IS WALIMAH ALLOWED FOR NAMING CEREMONY (AQIDAH ) OF NEWLY
BORN BABY
WIDELY PRACTICED BY GROUP OF WOMEN
ASSEMBLED BY MALLAM ABBA
ABANA, KUBWA, ABUJA, NIGERIA
https://web.facebook.com/abba.abana
TO BE DELIVERED ON SATURDAY, 29TH APRIL 2017 CE
AND 2ND SHABAN 1438 AH
Bismillah Walhamdulillah
Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi
Wa-Barakatuhu. Amma ba’d.
Praise be to Allaah; we seek His help and His forgiveness. We seek
refuge with Allaah from the evil of our own souls and from our bad deeds.
Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves
astray, no one can guide. I bear witness that there is no god but Allaah, and I bear
witness that Muhammad (Sal Allahu Alaihi Wa Sallam) is His slave and Messenger.
Assalamu Alaikum.
1.0 PREAMBLE/INTRODUCTION
Our Nigerian set up of many customs
and norms within Muslim areas, we have naming ceremony celebrations for or
against Sharia.
Question; is Walimah allowed
for Aqidah widely practiced by group of women on one part and men on other?
They are not mixing together! Walimah feast after married couple is Sunnah but
are women also given status for their separate Walimah on the wedding feast?
Authentic traditions and Sharia
allowed simple Walimah for nikaah for men; but Sharia has not given Walimah for
women for both aqeedah and nikah feast. If you (reader) have any authentic
traditions, kindly present and bring forward. If not available in the Sunnah;
where did custom of the people get such authority thereof? Are their women over
powering them on worshipping Allah in preference to their traditional customs?
Be productive and proactive that Men as head of family and husband; you are
liable to answer Allah alone on the conduct of your wives/women gathering
together for Walimah feast by providing them funds since you have the
control/power to stop. Our advices; wake up to know the Sunnah from scholars of
the Deen as after your death on the Day of Judgment, you will answer all
actions. Whatever we want to practice, it is more contempt or disapproval to
practice it in accordance to the understanding and the practice of
Salaf. Going back to the earlier generation, the Sahaba never gathered nor
their wives to celebrate Walimah for Aqiqah neither do their families gathered
for walimatul nikaah.
1.1 PURPOSE OF WALIMA OR WALĪMATUN-NIKĀI
(WEDDING WALEEMAH)
The Waleemah feast is
Sunnah and not a compulsory act. If it is left out, no sin will be incurred. It
is a misconception to think that a Waleemah has to be a lavish feast, with many
people invited. Two or three people can be invited with the intention of Waleemah
and something simple is served, e.g. a few glasses of milk, or tea and
biscuits, etc. Issues such as venue, amount or types of food are immaterial. We
advise the boy gives a simple Waleemah by inviting Muslim friends and members
of the girls family. Waleemah should only be done within the first two days
after Nikah, and not thereafter. It is not necessary that the husband and wife
have a physical relation for the Waleemah to be valid. Spending a few moments
in privacy will suffice, whether there was intimacy or not.
Having
known the meaning of walīmatun-Nikāi and
the significance of celebrating it; after a marriage has been contracted, the
expectation of the couple, the family and of course the well-wishers that
witnessed the occasion will be to have children. And when such favour is
granted, it calls for celebration and giving of names – ‘Aqīqah and all other things that are
attached to it follow suit.
Al-Bayhaqi included this hadeeth under the
heading: Chapter: The time of the waleemah. Ibn Battaal said: The waleemah
(wedding feast) is obligatory, according to one’s means. There is no minimum
number of people that must be invited.
Sayyiduna Anas ibn Malik (Allah be pleased with him) narrates that the
Messenger of Allah (Allah bless him & give him peace) saw a yellow mark on
Abdur Rahman ibn Awf (Allah be pleased with) and said: “What’s this?” He
replied: “I have married a woman with the dowry being gold to the weight of a
date-stone.” The Messenger of Allah (Allah bless him & give him peace)
said: “May Allah bless you (in your marriage), perform a Walima, even if it is
only with a goat.” (Sahih al-Bukhari,no. 4872).
