HIJAB

In every tradition and culture, there is a concept of “appropriate dress.” Within the Islamic tradition, one essential principle regarding dress is that it not be indecent. Muslim men have a responsibility to dress modestly just as much as Muslim woman. In fact, “modesty” is not limited to clothing either. Muslim men are obligated to treat women with respect, dignity and honor. Ogling or leering at women is forbidden. Inappropriate touching or remarks are also forbidden. Making a woman feel that she is being objectified or harassed in any way is not only against Islamic principles and values, it is considered a serious character flaw.

“And tell the believing women that they should lower their gaze, guard their private parts, and not display their beauty except for what normally shows; and to draw their veils over their bosoms.” (Quran 24:31)

Modest dress and behavior is a divinely prescribed responsibility for Muslims of both genders. The Prophet Muhammad (peace be upon him) described modesty as the distinctive quality of Islam. And yet the hijab did not bar women from being prominent and active participants in the Prophet’s community. Whether it was in the field of worship, business, education, charitable work, community and even military service, women were acclaimed for their notable roles in the Prophetic era.

The hijab involves wearing clothing that is not tight fitting and that covers a woman’s body with the exception of her face, hands and feet. This is required when a woman would be in the presence of men who are not closely related to her. The hijab is not required in front of a woman’s father, husband, brothers, sons, grandfathers, grandsons, father-in-law, sons-in-law, nephews, minor male children or elderly men.

Men, whether they confess it or not, are slaves of lust and desire.

• Hijab protects women from such men; it symbolizes that she has been sanctified to one man only and is off-limit to all others.

• Hijab contributes to the stability and preservation of marriage and family by eliminating the chances of extramarital affairs.

• Finally, it compels men to focus on the real personality of the woman and de-emphasizes her physical beauty. It puts the woman in control of strangers’ reaction to her.

Not too long ago there used to be a very sexist saying that “Women should be seen and not heard.” At one time in the west the notion that women should be valued for their bodies but not valued for their minds was acceptable. A very similar sort of misogyny existed at the time of the Prophet Muhammad, peace be upon him, in 7th century Arabia. With the advent of Islam, the modest dress of a Muslim woman (hijab in Arabic) became a barrier to treating women as sexual objects. Interestingly enough, one of the meanings of the word hijab is barrier. The hijab not only forced men to think of women in different terms, it allowed women to understand that their true worth was far more than physical beauty. The Prophet Muhammad peace be upon him taught his followers “God does not look upon your bodies and wealth rather He looks toward your hearts and deeds.”

ref: http:  www.al-islam.org

Zikr of Allah

Abu Darda  narrated that Rasool Allah  said, “Should I not tell you of such a thing which are the best and purest deeds in the court of your Lord, high in ranks (darajat), better for you then spending gold and silver (in Allah’s path), and better than slaying the neck of the enemy during war? The Sahaba said, “Yes, Oh Rasool Allah!  .” He  said, “It is Zikr of Allah.” (Tirmizi)

Abu Huraira  narrated that Rasool Allah  said, “Any gathering in which people sit and do not do Zikr of Allah and do not send Durood upon their Prophet is of loss for them. If Allah wills, give them azab (punishment) and if wills, forgive them.” (Tirmizi)

Abu Huraira  narrated that Rasool Allah  said, “Allah Tabaraka wa Ta’ala says when a person moves his lips for Zikr of Allah, I am with him. “ (Bukhari)

Abu Huraira  narrated that Rasool Allah  said, “Allah Tabaraka wa Ta’ala says I am closer to my slave than his supposition of which he keeps of me. And when he/her does Zikr of Allah, I am with him/her. If he does Zikr in his heart, I do his Zikr near MY proximity (closeness) and if he does Zikr in a gathering, I mention him in a gathering Afdhal (better) than it. (Bukhari)

Abu Musa Ash'ari  narrated that Rasool Allah  said, “He/She who does Zikr of Allah and he/she who doesn’t, their example is of like an alive and a dead. (Bukhari)

Abu Huraira  said that Rasool Allah  said, “The angels look for those who do Zikr of Allah on the paths. When they find those who are doing Zikr of Allah then they call each other, “Come, your desired has been found.” Then those angels cover those are doing Zikr of Allah up to the skies of this world with their wings. And Allah Rabbul Izzat says about them to those angels “What are my slave doing?” Though Allah knows more than those angels. The angels say, “Those people are doing your Tasbeeh, Tahmeed, and Tamjeed.” Rab Ta’ala says, “Have they seen me?” The angels say, “We swear by your pure Entity, they have not seen you.” Rab Ta’ala says to them, “If they had seen me then what would be their state?” The angels say, “If they could’ve seen you then they would do your Tamjeed and your Tasbeeh even more."

