Child Education in Islam

caned Bmli Az-Zinyah. and Bani Rishdah 10 a family cailed Bani

Mug~"'iyah. AhlI Dawfid said, "I did not mention the chain of

narrators for the sake of being brief."

He also has \0 avoid names derived from pessimistic meanings for

the sake of clearing the child from the harm of such names. AI-Bukhiiri

related in his ~a~i1~ from $a'id Ibn AI MUJayyab. that his father,

quoting his gr.lndfathcr said, " I came to the Prophet 4: and he

said, 'what is your name?' 1 said, Hozn (11, SO he said, "You are called

Sah/(2). He said, I will not change:1 name given to me by my father.

Ibn AI-Musayyab said. -Roughness is still manifest in us· ...

He also has 10 avoid the names which are tokens of Allah tEA

such as Ah.ad, ~amad. ~aliq. Razz[iq. etc. Abu DawCid said in his

Sunon: "When Hani came to the Prophet ~ in Madinah with his

people, he used to be called Abdul-J::Iakam. So, the Prophet 4-

called him and said to him: "Verily, Allah is the J:lakam, and He

has the ~lUkm Oudgment), why then arc you called 'Abdul-l~akam1

He said. My people resort to me whenever they differ in opinion,

and I issue the judgment. and they accept my judgment. So, All;lh's

Messenger ~ said, " /fow nice. do yoa lw~e children!"' He said, I

have Shurayl.\ Muslim. and -~bdull ah. Athlh's Messenger $

asked, "'Who is the eldest?" He said, Shurayh. Allah's Messenger

:t. said. '"Then you are called Abri S/r"raY~l" Muslim related in his

Snhihthat Abu HUrllirah said that Allah's Messenger e Solid, '"The

most enraging and 11'0'5/ man 10 AlIiih 1ft On the Doomsday is n tlllm

III i.~. rough aDd lo.ard.

(2) i.e. easy and lenient.

called Ihe king of kings, there is no king but Allah,"

He also has to avoid names referring to good omens or

optimistic meanings in order to avoid sadness that may result from

using the names in a negative stucture, Examples afC Aj/oi}

(succcssf u1), Naji ( useful), Rabtih (gain), and yosar (easy), Muslim,

Abu Dawud, and At-Tirmidhi related that Samurah Ibn Jundu,

said, Allah's Messenger $: said to :ne: "the most beloved phrases fQ

Allah arefour: Sub~ana Allah, (Glory be 10 Allah) , AI-hamdu lillalr,

(prcise be 10 Allah ), /0 ilah ilia Allah, ( there is no God but Allah),

and Allahu Akbar ( Allah is Ihe greatest). Do nOI call your ,.0>1

Yasa" Rabat? Naji~ 01 Aj/a~, for when you say_ "Where is he?"

while he is nOI Ihere, Ihe answer nega/es Ihe meaning of his namT.

TheJe phrases are four, never add 10 lhem."

He also has to avoid names that indicate submission to gods other

tha r, Alliih ~ uch a,: Abdul-'Uwl. Abdun-Nabi, Atxlul-I!ussayn and

similar name~, since they are obviously prohibited. As to the

Prophet's saying in the battle of Hunayn: " / am Ihe Prophel

undoubledly. film Ihe son of Abdul·Multafib" It does not mean

that he's giving himself a new name, but it merely indicates the

name by whieh he was known, especially in situations of

challenging an enemy, as was the case with the Prophet $.

So saying a name for identifyin, oneself is not prohibited. sincc

the Prophet"s followers ... used 10 mention before the Prophet $:

the names of their tribes such as Bani Abdu-Manaf, Bani Abdw;~Shams

and Bonr Abdlld-D{ir, and Ihe Prophet ~ did not forbid

them to do so.

