Sahih Muslim 38-The Book of Manners and Etiquette- كتاب الآداب

Messenger of Allah, I did not mean you, but I called such and such (person), whereupon Allah's Messenger (ﷺ) said: You may call yourself by my name, but not by my kunya.

The names dearest to Allah are 'Abdullah and 'Abd al-Rahman.

We will not allow You to give the name of Muhammad (to your child) after the name of Allah's Messenger (ﷺ). He set forth with his son carrying him on his back and came to Allah's Apostle (ﷺ), and said: Allah's Messenger a son has been born to me and I have given him the name after the name of Allah's Messenger (ﷺ), whereupon Allah's Messenger (ﷺ) said: Give him my name but do not give him my kunya, for I am Qasim in the sense that I distribute (the spoils of war) and the dues of Zakat amongst you.

We will not allow you to give the name after the name of Allah's Messenger (ﷺ) until you ask him (the Holy Prophet). So he (that person) came and said (to the Holy Prophet): A child was born in my house and I wanted to give him the name (of Muhammad) after the name of Allah's Messenger, whereas my people did not allow me that I should name him after that (sacred) name until I have asked Allah's Apostle (ﷺ) in this connection, whereupon he said: Give him the name after my name, but do not call him by my kunya, for I have been sent as a Qasim as I distribute amongst you.

" (I have been sent as a distributor), so I distribute amongst you."

Give the name after my name, but do not give (the kunya of Abu'l-Qasim after my) kunya, for I am Abu'l-Qasim (in the sense) that I distribute amongst you (the spoils of war) and disseminate the knowledge (of revelation). This hadith has been transmitted on the authority of Abu Bakr but with a slight variation of wording.

This hadith has been reported on the authority of A'mash with the same chain of transmitters but there is a slight variation (of wording) that, instead of the word Bu'ithat (I have been sent), the word ju'ilat (I have been made) has been used.

The Ansar have done well to give the name (to your children) after my name, but do not give them the kunya after my kunya.

This hadith has been narrated through different chains of transmitters on the authority of Shu'ba with a slight variation of wording.

A child was born in the house of a person amongst us, and he gave him the name of Qasim. We said: We will not allow you (to give the name) to your child as Qasim (and thus adopt the kunya of Abu'l-Qasim) and coal your eyes. He (that person) came to Allah's Apostle (ﷺ) and made a mention of that to him, whereupon he said: Call your son 'Abd al-Rahman.

" We will not allow you to cool your eyes."

Give name (to your children) after my name but do not give the kunya (of Abu'l- Qasim) after my kunya. 'Amr reported from Abu Huraira that he did not say that he had heard it directly from Allah's Apostle (ﷺ).

When I came to Najran, they (the Christians of Najran) asked me: You read" O sister of Harun" (i. e. Hadrat Maryam) in the Qur'an, whereas Moses was born much before Jesus. When I came back to Allah's Messenger (ﷺ) I asked him about that, whereupon he said: The (people of the old age) used to give names (to their persons) after the names of Apostles and pious persons who had gone before them.

Allah's Messenger (ﷺ) forbade us to give names to our servants as these four names: Aflah (Successful), Rabdh (Profit), Yasar (Wealth), and Nafi' (Beneficial).

Don't give names to your servants as Rabdh, 'Ya ar, Aflah and Nafi'.

The Messenger of Allah (peace and blessings of Allah be upon him) said "The dearest phrases to Allah are four: Subhan Allah (Hallowed be Allah), Al-Hamdulillah (Praise be to Allah), La ilaha illa-Allah (There is no deity but Allah), Allahu Akbar (Allah is Greater). There is no harm for you in which of them begin with (while remembering Allah). And do not give these names to your servants: Yasar and Rabah and Najih and Aflah.

This hadith has been reported on the authority of Shu'ba and there is no mention but of the fact about giving the name to the servant and there is no mention of the four expressions (of remembrance) and he did not mention the four words

Allah's Messenger (ﷺ) decided to forbid (his followers) to name persons as Ya'la (Elevated), Baraka (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 (ﷺ) 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.

You are Jamila (i. e. good and handsome). Ahmad (one of the narrators) narrated it with a slight variation of wording.

Ibn 'Umar reported that 'Umar had a daughter who was called 'Asiya. Allah's Messenger (ﷺ) gave her the name of Jamila.