Rab Ta’ala says, “What slaves are asking from me?” The angels say, “They are asking for Jannat from you.” Rab Ta’ala says, “Have they seen Jannat?” The angels say, “We swear by Your Pure Entity, they have not seen Jannat.” Rab Ta’ala says, “If they had seen Jannat then what would be their state?” The angels say, “If these people had seen jannat then their greed, desire, and inclination for it would increase. Rab Ta’ala says, “What else are they doing?” The angels say, “They are seeking refuge.” Rab Ta’ala says, “From what are they seeking refuge?” The angels say, “They are seeking refuge from Hell.” Rab Ta’ala says, “Have they seen Hell?” The angels say, “Oh Rab, we swear by Your Pure Entity, they have not seen it.” Rab Ta’ala, “If they had seen it then what would be their state?” The angels say, “If they had seen it then they would run even further away from it and fear it even more.

Rab Ta’ala says, “angels, Be witnesses that I have forgiven them.” An angel says, “There is one person amongst them who is not part of those who do Zikr, he is there for some necessity of his/her.” Rab Ta’ala says, “These are such people that even those sitting among them are not deprived.” (Bukhari)

Anas  narrated that Rasool Allah  said, “When you pass by gardens of paradise, eat fruits of them. The Sahaba said, “What are the gardens of Paradise?” He said, “The gatherings of Zikr.” (Tirmizi)

Abu Huraira  narrated Abu Saeed Khudri  said that Rasool Allah said, “Whenever a Jama'at (a group of people) sits for Zikr of Allah, the angels surround it. Blessing covers that Jama'at. And peace and calm descends on them. And Allah mentions them to the angels present in HIS court. (Muslim)

Ameer Muaviah narrated that the Rasool Allah  passed by a Jama'at and asked them, “Why have you gathered here?” Some people of the Jammat replied, “We have gathered here for the Zikr and Hamd of Allah because by guiding us towards Islam He did favor on us. Rasool Allah  said, “By Allah, have you gathered only for this (purpose)?” They said, “By Allah, we have gathered here only for such purpose. Rasool Allah  said, “I did not give you oath because of any imputation (doubt) rather it is because Jibraeel came to me and told me that Allah Azzawajal boasts of you in the gathering of the angels. (Muslim)

Abdullah Bin Abbas  narrated that Rasool Allah  said, “The Shaitan sticks to the heart of the child of Adam. When he does Zikr of Allah, he (the Shaitan) runs away from him. And when the child of Adam becomes careless from the Zikr of Allah, the Shaitan begins to put was-wasah (evil suggestions) into his heart. (Bukhari)

Abdullah Bin Umar  narrated that Rasool Allah  said, “Don’t have a conversation [without] Zikr of Allah. Because talking too much without Zikr of Allah is the reason for the heart’s hardness and wretchedness. And that person becomes distant from Allah in whose heart there is wretchedness. (Tirmizi)

Abudullah Bin Bisr  narrated that one person asked, “Ya Rasool Allah!  There are many commands on me of Islam. Tell me of such a thing which I may hold on to steadfast. Rasool Allah  replied, “Always keep your tongue wet from Zikr of Allah.” (Tirmizi)

Abdullah Bin Bisr  narrated that a villager came to the Holy Court of Rasool Allah  and asked, “Which man is the best?” Rasool Allah  said, “It is the luck and good-fortune of that person whose life is long and his deeds are good.” He asked, “Ya Rasool Allah!  Which deed is the best?” Rasool Allah  said, “Your tongue be wet from Zikr of Allah when you part from this world. (Tirmizi)

Muaaz bin Jabal  narrated that Rasool Allah  said, “The people of Jannat will only regret that moment which had been empty of Zikr of Allah.” (Beheqi)

Reward for memorizing Qur’aan

Praise be to Allaah. 
Whoever memorizes Qur’aan and acts upon it, Allaah will reward him and honour him greatly for that, so that he will rise in status in Paradise to a level commensurate with what he memorized of the Book of Allaah.

