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observe. Hence, such names are makruh tanzihi (disapproved nearer to lawful) not makruh
(disapproved) tahrimi (disliked but allowed and not disliked and disallowed).
SHAH IN SHAH IN A DISALLOWED TITLE
(٤٧٥٥) وَعَنْ أَبٍ مُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَخْتَى الْأَسْمَاءِ يَوْمَ الْقِيمَةِ عِنْدَ اللُّهِ
رَجُلْ يُسَشَى مَلِكَ الْأَمْلَاكِ - رَوَاهُ الْبُخَارِىُّ وَفِيْ رِوَايَةٍ مُسْلٍِ قَالَ أَغْيُطُ رَجُلٍ عَلَى اللَّهِ يَوْمَ الْقِيَمَةِ
وَأَخْبَثُ رَجُلْ كَانَ يُسَمِى مَلِكَ الْأَهْلَاكِ لَا مَلِكَ إِلَّ اللّهُ- (بخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4755
said, "The most wicked name in Allah's sight on the day of resurrection will be that
of a man called Malik ul Amlak (for Shah in Shah) - king of kings."1
According to a version: He said, "The man who will be subject to most anger from
Allah on the day of resurrection and the worst of all men will be one called Malik
ul Amlak. There is no king but Allah."2
COMMENTARY: There is no king but Allah what to say of 'King of Kings'. The title king
of kings is appropriate only for Allah. No one m ay even hope to associate himself with
Him in this title.
DO NOT GIVE NAME THAT EULOGIZES
(٤٧٥٦) وَعَنْ زَيْنَبَ بِنْتِ أَبٍ سَلَمَةً قَالَتُ سُمِّيُتُ بَرَّةً فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَاتُزَكُمْا
آَنْفُسَكُمُ اللَّهُ أَعْلَمُ بِأَهْلِ الْبِرِّمِنْكُمُ سُّوْهَا زَيْنَبْ - (رواه مسلم)
4756. Sayyidah Zaynab bint Abu Salamah 4. à +) said, "I was named Barah
(meaning, pious). So, Allah's Messenger ,4,le ano said, "Do not describe yourselves
as pure. Allah knows best who the pious among you are. Name her Zaynab."3
COMMENTARY: Do not use such names as make the bearer an egotist.
(٤٧٥٧) وَعَنِ ابْنِ عَبَّاسٍ قَالَ كَانَتُ جُوَيْرِيَّةُ إِسْمُهَا بَرَّةَ فَحَوَّلَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِسْمَهَا
جُوَيْرِيَّةً وَكَانَ يَكْرَهِ آَنْ يُقَالَ خَرَجَ مِنْ عِنْدٍ بَرَّةَ- (رواه مسلم)
4757. Sayyiduna Ibn Abbas us a +, said that the name of Juwayriyah had been
Barrah. Allah's Messenger صلى الله عليه وسلم changed it to Juwayriyah. He did not like that
people might say that he had come out after being with Barrah.4
COMMENTARY: Barrah means 'pious' it is not a good thing to part from the pious and this
would have been implicit if anyone had said, "The prophet صلى الله عليه وسلم has come out after
being with Barrah.
Both these successive traditions give two different reasons why the name 'Barrah' is not
recommended. Another reason is what is said about the names Yasar etc. Similarly, dislike
for those names could also be these reasons, all of them including the one mentioned there.
1 Bukhari # 2606.
2 Muslim # 20-2143.
3 Muslim # 19-2142.
4 Muslim # 16-2140.

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MUSTAHAB (DESIRABLE) TO CHANGE BAD NAMES
(٤٧٥٨) وَعَنِ ابْنِ عُمَرَاََّ بِنْتًّا كَانَتْ لِعُمَرَ يُقَالُ لَّهَا عَاصِيَّةُ فَسَنَّهَا رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
جَمِيلً۔(رواهمسلم)
رضى الله عنه said that a daughter of (Sayyiduna) Umar رضى الله عنه Sayyiduna Ibn Umar .4758
صلى الله عليه وسلم Aasiyah (sinful, disobedient). So, Allah's Messenger (عاصية) was named
gave her the name Jamilah (beautiful).1
COMMENTARY: During the jahilihan, the Arabs kept such names as (Lol) - (~e) (Aasi -
صلى الله عليه وسلم Aasiyah) meaning disobedient, sinful, rebellious to Allah. The Prophet
expressed disapproval of such names and changed them. It is mustahab (desirable) to
change bad names.
(٤٧٥٩) وَعَنُ سَهْلٍ بُنِ سَعُدٍ قَالَ أَُّ بِالْمُنْذِرِ ئْنِ آَي أُسَيْدٍ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حِيْنَّ وُلِدَ فَوَضَعَد عَلى
فَخِذِهِ فَقَالَ مَا اِسْمُهُ قَالَ فُلَانْ قَالَ لَا وَلكِنْ اِسْمُهُ الْمُنْذِرُ۔ (متفق عليه)
4759. Sayyiduna Sahl ibn Sa'd رضى الله عنه narrated that when Mundhir ibn Abu Usayd
He put him on his lap . صلى الله عليه وسلم was born he was brought to the Prophet رضى الله عنه
and asked, "what is his name?" The name who had brought him disclosed his
name. But, he said, "No! His name is al-Mundhir."2
COMMENTARY: 'Mundhir' means 'one who warns of Allah's punishment,' 'propagates
commands.'
DO NOT SAY MY SLAVE ...
(٤٧٦٠) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَقُوْلَنَّ أَحَدُكُمُ عَبْدِىٌ وَأَمَتِىْ كُلُّكُمُ عَبِيْدَ
اللّهِ وَكُلُّ نِسَآءِ كُمْ إِمَاءُ اللَّهِ وَلَكِنْ لِيَقُلُ غُلَامِ وَجَارٍ يَتِى وَفَتَاىَ وَفَتَاتِ وَلَا يَقُلِ الْعَبْدُ رَنٍ وَلَكِنْ لِيَقُلُ سَيِّدِئْ
وَفِيْ رِوَايَةٍ لِيَقُلْ سَيِّدِىْ وَمَوْ لَاىَ وَفِي رِوَايَةٍ لَا يَقُلِ الْعَبْدُ لِسَيِّدِهِ وَمَوَلَاىَ فَإَِّ مَوْلُكُمُ اللهُ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4760
said, "No one of you must say (to his slave and slave girl). 'My slave (se)' and 'My
slave woman (1).' You are all slaves of Allah and all your women are slave women
of Allah. Rather, one may say 'My child (e)' and 'My daughter (\,l),' and 'My
servant (s) and 'My female servant ().' So, too, a slave must not say, 'My Lord
"".(سيدى) but he may say, 'My master ,(ربى)
".(مولاى) and My patron '(سيدى) According to a version: "He may say, "My master
According to a version: "The slave must not say to his master, 'My patron (s)}),
because your patron is Allah (alone)."3
COMMENTARY: In the days when slavery was prevalent, they masters used to call their
slaves in these words 'Abd (English equivalent slave) has a peculiar sense. In Islamic belief,
1 Muslim # 15-2139.
2 Bukhari # 6191, Muslim.
3 Bukhari # 2552, Muslim # 15-2249.

