Kashmiri Muslim Names

1. Origin
Short-sighted and fanatic Deva Swami's blunt refusal to take agnostic Renchan into the Brahmanic fold threw open the flood gates for a chain of sauve and sober Islamic missionaries as well as rabid religious zealots. While the missionaries and saints belonging to the new faith put a healing hand on the ailing edifice of Hinduism in Kashmir, the zealous extremists did not hesitate to axe down the strong and obstinate foundations of Brahmanism. New and fresh waves of religious equality changed the whole outward appearance of the Hindu society. And in this process of reconstruction and reformation, the Hindu names became a first casuality. Unlike Christians, Muslims did not 'allow the Hindu names to continue. In fact, the first step in converting a person to the new faith was to give him a new name. Therefore, the age old Sanskrit names were replaced by new and unfamiliar Arabic and Persian names. The smell of Gangetic plains and Himalayan peaks was mingled with the odour of Arabian lands. Persian and Arabic language and literature as well as other Islamic texts, including the Holy Quran became a chief source of names for the re-born Kashmiris. Knowingly or unknowingly Islam has put a greater emphasis on names than the ancient Hindu law-givers. Even a detailed and minute search would not be able to locate a Muslim with a Sanskrit name. With all this emphasis and importance given to names Muslim christening is still a simple, affair. It does not involve the cumbrous procedure and unnecessary details as provided in Hindu sacrament of 'Namakarana'.

2. Personal Names
Lawrence states that on the seventh day, (after the birth of child) which is known as Sundar day, the mother bathes and the child is given its name. The name is. given by the Pir of the family (Pir of the family is relic of Hindu custom of family Guru). He usually gives some name suggested by the month in which the child is born. Thus a boy born in the months of Ramzan, Shaban or Rajab will most likely be called Ramzan, Shaban or Rajab: A boy born in the month in which a great saint died is often named after the saint. Thus Sultan is probably the name of a boy who was born in the month in which the great saint Makhdum Sahib died. The Kram name is of course added to the birth name--e.g., Ramzan Rahtor, Shaban Bhat, Rajab Mir, Sultan lone Girls are never known by their Kram name. Among the more common names of girls may be mentioned, Fazli, Mali, Mihri, Janu, Daulati, Rahmi, Kali, Pristi, Sundri, Zuni (the moon maiden), Mukhti, Farzi, Ashumi. The richer people favour names like Taju, Sitaru, Begam,. and Ashu. The Shias will never call their sons Sultan, Sadik or Umar.

2.1 Sources
The sources of Muslim names, as against the Hindu nomenclature, are limited and few. Besides the language and literature of Persia and Arabia the ninety-nine names of the God, as given below, are stated to be the main sources of the personal names of Muslims. These names are given either in their original form or are slightly modified. But in spoken Kashmiri they are changed beyond recognition. Thus Mohammed becomes Moma, Ahmad becomes Amu and Mohi-ud-Din becomes ATahda,
so on and so forth.
 

2.2 Spoken Names
As pointed out earlier the Muslim personal names change beyond recognition in the spoken language. A few examples are given below. However, the trend has set in not to contract or shorten a particular name in the day-to-day conversation. On the other hand, every effort is made to use the name in its full form in the spoken language also. It is now taken as sign of contempt and disregard towards a person whose name is not spoken in full (i.e., in the same form in which it is written). However, the use of short form of name is still used out of affection. But the liberty of using such names is available to the elder members of the family, nearest relatives or, of course, to the closest friends only. To use the short form of one's personal name as the name of affection is gradually, losing its. ground. A new fashion of coining the affection names is gaining the ground. Most modern names like Pintoo, Bantee, Saba, Boba etc., are being adopted progressively. Moreover, the choice of personal names is not being limited to a few traditional sources. Every effort is being made to coin new and newer, beautiful and charming names. Personal names with a poetic touch are preferred above all. Rarely are now the traditional personal names given to children.
 

3. Surnames
The census report of 1911 states that the Proselytes to Islamism in Kashmir were mostly from the original Hindu population-strangers and foreigners being but few-and this is more patent from the fact that the present Mohammadan population is divided and subdivided in accordance with the distinction observable among their fellow countrymen, though the lapse of years has slightly modified particular caste derivations so as to make them unrecognizable by the light of previous custom. It has come to be recognised as a sort of analogy, that as the trade, habitual occupation of a person, so the peculiar affix to his name, as for instance, Aziz Khar, the 'Khar' referring to the occupation of blacksmith, 'Sobhan Chhan' or carpenter, then again Ramzan Kak-pura from Kakpur, the name of an ancestoral home etc., etc."

