Wednesday, 10 February 2010

To Obey the Qur'an

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is adapted from a swuhbah by Shaykh Muhammad Nazhim Adil al-Haqqani (q.s.) on 10th February 2010.

In the time of the Prophet (s.a.w.), some Jews distorted the sound of the salam into a vulgar word when they greeted Rasulullah (s.a.w.), and that act brought Divine Anger upon them.


… And when they come unto thee they greet thee with a greeting wherewith Allah Greeteth thee not, and say within themselves, “Why should Allah Punish us for what we say?”  Hell will suffice them; they will feel the heat thereof - a hapless journey’s end! (Surah al-Mujadilah:8)

All the prophets brought a fundamental message for their umam.  We must have that principle within ourselves to want to listen to and obey all Divine Orders.  People of the 21st Century believe that they have achieved great advancements and have made spectacular progress in science, yet spiritually, they have actually regressed to the level of animals; they no longer listen and obey.  Those who does not understand their duties and those who have no desire to understand them are like animals staying in a barn.  Why have people become like this?  It is due to our system of education.  Do we realise that most teachings are opposed to the Shari’ah of Allah (s.w.t.) and the sunnah of our Prophet (s.a.w.)?  We should be ashamed that we have entrusted our children to a school without taking an active interest in what moral and religious orientations they acquire when they are there.

As responsible parents, we have a crucial role to play in our children’s foundation in faith.  What is the most important first step?  Allah (s.w.t.) Said in the Holy Qur'an, in the first few verses Revealed to Rasulullah (s.a.w.):


In the Name of Allah, the Beneficent, the Merciful
Read: In the name of thy Lord Who Createth, Createth man from a clot.  Read: And thy Lord is the Most Bounteous, Who Teacheth by the pen, Teacheth man that which he knew not. (Surah al-‘Alaq:1-5)

So the first Divine Command upon the Prophet (s.a.w.), and ummah is to read.  Have we ever thought about what we have been Commanded to read?  We have been Commanded to read the Holy Qur’an, the mother of all books, within which is contained all that a man needs for his difficult journey in this world and in the hereafter.  Our children must be taught to read the Qur’an and to depend on it, just like a nursing child depends completely on its mother, for the Qur’an contains the key to all knowledge.  All other books are derived from it, one way or another.  Besides religion, knowledge of science, morals, astronomy, psychology, self-motivation, literature and many other subjects are all found in the Qur’an.

We must read the Qur’an, for when we do so, Blessings Descend upon us like the falling rain, but when you leave it, curses and humiliation descend upon that person that leaves it.  How many of our children are learning and reading the Qur’an today, and how many continue to do it all their lives?  It is not enough to simply read the Qur’an.  Many people just read it, without drawing life-changing lessons from it and without understanding the parables and advice contained within it.  We must read the Holy Book, listen to its advice and practice them!

Today’s education system has booted out the Qur’an.  It has erased Divinity from all wondrous phenomenon and replaced Allah (s.w.t.) with ‘nature.’  It has relegated Rasulullah (s.a.w.) to a mere historical figure alongside other unimportant personalities.  Many schools have a blanket ban on the study of religion, saying it is in the best interests of all, for it to be a centre for secular studies only.  Even in universities where Islam is taught, many lecturers on Islam are not even Muslims.  The study of Islam has become just like any other academic subject.  It has become an examinable subject where students boast book knowledge and complete thick theses, expounding their opinions on modern Islam.  This is not real Islam.  This is not the way to study Islam.  And this is not the purpose of studying Islam.  When our children are influenced by such ideas, when their egos have been infiltrated by such ideals, do we think they will be Covered by Allah’s (s.w.t.) Rahmah?

The Qur’an is not a story book that is to be read, and then kept away.  Every single one of the organs in our body must read the Qur’an with us and every organ must listen and obey the Qur’an.  For example, when the Qur’an Says that men and women should lower their gaze, then the eye must obey this Divine Command.  When the Qur’an Says that we must not backbite, then the tongue must obey.  When the Qur’an Says that the food we eat must be halal, then the stomach must obey.  When the Qur'an forbids fornication, then the private parts must obey.  The list goes on.  Every organ within us must obey every Divine Command contained within the Qur’an.

We must teach your children and ourselves to read the Qur’an.  Then we must read it regularly and obey its Commands.  We must never leave the Qur’an throughout your lives, for curses descend on those who turn their back on the reading of the Qur'an and on those who disobey its teachings.


Tuesday, 2 February 2010

The House of al-Arqam ibn Abi Arqam (r.a.)

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Abu Hurayrah (r.a.) reported that the Rasulullah (s.a.w.) came to a graveyard and said, “Peace be upon you, abode of a believing people.  Allah Willing, we will join you.  I wish that we could see our brothers.”

The swahabah asked, “Are we not your brothers, Messenger of Allah?”

He said, “You are my companions.  My brothers are those who have not yet come.”

They asked, “How can you know someone of your community who has not yet come, O Messenger of Allah?”

He said, “Do you not think that if a man had horses with white blazes which were among dark black horses, that he would recognise his horses?”

They said, “Yes indeed, O Messenger of Allah.”

He said, “They will come with white blazes from wudhu and I will precede them to the Basin.”

Dar’ may mean ‘house’, ‘home’, ‘abode.’  It is the place we can lay our head down and rest.  At the end of the day, it is important to ensure the 'Dar' remains in Dar al-Arqam.  al-Arqam bin Abi al-Arqam (r.a.) was the cousin of Abu Salamah (r.a.) and therefore distantly related to the Prophet Muhammad (s.a.w.).  He was from Banu Makhzum and amongst the most notable early converts to Islam from that clan.  He was a rich man and gave his large house at the foot of Mount Safa’ at the disposal of the Prophet (s.a.w.) to teach the converts to Islam.  This was the first waqf that we know of.  And it for the disposal of the education of converts and the propagation of Islam.

