Introduction

The blessing of progeny is one of the many benefits of marriage. The arrival of a child is celebrated as a profound manifestation of Allah's ﷻ grace and mercy upon the union of two individuals. Beyond the joy it brings to parents, childbirth holds significant religious and societal significance, reflecting the continuation of the family lineage and the propagation of faith. Understanding the nuances and responsibilities associated with childbirth is integral to upholding the teachings of the dīn. This article delves into the masāʾil (jurisprudential intricacies) surrounding childbirth, exploring its spiritual, legal, and ethical dimensions while emphasizing the importance of gratitude to Allah ﷻ for this cherished blessing.

Reciting the Adhān and Iqāma

Upon the birth of a child, a parent, ideally the father, should recite the adhān in the right ear and iqāma in the left ear of the child as soon as possible. This practice is established from the sunnah as the Prophet ﷺ gave adhān and iqāma in the ears of Husayn (may Allah ﷻ be pleased with him) when he was born.^[1]

The adhān should be recited in the right ear and the iqāma in the left ear. One of the first sounds a child hears should be the proclamation wherein the grandeur and sublimity of Allah ﷻ are boasted, along with the attestation that there is no deity but Allah ﷻ, and the Prophet ﷺ is His messenger. Although the child may not understand, these fundamental beliefs serve as guiding principles for the child's life.

Additionally, reciting the adhān has a spiritual impact on the heart. It provides unmeasurebale baraka, strengthening the child’s connection to their faith from the earliest moments of life. Moreover, the adhān repels shayṭān, such that he becomes weak and scurries away at the sound of the adhān, guarding the newborn from negative influences at this primal stage.

Practically, a person may have to wait until the doctors clean the baby and do the appropriate tests and checkups before doing the adhān and iqāma.

Taḥnīk

Following the birth, the taḥnīk of the child should be done. Taḥnīk is the practice of placing something sweet, preferably a piece of date, in the mouth of the child. The Prophet ﷺ, on various occasions, did this for the children born in his community. He chewed a small piece of the date and then placed it in the mouth of the child.^[2] The child does not have to swallow the piece of date, as it may become a choking hazard, but something sweet should be placed in the mouth to serve the purpose of taḥnīk. The parents should take the child to a pious scholar or elder of the community and request him to do this for the child.

ʿAqīqa

On the seventh day after birth, it is mustaḥabb to name the child, shave their head, and donate the silver equivalent to the weight of the hair in ṣadaqa. Further, if the baby is a boy, two sheep should be sacrificed, and if it is a girl, one sheep.^[3]If the father is unable to slaughter the animal on the seventh, it may be done on the 14^th, 21^st, or any day that is a multiple of seven. However, the reward may be less if delayed unnecessarily.^[4]At the time of slaughter, the father should make the intention that he is doing so for the ʿaqīqa of his child. Once the slaughtering is complete, the meat from that slaughter may be used to make food and serve a person’s family and friends.

Naming the Child

A child is a bounty of Allah ﷻ bestowed upon you and, equally as important, an amāna. Allah entrusts this servant of His to you to bring into this world, nurture, raise, and mold them into an outstanding Muslim. Upholding the Muslim identity requires us to be proud and honor our dīn, and this is done in many forms, one such being the name of a newborn child.

Choosing a proper name for a newborn child is paramount, and parents must be cautious and do so with a lot of ḥikma. Unfortunately, a prevalent trend in the Muslim community is to choose names solely for their ease of pronunciation and spelling, or to choose “unique” names. However, our dīn teaches us to uphold Islamic values and morals, including selecting meaningful names. For boys, choose from the names of the Prophets (peace be upon them), the Ṣaḥāba, the pious predecessors, or other esteemed figures in Islamic history.

Similarly, girls’ names should be drawn from al-azwāj al-muṭahharāt (the wives of the Prophet ﷺ), Ṣaḥābiyyāt (may Allah ﷻ be pleased with them), or other significant female figures in Islam. It is important to avoid selecting names based solely on cultural preferences, pleasing relatives, or simple pronunciation and spelling. Instead, names should reflect Islamic significance and values.

Khatna

The parents should have their male children circumcised, and it should be done before they become bāligh. The purpose is to keep the private area clean. Although a boy may not be liable for ʿibādāt until he becomes bāligh, it is better to get it done earlier so that the boy gets accustomed to keeping himself clean. However, there is no stipulated time to do it, so long as it is done before reaching bulūgh.^[5] Getting it done at the hospital in the days following the birth may be easier.

