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THE LITERAL
DEFINITION OF AQEEQAH
SHARI
TERMINOLOGY FOR AQEEQAH
SHARI
EVIDENCE
WHEN
SHOULD AQEEQAH BE PERFORMED?
THE REASON FOR AQEEQAH
SACRIFICES
THE AQEEQAH OFFERING
SUPPLICATION
AT THE TIME OF SACRIFICE
WHOES RESPONSIBILITY?
THE MEAT
SOME
MISCONCEPTIONS
RESPONSIBILITIES
ADHAAN
AFTER BIRTH
TAHNEEK AND
DUAA'E BARAKAH
TO
GIVE CHARITY, EQUWALENT TO THE WEIGHT OF A CHILD'S HAIR
ORDER REGARDING
SHAVED HAIR
SAFFRON
CIRCUMCISION
WHAT
AGE?
see also Talimul Haq Part 13
THE LITERAL DEFINITION
OF AQEEQAH
Aqeeqah is an all Arabic word originally derived from the key word 'aq' which means to cut and shred. The occasion is associated with 'cutting' because the child's head is shaven on the 7th day proceeding birth. Allaamah Asma'ee's opinion is that 'aqeeqah' designates the child's hair itself at the time of birth. (Ta'leequl Munjid pg 284)
THE SHAR'1 TERMINOLOGY FOR AQEEQAH
In shariah, aqeeqah symbolizes the offering sacrificed on the 7th day proceeding birth.
SHARI EVIDENCE CORROBORATING THE ACT OF AQEEQAH
It is clearly evident from numerous ahaadeeth that aqeeqah should be performed 7 days after a child is born.
Hadhrat Aishah R.A narrates, "The Holy Prophet Sallallahu Alaihi Wasallanm instructed us to sacrifice two goats in favour of a boy and one goat in favour of a girl." (TIRMIDHI)
Urnme Kurz (RA.) narrates, "The Holy Prophet Sallallahu Alaihi Wasallarn has said, 'Two aq'eeqah should be offered on behalf of a boy and one for a girl. Nasai pg 165, Abu Dawood pg 422)
Hadhrat Sarnurah Ibn Jundub (RA.) narrates from the Holy Prophet Sallallahu
Alaihi Wasallam, "A child is endowed upon you as a trust in return for
an aqeeqah.
Therefore a sacrifice should be offered on the seventh day, but take
care not to spread blood Over his head." (Nasai pg 166, Abu Dawood part2
pg 423)
Hadhrat Yazeed Al-Muzani narrates from the Holy Prophet Sallallahu
Alaihi Wasallam, "Ah aqeeqah should be offered on behalf of a child but
do not apply blood over it's head." (Ibn Majah)
Note: In the days of ignorance, people would customarily rub the child's
head with blood. The Holy Prophet Sallallahu
Ala/hi Wasallam terminated this policy
Hadhrat Bareera (R.A.) relates, "In the era of ignorance, when anyone of us gave birth, an animal would be slaughtered and its blood rubbed over the child's head. After Allah bestowed us with Islam, we performed aqeeqah, shaved the child's hair and alternatively applied saffron to the child's head." (Abu Dawood part 2, pg.87)
Hadhrat Abdullah Ibn Abbas has reported, "The Holy Prophet Sallallahu
Alaihi Wasallam sacrificed two camels at the aqeeqah occasion of Hadhrat
Hasan (RA.) and Hussain (RA.)." ( Nasai pg 166)
Hadhrat Abdullah Ibn Umar (R.A.) would also offer aqeeqah for his children.(Mu'atta
Imam Mohammad pg 286)
The above information portrays aqeeqah to be a shar'i practice which was also practiced by the Holy Prophet Sallallahu' Alaihi Wasallan,. This clarifies that the act is a masnoon and desirable practice. Imam Ahmad Ibn Hanbal (R.A.) declares it to be incumbent. (According to one narration)
It can be concluded from the saying of the Holy Prophet Sallallahu Ala/hi
Wasallam that the correct timing for aqeeqah is on the seventh day. It
is sunnah and virtuous to perform it on this day, however, if due to inconvenience
this is not possible it should not be delayed unnecessarily. The sooner
it is accomplished the better If one wishes to perform aqeeqah on the 7th,
a simple method is to perform it a day before the day the child was born,
i.e., if a child is born on Friday, perform the aqeeqah on Thursday. If
he was born on Thursday aqeeqah would be on Wednesday. By following this
general rule the calculation would be correct. (Beheshti Zewar
pg 167)
It has been narrated in Hadhrat Samurah Ibn Jundub's (R. A.) hadeeth that a child is an endowment in return for an aqeeqah. The Muhadditheen have approached this with numerous explanations.
