Manners

Manners
According to Quran and Sunnah

The Importance of Manners

Hadith - Bukhari's Book of Manners #271, Abu Dawud, Tirmidhi, Ahmad, and Ibn Hibban.

...Abu Darda' reported that the Prophet of Allah, upon him be peace, said, "Nothing is weightier on the Scale of Deeds than one's good manners."

Hadith - Bukhari's Book of Manners #286 and Ahmad

Abu Huraira, r.a., said, "I heard Abu al Qasim (the Prophet saaws), say, 'The best among you in Islam are those with the best manners, so long as they develop a sense of understanding.' "

Hadith - At-Tabaraanee collected it, and Albani authenticated it in Silsilatul-AHaadeethis-Saheehah (#432).

The Prophet (saaws) said: "The most beloved of Allah's servants to Allah are those with the best manners."

Hadith - Sahih Bukhari, Muslim, and Tirmidhi

... 'Abd Allah ibn 'Amr said, "The Prophet of Allah, upon him be peace, was never obscene or coarse. Rather, he used to tell us that the best among us were those with the best manners."

Hadith - Sahih Bukhari, Muslim and Ahmad

... Anas said, "I served the Prophet of Allah, upon him be peace, for ten years. During that time, he never once said to me as much as 'Oof' if I did something wrong. He never asked me, if I had failed to do something, 'Why did you not do it?,' and he never said to me, if I had done something wrong, 'Why did you do it?' "

Hadith - Bukhari's Book of Manners # 285, Hakim, and Abu Dawud

... Abu Huraira, r.a., said that the Prophet of Allah, saaws, said, "If one has good manners, one may attain the same level of merit as those who spend their nights in prayer."

Hadith - Bukhari's Book of Manners # 290, Tirmidhi, Ibn Majah, and Ahmad

... Abu Hurairah reported that the Prophet of Allah (saaws) said, "And what is most likely to send people to Paradise? Being conscious of Allah and good manners."

Hadith - Bukhari's Book of Manners # 296, Muslim, Tirmidhi, Darimi, Abu 'Awanah, Hakim, and Ibn Hibban.

... Nawas ibn Sam'an reported that the Prophet of Allah, saaws, was asked about doing good and evil. He replied, "Doing good is having good manners. Doing evil is what troubles you inside and what you would not like others to know about."

Hadith - Bukhari's Book of Manners #360, Abu Dawud, Tirmidhi, and Hakim

The Prophet of Allah, saaws, said, "He who does not show mercy to our young or show esteem for our elders is not one of us."

The sin of finding faults in others

Hadith - Bukhari's Book of Manners #313, Ahmad, Ibn Hibban, and Hakim

... 'Abd Allah reported that the Prophet of Allah, upon him be peace, said, "A believer is not a fault-finder and is not abusive, obscene, or course."

Hadith - Bukhari's Book of Manners #329

... Ibn 'Abbas said, "If you wish to mention the faults of your friend, mention your own faults first."

Hadith - Bukhari's Book of Manners #330

... Ibn 'Abbas said on the following verse of the Qur'an, "Nor defame one another" (49:11), "Do not spend your time finding fault with one another."

Hadith - Bukhari's Book of Manners #545

Jubayr ibn Nufayr reported that Mu'adh ibn Jabal said, "If you love someone, do not quarrel with him and do not annoy him. Do not ask others about him, for the one you ask might be his enemy and thus tell you things about him that are not true and thus break you apart."

Hadith - Bukhari's Book of Manners #889 and Ibn Hibban

'Amr ibn al 'As said, "...I am amazed at one who spots an impurity in the eye of another but is unable to detect it in his/her own eye, or who attempts to remove a grudge from another's heart while making no attempt to remove grduges from his/her own heart. I have never blamed anyone for the confidences of mine that they have betrayed. How could I, when already they have given me reason for pause?"