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a man is 'abd (Le) only of Allah (and slave does not depict its correct meaning). He cannot
be an abd of another man, for, an 'abd (feminine of which is amali) is one who worships
and worship is made only of Allah. Hence,, if a man calls another 'my abd,' then he
associates himself with Allah and even if he does not do so, at least, he makes it seem that
he does so. Therefore, the Prophet Le a . forbade the use of these words. According to
the Qamus, the word amati or amah is also someone's property and in true sense she can
be only Allah's property.
The words that are permitted to be used () (ghulam) and (4)l.) (jariyah), tl:av are not
derogatory and (_) (fata) means young man and (at) (fatah) young woman. These words
also express compassion and love for the slave, both male and female.
As for calling them young man and young woman, howsoever old the salves be, the
masters are expected to deal with them as young and youths. They do not give them the
respect normally given to the old people. Where work and labour is concerned, old people
and young are equally alert, so they too were called young men.
In short, if these people have to be distinguished then too derogatory words should not be
used for them. If these words are not used in an insulting manner then using them is not
disallowed, for they are used also in the Quran and the hadith. The Quran says:
.Many ahadith also use these words. (ضَرَبَ اللَّهُ مَثَلًا عَبْدً ا قَمُلُؤُكًّا لَا يَقْدِرُ عَلَى شَيْىٍ) and (وَالقَالِيْنَ مِنْ عِبَادِكُمُ وَ إِّائِكُمْ)
Similarly, slaves are advised not to address their masters as Lords. Though the masters are
responsible for their upbringing and boarding and lodging, yet only Being is their Lord He
is the (+)) (Rabb, Lord). He is Allah. Here again, it is disallowed to call anyone a Rabb if the
characteristics of the Divine Being are associated with him. If they are not so associated
then the word rabb is used by the Quran too to refer to the master, as in:
اُكُرْنِ عِنْدَرَبِّكَ
Slaves may use this word for their master provided they do not ascribe Divine qualities to
him. They may also call him (+) Sayyidi - my master!
In this hadith, one version calls upon slaves to address their master as (dr) (mawla), but
the other forbids them, saying 'only Allah is mawla.' The fact is that this words embraces
many meanings, like authority, administrator. Helper, etc. Hence, slaves may use this word
for their master if they do not hold him to be Divine. They may use it for their master as
long as they have his human weaknesses and traits in mind.
According to a hadith in Bukhari, (wait ;psali dye) (the mawla of a people from among them).
Tabari has a hadith: (مولى الرجل اخوه) (a man's mawla is his brother).
A master should not be called a mawla if Divine attributes are attached to the word. The
Quran says about Allah
نِعْمَ الْمُوْلِى وَنِعُمَ النَّصِيُُّ
{(Allah is your patron) Excellent patron, and Excellent Helper!} (8: 40)
This discussion reconciles the two versions. If the word mawla is use to give extreme
respect, then it is not allowed to be used for human beings, otherwise there is no ham in
using it for them.

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KARM
(٤٧٦١) وَعَنْهُ عَنِ النَّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا تَقُوْلُوا الْكَرَمُ فَإِّ الْكَرَمَ قَلْبُ الْمُؤْمِنِ (رَوَاءُالمُسْلِمْ)
4761. Sayyiduna Abu Hurayrah رضى الله عنه said that the Prophet صلى الله عليه وسلم said, "Do
not say al-Karam (concerning the vine or grapes) for the Karam is the heart of the
believer."1
(٤٧٦٢) وَفِيْ رِوَايَةٍ لَهُ عَنْ وَائِلِ بْنِ حُجْرٍ قَالَ لَّا تَقُوْلُو الْكَرَمَ وَلكِنْ قُولُوا الحِنَبُ وَالْخْبَلَةُ-
4762. According to another version from Sayyiduna Wa'il ib Hujr als ,, he said; "Do
not say al Karam, but say al-inab (grapes) and hablah (vine)."2
COMMENTARY: The Arabs used to call grapes or vine 'Karam' because wine was made
from it and they believed that wine grows generosity in man. So, when Islam prohibited
wine and declared it as impure, the Prophet صلى الله عليه وسلم disallowed the use of Karam for
vine and grapes. This word could not be used for an impure thing. The word 'karam' is a
word describing great qualities. So it could refer to a believer and his heart, the receptable
of ligh' and Divine awareness.
DO NOT REVILE TIME
(٤٧٦٣) وَعَنْ أَبٍ مُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَاتُسَنُوا عِنَبَ الْكَرَمَ وَلَا تَقُولُوايَا
خَيْبَةَ الدَّهْرِ فَإِكَّ اللَّهَ هُوَ الدَّهْرُ - (رواه البخارى)
صلى الله عليه وسلم narated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4763
said, "Do not call grapes karam, and do not say 'woe to time (dahr),' for, Allah is
Ad-Dhar."3
COMMENTARY: During the jahiliyan, when people faced an inconvenience they
exclaimed (Al ) 'woe to time!' Even today, the ignorant blame the times. The Prophet
made it clear that ad-dahr (time) is nothing by itself. Changes and vicissitudes صلى الله عليه وسلم
are in Allah's power and control. So whatever good or bad relief and trouble is attributed
to time really turns to Allah who alone is the Doer, so blaming time or ad-dahr is to blame
Allah.
(٤٧٦٤) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُسُبُّ أَحَدُكُمُ الْدَّهْرَ فَإِّ اللَّهَ هُوَ الذَّهْرُ-
(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4764
said, 'None of you must revile ad-dahr (time), for indeed, Allah is truly Himself ad-
Dahr (and He changes times)."4
DO NOT DESCRIBE TRIAL AS WRETCHEDNESS
(٤٧٦٥) وَعَنْ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَا يَقُوْلَنَّ أَحَدُكُمُ خَبْقَتْ نَفْسِى وَلكِنْ لِيَقُلُ
1 Muslim # 7-2247.
2 Muslim # 12-1248.
3 Bukhari # 6182.
4 Muslim # 7. 2247.

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لَقِسَتْ نَفْسِى مُتَّفَقٌّ عَلَيْهِ وَذُكِرَ حَدِيثُ آبي هُرَيْرَةً يُؤِینِ ابْنِ اُدَمَ فِی بَاپ الإيمان.
4765. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"Do not let anyone of you say (~cz) Khabuthat nafsi (I feel upset because of over
eating or I am wretched or wicked). But say (~aca) laqisat nafsi (I have a full
stomach and am upset)."1
COMMENTARY: Both the expressions Khabuthat nafsi and laqisat nafsi are synonyms.
But, the Prophet صلى الله عليه وسلم preferred the use of the latter. The word Khabuthah renders
the phrase ugly and is not proper for a believer to apply to his self.
The hadith of Abu Hurayrah wed >, about the son of Aadam ... is at # 22.
SECTION II
اَلْفَصلُ الثَّانِى
DO NOT USE ABU AL HAKAM AS A KUNYAH
(٤٧٦٦) عَنْ شُرَيْحِ بُنِ هَانٍِ عَنْ آَيْهِ أَنَّه لَمَا وَقَدَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَعَ قَوْمِهِ سَمِعَهُمْ
يُكَنُّونَة بِأَبيِ الْحَدِّمِ فَدَعَاهُ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِكَّ اللّهُ هُوَ الْحَكِّمُ وَإِلَيْهِ الْحُكُمُ فَلِمَـ
تُكَتَّى أَبَّا الْحُكِّمِ قَالَ إِثَّ قَوْمِى إِذَا خْتَلَقُوْا فِي شَىْءٍ أَتَوُنِيْ فَحَكِّمْتُ بَيْنَهُمْ فَرَضِىّ كِلَا الْفَرِئِقَيْنِ حُكُمِی
فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا أَحْسَنَ هُذَا فَمَالَكَ مِنَ الْوَلِدِ قَالَ لِ شُرَيْهُ وَمُسْلِهْ وَعَبْدُ اللَّهِ قَالَ
فَمَنْ آَكْبَرُهُمْ قَالَ قُلْتُ شُرَيْمُ قَالَ فَانْتَ ابُوْشُرَيْچٍ-(رواه ابوداود والنسائى)
4766. Sayyiduna Shurayh ibn Hani àluz, reported from his father (Sayyiduna Hani)
صلى that he narrated that when he came with his people to Allah's Messenger رضى الله عنه
, ale à, he heard them addressing him by his kunya, Abu al-Hakam. So, Allah's
Messenger صلى الله عليه وسلم called him and asked," Surely, Allah alone is the Hakam
(Judge), and judgement is from him alone. Then, why do you have the kunyah Abu
al-Hakam for yourself?" He said, "When my people fall apart about something,
they turn to me and I judge between them and both disputants accept my
judgement." Allah's Messenger صلى الله عليه وسلم said, "What a good thing it is! How
many children do you have?" He said, "I have (three children) Shurayh, Muslim
and Abdullah." He asked, "who is the oldest?" He answered, "Shurayh!" So, he
said, "Then you are Abu Shurayh."2
COMMENTARY: A kunyah is applied sometimes on the basis of profession or distinction
of a person. A man may be called Abul Fadl, or Abul Hakam (same as Abu al-Hakam), or
Abul Khayr. It may also be applied in reference to one's children, like Abu Salamah, etc.
Sometimes, it is applied on the basis of a person's association with something, Thus, Abu
Hurayrah c àn »), whose real name was Abdullah, was so known because of a cat that was
attached to him. Once he went to the Prophet صلى الله عليه وسلم taking the cat in his sleeve.
Because of that, the prophet صلى الله عليه وسلم called him Abu Hurayrah and from then on that
became his kunyah. Sometimes, a Kunyah is given merely as a distinguishing name, in
1 Bukhari # 6179, Muslim # 2. 2246.
2 Abu Dawud # 4955, Nasa'i.