Walter R. Lawrence' describes the origin of Kashmiri Kram names an interesting phenomenon. Although the Krams have ceased to have any individuality or distinction, yet to inquire whether the various Krams sprang from a Brahman, Khattri or Vaisya origin. It is supposed by many that Mussalmans of the Pandit,. Kol, But, Aitu, Rishi, Mantu and Ganai Krams are descendants of Brahmans who were forcibly converted to Islam in the fourteenth century. He further states that he tried to trace in the features of the men of those krams. . .but found that the Mussalman of the Pandit Kram is exactly like other Mussalmans.'

4. Sects
Hassan is of the view that converts to Islam maintained their old titles right from the time of Sultans. Even now the quality of defiance is still found in them.

"1. Raina: They belong to two groups. First is the descendant of Brahmans known as Razdan. Second group has descended from the Chandarvanshi Rajput families whose ancestor was Raja Susram Chander. He had come from Nagarkot and held the post of Commander-in-chief and Governor of this State. His descendant Rawan Chandra became a convert to Islam and adopted the Raina as title meaning holder of power. His progeny continued to enjoy a superior position down to the time of Akbar. It is wrong to confuse or mix up the lones with Rainas that is a separate clan.

2. Pandit: They are the original and superior Brahmans of nobility Koul They are the descendants of Dattatri Brahmans.

Communities like Yeto, Manto, Thukar, Parry, Wani, Para, Padar, Turki, Kumbhi, Masala, Sofi etc., were probably the Sudras of Hindu times. History makes no mention of them. Malik Ahmad Yetto, Syyed Mato, Jahangir Padar were the nobles during the time of Sultans. It is said that the Thukars came from Kishtwar. Most of the Muslims believe that Pandit, Koul, Bhat, Yeto, Rishi etc., are originally Brahmans.

3. Ganai: In Kashmiri it means a Munshi. They are the descendents of virtuous and influential Brahmans. Halmat Ganai was a pious man of his time but was compelled to adopt the profession of a butcher. Today his off springs are butchers. Except Dumbs, who are the basest of all tribes, all people consider it shameful to be called Ganai.

4. Rishi: It was not a clan but anybody attending .upon the graves of Rishis for a generation or two came to be called by this name."

Lawrence believes that Magres, Tantres, Dars, Dangars, Rainas, Rahtors, Thakurs and Naiks have sprang from Kashtris, as ancient history mentions that the bearers of these names in Hindu times were a military and war-like people. 'Lone' is generally assigned a Vaisya Origin and the Damars are said to be descendants of Sudras, the lowest of the four Hindu castes.

Lavanyas and Tantarin have been referred to at many places by Kalhana. The Lavanyas played a great pai t in the internal troubles of Hindu Kashmir. They formed an important tribal section of the rural population of ancient Kashmir. Their name survives in present day 'Kram' name of Lone. The surname Lone is now a days a mere name, there being nothing to distinguish those who bear it from other Muslims in regard to custom, occupation, etc. Similarly the name Tantrin survives in the 'Kram'. Tantri, which is borne by a considerable section of the Muslim population of Kashmir. The distinctions of race or caste which may be supposed to have once separated the numerous Krams of agricultural population have long ago disappeared. There is nothing now to distinguish a Tantri family in appearance or custom from any other Muslim of Kashmir. Families claiming Tantrt Kram may be found in most of the towns and villages throughout the valley.

5. Sheikhs
Sheikhs are the original inhabitants of Kashmir having been converted to Islam. This is a large community with many branches. Shaikh is an Arabic word (pl. shuyu- kh). It literally means an old man or men of authority. The term seems to be widely used in South Asia to designate Muslims descended from Hindu converts.

"In Kashmir 'the census of 1891' does not show the divisions into which the Mussalmans of the valley fall, but it may be stated that the great mass of the village people come under the head Sheikh and are the descendants of the original Hindus. Hassan also confirms that Sheikhs are the descendants of original inhabitants of Kashmir. Madan believes that Sheikhs settled in urban areas may have descended from the immigrants. Hassan quotes Lawrence having given their clan as Kukikhel (off shoot of Afridis), Yusaf Zai and Jogo Khalbri (Khatak) Khaibaris or Afridis reside in Drangahama. They have maintained the tradition of their clan and speak in Pashtu idiom. They carry the sword and dagger with them. Yusuf Zais live in Hamal. . They are settled in the villages of Beru. Maharaja Gulab Singh settled some of them for safeguard of his boundaries. The Machhipora Afghans got mixed up with the local population as a result of their matrimonial alliances."

