​Fasting on the Day of Arafah (the 9th of Dhul Hijjah) is highly recommended for those who are not performing Hajj. But it is also important to remember that fasting on the other days of Dhul Hijjah holds a great advantage and a beautiful opportunity to connect with Allah, deepen your spiritual understanding, and cleanse your soul. The Prophet Muhammad (peace be upon him) said:
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During the holy days of Dhul Hijjah especially, Dhikr - the act of remembering Allah - involves continuous prayer and devotion. For this period, some advised forms of Dhikr consist of:

• Takbeer: Declaring "Allahu Akbar" (Allah is the Greatest).
• Tahmeed: Praising Allah with "Alhamdulillah" (All praise is due to Allah).
• Tasbeeh: Glorifying Allah with "SubhanAllah" (Glory be to Allah).
• Tahleel: Affirming the oneness of Allah with "La ilaha illallah" (There is no god but Allah).

It is encouraged to increase Dhikr, especially after prayers and Quran recitation. The Prophet Muhammad  said:

"There are no days that are greater before Allah or in which good deeds are more beloved to Him, than these ten days. So, recite a great deal of tahleel, takbeer, and tahmeed during them." (Ahmad

Reciting "Allahu akbar, Allahu akbar, la ilaha ill-Allah, Allahu akbar, wa Lillaah il-hamd" not only serves as an act of worship but also proclaims the greatness of Allah.

In Surah Al-Hajj, the Quran instructs us to "mention the name of Allah on the appointed days" (Quran 22:28)

Simple yet powerful practices like increasing one's own Dhikr throughout the day, reciting the Talbiyah in accordance with Makkah pilgrims' custom, and engaging in post-prayer Dhikr (SubhanAllah 33 times, Alhamdulillah 33 times, Allahu Akbar 34 times) are advised in addition to structured Dhikr. And reciting "SubhanAllahi wa bihamdihi" (Glory be to Allah and praise Him) one hundred times daily carries the promise of making amends for your sins, no matter their weight.
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The story of Prophet Ibrahim's willingness to sacrifice his son Ishmael is remembered on Eid al-Adha. This story is about both obedience and trust in Allah's plan. Allah replaced Ishmael with a ram (adult male sheep), showing that true faith is always rewarded. This verse emphasises the value of trust and the benefits that come with genuine submission to Allah's will.
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"And We ransomed him with a great sacrifice." (Surah As-Saffat, 37:107)
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Ibrahim is also known for his hospitality and generosity. The story of him welcoming and entertaining guests who turned out to be angels shows the value of hospitality and kindness to others.
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Ibrahim's challenge to his father and community's idolatry teaches a powerful lesson about standing up to falsehood and injustice. It emphasises the importance of questioning incorrect practices and upholding the truth, even when it is difficult.
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In the sacred month, it is encouraged to engage in deep reflection, seek forgiveness, and sincerely perform acts of worship during Dhul Hijjah. Repentance plays a crucial role, enabling believers to come back to Allah with humility to attain spiritual purity and seek the blessings. ​

As per the rules, it is always suggested to split meat equally into three parts where you can keep one part for yourself, the other for your friends and family and the last part should be given to the poor.
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Both the husband and wife must donate a minimum of 1 Qurbani each as per the Hanafi school of thought if they are eligible and possess more wealth than they need.
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Qurbani meaning in Quran is very significant, which encourages every eligible Muslim to perform this ritual as it is one of the greatest virtues followed by Hadith and the holy Islamic text. It truly promotes generosity, love, Islamic knowledge, submission to Allah, and an attempt to maintain societal balance.  ​

Zakat - One of the five pillars of the Islamic faith mandates that adult, sane, and cognizant Muslims possessing a specific amount of wealth (nisab) give away 2.5% of it to charity. The month of Ramadan is considered to be the ideal time to complete the Zakat duty.  It can be paid anytime up to noon on Eid day or before the Eid prayer on Eid al Fitr. 

In the Quran, Allah proclaims, “And establish prayer and give zakat, and whatever good you put forward for yourselves, you will find it with Allah…” (2:110).

Zakat represents the purifying of riches and divine favours as well as the expansion of spiritual riches by generous offerings. Giving back in Ramadan is an important part of Islamic beliefs because it helps people in need and promotes social justice in the community. 

Prophet Muhammad (peace be upon him) once said, “The believer’s shade on the Day of Resurrection will be his sadaqah.” [Al-Tirmidhi] charity is like a shade on Judgment Day, protecting believers and also helping them secure blessings in the afterlife. It's a way to show gratitude, strengthen our faith, and remind us that everything comes from Allah.
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Giving back in Ramadan, like Zakat and Sadaqah (voluntary charity), helps the less wealthy and also cleans our hearts. It helps us develop understanding, gratitude, and compassion during Ramadan by reminding us that material things are temporary.
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Ramadan promotes a sense of unity and communal spirit within the Muslim community. Sharing iftar meals, engaging in communal prayers, and extending acts of kindness and support signify the spirit of brotherhood/sisterhood. Moreover, the act of accepting charity is also received with dignity and respect, as individuals in need are supported by their fellow community members without judgment or stigma.
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Zakat is a divine obligation which is decreed by Allah, who is all-knowing and wise. The above-written verse says that Zakat expenditure is distributed among 8 categories-
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It explains that Allah's mercy is directly linked to your behaviour within the community. All Muslims are part of a single, united community, where each believer is considered a sibling to another. One must resolve all issues and have solidarity and compassion during Ramadan, as it is the perfect time to unite and celebrate. And fear Allah because your actions - how you treat your fellow Muslims will be noted when seeking mercy.
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This is a very common form of zakat, where it is calculated as 2.5% of a Muslim's savings and wealth that has been held for a lunar year. It's an obligatory form of charity for individuals who have reached the minimum wealth threshold (nisab).
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Given specifically during Ramadan, it must be distributed before the Eid al-Fitr prayer. Every Muslim who has food in excess of their needs is required to give it. A small fixed amount, equivalent to the cost of a meal, is given to the poor. Zakat al-Fitr ensures that the less fortunate can celebrate Eid al-Fitr with joy and dignity.
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Kaffarah is given as a form of expiation for certain missed religious obligations, such as breaking a fast during Ramadan without a valid reason. It involves feeding 60 poor people or fasting for 60 consecutive days to make amends and seek forgiveness for lapses in religious duties.
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During Ramadan, Muslims often give additional donations targeting specific causes such as building wells, supporting orphanages, providing medical aid, or educational projects. These Ramadan charity significances to fulfill religious duties and improve the living conditions of many by these donations.
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Charity has a great spiritual significance as it emphasises generosity, community support and compassion during Ramadan. Through acts like Zakat and donations, one can purify his wealth and soul. These charitable efforts ensure the poor, orphans, and needy share in Ramadan's blessings. Also, Ramadan charity significance - kindness and inspires us to continue giving back in Ramadan and supporting one another even after the holy month.​

In Islam, Sadaqah Jariyah is not only concerned with things and financial donations like Zakat; rather, it transcends beyond this: 