Hadith - Bukhari's Book of Manners #1295

Bilal ibn Sa'd al Ash'ari reported that Mu'awiyah wrote to Abu Darda' "Write to the wrongdoers of Damascus." So he asked, "What do I have to do with the wrongdoers of Damascus? How will I know them?" Abu Darda's son, Bilal said, "I will write to them," which he did. Then Abu Darda' said [to Bilal], "How did you know to whom to write? You could not have known they were wrongdoers unless you were one of them. Begin with yourself!" So he did not address the letter in anyone's name.*

*i.e. he didn't single out a specific person as a wrongdoer, but spoke about wrongdoings in general, to come as a reminder (of Quran and Sunnah) to the people.

Group Conversations

Hadith - Sahih Bukhari, Muslim, Abu Dawud, and Ibn Majah

'Abd Allah ibn Mas'ud reported that the Prophet of Allah, upon him be peace, said, "If they are three, two of them should not carry on a conversation from which the third is excluded, for surely that will be distressing to him."

Hadith - Bukhari's Book of Manners, Abu Dawud. Ibn Hibban classified the hadith as authentic.

Ibn 'Umar reported the same from the Prophet, upon him be peace. Except that in the end, he added, "We asked, 'If they are four?' He, upon him be peace, said, 'Then there is no harm.' "

Beware of Suspicion

Hadith - Sahih Bukhari, Muslim, Abu Dawud, Tirmidhi, Ibn Majah, Ahmad, and Ibn Hibban

Abu Huraira, r.a., reported that the Prophet of Allah, upon him be peace, said, "Be careful of suspicion, for it is the most mistaken of all speech. Do not spy on others, compete* among yourselves, envy one another, or despise one another. Rather, be servants of Allah and brothers!"

*There is nothing wrong with healthy competition, particularly in doing good deeds. This hadith refers to competion that destroys team play and equality, etc.)

Hadith - Bukhari's Book of Manners #1294

'Abd Allah said, "Sometimes a victim of robbery will become so suspicious [of everyone around him] that he will become worse than the thief."*

*In other words, his suspicions will lead him to doubt everyone until he has destroyed every one of his relationships.

It is permissible to call over a person and inform them of the facts, so that they will not be suspicious, as we see in the following hadith (narration).

Hadith - Bukhari's Book of Manners #1293, Muslim and Abu Dawud

Anas reported that a man passed by while the Prophet of Allah, upon him be peace, was with one of his wives. The Prophet called the man and said, 'O So and so. This is my wife, so and so." The man replied, What I might have thought about another, I would never think about you." The Prophet, upon him be peace, said, "Shaytan [satan] will circulate through a person just like blood circulates [through one's veins]."

Give Gifts

Hadith - Bukhari's Book of Manners #594, also related by Abu Ya'la and by Nasa'i in al Kuna.

Abu Huraira, r.a., reported that the Prophet of Allah, upon him be peace, said, "Give gifts to one another, and you will love one another."

Hadith - Sahih Bukhari, Muslim, Nasa'i and Tirmidhi

Ibn Abi Mas'ud al Badri reported that the Prophet of Allah, upon him be peace, said, "Anyone who spends money on his family and seeks blessings for doing so will find it counted as sadaqah (charity) on his behalf."

Have a sense of shame/shyness

(not being shy from doing good, but shyness from doing wrong)

Hadith - Sahih Bukhari, Abu Dawud, Ibn Majah, Ibn Hibban, and Ahmad

Abu Mus'ud reported that the Prophet of Allah, saaws, said, "Among the well-known wisdom of the prophets is the saying, 'If you have no shame, then do as you please.' "

Hadith - Sahih Bukhari, Muslim, Nasa'i, Abu Dawud, Ibn Majah, and Tabarani

Abu Huraira, r.a., reported that the Prophet, saaws, said, "... Having a sense of shame is one branch of faith."

Hadith - Sahih Bukhari, Muslim and Ibn Majah

'Abd Allah ibn Abi 'Atabah said that he heard Abu Sa'id say, "The Prophet of Allah, upon him be peace, was shyer than a virgin in her shift. Whenever he disliked something, we could see it on his face."