Madan states that "not many Sheikh use that appellation with their names. It is more common to use other types of family names. One of the most widely prevalent, of such names among Kashmiri Muslims is Bhat, which, is, of course, the same as Bhatta, and obviously bears testimony to the fact of conversion."

Of course it must be expected that a certain proportion of the resident Mohammaden population comprises of families whose progenitors or common ancestors had been foreigners, and although, as already observed these are remarkably few, it is significant that they are upto the present even known as 'Bahar Se Aye Hue' or foreigners.

6. Syyeds
To quote Hassan the Syyidis came to Kashmir during the time of Sultans either on account of the turmoil created by Timur's invasions or through the enticement of the local Sultans. They are regarded the  most respected class owning  to their descent from the Prophet. They have maintained their identity by continuing the profession of 'Pir Muridi'. In the past, anybody who would adopt a different trade or profession would no longer claim to be a Sayed. But nowadays almost all the Sayeds have opted for secular jobs and hold very attractive and lucrative administrative posts.. Hassan located eight categories of Sayeds of superior rank: and position. They are (1) Qadiri (2) Nagashbandi (3) Andrabi (4) Mantaqi (5) Dehbidt (6) Dawariki (7) Hamdani (8) Other Syyids who are the follower of the Syyids who had settled down in Kashmir. Some of them. attend to. farming also. Census report of 1911 states that the titular nomenclature of the Syyed is 'Mir' and curiously enough the epithet 'Mir' changes its significance just as it is used either as an affix or prefix: to the name of a Syyed. A Syyed's position whether he is a priest or a layman, is determined according the word 'Mir' standing before or after his name. They are, further subdivided in the following classes viz., those (a), who practise 'Pirmuridi' the spiritual intution to disciples and  b) who have taken to agriculture.

7. Mughals
They came to Kashmir, during the rule of Sultans,. from Khurasan and Turkistan, and settled permanently here. They are not a numerous body in Kashmir. They have lost all the traces of their descent by intermarrying with the ordinary Muslims of Kashmir. Their surnames are Mir, Beg, Bandi, Bach and Ashai.

Mir: This is a corrupted form of Mirxa (Mir plus: Zada). The title Mir was common among the Syyids, and Mughals. According to Hassan the Syyeds prefix the word 'Mir' to their names e.g., Mir Mubarak and Mir Maqbool, whereas the Mughals use it as suffix to their names. (viz., Aziz Mir, Gaffar Mir etc.) However, out of respect and reverence some Mughals would be called Mir as prefix, like Mir Ghulam Qadir. However Mr. Lawrence gives us another version of the 'Mir' as a surname. He says, "Mir is the Kram name of the Sayads. While he retains his saintly profession the Mir is prefixed to his name".

8. Beg: It is a Turki word meaning the elder brother like Kakh. During the rule of Sultans and Mughals, some Mughals of the Beg group settled down in the valley. They were men of rank and position. However, their nobility has  waned and today their descendants are seen in ordinary and even mean professions and mundane services.

9. Ashai: They are reported to have come to the valley during the time of Sultans. They came from a village called Ishavar.

10. Banday: They came here during the rule Chugtai Mugals and settled down permanently in the valley. They are reported to have been of men of wealth and power. They founded an estate (Jagir) in the village of Bandipora and were, thus, known as Bande.

11. Bachh: Their ancestors are reported to have come, to make the valley of Kashmir their permanent home, from Turkistan. They found an estate (Jagir) at Bachhapora (a suburb of Srinagar ciry) were named as Bachh.

12. Gann: It is a very derogatory term in Kashmiri. But the Mughals of this group are reported to have come from a village called Gorgan in Iran, and this word has been corrupted into Gan.

13. Kanth: Their ancestor was one Khwaja Hussain Kabili. He was an engineer during Akbars time and was entrusted with the construction of the fort of Nagar Nagar, which was inspected by the emperor in person and along other things he gave the Khwaja the prize of a necklace (Kantha). Hence he and his descendants came to be known as Kanth.