• Giving or creating a land for farming that can produce food for multiple generations.
• Constructing a water well, houses, and other facilities that can serve the community and animals for a long time.
• Purchasing livestock for people so they can financially survive.
• Making someone skilled by teaching them or providing knowledge 
• Constructing anything that serves humanity for good for generations to come 

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Except these, there are other important acts that positively affect others, as mentioned below:
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Children, especially orphans, are the most needful, so sponsoring them in terms of education and overall well-being is the ultimate Sadaqah. This can help them come out of poverty, gain skills for a better future, and contribute positively to society, which may benefit them for years to come. Children lacking a support system may reach their true potential and become upcoming members who will practice Sadaqah through continuous charity. This means that the impact of your good deeds lasts for a long time, making you a true receiver of these rewards.
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Sadaqah Jariyah has been going on for centuries; where one can trace people's participation in both the conventional and digital eras as mentioned below: ​

Carrying out Aqiqah is a form of parental gratitude for the birth of their child, not only carrying out various series in the implementation of Aqiqah, of course there are several provisions and procedures in the distribution of Aqiqah meat. Of course, dividing the meat of Aqiqah must be in accordance with good and true Islamic law, so that the implementation of Aqiqah is carried out with the pleasure of Allah SWT. God willing. So, is it permissible for parents who have aqiqah to share their Aqiqah meat in a raw state?
Father & Mother, the provisions on how we distribute Aqiqah Meat in a raw state is not regulated in Islamic Shari'a law. That is, the requirement to give freedom whether raw meat is not pegged in this matter. However, we need to know, if there are no obstacles, the implementation of slaughtering Aqiqah animals is better carried out on the 7th day after the baby is born into the world.
Although in Islamic Shari'a the distribution of raw meat from Aqiqah animals is not specified, everyone who comes is invited to be happy to welcome the presence of the baby from the host. So, the Aqiqah that is carried out is always cooked, right? Have you ever seen the Aqiqah meat distributed by the host still raw?
Therefore, the distribution of aqiqah meat in a cooked or ready-to-eat condition is optional. The distribution of aqiqah meat can also be done in the form of fresh meat before cooking as explained in the Shafi'i school which reads:
لُهُ (لَكِنْ لَا التَّصَدُّقُ لَخْ) لَوْ انَتْ لْ التَّصَدُّقِ النِّيءِ، الْمَطْبُوخِ
“(But it is not obligatory to give in charity…and so on) even if it is prescribed as stated by Sheikh M Ramli. He can choose between giving it in a state of fresh meat (raw meat) and in a cooked condition, "

It doesn't feel like the month of Dzulhijjah is in sight. Really, there are many good practices that fathers and mothers can do, especially in the first 10 days of the month of Dzulhijjah. In addition to multiplying alms, Sunnah prayers, to fasting, making sacrifices is one of the most important acts of worship. However, many people are still confused about the law of qurban when they have not practiced Aqiqah as a child. So, how does Islam view this?
According to Ustaz Somad, people who want to sacrifice are allowed even though they have not practiced the akikah. However, if there is sustenance to fulfill it, you are welcome to carry out the aqikah right away.
So, what are you waiting for, Mother, because we can carry out the sacrifice without aqiqah. Even when we carry out the Qurban worship, there are several advantages! Among them:

1. Thanksgiving

Insyaallah, by carrying out the Qurban, we will become one of the people who are grateful to Allah SWT. When we are given more sustenance by Allah SWT, we should share it with those who are less fortunate, right?

• Reviving the teachings of Prophet Ibrahim as.

Now, carrying out Qurban is also the right moment to tell the children about the sincerity and piety of the story of Prophet Ibrahim and Prophet Ismail.

• Releasing the Nature of the World

You can learn from the obedience of Prophet Ibrahim who was ordered to slaughter his son, we can learn wisdom to let go of the nature of the world. Of course, by letting go of the things you like the most.
How about Mom & Dad, are you still hesitant to carry out the Qurban Worship even though you haven't done the Aqiqah Worship when you were a child?

Aqiqah is sunnah commanded by every Muslim when he has a baby. It is sunnah to slaughter a goat for a newborn child on the seventh day of his life. Boys are ordered to slaughter two goats. As for the daughter, one tail. Behind the sunnah of this prophet there are many the virtue of aqiqah what we should know. Knowing the benefits of aqiqah will make us more enthusiastic in doing it.
Doing Aqiqah is the Sunnah of the Prophet

Slaughtering a goat on the seventh day of the birth of a baby is proof that we are following the sunnah of the prophet. Children's Aqiqah should be done in accordance with the guidance of the Shari'a in this case so that we do not disagree with what has been ordered by the prophet Muhammad sallallaahu 'Alaihi Wassalam. Do not let us do aqiqah following the procedures of the ignorant people, which is to only marry boys. By doing it according to the sunnah, we will get the real benefits of aqiqah.
Hadiths About the Number of Aqiqah Goats
Umm Kurz al Ka'biyah ra said: "I asked the Messenger of Allah about Aqiqah, then he replied. 'For a boy, two goats of the same size (age) are slaughtered and for a girl only one goat. It doesn't matter whether the goat is male or female." (HR Ahmad, At Tirmidhi, An Nasa'i, Ibn Majah. Abu Daud)
It was narrated that Ayesha said: The Messenger of Allah (SAW) said: "For the son, slaughter two goats, for the daughter only one." (HR Tirmidhi, Ibn Majah, Ibn Hiban)
It was narrated from Imam Ahmad that Aisha said: "The Messenger of Allah ordered us to marry a daughter with a goat and a son with two goats." (Narrated by Ahmad, At Tirmidhi, Ibn Majah, Ibn Hiban)
From the hadiths above we can conclude that the number of aqiqah for boys and girls is different. It is clear that for a boy two tails and for girls only one tail. Don't let us do it upside down.
The Virtue of Doing Aqiqah
There are several virtues of aqiqah and the benefits of aqiqah that we will get if we do it. Of course in doing so must be right by following the instructions from the prophet. Do not let our aqiqah worship be canceled because we do things that are contrary to the Shari'a.
1. Getting Rewarded
People who do aqiqah will certainly get a reward for following the sunnah of the Messenger of Allah. This is the most important virtue of aqiqah. By doing aqiqah we have shown love to the prophet Muhammad sallallaahu 'alaihi wassalam, namely following his instructions.
2. Eliminates Diseases and Dirt in Babies
In the aqiqah procession, it is usually accompanied by shave the newborn's hair, the goal is of course to remove dirt. Because in the baby's hair there is dirt that comes from the placenta from the womb. If not cleaned it has the potential to cause disease.
3. Draw Closer to Allah
The intention of doing aqiqah is of course because it is to worship Allah. By doing aqiqah we try to get closer to Allah. This is an extraordinary virtue of aqiqah. Of course, we can get this virtue if our intention is really to slaughter for Allah.

4. Praying for Good for Babies
In the aqiqah event, of course, accompanied by a prayer event. Both the prayer in particular and in general from the person who receives the aqiqah dish from us. This will make the baby receive a lot of positive prayers from people who, God willing, will be useful for his future life.

