 وأقولوا في القرآن ما جاءت به آياته فهو الكاريم المنزال وأقولوا قال الله جل جلاله والمصطف الهدي ولا أتأوّاله الحمد لله رب العالمين والصلاة والسلام على عبد الله ورسوله نبينا محمد وعلى آله وصحبه أجمعين السلام عليكم ورحمة الله ووركاته نبدأ بالنسبة always with the praise of Allah عز و جل نسأل الله عز و جل to exalt the mention of grand peace to our messenger محمد صلى الله عليه وسلم and to his family and his companions إشار الله تعالى we are continuing on with the rights of the children and in this episode إشار الله تعالى we're going to look at the parents obligations when the child is born in the previous episode with اتكلم about some of the obligations of the parents prior to the birth of the child and insha'Allah تعالى now we move on to the obligations of the parents at the time that the child is born and the very first one that we're going to talk about is choosing a noble and good name for that child الإمام مسلم نريت in his صحيح from the hadith of ابن أمر رضي الله عنهما that the messenger of Allah صلى الله عليه وسلم said إنا أحب أسمائكم إلى الله عبد الله و عبد الرحمن indeed the most beloved of the names that you choose for your children to Allah is Abdullah and عبد الرحمن and this is the most authentic حديث on the topic of naming the child and this hadith of Abdullah ابن أمر that the most beloved of all of the names to Allah are Abdullah and عبد الرحمن and that's interesting why you find that among the scholars of the of حديث generally speaking that the overwhelming majority that you see among the scholars of حديث you see that they have the كنية the name أبو عبد الله or أبو عبد الرحمن that they have named their child either عبد الله or عبد الرحمن because these are the two names that are the most beloved names to Allah but it's not obligatory that you should name your child Abdullah or عبد الرحمن and there's no doubt that any of the names that have عبودية to Allah they're praiseworthy even though there isn't an authentic حديث in this regard there is a حديث which is مشتهر it's famous but it's not authentic in fact some of the scholars they said about it لا أصل له it doesn't even have an that they said that that it's very famous people say or they mention a حديث and they say that the most beloved names of Allah are the names that contain عبودية or حمد the names that contain عبد or the names that contain حمد like حامد or حماد or محمود and so on but this is not an authentic حديث in fact it doesn't have any origin as a حديث of the messenger of الله صلى الله عليه وسلم but as a general principle there's no doubt that the names that contain عبودية to الله عز وجل these are these are beautiful names but the two that are specifically mentioned in the حديث are عبد الله and عبد الرحمن the servant of الله the servant of the most merciful now it's very important when a parent does choose a name that contains عبودية like عبد it's very very important that the parent is careful to make sure that that name is a name of الله عز وجل so we do see that because sometimes people look for rare and unusual names that sometimes what people might do is they might choose a name that either people famously say it's a name of الله but it's not doesn't really have a strong proof or a name that people it might be a rare name but they they want to choose that name and they put عبد in front of it and it might not be a name of الله so just to give you a simple example عرشيد there's not really a strong evidence to say that عرشيد is one of the names of الله عز وجل in fact a حديث that mentions it in جامعة ترمذي is a حديث that is weak it's not an authentic حديث the first part is authentic but the part that mentions عرشيد as a name of الله is not authentic so it's not befitting to name your child عبد الرحيد because of the the fact that that might contain attributing عبودية servitude and worship to other than الله since that name isn't it's difficult to prove or it's not from the names that there's a clear proof that is from the names of الله عز وجل so it's better to avoid those kind of things and no doubt to to avoid all of the names that contain عبودية to other than الله you know in a clear sense this is even more severe so from this are even the names that contain things like غلام محمد غلام محمد and غلام علي and things like that which people name which which is close to that meaning like the servant of محمد or the servant of علي because even though this word غلام is not the same as the word عبد but subhan Allah it gives that impression of servitude to other than الله عز وجل servitude to the prophet محمد صلى الله عليه وسلم or servitude to علي or so on and so forth so we see names like this and of course the Arabs in the time of جاهلية they used to name with the عبودية to other than الله like عبد الشمس and عبد العزا and عبد الله they used to name the the servant of العزا and the servant of الله عبد المطالب and so on and on the topic of عبد المطالب there's an interesting point that we can bring and that is that there is no harm in mentioning or keeping in your lineage a name which is حرام in a factual sense like mentioning in your lineage as the prophet صلى الله عليه وسلم said and عبد المطالب i am the grandson of عبد المطالب and عبد المطالب is a حرام name it's not allowed to