Q: Who has more right with regards to naming the child, the father or mother?
Sheikh Muhammad Ferkous: 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.
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.
*He Who Lacks Ghayrah (Protective Jealousy) Is NOT A Man*
قال رسول الله صلى الله عليه وسلم : ثلاثة قد حرم الله تبارك وتعالى عليهم الجنة : مدمن الخمر ، والعاق ، والديوث الذي يقر في أهله الخبث.
The Messenger of Allāh ﷺ said: “There are three upon whom Allāh Tabārak Wa Ta’ālā has made Paradise Ḥarām (forbidden):
• The one addicted to intoxicants
• The one who is disobedient (to his parents)
• And the Dayyooth (shameless one) who approves lewd/evil acts of his womenfolk.”
● [رواه النسائي في السنن ٦١١٣]
Ibn al-Qayyim Raḥimahullāh said: “And that is because Ghayrah (protective jealousy) is from the basis of this religion so whoever lacks it then he lacks Deen, hence to Allāh a Dayyooth is the most vile creature and Jannah is Ḥarām upon him.”
● [الجواب الكافي]
al-Lajnah ad-Dā’imah (scholarly committee for research and Iftā) was asked if the label ‘Dayyooth’ applies to a man who allows his womenfolk to uncover themselves and wear unislamic attire or is it only applied to the one approves of acts of Zinā by his womenfolk??
They said: “So when one looks at these narrations then he understands that the label ‘Dayyooth’ is applied to EVERYONE who APPROVES EVIL of those who are under his guardianship (Wilāyah), be it his wife or daughter or his sister, all of it is same whether he approves them committing Zinā or whether he approves them engaging in THE SOURCES THAT LEAD TO ZINĀ, like his woman (wife, sister or daughter) uncovering herself in front of an unrelated man or being alone with him or going out of her home with him…”
● [فتوى رقم ٣٢٤٦]
👆 Fatwā approved by Sh. Ibn Bāz Raḥimahullāh !!
Behind The Hijab
Arabic Center For Woman & Girls
Selected Hadeeth and Islamic studies
Instructor: Umm Nusaybah Najaah
She has been teaching the woman and children for 15 plus years In her home and in various Institutes. She Studied in Egypt for 4 Years.
Interested Contact text or call: Umm Nusaybah Najaah 267-966-8294 or email: @firstname.lastname@example.org