Know everything about the life, family, heritage, and legacy of the Prophet Muhammad ﷺ.

ʿAbdullāh ibn ʿAbd al-Muṭṭalib (Father of the Prophet ﷺ)
Birth
Date: Unknown (estimated 545–547 CE)
Place: Mecca
Death
Date: c. 570 CE, before the birth of the Prophet ﷺ
Place: Yathrib (later Medina) while returning from Syria
Grave Location
Dār al-Nābighah area, Medina (traditional report; no extant marked grave)

Here is the lineage of Prophet Muḥammad ﷺ from Prophet Ibrāhīm (Abraham) to his father ʿAbdullāh, according to the most widely accepted classical Islamic genealogical sources:

Ibrāhīm (Abraham)
→ Ismāʿīl (Ishmael)
→ Qaydār (Kedar)
→ Adnān
→ Maʿadd
→ Nizār
→ Muḍar
→ Ilyās
→ Mudrika (ʿĀmir)
→ Khuzaimah
→ Kinānah
→ al-Naḍr (also called Quraysh)
→ Mālik
→ Fihr
→ Ghālib
→ Luʾayy
→ Kaʿb
→ Murrah
→ Kilāb
→ Quṣayy
→ ʿAbd Manāf
→ Hāshim
→ ʿAbd al-Muṭṭalib
→ ʿAbdullāh
→ Muḥammad ﷺ

Notes for precision

The lineage from Ibrāhīm to Ismāʿīl is definitive by Qur’ān and consensus.

The chain from Adnān upward is accepted in principle, but detailed names between Ismāʿīl and Adnān vary slightly among early genealogists.

From Adnān to Muḥammad ﷺ, the lineage is considered firm and agreed upon in Islamic tradition.

Quraysh is traced through al-Naḍr ibn Kinānah, making the Prophet ﷺ Qurashī and Hāshimī.

Āminah bint Wahb (Mother of the Prophet ﷺ)
Birth
Date: Unknown (commonly placed mid–6th century CE, approx. 549–551 CE)
Place: Mecca
Death
Date: 576 CE, when the Prophet ﷺ was six years old
Place: al-Abwāʾ (a village between Mecca and Medina)
Grave Location
al-Abwāʾ, Hijaz (no marked grave remains today.

Her lineage is as follows:

Āminah bint Wahb
→ Wahb ibn ʿAbd Manāf
→ Zuhrah ibn Kilāb
→ Kilāb ibn Murrah
→ Murrah ibn Kaʿb
→ Kaʿb ibn Luʾayy
→ Luʾayy ibn Ghālib
→ Ghālib ibn Fihr
→ Fihr ibn Mālik
→ Mālik ibn al-Naḍr
→ al-Naḍr ibn Kinānah
→ Kinānah ibn Khuzaimah
→ Khuzaimah ibn Mudrikah
→ Mudrikah ibn Ilyās
→ Ilyās ibn Muḍar
→ Muḍar ibn Nizār
→ Nizār ibn Maʿadd
→ Maʿadd ibn Adnān
→ (to Ismāʿīl ibn Ibrāhīm عليهما السلام)

Key point

Āminah bint Wahb belongs to Banū Zuhrah, one of the most noble clans of Quraysh.

Both the Prophet’s father and mother trace back to Kilāb ibn Murrah, making their marriage a union within Quraysh nobility.

The Prophet ﷺ said that he was born from pure lineage after pure lineage.




Scholars have differed on the faith of the Prophet ﷺ’s parents, ʿAbdullāh and Āminah. Many classical Sunni scholars held that they were among the “people of the interval” (ahl al-fatrah) or followed pure monotheism, and thus were saved, emphasizing Allah’s mercy and the nobility of the Prophet’s lineage. Others preferred to suspend judgment due to lack of decisive evidence. Salafi–Wahhabi scholars, following a strict literal reading of certain ḥadīths, do not affirm their salvation, holding that one cannot claim forgiveness without explicit textual proof, though they also do not declare punishment and maintain reverence toward them. Overall, the discussion reflects methodological differences between textual literalism and theological reconciliation.