have it contains عبودية to other than الله عز وجل it contains attributing servitude and worship to other than الله but the prophet صلى الله عليه وسلم here is mentioning factually from his lineage so we don't we don't wipe out the lineage by taking away the names of our forefathers that were حرام rather we keep the names in the lineage that belong to our forefathers we keep those from a factual point of view as preserving the lineage not to say that those names are necessarily permissible or not but as for our names or the names of those who are alive the prophet صلى الله عليه وسلم would change the names that were forbidden and he would even change the names that are disliked he would even change the names that are disliked when they come to a discussion on that in شاء الله تعالى in a moment our next حديث is a حديث that is narrated from in sunan abidawood from the حديث of أبواهب الجشامي رضي الله عنه the messenger of الله صلى الله عليه وسلم he said تسموا بأسماء الأنبياء وأحب الأسماء إلى الله عبد الله و عبد الرحمن وأصدقها حارث و همام وأقبحها حرب و مرح this حديث some of the scholars they said that it is حسن it reaches the level of being حسن of being a fair حديث when you add to it the حديث it has a weakness in the chamber when you add to it a supporting narration that it comes to the level of being حسن and Allah عزو جلنوه best and it is that the prophet صلى الله عليه وسلم said give your children the names of the أنبياء give your children the names of the أنبياء and we know that the prophet صلى الله عليه وسلم he named one of his children إبراهيم رضي الله عنه أرباء who of course all of the male children of the prophet صلى الله عليه وسلم passed away when they were just infants but he had named one of his children إبراهيم so there is an authentic سنة for naming your children with the names of the prophets now he has interesting question what about the names of the angels and the scholars differed about that but I believe the stronger opinion is that you shouldn't name your children with the names of the angels like جبريل or ميكال or so on and so on because this was not known from the صحابة رضي الله عنه and if there was good in it the صحابة would have raised each one another to have you know taken that good and to have implemented that good so we don't see the صحابة رضي الله عنهم taking the name جبريل or ميكال so we believe that it's that's the correct opinion that that the parent they shouldn't name their child with the name of the angels as for the names of the prophets then this is authentic that you should name your children with the names of the prophets and the most beloved of the names to الله عبد الله and عبد الرحمة and the most truthful of them are حارث and همام so again this is mentioned in this حريث and we said that some of the scholars they said the حريث is fair and it is that the most truthful of names are حارث and همام حارث why is it the most truthful of name but حارث is the one who saws a seed he said the one who earns it said it's used the word حارث is used for what a person earns or what a person brings or what a person earns but in its origin it's the one who saws a seed and in reality everyone on this earth is like that you plant seeds and you reap the fruits of what you saw for good or for evil so everyone can be authentically called حارث i mean like every person in the world is a حارث everyone is you know putting things planting seeds and reaping the fruits from that either good or bad either good actions and good deeds or either bad and as for همام then it comes from الهمة which is a person's concern what a person is preoccupied with and in reality everyone is preoccupied everyone is preoccupied either with the matters of the دنيا or preoccupied with the matters of the آخرة and as for the most hated or the most أقبحوحة the most the most horrible of them being حارب ومرره then the prophet size i'm used to change the names that contained bitterness and contained negative like someone who is called ugly for example or someone who is called حارب and حارب is related to war and it's said that because of what war contains from you know killing and slaughter and transgression and ظلم and so on in many cases ومرره because it contains bitterness and any of the names the prophet size i'm saw that were ugly or that contained negative meanings towards the person that was given them the prophet صلى الله عليه وسلم he would change those names صلى الله عليه وسلمه عليه and an example we can give of how the prophet size i'm changed the traditions of the Arabs in جاهلية and this episode we're going to talk about in the أقيقة إن شاء الله how the prophet size i'm he brought to us in his sunnah a change from the ways of جاهلية from the ways of the pre-islamic times is and one of the examples of this is how the prophet size i'm named الحسن and الحسين رضي الله عنهما because the tradition of the Arabs was to name the children with bitter and scary the boys with bitter scary and you know terrifying names so that when their أنمي would hear them in battle the enemy even the name of the the person would scare the enemy you know that to find out that this commander or this general is coming and he has a terrifying name that you know his name is the