Navigating Life with a New Soul: The Fiqh & Art of Newborns

Having a child is one of the most awakening manifestations of Allah’s bounty. There are many things in life that can bring us to joy and happiness, but success and accomplishments are nothing compared to witnessing your own child come into this world. In that single moment the first cry is heard, love, gratitude, humility, and feeling in awe all fills the heart. You realise that this tiny, fragile being is a living sign of Allah’s mercy. In caring for them, you discover parts of yourself you never knew existed.

However, beyond welcoming a newborn being a moment of joy, it is also a humbling test. It brings sleepless nights, unspoken worries, and new responsibilities that can shake even the strongest heart. Yet Allah, in His mercy, will not leave parents alone in this journey. Through the Prophetic acts, our first steps in this new beginning are guided and eased. From the azan whispered softly into the baby’s ear, to the sweetness of the tahnik placed upon their tongue, every prophetic practice reminds us that caring for a child is indeed an ibadah (act of servitude), and not just a physical duty.

These sacred moments are a calling to realign the hearts with Allah. The early days of exhaustion become days of reflection. The cries of a baby become a call to patience. And in those quiet hours between feedings and prayers, we begin to understand that loving for the sake of Allah is to nurture with rahmah (mercy), and to hope for barakah (blessing) in every breath of our new beginning.

The Fiqh of Welcoming a Newborn

Welcoming a newborn is a moment where fitrah (purity), rahmah, and ibadah all come together. The Prophet s.a.w taught his companions to receive new life in remembrance, gratitude, and intentional care. The first recommended act is to recite the azan in the right ear and the iqamah of solat (prayer) in the left ear of the newborn.

Abu Dawud and At-Tirmizi narrated that the Prophet s.a.w recited the azan in the ear of Hasan Bin Ali when Fatimah, Prophet’s daughter, gave birth to him. Scholars such as Imam An-Nawawi in his book Al-Majmu‘ and Ibn Qudamah in his book Al-Mughni regarded this as a recommended practice, performed so that the first words the child hears proclaims the greatness of Allah, so that the soul is anchored to Him.

Another practice closely associated with the newborn is tahnik, the act of softening a date and gently rubbing it on the baby’s palate. This was personally done by the Prophet for the children of the Companions. As narrated by Asma’ bint Abu Bakar, she brought her son Abdullah Bin Zubair to the Prophet, who chewed a date, rubbed it on Abdullah’s palate, and made du’a (supplication) for him. This simple act symbolises beginning the child’s life with sweetness of faith. According to Imam An-Nawawi and Ibn Qudamah, if dates are unavailable, any sweet substance may be used. Ibn Qayyim in Tuhfatul Mawdud Bi Ahkamil Mawlud explained that tahnik opens the newborn’s mouth with a sign of love and barakah.

To perform tahnik, one should prepare a clean, softened date, rub a small portion gently on the baby’s upper palate using a clean finger, and recite a brief du’a such as,

“Allahumma baarik fiihi waj‘alhu minassolihin” (O Allah, bless him and make him among the righteous)

This dua can be found in Al-Azkar Imam An-Nawawi. It is also preferable if a pious scholar or elder perform it, mirroring the Prophet’s practice with the children of his companions.

Another sunnah act is the aqiqah, an expression of gratitude to Allah for the gift of a child. The Prophet s.a.w said,

‘Every child is in pledge for his aqiqah; it should be slaughtered for him on the seventh day, his head shaved, and he is named.’ (Sunan An-Nasaie)

The scholars generally regard this as a sunnah muakkadah (strongly recommended) practice where gratitude can be manifested, while sharing the joy with others in a meaningful way.

Next will be naming the child with a good name. The Prophet s.a.w changed names with negative meanings to better ones. Imam Al-Ghazali in Ihya Ulumuddin emphasised that a name is a form of du‘a and moral identity.

Tahliq, shaving the baby’s head, is another prophetic act for the newborn. Imam At-Tirmizi in his Jaami’ narrates that the Prophet ordered the head of Hasan to be shaved and the weight of the hair in silver given in charity. Ibn Qayyim noted that this act symbolises humility and the beginning of a life grounded in generosity and service.

Circumcision, or khitan, completes the series of fitrah acts. For males, circumcision is widely agreed upon as part of the fitrah and a sign of purity. The Prophet s.a.w said,

‘Five are from the fitrah: circumcision, shaving the pubic hair, trimming the moustache, clipping the nails, and plucking the armpit hair.’ (Sahih Bukhari)

The Syafie and Hanbali schools deem it as obligatory (wajib), while the Hanafi and Maliki schools consider it a strongly encouraged sunnah.

