How to Name a Child in Islam: Principles and Etiquette

The matter of naming a newborn child is of great importance in the Sharī‘ah, due to the huge effect it has on the psychology of the child and societal ties. Because of this it is not surprising that the scholars paid a lot of attention to this matter and wrote about its rulings and manners in detail.

One of these scholars is Ibn al-Qayyim who wrote about it in his book Tuḥfat’l-Mawdūd bi Aḥkāmil Mawlūd. He wrote a 37-page chapter in this book called ‘Regarding the Matter of Naming and Its Rulings’. Another is Dr. Bakr Abu Zayd who authored a book with the title Tasmiyat’l-Mawlūd in which he wrote on the subject in detail.

It is mandatory for the Muslim parent to put effort into naming his or her child with a beautiful and good name.

Here are some of the key principles to keep in mind.

The Foundational Principle

Of the important principles in this chapter is that the general rule regarding all names is that they are mubāḥ (allowed) unless there is evidence which indicates that its ruling changes to mustaḥabb (recommended), ḥarām (prohibited), or makrūh (disliked).

Part One: Choosing a Good Name

It is mandatory for both parents to take the following matters into account when choosing a name:

1. The name should be beautiful and good

Avoid names with negative or ugly connotations.

The meaning should be positive in three respects:

Positive in the Sharīʿah sense. Examples of this could be the names Mujāhid, Mubārak, Makkah, etc. Another example could be naming after an eminent Muslim; it was found that the companions used to name their children with the names of the martyrs of the battle of Uḥud. Some of the senior companions like Sa’Īd bin Abi Waqqās and al-Zubayr bin al-‘Awwām named their children Mus‘ab after Mus‘ab bin ‘Umayr.
Positive in a linguistic sense. For example: like Sa’Īd (happy), Nabīl (noble), and Sīrīn (Persian name meaning something which is full).
Positive by the customs of the people. For example: like Hend, Samar, and Layth. It was narrated by al-Ḥākim in his Mustadrak that when ‘Ali named his children Ḥarb (meaning war), that the Prophet changed it to al-Ḥasan, then al-Ḥussayn, then Muḥsin. And in the Sunan of Abu Dāwūd it is mentioned that the most hated of names to Allāh are “Ḥarb” (meaning war) and “Murrah” (meaning bitter).

2. Choose from names recommended in the Sharīʿah

Another way of choosing a good name is to choose a name which has been recommended in the texts of the Sharī‘ah like:

‘Abdullāh and ‘AbdulRaḥmān

ابْنِ عُمَرَ رضي الله عنهما قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” إِنَّ أَحَبَّ أَسْمَائِكُمْ إِلَى اللَّهِ عَبْدُ اللَّهِ وَعَبْدُ الرَّحْمَنِ.” (رواه مسلم)

Ibn ‘Umar said: The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “Surely the most beloved of your names to Allāh is ‘Abdullāh and ‘AbdulRaḥmān.” (Muslim)

عن جابر رضي الله عنه قال: “ولد لرجل منا غلام فسماه القاسم، فقلنا: لا نكنيك أبا القاسم ولا كرامة، فأخبر النبي ﷺ فقال: سم ابنك عبد الرحمن.”

It was narrated by Jābir who said: “A man from amongst us had a son and named him “al-Qāsim”. We said: ‘We will not give you the nickname Abu’l-Qāsim nor will we honor you in that way.’ The Prophet was informed and said: ‘Name your son ‘AbdulRaḥmān.’” (Bukhāri and Muslim)

As soon as the child understands and is old enough to realize, he will hear this name and it will be embedded in his heart that he is ‘Abdullāh, the slave of Allāh, and that Allāh is his Master, and that his Master is Al-Raḥmān Al-Raḥīm, and it will be easy to raise him upon this.

Al-Hārith and Hammām

عن أبي وهب الجشمي قال: قال رسول الله صلى الله عليه وسلم: ” أحب الأسماء إلى الله عبد الله وعبد الرحمن، وأصدقها حارث وهمام، وأقبحها حرب ومرة ” رواه أبو داود و النسائي و الترمذي.

It was narrated by Abu Wahb al-Jushamiyy who said: “The Messenger of Allāh said (ṣallallāhu ‘alayhi wa sallam): ‘The most beloved of names to Allāh are ‘Abdullāh (meaning the slave of Allāh) and ‘AbdulRaḥmān (meaning the slave of the Most Merciful), and the most truthful of them are Ḥārith (meaning farmer/worker) and Hammām (meaning hard-working/enthusiastic/ambitious), and the most ugly of them are Ḥarb (meaning war) and Murrah (meaning bitter).” (Abu Dāwūd, al-Nasā’i, and al-Tirmidhi)

Shaykhul Islam Ibn Taymiyyah said in his book Majmū‘ Al-Fatāwa: “And his saying that Ḥārith and Hammām are the most truthful of names is because every human being is Hammām and Ḥārith. The Ḥārith is the one who works and earns. The Hammām is the one who has a lot of ambition, and this (ambition) is the beginning of intending to do anything.”

