His Names (Part 5)



Names are formulated in several ways. They are either composed of one word or more than one word, being ascribed or innovated. All of them are either proper nouns, being designated accordingly, without necessarily being meaningful, or they are attributes, necessitating a meaning.

The scholars have narrated many names in regards to Rasool’Allaah (salla’Allaahu ‘alayhi wa sallam), most of the names being attributes. Some of the names are directly predicated to him. [1]

The names which are narrated in respect to him (salla’Allaahu ‘alayhi wa sallam) are:


1) Muhammad (The Praised) [2]

2) Ahmad (The Most Praised)

3) al-Ameen (The Trustworthy)

4) al-Ummee (The Illiterate) [3]

5) al-Haashir (The Assembler) [4]

6) al-Khaatim (The Seal) [5]

7) ar-Rasool (The Messenger)

8) ash-Shaahid (The Witness) [6]

9) adh-Dhahook (The Humorous) [7]

10) al-‘Aaqib (The Last) [8]

11) al-Faatih (The Opener) [9]

12) al-Qattaal (The Warrior) [10]

13) al-Qutham (The Generous) [11]

14) al-Maahee (The Eradicator) [12]

15) al-Mustafaa (The Chosen)

16) al-Mubashir (The Bringer of Glad Tidings) [13]

17) al-Mutawakkil (The One who has Reliance upon Allaah)

18) al-Muqaffee (The Final) [14]

19) an-Nabee (The Prophet)

20) an-Nadheer (The Warner)

21) Nabee at-Tawbah (The Prophet of Forgiveness)

22) Nabee ar-Rahmah (The Prophet of Mercy)

23) Nabee al-Malaahim (The Prophet of War)


In relation to these twenty three names, most of them are derived from his attributes, and they will be explained in this book under the chapter al-Ghareeb, if Allaah so wills. [15]



[1] From amongst them is what is narrated in al-Bukhaaree [no. 3532] regarding the ahadeeth of the anbiyaa’, and [no. 4896] in relation to the tafseer of soorah as-Saff. In addition, that which is narrated in Muslim [no. 2355] in the chapter of al-Fadaa’il, the section regarding his names (salla’Allaahu ‘alayhi wa sallam).

Related by al-Bukhaaree in his Saheeh [no. 4838] regarding the tafseer of:

“Verily, We have sent you as a Shaahid (witness), as a Mubashir (bringer of glad tidings), and as a Nadheer (warner).” (soorah as-Saff: 8)

‘Abd Allaah bin ‘Amr bin al-‘Aas (radhiya’Allaahu ‘anhumaa) narrated the verse in the Qur’aan:

“Verily, We have sent you as a Shaahid (witness), as a Mubashir (bringer of glad tidings), and as a Nadheer (warner).” (soorah as-Saff: 8)

Which in the Qur’aan appears in the Tawrah as thus:

“O Prophet! Verily We have sent you as a Shaahid (witness), as a Mubashir (bringer of glad tidings), as a Nadheer (warner) and as a Hirz (protector for the illiterates (i.e the Arabs)). You are My Slave and My Apostle, and I have named you al-Mutawakkil (one who depends upon Allaah). You are neither hard hearted, nor of fierce character, nor one who shouts in the markets. You do not return evil, but excuses and forgives. Allaah will not take you unto Him until He guides through you a crocked (curved) nation on the right path by causing them to say ‘Laa ilaaha illa Allaah‘. With such a statement, He will cause to open blind eyes, deaf ears and sealed hearts.”‘

al-Imaam Ibn al-Qayyim stated in Jalaa’ al-Afhaam fee Fadhl as-Salaah wa as-Salaam ‘alaa Muhammad Khayr al-Anaam, (p. 178 with tahqeeq from my father and ash-Shaykh Shu’ayb al-Arnaa’oot, published by Maktabah al-‘Uroobah in Kuwait):

“Him being called with this name – Muhammad – is due to it containing the meaning of praise as he is praised by Allaah, by the His Angels, by his fellow Messengers, by all the people of the earth, even though some of them disbelieve in him, and indeed in him is the perfection of qualities which are praised by every living creature.”

See the conclusion of this section of his statement as it is beneficial inshaa’Allaah.