1.2 ACCEPTING A WALIMA INVITATION
However, the
majority of the scholars (jumhur) are of the opinion that Walima is a meal that
is prepared after the marriage has been consummated. This was the practice of
the Messenger of Allah (Allah bless him & give him peace), as explicitly
mentioned in one narration.
Sayyiduna Abu Huraira (Allah be pleased with him) states: “The worst food is
that of a wedding banquet (walima) to which only the rich are invited whilst
the poor are not invited. And he who refuses an invitation (to a banquet)
disobeys Allah and His Messenger (Allah bless him & give him peace).”
(Sahih al-Bukhari, no. 4882). It is stated in al-Fatawa al-Hindiyya: “It is
recommended to invite neighbours, relatives and friends.” (5/343).
Thus, one should invite family-members, relatives, friends, associates,
scholars and pious people and others. It is wrong to invite only rich people or
those who are regarded to be from the upper-class.
Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) narrates that the
Messenger of Allah (Allah bless him & give him peace) said: “If one of you
is invited to a wedding banquet (walima), then he must accept the invitation.”
(Sahih al-Bukhari, no. 4878).
1.3 SIMPLICITY OF NIKA WALEEMAH
It should be remembered that, the simpler the Walima (and the marriage ceremony
as a whole) is kept, the better it will be. At times, people spend Millions, thousands
upon thousands in feeding people, renting Hotel Banquet, a sum which can be
used for other indispensable needs of the Muslims. And if the intention behind
spending such an amount is to show-off, then this will be regarded a grave sin.
Sayyida A’isha (Allah be pleased with her) narrates that the Messenger of Allah
(Allah bless him & give him peace) said: “The most blessed marriage (nikah)
is the one with the least expenses.” (al-Bayhaqi in his Shu’ab al-Iman &
Mishkat al-Masabih). Refer to website http://www.central-mosque.com/fiqh/walima.htm
2.0
OVERVIEW OF NAMING CEREMONY IN NIGERIAN VILLAGES AND SOCIETIES:
A question was put across to scholars for authentic answers and
received the following:
1) Are Public
announcement of the birth of child through media, invitation letters, WhatsApp,
text messages, Facebook etc. allowed for naming ceremonies?
2) Doesn't violates
the sanctity of the innocent baby, exposing him/her at this early age to possibility
of an 'evil eye'
3) Is it
against the Sunnah of the prophet (S.A.W) announcing that you have a newborn?
4) Is it an
innovated habit
5) Is it that
we inherited from our Christian friends and now we are befitting!
6) Does
Sunnah allows only to announce in the Masjid during Fajr; where people are sure
it is a gathering of true servants of Allah, so that they pray and offer their
blessings to the child.
7) Is
Walimah allowed for Aqidah widely practiced by group of women
8) Is
Walimah feast after married couple is allowed for group of women? Etc.
2.1
RESPONSES FROM SCHOLARS (ULAMAS) BASED ON QUESTIONS PUT TO THEM
Sunnah only asks us to announce Nikah so that it doesn't remain secret. Have
not read about publicly announcing 'Aqeeqah. But the general juristic rule is
that whatever the Shari'ah is silent upon, then no Muslim should restrain
himself or cramp down on others about it because Allah's mercy accommodates
both visions. Holy Quran chapter 19 V.64 says: "..your Lord is never forgetful".
However, the Almighty Allah knows best.
Another Ulama, ‘’And most importantly, I don't have any evidence for or against
the habit.’’
To him announcement of the arrival by whatever means is not prohibited.
The
masjid was used then as it serves as a meeting point for the early morning
prayers and also more devoted members are expected before going for daily
business. The hukm.....deduction from the Fajr announcement is for a wider
spread of the news of the arrival of a new member and may which the social
media are doing.....wallahu a'lamu.
On the evil eye.....the needed prayers offered suffices and also we leave all
to Allah, ‘’Wa llahu ya'simuka minna nnaas.’’ Some pointed out that they read
several books and never come across where it is declared being against the
sunnah to announce the arrival of the baby.
The publicity is in two folds.
1) The announcement to family
members far and near, friends and well-wishers. Which is okay?
2) Invitation to elaborate
celebrations outside the legal means of the parents needs for corrections.
