The ahaadeeth about the prescription of the "Aqeeqah are very many.
From them is that which al-Bukhaaree reports: that Allah's Messenger
(peace be upon him) said: <With the child there is "Aqeeqah, so
spill blood for him and remove the harm from him>1
And from them is the hadeeth of Samurah who said: Allah's Messenger
(peace be upon him) said: <Every child is in pledge (raheenah)2
for its "Aqeeqah which is sacrificed for it on its seventh day, and it
is named on it, and its head is shaved.>3
and other ahaadeeths.
(C)
The Ruling for the 'Aqeeqah.
The scholars differ
about the ruling for the 'Aqeeqah upon three sayings:
The first saying: That it is obligatory (waajib). This is the view of
some of the scholars such as Imam Ahmad in one narration, al-Hasan,
al-Layth and Ibn Hazm. They use as their proof that it is obligatory
the order of the Prophet in his saying: <So spill blood>.
And also its being declared like something held in pledge for a debt as
occurs in the hadeeth of Samurah.
The second saying: That it is not prescribed, or that it is merely
something permissible and lawful. This was the view of Imam Aboo
Haneefah rahimahullaah-.
The third saying: The scholars of this saying take a middle view saying
that it is a recommended (mustahab) sunnah, and it is the view of many
of the scholars such as Imam Maalik, ash-Shaafi'ee, and it is what is
preferred and best known from the saying of Ahmad. Their proof for this
is the hadeeth: <Whoever has a child born to him and wishes to
offer a sacrifice, then let him sacrifice.....>.4
So this hadeeth leaves the sacrifice up to the father if he wishes to
do it which shows that it is a recommendation and it dispels the idea
of it being an obligation which might be understood from the other
ahaadeeth.5
Imam ash-Shaafi'ee said: "Two men took extreme positions about the
'Aqeeqah. One man saying that it is obligatory, and the other saying
that is an innovation!6
So it is a confirmed rite and an emphasized Sunnah, therefore Imam
Ahmad loved that a person should even borrow money in order to perform
it, and said: "Because he is giving life to a Sunnah".7
(D)
The Ruling for Performing 'Aqeeqah for a Miscarried Fetus or a Baby
which dies after Birth.
The ruling for 'Aqeeqah which has preceded does not apply to the
miscarried fetus, even if it is clear whether it was male or female,
since it is not described as being a new-born child, nor as being a boy
or a girl - and these are what the prescription of 'Aqeeqah is related
to/ However, if the child is born alive and then dies after birth, the
question of whether 'Aqeeqah is prescribed or not applies, and there
are two views on the matter: Some of the scholars hold that 'Aqeeqah
should be done for it on the seventh day since the reason for the
'Aqeeqah i.e. the child's birth occurred - this can be understood from
the hadeeth: <with the child there is 'Aqeeqah>.8 Others
hold that it no longer applies if the child dies after birth since the
blessing of a new born child is therefore rendered incomplete due to
his death and Allah knows what is correct.
(E)
The Ruling Regarding Giving Charily Equal to its Price (Instead of
Making the Sacrifice)
We have shown that the "Aqeeqah is an emphasized Sunnah - but can the
place of the sacrifice be taken by giving its price in charity? The
truth is that the sacrifice and spilling the blood of the sacrificed
animals is what is required from the 'Aqeeqah, as seen by the hadeeth:
< .. sacrificed for him ...> and the hadeeth: <
.... so spill blood for him ....> - therefore giving money in
charity cannot take the place of the sacrifice and "Aqeeqah will not be
achieved by it. This can be seen from the hadeeth: <Whoever does
an action which is not from what we have commanded, then it is
rejected.>9
So it is the same in this regard as the sacrificial animals to be
slaughtered on 'Eid-ul-Adhaa and on making Hajj - if charity is given
instead, it will not count for them, and Allah knows best.