[2] Ibn Faaris stated in his treatise asmaa’ Rasool’Allaah (salla’Allaahu ‘alayhi wa sallam) wa ma’aaneehaa (with taqheeq by al-Ustaadh Maajid adh-Dhahabee p. 30, published by Jam’iyyah ihyaa’ at-Turaath al-Islaamee in Kuwait):

“It is a name taken from from al-Hamd. …it is said: ‘If a praised man (mahmood) reaches the limits of his praise and is consummated with goodness and virtue, he is known as Muhammad.'”

[3] See Majaalis fee Seerah an-Nabee (p. 29 – 31) and the section I wrote regarding the ‘illiterate Messenger of Allaah’ (salla’Allaahu ‘alayhi wa sallam) within my introduction of the book I’alaan as-Saa’ileen by Ibn Tooloon ad-Dimishqi (p. 15 – 17, 2nd edition, published by Mu’asasah ar-Risaalah, Beirut).

[4] The one whom the people will gather at his feet on yawm al-Qiyaamah. Ibn Faaris stated in asmaa’ Rasool’Allaah (salla’Allaahu ‘alayhi wa sallam) wa ma’aaneehaa (p. 32):

“Its meaning is that he will precede (the people) and they will be behind him, because he will be the first to be raised from the grave and followed by the children of Aadam who will follow him.”

[5] al-Haafith al-Bayhaqee stated in Shu’ab al-Eemaan (p. 177, Volume 2, published by Daar al-Kutub al-‘Ilmiyyah, Beirut):

al-Khaatim is the one whom there is no prophet after, like there is nothing after a matter has been decreed; like there is nothing after a book has been printed, and like there is nothing taken out from a sealed bag.”

[6] This has been mentioned in the Holy Qur’aan in the statement of the Most High:

How (will it be) then, when We bring from each nation a witness and We bring you as a Shaheed (witness) against these people? (soorah an-Nisaa’: 41)

[7] Ibn Faaris stated in asmaa’ Rasool’Allaah (salla’Allaahu ‘alayhi wa sallam) wa ma’aaneehaa (p. 36 – 37) : “And it is said that he (salla’Allaahu ‘alayhi wa sallam) is adh-Dhahook because he was humorous as is stated in the hadeeth which makes mention of his humour, he (salla’Allaahu ‘alayhi wa sallam) said, ‘Indeed I do joke, but I do not state anything but the truth.'”

[8] “Aboo ‘Ubayd stated that Yazeed bin Haaroon said, ‘I asked Sufyaan (bin ‘Uyaynah) regarding al-‘Aaqib, so he said, ‘It refers to the last of the Prophets’. Aboo ‘Ubayd then said, ‘And so, everything that comes after something is known as Aaqib.'” (Ibid p. 33),

[9] ‘He (salla’Allaahu ‘alayhi wa sallam) is called al-Faatih because through his eemaan he opened closed doors and illuminated the darkness of tyranny.’ (Ibid p. 39)

[10] He (salla’Allaahu ‘alayhi wa sallam) is named so due his devotion to combat, his hastiness to arms, without having any hesitation. (Ibid p. 37)

[11] al-Qutham has two meanings. One of the meanings is derived from al-Qatham, meaning, the one who gives. It is said he is called al-Qutham because he is more generous in goodness than a tranquil wind, because he gives without measure, and because he bestows his generosity without any prevention. (Ibid p. 38)

[12] He (salla’Allaahu ‘alayhi wa sallam) is named al-Maahee because Allaah (jalla jalaalahu) sent him to eradicate kufr and to manifest eemaan.

[13] He (salla’Allaahu ‘alayhi wa sallam) is named al-Mubashir because he announces the good news of glad tidings and paradise to the believers. (Ibid p. 35)

[14] It is stated in Lisaan al-‘Arab that al-Muqaffee is the similar to al-‘Aaqib. The meaning here is that he is the last of the Prophets followed by the people, and that when he leaves, there will no prophet who comes after him.

[15] See the explanation given regarding the names of the Prophet (salla’Allaahu ‘alayhi wa sallam) in Zaad al-Ma’aad (p. 89 – 97, Volume 1), it is extremely beneficial.