slaughterer or something like that it would it would terrify the enemies and this was the tradition of the Arabs to name their children with scary names and names that were quite bitter and harsh and severe and the prophet size i'm changed this and he named his grandchildren الحسن and الحسين both come from الحسن beauty from beauty and goodness so it's a it's a it's a change and in islam we don't have that tradition of naming the boys with you know terrifying scary names rather we choose the best of names for all of our children the boys and the girls and there is nothing wrong with and in fact from the sunnah the prophet size i said to choose a beautiful name for your sons not just for your daughters i like the prophet size i chose the name الحسن and الحسين i asked for changing the names then is narrated by البخاري in الأدب الأدب المفرد outside of his صحيح from the great imam سعيد ابن المسيب أن أباه جاء إلى النبي صلى الله عليه وسلم فقال his father came to the prophet صلى الله عليه وسلم and the prophet size i said to him مسمك what's your name قال حزن he said my name is حزن and حزن it means شدة it means severity and harshness he said my name is harshness the prophet صلى الله عليه وسلم said to him قال أنت سهل he said to him rather your name is سهل you should be called سهل you should be called حزن حزن is severity and harshness and toughness and roughness but the father of ابن المسيب he said قال لا أغير اسماً سمانيه أبي he said i'm not going to change a name that my father gave to me so my father gave me this name i don't want to change this name and so he didn't change it as the prophet size me recommended to him he didn't change the name the great imam his son who was a great imam سعيد ابن المسيب رحم الله تعالى from the امة of the tabi'een the great imams of the tabi'een he said قال قال ابن المسيب فما زالت الحزونة وفين بعد he said that this harshness and severity remains in our family until this day سبحان الله that that is that the father's name and he he didn't he didn't choose to change the name like the prophet size i'm said to سهل which is ease and softness and just being easy going and gentle he didn't change it and saw that attribute that characteristic remained within even within the family that the family who had that name that they had that name hasn't and it remained that harshness and that severity and that roughness and toughness remained within them and it's true that a person has a share a portion of their name a person has a portion of their name and a name affects a person so a child who should choose for our children the best of names and the most beloved of names to Allah عز وجل and the matter is one where there is flexibility in terms of the names even though the most beloved of names are عبد الله and عبد الرحمن there's nothing wrong with somebody choosing a different name and from the best of the names are the names of the صحابة رضي الله عنه and a lot of people ask about for girls what names then because here we had عبد الله and عبد الرحمن of course we could take that and we could use the word امه for a girl instead of عبد but generally speaking do we have any specific evidence for the names of the girls or for what is the best of the names of the girls just to look at simply look at the mothers of the believers رضي الله عنه and look at the daughters of the prophet رضي الله عنه وصلى الله عليه وسلم and look at the names of the female companions and these are there are beautiful beautiful names and look at the meaning also to make sure that you are happy with the and one of the things I believe is is very sad in this day and age is that the prevalence of these naming websites where they give you false meanings of the name for example they mention a name and they mention all kinds of words it means hope and love and happiness and joy and when you go back to the Arabic dictionary none of those meanings are found within that name and these websites are just set up to to get traffic so people go on them and it says the meanings of the names and they go and look at their names and say oh my name means this and none of it is authentic so it's very important that you you check the real meaning of the word and also you know there are some some negative things people do with names sometimes people choose random words from the Quran or they choose names that don't make sense or they choose names that you know maybe are culturally common but when you go back to the meaning of that name in Arabic language it doesn't have a nice it doesn't have a nice meaning and sometimes people give their children the names of the disbelievers and they they choose names that are names from the names of the the كفار from the names that the disbelievers choose and all of this is not it's not that's not what you want to give your child to start in life the prophet صلى الله عليه وسلم he said whoever resembles the people is one of them so we don't want to start our children off with this kind of with this kind of culture and this kind of habit we want to start our children off with the best start in life and from the best start in life that you can give to your child is to choose a name that is beloved to الله سبحانه وتعالى and a name that gives