Bukhari

Hadith Commentary:
(1)
From the words of the hadith, “There is ‘aqiqah for every child,” Hasan al-Basri and Qatadah (rahimahumullah) have deduced that ‘aqiqah is for a boy, not for a girl.
However, the majority of scholars hold the view that ‘aqiqah is prescribed for both boys and girls, as is evident from the following ahadith:
* It is narrated from Aishah (radi Allahu anha) that she said: The Messenger of Allah (sallallahu alayhi wa sallam) commanded us that two goats should be sacrificed as ‘aqiqah for a boy and one goat for a girl.
(Jami‘ at-Tirmidhi, al-Adhahi, Hadith: 1513)
* It is narrated from Umm Kurz al-Ka‘biyyah (radi Allahu anha) that she said: I heard the Messenger of Allah (sallallahu alayhi wa sallam) say that two similar goats should be slaughtered as ‘aqiqah for a boy and one goat for a girl.
(Sunan Abi Dawud, al-Dahaya, Hadith: 2834)
* A woman asked the Messenger of Allah (sallallahu alayhi wa sallam) about ‘aqiqah, so he said:
“Yes, slaughter two goats for a boy and one goat for a girl.”
(Musnad Ahmad: 381/6)
Similarly, the words of the hadith are: “shed blood on behalf of the newborn.”
These are ambiguous words.
Their explanation is found in other ahadith, which clarify which animals are to be slaughtered for ‘aqiqah.
The word “shaah” is used in the hadith, which applies to a goat, sheep, and ram.
Although the majority of scholars consider it permissible to slaughter a cow or camel, our position is that one should suffice with only those animals mentioned in the ahadith.
We have clarified this in our introductory note.
What is the harmful thing that, according to the hadith, is to be removed from the newborn? Regarding this, Hasan al-Basri (rahimahullah) says that it refers to shaving the head.
(Sunan Abi Dawud, al-Dahaya, Hadith: 2840)
Some scholars have taken it to mean something else.
In any case, the harmful thing is general, and shaving the head is included in it.
(Fath al-Bari: 734/9)
And Allah knows best.
Some have taken it to mean circumcision.
Some hold the view that in the pre-Islamic era, the blood of the ‘aqiqah animal was smeared on the child’s head, which was prohibited; thus, when Islam came, after shaving the head, saffron was applied to it.
(Sunan Abi Dawud, al-Dahaya, Hadith: 2843)
According to our inclination, it refers to those calamities and afflictions associated with the newborn, which are removed by ‘aqiqah. Thus, it is mentioned in the hadith that the child is held in pledge because of his ‘aqiqah.
(Sunan Abi Dawud, al-Dahaya, Hadith: 2838)
Imam Bukhari (rahimahullah) did not mention the wording of the hadith of Samurah ibn Jundub (radi Allahu anhu) regarding ‘aqiqah because it is well known.
Its wording is as follows:
“The newborn is held in pledge for his ‘aqiqah. On the seventh day, his ‘aqiqah should be performed, his head shaved, and he should be named.”
(Jami‘ at-Tirmidhi, al-Adhahi, Hadith: 1522)
There is much difference of opinion regarding the meaning of the newborn being held in pledge for his ‘aqiqah.
In our view, the best explanation is that given by Imam Ahmad ibn Hanbal (rahimahullah).
He states that it means the child’s intercession on the Day of Resurrection, i.e., if the child dies and his ‘aqiqah was not performed, then on the Day of Resurrection, he will not intercede for his parents.
(Fath al-Bari: 734/9)
It is also prescribed to give charity in silver equal to the weight of the newborn’s hair, as the Messenger of Allah (sallallahu alayhi wa sallam) performed the ‘aqiqah of Hasan and said to Fatimah (radi Allahu anha):
“O Fatimah! Shave his head and give charity in silver equal to the weight of his hair.”
(Jami‘ at-Tirmidhi, al-Adhahi, Hadith: 1519)
In addition to the aforementioned rulings regarding the newborn, it is also prescribed to call the adhan in his ear, as the Messenger of Allah (sallallahu alayhi wa sallam) did when Hasan was born—he called the adhan in his ear.
(Jami‘ at-Tirmidhi, al-Adhahi, Hadith: 1516)
Although this hadith is weak, it is strengthened by other supporting evidence.
(Tuhfat al-Ahwadhi: 91/1)