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This is the explanation of the Names of the Prophet Muhammad Peace be upon him,
as set forth by Shaykh al-Islam, the last of the major hadith masters, al-hafiz,
Sayyidi Jalal al-Din al-Suyuti (d. 911) in his book al-Riyad al-aniqa fi sharh asma'
khayr al-khaliqa sallallahu `alayhi wa sallam
edited by the Lebanese hadith scholar Abu Hajir Muhammad al-Sa`id ibn Basyuni
Zaghlul and published in Beirut by Dar al-kutub al-`ilmiyya (1405/1985).
Suyuti says: It is my hope that Allah accept this book and that through this book I will
gain the Messenger's intercession. Perhaps it shall be that Allah make it the seal of all
my works, and grant me what I have asked Him with longing regarding the Honorable
One. I have named it "The beautiful gardens: Explanation of the names of the Best of
Creation."
One of the commentaries notes that the scholars have said that the multitude of names
points to the greatness of the named and his loftiness of rank, because it supposes
great care and importance. That is why among the Arabs you will see that the objects
with the most names are those who commend the greatest endeavor and effort.
Some have said: The Prophet has ninety-nine names, like the Beautiful Names of
Allah. Ibn Dihya, however, avered three hundred names. Imam Abu Bakr Ibn al-
`Arabi in his commentary on Tirmidhi (`Aridat al-ahwadhi 10:281) mentions one
thousand names, some being mentioned in the Qur'an and hadith while others are
found in the ancient books.
I say: Some of his names came to us in the form of a verb or a verbal noun, and a
large number of the scholars including al- Qadi `Iyad and Ibn Dihya include those
among the names. This is what the large majority of the scholars, especially those of
hadith, have done with regard to Allah's names.
As for the Prophet's saying: "I have five names..." (Bukhari and Muslim):
It does not contradict the fact that he has more than that, because it is one of the rules
of the principles (qawa`id al-usul) that the number is not understood exclusively (al-
`adadu la yukhassas). How many hadiths have mentioned numbers which are not
meant to convey exclusivity, for example: "Seven will enjoy the shade of Allah's
Throne" (Bukhari), while other hadiths mention more than that; I have about seventy
or more among the more famous ones.
I also consider that the wording "five" needs investigation, and if it is established,
then perhaps it comes from the nearest narrator, because most of the narrations have:
"I have (many) names" (inna li asma'), and some of the narrations also mention six
instead of five, while Jubayr's narration mentions more than that. Ibn `Asakir
addressed this in his Mubhimat al- Qur'an and said:
It is both possible that the mention of the number is not from the Prophet's wording,
or that it is from him, in any case this does not necessitate a limit. These five were
mentioned specifically either because of the listener's prior knowledge of the other
names -- as if the Prophet were saying: "I have five particularly meritorious and
glorious names" -- or because of the fame of these five names -- as if the Prophet were
saying: "I have five particularly famous names" -- of for some other reason. (End of
Ibn `Asakir's words.)
Here now are the hadiths which number his names. We have:
His son Muhammad narrated it from him as well as Nafi`, and al- Zuhri took it from
Muhammad, and thence a large number of narrators, among them: Sufyan al-Thawri,
Shu`ayb, Mu`ammar, Malik, Muhammad ibn Maysara, and others. [It is found in
Ahmad (4:80), Tirmidhi's Sunan (`Aridat al-ahwadhi 10:280), and Tirmidhi's Shama'il
(p. 183). Also Muslim from Ishaq ibn Ibrahim al-Hanzali and others.]
I have (many) names. I am The Praised One (muhammad). And I am the Most
Deserving of Praise (ahmad). And I am the Eraser (al-mahi) by whom disbelief is
erased. And I am the Gatherer (al-hashir) at whose feet the people shall be gathered.
And I am the Concluder (al-`aqib) after whom there is no Prophet.
Bukhari in his Sahih and Malik in his Muwatta' narrate it from Mu`ammar without the
words "after whom there is no Prophet." This is the last hadith in the Muwatta'. al-
Darimi in his Sunan cites it from al-Shu`ayb with the words "after whom there is no-
one." Bukhari's version adds:
Mu`ammar said: I asked al-Zuhri: "What is al-`aqib?" He replied: "The one after
whom there is no Prophet."
