71 - Akîka

Ebu Musa r.a.'dan, dedi ki: "Benim bir oğlum oldu. Onu alıp Nebi Sallallahu Aleyhi ve Sellem'e götürdüm. Ona İbrahim adını verdi ve bir hurmayı ağzında çiğneyerek onun damağına çaldı. Mübarek olması için de ona dua etti, sonra çocuğu bana verdi. Bu çocuk, Ebu Musa'nın en büyük çocuğu idi." Bu Hadis 6198 numara ile de geçiyor

Aişe r.anha'dan, dedi ki: "Nebi Sallallahu Aleyhi ve Sellem'e tahnik etsin diye küçük bir çocuk getirildi, çocuk Nebi'in üzerine işedi. Allah Rasulü de sidiğinin üzerine su döktü

Ebu Bekr'in kızı Esma r.anha'dan rivayete göre, "Kendisi henüz Mekke'de iken Abdullah b. ez-Zubeyr'e hamile kalmıştı. Hicret etmek üzere Mekke'den çıktığında hamileliğimin süresi dolmak üzere idi. Medine'ye geldim ve Kuba'ya indim. Kuba'da doğum yaptım. Daha sonra onu alıp Rasulullah Sallallahu Aleyhi ve Sellem'e götürdüm. Onu Allah Rasulünün kucağına bıraktım. Allah Rasıılü bir hurma getirilmesini istedi. O hurmayı alıp çiğnedikten sonra çocuğun ağzına tükürdü. Böylece onun karnına giren ilk şey, Rasulullah Sallallahu Aleyhi ve Sellem'in tükürüğü oldu. Sonra da o hurmayı onun damağına çaldı (tahnık etti). Arkasından ona dua etti, onun için bereket dileğinde bulundu. İslam döneminde (Medine'de Müslüman aileler arasında) doğan ilk çocuk o oldu. Bundan dolayı da onun doğumuna çok sevindiler. Onlara: Yahudiler size büyü yaptılar. Bundan dolayı sizin çocuğunuz olmaz, denilmişti

عن أنسِ بنِ مالكٍ رضي الله عنه قال: «مَرِضَ ابنٌ لأبي طلحة، فخرَجَ أبو طلحة، فتُوُفِّيَ الصبيُّ في غيابِه. فلمَّا رجَعَ أبو طلحة قال: ما فَعَلَ ابني؟ فقالت أمُّ سُلَيم: هو أهدأُ مما كان. ثم قرَّبَتْ إليه عَشاءَه فتعشَّى، ثم أتاها فواقَعَها. فلمَّا فرَغَ قالت: وارِ الصبيَّ. فلمَّا أصبَحَ غدا أبو طلحة على رسول الله صلى الله عليه وسلم فأخبَرَه، فقال رسول الله صلى الله عليه وسلم: أَعَرَّسْتُم الليلةَ؟ قال: نعم. قال: اللهمَّ بارِكْ لهما. فولَدَتْ أمُّ سُلَيم غلاماً. فقال لي أبو طلحة: احفَظْه حتى تأتيَ به النبيَّ صلى الله عليه وسلم. فأتى به أنسٌ النبيَّ صلى الله عليه وسلم، وأرسَلَتْ معه أمُّ سُلَيم بتمراتٍ. فأخَذَ النبيُّ صلى الله عليه وسلم الصبيَّ فقال: أمَعَه شيءٌ؟ قالوا: نعم، تمراتٌ. فأخَذَها النبيُّ صلى الله عليه وسلم فمَضَغَها ثم أخَذَ من فيهِ فجعَلَها في فمِ الصبيِّ وحنَّكَه بها، وسمَّاه عبد الله».

شرح فتح الباري: «تسميةُ المولود يومَ يُولَدُ لِمَن لا يَعُقُّ عنه»: يُفادُ من رواية الفِرَبريِّ أنَّ مَن لم يُرِدِ العَقَّ عن ولَدِه لا يُؤخِّرُ تسميتَه إلى اليوم السابع. ومن شواهدِ ذلك: عبدُ الله بنُ أبي طلحة، وإبراهيمُ بنُ النبيِّ صلى الله عليه وسلم، وعبدُ الله بنُ الزبير. ولم يَرِدْ عن أيٍّ منهم أنه عُقَّ عنه. أما مَن أُريدَ له العَقُّ فتُؤخَّرُ تسميتُه إلى اليوم السابع كما سيأتي في الأحاديث الأخرى. وهذا تلفيقٌ دقيقٌ لم أرَ مَن سبَقَ البخاريَّ إليه.

