بَابُ الْعَقِيْقَةِAqiqah (Sacrifice for a Newborn)

¹ The statement: “Whoever has a child born, etc.”: In “Radd al-Muhtar,” in the last section of the Book of Sacrifice: It is recommended for one who has a child born to name it on the seventh day, shave its head, and give charity equivalent to the weight of its hair in silver or gold, per the three Imams. Then, perform aqiqah at the time of shaving, as permissible per “Al-Jami’ al-Mahbubi” or as voluntary per “Sharh al-Tahawi.” It is a sheep fit for sacrifice, slaughtered for both male and female, whether its meat is distributed raw, cooked with or without seasoning, with or without breaking its bones, with or without hosting a gathering, per Malik. Al-Shafi’i and Ahmad considered it a strongly recommended Sunnah: two sheep for a boy and one for a girl, per “Ghurrar al-Afkar.” In “Urf al-Shadhi”: It is attributed to Abu Hanifah that he did not uphold aqiqah, implied by Muhammad’s statement in his Muwatta. The truth is our school recommends it on the seventh, fourteenth, or twenty-first day, and the child is named on that day. In “Umdat al-Qari,” Abu Hanifah said: Aqiqah is not a Sunnah. The author of “Al-Tawdih” cited Abu Hanifah and the Kufis saying it is an innovation. Some said in its commentary that Abu Hanifah called it an innovation. I say: This is a false attribution; Abu Hanifah would not say such a thing. He meant it is not a fixed or strongly emphasized Sunnah.

¹ The statement: “The Messenger of Allah (ﷺ) performed aqiqah, etc.”: Abu Hanifah and Malik said one sheep is slaughtered for both male and female. Al-Shafi’i and Ahmad said two sheep for a boy and one for a girl, per “Radd al-Muhtar” and “Ghurrar al-Afkar.”

² The statement: “Not a general rule for us”: The three Imams say charity should be given equivalent to the weight of the hair in silver or gold, per “Radd al-Muhtar,” “Ghurrar al-Afkar,” and “Al-Musawwa.”

¹ The statement: “Perform tahnik for them”: Al-Nawawi said: This hadith contains benefits, including the recommendation of tahnik for a newborn at birth, which is a Sunnah by consensus. He also said elsewhere: Scholars agree on the recommendation of tahnik with dates at birth. If dates are unavailable, something similar or sweet is used. The person performing tahnik chews the date until it becomes liquid enough to swallow, then opens the infant’s mouth and places it inside so some enters its stomach. It is recommended that the person performing tahnik be righteous and blessed, whether male or female. If not present, the infant is brought to them.

² The statement: “Perform adhan in the ear, etc.”: In “Al-Mirqat,” this indicates the Sunnah of performing adhan in the newborn’s ear. In “Sharh al-Sunnah,” it is narrated that Umar ibn Abdul Aziz would perform adhan in the right ear and iqamah in the left when a child was born. I say: In “Musnad Abi Ya’la al-Mawsili,” from al-Husayn, raised to the Prophet: “Whoever has a child born and performs adhan in its right ear and iqamah in its left will not be harmed by the mother of children (a jinn).” In “Radd al-Muhtar,” in the chapter on adhan: Adhan is not recommended except for prayers, but it is encouraged for a newborn.