Explaining the Discrepancy in the Names of the Prophet (s.a.w.) from Ahadits

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

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

Imam as-Suyuthi (q.s.) wrote, “It is my hope that Allah (s.w.t.) Accept this book, and that through this book, I will gain the Messenger’s (s.a.w.) intercession.  Perhaps it shall be that Allah (s.w.t.) 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 noted 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 the Arabs 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 Imam Abu al-Khaththab ‘Umar ibn al-Hasan 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.) Names. 

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 part of qawa’id al-uswul, one of the rules of the principles, al-‘adadu la yukhaswswasw, that the number is not understood exclusively.  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.  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 Sayyidina Jubayr ibn Muth’im’s (r.a.) narration mentioned more than that. 

Imam Tsiqat ad-Din Abu al-Qasim ‘Ali ibn al-Ḥasan 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 Sayyidina Jubayr ibn Muth’im (r.a.); the hadits of Sayyidina Jabir ibn ‘Abdullah (r.a.); the hadits of Abu Musa ‘Abdullah ibn Qays al-Ash’ari (r.a.); the hadits of Sayyidina Hudzayfah ibn al-Yaman (r.a.); the hadits of Sayyidina Abu ‘Abd ar-Rahman ‘Abdullah ibn Mas’ud (r.a.); the hadits of Sayyidina ‘Abdullah ibn ‘Abbas (r.a.); the hadits of Sayyidina Abu ath-Thufayl ‘Amir ibn Watsilah al-Kinani (r.a.); and the hadits of Sayyidina ‘Awf ibn Malik (r.a.). 

Regarding the hadits of Sayyidina Jubayr ibn Muth’im (r.a.), his son, Shaykh Muhammad ibn Jubayr (r.a.) narrated it from him as well as Imam Nafi’ Abu Ruwaym ibn ʽAbd ar-Rahman al-Madani (r.a.), and Imam Muhammad ibn Muslim ibn Shihab az-Zuhri (r.a.) took it from Shaykh Muhammad (r.a.), and thence a large number of narrators, among them, Imam Abu ‘Abdullah Sufyan ibn Sa’id ats-Tsawri (r.a.), Imam Abu ‘Abdullah Malik ibn Anas (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 Abu ‘Abdullah Muhammad ibn Isma’il 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 Abu Muhammad ‘Abdullah ibn ‘Abd ar-Rahman 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 (r.a.) said, “I asked az-Zuhri, ‘What is al-‘Aqib?’  He replied, ‘The one after whom there is no prophet.’” 

Imam Abu Bakr Ahmad ibn Husayn 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 Sayyidina Jabir ibn ‘Abdullah (r.a.), it is like the hadits of Sayyidina 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 Abu al-Qasim Sulayman ibn Ayyub 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 wa Manba’ al-Fawa’id, that its chain contains Shaykh ‘Urwah ibn Marwan (r.a.) who was laysa bi al-qawi, said not to be strong, that is he is merely acceptable, while the remainder of its narrators have been declared tsiqah, trustworthy.  Imam Abu Nu’aym Ahmad ibn ‘Abdullah al-Aswbahani (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 Sayyidina Abu Musa al-Ash`ari (r.a.), Imam as-Suyuthi (q.s.) narrated with his isnad through Imam Abu Dawud Sulayman ibn 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 Sayyidina Hudzayfah (r.a.); Imam as-Suyuthi (q.s.) narrated with his isnad that Sayyidina 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 Shibab ad-Din Abu al-‘Abbas Ahmad ibn Muhammad ibn Hajr al-Haytsami (r.a.) cited it in Mawarid azh-Zham’an. 

Regarding the hadits of Sayyidina 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 Sayyidina ibn ‘Abbas (r.a.) through any other chain, and Imam as-Suyuthi (q.s.) added that the chain is missing a link through Sayyidina adh-Dhahhak ibn Qays al-Fihri (r.a.) and Sayyidina 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 Sayyidina adh-Dhahhak (r.a.), “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 Sayyidina Abu ath-Thufayl (r.a.), this is the swahabah, Sayyidina ‘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 Abu ‘Abdullah Muhammad ibn Yazid ibn Majah (r.a.), in their books of manasik, whereby the Prophet (s.a.w.) would touch the Black Stone with his mihjan, camel-prod, 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 Shaykh 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.’” 

Sayyidina Abu ath-Thufayl (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-Mulla!  Shall I tell you the two missing names?’  I said yes, and he said, ‘YaSin and ThaHa.’” 

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

Imam al-Murtadha al-Husayni Muhammad ibn Muhammad 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 Sayyidina ‘Awf ibn Malik (r.a.), Imam as-Suyuthi (q.s.) narrated with his isnad back to Imam Abu Nu’aym (r.a.) that Sayyidina ‘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 Abu Zakariya Yahya ibn Sharaf an-Nawawi (r.a.), in Tahdzib al-Asma’ wa asw-Swifat; wrote 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.