The Arabs called their children a war, a dog, a sin, and the Prophet called them peaceful, beautiful, and nocturnal. Get to know the story of the Arabic names

Bara Nizar Rayan

Cultural historian Shihab al-Din al-Qalqashandi (d. 821 AH) considers that "the majority of the names of the Arabs are transmitted from what is going on in the closet of their imagination, which they mix with and contend with", and then it was natural that the dunes, rocks, animals and plants should be reflected in their names. It may appear in the matter a direct simulation of the components of the natural environment around them, but the fact that the matter goes beyond that to other aspects that makes the designation of the Arabs a wide door to reveal a part of their view of life, man, ethics, destiny, religions, conflict and lifestyles.

Then Islam came, and it pushed the philosophy of naming in Arab thinking to broader horizons in order to fit with the requirements of monotheism, Sharia, and the unseen, and the characteristics of righteousness and the rise of society transiting the tribe; as we find the implications of that in the names and nicknames that were a source of interest and direct intervention from the Prophet, peace be upon him.

And the Iraqi historian Jawad Ali (d. 1987 AD) - in his book 'Detailed in the History of the Arabs before Islam' - sees that the names of the Arabs "are among the topics that attracted attention, because many of them are strange and out of the ordinary", and he indicated the interest of Orientalists - from The likes of William Robertson Smith (d. 1894 AD) - about this and their observation of it. This article provides a tour of the history of Arab names - ignorant and Islamic - that tries to reveal the great philosophy and details beyond its reach!

Early monitoring
It is sufficient for us to know the importance of the culture of names and their weight in the Arabs, to know that one of the oldest Arab literature that we have received was specially made for research, which is the book 'Derivation' by Ibn Duraid Al-Azadi (d. 321 AH); he said in his introduction: “And it was he who urged us to create this book that a people Whoever challenges the Arabic tongue, and ascribes his family to the name of what has no basis in their language, and to claim what did not fall upon the convention of their priority; they counted the names of ignorant of its derivation and their knowledge was not implemented in examining it. "

He made Ibn Durayd respond to this claim - false in his opinion - by criticizing the narration on which the plagues relied, which is that Khalil bin Ahmed al-Farahidi (d. 170 AH) asked Abu al-Duqayish al-Kalabi - a well-known Arab from the flags of the second century AH and "was the most eloquent of people" - about The meaning of 'Al-Duqaysh' (= diminishing the Al-Dakash, which is a small burqaa 'Duwa’bah) with which he denotes it, and he replied: “I do not know! Rather, they are names we hear and we do not know their meanings. This is a mistake in Hebron, and a claim against Abu Duqish.”

In his opinion, Ibn Duraid disagreed with the great linguist Ahmad bin Faris al-Razi (d. 395 AH), commenting - in his book 'Standards of Language' - on the words of this Arab, saying: “What is closer to these words of truth!” Then Ibn Duraid set out to explain the philosophy of naming to the Arabs and clarify their doctrines in that; in long words some of it will come during this article.

If Abu al-Duqaysh al-Kalabi saw that “names and surnames are signs”, then the names of the Arabs - in fact - are an expression of their environment in which they were living, and through them alone you can imagine many details of their lives, and create a good picture of this environment. Therefore al-Qalqashandi said in his book "The End of the Lords in Knowing the Genealogy of the Arabs": "Most of the names of the Arabs are transmitted from what is going on in the treasury of their imagination, from what they mix with and contend with, either from monsters like a lion and a tiger, or from plants as a plant and a hand, or from insects such as a living and a donkey, or from parts of the earth As a rock and a rock. "

Environmental impact
But the matter seems deeper than just an expression of the perceived Arab environment, but rather extends beyond that of their psychological, social, economic, political and security conditions. When they did not stop fighting and launching raids, their names were dominated by "naming their sons with their abominations", as al-Qalqashandi says. And disliked here means fearful fear, or what indicates the courage, strength, equestrian, cruelty and roughness.

As Maryam Al-Daraa says - in the introduction to her investigation of the “refining of the population of descent” by Abu Ubaid al-Qasim bin Salam al-Herawi who died 224 AH, with many behaviors and additions, the Arabs were “out of their names, and they were defeated, unjust, unjust, fighter, housekeeping, and steadfast,” and they were called in such a section: As an attendant and a lame Mussabeh and Tariqa, and they called the Saba’a to intimidate their enemies, towards: Leith, Firas, Dergham, Dureid, Basil and Ward, and with the thickening of the trees towards Talha, Samra, Salamah, Qatadah and Harasa, all of this is a tree that has thorns ... Naming war names and tools, as calling them: War A sword, an arrow, a place, and a rush.

