Is it permissible to keep such names Taaju’deen, Muhiy’yud’deen, Nizaamud’deen, Ali Jaan, Nabi Jaan, Muhammad Jaan, Muhammad Nabi, Muhammad Yaseen, Muhammad Taaha, Ghafoorud’deen, Ghulam Ali, Ghulam Hussain, Ghulam Ghaus, Ghulam Jilani?
Category : AHKAAM-E-SHARIAT PART 1
Question: 6th Jamadil Ulaa 1320 Hijri - What is the ruling of the Ulama-e-Deen and the learned Muftis in the following case: There some people who keep names such as, Taaju’deen, Muhiy’yud’deen, Nizaamud’deen, Ali Jaan, Nabi Jaan, Muhammad Jaan, Muhammad Nabi, Muhammad Yaseen, Muhammad Taaha, Ghafoorud’deen, Ghulam Ali, Ghulam Hussain, Ghulam Ghaus, Ghulam Jilani and Hidaayat Ali. Is it permissible to keep such names or not? (Translator’s Note: The second part of this query deals with a specific situation and has been left out here due to detail. It can be viewed by the learned scholars in the original document)
The Answer: May their be countless Durood and salaams upon Muhammad Nabi, Ahmed Nabi, Nabi Ahmed (Sall Allaho Alaihi Wa Sallam). Such words (names) are only befitting the Holy Prophet (Sall Allaho Alaihi Wa Sallam). افضل صلوات الله و اجل تسلیمات الله علیه و علی اله
To keep such names for others is absolutely haraam, as it is accepted that there is no claim of Prophethood, and if this is the case (in other words the name is kept to claim Prophethood), then it is kufr. There is however the chance of claim and this is Haraam and treacherous and this view that in a proper noun the meaning in the first instance is not contemplated, is actually not a statement regarded as being sound in the Sharia and it is also not acceptable according to common law. There is no doubt in it not being referred to as stated in the first meaning but to just think that it is out of sight is also incorrect. It is evident from numerous Hadith Shareef that the Prophet (Sall Allaho Alaihi Wa Sallam) changed numerous names which had some weakness in them. It is in Jaame Tirmizi from Ummul Mo’mineen Aisha Siddiqa (radi Allahu anha) as follows: “It was the blessed habit of the Prophet (Sall Allaho Alaihi Wa Sallam) that he would change names that were not good.”
It is in Sunan Abu Dawood that the Prophet (Sall Allaho Alaihi Wa Sallam) changed the names Aasi, Azeez, Utla, Shaitaan, Hikm, Araab, Hubaab and Shihaab. قال ترکت اسنیدھا للاختصار
He changed the name Ahram and kept the name Zar’a (Ref: Usaama bin Akhzari radi Allahu anhu).
He changed the name Aasiyah to Jameela (Ref: Muslim from Ibn Umar radi Allahu anhu).
He changed the name bira to Zainab and said, “Do not refer to your selves as good. Allah knows well, who is good amongst you.” (Ref: Muslim from Zainab bint Abi Salma radi Allahu anhu).
(The meaning of Bira is ‘pious woman’. The Prophet Sall Allaho Alaihi Wa Sallam said this was self praise and thus changed it. The Prophet (Sall Allaho Alaihi Wa Sallam) also said, “Verily you will be called on the day of Qiyaamat by your names and the names of your fathers, so keep good names.” (Ref: Ahmed and Abu Dawood from Abu Dardah radi Allahu anhu)
If the first meaning has to be completely ignored, then what now will be said about a certain name being good and a certain name being bad? Also what will one say about instances where the names where changed, and why would certain names be regarded as self praise? In the name being prefixed all are the same? Now, after this, we need to ask those people (who object) if they would keep the names of their children shaitaan, mal’oon (cursed), evil raafdhi or Khuk (swine) etc? They will never allow this. Then it must be noted that it must be accepted that it directly refers to the original meaning of the word and can not mean something else. Now, how then can one (claim that the meaning is not same) and name your children and yourself Nabi? Is there any Muslim who thinks it is correct to keep his child’s name Rasoolullah, Khatimun Nabiyeen or Sayyidul Mursaleen? By no means will someone allow this. How then is it correct to name our children Muhammad Nabi, Ahmed Nabi, Nabi Ahmed etc? I have even heard some who don’t even seem to fear Allah, keeping their child’s name Nabiyullah. Wa La Howla Wa la Quwwata il’la bil’laahil Aliyil Azeem. Is it haraam just to use names that claim Nabuiwat and halaal to use names showing Nabuiwat? It is necessary for the Muslims to change such names.
It’s not surprising when such disgraced people give weak excuses and even end up trying to keep names attributed to “Allah”, Ya Rab’bal Aalameen etc. for according to their statements, in a Proper Noun the actual meaning of the name is not given any regard. والعیاذ بالله رب العالمین
In the same way, to keep the name Nabi Jaan is also not ideal. If the word jaan has been added individually to show love, and this seems to be the general reason, then it is clear, that it is as if claiming Nabuiwat. And if one takes the meaning where the sentence structure is read in reverse, the it would be Jaan-e-Nabi (The Prophet’s life – The Prophet’s Beloved), this is a thousand times more self praise compared to the name Birah and the Prophet (Sall Allaho Alaihi Wa Sallam) did not like this name (birah), so why will this name be one that is liked. To change this name a little, will not be objectionable. By adding just one alphabet (The Haa) one will end up with a good meaning name which is allowed and one is saved from sin. One should change it to Muhammad Nabiyyah, Ahmed Nabiyyah, Nabbiyah Ahmed and Nabiyyah Jaan. One should rather call and write these names. Nabiyyah here means to be alert and conscious.
In the same way, it is not allowed to keep the names Yaasin and Taahaa since they are those names of Allah and of the Prophet (Sall Allaho Alaihi Wa Sallam), that there meanings are not known to us. It is not astonishing if they have such meaning, that they can not be used for any beside Allah and Rasoolullah. Thus, it is better not to keep these names as well, just as it is not permissible to chant that which one does not know the meaning of for perhaps it may mean something that entails shirk (polytheism) falsehood. Imam Abu Bakr Bin Arabi states as follows in the book Ahkamul Quraan: “Ash’hab has reported from Maalik that one should not keep the name Yaasin alone as it is the name of Allah and it is a rare kalaam. And this can be explained in this way, that, it is permissible for the servant to keep such names that are joined to the name of Allah, when this meaning is evident in it such as Aalim and Qaadir. And Maalik has forbidden such names from being kept because they are from those names where the meanings are unknown. Possibly they have such meanings that are only attributed to Allah. Thus, one should not give preference to that which one does not recognize, for there is danger in doing so.”