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place of the real name, like Abu Bakr رضى الله عنه , Abu Umar رضى الله عنه, etc.
As for Hakam, the true Hakam or Judge is Allah. He dictates every judgement. No one can
reject His commands and decision, and they are never without wisdom. Therefore, it is not
proper for anyone else to call himself Abul Hakam, one who decides and commands, or let
himself be so called. This creates an impression of encroaching on Allah's attribute and
associating with Him. It is another thing that he does not become an associate because of
presumed parenthood and childhood.
AJDA IS THE DEVIL
(٤٧٦٧) وَعَنْ مَسْرُوْقٍ قَالَ لَقِيْتُ عُمَرَ فَقَالَ مَنْ أَنْتَ قُلْتُ مَسْرُوْقُ بُنُّ الْأَجُدَعِ قَالَ عُمَرُ سَمِعْتُ رَسُولَ
اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ الْأَجْدَءُ شَيْطا - (رواه ابوداود وابن ماجة)
4767. Sayyiduna Masruq said, "I met Umar usd+, and he asked me, 'who are you?'
صلى said, 'I have heard Allah's Messenger رضى الله عنه I said, 'Masruq ibn al Ajda.' Umar
juleà say that al-Ajda is a devil."1 (Al ajda mean mutilated.)
COMMENTARY: Ajda is one who is mutilated and figuratively it is given to one whose
words are senseless and incoherent. In this sense, one of the devils is called ajda.
Sayyiduna Umar us ano, spoke in this way to Mahruq al dos, in a light hearted manner.
Perhaps, he meant to say, 'If your father is alive, change his name.
GIVE YOUR CHILDREN GOOD NAMES
(٤٧٦٨) وَعَنْ أَبيِ الدَّرْدَاءِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ تَدْعُوُكَ يَوْمِّ الْقِيَمْةِ بِأَسْمَائِكُمُ
وَاسْمَاءِ أُبَائِكُمْ فَأَحْسِنُوا اسْمَاتَگُم- (رواه احمد وابوداود)
4768. Sayyiduna Abu Darda رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"You shall be summoned on the day of resurrection by your names and the names
of your fathers. So, give yourselves good names."2
COMMENTARY: Fathers are reminded in this hadith that they should give good names to
their offspring.
Another hadith says; 'you will be summoned on the day of resurrection by the names of
your mothers.' The reason is that:
(i)
Those born out of wedlock would not be put to shame.
(ii)
This applies to Sayyiduna Easa (>Jule and sympathizes with his case.
(iii)
This upholds the position of Sayyiduna Hasan we dn >, and Sayyiduna Husayn
c Àn», who were distinguished because of their mother Sayyidah Fatimah (+)
.daughter صلى اللهعليه وسلم who was the Prophet's الله عنها
Actually, when parents are spoken of, generally fathers are named. Sometimes, father's
name will be called and sometimes mother's. Or, some people will be called by their
father's name and some by their mother's. At different times, different names will be used.
1 Abu Dawud # 4957, Ibn Majah.
2 Abu Dawud # 4948, Musnad Ahmad.

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DO NOT KEEP PROPHET'S NAME & KUNYAH TOGETHER
(٤٧٦٩) وَعَنْ أَبِيْ هُرَيْرَةً أَثَّ النَّبِيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَى أَنْ يَجْمَعَ أَحَدْ بَيْنَّ إِسْمِهِ وَكُنْيَتِهِ وَيَسْتُى
مُحَتَّدًا أَبَّا الْقَاسِمِ - (رواه الترمذى)
4769. Sayyiduna Abu Hurayrah رضى الله عنه said that the Prophet صلى اللهعليه وسلم forbade that
anyone should give himself both his name and his kunyah, in such a way that one
whose name is Muhammad should also be called Abu Al-Qasim.1
COMMENTARY: The translation of the hadith is based on the wordings of Tirmidhi and
Sharh us Sunnah (Holy Prophet's practice) and most copies of the Masabih. However, the
wordings of some copies of the Masabih and of Jami ul Usul suggest this translation and
that no one should call a man named Muhammad, Abu al-Qasim.
In short, neither must one who is named Muhammad call himself Abu al-Qasim, nor is it
proper for anyone else to call him by this kunyah.
(See hadith # 4750 and 4751)
(٤٧٧٠) وَعَنُ جَابِرٍ آَّ النَّيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا سَمَّيْتُمْ بِاِسْمِىٌ فَلَاتَكْتَنُوْا بِكُنِيَتِىّ- (رَوَاءُ
التِّرُ مِذِىُّ وَابْنُ مَاجَةَ وَقَالَ التِّزْمِذِىُّ هُذَا حَدِيثْ غَرِيبٌ ) وَفِيْ رِوَايَةز آَيْ دَاؤُدَ قَالَ مَنْ تُسَتَّى بِإِسْمِىٌ
فَلَایکتن پِكُنِبَتِى وَمَنْ تَگتی پگتیَتِی فَلَایَئسة پاِسمِی۔
4770. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "when you"
are named after me, do not use my kunyah."2
According to another version: He said, "He who is named after me must not use my
kunyah. And, he who uses my kunyah must not use my name."3
COMMENTARY: This hadith permits use of one of two things: name or kunyah. (But see
comments to hadith # 4750,4751)
DISALLOWED BUT NOT UNLAWFUL
(٤٧٧١) وَعَنْ عَائِشَةَ آَكَّ امْرَاءَةً قَالَتْ يَارَسُولَ اللَّهِ إِنِّ وَلَدْتُ غُلَامًا فَسَتَّيْتُهُ مُحَمَّدًا وَكُنِيِّتْهُ أَبَا الْقَاسِ
فَذُكِرَ لِى أَنَّثِ تَكْرَهُ ذُلِكَ فَقَالَ مَا الَّذِى أَحَلَّ إِسْمِىٌ وَحَرَّمَ كُنِيَّتِى أَوْمَا الَّذِى حَزَّمَ كُنِيَّتِى وَاحَلَّ پاِسْمِئِ
رَوَاهُ أَبُودَاؤُدَ وَقَالَ مُحْىُ السُّنَّتِهِ غَرِيُبْ۔
4771. Sayyidah Ayshah 's àn+, narrated that a woman submitted (after coming to
the Prophet) صلى الله عليه وسلم, "O Messenger of Allah, I have given birth to a boy and
have named him Muhammad, and have given him the kunyah Abul Qasim. Then, it
was mentioned to me that you do not approve of it." He asked, "What is it that
makes my name lawful and my kunyah unlawful to keep?" Or he asked, "What is it
that makes my kunyah lawful and my name unlawful to keep?"4
1 Tirmidhi # 2841.
2 Tirmidhi # 2842, Musnad Ahmad 3-369.
3 Abu Dawud # 4966.
4 Abu Dawud # 4968, Muhy us sunnah (Holy Prophet's practice) Teret it (gharib (strange).