In all of this, there are concealed indications of the cruel nature of life that the people were living in battles that do not clear the dust of one of them until another one arises.

Ibn Durayd narrated in al-Ishtaaq with his chain of transmission on the authority of al-Atabi (who is often: Muhammad bin Abdullah al-Sufyani, the poet, the deceased poet, died 228 AH) that he was asked: “What about the Arabs who named their sons with the names given, and named their servants with the desirable names?” He said: Because they named their children to their enemies, and named Her servants to themselves. "

Although this story was told in most of the sources on the authority of Abu Duqish al-Urabi, I suspect that this is only an illusion, and some sources reported that the answer to Urabi was asked by al-Atabi; God knows best. However, which enhances the reliability of the content of this story - whatever its source - that the historian Al-Nisabah Muhammad bin Saad Al-Zuhri (d. 230 AH) narrated - in his book 'The Great Classes' - that Abdullah bin Abbas (d. 68 AH) "used to call his servants the names of the Arabs: Ikrimah And Heard and Crepe. "

And what you call them: "hashim and a restaurant" and the like, we realize references to the poverty and hunger that the Arab tribes were experiencing in their desert, and the greatness of those who contribute to removing them and limiting their effects. Hashim is the one who destroys the porridge for people with his hand and feeds them, and the Prophet, peace and blessings be upon him, found Hashem bin Abdul Muttalib was "called 'Omar', and he is the first of the porridge of the porridge and its fragmentation is called Hashem", as Ibn Manzur (d. 711 AH) said in the "Lisan Al-Arab". That is why the Arabs immortalized him with this exploit when their poet praised him: The life of the high has broken the porridge of its people ** and the men of Makkah are old and lean!

And the same as 'restaurant' and 'Jafna': “The Arabs used to call the master the food Jafna, because he puts it and fed the people in it and it was named after her”, as Abu Ubaid Ahmad bin Muhammad Al-Herawi (d. 401 AH) says in the Book of Strangers in the Qur’an and Hadith. And his sheikh Abu Mansour Al-Azhari (d. 370 AH) - in his book 'Refining the Language' - quotes the linguist Abi Al-Abbas Fox (d. 291 AH) that "the Arabs call bread bread and breadboard." In all of this, it is an indication of the nature of the economic system, which was based in part on the tender of the rich and generous, and carried the one who is able to earn to others who do not improve and cannot do it.

Serendipity and optimism
And close to that call them a rescue and a savior, as it shows the morals that society was urging, and depends on its popularity and adherence to it. Including them being called chaste, pure, and other things that society needs for cohesion and cohesion and avoiding the causes of difference and discord, and the importance and value of the show to them. Including them being called and reproduced in men and giving birth to women, which indicates the value of the human element and the effect of its abundance and abundance on their lives.

Medicine in the Arabian Peninsula and the whole world was not at its best in the old times, so they were called alive, longevity, peace and sound, so life and safety were - in and of themselves - an accomplishment and a spoil. Rather, calling them young men and women can not be excluded from this meaning, since when death was rampant in the young for weakness Medicine, and murder rampant in adults due to infighting and societal conflict; it was lucky that the graying old! As if they were optimistic for the newborn to grow up and glorify the whiteness of its head, and they would call it a gray hair, and the meaning of the name of a gray hair would be like the perennial meaning.

Moreover, they were an illiterate nation that did not write or reckon, so most of their knowledge was a wisdom that one of them should give to them, and he decreed it among the disputants, and that was why they were: Hakim, Abu al-Hakam, Aqil, and other names indicating this meaning. In many cases, the Arabs were called the closest coincidence, which explains the strangeness of some of the names that were transmitted from them, but they were optimistic about those names, and they used to understand strange concepts.