The sin of Pride

Hadith - Bukhari's Book of Manners #550

Abu Huraira, r.a., reported that the Prophet of Allah, upon him be peace, said, "Whoever eats with his servant, or rides a donkey in the marketplace, or who ties up his goat and milks it will no be guilty of the sin of pride.

Hadith - Bukhari's Book of Manners #556, Abu Dawud and Tirmidhi

Abu Huraira, r.a., reported that a handsome man went to the Prophet of Allah, upon him be peace, and said, "I love beauty, and I have been given what you see, even to the extent of my hating to be bested. Is that pride?" The Prophet replied, "No. Rather, pride is to disdain the truth and to treat others with contempt."

The sin of flattering or praising a person

(Flattering or praising is not just to say something kind about a person. Praising is to glorify especially by the attribution of perfections. Flattering is to praise excessively especially from motives of self-interest.)

Hadith - Sahih Bukhari, Muslim, Abu Dawud, Tirmidhi, Ahmad, Abu 'Awanah, and Ibn Hibban.

Abu Bakr reported that a man was mentioned in the presence of the Prophet, saaws, and another praised the man. The Prophet, saaws, said, "Woe to you, for you have broken your friend's neck!" The Prophet saaws repeated this several times and then said, "If any of you simply must praise another, let him/her say, 'I think the person is this way or that...' if you genuinely think the person to be that way. The Final Reckoner is Allah, and no one can tell Allah anything about anyone."

Hadith - Bukhari's Book of Manners #337, Bayhaqi, and similar version by Ibn Majah.

Aslam reported that he heard 'Umar say, "Praise is slaughter." One of the narrators added, "That is, if you accept it."

Hadith - Bukhari's Book of Manners #338, Nasa'i, Tirmidhi, Ibn Hibban, and Hakim

Abu Huraira, r.a., reported that the Prophet of Allah, saaws, said, "What a fine man Abu Bakr is. What a fine man 'Umar is. What a fine man Abu 'Ubaydah is. What a fine man Usayd ibn Hudayr is. What a fine man Thabit ibn Hudayr is. What a fine man Mu'adh ibn 'Amr ibn al Jumuh is. What a fine man Mu'adh ibn Jabal is." He said, "What a foul man so and so is. What a foul man is so and so."

Hadith - Sahih Bukhari and Muslim

'A'ishah reported that a man requested an audience with the Prophet, saaws. The Prophet said, "What a foul tribesman that one is." But when the man entered, the Prophet was cordial and pleasant to him. When the man left, another asked permission to meet with him. The Prophet said, "What a good tribesman that one is." But when he entered, the Prophet was not nearly as cordial with him as he had been with the first. When he left, 'A'ishah asked, "You said what you did about the first man, yet you met him cordially. And you said what you did about the second one, and yet you were reserved with him." The Prophet said, "O 'A'ishah, the worst kind of people are those whose vulgarity must be avoided."

Hadith Bukhari's Book of Manners #340, Muslim, Abu Dawud, Tirmidhi, Ibn Majah and Abu 'Awanah.

"The Prophet of Allah, saaws, ordered us to throw dust in the faces of those who flatter."

Hadith - Bukhari's Book of Manners #341 and Ibn Hibban

'Ata ibn Abi Rabah reported that when a man praised another in the presence of Ibn 'Umar, Ibn 'Umar began tossing dust in the direction of his face, saying, "The Prophet of Allah, saaws, said, 'If ever you encounter those who flatter, throw dust in their faces.' "

Hadith - Bukhari's Book of Manners #762 and Bayhaqi

'Adi ibn Artah said, "If ever one of the Companions of the Prophet of Allah, upon him be peace, was praised, he would say, 'O Alolah, do not take me to task for what they say and forgive me for what they do not know about."

Regarding Fraud and Deceit

Hadith - Bukhari's Book of Manners #420, Abu Dawud, Tirmidhi, Hakim, and Tahawi

Abu Huraira, r.a., reported that the Prophet of Allah, upon him be peace, said, "A believer is frank and decent, whereas a wrongdoer is deceitful and blameworthy."