Al-Tirmidhi (2914) and Abu Dawood (1464) narrated from ‘Abd-Allaah ibn ‘Amr that the Prophet (peace and blessings of Allaah be upon him) said: “It will be said to the companion of the Qur’aan: Recite and rise in status, recite as you used to recite in the world, for your status will be at the last verse that you recite.” This hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 5/218, no. 2240, after which he said:

Note that what is meant by the “companion of the Qur’aan” is the one who memorizes it by heart, as the Prophet (peace and blessings of Allaah be upon him) said, “The one who knows more Qur’aan should lead the people in prayer,” meaning the one who has memorized the most.  The differentiation in status in Paradise will depend on how much was memorized in this world, not how much one will recite on that day as some people imagine. This clearly points to the virtue of the hafiz who has memorized the Qur’aan, but that is subject to the condition that he memorizes it for the sake of Allaah, not for worldly purposes or financial gain. Otherwise the Prophet (peace and blessings of Allaah be upon him) said: “Most of the hypocrites of my ummah are among those who have memorized Qur’aan.”

Concerning the virtue of the hafiz who memorizes the Qur’aan, al-Bukhaari (4937) narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “The likeness of the one who reads Qur’aan and memorizes it is that he is with the righteous honourable scribes. The likeness of the one who reads it and tries hard to memorize it even though it is difficult for him, he will have two rewards.”

For the hafiz who has memorized the Qur’aan, praying qiyaam al-layl is easy. And the Qur’aan will intercede for him on the Day of Resurrection, because the Prophet (peace and blessings of Allaah be upon him) said: “Fasting and the Qur’aan will intercede for a person on the Day of Resurrection. Fasting will say, ‘O Lord, I deprived him of food and desires during the day, so let me intercede for him.’ The Qur’aan will say, ‘O Lord I deprived him of his sleep at night, so let me intercede for him.’ Then they will both intercede for him.” Narrated by Ahmad, al-Tabaraani and al-Haakim; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 3882

And Allaah knows best.

It should be noted here that there is a weak (da’eef) hadeeth that is quoted concerning the virtue of memorizing Qur’aan. This hadeeth says, “The bearer of the Qur’aan, if he regards what it permits as halaal and what it forbids as haraam, he will intercede for ten of his family members on the Day of Resurrection, all of whom deserved to enter Hell.” This was narrated by al-Bayhaqi in Shu’ab al-Eemaan (The Branches of Faith) from Jaabir; it was classed as da’eef by al-Albaani in Da’eef al-Jaami’.

Principles of Fiqh: Its Meanings & Benefits

The principles [usul] of Islamic Jurisprudence [fiqh] deals with the derivation of rulings [ahkam] relating to all matters of worship [‘ibadah], dealings [mu’amalat] or any type of act conducted in this life from the Qur’an and the Sunnah of His Messenger, peace be upon him. In order to do this accurately, a scholar must strictly adhere to certain principles and regulations: a science termed Usul al-Fiqh (the principles of Islamic Jurisprudence). Generally, the study of Usul al-Fiqh incorporates the study of the following four main branches: i) Islamic sources (or evidences) on which all of the ahkam have been based. These are texts of the Qur’an and the authentic Sunnah as well as the consensus of the Companions [Sahabah]. This also includes the discussion of proof [adillah], their types and their authority. Some of these adillah are Qiyas, Istihsan, ‘Urf, al-Masalih al-Mursalah, etc ii) rulings and what they mean, their types, what affects them, how they can be applied, and the conditions relating to their use. The types of ahkam refer to obligations [wajib], prohibitions [haram], recommendations (mustahabb), objectionables [makruh] and the sanctioned [mubah] (iii) principles or rules available to the scholars to deduct and deduce ahkam based on the adillah aforementioned and (iv) qualifications and conditions required of the jurists [fuqaha] responsible for the correct application of Usul al-Fiqh. This is sometimes referred to as the conditions of ijtihad.