Allama Shahabud’een Ahmed Kufaji Hanafi Misri quotes this in Naseemur Riyaaz the annotation of the book Shifa by Imam Qaadi Iyaaz and states that it is a great presentation and a foot note has been placed therein by this Faqeer:
قد کان ظھر لی المنع عنه لعین ھذا المعنی لکن نظر الی انه اسم النبی صلی الله تعالٰی علیه وسلم ولا ندری معناه فلعل له معنی لا یصح فی غیره صلی الله تعالیٰ علیه وسلم الخ و العل ھذا اولی و ما تقدم لان کونه اسم النبی صلی الله تعالٰی علیه وسلم اظھر و اشھر فلا یکون له معنی ینفرد به الرب عزوجل والله تعالٰی اعلم
The same (as mentioned above) applies to the name Taahaa. والبیان البیان و الدلیل الدلیل
By joining the pure name Muhammad to these names will not make it unobjectionable as the meanings of the names Yaasin and Taahaa will still be unknown. If these names are uniquely attributed to the Prophet (Sall Allaho Alaihi Wa Sallam), then it will be like keeping Muhammadur Rasoolullah if their name is Rasoolullah (Allah forbid). How can this ever be Halaal? و ھذا کله ظاھرجدا
In the same way, it is not allowed to keep the name Ghafoorud’deen as it is strongly objectionable. The meaning of the word Ghafoor is “Destroyer” or “One who Conceals” Definitely Allah is Ghafooruz Zunoob, in other words He destroys our sins through his Mercy and he conceals and hides our sins. Now, Ghafoorud’deen would mean “One who destroys the Deen” Now, this is as bad as keeping the name shaitaan. To keep the names Deen Posh and Taqiya Kosh etc are like keeping names like the shias. Anyway, it is totally objectionable. Compared to this, the name Aasiyah was less unfavourable, but the Prophet (Sall Allaho Alaihi Wa Sallam) changed it. It must be noted that the name Aasiyah (sinful) relates to ones deeds and a name like Deen Posh (which actual means to hide the religion) is related to Aqaaid (belief) والعیاذ بالله رب العالمین
It is in the Hadith: الفال موكل بالمنطق it was this which was the principle for changing of bad names. کما ارشد الیه غیر ما حدیث
It has been mentioned by Ali Qaari in Mirkaat: “Names descend from the skies.” In other words, a name and its meaning have some unseen reflection. (O Allah protect us and have Mercy on us)
This Faqeer (Aala Hazrat) has with his own eyes seen the bad reaction of keeping bad names. Another huge catastrophe is that of those who keep such vile names and then as per tradition they add the pure name Muhammad to it and they have the same hope from others. If someone has to write their names without the blessed name, then they feel insulted and feel that they are only being addressed by half their names, whereas to add this blessed name to such vile names, is itself blasphemy and disrespectful. It must always be remembered that this blessed name is given to those who have received a portion of the treasures of faith. It is on the basis of all this that this Faqeer (Aala Hazrat) never regards as permissible the name Muhammad to be joined to names like Kalb Ali. Kalb Hassan, Kalb Hussain, Ghulam Ali, Ghulam Hassan, Ghulam Hussain Ghulam Jilani and names like these.
اللھم ارزقنا حسن الادب و نجنا من مورثات الغضب امین
(Translator’s Note: Aala Hazrat’s reason for saying this, shows his respect for the name Muhammad. If one takes heed to what has been said, then the reason why Aala Hazrat says it to be impermissible to join the name Muhammad to these other names, is because Kalb Ali with Muhammad would mean Muhammad the dog of Ali – Allah forbid, as the word Kalb means dog)
The names Nizaamud’deen, Muhiyud’deen, Taajud’deen and all those names where the meaning has to do with the excellence in the religion or excellence of the religion, such as Shamsud’deen, Noorud’deen’ Fakhrud’deen, Shamsul Islam, Muhiyyul Islam and Badrul Islam etc. are all names that the Ulama have not approved of and they have regarded the keeping of these names to be Makrooh. The Great Learned personalities are however famously known by these names, but it must be made clear that they were not their names, but their titles which the people remembered them by and called them by because of the excellence they have received in Deen, such as Shamsul A’ima Halwa’I, Fakhrul Islam Bazoodi, Taajush Sharia and Sadrush Sharia. In the same way the names Muhiyyul Haq wa Deen Huzoor Pur Noor Sayyidina Ghause Azam, Mueenul Haq wa Deen Hazrat Khaja Ghareeb Nawaaz waarithun Nabi, Sultanul Hind Hassan Sanjari, Shahabul Haq wa Deen Umar Suharwardi, Baha ul Haq wa Deen Naqshband, Qutbul Haq wa Deen Bakhtiyar Kaaki, Sheikhul Islam Faridul Haq wa Deen Mas’ood, Nizaamul Haq wa Deen Sultanul Awliyah Mahboob Ilahi, Muhammad Naseerul Haq wa Deen Chiragh Dehlvi Mahmood etc. رضى الله علیه و نفعنا ببرکاتهم فی الدنیا و الدین
Huzoor Noorun Noor Sayyidina Ghaus-e-Azam (radi Allahu anhu) was blessed with the title Muhiy’yudeen was blessed to him by the excellence of Islam, which is evident in the authentic books such as Bahjatul Asraar Shareef and other books of the learned Ulama. Almighty Allah says, “laa Tazaku Anfusikum” Mention has also been made in Fusoole Alaami and Raddul Muhtaar. لا تزکوا انفسھم It is in Fusool Allaami لا یسمیه بما فیه تذکیه
It is in Raddul Muhtaar: From this statement of the author بما فیه تذکیه it shows these names to be not allowed, such as Muhiyyudeen and Shamsuddeen. With the exception of this, there are lies in it and some of the Maaliki Ulama have written an entire book regarding the unlawfulness of such names and Qurtabi has explained this, in Sharah Asma’ul Husna and some have written some couplets regarding this, They have said in the couplets:
“I see the Deen that it is modest before Allah, for that which is shown off,
Whereas for it, this is full of pride, and for it, this is a helper”
“There has been extensive research in Deen concerning the titles of its helpers. They are like mules (those who object to the reality), relaxed in issues of wrongdoings”
“It is sure that the harm to religion is with such people, in their self respect, and let it be known that in it is grave sin”
“It has been mentioned from Imam Nawawi that he did not like the word Muhiyyudeen to be used as a title (even) with his name. He used to say (in humility), whosoever calls me by that name, I will not forgive, and he went in the said way. Sheikh Sanaan mentioned almost the same in his work “Tabbayanul Mahaarim” and in “Iqaama At Taamatul Kubra alal Mateen” and he also said, ‘It is evident that it is Tazkia and it (tazkia) has been forbidden from the Quran and it is from lies, and that has been mentioned which is like that which is mentioned for the teachers in Turkey, such as Affindi and Sultanum and the example of this was repeated. If they are just said and excluded from that which is permitted which are only like the Nouns, then they are excluded from tazkia. Thus, there answer is this, that our experience refutes that statement, because if those people are called by their Proper Noun names, then they will be angry with those who called them, so it proves that it is still regarded as tazkia…..
(Translator’s Note: Here, Aala Hazrat quoted statements from Raddul Muhtaar etc. which showed that one should not keep names that cause one to lie, in other words if someone’s name is Muhiyyudeen [One who revives the Religion] and he does not do this, then it is a lie. Thus, such names should not be kept by people like us. These are titles bestowed upon those worthy of them.)