5. Strengthen Brotherhood among Muslims
Aqiqah dishes that we share with our Muslim brothers and sisters will certainly increase brotherly relations. The sense of solidarity and love can become stronger among Muslims.
Those are some of the virtues of aqiqah that we will get. Whatever worship is commanded in Islam must have virtue. The most important thing is that we do everything sincerely for the sake of Allah and only expect the pleasure of Allah. That way we will get the real benefits of aqiqah.

There are many questions in society about whether we can eat the meat of our own aqiqah or can a nursing mother eat the meat of her child's aqiqah? Can the child who is being aqiqah eat the meat? These questions often confuse the public and they do not get a definite answer about it.
Many are afraid to eat their own Aqiqah meat
As a result, many are afraid to eat the meat of their own aqiqah or their children for fear that it is haram or forbidden. So on this occasion SG aqiqah try to discuss about whether we can eat our own aqiqah meat. The hope is that this issue will be clear and not confusing to many people.

Aqiqah is a sunnah worship exemplified by the prophet. So it is proper as his people we follow his call and carry out his orders. The virtue of doing aqiqah there are so many if we look closely. Therefore, doing aqiqah is something that we should try to do.
The number of aqiqah goats slaughtered by themselves is clear, namely 2 for boys and 1 for girls. There is no debate on this issue. And almost the majority of the Muslim community has known about it through lectures or studies of clerics.
The time of the implementation of aqiqah itself is sunnah on the seventh day of the birth of the baby. In conjunction with baby haircut and giving Islamic baby names for boys nor Islamic baby names for girls. What is often a problem is about the distribution of aqiqah meat.

The Law of Eating Our Own Aqiqah Meat
Does the aqiqah goat meat have to be distributed all? Can we eat our own aqiqah meat?? These kinds of questions continue to be polemic and cause confusion and doubt in society when doing aqiqah. Moreover, sometimes the answers between one cleric and another differ regarding the law of eating our own aqiqah meat.
We will try to provide answers to these questions. The answers we take below are the words of Shaykh Muhammad bin Salih Al-'Utsaimin rahimahullah, as reported by Rumaysho.com,
He was once asked a similar question and the following was his answer, rahmatahullah,
"Aqiqah meat should be eaten in part. Some of them are given away and donated. As for the level of distribution, there is no certain level. What is eaten, what is given and what is donated is divided according to convenience. If he wants, he shares it with his relatives and friends. It may be that the distribution is in the same country or outside the region. However, there should be a fall for the poor from the aqiqah meat. There is nothing wrong with the aqiqah meat being cooked (boiled) and divided after it is cooked or divided into raw meat. It's like there's room." (Fatawa Nur 'ala Ad-Darb, 5:228)
Conclusion
From the answer above, it is implied that aqiqah meat can be eaten by those who have aqiqah or do aqiqah. Then some of the others are given in charity or given to other Muslim brothers. To be clear about this, you should ask a more competent ustadz around you.
Thus the discussion about can we eat our own aqiqah meat? Hope this can answer your questions so far. Wallahu A'lam Bish Shawwab.

Praise be to Allah, Lord of the worlds. Shalawat and greetings to our Prophet Muhammad, his family, companions and those who follow their path until the end of time.Regarding the problem of not being diaqiqah when we were young, we can take lessons from the following two fatwas of Shaykh Muhammad bin Sholih Al 'Utsaimin in Liqo-at Al Bab Al Maftuh. This post is a revision of the previous post.
May be useful.
[First]
Question:
There was a father who had ten daughters and all of them had not been done aqiqah, but now they are married. What should the children do? What exactly is the law of aqiqah? Is it true that if a child is not aqiqah, then he will not intercede for his parents?
Answer:
The law of aqiqah is sunnah mu'akkad. Aqiqah for boys with two goats, while for women with a goat. If a boy is content with a goat, that is also permissible.[1]This aqiqah recommendation becomes the obligation of the father (who bears the child's maintenance, pen). If at the time of the recommendation of aqiqah (eg seven days of birth, pen), the parents are in a state of faqir (incapable), then he is not ordered to aqiqah. Because Allah Ta'ala says (which means), "Fear Allah as much as you can" (Surah At Taghobun: 16). However, if at the time of the recommendation of aqiqah, the parents are in a state of abundance, then the aqiqah is still the responsibility of the father, not the mother and not the child.
[Liqo-at Al Bab Al Maftuh, Shaykh Muhammad bin Sholih Al 'Utsaimin, cassette 214, no. 6]
[Second]
Question:
If a person is not aqiqah as a child, is it still recommended for him to be aqiqah as an adult? What are the limits on which aqiqah is still allowed?
Answer:
If his parents were poor at the time when aqiqah was recommended (i.e. on the 7th, 14th, or 21st day of birth, pen), then he does not have any obligations even though his parents may become rich after that. As if a person is poor at the time of the stipulation of zakat, then he is not obliged to pay zakat, even though after that his condition is sufficient. So if the condition of his parents is not capable when the aqiqah is prescribed, then the aqiqah becomes invalid because he does not have the ability.
Meanwhile, if the parents are able when he is born, but he delays the aqiqah until the child is an adult, then at that time the child will still be diaqiqah even though he is an adult.
The main time of aqiqah is the seventh day of birth, then the fourteenth day of birth, then the twenty-first day of birth, then after that it is up to you regardless of the multiple of seven days.
Aqiqah for a boy with two goats. But boys can also have one goat. While the aqiqah for girls with one goat and more importantly does not add to it from this amount.
[Liqo-at Al Bab Al Maftuh, Shaykh Muhammad bin Sholih Al 'Utsaimin, cassette 234, no. 6]
Important Lessons About Aqiqah

1. The law of aqiqah is sunnah mu'akkad and should not be abandoned by people who are able to do it.
2. Aqiqah for sons afdholnya with two goats, but with a goat is also permissible. While aqiqah for girls is with a goat.
3. The main time of aqiqah is the 7th day of birth, then the 14th day of birth, then the 21st day of birth, then after that it's up to you regardless of the day multiples of seven. This opinion is the opinion of the Hambali scholars, but is considered weak by the Maliki scholars. So, if the aqiqah is carried out before or after that time, it is actually permissible. Because what is important is the aqiqah is implemented. (See Sahih Fiqh Sunnah, 2/383)
4. Aqiqah originally became the burden of the father as the provider. Aqiqah is paid from the father's property, not from the child's property. Other people may not carry out aqiqah other than through the father's permission. (See Sahih Fiqh Sunnah, 2/382)
5. Imam Asy Shafi'i requires that those who are recommended aqiqah are people who are capable. (See Sahih Fiqh Sunnah, 2/382)
6. If at the time of the aqiqah (before adulthood), the parents are incapable, then the aqiqah becomes invalid, although some time later the parents become rich. On the other hand, if at the time of aqiqah (before adulthood), the parents are rich, the parents are still encouraged to aqiqah their children even though their children are adults.
7. Imam Asy Shafi'i has the opinion that aqiqah is still recommended even if it is terminated. However, it is recommended that it is not terminated until the age of puberty. If the aqiqah is terminated until the age of puberty, then the obligations of the parents become null and void. However, at that time, the child had a choice, whether he could marry himself or not. (See Sahih Fiqh Sunnah, 2/383)
8. Calculation of the 7th day of birth, the first day is calculated starting from the day of birth. For example, the baby is born on Monday, then the 7th day of birth is Sunday. This means that Sunday is the day of the aqiqah. [Another statement from Shaykh Ibn Uthaimin, Liqo-at Al Bab Al Maftuh, cassette 161, no. 24]
9. The opinion which states, "If a child is not diaqiqahi, then he will not intercede for his parents on the Day of Resurrection", this is a weak opinion as weakened by Ibn al-Qayyim. [Another statement from Shaykh Ibn Uthaimin, Liqo-at Al Bab Al Maftuh, cassette 161, no. 24]