1. The hadeeth implies that a child will intercede on behalf of his parents. However, if someone, despite being capable, neglects aqeeqah and the child coincidentally dies as a youngster he will not intercede for his parents. The child will be of no advantage just like an object that has been kept safe as a pledge is of no advantage. This statement was made by Imam Ahmad Ibn Hanbal (RA.)
2. Until the aqeeqah isn't offered the child remains an open target to calamities and misfortune and is also deprived from virtue and blessings. After the aqeeqah the child is safeguarded from anything detrimental and anything provoking pain.
3. A child is a blessing from the Almighty Allah. Aqeeqah is performed as a thanksgiving for this blessing. (Zaadul Ma-aad Li-ibnil Qayyim)
4. Until the aqeeqah is not performed the child shall not be safeguarded against calamities but instead will grow up to be disobedient to his parents.
5. When the hair is shaven on the 7th day and aqeeqah is completed, the child is cleansed from all impurities, (Allah knows best).
6. Mulla Ali Qari (R. A.) states, "Whosoever wills his child to be obedient, should perform his child's aqeeqah." (Mirqaat part 4 pg 359)
AMOUNT OF SACRIFICES FOR AQEEQAH
It can be concluded from previous narrations that two offerings are to be sacrificed in favour of a boy and one in favour of a girl. It has not been specified whether the offering should be male or female. Therefore the animal, which is easiest to obtain, subject to availability should be sacrificed. Goats, camels and sheep can be sacrificed. The Holy Prophet Sallallahzi Ala/hi Wasallani has stated,"Aqeeqah can be performed with camels, cows or sheep." (Nailul Awtaar and Awnul Ma'bood part 3 pg 65)
Aqeeqah can only be an offering of a legitimate animal. An animal that is not permissible to sacrifice cannot be offered. A goat or sheep should be over the age of one. If not, it should be healthy enough, to appear to be one year old. Neither should the animal be deficient or weak in any way. It is best to perform aqeeqah of an animal of good quality
SUPPLICATION AT THE TIME OF SACRIFICE
The following supplication should be offered at the time of sacrifice..
'Oh Allah! This is (mention child's name)'s aqeeqah, it's blood instead of his/her’s and it's bone instead of his/hers and it's skin instead of his/her skin, it's hair instead of his/her hair, 0 Allah! I make this an offering on my son/daughter's behalf I turn my attention exclusively towards He who created the skies and the earth and lam not amongst the polytheists. Oh Allah! From thee and toward thee. In the name of Allah. Allah is great'
Note: If someone other than the parents is sacrificing on behalf of
the child, mention the child's name and adjoin his father's name with it
rather than 'Binti 'and’ Ibni'.
WHOSE RESPONSIBLITY IS AQEEQAH?
The person responsible for the child's maintenance is also responsible for the child's aqeeqah. If the father is not capable then the responsibility will be on the mother, and if neither is capable then it no longer remains incumbent. There is no necessity to take a loan in order to fulfill the responsibility.
Like qurbani meat, it is permissible for anybody to consume aqeeqah meat. However, it is desirable to divide the meat into three sections. One third to charity and the remaining two thirds to be distributed amongst friends and relatives. It is optional as whether the meat is distributed raw or cooked. All is correct and permissible.
A FEW BASELESS MISCONCEPTIONS ON THE TOPIC OF AQEEQAH
A few innovations have been conjured regarding the principles of aqeeqah. These are all baseless and hold no relevance to shariah. A few are listed below:
I. It is commonly believed that the parents, maternal and paternal grandparents cannot consume the aqeeqah meat. This is a false innovation.
2. People believe it is sinful to injure the animal's bones. This has no relevance to shariah.
3. Many people insist it is compulsory to perform aqeeqah and the shaving of the child's hair simultaneously Needless to say, this is also fabrication; the order of both actions does not matter.
4. It has become a tradition to present the sacrificed animal's head, feet and hair to the barber and midwife, which is an act that holds no connection with shariah.
5. It has also incorrectly become a tradition to customarily
bury the above
mentioned parts of the animal. They also incorrectly believe that to
consume the bones is a bad omen.
6. Many have fallen under the false impression that to donate one third to charity is compulsory, (it is simply desirable).
7. It is not compulsory to distribute the meat raw as is incorrectly believed by some.
8. Lastly, contrary to popular belief, aqeeqah is not compulsory and to offer sacrifice on behalf of a deceased child is also unimportant.
The analysis in the previous pages briefly summarise the percepts of aqeeqah. Proceeding further we delve into a further account exercising the responsibilities upon every parent.
