List of Teknonyms and Epithets of Prophet Muhammad (s)

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This article is about Teknonyms and epithets of the Prophet (a). For Prophet of Islam (s), see Prophet Muhammad (s).
Hiliya-writing including some of the Prophet’s (s) names and epithets: Mahmud, Ahmad, Hāmid, Mah, and Hamid. By Sirvan Barzanji.[1]Hiliya-writing is a type of calligraphy in which the attributes of the Prophet (s) and sometimes Imam 'Ali (a) are written in calligraphy.[2]

The list of teknonyms and epithets of the Prophet (s) is a collection of teknonyms and epithets mentioned in the Qur’an, traditions and Shiite and Sunni sources to refer to the Prophet of Islam (s). Ahmad, Muhammad, Mahmud, and Mustafa are among the names of the Prophet (s)[3] and Abu l-Qasim is his famous teknonym.

In Bihar al-anwar, al-'Allama al-Majlisi quoted from al-Manaqib, written by Ibn Shahrashub, four hundred names and epithets of the Prophet (s) mentioned in the Qur'an.[4] Monographs have been written on this subject, in some of which more than a thousand epithets and attributes have been mentioned for the Prophet (s).

Teknonyms

According to what is stated in the Shiite and Sunni books, the teknonyms of the Prophet (s) are as follows:

Teknonym Meaning
Abu l-Qasim[5] Qasim’s father. The Prophet (s) became famous for this teknonym after the birth of his first child, Qasim. It has also been said that another reason behind the teknonym Abu l-Qasim is that the Prophet (s) is the divider of heaven.[6] Also, since the Prophet (s) is a father to all people and is also considered the father of Imam Ali (a) (who himself is the divider of the heaven and the hell (Qasim al-Jannah wa l-Nar), then the Prophet (s) is the father of Qasim (Abu l-Qasim).[7]
Abu Ibrahim[8] The father of Ibrahim
Abu l-Aramil[9] The father of widows. The Prophet (s) has been called by this teknonym in the Torah.[10] This epithet refers to the Prophet’s (s) support for widows like a kind father.[11]
Abu l-Ummah[12] The father of the nation.
Abu l-Durrattayn[13] The father of the two pearls, is said to be referring to Imam al-Hasan (a) and Imam al-Husayn (a).[14]
Abu l-Rayhanatayn[15] The father of two Rayhanas, interpreted as referring to Imam al-Hasan (a) and Imam al-Husayn (a).[16] “Rayhana” means any fragrant plant.
Abu l-Sibtayn[17] The father of two tribes. According to hadiths,[18] by Sibtayn, Imam al-Hasan (a) and Imam al-Husayn (a) are meant. “sibt” has been interpreted to mean as “tribe” and “nation”. It has been assumed that it meant that the Prophet’s (s) progeny would continue from Imam al-Hasan (a) and Imam al-Husayn (a).[19]
Abu l-Tahir[20] Father of Tahir. They have considered Tahir to be referring to 'Abdullah, the son of the Prophet (s), who was said to have the epithets “Tayyib” and “Tahir”.[21]
Abu l-Masakin[22] The father of the poor.
Abu l-Nur wa l-Ishraq[23] The father of light and radiance. They have considered the light and radiance to be referring to His daughter Fatima (a), knowledge of faith.[24]

Epithets

According to what is stated in the Shi'a and Sunni books, some of the epithets and attributes of the Prophet (s) based on the Qur'an and hadiths are as follows:

Epithet Meaning
Akhir fi l-bi'tha[25] The last prophet who was sent.
Al-Amir[26] The one who orders about divine commands.[27]
Afsah al-'Arab[28] The most eloquent Arab.
Ibn Batha' wa Makka[29] The son of Batha’ and Mecca.
Ibn al-Dhabihayn[30] The son of two sacrificed ones [for God] (ready for sacrifice in the way of God) (Isma’il and Abdullah).
Ibn al-'Awatik[31] The son of the Atikas (Among the Prophet’s grandmothers, there were three women named ‘Atika who were from the Sulaym tribe. According to a narration, the Prophet (s) called himself by this title upon striking with a sword in one of the battles.[32] They have considered the reason to be the bravery of the Sulaym tribe.).[33]
Ibn al-Fawatim[34] The son of the Fatimas. According to al-Ya'qubi’s book of history, the four Fatimas were the Prophet’s (s) grandmothers.[35]
Udhun al-khayr[36] The best listener. Referring to the verse of Udhun.
Al-Ra'uf[37] Kind and merciful.
Al-Rasul[38] The Messenger of God.
Al-Rasul al-Musaddad[39] The supported messenger of God.
Al-Muddaththir[40] Wrapped in a nightgown and resting in the bed; referring to the first verse of Sura al-Muddaththir.
Al-Muzzammil[41] Wrapped in clothes, referring to the first verse of Sura al-Muzzammil.
Al-Imam[42] The leader of the people
Imam al-Muttaqin[43] The leader of the God-wary people.
Ummi[44] Uneducated.
Amin[45] Trustable and trustworthy.
Al-Amin al-Muntakhab[46] The chosen trustee.
Al-Awla[47] Prior to believers than themselves.[48]
Al-Bashar[49] Human. The reason why he (s) was called so is that he is the greatest human being.[50]
Bushray 'Isa[51] The one that Jesus (a) gave the good news of his coming.
Al-Bashir[52] The giver of good tidings.
Al-Taqi[53] God-wary and self-disciplined.
Thani Ithnayn[54] This epithet is adopted from the verse “La tahzan” and means the second of the two people who hid in the cave of Thawr during the migration.[55]
Al-Hashir[56] The one following whom people resurrect.[57]
Al-Hamid[58] The one who praises God.
Hamil al-hirawa[59] The bearer of the cane. Based on a narration from the Prophet (s), using a cane is one of the traditions of the prophets (a).[60]
Habibullah[61] Beloved and friend of God.
Al-Habib al-Muntajab[62] The chosen friend.
Al-Hakim[63] The wise.
Haqq al-Mubin[64] Revealing truth.
Hirz al-Ummiyayn[65] The refuge of the illiterate. It is said that this is how the Prophet (s) is mentioned in the Torah.[66]
Al-Hanif[67] Trned away from falsehood and steadfast in Islam.
Al-Khatam[68] Ending; the last [prophet].
Khatam al-Anbiya'[69] The last prophet.
Khatam al-Nubuwwa[70] The end of prophethood.
Khatam al-Nabiyyin[71] The last of the prophets.
Khalqullah[72] God’s creation.
Khalifatullah fi l-ard[73] The caliph and vicegerent of God on the earth.
Khalilullah[74] Lover of God.[75]
Khayr al-Bariyya[76] The best creation of God.
Khayr al-Bashar[77] The best human being.
Khiyarat Allah[78] God’s chosen one.
Al-Da'i[79] Calling [people to God].
Dafi' jayshat al-abatil[80] The repellent of vain uproar.[81]
Da'wat-u Ibrahim[82] The answered prayer of Abraham (a). Referring to Abraham’s prayer in the verse of Abraham’s test
Al-Dhikr[83] Remembrance [of God]; the one who reminds people of God.
Al-Rafi'[84] Uplifting; progressive.
Rakib al-jamal[85] The one who rides a camel. (In the Torah, two prophets after Moses (a) are introduced with the description of “the one who rides on a donkey” and “the one who rides on a camel”, the former referring to the prophet Jesus (a) and the later referring to Prophet Muhammad (s). It is said that with this description, the region of the appearance of the last prophet (Hijaz) was introduced to the Jews because its people usually used camels for transportation.[86]
Al-Rahma[87] Kindness and mercy.
Rahmat al-'alamin[88] The mercy in the worlds.
Rahmat li l-'alamin[89] Mercy for the worlds
Al-Rahim[90] The merciful.
Rasul Rabb al-'Alamin[91] The Messenger of the Lord of the Worlds.