In his famous book Kashf al-Thunun, the scholar Hajji Khalifah explains that all Islamic ahkam are based on the noble Qur’an and blessed Sunnah, the consensus of the scholars and Qiyas which can be explained as either the ‘comparison with a similar situation where there is an existing law’ or derivation of a ruling using similar logic. All laws explain permissibility of certain actions or behaviours. The support for all laws is derived from the general approach of Islam in all issues whether great or small, therefore, all laws can be traced to major or minor issues. {quotes}Typically, all derived rulings are classified and recorded in order to be able to return to them if a similar situation arises.{/quotes}

The first person who explicitly brought these points to discussion and wrote about them in an academic manner was the learned Imam Shafi’i. By looking at the basis of this science, it becomes apparent how important it is for the study of religion and how we are in need of it, especially today. The science of Usul al-Fiqh helps us to better understand religion. Allah has revealed the Qur’an and Sunnah in order to guide us all through our daily lives as well as to the path that will lead to eternal happiness. Despite the fact that Allah preserved the two Islamic sources of authority from any tampering and falsification, at times people have gone astray because of their misunderstanding of certain verses or ahadith. For example, there is an authentic hadith which states, ‘Whoever dies while he believes that none has the right to be worshipped but Allah will enter paradise.’ Another hadith states, ‘Whoever bears witness that Muhammad is his Messenger will not enter Hell.’ Both of these ahadith are authentic and well supported in the Sunnah. However, some have misinterpreted these ahadith to mean that one’s behaviour and actions are irrelevant and that entry into paradise is guaranteed simply with correct creed. Such grave misinterpretations occur of many other verses and ahadith by people who take the wrong approach to the Shari’ah.

We must keep two fundamental laws in mind with regard to the issue of religion; all laws must be derived from the Qur’an and the Sunnah; and the texts of both must be understood correctly based on the premises defined by the scholars. The science of Islamic jurisprudence, as well as deriving laws, is built on a profoundly exhaustive understanding of Qur’anic verses and ahadith. If the people who are misled by the previous ahadith were to make use of the writings of the science of Islamic jurisprudence, they would know that other ahadith compliment the former set of ahadith and further explain them. For example, in response to the rejecters who told the Prophet (peace be upon him) that simply uttering the shahadah (proclamation of faith) without believing in it would allow one to enter into paradise, the Prophet (peace be upon him) said, ‘One has to say it and have no doubt in his heart about it.’

The science of Usul al-Fiqh elucidates that some ahadith are general and others are specific, some ahadith abrogate, while other ahadith have been abrogated and are no longer referred to as conclusive proof for the establishment of ahkam. The science also explains the exact meanings of certain language usages and styles, the context of certain verses and ahadith, as well as how the Qur’an relates to the Sunnah. All of this helps us to truly understand the Qur’an and Sunnah. Observing the rules of how laws are supported will most certainly protect us from being misled by superficial understandings of the religion. Since the advent of Islam until today, different groups have emerged who misinterpret the meaning of certain parts of the religion because they do not fully understand them and so deviate as a result. Scholars have continuously warned of the danger of such acts. Ibn al-Ma’in said, ‘Literally understanding the words of a hadith or depending on your interpretation will give you incomplete knowledge.’ {quotes}One must look at how verses are supported, and what context and occasion they relate to.{/quotes}

Thus, one of the important uses of the science of Islamic jurisprudence is to help us understand the scriptures of our religion.

Usul al-Fiqh also shows us the path to correct worship. One may argue that this is the main purpose of the science: arriving at the rules which will guide us to happiness in this life and the next. This is important for both the scholars who are qualified to derive the rules and devout Muslims who care to understand the reasoning behind what is either permitted or prohibited in Islam. A basic understanding of the science of Usul al-Fiqh allows the believer a deeper appreciation of the religion and will no doubt reflect upon his manner of worship and his devotion to Allah the Most High. This is from among the reasons as to why this science is one of the noblest disciplines of study.