Thus a brief discussion of aqiqah. Hope it's helpful for muslims.
Praise be to Allah, by whose favor all goodness is made perfect. Shalawat and salam to Prophet Muhammad, his family, companions, and those who follow them until the end of time.

From when is the seventh day counted? Is it from the day of birth or the day after?
Mentioned in Al-Mawsu'ah Al-Fiqhiyah (30: 278), “The majority of scholars of jurisprudence are of the view that the time of day on the day of birth is the beginning of the count of seven days. While the night does not count if the baby is born at night, but what counts the next day."
For example, there is a baby born on Monday (21/06), at six in the morning, then the count of the seventh day has begun to be counted on Monday. So the baby's aqiqah is held on Sunday (27/06).
If the baby is born on Monday (21/06), at six in the afternoon, then the initial count does not start from Monday, but from Tuesday the next day. So the baby's aqiqah is on Monday (28/06).
Imam Nawawi rahimahullah stated, "It is sunnah to slaughter aqiqah on the seventh day of birth. Is the day of birth included in the count of seven?
Here there are two opinions as mentioned by Ash-Syashi and other scholars.
The most authentic opinion, the day of birth is included in the count, so the count of days for slaughtering aqiqah is six days after birth. The second opinion states that the day of birth is not included in the count, so the slaughter of aqiqah is carried out seven days after birth. This second opinion is mentioned in the book Al-Buyuthi. However, the opinion chosen in the Shafi'i school is the first opinion, that is what is meant by textual hadith. If the baby is born at night, then the time of aqiqah starts from the day after birth. This is not disputed as stated by Al-Buyuthi. Even though he mentioned that birthdays do not count as seven days.” (Al-Majmu', 8:250)
The hadith that supports the above opinion is the hadith,
لَ اللَّهِ -صلى الله ليه لم- الَ لُّ لاَمٍ يَوْمَ ابِعِهِ لَقُ
From Samuah bin Jundub, the Prophet sallallaahu 'alaihi wa sallam said, "Every child is mortgaged with his aqiqah, slaughtered for him on the seventh day, shaved his head and given a name." (Narrated by Abu Daud no. 2838, An-Nasai no. 4225, Ibn Majah no. 3165, Ahmad 5:12. Al-Hafizh Abu Tahir said that this hadith is authentic). The day in question is noon.

Only Allah gives taufik and guidance.

It was explained earlier that if it has entered 1 Dzulhijjah, then it is not permissible for the qurban shohibul to cut hair and nails until the qurban animal is slaughtered as stated here. What if someone did it on purpose? Is the sacrifice (udhiyah) still valid?
Shaykh Muhammad bin Sholih Al 'Utsaimin rahimahullah explained,
، لة لكنه اصياً ا ا اشتهر العوام ا الإنسان ام ال لا له
"Na'am, The sacrifices made are still accepted (legitimate) but those who violate them hit by sin. While the perception of ordinary people who consider their qurban to be invalid if someone shaves head hair, cuts nails or plucks body hair in the first ten days of Dhulhijjah, then this is an incorrect assumption. Because actually there is no connection between the validity of the sacrifice and revoking these three things." (Syarhul Mumthi', 7:533)
Wallahu a'lam.
 
@ Sakan 27 Jami'ah Malik Su'ud, Riyadh, KSA, 29/11/1433 H

Shaykh Prof. Dr. Muhammad Az-Zuhaily in Al-Mu'tamad fii Al-Fiqh Ash-Shafii (2:487):
"Those who intend (desire) to sacrifice when entering 1 Dzulhijjah, let him not shave the hair of the head, face, or body. Likewise, he should not cut his nails. The suggestion was sunnahuntil the sacrificial animal is slaughtered. The evidence that underlies this is a hadith from Umm Salamah radhiyallahu 'anha, that the Messenger of Allah -peace and prayer of Allah be upon him- said,
انَ لَهُ يَذْبَحُهُ فَإِذَا لَّ لاَلُ الحِجَّةِ، لاَ لاَ ارِهِ ا .
"Whoever has a slaughtered animal and has entered the beginning of Dzulhijjah, let him not cut the hair and nails at all until the animal is sacrificed." (HR. Muslim, no. 1977)
However, the command not to cut hair and nails is not mandatory. The prohibition is not to the degree that it is unlawful. The prohibition includes makruh tanzih.
The wisdom of not cutting nails and hair is so that this part remains so that it becomes complete deliverance from hell. There are also scholars who argue, the wisdom of the prohibition is because this qurban worship has a similar part to a person who is muhrim (berihram for Hajj or Umrah).

 
This is an excerpt from Al-Mu'tamad.
What needs to be emphasized here is that the context of the hadith above is aimed at people who make sacrifices, not everyone. For a person who does not sacrifice, it does not matter if he will cut his hair,

Praise be to Allah, the Rabb of all gifts and favors. Salawat and greetings to our Prophet Muhammad, his family and friends and everyone who follows them well until the day of retribution.
The discussion this time is a continuation of the gift article on birthdays. Currently we will enter into the discussion of aqiqah. For this first series of aqiqah, we discuss the law of aqiqah and who is required to carry out aqiqah. Hope it is useful.
 
