Thank you blessing boy

God – Glory be to Him, the Most High – has blessed His servants with many blessings that require thanks, and among those blessings is that a person be blessed with a perfectly healthy baby. These are among the great blessings that require thanks to God Almighty for them; If a Muslim is blessed with a baby, male or female, he must thank God Almighty for this blessing, and it has been proven in the Prophetic Sunnah that there are many ways by which a Muslim can give thanks for the blessing of a child. Those Sunnahs that the Islamic Sharia brought and indicated are the aqeeqah, so what is the aqeeqah? And what are its terms?

aqeeqah

The meaning of the aqeeqah

  • The aqeeqah in the language: it is singular and the plural aqeeqah, and it is called the hair of every newborn of people and animals that grows while it is in its mother’s womb.[١] The sheep was called the ‘aqeeqah, in reference to the ‘aqeeqah of hair.[٢]
  • The aqeeqah idiomatically means the sacrifice that is free of defects and that is slaughtered on behalf of the newborn on the seventh day as a thank you to God Almighty for the blessing of the child.[٣]

Ruling on the aqeeqah

The fuqaha’ differed regarding the ruling on the ‘aqeeqah on five sayings:[٤]

  • The first saying: that the ruling on the aqeeqah is mustahabb, i.e. it is mustahabb to do it, and to this saying went the majority of jurists from the Malikis, Shafi’is, and the well-known Hanbali school; As evidence for what they said, according to what the great companion Samra bin Jundab – may God be pleased with him – narrated on the authority of the Messenger of God, may God’s prayers and peace be upon him: (Every boy is a hostage with his aqeeqah, which is sacrificed on his behalf on the seventh day, shaved and named).[٥] The reason for the inference from this hadith of the Prophet is that the command to perform the ‘aqeeqah is associated with the command by shaving and naming, and these two verbs (shaving and naming them) are mustahabb and not obligatory, so this indicates that it is mustahabb.
  • The second saying: The ruling on the aqeeqah is that it is obligatory, and to this statement all of the people went; Al-Layth bin Saad, Imam Al-Hassan Al-Basri, and Hanbali scholars in a narration according to them, and this is the doctrine of Al-Zahiriyah; As evidence for what they said, the Messenger of God, may God’s prayers and peace be upon him, said: “Every boy is a hostage with his aqeeqah. It is slaughtered on his behalf on the seventh day, shaved and named.”[٥] The reasoning behind this hadith is; In that every newborn is withheld from the intercession of his parents if he dies as a child, so he likens him not to be separated from the aqeeqah to a mortgage in the hands of his pawnbroker, and this indicates that it is obligatory, for a person is commanded to redeem himself and free it.
  • The third view: The ruling on the ‘aqeeqah is that it is permissible. That is, the aqeeqah is neither obligatory nor desirable, and the Hanafi jurists went to this saying in their well-known opinion, citing what they believed to be that the aqeeqah was in the pre-Islamic era and it was copied from the sacrifice.
  • The fourth saying: that he performs ablution on behalf of the male and not the female, and this was the view of both al-Hasan and Qatadah; Evidenced by the apparent meaning of the saying of the Messenger of God, may God bless him and grant him peace: (Every boy is a hostage to his aqeeqah, which should be slaughtered on his behalf on the seventh day, shaved and named)[٥] The reasoning behind this hadith is; Its apparent meaning indicates that the ‘aqeeqah is for boys, and the meaning of this is that it is not performed on behalf of a female.
  • The fifth saying: that the aqeeqah is disliked, and to this statement the Hanafi jurists went in a saying that they have, as evidence for that; That the ‘aqeeqah is one of the actions of the People of the Book, and that it was a bounty, and that it was abrogated, and if the bounty is gone, nothing remains but hatred.

The legality of the aqeeqah

The aqeeqah is considered one of the things that were known to the Arabs in the pre-Islamic era, and the evidence for this is what Buraydah Al-Aslami narrated; Where he said: (We were in the pre-Islamic era, if one of us was born, if a boy was born, he slaughtered a sheep and smeared his head with its blood.[٦] As for after Islam, it was approved by the Islamic Sharia, and its legitimacy was proven in the honorable Sunnah of the Prophet, so the Messenger of God, may God bless him and grant him peace, explained it by saying and doing; On the authority of Salman bin Amer al-Dhabi, that the Messenger of God, may God’s prayers and peace be upon him, said: “The boy has an ‘aqeeqah, so shed blood for him, and remove harm from him.”[٧] It was reported from him – may God’s prayers and peace be upon him – that he performed the ‘aqeeqah on behalf of Al-Hasan and Al-Hussein.[٨]

aqeeqah time

  • The first saying: that the time of slaughtering the aqeeqah for the newborn is after its separation from its mother, and to this saying both the jurists of the Shafi’i school and the jurists of the Hanbali school went.
  • The second saying: The time for slaughtering the aqeeqah is on the seventh day after the birth of the newborn, and it is not permissible to take the aqeeqah out before that, and to this saying both the jurists of the Maliki school and the jurists of the Hanafi school went.