them a Muslim identity that makes them i know people want sometimes want their children to blend in in the non-muslim societies but that's not what islam encourages us to do islam encourages us to be distinct to have a Muslim identity so give your children a beautiful Muslim name that has a beautiful meaning and be careful about the meaning check the meaning check it reliably and even from that is that you could ask a friend of yours if you don't speak the Arabic language you could ask a friend to look up the meaning who speaks Arabic to look up the meaning in the Arabic dictionary it's not to go to one of these naming websites that just mentions meanings for names that are not accurate but there are some accurate resources where you can go and you can look up the real meaning of the name إن شاء الله وتعالى from the reliable sources and that's important because at the end of the day it's it's a once in a lifetime choice you're going to make for your child so it's really important that you think about a good name for your children whether they are boys or whether they're girls we come on to our next obligation of the parent or one of the next rights of the child is the right of the actually the obligation of the parent to give their child and actually so we're going to hear this from the حديث of the Prophet صلى الله عليه وسلم to explain exactly what this involves so we're going to start with a حديث it's narrated by a ترمذي and a بماجه from the حديث about mother عائشة رضي الله عنها أن رسول الله صلى الله عليه وسلم أمرهم عن الغولامي شاتان مكافئاتان وعن الجارياتي شا عو ماذا عائشة رضي الله عنها she narrates from the message of Allah صلى الله عليه وسلم that he commanded for a boy to شا and the شا is a general word for the the sheep and that which is similar like the goats and it can be a sheep and it can be a goat and it can be male or female because in some of the in some of the other حديث it's mentioned the quranan and inatha it doesn't matter whether they are male or female so they could be sheep or they could be goats but you do have to bear in mind the that they can't have any defects they can't have any illnesses or defects and they have to be at the minimum age for a sacrifice to be valid so for a sheep this would be six months and for a goat this would be a year of age it said a year of age for both but it should be and it should be of the age which is acceptable in the terms of the islamic sacrifice so they are شاتان for the boy and one شا for the girl one شا for the girl and as for the description شا تان مكافي اتان they should be two sheep that are مكافي اتان then this means that they should be متقارب اتان they should be near to one another similar to one another so what does it mean to be similar it said similar in age it said similar in the way that they look or of a similar type two of them that are similar to each other and this is from among the better things that have been said or among the stronger things that have been said regarding مكافي اتان that they should be متقارب اتان في سنة وصورة they should be similar to one another in age and quite similar to one another in the sense that you didn't pick you know one sheep and one goat it should be like similar to each other in the way that they look similar to each other in the age if that is easy for a person and otherwise if they sacrifice two sheep then this is in شاء الله sufficient for them and as for the girl it is only one it's only one sheep and it is permissible for someone else to do that on behalf of the parent because the Prophet صلى الله عليه وسلم as we are going to hear in subsequent حديث he performed the اقيقة for الحسن and الحسين and سلمان ابن عامر طبي رضي الله عنه narrated the message of Allah صلى الله عليه وسلم ساد مع غلامي اقيقة فأهريقوا عنه وداما واميطوا عنه لأذة حديث زين بخاري إن صحيح البخاري that سلمان ابن عامر طبي رضي الله عنه he said that with the birth of a boy comes an اقيقة and here we've heard in the حديث عائشة that it's for a boy or a girl so you should spill blood يعني you should spill blood i you should sacrifice an animal to Allah عز وجل on behalf of that child and you should remove the harm from him and we're going to talk about removing the harm what that means removing the dirt or the filth or the harm and we're going to talk about that when we come to shaving the head and so on and this is حديث صحيح البخاري which further explains and we also have a حديث and this حديث is in in جامع ترمذي and سنان ابن ماجه from the حديث of سمره ابن جندوب that the messenger of Allah صلى الله عليه وسلم said كل غلام مرتهن باقيقته تذبح عنه يوم السابع ويحلق رأسه ويسمى he said every child what he it says boy here it says the male child i can this applies inshallah to the male and the female child this first part that every child is held in pledge for the اقيقة or by their اقيقة so it's a matter of importance the example given is the example of the رهن when you leave something in a as a pledge for for something for example you leave something as a security or sometimes you call it a mortgage or a pledge so it's a matter of importance and the prophet sism explained here that the sacrifice should be carried out on the seventh day and the head should be shaved and the