Rasul al-Rahma[92] The Messenger of Mercy. It has been said that the reason why he was given this epithet was that the Prophet’s (s) mission was mercy and kindness.[93]
Rasul al-Hammadin[94] The messenger of God whose people are the people of abundant praising and always praise God.
Rasul Allah[95] The Messenger of God.
Ruh al-Haqq[96] It has been said that it is the Arabic meaning of “fariqlit” [Latin “paracletus”], which is the name of the Prophet (s) in the Bible. The meaning of separating right and wrong is also mentioned for it.[97]
Zayn al-qiyama wa nur-u-ha wa taj-u-ha[98] The ornament of the resurrection, its light, and its crown.
Al-Sa'ih[99] The fasting person.[100]
Al-Sabiq[101] Meaning someone who goes ahead of everyone and others are behind him and following him.[102] It is also known to refer to “as-Sabiqun” in verse 10 of Sura al-Qiyama.[103]
Al-Siraj[104] The light of guidance.
Siraj al-Munir[105] Glaring light.
Sayyid al-Mursalin[106] The lord and master of all God’s messengers.
Al-Sayyid[107] Master.
Sayyid wuld Adam[108] The master of all the children of Adam (a).
Al-Shafi'[109] The intercessor.
Al-Shahid[110] The witness on the Day of Judgment.
Al-Shafi'[111] The intercessor.
Shafi' l-Mudhnibin[112] The intercessor of sinners.
Shafi' man fi l-darayn[113] The intercessor of all the people of this world and the hereafter.
Al-Shams[114] The sun.
Shams bayn al-qamarayn[115] Sun between two moons.
Al-Shahid[116] Witness.
Al-Sahib[117] Companion and associate.
Sahib al-jabin al-azhar[118] One who has the most shining forehead.
Sahib al-taj wa l-mighfar[119] The owner of the crown and the helmet; brave and courageous; the man of fighting enemies.
Sahib al-hasab al-athar[120] The owner of the purest origin and lineage.
Sahib al-khadd al-aqmar[121] The shining face.
Sahib al-khutbat wa l-minbar[122] Having the sermon and the pulpit; orator.
Sahib al-din al-azhar[123] Having a superior and more manifest religion and creed; the one who brought the best religion from God to the people.
Sahib al-liwa' yawm al-qiyama[124] The standard bearer of the Day of Resurrection.
Sahib al-malhama[125] Creator of epic.
Sahib al-nasab al-ashhar[126] The owner of the most famous lineage; highborn; a person with better family origin than anyone.
Sahib al-wajh al-anwar[127] Having a brighter face.
Sahib al-waqar wa l-sakina[128] Peaceful and dignified.
Sahib al-maqam al-Mahmud[129] The owner of the praised position; someone who has the praised position before God.
Al-Sadiq[130] Honest and truthful.
Al-Sidq[131] The truthful; example of honesty.
Al-Sirat al-mustaqim[132] The straight path, the right way.
Safiyy Allah[133] God’s chosen one.
Al-Safiyy al-Muqarrab[134] The chosen one who is close to God.
Al-Dahuk[135] very smiling.
Al-Tahir[136] Pure.
Taha[137] One of disjoined letters of the Qur’an, which, according to hadiths, is one of the names of the Prophet (s) and means “O the seeker of the Truth of God and the guide towards it.”[138]
Al-Tayyib[139] Clean and pure.
Al-Zahir[140] Obvious.
Al-'Abid[141] The worshiper.
Al-'Aqib[142] The one after whom there is no prophet.[143]
Al-'Amil[144] Man of action; working and active.
Al-'Abd[145] Servant; the servant of God.
'Abd Allah[146] The servant of God.
Al-'Abd al-Mu'ayyad[147] An endorsed servant, a servant whom God has endorsed and accepted.
Al-'Urwat al-Wuthqa[148] The firmest grasp.
Al-'Atuf[149] Merciful.
Al-'Ali[150] Supreme; exalted.
Al-Ghawth[151] The help.
Al-'Ghayth[152] The rain; he is called rain because he is giving and generous.[153]
Faruq[154] The separator between right and wrong.
Al-Fattah[155] Conquering and victorious.
Al-Fatih[156] Opener; victorious.
Qa'id al-ghurr al-Muhajjalin[157] The leader of marvelous people.
Qabil al-Hadiyya[158] Accepting gifting.
Qasim[159] The divider.
Al-Qattal[160] The one who destroys aggressive enemies.
Al-Qutham[161] Two meanings of “comprehensive and complete” and “very generous” have been mentioned for it.[162]
Qadam Sidq[163] Renowned; having a good name; having a good reputation.
Al-Qamar[164] Moon.