(F)
What is to be Sacrificed for a Boy and for a Girl
This rite is to be performed for the new born child whether it is a boy
or a girl, however, two sheep are to be sacrificed for the boy and one
for the girl. This is what is correct and witnessed to by the
narrations established from Allah's Messenger (peace be upon him), as
will follow, and was the position of Ibn 'Abbaas and
'Aa.ishah-radiyallaahu 'anhum - and the majority of the people of
knowledge such as Imam ash-Shaafi'ee, Ahmad and others.
The proof for the saying of the majority who hold that two sheep are to
be sacrificed for a boy and one for a girls is the hadeeth of 'Aishah
and Umm Kurz-radiyallaahu 'anhumaa - from the Prophet (peace be upon
him) who said: <For the boy two equal sheep and for the girl, a
single sheep.>10
Therefore, the Sunnah is not accomplished unless two sheep are
sacrificed for a boy for one who is able to do that.11
Another saying is that the number is also a recommendation and that the
Sunnah would be achieved by sacrificing a
single sheep. However, the first saying is stronger and precedence
since it agrees with what is clearly stated in the hadeeth12
ash-Shawkaanee said: "The outcome is that the "Aqeeqah is a Sunnah from
the Sunnahs of Islam and is not properly fulfilled unless two sheep are
sacrificed for a boy and one for a girl.13
(G)
The Type and Kind of Animal to be Sacrificed for 'Aqeeqah
The Messenger (peace be upon him) gave a general order that sacrifice
should be done for the new-born, and that blood should be spilt for it,
saying: <With the child there is to be 'Aqeeqah, so spill blood
for it>14,
then he explained this further by saying: <For the boy, two
sheep, and for the girl a single sheep (shaatun), it will not harm you
whether they are male or female.>15
i.e. the sheep.
MY
PERSONAL VIEW & PREFERENCE
What I consider most correct is to take a middle position between these
two sayings, namely that the "Aqeeqah is prescribed to be done with
sheep and that this is what is best and most perfect, however, if
someone sacrifices camels or cows for the "Aqeeqah instead, then it
will suffice him even though he has not achieved the Sunnah and what is
best. As is clear, the fact that sheep alone are mentioned in the
hadeeth does not mean a denial of the acceptability of sacrificing
other animals instead.16
This view is further supported by the saying of 'Aa.ishah-radiyallaahu
'anhaa - to one who had vowed to sacrifice camels for "Aqeeqah. She
said: "Rather the Sunnah is better."17
So the statement that it is 'better' is an evidence that other than
sheep will still count - and Allah knows best.
(H)
The Characteristics and the Age of the Sheep which are Conditions for
the 'Aqeeqah Sacrifice
First: With Regard to the Health of the Sheep.
(a) A group of the scholars hold that it must be free from the defects
mentioned with regard to the sacrifice for the - -adhaa - due to
analogy with it. This is the saying of most of the scholars, such as
Imam Maalik, ash-Shaafi.ee and Ahmad rahimahumullaah -
(b) Others such as Ibnul- 'Arabee al-Maalikee and Ibn Hazm hold that
this is not a condition, and this is the saying preferred by
ash-Shawkaanee and as-San'aanee. The strength of this saying is
indicated by the unrestricted use of the word 'sheep' (shaatun) in the
ahaadeeth about the 'Aqeeqah - since it is mentioned without any
further qualification. Therefore, anything to which the term 'sheep'
(shaatun) applies can be sacrificed for the 'Aqeeqah. However, the more
complete it is in its attributes - then the better it is:
(And whosoever honors the Symbols of Allah, then it is truly from the
piety of the heart.) [Soorat-Hajj: Aayah 32]
Ibnul-'Arabee al-Maalikee said: "The condition that the 'Aqeeqa
sacrifice must be like that for the Adhaa sacrifice is not established
by any authentic or weak hadeeth, so those who hold it to be a
condition have no proof other than analogy."18
Second: As Regard its Age.