RECITATION OF ADHAAN AFTER BIRTH
It is the parent's duty to ensure the child is blessed by virtuous wording when entering this world. Rather than be welcomed by the murmur of worldly talk and commotion, it is preferable to be greeted by the proclaiment of Almighty Allah's magnificence and to hear confirmation of the Holy Prophet's Sallallahu Alaihi Wasallam prophecy. This was also the practise of the Holy Prophet Sallallahu Akihi Wascilkmi as we acquire from the following ahaadeeth. Hadhrat Abu Raafe (R. A.) recounts an act of the Holy Prophet's Sallallahu Alaihi Wasallam, and describes thus;
"I witnessed the Holy Prophet SallallaIiu Alaihi Wasallam reciting the
adhaan
(Call to prayer) to Hadhrat Hasan ibn Ali (R.A.) when his daughter
Fatima (R.A)
gave birth to him." (Tirmidhi)
The commentator of Mishkaat Mulla All Qari recounted the numerous attributes of reciting adhaan to a newborn child. He writes, 'the philosophy and academic virtue of reciting adhaan to a new born child is such that it compromises both faith and invitation towards prayer in the primitive speech, which is the most prominent Maintenance’.
Declaration of the Kalimah expresses faith, and the call to prayer inspires actions. Thus, adhaan stimulates the inducement towards all actions aggregately, which is the motivation of adhaan. The previous ahaadeeth only illustrates the virtues of reciting the adhaan in the baby's ears. Details in alternative ahaadeeth establish that the Holy Prophet Sallallahu Alaihi Wasallani recited the adhaan in the right ear, and the iqaamah in the left ear. This is the masnoon method.
Mulla Ali (R. A.) states, "This justifies that recitation of adhaan
in a child's ears is a masnoon resolution."
Similarly, it has been reported, "When a child was born Hadhrat Umar
Ibn Abdul Aziz (RA.) would recite the adhaan in his right ear and the iqaamah
in his left."
The above stated narrations denote the primitive duty of a parent to be the recitation of adhaan in the child's ear, which collectively implants Allah's Subhaanahu wa ta’aala and his Prophet's Sallallahu Alaihi Wasallam recognition deeply into the mind and psyche of a baby. If one chooses to recite any other phrasal verse such as Surah Ikhlaas then this would also prove sufficient.
TAHNEEK AND DUAA'E BARAKAH
Due to the Companions' (R.A.) unconditional love and devotion to the
Holy Prophet Sallallahu A laihi Wasallarn they would present their child
in the company of the Holy Prophet Sallallahu Alaihi Wasallarn and would
request that he pray for the child's morality and benevolence. Whenever
this situation occurred, the Holy Prophet Sallallahu A laihi Wasallam would
offer supplication on behalf of the child and thereafter chew upon a date
and place a little in the child's mouth. This practice is recognised as
Tahneek.
Hadhrat Aa'ishah (R.A.) relates, "Whenever children were brought in the presence of the Holy Prophet Sallallahu Alaihi Wasallam he would pray for the child and perform tahneek.
Hadhrat Abu Musa Ash'ari (RA) relates, "Following the birth of my child,
I brought it in the presence of the Holy Prophet Sallallhu Alaihi Wasallam.
He named him
Ibrahim, performed Tahneek with a chewed morsel and prayed for his
welfare and prosperity."
Hadhrat Asma bint Yazeed (R. A) after migrating to Madinah gave birth to Abdullah Ibn Zubair at the site of Qubah. She reports, "I arrived before the Holy Prophet Salkillahu Alaihi Wasallam with my offspring and placed him in Rasullullah's Sallallahu Alaihi Wasallam's blessed lap. The Holy Prophet Saliallahi' Alaihi Wasallam sought a date and after chewing on it placed it in my baby's mouth." Thus the first morsel to enter his mouth was the Holy Prophet's Sallallahu Alaihi Wasallam blessed saliva. He then applied the chewed date to his palate and prayed for him and blessed him. The supplication offered by the Holy Prophet Saltallahu Alaihi Wasallam is as follows:
'Oh Allah, grant him rectitude and taqwah and promote him in Islam' (Sharah Shariatul Islam)
Many incidents relating to tahneek are recorded in ahaadeeth from which we derive that it was the common practice of the Holy Prophet Sallallahu A laihi Wasallani. Therefore one should present his newborn before the pious and saints and request that tahneek be performed. Insha-Allah, by practicing upon this Sunnah the child and it's parents will reap worldly and religious benefits.
