The goal of this paper is to examine some potential issues regarding the onomastic element of the kuniya and the Qur'anic text, starting with the study of the classical Arabic person's name. It is commonly known that this is made up of the particles ’ab and’umm which have dual meanings: they can refer to a father or mother as well as the possessor of a particular attribute (positive or negative). The possessive particle ḏū/ḏāt, which was initially associated with the meaning of location (home, residence) in Arabic variants of Ḥiǧāz. The particle was used to create kuniya with names of pagan deities serving the same purposes as ’ab or ’umm. Ibn al-’Aṯīr considered the toponymic dhū kuniya at the same level as other kunà (e.g. dhāt al-qurūn for the bilād al-Šām). However, its use came to flow into the laqab bearing both simple and symbolic meanings that follow the formula: dhū + dual name (e.g. dhū al-kitābatayn, dhū al-nūrayn). These are also present in the Qur’an in the examples of dhū al-qarnayn (Q al-kahf 18: 83-86-94) and dhū al-nūn (Q al-’anbiyā’ 21: 87). The ’ab kuniya appears only once in Q al-masad 111: 1. From several tafāsīr it is then noted that the name of Abū lahab, the Prophet's uncle, was ‘Abd al-‘Uzzà bin ‘Abd Al-Muṭṭalib Abū ‘Utayba (e.g., Ibn Kaṯīr, Qurṭubī, Ṭabarī, Baġawī, Ibn ‘Abbās). The former expresses a parental father-child bond, while the latter expresses a specific characteristic possessed by the individual. Ibn ‘Abbās himself indicates the origins of this kuniya in pre-Islamic times where the term lahab “flame, blaze” is referred to his beauty and the brightness of his face (’išrāq waǧh-hi). Conversely, in the qur’anic text the flame is closer to that of hellfire than to aesthetic beauty as Abū Lahab becomes a paradigmatic example of the strongest hostility towards the Prophet and Islam. Another indirect example is when Allah spoke to Musà and his brother explaining them how to talk with the Pharaoh in Q ṭa-ha 20: 44 (fa-qūlā la-hu, qawlan layyinan…). Several tāfsīr (e.g., al-Ǧāḥiẓ, Ibn Kaṯīr, Qurṭubī, Ṭabarī) reported that qawlan layyinan means “to call him by using its kuniya”: Abū al-‘Abbas or Abū al-Walīd or Abū Murra. The latter again symbolizing the onomastic connection with the example of enmity.