This is the hope when The Muslim Converts’ Association was named Darul Arqam Singapore.  And with that is an amanah, a forgotten one.  al-Hamdulillah, it had taken almost three decades to build Darul Arqam Singapore to where it is with its own building and financial security.  Throughout those years, it has not always been smooth sailing.  The spirit that formed Darul Arqam Singapore as a place for converts by converts, and the Grace of Allah (s.w.t.), has always managed to see it through.  But like everything, its time has passed.  The building is empty and the barakah is diminished.  It is a converts’ organisation without many converts.

The values that made Darul Arqam Singapore what it was are still present.  An organisation is found in people and their deeds, not buildings and structure.  As long as we have a group of people, convert or born-Muslim, who believe in the sunnah of the Prophet (s.a.w.) as he gathered the believers in that first Dar al-Arqam, there will always be a hope and a sense of mission.  We are part of something greater than ourselves.


Physical Description of the Prophet (s.a.w.)

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following are found mostly in the manaqib in Sunan at-Tirmidzi.  They are descriptions of the Prophet (s.a.w.).

‘Ali (k.w.) said, “The Prophet (s.a.w.) was neither tall nor short.  He had 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 or after.”  Imam at-Tirmidzi (r.a.) said this hadits is hasan swahih.  Imam Ahmad (r.a.) in his narration recorded instead, “He was large of head and beard.”

Shaykh Ibrahim ibn Muhammad (r.a.), one of ‘Ali’s (k.w.) grandchildren, said that ‘Ali (k.w.) would say upon describing the Prophet (s.a.w.), “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 vigour, 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.’”  Imam at-Tirmidzi (r.a.) said this hadits is hasan gharib and its chain is not linked back to ‘Ali (k.w.).

Shaykh Hasan ibn ‘Ali (r.a.) said, “I queried my maternal uncle, Hind ibn Abi Halah, who was skilled at describing the Prophet’s (s.a.w.) 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 (s.a.w.) 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 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 vigour, 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.’”  Imam at-Tirmidzi (r.a.) narrated it in his Shama’il but not in the Sunan.

Shaykh Sammak ibn Harb (r.a.) narrated to Shaykh Shu’bah (r.a.) a hadits he had heard from Jabir ibn Samurah (r.a.) and he explained that the Prophet (s.a.w.) had a wide mouth and wide eyes, and that he had not fleshy heels.  Imam at-Tirmidzi (r.a.) said it is hasan swahih.

Jabir ibn Samurah (r.a.) also narrated that he once saw the Prophet (s.a.w.) 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.”  Imam at-Tirmidzi (r.a.) said this hadits is hasan gharib.  Its chain contains Shaykh al-Ash’ats (r.a.), whom some declared weak.  However, Imam adz- Dzahabi (r.a.) declared him fair and truthful in his hadits, hasan swadiq al-hadits.

al-Bara’ ibn ‘Azib (r.a.) 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 (s.a.w.).  His hair reached his shoulders.  He was very broad-shouldered, neither short nor tall.”  Imam at-Tirmidzi (r.a.) said it is hasan swahih.

al-Bara’ ibn ‘Azib (r.a.) was once asked, “Was the Prophet’s (s.a.w.) face like a sword (glistening like steel, or elongated)?”

He replied, “No, it was like the moon (shining with light, and round).” Imam at-Tirmidzi (r.a.) said it is hasan swahih.

‘Abdullah ibn al-Harits ibn Hazm (r.a.) said, “I never saw anyone that smiled more than Allah’s Messenger (s.a.w.).”  Imam at-Tirmidzi (r.a.) said this hadits is hasan gharib.

The same narrator also related, “The Prophet’s (s.a.w.) laughter consisted entirely in smiling.”  Imam at-Tirmidzi (r.a.) said this hadits is swahih gharib.

ibn ‘Abbas (r.a.) said, “The Prophet’s (s.a.w.) two front teeth were slightly spaced in between.  Whenever he spoke, something like light would be seen issuing from between them.”  Imam at-Tirmidzi (r.a.) narrated it in his Shama’il but not in the Sunan.

Anas ibn Malik (r.a.) said, “Allah’s Messenger (s.a.w.) 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."  Imam at-Tirmidzi (r.a.) related it in the Kitab al-Libas and said it is hasan swahih.

Abu Hurayrah (r.a.) said, “The Prophet (s.a.w.) was fair-skinned, as if he had been moulded in silver (completely unblemished, shining), and he had wavy hair.”  Imam at-Tirmidzi (r.a.) narrated it in his Shama’il but not in the Sunan.

Abu at-Tufayl (r.a.), the last of the companions to pass away, said, “I saw the Prophet (s.a.w.) and there is no one left on earth who saw him other than myself.”

Shaykh Sa`id al-Jurayri (r.a.) asked, “Describe him.”

He replied, “He was fair-skinned, handsome and engaging, and neither corpulent nor thin.”  Imam at-Tirmidzi (r.a.) narrated it in his Shama’il but not in the Sunan.


Consider the Flowers...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Does Allah (s.w.t.) Care?  How many times have we thought it was all a lie, a sham, a cruel joke?  How many times have we been down, fallen, kicked?  Has anyone ever thought that we had prayed and supplicated and asked to no avail?  Perhaps we should consider this.

There are species of orchids that look like bees, flies and spiders.  Biologists have discovered that the markings are more than just beautiful, they are practical as well.  Bees and other insects which need the nectar of the flower for food, use the colors as a type of road map to the nectar inside.  The more hidden the nectar by the design of the flower the more colourful the blossom.  When we think about that for a moment, Allah (s.w.t.) Put markings on flowers like an arrow at the McDonalds drive through.  How much care went into the design of a flower just so tiny insects could have sustenance?

Now, if Allah (s.w.t.) has Taken that much Care to Provide Guidance and Provision for the very least of His Creation, how much more will He Provide the same for His children?  Of course, like the insect sometimes, we have to look for the colours and follow them to their source.  God does not always drop the provision into our laps, but He always Gives us directions to find what we need.