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COMMENTARY: The narrator was unsure of the words of the Prophet صلى الله عليه وسلم so he
made his doubt known. A narrator always tries to report the exact words of the Prophet
اللهعليه وسلم
According to this hadith the disallowance to use both name and kunyah of the Prophet
.(is not unlawful but is makruh tanzihi (disapproved nearer to lawful الله عليه وسلم
(٤٧٧٢) وَعَنُ مُحَمَّدٍ بُنِ الْحَنْفِيَّةِ عَنْ آَيْهِ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أَرَأَيْتَ إِكْ وُلِدَلِ بَعْدَكَ وَلَلْ أُسَمِّيْهِ
بِسْمِكَ وَاُكَنِيْهِبِكُنِيَتِكَ قَالَ نعم-(رواهابوداود)
4772. Sayyiduna Muhammad ibn Hanfiyah 1alus, reported that his father narrated
that he submitted, "O Messenger of Allah, what do you say, if a son is born to me
(from any of my wives, Fatimah رضى الله عنها or any other) after your death, may I give
him your name and your kunyah?" He said, "Yes."2
COMMENTARY: This has been discussed thread bare earlier (hadith # 4750-4751).
رضى الله عنه KUNYAH OF ANAS
(٤٧٧٣) وَعَنْ آَنٍَّ قَالَ كَثَّانِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِبَقْلَةٍ كُنْتُ أَجْتَنِيْهَا - رَوَاهُ التِّرْمِذِىُّ وَقَّالَ
هُذَا حَدِيْنْ لَا تَعْرِفُهُ إِلَّ مِنْ هُذَا الْوَجْهِ وَفِى الْمَصَائِحِ صَخَّحَه۔
4773. Sayyiduna Anas رضى الله عنه said, "Allah's Messenger صلى الله عليه وسلم gave me my
kunyah from a herb that I used to pick." (It was called hamzah.)3
CHANGE A BAD NAME
(٤٧٧٤) وَعَنْ عَائِشَةَ قَالَتْ إِّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُغَيِّرُ الْإِسْمَ الْقَبِيَْ - (رواه الترمذى)
4774. Sayyidah Ayshah رضى الله عنهاا said that the Prophet صلى الله عليه وسلم used to change a
name that was bad.4
COMMENTARY: An example is of a man whose name was Aswad (meaning black). The
Prophet صلى الله عليه وسلم changed it to Bayd (fair).
DO NOT KEEP DEROGATORY NAMES
(٤٧٧٥-٤٧٧٦) وَعَنْ بَشِيْرٍ بُنِ مَيْمُوُنٍ عَنْ عَمِّهِ أُسَامَةَ بْنِ آَخْدَرِيٍّ رَجُلًا يُقَالُ لَهُ أَصْرَهُ كَانَ فِىِ النَّفْرِ
الَّذِيْنَ أَتَوْ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا اسْمُكَ قَالَ أُصْرَهُ
قَالَ بَلُ أَنْتَ زَرْعَةُ- رَوَاهُ أَبُوْدَادَ وَقَالَ وَغَيَّرَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اسمِ الْعَاصِ وَعَزِيزٍ وَعَتْلَةً
وَشَيْطَانٍ وَالْحُكِّمِ وَغُرَابٍ وَحُبَابٍ وَشَهَابٍ وَقَالَ تَرَكْتُ أَسَانِيْدَهَا لِلْإِخْتِصَارِ.
4775. Sayyiduna Bashir ibn Maymun à us, reported from his paternal uncle,
(Sayyiduna) Usamah ibn Akhdari رضى الله عنه that he narrated; A man named Asram
1 This is according to the Urdu text, but Abu Dawud has Hanafiyah.
2 Abu Dawud # 4961.
3 Tirmidhi # 3830.
+ Tirmidhi # 2839.

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.صلى اللهعليه وسلم was a member of some people who had come to Allah's Messenger (اصرم)
So, Allah's Messenger صلى الله عليه وسلم asked him, "What is your name?" He said,
"Asram (~1)," He said, "Rather, you are Zurah (s) (as of today)."
4776. He said (also, "The prophet صلى الله عليه وسلم changed the names Aas (العاص), Aziz
Shuhab ,(حباب) Hubab (غراب) Ghurab ,(الحكم) Hakam ,(شيطان) Shaytan , (عتلة) Atalah ,(عزيز)
(+4+)." He added that he had omitted their isnad for the sake of brevity 2.
COMMENTARY: Asram is from the root word (2)+) (saram). It means to severe times of
kinship. Zurah means generosity, good blessings.
The other names that were changed are: Aas (disobedient), while a believer is obedient.
-
Aziz (mighty). It is an attribute of Allah and a creature's name should be Abdul
Aziz (servant or slave of Al Aziz).
Atalah is to be uncivil, severe while a believer is mild.
- Shaytan is the devil, the origin of all evils. It means to turn down or to be far away
from Allah's mercy.
- Al Hakam is the judge and it is the extreme of Haakim (Hakim), Ruler, Judge. Only
Allah is the Hakim (Haakim). His command and judgement are worth enforcing
صلى الله عليه وسلم and implementing. We have seen in a hadith (# 4766) that the Prophet
did not approve the kunyah Abu Hakam, so changing the name Hakam is more
necessary,
1
Ghurab is he crow. It is a filthy animal that eats carrion and impurity. Besides, this
word means 'being obscure,' Being banished.'
- Hubab is the most improper name because it is the devil's name. The serpent is
also so-called.
- Shihab means flames of fire that the angels hurl on the devil. But, if it is
shahabuddin then there is no harm in it. (Shahab also means a man of experience;
hence shahabud din - Dilkash naam - Mawlana Ahmad Muhammad Hathurani -
Dar ul Isha'at Karachi)
THE WORD (!je;) (ZE'AMU) IS NOT GOOD
(٤٧٧٧) وَعَنْ أَلٍ مَسْعُوْدٍ الْأَنْصَارِيِّ قَالَ لِأَبِيِ عَبْدِ اللّهِ أَوْقَالَ أَبُوْ عَبْدِ اللَّهِ لِآَيْ مَسْعُودٍ هَ! سَمِعْتَ رَسُؤُلَ
اللّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ فِيْ زَعْمُوْا قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ بِئْسَ مُطِيَّةٍ
الرَّجُلِ- رَوَاهُ أَبُودَاودَ وَقَالَ إِّ أَبَا عَبْدِ اللُّهِخُذَّئْقَهُ۔
4777. Sayyiduna Abu Mas'ud Ansari رضى الله عنه asked Abu Abdullah رضى الله عنه, or Abu
صلى Have you heard Allaii's Messenger" ,رضى الله عنه asked Abu Mas'ud رضى الله عنه Abdullah
,za'amu)?" He said, "I did hear him say) (زعموا) say anything about he word الله عليه وسلم
"It is a bad riding beast for a man."3 Abu Dawood said that Abu Abdullah was
Hudhayfah رضى الله عنه (and زعموا Za'amu generally means they presumed.)
COMMENTARY: The meaning of the word ( e;) is 'to presume.' 'to suppose.' It is also 'to
1 Abu Dawud # 4954.
2 Abu Dawud # 4956.
3 Abu Dawud # 4972, Baghawi # 3392, Musnad Ahmad 4-119.
,

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say' and it is applied generally to something that is not correct and reliable. It is a saying
that is often baseless and false.
The ulama (Scholars) say that when anyone passes on something that is without ground, he
attributes it to others; 'they say' 'it is heard about someone ... ' But, he never names anyone
lest he be accused of falsehood. His words are unverified and he circulates them.
Thus, one of the two sahabah (Prophet's Companions) (usa>> asked the other whether he
had heard the Prophet ,,le ao say anything about the use and application of this word.
He enlightened him that he had heard him say. 'It is a man's bad riding beast.'
In other words the Prophet yle an . compared the use of the word to a bad conveyance.
A man spread unconfirmed reports by using the word (\jej) za'amu (they presumed). In
his way unauthenticated reports are circulated, like a story is. One must exercise proper
care in passing on any news because presumed news is generally false.
The Prophet صلى الله عليه وسلم gave guidance that no one should spread unconfirmed reports.
However, if one is certain that someone spreads a false report and it might harm others,
then he may caution people about it. This is permitted presumption. The scholars of hadith
do it (to disclose false narrators and inventors of hadith).
WHAT ALLAH ALONE WILLS
(٤٧٧٨-٤٧٧٩) وَعَنْ خُذَّيْفَةً عَنِ الَِّيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا تَقُولُوا مَاشَاءَ اللَّهُ وَشَاءَ قُلَاٌ وَلكِنْ
قُوْلُوا مَاشَاءَ اللَّهُ ثُؤَّ شَآءَ فُلَاٌ .- رَوَاهُ أَحْمَدُ وَأَبُدَاؤْدَ وَفِي رِوَايَةٍ مُنْقَطِهَا قَالَ لَا تَقُولُوامَا شَاءَ اللَّهُ وَشَاءِ
مُحَمَّدْ وَقُولُوا مَاشَاءَ اللّهُ وَحْدَهُ - (رواه فى شرح السنة)
4778. Sayyiduna Hudhayfah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "Do
not say, 'what Allah wills and so and so wills, but say, 'what Allah wills and after
that so and so wills."1
4779. According to another version: (Its sanad is broken): He said, "Do not say
'what Allah wills and Muhammad wills.' But say, 'what Allah alone wills."2
A HYPOCRITE MUST NOT BE CALLED 'SAYYID'
(٤٧٨٠) وَعَنُّهُ عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا تَقُوْلُوا لِلْمُنَافِقِ سَيِّدْ فَإِنَّهِ إِنْ يَكُ سَيِّدًا فَقَدٌ أَسْخَظْتُمُ
رَبَّگھ-(رواهابوداود)
4780. Sayyiduna Hudhayfah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, 'Do
not call a hypocrite Sayyid (+). If he is a sayyid (chief or master), then you will
make your Lord angry (on calling him Sayyid)."3
COMMENTARY: Sayyid means 'a chief' or 'a master.' No hypocrite may be raised to this
position relative to a Muslim. Even if a hypocrite is the chief of a tribe or some people, or a
master of some slaves, or a ruler and owner yet he does not deserve to be called by
Muslims 'chief' or 'master,' Or, 'Sayyid,' If a Muslim addresses him in these words then he
will be subject to Allah's wrath, because the word Sayyid points to reverence. No hypocrite
1 Musnad Ahmad, Abu Dawud # 4980.
2 Sharh us Sunnah (Holy Prophet's practice) # 12-361.
3 Abu Dawud # 4977.