The person asking the question asked about seventeen names and these ten names that I (Aala Hazrat) have mentioned are not allowed and unfavorable. There is no objection in the other seven names. To keep the names Ali Jaan and Muhammad Jaan is clearly permissible, as the actual names that are being kept are Ali and Muhammad and the word Jaan is being just added to show love.
It has been proven in the Hadith Shareef that it is mustahab (desirable) to keep names in conjunction with the names of the beloveds of Allah, such as the Ambia alaihimus salaam and the Awliyah as long as it is not from those names that are specially for them. (Translators note: We should rather keep names like Ghulam Muhiy’yud’deen etc)
The Holy Prophet (Sall Allaho Alaihi Wa Sallam) has stated in the Hadith Shareef: “Keep names on the names of the Ambia” (Bukhari)
تسمو باسماء الانبیاء رواه البخاری فی الادب المفردوابوداود النسائی عن ابی وھب الجثمی و له تتمه والبخاری فی التاریخ بلفظ سموا عن عبدالله بن جراد رضی الله تعالٰی عنه ولا تتمة اخریٰ
The excellence of keeping the names Muhammad and Ahmad is evident from numerous Ahadith:
Hadith No.1 It is narrated in Bukhari and Muslim and Musnad Imam Ahmed, Jaame Tirmizi and Sunan Ibn Majah from Hazrat Anas (radi Allahu anhu)
Hadith No.2 It is narrated in Bukhari and Muslim and Ibn Majah from Hazrat Jaabir (radi Allahu anhu)
Hadith No.3 It is narrated in Mu’jim Kabeer Tibrani from Hazrat Abdullah ibn Abbas (radi Allahu anhu) that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “Keep names on my name, but do not keep my kunniyat (specially attributed title).”
Hadith No. 4 Ibn Asaakir, Haafiz Hussain bin Ahmad bin Abdullah bin Bukair narrate from Hazrat Abu Umaama (radi Allahu anhu) that the Prophet (Sall Allaho Alaihi Wa Sallam) said, “If a person has a son and he keeps his name Muhammad based on my love and to attain blessings from my name, then both him and his son will enter paradise.”
Imam Khaatimul Huf’faaz Jalalul Millat Wad Deen Suyuti states, “In relation to all those Ahadith that have been mentioned in this section, this is the best one and it is with a merit of being a hassan narration.”
Hadith No. 5 Haafiz Abu Taahir and Haafiz ibn Bukair narrate on the authority of Hazrat Anas (radi Allahu anhu) that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “On the day of Qiyaamat, two people will be present before Almighty Allah. They command will be given for them to be entered into Jannat. They will ask, ‘O Allah! What is that deed through which we are being entered into Jannat? We have done no such good deed to make us worthy of entering Jannat.’ Almighty Allah will say, ‘Go into Paradise, for I have promised that whosoever has the name Muhammad or Ahmad will not enter Hell.”
In other words, this is only if one is a momin (a true believer) and in the terminology of the Quran, Hadith and Sahaba, this refers to a person who is Sunni Sahihul Aqida (one who holds the correct beliefs of Ahle Sunnat wa Jamaat). کما نص علیه الائمة فی التواضیح وغیره As for the budmazhabs (misled sects), it has been mentioned in the Hadith Shareef that they are the ‘Dogs of Hell’ and none of their deeds will be accepted. If a budmazhab (misled sect follower) is killed though tyranny between Hajr-e-Aswad and Muqaam-e-Ibraahim and he remains patient and expects reward for this which he is aware is to happen to him, then too, Allah will not look at his condition and will enter him into Hell. These Ahadith have been narrated by Daarqutni, Ibn Majah, Baihaqi and Ibn Jauzi etc from Hazrat Abu Umaama and Hazrat Huzaifa and Hazrat Anas (radi Allahu ta aala anhum) and this faqeer (Aala Hazrat) has quoted these narrations in numerous of his Fatawa. Now, it must be noted that there is no glad tidings in this Hadith (about those whose names are Muhammad and Ahmad), for kufaar like Muhammed bin Abdul Wahab Najdi or Sayid Ahmed Khan whose maslak is clearly kufr, since even the fragrance of Jannat is definitely haraam upon the kaafirs.
Hadith No. 6 Abu Nuaaim narrates in Huliyatul Awliyah from Hazat Nabeet bin Shurait (radi Allahu anhuma) that the Prophet (Sall Allaho Alaihi Wa Sallam) said, “Almighty Allah said to me, ‘I swear by my Honor and Grandeur that I will not cause him to be punised in hell, whose name is kept on your name.”
Hadith No.7 Haafiz ibn Bukair narrates from Ameerul Momineen Moula Ali (radi Allahu anhu) a Hadith of the Prophet (Sall Allaho Alaihi Wa Sallam) (same as Hadith 9)
Hadith No. 8 Dailmi narrates in Musnadul Firdaus a narration from Maula Ali (same as Hadith 9)
Hadith No. 9 Ibn Adi and Abu Saeed Naqaash narrates with the merit of sahih in Mu’jim that the Prophet (Sall Allaho Alaihi Wa Sallam) said, “If there is any person by the name Muhammad seated whilst eating around a eating cloth with others, then they will be exalted every day twice.”
In other words if there is someone by the name Muhammad in your house, then the mercy of Allah descends twice daily upon those living in that house. The words of the Hadith by Ibn Umar are:
مامن مائدة و ضعت فحضر علیھا من اسمه احمداو محمدالاقدس الله ذلک المنزل کل یوم مرتین
Hadith No. 10 Ibn Sa’ad narrates in his Tabqaat from Uthman Umri that the Prophet (Sall Allaho Alaihi Wa Sallam) said,” What loss is there to you if there is one, two or three Muhammads in your home”
It is for this reason that this faqeer (Aala Hazrat) has kept the name Muhammad when doing the Aqiqa of all his three sons and nephews. Now, for the purpose of calling and for the purpose of respecting the name Muhammad, I have kept another name (calling name) for each one of them. Alhumdulillah, there are now five Muhammads in the house of this Faqeer سلمھم الله تعالٰی و عافاھم و الی مدارج الکمال رقاھم and more than five have gone on their way,
جعلھم الله النااجرا و ذخرا و فرطا برحمته و بعزة اسم محمد عنده امین
Hadith No. 11 It is in Tibrani Kabeer on the authority of Hazrat Abdullah bin Abbas (radi Allahu anhuma) that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “One who has three sons born to him and does not keep even one of their names Muhammad, is a jaahil (ignorant person).
Hadith No. 12 Tibrani and Ibn Jauzi narrate on the authority of Ameerul Momineen Hazrat Ali-e-Murtuda (radi Allahu anhu) that the Prophet (Sall Allaho Alaihi Wa Sallam) said, “If any nation sits together for a advisory meeting and they have one amongst them with the name Muhammad, and yet they do not allow him to join this sitting, then there will be no Barkat in their sitting.”
Hadith No.13 Haakim and Khateeb narrate in Taarikh and Dailmi narrates in Musnad from Ameerul Momineen Ali (radi Allahu anhu) that the Prophet (Sall Allaho Alaihi Wa Sallam) said, “When you keep your sons name Muhammad, then respect him and make place for him in a gathering and do not give him ties towards bad and do not wish bad upon him.”
