Zād al-MaʿādIbn al-Qayyim

The Prophet, peace and blessings be upon him, gave Suhayb the kunya Abū Yahyā (1). He also gave ‘Alī the kunya Abū Turāb in addition to his kunya Abū al-Hasan, and it became his favourite kunya (2). He gave the brother of Anas ibn Mālik, who was still a young child below the age of puberty, the kunya Abū ‘Umayr (3).

His practice, peace and blessings be upon him, was to give kunyas both to those who had children and to those who did not. No prohibition of any kunya is authentically reported from him except that of Abū al-Qāsim. It is authentically reported that he said:

“Name yourselves after me, but do not adopt my kunya.” (4)

People differed concerning this, holding four views:

The first is that adopting his kunya is categorically impermissible, whether used separately from his name or together with it, and whether during his lifetime or after his death. Their principal evidence is the general applicability and unrestricted wording of this (5) authentic hadith. Al-Bayhaqī (6) attributed this view to al-Shāfi‘ī. They said: The prohibition was issued because the meaning (7) of this kunya and designation is exclusive to him, peace and blessings be upon him. He indicated this when he said:

“By Allah, I neither give to anyone nor withhold from anyone; I am only a distributor, allocating where I am commanded.” (8)

They said: It is well known that no one other than he possesses this quality in its fullness.

(1) Reported by Ibn Mājah (3738); graded hasan (good) by al-Būsīrī in Misbāh al-Zujājah (The Glass Lamp), 4/119, and by al-Albānī in al-Silsilah al-Sahīhah (The Authentic Series), no. 44. (2) Reported by al-Bukhārī (6204), from Sahl ibn Sa‘d, may Allah be pleased with them both. (3) Reported by al-Bukhārī (6129) and Muslim (2150), from Anas, may Allah be pleased with him. (4) Reported by al-Bukhārī (3538) and Muslim (2133/3), from Jābir, may Allah be pleased with him. (5) “Hādhā (this)” is absent from ب, ك, and مب. (6) In al-Sunan al-Kubrā (The Greater Sunan), 9/309. (7) ك reads: “kāna li-ma‘nā (was due to the meaning).” (8) The closest wording is that reported by al-Bukhārī (3117), from Abū Hurayrah, may Allah be pleased with him.
وكنى النبيُّ ﷺ صُهيبًا بأبي يحيى (١)، وكنى عليًّا بأبي تراب إلى كنيته بأبي الحسن، وكانت أحبَّ كنيته إليه (٢)، وكنى أخا أنس بن مالكٍ وكان صغيرًا دون البلوغ بأبي عُمَير (٣). وكان هديه ﷺ تكنية من له ولدٌ ومن لا ولدَ له، ولم يثبت عنه أنَّه نهى عن كنيةٍ إلا الكنية بأبي القاسم، فصحَّ عنه أنَّه قال: «تَسمَّوا باسْمي، ولا تَكَنَّوا بكُنيتي» (٤)، فاختلف النَّاس في ذلك على أربعة أقوالٍ: أحدها: أنَّه لا يجوز التكنِّي بكنيته مطلقًا، سواءٌ أفردها عن اسمه أو قرنَها به، وسواءٌ محياه وبعد وفاته، وعمدتهم عموم هذا (٥) الحديث الصَّحيح وإطلاقه. حكى البيهقي (٦) ذلك عن الشَّافعيِّ. قالوا: ولأنَّ النَّهي إنَّما كان لأنَّ معنى (٧) هذه الكنية والتَّسمية مختصَّةٌ به ﷺ، وقد أشار إلى ذلك بقوله: «واللَّهِ لا أُعطِي أحدًا ولا أَمنعُ أحدًا، وإنَّما أنا قاسمٌ أضَعُ حيثُ أُمِرْتُ» (٨). قالوا: ومعلومٌ أنَّ هذه الصفة ليست على الكمال لغيره.
(١) رواه ابن ماجه (٣٧٣٨)، وحسنه البوصيري في «مصباح الزجاجة» (٤/ ١١٩) والألباني في «السلسلة الصحيحة» (٤٤). (٢) رواه البخاري (٦٢٠٤) من حديث سهل بن سعد ﵄. (٣) رواه البخاري (٦١٢٩) ومسلم (٢١٥٠) من حديث أنس ﵁. (٤) رواه البخاري (٣٥٣٨) ومسلم (٢١٣٣/ ٣) من حديث جابر ﵁. (٥) «هذا» ليست في ب، ك، مب. (٦) في «السنن الكبرى» (٩/ ٣٠٩). (٧) ك: «كان لمعنى». (٨) أقرب الألفاظ عند البخاري (٣١١٧) من حديث أبي هريرة ﵁.

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