IS WALIMAH ALLOWED FOR NAMING CEREMONY (AQIDAH ) OF NEWLY BORN BABY WIDELY PRACTISED BY GROUP OF WOMEN

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

http://variousislamicdawadocuments.blogspot.com

https://web.facebook.com/abba.abana

emails:gonidamgamiri@yahoo.com; abba.abana@gmail.com

TO BE DELIVERED ON SATURDAY, 29^TH APRIL 2017 CE AND 2^ND 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.