Islam (The Relegion) · April 19, 2026
What is your name? Upon receiving its answer, a sudden sense of unfamiliarity disappears, and a pleasant atmosphere of closeness and sincerity is established. It can easily be said that a name is the only means through which people become acquainted with one another and address each other. Therefore, it is essential that every person has a name—and that too a pleasant and attractive one. After all, who would like to have a bad name, or have their name distorted and spoken or written incorrectly?
In ancient times, people attached great importance to names. Before naming a child, the proposed name was kept highly confidential, to the extent that even close relatives and friends were not informed about what the child would be named. At that time, there existed a superstition that fairies might carry the child away at any moment. It was therefore believed that the less the fairies knew about the child, the better. From that era until today, it has been considered that meaningful and attractive names influence a child’s habits, mind, actions, character, and thoughts. The attributive names of Allah, as well as the names of elders, philosophers, scholars, and sages, are chosen with the intention that they positively affect a person’s intellectual growth, cultural development, and personality formation. In some nations, people were not even allowed to renounce worldly life and formally enter a religious order until they selected a new and appropriate name for themselves—and this new name was regarded as a guarantee of their new spiritual life.
But sometimes it also happens that the names of certain people have no connection with their personalities and habits. Someone who is illiterate, ignorant, and lacking understanding may be named “Hakeem” (wise). Those whose names are Shakeel (handsome), Haseena (beautiful), or Jameel (graceful) may in reality be ugly and unattractive.
Perhaps for this very reason the question has been raised: what, after all, is in a name? You may give a rose any other name—call it by something else, even call it a thorn—yet its charm and beauty will not diminish. Whatever the outcome of this debate and objection may be, it cannot be denied that everything and every person must have a name.
In a democratic mindset, this idea has also emerged: why not replace names with numbers? In hospitals and prisons, patients and prisoners are identified by numbers; similarly, children born in every city could be assigned serial numbers. For example, a child born in Delhi in 1959 might be given a number like /18036/59, or a child in Bangalore might have a number like /2278/62. But here again the same question arises: just as a person’s personality cannot be understood from a name, nothing becomes clear from numbers either. It does not even indicate which religion a person follows. Moreover, this method presents another difficulty: according to numerology, the secret of a person’s success (and the cause of failure) is hidden in their name. The numerical value of a name affects a person’s life and circumstances. In such a case, it is not necessary that a number assigned to a child would prove fortunate. Names can later be changed, but official numbers cannot. Thirdly, the attraction, appeal, and ease found in names cannot be found in numbers.
When the Lord of Majesty created Adam (peace be upon him), He taught him the names of all things. This shows that names have been given importance since the very beginning of creation.
And when your Lord said to the angels, “I am going to appoint a vicegerent on the earth,” they said, “Will You place therein one who will cause (corruption) and shed blood, while we glorify You with Your praise and sanctify You?” He (Allah) said: “I know what you do not know.”
And He taught Adam the names of all things; then He presented them before the angels and said, “Tell Me the names of these, if you are truthful.” They said, “Glory be to You! We have no knowledge except what You have taught us. Indeed, You are the All-Knowing, the All-Wise.” Allah said, “O Adam, inform them of their names.” When he informed them of their names, He said, “Did I not tell you that I know the unseen of the heavens and the earth, and I know what you reveal and what you conceal?” The Holy Qur’an 2:30–33
Just as a writer selects an appropriate title for his intellectual effort, in the same way the Lord of Majesty also assigned a better and beautiful name to each of His creations. Then it is not wrong if parents also desire to give their newborn a beautiful and attractive name.
But the question is: are all such chosen names correct? For example, a friend has named his daughter “Khazina Bano” (Lady Treasure); is this appropriate? Likewise, to what extent are names like Shabrati, Jumrati, Jaman, Kallu, Sha‘bani, and Ramzani acceptable?