Understanding Aqiqah
Regarding the meaning of aqiqah, it is mentioned in the books of the scholars - for example in the book of fiqh Syafi'iyah -, namely aqiqah comes from the word (عَقَّ يعِق). In language, aqiqah is the term for the hair that is on the baby's head when he is born. Meanwhile, in term, aqiqah means something that is slaughtered when the baby's head shaves. Aqiqah is named with a cause because slaughtering it means (يعَق), namely cutting, while the baby's head is shaved at that time.
Aqiqah's authorization
Aqiqah is a practice that is practiced by most scholars such as Ibn 'Abbas, Ibn' Umar, 'Aisyah, the tabi'in fuqoha, and scholars in various countries. The propositions of aqiqah are as follows.
First: Hadith Salman bin 'Amir.
عن سلمان بن عامر الضبى قال قال رسول الله -صلى الله عليه وسلم- «مع الغلام عقيقته فأهريقوا عنه دما وأميطوا عنه الأذى»
"From Salman bin 'Amir Adh Dhabbi, he said, the Messenger of Allah -peace and prayer of Allah be upon him- said," To (every) boy (who is born) must be diaqiqahi, then slaughter (aqiqah) for him and remove the distraction from him. " (HR. Bukhari no. 5472)
Second: Hadith Samuroh bin Jundub.
عن سمرة بن جندب أن رسول الله -صلى الله عليه وسلم- قال «كل غلام رهينة بعقيقته تذبح عنه يوم سابعه ويحلق ويسمى»
From Samuroh bin Jundub, the Messenger of Allah -peace and prayer of Allah be upon him- said, "Every child is mortgaged with his aqiqah, is slaughtered for him on the seventh day, has his hair shaved and given a name." (Narrated by Abu Daud no.2838, An Nasai no.4220, Ibn Majah nil. 3165, Ahmad 5/12. Shaykh Al Albani said that this hadith is authentic)
Third: Hadith –Ummul Mukminin- 'Aisyah radhiyallahu' anha.
عن يوسف بن ماهك أنهم دخلوا على حفصة بنت عبد الرحمن فسألوها عن العقيقة فأخبرتهم أن عائشة أخبرتها أن رسول الله -صلى الله عليه وسلم- أمرهم عن الغلام شاتان مكافئتان وعن الجارية شاة. قال وفى الباب عن على وأم كرز وبريدة وسمرة وأبى هريرة وعبد الله بن عمرو وأنس وسلمان بن عامر وابن عباس. قَالَ أَبُو عِيسَى حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَحَفْصَةُ هِىَ بِنْتُ عَبْدِ الرَّحْمَنِ بْنِ أَبِى بَكْرٍ الصِّدِّيقِ.
From Yusuf bin Mahak, they once entered to meet Hafshah bint 'Abdirrahman. They asked him about the law of aqiqah. Hafshah reported that 'Ayesha had told him, that the Messenger of Allah -peace and prayer of Allah be upon him- ordered his companions to slaughter two goats who were almost the same age.) for boys and one tail for girls. "
He said, "In this chapter there are similar hadiths from Ali and ummu Kurz, Buraidah, Samurah, Abu Hurairah, Abdullah bin Amru, Anas, Salman bin Amir and Ibn Abbas." Abu Isa said, "The hadith of 'Aisyah is hasan sahih, while the meaning of Hafshah in the hadith is (Hafshah) bint' Abdurrahman bin Abu Bakr Ash Siddiq." (HR. Tirmidhi no. 1513. Shaykh Al Albani said that this history is authentic)
Fourth: Hadith Ibn 'Abbas.
عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- عَقَّ عَنِ الْحَسَنِ وَالْحُسَيْبْ كَبْشًا عَا.
From Ibn 'Abbas, he said, "The Messenger of Allah -peace and prayer of Allah be upon him- once beat Al Hasan and Al Husain, one gibas (ram) each." (Narrated by Abu Daud no. 2841. Shaykh Al Albani said that this hadith is authentic)
Aqiqah Law
After we look at the hadiths about the aqiqah syariah, then what is the law of aqiqah itself? Mandatory or sunnah?
Regarding this issue, the scholars have disagreements.
Based on the hadith,
مَعَ الْغُلاَمِ عَقِيقَتُهُ فَأَهْرِيقُوا عَنْهُ دَمًا
"From Salman bin 'Amir Adh Dhabbi, he said, the Messenger of Allah -peace and prayer of Allah be upon him- said," To (every) son (who is born) must be diaqiqahi, then slaughter (aqiqah) for him "(Narrated by Bukhari no. 5472 ), also based on other hadiths, some scholars state that the law of aqiqah is obligatory such as the Zhohiriyah ulema (Daud, Ibn Hazm, et al), and Al Hasan Al Basri. Meanwhile, jumhur (majority) of scholars are of the opinion that the law of aqiqah is sunnah. Meanwhile, Imam Abu Hanifah argues that the law of aqiqah is neither mandatory nor sunnah. - So said by Asy Syaukani in Nailul Author--
Hadith from a number of scholars who state the law of aqiqah is sunnah adhering to the words of the Prophet sallallaahu 'alaihi wa sallam,
مَنْ أَحَبَّ أَنْ يَنْسُكَ عَنْ وَلَدِهِ فَلْيَفْعَلْ
"Whoever is happy to act on his child, then do it."This hadith shows that aqiqah is not obligatory because it says that it is permissible to choose. This argument is an indication that diverts the commands mentioned in the hadiths that command aqiqah to the sunnah commands.
Then what about the opinion of Imam Abu Hanifah and his followers who state that the law of aqiqah is neither mandatory nor sunnah?
Ibnul Mundzir - as quoted by Ibn Hajar in Al Fath - said, "The Hanafiyah cleric (ashabur ro'yi) who denied the sunnah of aqiqah has discredited the authentic hadiths on this matter. Some of them argue with the hadith narrated by Imam Malik in Al Muwatho 'from Zaid bin Aslam from a Bani Dhomroh from his father, he asked the Prophet sallallaahu' alaihi wa sallam about aqiqah. The answer of the Prophet sallallaahu 'alaihi wa sallam,
لَا أُحِبّ الْعُقُوق
"I don't like aqiqah", as if he -allahu 'alaihi wa sallam did not like the name aqiqah. Then he said,
مَنْ وُلِدَ لَهُ وَلَد فَأَحَبَّ أَنْ يَنْسَك عَنْهُ فَلْيَفْعَلْ
"Whoever is born a child for him, then he likes to be stabbed (diaqiqahi), then do it."
In the narration of Sa'id bin Manshur, from Sufyan, from Zaid bin Aslam from a Bani Dhomroh from his uncle, he said, “I heard Rasulullah sallallahu 'alaihi wa sallam was asked about aqiqah while he was on the pulpit at Arofah, then he mentioned something like that. " This hadith also has a support from the hadith of 'Amr bin Syu'aib from his father from his grandfather, issued by Abu Daud. These two hadiths are corroborated by one another. Abu 'Umr said, "I do not know this hadith marfu' (up to the Prophet sallallaahu 'alaihi wa sallam) except from these two narrations." Al Bazzar and Abusy Shaykh have also issued a hadith about aqiqah from Abu Sa'id, but this hadith is not evidence for those who claim that aqiqah is not recited. Even the end of the hadith clearly stipulates that aqiqah is declared. Whereas what is meant in the hadith is primarily to call aqiqah with nasikah or dzabihah, and it is forbidden to call it aqiqah. It has been quoted from Ibn Abid Dam from several friends regarding this kind of naming as it is not preferred to call Isha 'atamah. "
Conclusion: Aqiqah is something that is not prescribed as the opinion of the Hanafiyah scholars. The law ranges between obligatory and sunnah. Whereas we ourselves are more inclined to the opinion of the jumhur (majority) of scholars who state that the law of aqiqah is sunnah. However, it is only fitting for a capable person who is given more rizki by Allah Ta'ala not to leave this glorious syari'at.
Sayyid Sabiq –rahimahullah– has very good words. He said, "The law of aqiqah is the sunnah muakkad (the sunnah which is highly recommended), even though the father (who finances the aqiqah) is a person who is in a difficult situation. The Prophet sallallaahu 'alaihi wa sallam himself continued to do aqiqah, so did his friends. It has been narrated by the compilers of the Sunan book that the Prophet sallallaahu 'alaihi wa sallam once abused Al Hasan and Al Husain with one goat each. Meanwhile, the scholars who oblige aqiqah are Al Laits and Daud Azh Zhohiri. "
Sayyid Sabiq stated that even if the father is in a difficult situation, he should do aqiqah. What he said was in line with the words of Imam Ahmad -rahimahullah-. Imam Ahmad once said,
إذَا لَمْ يَكُنْ عِنْدَهُ مَا يَعُقُّ ، فَاسْتَقْرَضَ ، رَجَوْت أَنْ يُخْلِفَ اللَّهُ عَلَيْهُ ، حْنَاءَ سُ ، إََ
"If someone does not have the ability to do Aqiqah (baby), then let him seek debt. I hope he gets replaced by Allah because he means that he has lived up to the teachings of the Prophet sallallaahu 'alaihi wa sallam. "
Benefits of Aqiqah
In the hadith it is stated,
كُلُّ غُلاَمٍ رَهِينَةٌ بِعَقِيقَتِهِ
"Every child is mortgaged with his aqiqah."
The scholars disagree over the meaning of the above hadith. Imam Ahmad bin Hambal argues that if a child is not done Aqiqah, he will not give syafa'at to both parents.
Shaykh Muhammad bin Sholih Al Uthaimin has also explained the meaning of the above hadith. He –rahimahullah– said,
"Some scholars interpret" every child is mortgaged with his aqiqah "that aqiqah is the cause of the child being free from anxiety in the maslahat of religion and his world. His heart will be so spacious after he is done with Aqiqah. If a child is not exercised, his condition will always be restless like someone who owes money and pawns his belongings. This is a more accurate opinion about the meaning of the hadith. So, aqiqah is because a child will get benefit, his heart will be less restless and easier in his activities. "
Who is Required to Carry Out Aqiqah?
Aqiqah was sued by my father as the breadwinner. This Aqiqah is taken from the property of the father and not the property of the child. Apart from the father, he can bear the cost of aqiqah, but with his father's permission.
As mentioned in Subulus Salam, Ash Shon'ani –rahimahullah– said, “According to Imam Asy Shafi'i, aqiqah is required of everyone who bears the bread for the baby. Meanwhile, according to the ulama Hambali, aqiqah is required specifically from the father, unless the father dies or is prevented from fulfilling the aqiqah. "
In this matter, there is a dispute of opinion, who is required to carry out aqiqah. But of course the main thing is the father who bears this cost, especially since it is the father who is clearly the bearer of the family. So it is not right if aqiqah is imposed on a child or mother who is not the person responsible for making a living for the family. Allah knows best.
Then what about the aqiqah that was carried out by the Prophet sallallaahu 'alaihi wa sallam to his grandchildren - Al Hasan and Al Husain -?
Answered by one of the Syafi'iyah scholars, Asy Syarbini -rahimahullah-, "I answered that what is meant by the aqiqah of the Prophet sallallaahu 'alaihi wa sallam in both is his orders to his parents, or maybe he also gave the animal to be used. aqiqah, or perhaps again Al Hasan and Al Husain are borne by the Prophet sallallaahu 'alaihi wa sallam because both of their parents are underprivileged people. However, if the aqiqah is taken from the child's property, then it is not permissible for the guardian (parent) to do so. Because aqiqah is a free gift (tabarru ') from parents, so it is not permissible for aqiqah to be taken from the child's property. "
What If You Are Not Able To Aqiqah? Do you have to know yourself when you grow up?


