Articles

Rulings for Naming The Newborn Babies
Author : Dr. Hassan Abu_Arqoub
Date Added : 12-12-2022

 

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

 

Islamic rulings for newborn babies can be summarized as follows*:

 

First: On what day should a newborn be given its name?

 

It is recommended to name the newborn on the seventh day, as customary amongst the people. The evidence on this is the following Hadith: Narrated 'Amr bin Shu'aib from his father, from his grandfather that: "The Prophet (PBUH) ordered naming the child on the seventh day, removing the harm from him, and Al-'Aqq (removing the hair and slaughtering the animal for 'Aqiqah)." [A good /unfamiliar narration].

 

It is also recommended to name the newborn on the first day based on the following Hadith: Abu Musa reported: 

"A child was born in my house and I brought him to Allah's Apostle (May peace be upon him) and he gave him the name of Ibrahim, he rubbed his palate with dates, and prayed that Allah blesses him." {Agreed upon}.

 

We can reconcile both Hadiths by saying that giving a name to the baby on the day it was born is true when no Aqiqa is to be offered for it and on the seventh when Aqiqa is to be offered after having given it a name on the first.

 

Second: Should a newborn baby be named even if it passed away before it was given a name?

 

It is stated: "Even if the newborn baby died before it was given a name, it is recommended to name it. It is also recommended to name the miscarried embryo in which the spirit was breathed, and if it couldn`t be told whether it was a boy or a girl, it is to be a given a name that fits both genders, such as Kharijah, Talhah, and Hind." [Mughni Al-Muhtajj].

 

Third: Giving a good name to one`s child.

 

It is recommended for the father to choose a good name for his child since 

the Prophet (PBUH) said: "On the Day of Resurrection, you will be called by your names and by your father's names, so give yourselves good names." [Ahmad & Abu Dawood].

 

Fourth: What are the most beloved of names to Allah?

 

The most beloved of names to Allah are 'Abdullah and 'Abd Al-Rahman. As Ibn Umar (May Allah Be Pleased with them) reported that Allah's Messenger (PBUH) said: "The names dearest to Allah are 'Abdullah and 'Abd al-Rahman." {Moslim}. Abu Dawood added: "And the best names are Harith (He who digs the earth) and Humam (Courageous and generous).

 

Fifth: What are the disliked names in Islam?

 

A- Ugly names are disliked, such as Shaytan (Satan/the Devil), Zalim (Wrongdoer), and Himar (Donkey).

 

B- It is disliked to give one`s child a name that people take as an evil omen when negated, such as Najih, Barakah, Rabah, and Aflah. This is attested to in the following Hadith: "Samura b. Jundub reported: The Messenger of Allah (PBUH) said: "The dearest phrases to Allah are four: Subhan Allah (Hallowed be Allah), Al-Hamdulillah (Praise be to Allah), La Ilaha Illa-Allah (There is no deity but Allah), Allahu Akbar (Allah is Greater). There is no harm for you in which of them to begin with (while remembering Allah). And do not give these names to your servants: Yasar and Rabah and Najih and Aflah." [Moslim]. The narrator says: "Don`t add to these four." Does this phrase mean that you can`t draw an analogy on the names that he heard from the Prophet (PBUH)?

Answer:

 Is that in Shareh Muslim, An-Nawawi said: 

"The narrator saying (Don`t add to these four names) doesn`t mean that it is banned to make an analogy based on these four and other names of similar meaning."

 

Fellow Shafiee's scholars said that it is disliked to name one`s child with these four names or names of similar meaning and that these four are given as an example. 

 

These names are properly disapproved and not forbidden, and the cause for their being disliked is reflected in the words of the Prophet (PBUH) who said: "Is Falah (Success) there? They say: No., he isn`t). Such name is disliked because when you say there is no Falah, it means there is no success in that home. Accordingly, the answer is ugly and may cause the hearer to take it as an evil omen." 