A kalimah (word) can fall into either one of the following categories:


1) إسم (ism – noun)

Minimum: 3 letters

Maximum: 7 letters


3:  عنب (grape)

4: جعفر (stream)

5: سفرجل (quince)

6: زعفران (saffron)

7: استفهام (question)


2) فعل (fi’al – verb)

Minimum: 3 letters

Maximum: 6 letters


3:  كتب (to write)

4: دحرج (to roll)

5: اجتمع (to gather)

6: استغفر (to ask forgiveness)


3) حرف (harf – letter\s)

Falls into the following categories:


i) Letters of the Alphabet

Known as the following:

الحروف الهجائية

الحروف الأبجدية

الحروف الألفبائية


ii) Letters of Prepositions

There are a total of 80 prepositions

Minimum: 1 letter

Maximum: 5 letters


1: همزة الإستفهام – أ

2: من، او

3: إلى، ثمَّ، ليتَ

4: لعلَّ, حتَّى

5: لاكنَّ، إنَّما


There are three types of prepositions:


a) Those that only precede a noun.

Example: في

b) Those that only precede a verb.

Example: لمْ

c) Those that precede either verbs or nouns.

Example: هلْ


His Birth (Part 4)



The grandfather of the Messenger of Allaah (salla’Allaahu ‘alayhi wa sallam), ‘Abd al-Muttalib, left with his son, ‘Abd Allaah, to see Wahb bin ‘Abd al-Manaaf bin Zuhrah. He proposed for his son to marry Wahb’s daughter, Aaminah, and so they were married together.

In another narration, Aaminah bint Wahb was looked after by her uncle, Wuhayb bin ‘Abd al-Manaaf. ‘Abd al-Muttalib came to him requesting his daughter, Haalah bint Wuhayb, in marriage for himself and his niece, Aaminah bint Wahb, for his son, ‘Abd Allaah. Wuhayb agreed, and so both ‘Abd al-Muttalib and ‘Abd Allaah were married on the same occasion.

Haalah bore ‘Abd al-Muttalib, Hamzah (radhiya’Allaahu ‘anhu), and Aaminah bore ‘Abd Allaah, Rasool’Allaah (salla’Allaahu ‘alayhi wa sallam).[1]

az-Zubayr bin Bakkaar said[2]: ‘His mother (Aaminah) gave birth to him (salla’Allaahu ‘alayhi wa sallam) in the vicinity of Aboo Taalib in Makkah in a house which became the house of Muhammad bin Yoosuf , the brother of al-Hajjaaj.’

In another narration it was said he (salla’Allaahu ‘alayhi wa sallam) was born in the vicinity of Banee Haashim.

It was narrated that he was born on Monday, with the passing of two nights of Rabee’ al-Awwal in the ‘year of the Elephant’, other narrations state the 8th; or the 10th; or the 12th of Rabee’ al-Awwal. It is also narrated to be the first Monday of Rabee’ al-Awwal. Other narrations state he (salla’Allaahu ‘alayhi wa sallam) was born a month; or forty; or fifty days after the ‘coming of the Elephant’.[3]

az-Zubayr bin Bakkaar also said: “The ‘coming of the Elephant’ was thirteen nights prior to the first day of the month of Muharram, which was a Friday. The day of the Prophet’s (salla’Allaahu ‘alayhi wa sallam) birth fell on the 20th of April, 882 years[4] from al-Iskandar Dhoo al-Qarnayn. “

The Prophet ‘s (salla’Allaahu ‘alayhi wa sallam) father, ‘Abd Allaah bin ‘Abd al-Muttalib, died when he was in the womb of his mother. In other narrations, when he was twenty five; or thirty. It is also narrated that he died in Madeenah when Rasool’Allaah (salla’Allaahu ‘alayhi wa sallam) was two months old; or seven months; or two years and four months.

His (salla’Allaahu ‘alayhi wa sallam) mother died in a place called al-Abwaa’, between Makkah and Madeenah, when he was four years old. Other narrations mention when he was six; or seven; or eight.

And Allaah knows best.