Hadith No.14 Baz’zaar reports in Musnad on the authority of Hazrat Abu Raafi’ that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “If you keep your sons name Muhammad, then neither hit him nor deprive him.”
Hadith No. 15 It is in the Fatawa of Imam Shamsud’deen Sakhawi that Abu Shuaib Khiraani narrated on the authority of Imam Ataa (Taabi’ee who is the distinguished Ustaad of Imamul A’ima Sayyidina Imam Azam Abu Hanifa radi Allahu anhuma) as follows: “One who wishes for his pregnant wife to have a boy baby, he should place his hand on her stomach and say, ‘In Kaana Zakara Faqad Samaytuhu Muhammadan’ If it is a boy, then I have named him Muhammad. Insha Allah a boy will be born.”
ذکره المنادی فی شرح التیسیر تحت الحدیث العاشر و الزرقانی فی شرح المواھب
Imam Maalik rahmatullahi ta aala alaih states, “That house in which there is a person by the name Muhammad, attains more blessings.”
It is better to just keep the names Muhammad or Ahmad. There is no need to join the word jaan etc. to it as the excellence that has been mentioned is based on the actual name.
To add the name Ghulam to the names of the pious servants of Allah, such as Ghulam Ali, Ghulam Hussain, Ghulam Ghaus, Ghulam Jilani etc. is totally permissible. This faqeer has written a detailed fatwa regarding these names wherein I have proved from Quran and Hadith that it is permissible to keep these names. I have also proven this from the statements of the elders of the Wahabis. Almighty Allah says, “Their servants will go around them like they are pearls that are kept protected.
The Prophet (Sall Allaho Alaihi Wa Sallam) said, “None of you should say that one that is in your control is your banda, since you are all the bandas (servants) of Allah. You may say that this is my ghulam.”
This is the condition of the claims of shirk by the Wahabis that they even show this towards Allah and His Rasool (with their words) and they do not even spare the pious servants of Allah. (Allah forbid). The reality is that we are not actually allowed to attribute the word ghulam to Allah. In reality we can not say Allah’s Ghulam since the real meaning of the word Ghulam is actually son. Thus in the word Ubaid in the Arabic language it referred to as Ghulam out of love and in Urdu it means son. Allama Arif billah Abdul Ghani Nablisi (qadasas sirahul qudsi) explains this whilst explaining the above mentioned Hadith in his book Hadiqa Nadiyah.
﴿و لکن لیقل غلامی و جاریتی و فتائی و فتانی﴾ مراعاةلجانب الادب فی حق الله تعالٰی لانه یقال عبدالله و امة الله و لا یقال غلام الله و جاریة الله و لا فتی الله ولا فتاة الله ا ھ باختصار
Subhaanallah! This is an amazing kind of shirk (that these people claim), for that which can not be attributed to Allah is regarded as shirk if used for someone else. Actually in this corrupt (so-called) religion of these Wahabis, the moment the names of the Awliyah Allah are mentioned, they begin to shout shirk. Have we not seen how their leader wrote in his book Tafwiyatul Imaan (Taqwiyatul Imaan which Aala Hazrat called Tafwiyatul Imaan)? He wrote that to erect a canopy (covering) over a grave or to fan with peacock feathers is from those actions that Almighty Allah has kept unique for His Respect. In other words, his Ma’bood (one who is worshipped) says that a canopy must be only placed over his grave and only fanning by peacock feathers is allowed in his grave. Wa Laa Howla Wa Laa Quwwata il’la bil’laahil Aliyil Azeem. Finally, have we not heard of their new leader Sidiq Hasan Khan Qunooji Bhopali Anjahani who in his booklet Kalimatul Haq refers to himself as the servant of the sun.
Such is the Shaan of Allah (that he shows the truth)! According to them, to keep the names Ghulam Muhammad, Ghulam Ali, Ghulam Hassan and Ghulam Ghaus is (ma’azallah) shirk and haraam, yet to refer to themselves as Ghulam Aftaab (Servant of the Sun) according to them is permissible and without objection, whereas if you translate it from Persian or into Arabic it will be the same name as the murshrikeen used to keep, i.e. Abdush Shams (Servant of the Sun) and like the the hindus who use the name Suraj Daas. The languages are different, but the actual meaning is the same. Wa Laa Howla Wa Laa Quwwata il’la bil’laahil Aliyil Azeem
Translator’s Note: After answering the issue as mentioned in the beginning of this question (Ulama may peruse original document for detailed discussion), Aala Hazrat proved that it is also permissible to keep the names Abdun Nabi etc. In doing so he presented a splendid answer which is being quoted below:
It is evident from the Hadith Shareef that we should not call our servants our ‘Abd’ (slaves) as this is for Allah alone to refer to his servants as his banda (Abd). However, nowhere has it been mentioned that the Ghulam (servant) should not refer himself as the Abd of his master or that someone else should not refer to him as the slave of his master. The Quran has clearly referred to servants as Abd. The Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “There is no Zakaat upon a Muslim for his Abd and for his horse.”
(Translator’s Note: Aala Hazrat then quoted Ahadith which prove that one may refer to himself as the abd [slave] of the Prophet (Sall Allaho Alaihi Wa Sallam)
Imam Abu Huzaifa Ishaaq bin Bashir says in Futuhush Shaam and Hassan bin Bushraan reports in his Fawaaid from Ibn Shihaab Zahri etc. and other great Imams amongst the Taabi’een that Ameerul Momineen Umar-e-Farouk-e-Azam (radi Allahu anhu) once openly announced the following in one of his khutbas whilst standing on the Mimbar: “I was in the blessed court of the Holy Prophet (Sall Allaho Alaihi Wa Sallam), so I was the Abd (slave) of the Prophet (Sall Allaho Alaihi Wa Sallam) and his Khaadim (servant).”
Ibn Bishraan has mentioned in Imaali, Abu Ahmed Dahqaan mentioned in the part ‘Hadithi’ and ibn Asaakir in Taarikh Damishq from Afdalut Taabi’een Sayyidina Saeed bin Al Mussayab bin Hazn (radi Allahu anhum) that Ameerul Momineen became the Khalifa and he stood on the blessed Mimbar or the Prophet (Sall Allaho Alaihi Wa Sallam) and gave a Khutba in which he said after Praise and Durood, “O People! You have found me to be firm and hard and the reason for this is because I used to be in the court of the Prophet (Sall Allaho Alaihi Wa Sallam) and I am the abd, banda and Khadim of the Prophet (Sall Allaho Alaihi Wa Sallam).”
Now it is clear that the Hadith in Muslim that is presented by these people is not related to this issue. The Wahabis should also note that this blessed Hadith where the Khalifatul Muslimeen Hazrat Umar-e-Farouk-e-Azam (radi Allahu anhu) referred to himself self as Abdun Nabi, Abdur Rasool and Abdul Mustafa was mentioned by him in his Khutba in a huge gathering of Sahaba-e-Kiraam whilst he was standing on the blessed Mimbar. All of them heard what he said and accepted it (without objection).