The names of the Prophets

The encouragement to name children after the Prophets is found in the following narration of Abu Wahb al-Jushamiyy which is attributed to the Prophet:

” تسموا بأسماء الأنبياء، وأحب الأسماء إلى الله عبد الله وعبد الرحمن، وأصدقها حارث وهمام، وأقبحها حرب ومرة” (رواه أبو داود والنسائي والبخاري في الأدب المفرد) و قد ضعف بعض أهل العلم هذه الرواية ومنهم الشيخ الألباني.

“Name (your children) with the names of the Prophets. And the most beloved of names to Allāh are Abdullāh and AbdulRaḥmān, and the most truthful of names are Ḥārith and Hammām, and the most ugly of them are Ḥarb and Murrah.” (Abu Dāwūd, al-Nasā’i, and al-Bukhāri in Al-Adab’l-Mufrad)

This narration was considered weak by some of the scholars including Shaykh al-Albāni. However, the principle mentioned is confirmed and correct. Imām al-Bukhāri titled one of the chapters in his collection of authentic narrations: “The Chapter of the One Who Names With the Names of the Prophets.” Anas also said that the Prophet (ṣallallāhu ‘alayhi wa sallam) kissed Ibrāhīm, meaning his son. The sunnah of the Prophet in terms of his actions is evidence that it is allowed according to the Sharī‘ah to name children with the names of the Prophets.

It was narrated in Saḥiḥ Muslim and others that Anas bin Mālik said:

قال رسول الله صلى الله عليه وسلم: “ولد لي الليلة غلام فسميته باسم أبي إبراهيم”.

The Messenger of Allāh said: “A child of mine was born tonight, and I named him with the name of my father Ibrāhīm.”

Also found in Ṣaḥiḥ Muslim is the narration of ‘Alqamah bin Wā’il bin Shu‘bah who said:

“لما قدمت نجران سألوني فقالوا إنكم تقرؤون ‘يا أخت هارون’ وموسى قبل عيسى بكذا وكذا فلما قدمت على رسول الله سألته عن ذلك فقال إنهم كانوا يسمون بأنبيائهم والصالحين قبلهم.”

“When I went to Najrān they asked me saying: ‘You all recite ‘Oh sister of Hārūn’, and Moses came before Jesus by such and such (number of years).’ So, when I came to the Messenger of Allāh I asked him about this, and he said: ‘They used to name after their Prophets and the righteous people who came before them.’”

In another narration in Ṣaḥiḥ Bukhāri:

عن أبي موسى قال: “ولد لي غلام، فأتيت به النبي – صلى الله عليه وسلم – فسمَّاه إبراهيم! فحنَّكه بتمرة، ودعا له بالبركة، ودفعه إليَّ.”

It was narrated by Abu Mūsa that he said: “A son of mine was born so I brought him to the Prophet (ṣallallāhu ‘alayhi wa sallam) and he named him Ibrāhīm! He did his taḥnīk with a date (by chewing it and rubbing some of the juice in the mouth of the child), prayed for him to have barakah, and gave him back to me.”

It was also narrated by al-Bukhāri in Al-Adab’l-Mufrad in the narration of Yūsuf bin ‘Abdullāh who said:

” سماني النبي – صلى الله عليه وسلم – يوسف ” (قال الحافظ في الفتح: ” الحديث وسنده صحيح وأخرجه الترمذي في الشمائل “)

“The Prophet (ṣallallāhu ‘alayhi wa sallam) named me Yūsuf.” (Al-Ḥāfidh in Al-Fatḥ said that this narration and its chain of narrators is authentic and it is narrated by al-Tirmidhi in Al-Shamā’il)

Another evidence of this is the narration found in al-Bukhāri from Jābir bin ‘Abdullāh al-Anṣāri and Anas bin Mālik:

عن جابر بن عبد الله الأنصاري و أنس بن مالك أن رسول الله صلى الله عليه وسلم قال: “سموا باسمي .”

That the Prophet said: “Name with my name.”

It was also narrated authentically (according to al-Ḥāfidh in Al-Fatḥ of Ibn Abi Shaybah):

عن سعيد بن المسيب قال : “أحب الأسماء إليه أسماء الأنبياء.”

It was narrated by Sa’Īd bin al-Musayyib who said: “The most beloved of names to him are the names of the Prophets.”

There is no doubt that naming children after the Prophets is a beautiful concept because it connects the child to the best role model possible, considering the Prophets were the leaders of all human beings and the best of them.

The allowance of naming children with the names of the Prophets is so accepted that it is almost considered a matter of consensus between the scholars. However, some of the Ḥanafi and others consider it to be mustaḥabb (recommended), while there is also one opinion that it is makrūh (disliked).

Names indicating servitude to Allāh (e.g. ‘Abdullāh, ‘AbdulRaḥmān)

All of the scholars are in agreement that the best of these names are ‘Abdullāh and ‘AbdulRaḥmān, but other names that have the same general meaning of being a slave of Allāh and use different names of Allāh, are considered to also be praiseworthy because of the similarity to these two names.

