Over the last few weeks, we saw how the Prophet showed keen interest in people’s names, changing names that have a bad meaning, or make claims to goodness and purity. We saw how he used some names, such as those of Aishah and Uthman, in a form of endearment. There remains a few points to discuss in this connection and we will try to cover these today and perhaps next week, God willing.
A Hadith reported by Jabir, a companion of the Prophet who reported a large number of Hadiths, quotes the Prophet as saying: “If I live (long enough) I will, God willing, order my community that none of them may call himself Barakah, Nafi’, or Aflah. It would be asked: ‘Is Barakah here?’ and it would be answered, ‘No, not here.’ The Prophet died without having given such an order.” (Related by Al-Bukhari in Al-Adab Al-Mufrad and Abu Dawood).
A different version of this Hadith is also reported by Jabir who says: “The Prophet wanted to warn against giving children the names of Ya’la, Barakah, Nafi’, Yassar, Aflah and similar names. However, he left the matter and said nothing about it.” (Related by Al-Bukhari in Al-Adab Al-Mufrad and Muslim).
Let us first of all look at the meaning of these names. Barakah means “blessing.” Nafi’ means a person who brings benefit to others, while Aflah means successful. The other two names added in the second version are Ya’la, which means to attain a higher position, and Yassar which means affluence. Yassar has also connotations of ease and dealing easily with people and problems.
Thus, all these names have good meanings and would give a good impression when they are mentioned. The Prophet, however, clarifies why he disliked giving such names to children. He pointed out an every day situation when people come to a person’s home or workplace asking whether he is in. So, if the man, or the woman, are called Barakah, and someone asks for that person who happens to be absent, the answer could be taken to mean, “there is no blessing in this place.” This applies to all these names. Thus, people may be told by a member of the person’s family, “there is no blessing, benefit, success, ease or going up in our place.” This is something that no one should say about their place, but it would be said in that situation. Hence, the Prophet wished to give his followers this advice.
We are told in both versions of the Hadith that the Prophet did not carry out his intention, which he had expressed in words. This is very significant. The Prophet delivered his message complete, leaving out nothing. It was not his practice to omit anything. Nor could it be said that he had forgotten, because God granted him the blessing of not forgetting anything related to his task of delivering God’s message to us. What this Hadith means in effect is that such names are discouraged, because of the reason the Prophet mentions. Had the Prophet carried out his intention and issued this order, giving children such names would be totally forbidden. The fact that he only expressed an intention and did not carry it out signifies that the matter is less than forbidden, which means that it is discouraged.
Not only so, but if we can think of a situation where the point mentioned by the Prophet is not operative, then there would be no harm in giving such names. This is supported by the fact that some people had names of similar import, but the Prophet did not change them. Umar ibn Al-Khattab reports: “When the Prophet moved away from his wives, I came across Rabah, the Prophet’s servant. I called out to him, ‘Rabah! Ask the Prophet whether he would see me’.” (Related by Al-Bukhari in Al-Adab Al-Mufrad).
This is only a part of a Hadith Al-Bukhari includes here because of its relevance to the theme of the chapter dealing with names. He wishes to make clear that such names are not forbidden. Rabah means “gain, profit and good fortune.” The same reason the Prophet pointed out for disliking a name like Barakah applies to Rabah, but the Prophet did not change his servant’s name.
The Prophet encouraged calling children by the names of the prophets. He himself named his only son born to him after prophethood, Ibraheem, which is the Islamic version of Abraham. A Hadith reported by Yussuf ibn Abdullah ibn Sallam states: “The Prophet (peace be upon him) named me Yussuf, and he put me on his lap and wiped my head with his hand.” (Related by Al-Bukhari in Al-Adab Al-Mufrad, Ahmad and Al-Tirmithi). His practical guidance shows that all the names of the prophets may be used. Some of his companions called their children by earlier prophet’s names and he approved of that. This is perfectly understandable, because it confirms the notion that Islam is only the final version of the faith preached by all prophets, ever since the beginning of human life.
The Prophet’s own name may be used as well. This was the case even in his own time. Jabir ibn Abdullah reports: “A man from us, the Ansar, had a son born to him and he wanted to name him Muhammad. The Prophet said, “Give yourselves my name, but not my appellation, or kunyah. I am a qassim to share out things among you.” (Related by Al-Bukhari and Muslim).
This shows that we are encouraged to use the Prophet’s own name to give to our children. Muslims in all generations have acted on this and the name Muhammad is the most common name in all Muslim countries. It has been so throughout Islamic history. However, the Prophet makes it clear that we may not use his other appellation, or kunyah, which is calling a man as the father of his eldest son. The Prophet’s kunyah is Abu Al-Qassim, after his eldest son who died in early childhood. The Prophet says that he himself is a qassim, using the name in its linguistic meaning, which is “a person who shares out something among different people.”
There are other Hadiths which reiterate this order. One of them mentions that the Prophet was once in the market place when someone called out, “Abu Al-Qassim!” The Prophet turned to see what the caller wanted, but the man said, “Messenger of God, I am only calling this person.” The Prophet said: “Give yourselves my name, but not my appellation, or kunyah.” (Related by Al-Bukhari).
Does this mean that we should not give our children the name Qassim, so that we are not given the kunyah Abu Al-Qassim? The answer is that it is preferable not to call our first son by that name, in order not to disobey this order by the Prophet. If one has already a different kunyah, then there is no harm in giving his first son this name. It is good to remember that Abu Al-Qassim is an appellation the Prophet wished to retain for himself only. We respect his wish and abide by his order.