Al-Jahiz (d. 255 AH) says in his book 'The Animal': “The Arabs used to be called a dog, a donkey, a stone, a horse, a hand and a monkey, to be optimistic about that. The man, if he was born to him, had a male who came out to be exposed to bird and osteum, so if he heard a man saying stone - or saw a stone - His son was called by him and he was optimistic about intensity, hardness, survival and patience, and that he would break what was found [ee]. Likewise, if he heard a human being saying a wolf - or he saw a wolf - he would understand his acumen ... cunning and gain. If it was a donkey, he would interpret its longevity, insolence, strength and skin. A dog in which guarding and vigilance are interpreted, and the distance and sound are gained.

It appears that this designation of serendipity remained in the Arabs until recently, then expanded to include months and days, and was not widespread in the old. The Omani historian Salem bin Hamoud Al-Ibadi (d. 1414 AH) says in his book, “Relief of dignitaries with the lineage of the people of Oman”: “Know that most of the names The Arabs are transmitted from conditions that you want, such as a war for those born in war, and fought as well, and a fourth for those born in the spring or [on] Wednesday, or Thursday for those born on Thursday, and Friday for those born on Friday ... and likewise: Shaaban, Ramadan and Rajab for those born in These months. "

Islamic impact
And if Islam had turned the reality of the Arabs upside down, its effect on the names was clearer than others, and the Prophet, may God’s prayers and peace be upon him, had a special philosophy in naming the flags, it was not limited to births but rather transcended them to adults, especially if they entered into Islam.

And the substitution of the name upon entering Islam is an extremely prophetic behavior in symbolism, for if a person becomes Muslim, as if he was born again, he deserves a new name, and the prophetic name is usually contrary to what the Arabs used to call the harsh, harsh names, or those that have pagan significance, or bear bad omen. Or unpleasant meaning. Al-Bukhari (d. 256 AH) - in his Sahih - held several chapters for the naming, such as: “The door I love the names to God” and the chapter “Converting the name into a better name than it.”

It was narrated with his chain of transmission to Saeed bin al-Musayyib (d. 93 AH) that his grandfather 'sorrow' was presented to the Prophet, may God’s prayers and peace be upon him, so he asked him: “What is your name?” He said: My name is sorrow [which means: difficult], he said: “Rather, you are easy”, he said: What I am changing a name that my father called. And in some of his novels it was saddened that he said: “The ease is for the donkey!” The idea of ​​changing his name.

It is as if the Prophet, may God’s prayers and peace be upon him, wanted to prepare the Arabs for a new life other than the life of fighting, conflict and cruelty, and this is corroborated by what Abu Dawud al-Sijistani (d. 275 AH) mentioned in his Sunnah - that the Prophet, peace and blessings be upon him, called "a war of peace."

Abu Dawood, however, mentioned other meanings that outline the prophetic philosophy in the choice of names, in: “A chapter in changing the ugly name.” He said in it: “The Prophet, may God’s prayers and peace be upon him, changed the name of Al-Aas, Aziz, Lever, Satan, Al-Hakam, Al-Ghurab and Habab, and Shehab called it Hisham, and named Lying down. "

This change was not limited to men only, but also transcended them to women. Abu Naim Al-Asbhani (d. 430 AH) - in his book 'Knowing the Companions' - mentioned that Jamila bint Thabet or Asim bin Omar bin Al-Khattab was called 'Asiya' and the Messenger of God, may God bless him Peace be upon him 'beautiful', commented Al-Isfahani, noting the prophetic philosophy here - and said that the Prophet, may God’s prayers and peace be upon him, “was optimistic about the name”! Ibn Saad said - in the 'great classes' - that the companion Mutia’a Bint Al-Nu`man al-Ansariyya “was called' Asiyya,” and the Messenger of God called it ‘obedient’. ”

Rather, the Prophet used to change the names that suggest purification and praise of the soul, and among the evidence for that and its models is what was narrated by Muslim - in his Sahih - on the authority of Muhammad bin Amr bin Ata, who said: My daughter was called 'Barra', and the Messenger of God, may God bless him and grant him peace, said: “Do not recommend yourselves, God knows the people of righteousness among you. ”They said: What do we call it? He said: “Her Highness Zainab.”

And if the change here took place in the name of a young girl, then it included other adults from the first chapter, even if she was one of the wives of the Prophet, peace and blessings be upon him. Also among the examples mentioned by Ibn Abd al-Barr al-Andalusi (d. 463 AH) - in “Absorption in the Companions’ Knowledge ”- that the mother of the believers, Juwairiyya, the daughter of al-Harith al-Khuza’i (d. 57 AH)“ did not disagree that her name was 'Libra', so the Messenger of God, peace and blessings be upon him, called it 'Juwayriya'".