Among fashion-conscious classes, the craze of naming children after film stars and political leaders has, these days, exceeded all limits. At the highest peaks of so-called civilization, amidst the noise of loud laughter and the dazzling glare of artificial lights, one begins to feel suffocated. Likewise, in the darkness of ignorance and poverty, a person finds nothing appealing. Where people of the upper classes feel attraction in modern, fashionable names, the people of the lower classes do not find anything objectionable in bad names and unpleasant nicknames, and they even tolerate names like Khailay Shah, Channo, and Miyan.
The regrettable thing is that even educated and serious people have become accustomed to incorrect names. We observe that names such as Abdul Hasan, Abdul Nabi, Abdul Husain, Abdul Muttalib, Abdul Manaf, Abdul Ka‘bah are commonly found everywhere. In this way, are we not committing shirk (associating partners with Allah), despite believing that Allah is One and that there is no deity besides Him?
The Noble Prophet said:
“When a child is born, give him a name on the seventh day. On that day, shave his head and perform ‘aqiqah.”
(Ibn ‘Umar – Abu Dawood)
Hazrat Abu Musa Ash‘ari said: When a son was born to my wife, I took him to the blessed presence of the Prophet ﷺ. He named him Ibrahim, chewed a date and placed his blessed saliva into the child’s mouth, and prayed for his goodness and blessings. Then he returned the child to me. This was my first son.
(Abu Musa – Bukhari)
☆ It is narrated from Hazrat Anas bin Malik that when Abdullah bin Abi Talhah was born, I took him to the presence of the Prophet ﷺ. At that time, he was wearing a cloak and was tending his camel. Seeing the child with me, he asked whether I had any dates. I replied in the affirmative and presented some dates to him. He took one of them, chewed it, and put his blessed saliva into the child’s mouth. The child began to relish the taste of that saliva. Seeing this, the Prophet ﷺ happily said that the Ansar have great fondness for dates. Then he named the child Abdullah.
(Anas – Bukhari)
Hazrat Asma says: I was pregnant, and Abdullah bin Zubair was in my womb. When I left Makkah for Madinah, labor pains had already begun. I stopped at a place on the way to Madinah, and there Abdullah bin Zubair was born. I brought him to the Prophet ﷺ and placed him in his lap. The Prophet ﷺ asked for a date, chewed it, and put his blessed saliva into his mouth. Thus, the first thing that entered the child’s stomach was the blessed saliva of the Prophet ﷺ. Then he prayed for his goodness and blessings and named him Abdullah. Since after migration this was the first boy born among the Muslims in Madinah, everyone expressed great joy, because they had heard that the Jews had cast a spell so that no children would be born among the Muslims.
(Imam Muslim)
Hazrat Aisha says that the Prophet used to change bad names and replace them with good ones.
(Tirmidhi)
Hazrat Zainab’s name was not originally Zainab, which means goodness and virtue. When other Muslims objected that she was praising herself and displaying her own piety, the Prophet ﷺ changed her name to Zainab.
(Abu Hurairah – Bukhari)
Hazrat Juwayriyah’s name was initially Barrah. The Prophet ﷺ changed her name to Juwayriyah. People used to say that the goodness we had has now gone away. This notion of the people was disliked by the Prophet ﷺ, so he changed it.
(Ibn Abbas – Muslim)
There was a man whose name was Asram, which means one who cuts or severs. The Prophet ﷺ addressed him and asked, “What is your name?” He replied, “My name is Asram.” Upon hearing this, the Prophet ﷺ said, “No, no, you are Zira‘ (or Shira‘), which means a cultivator (farmer).”
(Bashir ibn Maimun – Abu Dawood)
A Companion says that the people of my tribe used to call me by the distinguishing title Abu al-Hakam, which means “father of judgment,” whereas my actual name was Hani. When the Noble Prophet ﷺ heard this, he summoned me and said that the one who truly gives judgment and issues decisions is in reality Allah Almighty. Then he asked me on what basis I had adopted the title Abu al-Hakam for myself. I replied that whenever a dispute arises among my tribesmen, they come to me; I decide between them, and both parties accept my decision without objection. Upon hearing this, the Prophet ﷺ said that this is indeed a very good deed. Then he asked whether I had any children. I replied that I have three sons named Shuraih, Muslim, and Abdullah. He then asked which of them is the eldest. I said, Shuraih. Upon this, he said: “Now you will be called Abu Shuraih.”