Gifts for the Child

Following a child’s birth, gifts, including clothes, baby essentials, toys, jewelry, and money, are commonly given to them. Parents must understand the fiqhī rulings associated with the ownership of these gifts.

When money is gifted to a child, it is considered the child’s property, though it remains in the parents' possession. The parents are responsible for safeguarding the money and may utilize it for the child's benefit or needs. It is important to recognize that even if the money is physically handed to the parents, it still belongs to the child by default unless explicitly stated otherwise. The same principle applies to jewelry gifted to children, specifically girls.^[6] In both cases, zakat is not due on the child for these assets until the child reaches bulūgh and the meets other conditions of obligation.

From a practical standpoint, it is advisable for parents to consider investment opportunities for the gifted money. For instance, they may opt to invest in halal mutual funds, allowing the investment to grow until it is appropriate to be given to the child at a later stage.

Protecting the Child From Evil

The arrival of a newborn brings immense joy and excitement to the household, with family and friends celebrating this divine blessing. However, amidst the jubilation, parents must prioritize the protection of their child. Beyond physical safety, parents must attribute the child's health and beauty to Allah ﷻ, rather than to the child or themselves. Allah ﷻbestows these blessings, and He may take them back at any time.

Parents should be aware of the potential negative effects of their own gaze (ʿayn) on the child. They should say mā shā Allah whenever they admire the child, even if it is multiple times a day. This practice should be communicated to family and friends, encouraging them to do the same. Additionally, it is advisable to limit unnecessary sharing of the child's pictures to prevent the picture from falling into the hands of someone with evil intentions. Even if a person, such as a loved one, does not have evil intentions, they may unknowingly look at the child with ʿayn.

Parents must regularly recite duʿās for their child, at least once daily. These duʿās may include the Manzil, Muʿawwidhatayn (Sūrah al-Falaq and Sūrah al-Nās), and any other supplications the parents would like to add.

Feeding the Child

Breastfeeding is an ʿibāda and a natural means of sustaining a child with profound benefits for both the child and the mother. From the moment of birth, the intimate skin-to-skin contact between mother and newborn during breastfeeding offers a myriad of health advantages. This immediate connection aids in regulating the baby's body temperature, stabilizing their heart rate and breathing, and fostering a strong emotional bond between mother and child. Breast milk, uniquely tailored to meet an infant's nutritional needs, provides essential nutrients, antibodies, and enzymes crucial for their growth and development.

Beyond its physical benefits, breastfeeding holds emotional and psychological significance. It instills a sense of security and comfort in the child, creating a nurturing environment conducive to their well-being. Additionally, breastfeeding strengthens the emotional bond between mother and child, fostering feelings of closeness, trust, and affection. For the mother, breastfeeding is a virtuous act rewarded by Allah ﷻ. Engaging in dhikr and tilāwa during breastfeeding is encouraged as it has a spiritual impact on the child. In these precious and intimate moments, avoiding phone usage, watching movies or television, or engaging in other forms of screen time is advisable.

Moreover, breastfeeding offers significant health benefits for the mother. It aids in contracting the uterus, reducing postpartum bleeding, and promoting weight loss after childbirth. Studies also suggest that breastfeeding plays a role in lowering the mother's risk of developing breast cancer and other health conditions later in life. Furthermore, the act of breastfeeding releases hormones that contribute to maternal well-being and reduce the likelihood of postpartum depression, thereby enhancing the mother's overall mental and emotional health.^[7]

Fiqhī Considerations

As is the case with anything, the fiqhī rulings must be considered. It is permissible for the mother to breastfeed the child until age of two lunar years.^[8] When the child begins to show disinterest in breastfeeding, the mother may gradually transition them from milk to solid food. This transition typically starts around 18 months of age, although the timing may vary for each child, and thus, the mother should use her discretion accordingly.

Once the child has ingested breast milk, raḍāʿa is established, and all relevant legal rulings apply. Raḍāʿa is the concept of establishing foster relationships. If a child under the age of two consumes the milk of a woman other than their biological mother, raḍāʿa is established between the child and that woman. If the child is a boy, the foster mother’s sister, daughter, and mother (maternal aunt, sister, and grandmother, respectively) would become maḥram to the boy. For instance, a child may be breastfed by their aunt before reaching the age of two. As a result, that woman's children (the child's cousins) become maḥram, whereas they would not be otherwise.