Ahmad in his Musnad (4:80) and Bayhaqi in the Dala'il (1:124-125) also narrate it
with the mere mention of the names without gloss, and with the addition of a sixth
name:
I have (many) names. I am The Praised One (muhammad). And I am the Most
Deserving of Praise (ahmad), and the Gatherer (al-hashir), and the Eraser (al-mahi),
and the Sealer (al-khatim), and the Concluder (al-`aqib).
As can be seen the Prophet has listed his names above as six, and this indicates that
the mention of "five" is not from the Prophet, who only said: "names." Jubayr
subsequently remembered whatever he remembered, or he mentioned [some of them]
and kept some of them to himself.
It is like the hadith of Jubayr but without the mention of al-`aqib and with an addition
so that it reads:
I am the Most Deserving of Praise (ahmad). I am The Praised One (muhammad). And
I am the Gatherer (al- hashir) at whose feet the people shall be gathered. And I am the
Eraser (al-mahi) by whom Allah erases disbelief. On the Day of Resurrection the Flag
of Glorification will be with me and I shall be the leader of all the Messengers and the
custodian of their intercession.
Abu Nu`aym also narrated it in Dala'il al-nubuwwa from al-Tabarani with the
wording:
And I am the Gatherer (al-hashir) and the people will not be gathered anywhere else
than at my feet.
al-Suyuti narrates with his isnad through Abu Dawud al-Tayalisi that the Prophet said:
I am The Praised One (muhammad), and the Most Deserving of Praise (ahmad), and
the Final Successor (al-muqfi), and the Gatherer (al-hashir), and the Prophet of
Repentence (nabi al-tawba), and the Prophet of Mercy (nabi al-rahma).
Muslim in his Sahih (book of Fada'il Chapter 34 hadith #126) and Abu Nu`aym
narrated it in Hilyat al-awliya' (5:99). Ahmad in his Musnad (4:395) narrated it
through Waki` without "and the Prophet of Repentence," and through Yazid who
retains it but replaces "the Prophet of Mercy" with: "and of the Fierce Battle" (nabi al-
malhama).
I met the Prophet in one of the streets of Madina and he said: I am The Praised One
(muhammad). And I am the Most Deserving of Praise (ahmad). And I am the Prophet
of Mercy (nabi al-rahma). And I am the Prophet of Repentance (nabi al-tawba). And I
am the Final Successor (al-muqfi). And I am the Gatherer (al- hashir) and the Prophet
of the Great Battle (nabi al- malhama).
Suyuti said: Ahmad narrates it (Musnad 5:405) and the sub-narrators are all the men
of sound hadith except `Asim ibn Bahdala ("He is thiqa -- trustworthy": Haythami in
Majma` al- zawa'id 8:284), and the hadith is sound.
I heard the Prophet say in one of the streets of Madina: I am The Praised One
(muhammad), and the Most Deserving of Praise (ahmad), and the Gatherer (al-
hashir), and the Final Successor (al-muqfi), and the Prophet of Mercy (nabi al-rahma).
Ibn Hibban narrated it in his Sahih, and al-Haythami cited it in Mawarid al-zham'an
(#2090).
al-Suyuti narrates with his isnad through al-Tabarani that the Prophet said:
I am the Most Deserving of Praise (ahmad), and the Praised One (muhammad), and
the Gatherer (al- hashir), and the Final Successor (al-muqfi), and the Sealer (al-
khatim).
al-Tabarani said in his Saghir (1:58) that this hadith is not related from Ibn `Abbas
through any other chain, and Suyuti adds that the chain is missing a link through al-
Dahhak and Ibn `Abbas. [However, Ahmad Shakir, the late editor of Musnad Ahmad
says in that book (4:67) that Abu Janab al-Kalbi narrates from al-Dahhak:: "I was Ibn
`Abbas's neighbor for seven years." al-Haythami mentions the hadith in Majma` al-
zawa'id but does not say anything about it.]
7- The hadith of Abu al-Tufayl
[This is the Companion `Amir ibn Wathila ibn `Abd Allah al-Bakri al-Laythi (d. 110).
He related the hadith found in Muslim, Abu Dawud, and Ibn Majah in their books of
Manasik whereby the Prophet would touch the Black Stone with his camel-prod
(mihjan) -- while circumambulating on top of his mount -- and then kiss it.]
al-Suyuti narrates with his isnad, having heard this from Muhammad ibn Abu al-
Hasan al-Shadhili and Abu Hurayra `Abd al-Rahman ibn Abu al-Hasan al-Shadhili
and others:
... From Isma`il Abu Yahya al-Taymi, from Sayf ibn Wahb who said: I heard Abu al-
Tufayl say: The Prophet said: "I have ten names in the presence of my Lord." Abu al-
Tufayl said: I only remember eight, and have forgotten two: "I am The Praised One
(muhammad), and the Most Deserving of Praise (ahmad), and the Opener (al-fatih),
and the Sealer (al-khatim), and the Father of Qasim (abu al-qasim), and the Gatherer
(al-hashir), and the Concluder (al-`aqib), and the Eraser (al-mahi).
