Author: Ghulam Mustafa Zahid Ameenpuri
Performing the Aqeeqah on the seventh day after the birth of a child, whether a boy or a girl, is unanimously considered a recommended (mustahabb) act. The Shariah of Muhammad (ﷺ) has established it to be performed on the seventh day, as evidenced by the following:
Narrated by Sayyida Aisha (رضي الله عنها):
The Messenger of Allah (ﷺ) said: "Two sheep are to be sacrificed for a boy, and one for a girl." Sayyida Aisha (رضي الله عنها) said: "The Messenger of Allah (ﷺ) sacrificed two sheep each for Hasan and Husain on the seventh day."
(References: Al-‘Iyal by Ibn Abi Dunya: 43, Musnad al-Bazzar: 1239, Musnad Abi Ya’la: 4521, As-Sunan al-Kubra by al-Bayhaqi: 9/303, 304, and its chain is authentic.)
Narrated by Sayyida Samura bin Jundub (رضي الله عنه):
The Messenger of Allah (ﷺ) said: "Every child is in pledge for its Aqeeqah, which should be sacrificed on the seventh day, the child's head should be shaved, and a name should be given."
(References: Musnad Imam Ahmad: 7/5, 8, 12, 17, 18, 22, Sunan Abi Dawood: 2838, Sunan al-Tirmidhi: 1522, Sunan an-Nasa’i: 4225, Sunan Ibn Majah: 3165, and its chain is authentic.)
This hadith has been classified as "Hasan Sahih" by Imam Tirmidhi (رحمه الله), and as "Sahih" by Imam Ibn Jarood (رحمه الله) and Imam Hakim (رحمه الله) (Al-Mustadrak: 4/237). Hafiz Dhahabi (رحمه الله) has concurred with this.
It is evident that following the Sunnah of the Prophet (ﷺ), Aqeeqah should only be performed on the seventh day. For example, if a child is born on a Friday, their Aqeeqah should be performed on the following Thursday. Some scholars believe that the day of birth should not be counted, but this is not correct.
Hafiz Ibn al-Qayyim (رحمه الله) writes:
"Apparently, the restriction to the seventh day is for recommendation, otherwise, if Aqeeqah is performed on the fourth, eighth, tenth, or any subsequent day, it would suffice."
(Tuhfat al-Wadood by Ibn al-Qayyim: p. 50)
However, this view does not seem correct according to the hadith, as the hadith specifies the seventh day for Aqeeqah, and the Shariah has determined a specific time that must be adhered to. This is why Allama Ibn Hazm (رحمه الله) writes:
"Aqeeqah will not suffice before the seventh day."
(Al-Muhalla by Ibn Hazm: 6/240)
Allama Ameer San'ani (رحمه الله) has also written similarly. (Subul as-Salam: 4/181)
Some scholars argue that if Aqeeqah is not performed on the seventh day, it can be performed on the fourteenth or twenty-first day. However, the correct view is that Aqeeqah should not be performed after the seventh day, as there is no authentic evidence to support this. The narrations that are presented in this regard do not meet the criteria of authenticity according to the principles of Hadith scholars. Below is a critique of these narrations:
Narrated by Sayyidna Buraidah (رضي الله عنه):
The Messenger of Allah (ﷺ) said:
"The Aqeeqah is to be sacrificed on the seventh, or fourteenth, or twenty-first day."
(References: Al-Mu’jam al-Awsat by at-Tabarani: 4979, Al-Mu’jam al-Kabeer by at-Tabarani: 723, As-Sunan al-Kubra by al-Bayhaqi: 9/303)
Commentary:
This chain is "weak." It includes Isma'il bin Muslim al-Makki, who is "weak in hadith." (Taqreeb at-Tahdheeb by Ibn Hajar: 474)
Hafiz Haythami (رحمه الله) writes:
"This chain includes Isma'il bin Muslim al-Makki, who is weakened due to his many mistakes and errors."
(Majma’ az-Zawaid by al-Haythami: 4/59)
Atā (رحمه الله) narrated that Um Karz and Abu Kariz mentioned that Sayyida Aisha (رضي الله عنها) said:
"The Aqeeqah should be on the seventh day; if not, then on the fourteenth day; and if not, then on the twenty-first day."
(References: Al-Mustadrak by al-Hakim: 4/239, and he said: "Its chain is authentic." Adh-Dhahabi concurred with him.)
Commentary:
This narration is "weak" due to "disconnection in the chain."
Imam Ali bin al-Madini (رحمه الله) said about Atā:
"He did not hear anything from Um Karz."
(Al-‘Ilal by Ibn al-Madini: p. 139)
"If Aqeeqah is not performed on the seventh day, it should be performed after that whenever it becomes possible as a duty."
(Al-Muhalla by Ibn Hazm: 6/234)
Commentary:
This statement is without any supporting evidence, and all the narrations that mention that the Prophet (ﷺ) performed his Aqeeqah after Prophethood are weak and unverified. Therefore, this opinion is not reliable and should not be acted upon.