[1] al-Haafith Ibn Rajab al-Hanbalee (raheemahu’Allaah) stated: Narrated by Ja’far bin Aboo Shaybah in his Tareekh and from his ad-Dalaa’il with a weak sanad, “On the authority of ‘Abd Allaah bin ‘Amr bin al-‘Aas (radhiya’Allaahu ‘anhu) who said:

“On the way passing through ath-Thahraan, a monk by the name of ‘Eesaa from the people of Shaam used to say: ‘Oh people of Makkah, a new born will be born from amongst you, to whom the Arabs will submit to and who will rule over the non-Arabs. This is his era’. There wasn’t a new born in Makkah except that he would inquire about.

On the morning of the birth of Rasool’Allaah (salla’Allaahu ‘alayhi wa sallam), ‘Abd Allaah bin ‘Abd al-Muttalib left to see Eesaa. He stopped at his monastery saying, ‘Oh Eesaa’. A voice replied ‘Who is it?’. So he said, ‘I am ‘Abd Allaah. ‘Eesaa approached him and said, ‘Be his father! For the boy I used to inform you about has been born on Monday, and he will die on Monday. ‘Abd Allaah replied, ‘A boy has been born unto me in the morning’. Eesaa said, ‘So what have you named him’. ‘Abd Allaah replied: ‘Muhammad’. The monk then said, ‘Indeed I had desired that he should be born from your household. There are three signs which have come to pass of that which we know of him by, from amongst them: A star has appeared yesterday, he was born today, and that his name is Muhammad. Go meet him, for indeed he is the one I used to inform you about.'” (See Majaalis fee Seerah an-Nabee, p. 60-61)

[2] This is mentioned in his book, Nasb Quraysh wa Akhbaaruhaa. This section has been published in Misr in the year 1381 H. and is available from Maktabah Daar al-Uroobah with tahqeeq from the great Ustaadh Mahmood Muhammad Shaakir.

[3] See Majaalis fee Seerah an-Nabee by al-Haafith Ibn Rajab al-Hanbalee for more information.

[4] Another version of the text states ‘852’ years.



The following are two definitions of what a ‘word’ (kalimah) is defined as in the Arabic language by two of the most famous grammarians of this ummah:


1) Ibn Aajurroom:

الكلمة هي لفظ الّذي وضع لمعنى مفرد

al-Kalimah is an utterance (lafth) which conveys a single meaning.


2) Ibn Hishaam:

هي قول مفرد

It is a single statement (qawl).


In order to understand the above definitions correctly, it is necessary to define the meaning of lafth.


al-Lafth can be defined as the following:


الفظ هو الرمي : فقول اكلتُ التمرةَ و لفظتُ النواةَ اي رميتُها من في

al-Lafth is an emission : As is the statement, ‘I ate the date and I spat out (lafathtu) the seed which was emitted from it.’


al-Lafth can be of one of two categories:


1) لفظ مستعمل (lafth musta’mal) :

Musta’mal (literally meaning that which is used) here means a lafth which conveys a meaning, and this is what is meant by ‘qawl’ (statement) which was the word used to define al-kalimah in the definition of Ibn Hishaam stated above.

For example : زيد (Zayd – a persons name)


2) لفظ مهمل (lafth muhmil):

Muhmil (literally meaning that which is not used or that which is disregarded) is a lafth which does not convey a meaning.

For example:

ديز (Dayz – reversal of زيد ) – There is no such word in the Arabic language, and it does not convey a meaning even though it consists of the same letters as given in the example of a lafth musta’mal.


In conclusion, one can see that the two definitions of al-kalimah given by both Ibn Aajurroom and Ibn Hishaam are one of the same.



There are two opinions amongst the Hanaabilah as to where to place the hands in the salaah, namely, above the navel or below it. Some have opted for the hands being placed above the navel, whilst others stating that the hands should be placed below the navel. Some scholars from amongst both groups state that one has the choice between the two opinions.

