Fatwa
On the birth of a child and the measures to be taken in this connection
In Allah’s name, His mercy is infinite and eternal! Hoping on the Single God, the Posessor of true knowledge and wisdom, I pray to Him for strength and skills to express a humble judgement that corresponds to the truth of God’s Word, and not to the temporal knowledge of this age.
The birth of a child is one of the most significant events in the life of a family. Together with a great joy at the birth of a new man into this world the parents take responsibility towards God for the care and upbringing of the child. Islam has clearly formulated a number of measures to be taken by the parents and their relatives at the birth of a child. These rules are to be observed so that since the very birth the child and his parents may live under the beneficial influence of the Islamic tradition.
The main conditions to be satisfied after the birth of a child
1. Congratulations and the announcement of the great news.
A Muslim should inform all his relatives and friends on the birth of his child. This strengthens the ties of kindred and friendship between people, gives them a strong sense of unity in joy and underlines the participation of everyone in the happy event.
The Holy Qur’an reads many times about the necessity and importance of the announcement about the birth of a child into this world. Thus, the Lord, He is the Most High, tells about the Annunciation of Prophet Zachariah (peace be upon him):
“And as he stood praying in the Shrine[1], the angels called out to him, saying:”Allah bids you rejoice in the birth of John[2]!” (the Holy Qur’an, 3:39);
“Rejoice, Zacharias,” the answer came. “You shall be given a son, and he shall be called John; a name no man has borne before him” (the Holy Qur’an, 19:7).
One can congratulate the child’s father in the following form:
“Baarakyal-laahu lyaka fil-mawhuubi lyk’, wa shakartal-waahiba wa balaga ashuddahu wa rusik’ta birrah”.[3]
Here is the translation:
“May the Lord bestow His mercy on him, who is given to you. Render thanks to Him, who has given him to you. May he [your child] reach full ripeness and may you be endowed with his obedience and love”.
The child’s father should response to the congratulation in the following way:
“Baarakyal-laahu lyaka wa baarakyal-laahu ‘alayk’” (or “Adjzalyal-laahu sawaabak’”).
The translation runs as follows:
“May Allah bestow His blessing upon you” (or “may Allah multiply your reward”).
The above mentioned du’a can be read both at the birth of a boy and at the birth of a girl.
2. Reading azan and ikamat.[4]
According to the Sunna of Prophet Muhammad (may the Lord greet and bless him) right after the birth of a child one should read azan into his right ear, and ikamat - into his left ear.
Abu Rafi’ said:”I saw the Prophet reading azan into Hussein’s ear after Fatima[5] had born him” (the holy ahadith from Abu Daud and at-Tirmizhi; “hassan”, “sahih”.)[6]
Al-Bayhaqy transmitted the following hadith:”Djinn Ummus-sibyan[7] will not harm the child, if the father reads azan in the child’s right ear, and ikamat – in his left ear” (hadith from al-Hassan ibn ‘Ali).
The following hadith was narrated by Ibn ‘Abbas:”On the birthday of al-Hassana ibn ‘Ali (the son of ‘Ali, Prophet Muhammad’s grandson) the Prophet read azan in his right ear and ikamat- in his left ear.”[8]
The present conditions are very important, for Divine and sacred words should be the first words that a child hears. These words symbolize the greatness of the Creator, He is the Most High, and contain the main formula of monotheism, the recognition of which makes man a Moslem. From this very moment the words of azan and ikamat should accompany the child throughout his life, helping him and elucidating his path.
These sacred formulae are also the forms of Muslim exorcism[9]. According to Muslim tradition, Satan, who waits for every new man to be born in order to lead him astray, is driven away by means of pronouncing azan.
A calling for the Lord, His sacred religion – Islam should precede the calling of damned and outcast Satan, who undertakes great efforts every second in order to supplement the legion of his slaves.
The words of monotheism and obedience to the Creator of the world should accompany man from his first breath of air.
It is also recommended to pronounce the words of the prayer into the child’s right ear that was pronounced by the mother of Mary (the future mother of Prophet Jesus, peace be upon him) at her birth:
“Innii u’iizhhaa bika wa zurriyatahaa minash-shaytanir-radjiim” (the Holy Qur’an, 3:36).
The translation is:
“Protect her [Mary] and all her descendants [Jesus] from Satan, the Accursed one”.
It is also known that Prophet Muhammad (may the Lord greet and bless him) pronounced the surah “al-Ikhlas” in the ear of a new-born child (the holy ahadith from Ibn Razzin).