Similarly, if a child dies before the seventh day, Aqeeqah is not required. However, Allama Ibn Hazm (رحمه الله) says it is still obligatory. (Al-Muhalla by Ibn Hazm: 8/234) Hafiz Nawawi (رحمه الله) considers it recommended in this situation. (Al-Majmoo’ by Nawawi: 8/448)
Both of these views are weaker. Aqeeqah is connected to the child's life, and the hadith has specified the seventh day, so the original Sunnah cannot be fulfilled after this time. Moreover, Aqeeqah cannot be performed before the child's birth, as this Sunnah is performed for a specific reason—the birth of the child. Without this cause, the Sunnah cannot be fulfilled. Aqeeqah can be performed at night, similar to sacrifice.
Hafiz Ibn al-Qayyim (رحمه الله) explains the wisdom behind performing Aqeeqah on the seventh day as follows:
"The wisdom, Allah knows best, is that when a child is born, its condition is uncertain between safety and danger. It is not known whether the child will survive or not until enough time passes that allows one to observe the child's condition, indicating that its creation is complete and healthy, and that it is likely to live. The time specified by the Shariah for this observation is a week, as it is a complete cycle of days, just like the year is a complete cycle of months... The point is that these seven days are the first stages of life. If the child completes these days, it moves on to the second stage, which is in terms of months, and if it completes this stage, it moves on to the third stage, which is in terms of years. If a child does not complete any of these stages, its creation is not complete... Therefore, the naming of the child, removing dirt from it (circumcision and shaving the head), its ransom, and freeing it from bondage (by performing Aqeeqah) are all specified for the seventh day."
(Tuhfat al-Mawdood by Ibn al-Qayyim: pp. 75-76)
Correct Hadith is Essential!
Imam Muhammad bin Yahya Dhuhli (رحمه الله) (died 258 AH) said:
"A report from the Messenger of Allah (ﷺ) should not be written until it is narrated by a reliable person from another reliable person, continuing until it reaches the Prophet (ﷺ) in this manner, with no unknown or weak person in the chain. When a report is established from the Prophet (ﷺ) in this manner, it is obligatory to accept it, act upon it, and refrain from opposing it."
(Al-Kifayah fi ‘Ilm ar-Riwayah by al-Khatib: 36, and its chain is authentic.)
Reference:
As-Sunnah, Jhelum, Issue 35, pp. 27-31
Performing the Aqeeqah on the seventh day after the birth of a child, whether a boy or a girl, is unanimously considered a recommended (mustahabb) act. The Shariah of Muhammad (ﷺ) has established it to be performed on the seventh day, as evidenced by the following:
Narrated by Sayyida Aisha (رضي الله عنها):
The Messenger of Allah (ﷺ) said: "Two sheep are to be sacrificed for a boy, and one for a girl." Sayyida Aisha (رضي الله عنها) said: "The Messenger of Allah (ﷺ) sacrificed two sheep each for Hasan and Husain on the seventh day."
(References: Al-‘Iyal by Ibn Abi Dunya: 43, Musnad al-Bazzar: 1239, Musnad Abi Ya’la: 4521, As-Sunan al-Kubra by al-Bayhaqi: 9/303, 304, and its chain is authentic.)
Narrated by Sayyida Samura bin Jundub (رضي الله عنه):
The Messenger of Allah (ﷺ) said: "Every child is in pledge for its Aqeeqah, which should be sacrificed on the seventh day, the child's head should be shaved, and a name should be given."
(References: Musnad Imam Ahmad: 7/5, 8, 12, 17, 18, 22, Sunan Abi Dawood: 2838, Sunan al-Tirmidhi: 1522, Sunan an-Nasa’i: 4225, Sunan Ibn Majah: 3165, and its chain is authentic.)
This hadith has been classified as "Hasan Sahih" by Imam Tirmidhi (رحمه الله), and as "Sahih" by Imam Ibn Jarood (رحمه الله) and Imam Hakim (رحمه الله) (Al-Mustadrak: 4/237). Hafiz Dhahabi (رحمه الله) has concurred with this.
It is evident that following the Sunnah of the Prophet (ﷺ), Aqeeqah should only be performed on the seventh day. For example, if a child is born on a Friday, their Aqeeqah should be performed on the following Thursday. Some scholars believe that the day of birth should not be counted, but this is not correct.
Performing Aqeeqah Before the Seventh Day
It is not permissible to perform Aqeeqah before the seventh day. Some scholars, however, permit Aqeeqah before the seventh day.Hafiz Ibn al-Qayyim (رحمه الله) writes:
"Apparently, the restriction to the seventh day is for recommendation, otherwise, if Aqeeqah is performed on the fourth, eighth, tenth, or any subsequent day, it would suffice."
(Tuhfat al-Wadood by Ibn al-Qayyim: p. 50)
However, this view does not seem correct according to the hadith, as the hadith specifies the seventh day for Aqeeqah, and the Shariah has determined a specific time that must be adhered to. This is why Allama Ibn Hazm (رحمه الله) writes:
"Aqeeqah will not suffice before the seventh day."