Finally, one must avoid the names that indicate softenin~,

similarily 10 girls' names and amour, such as !fuyam. Nihad,

Sall'san, Mayyadah, Nllriman , Ahhim and the like in order that tt.e

child may acquire a sense of good personality and distinct

ch",,,cter. Therefore. the Prophet ~ urged the people to narr.C

their childrcn aftcr the Prophets' names and the n~mcs of

'Ahl/ullah, 'Abdur·RatmUn and similar names composed of 'Abd

and one of the Most Magmlicent Names of Anah !ii ,

Abu Dawud and An,Nasa'; related that Abu Wahb Al, Jushamiy

... said tbat AlI iih's Messenger ~ said, . 'Name yOl jrull'f!s afler lhe

ProphelS and the most beloved names /0 Alilih we 'Abdulllih ami

'Ab{h"- Ra~n"ill all(/ the mOSI IrUlhf"/ of them lire, ~/lirith and

f/umm(im, and Ihe ugliesl of lhem lire /larb tliltl Murrah,"

J, It is Sunnah to gin' th e child a nickname

Among the educational pri nCIples laid down by Islam

concermng raising a child is to gh'c him a nicknamc composed

of Abu (father of) and another parI. Thi ~ yields some educationat

gains such as:

. Inculcating a sense of dignity and respect into the child's soul.

, Developing his social character and making him fee l that he has

grown up.

, Giving him amiable treatment and pleasing him through calling

him by this lovely nickname,

For these benefi ts and considerations, the Prophct e used to

nickname children and call them by these names. It is related in

Sahihayn that Anas said, 'The Prophet $: was the best of all

people in morals, I had a brother called Abu Umayr, who I think,

had been newly weaned, Whenever the child was brought to the

Prophet ij:, he used to say 10 him, "0 AbU Vmayr! whlll did AnNilg~

ayr ( i.e, nighiingflle (}r bird) do?"

59",e matters related to naming and nicknaming

A, In case the parents had different opinions regarding nammg

Ihcir chi ld, the right to name the child is given to the father. The

Qur'an sialed that the child carrics Ihe name of his father, not his

mother. Allah Wi! says,

~ ;11 :i.., L1 ;. ~1 ~.;~ t

"Calllhem (adopled sons) by ( lite "umes "f) their f athe .. -: ' hut if

mor~ just with Alfiih." (AI-Ahzib, S)

T.,e !ladt/hs mentioned carl ier show Ihatthe tighl of naming is

given to Ihe falhe r, such as the !lodilh Ihat Muslim related quoting

Anal" that Alliih's Mcssen,l!.er .; said. "[ had a SOli born 10 m(

IOnighl and [called him after my a.1ceSlOr fbriiMm."

B. The father, or any other person. is not entitled to give the chi ld

an u~y name like 'A",or (one-eyed), 'A raj (lame). or similar name;

for ~biding by the general prohibtion slated by Alliih's !iij! saying:

"Nor insult One unolher by nicklUlmes ..... (Al.~~ujucll. II )

C. Is it permissible to nickname someone "Abul-Qasim"? Scholar,

have unanimously agreed that naming children after the Prophet',

name:; is permissible since Muslim related that Jabir '*' said, "A

boy was born for a man of us, so he named him M~h ammad . H i~

people told him. "We will no! pennit you to name him after the

Prophet ,e;." So the man carried his son and said, "0 Allah's

Mes>cnger, J h~ve a boy born for me, and I named him Muhmmad,

but my JlCQple said they would not permil me to do so." So, AIi

Messenger g; said. "Name you'Sf/rn after my name bUI do nOI call

yourse/vt:3 by my kunyoh (i _e. ,';cknamc) .

As to call ing oneself by the Prophet's ~ Kanyah, the scholars

have diffe rent opinions:

Firs:: absolute reprehension, quoting the above-mentioned lfatiilf.,

and the ':Iadilh related by Al-Buld:tari and Muslim quoting Ab-J

Hurairah that Allflh 's Messenger.$ said , "Nome your5eIYes after

my name. bUI do nOI call y()u,selveJ by my Kunyah." AJ-Shafi'i has

adopted this stlmd

Second: absolute permission; quoting what Abu Dawiid related in

his SUllon that 'Aisha said, "A woman came to the Prophet o'j: and

said, '0 Allah's Messenger, I gave birth to a boy and called him

Muhammad and nicknamed him Abul·Qasim, but someone told

me that you dislike that,' The Prophet o'j: said, 'Wlw allowed

"",,,i"K afler my name, om/ prohibiled my kU/lyohr And Ibn Abu

Shaybah said, 'Muhammad Ibn Al Ash'ath, 'Aishah's nephew, was

nicknamed Abul-Qiisim'