Praying for Good Manners

Hadith - Bukhari's Book of Manners #308 and Bayhaqi

... 'Abd Allah ibn 'Amr reported that the Prophet of Allah, upon him be peace, used very often to pray in the following manner, "O Allah! I ask You for good health, for trust, for self-control, for good manners, and to be satisfied with the divine decree."

Action Items for the BELIEVERS

• Be sure your good manners are sincere before your Lord.

• It is okay to speak about a person saying he is good or fine, but not to excessively lavish with flatter or praise.

Remember... Allah, subhana watala, sees everything we do!

Music

Music
According to Quran and Sunnah

The Prohibition

The Noble Qur'an - Luqman 31:6

And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path of Allah without knowledge, and takes it (the Path of Allah, the Verses of the Qur'an) by way of mockery. For such there will be a humiliating torment (in the Hell-Fire).

Ibn Masood (ra) said about this verse "I swear by the One other than Whom there is no God that it refers to singing [ghinaa].", and he repeated this three times. Ibn Abbaas (ra) said it refered to 'singing and the like' while Jaabir (ra) is reported to view its meaning to signify singing and listening to songs. Many taabi'oon such as Mujaahid, Ikrimah, Mak-hool and Umar ibn Shu'ayb viewed it as a censure of music and song.

Hadith - Bukhari (#787) [Also related by Tabari]

Sa'id ibn Jbayr reported that Ibn 'Abbas said about the verse: "And of mankind is he who purchases idle talks" (31:6), that, "ldle talks means singing and the like."

The Noble Qur'an - Al-Isra 17:64

"And Istafiz [literally means: befool them gradually] those whom you can among them with your voice (i.e. songs, music, and other call for Allah's disobedience)..."

Hadith - Bukhari 7:494

Narrated Abu 'Amir or Abu Malik Al-Ash'ari that he heard the Prophet saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks, and the use of musical instruments as lawful. And (from them), there will be some who will stay near the side of a mountain, and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.' Allah will destroy them during the night and will let the mountain fall on them, and Allah will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection."

The Noble Qur'an - An-Najm 53:57-62

The Day of Resurrection draws near, None besides Allah can avert it, (or advance it, or delay it). Do you then wonder at this recital (the Qur'an)? And you laugh at it and weep not, Wasting your (precious) lifetime in pastime and amusements (singing, etc.). So fall you down in prostration to Allah, and worship Him (Alone).

• ‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him): When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah was revealed.

• Ibn Katheer (may Allaah have mercy on him) said: Allah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah. (Tafseer Ibn Katheer).

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Use of a Simple Drum

Use of the "duff" (simple drum) is permitted in Islam for a practical purpose (such as establishing a simple beat for exercise, rowing, and other labors), but not to be done by a Muslim for entertainment or idleness. In such instances, it must not be played as music, such as by enhancing rhythm, whistling a tune and whatnot. Ibn al-Qayyim said in Ighaathat al-Lahfaan (1/256) that the prohibition against the use of instruments refers to "all kinds of things used for entertainment."

According to the Sunnah, females can sing and beat the duff on the two 'Eids (specific Muslim celebrations) and to announce a Muslim wedding amongst themselves, and their voices shouldn't be raised loud enough or near enough to be heard by the men.

Poetry is also permitted, but it must not contain shirk (the major sin of associating a partner in worship with Allah, i.e. trinity, major or minor shirk, etc.).

The woman's voice should not be used in an attractive way around non-mahram men and to them it must be limited to necessity (physical necessity such as asking for something at the store, not emotional 'necessity' such as social conversation). Men and women must not engage in idle or social conversations with non-mahrams (those not related as specified in The Quran). Muslim men should avoid listening to a non-related (i.e. non-mahram) female voice (such as pop singers, etc.) except when it is unavoidable or due to her speaking out of necessity and not socializing.

The Noble Qur'an - An-Najm 53:57-62

The Prophet came to me after consuming his marriage with me and sat down on my bed as you (the sub-narrator) are sitting now, and small girls were beating the duff* and singing in lamentation of my father who had been killed on the day of the battle of Badr. Then one of the girls said, "There is a Prophet amongst us who knows what will happen tomorrow." The Prophet [saaws] said (to her),"Do not say this, but go on saying what you have spoken before."