Cute changes
Among the examples of the examples of his change, may God bless him and grant him peace, to the optimistic names were that he was changing what is suggestive of them as laziness to what indicates activity, as it was stated by Abu Dawud - in the Sunnah - that he called "the recumbent recumbent"; or changing the name that states the few to what means more, Al-Khatib Al-Baghdadi, in his book 'The Following Summarization of the Like', transmitted his chain of transmission to Subaih Ibn Saeed Al-Najashi Al-Madani that his mother "was a grape, so the Messenger of God, peace and blessings of God be upon him, called her a clot"!

It is also nice to change the name of a brutal female word to another smooth chain: Jamal Al-Din Al-Mazy (d. 742 AH) - in "Refining Perfection in the Names of Men" - mentioned that one of the female companions "was called 'Al-Jahdama', so the Messenger of God, may God bless him and grant him peace," called it Layla'".

Abu Dawood followed the mentioned change of the Prophet, may God’s prayers and peace be upon him, for the names with what is more amusing, as it was clarified that the prophetic change of the ugly names was not limited to individuals and human beings, but included tribes, lands, and wells. He stated that “a land called Afra named it green, and the people of the delusion named it Al Huda, and the sons of adultery, he named them Bani Rashid, and Bani Mughia named Bani Rashid. Although adultery here means the last child in the family and not in the sense of adultery, but it changed their family name to stave off disgrace.

It is from this section that Ibn Manzoor mentioned - in 'The Lips of the Arabs' - that the city of the Prophet, may God bless him and grant him peace, was called "Yathrib" and he changed it and called it the kindness and the speech of hatred for smuggling, which is blame and shame. " Al-Maqrizi (d. 845 AH) - in 'Amma' al-Asma '- quoted Al-Waqidi that the Messenger of God, peace and blessings of God be upon him, was "drinking from a well of Umayyad illiterates from the Ansar ... called Al-Asirah, and he called it easy."

Rather, peace and blessings be upon him, he did so because of the effect of the name on the soul, and as it was said, "Everyone has a share." Rather, Saeed bin Al-Musayyib saw this effect as a genetic spread across generations in his family, and he said: “There is still sadness in us yet,” meaning that the difficulty remained in the offspring of his grandfather 'sorrow', generation by generation!

Perhaps the prophetic intentions were more apparent in the titles that he used to devote to his loyal companions, such as calling him Abu Bakr as 'Al-Sadiq', and Omar as 'Al-Faruq', and like Hamza called 'Assad of God' and 'Lord of the Martyrs', and immortal with 'the sword of God', And other names with a good impact, which give the bearer a great honor and greater responsibility in the entitlement of that name.

Just as the Prophet, may God’s prayers and peace be upon him, used this to honor and strengthen his companions, as he took him as a weapon to confirm his enemy, especially in the time of the peaceful struggle in Mecca. Amr bin Hisham - the famous Abu Al-Hakam - named Abu Jahal! Then when his son Akrama converted to Islam, he forbade calling him so as to honor the Muslim boy and protect his feelings. He also called Asma bint Abi Bakr (d. 73 AH) "the same two ranges" as a reward for his efforts to assign him and her father to migrate from Mecca to Medina.

It remained an important note in the prophetic philosophy in the choice of names, as the Prophet, peace and blessings be upon him, made the matter the name of a person’s affair, and he did not arbitrarily - and he preserved it to do - to impose a name on anyone, but left "sadness" and what he chose from the name of his father to him. The man, which is his and his father’s right as he explained sorrow to the Prophet, may God bless him and grant him peace, did not make him disobedient and hypocritical by doing so, but he respected his desire and will, and he knows that compliance with the proposal of the Prophet, may God bless him and grant him peace, is better for him.

Ostensible strangeness
There are strange Arabic names on the surface, but they are beautiful inside, and among the most famous are: a dog, a dog, and dogs, and al-Jahiz had previously mentioned their name as a dog with beautiful meanings in it, and Abu al-Daiqa al-Damiri agreed (d. 808 AH) - in his book 'The Great Life of Animals' - when he said The dog is a very sporting animal with a lot of loyalty, and he is neither seven nor beast, even as if he was from the complex creation, because if he had been to the nature of the Sevenfold, he would not have written a thousand people, and if he had had the character of bestiality he would not have eaten the flesh of the animal.