(Shuraih ibn Hani – Nasai)
Once Hazrat Musayyib came to the presence of the Prophet ﷺ. Seeing him, he asked, “What is your name?” He replied, “My name is Hazn (hard land).” Upon hearing this, the Prophet ﷺ said, “No, you are Sahl (soft land).”
(Sa‘id – Bukhari)
A Companion says that once I met Hazrat Umar. He asked me, “Who are you?” I replied, “I am Mazruq, son of Azdaq.” Upon hearing this, Hazrat Umar said: I heard the Noble Prophet ﷺ say that Azdaq is another name of Satan.
(Mazruq – Abu Dawood)
When Mundhir ibn Abi Usaid was born, he was brought to the Prophet ﷺ. Taking him into his lap, the Prophet ﷺ asked, “What is his name?” It was replied, “His name is so-and-so ibn so-and-so.” Upon hearing this, the Prophet ﷺ said, “No, his name is Mundhir (one who warns).” From that day onward, his name became Mundhir.
(Sahl ibn Sa‘d – Bukhari)
Names such as ‘Asi (sinner), ‘Adlan (barren, hard), Shaytan, Shihab (a fiery star), Ghurab (crow), and several others were changed by the Noble Prophet ﷺ. Shihab was changed to Hisham. Harb (war) was changed to Hasan and Husain. Shu‘b al-Dalalah (valley of misguidance) was changed to Shu‘b al-Huda…
Hazrat Umar asked a person, “What is your name?” He replied, “Jamrah (a spark).” He then asked, “Whose son are you?” He said, “I am the son of Shihab (a blazing star of fire).” He asked, “Which tribe do you belong to?” He replied, “My tribe is called Harqah (one that kindles fire).” He then asked, “Where do you live?” He said, “In Naar Hamiya (blazing fire).” Upon hearing this, Hazrat Umar said, “Go and see your family and tribe—you will find that they have all been burnt into ashes.” When he went and saw, he found it to be so.
The point is that even bad words should not be brought onto the tongue.
(Yahya bin Sa‘id – Muwatta Imam Malik)
Once, the Prophet ﷺ pointed to a milch camel and asked his companions, “Which of you will milk this camel?” Hearing this, a man stood up. The Prophet (PBUH) asked him, “What is your name?” He replied, “My name is Murrah (bitter).” Upon hearing this, the Prophet (PBUH) told him to sit down. Then he again asked, “Who among you will milk this camel?” Another man stood up. The Prophet ﷺ asked him as well, “What is your name?” He replied, “My name is Yash (one who lives).” Upon hearing this, the Prophet ﷺ prayed for his well-being and instructed him to milk the camel.
(Yahya bin Sa‘id – Muwatta Imam Malik)
Once, the Prophet (PBUH) went to the house of his beloved daughter, Hazrat Fatimah. Hazrat Ali was not present there. Seeing this, the Prophet ﷺ asked, “Where is the son of your uncle?” Hazrat Fatimah replied that there had been a disagreement between us, and he became upset with me and went outside. Upon hearing this, the Prophet (PBUH) went out. On the way, he asked a man, “Where is Ali?” He replied, “He is lying asleep in the mosque.” The Prophet (PBUH) went to the mosque and saw that indeed Hazrat Ali was sleeping. His cloak had slipped aside somewhat, because of which some dust had settled on his blessed body. Seeing this, the Prophet (PBUH)ﷺcalled out, “O Abu Turab, get up!” (Abu Turab means “father of dust”). From that day onward, no name was dearer to Hazrat Ali than this one. It was the effect of this name that Hazrat Ali possessed great humility.