The same goes with regard to the age of the sheep for sacrifice. If the
sheep has passed the age required for the Adhaa sacrifice i.e. that it
is six months or older (according to one saying) - then that is better
and more complete, but if it is less then it appears that this is still
allowable, al-Maawardee holds the view, in his book 'al-Hawee' that a
sheep younger than this will still count for the 'Aqeeqah, whereas he
does not allow that for the Adhaa sacrifice,19
and neither do others beside him. There is also a report from Imam
Ahmad which indicates this since he was asked about giving 'Aqeeqa with
an animal below this age, so he said: "An older one is better."20
(I)
Sharing in a Single 'Aqeeqah
It is not correct to share in a single sacrifice for 'Aqeeqah. This is
because the allowance is based upon analogy, and analogy with the
sacrificial animals of Adhaa and Hajj is not correct for 'Aqeeqah as
has preceded. Ibnul-Qayyim said: "A single head (of sheep) can only
count for a single person and this is a matter where the 'Aqeeqah
differs with the sacrificial animals of Hajj and Adhaa.... And since
the 'Aqeeqah sacrifice is like a ransom for the child then it is
prescribed that it should be entirely for him - so that one is a ransom
for the other. Also if it were correct to share in it, then the goal of
spilling blood for the child will not be attained. This is because
spilling the blood will count for one of them, then all that will
remain for the others will be the distribution of the meat, whereas the
desired goal was to spill blood for the Child.21
This is the saying of
the Hanbalees and is what is correct - if Allah wills - due to what has
preceded.
(J)
The Time of the 'Aqeeqah and the Ruling about delaying it
The birth of the child is the reason for sacrificing the 'Aqeeqah as
shown by the hadeeth: <with the child there is to be
'Aqeeqah>. Therefore it is not correct to sacrifice it before
the birth. So after the birth, then the sacrifice is to be done at any
time on the seventh day after the birth whether during the night or the
day, as he said < ... which is sacrificed for him on his seventh
day ...> - the first of these days being the day of the birth.
So if the child was born on the day of Jumuah, for example, then the
'Aqeeqah is sacrificed on the day of Khamees (Thursday) of the
following week. Likewise, if the child dies before the seventh day,
then the sacrifice is still done on the seventh day after the birth.22
This is the Sunnah with regard to the timing of the 'Aqeeqa sacrifice,
however, what is the ruling if the seventh day passes and the sacrifice
has not been done?
The scholars have a number of views about this - rahimahumullaah
The first view: That if it has not been done on the seventh day then it
should be done sometime thereafter, without any specification as to
when.
The second view: That the 'Aqeeqah is specific to the seventh day, so
it may not be done before or after. So if it is not done on this day,
its time has been missed. This is the view of Imam Maalik -
rahimahullaah.
The third view: That the time for the 'Aqeeqah has a limited period of
extension after the seventh day. So if one misses the seventh day due
to preoccupation, some need or some excuse, then its prescription
remains since it is still required in order to free the child held in
pledge for it as occurs in the hadeeth: <Every child is in
pledge for its 'Aqeeqah>. So in this view, it should then be
sacrificed on the fourteenth day, then if that is missed due to and
excuse, it may be postponed until the twenty first day. These are the
three days for 'Aqeeqah to be done and it should not be delayed beyond
them except due to a valid reason or excuse. Then if it is delayed
beyond that it should be sacrificed at any time without any
specification of the time. This is the view of a group of the people of
knowledge amongst them: 'Aisha -radiyallaahu 'anhaa-, and Ahmad,
at-Tirmidhee, Ishaaq, al-Raghawee and Aboo 'Abdullah al Booshanjee from
the Shaafi'ees, and others.