But I saw another name for a dog, as Ibn al-Sayyidah al-Andalusi (d. 458 AH) - in his book 'The Arbitrator and the Great Perimeter' - mentioned that the dog: “Every seven Aqour” (Aqour: Predator), then he said: “And he (this name) defeated The barking dog. " Perhaps the first person to name a dog from the Arabs for the sake of the seventh, then people circulated and colluded with him, Al-Jahiz said in the 'animal': “If a donkey, a bull or a dog became the name of a great man, the Arabs would follow him ... and then this would be more frequent in his son, especially after him.”

As for dogs, they are gathering a dog, and the Arabs used to call the names of beasts, individually and collectively, so they called him for the request of the many, as they called the word “seven” and “lions”, as was mentioned by them However, he mentioned another possibility in his interpretation, which is that it is "transferred from the source that is in the meaning of the claim (= the fringe of dogs), towards the enemy call and dogs and dogs", so the name of dogs in the sense of the name of war, not that he collected a dog.

Similar to the name Jahsh, the Arabs used to call the "colt" on the dowry and on the son of the doe; as in the 'Lisan Al-Arab' by Ibn Manzur. She called the fight a colt and a colt, which, as Al-Azhari said in 'Refining the Language', said: “A person is defending something about himself and others.” Therefore, they said: Al-Jahsh: Al-Jaf and Al-Tazdhah, and Al-Jahsh: Jihad for the enemy.

You were the Arabs
The nickname is almost exclusively for the Arabs that only others know, and they have doctrines worthy of reflection. As they do, as they do with the names, they swore, passed on, and passed on to them. Al-Jahiz said: “Therefore, the parish named its sons and daughters the names of the men of the kings and their women. Al-Dhahabi reported - in 'History of Islam' - that "the people of the Levant name their children the names of God's successors," and they mean the Umayyad caliphs.

The Arabs, although it was best known for them to be called the eldest male son, were transferred from them other doctrines in that not devoid of wit. They knew the nickname of the daughter with the presence of the male sons and their absence, and who was known to this great companion, Tamim bin Aws Al-Dari (d. 40 AH), Ibn Al-Atheer (d. 630 AH) said in his book, “The Lion of the Forest in Knowing the Companions”: He is born with others. "

And before him in the pre-Islamic period, the king of confusion was Amr bin Hind al-Lakhmi, who attributed it to his mother, Hind, and they told him: Amr bin Kulthum said in his comment:
Aba Hind, do not hurry to us *** and see us telling you with certainty!
Perhaps it is the nickname of Umar ibn Al-Khattab, may God be pleased with him. He is 'Abu Hafs' and Hafs is a march (pampering) of Hafsa, and it was used by him and his son Abdullah, who is in the knowledge, destiny and imamate.

A person may acquire his nephew or sister, as it was said in the mother of the believers, Aisha that she used to be the mother of Abdullah, by her nephew Abdullah bin Al-Zubayr (d. 73 AH). Or he might be able to do what he does from good deeds and serve the community, as in the title of “the mother of the poor” which was called the mother of the believers Zainab bint Khuzaymah al-Hilaliyya (d. 4 AH) “because of the many feeding it to the poor”; '. In fact, Ibn Saad tells us - in his book 'The Classes' - that she won that title before Islam; he said that it was "so called in the pre-Islamic era"!

One of them might curse his pet: as the Prophet, may God’s prayers and peace be upon him, nurtured its owner, “Abu Hurairah,” with his kitten that he used to put it in his sleeve. Rather, they make inanimate jokes, humor and caress, as the Prophet, may God’s prayers and peace be upon him, granted Ali, “Abu Trab”.

Names of women
unlike men, the names of women often denote descriptions of beauty in the form and spirit, and may be known on the standards of beauty of the ancient Arabs, which differ greatly from modern standards. Women also shared with men the names that are optimistic about life, safety, and longevity as a family, or by having a large childbirth as a child and Fatima, for what I understand from Fatima means that they are optimistic that they grow up, bear, give birth, and wean them in a hurry in order to procreate or because of pregnancy.

