FAMILY AFFAIRS, PROBLEMS AND THE STATUS OF THE FAMILY IN ISLAM (Part 13 of 20)

FAMILY AFFAIRS, PROBLEMS AND THE STATUS OF THE FAMILY IN ISLAM

(Part 13 of 20)

13.0 AQĪQAH - NAMING CEREMONY OF NEWLY BORN BABY

Preamble

In Nigerian set up of customs and norms within Muslim areas, we have naming ceremony celebrations.

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?

Above are critical issues for us to help out.

Whatever we want to practice, it is more contempt to practice it in accordance to the understanding and the practice of Salaf.

Going back to the ealier generation, the Sahaba never gathered nor their wifes to celebrate walimat for Aqiqah neither do their families gathered for walimatul nikaah.

Purpose of Walima; Hanafi Fiqh

Q: What is the purpose of Walima? Is it true that the married couple has to consummate the first night after the Nikah (marriage) to fulfill the purpose of Walima? What if they don’t consummate the first night? Would the purpose of Walima be fulfilled?

Answer. 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.

Moulana Yusuf Laher

Checked and approved by: Mufti Siraj Desai

‘AQĪQAH - NAMING CEREMONY OF NEWLY BORN BABY IN ISLAM

Contents

1.0 Introduction

2.0 Objectives

3.0 Main contents

3.1 The concept and observation of ‘Aqīqah

3.2 The significance of its observation

4.0 Conclusion

5.0 Summary

6.0 Further Research - Is it an innovated habit on media announcement etc

1.0 Introduction

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.

In this unit, we shall discuss about ‘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

2.0 Objectives

At the end of this unit, you will be able to:

a. define the term ‘Aqīqah

b. Describe the concept of ‘Aqīqah in Islam.

c. explain how ‘Aqīqah is performed in Islam.

d. appreciate the significance o‘Aqīqah.

3.0 Main Content

3.1 The Concept and Observation of ‘Aqīqah in Islam ‘Aqīqah is Sunnah Mu’akkadah that is, an emphatic Sunnah observed as a religious rite in Islam. It is performed for a newly born baby. Since in every human society, there is the need for a name which will be used in calling and identifying a person. For this reason Islam has given particular importance to this rite.

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 (Sallalahu Alaihi Wa Salaam)  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 (Sallalahu Alaihi Wa Salaam) . 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 (Sallalahu Alaihi Wa Salaam)  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 (Sallalahu Alaihi Wa Salaam). The Prophet (Sallalahu Alaihi Wa Salaam) 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.

3.2 The Significance of Observation of ‘Aqīqah

As mentioned at the beginning of this lesson, 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 (Sallalahu Alaihi Wa Salaam) 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 (Sallalahu Alaihi Wa Salaam)  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.

Self Assessment Exercise

(ii) What is ‘Aqīqah in Islam?

(iii) Describe the process of ‘Aqīqah in Islam

(iv) Discuss the significance of the rites of ‘Aqīqah in Islam

4.0 Conclusion

In Islam, the naming ceremony is known as ‘Aqīqah and it is regarded as Sunnatum-

Mu’akkadatun, that is, an emphatic Sunnah. The rites involved some procedures and these procedures are approved in one way or the other by the Prophet (Sallalahu Alaihi Wa Salaam) .

In the first instance, as the newly born baby is arriving, we are expected to welcome him with the call to prayer Adhān and Iqāmah on the right and left ears respectively.

The essence of this is to allow him to know that it is only Allah that deserves to be worshipped.

Secondly, the process of giving beautiful names follows and there are different views concerning this. There is an opinion which agrees that at the very point of birth he could be given a name. The other view is that it could be done on the seventh day of birth. Importantly

beautiful names that will make the child proud and happy in the future should be chosen. The Prophet (Sallalahu Alaihi Wa Salaam) was of the opinion that the best names are the attributive names of Allah such as Abdullah, Abdul Aziz, Abdul Rahman etc and that of the Prophets.

Also, 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 (Sallalahu Alaihi Wa Salaam)  and that of the salaf i.e generations who followed the Prophet.

5.0 Summary

In this unit, you have been able to learn about the observation of naming ceremony otherwise known as ‘Aqīqah in Islam. ‘Aqīqah, in its real sense, is today being misconstrued in our various communities.

Many Muslims believe that ‘Aqīqah is not complete without lavish spending and much publicity. However, Islam recommends moderation in everything.

The procedures for celebrating an ‘Aqīqah in Islam are as follows:

(a) Adhān and Iqāmah

(b) Tahnīk

(c) Al-Halqu

(d) Al-Khitān

(e) The giving of name

Conclusively, the practices of the Prophet (Sallalahu Alaihi Wa Salaam)  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 (Sallalahu Alaihi Wa Salaam) .

6.0 Further research

Nasiha on Naming ceremony in villages and societies:

"Public announcement of the birth of child through media, invitation letters, WhatsApp, text messages, Facebook etc." are they allowed for naming ceremonies?

1) Doesn't violates the sanctity of the innocent baby, exposing him/her at this early age to possibility of an 'evil eye'

2) Is it against the Sunnah of the prophet (S.A.W) announcing that you have a newborn?

3) Is it an innovated habit

4) Is it that we inherited from our Christian friends and now we are befitting!

5) 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.

6) Etc.

Responses from Ulamas

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.’’

1: announcement of the arrival by whatever means is not prohibited.

The masjid was been 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.’’

I have 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 an elaborate celebrations outside the legal means of the parents needs for corrections.