Aqiqah of course looks at the capabilities of the person who is responsible for aqiqah. Because Allah Ta'ala said,
فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ
"Fear Allah as best you can" (Surah At Taghobun: 16).
Asy Syarbini –rahimahullah– explained, “If a parent is unable to perform aqiqah at birth, but after that he finds it easier to carry out aqiqah before the seventh day of birth, then at that time he is sunk out to carry out aqiqah. If parents find it easy to carry out aqiqah after the seventh day and there is still a little time left for the wife to go through childbirth, then some ulama later do not order it to be carried out aqiqah. However, the scholars of Syafi'iyah recommend the implementation of aqiqah if it is still in the puerperium, this is the opinion confirmed by Al Anwar. "
Then what if the baby is actually able to be diaqiqahi at birth, but until adulthood, he is not also diaqiqahi?
According to the Syafi'iyah cleric, a parent who is able to taqiqahi, he is still encouraged to taqiqahi his child even though the child is an adult. If he reaches adulthood, the child has not yet been qiqihqah, then he is allowed to qiqiqahi himself. Whereas some people who claim that the Prophet sallallaahu 'alaihi wa sallam once abused himself after being appointed as a Prophet, in Al Majmu' is called a false opinion.
As it is also said in one of the books of the Shafi'iyah scholar, Kifayatul Akhyar, "The history which states that the Prophet sallallaahu 'alaihi wa sallam abided himself after being appointed as a prophet is a dho'if (weak) narrative in every way."
Good opinionabout this problem was explained by Shaykh Muhammad bin Sholih Al Uthaimin. There was a question that was once asked to him –rahimahullah-, “If someone is not he qiqah when he is a child, is he still recommended to be diaqiqahi when he grows up? What are the limitations that aqiqah is still allowed to do? "
He –rahimahullah– gave answers - among them-,
"If his parents were incapable at the time when the aqiqah was recommended, then he would not have any obligation, even though maybe after that his parents became rich. As if someone is poor at the time of zakat collection, then he is not obliged to pay zakat, even though after that his condition is quite sufficient. So if the condition of his parents is not able to do aqiqah, then the aqiqah will fail because he does not have the ability.
Meanwhile, if the parents are able to carry out aqiqah when he is born, but he delays the aqiqah until the child grows up, then at that time the child will still be diaqiqah even though he is an adult. "
The bottom line, for this matter back to the ability of the father when the baby was born. If his father on the day of birth is a person who is unable to carry out aqiqah, then his aqiqah will fall, including when he grows up. Meanwhile, if the father is someone who is capable at that time, then even until adulthood the child is required to be diaqiqahi. As for the child to taqiqah himself as an adult, then this is an opinion that needs to be criticized. Because Imam Asy Shafi'i himself stated that the Prophet sallallaahu 'alaihi wa sallam did not taqiqah himself (when he was an adult) as mentioned in one of the books of the Shafi'iyah fiqh Kifayatul Akhyar. Allah knows best.
The discussion of aqiqah does not end here, we are still continuing several other things related to the implementation of aqiqah. May Allah make it easy.