With regard to the end of the partial time for the sacrifice of the ‘aqeeqah, the jurists differed on that, with two opinions:[٤]

  • The first saying: that the ‘aqeeqah is not missed by delaying it from the seventh day after the birth of the newborn, and rather it is acceptable if it is slaughtered after it.
  • The second saying: that the ‘aqeeqah is missed if its slaughter is delayed beyond the seventh day after the birth of the newborn, and it is not acceptable if it is slaughtered after that.

Conditions of the aqeeqah for the child

The conditions for a boy’s “aqeeqah” do not differ in general from the conditions for a female’s “aqeeqah” in terms of what must be fulfilled in the “aqeeqah itself. The majority of jurists are of the view that the conditions that must be met in the “aqeeqah” are the same as the conditions that must be met in the sacrifice, in terms of:[١٠]

  • That the ‘aqeeqah be from cattle: i.e. from sheep, goats, camels, or cows, and the ‘aqeeqah is not valid without this; Like the chicken and the sparrow.
  • That the ‘aqeeqah be free from defects: what is meant by that is; The carcass should not be one-eyed with its nakedness visible, or lame between its ribs, or lean, or sick with clear illness, or with a broken horn, and so on.
  • That the required teeth are available: as is the case with the age required for the sacrifice, for example; The ‘aqeeqah with sheep is not permissible until the sheep has completed one year of its life, nor the cow until the completion of two years, nor the camel until the completion of five years.

The fuqaha’ differed regarding the preference of males over females in the ‘aqeeqah, according to two views: [١١]

  • The first saying: Two sheep are to be sacrificed for the male newborn, and one sheep for the female newborn. The Shafi’i jurists, Hanbali jurists and some Maliki jurists, and it is the Dhahirah doctrine, and the sayings of Ibn Abbas, may God be pleased with him, and the mother of the believers Aisha, may God be pleased with her, Ishaq and Abu Thawr; (Except that the zahiriyyah believe that slaughtering the two sheep on behalf of the boy is obligatory, unlike the rest; they see that the best and most complete is to offer two sheep for the male newborn, and if that is not possible then one sheep is sufficient for that). She asked the Messenger of God, may God’s prayers and peace be upon him, about the ‘aqeeqah, and he said about the boy, there are two, and about the slave-girl one, and neither male nor female will harm you.[١٢]
  • The second saying: One sheep shall be slaughtered for the male newborn, and for the female newborn one goat, and this saying was followed by Imam Malik and Al-Hadawiya, and this saying was also transmitted on the authority of Ibn Omar, and on the authority of Asma bint Abi Bakr, on the authority of Urwa bin Al-Zubayr, and on the authority of Abu Jaafar Muhammad bin Ali, may God be pleased with him. God bless them all; As evidence for what they went to with what Abdullah bin Abbas, may God be pleased with him, narrated: (The Messenger of God, may God’s prayers and peace be upon him, performed the ritual ablution on behalf of Al-Hasan and Al-Hussein, a ram for a ram).[١٣]

What is said when slaughtering the aqeeqah?

The use of the aqeeqah

The fuqaha’ agreed that the aqeeqah is used as well as the sacrifice, meaning that their banks are the same. This is because both of them are shedding blood that is mustahabb, and their conditions are the same, but they differed in the manner in which the ‘aqeeqah is to be distributed into three sayings:[٤]

  • The first saying: It is desirable to combine eating, feeding and giving alms in the ‘aqeeqah without a specific estimate of the quantity. They quoted as evidence the words of God Almighty: (..so eat of it and feed the one who is content and the one who is willing).[١٥] The reason for their inference is that the command to eat and feed is absolute and not specified in a specific quantity.
  • The second saying: The aqeeqah is to be distributed and divided into three sections. A third is eaten, a third is given as a gift, and a third is given in charity. And to this saying, the jurists of the Hanafi, Hanbali, and Maliki schools went in one of their sayings; They quoted as evidence the words of God Almighty: (..so eat of it and feed the one who is content and the one who is willing).[١٥] The reason for their inference is that the noble verse mentioned three categories, which indicates that it is divided into three categories.
  • The third view: The aqeeqah is divided into two parts. So that half is eaten, and the other half is given in charity, and to this saying, the Shafi’i jurists went in one of their sayings; As evidence for the words of God Almighty: (Eat of it and feed the wretched poor).[١٥] Their reasoning was that God Almighty made the sacrifice in two halves; Half for the sacrificer and half for the poor, and the aqeeqah is like the sacrifice.