As for female circumcision, classical scholars differed in opinion. Some, such as Imam Syafie, considered it obligatory, while others, including Imam An-Nawawi, Ibn Qudamah, and Ibn Qayyim, regarded it as an honourable but non-compulsory practice. It is also important to be reminded of that the core principles of Islam is the protection from harm, highlighted in ‘la darar wa la dirar’, meaning ‘There should be neither harm nor reciprocating harm’. Any procedure must comply with medical and legal standards. Thus, while male circumcision remains a well-established prophetic practice, female circumcision must not be performed in a way that causes harm.

Finally, the Sunnah encourages parents to begin their journey with du’a and gratitude. The Prophet would make du’a for newborns, saying,

‘May Allah bless you with this gift, may you give thanks to the Giver, and may the child reach maturity in goodness.’ (Hisnul Muslim).

Reflection on Parenthood: Nurturing Souls, Not Just Raising Children

As much as we need to understand the syariatullah — the divine laws and rulings that guide the welcoming of a newborn — we must also learn the sunnatullah — the natural laws by which Allah allows the baby to grow, thrive, and stay healthy. Knowing how to perform the tahnik or aqiqah is essential, but so is understanding how Allah designed a child’s heart and spirit to need love, patience, and presence.

If the fiqh of welcoming a newborn teaches us of the acts to be done, then the art of nurturing our child cultivates the heart to be a true servant of Allah. Parenthood in Islam is not only about fulfilling obligations. Every sacrifice of comfort, every night spent awake, and every du‘a becomes part of a parent’s journey towards ihsan, which is excellence in faith and character.

Parenthood teaches us the true essence of submission to Allah. The Prophet s.a.w. said,

“You are rewarded for everything you spend seeking Allah’s pleasure, even what you place in your wife’s mouth.” (Sahih al-Bukhari).

Even the smallest act of love can become a form of worship when done with sincerity. When we realise this, changing a diaper, soothing a crying baby, or preparing a meal turn to meaningful and hopeful moments, that all are seen and rewarded by Allah.

Imam Al-Ghazali described nurturing (tarbiyyah) as reflecting Allah’s name Ar-Rabb — The Nurturer (Maqsad Al-Asna Fi Sharhil Asmail Husna). As parents, we are called upon to mirror this divine attribute as caretakers of an amanah (trust). When we raise a child with patience and love, our homes become sacred spaces where even daily routines such as feeding, carrying, and comforting draw us nearer to Allah.

A home that remembers Allah is a home truly alive. The Prophet s.aw said,

“The example of the house in which Allah is remembered and the house in which He is not remembered is like the living and the dead.” (Sahih Muslim)

When we fill our homes with zikr and Qur’an, we nourish not only our children’s hearts but also their own. Ibn Qayyim mentioned that zikr is like water for the soul, saying,

“Remembrance of Allah to the heart is like water to a fish; what happens to the fish when it leaves the water?” (Al-Wabil al-Sayyib).

In such home, Allah’s remembrance brings calmness, softens tempers, and transforms the household into a place full of sakinah (tranquillity).

Let us remember that our children will always mirror us. They learn less from what we tell them, and more from what we live. They absorb our patience, our kindness and even our struggles. So every time we strive to improve ourselves, we are also shaping who our children will become.

Afterall, parenting is not a destination, but truly a journey. Just as we seek knowledge to grow in our work and faith, we must also keep learning to grow as parents. Each challenge, each mistake, and each small success is part of the process for Allah to refine us. The more we learn, the more we realise that parenthood is one of the most powerful classrooms for the soul.

One of the most moving du‘a in the Qur’an is that of Prophet Ibrahim:

“My Lord, make me an establisher of prayer, and [also] from my descendants. Our Lord, and accept my supplication.” (Surah Ibrahim, 14:40)

In this du‘a, Prophet Ibrahim asks not only for his own steadfastness, but for his children to grow up anchored in remembrance and prayer. It reminds us that when we establish Allah’s presence in our own lives, He will protect us, and through us, protect our children.

Parenthood, then, is not simply raising a child. It is a lifelong act of surrender, a journey of love and learning, and a path through which we ourselves are raised, closer to mercy, closer to gratitude, and, ultimately, closer to Allah.