* duff /daff- a one-sided drum made of animal skin.

The Noble Qur'an - Al-Ahzab 33:32
O wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner.

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Explanation from Sheikh Ibn Baz

Shaykh Ibn Baz (may Allah have mercy on him) said in Majmoo' al-Fataawa, 3/423-424:

"Ma'aazif refers to singing and musical instruments. The Prophet (peace and blessings of Allaah be upon him) told us that at the end of time there will come a people who will allow these things just as they will allow alcohol, zina and silk. This is one of the signs of his Prophethood, for all of this has happened. The hadeeth indicates that [musical instruments] are haram (prohibited), and condemns those who say they are halal (permissible), just as it condemns those who say that alcohol and zina are allowed. The aayaat and ahaadeeth that warn against singing and musical instruments are many indeed. Whoever claims that Allaah has allowed singing and musical instruments is lying and is committing a great evil. We ask Allaah to keep us from obeying our desires and the Shaytaan. Even worse and more seriously sinful than that are those who say it is mustahabb. Undoubtedly this stems from ignorance about Allaah and His Religion; it is insolent blasphemy against Allaah and lying about His Laws.

What is mustahabb (recommended) is to beat on the daff [simple hand drum] at weddings. This is mustahabb for women only, in order to announce the wedding and to distinguish it from fornication. There is nothing wrong with women singing amongst themselves, accompanied by the daff, so long as the songs contain no words that encourage evil or distract people from their duties. It is also a condition that this should take place among women only, and there should be no mixing with men. It should also not cause any annoyance or disturbance to neighbours. What some people do, of amplifying such singing with loudspeakers is evil, because of the disturbance it causes to other Muslims, neighbours and others. It is not permissible for women, in weddings or on other occasions, to use any instrument other than the daff, such as the oud, violin, rebab (stringed instrument) and so on. This is evil, and the only concession that women are given is that they may use the daff.

As for men, it is not permissible for them to play any kind of musical instrument, whether at weddings or on any other occasion. What Allaah has prescribed for men is training in the use of instruments of war, such as target practice or learning to ride horses and competing in that, using spears, shields, tanks, airplanes and other things such as cannons, machine guns, bombs and anything else that may help jihaad for the sake of Allaah."

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Hadith - Sunan of Abu Dawood, #4909, Narrated Abdullah ibn Mas'ud

Salam ibn Miskin, quoting an old man who witnessed AbuWa'il in a wedding feast, said: They began to play, amuse and sing. He united the support of his hand round his knees that were drawn up, and said: I heard Abdullah (ibn Mas'ud) say: I heard the apostle of Allah (peace be upon him) say: Singing produces hypocrisy in the heart.

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Intentions as it Relates to Hearing Music

Shaykh Ibn Taymiyah (may Allaah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur'aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmoo', 10/78).

Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on. (al-Jaami' by al-Qayrawaani, 262). He (may Allaah have mercy on him) said: "The only people who do things like that, in our view, are faasiq's." (Tafseer al-Qurtubi, 14/55).

Ibn Taymiyah (may Allaah have mercy on him) said: It is not permissible to make musical instruments. (al-Majmoo', 22/140). And he said: According to the majority of fuqahaa', it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo', 28/113). Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation, i.e., he did not make the first man pay the cost of the mandolin, because it was haram and had no value. (al-Musannaf, 5/395).

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A Haram (Prohibited) Profession

It is haram (prohibited) to be work as a salesperson in a store that sells musical instruments. It is permissible to sell an instrument for its parts, such as to have it melted down, etc. It is of course, as shown by the evidences above, haram to be a musician.

Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haram to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever. (Sharh al-Sunnah, 8/28)

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Effeminate Men

Shaykh Ibn Taymiyah (may Allaah have mercy on him) said: The Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: "Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men." And he cursed women who imitate men and men who imitate women.