Subscribe to the Aqeeqah

The fuqaha’ differed as to whether it is permissible for seven people to participate in the slaughter of a camel or a cow for an aqeeqah for seven children, or for seven people to participate in the slaughter of a camel or a cow – some of them want meat and others want the aqeeqah – according to two views: [١٠]

  • The first view: The Shafi’is are of the view that this is permissible, and their evidence for that is the comparison of the aqeeqah with the sacrifice and sacrifice in the permissibility of sharing, so it is permissible to share in the `aqeeqah for more than one child in one `aqeeqah.
  • The second view: The Hanbalis are of the view that it is not permissible to share in the ‘aqeeqah. A cow or a camel is sufficient for one newborn, and their evidence for what they said is the absence of a text or evidence that indicates the permissibility of participating in the ‘aqeeqah.

the reviewer

  1. ↑ Dr. Ahmed Mukhtar Abdel Hamid Omar (2008), Contemporary Arabic Dictionary (first edition), Beirut: The World of Books, p. 1530, Part 2. Adapted.
  2. ↑ Ibn Manzur (1414 AH), Lisan al-Arab (third edition), Beirut: Dar Sader, p. 257-259, part 10. Adapted.
  3. ↑ Dr. Ayman Al-Dhiabat (1436 AH), Jurisprudential Differences between the Aqeeqah and the Sacrifice, Saudi Arabia: Taibah University – Madinah, p. 214. Adapted.
  4. ^ a b t Asmaa bint Muhammad Al Talib (2012), Rulings of the newborn in Islamic jurisprudence (first edition), Saudi Arabia: Dar Al-Sumaei, p. 527-544. act.
  5. ^ AB Narrated by Abu Dawood, in Sunan Abi Dawood, on the authority of Samra bin Jundab, page or number: 2838, he was silent about it [وقد قال في رسالته لأهل مكة كل ما سكت عنه فهو صالح].
  6. ↑ Al-Albani narrated it, in Irwa Al-Ghalil, on the authority of Buraydah bin Al-Hasib Al-Aslami, page or number: 4/4/388, on the condition of Muslim.
  7. ↑ Narrated by Al-Albani, in Sahih Al-Nasa’i, on the authority of Salman bin Amer Al-Dhabi, page or number: 4225, authentic.
  8. ↑ Narrated by Al-Nawawi, in Al-Majmoo’, on the authority of Buraydah bin Al-Hasib Al-Aslami, page or number: 8/426, its chain of transmission is authentic.
  9. ↑ Ministry of Endowments and Islamic Affairs – Kuwait (1427 AH), Kuwaiti Fiqh Encyclopedia (first edition), Egypt: Dar Al-Safwa, p. 278, part 30. Adapted.
  10. ^ AB Husam Al-Din bin Musa Muhammad bin Afana, Detailed in the provisions of the Aqeeqah (first edition), Jerusalem, pp. 76-89. act.
  11. ↑ Hussam al-Din bin Musa Muhammad bin Afana (2003), Detailed in the provisions of the Aqeeqah (first edition), Palestine: Jerusalem, p. 99-104. act.
  12. ↑ Narrated by al-Tirmidhi, in Sunan al-Tirmidhi, on the authority of Umm Karaz al-Khuza’iyya al-Ka`bi, page or number: 1516, good.
  13. ↑ Narrated by Abu Dawood, in Sunan Abi Dawood, on the authority of Abdullah bin Abbas, page or number: 2841, he was silent about it [وقد قال في رسالته لأهل مكة كل ما سكت عنه فهو صالح].
  14. ↑ Narrated by Al-Haythami, in Majma’ Al-Zawa’id, on the authority of Aisha, the Mother of the Believers, page or number: 4/60, the ruling on the hadith: His men are men of authenticity, except for the sheikh of Abu Ya’la Ishaq, because I did not know him.
  15. ^ ABT Surat Al-Hajj, Verse: 36.

Conditions of the aqeeqah for the child

writing – on the date : – Last updated: 2022-06-22 12:15:01