English
Muhammad ibn al-Hanafiyyah, from his father (may Allah be pleased with him), narrated: “I said, ‘O Messenger of Allah, if a son is born to me after you, should I name him with your name and give him your kunyah?’ He said, ‘Yes.’ 1” [Narrated by Abu Dawud]
In Ad-Durr al-Mukhtar: “There is no harm in someone named Muhammad using the kunyah Abu al-Qasim, as his (peace and blessings be upon him) statement, ‘Name with my name but do not use my kunyah,’ was abrogated, for Ali gave his son Muhammad ibn al-Hanafiyyah the kunyah Abu al-Qasim.”
Possible references (unverified, pending editorial review)
- Candidate: Sunan Abi Dawud 4967 (unverified) 94% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (4)
Note 1
(1) His statement: “He said, ‘Yes’”: This indicates that the prohibition was limited to his lifetime, and it is permissible to combine them afterward to avoid confusion. As stated in Al-Mirqat.
Note 2
(2) His statement: “There is no harm in someone named, etc.”: This is our view, and Malik, most early scholars, and jurists of the cities agreed. It is permissible today to use the kunyah Abu al-Qasim for anyone, whether named Muhammad or not, as the reason was the risk of confusing his address with another’s. This is supported by his prohibition in the Hadith of Anas, where, upon hearing a man called ‘O Abu al-Qasim,’ he turned and the man said, ‘I meant this one.’ Thus, the ruling ceases when the reason—confusion during his lifetime—ceases. Ash-Shafi‘i said it is not permissible to use the kunyah Abu al-Qasim at all, whether named Muhammad, Ahmad, or otherwise. As cited from Al-Mirqat.
Note 1
(۱) قوله : قال : نعم فيه أن النهي مقصور على زمانه ، فيجوز الجمع بينهما بعده لرفع الالتباس. قاله في «المرقاة».
Note 2
(۲) قوله: من كان اسمه إلخ: هذا عندنا، وبه قال مالك وجمهور السلف وفقهاء الأمصار، فيباح التكني اليوم بأبي القاسم لكل أحد سواء فيه من اسمه محمدا وغيره، وعلته التباس خطابه بخطاب غيره، ويدل عليه نهيه عنه في حديث أنس عقيب ما سمع رجلا يقول: يا أبا القاسم فالتفت إليه ، فقال : إنما دعوت هذا، فينبغي أن يقال: ينتفي الحكم بانتفاء العلة، والعلة في ذلك الاشتباه، وهو متعين في حال الحياة. وقال الشافعي: إنه لا يحل التكني بأبي القاسم أصلا، سواء كان اسمه محمدا أو أحمد أو لم يكن له اسم. التقطته من «المرقاة».