So, today, if we catch ourselves wondering if Allah (s.w.t.) really Cares about our needs, we consider the flowers.  He Took Cares of the tiniest insects, why should He not Take Care of us?


Allah has Bestowed His Gifts of sustenance more freely on some of you than on others; those more Favoured are not going to throw back their gifts to those whom their right hands possess, so as to be equal in that respect.  Will they then deny the Favours of Allah? (Surah an-Nahl:71)

Names of the Prophet (s.a.w.) from Qur'an, Ahadits, Qaswa'id & Earlier Scriptures

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following commentary was originally by Shaykh Gibril Haddad.  This is the explanation of the names of the Prophet Muhammad (s.a.w.), as set forth by Shaykh al-Islam, the last of the major ahadits masters, Imam Jalal ad-Din as-Suyuthi (q.s.) in his book, ar-Riyadh al-Aniqa fi Sharh Asma’ Khayr al-Khaliqah Swallallahu ‘Alayhi wa Sallam, edited by the Lebanese ahadits scholar, Shaykh Abu Hajir Muhammad as-Sa`id ibn Basyuni Zaghlul (r.a.).

Imam as-Suyuthi (q.s.) wrote, “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 Honourable 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, we will see that the objects with the most names are those who commend the greatest endeavour and effort.

Some have said the Prophet (s.a.w.) has ninety-nine names, like the Beautiful Names of Allah (s.w.t.).  Shaykh ibn Dihyah (r.a.), however, averred three hundred names.  Imam Abu Bakr ibn al-‘Arabi (r.a.) in his commentary on Imam at-Tirmidzi’s (r.a.), Swahih, ‘Aridhat al-Ahwadzi bi Sharh Swahih at-Tirmidzi, mentioned one thousand names, some being mentioned in the Qur’an and ahadits while others are found in the ancient books.  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 Qadhi ‘Iyadh (r.a.) and Shaykh ibn Dihyah (r.a.) include those among the names.  This is what the large majority of the scholars, especially those of ahadits, have done with regard to Allah’s (s.w.t.).

As for the Prophet’s (s.a.w.) saying, “I have five names...”, as recorded in Swahih al-Bukhari and Swahih 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-uswul, that the number is not understood exclusively, al-‘adadu la yukhaswswasw.  How many ahadits have mentioned numbers which are not meant to convey exclusivity, for example, “Seven will enjoy the shade of Allah’s Throne”, as found in Swahih al-Bukhari, while other ahadits mention more than that; Shaykh Gibril Haddad has about seventy or more among the more famous ones.

Shaykh Gibril Haddad also considered 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 names”, “inna li asma’”, and some of the narrations also mentioned six instead of five, while Jubayr’s (r.a.) narration mentioned more than that.

Imam ibn ‘Asakir (r.a.) 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.”

Here now are the ahadits which number his names.  We have the hadits of Jubayr ibn Muth’im (r.a.); the hadits of Jabir ibn ‘Abdullah (r.a.); the hadits of Abu Musa al-Ash’ari (r.a.); the hadits of Hudzayfah ibn al-Yaman (r.a.); the hadits of ibn Mas’ud (r.a.); the hadits of ibn ‘Abbas (r.a.); the hadits of Abu al-Tufayl (r.a.); and the hadits of ‘Awf ibn Malik (r.a.).

Regarding the hadits of Jubayr ibn Muth’im (r.a.), his son, Muhammad ibn Jubayr (r.a.) narrated it from him as well as Nafi’ (r.a.), and Imam az-Zuhri (r.a.) took it from Muhammad (r.a.), and thence a large number of narrators, among them, Imam Sufyan ats-Tsawri (r.a.), Shaykh Shu’ayb (r.a.), Shaykh Mu’ammar (r.a.), Imam Malik (r.a.), Shaykh Muhammad ibn Maysarah (r.a.), and others.  It is found in Musnad Ahmad, Sunan at-Tirmidzi, and Shama’il at-Tirmidzi.  Also Imam Muslim (r.a.) recorded it from Shaykh Ishaq ibn Ibrahim al-Hanzali (r.a.) and others.

Imam as-Suyuthi (q.s.) narrated with his isnad that the Prophet (s.a.w.) said, “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 unbelief 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.”

Imam al-Bukhari (r.a.) in his Swahih and Imam Malik (r.a.) in his Muwaththa’ narrated it from Shaykh Mu’ammar (r.a.) without the words, ‘after whom there is no prophet’.  This is the last hadits in the Muwaththa’.  Imam ad-Darimi (r.a.) in his Sunan cited it from Shaykh ash-Shu’ayb (r.a.) with the words, ‘after whom there is no one’.   Imam al-Bukhari’s (r.a.) version adds that Shaykh Mu’ammar said, “I asked az-Zuhri, ‘What is al-‘Aqib?’  He replied, ‘The one after whom there is no prophet.’”

Imam al-Bayhaqi (r.a.) in Dala'il an-Nubuwwah narrated it from Shaykh Muhammad ibn Maysarah (r.a.) with the final words: “And I am the Concluder (al-‘Aqib), that is: ‘the Sealer’.”  Imam Ahmad (r.a.) in his Musnad and Imam al-Bayhaqi (r.a.) in the Dala’il also narrated it with the mere mention of the names without gloss, and with the addition of a sixth name: “I have 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 (s.a.w.) listed his names above as six, and this indicates that the mention of ‘five’ is not from the Prophet (s.a.w.), who only said: ‘names’.  Jubayr (r.a.) subsequently remembered whatever he remembered, or he mentioned some of them, and kept some of them to himself.

Regarding the hadits of Jabir ibn ‘Abdullah (r.a.), it is like the hadits of Jubayr (r.a.) 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.”