The science of Usul al-Fiqh provides balanced and moderate views. It provides us with criteria to assess all matters related to religion, enabling us to decide whether certain behaviour or actions are extreme, lenient, whether it is well-supported or whether it is at all part of religion. We are also able to understand how close or distant something is to the rules of the religion based on how much support it has from the scholars, allowing us to take a correct stand. Many groups are extreme in their views, insisting that they solely hold the correct view and all others are outside the boundaries of Islam. Other groups take a converse approach and overlook many of the important Islamic rules and behaviour, considering them peripheral to the essence of Islam. {quotes}The science of Usul al-Fiqh allows us to correctly prioritise all matters and come out with moderate and correct views that do not go against our religion.{/quotes}

A recurrent example of the danger of abandoning the laws of this science occurs today. Many men of religion have issued rulings [fatawa] allowing Muslims to have financial dealings with banks that define interest rates, with the excuse that this is today’s necessities about which we can do nothing. Others have given outrageous flexibility to Muslims living in the West, ruling that the five daily prayers can be offered simultaneously. Many well meaning people hear such fatawa and take them to be correct, following them without any contest. Usul al-Fiqh would enable us to correctly define what necessity is and prevent us from falling into such dangerous pitfalls.

The science of jurisprudence allows us to find a correct model to follow. Armed with the correct tools and procedures for assessment support and rules, we would be able to decide which models of behaviour to follow. This applies to scholars and generally all Muslims who wish to take the correct path. The previously discussed dangers of following sporadic rulings take place because people do not know how to assess conflicting opinions. Thus they fall prey to all manner of views that seem to originate from a religious source.

The science of jurisprudence also allows us to distinguish between what is authentically from the blessed Prophet and what is just meaningless innovation. Many people who feel they are devoted to religion, particularly those who are young, assume that all authentic ahadith are a Sunnah, which should be followed and anything besides that is an innovation that should be disregarded. This has led them to go against other agreed upon areas of the Sunnah, the result being that different groups with conflicting views have formed and created much confusion. These groups have even gone further to denounce all those who do not accept their understanding of the Sunnah. Other equally mistaken groups depend on what they take to be common sense and reject certain ahadith and rules, claiming that they do not make sense, such as the issues of physical Jihad, slavery and other issues. In effect, all of these are the bitter outcomes of abandoning the rules of such as important science.

Most people need Usul al-Fiqh in order to understand how to formulate questions related to religious issues as well as knowing who to ask these questions. Many people today hold the position of issuing religious rules such as a mufti, though they are not qualified to do so. {quotes}Some of us assume that anybody who is gifted at reciting the holy Qur’an, delivering the sermon [khutbah] on Friday, or somebody who seems to be particularly knowledgeable is the right person to be asked about Islamic rulings on certain matters.{/quotes}

We may see someone as flexible and ask their opinion, thereafter seeking an opinion from somebody else on the same subject, and then consequently feel lost between the two. This science enables people to assess the opinions and views of those those that are questioned, and make a proper selection of who to ask. Fundamental principles of this science should be basic to the learning of one’s religion for it qualifies the person to learn and practice their deen in the correct way.

There are several other uses and needs for Usul al-Fiqh. It enables us to assess the knowledge of different scholars and understand their different areas of expertise. Grouping all individuals in the field of religion into one blurs the different areas of study and results in great confusion when we have to decide on whom to ask about specific topics. Studying Usul al-Fiqh will enable us to distinguish between the scholars of language, hadith, Qur’an, Islamic history and all the other fields of religious interest. Turning to unqualified people for advice may give them the impression that they are knowledgeable in all fields, which may result in ascribing responsibility and authority to scholars who hold neither of the two in that respective field. Once we are aware of the basics of this science, we will be able to control such matters and respond appropriately to such confusion. Another useful outcome of studying this science is that we will be able to comprehend issues of religion faster and thus learn more. We will also learn the methods of accurate expression, organised thought, logical argument and strong support. We will also understand the importance of open-mindedness toward those who hold opposing views as long as they are well supported.