Al-Qasm[165] The one who distributes gifts and the like among people.[166]
Al-Kafi[167] The one who is sufficient for people and makes them needless of others.
Al-Karim[168] The noble and the honorable.
Al-Mahi[169] The one through whom God erased disbelief.[170]
Ma'mun[171] Righteous, virtuous, and reliable; the one whom people consider safe from his harassment.
Al-Mu'min[172] The believer; someone who truly believes in God.
Mubarak[173] Blessed, Full of goodness.
Mubarak al-Amr[174] The one who commands about blessed and good issues.[175]
Al-Mubashshir[176] The one who gives good tidings.
Al-Mubayyin[177] Enlightening.
Al-Mutabassim[178] The one who smiles and has a smiling face and is not sullen.
Al-Mutawakkil[179] The one who trusts in God.
Al-Mujtaba[180] Chosen.
Al-Mujir[181] The shelterer.
Al-Muharrim[182] The one who forbids what God has forbidden.
Muharrim al-mayta[183] The forbidder of dead animals and filth.
Muharrim al-Khaba'ith[184] The one who forbids evil and impurity.
Al-Muhallil[185] Lawgiver-one who makes things right.
Al-Muhallil al-Tayyibat[186] Permitting the pure.
Muhyi l-Sunnah[187] Reviving the Sunnah.
Al-Mukhtar[188] Chosen; the one whom God has chosen.
Al-Mudhakkir[189] Reminding; someone who reminds people of God and the hereafter.
Al-Mursal[190] Sent; Messenger of God.
Al-Muzakki[191] The one who cleansed his nation from polytheism and idolatry.[192]
Al-Mushaffa'[193] One accepting the intercession; the one whose intercession is accepted by God.
Al-Musaddiq[194] The confirmer; the prophet who acknowledged the previous divine prophets.
Al-Muslih[195] The reformer.
Al-Muta'[196] Obeyed; the one whose command people accept.
Al-Mu'allim[197] The teacher of humans.
Al-Mu'alla[198] Someone who is superior to others.[199]
Miftah al-Janna[200] The key to paradise.
Al-Muqtarib[201] The one who has come close to God (referring to the hadith “Then he [the Prophet] [at the Night of Ascension] drew nearer, so he (s) was within [a distance of] two brackets, or nearer to the Most Exalted, the Most High.”)[202]
Al-Muqaffi[203] The last prophet; the prophet who came after all prophets and no prophet will come after him.
Al-Makin[204] The one who has a high position before God.[205]
Al-Mundhir[206] Warning; the one who warns and frightens people about the punishment of the hereafter.
Al-Mansur[207] Victorious; supported.
Al-Munir[208] Enlightening.
Al-Muwajjah[209] Having dignity.
Al-Mawqif[210] According to a narration, it means the one who stops and keeps people before God on the Day of Judgement.[211]
Al-Muhajir[212] The immigrant to God.
Al-Muhdat[213] Being gifted.[214]
Al-Muhaymin[215] Dominant and powerful.
Al-Nashir[216] The distributer of Islam.[217]
Al-Nasih[218] Benevolent and righteous.
Al-Nahi[219] Prohibiting; inhibitor.
Al-Nabi[220] The Prophet.
Al-Nabi l-Ummi[221] The unlearned prophet.
Nabiyy al-Tawba[222] The prophet of repentance and return to God.
Nabiyy al-Rahma[223] Messenger of kindness and compassion.
Nabiyy al-Malhamah[224] The messenger of epic or the prophet of goodness and friendship.
Al-Nabiyy al-Muhadhdhab[225] the purified prophet.
Al-Najm[226] Star.
Al-Najm al-Thaqib[227] The bright star that breaks the darkness.
Najiyy Allah[228] Whispering to God.
Al-Nadhir[229] The one who warns; the warner.
Al-Ni'ama[230] Blessing.
Ni'mat Allah[231] God’s blessing.
Al-Naqib[232] The supervisor.
Al-Nur[233] Light.
Nun[234] One of the disjoined letters in the Qur’an, which according to some narrations, is the name of the Prophet (s).[235] Some interpret it as “the transferer of knowledge”.[236]
Al-Wadi'[237] He who removes ignorance and unnecessary burdens.
Wadi' l-isr wa l-ighlal[238] Liberating; one who breaks chains and makes difficulties easy.
Al-Wafi[239] The perfect person who keeps his promise.[240]
Al-Hadi[241] The guide.
Hadiyyatullah[242] God’s gift.
Ya-sin[243] One of the disjoined letters in the Qur’an, which, according to a narration, is one of the Prophet’s (s) names and means “O the Listener of the revelation”.[244]

