Names and naming among Muslims (II)
Two names combine to form each of these names, the second being the name or attribute of Allah (SWT). Let us therefore be careful in discarding the first part of such names to call someone with only the second part of it. In such cases, the second part must be without a definite article (i.e. […]
Two names combine to form each of these names, the second being the name or attribute of Allah (SWT). Let us therefore be careful in discarding the first part of such names to call someone with only the second part of it. In such cases, the second part must be without a definite article (i.e. devoid of the Arabic phrase “Al”); otherwise the person so called would be answering a name that exclusively belongs to Allah (SWT). It is sinful for anyone to be called “Al-Fattah”, “Al-Muhibbu”, or “Al-Wahhab”. While it is permitted to bear some of these names such as “Rauuf”, which are among the ninety-nine names of Allah in their indefinite forms; it is prohibited to be called with others even in their indefinite forms. These may include “Rahman”; “Dhul Jalal wal Ikram”, because they concern the dignity of Allah’s majesty.
Other corrupted names include Audu which is the bastardized form of Abdullahi; Garba, Bakare, Bukar, or Garbaki, all corruptly adopted from Abubakar; Manu or Sumonu from Usman; Ayi or Aushe from ’Aishat; Asimowu from Asmaa’u; Ado from Adamu; Momoh, Mamma, Mohammed and Nmadu all adopted from Muhammad; Mufu or Mufutau corrupted from “Miftah” meaning “key”; Momodu from “Mahmud” meaning “praised, commendable”; Tafa from “Mustapha” meaning “the chosen one’; Muri or Murtala from “Murtada” meaning “the chosen one”; Mori or Morili from “Mardiyyah” meaning “one who is pleased”; and Moji or Mejidah from “Mujiddah” meaning “diligent lady”. We urge readers whose names have lost their original Arabic or Islamic rendition to find out the correct form of pronouncing and writing their names. Sometimes, errors in corrupted forms of names could be minor as they do not alter the meaning of the names. However, errors could be major at other times when they completely change the meaning of such names. Examples of such include “Shaka” corrupted from “Ishaq” to mean ‘suspicion”; and Shaibu or Sheibu bastardized from “Shuaibu” to mean “old age” or “grey hair”. Nonetheless, not all Arabic-Islamic names have meanings. Ibrahim, Ishaq and Ismail do not literally have meanings in Arabic; and we must not force meanings in to such names where they do not exist. Muslims bear such names because of the spiritual prominence of those who first bore the names.
Islam allows a believer to change his/her name; more so, when it is discovered to be contrary to the Sunnah of the Prophet (SAW). The Prophet (SAW) once changed the name of a lady from “Asiyyah” meaning “Disobedient”, to “Jameelah” meaning “Beautiful”. Similarly, the initial name of the Prophet’s grandson from Fatimah (wife of Caliph Ali bn Abi Talib) was not Hassan. When Ali (RA) came to inform the Prophet (SAW) about the birth of a new baby-boy from his wife (Fatimah) whom he has named “Ja’afar”, the Prophet gave the child another name “Hassan” meaning “Excellent; Good”; and the name stood changed. About eleven months later, Ali bn Abi Talib (RA) came to inform the Prophet (SAW) that his wife (Fatimah) has been delivered of a baby-boy and he has named him “Hamzah”. The Prophet (SAW) again gave the child another name “Husain” meaning “Small-Good”; and the name stood changed (even though the initials names were Islamic). It is required of a non-Muslim to change his name and pick a Muslim name as soon as he/she embraces Islam. The name of the first man to embrace Islam who eventually became the first caliph of Islam was “Abdul-Ka’abah”. He was named “Abdullahi” after accepting Islam. “Abubakr” was his “agnomen” (Kunyah in Arabic), which is a tradition in the Arab culture of calling people by ascribing their names to parents, children or other family relations. We shall talk about this in the third part of this discourse, next week, insha Allah.
Abu Daud (RA) relates on the authority of Abi Darda’i that the Prophet (SAW) said, “You (all) will be called on the Day of Judgment by your names and by your parents names; therefore choose good names (for yourselves)”. Let us therefore be cautious in our fixation for Arabic names that are not necessarily Islamic. Names that would give the impression that the bearer is a servant to other than Allah (SWT) must be avoided. Such names may include Abdul-Ka’abah;; Abdul-Uzah; Abdun-Nabiyy; or Abdul-Muhammad. Islam also admonishes believers to refrain from giving or answering obscene names that would connote profanity. Believers are equally enjoined to abstain from calling themselves with obnoxious nicknames such as “one-eyed”; “leper”; “short-heighted” etc. Allah (SWT) states in Qur’an 49: 11 “…Nor call each other by (offensive) nicknames: ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong”.
Among the several Islamic names from which believers are encouraged to choose one for their children or themselves are names of the Prophets and Messengers of Allah; names of the Companions of the Prophet (SAW); and names of ancient Muslim scholars and jurists. Abu Daud and an-Nasai both relate on the authority of Abi Wahab Al-Jashmiyy that the Prophet (SAW) said, “Give yourselves names of the prophets; the most beloved of names to Allah are: “Abdullahi” and “AbdurRahman”; the most reliable (asdaqu in Arabic) names are “Harith” and “Hummam (beginning with ‘H’ that is the 26th in the serial order of Arabic alphabets)” meaning “high-minded; generous; gallant; heroic”; and the ugliest of names to Allah are “Harb” meaning “war” and “Mirrah” meaning “gall”. The discourse continues next week insha Allah. May Allah (SWT) guide us against answering bad names, amin.