14. Pathans: The Pathans are more numerous than the Mughals and are chiefly to be seen in Uttarmachhipora Tchsil, reports Mr Lawrence. They settled down in Kashmir during the Afghan rule. They are always given the title of Khan. The title of Khan has now no validity because the Domb, Hanjis as well as Snuff sellers have adopted the title of Khan. Another title used by Pathans is Khaibari. Lawrence is quoted by Hassan to have classified the Pathans with Sheikhs. He describes them as off shoots of Afridis.

15. Shaikh: They are the original inhabitants of Kashmir and have been discussed in detail elsewhere (See Sec. E-5). Following are the subdivisions of this community.

16. Pirzada: It is highly respected class of Sheikhs. They are reported to be the descendants of Brahmana converts. Eliot has rightly remarked that the guiding principle of the Brahmanas has always been not so much that they have a particular creed to enforce, as that whatever the creed of India, they must be its ministers. Naturally after conversion they attended to the worshipping and religious affairs and guided their followers. To this day, their descendants are considered virtuous and respected for their religious knowledge and leadership. Nowadays they have ceased to have any authority over religious places. They are knitted with Syyeds through matrimonial alliances. They are now more and more opting for other secular jobs and are sharing the highest offices of the State administration.

17. Baba: Hassan is of the view that it is not a clan but a title given to one who performs deeds of virtue. Even Pirzadas are sometimes called Baba or Shah. But the Kram name Shah has been used by a clan of beggars who held several villages. They used to work as agriculturists during the summer and would beg during the winter. But with the changed times. they have emerged as a very successful business community and have amassed large wealth and property. There is a village known as Faqir Nambal in Anantnag District of South Kashmir. Consequently Shah has become a very common surname which can be assumed by anybody, whether or not he has a claim to any spiritual or temporal powers.

18. Mulla or Maulvi: It is a title given to those indulging in written or unwritten sciences. There were many illustrious families of Maulvis who kept the torch of learning burning. Hassan mentions the name of Maulvi Abdul Khair as an illustrious scholar. However, there are other categories of Mullas, Commonly known as Mala. They have, says Lawrence, fallen in social position. . .Many Dums and Hanji's have adopted the Kram name of Mal, but the Hanjis regard the name as corruption of the Punjabi word for boatman (Mallah). Hassan has divided the Malas into the following four categories: (i) Mulla of the Mosque mostly residing in the city or village, doing Imamat, living on alms and delivering lessons to the children; (2) Second category of Malas is that of grave digger who burry the dead. They are known as Gorkhan; (3) In the third category fall those Malas who give a bath to the dead before their burial. They are called Sharngari; (4) and final category of Malas is those sons of agriculturists who have permanently adopted tilling as their profession.

19. Chak and Malik: They were the nobles of highest power. The Chaks are said to be the descendants of Lankar Chak hailing from Dardistan. During the Sultans they assumed the highest power and ultimately founded a Chak dynasty. Yousuf Shah Chak was the last ruler of this dynasty.

Malik was, on the other hand, a title conferred by the Kings. The Sultans gave this title to many Jagirdars, Army Officers and other position holders. The protectors of passes to India and Turkistan were also given this title. There are many Muslim families of this surname.Many lowly families also have adopted this Kram now.

20. Artisans: Hassan has divided them into two groups. The first being of artisans like carpenter, masson, blacksmith, potter, butcher, dyer, washerman, and milk-man etc. They have been classed in between as regards the virtue and vice. The second group consists of Dombas, Galvans, Hanjis, Chopans, etc. They have been described as the basest of the people and masters of mischief and misdoings.

21. Domba: They existed as a caste in the Hindu Kashmir. Raja Pravarsen is reported to have engaged Dombs, Chandals, Malechas, Sansis, (Chhenchhiwattal) and Meghs as the carriers of messages at the time of his occupation of Hindustan. After the campaign was over, they were employed to look after the cattle. During the Sikh rule loss of a cattle by theft was to be compensated by the Domba of the locality. They have now got in the Muslim mainstream and have adopted attractive and honourable 'Krams.' During the Dogra rule they performed the duty of a Chowkidar, a revenue carrier and an official messenger. Hassan has described them supreme in deceit and shamelessness. Trafficking in woman and prostitution was their main vocation.