Imam ath-Thabarani (r.a.) narrated it in al-Jami’ al-Kabir and al-Jami’ al-Awsath.  Imam al-Haytsami (r.a.) said in Majma’ az-Zawa’id that its chain contains Shaykh ‘Urwah ibn Marwan (r.a.) who was said not to be strong, laysa bi al-qawi, that is he is merely acceptable, while the remainder of its narrators have been declared trustworthy.  Imam Abu Nu’aym (r.a.) also narrated it in Dala’il an-Nubuwwah from Imam ath-Thabarani (r.a.) with the wording: “And I am the Gatherer (al-Hashir) and the people will not be gathered anywhere else than at my feet.”

Regarding the hadits of Abu Musa al-Ash`ari (r.a.), Imam as-Suyuthi (q.s.) narrated with his isnad through Imam Abu Dawud ath-Thayalisi (r.a.) that the Prophet (s.a.w.) 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 Repentance (Nabi at-Tawbah), and the Prophet of Mercy (Nabi ar-Rahmah).”

Imam Muslim (r.a.) in his Swahih, Kitab al-Fadha’il, and Imam Abu Nu’aym (r.a.) narrated it in Hilyat al-Awliya’.  Imam Ahmad (r.a.) in his Musnad narrated it through one person without ‘and the Prophet of Repentance,’ and through Shaykh Yazid (r.a.) who retained it but replaced ‘the Prophet of Mercy,’ with “and of the Fierce Battle,” “Nabi al-Malhamah.”

Regarding the hadits of Hudzayfah (r.a.); Imam as-Suyuthi (q.s.) narrated with his isnad that Hudzayfah (r.a.) said, “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 ar-Rahmah).  And I am the Prophet of Repentance (Nabi at-Tawbah).  And I am the Final Successor (al-Muqfi).  And I am the Gatherer (al-Hashir) and the Prophet of the Great Battle (Nabi al-Malhamah).’”

Imam as-Suyuthi (q.s.) said that Imam Ahmad (r.a.) narrated it in his Musnad, and the sub-narrators are all the men of sound hadits except Shaykh ‘Asim ibn Bahdalah (r.a.).  Imam as-Suyuthi (r.a.) said he is tsiqah, trustworthy.  Imam al-Haytsami (r.a.) in Majma’ az-Zawa'id said the hadits is sound.

Regarding the hadits of ibn Mas’ud (r.a.), Imam as- Suyuthi (q.s.) narrated with his isnad that ibn Mas’ud (r.a.) said, “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 ar-Rahmah).’”  Imam ibn Hibban (r.a.) narrated it in his Swahih, and Imam al-Haytsami (r.a.) cited it in Mawarid azh-Zham’an.

Regarding the hadits of ibn ‘Abbas (r.a.), Imam as-Suyuthi (q.s.) narrated with his isnad through Imam ath-Thabarani (r.a.) that the Prophet (s.a.w.) 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).”  Imam ath-Thabarani (r.a.) said in his Swaghir that this hadits is not related from ibn ‘Abbas (r.a.) through any other chain, and Imam as-Suyuthi (q.s.) added that the chain is missing a link through Shaykh ad-Dahhak (r.a.) and ibn ‘Abbas (r.a.).  However, Shaykh Ahmad Shakir (r.a.), the late editor of Musnad Ahmad said in that book that Shaykh Abu Janab al-Kalbi (r.a.) narrated from Shaykh al-Dahhak, “I was ibn ‘Abbas’ neighbour for seven years.”  Imam al-Haytsami (r.a.) mentioned the hadits in Majma’ az-Zawa’id but did not say anything about it.

Regarding the hadits of Abu at-Tufayl (r.a.), this is the swahabah, ‘Amir ibn Watsilah ibn ‘Abdullah al-Bakri al-Laytsi (r.a.).  He related the hadits recorded by Imam Muslim (r.a.), Imam Abu Dawud (r.a.), and Imam ibn Majah (r.a.) in their books of manasik whereby the Prophet (s.a.w.) would touch the Black Stone with his camel-prod, mihjan, while circumambulating on top of his mount and then kiss it.

Imam as-Suyuthi (q.s.) narrated with his isnad, having heard this from Imam Muhammad ibn Abu al-Hasan ash-Shadzili (q.s.) and Abu Hurayrah ‘Abd ar-Rahman ibn Abu al-Hasan ash-Shadzili (q.s.) and others: From Isma’il Abu Yahya at-Taymi, from Shaykh Sayf ibn Wahb (r.a.) who heard Abu at-Tufayl (r.a.) say, “The Prophet (s.a.w.) said, ‘I have ten names in the Presence of my Lord.’”

Abu at-Tufayl (r.a.) 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).’”

Shaykh Sayf ibn Wahb (r.a.) said, “I related this hadits to Abu Ja’far and he said, ‘O Sayf al-Mullah!  Shall I tell you the two missing names?’  I said yes, and he said, ‘YaSin and ThaHa.’”

Imam ibn Mardawayh (r.a.) in his Tafsir, Shaykh Abu Nu’aym (r.a.) in his Dala’il, and Imam ad-Daylami (r.a.) in Musnad al-Firdaws all cited it with their chains through Abu Yahya al-Taymi.  Imam ibn Dihyah (r.a.) said, “This is a worthless chain, as it revolves around a forger, Yahya al-Taymi and a weak narrator Sayf ibn Wahb.”

Imam az-Zabidi (r.a.) cited it in his Ithaf as-Sadat al-Muttaqin.  He mentioned that Imam ibn Dihyah (r.a.) cited it also in his al-Muswthafa, and al-Taymi is a forger while Imam Ahmad (r.a.) said that Shaykh Sayf ibn Wahb (r.a.) is weak.

Regarding the hadits of `Awf ibn Malik (r.a.), Imam as-Suyuthi (q.s.) narrated with his isnad back to Shaykh Abu Nu’aym (r.a.) that ‘Awf ibn Malik (r.a.) said, “One day, the Prophet (s.a.w.) 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.”