MY
VIEW AND ITS JUSTICATION:
The third saying is the one which the heart feels at peace with and
which is witnessed to by the narrations, and is held by most of the
scholars. Its being the preferred saying is supported by the following:
(1) From Buraydah radiyallaahu'anhu - that Allah's Messenger said:
<The 'Aqeeqah is to be sacrificed on the seventh, or the
fourteenth, or the twenty-first.>23
(2) From Umm Kurz that a woman vowed to sacrifice camels if the wife of
'Abdur-Rahmaan ibn Abee Bakr gave birth to a child. So 'Aa.ishah said:
"No, rather the Sunnah is better. For the boy two equal sheep, and for
the girls a single sheep. It is to be cut up with limbs cut only at the
joints and no bone broken. So one should eat, feed with it, and give it
in charity. Let that be on the seventh day, and if not then on the
fourteenth, and if not then on the twenty-first."24
These two hadeeth are what is relied upon in this matter, so those who
hold that they are authentic and acceptable has this one as his saying,
and those who hold that both the hadeeth are weak will support one of
the first two sayings. Ibn Qudaamah said: "The proof in the matter is
the saying of 'Aa.ishah - - radiyallaahu 'anhaa - given that she would
obviously not have said it except due to a hadeeth."25
I say: and Allah knows best. And a further evidence here is the hadeeth
of Buraydah which has preceded.26
This is also what at-Tirmidhee reports from the people of knowledge,
saying: "They recommend that the 'Aqeeqah for the child is sacrificed
on the seventh day, and if it is not possible on the seventh day, then
on the fourteenth day, and if that is not possible, then on the
twenty-first day."27
(3) In addition to what has preceded - this saying also provides some
degree of ease and facility for those fathers who - for whatever reason
- are unable to perform the sacrifice on the seventh day, just as it
may remove some of the difficulty of performing all the actions"
sharing the head, giving the weight of the hair in silver as charity,
the circumcision and distribution of the meat: on the seventh day.
Note: The 'Aqeeqah is an emphasized Sunnah as we have seen. So the
question here was concerning the time for the sacrifice which will be
in accordance with the Sunnah and will be the recommended time.
Ibnul-Qayyim said: "What is apparent is that its limitation to the
seventh day is something recommended, however, if he sacrificed on the
fourth day, or the eighth day, or the tenth day, or thereafter, then it
will count, and what is counted is the day of the sacrifice - not the
day of cooking it and eating the meat.28
(k)
A Question
If sacrificing the 'Aqeeqah is delayed until the fourteenth or
twenty-first day - then should the other actions such as shaving the
head and circumcision be delayed as well?
Perhaps what is correct - and Allah knows best - is that the other
actions should not be delayed, since it (the delay) was only reported
with regard to the 'Aqeeqah.
(l)
Who is to Perform the Sacrifice.
The sacrifice for the child is required from the father - since he is
the one addressed by the prophetic ahaadeeth. However, it is also
correct if done by someone else. So it is permissible for a near and
beloved relative - such as the grandfather, uncle and brother to take
on the responsibility of the 'Aqeeqa and donate it. Our Prophet
Muhammad (peace be upon him) gave the 'Aqeeqah of his two grandsons,
al-Hasan and al-Husayn - and their father was present. This matter is
also indicated in his saying: < ... which is sacrificed for him
... >. So he mentioned the sacrifice without assigning a
particular person to do it.
(M)
What is to be said whilst Sacrificing.
Whilst sacrificing the 'Aqeeqah, it is obligatory to mention Allah's
name upon it - as is the case with all sacrifices. However, the
question arises - is anything else to be said? As is the case with the
Adhaa sacrifice?
There occurs in some Prophetic ahaadeeth an addition to be made besides
the saying of 'Bismillaah' - i.e. a mention of who the sacrifice is
made on behalf of - just like the Adhaa sacrifice. From 'Aa.ishah - -
radiyallaahu 'anhaa - who said: "The Prophet said: <Sacrifice
with (mention of) his name, so say: In the name of Allah, O Allah, it
is Yours and for You, this is the 'Aqeeqah of so and so>29
(Bismillaah .