And there were many references to women indicating beauty, such as: Jamila, Hasna and Asma (and his origin and heaven, meaning: Hasna), and similar names such as Jamil, Hassan and Hussein were found in men, and they also called the man 'names' such as the companion Prince Asma bin Kharja Al-Fazari (T 66 e).

As for the detailed aesthetic qualities, some of them are related to color. Therefore, they called: 'glue', which is bright white in the face, similar to the unreal horse; they also called 'white' as white, the daughter of Abdul Muttalib, aunt of the Prophet, peace and blessings of God be upon him, and 'Afra' as in the name of the beloved of Uroa bin Hizam (T30e) is the famous virgin poet, and Afra is red.

It seems that their doctrine in color was wide and their tastes are very versatile in it. It is called the colors 'brown' and 'black' as in the name of the black companion the daughter of Asim Al-Adawiya, and the name 'soda' was called by the mother of the believers Souda the daughter of the Qur’an group (T 54 AH), and they were also named With 'Safra', as in the name Safra bint Abdullah Al-Jarmiyah, the beloved poet, Yehs bin Suhaib Al-Jarmi, they lived in the first Hijri century.

They used to praise the vastness of the eyes, so they named the female nura and Najla, and they liked the length of the necks, so they named the names of gazelle, and they said: Ghazala, doe, and Khawla are all in one sense, as well as the name Gida, which is long-necked, and from the descriptions that they mentioned and remained until recently near the standards of beauty in the Arab countries: the fullness of the arms And legs, including the name Abla.

The names of the women were the subject of decorating and pampering, and they used to praise it (marbling: deleting the last letter of the name for short or liking), and they were given the surnames derived from the name, and they were not excluded from that, the scholars who work in Islamic sciences and the modernization, their scientific position did not prevent them from pampering them with the cute and interesting titles derived from Their names sometimes.

So, the books of the translators of the Hadiths mentioned to us a part of that. This is Karima al-Maruziyyah (d. 465 AH) - which is from the narrators of Sahih Al-Bukhari - they called it 'Umm Al-Karam Karima', and likewise the Minister of Bint Yahya Al-Thaalabi (d. 715 AH) used to call her 'Six Ministers as Minister', and they released The title itself is based on her name and contemporaneity, Minister of Bint Al-Mangah Al-Tanoukh (d. 722 AH). As for the writer’s testimony (d. 574 AH), it was called 'Six House'.

Promotion and demonstration
Another note in the names is observed by al-Mutala ', according to the biographies of the caliphs, especially the Abbasids, as most of their mothers are called' mothers of children ', and they are mothers who gave birth to their owners, and they became the rule of silks. And Imam Ibn Hazm al-Andalusi (d. 456 AH) classified a message titled 'Mothers of the Caliphs', and he mentioned among their names what has an explicit marketing nature; and what he mentioned: The mother of al-Muhtadi, who is Roman, whose name is: proximity, and the mother of Muqtadir whose name is: riot. Umm al-Qaher: Qutul, Umm al-Radhi: oppression, the mother of al-Muttaqi: Khloub, the mother of al-Mustakfi: Ghusn, and Umm al-Muti`i: a flame. They are all mothers of children.

Muhammad ibn Shakir al-Ketbi (d. 764 AH) - in his book 'Missing Deaths' - mentioned the mother of the one who glorifies God, and he mentioned that it is the mother of an Armenian child whose name is: Ghadah. I admire the mother of the Ruler of God, the Abbasid, who is the mother of an Armenian boy whose name was 'Badr Al-Daji', as it came in the 'History of Islam' for the golden, and some of them said that her name was: “Qatar of the dew”.

The kings of the Umayyad dynasty in Andalusia were not far from this school of thought. This is Prince Abdul Rahman Al-Awsat bin Al-Hakam (d. 238 AH), his mother or the birth of her name: Halawa, as stated in 'The Petitioner in the History of the Men of Andalusia' by Abu Jaafar al-Dabi (d. 599 AH). As for the authority of the Almohad state in Al-Mustansir Al-Maghrib Allah (d. 620 AH), al-Dhahabi also mentioned that his mother or a son of Rumiya whose name is Qamar.

It is known that the weirdness of the name may cause the person to be famous and distinguished from others, as well as his nickname, and that is a nice text that was investigated by the investigator Sheikh Abdul Salam Haroun (d. 1408 AH), and included in his wonderful book 'Knash al-Nawadir'. It was reported on the authority of Abu Hayyan Al-Andalusi (d. 745 AH) that he said: “If the nickname is strange - hardly anyone can share it with whoever it was in his time - then his remembrance flies with him in the horizons, and his companions guide his news.”