Sayf ibn Wahb said: "I related this hadith to Abu Ja`far and he said: "O Sayf al-Mulla!
Shall I tell you the two missing names?" I said yes, and he said:
Ibn Mardawayh in his Tafsir, Abu Nu`aym in his Dala'il, and al-Daylami in Musnad
al-firdaws all cited it with their chains through Abu Yahya al-Taymi. Ibn Dihya said:
"This is a worthless chain, as it revolves around a forger -- Yahya al-Taymi -- and a
weak narrator -- Sayf ibn Wahb."
[al-Zabidi cited it in his Ithaf al-sadat al-muttaqin (7:163). He mentions that Ibn Dihya
cited it also in his al-Mustawfa, and that Yahya (or Ibn Yahya or Abu Yahya) al-
Taymi is a forger while Ahmad said that Sayf ibn Wahb is weak.]
Suyuti narrates with his isnad back to Abu Nu`aym that `Awf ibn Malik said:
One day the Prophet set forth and I was with him. He entered the synagogue of the
Jews during their festival day and they disliked it intensely that we should visit them.
The Prophet then said: "O nation of the Jews! By Allah, in truth I am the Gatherer (al-
hashir), and I am the Concluder (al-`aqib), and I am the Final Successor (al- muqfi),
whether you believe or give the lie." Then he left and I left with him.
[2]
THE NAMES OF THE PROPHET THAT HAVE BEEN ESTABLISHED
Suyuti said in al-Riyad al-aniqa: al-Nawawi said in his Tahdhib al-asma' wa al-sifat
(The emendation of the Names and Attributes):
Most of the Prophet's names mentioned are only attributes, such as the Concluder (al-
`aqib), the Gatherer (al-hashir), and the Sealer (al-khatim). To call them "names" is a
metaphorical apellation.
We have established a list of three hundred and forty-odd names divided among
sections (commentary and referencing of each name follows the list):
[3]
Notes:
III- Names of the Prophet in the Hadith and the Ancient Books
[4]
Notes:
O Allah, O our Lord! for the honor of Your elect Prophet and Pleasing Messenger
before You, purify our hearts from all the traits that keep us away from Your presence
and Your love, and have us pass away following his Way and adhering to his
Congregation, longing to meet You, O Possessor of Majesty and Generosity! And the
blessings and abundant greetings and peace of Allah be upon our master and liege-
lord Muhammad, and upon his Family and Companions.
Amin. [5]
The following are found mostly in the Book of Merits (manaqib) in Tirmidhi's Sunan:
1- Sayyidina `Ali said: "The Prophet was neither tall nor short. He has thick-set
fingers and toes. He had a large head and joints. He had a long line of thin chest-to-
lower-navel hair. When he walked he would literally lean forward, as if descending
from a higher place to a lower one. I never saw anyone like him before of after him."
Tirmidhi said: This hadith is hasan sahih. Imam Ahmad in his narration states: "He
was large of head and beard."
2- Ibrahim ibn Muhammad, one of Sayyidina `Ali's grandchildren, said: `Ali would
say upon describing the Prophet: "He was neither immoderately tall nor particularly
short. He was well-proportioned among people. His hair was neither extremely curly
nor straight, but slightly waved. He was neither stocky nor plump. There was
roundness in his face. He was fair with redness in his complexion.
His eyes were very black and his eyelashes very long. He had a large back and
shoulder-joints. His body was not hairy but he had a line of hair extending from the
chest to below the navel. He had thick-set fingers and toes. When he walked he would
lift his feet with vigor, as if walking down a slope.
When he turned towards a person he would turn with his entire body. Between his
shoulder- blades was the seal of prophethood, and he himself is the Seal of Prophets.
He was the most generous of people without exception, the most accepting and
gracious of manners, the most truthful in speech, the softest of voice, and the noblest
of company. Whoever saw him from a distance stood awed by him, and whoever
shared familiarity with him loved him. Whoever described him said: I never saw
anyone like him before or after him." Tirmidhi said: This hadith is hasan gharib and
its chain is not linked back (to `Ali).