Ibn Abi Khaythamah related th1't Az-Zuhari said, " I saw four

of the Companions' sons, all of whom were named M u~ammad,

and had AI-Qiisim as kunyalr; they are: M u~ammad Ibn Tal ~ah

Ibn 'Alxlul!iih, M u~ ammad Ibn Abu Bah, M u~ammad Ibn Ali

Ibn Abu ~iil ib and Mu~ammad Ibn Sa'd Ibn Abu Waqqiis.

lmiim Miilik was asked about naming of M u~ammad and giving

Abul- Qasim as a kunyolr. He said, "This is not prohibited and I

do not see any harm in doing that. The scholars who said that it

is allowed and that the I[odllll$ that prohibited it were abrogated.

Third: it is not allowed to combine both name and kunyaIJ, but it is

allowed to have either, Quoting what Abil Dawild related, Jiibir '*'

said that Allah's Messenger 3 said, "Whosoever is named afler

may name, is nOI 10 have my kunyah as his kunyaIJ and whosoever

has my kunyah OJ his kl.nyalJ, is nOI 10 be Iwmed by my name", And

Ibn Abu Shaybah related that Alliih's Messenger ~ said, " /)o /101

combine my name ami my nickname Or kunya"."

Fourth: prohibition of having the Prophet's nickname or kunyah is

~onfined to the Prophet's lifelime but it is allowed after his death.

Quoting what Abu Dawud related, M u~ammad Ibn AI-Hanafiyyah

said, Ali ~ said, "In case I get a boy born for me after you,

may t name him after your n~me, and give him you ku"yalrT' the

I'rophet o'j: said, "Y/'s," I}umaid Ibn Zangawayh said 10 his book

AI-Adab: "I asked Ibn AbC. Uwais about Mfilik'sopinion on a man

who combined the Prophet's name and kllnyah. he said that Malik

said, 'This was forbidden during the Pro phet's lifetime, lest

someone should be called by the Prophet's name and kllllyah and

the Prophet ~ may respond to the call, but after the death of the

Prophet tj: there is no harm in doing so.

The fourth opinion may be the preponderant one. $0, it is

pennissible to name someone after the Prophet's name and kunyah.

The ifadflhs Ihal forbid it are restricted to the Prophet·s lifetime

only for the purpose of evading confusion between the Prophet ~

and the peI"Son who is being called. But after the Prophet"s death,

the problem of confusion will not emerge. Again, the above

mentioned fladith narrated by Al.·Zuhriy that he saw four of the

the Prophet's companions' sons iJaving the Prophefs name and

kunyah proves that th is practice is permissible.

" ""====================================:o p.nQM

The Third Part

1bc 'A'Ii'luh and its Rules

I. What is the meaning of 'Aqfqa"?

'Al/illall litCT3!1y mcans cutting, and the statement "'aqqlJ

wtilidaylJi" (he has been undlltiful to his parents) is derived from

it. But as a religious term, It means slaughtering a goal on the

seventh day of a child's birlli.

2. Proof of its legitimacy

Al-Bu~~a r! relata! thal Salman Ibn Arnir A~.l?abbly said that

Allah's Messenger ~ said, '''Aqfqah i.f 10 be offered for II newly

oom boy, JO slaughter (an animal) for him, Wid re/iew: him of

harm." And the collectors of Sutlllah related that Samurah said

Ihal Allah's Messenger ;I: said, '''Aqtqah must be offered/Of every

newly 00'" child /0 be slaugh/ered on his sevenlh liny. and he is given

a name , and hlll'/? his hair shm-c d," Imam Ahmad and At-Tinnidhi

related that 'Aishah ~ said that Allah's Messenger it said,

"Two goalS- equal ill size· are 10 be slaughtered/or every newly born

boy and olle for every girl."