3. Preparing the child to take the breast.
According to Shariat it is recommended first of all to put into the baby’s mouth a thoroughly chewed date.
It is done in the following way. The mother (for example) chews the date thoroughly and then she takes a part of the mass with her finger and puts it into the child’s mouth. Then she massages with light movements of her fingers to the right and to the left the child’s mouth cavity so that the chewed mass spreads evenly. For the lack of a date one can use any other sweet provisions.
The point is that this action strengthens the muscles of the mouth cavity and helps to prepare the child to take the breast, so that the child may suck breast milk to the best advantage.[10]
This recommendation is based on the following examples from the Prophetic Tradition.
Abu Mussa narrated:”I was given a son. I went to the Prophet. He named him Ibrahim. Then, after putting a chewed date on his finger he put the finger into my son’s mouth. Then he prayed to the Lord for a blessing and gave the child to me” (the holy ahadith from al-Bukhari and Muslim).
The following story is known due to Anas ibn Malik:”I brought my new-born son Abu Talhi to God’s Apostle. He asked:”Do you have dates?” I answered:”Yes, I do”. And I gave them to him. He chewed them and then put the chewed mass in the baby’s mouth and massaged gently his mouth cavity. The Prophet called him ‘Abdullah” (the holy ahadith from al-Bukhari and Muslim).[11]
4. Shaving the new-born child’s head.
After seven days after the birth of the baby it is recommended (mustahab), according to the Sunna of Prophet Muhammad (may Allah greet and bless him), to shave the child’s head and distribute silver or gold as alms; the weight of the alms should account for the weight of the hair shaved.[12]
Talking about the advisability of shaving the child’s head and giving alms in silver (or in its money equivalent) the scholars of Islamic law refer to the following ahadith.
Imam Malik transmits from his father Dja’far ibn Muhammad in his book:”Fatima (may Allah be pleased with her) weighed the hair of Hassan, Husseyn, Zaynab and Ummu Kulsum[13] and gave as alms a certain amount of silver and gold, the weight of which was equal to the weight of this hair”.[14]
It is known from imam ‘Ali (may Allah be pleased with him) that “Allah’s Apostle offered a sheep after Husseyn’s birth and said: “Fatimah, cut his hair and give as alms some silver, the weight of which would be equal to one dirham[15] or a part of a dirham” (the holy ahadith from al-Hakim).[16]
From Anas ibn Malik we know that the Prophet ordered to cut the hair of his grandsons Hassan and Husseyn on the seventh day after their birth. After cutting their hair some silver was given as alms, and the weight of the silver was equal to the weight of the hair that was cut.
5. Giving a name.[17]
In Islam a great attention is paid to the choice of the name for a new-born child.
Samur transmits the following words of Prophet Muhammad (may Allah greet and bless him):”[The birth of] every child is a reason for offering an animal [every child is a hostage of the sacrificial animal]. The animal is slaughtered on the seventh day [after the child’s birth]. On the same day the child is given a name and his head is shaved” (the hadith is adduced in the five out of the six authentic ahadith collections, as well as in the holy ahadith from al-Hakim and al-Bayhaqy. At-Tirmizhi believed that the hadith was “sahih”).[18] It becomes clear from the hadith that the name can be given on the seventh day after the birth of the child.
There are, however, other authentic ahadith which indicate that the name can be given to the child on the very day of his birth. Anas told:”Allah’s Apostle said:”This night I have been given a son, I gave him the name of my ancestor - Ibrahim” (the holy ahadith from imam Muslim).
It follows from the above mentioned ahadith that there is no strict date for naming: a child can be named either on his birthday or on the seventh day after his birth.
The right choice of the name for a child is one of the issues requiring special attention on the part of the parents.
Abu Daud transmits from Abu ad-Darda’:”Allah’s Apostle said:”Verily, on the Last Day you will be called by your names and by the names of your fathers. Give beautiful names to your children!”
Ibn ‘Umar transmits the following words:”The Prophet said:”Verily, the best names in Allah’s insight are ‘Abdullah (God’s slave) and ‘Abdurahman (the slave of the Merciful)” (the holy ahadith from imam Muslim).
It should be noted that the names that comprise the word “’abd” (a slave) combined with one of Allah’s beautiful names are the most favourable names in God’s insight: ‘Abdur-Razzak (the slave of the One who gives nutrition), ‘Abdul-Malik (the slave of the Lord).