name should be given so the first thing we want to ask ourselves the question here is what does it mean the seventh day what is it what does the seventh day mean so the scholars differed over what this means but اناوى رحم الله تعالى he mentioned that it includes the date in which or the day in which the child is born and the scholars have a lot of difference about it whether is it before the zawal after the zawal and what if the child is born at the night but we're just going to make it simple for the purpose of this and we're going to take the example that was given by شيخ مرثيمين he said so if the child is born on the saturday he said رحم الله تعالى if the child is born on the saturday then the اقيقة should be done on the friday and that's the seventh day including the day that the child is born and inshallah if it is done before that or if it is done after that then it is valid however the سنة is for it to be done on the seventh day and it's not right for a person to be easy about like easy going just say oh i'll do on the eighth day i'll do on the tenth day i'll do on the third day let a person try to do it on the seventh day and if they can't do it on the seventh day then there is a narration from our mother عشة رضي الله عنها which indicates that if it can't be done on the seventh day she said ففي اربعة عشر فإن لم يكن ففي احدة وعشرين she said if it can't be done on the seventh day let it be done on the 14th day and if it can't be done on the 14th day then let it be done on the 21st day however there is no harm if a person as in that it is accepted from a person if they do it before after but الامام and now we uh رحم الله تعالى and others they mentioned that if it is before and they mentioned the consensus of this that if it is before the child is born it's not accepted it's not an اقلقة it's just شاة الحم it's just a sacrifice it's just meat nothing more than that if it's done before the child is born however we should try to follow the sunnah in this try to go for the seventh day what الله عز وجل makes easy try to aim for the seventh day but if a person can't and they then better they go for the 14th and if they can't then the 21st and if they can't do that then whatever day is easy for them after the child is born and it will be acceptable إن شاء الله تعالى and we hear some other etiquettes in this حديث like the shaving of the head and we're going to come to that إن شاء الله and the giving of the name now there's no harm in the parent deciding the name before that or discussing the name before the child is born but it's nice if you officially make the name on that seventh day and that's the time that it becomes official and before that if you can you can keep it like that we are you know we're thinking about naming the child or we've kind of settled on naming the child but let it be official on the day of the أقيقة on the seventh day that's it from the sunnah I can if a person names the child before that there is no harm in that إن شاء الله تعالى as long as the name is a name which is permissible in Islam and our next question with relation to the أقيقة is what do we do with the meat so here the scholars differed with regard to the أقيقة meat and some of them they held the opinion that it is the same as the أضحية that is the same as the sacrifice that is made on the in the days of Hajj the sacrifice that is made on the day of عيد عيد العضحة and they said that this is the same it's like that the same rulings apply and others said there's no specific mention of what you should do with the أقيقة meat so the matter is easy for you and you do what is easy for you if you wish to do the same like the أضحية in Hajj and you wish to give a third to the poor and you wish to keep a third for yourself and you wish to give a third to your friends and your neighbors that are around you there is no harm in that and if you wish to do something different with that there is also no harm in إن شاء الله because the the intention behind the أقيقة is to spill the blood as a قربان as a means of getting near to الله سبحانه وتعالى and it's not necessarily the distribution of the meat but if the person gives some in صدقه then that is even better إن شاء الله وتعالى and there is no harm whether they give it cooked or they give it raw there is no harm in that but they should look at what is more beneficial for people and what is more إن شاء الله easy for people so a person looks at what is going to benefit people more and what is easy for them and there is no specific ruling that it should be given as meat or it should be given cooked or it should be given with something or without something there is no specific ruling on this إن شاء الله and a person should do whatever is easy for them and الله سبحانه وتعالى knows best عبد الله ابن بريده and this حليف is in سنن أبي داود he said قال سمعت أبي بريده رضي الله عنه يقول كنا في الجاهلية إذا ولد لأحدنا غلام ذبح شاتا ولا طخ رأسه بدمها فلما جاء الله بالإسلام كنا نذبح شاتا ونحلق رأسه ونلطخه بزعفران عبد الله ابن بريده he narrates from his father بريده رضي الله عنه he said that we used to in the time of جاهلية if one of us had a child we would sacrifice an animal and we would pour the blood of that animal over the