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deserves to be honoured by a Muslims. Further, if he does not hold that position then it is
more severely wrong to call him a Sayyid, because the caller not only disobeys this
command but he also tells lies.
Clearly, the infidels, the misguided ones and those Muslims who perpetrate sin openly also
are subject to this ruling. The hadith mentions only the hypocrites because a hypocrite
presents himself outwardly as a Muslim and the general body of Muslims are more likely
to praise him and flatter him.
Therefore, the hadith disallows that a hypocrite should be called a Sayyid.
[Hypocrisy is the evil that walks invisible, except to Allah alone - john Milton.]
SECTION III
BAD NAMES HAVE BAD RESULTS
الفَضلُ الثَّالِثُ
(٤٧٨١) عَنْ عَبْدِ الْحَمِيْدِ بْنِ حُبَيْرٍ بُنِ شَيْبَةً قَالَ جَلَسْتُ إِلى سَعِيْدِ بْنِ الْمُسَيِّبِ فَحَدَّثَنِ آَثَّ جَدَّهُ حَزْنًا قَدِمَ
عَلَى الَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا اسْمُكَ قَالَ إِسْجِى حَزَُ قَالَ بَلُ أَنْتَ سَهُلْ قَالَ مَا آَنَا بِمُغَيٍِّ إِسْمَّا
سَمَّانِيْهِ آَلى قَالَ ابْنُ الْمُسَيَّبِ فَمَا زَالَتْ فِيْنَا الْحُزُّونَةُ بَعْدُ- (رواه البخارى)
4781. Sayyiduna Abdul Hamid ibn' Jubayr ibn Shaybah ala-, said, "I sat down with
Sa'eed ibn Musayyib al-, who recounted to me that his grandfather, Hazn, met the
Prophet صلى الله عليه وسلم who asked him, 'what is your name? He submitted, 'My name is
Hazn.'He (the Prophet) صلى الله عليه وسلم said, "Rather, you are sahl (for Hazn is not a
good name and means a difficult terrain while sahl is a smooth land).' He (my
grandfather) demurred, 'I shall not change a name that my father has given me.""
Ibn Musayyib ates, said, "After that, roughness has not ceased to exist among us."1
COMMENTARY: Hazn did not accept the name proposed by the Prophet صلى الله عليه وسلم, so
Allah subjugated the family to a boisterous, unruly life style. They were involved in
difficulty constantly.
Hazn dared to reject the proposal of the Prophet صلى الله عليه وسلم first because the devil had
prompted him. Secondly, this thing happened in early (Islam in the beginning of the hijrah
(emigration). He had come to the Prophet صلى الله عليه وسلم but lacked proper training and
manners. So, he succumbed to the devil's temptation.
GOOD NAMES
(٤٧٨٢) وَعَنْ أَبٍِ وَهُبِ الْجَُمِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَسَنُوا بِأَسْمَاءِ الْأَنْبِيَاءِ وَأَحَبُّ
الْأَسْمَآءِ إِلى اللهِ عَبْدُ اللَّهِ وَعَبْدُ الرَّحْمنِ وَأَصْدَقُهَا حَارِقٌ وَهَنَّامْ وَاَقْبَحُهَا حَرْبٌ وَهُرَّقُ-(رواهابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Wahb Jushami .4782
, said, 'Name yourselves with the names of the Prophet (> Jule. The dearest of
names of Allah are Abdullah and Abdur Rahman (and Abdur Rahim, Abdul Karim,
etc) and the truest of them are Harith and Hammam. And the worst of them are
Harb and Murrah."2
1 Bukhari # 6193.
2 Abu Dawud # 4950.

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COMMENTARY: If makes obvious that the names of the angels must not be given. Also the
names that were common during the jahiliyah (ignorance period) must also not be given,
like, Kalb (dog), HImar (ass), Abd Shams (slave of the sun) and such others.
Harith means 'earning'.
.
Hammam is 'one who resolves or intends.
No one goes without earning and resolve. So, these names are described as truest.
Harb is war and Murrah is bitter. These are bad because war means bloodshed, and bitter
· is repulsive to human nature. Some authorities say that the kunyah of Iblis, the devil is Abu
Murrah. So, Murrah is detested.
CHAPTER - IX
ELOQUENCE & POETRY
بَابُ الْبَيّانِ وَالشِّعْرِ
The Arabic word is al-Bayan (sl). It means to say clearly, explicitly. Or, it is to deliver
fluently and with eloquence that which one holds in one's heart. This is also mentioned in
Sarah. In common parlance, it is said (oxi propoXi) (so and so is more eloquent then so and so).
The word (+) (sha'r) is intelligence, wisdom. And (eu) (Sha'ir) is intelligent, wise. In
general usage, sha'r is rhymed verse of poetry - a metrical composition. It is specifically
and deliberately composed in rhythmic verse. However, the rhyming verses in the Quran
and hadith are not sha'r or poetry because they are not composed specifically or
deliberately, nor is that the objective of the composition.
SECTION I
ELOQUENCE CAN BE LIKE A SPELL
الفضل الآوَلُ
(٤٧٨٣) عَنِ ابْنِ عُمَرَ قَالَ قَدِمَ رُجَلَانٍ مِنَ الْمَشْرِقِ فَخَطَبَا فَعَجِبَ النَّاسُ لِبَيَانِهِمَا فَقَالَ رَسُوْلُ اللّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّوَإِّ مِنَ الْبَيَانِ لَسِحُرًّا- (رواه البخارى)
4783. Sayyiduna ibn Umar As a +, narrated that two men came from the East and
spoke to one another very eloquently charming the people thereby. Allah's
Messenger صلى الله عليه وسلم said, 'Surely, I eloquence there is magic."1
COMMENTARY: This happened when a deputation of Banu Tamim came to the Prophet
the à from the east. Two men among them were very eloquent and they spell-bound
their listeners with their oratory. One of them was Husayn (4>) ibn Hadi with the
sobriquet Zibrigan. The other was Amr ibn Ahtam. These two spoke to one another in the
presence of the Prophet ,le ano tried to outdo the other by boasting and recounting his
deeds and achievements, and accused the other of being jealous of him.
The Prophet Ju ,4,de ano said, "Surely, in eloquence there is magic.' Some of it influences the
minds of the listeners.
The ulama (Scholars) differ on whether the Prophet صلى الله عليه وسلم meant by his words to
command eloquence or to condemn it. The truth is that he praised some oratory but
disapproved some. The main thing is that there should be an element of truth in it.
1 Bukhari # 5767.

