Why do we recite the adhan and iqamah in the ears of our newborn babies while naming them? What is the wisdom behind making the words of takbir and shahadah accompany the baby’s name on the first days of their life? Is this voice, giving them glad tidings that they were born as a Muslim, inviting them to faith, goodness, and hidayah throughout their life?
When newborn babies hear their names for the first time, they also meet for the first time the culture in which they will live. The name that is given to the child is an instrument that binds them to their family, to the past and the present context in which they live. Constant repetition of the name will shape the character of the child. The name is like a du’a for the child. Therefore, the Prophet (saw) was meticulous while picking names. He preferred naming babies or changing names to the ones related to goodness, beauty, righteousness, and virtue with the expectation of seeing those qualities in the person who was named. The example of Ali, who wanted to name his children with names associated with war, is an instructive one. In place of those names, the Prophet (saw) gave his grandchildren the names “Hasan” and “Husayn,” meaning “goodness” and “beauty” (Ibn Hanbal, I, 119; Bukhari, Adab al-Mufrad, 286.) The Messenger of Allah (saw) also recommended using names that recall our servanthood to Allah. That’s why he said, “The most beautiful names in the eyes of Allah are ‘Abd Allah and ‘Abd al Rahman.” (Muslim, Adab, 2; T2833, Tirmidhi, Adab, 64) He named the first child who was born after the hijrah to Medina (Bukhari, Manaqib al-Ansar, 45; M5617, Muslim, Adab, 26) ‘Abd Allah (Hakim, Mustadrak, VI, 2267 (3/548). In time, the name ‘Abd Allah became one of the most common names among the companions. Referring to names beginning with “‘Abd” (servant), the Prophet (saw) said, “The names associated with servanthood are the most pleasing ones in the eyes of Allah.” (Tabarani, Mu’jam al-Awsat, I, 214) The Prophet (saw) changed the name of a man from Qayyum to ‘Abd al-Qayyum because Qayyum was one of the names of Allah, meaning to shelter and protect (Abu Nu’aym, Ma’rifat al-Sahaba, V, 2980). He changed the name of another Companion from ‘Abd al-’Amr to ‘Abd al-Rahman b. ‘Awf (ra), after he converted to Islam (Hakim, Mustadrak, V, 1976 (3/306). It is important to note that the names “‘Abd Allah” ( Jinn, 72:19) and “‘Abd al-Rahman” (Furqan, 25:63) are mentioned in the Holy Qur’an as well.
The Prophet (saw) also preferred the names of the prophets sent to spread truth and justice, as well as names beginning with “‘Abd.” When a son was born to him, he said, “A son was born to me tonight, and I named him after my ancestor, Abraham.” (Muslim, Fadha’il, 62; D3126, Abu Dawud, Jana’iz, 23-24) He held the son of ‘Abd Allah b. Salam (ra) in his lap, stroked his head, prayed for his blessing, and gave him the beautiful name of Yusuf (Tabarani, Mu’jam al-Kabir, XXII, 285; Ibn Hanbal, IV, 35).
Muhammad and Ahmad were the most important prophetic names for children. The Prophet (saw), by saying “Name yourselves by my name, but do not call yourselves by my nickname,” (Bukhari, Adab, 106) allowed Muslims to use his name. The reason he did not allow the use of his nickname was to prevent confusion. On one occasion a man called to his friend, “Abu al-Qasim!” When the Prophet (saw) heard his nickname, he turned and looked at him. When he realized it wasn’t him who was being addressed, he said that it was fine to use his name for children, but not his nickname (Bukhari, Buyu’, 49; Muslim, Adab, 1). On another occasion, he asked those who used his name not to use his nickname, and those who used his nickname not to use his name. (Abu Dawud, Adab, 67) Based on ‘Ali’s report, however, it is understood that after a while the Prophet (saw) allowed Muslims to use both his name and nickname. “I said to the Prophet (saw), ‘If I have a child that comes into this world after you, I will give him both your name and your nickname.’ And the Prophet (saw) said, ‘Yes, (you could).’” (Abu Dawud, Adab, 68) It is also reported that the Messenger of Allah (saw) named the son of Talha b. ‘Ubayd Allah (ra) with one of his nicknames, Abu al-Qasim (Tabarani, Mu’jam al-Kabir, XXV, 187; Ibn Hajar, Fath al-Bari, X, 573).
There were names that the Prophet (saw) wanted to be changed and names that he did not want to be used because he wanted to encourage people along the right path. The main names that he disliked were those that were contrary to monotheism. For example, he changed names such as “‘Abd al-Ka’ba” (the servant of the Ka’bah) (Tabarani, al-Mu’jam al-Kabir, I, 126), and “‘Abd al-Hajar” (the servant of stone), (Ibn Abi Shayba, Musannaf, Adab, 90) because a man could only be the servant of Allah.
The Prophet (saw), while preserving cultural elements of society that did not conflict with the unity of Allah, took advantage of the power of the new names that reflected belief, morality, and culture. The Messenger of Allah (saw) ordered that a newborn child be given a name on the seventh day, that they be cleaned by having their head shaved, and that a sacrifice be performed for him (Tirmidhi, Adab, 63; Abu Dawud, Dahaya, 20-21). The companions brought their children to the Prophet (saw) for him to name them and pray for them (Bukhari, ‘Aqiqa, 1; M5613, Muslim, Adab, 23). He first recited the adhan in the child’s ear, (Abu Dawud, Adab, 106-107; Tirmidhi, Adab, 16) then thoroughly chewed a sweet morsel, such as a date, put it in their mouth, and named them (Muslim, Adab, 22; D4951, Abu Dawud, Adab, 61). By reciting the adhan, he wished for their life to stay always in the right direction; and by putting the date in their mouth, he wished that the child should have a sweet life. By giving them a beautiful name, he was praying for them to have an abundant life (Tabarani, Mu’jam al-Kabir, XXII, 285).
To give a name is to have the owner of that name pleased with its meaning. Giving nicknames to people who do not like them, or calling them by these names would adversely affect the relationship. During the time of the Prophet (saw), one person could have two or three names, but that person might not have liked one of those names. That’s why Allah, after emphasizing the brotherhood of believers, said, “Do not defame one another, nor call each other by offensive nicknames.” (Hujurat, 49:11) and forbade calling people names they didn’t like. It pleased the Prophet (saw) when people called each other by the most agreeable names and nicknames (Bukhari, Adab al-Mufrad, 285).
While names reflect the beliefs, morality, and culture of a person, they also create positive or negative associations in the mind of the person who hears them. Because of that the Prophet (saw) changed names that bore traces of the Jahiliyya and carried associations of arrogance, excessive pride, and negativity. He preferred to use names that called to mind Allah’s servants, prophets, and virtuous people, and names that had beautiful and blessed meanings. In this way, the Prophet (saw) wanted to make sure that correct belief, culture, and morality were remembered, and goodness and beauty were established in the minds of people.