«وتحنيكُ المولود يومَ يُولَد»: التحنيكُ هو مَضْغُ شيءٍ ثم إدخالُه في فمِ الصبيِّ الرضيع وتدليكُه على حَنَكِه حتى يبتَلِعَه. والأفضلُ أن يكون ذلك بالتمر، فإن تعذَّرَ فبالرُطَب، فإن تعذَّرَ فبشيءٍ حلوٍ، والعسلُ أفضلُ ما يُستعمَلُ بعد التمر. ويُستفادُ من قوله في الترجمة «لمَن لا يَعُقُّ عنه» أنَّ العقيقةَ ليست واجبة. قال الشافعيُّ: «أفرَطَ في أمر العقيقة فريقانِ: مَن قال إنها بدعة، ومَن قال إنها واجبة». والقائلُ بوجوبِها يُشارُ به إلى الليثِ بنِ سعد، والناقلُ عن أبي حنيفة أنه قال ببدعيَّتِها. قال ابنُ المنذر: «خالَفَ أهلُ الرأي في العقيقة فلم يُثبِتوا سنيَّتَها، مخالِفِين بذلك ما صحَّ من الآثار»

«فأتيتُه به فسمَّاه إبراهيمَ وحنَّكَه»: في هذه العبارة ما يُشيرُ إلى المبادرةِ بإحضار الصبيِّ إلى النبيِّ صلى الله عليه وسلم، وأنَّ التحنيكَ كان بعد التسمية. ومن هذا يُستنبَطُ أنه يجوزُ تقديمُ التسمية دون انتظار اليوم السابع. قال البيهقي: «الأحاديثُ الواردةُ في تسمية المولود عند ولادتِه أصحُّ من الأحاديث الدالَّة على تأخيرِها إلى اليوم السابع». وأقول: وقد جاءَتْ في هذا روايةٌ أخرى؛ فقد أخرَجَ البزَّارُ وابنُ حبَّان والحاكمُ بسندٍ صحيح عن عائشةَ رضي الله عنها أنها قالت: «عقَّ رسولُ الله صلى الله عليه وسلم عن الحسن والحسين في اليوم السابع وسمَّاهما». وأخرَجَ الترمذيُّ من طريق عَمرو بن شُعَيب عن أبيه عن جدِّه (عبدِ الله بن عَمرو بن العاص) قال: «أمَرَني رسولُ الله صلى الله عليه وسلم أن أُسمِّيَ مولودي يومَ السابع»

والحديثُ الثالثُ في الترجمة هو حديثُ أسماءَ رضي الله عنها في ولادة عبد الله بن الزبير، وقد سبَقَ بيانُه بما يكفي في باب هجرة النبيِّ صلى الله عليه وسلم إلى المدينة (حديث رقم 3909).

«وأنا مُتِمٌّ»: أي قد اكتمَلَ حَمْلي وبلَغَتْ مدَّتُه تمامَها.

«فتبرَّكَ به»: أي دعا له بالبركة.

«أَعَرَّسْتُم»: أصلُ «عرَّسَ الرجلُ» أن يُعرِّسَ بامرأتِه أي يدخلَ بها ليلةَ الزفاف، ثم اتُّسِعَ في استعماله فأُطلِقَ على الجِماع عموماً.

Bize Muhammed ibnu'UMüsennâ tahdîs etti. Bize İbnu Ebî Adiyy, İbnu Avn'dan; o da Muhammed ibn Sîrîn'den; o da Enes'ten olmak üzere tahdîs edip bu hadîsi sevketti

Narrated by Salman ibn 'Amir al-Dabbi, who said: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: 'With the (birth of a) male child, there is an 'aqiqah. So shed blood on his behalf and remove the harmful thing from him.'"