3.0 ‘AQĪQAH
- NAMING CEREMONY OF NEWLY
BORN BABY IN ISLAM
(i) What is ‘Aqīqah in
Islam? (ii) Describe the process of ‘Aqīqah in Islam
(iii) Discuss the significance of the
rites of ‘Aqīqah in Islam.
We shall discuss about naming ceremony
(‘Aqīqah), its
meaning and significance. ‘Aqīqah is an emphatic Sunnah in Islam. According to Sayid Sabiq
(:198) it is a term used for the animal to be slaughtered for the sake of a
newborn baby in Islam. However, in the current usage ‘Aqīqah is a
term used to describe the rites performed for a newly born baby in Islam. ‘Aqeeqah refers
to the sacrifice that is offered on behalf of the newborn on the seventh day
after birth. ‘Aqeeqah was known among the Arabs during the Jaahiliyyah.
Al-Maawardi said: ‘Aqeeqah refers to a sheep that is slaughtered on the
occasion of the birth; it was a custom practised by the Arabs before
Islam. Al-Haawi al-Kabeer, 15/126
3.1 HADITH AND SUNNAH ON AQEEDAH
There are saheeh ahaadeeth from the Prophet
(peace and blessings of Allaah be upon him) which prove that ‘aqeeqah is
prescribed in Islam, such as the following:
1 – It was narrated that Buraydah (may Allaah
be pleased with him) said: During the Jaahiliyyah, if a boy was born to one of
us, we would slaughter a sheep and smear his head with its blood. When Allaah
brought Islam, we would slaughter a sheep and shave (the child’s) head and
smear it with saffron. Narrated by Abu Dawood, 2843; classed as saheeh by
Shaykh al-Albaani in Saheeh Abi Dawood. Saffron is a type of
perfume.
2 – It was narrated from Salmaan ibn ‘Aamir
(may Allaah be pleased with him) that the Prophet (peace and blessings of
Allaah be upon him) said: “For a boy there should be ‘aqeeqah so shed blood for
him and remove the dirt from him.” Narrated by al-Bukhaari, 5154. It is
prescribed to slaughter two sheep for a newborn boy and one sheep for a girl,
as is indicated by the saheeh evidence, such as the following:
1 – It was narrated from Umm Karaz that she
asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about
‘aqeeqah, and he said: “For a boy, two sheep, and for a female one sheep, and
it does not matter if it is male or female.” Narrated by al-Tirmidhi,
1516, who said this is a saheeh hasan hadeeth; and by al-Nasaa’i, 4217; classed
as saheeh by Shaykh al-Albaani in Irwa’ al-Ghaleel, 4/391
2 – It was narrated from ‘Aa’ishah (may
Allaah be pleased with her) that the Messenger of Allaah (peace and blessings
of Allaah be upon him) commanded them (to slaughter) two sheep of similar type
for a boy and one sheep for a girl. Narrated by al-Tirmidhi, 1513, who
said it is hasan saheeh; classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi. These ahaadeeth clearly show that there is a difference
between male and female with regard to ‘aqeeqah.
Allaah, may He be glorified and exalted, has
favoured the male over the female, as He says (interpretation of the
meaning): “And the male is not like the female”[Holy Quran Chapter Aal
‘Imraan 3:36]
This differentiation is reflected in Islamic
rulings, whereby the male is regarded as equivalent to two females in terms of
testimony, inheritance and blood money (diyah), and ‘aqeeqah also comes under
these rulings. End quote. Zaad al-Ma’aad, 2/331
3.2 TIME OF OFFERING AQEEDAH
The best time for offering the ‘aqeeqah is
seven days after birth, because the Prophet (peace and blessings of Allaah be
upon him) said: “Every child is held in pledge for his ‘aqeeqah, which should
be slaughtered on his behalf on the seventh day, and he should be shaved and
given his name.” Narrated by Abu Dawood, 2838; classed as saheeh by Shaykh
al-Albaani in Saheeh Abi Dawood.
If it is delayed until after the seventh day,
there is no sin, and it should be offered when the Muslim is able to do
that.
It is as if he was referring to the story of
the marriage of Zaynab bint Jahsh, because Anas said: When the day dawned, the
Prophet (blessings and peace of Allah be upon him) was a bridegroom to Zaynab,
and he invited the people (to a meal).
