The most honoured who dignified humanity through his existence was Muhammad son of ‘Abdullah, born of ‘Abdullah’s wife Âmina daughter of Wahb az-Zuhrīya [1] al-Qurashīya. ‘Abdullah was the son of ‘Abd ul-Muttalib of his wife Fātima bint ‘Amr al-Makhzūmīya [2] al-Qurashīya. ‘Abd ul-Muttalib was man of great standing amongst the Quraysh. They would always turn to him in times of difficulty and always nominate him for their cumbersome tasks.

‘Abd ul-Muttalib was the son of Hāshim from his wife Salmā bint ‘Amr al-Najjarīya [3]. Hāshim was the son of ‘Abd Munāf born of his wife ‘Âtika bint Murra as-Salamīya [4]. ‘Abd Munāf was in turn the son of Qusayy from his wife Ḥubbā bint Ḥalīl al-Khaza’īya [5].

In the period of Jāhilīya it was Qusayy who was responsible for al-Ḥijāba – the maintenance of the sanctuary of al-Bayt, in addition to the hosting of the pilgrims, a responsibility known as as-Siqāya wa ar-Rifāda [6]. The an-Nadwa – or processes of consultation – did not take place except at his home and the decision to go to battle, al-Liwāa, also lay squarely in his hand. When his time was up he bequeathed these responsibilities to one of his sons, ‘Abd ad-Dār. However, the Banū ‘Abd Munāf unanimously did not want their paternal cousins, the ‘Abd ad-Dār to have a monopoly on this great source of pride and prestige. The matter was close to blows until the elders came to an intelligent and sensible compromise to award the Banū ‘Abd Munāf with the as-Siqāya wa ar-Rifāda. This responsibility remained with them until it came to ‘Abbas bin ‘Abd ul-Muttalib who then left it for his offspring. As for the al-Ḥijāba, it remained with the Banū ‘Abd ad-Dār an appointment that Islam further honoured and to this day it remains with them. They are the Banū Shayba bin ‘Uthmān bin Abī Talha bin ‘Abd el-‘Uzza bin ‘Uthmān bin ‘Abd ad-Dār. The al-Liwāa was also with them until Islam abolished it and affirmed it as the right of the station of the Caliph, he may delegate it to who he deems appropriate and the an-Nadwa also had a similar fate.

Qusayy was the son of Kilāb from his wife Fātima bint Sa’d. She was of Yemeni origins from Azad Shanūa. Kīlab was the son of Murra from his wife Hind bint Sarīr of the Banū Fahr bin Mālik. Murra was the son of Ka’b from his wife Wahshīya bint Shaybān, also of the Banū Fahr. Ka’b was the son of Luayy born of his wife Umm Ka’b, Mārīya bint Ka’b of Qudā’a. Luayy was the son of Ghālib from his wife Umm Luayy, Salmā bint ‘Amr al-Khazā’ī. Ghālib was the son of Fahr from his wife Umm Ghālib, Laylā bint Sa’d of Huzayl.

Fahr was of the Quraysh, according to most historians, as the Quraysh tribe consisted of twelve clans: Banū ‘Abd Munāf, Banū ‘Abd ad-Dār bin Qusayy, Banū Asad bin ‘Abd el-‘Uzza bin Qusayy, Banū Zuhra bin Kilāb, Banū Makhzūm bin Yaqza bin Murra, Banū Taym bin Murra, Banū ‘Adyy bin Ka’b, Banū Sahm bin Hasīs bin ‘Amr bin Ka’b, Banū ‘Âmir bin Luayy, Banū Taym bin Ghālib, Banū al-Ḥarith bin Fahr and Banū Mahārib bin Fahr. Those amongst these clans that lived in the city of Makkah itself were called the Quraysh of al-Battāh [7] and those that lived in the suburbs were called az-Ẓawāhir [8].

Fahr was the son of Mālik from his wife Jandula bint al-Ḥarth from Jurham. Mālik was the son of an-Nadr  from his wife ‘Âtika bint ‘Adwān of the Qays ‘Īlān. Naḍr was the son of Kināna from his wife Barra bint Murr bin Id. Kināna was the son of Khuzayma from his wife ‘Awāna bint Sa’d of the Qays ‘Īlān. Khuzayma was the son of Mudrika from his wife Salma bint Aslam of Quḍā’a. Mudrika was the son of Ilyās from his wife Ḥandaf, a woman upon whose name an Arab adage in nobility and strength was coined. Ilyās was the son of Muḍir from his wife ar-Rubāb bint Junda bin Ma’add. Muḍir was the son of Nazār from his wife Sawda bint ‘Ik. Nazār was the son of Mu’add from his wife Mu’āna bint Jawshim from the Jarham tribe. Mu’add was the son of ‘Adnān.

This is the authentic agreed-upon noble lineage as agreed to by historians and muḥaddithīn – the scholars of prophetic tradition. As for the lineage before this, it is not authentic, however it is unanimously agreed that his blessed lineage joins with Ismā’īl bin Ibrāhīm, the father of true Arabs. As you can see it is truly a noble lineage containing pure fathers and pure mothers. The Blessed, peace and blessings be upon him, continued to pass through the loins of the fathers to the wombs of the mothers until Allah Almighty chose him to be the best of guides from the best of Arabs. He was a pure Qurashī who had the highest rank in nobility and a unique standing amongst the Arabs. You can only find nobles, chiefs and leaders in his ancestry none of whom were cast-offs. Additionally, the fathers of his mothers were bred of the finest families. It is undisputed that the nobility of clan and the purity of birth are from the conditions of apostleship. Every time there was a union between his fathers and mothers it was in accordance with prevalent laws of the Arabs never stained with the sacrilegious practices of the time of Jāhilīya. By the grace of Allah Almighty, he was protected from all such possible deficiencies.