The following is a list of some Hanbalee scholars who were of the opinion that the hands could be placed below the navel:


  • Imaam Ahmad bin Hanbal (d. 241):

Aboo Taalib said: “I asked Ahmad bin Hanbal, “Where should one place his hands when praying?” He replied, “Upon the navel or below it.” (Bada’i’ al-Fawaa’id)

  • al-Khiraqeee ( d. 334):

– “The hands are raised up to the lobes of the ears or parallel to the shoulders, then the right hand is placed upon the left, and both of them placed below the navel.(Mukhtasar al-Khiraqee)

  • Ibn Qudaamah al-Maqdisee (d. 620):

– “And he raises his hands at the time when saying the takbeer to the level of the chest or the level of the ears, and he places them both below his navel. (al-‘Umdah al-Fiqh)

– “Then one places his right hand upon the wrist of the left and places them below the navel and looks to the place of his prostration.” (al-Muqnee)

– “He then places them below his navel due to the narration of ‘Alee bin Abee Taalib stating that, ‘It is from the sunnah that one places the right hand upon the left hand below the navel in salaah.'” (al-Kaafee)

– “It is reported from Ahmad that they should be placed below the navel.This is also reported from ‘Alee, Aboo Hurayrah, Aboo Mijlaz, an-Nakh‘ee, ath-Thawree and Is’haaq. This is due to what is reported from ‘Alee that he said, ‘ It is from the sunnah that one places the right hand upon the left hand below the navel in salaah.’ This is understood to mean the sunnah of the Prophet (salla’Allaahu alayhi wa sallam) and because it is the opinion of those companions that we have already mentioned.” (al-Mughnee)

  • ‘Alaa ad-Deen al-Mardaawee (d. 885):

“He should place his hands below his navel. This is the madhab, and the view of the clear majority of hanbalee ‘ulamaa.” (al-Insaaf)

  • Sharaf ad-Deen al-Hajjawee (d. 968):

– “Then he places his right hand over his left hand below his navel.(Zaad al-Mustaqni’)

  • Mar’ee bin Yoosuf al-Karmee (d.1033):

– “And he places his right hand upon his left below his navel and looks to the place of prostration.” (Daleel at-Taalib)

  • Mansoor al-Buhootee (d. 1071):

– “It is mustahabb due to the statement of ‘Alee (radiya’Allaahu ‘anhu): “It is from the sunnah to place the right upon the left below the navel.’” (Rawdh al-Murbi’)

  • Muhammad bin ‘Abd al-Wahaab (d. 1206):

– “And he places them both below his navel.”
(Aadaab al-Mashi ilaa as-Salaah)

– “Then he would place his right hand on the back of his left, between the wrist and forearm, and it has not been authentically reported where he used to place them, but Aboo Daawood reported from ‘Alee (radhiya’Allaahu ‘anhu) that he said: ‘It is from the sunnah that one places the right hand upon the left hand below the navel in salaah.'” (Mukhtasar Zaad al-Ma’aad)

  • Ibraaheem bin Muhammad bin Dhawiyaan (d. 1353):

He cites the following hadeeth after mentioning Mar’ee bin Yoosuf’s position of placing the hands below the navel: – “It is from the sunnah that one places the right hand upon the left hand below the navel in salaah.” (Manaar as-Sabeel)

  • Saalih al-Fawzaan (haafithahu’Allaah):

– “…they may also put their hands on the upper part of the chest, under the neck, instead of putting them on the chest or below the navel as stated in the sunnah.” (Mulakhas al-Fiqhi)

His Lineage (Part 3)




People differed in regards to the lineage of the Messenger of Allaah (salla’Allaahu ‘alayhi wa sallam). They agreed that he was from the descendants of Isma’eel bin Ibraheem, Khaleel ar-Rahmaan (‘alayhi as-salaam), and that he was from the descendants of Ma’add bin ‘Adnaan. However, the difference in lineage lied within the names before ‘Adnaan, up until Aadam (‘alayhi as-salaam). It is almost impossible for one of the narrators of the narrations to be precise in relation to the names, therefore, due to these differences, we will mention his (salla’Allaahu ‘alayhi wa sallam) lineage up until ‘Adnaan, as it is agreed upon.[1]


He (salla’Allaahu ‘alayhi wa sallam) is:


1) Aboo al-Qaasim Muhammad b.
2) ‘Abd Allaah b.
3) ‘Abd al-Muttalib b.
4) Haashim b.
5) ‘Abd al-Manaaf b.
6) Qusayy b.
7) Kilaab b.
8 ) Murrah b.
9) Ka’ab b.
10) Lu’ay b.
11) Ghaalib b.
12) Fihr b.
13) Maalik b.
14) an-Nadhr b.
15) Kinaanah b.
16) Khuzaymah b.
17) Mudrikah b.
18) Ilyaas b.
19) Mudhar b.
20) Nizaar b.
21) Ma’add b.
22) ‘Adnaan


Regarding ‘Abd al-Muttalib, his name was Shaybah, and it was also narrated to be ‘Aamir, as well as ‘Abd al-Muttalib. They used to call him ‘shaybatul hamd’ (the praised white hair), because there was a white hair apparent on the forepart of his head. His kunyah was Aboo al-Haarith, named after one of his sons.