Note: There is a narration which states: “The most beloved of names to Allāh are ‘Ābid and Ḥammid”, but this narration is weak. Al-Albāni said about this narration: “It has no basis.” (From Al-Silsilat’l-Dha‘īfah)

The names of the righteous, especially the Companions

It is encouraged to name after the righteous slaves of Allāh, specifically the companions of the Prophet, in the hopes of emulating them and having a high status (in the sight of Allāh).

Of the evidence of this is what was narrated by Imām Muslim on the authority of the Prophet that:

“أنهم كانوا يُسمُّون بأسماء أنبيائهم والصالحين من قبلهم.”

“They used to name with the names of their Prophets and the righteous who came before them.”

Even though this came from the Sharī‘ah of those who came before us, there is nothing in our Sharī‘ah which prohibits or contradicts this concept.

Ibn Ḥajar said in Al-Fatḥ: “And it is said that Talḥa said to al-Zubayr: ‘The names of my sons are the names of the prophets and the names of your sons are the names of the martyrs (he had named them after the martyrs of Badr.’ So he said: ‘I have hope that my sons will become martyrs but you don’t have any hope of your children becoming Prophets.’ He was indicating by saying this that what he had done was better than what Talḥa did.”

Part Two: Names That Are Prohibited or Disliked

The ruling of naming with names which are prohibited by the Sharī‘ah is either makrūh (disliked) or ḥarām; the majority of this section however will cover names which are makrūh and should be avoided, even if not ḥarām.

Category 1: Names belonging only to Allāh

It is ḥarām to give the creation a name whose meaning may only be attributed to Allāh. This takes several forms:

(a) A name that is exclusively one of Allāh’s names or attributes.

For example: “Allāh”, “Al-Raḥmān” (The Most Merciful), “Al-Quddūs” (The Most Sacred/Holy), “Al-Ṣamad” (The Eternal Refuge), “Rabb’l-‘ālamīn” (The Lord of the worlds), “Rabb’l-nās” (The Lord of the people), “Al-Razzāq” (The Provider), “Al-Bāri” (The Producer) etc.

This is the statement of the majority of the Māliki, Shāfi‘i, and Ḥanbali jurists, and their opinion is based on very clear evidence. The evidence they use is the verse where Allāh says:

“Do you know any one worthy of His name?” (Maryam: 65)

The meaning of this verse according to al-Qurṭubi in his tafsīr Al-Jāmi‘ is: “There is no one similar to Him who deserves the equivalent to His name Al-Raḥmān.”

It was narrated in Bukhāri and Muslim on the authority of Abu Hurayrah from the Prophet (ṣallallāhu ‘alayhi wa sallam) who said:

عن النبي -صلى الله عليه وسلم- قال: «إن أَخْنَعَ اسم عند الله رجل تسمى ملك الأملاك، لا مالك إلا الله». وفي رواية مسلم: «أَغْيَظُ رجل على الله يوم القيامة، وأخبثه وأَغْيَظُه عليه، رجل كان يسمى ملك الأملاك، لا مَلِكَ إلا الله». قال سفيان: «مثل شَاهَانْ شَاهْ»، وقال أحمد بن حنبل: سألت أبا عمرو عن أَخْنَع؟ فقال: «أَوْضَع».

The most despicable name in the sight of Allāh is a man who names himself “the king of kings”; there is no owner except for Allāh. And in another narration in Muslim: “The most wretched person in the sight of Allāh on the Day of Resurrection, and the worst person and the one who is a target of His wrath, is the person who is called Mālik al-Amlāk (the King of Kings), for there is no king but Allāh.” Sufyān said: “This is like (the name) Shāhan Shāh.” And Aḥmad bin Ḥanbal said: “I asked ‘Abu ‘Amr about the meaning of the word “akhna’” and he said: ‘the most despicable’.”

It was also narrated by Abu Dāwūd from Shurayḥ from his father:

“أنه لما وفد إلى رسول الله صلى الله عليه وسلم مع قومه سمعهم يكنونه بأبي الحكم فدعاه رسول الله صلى الله عليه وسلم فقال: ” إن الله هو الحكم وإليه الحكم فلم تكنى أبا الحكم فقال إن قومي إذا اختلفوا في شيء أتوني فحكمت بينهم فرضي كلا الفريقين فقال رسول الله صلى الله عليه وسلم ما أحسن هذا فما لك من الولد قال لي شريح ومسلم وعبد الله قال فمن أكبرهم قلت شريح قال فأنت أبو شريح.”

“That when he came to the Messenger of Allāh and he heard them calling him by the nickname of Abu’l-Ḥakam, the Messenger of Allāh called him and said to him: ‘Allāh is Al-Ḥakam (the Judge) and judgment is His. Why are you known as Abu Al-Ḥakam?’ He said: ‘If my people differ concerning something, they come to me, and I pass judgment among them, and both sides accept it.’ He said: ‘This is excellent! Do you have any children?’ He said: ‘I have Shurayḥ.’ He said: ‘Then you are Abu Shurayḥ’, and he supplicated for him and his son.”