3- Hasan ibn `Ali said: I queried my maternal uncle Hind ibn Abi Hala, who was
skilled at describing the Prophet's appearance, and told him that I longed to hear him
describe me something of it to which I could hold on. He said: "The Prophet was
magnificent and he was considered magnificent. His face shone pearl-like, similar to
the full moon. He was taller than average, but smaller than a tall man. He had a large
head. His hair was wavy. If it parted naturally he parted it, otherwise not. It reached
past his ear- lobes when he wore it long.
He had a rosy complexion, a wide forehead, beautifully arched, dense eyebrows that
did not meet in the middle. Between them there was a vein which thickened when he
was angry. He had an aquiline nose touched with a light that raised it so that at first
sight it seemed higher than it was. He had a thick, dense beard, expanded, not
elevated cheeks, a strong mouth with a gap between his front teeth. There was sparse
hair on his chest. His neck seemed (smooth and shiny) like that of a statue moulded in
silver. His body was well-proportioned, stout and muscular, of equal belly and chest.
He was wide-shouldered, big- jointed. When he disrobed his limbs emanated light.
There was a thread-like line of hair between his chest and his navel, but none on his
breasts and belly other than that. There was hair on his arms, shoulders, and upper
torso. His forearms were long, his palms wide, his fingers and toes thick-set and
extended. The middle of his soles rose moderately from the ground. His feet were so
smooth that water rolled off them.
When he walked he lifted his feet with vigor, leaned slightly forward, and tread gently
on the ground. When he turned (to look), he turned his whole body. His gaze was
lowered and he looked at the ground more often than he looked at the sky. He glanced
at things rather than stared. He would ask his Companions to walk in front of him. He
would always be the first to greet those he met with salam." Tirmidhi narrated it in his
Shama'il but not in the Sunan.
4- Sammak ibn Harb narrated to Shu`ba a hadith he had heard from Jabir ibn Samura
and he explained that the Prophet had a wide mouth and wide eyes, and that he had
not fleshy heels. Tirmidhi said it is hasan sahih.
5- Jabir ibn Samura also narrated that he once saw the Prophet on a night of full moon
wearing a red mantle. He said: "I began to look at him then at the moon. Verily he
seemed to me more beautiful than the moon itself." Tirmidhi said: This hadith is
hasan gharib. Its chain contains al-Ash`ath, whom some declared weak, however, al-
Dhahabi declared him "fair and truthful in his hadith" (hasan sadiq al-hadith).
6- al-Bara' ibn `Azib confirmed the above by relating: "I have never seen someone
whose hair reached to his ear-lobes and wearing red clothing, more handsome than
Allah's Messenger. His hair reached his shoulders. He was very broad-shouldered,
neither short nor tall." Tirmidhi said: hasan sahih.
7- al-Bara' ibn `Azib was once asked: "Was the Prophet's face like a sword (i.e.
glistening like steel, or elongated)?" He replied: "No; it was like the moon (i.e.
shining with light, and round)." Tirmidhi said: hasan sahih.
8- `Abd Allah ibn al-Harith ibn Hazm said: "I never saw anyone that smiled more
than Allah's Messenger." Tirmidhi said: This hadith is hasan gharib. The same
narrator also related: "The Prophet's laughter consisted entirely in smiling." Tirmidhi
said: sahih gharib.
9- Ibn `Abbas said: "The Prophet's two front teeth were slighly spaced in between.
Whenever he spoke, something like light would be seen issuing from between them."
Tirmidhi narrated it in his Shama'il but not in the Sunan.
10- Anas ibn Malik said: "Allah's Messenger was well-proportioned, neither tall nor
short, handsome of body, and his hair was neither curly nor straight. He was of tawny
complexion. When he walked, he leaned forward slightly." Tirmidhi related it in the
Book of Clothing (al-libas) and said it is hasan sahih.
11- Abu Hurayra said: "The Prophet was fair-skinned, as if he had been moulded in
silver (i.e. completely unblemished, shining), and he had wavy hair." Tirmidhi
narrated it in al-Shama'il but not in the Sunan.
12- Abu al-Tufayl, the last of the Companions to die, said: "I saw the Prophet and
there is no one left on earth who saw him other than myself." Sa`id al-Jurayri said:
"Describe him." He replied: "He was fair-skinned, handsome and engaging, and
neither corpulent nor thin." Tirmidhi narrates it in his Shama'il but not in the Sunan.