Because singing and playing the daff are things that women do, the Salaf (men of the far past) used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate - and how many of them there are nowadays! It is well known that the Salaf said this.

Action Items for the BELIEVERS

• Get rid of those Michael Jackson CD's

  • If you had a large music collection as a kaffir, have a collection just as large, but instead fill your library with Islamic audio tapes and lectures.

  • Think about how many hundreds or maybe even thousands of dollars you've spent on music cd's and tapes that you could now spend on a home Islamic library.

• Spend your valuable time studying Qur'an, learning to perfect your salah, engaged in ibadah, spreading dawah.

Remember... Allah, subhana watala, sees everything we do!

Names

Names
According to Quran and Sunnah

If something is not classified as haram (prohibited) in the Deen (religion/way of life of a Muslim), then it is halal (permitted). Retaining a name that (1) does not identify itself with/contain anything Islamically forbidden and (2) is not a Name of Allah , has not been declared haram.

It is according to sunnah (the examples of the Prophet's life what he said, did, implemented, how he implemented), to change a bad name (whether it is an arabic name or any other language) immediately, and it is permissible according to sunnah to exchange a name for a better one.

According to Sheikh Muhammed Salih Al-Munajjid, "...if one's name is Abdul-Messiah, for example, or similar such names, then he is obligated to change it, as the Prophet had people with the names Abdul-Ka'bah and Abdul-Uzzah change their names upon accepting Islaam. If the original name does not comprise or imply anything forbidden in Islaam, then he or she is permitted to retain it (such as the name George, for example). As noted, though, it is preferable to change it to an Islaamic name, as this also distinguishes him or her from the kuffaar."

While it is not haram to retain the name under the conditions listed above, the muslim has a responsibility to the Sunnah of the Prophet , and is encouraged to choose "the best of names"; and the best of names are the humblest, insha'Allah. In addition, the best of names we have on this side of life, will be what we are called by in Paradise, insha'Allah.

We should not cut the ties to our father, and it is correct to retain the name of the father, even in the muslim's newly converted name. i.e. "Abu Ameenah Bilal Phillips"... he chose (or was given, by another muslim) the name "Bilal" after the well-known companion Bilal, used the name "Abu Ameenah" meaning father of his daughter Ameenah, and he retained his father's last name, "Philips". Women are not encouraged to change their last name to their new husband's last name upon marriage, in situations where her father's last name is known.

While it is halal and encouraged to have a humble name such as "Abdur Rahman" (servant/slave of the most Beneficent [Allah]), having the name "Al-Rahman" ("Al-" means "The") is not permissible because it is the same as the Name of Allah, and no-one should compare themselves to Allah swt.

Names that are Disliked

Hadith - Bukhari (#819), Muslim, Abu Dawud, and Tirmidhi

Abu Hurayrah reported that the Prophet of Allah said, "The name most detested by Allah is 'Malik Al-Amlak' ('King of Kings.')"

Hadith - Muwatta 54.24

Malik related to me from Yahya ibn Said that the Messenger of Allah asked about a milk camel about to be milked, "Who milks this camel?" A man stood up. The Messenger of Allah said, "What is your name?" The man said, "Murra (bitterness)." The Messenger of Allah said to him, "Sit down." Then he said, "Who milks this one?" A man stood up and the Messenger of Allah said, "What is your name?" He said, "Harb (war)." The Messenger of Allah, said, "Sit down." Then he said, "Who milks this camel?" A man stood up, and the Messenger of Allah, said to him, "What is your name?" The man said, ''Yaish (he lives)." The Messenger of Allah, said to him, "Milk!"

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Prohibited Names

Hadith - Bukhari 1:110, Narrated Abu Huraira
The Prophet said, "Name yourselves with my name (use my name) but do not name yourselves with my Kunya name (i.e. Abul Qasim)...."