(Also narrated by: al-Tirmidhi in the chapter on Sacrifice; al-Nasa'i in the chapter on 'Aqiqah)

Fath al-Bari Commentary: "Removing the harmful thing from a child in the 'aqiqah... With the (birth of a) male child, there is an 'aqiqah." Al-Hasan and Qatadah used the apparent meaning (mafhum) of this hadith as evidence that the 'aqiqah is to be slaughtered for a male child but not for a female child. However, the majority (jumhur) disagreed with them, holding that the 'aqiqah is also performed upon the birth of a female child. Their evidence consists of hadiths that explicitly mention the female child, which I will cite shortly. If twins are born, it is recommended (mustahabb) to slaughter an 'aqiqah for each of them. Ibn 'Abd al-Barr narrated this from al-Layth and said: "I am not aware of any contrary narration from any scholar.

"Shed blood on his behalf." In this hadith, the type of blood to be shed is left unspecified. The same applies to the hadith narrated through Samurah that comes later. However, these hadiths have been interpreted and clarified by other narrations. Among these is the hadith from 'A'ishah (may Allah be pleased with her), which al-Tirmidhi narrated and deemed authentic (sahih), transmitted through Yusuf ibn Mahak's narration. According to it: "They entered upon Hafsah, the daughter of 'Abd al-Rahman ibn Abi Bakr, and asked her about the 'aqiqah. Hafsah informed them that the Prophet (peace and blessings of Allah be upon him) had commanded them to slaughter two equivalent sheep for a male child and one sheep for a female child." This hadith has also been narrated by the authors of the four Sunan collections. Abu Dawud and al-Nasa'i also narrated it through 'Amr ibn Shu'ayb, from his father, from his grandfather, in marfu' form: "Whoever wishes to sacrifice on behalf of his child, let him slaughter two equivalent sheep for a male and one sheep for a female.

Dawud ibn Qays, who narrated this hadith from 'Amr, said: "I asked Zayd ibn Aslam about the meaning of 'equivalent (mukafia'atan).' He replied: 'They should resemble each other and both should be slaughtered together without one being delayed after the other.'" Abu Dawud also narrated from Ahmad that the word "equivalent" is used in the sense of "similar to each other." Al-Khattabi said: That is, they should be of similar age. According to the majority, camels and sheep may also be slaughtered (as 'aqiqah)

"The harmful thing." Abu Dawud narrates through Sa'id ibn Abi 'Arubah and Ibn 'Awn, from Muhammad ibn Sirin, who said: "If the harm (adhaa) does not refer to shaving the head, then I do not know what it means." In the hadith from 'A'ishah narrated in al-Hakim, it states: "And he commanded that the harmful things be removed from their heads." However, this cannot be taken as specifically referring to shaving the head alone. In al-Tabarani's narration from Ibn 'Abbas, it states: "The harmful thing is removed from him and his head is shaved" — thus mentioning the shaving of the head as an additional matter. Therefore, it is more appropriate to understand "the harmful thing" as having a broader meaning than merely shaving the head

"The 'Aqiqah Hadith." The hadith referred to does not appear in al-Bukhari's own text. It seems he considered it sufficiently well-known and did not find it necessary to cite it separately. The authors of the Sunan collections recorded this hadith as narrated by Qatadah from al-Hasan, from Samurah, that the Prophet (peace and blessings of Allah be upon him) said: "Every child is held in pledge (rahin) for his 'aqiqah, which is slaughtered on his behalf on the seventh day, his head is shaved, and he is given a name." Al-Tirmidhi said: It is hasan sahih. However, in the narration of Abu Hurayrah, the final phrase "and he is given a name" is not mentioned. Those who narrated this from Qatadah differed regarding this phrase. The majority narrated it as "yusamm" (he is given a name, with the letter sin), while Hammam narrated it from Qatadah as "yudam" (blood is smeared on him, with the letter dal). 'Abd al-Razzaq narrated from Ma'mar, from Qatadah: "He is given a name on the day his 'aqiqah is slaughtered, then his head is shaved." And he (Qatadah) used to add: "And blood is smeared on his head." However, several hadiths have been narrated indicating that this practice has been abrogated (mansukh). Among them is what Ibn Hibban narrated in his Sahih from 'A'ishah, who said: "During the pre-Islamic period (Jahiliyyah), when they slaughtered an 'aqiqah for a child, they would dip a piece of cotton in the blood of the 'aqiqah and, after shaving the child's head, place that piece of cotton on top of it. The Prophet (peace and blessings of Allah be upon him) then said: 'Put perfume (scent) there instead of blood.'" Abu'l-Shaykh also adds the phrase: "He forbade letting blood touch the head of the newborn child." Therefore, the majority considered smearing blood on the child as disliked (makruh). Ibn Hazm, however, narrated that it is recommended (mustahabb), citing 'Umar and 'Ata'. But Ibnu'l-Mundhir only narrated this view of it being recommended from al-Hasan and Qatadah. Indeed, in Ibn Abi Shaybah, it has been narrated through a sound chain (sanad sahih) from al-Hasan himself that he considered smearing blood to be disliked (makruh)