4.0 THE
CONCEPT AND OBSERVATION OF ‘AQĪQAH IN ISLAM
The tahnīk, the rubbing
of a softened date palm upon the palate accompanied with prayer should be done
for the baby. This should be the first food that enters into his throat.
The shaving of the baby’s head on the
seventh day and the weighing of the hair shaved is another part of the rites.
The hair should be weighed and the measure should be given as Sadaqah in
monetarily term. The hair shaved should be buried in the earth or be kept at
any place.
Slaughtering of animal, be it goat,
sheep, cow, camel etc, is done on the seventh day.
It is a get-together celebration and
the public announcement of the newly born baby’s name. The slaughtered animal
should be fried and shared and where possible it could be accompanied with food
such as, rice, beans etc. However, provision of food is not a pre-requisite for
‘Aqīqah.
The circumcision, that is the surgical
removal of the skin surrounding the head of the penis and the skin dangling
about the vagina, is done in order to allow for cleanliness of the body. The
aforementioned processes are the practices of the Prophet (Sal Allahu Alaihi Wa
Sallam) and that of the salaf i.e generations who followed the
Prophet.
4.1 STEP-BY-STEP
PROCEDURES
There are some procedures for the
observance of the ‘Aqīqah in Islam. The procedures are as
follows:
(a) Adhān & Iqāmah:
The first of the practice which the newborn baby should be greeted with
according to the Sunnah of the Prophet (Sal Allahu Alaihi Wa Sallam) is the
expression of the call to prayer (Adhān) into the ear of the
baby. The Adhān should be made immediately after the birth of the
baby. In fact, the Adhān should be said into the right ear while Iqāmah
is said into the left ear. The essence of this is that at first moments
of the life of this baby, the Kalimat Tawhīd i.e word of
testimony is what first comes to his hearing. The Adhān and Iqāmah
should be done in a low voice, not loud so as not to cause harm to the
baby’s auditory organ.
(b) Tahnīk: This is
another practice of Islam expressly approved by the Prophet (Sal Allahu Alaihi
Wa Sallam). At the first moment of the baby’s life, he is expected to be fed
with date
palm before any other types of food enters his stomach. The child
should be taken to a pious Muslim leader with sound belief who will do the Tahnīk
and pray for the newborn baby. The following hadith was reported in
Bukhari in relation to the practice of Tahnīk “Asma bint Abi Bakr
as – Siddīq was pregnant for Abdullah b. Jubayr. She said we left for Hijrah
while I was heavy and I got to Madinah and put to bed in Quba.
Thereafter, I took the baby to the
Prophet (Sal Allahu Alaihi Wa Sallam) who then ordered for date, he chewed it
and placed it in the child’s mouth. Thus he performed the Tahnīk and
prayed for him.
(c) Al-Halqu (Shaving):
Among the rites of ‘Aqīqah is the shaving of the head of the
baby. It is expected that the head of the baby be shaved on the seventh day of
the birth, that is, the morning of the actual day of ‘Aqīqah. The
manner of observing the shaving is that the right side of the head be shaved
first, followed by the other side. In the situation when the baby is born
without hair or there is so little hair and cannot be really shaved, then there
is no need for the shaving. When the hair had been shaved, it should be weighed
and the money value of it be given to the poor as Sadaqah.
(d) Al-Khittān
(Circumcision). Among the practices prescribed as a part of the ‘Aqīqah
rites is the surgical removal of the skin surrounding the head of the
boy’s penis and the skin dangling about the girls’ vagina.
(e) The ‘Aqīqah
i.e the naming ceremony proper: There are two positions concerning the
day of naming. The first view has it that the naming could be done on the seventh
day of the birth. While the second view is that the naming could be
done on the very day of the birth of the baby.