Furthermore, if siblings agree to breastfeed each other's children to establish raḍāʿa between them, they may do so. Practically, if siblings do not have children simultaneously, they may need to store breast milk in a freezer for later use, ensuring it remains viable for a later date.

Broader Parenting Advices

Although some of the following may not be applicable at this point in time, they are important to consider. Creating a safe environment for a child, both spiritually and physically, is paramount. It involves nurturing their well-being while instilling values that align with Islamic principles. Here are some key points to consider:

1. Protecting Hayāʾ: Hayāʾ, or modesty, is highly valued. Parents should be mindful of their child's modesty, even from a young age. This includes refraining from changing diapers in front of random people simply because the child is a baby. Respecting the child’s modesty sets a foundation for understanding the importance of modesty as they grow older.

2. Spiritual Nurturing: Introducing the child to the Quran from a young age is essential for their spiritual development. Reciting Surahs, particularly Sūrah al-Fātiḥa and Sūrah al-Ikhlāṣ, frequently to the child can profoundly impact their spiritual growth. These Surahs contain fundamental teachings and serve as a foundation for a strong Islamic identity.

3. Parental Support and Involvement: Both parents are responsible for raising and nurturing their children. Fathers should actively participate in caregiving tasks, especially considering the physical and emotional toll childbirth can have on mothers. Supporting the mother in any way possible, whether helping with household chores, caring for the child, or providing emotional support, strengthens family bonds and fosters a loving environment for the child to thrive in.

4. Maintaining a Positive Environment: Creating a nurturing and positive atmosphere at home is essential for a child's well-being. This includes showing love and affection to the child, the parents resolving conflicts peacefully, and abstaining from using foul language in front of the child. Parents should strive to be positive role models for their children, exhibiting patience, kindness, and empathy in their interactions. Parents' behavior and actions have far more impact on their children than their words and instructions. Tarbiya of children requires, first and foremost, tarbiya of oneself.

5. Avoiding Music and Screen Time: The environment in which a child is raised plays a significant role in their development. Parents must be mindful of the auditory and visual stimuli to which their child is exposed. This includes refraining from playing music, even if embedded in children's videos, as it can adversely affect the child's spiritual and emotional well-being. What a child hears during their formative years can greatly influence their development, so providing them with a protected environment free from music is essential.

Similarly, limiting a child's exposure to screens, such as cell phones, laptops, or TVs, is crucial. Excessive screen time can lead to addiction, affect their cognitive development, and have adverse health effects, including disrupted sleep patterns and eye strain. Moreover, constant exposure to screens can detract from meaningful interactions and hinder the child's ability to engage with their surroundings. Parents can promote a healthier and more spiritually enriching environment for their child's growth and development by minimizing screen time.

6. Cultivating a Sense of Identity: Instilling a strong sense of Islamic identity in children is essential for their spiritual and emotional well-being. This can be achieved by teaching them about Islamic beliefs, practices, and values and encouraging their participation in daily activities. Although a newborn cannot do so, parents should let the child watch them when they engage in various ʿibādāt, such as praying salah and reading the Quran. Simply observing the parents engage in their farḍ and nafl actions will profoundly impact the child as they grow older.

Creating a safe environment for a child encompasses nurturing their physical, emotional, and spiritual needs while upholding Islamic principles and values. It requires active involvement and support from both parents, a commitment to fostering a positive atmosphere at home, and a dedication to protecting the child from harm, both spiritually and physically.

Conclusion

As parents embark on the journey of raising a child, it is imperative to recognize that the arrival of a newborn is not just a cause for celebration but a profound opportunity for spiritual growth and reflection. In facing challenges and uncertainties, turning to Allah ﷻ through duʿāʾ becomes a source of strength and solace. Moreover, fostering a supportive and harmonious relationship between parents, grounded in compassion and mercy, lays the foundation for a nurturing environment where the child can flourish. Embracing the guidance of scholars and the company of the pious serves as a beacon of wisdom and inspiration, guiding parents in their duty of raising a righteous individual. May Allah ﷻ bless every step of this journey and grant parents the wisdom and resilience to navigate its complexities with grace and humility. Āmīn. 

And Allah knows best. 

Ml. Abdullah Mohammed
Student, Darul Iftaa Chicago

Checked and Approved: 

Mf. Abrar Mirza
Head Mufti, Darul Iftaa Chicago