Allaahumma laka wa ilaika . Haadhihi "Aqeeqah ....) And from Qataadah
who said: "The name is said over the 'Aqeeqah just as over the Adhaa
sacrifice: 'Bismillaah, 'Aqeeqatu (so and so)", and in another
narration he added: "Allaahumma minka wa laka 'Aqeeqah ......,
Bismillaah, wallaahu Akbar." (O Allah, it is from You and for You. The
'Aqeeqa of so and so. In the name of Allah. Allah is greater.)30
And Imam Ahmad - rahimalluaah - was asked about this, so he said: "Say:
Haadhihi 'Aqeeqah .... " (This is the 'Aqeeqah of so and so)31
Ibnul-Mundhir said: "This is good, even if he had the intention of
'Aqeeqah but did not say it - then it will suffice - if Allah wills."32
(N)
Making Use of the Skin of the Sacrifice and its Offal
It is permissible to make use of the skin of the animal sacrificed for
'Aqeeqah and its offal - such as its stomach and gut. Its price being
given in charity or it may be sold.33
Since there is nothing reported to affirm or deny this. It is also not
to be analogized with the Adhaa sacrifice. Ahmad said: "The skin, head
and offal may be sold and charity be given with it."34
As for everything that is mentioned in forbiddance of that - then it
has no proof except for analogy which is not applicable here - and
Allah knows best.
(O)
Distribution of the Meat of the 'Aqeeqah
What is meant is to whom is the meat to be distributed after the
sacrifice and I have not come across any acceptable hadeeth about this
- except what is reported from 'Alee - radiyallaahu 'anhu - that he
gave a leg of the 'Aqeeqah - which Allah's Messenger sacrificed for
al-Hasan and al Husayn - to the midwife.35 So distributing it in this
way is established by this hadeeth.
There also occurs in a mursal hadeeth36
an order to eat from it and to feed with it (in the form of a gift or
charity). The wording of the hadeeth is: <Eat and give
food>37
And 'Aa.ishah said about this matter: "It should be eaten, fed to
people and given in charity"38
Imam Ahmad when asked what should be done with the aq said: "However
you wish." It was said to him: "May the people who are responsible for
it eat it? He said: "Yes, but they should not eat all of it, rather
they should feed others with it also."39
This was also the saying of 'Ataa.
So the how the sacrifice is to be distributed is a matter which has
been made easy - and all praise and thanks is for Allah, since the goal
was the sacrifice. If that is done, then it is permissible for the
person and the people of this household to eat the meat, and to give
some of it as a gift to his friends and brothers, and to give some in
charity to the poor - without any specified amount to be given and
without analogy with the Adhaa sacrifice.
(P)
Should the Meat be Cooked or Not (Before Distribution)?
It is permissible to distribute the meat raw or cooked - after being
cut up, each limb being divided at the joints, and some of the scholars
prefer that it be cooked before being distributed. 'Ataa - rahimhullaah
- said: "It should be cooked." And he said: "There is no harm if it is
roasted."40
And Imam Ahmad - rahimahullaah - was asked about cooking the 'Aqeeqah
meat. He said: "Yes .... it should be cooked with unbroken bones." This
also does not mean that it has to be cooked on the seventh day, since
what is taken account of is the sacrifice - not the cooking and eating
- as has preceded.
From those who like that it should be cooked is Ibnul-Qayyim - who gave
as his reason that it is an increase in goodness, thankfulness and a
greater blessing - since it will mean that the poor and the neighbors
do not have the burden of cooking it and they will be able to make use
of it readily. He then mentioned that all food given out of thanks is
given cooked - like the wedding 'waleemah', invitations to meals, and
food given at the occasion of circumcision.41
This, however, will depend upon circumstances and it may be that
sometimes it will be better if it is distributed uncooked.
(Q)
Inviting to a Meal for the -'Aqeeqah.
We have spoken about the permissibility of cooking it - but is it
allowed to invite those whom one loves, one's brothers and the poor to
a meal prepared from the 'Aqeeqah?
Then - inviting to such a meal is permissible, beloved and good and is
not disliked by anyone except Imam Maalik - rahimahullaah - 42.