Regarding the names of the Prophet (s.a.w.) that have been verified, Imam as-Suyuthi (r.a.) in ar-Riyadh al-Aniqa, and Imam an-Nawawi (r.a.) in Tahdzib al-Asma’ wa asw-Swifat that most of the Prophet’s (s.a.w.) 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 appellation.  We have established a list of three hundred and forty-odd names divided among sections.  The commentary and referencing of each name follows the list.

Names of the Prophet (s.a.w.) Explicitly Mentioned in the Qur’an:
1. Muhammad, The Praised One;
2. Ahmad, The Most Deserving of Praise;
3. al-Ahsan, The Most Beautiful, The Best;
4. Udzun Khayr, Friendly Ear;
5. al-‘Ala, The Highest in All Creation;
6. al-Imam, The Leader;
7. al-Amin, The Dependable;
8. an-Nabi, The Prophet;
9. al-Ummi, The Unlettered;
10. Anfas al-‘Arab, The Most Precious of the Arabs;
11. Ayatullah, The Sign of Allah;
12. Alif Lam Mim Ra;
13. Alif Lam Mim Swad;
14. al-Burhan, The Proof;
15. al-Bashir, The Bringer of Glad Tidings;
16. al-Baligh, The Very Eloquent One;
17. al-Bayyinah, The Exposition;
18. Tsani Itsnayn, The Second of Two;
19. al-Haris, The Insistent One;
20. al-Haqq, The Truth Itself;
21. Ha Mim;
22. Ha Mim ‘Ayn Sin Qaf;
23. al-Hanif, The One of Primordial Religion;
24. Khatim an-Nabiyyin, The Seal of Prophets;
25. al-Khabir, The Knowledgeable One;
26. ad-Da’i, The Summoner;
27. Dzu al-Quwwah, The Strong One;
28. Rahmatan li al-‘Alamin, A Mercy for the Worlds;
29. ar-Ra’uf, The Gentle One;
30. ar-Rahim, The Compassionate One;
31. ar-Rasul, The Messenger;
32. Sabilillah, The Path to Allah;
33. as-Siraj al-Munir, The Light-Giving Lamp;
34. ash-Shaahid, The Witness;
35. ash-Shahiid, The Giver of Testimony;
36. asw-Swahib, The Companion;
37. asw-Swidq, Truthfulness Itself;
38. asw-Swirat al-Mustaqim, The Straight Way;
39. Tha Sin;
40. Tha Sin Mim;
41. Tha Ha;
42. al-‘Amil, The Worker;
43. al-‘Abd, The Slave;
44. ‘Abdullah, Slave of Allah;
45. al-‘Urwat al-Wutsqah, The Sure Rope;
46. al-‘Aziz, The Mighty One, The Dearest One;
47. al-Fajr, The Dawn;
48. Fadhlullah, Allah's Grace;
49. Qadamu Swidq, Truthful Ground;
50. al-Karim, The Generous One;
51. Kaf Ha’ Ya’ ‘Ayn Swad;
52. al-Lisan, Language Itself;
53. al-Mubashshir, The Harbinger of Goodness;
54. al-Mubin, The Manifest;
55. al-Muddatstsir, The Cloaked One;
56. al-Muzzammil, The Enshrouded One;
57. al-Mudzakkir, The Reminder;
58. al-Mursal, The Envoy;
59. al-Muslim, The One Who Submits;
60. al-Mashhud, The One Witnessed To;
61. al-Muswaddiq, The Confirmer;
62. al-Muta’, The One Who is Obeyed;
63. al-Makin, The Staunch One;
64. al-Munadi, The Crier;
65. al-Mundzir, The Admonisher;
66. al-Mizan, The Balance;
67. an-Naas, Humanity;
68. an-Najm, The Star;
69. al-Tsaqib, The Sharp-Witted One;
70. an-Nadzir, The Warner;
71. Ni’matullah, Allah’s Great Favour;
72. an-Nur, The Light;
73. Nun;
74. al-Hadi, Guidance Itself;
75. al-Wali, The Ally;
76. al-Yatim, The Orphan, The Unique One; and
77. Ya Sin.

Names of the Prophet (s.a.w.) Mentioned in the Qur’an as verbs:
78. Akhidh asw-Swadaqat, The Collector of Alms;
79. al-Amir, The Commander;
80. an-Nahi, The Forbidder;
81. at-Tali, The Successor;
82. al-Hakim, The Arbitrator;
83. adz-Dzakir, The Rememberer;
84. ar-Radi, The Acquiescent;
85. ar-Raghib, The Keen;
86. al-Wadi’, The Deposer;
87. Rafi’ adz-Dzikr, The One of Exalted Fame;
88. Rafi’ ad-Darajat, The One of The Exalted Ranks;
89. as-Sajid, The Prostrate;
90. asw-Swabir, The Long-Suffering;
91. as-Sadi’, The Conqueror of Obstacles;
92. asw-Swafuh, The Oft-Forgiving;
93. al-‘Abid, The Worshipful;
94. al-‘Aalim, The Knower;
95. al-‘Alim, The Deeply Aware;
96. al-‘Afuw, The Grantor of Pardon;
97. al-Ghalib, The Victor;
98. al-Ghani, The Free from Want;
99. al-Muballigh, The Bearer of News;
100. al-Muttaba’, He Who is Followed;
101. al-Mutabaththil, The Utter Devotee;
102. al-Mutarabbisw, The Expectant On;
103. al-Muhallil, The Dispenser of Permissions;
104. al-Muharrim, The Mandator of Prohibitions;
105. al-Murattil, The Articulate;
106. al-Muzhakki, The Purifier;
107. al-Muswabbih, The Lauder;
108. al-Musta’idz, The Seeker of Refuge;
109. al-Mustaghfir, The Seeker of Forgiveness;
110. al-Mu’min, The Believer, The Grantor of Safety;
111. al-Mushawir, The Consultant;
112. al-Muswalli, The Prayerful;
113. al-Mu’azzaz, The Strengthened One;
114. al-Muwaqqar, The One Held in Awe;
115. al-Ma’swum, The Infallible;
116. al-Manswur, The One with Divine Aid;
117. al-Mawla, The Master of Favours and Help;
118. al-Mu’ayyad, The Recipient of Support;
119. an-Nasib, The One Who Makes Great Effort;
120. al-Hadi, The Guide; and
121. al-Wa’izh, The Exhorter.

