Uttering Names of Deities and other Sheimos of Avoda Zara

Question:

I read your article discussing the prohibition against uttering the names of idols (“shem elilim”) and the allowances to do so when:

1. the idol is no longer worshipped, or
2. the name does not denote a deity (i.e., it is a common personal name or a regular term in a language that later became associated with idolatry).

Practically, may one verbalize names associated with various religions—such as Christ/Jesus, Buddha, Muhammad, Allah, Krishna, and similar—without transgressing the prohibition?

Answer:

As correctly noted, the permissibility of verbalizing names associated with other religions depends primarily on two halachic considerations:

1. Whether the name presently denotes a deity that is worshipped as a god, and
2. Whether the linguistic origin and semantic root of the name itself is inherently a term of divinity.

In addition to these technical factors, the minhag of Klal Yisrael also plays a significant role in determining what we do or do not say in practice.

Below is a breakdown of the major examples you listed:

1. “Allah”

The term Allah simply means “God” in Arabic. It is not the name of an idol, but a generic designation for the Creator—used by Arabic‑speaking Jews for centuries. Accordingly, it is fully permitted to say. Indeed, many authorities note that the word bears a level of sanctity comparable to other non‑Hebrew names of God and therefore should not be uttered in vain.

2. “Krishna”

Based on available research and common knowledge, Krishna is a Hindu deity actively worshipped to this day in several Hindu traditions. Now, the term Krishna in classical Sanskrit originally meant ‘black’ or ‘dark,’ which can lend argument to its permissibility of recital. Although the word may still be encountered in literary contexts, in modern usage it predominantly refers to the Hindu deity Krishna. As this deity continues to be actively worshipped, it is generally recommended to refrain from using the term in non-religious contexts.

3. “Muhammad”

Muhammad is not considered a deity in Islam; he is viewed as a prophet. His name carries no connotation of divinity and therefore there is no prohibition whatsoever against saying it.
That said, it should be used in a neutral manner—mentioned as “Muhammad,” not with expressions of reverence inappropriate for Jews.

4. “Jesus” / “Christ”

From a strict letter‑of‑the‑law standpoint, one could argue that these names do not fall under shem elilim:

• “Jesus” is simply a personal name;
• “Christ” is a descriptive title meaning “anointed.”

Neither term originated as the name of a deity.
However, the universal Jewish custom for many centuries has been to avoid pronouncing these names due to their strong association, in practice, with avodah zarah. Jewish communities worldwide have long treated these names with exceptional stringency and substituted alternative forms. Therefore, although there may be room for leniency technically, minhag Yisrael is to refrain from saying them.

5. “Buddha”

The term “Buddha” literally means “the enlightened one” and refers historically to a human being. While Buddhism in some forms contains elements of veneration, the figure of the Buddha is not considered a deity in many branches. Accordingly, mentioning “Buddha” is generally permitted, as it denotes an individual rather than a divine being.

Conclusion

In summary, the permissibility of uttering names connected to other religions depends on:

• whether the name is inherently divine,
• whether it refers to a being worshipped as a god today, and
• the longstanding customs of the Jewish people.

Sources:

See Here: https://shulchanaruchharav.com/mentioning-the-name-of-idols-and-foreign-deities/