As for the Shaafi'ees, then they hold that distributing it in cooked
form - as has preceded - is better than inviting to a meal, but that if
people were invited to a meal, then that is allowed, and that if some
meat were distributed and some given as a meal - then that is also
allowed.43
And if the Aqeeqah is made a general invitation - then it should not be
restricted to the well-off to the exclusion of the poor, since this was
forbidden by our Prophet Muhammad who said: <The worst food is
the food of the Waleemah to which the rich are invited and the poor are
prevented from.>44
It is recommended for the one invited to the meal that after eating he
should supplicate for the father and the child and say:
"May the fasting people break their fast with you, may the righteous
eat your food, and may the angels pray for you."45
or make any du'aa reported from the Messenger in this regard.
(R)
The Dislike of Breaking its Bones
Their are two views amongst the scholars - rahimahullaah - about
breaking the bones of the Aqeeqah sacrifice after it or when preparing
it for eating.
The first view: That there is nothing to prevent that. This is the view
of Imam Maalik and Ibn Hazm, and is the view preferred by an-Nawawee in
'al-Majmoo'. They mention that there is nothing authentic to prevent it
and nothing established in the Sunnah showing it to be hated. They add
that it is a common practice that bones of the meat are broken and
there is no benefit in preventing it.
The second view: Is that it is something disliked (makrooh). This is
the saying of 'Aa.ishah - radiyallaahu -anhaa -,'Ataa, ash-Shaafi'ee
and Ahmad, and was the view preferred by Zaynuddeen al-'Iraaqee and a
group of the scholars- rahimahumullaah.
* Discussion and Preference.
Despite the suitability and soundness of the first view - the saying
that it is disliked to break the bones is stronger and closer to
correctness since it is aided by a number of things indicating its
preference which are:
(1) What is reported in 'mursal' form from the Messenger that he said
about the Aqeeqah which Faatimah gave for al-Hasan and al-Husayn:
<Send a leg of it to the midwife, and eat and give it in food
and do not break its bones.>46
(2) The saying of 'Aa.ishah - radiyallaahu 'anhaa - to the one who
vowed to sacrifice camels: "Rather the Sunnah is better." until she
said: "And do not break its bones."47
And this hadeeth has preceded, so those who declare it authentic it is
a proof that the bones should not be broken, since 'Aa.ishah attributed
it to the prophetic Sunnah.
(3) 'Ataa used to say about the 'Aqeeqah: "It should be cut up only at
the joints and no bone should be broken."48
And Ahmad said: "Its bones are not to be broken, rather each bone
should be severed at the joint, so that the bone is not broken."49
This saying is also inclined to by Ibnul-Qayyim in 'at-Tuhfah'. So
perhaps the aforementioned narrations support one another and
strengthen one another. Then they are further strengthened by the
practice of a group of the Salaf, together with the points of wisdom
and benefit mentioned by Ibnul-Qayyim.49
and from them are:
(i) Expressing ones hope for the well-being, health and strength of the
limbs of the child.
(ii) A manifestation of the excellence of food, each piece being
complete in itself and not deficient and this is better than its being
cut up into small pieces.
(iii) An expression of the nobility of the newborn child and status -
since the excellence of the animal sacrificed is an expression of the
excellence of the one for whom it is sacrificed.
(S)
What Should be Done for a Grown-up for whom the Aqeeqah was not
performed?
If the child (male or female) attains adulthood and then comes to know
that the father did not carry out their 'Aqeeqah - then he may in this
case perform 'Aqeeqah for himself, since it has preceded that if the
'Aqeeqah is not performed on time it may be done at any time
thereafter. So he should do it since its prescription remains and in
order to free himself from being in pledge as occurs in the hadeeth.
This is the saying of 'Ataa and al-Hasan and it is the view of the
Shaafi'ees - rahimahumullaah-.50
Another saying is that is prescription remains but that he should not
perform 'Aqeeqah for himself, rather his father should carry it out -
and this is the saying of the Hanbalees - rahimahumallaah - 51
and it is said that it is no longer prescribed if the person attains
adulthood.