C- Names of Tazkiyah (A term alluring to Tazkiyat An-Nafs, meaning "sanctification" or "Purification of the self." Ibn Abbas (May Allah Be Pleased with them) reported: "the name of Juwairiya (the wife of the Holy Prophet) was Barra (Pious). Allah's Messenger (PBUH) changed her name to Juwairiya and said: I did not like that it should be said: He had come out from Barra (Pious)." [Muslim]. 

 

Sixth: Islamic Ruling on Changing Ugly Names.

 

It is recommended to change ugly names, names taken as a bad omen when negated, and names of Tazkya.

 

Seventh: What is the Islamic ruling on using the names of angels and Prophets?

 

It is permissible to give the names of angels and Prophets to one`s children, and this isn`t disliked.

 

Eighth: What is the Islamic ruling on naming one`s child Yaseen or Taha?

 

It is permissible to name one`s child Yaseen or Taha and this isn`t disliked.

 

Ninth: Is there a reward for naming one`s child Mohammad?

 

Malik said: I heard the people of Mdinah saying: "A family in which there is a member called Mohammad shall be blessed with good sustenance."

 

Ten: Is it permissible to name a child by "Abdoalnabi"?

 

Most scholars opt for prohibiting this name and considering it disliked for fear of ascribing partners in worship with Allah. However, giving this name to a child can be permissible if it is intended as the servant of the Prophet (PBUH). Yet, it is better not to use it.

 

Eleven: Is it permissible to nickname a child?

 

Yes, this is permissible because Anas said: "The Prophet, may Allah bless him and grant him peace, visited us. I had a young brother who used the Kunya of Abu 'Umayr. He had a sparrow, which he used to play with, and it had died. The Prophet (PBUH) came and saw that he was sad. He asked: "what is wrong with him?' He was told, 'His sparrow has died.' The Prophet said, 'Abu 'Umayr, what has happened to the little sparrow?" {Agreed upon}.

 

Twelve: Which son`s name should a father be called with?

 

It is recommended that he should be called by the name of his oldest son.

 

Thirteen: Is it permissible to nickname the person who has no son?

 

It is recommended to nickname the people of excellence from among the men and women if they had no sons.

 

Fourteen: Is it permissible to nickname the Kafir (Disbeliever), the Fasiq (Evil sinner), and the Mobtadi` (Innovator)?

 

It isn`t permissible to nickname any of these because they are unworthy of this honor. 

If someone used the following verse in which, Allah, The Most Exalted Said (What means): "Perish the hands of the Father of Flame! Perish he!" {Al-Masad/1}. What is your answer to this?

The answer: He was nicknamed with Abu Lahab (The Father of Flame) and his real name wasn`t mentioned because it is Abd al-Uzza, which is one of the three chief goddesses of Arabian religion in pre-Islamic times and either she was worshipped by the pre-Islamic Arabs along with Al-Lat and Manat. Or, he was known by his nickname more than his real name.

 

Fifteen: Is it permissible for a son to call his father with his name? or, the student to call his teacher with his name?

 

 It is recommended for a son to say: "Father." And the student to say: "Teacher."

 

Sixteen: Is permissible for a person to nickname himself in his books and letters?

 

Etiquette stipulates that one doesn`t nickname himself in a book or else unless he is only known by that nickname or that nickname is more famous than the name itself.

 

*This article is taken from "Kitab Al-Athkar" by An-Nawawi and [Moghni Al-Mohtajj] for Al-Shirbini. However, it underwent some additions and modifications.

 

 

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Summarized Fatawaa

Is it enough to say Tasbeeh (Saying Subhaana Rabbiya Al-‘Atheem during Rukoo`, and saying Subhaana Rabbiya Al-A‘laa during Sujood ) once, or twice during Rukoo`(Bowing in prayer) and Sujood (Prostration)?

