Social commandments begin with the birth of a child, hence we begin with the Prophet's (Sal Allaho Alehe Wasallam) sayings regarding birth and the duties of parents to the new-born child.
Saying of Adhaan (in the ears of a new-born child).
Abu Rafey (Raziallah Anho) relates that "I saw the Prophet (Sal Allaho Alehe Wasallam) saying the adhaan of salaah in the ear of his grandson, Hasan, when the child was born to his daughter
Fatima (Raziallah Anho).
Commentary: In this Hadith only the saying of adhaan has been mentioned, but in another
Hadith reported by Husain (Raziallah Anho) the Prophet (Sal Allaho Alehe Wasallam) prescribed the saying of adhaan in the right ear and
iqamah in the left ear (of the new-born child, and also mentioned its suspiciousness. He said, that on account of it, the child remained safe from infantile epilepsy.
As these Ahadith show, the primary claim of a child on his parents is that his ears, and through his ears, his head and heart are made
acquainted with the name of the Almighty and His Oneness and with the Call of Faith and salaah. The best way to it, evidently, is that adhaan and
iqamah are said in his ears, as these impart the knowledge of spirit and the fundamental practices of Islam in a most effect manner.
Tahneeq
When a child was born in the family of the Sahaaba (Raziallah Anho), they would take it to the Prophet (Sal Allaho Alehe Wasallam) so that he would bless it, and apply the pulp of a date, chewed by him, to its palate, which the Sahaaba believed would help to keep the child safe from evils and bring it good fortune. This is called `Tahneeq' in Islamic terms Ayesha (Raziallah Anho) narrates that "The people used to bring their new-born children to the Prophet (Sal Allaho Alehe Wasallam) and he would bless them and perform the Tahneeq."
This shows that when a child is born in a Muslim home, it should be taken to a virtuous, pious person to receive his blessing and have the Tahneeq done. It is one of the sunnah practices that have now sadly become extinct.
Aqeeqah
In almost all the communities of the world, the birth of a child is considered a blessing and some ceremony is held to celebrate the event. Besides being natural, it also serves a special purpose, and makes it known, in a suitable and dignified manner, that the father has accepted the child as his own and there is no doubt or suspicion in his mind concerning it. It shuts the door to many
mischief that can arise in the future. The practice of aqeeqah was observed among the Arabs, even during the Age of Ignorance, for this very reason. The hair on the child's head was shaved off and its weight equivalent was sacrificed as a mark of rejoicing - which was a characteristic feature of Millat-u Ibrahim {the religion of Prophet Ibrahim (A.S.)} While preserving the practice in principle, the Prophet (Sal Allaho Alehe Wasallam) gave appropriate instructions, and he set an example of how it was to be done.
It is reported by Buraidah (Raziallah Anho) that "During the Age of Ignorance", when a child was born to anyone of us, we used to slaughter a goat and smear the head of the child with its blood. Later, after the dawn of Islam, our practice became, (on the advice of the Prophet (Sal Allaho Alehe Wasallam)) that we sacrifice a goat of aqeeqah on the seventh day after the birth of a child, and shave the head of the infant, and apply saffron on it."
Since, as we have seen, the aqeeqah served as a useful purpose in many ways, and was also in keeping with the spirit of Islam and, perhaps, like the rituals of Hajj, it was among the remaining practices of Millat-u-lbrahim, the Prophet (Sal Allaho Alehe Wasallam) preserved the reality of aqeeqah, but corrected the backward practices that had become associated with it.
The aqeeqah ceremony was also observed by the Jews, but they sacrificed an animal only in the case of a male child - which was indicative of the lesser value placed on girls in the pre-Islamic times. The Prophet (Sal Allaho Alehe Wasallam) corrected this too, and enjoined that the aqeeqah of girls should also be performed, like that of the boys. However, keeping in mind the natural difference between the two sexes, the Prophet (Sal Allaho Alehe Wasallam) laid down that while one goat was to be sacrificed in the aqeeqah of a female child, two should be sacrificed in the aqeeqah of a male child - provided that one's financial position permitted it.
It is reported by Abdullah ibn Amr ibn-ul-Aa's (Raziallah Anho) that the Prophet (Sal Allaho Alehe Wasallam) said "To whomsoever a child is born, and he wants to perform a sacrifice of aqeeqah on behalf of it, he should sacrifice two goats for a boy and one for a girl."
Commentary: As is evident in this Hadith, aqeeqah is not obligatory, but it is among the Mustahab acts, i.e. those acts which are recommended and reward-able but are not binding or compulsory. In the same way it is not necessary to sacrifice two goats for a male child. It is better to sacrifice two, if one can afford it, otherwise, one is enough. In some Ahadith, the giving away in charity of silver equal in weight to the child's shaved hair, or its price in cash, is also mentioned, in addition to the sacrifice of the animal. This too is Mustahab and not compulsory.