I did not like that it should be said: He had come out from Barra (Pious). The hadith transmitted on the authority of Ibn Abi 'Umar is slightly different from it.

She presents herself to be innocent. Allah's Messenger (ﷺ) gave her the name of Zainab.

My name first was Barra. Allah's Messenger (ﷺ) gave me the name of Zainab. Then there entered (into the house of Allah's Prophet as a wife) Zainab, daughter of Jahsh, and her name was also Barra, and he gave her the name of Zainab.

I had given the name Barra to my daughter. Zainab, daughter of Abu Salama, told me that Allah's' Messenger (ﷺ) had forbidden me to give this name. (She said): I was also called Barra, but Allah's Messenger (ﷺ) said: Don't hold yourself to be pious. It is God alone who knows the people of piety among you. They (the Companions) said: Then, what name should we give to her? He said: Name her as Zainab.

The vilest name in Allah's sight is Malik al-Amidh (King of Kings). The narration transmitted on the authority of Shaiba (contains these words): There is no king but Allah, the Exalted and Glorious. Sufyan said: Similarly, the word Shahinshah (is also the vilest appellation). Ahmad b. Hanbal said: I asked Abu 'Amr about the meaning of Akhna. He said: The vilest.

The most wretched person in the sight of Allah on the Day of Resurrection and the worst person and target of His wrath would of the person who is called Malik al-Amlak (the King of Kings) for there is no king but Allah.

I took 'Abdullah b. Abi Talha Ansari to Allah's Messenger (ﷺ) at the time of his birth. Allah's Messenger (ﷺ) was at that time wearing a woollen cloak and besmearing the camels with tar. He said: Have you got with you the dates? I said: Yes. He took hold of the dates and put them in his mouth and softened them, then opened the mouth of the infant and put that in it and the child began to lick it. Thereupon Allah's Messenger (ﷺ) said: The Ansar have a liking for the dates, and he (the Holy Prophet) gave him the name of 'Abdullah.

What about my child? Umm Sulaim (the wife of Abu Talha) said: He is now in a more comfortable state than before. She served him the evening meal and he took it. He then came to her (and had sexual intercourse with her) and when it was all over she said: Make arrangements for the burial of the child. When it was morning. Abu Talha came to Allah's Messenger (ﷺ) and informed him, whereupon he said: Did you spend the night with her. He said: Yes. He (the Holy Prophet) then said: O Allah, bless both of them (and as a result of blessing) she gave birth to a child. Abu Talha said to me (Anas b. Malik) to take the child, (so I took him) and came to Allah's Messenger (ﷺ). She (Umm Sulaim) also had sent some dates (along with the child). Allah's Apostle (ﷺ) took him (the child) (in his lap) and said: Is there anything with you (for Tahnik). They (the Companions) said: Yes. Allah's Apostle (ﷺ) took hold of them (dates and chewed them). He then put them (the chewed dates) in the mouth of the child and then rubbed his palate and gave him the name of 'Abdullah.

This hadith has been reported on the authority of Anas through another chain of transmit ters.

A child was born in my house and I brought him to Allah's Apostle (may peace be upod him) and he gave him the name of Ibrahim and he rubbed his palate with dates.

Some time was spent before we were able to find them. He (the Holy Prophet) chewed them and then put his saliva in his mouth. The first thing that entered his stomach, was the saliva of Allah's Messenger (ﷺ). Asma' said: He then rubbed him and blessed him and gave him the name of Abdullah. He ('Abdullah) went to him (the Holy Prophet) when he had attained the age of seven or eight years in order to pledge allegiance to Allah's Messenger (ﷺ) as Zubair had commanded him to do. Allah's Messenger (ﷺ) smiled when he saw him coming towards him and then accepted his allegiance.

I set out (for migration to Medina) as I was in the advanced stage of pregnancy. I came to Medina and got down at the place known as Quba' and gave birth to a child there. Then I came to Allah's Messenger (may peace he upon him). He placed him (the child) in his lap and then commanded for the dates to be brought. He chewed them and then put the saliva in his mouth. The first thing which went into his stomach was the saliva of Allah's Messenger (ﷺ). He then rubbed his palate with dates and then invoked blessings for him and blessed him. He was the first child who was born in Islam (after Migration).

Asma', daughter of Abu Bakr, reported that when she migrated to Allah's Messenger (ﷺ) in Medina she was in the family way with Abdullah b. Zubair in her womb.