There is no doubt that naming a child with names similar to these is a form of disbelieving in the names and characteristics of Allāh. Allāh says:

And to Allāh belong the best names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His names. (al-A‘rāf: 180)

As for the opinion of some of the Ḥanafi who have allowed giving any of the names of Allāh to a creation, this is a rejected.

(b) A name of the form “slave of ___” where what follows is not a confirmed name of Allāh.

Examples of this are: ‘AbdulQadīm (the slave of the ancient), ‘Abdul’Ab (the slave of the father), ‘AbdulBāqi (the slave of the eternal), ‘Abdul‘Āl” (the slave of the elevated), ‘AbdulMaqsūd (the slave of the one who is sought), etc.

This is also considered a form of disbelieving in the names of Allāh and Allāh says:

And to Allāh belong the best names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His name. (al-A‘rāf: 180)

It was narrated by Ibn Abu Ḥātim from Mubashir bin ‘Ubayd Al-Qurashi who said: “Al-A‘mash said that the word يُلْحِدُونَ in this verse is from the word اللَّحْد (to disbelieve/renounce faith).” He said: “And I asked him about the explanation of it and he said: ‘They enter into them what is not from it’ (meaning they include names which are not names of Allāh in His names).”

Examples of this are to name a child ‘AbdulḤussayn” (the slave of Al-Ḥussayn), ‘Abdulnabi (the slave of the Prophet), ‘Abdulka‘bah (the slave of the Ka‘bah), ‘Abdulmasīḥ” (the slave of the anointed one [Jesus]) etc.

The opinion of the majority of the Ḥanafi, Shāfi‘i, and Ḥanbali scholars, as well as the most correct opinion of the Māliki scholars, is that this is not allowed.

The evidence of this is that the Prophet (ṣallallāhu ‘alayhi wa sallam) changed every name of a companion who had a name which indicated being a slave of other than Allāh. He changed the name ‘Abdulḥajar (slave of the stone) to ‘Abdullāh as is found in the narration of Hāni bin Shurayḥ when he came to the Prophet. (narrated by Al-Bukhāri in Al-Adab’l-Mufrad)

There is no doubt that these names are a type of shirk (associating partners with Allāh) in terms of wording because being a slave should be to Allāh alone.

This makes it clear that the opinion of some of the Ḥanafi and Shāfi‘i scholars which have allowed this or have stated that it is simply makrūh (disliked) (instead of ḥarām) if the intention is only to use the name (without actually believing it) and out of seeking honor through this association to the Prophet (ṣallallāhu ‘alayhi wa sallam) and the righteous, is very weak.

As for their claim that the concept of being a slave has many indications, this is accurate. However, the statement of the Prophet “Wretched is the slave of the dinār” (Bukhāri) for example, is not the same as naming someone ‘AbdulRasūl (slave of the Messenger) or ‘AbdulḤussayn” (the slave of al-Ḥussayn). This is because in the second situation these phrases are being used to name a person, and in the first situation in the statement of the Prophet this phrase is being used as a description and as a form of supplicating against that type of person.

As for their claim that it is a way of associating oneself to someone else out of love and following them, but not out of worship, we can accept this claim with extreme caution and dislike if the phrase is being used as a description of someone (for example: To describe someone as being a servant of the Prophet), but not as the person’s actual name which he is known by and endowed with.

The Prophet (ṣallallāhu ‘alayhi wa sallam) used to close any doors that could possibly lead to shirk and excessiveness, including matters that are much less significant than what we have been discussing.

It was narrated in al-Bukhāri by ‘Umar bin al-Khaṭṭāb who said:

سمعت النبي -صلى الله عليه وسلم- يقول: (لا تُطْروني كما أَطْرت النصارى ابنَ مريم؛ إنما أنا عبده، فقولوا: عبد الله ورسوله).

I heard the Prophet (ṣallallāhu ‘alayhi wa sallam) saying: “Do not exaggerate in praising me as the Christians exaggerated in praising the son of Mary; I am nothing but His slave, so say: ‘The slave of Allāh and His messenger’.”

It was also narrated in the Sunan of Abu Dāwūd from ‘Abdullāh bin al-Shikhīr who said:

عن عبد الله بن الشخير -رضي الله عنه- قال: “انطلقت في وفد بني عامر إلى رسول الله -صلى الله عليه وسلم- فقلنا: أنت سيدنا. فقال السيد الله -تبارك وتعالى-. قلنا: وأَفْضَلُنَا فَضْلًا وأَعْظَمُنْا طَوْلًا. فقال: قولوا بقولكم أو بعض قولكم، ولا يَسْتَجْرِيَنَّكُمُ الشيطان”.

I went with a deputation of Banu ‘Āmir to the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) and we said: “You are our master (sayyid)”. To this he replied: “The Master is Allāh, the Blessed and Exalted”. Then we said: “And the one of us most endowed with excellence and superiority”. To this he replied: “Say what you have to say, or part of what you have to say, and do not let the devil make you his agents.”