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According to a hadith:
الشِّعْرُ هُوَ كَلَامْ فَحَسَنُهُ حَسَنْ وَقَبْحَهُ قَبِيهُ
(Poetry is speech. A good one is good but a bad one is bad).
SOME POETRY IS FULL OF WISDOM
(٤٧٨٤) وَعَنْ آَبِّ بْنِ كَعْبٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَنَيْهِ وَسَلَّمَ إِكّ مِنَ الشِّعْرِ حِكْمَةً(رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ubayy ibn Ka'b .4784
said, "Surely, there is in poetry wisdom."1
COMMENTARY: Not all poetry is bad. Some are good and provide wisdom. They teach
good things.
DO NOT EXAGGERATE IN SPEECH
(٤٧٨٥) وَعَنِ ابْنِ مَسْعُوْدٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هَلَكَ لُمُتَنَظُِّوْنَ قَالَّهَا ثَلْقًا (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .4785
said, "They have perished who exaggerate when they speak." He spoke it thrice.2
COMMENTARY: It is very wrong to be verbose in speech and in writing, to prolong the
text and exaggerate the words and to be meaningless in conveying the message particularly
with the objective of being ostentatious and boasting, or flattering someone to incline him
to yourself.
THE TRUEST WORD OF A POET
(٤٧٨٦) وَعَنْ أَبٍِ مُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَصْدَقُ كَلِمَةٍ قَالَّهَا الشَّاعِرُ كَلِمَةٌ لَبِيْدٍ
اَلَاكُّ شَىْءٍ مَا خَلَا الله بَاطِلْ- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4786
said, "The truest word spoken by a poet is Labid's composition:
'Know! Everything but Allah is vain.'3
COMMENTARY: Labid As an>, was a great poet. His poetry is recognized highly in Arabic
literature. Allah guided him to Islam and he attained the rank of a sahabi. He was held in
high esteem in the jahiliyah (ignorance period) and so in Islam too. He lived long and died
at the age of 157 years. The verses that the Prophet صلى الله عليه وسلم mentioned are part of this
couplet:
وَكُلُّ نَعِيٍُ لَا مَحَالَةَ زَائِلْ
الَّاكُلُّ شَتِيٍ مَاخَلَا اللهُ بَاطِلْ
[Know! Everything but Allah is vain,
And everything of blessing most inevitably cease.]
These verses are also Labid's:
وَسُوَالُ هَذَا لنَّاسِ كَيْفَ لَبِيْدُ
وَلَقَدٌ سَأْمُتَ مِنَ الخيوةِ وَطُوْلِهَا
[I am fed up of life and its longevity
1 Bukhari # 6145.
2 Muslim # 2670.
3 Bukhari 6147, Muslim # 2-2256, Tirmidhi # 2818.

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And of being asked often 'How is Labid?']
MASNUN TO LISTEN TO POETRY THAT PROMOTES KNOWLEDGE
(٤٧٨٧) وَعَنُ عَمْرِوبْنِ التِّرَيْدِ عَنْ آَيْهِ قَالَ رَدِفْتُ تَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَّ فَقَالَ هَلْ مَعَكَ
مِنْ شِعْرٍ أُمَيَّةَ بْنِ آلِ الصَّلْتِ شَىْءٍ قُلْتُ نَعَمْ قَالَ هِيْهِ فَانْشَدُتُّهُ بَيْثًّا فَقَالَ هِيْهِثُؤَّ أَنْشَدُّهُ بَيْنًا فَقَالَ مِيْهِ حَتُی
آَنْشَدْتُه ◌ِمِائَةً بیپٍ-(رواه مسلم)
4787. Sayyiduna Amr ibn Shurayd atus, reported that his father narrated that he
was riding behind Allah's Messenger صلى الله عليه وسلم one day. He asked him, "Do you
know any of Umayyah ibn Abu as Salt's poetry?" He said, "Yes!" He said, "Recite to
me. So, he recited to him a verse but he asked him to continue reciting. He recited
another, but he against asked him to go on reciting so that he recited (to him) one
hundred verses. 1
COMMENTARY: Umayyah ibn As Salt (pronounced Sult as in Sultry) was another Arab
poet of fame. He belonged to the Thaqif. He is said to have learnt from the people of the
book their religion. He believed in resurrection and the Last Day. His poetry was replete
with words of wisdom. The Prophet صلى الله عليه وسلم had said of him: 'His poetry reflected faith
though his heart disbelieved.'
He used to frequent the scholars of heavenly Books and ask them about disclosures in their
Books of the Last of the Prophets (> JI4,le. He imagined that he himself was the expected
Prophet and someday he would be commissioned as a Prophet. However, When those
scholars disclosed to him that the expected Prophet would hail from the Quraysh whom
they described to him in de tail, he abandoned his beliefs and ideas suddenly and became
صلى الله عليه وسلم jealous and hostile. He declared that he should never believe in that Prophet
who was not from Thaqif.
-
Ibn Jawzi als, has written in the book Wafa that initially Umayyah awaited the Last
Prophet صلى الله عليه وسلم very impatiently and hoped to meet him and serve and help him. But,
when the light of prophethood shone brightly, he retracted from his pledge and followed-
the course of hatred and hostility.
Nevertheless, this hadith is evidence that it is masnun to listen to educative poetry and
such as guides and is full of wisdom even if the poet is a disbeliever and a sinner.
THE PROPHET'S POETRY
(٤٧٨٨) وَعَنُ جُنْدُبٍ آثَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَّ فِيْ بَعْضِ الْمُشَاهِدِ وَقَدْ دَمِيَتُ إِصْبَعُهُ فَقَالَ هَلْ
أَنْتِ إِلَّ أَصْبَهُ دَمِيْتٍ وَفِيْ سَبِيْلِ اللَّهِ مَا لَقِيْتِ - (متفق عليه)
صلى narrated that in a battle (of Uhud), the Prophet's رضى الله عنه Sayyiduna Jundub .4788
;(toe was wounded and became bloody. He said (figuratively الله عليه وسلم
وَفِى سَبِئْلِ اللَّهِ مَا لَقِيْتٍ
هَلْ أَنْتِ إِلَّا أَصْبَهُ دَمِيْتٍ
(You are nothing but a toe bleeding.
1 Muslim # 1-2255.

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It is in Allah's path that which has happened)1
COMMENTARY: The Prophet صلى الله عليه وسلم urges the Muslim to endure pain and difficulty
in Allah's path hoping for reward there against.
Allah has said about the Prophet صلى الله عليه وسلم that He did not teach him poetry. In this case,
however, the rendering was not deliberate poetry but the words came out voluntarily.
Some people say that his words were in the 'rajaz' metre which is not poetry. If anyone
delivers some verse voluntarily then he is not a poet. And Allah's words also mean; 'He is
not a poet.'
THE POET HASSAN
(٤٧٨٩) وَعَنِ الْبَرَاءِ قَالَ قَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمٌ قُرَيْظَةَّ ◌ِنَّانٍ بْنِ ثَابِتٍ أُهُمُ الْمُشْرِكِيْنَ
فَإِّ جِبْرِيْلَ مَعَتَ وَكَانَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لِحَشَّانٍ أَجِبُ عَنِِّ اَللَّهَّ آيَّدَهُ بِرُوحٍ
الْقُدُسِ - (متفق عليه)
4789. Sayyiduna Bara us al », narrated that on the day of Qurayzah when it was
,رضى الله عنه said to (Sayyiduna) Hassan ibn Thabit صلى الله عليه وسلم besieged), the Prophet
"Satise the polytheists. Jibril (> Jude is with you!" And, indeed, Allah's Messenger
when the infidels satirized him), "Give) رضى الله عنه used to say to Hassan صلى الله عليه وسلم
them a reply on my behalf. O Allah, help him by Jibril (put in words in his
mouth)."'_
COMMENTARY: The Banu Qurayzah had conspired against the Muslim in the Battle of the
Trench and had helped the infidels of Makkah. So, the Prophet صلى الله عليه وسلم punished them
after that Battle.
Hassan Ibn Thabit ibn Mundhil As a +, was a resident of Madinah. He was a glorious
sahabi and a high ranking poet. He is known as the Prophet's صلى اللهعليهوسلم poet. He became a
Muslim at a age of sixty.
MUSLIM POETS WERE INSTRUCTED TO SATIRISE THE QURAYSH INFIDELS
(٤٧٩٠) وَعَنْ عَائِشَةَ آَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ اهْجُوْا قُرَيْئًا فَإِنَّهُ أَشَدُّ عَلَيْهِمْ مِنْ رَشُقِ
النَّبَل-(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنهاا Sayyidah Ayshah .4790
instructed (his poets), "Satirise quraysh, for, it is more severe to them than receiving
shots with arrows."3
COMMENTARY: It is allowed to satirise the infidels and enemies of Islam if they begin to
do it. Muslims must not be the first to satirise them otherwise they would retaliate and the
Muslims would be deemed to have invited that on themselves. This is as the Quran forbids:
وَلَّا تَسْبُّوا الَّذِيْنَ يَدْعُوْنَ مِنْ دُونِ اللَّهِ فَيَسْبُّوا اللَّهُ عَدُوًّا بِغَيْرِ عِلْمٍ
1 Bukhari # 2802, Muslim # 112-1796.
2 Bukhari # 3212, Muslim.
3 Muslim # 157. 2490.