Monograph

Some of the books written on the subject of the titles of the Prophet (s) are as follows:

  • Alqab al-Rasul wa 'Itratih, attributed to Qutb Rawandi, a Shiite hadith scholar. This book was published as a part of Majmu'a nafisa fi tarikh al-A'imma in 1422/2001-2.[245]
  • Asma' al-Rasul al-Mustafa wa alqabuh wa kunah wa sifatuh written by Abbas Tabrizian, in three volumes containing a thousand names, teknonyms, epithets and attributes of the Prophet (s) and arranged and explained in alphabetical order. This work was published in Beirut by Dar al-Athar in 1423/2002-3.[246]
  • Asma' al-Nabiyy Lughat-an wa istilah-an, written by Muhammad 'Arif Na'imi, containing more than a thousand names of the Prophet (s) with explanations,[247] and Asma' an-Nabiyy fi l-Qur'an wa l-Sunnah, written by 'Atif Qasim Amin Maliji, containing 29 famous names of the Prophet (s) with their explanations from other books on this topic.[248]

See Also

Notes

  1. ↑ “Hilya” painting by Mr. Sirwan Al-Barzanji(Arabic), Hurufiyyat.
  2. ↑ Muḥammadī pārsā, Barrasī-yi jāygāh-i tārīkhī wa ʿirfānī-yi Imām ʿAlī dar hunar-i khushniwīsī-yi islāmī, p. 91-92.
  3. ↑ Ṭabrisī, Iʿlām al-warā, vol. 1, p. 147.
  4. ↑ Majlisī, Biḥār al-anwār, vol. 16, p. 101-107.
  5. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 154.
  6. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 154.
  7. ↑ Ṣadūq, Maʿānī al-akhbār, vol. 1, p. 52.
  8. ↑ Baʿlī, al-Muṭliʿ ʿalā l-alfāẓ al-muqniʿ, p. 510.
  9. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 154.
  10. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 154.
  11. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 1, p. 131.
  12. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 1, p. 147.
  13. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 154.
  14. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 1, p. 150.
  15. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 154.
  16. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 1, p. 151.
  17. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 154.
  18. ↑ Ibn Shādhān, al-Faḍāʾīl, p. 83.
  19. ↑ Ṭurayḥī, Majmaʿ al-baḥrayn, vol. 4, p. 251.
  20. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 154.
  21. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 1, p. 152.
  22. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 154.
  23. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 1, p. 157.
  24. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 1, p. 157.
  25. ↑ Ṭabrisī, Iʿlām al-warā, vol. 1, p. 50.
  26. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p. 382.
  27. ↑ Naʿīmī, Asmāʾ al-Nabīyy lughat-an wa iṣṭilāḥ-an, vol. 1, p. 80.
  28. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  29. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  30. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  31. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  32. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 1, p. 131.
  33. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 1, p. 131.
  34. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  35. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 122.
  36. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  37. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  38. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  39. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  40. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  41. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  42. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  43. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  44. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  45. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  46. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  47. ↑ Ṣāliḥī Shāmī, Subul al-hudā, vol. 1, p. 437.
  48. ↑ Ṣāliḥī Shāmī, Subul al-hudā, vol. 1, p. 437.
  49. ↑ Ṣāliḥī Shāmī, Subul al-hudā, vol. 1, p. 440.
  50. ↑ Ṣāliḥī Shāmī, Subul al-hudā, vol. 1, p. 445.
  51. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  52. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  53. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  54. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  55. ↑ Ṣāliḥī Shāmī, Subul al-hudā, vol. 1, p. 442.
  56. ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 4, p. 185.
  57. ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 4, p. 185.
  58. ↑ Ṣāliḥī Shāmī, Subul al-hudā, vol. 1, p. 445.
  59. ↑ Ṭabrisī, Iʿlām al-warā, vol. 1, p. 50.
  60. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 1, p. 422.
  61. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  62. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  63. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  64. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  65. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  66. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  67. ↑ Ṣāliḥī Shāmī, Subul al-hudā, vol. 1, p. 452.
  68. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  69. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  70. ↑ Ṭabrisī, Iʿlām al-warā, vol. 1, p. 50.
  71. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  72. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  73. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  74. ↑ Ṣāliḥī Shāmī, Subul al-hudā, vol. 1, p. 455.
  75. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 2, p. 23.
  76. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  77. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  78. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  79. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
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  112. ↑ Ibn Abī l-Thalaj. Majmūʿa Nafīsa fī Tārīkh al-aʾimma, p. 155.
  113. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  114. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 447.
  115. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  116. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  117. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  118. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  119. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  120. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  121. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  122. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  123. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  124. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  125. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  126. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  127. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  128. ↑ Kafʿamī, al-Miṣbāḥ, p. 718.
  129. ↑ Ibn al-Mashhadī, al-Mazār al-kabīr, p. 62.