It was also narrated by Imām Aḥmad in his Musnad on the authority of Anas bin Mālik that:

عن أنس بن مالك – رضي الله عنه – أن رجلا قال: ” يا محمد، يا سيدنا، وابن سيدنا، وخيرنا وابن خيرنا، فقال رسول الله – صلى الله عليه وسلم -: “أيها الناس عليكم بتقواكم ولا يستهوينكم الشيطان، أنا محمد بن عبد الله، عبد الله ورسوله والله ما أحب أن ترفعوني فوق منزلتي التي أنزلني الله “.

“A man said: ‘Oh Muḥammad, oh our master, and the son of our master, and the best of us, and the son of the best of us.’ So the Messenger of Allāh said: ‘Oh people, you must be mindful of Allāh, and do not let the devil draw you all towards him. I am Muḥammad the son of ‘Abdullāh, the slave of Allāh and His messenger, and I swear by Allāh that I do not like for you all to raise me above the level that has been given to me by Allāh.”

As for their using the statement of the Prophet (ṣallallāhu ‘alayhi wa sallam): “I am the son of ‘AbdulMuṭṭalib (the slave of Muṭṭalib)” as an evidence for their allowance of this, this cannot be used as evidence because this phrase is informing us of the name of his grandfather. What we are discussing is naming which one has power over and the ability to change, not names which came before us. This is why the Prophet changed the names of the companions but not the names of their fathers and grandfathers. So, when the Prophet said “I am the son of ‘AbdulMuṭṭalib” he was simply relaying information and not establishing a rule.

Some scholars get into more detail regarding this matter and say that it is permissible to name someone the slave of something if it is something that no one would ever imagine to actually indicate the worship of that thing. Examples of this could be ‘Abdulkhayr (the slave of goodness), ‘Abdulsunnah (the slave of the sunnah), or Abdul‘ilm” (the slave of knowledge). This is because the aspect of shirk is removed in these types of phrases. This is how we can understand some of the disturbing statements which are narrated on this topic, in which evidence is manipulated to allow naming with names which indicate slavery to other than Allāh.

The root of this catastrophe is really the lack of the true understanding of the meaning of tawḥīd, shirk, and the fact that the Sharī‘ah is preventative of all types of harm and closes any doors which could lead to it. The Messenger said: “Beware of going to extremes in religious matters, because going to extremes is what destroyed those who came before you.”

Category 2: Names that praise the person

One evidence of this is a narration found in the Ṣaḥīḥayn on the authority of Abu Hurayrah who said: “That Zaynab’s name used to be Barrah (meaning obedient/righteous) and it was said: ‘She is praising herself.’ So the Prophet renamed her Zaynab.”

In his book Zād’l-Ma‘ād, Ibn al-Qayyim explains the reasoning for the prohibition of names which indicate praise of the person by saying: “…And another issue is that the one who carries this name may believe that he/she is in fact that way, and this would be considered praising and magnification of oneself and a form of raising himself/herself above others. This is what the Prophet was prohibiting when it came to the name Barrah and he said: “Do not praise yourselves; Allāh knows best who amongst you are the obedient/righteous people.” Based on this, it would be disliked to name a child al-Taqiyy (the God Conscious), al-Muttaqi, al-Mutī‘ (the obedient one), al-Rādhi (the content one), al-Muḥsin (the person who practices iḥsān), al-Mukhlis (the sincere one), al-Munīb (the repentant one), al-Rashīd (the rightly guided), or al-Sadīd (the one who has hit his target).

For the same reason, it is also disliked to name someone with a name in which there is a word connected to the words dīn and Islam which would serve as a form of praise for the person who carries that name. Examples of this would be Nūr’l-dīn (the light of the religion), Dhiyā’l-dīn (the light of the religion), Ṣayf’l-Islam, and Nūr’l-Islam (the light of Islam). To assign these types of names to a person is such a huge claim that it is very close to lying. For this reason, some scholars have actually stated that it is ḥarām, while most have stated that it is makrūh (disliked), because it is incorrect to assign the meaning of these names to human beings.

This is why Imām Al-Nawwawi hated the fact that he was nicknamed Muḥyi’l-dīn (the reviver of the religion), and why Shaykh’l Islam Ibn Taymiyyah used to also hate that he was nicknamed Taqiyy’l-dīn and used to say: “However my people have given me that nickname and it became well-known.”

What is most correct is that there is a difference between naming a person these names and using them as a nickname or description of a person who deserves that nickname, like the phrases Nāṣir’l-dīn” (the one who gives victory to the religion) and Ḥujjat’l-Islam (the proof of Islam), etc. Using these phrases as a nickname or description would be permissible.

Ibn Taymiyyah indicated that the using of such titles was introduced to Muslims by non-Arabs, after the time of the best generations (the companions and tābi‘īn).

Category 3: Names it would be improper to negate

There are many narrations which serve as evidence for this:

It was narrated in Muslim by Samurah bin Jundub who said:

عَنْ سَمُرَةَ بْنِ جُنْدُبٍ ، قَالَ : “قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” لَا تُسَمِّيَنَّ غُلَامَكَ يَسَارًا ، وَلَا رَبَاحًا ، وَلَا نَجِيحًا ، وَلَا أَفْلَحَ ” ، فَإِنَّكَ تَقُولُ : أَثَمَّ هُوَ ؟ فَيَقُولُ : ” لَا”.