The story of Zaid ibn Amr ibn Nufayl, a monotheist from Quraysh who lived before the Prophethood, illustrates that there were individuals who died upon the natural disposition (Fitra), following the religion of Abraham, and that their abode is Paradise. From a legal and theological perspective, this shows it is entirely possible that the Prophet ﷺ’s parents or some of his ancestors were also upon the Fitra. Yet, this cannot be taken as definitive evidence that they actually were.
Regarding the hadith in which the Prophet ﷺ said: “I asked my Lord to forgive her, but He did not allow me,” the reason for this prohibition is not specified, and the Prophet ﷺ did not elaborate. It may suggest that his mother was not eligible for forgiveness, or it may reflect Allah’s wisdom in granting mercy in a manner known only to Him. Notably, Allah did not prevent the Prophet ﷺ from seeking forgiveness for the hypocrites seventy times—whose forgiveness would also be according to His will. Furthermore, Allah permitted the Prophet ﷺ to visit his mother’s grave; He would not have allowed this for someone outside the fold of Islam. Thus, this hadith cannot be taken as definitive proof of her being Muslim, just as the story of Zaid ibn Amr cannot serve as conclusive evidence that the Prophet’s parents died upon the Fitra.
From this, it becomes clear that every juristic effort or interpretation of the texts is ultimately a human attempt to discern Allah’s will. The most humble and sound approach is to acknowledge that the matter rests entirely with Allah and to say: “Allah knows best.” Human reasoning and interpretation remain possibilities and conjectures, not definitive rulings.
The most important, perhaps the only, question is not the fate of the Prophet’s parents on the Day of Judgment, but why scholars expend effort debating it—an issue known only to Allah. What benefit is there for the nation of the Messenger ﷺ, for his honor, or to express our love for Allah, in speculating about the faith or ultimate fate of his parents? Why create wide controversy, divisions, or enmity among Muslims over it? In reality, the matter requires nothing more than trust in Allah: Allah knows best, and we are confident that He does not disgrace His Prophet ﷺ. End of discussion.

Wives of the Prophet ﷺ

1. Khadijah bint Khuwaylid

2. Sawdah bint Zamʿah

3. ʿĀ’ishah bint Abī Bakr

4. Hafṣah bint ʿUmar

5. Zaynab bint Khuzaymah

6. Umm Salamah (Hind bint Abī Umayyah)

7. Zaynab bint Jahsh

8. Juwairiyah bint al-Ḥārith

9. Umm Habibah (Ramlah bint Abī Sufyān)

10. Safiyyah bint Ḥuyayy

11. Maymunah bint al-Ḥārith

12. Maria al-Qibtiyya

The Prophet ﷺ’s first wife was Khadijah bint Khuwaylid, born around 555 CE in Mecca. They married around 576 CE, before his Prophethood. Khadijah bore him six children: Qāsim, ʿAbdullāh, Zaynab, Ruqayyah, Umm Kulthūm, and Fāṭimah. She passed away in 10 AH / 619 CE in Mecca and was the Prophet’s strongest early supporter.

After Khadijah, he married Sawdah bint Zamʿah in 2 AH / 624 CE. Her birth date is unknown, and she died in 54 AH / 674 CE in Medina. Sawdah bore no children and was an older widow whom the Prophet ﷺ married for companionship and protection.

ʿĀ’ishah bint Abī Bakr, born around 613–614 CE in Mecca, married the Prophet ﷺ in 1–2 AH / 623–624 CE. She bore no children but became one of the most knowledgeable narrators of Hadith and a major source of Islamic guidance. She died in 58 AH / 678 CE in Medina.

Hafṣah bint ʿUmar, born around 605 CE in Mecca, married the Prophet ﷺ in 3 AH / 625 CE. She bore no children but is known for memorizing the Qur’an and preserving it. Hafṣah passed away in 45 AH / 665 CE in Medina.