TO GIVE CHARITY, EQUWALENT TO THE WEIGHT OF A CHILD'S HAIR
The child's hair should be shaven, weighed and the equivalent amount of silver given to charity. The following ahaadeeth emphasizes this Sunnah:
1. Hadhrat Ali reports, "The Holy Prophet Sallallahu Alaihi Wasallam sacrificed a lamb on behalf of Hadhrat Hussain (R. A.) and instructed Hadhrat Fatimah (R.A.) to shave his hair and donate the equivalent weight in silver to charity. Thus Hadhrat Fatimah (RA.) acted accordingly. The weight was equivalent to approximately one or two dirhams."
2. Imam Hakim (R.A.) relates from Hadhrat Ali (R. A.) that
even on the birth occasion of Hadhrat Hasan (R. A.), the Holy Prophet Sallallahu
Alaihi Wasallani
instructed Hadhrat Fatima (R. A.) to donate the equivalent amount to
charity. The Holy Prophet sallalahu alaihi wasallam also donated the equivalent
amount to the weight of Hadhrat Fatima's hair to charity. (Talkhees Allamah
Asqalaani)
3. Hadhrat Imam Mohammad Baqir (R.A.) narrates, "Hadhrat Fatima (R.A.) gave the amount equivalent to her daughter Zainab's (R.A.), Umme Kuithum's (R.A.), and her sons Hasan's (RA.) and Hussain's (RA.) hair to charity."(Mu'atta Imam Mohammad pg 286)
The above narrations show that to offer the equivalent amount of the weight of a child's hair in silver is Sunnah.
After the hair has been shaved one should strictly refrain from disposing them in a filthy atmosphere, as this invites illness. However, they should be carefully buried in a safe area or dispose of it in a flowing stream/river
APPLYING SAFFRON TO A CHILD'S HEAD
In the days of ignorance it was a ritual habit to apply the blood of the sacrifice on the child's head. The Holy Prophet Sallallahu Alaihi Wasallam advised us to refrain from this. Hadhrat Aishah (R. A.) relates, 'Apply Khalooq to the child's head rather than blood'. Khalooq is the name of a fragrance, made from a concoction of saffron and other ingredients. To falsely believe blood prevents illness is wrong, and to act according to this superstition is a sin.
It is a right upon every parent to circumcise his/her child. The Holy
Prophet Sallallahu Alaihi Wasallam mentioned circumcision when recounting
the deeds amongst fitrah (sunnah).
Hadhrat Ali Murtadha (R.A.) says, "The Holy Prophet Sallallahu Alaihi
Wasaltarn
circumcised my children (Jam'ul-Fawaa'id pg2 11).
According to Imam Abu Hanifa's (R.A.)
school of thought circumcision is a sunnah. The majority of the ulamaa
hold the same opinion, and due to the fact that it is a sign that represents
Islam, to carry out this deed is compulsory. If any nation
Unanimously agree on refuting this Sunnah
in such circumstances, it is compulsory for the Imam of such a community
to persuasively circumcise the children.
It is narrated in the renowned fiqh kitab Shaami; "The conclusion is,
circumcision is a Sunnah and a distinctive symbol of Islam. It can not
be condoned without valid reason." (Durrul Mukhtar part 5 pg 734)
One should momentarily consider the significance of circumcision. The
Holy Prophet Sallallahu Alaihi Wasallanm said , "Whosoever enters the fold
of Islam should shave the hair of infidelity and perform circumcision."
(Abu Dawood)
Conclusively, we find circumcision is an important factor of Islam's distinctions. The ulamaa have stated worldly as well as religious benefits and the present day doctors also admit that circumcision relieves one from numerous illnesses. Circumcision causes purity and cleanliness.
WHAT AGE SHOULD CIRCUMCISION BE CARRIED OUT?
A child is normally circumcised on the seventh day after birth. The Holy Prophet Sallallahu Alayhi Wasallam circumcised his children at this age. Reports from experiments agree that if circumcised at this stage the child is relieved from excess pain and is also much more convenient for family members.
However, if due to inconvenience this is not possible, it is acceptable to perform it a few days earlier or later than schedule, although the masnoon and desirable date is specifically the seventh.
Allamah Ayni comments after relating a practice of the Holy Prophet Sallallahu Alayhi Wasallam, "It is preferable to circumcise on the seventh day proceeding birth, complying with the Holy Prophet's Sallallahu Alayhi Wasallam performance with Hadhrat Hasan and Hussain (R.A); they were both circumcised on the seventh day." (Umdatul Qaari part 10 pg 514)
(These are extracts translated from the kitab 'Awlaad ke Huqooq' written
by Moulana Bilaal Sahab of Bury, UK)
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