He was called ‘Abd al-Muttalib, because his father, Haashim, said to his brother, al-Muttalib, at the time of his (Haashim’s) death: “Reach to your slave (Shaybah) in Yathrib.” So from that moment of time he was called ‘Abd al-Muttalib. It was also narrated that he took the name ‘Abd al-Muttalib when he rode behind his uncle, al-Muttalib, to Makkah, and arrived there in a shabby state. al-Muttalib was questioned as to who Shaybah was, so he replied by saying that he is a slave as he was ashamed to say he was his nephew. Then, when Shaybah appeared to be in a better state, al-Muttalib proclaimed that he is his nephew. From then onwards he was called ‘Abd (slave of) al-Muttalib.[2]

As for Haashim, [his name was ‘Amr, and was known as ‘Amr al-‘Uolaa (the Highest)][3] , it was said he was called Haashim because he used to crush bread (as an offering) to his people in times of drought.

Regarding Qusayy, his name was Zayd, and he was a prominent figure. It was also narrated his name was Yazeed. It was said he was called Qusayy (meaning far or distant) because he went with his mother, Faatimah bint Sa’d from Banee ‘Uzrah, to be raised up in the desert of her kindred, who were from the tribe of Kalb. The desert was far from Makkah, so therefore he was called Qusayy. When he returned to Makkah, the Quraysh were divided amongst themselves. He re-united them together, and was then known as ‘Mujammi’’ (The Unifier).

Concerning an-Nadhr, he was called ‘Quraysh’[4] and everyone that came from his descendants are known as being Qurayshee. However, it is also narrated that whoever was from the descendants of Fihr bin Maalik was known as being from the Quraysh. It is also narrated, the first to be called Quraysh was Qusayy, however this is a minority opinion and what has been mentioned first is stronger. There remains a difference of opinion in regards to an-Nadhr being called ‘Quraysh’, and the majority take the opinion that Quraysh is from the word ‘at-Taqarush’[5] , meaning ‘The Assembly’.

As for Mudrikah, his name is ‘Aamir, and it is also narrated to be ‘Amr. It was narrated he is called Mudrikah because he ran after a rabbit and had managed to capture it, so his father, Ilyaas, named him Mudrikah (The Acquirer). Then his father passed the name ‘‘Aamir’ or ‘‘Amr’ to Mudrikah’s brother. There is disagreement as to whether Mudrikah’s brother cooked the rabbit which caused him to be known as ‘at-Taabikhah’ (The Cook).


The Messenger of Allaah’s (salla’Allaahu ‘alayhi wa sallam) mother was:


1) Aaminah al-Qurashiyyah az-Zahriyyah b.
2) Wahb b.
3) ‘Abd al-Manaaf b.
4) Zahrah b.
5) Kilaab b.
6) Murrah b.
7) Ka’ab b.
8 ) Lu’ay b.
9) Ghaalib



[1] Ibn al-Qayyim stated in Zaad al-Ma’aad (71/1), with referencing from my father, ash-Shaykh ‘Abd al-Qaadir al-Arnaa’oot and with the contribution of ash-Shaykh Shu’ayb al-Arnaa’oot: “Up to here it’s known to be accurate and agreed upon by the genealogists, and there is no difference regarding it whatsoever. As for above (‘Adnaan), there remains a difference of opinion.”

al-Haafith Ibn al-Jawzee said in Talqeeh Fuhoom Ahl al-Athar fee ‘Uyoon wa as-Siyar (p8), after mentioning his (salla’Allaahu ‘alayhi wa salam) lineage up to ‘Adnaan: “The genealogists differed in relation to the names between ‘Adnaan and Isma’eel, and perhaps these differences existed due to most of the names being distorted or due to disagreement.