Shah Waliullah Sahib Dehlvi also quoted this Hadith on the authority of Hazrat Abu Huzaira in Izaalatul Khifaa and from the book Ar Riyad An Nadara fi Manaqibil Ashra and he regarded this Hadith as being authentic and thus quoted it.
Now (according to them) will this mean that Ameerul Momineen is a mushrik (Allah forbid)? According to your (Wahabis) corrupt sect you will have to say this, but beware about what you say as the daaman of Shah Waliullah is under the same ruling. Wa Laa Howla Wa Laa Quw’wata il’la bil’laahil Aliyil Azeem……… والله تعالٰی اعلم
كتبه عبده المذنب احمد رضا عفى عنه
بمحمّد ن المصطفى صلى الله تعالى عليه وسلم
To keep such names for others is absolutely haraam, as it is accepted that there is no claim of Prophethood, and if this is the case (in other words the name is kept to claim Prophethood), then it is kufr. There is however the chance of claim and this is Haraam and treacherous and this view that in a proper noun the meaning in the first instance is not contemplated, is actually not a statement regarded as being sound in the Sharia and it is also not acceptable according to common law. There is no doubt in it not being referred to as stated in the first meaning but to just think that it is out of sight is also incorrect. It is evident from numerous Hadith Shareef that the Prophet (Sall Allaho Alaihi Wa Sallam) changed numerous names which had some weakness in them. It is in Jaame Tirmizi from Ummul Mo’mineen Aisha Siddiqa (radi Allahu anha) as follows: “It was the blessed habit of the Prophet (Sall Allaho Alaihi Wa Sallam) that he would change names that were not good.”
It is in Sunan Abu Dawood that the Prophet (Sall Allaho Alaihi Wa Sallam) changed the names Aasi, Azeez, Utla, Shaitaan, Hikm, Araab, Hubaab and Shihaab. قال ترکت اسنیدھا للاختصار
He changed the name Ahram and kept the name Zar’a (Ref: Usaama bin Akhzari radi Allahu anhu).
He changed the name Aasiyah to Jameela (Ref: Muslim from Ibn Umar radi Allahu anhu).
He changed the name bira to Zainab and said, “Do not refer to your selves as good. Allah knows well, who is good amongst you.” (Ref: Muslim from Zainab bint Abi Salma radi Allahu anhu).
(The meaning of Bira is ‘pious woman’. The Prophet Sall Allaho Alaihi Wa Sallam said this was self praise and thus changed it. The Prophet (Sall Allaho Alaihi Wa Sallam) also said, “Verily you will be called on the day of Qiyaamat by your names and the names of your fathers, so keep good names.” (Ref: Ahmed and Abu Dawood from Abu Dardah radi Allahu anhu)
If the first meaning has to be completely ignored, then what now will be said about a certain name being good and a certain name being bad? Also what will one say about instances where the names where changed, and why would certain names be regarded as self praise? In the name being prefixed all are the same? Now, after this, we need to ask those people (who object) if they would keep the names of their children shaitaan, mal’oon (cursed), evil raafdhi or Khuk (swine) etc? They will never allow this. Then it must be noted that it must be accepted that it directly refers to the original meaning of the word and can not mean something else. Now, how then can one (claim that the meaning is not same) and name your children and yourself Nabi? Is there any Muslim who thinks it is correct to keep his child’s name Rasoolullah, Khatimun Nabiyeen or Sayyidul Mursaleen? By no means will someone allow this. How then is it correct to name our children Muhammad Nabi, Ahmed Nabi, Nabi Ahmed etc? I have even heard some who don’t even seem to fear Allah, keeping their child’s name Nabiyullah. Wa La Howla Wa la Quwwata il’la bil’laahil Aliyil Azeem. Is it haraam just to use names that claim Nabuiwat and halaal to use names showing Nabuiwat? It is necessary for the Muslims to change such names.
It’s not surprising when such disgraced people give weak excuses and even end up trying to keep names attributed to “Allah”, Ya Rab’bal Aalameen etc. for according to their statements, in a Proper Noun the actual meaning of the name is not given any regard. والعیاذ بالله رب العالمین
In the same way, to keep the name Nabi Jaan is also not ideal. If the word jaan has been added individually to show love, and this seems to be the general reason, then it is clear, that it is as if claiming Nabuiwat. And if one takes the meaning where the sentence structure is read in reverse, the it would be Jaan-e-Nabi (The Prophet’s life – The Prophet’s Beloved), this is a thousand times more self praise compared to the name Birah and the Prophet (Sall Allaho Alaihi Wa Sallam) did not like this name (birah), so why will this name be one that is liked. To change this name a little, will not be objectionable. By adding just one alphabet (The Haa) one will end up with a good meaning name which is allowed and one is saved from sin. One should change it to Muhammad Nabiyyah, Ahmed Nabiyyah, Nabbiyah Ahmed and Nabiyyah Jaan. One should rather call and write these names. Nabiyyah here means to be alert and conscious.
In the same way, it is not allowed to keep the names Yaasin and Taahaa since they are those names of Allah and of the Prophet (Sall Allaho Alaihi Wa Sallam), that there meanings are not known to us. It is not astonishing if they have such meaning, that they can not be used for any beside Allah and Rasoolullah. Thus, it is better not to keep these names as well, just as it is not permissible to chant that which one does not know the meaning of for perhaps it may mean something that entails shirk (polytheism) falsehood. Imam Abu Bakr Bin Arabi states as follows in the book Ahkamul Quraan: “Ash’hab has reported from Maalik that one should not keep the name Yaasin alone as it is the name of Allah and it is a rare kalaam. And this can be explained in this way, that, it is permissible for the servant to keep such names that are joined to the name of Allah, when this meaning is evident in it such as Aalim and Qaadir. And Maalik has forbidden such names from being kept because they are from those names where the meanings are unknown. Possibly they have such meanings that are only attributed to Allah. Thus, one should not give preference to that which one does not recognize, for there is danger in doing so.”