'A'isha reported that the new-born infants were brought to Allah's Messenger (ﷺ). He blessed them and rubbed their palates with dates.

We took 'Abdullah b. Zubair to Allah's Apostle (ﷺ) so that he should put saliva in his mouth and we had to make a good deal of effort in order to procure them.

Where is the child? Abd Usaid said: Allah's Messenger, we took him away. He said: What is his name? He said; Allah's Messenger, it is so and so, whereupon he (the Holy Prophet) said: Nay, his name is Mundhir, and named him Mundhir on that day.

Abu 'Umair, what has the sparrow done? He (Anas) said that he had been playing with that.

O My Son.

O, myson, why are you worried because of him? He will not harm you. I said: The people think that he would have with him rivers of water and mountains of bread, whereupon he said: He would be more insignificant in the sight of Allah than all these things (belonging to him).

This hadith has been reported on the authority of Ismail, with the same chain of transmitters but with a slight variation of wording.

I was sitting in Medina in the company of the Ansar when Abu Musa came trembling with fear. We said to him: What is the matter? He said: 'Umar (Allah be pleased with him) sent for me. I went to him and paid him salutation thrice at (his) door but he made no response to me and so I came back. Thereupon he ('Umar) said: What stood in your way that you did not turn up? I said: I did come to you and paid you salutations at your door three times but I was not given any response, so I came back as the Messenger of Allah (ﷺ) has said: When any one of you seeks permission three times and he is not granted permission, he should come back. Umar said: Bring a witness to support that you say, otherwise I shall take you to task. Ubayy b. Ka'b said: None should stand with him (as a witness) but the youngest amongst the people. Abu Sa'id said: I am the youngest amongst the people, whereupon he said: Then you go with him (to support his contention).

Abu Sa'id said: So I stood up, and went to 'Umar and gave witness (to what Abu Musa had said).

We were in the company of Ubayy b. Ka'b that Abu Musa Ash'ari came there in a state of anger. He stood (before us) and said: I ask you to bear witness in the name of Allah whether anyone amongst you heard Allah's Messenger (ﷺ) as saying: Permission (for entering the house) should be sought three times and if permission is granted to you (then get in). otherwise go back. Ubayy b. Ka'b said: What is the iiiatter? He said: I sought permission yesterday from 'Umar b. Khattab three times but he did not permit me, so I came back; then I went to him today and visited him and informed him that I had come to him yesterday and greeted him thrice, then came back, whereupon he said: Yes, we did hear you but be were at that time busy, but why did you not seek permission (further and you must have never gone back until you were permitted to do so). He said: I sought permission (in the manner) that I heard Allah's Messenger (ﷺ) having said (in connection 'With the seeking of permission for entering the house of a stranger). Thereupon he (Hadrat Umar) said: By Allah, I shall torture your back and your stomach unless you bring one who may bear witness to what you state. 'Ubayy b. Ka'b said: By Allah, none should stand with you (to bear testimony) but the youngest amongst us. And he therefore, said to Abu Sa'id: Stand up. So I stood up until I came to Umar and said: I heard Allah's Messenger (ﷺ) say this.

That is once. He again sought permission for the second time and 'Umar said: It is twice. He again sought permission for the third time and Umar said: It is thrice. He (Abu Musa) then went back. He (Hadrat 'Umar) (sent someone) to pursue him so that he should be brought back. Thereupon he (Hadrat Umar) said: If this act (of yours is in accordance with the command of Allah's Messenger (ﷺ) you have preserved in your mind, then it is all right, otherwise (I shall give you such a severe punishment) that it will serve as an example to others. Abu Sa'id said: Then he (Abu Musa) came to us and said: Do you remember Allah's Messenger (ﷺ) having said this:" Permission is for three times"? They (Companions sitting in that cothpany) began to laugh, whereupon he (Abu Musa) said: There comes to you your Muslim brother who had been perturbed and you laugh. Abu Sa'id said: (Well), you go forth. I shall be your participant in this trouble of yours. So he came to him (Hadrat Umar) and said: Here is Abu Sa'id (to support my statement).

This hadith bu been narrated on the authority of Abu Sa'id Khudri through another chain of transmitters.