Another hadith mentions that it is advisable to name children by the names of prophets and angels. The name of God’s Last Apostle Muhammad (may Allah greet and bless him) is especially honoured.[19] Prophet Muhammad said:
”Name your children with the names of Prophets”;
“Give my name[20] to your children, but do not give them my nickname[21]”(the hadith was transmitted by Abu Nu’yam). Imam Malik said:”I heard the people of Medina say that every house where there was a man called Muhammad had a special destiny”.[22]
It should be always born in mind that a man being responsible for a child should also make certain that the child is not given a name destroying his dignity and exposing him to mockery. At-Tirmizhi transmits a story from ‘Aisha (may the Lord be pleased with her). According to this story the Prophet (may Allah greet and bless him) changed strange-sounding names. It is transmitted from Ibn ‘Umar that ‘Umar’s daughter was named ‘Assiya (disobedient, rebellious), and the Prophet gave her the name Djamilya (beautiful).
It is forbidden to name children by the names that are typical of the Creator only, for example, Ahad (The Only One), Halik (the Creator), etc. God’s Last Apostle said:”On the Day of Judgement the Lord will be most angry with the man whose name is Malikul-Amlyak (the Posessor of all posessions). There is no Posessor other than the Lord, He is the Most High”.
It is prohibited to give the names which underline obedience to somebody or something other than the Lord. For example:’Abdul-Ka’ba (the slave of Kaaba), ‘Abdun-Nabi (the slave of the Prophet), ‘Abdur-Rassul (the slave of the Apostle).
It is admissible to give more than one name. Yet it would be better to follow the example of Prophet Muhammad and give to a child only one name.
6. Offering on the occasion of the birth of a child.
As a token of gratitude to the Lord for giving a child it is advisable, if the parents can afford it, to sacrifice a sheep. As it has been mentioned in the hadith the sacrifice should be made on the seventh day after the birth of the child. If there was no such possibility, one can do it on any other day.
Salman ibn ‘Amir ad-Dabbi said:”Prophet Muhammad (may Allah greet and bless him) said:””al-‘aqyqa” is neccesary for every child. So, offer for your child a sacrificial animal, thus protect him against harm and pain”[23] (the holy ahadith from al-Bukhari).[24]
Samur transmits the following words of Prophet Muhammad (may Allah greet and bless him):”[The birth of] every child is a reason for offering an animal [every child is a hostage of the sacrificial animal]. The animal is slaughtered on the seventh day [after the child’s birth]. On the same day the child is given a name and his head is shaved” (the hadith is adduced in the five out of the six authentic ahadith collections, as well as in the holy ahadith from al-Hakim and al-Bayhaqy. At-Tirmizhi believed that the hadith was “sahih”).
‘Aisha (may Allah be pleased with her) narrated that the Prophet had said:”One should offer two identical[25] sheep for a boy and one sheep – for a girl” (the holy ahadith from Ahmad and at-Tirmizhi).[26]
Relying on these three ahadith one can state that at the birth of a girl one should sacrifice one sheep, and at the birth of a boy one should slaughter one[27] or two sheep depending on the material status of the father.[28]
Many scholars of Islamic law think that sacrificing an animal when a child is born is an advisable sunna (mustahab) for the father, but it is not obligatory (wadjib).
General points concerning the sacrificial animal:
1) It is permitted to slaughter an animal whose characteristics correspond to those of the animal that is sacrificed on the holiday of Kurban-bayram:
- the sacrificial sheep should be one year old or older (it is allowed to slaughter a sheep which is six months old or older, but which reached the size of a one-year old sheep);
- the sacrificial animal shouldn’t have any obvious flaws (for example, it is forbidden to sacrifice an animal with one eye[29] or a blind animal, or a lame animal pr a gaunt animal).[30]
2) It is advisable to cut off every bone in the joint rather than to break the bones of the sacrificial animal. This statement was confirmed with the words of the Prophet (may the Lord greet and bless him) with which he addressed his daughter Fatimah (may Allah be pleased with her) as she had slaughtered animals after the birth of Hassan and Husseyn:”Send to the woman, that delievered of the child, the haunch of the sacrificial animal. Eat this flesh and feed other people with it, and do not break the bones of this animal” (the hadith was transmitted by Abu Daud). This is also mentioned in one of the ahadith transmitted by ‘Aisha.[31]
3) The flesh “al-‘aqyqa” is distributed in the following way: a part of it is eaten by those who have slaughtered the animal (i.e. the parents of the child), a part of it bestowed in charity, and the rest is given to the relatives. It is also advisable to give a part of the animal to the woman who delivered the mother of the child. It is strongly prohibited to sell any part of the flesh “al-‘aqyqa”.