How He Treated Them

Prophet Muhammad is beyond all doubt one of the most influential figures in world history, who brought the message of Islam, a religion with over one billion followers across the globe. The Prophet was a supremely successful man, but he was not just a great hero and leader. He preached a religion, founded a State, built a nation, laid down a moral code, initiated numerous social and political reforms, established a powerful and dynamic society to practice and represent his teachings and completely revolutionized the worlds of human thought and behavior for all times to come. According to the Qur’an, he was sent as a mercy for humankind and as the best possible example for them. Learning about Prophet Muhammad's life has been difficult for non-Muslims, as there are not many authentic sources of knowledge or biographies written about him for non-Muslim readers. Biographical accounts by Westerners are inevitably biased, unreliable or tainted with prejudices and Orientalist fallacies. This book provides an excellent introduction to the major aspects of Prophet Muhammad's life and events, providing the Muslim perspective to readers. It explains the prominent roles that Prophet Muhammad's personality has played on Islamic practice and thought, and which still plays a crucial role in Muslim life and civilization. No matter which religious denomination one ascribes to or which ideological and political beliefs one espouses, one will undoubtedly benefit from learning about Prophet Muhammad's life, a man who moved even an iconoclast like G. B. Shaw to comment: “He must be called the savior of humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much-needed peace and happiness”. (The Genuine Islam, Singapore, Vol. 1, No. 8, 1936) Born in Arabia in the year 570 CE, he started his mission of preaching the religion of truth, Islam (submission to One God) at the age of forty and departed from this world when he was sixty-three. During this short period of 23 years, he transformed the entire Arabian Peninsula from paganism and idolatry to the worship of One God; from tribal quarrels and wars to national solidarity and cohesion; from drunkenness and wickedness to sobriety and piety; from lawlessness and anarchy to disciplined living; from utter bankruptcy to the highest standards of moral excellence. Human history has never known such a complete transformation of people or a place before or since –and all this in just over two decades. Most famous personalities come across as uni-dimensional figures who distinguished themselves in one or two fields, such as religious thought or military leadership. However, Prophet Muhammad accomplished so much in such diverse fields of human thought and behavior in the fullest blaze of human history. Every detail of his private life and public utterances has been accurately documented and faithfully preserved to our day. The authenticity of the records so preserved is vouched for not only by the faithful followers, but also by academics and critics. Why read about the life of the Prophet? By studying the life of Prophet Muhammad, we can separate fact from fiction and gain a deeper understanding of the man and his message. In a time when we are bombarded with false propaganda and media lies, it is up to people with open minds and the desire to discover the truth, as the American author Isaac Asimov famously said, "Your assumptions are your windows on the world. Scrub them off every once in a while, or the light won't come in.” 