22. Hanji: They are classified into three subgroups. Hassan described them as proverbial in baseness, ill tempered, cruel and unparalleled in deceit, fraud and trickery. Group one is of Bachha Hanjis who carried corn and firewood in their big boats to the city. They are not as shameless as other two groups. The second group is those of fishermen. They are considered more base and crude. Third group is formed by the Donga Hanjis. Hassan describes them, "the most mean, shameless and ill tempered. Day and night their tongues vomit out filth. Trafficking in women is common among them. They are not ashamed of offering their daughters and wives. For their vices the Dombas and, Hanjis of. Kashmir, are known the world over." We cannot dispute with the observations of the learned historian of Kashmir but the present state .of the Hanji's does not provide us with any kind of dark picture of their character. They are now the most respectable class of citizens and have amassed great wealth and property. The ever-progressing tourist industry has changed them beyond recognition and have been socially as well as morally elivated.

23. Galvan: It is almost an extinct community. 'They used to rear and steal the horses. Colonel Mian Singh punished them for stealing of  horses by cutting their noses and ears. Gulab Singh imprisoned them for a long time.

24. Chopan: They rear the cattle in upper pastures. In theft and fraud they used to be the partners of Galvans and entered into matrimonial alliances with them.

25. Bhagat: They are professional dancers and entertain people by music and dance. Hassan states that they do not consider the Homo-sexuality a vice.

26. Kanjar: It is not a caste but one who resorts to this profession is called as such.

27. Paradooz: They came from the Punjab and settled down here. In the time of Sultans they got converted to Islam.

28. Chuhur: They are the descendants of Bambas from Punjab. Although converted but still they eat Jatka.

29. Saiydmakar: They are fradulent people of lowly birth but pretend to be the genuine Syyeds. They generally beg from door to door.

30. Wattal: "They are subdivided into Mochewattal and Shupwattal. They are Muslims by religion. But the Shupwattals had the custom of eating the corpses of the animals and have faith in their 'Pir', 'Lall Beg' and have some customs different from the Sunni Muslims. But, nevertheless, they declare themselves to be Muslims. Mochee Wattals are almost strict Muslims following the same customs as are followed by the Zamindars."

8 Zat
5. Zat: All kinds of surnames in Kashmir are called either Kram or Zat. Dr. Madan writing about the Zat says, the important question is what does Zat denote? Apparently it points to birth, as does the well-known word Jati elsewhere among the Hindus. The Kashmiris use the word Zat in a broader sense, however, to connote essence or inherent nature. Bad-Zat is a term of abuse and is used to condemn an evil-natured person rather than to refer to lowly birth, which would seem to be the primary meaning in the original Arabic-Persian. Similarly, Kashmiri Muslims refer to God as Zat-i-Pak, the one whose nature is pure. Zat is also used in classifying breeds of cattle or varieties of inanimate objects, such as paddy or timber. Gould mentions a similar use of the term Jati among villagers in eastern Uttar Pradesh. 'One also srpeaks of Jatis of. ..animals. . .of botanical objects, etc'.
Eglar is quoted to report from the Punjab in Pakistan "When a mature person is asked about his Zat, which means caste and alto identity, he is most likely to answer: 'what identity can a human being have? The only one who has an identity is the Almighty. . .I am a carpenter (or Zamindar, or barber, or this or that) by occupation'".

Professor Gascoigne states that an interesting use of the word Zat appears to have been made in Mughar administration, a mansabdar, or noble, was accorded a double rank. The Zat rank, so called, apparently gave recognition to an individual's social status, and his salary was determined in terms of it.

When used as a part of a person's name, Zat has the narrower meaning of either birth (e.g., Syyid, Shaikh) or hereditary occupation (e.g., Khar, Navid, Gurr). It does not, however, necessarily indicate a persons actual source of livelihood: a family of any occupational category may have enough land not to want to exercise their traditional calling, or, a particular individual may choose to enter a new occupation. These facts are ascertained by inquiring about Kar, a general term for work or occupation, or about Kasab, skills. Barth has recorded an identical use of these two terms among the Swat Pathans,. who, however, use quom for caste status." It may be noted, however that people rarely move from one skilled or specialist occupation to another, though agriculture is. deemed to be open to all. Agriculturists are called. Zamindar (Greesie) and non-agriculturists artisan groups are designated Nangar literally those in search of bread."