There is also scholarly disagreement regarding the meaning of the Prophet's statement: "Every child is held in pledge (rahin) for his 'aqiqah." Al-Khattabi said: Scholars have disagreed on this matter. The best view expressed on it is that adopted by Ahmad ibn Hanbal, who said: This concerns the child's intercession (shafa'ah). That is, if the 'aqiqah is not slaughtered and the child dies at a young age, he will not intercede on behalf of his parents. It has also been said that this means the 'aqiqah is something necessary and inseparable from the child — just as a pledged item remains in the possession of the one holding it in pledge. This strengthens the position of those who hold that the 'aqiqah is obligatory (wajib).

Ibn Abi Shaybah narrates from Muhammad ibn Sirin, who said: "If I knew that an 'aqiqah had not been slaughtered on my behalf, I would certainly slaughter one on my own behalf." Al-Qaffal also preferred this view. It is narrated in al-Buwaiti that al-Shafi'i explicitly stated: "The 'aqiqah is not slaughtered for a grown (adult) person." However, this is not a clear, unambiguous text (nass) prohibiting a person from slaughtering an 'aqiqah on his own behalf. Rather, it is possible that he meant by these words that he himself would not slaughter an 'aqiqah on behalf of another person once that person has grown up. It also seems as though he was indicating by these words that the hadith reporting that the Prophet (peace and blessings of Allah be upon him) slaughtered an 'aqiqah on his own behalf after prophethood has not been established. And indeed, that is the case with that hadith.

Ebu Hureyre r.a.'dan rivayete göre Nebi Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Fera' da yoktur, atire de yoktur." Fera' devenin ilk yavrusudur. Onlar bunu kendi tağutlarına, putlarına keserlerdi. Anre ise Receb ayında kesilen bir kurbanlıktır. Bu Hadis 5474 numarada da geçiyor Diğer tahric edenler: Tirmizi Kurban; Müslim, Edâhî Fethu'l-Bari Açıklaması: "Fera'" el-Muhkem adlı eserde nakledildiğine göre devenin ve koyunun ilk doğurduğu yavruya denilir. Cahiliye dönemi insanları bunları putları adına keserıerdi. Fera' kesilen bir hayvan adı olup, develer, sahiplerinin arzu ettikleri sayıya ulaştığı takdirde kesilirdi. Aynı şekilde develer yüzü bulduğu takdirde her yıl onlardan bir deve anre olarak kesilirdi. Ondan ne develerin sahibi, ne de aile halkı yerdi. Fera' aynı şekilde doğum dolayısıyla yenilen yemek gibi, develerin doğumu dolayısıyla yapılan bir yemek çeşidinin adıdır. İşte buradan Buhari'nin fera' hadisini akIka ile birlikte zikretmesinin münasebeti de ortaya çıkmaktadır

Ebu Hureyre radıyallahu anh'dan rivayete göre Nebi sallallahu aleyhi ve sellem şöyle buyurmuştur: "Fera' da yoktur, atire de yoktur." Zühri dedi ki: Fera', develerin ilk doğurduğu yavrunun adı idi. Onlar bunu tağutlarına yani putlarına keserlerdi. Atire ise Receb ayında olurdu.