Then he quotes Abu Hayyan as an inference on the impact of the alien nickname in the fame of its owner from his personal reality, by saying in his interpretation of the noble verse﴿ Do not be contested by the title: “As happened in my nickname“ Abu Hayyan ”and my name is Muhammad, if my nickname was Aba Abdullah or Abu Bakr - what is the subscription - I did not become famous. Sheikh Abd al-Salam said: "This is a strange text issued from a great scientist who has knowledge and virtues, which provides us with a psychological study of some reasons for fame, and we have not seen such a text before or after for a virtuous scientist."

It has become famous today in the Levant, Al-Jazeera and elsewhere to pamper the sons by saying: Abboud and Hammoud and their likes, and it is an ancient custom; it was fascinated in the countries of Morocco and Andalusia as Abd al-Salam Haroun also mentioned, he said: Among their names also: 'Abboud', and Hammoud and Aboud are two Arab names that are clear. Then, he quoted Abu Hayyan Al-Andalusi as saying: “They call Abdullah Aboud and Muhammad Hammoud.” Until he said: “As if this formula has the name of tadleel as is common in the designation in our time.”

Then the Sheikh of the interrogators punished by saying: “The people of Morocco and Andalusia are characterized by Zaidoun, Hamdun, Fathun, Rahmun, Hasan, Hafsun and Simhun (but they named his women by him. One of the most famous examples of this is the name of the poet, Nizhun bint Al Qala’i, the deceased of Granada, died 550 AH). Such as he said, may God have mercy on him.

But Dr. Ibrahim Al-Samarrai (d. 2001 AH) confirms - in his nice study entitled 'Arab Flags..Social Linguistic Study' - that waw and noun in these names are a sign of miniaturization of the name, he says: "And many of their flags (= Moroccans and Andalusians) minimize with wow and noun in Another name ", adding that this formulation is also present in the Syriac language.

Import and exorcism
and the Arabs - for all of the above - did not dispense with their local names until they imported names from their immediate surroundings, so they named the names of the Persian kings as they called the kings of the Arabs. This is Nashwan Al-Humairi (d. After 573 AH) he sees - in his book 'The Sun of Science and the medicine of the words of Arabs from the words' - That the name "Bustam is not one of the names of the Arabs, but [is the name] a king of the kings of Persia - as they called Qaboos and Dakhtnus (= a female name) - so they broke it with a broken B".

In contemporary Arabic names, many of the names are of Arab origin that were quoted by non-Arabs, and then returned to the Arab countries, influenced by the language of the quotes, in a process that we can call it “whitening of names” compared to “money laundering”, but it is whitening without corruption.

Among the well-known is that the Arabic names are open T, such as: Hekmat, Shokat, Rifaat, Raafat, and others, as these are all tied and bound, but the Turks quoted them, and they opened T as usual, then the days of the Ottoman Turks' rule over the Islamic countries came back to be called by the Arabs, and they remain to this day.

And if the previous examples are of clear origin, some flags have changed until its Arab origin is hidden, and the strangest example of it is the name 'Hayatem', which is well-known in Egypt, so its Arab origin is 'life', but the Turks added to it the ownership of the property to become 'your life', meaning: 'my life', and as it was The Turks do not pronounce H, because the word has turned into this image, then the Arabs have called it after, and its origin has been hidden from them.

One of the strange customs that were prevalent in the Arab countries is that they call the name of the boy or girl outrageous for fear of envy, and the most funny thing I signed on him is what Muhammad Sadiq Zalzala mentioned in his book 'Stories of Colloquial Proverbs' in Iraq, in the story of the proverb: “After you came out of the barn ".

In summary, an earthquake mentioned that a man who was born with a son called him "Muhammad" died, then another son was born to him and he called him "Muhammad" so he died the other, so he fell in his heart and the heart of his wife that people envied them, so they said: We call a nefarious name that despises him in the eyes of people, so no one envies him. Born, they called him: "Zimmal", which is the donkey with the tongue of the people of Iraq, and the surprise was that he lived "zammal" unlike his predecessor, then the world smiled at him, so he sang and married a good and wise woman, but he remained stupid, perhaps his name had a role in it !!