(T)
Performing 'Aqeeqah during the Time of 'Eidul-Adhaa
If the 'Aqeeqah coincides with the sacrifice of Adhaa - then can one
take the place of the other?
There are two sayings with the scholars, al-Hasan and Ibn Seereen hold
that the Adhaa sacrifice when performed will be sufficient to count for
the aq. This is also one of the two narrations from Ahmad and the
Hanbalees give ruling according to it.52
The view of Qataadah and Ahmad in another narration is that it will not
suffice, and this is what is correct - if Allah wills - since each
sacrifice has its reasons and separate intention and actions are only
according to the intention. Ahmad - rahimahullaah - said when asked
about this matter: "It will either be the Aqeeqah of the Adhaa
sacrifice, depending upon what he declared."53
Footnote
1. Reported by al-Bukhaaree [E.T. 7/275/No.380] in discontinuous
(mu'allaq) form - but stating its ascription with certainty. And it is
reported in connected from by Ahmad (4/17) and Aboo Dawood [E.T.
3/798/No. 2833] and at-Tirmidhee (No. 1551) who declared it 'hasan
saheeh'
2. There are a number of views about its meaning: (a) That the 'Aqeeqa
is binding just like
the pledge. (b) That the child's correct growth and upbringing and his
being a source of benefit is tied to the 'Aqeeqa just as an article
held in pledge for a debt cannot be utilized until the debt is paid.
(c) That the child is prevented from interceding for its parents when
it dies if 'Aqeeqa was not performed for it. This saying is attributed
to Ahmad who declared a weak saying by Ibnul Qayyim. (d) that naming
and shaving the head are dependent upon the 'Aqeeqa (e) It is a means
of rescuing the child from being caught and ensnared by saitaan - and
this was the view preferred by Ibnul-Qayyim in 'at-Tuhfah' (p. 49)
3. The hadeeth has preceded
4. Aboo Dawood and others as has preceded
5. See:'Naylul-Awtaar' of ash-Shawkaanee, (6/217)
6. See:'al-Majmoo' of an-Nawawee (8/448)
7. See: 'Tuhfatul-Mawdood (p.39)
8. See:'al-Muhallaa' of Ibn Hazm (7/523)
9. Reported by Muslim [E.T. 3/931/No. 4267]
10. Reported from 'Aa.ishah by Ahmad (6/31) and from Umm Kurz by Ahmad
(6/422) and Ibn Maajah (No. 3162) and it is 'saheeh' - see 'al-lrwaa'
(4/389)
11. What is referred to here is that by which the Sunnah is completed,
however, the 'Aqeeqa is in principle a recommended Sunnah and not an
obligation as has preceded.
12. The evidence used by those who say that a single sheep is
sufficient is that the Messenger slaughtered a single ram for al-Hasan
and al-Husayn which is an authentic report, however, there occurs in
another narration that it was two rams - and this is an addition quoted
by a reliable narrator and is thus acceptable (al-lrwaa: 4/384)
13. as-Sayhul-Jarraar: 4/91
14. It has preceded under point B. (No. 123)
15. Reported by Ahmad (6/381), Aboo Dawood [E.T. 2/797/No. 2830] and
the remaining three Sunan. at Tirmidhee declared it 'saheeh'
16. See 'Nayhul-Awtaar: 6/220
17. Part of a narration that will follow in point (J) {E.T. along with
Shaikh al-Albaanee's
declaration of its weakness]
18. 'Fathul-Malikil-Ma'bood ..' of Ibn Khitaab (3/75)
19. 'Rawdatut-Taalibeen' of Imam as-Nawawee (3/230)
20. 'Tuhfatul-Mawdood' p. 54
21. 'Tuhfatul-Mawdood' p. 54
22. And refer to what has preceded in point (D)
23. Reported by at-Tabaraanee in 'as-Sagheer' (1/251) and al-Baihaqee
(9/303) and its chain of narration contains Ismaa'eel ibn Muslim who is
weak. [E.T. It is declared weak by Shaikh al-Albaanee in 'al-lrwaa.'