Names of the Prophet (s.a.w.) in the ahadits and other Scripture:
122. Ajir, The Saved One;
123. Uhyad, The Dissuader;
124. Ahhad, The Peerless One;
125. Akhumakh, Of Sound Submission;
126. al-Atqa, The Most God-Fearing;
127. al-Abar, The Most Righteous One. The Most Pious One;
128. al-Abyad, The Fairest One;
129. al-Aghar, The Most Radiant One;
130. al-Anfar, The One with the Largest Assembly;
131. al-Aswdaq, The Most Truthful;
132. al-Ajwad: The Most Bounteous;
133. Ashja’ an-Naas, The Most Courageous of Humanity;
134. al-Akhidz bi al-Hujuzat, The Grasper of Waist-Knots;
135. Arjah an-Nas ‘Aqlan, The Foremost in Humanity’s Intellect;
136. al-‘Alamubillah, The Foremost in Knowledge of Allah;
137. al-Akhsha Lillah, The Foremost in Fear of Allah;
138. Afswah al-‘Arab, The Most Articulate of the Arabs;
139. Aktsaru al-Anbiya’i Tabi’an, The Prophet with the Largest Following;
140. al-Akram, The One Held in Highest Honour;
141. al-Iklil, The Diadem;
142. Imam an-Nabiyyin, The Leader of Prophets;
143. Imam al-Muttaqin, The Leader of the Pious;
144. Imam an-Nas, The Leader of Humanity;
145. Imam al-Khayr: The Good Leader;
146. al-Aman, The Safeguard;
147. Amanat asw-Swahabih, The Keeper of His Companions’ Trust;
148. al-Awwal, The First;
149. al-Akhir, The Last;
140. Ukhrayah, The Last of the Prophets, [His name in the Torah];
141. al-Awwah, The One Who Cries Out;
142. al-Abtahi, The One from Bitah [The area between Makkah and Mina];
143. al-Bariqlit, al-Barqalitus, The Paraclete, The Spirit of Holiness, The Innocent;
144. al-Bathin, The Hidden One in His Station;
145. Bim’udzma’udz [One of his names in the Torah];
146. al-Bayan, The Exposition;
147. at-Taqi’, The One Who Guards Himself;
148. at-Tihami, The One from Tihama [the lowlands of the Hijaz];
149. ats-Tsimal, The Protector;
150. al-Jabbar, The Fierce One;
151. al-Khatim, The Sealer;
152. al-Hashir, The Gatherer;
153. Hat Hat [His name in the Psalms of David];
154. al-Hafizh, The Preserver;
155. Hamid, The Who Praises and is Praised;
156. Hamil liwa’ al-Hamd, Bearer of the Flag of Praise;
157: Habibullah, Allah’s Beloved;
158. Habib ar-Rahman, The Beloved of the Merciful;
159. Habitan [His name in the Injil];
160. al-Hujjah, The Proof;
162. Hirzan li al-‘Ayn, A Barrier against the Evil Eye;
163. al-Hasib, The Sufficient, The Highborn;
164. al-Hafizh, The Keeper and Guardian;
165. al-Hakim, The Wise;
166. al-Halim, The Forbearing;
167. Hammitayah, Guardian of Sanctity;
168. al-Humayd, The Praised One;
169. al-Hamiid, The Praised One;
170. al-Hayy: The Living One;
171. Khazin Mal Allah, Allah’s Treasurer;
172. al-Khashi’, The Fearful;
173. al-Khadi’, The Submissive;
174. Khathib an-Nabiyyin, The Orator of the Prophets;
175. Khalilullah, Allah’s Bosom Friend;
176. Khalifatullah, Allah’s Vicegerent;
177. Khayr al-‘Alamin, The Greatest Goodness in the Worlds;
178. Khayr al-Khalqillah, The Best in Allah’s Creation;
179. Khayru Hadzhi al-Ummah, The Best of This Community;
180. Dar al-Hikmah, The Abode of Wisdom;
181. ad-Damigh, The Refuter of Falsehoods;
182. adz-Dzikr, The Remembrance;
183. adz-Dzakkar, The One Who Remembers Much;
184. ar-Raafi’, The Exalter;
185. Rakib al-Buraq, The Rider of the Buraq;
186. Rakib al-Jamal, The Rider of the Camel;
187. Rahmatun Muhdat, Mercy Bestowed;
188. Rasul ar-Rahmah, The Emissary of Mercy;
189. Rasul ar-Raha’, The Emissary of Relief;
190. Rasul al-Malahim or Nabi al-Malahim, The Emissary of Battles or The Prophet of Battles;
191. Rukn al-Mutawadhi’in, The Pillar of the Humble;
192. ar-Rahhab, The Most Fearful;
193. Ruh al-Haqq: The Spirit of Truth;
194. Ruh al-Quddus: The Spirit of Holiness;
195. az-Zahid, The Ascetic;
196. az-Zaki, The Pure;
197. az-Zamzami, The Heir of Zamzam;
198. Zaynu man Wafa’ al-Qiyamah, The Ornament of All on the Day of Judgment;
199. Swabiq, Foremost;
200. Sarkhatilos [Paraclete in Syriac];
201. Sa’id, Felicitous;
202. as-Salam, Peace;
203. Sayyid an-Nas, The Master of Humanity;
204. Sayyid Walad Adam, The Master of the Children of Adam;
205. Sayfullah, Allah’s Sword;
206. ash-Shari’, The Law-Giver;
207. ash-Shafi’i, The Intercessor;
208. ash-Shafi’, The Constant Intercessor;
209. al-Mushaffa’, The One Granted Intercession;
210. ash-Shakir, The Thankful One;
211. ash-Shakkar, The One Who Thanks Much;
212. ash-Shakur, The Ever-Thankful;
213. Swahib at-Taj, The Owner of the Crown;
214. Swahib al-Hujja, The Bringer of The Proof;
215. Swahib al-Hawd: The Owner of the Pond;
216. Swahib al-Kawtsar, The Owner of the River of Kawtsar;
217. Swahib al-Hatim, The Lord of the Court before the Ka’bah;
218. Swahib al-Khatim, The Owner of the Seal;
219. Swahibu Zamzam, The Owner of Zamzam;
220. Swahib as-Sulthan, The Possessor of Authority;