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{Revile not those whom they call upon besides Allah, lest they out of spite revile in
their ignorance.} (6: 108)
(٤٧٩١) وَعَنُّهَا قَالَتُ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ لِحَتَّانٍ إِّ رُوْءَ الْقُدُسِ لَا يَزَالُ
يُؤَيِّدُكَ مَا نَافَحْتَ عَنِ اللَّهِ وَرَسُوْلِهِ وَقَالَتْ سَمِعْتُ رَسُوْلَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ هَجَاهُمُ
حَسَّانْ فَشَفَى وَاشْتَفى- (رواه مسلم)
صلى الله عليه narrated that she heard Allah's Messenger رضى الله عنهاا Sayyidah Ayshah .4791
So long as you respond (to the disbelievers) on behalf of" ,رضى الله عنه say to Hasan وسلم
Allah and His Messenger Jibril (Jiale will continue to help you." She also said that
she heard Allah's Messenger صلى الله عليه وسلم say, "Hasan has satirized them (in response
to their initiative) and gave relief and received satisfaction of giving them pain."1
RAJAZ OF RAWAHAH ON PROPHET'S صلى الله عليه وسلم TONGUE
(٤٧٩٢) وَعَنُ البُرَّآءِ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَنْقُلُ التُّرَابُ يَوْمَ الْخُنْدَقِ حَتَّى اغبَرَّ بَظُنُّهُ
يَقُولُ:
وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنًا
وَاللَّهِ لَوْلَا اللَّهُ مَا اهْتَدَيْنَا
وَثَبِّتِ الْأَقْدَامَإِنْ لَاقَيْنَا
فَأَنْزِ لَنْ سَكِيْنَةً عَلَيْنَا
إِذَا آَرَادُوا فِتْنَةً أَبَيْنًا
إِثَّ الْأَولِى قَدْبِغَوَأُ عَلَيْنَا
يَرْفَعُ صَوْتَهُ بِهَا أَبَيْنَا أَبَيْنَا مُتَّفَقِّ عَلَيْهِ
4792. Sayyiduna Bara رضى الله عنه narrated that at the Battle of Khandaq (Trench),
Allah's Messenger صلى الله عليه وسلم was putting the earth away (while digging) so that his
belly became sandy and he read out (this rajaz of Sayyiduna Abdullah ibn
- رضى الله عنه (Rawahah
وَلَا تَصَدَّقْنَا وَلَّا صَلَّيْنَا
وَاللّهِ لَوْلَا اللهُ مَاهْتَدَيْنَا
(By Allah, had it not been for Allah's guide ness, We would not have been guided,
Neither would have we given charity, nor offered salah (prayer).
وَثَبِّتِ الْآَقْدَامَإِنْ لَاقَيْنَا
فَأَنْزِلَنُ سَكِيْنَةً عَلَيْنَا
So-O Allah - descend peace on us, And keep us steadfast when we encounter the
enemy.
إِذَا آَرَادُوْا فِتْنَةً أَبَيُنَا
إِثّ الْأُولِى قَدْبَغَوْا عَلَيْنَا
Surely, these (infidels of Makkah) have infringed our rights because - when they
intend to tempts us (back to disbelief), we refuse!}
He raised his voice at 'we refuse! We refuse!2
1 Muslim # 157-2490.
2 Bukhari # 4104, Muslim.

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COMMENTARY: Teebi رحمه الله said that the Prophet صلى اللهعليه وسلم raised his voice for the entire
words particularly at 'we refuse.'
PROPHET'S PRAYER AT THE BATTLE OF TRENCH FOR THOSE WHO RECITED
THE RAJAZ
(٤٧٩٣) وَعَنْ آَنَسٍ قَالَ جَعَلَ الْمُهَا جِرُونَ وَالْأَنْصَارُ يَحْفِرُوْنَ الْخُنْدَقَ وَيَنْقِلُونَ الثُّرَابُ وَهُمْ
يَقُولُونَ - ◌َُّنُّ الَّذِيْنَ بَايَهُوُ مُحَتَّدًا عَلَى الْجِهَادِ مَا بَقِيْنَا أَبَدًّا يَقُولُ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ مُجِيْبُهُمْ
اللَّهُوَّ لَا عَيْشَ إِلَّا عَيْشُ الْآخِرَةِ فَاغْفِرِ الْآَنْصَارِ وَالْمُهَاجِرَةِ - (متفق عليه)
4793. Sayyiduna Anas uca+, narrated that the muhajirs (emigrants) (emigrants) and
the ansars (helpers) began to dig the trench and put away the earth. The while, they
read;
عَلَى الْجِهَادِ مَايَقِيْنًا آَبَدًا
نَحْنُ الَّذِيْنَ بَايَهُوْا مُحَمَّدًا
[We are the ones who have pledged allegiance to
Muhammad To wage jihad for ever as long as we live!]
In response, the Prophet صلى اللهعليهوسلم prayed.
اللُّهُوَّ لَا عَيْشَ إِلَّاعَيْشُ الْأَخِرَةِ فَاغْفِرِ الْآَنْصَارِ وَالْمُهَاجِرَةِ
[O Allah, life is only the life of The hereafter,
So, forgive the ansar and The muhajir!]1
COMMENTARY: Through this prayer the Prophet صلى الله عليه وسلم exhorted his sahabah
(Prophet's Companions) رضى الله عنهم to be patient for, whatever happens in this world, the
hereafter has many blessings in store for them. It is as Allah's words:
وَمَا الْحُوَةُ الدُّنْيَا إِلَّ مَتَاءُ الْغُرُوْرِ
{The life of this world is but goods and chattels of deception.} (3: 185)
POETRY IS WORSE THAN PUS IN BELLY
(٤٧٩٤) وَعَنْ آَبٍ هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَآَكَّ يَمْتَلِىءَ جَوْفُ رَجُلٍ فَيُحَا يَّرِيُهِ خَيْ
مِنْ آَنْ يَمْتَلِّ شِعُرًّا- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4794
said, "That the belly of a man should be full of pus that corrodes it is better (for it)
than being full of poetry."2
COMMENTARY: Every poetry that distracts a man from the obligatory duties, worship
and recital of the Quran and remembrance of Allah should be abandoned. It does not make
a difference what kind it is, even commendable verses.
Some people say, however, that the hadith is about indecent verses and those that speak of
disbelief and sin.
1 Bukhari # 2835, Muslim # 130. 1805.
2 Bukhari # 6155, Muslim # 7. 2257.

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الفَضلُ الثَّانِى
SECTION II
POETRY THAT PROMPTS TO JIHAD
(٤٧٩٥) عَنْ كَعْبٍ بُنِ مَالِك أَنَّهُ قَالَ لِلَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَإِنَّ اللّهُ تَعَالِى قَدْاَنْزَّلَ فيِ الشِّعْرِ مَا أَنْزَلَ
فَقَالَ النَّيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ الْمُؤْمِنَ يُجَاهِدُ بِسَيْفِهْ وِسَانِهِ وَالَّذِى نَفْسِئٍ بِيِّدِم لَكَنَّمَا تَرُمُؤُنَُّهُ پِهِ
تَضْحَ النَّبْلِ - رَوَاهُ فِيْ شَرْحِ السُّنَّةِ وَفِي الْإِسْتِيْعَابِ لِإِبْنِ عَبْدِ الْبَرِّأَنَّهِ قَالَ يَا رَسُولَ اللَّهِ مَاذَا تَزى فى الشِّعْرِ
فَقَالَ إِّ المُؤْمِنَ يُجَاهِدُ پسَيْفِه وَلِسَانِه۔
4795. Sayyiduna Ka'b ibn Maalik رضى الله عنه narrated that he submitted to the Prophet
(Allah has revealed concerning poetry what is clear from (the verse".صلى الله عليه وسلم
that which He has sent down." The prophet صلى الله عليه وسلم said, "The believer engages
in jihad with his sword as well as with his tongue. By Him in whose hold is my life,
it is as though you shoot at them with it meaning (poetry) as striking with arrows."1
According to Ibn Abad al-Barr a , in his Isti'ab, he (Ka'b) submitted, "O
Messenger of Allah, what do say about poetry?" He said, "The believer fights with
his sword as well as with his tongue."2
COMMENTARY: The ulama (Scholars) name three noted poets in Islam.
(i)
.رضى الله عنه Hassan ibn Thabit
(ii)
رضى الله عنه Abdullah ibn Rawahah
(iii)
رضى الله عنه Ka'b ibn Maalik
Each of them had a distinctive style and field.
Ka'b win+, instilled fear in the hearts of the infidels and his subject was primarily jihad.
Hassan رضى الله عنه satirized the enemies of Islam and of the Prophet صلى الله عليه وسلم and derided
their lineage and descent.
Abdur Rahman ibn Rawahah win+, reproached the disbelievers and the polytheists.
When Allah revealed the verse:
وَالشُّعَرَآءُ يَتَّبِعُهُمُ الْغَاؤُنَ
{And the poets - the perverse follow them) (26: 224)
Ka'b رضى الله عنه felt sorry and sought the Prophet's رضى الله عنه ruling about himself. He made it
clear to him that the verse condemns indecent and irreligious poetry and poets because
generally poets propagate misleading ideas. As far as Ka'bus àn +, and the likes of him
were concerned, they did not fall under the purview of the verse. Rather they are among
those who engage in jihad. In fact, Allah has named such poets among the excepted ones:
إِلَّا الَّذِيْنَ أُمَنُوْا وَعَمِلُو الصُّدِحَتِ وَذَكَّرَ اللَّهُ كَثِيْرًا - (الآية)
{Except those who believe and do righteous deeds and remember Allah much ... } (26: 227)
1 Sharh us sunnah (Holy Prophet's practice) # 3409.
2 Isti'ab # 916.