4) According to the hadith it is advisable (mustahab) to mention the name of the new-born child when offering the animal “al-‘aqyqa”. He who slaughters the animal, should say :”bismil-lah, allahumma lyaka wa ilayka ‘aqyqatu (...)”.
The translation runs as follows:”With Allah’s name. Allah, to You belongs and to You returns the ‘aqyqa of [the child’s name]”.
7. Circumcision.
According to most Islamic theologians the act of circumcision of a boy should be performed before the child reaches the age of puberty. Yet it is preferable that this sunna should be performed during the first days after the child’s birth. Thus, a hadith from Djabir reads as follows:”Allah’s Apostle sacrificed an animal on behalf of Hassan and Husseyn and circumcised them on the seventh day after their birth”[32] (the holy ahadith from al-Bayhaqy).[33]
There are very many ahadith on circumcision. Here are some of them.
‘Ammar ibn Yassir narrates:”The Prophet (may Allah greet and bless him) said: “The following actions belong to “fitra”[34]: mouthwashing, wiping the nose, trimming the moustache, brushing the teeth with a “miswak” stick, cutting the nails, plucking[35] underarm hair, cutting pubic hair and circumcision” (the holy ahadith from imam Ahmad).
Abu Hurayra transmitted:”Allah’s Apostle said:” ”Fitra” comprises circumcision, shaving pubic hair, trimming the moustache, cutting the nails and plucking underarm hair” (the holy ahadith from al-Bukhari and Muslim).
The opinions of the scholars of Islamic law on the issue are different. Such scholars as al-Hassan al-Basri, imam Abu Hanifa as well as some other fakihs of the hanbalit school of thought regard circumcision as a recommendation. Whereas imams ash-Shafi’i, Malik and Ahmad as well as al-‘Awza’i and others think that circumcision belongs to the category of “wadjib”, i.e. by its significance it is close to fard.
It is useful to know the following saying of imam Malik:”He who was not circumcised is forbidden to lead the prayer as imam”.
According to the malikit, shafi’it and hanbalit schools of thought the man, who was not circumcised, is not recommended (makruh) to be the imam (the leader) of the prayers.[36]
I beg God, He is the Compassionate and the Merciful, to accept this work which has been produced only with the hope for His kindness and forgive me my probable mistakes and sins, for the only intention I had was to bring good to people who follow His path, He is worshipped by everyone and everything that is in heaven and on earth.
[1]A shrine is a niche in the mosque, indicating the direction of Kaaba.
[2] John (peace be upon him) was one of the Prophets of Islam, in Christian tradition – John the Baptist.
[3]See: Az-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volume 4, p. 2751.
[4] Ibid. The 1st volume, p. 720; volume 4, p. 2750.
[5]Fatima (may Allah be pleased with her) was Prophet Muhammad’s daughter (may the Lord greet and bless him).
[6] Ash-Shawkyani M. Neyl al-avtar. Volume 5, p. 144, 145.
[7]A female djinn is meant. Literally “the children’s mother”.
[8]As to the last two ahadith imam al-Bayhaqy said:”There is a lack of authenticity in the chain of those who transmitted these ahadith”. The first hadith, which mentions only the reading of azan, is obviously authentic (“hassan”, “sahih”). See: Az-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volume 4, p. 2750. At the same time the practical implementation of the ahadith about ikamat is possible, which is proved by the actions of ‘Umar ibn ‘Abdul-‘Aziz who is considered as the fifth righteous caliph. See: Ash-Shawkyani M. Neyl al-avtar. Volume 5, p. 146.
[9]Exorcism – the act of driving away an evil spirit.
[10] See: Az-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volume 4, p. 2750-2751.
[11] See: Ash-Shawkyani M. Neyl al-avtar. Volume 5, p. 145.
[12] See: Az-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volume 4, p. 2751.
[13]The children of ‘Ali ibn Abu Talib and Fatima (may Allah be pleased with them), the Prophet’s grandchildren.
[14] See: Imam Malik. Al-Muwatto. P. 399-400, the chapter “al-‘Ahyka”, ahadith ¹ 2,3.
[15] Dirham is a silver coin, the weight of which is equal to three gramme. See: Mu’djamu lyugati al-fukaha’. P. 208.
[16] See: As-Suyuty Dj. Al-djami’ as-sagyr. P. 280, hadith ¹ 4567, “sahih”.
[17] See: Az-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volume 4, p. 2752, 2753.
[18]See: Ash-Shawkyani M. Neyl al-avtar. Volume 5, p. 140, hadith ¹ 2131.