Manners of Welcoming the New Born Child in Islam

By Yusuf ibn Abdullah al-Arafi
Translated by Abu Talhah Dawud ibn Ronald Burbank

Children are a source of delight and an adornment for the world granted by Allah to their parents, they give vigor to the hearts, joy to the souls, pleasure to the eyes. They are the fruit from whom good is to be hoped for when they frequently supplicate:
"Our Lord! Bestow on them your Mercy as they did bring me up when I was small" [Noble Quran 17:24]
Children are the ones in every nation upon whom hope for the future lies, and they are the youth of tomorrow upon whose shoulders the call to Islam is carried. Islam has indeed elevated the status of children and has laid down manners for their treatment relating to all their affairs and each stage of their lives, and from these are the manners for welcoming their arrival in this life.
Our Prophet (peace and blessings be upon him) was a living example, educating, cultivating the Muslims upon the practices of Islam, teaching them how to worship their Lord in the best of ways. But a number of Muslims have strayed from his pure teachings and have substituted that which is gold for that which worthless.
So here are the manners the Prophet (peace and blessings be upon him) taught us with regards our new-born.
Encouragement to have Children
Allah says, "So now have sexual relations with them, and seek that which Allah has ordained for you." [Noble Quran 2:187]
And the Prophet (peace and blessings be upon him) said, "Marry the loving and fertile because through you, I will compete with the nations for superiority in numbers" [Abu Dawud]
And it is important that the Parents bring up their children upon righteousness, so that the Parents will benefit from them during their lives and after their death. Allah's Messenger (peace and blessings be upon him) said,
"A servant will have his rank raised and will say, 'O my Lord how has this come about for me?' He says, 'through your sons after you seeking forgiveness for you'" [ibn Majah]
Know that what has preceded applies equally to both boys and girls, and indeed Islam has encouraged the bringing up of girls, and Allah condemns those that are distressed at the birth of a girl, and the Messenger (peace and blessings be upon him) came elevating the status of this gift from Allah,
"whoever takes care of two girls until they reach adulthood - he and I will come together o�n the Day of Resurrection (like this) - and he interlaced his two fingers" [Muslim]
meaning in Paradise. So can their be a greater honor given to daughters?!
Giving the good news of the Birth
The near of kin who are anxiously waiting should be informed so that they can stop worrying and congratulate the parents and supplicate for the baby. Allah mentions this good news being conveyed to a number of His Prophets, from them Zakariyyah of his son Yahya,
"Then the angels called him, while he was standing in prayer in a private room (saying), 'Allah gives you glad tidings of Yahya'." [Noble Quran 3:39]
The Tahnik
This means to soften a date and then rub the palate of the new-born with it just after the birth or soon after. This is done by putting a piece of the softened date o�n the finger and rubbing it from left to right in the mouth of the baby.
Ibn Hajr said, "if o�ne is not able to find a dry date, then a fresh date should be used, and if that is not available then anything sweet." [Fath 9/588]
It is not essential to chew the date rather it may be softened in any way. The action of chewing as reported in the sunnah was something specific to the Messenger (peace and blessings be upon him) due to the blessings that Allah had placed in his saliva.
It is done by the father or the mother or anyone from the People of Knowledge whose supplication is hoped would be accepted. So he should perform Tahnik and supplicate for the child as was the practice of the Companions.
Imam Nawawi says, "Scholars are agreed upon the recommendation of performing tahnik upon the baby after its birth." [Sharh Sahih Muslim 4/122]
Ayshah reports, "new-born children used to be brought to the Messenger of Allah and he would supplicate for blessings for them, and rub a chewed date upon their palate." [Muslim]
Naming the child
The baby may be named o�n the day of it's birth or later o�n the seventh day or past the seventh day, as this is what is clear after study of all the evidences from the sunnah.
It is the father or the mother who chose the name for the baby. If they differ amongst themselves then it is the father who has the choice, he may name it himself or give his wife the right to choose. The fact that this is the right of the father is shown by the principle that the child is ascribed and attributed to the father, as Allah says,
"Call them (adopted sons) by (the names of) their fathers, that is more just in the Sight of Allah" [Noble Quran 33:5]
It is also allowed for the parents to allow others to name the child, since our Prophet (peace and blessings be upon him) used to name some of the children of his Companions.
The name should carry a good and praiseworthy meaning as the Messenger (peace and blessings be upon him) said,
"On the Day of Resurrection, you will be called by your names and your fathers names, so make your names good." [Abu Dawud]
It is recommended to call o�neself a servant of Allah (Abdullah) or the servant of any of the names of Allah. Then it is recommended to name a child after a Prophet, due to the hadith,
"Call yourselves by the names of the Prophets" [Abu Dawud]
and the hadith,
"A son was born to me this night and I called him after my forefather Ibrahim" [Muslim]
Then it is recommended to name the child after any pious person in the hope that it will become like him/her. Then it is recommended to name by any name which has good meaning.
It is forbidden to name a child with a name that denote servitude to other than Allah, for example Abd an-Nabi, Abd ar-Rasul etc, just as it is forbidden to name them with names that are particular to the Unbelievers like George, Michael, Susan etc.
The names of tyrants and evil personalities should be avoided such as Fir'awn, Qarun, Abu Lahab etc.. Likewise it is disliked to name with the names of the Surahs of the Quran like 'Ta Ha' or 'Ya Sin' as is reported from Imam Malik and others. There is no authentic hadith which ascribes the above two as being names of the Prophet (peace and blessings be upon him).
The Aqiqah
After the seventh day of the arrival of the new-born, as a form of welcome for it and to give thanks to the One who gave the blessings, it is prescribed to slaughter a sheep. The Messenger (peace and blessings be upon him) said,
"Every child is in pledge for its Aqiqah which is sacrificed for it o�n its seventh day, and it is named o�n it, and its head is shaved" [Abu Dawud]
If the new-born is a boy then two sheep are to be sacrificed, and if it is a girl then o�ne sheep. This is the position of the majority of the scholars and Companions. The Prophet (peace and blessings be upon him) said,
"For the boy two equal sheep, and for the girl, a single sheep." [ibn Majah]
So it is permissible to sacrifice the male or female sheep or goat, and this is best. As for sacrificing other animals then the scholars have differed over this.
The sacrifice should be done by the father or a close relative, for our Prophet (peace and blessings be upon him) performed the Aqiqah for his two grandsons. It is also obligatory to mention the name of Allah over it while sacrificing, and if a close relative is performing the Aqiqah then he should add, 'This Aqiqah is the Aqiqah of so and so' mentioning the name of the person on whose behalf he is performing the Aqiqah, as is reported in the hadith related by al-Bayhaqi.
The meat of the sacrifice may be distributed cooked or uncooked,, but it is preferred that it should be cooked as this leads to greater blessing as mentioned by a group of the scholars.
Shaving the baby's head
On the seventh day after the birth the head of the baby should be shaved. So when al-Hasan was born the Prophet (peace and blessings be upon him) told his daughter, Fatima,
"Shave his head and give the weight of his hair in silver to the poor" [Ahmad]
The right side of the head should be shaved first, then the left as mentioned in the hadith,
"Shave, and he indicated to the right side of his head, and then the left" [Muslim]
It is not permissible to shave a part of the head and leave a part, as this was prohibited by the Messenger (peace and blessings be upon him) as reported by al-Bukhari. The strongest view seems to be that the head of the boy or the girl should be shaved, as is reported that Fatimah weighed the hair of her daughter (Muwatta) but the scholars differ o�n this, and Allah knows best.
The shaving should be done after the sacrifice, and our pious predecessors liked to rub some perfume over the baby's head after the shaving.
Then it is prescribed to give the value of the weight of the baby's hair in silver in charity, and it is recommended to give this charity o�n the seventh day also, but it is not necessary to do so, and may be delayed.
Circumcision
It is prescribed that the boy be circumcised, it is recommended that the circumcision take place on the seventh day, but it is obligatory to circumcise before the boy reaches puberty.