child's head and when Allah brought us the religion of Islam we used to sacrifice the animal and we would shave the child's head and we would put صفران or يعني صفران as like a perfume over the head of the child and i brought this حديث here in the hadith as we said in سنن أبي داود as evidence that this is something that was done in the time of جاهلية but the prophets kept the ruling of the أقيقه but changed the way that it was done so in the time of جاهلية they would sacrifice the animal and then they would pour blood upon the head of the child and this is something which is dirty the blood that comes from the animal that is sacrificed the blood that comes out from the animal that is to be drained from the animal it's not supposed to be used for something it's the blood that we're not allowed to eat and we're not allowed to use it's it's taken from the animal and it's spilled from the animal so to to pour that over the head of the child that's what they used to do in the time of جاهلية but the أقيقه was kept and that's why ابن القيم رحم الله تعالى he said والنبي صلى الله عليه وسلم قد أقع عن الحسن والحسين وفعله أصحابه وجعلها هؤلاء من أمر الجاهلية he said that the prophet صلى الله عليه وسلم perform the أقيقه فلحسن الحسين and his companions did the same so it's not right that certain people said that this is purely a جاهلي customer and it shouldn't be it shouldn't be done or it shouldn't be that it shouldn't be carried out in islam it's from the sunnah in islam but in a different way to the way that was done in جاهلية he said صلى الله عليه وسلم وقد قال الغلامه مرتهن باقيقته وهو اسنادون جيد يرويه أبو هوريرا عن النبي صلى الله عليه وسلم ابن القيم he mentioned this in his amazing book on the children the rulings of the the newborn child تحفت المودود and ابن القيم he said the أقيقه is a sunnah from the message of Allah صلى الله عليه وسلم and he the prophet saism had authentically said that the child is held in pledge by his أقيقه and it is an authentic it's a good chain it's narrated by أبي هوريرا from the prophet صلى الله عليه وسلم so what does it mean that the child is held in pledge what does that actually mean so there are different statements from the scholars about what this means some of the scholars they said it means that if the child dies as a child he will not intercede for his parents unless they did his أقيقه and it will not hurt the child but the parent will uh the the parent will not receive the intercession of the child uh if the parent did not do the أقيقه i if the parent was negligent if the parent could not afford the أقيقه or something like that إن شاء الله تعالى we we don't we hope that the parent will not be held to account for this and the أقيقه is سنة مؤكدة it's not from the واجبات it's from the highly recommended سنة and not from the obligations however that the parent would be one of the opinions of the scholars about held in pledge is that the parent will not get the intercession of the child it's also said that the أقيقه will be a reason to protect the child from the شيطان and the child will not be as well protected from the شيطان if the أقيقه is not done and this is an evidence an evidence that we can also further put for the the concept that the parents actions and the parents what they do when the child is born and before the child is born can have consequences for the child we explain the difference between this and the issue of وَلَا تَزِرُ وَازِرَهُ وَزِرَهُ وَزِرَهُ أُخْرَهُ that nobody will bear the burden of another person we we said that the child will not bear the sin but that doesn't mean the child will not have consequences of what the parents do so the parents are negligent regarding the أقيقه there could be an effect upon the child but the child will not carry a sin from it but there can be an effect upon the child and likewise we mentioned the etiquettes of intimacy that parents don't follow that they can be also an effect upon the child but the child will not be blamed for that or held to account for that or punished for that but ultimately that doesn't mean that they won't have certain tests and consequences in their life because of what the parents decide to do and that shows us how important it is that we take our responsibility as parents اليمام ابن القيم رحمه الله تعالى he mentioned three among the benefits of the أقيقه he mentioned three things he said that it is a fidia and it's a like what happened with اسمعيل and إبراهيم that الله عز وجل accepted in place of the sacrifice of of اسمعيل that إبراهيم was كماندر to do that in place of that in place of that the sacrifice was done so it became a it became a fidia it became an expiation or an alternative and likewise what the prophets as I mentioned regarding being held in pledge and likewise from the benefits that ابن القيم mentioned is that it is a قربان it is an act of nearness to Allah as soon as the child is born look at what an excellent start that child receives to have such a thing done that as soon as they are born in the seventh day they are born so it is a means of nearness to Allah عز وجل as soon as the child is born and that sets the child you know sets out what the parent wants from the child in terms of religion and nearness