6. Change of Surname: Both Hassan and Lawrence as well as other prominent writers have looked down upon the process of changing ones Kram name. It's contemptuous tone becomes more audible when they refer to the so-called low caste arid base people adopting the so-called honourable and exalted surnames. To quote Lawrence the men of low occupations are arrogating high sounding names. Thus of late years Dums of Kashmir have steadily assumed the Kram of Ganai,. to the annoyance of original Ganais. To make matters. worse, the gardeners and butchers have also taken a fancy to the Kram name Ganai. The boatmen of Kashmir have seized on the name of Dar as a patent or respectability, and Musalmans of other Krams are now annoying the Ganais and the Dar's by asserting that they were originally Dums and boatmen... The barbers of the valley do not aim so high as the butchers and boatmen, and have contented themselves with appropriating the Kram of Thakur; but there is nothing to prevent Abdullah, the Dum, calling himself Abdullah Pandit if he choose. At first people would laugh, but after a time if Abdullah Pandit prospered, his descendants would exhibit a lengthy pedigree table tracing their family back to one of the petty Rajas, Lord of three villages and possessor of a fort, the ruins of which still stand in Abdullah Pandits village.

7. Determination of Nobility: Hassan has expressed his anxiety over the loss of nobility in Kashmir due to a number of reasons. He points out that the determination of nobility, due to unscrupulous stealing of others Kram, as well as earning of wealth and property by low caste people, has been rendered a difficult job. He states that Kashmiri Muslims do not pay full attention to the preservation of their heredity records with the result with the passage of time and under various circumstances their lineage becomes corrupt and that meanness is converted into nobility. A few reasons may be ascribed to it. In the first place, anybody whose family is able to attain material prosperity for a couple of generations is accepted as a noble family. If under changing circumstances one loses his material status so as to become poor and destitute he is considered a mean and a lowly person. It; therefore, may be said that the nobility in Kashmir has the meaning in terms of material possessions and baseness is directly related with poverty and affliction. This phenomenon of riches and poverty, however, is not peculiar to Kashmir only. It is, as a matter of fact, free from the bondages of space and time. Hundreds of years passed when Bharathari, a celebrated Sanskrit poet, echoed the same sentiments in a poetic language, as Hassan has done. He said:

Secondly, any body adopting artisanship, as the means of livelihood, like carpentary, massonry, weaving etc., would forthwith lose his nobility. Anybody engaging himself in literary persuits would naturally come under the category of nobles.

Thirdly, some lowly groups of people like Dombs and Hanjis would adopt surreptitiously titles like .Syyeds, Ganai, Sheikh, etc., so as to be taken among nobles after one or two generations.

Fourthly, in olden days, the wits in Kashmir conferred upon some people such titles and appendages as would mean to be little or satire them, which in Kashmiri means Rechh (nickname). Nobody would be left without a nickname, drawn from wild animals, birds, reptiles, insects or virtues and vices of the persons. In this way a nickname persisted in a certain clan or family permanently, effecting the original and the real surname. This has made it difficult to determine the nobility or baseness of the people of Kashmir. However, in villages the clan and tribe names continue to be intact.

Fifthly, some people have made themselves known by the locality they dwelt in. Such names include Pakhlival, Kawosa, Ishbari, etc.

Sixthly, a dwindling fortune has compelled many a Syyids to take up to the tilling of land as their profession and lost their titles. They also entered into matrimonial aliances with the Zamindars. This is how the identification of real castes has become a difficult job in Kashmir.

8. Fatwa: Stealing and clandestine borrowing of surnames has been viewed seriously by the Ulma and the religious leaders of Muslims. Srinagar Times of 18.8.1979 published a religious verdict on the stealing of surnames. It reads as follows, "It appears a child's play to steal a surname. To prevent this malpractice the 'Fatwa' (verdict) of (i) Sadar Mufti Jallaluddin which is based on the Holy Quran, Hadis and tradition is reproduced here in excerpts from the 'Nasab Ka Jalat Intisab'. A person who has messed up his surname with that of some one else has denied his real parentage. In other words, he has since the time of the change of surname illegitimised his birth and effected a break with his ancestory. (ii) The greatest jurist of Islam Hazrat Umar Faroq who taught the world the niceties of law has declared the stealer of surname as an infidel and, has, therefore, rejected his evidence. Hazrat Faroq Adil has observed that one who has given a false evidence or whose surname is doubtful deserves the severest punishment. He has further remarked that one whose surname has become doubtful as a result of not his own actions but those of some one else must receive highest social punishment. Contrarywise that ill-fated man who is personally responsible for obliteration of his surname is the criminal and sinner of highest degree. (iii) The punishment for changing the surname according to the prophet is the fire of hell. He has declared that the stealer of surname deserves Allah's condemnation. (iv) Islam regards strict adherence to one's 'Zat and Nasal' (race and surname), family and tribe absolutely right in the eyes of God and deviation from any of these has been severely rejected..."