Monthly Archives: October 2017

Who Has More Right To Name The Child: Sheikh Muhammad Ferkous

بسم الله الرحمن الرحيم

Q: Who has more right with regards to naming the child, the father or mother?

A: There is no differing between the people that the naming of the child is the father’s right and not the mother’s. This is because the child is attributed to him (through lineage), thus he has more right to name him. Likewise, just as it is binding upon him to spend, educate, perform the aqiqah, etc the naming also is for him. As a result the creation, on the day of resurrection, will be summoned by their fathers’ names and not their mothers. One will only be affixed to his mother in terms of when a husband accuses his wife of having a child through adultery (And they both bear witness that the other is lying), fornication, and other situations from the known affairs in Islamic jurisprudence.

Translated by Abu Abdil Waahid Najeeb ibn Yusuf Al Anjelesi
Source: أربعون سؤالاً في أحكام المولود  

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Is Naming A Child Restricted To The Seventh Day After Birth: Sheikh Muhammad Ferkous

بسم الله الرحمن الرحيم

Q: Is it permissible to name the newborn on other than the seventh day (after birth), like naming him on the first day?

A: What has preceded within the previous narrations (quoted within the book) is the recommendation for naming the newborn on the seventh day, due to the Prophet -sallahu alayhi wa sallam- ordering -on the seventh day after its birth- its naming as well as its aqiqah along with the removal of harm (shaving), just as it is reported in the narration of Sumra: “Every newborn is subject to have an aqiqah (on its behalf), sacrifice is performed for him on his seventh day (after birth), he is shaved, and given a name.”

However it is permissible to give him a name at the time of birth due to what is reported in the narration of Abu Musa where he said, “A son of mines was born, so I brought him to the Prophet -sallahu alayhi wa sallam- and he named him Ibrahim and rubbed the interior of his mouth with a date.” Also in the authentic collection of Muslim, on the authority of Anas, the Messenger -sallahu alayhi wa sallam- said, “A child of mines was born this night and I named him after my father Ibrahim…” Also the narration of Sahl ibn Sad As-Saa’idi found within the two authentic collections, where he said, “Mundhir ibn Abi Usayd was brought to Allah’s Messenger -sallahu alayhi wa sallam- when he was born and placed on his lap while Abu Usayd sat. The Prophet -sallahu alayhi wa sallam- was preoccupied with something in front of him, so Abu Usayd told someone to removed his son from the Prophet’s lap. Afterwards the Prophet -sallahu alayhi wa sallam- asked, “Where is the child?” Abu Usayd replied, “We sent him home O Messenger.” He -sallahu alayhi wa sallam- said, “What is his name?” Abu Usayd replied, “His name is so-and-so.” The Prophet -sallahu alayhi wa sallam- said, “No! His name is Mundhir.”

These narrations indicate the allowance as it relates to naming the newborn on the day of its birth, but what is best is to delay it if possible to the seventh day based on it being a verbally expressed sunnah.

Translated by Abu Abdil Wahid Najeeb Al Anjelesi
Source: أربعون سؤالاً في أحكام المولود 

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An Adult Having An Aqiqah For Himself: Sheikh Muhammad Ferkous

بسم الله الرحمن الرحيم

Q: Is the aqiqah of an adult for himself (something) proven?

A: It is proven within the Sunnah from two chains of transmission on the authority of Anas ibn Malik that the Prophet -sallahu alayhi wa sallam- performed an aqiqah for himself after being sent as a prophet. Some of the salaf held this opinion and acted accordingly. Ibn Seereen said, “If I knew that he (his father) did not perform an aqiqah on my behalf I would perform it for myself.”

Al Hasan Al Basri said, “If an aqiqah was not performed for you, then perform it for yourself even if you are a man.”

Moreover, it is recommended that a man performs an aqiqah for himself as a substitute for his father, due to the naseekah (aqiqah) being obligatory on the father, and remains so even after reaching old age if it is easy (for him). If he does not do so, a substitute/replacement for him is allowed, due to this being worship related to wealth in which a substitute (to carry out) is legislated. Worship related to wealth allows substitution therein e.g. zakat, donations, and similar to that from worship.

Translated by Najeeb Al Anjelesi
Source: أربعون سؤالاً في أحكام المولود

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The Ruling On The Saliva, Drool, And Vomit Of The Infant: Sheikh Muhammad Ferkous

بسم الله الرحمن الرحيم

Q: What’s the ruling on the saliva, drool, and vomit of an infant?

A: The fundamental ruling as it relates to objects/things is (a state of) purity. So the infant’s saliva, drool, and vomit are pure, to be more precise the vomit of humans (man or child) is pure as there is no evidence pointing towards its impurity, nor is there anyone fit to be taken as a proof that has conveyed it being impure, on the contrary it is pure. A baby vomits abundantly, its saliva and drool do not cease to flow onto the one providing care for it. Consequently it is an affair in which adversity prevails (as it relates to the removal of these things). Therefore the legislator has not enacted the washing of clothes as it pertains to that. He has not prevented prayer due to it, nor has He ordered being cautioned from the baby’s saliva.

As for the reported consensus that man’s vomit is impure, it is nothing more than an invalid claim due to the opposition of Ibn Hazm where he explicitly states the purity of man’s vomit. Likewise as Imaam Ash-Shawkani and Siddeeq Hasan Khan both did not count vomit along with impurities, on the contrary they held, to be more probable, the purity of man’s vomit in the unrestricted sense. This is due to the fundamental ruling being purity and there is nothing reported about it except  authentic conveyance (concerning its ruling) that are not contradicted by what equals it or (by what) preceded it.

Translated by Najeeb Al Anjelesi

Source: أربعون سؤالاً في أحكام المولود

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The Ruling Concerning Jamaa’at-ut-Tabligh And Their Dawah: Sheikh Muhammad Ibn Ali Ferkous

بسم الله الرحمن الرحيم

Q: What is the ruling pertaining to Jamaa’at-ud-Dawah and Tabligh within the Islamic countries and non Muslim countries?

A: Jamaa’at-ut-Tabligh was initiated based on a dream that its leader Muhammad Ilyaas had. He alleged that, in the dream, the Messenger -sallahu alayhi wa sallam- commissioned him with this important task. Moreover this group is established upon six fundamentals that are based on a secret arrangement (understanding and or viewpoint), that being; everything that is the cause of alienation, splitting, and or differing between two Muslims  -even if it’s the truth- then it is severed and abolished from the methodology of the group. 

This group stands in contradiction towards the truth, (they have) a Sufi methodology and disposition, and with them are numerous mistakes. For additional scrutiny refer to the book entitled “A Severe Statement As It Relates To The Warning From Jamaa’at-ut-Tabligh” by the scholar Hammoud ibn Abdillah At-Tuwaijari, and others besides him who have devoted attention towards investigating the modern day Islamic sects. And I ask Allah to cause us to see the truth and to guide us to the path of guidance.

Translated by Abu Abdil Waahid Najeeb ibn Yusuf Al Anjelesi
Source: مجالس تذكيرية على مسائل منهجية

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