[19] According to the magazine “Happy parents” the name Muhammad became the most popular name in the world in the year 2000: “This or that form of this name can be frequently heard in all Moslem countries. On the whole the population of Muslim countries accounts for one billion two hundred million people”. See: Happy Parents, february, 2001.
[20]In the Arab language the names Ahmad, Mahmud, Hamid, etc are related to the name Muhammad, for these names have the same three letter root “hamida”. The name Mustafa (the chosen one) is also one of the honoured names of the Prophet.
[21]The Prophet was given a nickname Abul-Kassym (i.e. “Kassym’s father”) after the birth of his son Kassym.
[22] See: Az-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volume 4, p. 2752.
[23] Just as in case of the offering on the holiday of Kurban-bayram (in the memory of the day when Abraham (peace be upon him) was ready to sacrifice to God his begotten son), the true aim of sacrificing consists in that it is necessay for people rather than for God. Believing that God “needs” an offering means lack of understanding of the true sense of the action. Allah, He is the Most High, according to the definition of His nature, does not need any sacrifice. It is mentioned in the Holy Qur’an:”Their flesh and blood does not reach Allah; it is your piety that reaches Him” (the Holy Qur’an, 22:37).
The idea of sacrifice is mentioned in the Bible many times. See, for example: “I will take no bullock out of thy house, nor he goats out of thy folds. For every beast of the forest is mine, and the cattle upon a thousand hills. I know all the fowls of the mountains: and the wild beasts of the field are mine. If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof. Will I eat the flesh of bulls, or drink the blood of goats? Offer unto God thanksgiving; and pay thy vows unto the most High; Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God” (Pss. 49:9-14, 23).
[24] See: Ash-Shawkyani M. Neyl al-avtar. Volume 5, p. 140, hadith ¹ 2130.
[25] I.e. equal in age, weight, etc.
[26] See: Ash-Shawkyani M. Neyl al-avtar. Volume 5, p. 140, hadith ¹ 2132, 2133.
[27] At the birth of a boy one can slaughter only one sheep, which was confirmed in the Sunna of the Prophet: when his grandsons Hassan and Husseyn were born, he slaughtered one sheep for either of them. See: Az-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volume 4, p. 2747.
[28] According to the Old Testament the Lord enjoined to bring at the birth of a boy or a girl “a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove” (Lev. 12:6).
[29]Az-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volume 4, p. 2709.
[30] Compare:” Thou shalt not sacrifice unto the Lord thy God any bullock, or sheep, wherein is blemish, or any evilfavouredness: for that is an abomination unto the Lord thy God” (Deut. 17:1);
“Blind, or broken, or maimed, or having a wen, or scurvy, or scabbed, ye shall not offer these unto the Lord, nor make an offering by fire of them upon the altar unto the Lord” (Lev. 22:22).
[31]Az-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volume 4, p. 2749.
[32] As it is known the rite of circumcision goes back to the times of Abraham (peace be upon him) who, according to the Bible, was commanded by the Lord:“This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant” (Gen. 17:10-14).
The ritual of circumcision was performed in the times of the New Testament as well: there exists evidence for the circumcision of new-born Jesus (peace be upon him) on the eighth day after his birth (Luke. 2:21), of John the Baptist, peace be upon him (Luke. 1:57), apostle Paul (Phil. 3:5), etc. Later, after the Ascension of Jesus Christ (peace be upon him) the members of the Christian community came to dispute on the necessity of circumcising. Then apostles and priests abolished circumcision in order not to “trouble them, which from among the Gentiles are turned to God” (Acts. 15:19), though the injunction of Prophet Moses (peace be upon him) reads:” Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you” (Deut. 4:2). Today in spite of the fact that after long disputes the Christians came to a unanimous opinion that a true circumcision is [equal to] baptism (Col. 2:11-12), the Church reckons among its greatest holidays the holiday of “the circumcision of God” as well (forgive me, my Lord; astagfirullah).
Whereas the Muslims perform the ritual of circumcision rigorously as a sign of the eternal Precept with God, as a God’s commandment which is eternal and cannot be abolished by man.
[33] Az-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volume 4, p. 2751.
[34] Fitra (arab) – man’s essence, his original nature, the qualities that are given to him by God at the moment of his creation. A true deep faith in the Single God constitutes the spiritual fitra. The actions mentioned in the hadith belong to the “physical” fitra.
[35]Another form of removing hair is also possible, for example, shaving.
[36] Az-Zuhayli W. Al-fiqh al-islami wa adillyatuh: 11 volumes. Volume 2, p. 192, 195, 196.
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