Allama Shahabud’een Ahmed Kufaji Hanafi Misri quotes this in Naseemur Riyaaz the annotation of the book Shifa by Imam Qaadi Iyaaz and states that it is a great presentation and a foot note has been placed therein by this Faqeer:
قد کان ظھر لی المنع عنه لعین ھذا المعنی لکن نظر الی انه اسم النبی صلی الله تعالٰی علیه وسلم ولا ندری معناه فلعل له معنی لا یصح فی غیره صلی الله تعالیٰ علیه وسلم الخ و العل ھذا اولی و ما تقدم لان کونه اسم النبی صلی الله تعالٰی علیه وسلم اظھر و اشھر فلا یکون له معنی ینفرد به الرب عزوجل والله تعالٰی اعلم
The same (as mentioned above) applies to the name Taahaa. والبیان البیان و الدلیل الدلیل
By joining the pure name Muhammad to these names will not make it unobjectionable as the meanings of the names Yaasin and Taahaa will still be unknown. If these names are uniquely attributed to the Prophet (Sall Allaho Alaihi Wa Sallam), then it will be like keeping Muhammadur Rasoolullah if their name is Rasoolullah (Allah forbid). How can this ever be Halaal? و ھذا کله ظاھرجدا
In the same way, it is not allowed to keep the name Ghafoorud’deen as it is strongly objectionable. The meaning of the word Ghafoor is “Destroyer” or “One who Conceals” Definitely Allah is Ghafooruz Zunoob, in other words He destroys our sins through his Mercy and he conceals and hides our sins. Now, Ghafoorud’deen would mean “One who destroys the Deen” Now, this is as bad as keeping the name shaitaan. To keep the names Deen Posh and Taqiya Kosh etc are like keeping names like the shias. Anyway, it is totally objectionable. Compared to this, the name Aasiyah was less unfavourable, but the Prophet (Sall Allaho Alaihi Wa Sallam) changed it. It must be noted that the name Aasiyah (sinful) relates to ones deeds and a name like Deen Posh (which actual means to hide the religion) is related to Aqaaid (belief) والعیاذ بالله رب العالمین
It is in the Hadith: الفال موكل بالمنطق it was this which was the principle for changing of bad names. کما ارشد الیه غیر ما حدیث
It has been mentioned by Ali Qaari in Mirkaat: “Names descend from the skies.” In other words, a name and its meaning have some unseen reflection. (O Allah protect us and have Mercy on us)
This Faqeer (Aala Hazrat) has with his own eyes seen the bad reaction of keeping bad names. Another huge catastrophe is that of those who keep such vile names and then as per tradition they add the pure name Muhammad to it and they have the same hope from others. If someone has to write their names without the blessed name, then they feel insulted and feel that they are only being addressed by half their names, whereas to add this blessed name to such vile names, is itself blasphemy and disrespectful. It must always be remembered that this blessed name is given to those who have received a portion of the treasures of faith. It is on the basis of all this that this Faqeer (Aala Hazrat) never regards as permissible the name Muhammad to be joined to names like Kalb Ali. Kalb Hassan, Kalb Hussain, Ghulam Ali, Ghulam Hassan, Ghulam Hussain Ghulam Jilani and names like these.
اللھم ارزقنا حسن الادب و نجنا من مورثات الغضب امین
(Translator’s Note: Aala Hazrat’s reason for saying this, shows his respect for the name Muhammad. If one takes heed to what has been said, then the reason why Aala Hazrat says it to be impermissible to join the name Muhammad to these other names, is because Kalb Ali with Muhammad would mean Muhammad the dog of Ali – Allah forbid, as the word Kalb means dog)
The names Nizaamud’deen, Muhiyud’deen, Taajud’deen and all those names where the meaning has to do with the excellence in the religion or excellence of the religion, such as Shamsud’deen, Noorud’deen’ Fakhrud’deen, Shamsul Islam, Muhiyyul Islam and Badrul Islam etc. are all names that the Ulama have not approved of and they have regarded the keeping of these names to be Makrooh. The Great Learned personalities are however famously known by these names, but it must be made clear that they were not their names, but their titles which the people remembered them by and called them by because of the excellence they have received in Deen, such as Shamsul A’ima Halwa’I, Fakhrul Islam Bazoodi, Taajush Sharia and Sadrush Sharia. In the same way the names Muhiyyul Haq wa Deen Huzoor Pur Noor Sayyidina Ghause Azam, Mueenul Haq wa Deen Hazrat Khaja Ghareeb Nawaaz waarithun Nabi, Sultanul Hind Hassan Sanjari, Shahabul Haq wa Deen Umar Suharwardi, Baha ul Haq wa Deen Naqshband, Qutbul Haq wa Deen Bakhtiyar Kaaki, Sheikhul Islam Faridul Haq wa Deen Mas’ood, Nizaamul Haq wa Deen Sultanul Awliyah Mahboob Ilahi, Muhammad Naseerul Haq wa Deen Chiragh Dehlvi Mahmood etc. رضى الله علیه و نفعنا ببرکاتهم فی الدنیا و الدین
Huzoor Noorun Noor Sayyidina Ghaus-e-Azam (radi Allahu anhu) was blessed with the title Muhiy’yudeen was blessed to him by the excellence of Islam, which is evident in the authentic books such as Bahjatul Asraar Shareef and other books of the learned Ulama. Almighty Allah says, “laa Tazaku Anfusikum” Mention has also been made in Fusoole Alaami and Raddul Muhtaar. لا تزکوا انفسھم It is in Fusool Allaami لا یسمیه بما فیه تذکیه
It is in Raddul Muhtaar: From this statement of the author بما فیه تذکیه it shows these names to be not allowed, such as Muhiyyudeen and Shamsuddeen. With the exception of this, there are lies in it and some of the Maaliki Ulama have written an entire book regarding the unlawfulness of such names and Qurtabi has explained this, in Sharah Asma’ul Husna and some have written some couplets regarding this, They have said in the couplets:
“I see the Deen that it is modest before Allah, for that which is shown off,
Whereas for it, this is full of pride, and for it, this is a helper”
“There has been extensive research in Deen concerning the titles of its helpers. They are like mules (those who object to the reality), relaxed in issues of wrongdoings”
“It is sure that the harm to religion is with such people, in their self respect, and let it be known that in it is grave sin”
“It has been mentioned from Imam Nawawi that he did not like the word Muhiyyudeen to be used as a title (even) with his name. He used to say (in humility), whosoever calls me by that name, I will not forgive, and he went in the said way. Sheikh Sanaan mentioned almost the same in his work “Tabbayanul Mahaarim” and in “Iqaama At Taamatul Kubra alal Mateen” and he also said, ‘It is evident that it is Tazkia and it (tazkia) has been forbidden from the Quran and it is from lies, and that has been mentioned which is like that which is mentioned for the teachers in Turkey, such as Affindi and Sultanum and the example of this was repeated. If they are just said and excluded from that which is permitted which are only like the Nouns, then they are excluded from tazkia. Thus, there answer is this, that our experience refutes that statement, because if those people are called by their Proper Noun names, then they will be angry with those who called them, so it proves that it is still regarded as tazkia…..
(Translator’s Note: Here, Aala Hazrat quoted statements from Raddul Muhtaar etc. which showed that one should not keep names that cause one to lie, in other words if someone’s name is Muhiyyudeen [One who revives the Religion] and he does not do this, then it is a lie. Thus, such names should not be kept by people like us. These are titles bestowed upon those worthy of them.)
The person asking the question asked about seventeen names and these ten names that I (Aala Hazrat) have mentioned are not allowed and unfavorable. There is no objection in the other seven names. To keep the names Ali Jaan and Muhammad Jaan is clearly permissible, as the actual names that are being kept are Ali and Muhammad and the word Jaan is being just added to show love.
