings. The prophet had married his first cousin Saiyidah Zainab رضي الله عنه to his freed slave Zaid bin Harithtah رضي الله عنه, whom Rasulullahﷺ had adopted as his son. It was intended to break the family barrier but the marriage did not prove a success and ended in divorce. Now Saidatuna Zainabرضي الله عنه was left alone and Rasulullahﷺ felt his responsibility in the matter. He also had to break another convention that an adopted son did not become a real son. So the difficult problem was solved by marrying Saidatuna Zainab binti Rasulullahﷺ(as mentioned in the Qur'an).
The political significance of Rasulullahﷺ's marriage with Saidatuna Umme-e-Habibah, رضي الله عنه daughter of Abu Sufyan, has been mentioned earlier. There is also more significance to it. Saidatuna Umme-e-Habibah, رضي الله عنه was first married to Ubaidullah and migrated with him to Abyssinia, where Ubaidullah became a Christian and a drunkard. Excess of wine killed him. Saidatuna Umme-e-Habibah, رضي الله عنه held tenaciously to Islam. It was a double shock to her that her husband became a Christian and died and she badly needed solace.
The prophet sent Amr bin Umayya Az-Zamri رضي الله عنه to king Negus with the proposal of marrying Saidatuna Umme-e-Habibah, رضي الله عنه, who was so overjoyed that she gave away all her ornaments to her slave girl. King Negus himself performed the marriage in absentia and paid her a dower of 400 gold coins and gave them a feast. It is also reported by some that marriage was renewed at Madinah and another marriage feast was given. Umm-ul-Masakin Zainabرضي الله عنه, daughter of Khuzaima bin Haris, belonged to Hawazin clan. Her husband was killed in the Battle of Uhad and to rescue her from widowhood Rasulullahﷺ took her as his wife.
Eleven marriages of Rasulullahﷺ have been established. Reports of larger numbers are exaggerated and unconfirmed. Of these, Saidatuna Khadijah binti Kuwalid رضي الله عنه died before the Hijra, and Saidatuna Zainab رضي الله عنه, daughter of Khuzaima, died only three months after her marriage in the third year of Hijra. In his last days, Rasulullahﷺ had nine consorts with him, and out of these Saidatuna Saudah, رضي الله عنه had given up sexual relations. After the restrictions were imposed Rasulullahﷺ did not marry but despite the restriction of keeping four wives at a time Rasulullahﷺ was permitted by revelation to continue all these, for, besides the aforesaid considerations, Rasulullahﷺ's wives were mothers of the faithful and if divorced they would have been left unprotected. Furthermore, these consorts were helpful in spreading the Islamic way of life to the women.
If we ponder over the political significance of the Rasulullahﷺ's marital relations we find that the following clans were thus linked up with Rasulullahﷺ
(1) Bani Asad bin Abdul Uzza,
(2) Bani Amir bin Luayy,
(3) Bani Tiam,
(4)Bani Adi,
(5) Bani Makhzoom,
(6) Bani Umayya,
(7) Bani Asad bin Khuzaima,
(8) Banu Mustalaq,
(9) Arab Jews,
(10) Banu Kelab, Kalb and Salim,
(11) Banu Kinda.
Distributing these clans geographically we find that Rasulullahﷺ position had become inter-tribal, which succeeded in uniting all the important clans and ended opposition and resisting ambitions, even suppressing longstanding feuds. For a movement that aimed at establishing universal peace and justice, it was beneficial to pave its way to polygamy which was in fact a great sacrifice.