Did you not hear the voice of 'Abdullah b. Qais (the Kunya of Abu Musa Ash'ari)? He was called back. and he (Hadrat 'Umar) said: What did prompt you to do it? Thereupon, he said: This is how we have been commanded to act. He (Hadrat 'Umar) said: Bring evidence (in support of) it, otherwise I shall deal (strictly) with you. So he (Abu Musa) set out and came to the meeting of the Ansar and asked them to bear witness before hadrat Umar about this. They (the Companions present there) said: None but the youngest amongst us would bear out this fact. So Abu Sa'id Khudri (who was the youngest one in that company) said: We have been commanded to do so (while visiting the house of other people). Thereupon 'Umar said: This command of Allah's Messenger (ﷺ) had remained hidden from me up till now due to (my) business in the market.

This hadith has been transmitted on the authority of Ibn Juraij, but there is no mention of the words" business in the market".

As-Salamu-'Alaikum, here is 'Abdullah b. Qais, but he did not permit him (to get in). He (Abu Musa Ash'ari) again greeted him with as-Salamu-'Alaikum and said: Here is Abu Musa, but he (Hadrat 'Umar) did not permit him (to get in). He again said: As-Salam-u-'Alaikum, (and said) here is Ash'ari, (then receiving no response he came back). He (Hadrat 'Umar) said: Bring him back to me, bring him back to me So he went there (in the presence of Hadrat 'Umar) and he said to him: Abu Musa, what made you go back, while we were busy in some work? He said: I heard Allah's Messenger (may. peace be upon him) as saying: Permission should be sought thrice. And if you are permitted, (then get in), otherwise go back. He said: Bring witness to this fact, otherwise I shall do this and that, i. e. I shall punish you. Abu Musa went away and 'Umar said to him (on his departure): It he (Abu Musa) finds a witness he should meet him by the side of the pulpit in the evening and it he does not find a witness you would not find him there. When it was evening he (Hadrat 'Umar) found him (Abu Musa) there. He (Hadrat 'Umar) said: Abu Musa, have you been able to find a witness to what you have said? He said: Yes. Here is Ubayy bin Ka'b, whereupon he (Hadrat 'Umar) said: Yes, he is an authentic (witness). He (Hadrat 'Umar) said: Abu Tufail (the kunya of Ubayy b. Ka'b), what does he (Abu Musa say? Thereupon he said: Ibn Khattab, I heard Allah's Messenger (ﷺ) as saying so. Do not prove to be a hard (task-master) for the Companions of Allah's Messenger (ﷺ), whereupon he Hadrat 'Umar said: Hallowed be Allah. I had heard something (in this connection), but I wished it to be established (as an undeniable fact).

He (Hadrat 'Umar) said: Abu Mundhir (the Kunya of Ubayy b. Ka'b), did you hear this from Allah's Messenger (ﷺ)? Thereupon he said: Yes. and he further said: Ibn Khattab, do not be a torment for the Companions of Allah's Messenger (may peace he upon him). No mention has, however, been made of the words of 'Umar:" Hallowed be Allah" and what follows subsequently.

I came to Allah's Apostle (ﷺ) and called him (with a view to seeking permission). whereupon Allah's Apostle (ﷺ) said: Who is it? I said: It is I. Thereupon he (the Holy Prophet) came out saying: It is I. it is I.

I sought permission from Allah's Messenger (may peace be upoh him) to see him. He said: Who is it? I said: It is I. Thereupon Allah's Messenger (ﷺ) said: It is I. it is I (these words lead me to no conclusion).

The Prophet (ﷺ) uttered these words: It is I. it is I." in the manner as if he disapproved of this.

If I were to know that you had been peeping through the door, I would have thrust that into your eyes, and Allah's Messenger (ﷺ) said: Permission is needed as a protection against glance.

If I were to know that you had been peeping. I would have thrust it in your eyes. Allah has prescribed seeking permission because of protection against glance.

This hadith has been transmitted on the authority of Sahl b. Sa'd as-Sa'idi with a slight variation of wording.

I perceived as if Allah's Messenger (ﷺ) was going to pierce (his eyes).

He who peeped into the house of people without their consent, it is permissible for them to put out his eyes.

If a person were to cast a glance in your (house) without permission, and you had in your hand a staff and you would have thrust that in his eyes, there is no harm for you.

I asked Allah's Messenger (ﷺ) about the sudden glance (that is cast) on the face (of a non-Mahram). He commanded me that I should turn away my eyes.

This hadith has been narrated on the authority of Yunus through another chain of transmitters.