It has been proven in the Hadith Shareef that it is mustahab (desirable) to keep names in conjunction with the names of the beloveds of Allah, such as the Ambia alaihimus salaam and the Awliyah as long as it is not from those names that are specially for them. (Translators note: We should rather keep names like Ghulam Muhiy’yud’deen etc)
The Holy Prophet (Sall Allaho Alaihi Wa Sallam) has stated in the Hadith Shareef: “Keep names on the names of the Ambia” (Bukhari)
تسمو باسماء الانبیاء رواه البخاری فی الادب المفردوابوداود النسائی عن ابی وھب الجثمی و له تتمه والبخاری فی التاریخ بلفظ سموا عن عبدالله بن جراد رضی الله تعالٰی عنه ولا تتمة اخریٰ
The excellence of keeping the names Muhammad and Ahmad is evident from numerous Ahadith:
Hadith No.1 It is narrated in Bukhari and Muslim and Musnad Imam Ahmed, Jaame Tirmizi and Sunan Ibn Majah from Hazrat Anas (radi Allahu anhu)
Hadith No.2 It is narrated in Bukhari and Muslim and Ibn Majah from Hazrat Jaabir (radi Allahu anhu)
Hadith No.3 It is narrated in Mu’jim Kabeer Tibrani from Hazrat Abdullah ibn Abbas (radi Allahu anhu) that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “Keep names on my name, but do not keep my kunniyat (specially attributed title).”
Hadith No. 4 Ibn Asaakir, Haafiz Hussain bin Ahmad bin Abdullah bin Bukair narrate from Hazrat Abu Umaama (radi Allahu anhu) that the Prophet (Sall Allaho Alaihi Wa Sallam) said, “If a person has a son and he keeps his name Muhammad based on my love and to attain blessings from my name, then both him and his son will enter paradise.”
Imam Khaatimul Huf’faaz Jalalul Millat Wad Deen Suyuti states, “In relation to all those Ahadith that have been mentioned in this section, this is the best one and it is with a merit of being a hassan narration.”
Hadith No. 5 Haafiz Abu Taahir and Haafiz ibn Bukair narrate on the authority of Hazrat Anas (radi Allahu anhu) that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “On the day of Qiyaamat, two people will be present before Almighty Allah. They command will be given for them to be entered into Jannat. They will ask, ‘O Allah! What is that deed through which we are being entered into Jannat? We have done no such good deed to make us worthy of entering Jannat.’ Almighty Allah will say, ‘Go into Paradise, for I have promised that whosoever has the name Muhammad or Ahmad will not enter Hell.”
In other words, this is only if one is a momin (a true believer) and in the terminology of the Quran, Hadith and Sahaba, this refers to a person who is Sunni Sahihul Aqida (one who holds the correct beliefs of Ahle Sunnat wa Jamaat). کما نص علیه الائمة فی التواضیح وغیره As for the budmazhabs (misled sects), it has been mentioned in the Hadith Shareef that they are the ‘Dogs of Hell’ and none of their deeds will be accepted. If a budmazhab (misled sect follower) is killed though tyranny between Hajr-e-Aswad and Muqaam-e-Ibraahim and he remains patient and expects reward for this which he is aware is to happen to him, then too, Allah will not look at his condition and will enter him into Hell. These Ahadith have been narrated by Daarqutni, Ibn Majah, Baihaqi and Ibn Jauzi etc from Hazrat Abu Umaama and Hazrat Huzaifa and Hazrat Anas (radi Allahu ta aala anhum) and this faqeer (Aala Hazrat) has quoted these narrations in numerous of his Fatawa. Now, it must be noted that there is no glad tidings in this Hadith (about those whose names are Muhammad and Ahmad), for kufaar like Muhammed bin Abdul Wahab Najdi or Sayid Ahmed Khan whose maslak is clearly kufr, since even the fragrance of Jannat is definitely haraam upon the kaafirs.
Hadith No. 6 Abu Nuaaim narrates in Huliyatul Awliyah from Hazat Nabeet bin Shurait (radi Allahu anhuma) that the Prophet (Sall Allaho Alaihi Wa Sallam) said, “Almighty Allah said to me, ‘I swear by my Honor and Grandeur that I will not cause him to be punised in hell, whose name is kept on your name.”
Hadith No.7 Haafiz ibn Bukair narrates from Ameerul Momineen Moula Ali (radi Allahu anhu) a Hadith of the Prophet (Sall Allaho Alaihi Wa Sallam) (same as Hadith 9)
Hadith No. 8 Dailmi narrates in Musnadul Firdaus a narration from Maula Ali (same as Hadith 9)
Hadith No. 9 Ibn Adi and Abu Saeed Naqaash narrates with the merit of sahih in Mu’jim that the Prophet (Sall Allaho Alaihi Wa Sallam) said, “If there is any person by the name Muhammad seated whilst eating around a eating cloth with others, then they will be exalted every day twice.”
In other words if there is someone by the name Muhammad in your house, then the mercy of Allah descends twice daily upon those living in that house. The words of the Hadith by Ibn Umar are:
مامن مائدة و ضعت فحضر علیھا من اسمه احمداو محمدالاقدس الله ذلک المنزل کل یوم مرتین
Hadith No. 10 Ibn Sa’ad narrates in his Tabqaat from Uthman Umri that the Prophet (Sall Allaho Alaihi Wa Sallam) said,” What loss is there to you if there is one, two or three Muhammads in your home”
It is for this reason that this faqeer (Aala Hazrat) has kept the name Muhammad when doing the Aqiqa of all his three sons and nephews. Now, for the purpose of calling and for the purpose of respecting the name Muhammad, I have kept another name (calling name) for each one of them. Alhumdulillah, there are now five Muhammads in the house of this Faqeer سلمھم الله تعالٰی و عافاھم و الی مدارج الکمال رقاھم and more than five have gone on their way,
جعلھم الله النااجرا و ذخرا و فرطا برحمته و بعزة اسم محمد عنده امین
Hadith No. 11 It is in Tibrani Kabeer on the authority of Hazrat Abdullah bin Abbas (radi Allahu anhuma) that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “One who has three sons born to him and does not keep even one of their names Muhammad, is a jaahil (ignorant person).
Hadith No. 12 Tibrani and Ibn Jauzi narrate on the authority of Ameerul Momineen Hazrat Ali-e-Murtuda (radi Allahu anhu) that the Prophet (Sall Allaho Alaihi Wa Sallam) said, “If any nation sits together for a advisory meeting and they have one amongst them with the name Muhammad, and yet they do not allow him to join this sitting, then there will be no Barkat in their sitting.”
Hadith No.13 Haakim and Khateeb narrate in Taarikh and Dailmi narrates in Musnad from Ameerul Momineen Ali (radi Allahu anhu) that the Prophet (Sall Allaho Alaihi Wa Sallam) said, “When you keep your sons name Muhammad, then respect him and make place for him in a gathering and do not give him ties towards bad and do not wish bad upon him.”
Hadith No.14 Baz’zaar reports in Musnad on the authority of Hazrat Abu Raafi’ that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “If you keep your sons name Muhammad, then neither hit him nor deprive him.”
Hadith No. 15 It is in the Fatawa of Imam Shamsud’deen Sakhawi that Abu Shuaib Khiraani narrated on the authority of Imam Ataa (Taabi’ee who is the distinguished Ustaad of Imamul A’ima Sayyidina Imam Azam Abu Hanifa radi Allahu anhuma) as follows: “One who wishes for his pregnant wife to have a boy baby, he should place his hand on her stomach and say, ‘In Kaana Zakara Faqad Samaytuhu Muhammadan’ If it is a boy, then I have named him Muhammad. Insha Allah a boy will be born.”