(Al-Muhalla by Ibn Hazm: 6/240)
Allama Ameer San'ani (رحمه الله) has also written similarly. (Subul as-Salam: 4/181)
Some scholars argue that if Aqeeqah is not performed on the seventh day, it can be performed on the fourteenth or twenty-first day. However, the correct view is that Aqeeqah should not be performed after the seventh day, as there is no authentic evidence to support this. The narrations that are presented in this regard do not meet the criteria of authenticity according to the principles of Hadith scholars. Below is a critique of these narrations:
Narrated by Sayyidna Buraidah (رضي الله عنه):
The Messenger of Allah (ﷺ) said:
"The Aqeeqah is to be sacrificed on the seventh, or fourteenth, or twenty-first day."
(References: Al-Mu’jam al-Awsat by at-Tabarani: 4979, Al-Mu’jam al-Kabeer by at-Tabarani: 723, As-Sunan al-Kubra by al-Bayhaqi: 9/303)
Commentary:
This chain is "weak." It includes Isma'il bin Muslim al-Makki, who is "weak in hadith." (Taqreeb at-Tahdheeb by Ibn Hajar: 474)
Hafiz Haythami (رحمه الله) writes:
"This chain includes Isma'il bin Muslim al-Makki, who is weakened due to his many mistakes and errors."
(Majma’ az-Zawaid by al-Haythami: 4/59)
Atā (رحمه الله) narrated that Um Karz and Abu Kariz mentioned that Sayyida Aisha (رضي الله عنها) said:
"The Aqeeqah should be on the seventh day; if not, then on the fourteenth day; and if not, then on the twenty-first day."
(References: Al-Mustadrak by al-Hakim: 4/239, and he said: "Its chain is authentic." Adh-Dhahabi concurred with him.)
Commentary:
This narration is "weak" due to "disconnection in the chain."
Imam Ali bin al-Madini (رحمه الله) said about Atā:
"He did not hear anything from Um Karz."
(Al-‘Ilal by Ibn al-Madini: p. 139)
Conclusion
Allama Ibn Hazm (رحمه الله) states:"If Aqeeqah is not performed on the seventh day, it should be performed after that whenever it becomes possible as a duty."
(Al-Muhalla by Ibn Hazm: 6/234)
Commentary:
This statement is without any supporting evidence, and all the narrations that mention that the Prophet (ﷺ) performed his Aqeeqah after Prophethood are weak and unverified. Therefore, this opinion is not reliable and should not be acted upon.
Similarly, if a child dies before the seventh day, Aqeeqah is not required. However, Allama Ibn Hazm (رحمه الله) says it is still obligatory. (Al-Muhalla by Ibn Hazm: 8/234) Hafiz Nawawi (رحمه الله) considers it recommended in this situation. (Al-Majmoo’ by Nawawi: 8/448)
Both of these views are weaker. Aqeeqah is connected to the child's life, and the hadith has specified the seventh day, so the original Sunnah cannot be fulfilled after this time. Moreover, Aqeeqah cannot be performed before the child's birth, as this Sunnah is performed for a specific reason—the birth of the child. Without this cause, the Sunnah cannot be fulfilled. Aqeeqah can be performed at night, similar to sacrifice.
Hafiz Ibn al-Qayyim (رحمه الله) explains the wisdom behind performing Aqeeqah on the seventh day as follows:
"The wisdom, Allah knows best, is that when a child is born, its condition is uncertain between safety and danger. It is not known whether the child will survive or not until enough time passes that allows one to observe the child's condition, indicating that its creation is complete and healthy, and that it is likely to live. The time specified by the Shariah for this observation is a week, as it is a complete cycle of days, just like the year is a complete cycle of months... The point is that these seven days are the first stages of life. If the child completes these days, it moves on to the second stage, which is in terms of months, and if it completes this stage, it moves on to the third stage, which is in terms of years. If a child does not complete any of these stages, its creation is not complete... Therefore, the naming of the child, removing dirt from it (circumcision and shaving the head), its ransom, and freeing it from bondage (by performing Aqeeqah) are all specified for the seventh day."
(Tuhfat al-Mawdood by Ibn al-Qayyim: pp. 75-76)
Correct Hadith is Essential!
Imam Muhammad bin Yahya Dhuhli (رحمه الله) (died 258 AH) said:
"A report from the Messenger of Allah (ﷺ) should not be written until it is narrated by a reliable person from another reliable person, continuing until it reaches the Prophet (ﷺ) in this manner, with no unknown or weak person in the chain. When a report is established from the Prophet (ﷺ) in this manner, it is obligatory to accept it, act upon it, and refrain from opposing it."
(Al-Kifayah fi ‘Ilm ar-Riwayah by al-Khatib: 36, and its chain is authentic.)
Reference:
As-Sunnah, Jhelum, Issue 35, pp. 27-31