The Messenger (ṣallallāhu ‘alayhi wa sallam) said: “Do not name your son Yaṣār (prosperity) or Rabāḥ (gain) or Najīḥa (correct/successful) or Aflaḥ (successful) because you will say: ‘Is he there?’ and he will say: ‘No’.”

The scholars have agreed that the ruling of this is that it is makrūh (disliked).

Abu al-Walīd al-Bāji the Māliki scholar said: “The prohibition narrated by Samurah bin Jundub is a prohibition which indicates that this is makrūh (disliked) (rather than ḥarām). This is why the Prophet allowed the name Ḥuzn (sadness) because the man wanted to keep his name and was content with it and hated to change it. If this was ḥarām the Prophet would not have allowed it. This was also the reason he allowed the names Ḥarb and Murrah and didn’t order them to change their names even though he disliked these names. And Allāh knows best.” (From the book Al-Muntaqa Sharḥ Al-Muwatta’)

Al-Nawawi said in his explanation of Muslim: “It is disliked but not ḥarām.”

Ibn al-Qayyim said in his book Zād al-Ma‘ād: “As for the prohibition of naming a boy Yaṣār, Aflaḥ, Najīḥ, and Rabāḥ, this is due to another reason which is indicated in the narration when the Prophet said: “And you would say: ‘Is he there?’ and it would be said: ‘No’.” And Allāh knows best regarding whether this addition is a completion of the narration which is attributed to the Prophet, or an addition from the companion who narrated it. Regardless, these names could cause superstition and pessimism which is disliked by people. For example if you say to a man: “Is Yaṣār (prosperity) with you? Or Rabāḥ (gain)? Or Aflaḥ (success)?” and then he responds “No”, this may cause both you and him to consider it to be a bad omen. And for he who is superstitious, it is often that his superstition will actually befall him (as a punishment from Allāh because of their negative assumption of Allāh).

It is of the wisdom of Allāh our Law-Giver, Who is both Kind and Merciful to his ummah, that He prevents them from that which will cause them to hear or experience negative things, and turns them instead towards names which will be effective in accomplishing the goal (of naming), without causing any harm. And this is better. It is also important to add that a person could actually end up being the opposite of his name. For example, a person named Yaṣār (prosperity) could end up being financially strained, and Najīḥ (correct/successful) could end up being unsuccessful, and Rabāḥ could end up being a loser. This could also set up expectations of this person which he is not able to meet, and this in turn could cause him to be blamed and cursed by other people because of that.

What is most correct is that in the end, the Prophet (ṣallallāhu ‘alayhi wa sallam) did not actually prohibit these names. This is based on the following narration in Muslim:

أن جابراً قال: أراد النبي عليه الصلاة والسلام أن ينهى أن يسمى بيعلى وبركة وأفلح ونافع ويسار وبنحو ذلك ثم رأيته سكت بعد عنها فلم يقل شيئاً، ثم قبض صلى الله عليه وسلم ولم ينه عن ذلك ثم أراد عمر بن الخطاب أن ينهى عن ذلك ثم تركه”.

That Jābir said: “The Prophet (ṣallallāhu ‘alayhi wa sallam) wanted to prohibit naming with the names Ya‘la, Barakah, Aflaḥ, Nāfi‘ (beneficial), Yaṣār, and other names similar to these. Then I saw him remain silent regarding this matter after that and he didn’t say anything about it. Then the Prophet passed away without prohibiting this. Then ‘Umar bin al-Khaṭṭāb wanted to prohibit this but then left the matter alone.”

It was also narrated by al-Bukhāri in his book Al-Adab’l Mufrad that the Prophet (ṣallallāhu ‘alayhi wa sallam) said:

“إن عشت نهيت أمتي إن شاء الله أن يسمي أحدهم بركة ، ونافعاً ، وأفلح ـ ولا أدري قال: “رافع” أم لا؟ ـ يقال: هاهنا بركة؟ فيقال : ليس ها هنا ” !! فقُبض النبي صلى الله عليه وسلم ولم ينه عن ذلك.” (وصححه الألباني في “صحيح الأدب المفرد)

“If I live (long enough) I will prohibit my nation, if Allāh wills, from naming anyone Barakah, or Nāfi‘, or Aflaḥ [and I don’t know if he said Rāfi‘ or not]. For it will be said: ‘He is not here!’” Then the Prophet passed away without prohibiting it. (Deemed authentic by al-Albāni in Al-Adab’l-Mufrad)

Al-Mubārakfūri said in his book Tuḥfat’l-Ahwathi which is an explanation of al-Tirmidhi: “The Prophet stayed silent after that out of mercy for his nation, because of the hardship and difficulty it would cause, especially considering that most people are not able to differentiate between good and bad names. So, the prohibition which we find negated in the narration of Jābir was the prohibition which indicated taḥrīm (that its ruling is that it is ḥarām), and the prohibition which was established and confirmed in the narration of Samurah indicates tanzīh (that it’s ruling is that it is makrūh (disliked) and should be avoided).