All perfect praise be to Allah, The Lord of The Worlds                                                                                                                                                                  Yes, saying Tasbeeh once during Rukoo` and Sujood is enough, provided that the worshiper`s attentiveness of the heart isn`t undermined during each. As regards the recompense, it depends on the number of Tasbeeh. And Allah Knows Best.

I broke my oath and am now obligated to pay the expiation for a broken oath (kaffārat al-yamīn). Would it be valid to fulfill this by inviting the poor and needy to a meal for them to eat from?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
The expiation for a broken oath (kaffārat al-yamīn) is given to the poor (fuqarā') and needy (masākīn), and it must be given in the form of ownership (tamlīk) transferred to them of the required amount — namely, one mudd of the staple food of the locality, or its equivalent monetary value. It isn`t valid to invite the poor or needy to a meal prepared for them to eat from, as this does not constitute "ownership" (tamlīk) but merely "permission to partake" (ibāḥah).
Imam al-Shirbīnī (may Allah have mercy on him) said: "What is intended is that ownership be transferred to them; therefore, providing them with lunch or dinner [as a meal to eat from] isn`t valid." [Summarized from Mughnī al-Muhtāj,Vol. 5/P.50]. And Allah the Almighty knows best.

What is the ruling of Islamic Law on performing ṭawāf on the upper floors of al-Masjid al-Ḥarām, given that these floors are situated above the level of the Ka‘bah, and that the one performing ṭawāf passes by certain barriers, such as pillars and walls, during the ṭawāf?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
There are numerous conditions for the validity of ṭawāf (circumambulation around the Ka‘bah), among them: that the one performing ṭawāf be inside the Masjid (al-Masjid al-Ḥarām) — even if the Masjid has been expanded, so long as the expansion does not extend out into al-ḥill (land outside the sanctuary boundaries). It suffices for the ṭawāf to be performed in the airspace of the Masjid or upon its roof, even if that roof is higher than the Ka‘bah (the House) itself.
Al-Khaṭīb ash-Shirbīnī (raḥimahullāh) said: "It [ṭawāf] is valid upon the roof of the Masjid, even if the roof of the Masjid is higher than the House — just as prayer [is valid] upon Mount Abū Qubays despite its elevation above the House. This is the relied-upon (mu‘tamad) position." [Mughnī al-Muḥtāj, Vol.2/P.246]
The validity of the tawaf isn`t affected by the pillars and walls standing between the one performing ṭawāf and the House, since the condition is only that the person performing ṭawāf be within the boundaries of the Masjid and outside the boundaries of the Ka‘bah itself.
Ash-Shirbīnī said: "It [ṭawāf] is valid inside the Masjid, even if it is expanded, and even if a barrier stands between the one circumambulating and the House — such as a water-supply structure (saqāyah) or pillars (sawārī)." [Mughnī al-Muḥtāj, Vol. 2/P.246]
Accordingly, ṭawāf performed on the upper floors is valid, and the presence of barriers such as pillars and walls during the ṭawāf does not affect its validity. And Allah, the Exalted, knows best.

What is the wisdom behind the legislation of fasting?

Fasting is a divine school from which the believer learns much and trains in virtues that may be needed in life. Among these virtues is patience, as it is the month of patience. Fasting also teaches honesty and consciousness of Allah in both private and public, for there is no observer over the fasting person in abstaining from lawful pleasures except Allah alone.
Fasting strengthens willpower, sharpens determination, and nurtures mercy and compassion among the servants of Allah. It is a struggle against the self, a restraint of desires, a purification of the soul, and a cultivation of goodness.
The Prophetﷺ said: "Allah, the Almighty, said: ‘Every deed of the son of Adam is for him, except for fasting; it is for Me, and I shall reward for it. Fasting is a shield. So when one of you is fasting on a day, let him not engage in obscene speech or raise his voice in anger. If someone insults him or fights him, let him say: I am a fasting person. By Him in whose hand is the soul of Muhammad, the breath of the fasting person is more pleasant to Allah than the fragrance of musk.’" [Bukhari and Muslim]