Praise be to Allah, Rabb of the worlds. Salawat and greetings to our Prophet Muhammad, his family and friends.
Alhamdulillah, currently we are still discussing gifts on birthdays. We have entered the discussion of aqiqah. On this occasion we will continue to discuss the types and numbers of animals that to aqiqah. Hopefully this is useful for loyal readers of Sgaqiqah.com.

The Ulama's Disputes Regarding the Number of Animals that are Diaqiqah
Whether one goat is slaughtered during aqiqah or two, there is a disagreement between the scholars here. Imam Malik argued that men and women were qiqahi with one goat each. As for Imam Asy Shafi'i, Abu Tsaur, Abu Daud, and Imam Ahmad, argued that men should qiqahi with two goats, while women with one goat.
The above disputes stem from different propositions in the matter. There are several propositions used, namely as follows.
The first proposition: Hadith Ummu Kurz Al Ka'biyyah radhiyallahu 'anha.
عَنْ أُمِّ كُرْزٍ الْكَعْبِيَّةِ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَشُول رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَشُو قَالَ أَبُو دَاوُدَ سَمِعْتُ أَحْمَدَ قَالَ مُكَافِئَتَانِ أَىْ مُسْتَوِيَتَانِ أَوْ مُقَارِبَتَانِ.
From Umm Kurz Al Ka'biyyah, he said, I heard Rasulullah sallallahu wa 'alaihi wa sallam say, "For boys, two goats are the same and for girls one goat." Abu Daud said, I heard Ahmad say, "Mukafiatani is the same or close to each other." (Narrated by Abu Daud no. 2834 and Ibn Majah no. 3162. Shaykh Al Albani said that this hadith is authentic)
Second proposition:Hadith of Ummul Mukminin, 'Aisyah radhiyallahu' anha
أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- أَمَرَهُمْ عَنِ الْغُلاَمِ شَاتَانِ مُكَافِئَتَانِ وَعَنِ الْجارِيَعَنِ الْاةار
"Rasululllah sallallahu 'alaihi wa sallam ordered them, for the boys of aqiqah with two goats and girls with one goat." (Narrated by Tirmidhi no. 1513. At Tirmidhi said that this hadith is authentic. Shaykh Al Albani said that this hadith is authentic)
These two hadiths clearly distinguish between the aqiqah of boys and girls. A boy with two goats, while a girl with one goat.
The third proposition:Hadith 'Abdullah bin' Abbas radhiyallahu 'anhuma
عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- عَقَّ عَنِ الْحَسَنِ وَالْحُسَيْبْ كَبْشًا عَا.
From Ibn 'Abbas, he said, "The Messenger of Allah -peace and prayer of Allah be upon him- once excused Al Hasan and Al Husain, one sheep each." (Narrated by Abu Daud no. 2841. Shaykh Al Albani said that this hadith is authentic. However, the narration which states with two goats is the more authentic)
But in the history of An Nasai lafazh,
عَنْ ابْنِ عَبَّاسٍ قَالَ عَقَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمنَ عَنْ الْحَسَنِ وَالْحُسَيِِْْْْْْ
From Ibn 'Abbas, he said, "The Messenger of Allah -peace and prayer of Allah be upon him- once beat Al Hasan and Al Husain, two sheep each." (Narrated by An Nasai no. 4219. Shaykh Al Albani said that this hadith is authentic)
The hadith of Ibn 'Abbas issued by Abu Daud is what Imam Malik holds to state that the aqiqah of a boy is the same as a girl, namely with one goat. Which one is right in this problem?
Strongest Opinion on the Issue of Number of Aqiqah Animals
Regarding the hadith of Ibn 'Abbas issued by Abu Daud above, Shaykh Muhammad Nashiruddin Al Albani rahimahullah said,
صحيح لكن في رواية النسائي: كبشين كبشين. وهو الأصح
"The hadith of Ibn 'Abbas issued by Abu Daud is authentic. However, in An Nasai's history it is said that the Prophet sallallaahu 'alaihi wa sallam slaughtered two goats each. This is a more authentic history. "
Ibn Hajar Al Asqolani rahimahullah explained,
وهذه الأحاديث حجة للجمهور في التفرقة بين الغلام والجارية, وعن مالك هما سواء فيعق عن كل واحد منهما شاة, واحتج له بما جاء "أن النبي صلى الله عليه وسلم عق عن الحسن والحسين كبشا كبشا" أخرجه أبو داود ولا حجة فيه فقد أخرجه أبو الشيخ من وجه آخر عن عكرمة عن ابن عباس بلفظ "كبشين كبشين" وأخرج أيضا من طريق عمرو بن شعيب عن أبيه عن جده مثله, وعلى تقدير ثبوت رواية أبي داود فليس في الحديث ما يرد به الأحاديث المتواردة في التنصيص على التثنية للغلام, بل غايته أن يدل على جَوَاز الِاقْتِصَار ، وَهُوَ كَذَلِكَ ، فَإِنَّ الْعَدَد لَيْسَ شَرْطًا بَلْ مُسْتَحَبّ
"These hadiths (a kind of hadith from Umm Kurz, -pen) are a strong argument for the jumhur (majority) of scholars in distinguishing aqiqah for boys and girls. However, Imam Malik was of the opinion that aqiqah in both of them is the same. Imam Malik argued with the hadith that the Prophet sallallaahu 'alaihi wa sallam taqiqahi Al Hasan and Al Husain with one goat each. This hadith was issued by Abu Daud, but it cannot be used as an argument. There is also a history issued by Abusy Shaykh from another route from 'Ikrimah from Ibn' Abbas with the words "two goats each". Also expelled from the path of 'Amr bin Syu'aib from his father from his grandfather such a history. Based on the history of Abu Daud, This hadith does not negate the mut worries which clearly explain that aqiqah for boys is with two goats. However, this history shows that it is possible for less than two goats to aqiqah. That's the point. So that from here, the number of goats (ie two goats for men, pen) is not a requirement in aqiqah, but only just being singled out (recommended). "[3] The same is said by Ash Shon'ani in Subulus Salam.
Ibn Qudamah Al Maqdisi rahimahullah said,
عن الغلام, وعن الجارية شاة .هذا قول أكثر القائلين بها وبه قال ابن عباس, وعائشة, والشافعي, وإسحاق, وأبو ثور .وكان ابن عمر يقول: شاة شاة عن الغلام والجارية.
"Aqiqah for boys and girls may be the same, that is, with one goat. This is the opinion of most scholars. This is what Ibn 'Abbas,' Aisyah, Asy Shafi'i, Ishaq and Abu Tsaur chose. Even Ibn 'Umar himself once said, "Aqiqah for boys and girls each with a goat."
Shaykh Muhammad bin Sholih Al 'Uthaimin rahimahullah explained,
فإن لم يجد الإنسان ، إلا شاة واحدة أجزأت وحصل بها المقصود ، لكن إذا كان الله قد أغناه ، فالاثنتان أفضل
"If someone does not find aqiqah animal except for one, then the meaning of aqiqah will still be realized. However, if Allah gives him sufficient wealth, aqiqah with two goats (for boys) is more afdhol. "
The scholars who sat on the fatwa commission of Saudi Arabia, Al Lajnah Ad Daimah lil Buhuts Al 'Ilmiyyah wal Ifta' explained,
"It is said that aqiqah for boys is two goats, for example, while for girls is one goat. This is based on the hadith 'Aisyah radhiyallahu' anha, the Prophet sallallaahu 'alaihi wa sallam said, "A boy is diaqiqahi with two goats like, while a girl is with one goat" (HR. At Tirmidzi 794, Ahmad 5/40 . At Tirmidhi confirmed it).
There is a hadith from Ibn 'Abbas radhiyallahu' anhuma, he said, "Rasulullah sallallaahu 'alaihi wa sallam gave one goat each aqiqahi" (HR. Tirmidhi 794, Ahmad 5/39). However, in the history of Abu Daud and An Nasai, it is said that the aqiqah performed on Al Hasan and Al Husain was each with two goats. This is what is more afdhol. If it is said to be valid with one goat, the answer is still valid as it is with other meat slaughtered.
As for the opinion that states that girls do not need to be qiqahi, as held by Al Hasan Al Basri and Qotadah is a weak opinion because it contradicts the argument that aqiqah is required for girls with a goat.
ConclusionIt is recommended that aqiqah for boys with two goats, while for girls with one goat. However, if he is unable, it is permissible for a boy with one goat and that is considered valid. Allah knows best.
Is Aqiqah Allowed Other Than Goats?
If we pay attention to the arguments that talk about aqiqah, then we find that aqiqah is specific to goats or sheep, not with other animals. As mentioned in the hadith of Umm Kurz,
عَنِ الْغُلاَمِ شَاتَانِ مُكَافِئَتَانِ وَعَنِ الْجَارِيَةِ شَاةٌ
"For boys, two goats are the same and for girls one goat." And also we can see in the hadith of Ibn 'Abbas and' Aisyah.
Whereas muthlaq hadith such as from Salman bin 'Amir issued in Sahih Bukhari,
مَعَ الْغُلاَمِ عَقِيقَتُهُ فَأَهْرِيقُوا عَنْهُ دَمًا وَأَمِيطُوا عَنْهُ الأَذَى
"On (every) boy (who is born) must be diaqiqahi, then slaughter (aqiqah) for him and eliminate the interference from him", this muthlaq hadith was brought to the hadith muqoyyad, which is a kind of hadith Umm Kurz. So from here, no aqiqah except with goats only. Not with cows, camels, or even chickens.
This is the strongest opinion on this matter, in contrast to the Hanafi, Hambali and Syafi'iyah schools that allow non-goats, that is, al an'am (cows and camels). The best possible guidance is the guidance of the Prophet sallallaahu 'alaihi wa sallam.
Animal Aqiqah Apart from 'Disgrace
Animals that are diaqiqahi are not valid if they have 'disgrace, they must be released from' disgrace. This is based on the generality of the word of Allah Ta'ala,
يا أيها الذين آمنوا أنفقوا من طيبات ما كسبتم ومما أخرجنا لكم من الأرض ولا تيمموا الخبيث منه تنفقون ولستم بآخذيه إلا أن تغمضوا فيه واعلموا أن الله غني حميد (267)
"O you who believe, spend (in the way of Allah) a portion of the results of your efforts are good and part of what We put out of the earth for you. And do not choose bad things and then you spend from them, even though you do not want to take them yourself but by drawing your eyes to them. And know that Allah is Rich, Praiseworthy. " (Surah Al Baqarah: 267)
The Prophet sallallaahu 'alaihi wa sallam also said,
أَيُّهَا النَّاسُ إِنَّ اللَّهَ طَيِّبٌ لاَ يَقْبَلُ إِلاَّ طَيِّبًا
"O all human beings, verily Allah does not accept except from the thoyyib" (HR. Muslim no. 1015). Thoyyib here means surviving ugliness (disability)
Provisions for the Selection of Aqiqah Animals