The father and the mother are the ones
to choose a good name for their child, but if they disagree about the name, the
father has the right to choose the name. In fact, the naming of the child is
the right of the father as expressed in the Qur’an:
“Call them
by the names of their fathers. That is more equitable in the sight of Allah but
if you know not their fathers, then they are your brothers in faith and your
friends. And there is no blame on you in any mistake you may unintentionally
make in this matter, but what matters is that which your hearts intend and
Allah is most forgiving, merciful. ” (Holy
Quran Chapter 33:5)
On the slaughtering of the animal
which could be a goat, sheep, ram, cow or camel, the majority of the scholars
are of the opinion that the slaughtering is Sunnah and not compulsory. On the
other hand, there is another opinion that says it is compulsory based on many ahādith
of the Prophet (Sal Allahu Alaihi Wa Sallam). The Prophet (Sal Allahu
Alaihi Wa Sallam) himself and his companions did it for their children. It is
recommended that two animal should be slaughtered for a male child while one
should go for a female child.
The consensus of opinion is that a
parent that has the financial means should, as a matter of compulsion, do it.
But parents who do not have the required financial resources should do it
whenever they are enriched by Allah. It should be stated that provision of food
and drinks that always characterize the ‘Aqīqah this days are not
prerequisite to it. When the animal is slaughtered, the real ‘Aqīqah has
been performed.
5.0 THE
SIGNIFICANCE OF OBSERVATION OF ‘AQĪQAH
There is the need to give every object
a name in order to identify or address the object is very important and it is
as old as man himself. The act of giving name takes its source from the event
that took place between Adam on one hand and the Angels of God on the other
whereby Allah asked them to mention the names of some of His creatures as
explained in the Glorious Qur’an: “And He taught Adam all the names, then he
put the objects of these names before the angels and said: tell Me the names of
these, if you are right”. (Holy Quran Chapter 2:31-32).
Furthermore, the Prophet (Sal Allahu
Alaihi Wa Sallam) was reported to have said that a Muslim should choose a
beautiful name to give to his child. It is a matter of particular importance
because good names have the profound effect which they will have upon the personality
of the child, particularly when he is old enough to understand its meaning and
the implication of the name. Therefore, the Prophet (Sal Allahu Alaihi Wa
Sallam) recommended that the best names are those from the attributes of Allah
such as Abdullah, Abdur- Rahman etc and those from the names of the Prophets’
of Allah such as Ibrahim, Ismail e. t .c.
The significance of the call to prayer
- Adhān and Iqamah said into the ears of the
new-born baby on the very day he was born is to welcome the child and announce
to him the importance of Kalimatut – Tawhīd - the declaration
that none has the right to be worshiped except Allah as this is done before his
ears hear any other words in this world.
The significance of the shaving of the
baby’s head is to allow fresh air to the head of the baby, the hair is weighed
and the amount of the weight is given in monetary terms to the poor as Sadaqah
given on behalf of the child. In the same manner the slaughtering of
animal for the newly born baby avails the opportunity of announcing his arrival
and bringing the Muslims and non-Muslims to felicitate with the family and the
new baby. The meat of the slaughtered animal is to be shared to people. It
should be noted here that though provision of food and lawful drinks is not
compulsory, it is however not forbidden for whosoever can afford them.
The importance of circumcision as part
of the rites of ‘Aqīqah could not be underestimated in view of
the fact that Islam teaches cleanliness as it leads to godliness. It is the
belief that a person who remains uncircumcised is prone to carrying urine under
his foreskin and this may render him unclean while observing salāt and
other religious rites that demand absolute cleanliness.
In conclusion, ‘Aqīqah as
a rite performed for a newly born baby in Islam, is considered an emphatic
Sunnah which every parent should prepare for before the arrival of the new
baby.
