Dought & clear, - Performing aqeeqah for oneself and older children, and borrowing for it.

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Assalam'alaicum wa rahmatoullahi wa barakatouh
I heard a muslim brother and a imam saying that:
a) People who have children and embrace islam should make a 'aqiqa for them (the children), no matter how old they are and also one for themselves because their non-muslim parents did not make one for them;
b) Making a 'aqiqa is so important that if one doesn't have the money to make it, he should borrow that money.
However, they didn't give any references to prove what they said. What is the truth?
wa aliaikum us-salaam wa-rahmat ullaahi wa-barakaatuh.
al-hamdu lillaah.
(a) Jumhoor al-ulemaa' (vast majority of the scholars) agree that the aqeeqa is a sunnah mustahabbah for those who are capable of doing it and can afford it. Among its benefits are breaking the influence of the shaitaan on the new-born. It is also permissible for a Muslim to make an aqeeqah for himself if his parents did not perform it for him. Similarly, he can do it for his children even if it is after many years if he didn't do it when they were young.
Refer to the book "Tuhfat ul-Mawdood bi-Ahkaam il-Mawlood" by Imam Ibn ul-Qayyim, Chapter 6: "The Aqeeqah and its Rulings", Part 19: "The Ruling for One Whose Parents Did Not Perform an Aqeeqah--Should He Perform one on His Own Behalf?" for more details. It is mentioned there that Ismaa'il ibn Sa'eed al-Shaalanji asked (Imam) Ahmed regarding a man whose father informed him that he did not perform an aqeeqah on his behalf--should he perform it on his own behalf? He said,
"That is the father's duty." ...
and it was said,"Should one perform an aqeeqah on his own behalf as an adult?"... and I saw that it is preferrable if an aqeeqah was not performed as a child then it should be performed as an adult, and (Imam Ahmed) said:
"If someone does that I would not discourage it or regard it as reprehensible."
(b) It is not mandatory for a person to take a loan in order to spend on an aqeeqah. However, if he does it then it would be considered commendable as per Imam Ahmed's opinion. It was related by Abi il-Harith that he asked Abu Abdullah regarding one who doesn't have enough to perform an aqeeqah; Imam Ahmed said,
"If he borrowed for it I hope Allaah would reward and provide for him by virtue that he has observed a sunnah."
Refer to "Tuhfat il-Mawdood," same chapter, Part 11: "Regarding Borrowing for an Aqeeqah and its Rulings and Benefits."

PUBLISHER Najimudeen M

Dought & clear, - Interweaving the name of Allah and Muhammad.

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What is the ruling on having the word “allaah” and the word “ muhammad ” written in an interwoven fashion on the door of a mosque?
Among what the Islamic shari’ahasserts is the binding and coupling of the testimony of oneness for Allah and the testimony of the calling and message of prophet Muhammad(peace and blessings of Allah be upon him). Examples of such linking are in theadhanforsalaatand in theiqaamahfor it. Additionally, in ahadiththe prophet(peace be upon him) teaches:
“Islam was builtupon five pillars: to witness that there is no deity except Allah, and that Muhammad is the messenger of Allah… .”It represents what amukallaf(one who is legally capable, liable for one’s actions, and obliged to perform required acts, which in Islamic law,shari’ah, starts at puberty) is required to believe. It must be understood together, and are pronounced together as a testimony of belief. As for writing it interwoven, nothing is available neither in the Book of Allah nor in theSunnahof the Prophet(peace and blessings of Allah be upon him). As a result, there is great danger in this. For it has a resemblance to the false precept in the Christian faith of trinity, and the concept that the father and the son and the holy spirit are one deity. Further, it could be construed as an emblem representing the false faith of the unity of existence. In addition, it may be used as support for the extremism in the Prophetand worshipping him with Allah.
Therefore, writing the name of Allah (the Most High) with the name of his prophet Mohammed (peace and blessings of Allah be upon him) in this way, i.e. making the letters of their names interwoven and the crossing of the letters of each of their names with the other, must be prevented. It is even not permissible to write (Allah - Muhammad) on the door of themasjid,nor in other locations, due to the confusion, misrepresentation, and serious concerns described and warned of above.

PUBLISHER Najimudeen M

For children, - Prejudice and Islam, Muslims and Racism, Asabiyyah is a Disease of the Soul

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So you think you are superior to others because you belong to a different ethnic group, or you speak a different language, or you are from a different country or you belong to a specific family, group, clan or race.
And you will support others on the basis of their language, ethnicity, relationship, origin.even though they do injustice, commit crimes, in the name of tribalism, racism, nationalism or any other ism, other than their moral superiority, good qualities or for justice.
And you will not help or support other human beings because they do not belong to 'your' group, country, clan, race, family. Even though they are oppressed, denied their rights, they deserve to be supported, they are on truth.
Are you aware that this type of fanatic behavior is known as Asabiyyah or Prejudice?
Do you know what Islam says about Asabiyyah or Prejudice?
The Prophet Muhammad (saw) said: "Whosoever possesses in his heart Asabiyyah even to the extent of a mustard seed, God will raise him on the Day of Resurrection with the (pagan) Bedouins of the Jahiliyyah (the pre-Islamic era)."
Imam Jafar Sadiq (as) said: "Whosoever practices Asabiyyah (against someone), Allah (SWT) shall wrap around him a fold of Fire."
Imam Ali (as) said: "Almighty Allah (SWT) will punish six groups of people for six kinds of sins: .He will punish the Arabs for Asabiyyah..."
The Prophet Muhammad (saw) said: "One who calls towards Asabiyyah is not from us, one who fights for Asabiyyah is not from us and the one who dies on Asabiyyah is not from us."
The Prophet Muhammad (saw) said: "Best among you is the person who defends his tribe till they do not commit a sin."
Imam Ali (as) said: "If it becomes unavoidable for you to be among those who practice Asabiyyah, then do Asabiyyah to uphold the truth and support of the oppressed."
Imam Ali (as) said: "The one whose deeds lower him, his family background or ancestry cannot elevate him."
Thus, remember that the superiority is only on the basis of pure intentions and sincere and lofty deeds. Asabiyyah is a dangerous condition for an individual and the society. It is an evil trait, inspired by satanic forces. One must ponder seriously about its consequences in this world and hereafter.
A true believer annihilates his own will in the Will of his Lord. He is free from all traces of ignorant Asabiyyah's and thick and dark curtains of blind Asabiyyah's would not obstruct his vision.
When called to deliver justice and utter the word of truth, he puts a firm foot on the head of all associations and ties, sacrificing all ties of kinship and customary affinities at the altar of the aims and orders of his Lord. He supports truth and justice under all circumstances.
So if you love or hate someone, or support or are against a group of individuals or a nation, think wisely for a while, what has motivated you for it. If it is other than promoting truth and justice or help of oppressed or preventing aggression and tyranny, than give up your support of the people you are associated with. It will be certainly difficult for you to take a bold step and give up love, friendship, and affinity of your relatives, friends and colleagues. But your decision to give up blind Asabiyyah will not only save you from the fire of hell, but also motivate others to do the same.

PUBLISHER Najimudeen M