3, Scholar's opinions on its u gil iDlacy

Scholars have three opinions regarding its legitimacy:

The first: 'Aqiqa is a Sllrmah and recommended. This is the

opinion of Ma lik, Ash·Shali'i, A~mad, Isbaq and Abu Thawr.

They quoted the above mentioned f/adiths to support their views,

and refuted the opinion of those who said that it was obligatory on

the bases that: if it were obligatory, it would have been evidently

stated In the Shari\1h and the Prophet $; would have stated to the

Ummah that it is prescribed in a way that gives no excuse to anyone

(for not doing it). The Prophet ~ linked it to the people's

willingness. He 3: said, "W"osoc"as a boy b{)rn 10 him, alld he

chose 10 make a rilual for llim, lei him do il." Rut the fact that the

Prophet 3 did it, does not necessarily mean that it is prescribed,

but rather shows that it is recommended.

The second: 'Aqiqah is obligatory_ This is the opinion of Imam

AI-J:lasan AI-Basri, AI-Layth Ibn Sa'd and others. As evidence,

they quote what Ishaq Ibn Riihawayh narrated, "The people will

be reckoned for 'Aqiqa as they will be reckoned for the five

prayers", as well as the l,Iadilh narrated by AI- ~a san quoting

Samurah that the Prophet e said, .. 'Aqfqah is 10 be offered for

e,''''y newly born boy," They justify their opinion on the grounds

that the boy will be prevented from interceding fo r his parents

unless they offered 'aqiqoh for him, and this supports the view that

it is obligatory,

The third: denying its legitimacy. This is the opinion of the H ~ nifi

scholars, They quote a Hm/iih narrated by AI-Baihaqi quoting

'Amr Ibn Shu'aib's falher quoting his grandfather that AII:'ih's

Messenger * was asked about 'aqiqah, so he ,aid: "I do not like

'uquq (disobedience). They also quoted a ~/ad'ih narra ted by Imam

A~mad quoting Abu Riill' 4i> that Fiitimah I&; wanted 10

slaughter IWO sheeps for AI- l:Iasan Ibn Ali, but Alliih's Messenger

~ said to her, "Don 'I make 'aqiqah, bw have his hair CUI and give

Ihe value of ils weighl in si/,'er 10 Ihe poor." So, when Al-I:,rusayn

was born she did the same. Hut the literal meaning of the abovementioned

lIwliih asserts that 'aqiqah is a Sunnah and recommended,

That is what has been adopted by the majority of

scholars. They refuted the Hanifis' opinion on the grounds that

the hadilhs quoted by them do not stand as proof fo r denying the

legitimacy of 'aqUiah,

As for the f~adilh narrated by 'Amr Ibn Shu'ayb quoting his

father and his grandfather, Allah's Messenger II: said, " I do "01 like

'uq!lq." The conte~t and reason of the Prophet's saying it shows

that aqiqah is a Sunnah and recommended, since the wording of the

Hadilh goes as follows: "Allah's Messenger $ was asked about

aqiql/h, he replied, '[ do no/like 'uq6q'_" It shows that the Prophet

3- hated giving this name to the slaughtered animal. So they said,

"0 Alliih's Messenger, we ask about one of us having a chi ld bom

for him. He said, "Whosoever wishes 10 make a ritual/or his child,lel

him do so; two equal goals for a bay, and OM for a girl."

As fo r quoting, as proof, the ~ad[(h of Abil Rafi' "do not make

Oijtqah, but have his hair cut" it docs not indicate that aqiqah is

reprehensible, since the Prophet 3. wanted to do it for his

daughter FDo nOI make 'aqiqah",

because he has done it for both her sons, lind relieved her of this

duty. There arc so many lIadflhs that prove that the Prophet 3

made 'aqiqah for both of them, among them are:

Abu Dawud related that Ibn Abbas '*' said that Allah's

Messenger # made 'aqiqal! for AI-J:lasan and Al-!:'usayn by

slaughtering a sheep for each. Yahya Ibn Sa'id related that 'Amrah

quoted 'Aishah as saying, "Allah's Messenger 3. made 'aqiqah for

AI'l:!asan and Al-f-.!.usayn on their scventh day.