5.1
NAMING CHILDREN WITH GOOD NAMES
The basic principle concerning names is that
they are permissible, but there are some matters which are prohibited according
to sharee’ah and should be avoided when choosing names. These include the
following:
1)
Enslavement to or worship of anything other than
Allaah, including Prophets and angels. It is not permissible to be enslaved to
or to worship anyone or anything other than Allaah at all. Among the names
which express enslavement to or worship of anything other than Allaah are ‘Abd
al-Rasool (“slave of the Messenger”), ‘Abd al-Nabi (“slave of the Prophet”) and
‘Abd al-Ameer (slave of the prince) and other names which imply worship of or
submission to anything other than Allaah. The person who has a name like this
must change it. The great Sahaabi ‘Abd al-Rahmaan ibn ‘Awf (may Allaah be
pleased with him) said: My name was ‘Abd ‘Amr – or according to one report,
‘Abd al-Ka’bah – and when I became Muslim, the Messenger of Allaah (peace and
blessings of Allaah be upon him) called me ‘Abd al-Rahmaan. (Narrated by
al-Haakim, 3/306. Al-Dhahabi agreed with him)
2)
Names of Allaah which are befitting only for
Him, may He be glorified, such as al-Khaaliq (the Creator), al-Raaziq (the
Provider), al-Rabb (the Lord), al-Rahmaan (the Most Merciful), Al-Malik etc.,
which are names that befit only Allaah; names which describe attributes which
are true only of Allaah, such as Malik al-Mulook (King of kings), al-Qaahir
(the Subduer), etc. It is haraam to call people by these names, and they must
be changed. Allaah says (interpretation of the meaning): “Do you know of any
who is similar to Him?” [Holy Quran chapter Maryam 19:65].
3)
Names that belong exclusively to the kuffaar
and are not used by anyone else, such as ‘Abd al-Maseeh (“slave of the
Messiah”), Butrous (Peter), Jurjus (George), and other names which denote
religions of kufr.
4)
Names of idols and false gods which are
worshipped instead of Allaah, such as naming someone after a devil and so
on.
5)
It is not permissible to call people after
the names referred to above; indeed, doing so is haraam and anyone who has such
a name is obliged to change it.
6)
It is makrooh (disliked) to use names which
have off-putting meanings, either because the meaning is ugly or because it
will provoke others to make fun of the person. Such names also go against the
teaching of the Prophet (peace and blessings of Allaah be upon him), who
commanded us to give beautiful names. Examples of such (objectionable) names
include Harb (“war”), Rashaash (sprinkles or drizzle), and Hiyaam – which is
the name of a disease suffered by camels – and other names which have ugly or
unpleasant meanings.
7)
It is makrooh to use names which have
alluring or provocative meanings. This happens a lot when it comes to naming
girls, where some names are given which have sexual or provocative meanings.
8)
It is makrooh to deliberately name someone
after immoral people such as singers and actors/actresses, footballers etc. If
they have good names, it is permissible to use those names, but it must be
because of the meaning of the name and not because of the desire to imitate
those people.
9)
It is makrooh to give names which have
meanings that refer to sin, such as Saariq (“thief”) or Zaalim (“wrongdoer”);
or to give the names of Pharaohs or sinners, such as Fir’awn (Pharaoh), Haamaan
(the name of Pharaoh’s minister) and Qaaroon.
10)
It is makrooh to use the names of animals which
are well-known for their undesirable characteristics, such as al-Himaar
(donkey), al-Kalb (dog), al-Qird (monkey), etc.
11)
It is makrooh to use any name which is added
to the words “al-Deen” or “al-Islam” (i.e., names which appear in idaafah
– genitive construction – with these words), such as Noor al-Deen (“light of
the religion”), Shams al-Deen (“sun of the religion”), Noor al-Islam (“light of
Islam”), Shams al-Islam (“sun of Islam”), etc., because these names give a
person more than he deserves. The scholars of the Salaf disliked being given
nicknames of this sort. Imaam al-Nawawi (may Allaah have mercy on him) disliked
his nickname of Muhiy al-Deen (“reviver of the religion”); Shaykh al-Islam Ibn
Taymiyah (may Allaah have mercy on him) also disliked his nickname of Taqiy
al-Deen (“piety of the religion”), and he used to say, “But my family gave me
this nickname and it became well-known.”
12)
It is makrooh to add any word to the name of
Allaah except the word ‘Abd (slave), as in ‘Abd-Allaah (Abdullah). Example of
this include Hasab-Allaah, Rahmat-Allaah (the mercy of Allaah), etc. It is
similarly makrooh to add words to the word al-Rasool (the Messenger).
13)
It is makrooh to use the names of angels, or
to call people after the names of soorahs in the Qur’aan, such as Ta-Ha,
Yaa-Seen, etc. These names are al-Huroof al-Muqatta’ah (letters which
appear at the beginning of some soorahs; their meaning is known only to Allaah
– Translator), they are not names of the Prophet (peace and blessings of Allaah
be upon him). See Tuhfat al-Mawdood by Ibn al-Qayyim (may Allaah have
mercy on him), p 109.