Hadith - Muslim 5331, Narrated Jabir ibn Abdullah
Allah's Messenger decided to forbid (his followers) to name persons as Ya'la (Elevated), Barakah (Blessing), Aflah (Successful), Yasar and Nafi', but I saw that he kept silent after that and he did not say anything until Allah's Messenger died. And he did not forbid (his followers to do this), then Umar decided to prohibit (people) from giving these names, but later on gave up the idea.

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Changing to a Better Name

Hadith - Al-Tirmidhi #4774, Narrated 'Aisha

The Prophet used to change a bad name.

Tirmidhi transmitted it.

Hadith - Sahih Al-Bukhari 8.212, Narrated Abu Huraira

Zainab's original name was "Barrah," but it was said, "By that she is giving herself the prestige of piety." So the Prophet changed her name to Zainab.

Hadith - Dawud, Narrated AbuWahb, Hazn ibn AbuWahb

The Prophet asked: What is your name?
He replied: Hazn (rugged).
He said: You are Sahl (smooth).
He said: No, smooth is trodden upon and disgraced.
Sa'id said: I then thought that ruggedness would remain among us after it.

AbuDawud said: The Prophet changed the names al-'As, Aziz, Atalah, Shaytan, al-Hakam, Ghurab, Hubab, and Shihab and called him Hisham. He changed the name Harb (war) and called him Silm (peace). He changed the name al-Munba'ith (one who lies) and called him al-Mudtaji' (one who stands up). He changed the name of a land Afrah (barren) and called it Khadrah (green). He changed the name Shi'b ad-Dalalah (the mountain path of a stray), the name of a mountain path and called it Shi'b al-Huda (mountain path of guidance). He changed the name Banu az-Zinyah (children of fornication) and called them Banu ar-Rushdah (children of those who are on the right path), and changed the name Banu Mughwiyah (children of a woman who allures and goes astray), and called them Banu Rushdah (children of a woman who is on the right path). AbuDawud said: I omitted the chains of these for the sake of brevity.

Hadith (agreed upon)

The Prophet said, "Whoever shuns my Sunnah is never of me."

Hadith - Sahih Al-Bukhari 8.212, Narrated Abu Huraira, .

Zainab's original name was "Barrah," but it was said, "By that she is giving herself the prestige of piety." So the Prophet changed her name to Zainab.

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Abu

It is common for muslim fathers to be referred to as "Abu" plus the first name of their son. For example, Abu Turab literally means "Father of Turab."

Hadith - Sahih Al-Bukhari 8.223, Narrated Sahl bin Sad

The most beloved names to 'Ali was Abu Turab, and he used to be pleased when we called him by it, for none named him Abu Turab (for the first time), but the Prophet . Once 'Ali got angry with (his wife) Fatima, and went out (of his house) and slept near a wall in the mosque. The Prophet came searching for him, and someone said, "He is there, lying near the wall." The Prophet came to him while his ('Ali's) back was covered with dust. The Prophet started removing the dust from his back, saying, "Get up, O Abu Turab!"

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Naming after a Prophet

Hadith - Sahih Al-Bukhari 8.218, Narrated Abu Musa

I got a son and I took him to the Prophet who named him Ibrahim, and put in his mouth the juice of a date fruit (which be himself had chewed, and invoked for Allah's blessing upon him, and then gave him back to me. He was the eldest son of Abu Musa.

Hadith - Abu Dawood, Narrated AbuWahb al-Jushami

The Prophet : Call yourselves by the names of the Prophets. The names dearest to Allah are Abdullah and AbdurRahman, the truest are Harith and Hammam, and the worst are Harb and Murrah.

Action Items for the BELIEVERS

• Retain your father's family name in your name

• When guiding a new revert to Islam, at the appropriate time, inform him/her that it is sunnah to change one's name if it contains anything haram or is a name of Allah swt (i.e. Al-Raheem).

• If you are able, legally change your name to your new muslim name.

  • Call your local county clerk's office for details, and explain your reason for changing your name as being "for religious reasons". The judge's main concern is that you are not just someone trying to dodge oustanding bills and creditors.

  • The total cost is currently around $100 USD (may vary depending on your local area).

• Select a humble name

Remember... Allah, subhana watala, sees everything we do!