Zaynab bint Khuzaymah married the Prophet ﷺ in 3 AH / 625 CE but died shortly afterward in Medina the same year. She bore no children and was known as the “Mother of the Poor” for her generosity.

Umm Salamah (Hind bint Abī Umayyah), born around 580 CE in Mecca, married the Prophet ﷺ in 4 AH / 626 CE. She bore no children with him but brought children from her previous marriage. Umm Salamah died in 62 AH / 681 CE in Medina and was renowned for her wisdom and contributions to Hadith.

Zaynab bint Jahsh, born around 590 CE in Mecca, married the Prophet ﷺ in 5 AH / 627 CE after her previous marriage to Zayd ibn Harithah ended. She bore no children and died in 20 AH / 641 CE in Medina. Her marriage is significant in Islamic history for establishing a Qur’anic precedent on adoption.

Juwairiyah bint al-Ḥārith married the Prophet ﷺ in 6 AH / 628 CE. She bore no children and died in 50 AH / 670 CE in Medina. She was a captive from the Banu Mustaliq tribe, and her marriage led to the freeing of many captives.

Umm Habibah (Ramlah bint Abī Sufyān), born around 589 CE in Mecca, married the Prophet ﷺ in 7 AH / 629 CE. She bore no children with the Prophet ﷺ but had children from her previous marriage. She died in 44 AH / 664 CE in Medina.

Safiyyah bint Ḥuyayy, born around 610 CE in Medina of Jewish origin, married the Prophet ﷺ in 7 AH / 629 CE. She bore no children and died in 50 AH / 670 CE in Medina. Her marriage united tribes and followed the social context after the Battle of Khaybar.

Maymunah bint al-Ḥārith married the Prophet ﷺ in 8 AH / 631 CE. She bore no children and died in 51 AH / 671 CE in Medina. She was his last wife and is remembered for her piety and role in strengthening tribal alliances.

Maria al-Qibtiyya, of Coptic Egyptian origin, was sent to the Prophet ﷺ as a gift around 7–8 AH / 628–629 CE. She bore him Ibrāhīm ibn Muhammad ﷺ and died in 21 AH / 642 CE in Medina. Initially a concubine, she was treated with respect and dignity, becoming part of the Prophet’s household.


Children of the Prophet ﷺ

Sons:

1. Qāsim ibn Muhammad ﷺ

2. ʿAbdullāh ibn Muhammad ﷺ (al-Tāhir / al-Tayyib)

3. Ibrāhīm ibn Muhammad

Daughters:


4. Zaynab bint Muhammad ﷺ


5. Ruqayyah bint Muhammad ﷺ


6. Umm Kulthūm bint Muhammad ﷺ


7. Fāṭimah bint Muhammad ﷺ


The Prophet ﷺ had six children: three sons—Qāsim, ʿAbdullāh, and Ibrāhīm—and four daughters—Zaynab, Ruqayyah, Umm Kulthūm, and Fāṭimah. All his sons died in childhood, leaving no descendants. His daughters, all born to Khadijah bint Khuwaylid except Ibrāhīm who was born to Maria al-Qibtiyya, had different fates. Zaynab had children, including Ali ibn Abū Al-ʿĀṣ and Umamah bint Abū Al-ʿĀṣ; some survived to adulthood, but their descendants did not continue in a historically recognized line that preserved the Prophet ﷺ’s bloodline. Ruqayyah married Uthmān ibn Affān, and her only son died in infancy; Umm Kulthūm also married Uthmān but had no children. Fāṭimah, however, married ʿAlī ibn Abī Ṭālib and bore four children—Hasan, Husayn, Zaynab, and Umm Kulthūm—whose descendants survived and became historically recognized as the Sayyids and Sharifs, continuing the Prophet ﷺ’s lineage to this day. For this reason, while the Prophet ﷺ had multiple children, only Fāṭimah is considered the source of his lasting lineage, preserving both his bloodline and heritage across generations.

Uncles of the Prophet ﷺ (paternal)

1. Abū Tālib ibn ʿAbd al-Muṭṭalib – the Prophet’s chief protector; did not embrace Islam, though he supported Muhammad ﷺ throughout his mission; died in Mecca shortly before the Hijra.