Category 4: Names with an ugly or blameworthy meaning

For the name to have an ugly/negative meaning according to the Sharī‘ah.

This includes:

Names of the devils, or of people known for disbelief, evil, or oppression (e.g. Fir‘awn, Hamān, Qārūn, Hitler, al-Jahm).

The Ḥanbali opinion is that naming with the names of tyrants is makrūh (disliked). Ibn al-Qayyim said regarding disliked names in his book Tuḥfat’l-Ahwathi: “And of them are the names of the Pharaohs and tyrants like Fir‘awn, Qārūn, Hamān, and al-Walīd”. (This was also mentioned in Kashāf Al-Qinā‘ by al-Bahūti the Ḥanbali scholar)

In the Shāfi‘i and Ḥanbali texts we also find that it is disliked to name with the names of devils like Khinzib, Walhān, and al-Ajda‘.

(This is mentioned in the book Mughni Al-Muḥtāj by al-Shirbīni the Shāfi‘i scholar, and in the footnotes of the book Kanz Al-Rāghibīn fi Fiqh Al-Shāfi‘iyyah by Aḥmad ‘Umayrah and Aḥmad al-Qalyūbi, and in the book Kashāf Al-Qinā‘ by al-Bahūti the Ḥanbali scholar)

Names indicating something ḥarām or sinful, e.g. ‘Āṣiyah (disobedient) or Ghāwiyah (seductress).

The evidence of this is what was narrated by Muslim in Kitāb Al-Adab in the “Chapter of the Recommendation to Change a Name to Something Good”:

عن عبد الله بن عمر رضي الله عنه “أن رسول الله صلى الله عليه وسلم غير اسم عاصية، وقال: أنتِ جميلة”

It was narrated by ‘Abdullāh bin ‘Umar: “The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) changed the name of ‘Āṣiyah (disobedient) and said: ‘You are Jamīlah (beautiful)’.”

(Note: this narration is regarding the name عاصية with an “ع” which is different from the name of the wife of pharaoh آسية with an “ا”)

This principle was written about by the Ḥanbalis in the books Al-Rawdh’l-Murbi’ and Kashāf Al-Qinā‘ by al-Bahūti, and by the Shāfi‘s as is found in the book Mughni Al-Muḥtāj by al-Shirbini

Category 5: Names involving prohibited imitation

For the name to be similar to the type of imitation which is prohibited. This is of two types:

To give a name which is specifically for men to a woman or vice versa. This is prohibited because it is a form of imitation which is ḥarām.
To name with the names of the disbelievers and sinful people out of wanting to imitate them and out of loyalty to them. An example of this is someone who names his child after a non-Muslim singer or actor out of love and loyalty to them. Like someone who names their child Bush, Diana, Madonna, etc.

Disliked: names with a negative connotation in language or custom

This matter is made clear by the following narrations:

روى أبو داود عَنْ أَبِي وَهْبٍ الْجُشَمِيِّ ، وَكَانَتْ لَهُ صُحْبَةٌ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ( تَسَمَّوْا بِأَسْمَاءِ الأَنْبِيَاءِ ، وَأَحَبُّ الأَسْمَاءِ إِلَى اللَّهِ عَبْدُ اللَّهِ وَعَبْدُ الرَّحْمَنِ ، وَأَصْدَقُهَا حَارِثٌ وَهَمَّامٌ ، وَأَقْبَحُهَا حَرْبٌ وَمُرَّةُ )

It was narrated by Abu Dāwūd from Abu Wahb al-Jushamiyy, a companion, who said: “The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: ‘Name with the names of the Prophets, and the most beloved names to Allāh are ‘Abdullāh and ‘AbdulRaḥmān, and the most truthful of them are Ḥārith and Hammām, and the most ugly of them are Ḥarb and Murrah.”

عن علي بن أبي طالب – رضي الله عنه – ، قال : لما ولدت فاطمة الحسن جاء النبي – صلى الله عليه وآله وسلم – فقال : ” أروني ابني ما سميتموه ؟ ” قال : قلت : سميته حربا ، قال : ” بل هو حسن ” ، فلما ولدت الحسين جاء رسول الله – صلى الله عليه وآله وسلم – فقال : ” أروني ابني ما سميتموه ؟ ” قال : قلت : سميته حربا ، فقال : ” بل هو حسين ” ، ثم لما ولدت الثالث جاء رسول الله – صلى الله عليه وآله وسلم – قال : ” أروني ابني ما سميتموه ؟ ” قلت : سميته حربا ، قال : ” بل هو محسن ” ، ثم قال : ” إنما سميتهم باسم ولد هارون شبر وشبير ومشبر ” .رواه الحاكم و قال: هذا حديث صحيح الإسناد ولم يخرجاه .