What is 'Aqeedah?

Praise be to Allaah.

Aqeedah refers to those matters which are believed in, with certainty and conviction, in one’s heart and soul. They are not tainted with any doubt or uncertainty.

The Arabic word ‘aqeedah stems from the root ‘aqada, which conveys meanings of certainty, affirmation, confirmation, etc. In the Qur’aan, Allaah says (interpretation of the meaning):

"Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths (bimaa ‘aqqadtum al-aymaan)…"
[al-Maa’idah 5:89]

The verb paraphrased here as "deliberate oaths" is ‘aqqada/ta’qeed, which refers to when one has determination in the heart. It may be said in Arabic, ‘aqada’l-habl (the rope was tied), i.e., it was pulled tight together. The word i’tiqaad (belief) is also derived from this root, and has the meaning of tying up and making strong. The phrase a’taqadtu kadhaa (I believe such and such) means: I am convinced of it in my heart; this is a rational conviction.

In Islam, ‘aqeedah is the matter of knowledge. The Muslim must believe in his heart and have faith and conviction, with no doubts or misgivings, because Allaah has told him about ‘aqeedah in His Book and via His Revelations to His Messenger (peace and blessings of Allaah be upon him).

The principles of ‘aqeedah are those which Allaah has commanded us to believe in, as mentioned in the aayah (interpretation of the meaning):
"The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allaah, His Angels, His Books and His Messengers. They say, ‘We make no distinction between one and another of His Messengers’ – and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).’" [al-Baqarah 2:285]

- and as defined by the Prophet (peace and blessings of Allaah be upon him) in the famous hadeeth which describes how Jibreel came to him and asked him about Islam etc.: "Eemaan (faith) is to believe in Allaah, His angels, His Books, the meeting with Him on the Last Day, His Messengers, and the Day of Resurrection."

So in Islam, ‘aqeedah refers to the matters which are known from the Qur’aan and sound ahaadeeth, and which the Muslim must believe in his heart, in acknowledgement of the truth of Allaah and His Messenger.