2. Al-ʿAbbās ibn ʿAbd al-Muṭṭalib – uncle; embraced Islam around 8 AH in Medina; became a supporter and played a role in the early Muslim community.

3. ʿAbd al-ʿUzzā ibn ʿAbd al-Muṭṭalib – uncle; did not embrace Islam and remained a polytheist until his death.

4. Al-ʿĀṣ ibn ʿAbd al-Muṭṭalib – uncle; embraced Islam during the Prophet’s lifetime.

5. Ḥamzah ibn ʿAbd al-Muṭṭalib – uncle; embraced Islam early; became one of the Prophet’s strongest supporters and a famous warrior in Islam; martyred at Uhud.

6. Abū Lahab (ʿAbd al-ʿUzzā ibn ʿAbd al-Muṭṭalib) – uncle; did not embrace Islam and opposed the Prophet ﷺ; mentioned in the Qur’an (Surah Al-Masad).

7. Muḥayṭib ibn ʿAbd al-Muṭṭalib – uncle; historical records are sparse; generally considered a non-Muslim.

8. Abū Rāfiʿ / Abū Ṣafīyah ibn ʿAbd al-Muṭṭalib – uncle; limited records; likely did not embrace Islam.

Aunts of the Prophet ﷺ (paternal)

1. Arwā bint ʿAbd al-Muṭṭalib – aunt; historical details on her Islam are unclear; may have remained non-Muslim.

2. Fāṭimah bint ʿAbd al-Muṭṭalib – aunt; embraced Islam and migrated to Medina.

3. Umm Hakīm bint ʿAbd al-Muṭṭalib – aunt; embraced Islam early.

4. Ruqayyah / Barrah bint ʿAbd al-Muṭṭalib – aunt; some sources say she embraced Islam; details vary.


✅ Summary

Prominent early Muslim uncles: Ḥamzah, Al-ʿAbbās, Al-ʿĀṣ

Non-Muslim or opposing uncles: Abū Tālib, Abū Lahab, ʿAbd al-ʿUzzā

Aunts: Some embraced Islam (Fāṭimah, Umm Hakīm), others are unclear.

Maternal Side

The Prophet ﷺ also had maternal uncles and aunts from his mother, Āminah bint Wahb, who belonged to the respected Qurayshi clan of Banu Zuhrah. In a hadith, the Prophet ﷺ referred to “these are my maternal uncles” (أخوالي), acknowledging his maternal family, though he did not mention their names. Historical sources do not preserve the names of Āminah’s siblings, and little is known about whether they embraced Islam or not. Scholars explain that this is because the maternal family did not play a central role in early Islamic events, and many records focused on those actively involved in supporting or opposing the Prophet ﷺ. Despite the lack of details, it is clear that his maternal lineage existed, and some members may have embraced Islam after the Prophet’s mission, though the specifics are unknown.

Servants and Freedmen of Lady Khadijah (RA)


Safinah: A man who served Lady Khadijah, working in the household and in trade, responsible for domestic affairs and some commercial tasks.
Maysarah (Maysara): A servant of Lady Khadijah who also assisted in trade expeditions; he accompanied the Prophet ﷺ on journeys for Khadijah’s business before prophethood.
Other unnamed servants: The sources do not mention their names; they worked in the house and trade, and their exact number is unknown.


Servants and Freedmen of Prophet Muhammad ﷺ


Zayd ibn Harithah: He was a freedman and a close companion of the Prophet ﷺ. He was a freed slave of the Prophet ﷺ, later adopted before prophethood, and became one of the Prophet’s closest aides.
Anas ibn Malik: Served the Prophet ﷺ from a young age, narrated many hadiths, and served him personally for about ten years.
Umm Ayman (Barakah): A caretaker and servant of the Prophet ﷺ, raised him after the death of his mother, and attended to the household and his daily needs.
Baraa ibn Malik: A companion who assisted the Prophet ﷺ in some military and administrative matters, but was not a personal servant.