ذکره المنادی فی شرح التیسیر تحت الحدیث العاشر و الزرقانی فی شرح المواھب
Imam Maalik rahmatullahi ta aala alaih states, “That house in which there is a person by the name Muhammad, attains more blessings.”
It is better to just keep the names Muhammad or Ahmad. There is no need to join the word jaan etc. to it as the excellence that has been mentioned is based on the actual name.
To add the name Ghulam to the names of the pious servants of Allah, such as Ghulam Ali, Ghulam Hussain, Ghulam Ghaus, Ghulam Jilani etc. is totally permissible. This faqeer has written a detailed fatwa regarding these names wherein I have proved from Quran and Hadith that it is permissible to keep these names. I have also proven this from the statements of the elders of the Wahabis. Almighty Allah says, “Their servants will go around them like they are pearls that are kept protected.
The Prophet (Sall Allaho Alaihi Wa Sallam) said, “None of you should say that one that is in your control is your banda, since you are all the bandas (servants) of Allah. You may say that this is my ghulam.”
This is the condition of the claims of shirk by the Wahabis that they even show this towards Allah and His Rasool (with their words) and they do not even spare the pious servants of Allah. (Allah forbid). The reality is that we are not actually allowed to attribute the word ghulam to Allah. In reality we can not say Allah’s Ghulam since the real meaning of the word Ghulam is actually son. Thus in the word Ubaid in the Arabic language it referred to as Ghulam out of love and in Urdu it means son. Allama Arif billah Abdul Ghani Nablisi (qadasas sirahul qudsi) explains this whilst explaining the above mentioned Hadith in his book Hadiqa Nadiyah.
﴿و لکن لیقل غلامی و جاریتی و فتائی و فتانی﴾ مراعاةلجانب الادب فی حق الله تعالٰی لانه یقال عبدالله و امة الله و لا یقال غلام الله و جاریة الله و لا فتی الله ولا فتاة الله ا ھ باختصار
Subhaanallah! This is an amazing kind of shirk (that these people claim), for that which can not be attributed to Allah is regarded as shirk if used for someone else. Actually in this corrupt (so-called) religion of these Wahabis, the moment the names of the Awliyah Allah are mentioned, they begin to shout shirk. Have we not seen how their leader wrote in his book Tafwiyatul Imaan (Taqwiyatul Imaan which Aala Hazrat called Tafwiyatul Imaan)? He wrote that to erect a canopy (covering) over a grave or to fan with peacock feathers is from those actions that Almighty Allah has kept unique for His Respect. In other words, his Ma’bood (one who is worshipped) says that a canopy must be only placed over his grave and only fanning by peacock feathers is allowed in his grave. Wa Laa Howla Wa Laa Quwwata il’la bil’laahil Aliyil Azeem. Finally, have we not heard of their new leader Sidiq Hasan Khan Qunooji Bhopali Anjahani who in his booklet Kalimatul Haq refers to himself as the servant of the sun.
Such is the Shaan of Allah (that he shows the truth)! According to them, to keep the names Ghulam Muhammad, Ghulam Ali, Ghulam Hassan and Ghulam Ghaus is (ma’azallah) shirk and haraam, yet to refer to themselves as Ghulam Aftaab (Servant of the Sun) according to them is permissible and without objection, whereas if you translate it from Persian or into Arabic it will be the same name as the murshrikeen used to keep, i.e. Abdush Shams (Servant of the Sun) and like the the hindus who use the name Suraj Daas. The languages are different, but the actual meaning is the same. Wa Laa Howla Wa Laa Quwwata il’la bil’laahil Aliyil Azeem
Translator’s Note: After answering the issue as mentioned in the beginning of this question (Ulama may peruse original document for detailed discussion), Aala Hazrat proved that it is also permissible to keep the names Abdun Nabi etc. In doing so he presented a splendid answer which is being quoted below:
It is evident from the Hadith Shareef that we should not call our servants our ‘Abd’ (slaves) as this is for Allah alone to refer to his servants as his banda (Abd). However, nowhere has it been mentioned that the Ghulam (servant) should not refer himself as the Abd of his master or that someone else should not refer to him as the slave of his master. The Quran has clearly referred to servants as Abd. The Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “There is no Zakaat upon a Muslim for his Abd and for his horse.”
(Translator’s Note: Aala Hazrat then quoted Ahadith which prove that one may refer to himself as the abd [slave] of the Prophet (Sall Allaho Alaihi Wa Sallam)
Imam Abu Huzaifa Ishaaq bin Bashir says in Futuhush Shaam and Hassan bin Bushraan reports in his Fawaaid from Ibn Shihaab Zahri etc. and other great Imams amongst the Taabi’een that Ameerul Momineen Umar-e-Farouk-e-Azam (radi Allahu anhu) once openly announced the following in one of his khutbas whilst standing on the Mimbar: “I was in the blessed court of the Holy Prophet (Sall Allaho Alaihi Wa Sallam), so I was the Abd (slave) of the Prophet (Sall Allaho Alaihi Wa Sallam) and his Khaadim (servant).”
Ibn Bishraan has mentioned in Imaali, Abu Ahmed Dahqaan mentioned in the part ‘Hadithi’ and ibn Asaakir in Taarikh Damishq from Afdalut Taabi’een Sayyidina Saeed bin Al Mussayab bin Hazn (radi Allahu anhum) that Ameerul Momineen became the Khalifa and he stood on the blessed Mimbar or the Prophet (Sall Allaho Alaihi Wa Sallam) and gave a Khutba in which he said after Praise and Durood, “O People! You have found me to be firm and hard and the reason for this is because I used to be in the court of the Prophet (Sall Allaho Alaihi Wa Sallam) and I am the abd, banda and Khadim of the Prophet (Sall Allaho Alaihi Wa Sallam).”
Now it is clear that the Hadith in Muslim that is presented by these people is not related to this issue. The Wahabis should also note that this blessed Hadith where the Khalifatul Muslimeen Hazrat Umar-e-Farouk-e-Azam (radi Allahu anhu) referred to himself self as Abdun Nabi, Abdur Rasool and Abdul Mustafa was mentioned by him in his Khutba in a huge gathering of Sahaba-e-Kiraam whilst he was standing on the blessed Mimbar. All of them heard what he said and accepted it (without objection).
Shah Waliullah Sahib Dehlvi also quoted this Hadith on the authority of Hazrat Abu Huzaira in Izaalatul Khifaa and from the book Ar Riyad An Nadara fi Manaqibil Ashra and he regarded this Hadith as being authentic and thus quoted it.
Now (according to them) will this mean that Ameerul Momineen is a mushrik (Allah forbid)? According to your (Wahabis) corrupt sect you will have to say this, but beware about what you say as the daaman of Shah Waliullah is under the same ruling. Wa Laa Howla Wa Laa Quw’wata il’la bil’laahil Aliyil Azeem……… والله تعالٰی اعلم
كتبه عبده المذنب احمد رضا عفى عنه
بمحمّد ن المصطفى صلى الله تعالى عليه وسلم