  130. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  131. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  132. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  133. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  134. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  135. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  136. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 447.
  137. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  138. ↑ Ṣadūq, Maʿānī al-akhbār, p. 22.
  139. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  140. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  141. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 447.
  142. ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 4, p. 185.
  143. ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 4, p. 185.
  144. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  145. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  146. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  147. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  148. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  149. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 447.
  150. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  151. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 448.
  152. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 448.
  153. ↑ Ṣāliḥī Shāmī, Subul al-hudā, vol. 1, p. 493.
  154. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 448.
  155. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 448.
  156. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  157. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  158. ↑ Ṭabrisī, Iʿlām al-warā, vol. 1, p. 50.
  159. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  160. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  161. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  162. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 3, p. 94-95.
  163. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  164. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 448.
  165. ↑ Malījī, Asmāʾ al-nabiyy, p. 67.
  166. ↑ Naʿīmī, Asmāʾ al-Nabīyy, vol. 3, p. 452.
  167. ↑ Malījī, Asmāʾ al-nabiyy, p. 67.
  168. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  169. ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 4, p. 185.
  170. ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 4, p. 185.
  171. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  172. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  173. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  174. ↑ Naʿīmī, Asmāʾ al-Nabīyy, vol. 1, p. 451.
  175. ↑ Naʿīmī, Asmāʾ al-Nabīyy, vol. 1, p. 451.
  176. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  177. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  178. ↑ Qasṭalānī, Al-Mawāhib al-ladunniya, vol. 1, p. 448.
  179. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  180. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  181. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  182. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  183. ↑ Ṭabrisī, Iʿlām al-warā, vol. 1, p. 50.
  184. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  185. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  186. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  187. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  188. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  189. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  190. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  191. ↑ Malījī, Asmāʾ al-nabiyy, p. 70.
  192. ↑ Malījī, Asmāʾ al-nabiyy, p. 70.
  193. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  194. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  195. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  196. ↑ Qasṭalānī, Al-Mawāhib al-ladunniya, vol. 1, p. 448.
  197. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  198. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 448.
  199. ↑ Naʿīmī, Asmāʾ al-Nabīyy, vol. 3, p. 608.
  200. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  201. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 151.
  202. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 3, p. 298.
  203. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 1, p. 84.
  204. ↑ Malījī, Asmāʾ al-nabiyy, p. 72.
  205. ↑ Malījī, Asmāʾ al-nabiyy, p. 71.
  206. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  207. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  208. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  209. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 3, p. 350.
  210. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 3, p. 355.
  211. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 3, p. 356.
  212. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  213. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 448.
  214. ↑ Fayyūmī, Miṣbāḥ al-munīr, vol. 2, p. 636.
  215. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  216. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 448.
  217. ↑ Malījī, Asmāʾ al-nabiyy, p. 73.
  218. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 448.
  219. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  220. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  221. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  222. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  223. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  224. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  225. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  226. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 448.
  227. ↑ Zarandī, Naẓm durar al-simṭayn, p. 27.
  228. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 448.
  229. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  230. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 448.
  231. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 152.
  232. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  233. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  234. ↑ Baḥrānī, al-Burhān, vol. 5, p. 454.
  235. ↑ Baḥrānī, Al-Burhān, vol. 5, p. 454.
  236. ↑ Tabrīzīyān, Asmāʾ al-rasūl, vol. 3, p. 446.
  237. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382.
  238. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 1, p. 153.
  239. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 449.
  240. ↑ Malījī, Asmāʾ al-nabiyy, p. 74.
  241. ↑ Ibn Sayyid al-Nās, ʿUyūn al-athar, vol. 2, p, 382; Zarandī, Naẓm durar al-simṭayn, p. 27.
  242. ↑ Qasṭalānī, al-Mawāhib al-ladunniya, vol. 1, p. 449.
  243. ↑ Ṣadūq, Maʿānī al-akhbār, p. 22.
  244. ↑ Ṣadūq, Maʿānī al-akhbār, p. 22.
  245. ↑ Ibn Abī l-Thalaj. Majmūʿa Nafīsa fī Tārīkh al-aʾimma, p. 151.
  246. ↑ Tabrīzīyān, Asmāʾ al-rasūl.
  247. ↑ Naʿīmī, Asmāʾ al-Nabīyy.
  248. ↑ Malījī, Asmāʾ al-nabiyy, p. 6.

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