(Suhail – Bukhari)
When Ibn Umar adopted the kunyah Abu Isa, Hazrat Umar reprimanded him. Around that time, Hazrat Mughira bin Shu‘bah had also adopted the kunyah Abu Isa. Once, Hazrat Umar said to Hazrat Mughira bin Shu‘bah, “Would it not be better for you to adopt the kunyah Abu Abdullah?” Hearing this, Mughira replied that in fact the Prophet (PBUH) himself had given the kunyah Abu Isa. Hazrat Umar said that the Prophet (PBUH) had all his past and future sins forgiven, but we are like other people after him; who knows what effect our practices may have on future generations? The point was that times were deteriorating, and it was feared that because of this ambiguous name, people might begin to think that Hazrat Isa (Jesus) also had a father. This statement of Hazrat Umar had such an effect on Hazrat Mughira that from that day until the end of his life, he did not abandon the kunyah Abu Abdullah.
(Muslim – Abu Dawood)
Hazrat Aisha says that one day I submitted to the Prophet (PBUH), “O Messenger of Allah, all my companions have some kunyah (title).” Upon hearing this, the Prophet (PBUH) said, “Adopt a kunyah from the name of your son Abdullah bin Zubair.” From that day onward, my name became Umm Abdullah.
(Hazrat Aisha – Bukhari)
It is narrated from Hazrat Jabir that a man among us had a son born to him. He named the child Qasim. We said to him that we will neither call you Abu al-Qasim nor give you the comfort of such a title. That person immediately went to the blessed presence of the Prophet (PBUH) and mentioned it. The Prophet (PBUH) said, “Name your son Abdul Rahman.”
(Abu Dawood)
According to a narration, the Prophet (PBUH) said: “O people, you are permitted to adopt my name, but do not adopt my distinctive title Abu al-Qasim, because I have been sent as one who distributes (by Allah’s command). Allah grants to me, and I distribute it among you.” Moreover, according to another narration in Abu Dawood, he said that those who adopt my actual name should not adopt my distinctive title Abu al-Qasim, and those who adopt my kunyah should not adopt my actual name.
The meaning is that one person should not simultaneously have both names: Muhammad and Abu al-Qasim.
Hazrat Jabir narrates that the Prophet intended to forbid Muslims from giving names such as A‘la, Barakah, Aflah, Yasir, Nafi‘. Then I saw that he remained silent, and afterwards he also passed away without forbidding these names. (Muslim)
If someone asks whether there is blessing in the house, then in its absence the people of the house would say, “No, there is none.” It is mentioned in Abu Dawood that perhaps for this reason the Prophet intended to discourage such names.
In Islam, taking omens and bad omens according to polytheistic beliefs is strictly prohibited. For example, considering it a bad omen when a crow caws, a cat crosses the path, or a bed turns upside down—these are unlawful in Islam and are forms of superstition.
However, taking a good omen from good names is permissible in Shariah.
The Prophet (PBUH), on the occasion of the Treaty of Hudaybiyyah, took a good omen from the arrival of the Quraysh’s representative Suhayl, and said:
“Now our matter has become easy.” (because Suhayl means ease).
Similarly, he named his grandsons Hasan and Husayn instead of names derived from Harb (war), because Harb means fighting and conflict, and Islam does not like war and dispute.
“Indeed, Allah does not love the corrupters.” (Qur’an)
The Noble Prophet (PBUH) used to instruct the Companions that when sending messengers to people, choose those who are handsome and have good names. (Ihya al-Uloom, Vol. 4, p. 462)
The reason for this was psychological: a good name and a pleasant appearance leave a positive impression on the addressee. The blessed name of the Messenger was appointed by Allah Himself, and he was called Ahmad. Its meaning is: one who praises the most. The elders of the Prophet named him Muhammad, which means: one who is highly praised, most commendable. Both of these qualities were present in the personality of the Prophet.
He (PBUH) said:
“Indeed, Allah is Beautiful and loves beauty.”
This beauty includes every kind of outward beauty—whether it is the beauty of names, or of clothing and lifestyle—everything is liked by Allah.
However, Islam does not approve extravagance and excessive luxury.