221. Swahib as-Sayf, The Bearer of the Sword;
222. Swahib ash-Shafa’at al-Kubra, The Owner of the Great Intercession;
223. Swahib al-Qadhib, The Bearer of the Rod;
224. Swahib al-Liwa’, The Bearer of the Flag;
225. Swahib al-Mahshar, The Leader of the Gathering;
226. Swahib al-Mudarra’ah, The Wearer of Armour;
227. Swahib al-Mash’ar, The Owner of the Landmark;
228. Swahib al-Mi’raj, The One Who Ascended;
229. Swahib al-Maqam al-Mahmud, The One of Glorified Station;
230. Swahib al-Minbar, The Owner of the Pulpit;
231. Swahib an-Na’layn, The Wearer of Sandals;
232. Swahib al-Hirawah, The Bearer of the Cane;
233. Swahib al-Wasilah, The Possessor of the Means;
234. Swahib Laa Ilaha illa Allah, The Teacher of ‘There is no god but Allah’;
235. asw-Swadiq, The Truthful;
236. al-Maswduq, The Confirmed;
237. asw-Swalih, The Righteous One;
238. adh-Dhabith, The Controller;
239. adh-Dhahuk, The Cheerful One;
240. ath-Thahir, The Ritually Pure One;
241. Tab Tab, Of Blessed Memory [His Name in the Torah];
242. ath-Thayyib, The Salutary One, The Fragrant One;
243. azh-Zhahir, The Prevailer;
244. al-‘Aqib, The Last in Succession;
245. al-‘Adl, The Just;
246. al-‘Arabi, The Arab, The Speaker of Arabic;
247. ‘Iswmatullah, Allah’s Protection;
248. al-‘Azhim, The Tremendous;
249. al-‘Afif, The Chaste;
250. al-‘Ali, The High;
251. al-Ghafur, The Frequent and Abundant Forgiver;
252. al-Ghaysh, Rain, Help [Especially in the elements];
253. al-Fatih, The Conqueror;
254. al-Fariq, The Separator between Good and Evil;
255. Farqilitah, The Paraclete;
256. Fart, The Scout;
257. al-Faswih, The Highly Articulate One;
258. Falah, Felicity;
259. Fi’at al-Muslimin, The Main Body of the Muslims;
260. al-Qa’im, The One Who Stands and Warns, The Establisher;
261. Qassim, The Distributer;
262. Qa’id al-Khayr, The Leader Who Guides to Goodness;
263. Qa’id al-Ghurr al-Muhajjalin, Leader of the Bright-Limbed Ones;
264. al-Qattal: The Dauntless Fighter;
265. Qutham, Of Perfect Character, Gifted with Every Merit;
266. Qudmayah, The First of the Prophets [His name in the Torah];
267. al-Qurayshi, The One from Quraysh;
268. al-Qarib, The Near One;
269. al-Qayyim, The Righteous Straightener of the Community;
270. al-Kaff, The One Who Puts a Stop to Disobedience;
271. al-Majid, The Glorifier;
272. al-Mahi, The Eraser of Disbelief,
273. al-Ma’mun, The One Devoid of Harm;
274. al-Mubarak, The Blessed;
275. al-Muttaqi’, The God-Conscious;
276. al-Mutamakkin, The One Made Firm and Established;
277. al-Mutawakkil, The One Completely Dependent upon Allah;
278. al-Mujtabah, The Elect;
279. al-Mukhbit, The Humble before Allah;
280. al-Mukhbir, The Bringer of News;
281. al-Mukhtar, The Chosen One;
282. al-Mukhlisw, The Perfectly Sincere One;
283. al-Murtajah, The Much Anticipated One;
284. al-Murshid, The Guide;
285. Marhamah, General Amnesty;
286. Malhamah, Great Battle;
287. Marghamah, Greater Force;
288. al-Musaddad, Made Righteous;
289. al-Mas’ud, The Fortunate;
290. al-Masih, The Anointed;
291. al-Mashfu’, Granted Intercession;
292. Mushaqqah or Mushaffah, Praised One;
293. al-Muswthafa, The One Chosen and Purified;
294. al-Muswlih, The Reformer;
295. al-Muthahhir or al-Muthahhar, The Purifier or The Purified One;
296. al-Muthi’, The Obedient One;
297. al-Mu’thi, The Giver;
298. al-Mu’aqqib, The One Who Comes Last in Succession;
299. al-Mu’allim, The Teacher;
300. al-Mifdhal, The Most Generous;
301. al-Mufadhdhal: Favoured Above All Others;
302. al-Muqaddas, The One Held Sacred;
303. Muqim as-Sunnah, The Founder of The Way;
304. al-Mukrim, The One Who Honoured Others;
305. al-Makki, The Makkan;
306. al-Madani, The Madinan;
307. al-Muntakhab, The Chosen One;
308. al-Munhaminnah, The Praised One [in Syriac];
309. al-Munswif: The Equitable One;
310. al-Munib, The Oft-Repentant One;
311. al-Muhajir: The Emigrant;
312. al-Mahdi, The Well-Guided One;
313. al-Muhaymin, The Watcher;
314. al-Mu’tamin, The One Given the Trust;
315. Musal, The One Mercy was Shown. [In the Torah.];
316. Madz Madz or Mudz Mudz or Midz Midz, Of Blessed Memory;
317. an-Nasikh, The Abrogater;
318. an-Nashir, The Proclaimer;
319. an-Naswih, The Most Sincere Adviser;
320. an-Naswir, The Helper;
321. Nabi al-Marhamah, The Prophet of General Amnesty;
322. an-Nasib, The One of High Lineage;
323. an-Naqiy, The Limpid One;
324. an-Naqib, Trustee. Guarantor;
325. al-Hashimi, The One of Hashim’s Line;
326. al-Wasith, Central in Relation to All the Noble Families;
327. al-Wa’id, The Harbinger of Terrible News;
328. al-Waswilah, The Means;
329. al-Wafi, Holder of His Promise;
330. Abu al-Qasim, Father of Qasim;
331. Abu Ibrahim, Father of Ibrahim;
332. Abu al-Mu’minin, Father of the Believers; and
333. Abu al-Aramil, Father of Widows.