It was narrated by ‘Ali bin Abu Ṭālib who said: “When Fatima gave birth to al-Ḥasan, the Prophet (ṣallallāhu ‘alayhi wa sallam) came and said: ‘Show me my son, what have you named him?’ He said: ‘I said: ‘I have named him Ḥarb (war).’ So he said ‘Rather he is Ḥasan (good)’. Then when Fatima gave birth to al-Ḥussayn, the Prophet came and said: ‘Show me my son, what have you named him?’ He said: ‘I said: ‘I have named him Ḥarb (war).’ So he said ‘Rather he is Ḥussayn’. Then when she gave birth to the third, the Prophet came and said: ‘Show me my son, what have you named him?’ He said: ‘I said: ‘I have named him Ḥarb (war).’ So he said ‘Rather he is Muḥsin’. Then he said: You have named them with the names of the children of Hārūn, Shibr, Shubayr, and Mushbir. (Narrated by al-Ḥākim who said: this is a narration with an authentic chain)

وعن عائشة رضي الله عنها قالت: “جاءت عجوز إلى النبي صلى الله عليه وسلم وهو عندي, فقال لها رسول الله صلى الله عليه وسلم: من أنتِ؟ قالت: أنا جَثَّامَةُ الْمُزَنِيَّة، فقال: بل أنت حسانة المزنية” رواه الحاكم وصححه الألباني.

And it was narrated by ‘Ā’ishah who said: “An old woman came to the Prophet (ṣallallāhu ‘alayhi wa sallam) while he was with me. So, the Messenger of Allāh said: ‘Who are you?’ She said: ‘I am Jathāmah (lazy, unintelligent) al-Muzaniyyah.’ He said: ‘Rather you are Ḥassānah (very good and beautiful) al-Muzaniyyah.’” (Narrated by al-Ḥākam and deemed authentic by al-Albāni)

Jathāmah is a name which is heavy on the tongue and includes multiple meanings which are all negative including: stupidity, laziness, and nightmares.

This principle was mentioned by the Ḥanbalis as is found in Al-Rawdh’l-Murbi‘, Kashāf Al-Qinā‘ by al-Bahūti, and by the Shāfi‘is like in Mughni Al-Muḥtāj by al-Shirbini.

The Sunnah of Giving Children Nicknames (Kunya)

Beneficial Note: It is from the Sunnah to give children nicknames.

It was narrated by Anas bin Mālik who said:

عن أنس بن مالك قال: “[إن] كان النبي – صلى الله عليه وسلم – ليخالطنا، حتى يقول لأخ لي صغير: يا أبا عُمَير، ما فعل النُّغَير؟” (رواه البخاري في الأدب المفرد)

The Prophet (ṣallallāhu ‘alayhi wa sallam) used to intermingle with us so much that he said to a younger brother of mine: “Oh Abu ‘Umayr, what happened to al-Nughayr (a bird he used to play with)?” (Narrated by al-Bukhāri in Al-Adab’l-Mufrad)

It was also narrated by Um Khālid bint Khālid bin Sa’Īd who said:

و عن أم خالد بنت خالد بن سعيد، قالت: ” أتي النبي – صلى الله عليه وسلم – بثياب فيها خميصة سوداء صغيرة، فقال: ائتوني بأم خالد، فأُتِيَ بها تُحمَلُ، فأخَذَ الخميصة بيده فألبَسها، قال: أبْلِي وأخلِقِي، ثم أبلي وأخلقي، وكان فيها علم أخضر أو أصفر، فقال: يا أم خالد هذا سَنَاهْ – وهي بالحبشية حسنة – قالت: فذهبتُ ألعب بخاتم النبوة، فزَبَرَني أبي، فقال رسول الله – صلى الله عليه وسلم -: دعْها.” (رواه البخاري)

The Prophet was given some clothing amongst which was a small black shirt. He said: “Bring me Umm Khālid.” So she was carried to him and he took the shirt with his hand and put it on her. He said: “May you live so long that your dress will wear out and you will mend it many times”, and then again said: “May you live so long that your dress will wear out and you will mend it many times”. On the khamisa (specific type of garment) there were some green or yellow designs. (The Prophet saw these designs) and said, “Oh Um Khālid! This is Sanah.” (Sanah is an Ethiopian word meaning beautiful). She said: “So I started to play with the seal of Prophethood and my father admonished me.” Then the Messenger of Allāh said: “Let her.” (Bukhāri)

Note: It is also permissible for a person to be given a kunya (nickname) with other than the names of his children.

Examples of a kunya given without a corresponding child of that name:

The nickname Abu Bakr was given even though he didn’t have a child named Bakr.
The nickname Abu Ḥafs was given to ‘Ūmar bin Al-Khaṭṭab even though he didn’t have a child named Ḥafs.
The nickname Abu Hurayrah was given even though he didn’t have a child named Hurayrah.
The nickname Abu Tharr was given even though he didn’t have a child named Tharr.
The nickname Um ‘Abdullāh was given to ‘Ā’ishah even though she didn’t have a child named ‘Abdullāh.

May Allah grant you righteous children exemplifying beautiful names.

More from Journals