These names are makrooh, and it is
makrooh to give them to anyone. But if a person has been given such a
name by his family, and he is grown up and it is difficult for him to change
it, he does not have to do so.
5.2 CATEGORIES OF GOOD NAMES FOR
CHILDREN:
1) The first (best) category is the names ‘Abd-Allaah
and ‘Abd al-Rahmaan. It was reported that the Prophet (peace and blessings of
Allaah be upon him) said: “The most beloved of names to Allaah are ‘Abd-Allaah
and ‘Abd al-Rahmaan.” (Narrated by Muslim in his Saheeh, 1398).
2) The second category is all the names which express
enslavement to and worship of Allaah, such as ‘Abd al-Azeez, ‘Abd al-Raheem,
‘Abd al-Malik, ‘Abd al-Ilaah, ‘Abd al-Salaam, etc.
3) The third category is the names of Prophets and
Messengers – may the peace and blessings of Allaah be upon them. Undoubtedly
the best and greatest of them is our Prophet Muhammad (peace and blessings of
Allaah be upon him); the name Ahmad is also one of his names. Next come the
names of the “Messengers of strong will” [cf. Al-Ahqaaf 46:35], namely
Ibraaheem, Moosa, ‘Eesa and Nooh (may the peace and blessings of Allaah be upon
them), then the rest of the Prophets - may the peace and blessings of Allaah be
upon them.
4) The fourth category is the names of righteous slaves
of Allaah, above all the companions of our noble Prophet. It is mustahabb to
use their names, following their example and hoping to reach a higher status.
5) The fifth category is any other good name which has
a proper and pleasant meaning.
It is good to pay attention to a number
of matters when giving names to our children, including the following:
1.
Recognizing the fact that this name will stay
with the person for his entire lifetime, and it could cause some embarrassment
or problems for him which in turn could make him feel badly towards his father,
mother or whoever gave him this name.
2.
When looking at names in order to choose one,
we should look at it from a number of angles. We should look at the name
itself, and also think of how it will sound when this person is a child, a
youth, an adult, an old man and a father, and how it will suit his father to be
called “Abu” (Father of) So and so, and how it will suit his son to be called
Son and so son of So and so, etc.
3.
Choosing the name is the right of the father,
because he is the one after whom the child will be named (son of, or daughter
of…). But it is Mustahabb for the father to involve the mother in the decision
and to ask for her opinion as to whether she thinks the name is good, so that
she will feel happy.
4.
The child must be named after his father even
if the father is deceased or divorced, etc., even if he does not take care of
the child or see him at all. It is utterly Haraam to name a child after anyone
other than his father, except in one case, which is when the child is born as the result of adultery (Allaah forbid).
In this case the child should be named after his mother and it is not
permissible to name him after his father.
6.0 WHAT HAVE YOU LEARNT NOW
‘Aqīqah, in its
real sense, is today being misconstrued in our various communities and customs.
Waleemah widely practice by group of women are innovation and customs setup
because going back to the earlier generation, the Sahaba never gathered
nor their wives to celebrate Walimah for Aqiqah neither do their families
gathered for walimatul nikaah?
Many Muslims believe that ‘Aqīqah
is not complete without lavish spending and much publicity. However,
Islam recommends moderation in everything. These include procedures for
celebrating an ‘Aqīqah; Adhān and Iqāmah; Tahnīk; Al-Halqu; Al-Khitān; The giving of
name.
Conclusively, the practices of the
Prophet (Sal Allahu Alaihi Wa Sallam) and that of the salaf are
the rules and routines for ‘Aqīqah. It could be seen as an act of
Ibādah and obedience to the Sunnah of the Prophet (Sal Allahu
Alaihi Wa Sallam). The Holy Quran
chapter 33.21, ‘’Ye have indeed in the Messenger of Allah a
beautiful pattern (of conduct) for anyone whose hope is in Allah and the Final
Day, and who engages much in the praise of Allah. (21)’’
May Allah accept our Ibadat and
protect us from misguidance. Wallaahu A'alam.