And the substantiation of that was what I saw and took from the works of Abee Muhammad bin as-Samarqandee who said: I took from the works of ‘Alee bin ‘Ubayd al-Koofee, the companion (of companions) of Tha’lab Muhammad bin ‘Abd Allaah. He mentioned the lineage as we did up until ‘Adnaan (and then mentioned) Udad bin Zayd bin Yaqdad bin al-Muqawwam bin Ilyasa’ bin Nabat bin Qeedaar bin Isma’eel bin Ibraheem bin Taarih bin Naahoor bin Shaarookh bin Ar’uoor bin Faaligh bin Aabir bin Shaalikh bin Arfakhashad bin Saam bin Nooh bin Laamik bin Matto’shalakh bin Akhnookh bin Yard (In at-Talqeeh and other authentic books of seerah, ‘bin Barrah’ is mentioned) bin Mahlaayeel bin Qeenan bin Anoos (In the seerah of Ibn Hishaam, ‘bin Yaanish’ is mentioned) bin Sheeth bin Aadam.”

[2] For further reading, look to as-Seerah an-Nabawiyyah by Ibn al-Hishaam (v.1, p. 137-138)

[3] What is mentioned between the two ‘[…]’ is not found in all versions of the text.

[4] For further reading, refer to Jamharah Ansaab al-‘Arab (p.11)

[5] In another version of the text, it mentions ‘al-Qarsh’. Refer to the sayings of Ibn al-Manthoor in Lisaan al-‘Arabi under ‘Qa Ra Sha’ (root word meaning: to crush or grind), it is beneficial.




The following account is taken from Ustaadh Mahmood al-Arnaa’oot’s book, al-Kashkool as-Sagheer:


Ibn al-Atheer

He is Majd ad-Deen Aboo Sa’aadaat al-Mubaarak bin Muhammad bin ‘Abd al-Kareem bin ‘Abd al-Waahid ash-Shaybaanee al-Jazaree and then al-Mawsilee, better known to the linguists, muhaditheen and the historians as Ibn al-Atheer (544 – 606 A.H). Without a doubt he is from the most famous scholars of this ummah, being learned in the sciences of the Arabic language and the noble prophetic hadeeth, he was of those who committed themselves to serving the hadeeth of the Messenger of Allaah (salla’Allaahu ‘alayhi wa sallam).

He took knowledge from some of the famous scholars in his time, including Sa’eed bin al-Mubaarak, better known as Ibn ad-Dahaan (494 – 569 A.H), and Yahyaa bin Sa’doon al-Qurtubee (486 – 567 A.H).

He was described as being righteous, religiously orthodox, knowledgeable, honest, wise, respected, obedient, a leading figure, a councillor, being pious and spiritual.

Ibn al-Atheer acquired knowledge of the Arabic language, the Qur’aan, grammar, hadeeth and fiqh, and produced such famous works that if they were collaborated with one another they would produce an excellent resourceful library.


Jaami’ al-Usool

One of his greatest valued works is his book, Jaami’ al-Usool fee Ahaadeeth ar-Rasool, which concerns us. It comprises of the Muwatta of Maalik, the Saheeh of al-Bukhaaree, the Saheeh of al-Muslim, the Sunnan of Aboo Dawood, the Sunnan of at-Tirmidhee and the Mujtabaa or Mujtanaa from the Sunnan of an-Nisaaee. The Muwatta of Maalik was chosen to be the 6th book rather than the Sunnan of Ibn Maajah.

He supplemented the index, which is found at the end of the book, with any unfamiliar terms found in certain ahadeeth that were narrated in the book. He also dedicated a specific section to the biographies of those scholars who were mentioned throughout the book. It begins with a brief seerah of the Messenger of Allaah (salla’Allaahu ‘alayhi wa sallam), followed by a brief account of the lives of the Prophets (‘alayhim salaam). It then goes on to relate the lives of the ten promised paradise (‘alayhim ridwaan’Allaah), and then a general account of the scholars, which are assorted in alphabetical order. This section is particularly known for its accuracy as well as being scrupulous in regards to the authenticity of the names, lineages, and the weak narrations.

Ibn al-Atheer introduces his book with a complete introduction to mustalah al-hadeeth as well as an account of the authors of the books which he relied upon. In its entirety, the book itself comprises of 9,523 ahadeeth.