We conclude from what has been mentioned above that the

'fUJiqal! is Sunnah, and is rccommended by the majority of Imams

and scholars. So if a father had II baby born to him, and he is

financially able to implement the Sunnah of Alliih's Messenger e,

he must do it for seeking Alliih 's reward, for in te nsifying the

feelings of intimacy and love among his relatives and friends and

for taking part in social solidarity.

4. The Prererable Time for 'Aqfqall

We have already mentioned the Uadith narrated by Samurah

which says, .. 'aqfqah is 10 be offeredfor each f1ewly born child, on his

UW!f1lh day. and he is named." This Hadfl/l indicates that it is

re<:ommended to slaughter the 'aqiqah on the seventh day. But

there are some narrations that indicate that it is not obligatory to

oITer the 'uqiquh on the seventh day; it is only recommended to do

it on the seventh day, So, if 'lUJtqah were slaughtered on the fourth,

eighth, or tenth day, it will do,

5, Is 'Aqtqah for a boy like that of a girl's?

'A qrqah is a recommended Sunnllh for both boys and girls alike.

This is proved by the IIwlilh narrated by Imam Ahm;ld and AtTirmidhi

quoting Umm KaTZ A!-JSahiyyah that she asked Allah's

Messenger 3: about 'aqlqah, he replied, "t ... o goalsfor a boy , and one

for a girl" This fladilh and those mentioned previously, indicate two

principal points: First: boys and girls are the same regarding the

legitimacy of 'aqfqah. Second: offering two goats for a boy and onc

for a girl is the opinion of the majority of sehola rs_ Miilik held the

opinion thai 'uqfqah for either a boyar a girl is onc goal.

6. Reprehensibility of breaking the bones of 'A qfqufr

Among the matters that should be observed regarding 'uqiqah is

not to break a bone of it, whether during slaughtering or eating it,

i.e. every bone of it should be cut at the joint without breaking it.

This is shown by the flad!lh narrated by Abu Dawud and

atlribuled to the Prophet $ , "And do nOI break a bone of ii," The

rationale behind this is twofold:

First: demonstrating Ihe nobility of feeding and supporting the

poor and neighbours by giving them complete big pieces, with no

broken bones, and not lacking any part.

Second: witnes~ing a good omen and being optimistic thaI the

newly born child will have complete organs, and strenglh, smce

'uqiqah is considered a sacrifice faT the child,

7. General rules related to 'Aqiqulr.

A, Scholars unanimously agree that 'uqiqah should entertain the

conditions of Ur/&iyah (sacrifice), The conditions of Utj~iyah are:

I. To be more than one year old, if it were a sheep or goat. In case

the sheep is only six months of age, but big in si:re to the point

that you cannot distinguish it from those over one year old when

mixed with them, it is deemed good for 'aqiqah. But goats will

not do for 'aqfqalr unless thcy arc more than one year old.

2. To be frcc from physical defects: blind, one-eyed, lean, or lame,

i.c. one that cannot walk to the slaughterhouse are animals unfit

to be ·aqiqah. Also, animals lacking an ear, tail, more than onethird

of its fat tail, or most of their teeth, arc not fit for ·aqiqah.

Also, animals born without cars, or ill-minded beasts that do not

graze, are nOI good for ·aqfqah. Minor defects that make the

animal suilable for 'aqiqah are: Spltl ears, broken horns, or slight

lameness that does not keep the animal from walking, or slight

ill-mindedness that docs not keep the animal from grazing, or a

limited number of teeth lost, or less than one-thIrd of the car,

tail, or fat tail is lost while the rest remains.

3. Sacrificing a cow or buffalo is not accepted unless it is more than