to Allah and it also you know sort of from the point of the child it gives them the best possible start as for the shaving of the head that's the next point that we're going to come to we have a حديث عن علي بنابي طالب رضي الله عنه أنه قال عقر رسول الله صلى الله عليه وسلم عن الحسن بشه علي بنابي طالب رضي الله عنه عقر رسول الله صلى الله عليه وسلم فقر العقيقة for الحسن with the sheep صعrée أن سنة استابلش that it's two sheep for the boy and he said, Oh Fatima shave his head and give the weight of his hair in silver as صدقى this is one of the etiquettes this حديث is in jamiat ermedi and it's one of the etiquettes to give the weight of the head when you shave the boy's head to give the weight in يجب أن يكون الوصول في السلوة وإبن القيّم رحم الله تعالى قلت about the benefit of shaving the newborn's hair he said shaving his head removes the harm from him removes the weak hair so that the stronger and firmer hair replaces it and it is beneficial for the head it comforts the newborn it opens the pores on the head it strengthens his eyesight, his smell and his sense of smell and his hearing so there are many benefits that Ibn Qaym رحم الله تعالى he mentioned regarding the shaving of the head but now the question comes do we shave the head of a female child and the scholars of Fiqh they differed with regard to this the Malikiya and the Shafi'iyah they said that there is no difference in this between the girl and the boy and as for the Hanabila they said no it should not be shaved because the shaving of the head always mentions the Ghulam mentions the male child and as for the female child there isn't a specific mention for that rather what's mentioned for the female child is the sacrifice of one of one sheep so the Hanabila they held this opinion and Allah عز وجل knows best that's something which the scholars differed in and Allah سبحانه وتعالى knows best another another etiquette and another obligation that parents have to carry out for their children in the early days when the child is born is الخيتان and that is circumcision and for this we have a hadith from the Prophet صلى الله عليه وسلم and it's the hadith of أبي هوريرة رضي الله عن that he said صلى الله عليه وسلم الفطرة خمس or he said خمس من الفطرة الخيتان and then he mentioned the hadith he said there are five things from the fitra and among them he mentioned circumcision that was the first one that the Prophet صلى الله عليه وسلم mentioned and this is something which is strongly emphasised in relation to the boy and it's closer to being from the واجبات and Allah عز وجل knows best in relation to the boy as for the girl then it is a sunnah it is a sunnah and there is a hadith from the hadith of our mother أعشة رضي الله عنها in صحي مسلم that indicates that this is a sunnah for the girl as it is for the boy but for the boy it's closer to being from the واجبات أعشة رضي الله عنها she narrated that the Prophet صلى الله عليه وسلم said if a man comes to a woman and he comes between her four limbs and the two circumcised parts touch each other then وصل becomes obligatory so here the two circumcised parts indicates that both the male and the female would be circumcised however it is a sunnah as it relates to the girls and it is closer to being from among the واجبات or among the extremely important the extremely important matters for the boy so obviously for the girl in this age we have to deal with the issue of what people call FGM that the mutilation of girls through circumcision and this is something that has no place in Islam and Islam never called to this the Prophet صلى الله عليه وسلم said there should be no harm caused to anybody and he prohibited all kinds of oppression صلى الله عليه وسلم وعلي and all kinds of harm صلى الله عليه وسلم so this is what people call FGM this has nothing to do with the religion of Islam but some parents might have the effect of that in the sense that they might be in a situation where if they were to carry out the sunnah in terms of the circumcision of the female child they could be breaking the law or they could have their child taken away from them in some countries because many countries don't distinguish between FGM and between the circumcision of the girl which is prescribed and allowed in Islam they don't distinguish between the two because they aren't able to tell the difference because of their ignorance they don't know that there is a difference between these two things so no parent should take that risk if it is something which is illegal or something which is going to get could get their children taken away from them no parent should take that risk it is a sunnah at the end of the day there is no harm in leaving it for the girl if that is not allowed or if there is a danger to the parent or a danger to the child in that there is no harm in leaving it for the girl but it's from the sunnah of the Prophet صلى الله عليه وسلم if the person is able to do it and Allah عز وجل knows best so that's all we have time for in this episode and Allah عز وجل knows best وصلى الله عليه وسلم على نبينا محمد وعلى آله وصحبه اجمعي السلام عليكم if you're enjoying these videos and you'd like to keep up to date with all of the courses we're going to be running go to amauathome.com