Additional names from Imam al-Jazuli’s (q.s.) Dala’il al-Khayrat:
334. Wahid, Unique;
335. Sayyid, Master;
336. Jami’, Unifier;
337. Muqtafi, Imitated One;
338. Kamil, Perfect One;
339. Swafi’allah, Allah’s Chosen and Purified One;
340. Naji’allah, Allah’s Intimate Friend;
341. Kalimullah, Conversant with Allah;
342. Muhyin, Giver of Life;
343. Munajji, Saviour;
344. Ma’lum, One of Known Position;
345. Shahir, Famous;
346. Mashhud, Visible;
347. Miswbah, Lamp;
348. Mad’uw, One Called Upon;
349. Mujib, One Responsive to Requests;
350. Mujab, One Whose Request is Granted;
351. Hafiy, Affectionate and Kind;
352. Mukarram, Highly Honoured;
353. Matin, Steadfast;
354. Mu’ammil, Rouser of Hope;
355. Waswul, One Who Grants Access to the Divine;
356. Dzu Hurmah, One with Sanctity;
357. Dzu Makanah, One of Eminent Station;
358. Dzu ‘Izz, One Endowed with Might;
359. Dzu Fadhl, Pre-Eminent;
360. Ghawts, Helper;
361. Ghayyats, Prompt and Frequent Helper;
362. Hadiyyatullah, Allah's Gift;
363. Swirathullah, Way to Allah;
364. Dzikrullah, Remembrance of Allah;
365. Hizbullah, Party of Allah;
366. Muntaqa, Carefully Selected;
367. Abu ath-Thahir, Father of Purity;
368. Barr, Pious, Dutiful;
369. Mubirr, He Who Overcomes;
370. Wajih: Distinguished In Allah’s Sight;
371. Naswih, One Who Excels at Sincere Advice;
372. Wakil, Trustee, Dependable;
373. Kafil, Guarantor. Guardian;
374. Shafiq, Solicitous. Tender;
375. Ruh al-Qist, Spirit of Justice;
376. Muktafi, He Who is Content with Little;
377. Baligh, One Who Has Reached His Goal;
378. Shafi’, Healer;
379. Waswil, One Who has Reached His Goal;
380. Mawswul, Connected;
381. Sa’iq, Mindful Conductor;
382. Muhdi, Guide;
383. Muqaddam, Pre-eminent One;
384. Fadhil, Most Excellent One;
385. Miftah, Key;
386. Miftah ar-Rahmah, Key to Mercy;
387. Miftah al-Jannah, Key to Paradise;
388. ‘Alam al-Iman, Standard of Belief;
389. ‘Alam al-Yaqin: Standard of Certainty;
390. Dalil al-Khayrat, Guide to Good Things;
391. Muswahhih al-Hasanat, Ratifier of Good Deeds;
392. Muqil al-‘Atsarat, Dismisser of Private Faults;
393. Swafuh ‘an az-Zallat, One Who Disregards Lapses;
394. Swahib al-Qadam: Possessor of The Foothold;
395. Makhswusw bi al-`Izz, Alone to be Granted Might;
396. Makhswusw bi al-Majd, Alone to be Granted Glory;
397. Makhswusw bi ash-Sharaf, Alone to be Granted Honour;
398. Swahib al-Fadhilat, Possessor of Greatest Pre-Eminence;
399. Swahib al-Izar, Wearer of the Loin-Wrap;
400. Swahib ar-Rida’, Wearer of the Cloak;
401. Swahib ad-Darajat ar-Rafi’a, Possessor of the Highest Degree;
402. Swahib al-Mighfar, Possessor of the Helmet;
403. Swahib al-Bayan, Spokesman;
404. Muthahhar al-Janan, Purified of Heart;
405. Swahih al-Islam, Completer of Islam;
406. Sayyid al-Kawnayn, Master of Humanity and Jinn;
407. ‘Ayn an-Na’im. Spring of Bliss, Bliss Itself;
408. ‘Ayn al-Ghurr, Spring of the Radiant Ones, Radiance Itself;
409. Sa’dullah, Felicity Bestowed by Allah;
410. Sa’d al-Khalq, Felicity Bestowed upon Creation;
411. Khathib al-Umam, Orator to the Nations;
412. ‘Alam al-Huda, Flag of Guidance;
413. Kashif al-Kurab, Remover of Adversities;
414. Rafi’ ar-Rutab, Raiser of Ranks;
415. ‘Izz al-‘Arab, Might and Glory of the Arabs;
416. Swahib al-Faraj, Bringer of Deliverance;

The following is Imam al-Jazuli’s (q.s.) invocation at the end of his list of the Prophet’s (s.a.w.) names: “O Allah, O our Lord!  For the honour 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.”