The command to perform the aqeeqah on the day of the birth has not been given, perhaps for the reason that, at the time the family is occupied with the needs and comforts of the mother and the shaving of the hair (head) can also be harmful to the child. Generally, after a week the mother gets well and does not need special attention and the baby, too, becomes strong enough to go through the shaving of the hair.
In some other Ahadith, it is said that the child should also be named on the seventh day, together with aqeeqah, but from a few other Ahadith it appears that the Prophet (Sal Allaho Alehe Wasallam) had named children even on the day of their birth. There is, as such, no harm in naming the child before the seventh day, but if it has not been done, the child should be named on the seventh day, together with the aqeeqah.
The aqeeqah ceremony, as we've seen consists of two acts: the shaving of the hair (head) and the sacrifice of the animal. There is a peculiar link between the two acts and these acts are among the religious practices of Millat-u-lbrahim. In Hajj, too, they go together - where the pilgrims have their hair (head) shaved after the Adhiyah. Thus, aqeeqah also, is a practical demonstration of our association with Nabee Ibrahim (A.S.) and of the fact that the child, too, is a member of the same community.
Tasmiya
That the child be given a good name is also an obligation of the parents.
Abdullah ibn Abbas (Raziallah Anho) relates that the Prophet (Sal Allaho Alehe Wasallam) said "it is also a claim of the child on his father that he gives him a good name and teaches him good manners."
In another Hadith, the Prophet (Sal Allaho Alehe Wasallam) said "on the Day of Resurrection, you will be called out by your name and the name of your father. -The call will be:- so and-so, son of so-and-so, therefore, give good names."
From these sayings and the practices of the Prophet (Sal Allaho Alehe Wasallam), we get the guidance that it is the responsibility of the parents to give name to their children or have them named by a pious person.
Religious Upbringing
All the prophets, and, lastly the Prophet Muhammad (Sal Allaho Alehe Wasallam) have stressed that the brief earthly stay of a human being is an introduction to the everlasting life of Eternity. It, therefore, follows that a greater attention is paid to the betterment of prospects in the life to come and attainment of happiness in the Hereafter than to the affairs and interests of this life. Thus, the Holy Prophet (Sal Allaho Alehe Wasallam) has enjoined upon the parents to take care of the religious instruction of their children from the very beginning, otherwise they will be called to account for negligence on the Day of
Judgment.
It is related by Ibn Abbas (Raziallah Anho) that the Prophet (Sal Allaho Alehe Wasallam) said "Have your children utter, first of all, the Kalima of Laa-ilaha-illallah, (i.e. let these be the first words that they speak), and
emphasize upon them to utter the same Kalima at the time of their death.
Commentary: The child begins to receive the impression of what it sees or hears from the time of its birth. The saying of adhaan and
iqamah in the ears of a newly-born infant, also, gives a clear indication of it. This
Hadith shows that when a child begins to speak, it should be taught to utter the Kalima, as a first step towards its education. It further tells that when the dying moment is near, a person should, again be urged to pronounce the same Kalima. Blessed indeed is the man who when he utters the first words, on coming into this world, it is the Kalima, and the same Kalima is on his lips when he departs.
The Prophet (Sal Allaho Alehe Wasallam) has said "No father gives a better gift to his children than good manners and good character.
It is related by Anas (Raziallah Anho) that the Prophet (Sal Allaho Alehe Wasallam) said "Show respect to your children and adorn them with good manners." Showing of respect to one's children denotes that they should be treated not as a burden, but a blessing and trust of Allah, and brought up with care and affection.
In another Hadith, the Prophet (Sal Allaho Alehe Wasallam) said "When your children attain the age of seven, insist upon them to offer Salaah (regularly), and when they are ten years old, punish them if they do not, and have separate beds for them (to sleep on).
Commentary: Children generally, develop the faculty of understanding at the age of seven, and it is time that their feet were set on the path of the worship of Allah. They should, therefore, be told to offer Salaah regularly when they attain that age. At ten, their powers of discretion and intelligence are fairly advanced and they begin to approach maturity. At that time, the observance of Salaah ought to be enjoined strictly upon them, and they should be taken to task, in an appropriate manner, if they fail to do so. They should further be required to sleep on separate beds and not together (which is permitted up to the age of ten). All these, in brief, are the rights of children, both boys and girls, on their parents, and the parents will have to render a full account in respect of them on the Day of Reckoning.