(No. 1170]
24. Reported by al-Haakim (4/238) who declared it'saheeh' and
adh-Dhahabee agreed and likewise Ahmad Shaakir in his footnotes on
'al-Muhallaa' (7/529). However, al-Albaanee declares it weak as it is
cut off (munqati') between 'Ataa and Umm Kurz, and due to 'idraaj'
(interpolation) in its wording: "it is to be cup up with limbs intact
..." and except for "Let that be ...'. Since al-Baihaqee reports it as
being only the words of 'Ataa. See 'al-lrwaa' (4/395-396)
25. 'al-Mughnee' of Ibn Qudaamah (8/646)
26. Again assuming its being authentic - bearing in mind the fact that
the scholars differ about this, and what Ibn Qudaamah mentions is
perhaps based upon his holding the narration of (buraydah) to be weak
27. 'Sunanut-Tirmidhee' (3/38-39)
28. 'Tuhfatul-Mawdood' p. 43
29. Part of a hadeeth reported by al-Baihaqee (9/303, 304) and is
declared 'hasan' by an Nawawi in 'al-Majmoo' (8/428) and al-'lraaqee
agreed with him in 'Tarhut-Tathreeb' (5/212)
30. 'Musannaf Ibn Abee Shaybah' (No. 24271)
31. 'Tuhfatul-Mawdood' p. 60
32. (ibid)
33. See: at-Tanqeehul-Mushbi' of al-Mardaawee, p.113, and
'Sharhul-Muntahaa' (2/90)
34. "Tuhfatul-Mawdood' p. 57
35. Reported by al-Baihaqee (9/304) and al-Amawoot declared it hasan'
36. [E.T. i.e. a hadeeth whose weakness is that the links between the
taabi'ee and the
Prophet is missing
37. Part of a mursal hadeeth reported in Aboo Fawood's'Maraaseel' (No.
379) and al-
Bayhaqee (9/302) from him and its narrators are reliable
38. It has preceded in point (J):l
39. 'Tuhfatul-Mawdood' p. 55
40. 'Maraaseel Abee Dawood (No. 381) and its chain was declared 'good'
by al-Arnaqoot
41. 'Tuhfatul-Mawdood' p. 50
42. 'al-Muntaqaa fee sharhil-Muwatta' of Imam al-Baajee: 3/104
43. 'al-Majmoo' of an-Nawawee (8/43b)
44. Reported by Muslim [E.T. 2/728/No. 3349] and al-Baihaqee
45. Reported by Aboo Dawood [E.T. 3/1082/No. 3845], Ibn Maajah and
others and declared 'saheeh' by Shaikh al-Albaanee in 'Aadaabuz-Zafaaf'
p.85
46. A mursal' hadeeth reported in Aboo Daawood's 'Maraaseel' (No. 379)
and from him alBaihaqee - as has preceded
47. Reported by al-Haakim as has preceded [E.T. and declared weak by
Shaikh al-Albaanee since its chain of narration is disconnected and the
wording 'And do not break its bones' are the words of 'Ataa the
taabi'ee]
48. al-Baihaqee: 9/302
49. See: 'Thufatul-Mawddod' p. 50-51
50. 'Tuhfatul-Mawdood' p. 50-51
51. See:'al-Majmoo' of an-Nawawee 8/431
52. See:'al-lnsaaf' (4/11) and 'Sharh Muntahal-lraadaat' (2/90)
53. 'Masaa.il al-lmaam Ahmad' of his son 'Abdullah. p. 268 Information
From Manners of Welcoming the New Born Child in Islam
By Yoosuf ibn ‘Abdullaah Al-‘Areefee
Translated by Aboo Talhah Daawood ibn Ronald Burbank