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FEW WORDS ARE SIGN OF FAITH
(٤٧٩٦) وَعَنْ أَبِ أُمَامَةً عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الْحْيَاءُ وَالْبِىُّ شُعُبَتَانٍ مِنَ الْإِيْمَانٍ وَالْبَذَاءُ
وَالْبَيَّاكُ شُعْبَتَانٍ مِنَ النِّفَاقِ- (ترمذی)
4796. Sayyiduna Abu Umamah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Modesty and speaking little (or keeping control over tongue) are two branches of
faith and foul speech and eloquence (or oratory) are two branches of hypocrisy."1
COMMENTARY: Shyness and modesty being a form of faith is very clear. This has been
discussed previously in the chapter on faith. (Hadith # 29, for instance.)
Curtness is a branch of faith while foul speech and talkativeness are two branches of
hypocrisy. By nature, a believer is incapable of unnecessary speech and he is unable to
express himself in flowery speech and exaggerated words. He keeps his tongue in check
lest he utter what is condemned and blameworthy.
The hypocrite, on the other hand is glib-tongued and insincere. He is able and daring to
speak indecent and obscene words
[Glib as them art of tongue, Therites, cease.]2
[I want that glib and oily Art To speak and purpose not.]3
MEANINGLESS SPEECH IS MAKRUH (DISAPPROVED)
(٤٧٩٨.٤٧٩٧) وَعَنْ أَبِيْ ثَعْلَبَةَ الْخُشَنِيِّ أَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ أَحَبَّكُمْ إِلَىَ
وَأَقْرَبَّكُمْ مِنِى يَوْمَ الْقِيَامَةِ أَحَاسِنْكُمْ آَخْلَاقًا وَإِنَّ أَبْغَضَكُمْ إِلَىَّ وَأَبْعَدَ كُمُ مِنْ مُسَاوِيُكُمْ أَخْلَاقًا القَّر
ثَارُوْنَّ الْمُتَشَدِّ قُوْنَ الْمُتَّفَيْهِقُونَ - (رَوَاءُ الْبَيْهَقِيُ فِيْ شُعَبِ الْإِئْمَانٍ وَرَوَى الِّزْمِذِىُّ نُوَ، عَنْ جاپِرٍ وَفِى
رِوَايَةٍ قَالُوا يَا رَسُولَ اللَّهِ قَدْ عَلِمُنَا الْقَّرْنَا رُؤُنَّ وَالْمُتَشَدِّ قُوْنَ فَمَا الْمُتَفَّيْهِقُوْنَ قَالَ الْمُتَكِّرُونَ)-
4797. Sayyiduna Abu Tha'labah al-Khushanyi us a +, narrated that Allah's
Messenger ,le ano said, "The dearest of you to me and the nearest of you to me
on the day of resurrection will be the ones among you possessing the best manners.
And, those of you who will by the most detested to me and the most distant from
me (on the day of resurrection) will be those who possess evil manners who speak
much, and (المتفيهقون) al-mutafayhiqoon.4
4798. According to a version narrated by Sayyiduna Jabir as a >, they asked, "O
Messenger of Allah, we understand who the (sytt) those who speak much and the
-the voluble (al (المتفيهقون) those who are loud mouthed are, but who are) (المتشدقون)
mutafayhiqoon)?' He said, "They are (3),SJ) the arrogant (al-mutakabbiroon)."5
COMMENTARY: The fayhiqoon (sing fayhiq) are they who talk too much with an
upturned face, as the arrogant do. They regard the addressee with contempt.
1 Tirmidhi # 2027.
2 Homer Iliad to by Byrant - Funk & Wagnalls New Standard Dictionary of the English Language.
3 William Shakespeare in King Lear.
4 Shu'a ul eeiran # 4969.
5 Tirmidhi # 2018.

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The kinds of speech mentioned in the hadith are makruh (disapproved). But to speak to
preach, convey the truth and reform the people with eloquence and lengthy speech is not
makruh (disapproved). However, even then simple easy to understand language should be
used. It is not proper to use bombastic words beyond comprehension of the listeners.
EATING LIKE COWS
(٤٧٩٩) وَعَنْ سَعْدِ بْنِ آَبٍ وَقَّاصٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَا تَقُوُمُ السَّاعَةُ حَتَّى يَخْرُجَ قَؤُمْ
يَأكُلُونَ بِاَلْسِنَتِهِمْ كَمَا تَاكُلُ الْبَقَرَةُ بِآلْسِنَتِهَا - (رواه احمد)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Sa'd ibn Abu Waqqas .4799
jule said, "The Last Hour will not come till such people arise who eat with their
tongues as cows do."1
COMMENTARY: These people will flatter others and shower false praise on them. Or, they
will blame them without their fault. They will deliver verbose speeches to net people.
Just as a cow eats without distinguishing the different tastes, these people will mingle truth
and falsehood, the permissible and the forbidden, for lawful and the unlawful.
ALLAH DISLIKES THE SWEET-TALKER
(٤٨٠٠) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ أَكَّ رَسُولَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ اللّهُ يَبْخِضُ الْبَلِيُّغَ مِنَ
الرِّجَالِ الَّذِىُ يَتَخَلَّلُ بِلِسَانِهِ كَمَا يَتَخَلَّلُ الْبَاقِرَةُ بِلِسَائِهَا -رَوَاهُ التّوْمِذِىُّ وَأَبُودَاوَ وَقَالَ هُذَا حَدِيثٌ غَرِیُبْ۔
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Umar .4800
, said, "Allah dislikes the eloquent among men who (goes to extreme
exaggeration) circling his tongue (up and down and sideways) around his teeth as
cattle do."2
COMMENTARY: The wise discern the weakness of talkativeness and unnecessary
conversation. Such speakers are normally liars.
Good speech is that which is as much as necessary, straightforward, to the point.
The outward speech is compatible with the inner thoughts.
UNPRACTICING ORATOR
(٤٨٠١) وَعَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَرْتُ لَيْلَةُ أُسْرِىَ بِي بِقَوْمٍ تُقْرَضُ شَفَا هُهُمْ
إِسَّقَارِيُضَ مِنَ النَّارِ فَقُلْتُ يَا جِبْرَئِيْلُ مَنْ هُؤْ لَّاءِ قَالَ هَؤُلَّاءِ خَطَبَاءٍ أُمَّتِّكَ الَّذِيْنَ يَقُوْلُوْنَ مَالَا
يَفْعَلُونَ - رَوَاهُ التِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيثٌ غَرِيُبُ-(رواه الترمذى)
4801. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, 'On
the night of isra (my journey to the heavens), passed by people whose lips were
being cut by scissors of fire. I asked, 'O Jibril, who are they?' He said, "They are the
sermonizers of your ummah who preached what they did not practice."3
COMMENTARY: This hadith speaks of the evil of not practicing themselves what the
1 Musnad Ahmad 10184.
2 Tirmidhi # 2853, Abu Dawud # 5005.
3 Tirmidhi, Musnad Ahmad 3-180.