1. Aqiqah animals can be male or female, but the more afdhol are male.
2. The requirements for aqiqah animals are the same as udhiyah animals (qurban animals).
3. It's better to choose aqiqah animal that is white in color as stipulated in the qurban animal.
4. It is advisable to choose the fat, the big, and the best.
5. If two goats are being slaughtered for a boy, then the two goats should be, for example, (including)

Can Aqiqah Be Replaced By Buying Only Meat?
This is not justified. The truth is that the aqiqah animal must be slaughtered, not just by buying goat meat at the market and then distributing it to others.
The ulama who sat at Al Lajnah Ad Daimah lil Buhuts Al 'Ilmiyyah wal Ifta' Kingdom of Saudi Arabia were asked,
"Can the slaughter of aqiqah goats be replaced by buying a few kilos of meat or does aqiqah have to be slaughtered?"
Answer: You can't. Aqiqah had to slaughter one goat for a girl and two goats for a boy.

That is our presentation of aqiqah on this occasion. We are still continuing this paper on the last article relating to the implementation of aqiqah. May Allah make it easy.
Alhamdulillahilladzi bi ni'matihi tatimmush sholihaat.

Praise be to Allah, the Rabb of all favors. Salawat and greetings to our Prophet Muhammad, his family and friends.
The discussion this time is our last discussion regarding aqiqah. We enter into the discussion of the time for implementing aqiqah and several other things. Hope it is useful.
 
Implementation Time of Aqiqah
Aqiqah is carried out on the seventh day. This is based on the hadith,
عن سمرة بن جندب أن رسول الله -صلى الله عليه وسلم- قال «كل غلام رهينة بعقيقته تذبح عنه يوم سابعه ويحلق ويسمى»
From Samuroh bin Jundub, the Messenger of Allah -peace and prayer of Allah be upon him- said, "Every child is mortgaged with his aqiqah, is slaughtered for him on the seventh day, has his hair shaved and given a name." (Narrated by Abu Daud no.2838, An Nasai no.4220, Ibn Majah nil. 3165, Ahmad 5/12. Shaykh Al Albani said that this hadith is authentic)
What aqiqah wisdom is carried out on the seventh day?
Asy Syaukani's student, Shidiq Hasan Khon rahimahullah explained, "There should be an interval between birth and the time of aqiqah. At the beginning of birth, of course, the family is busy caring for the mother and baby. So that at that time, they should not be burdened with other activities. And of course looking for goats also takes effort. If aqiqah was prescribed on the first day of birth this would be very troublesome. The seventh day is quite an airy day for the implementation of aqiqah. "
From when is the seventh day counted?
Mentioned in Al Mawsu'ah Al Fiqhiyah,
وذهب جمهور الفقهاء إلى أنّ يوم الولادة يحسب من السّبعة ، ولا تحسب اللّيلة إن ولد ليلاً ، بل يحسب اليوم الّذي يحسب اليله الّذي
"The majority of scholars of fiqh have the view that it is daytime on the day of birth is the beginning of the count of seven days. Meanwhile, at night it doesn't count if the baby is born at night, but what counts the next day. "Perhaps what is used as evidence is the following hadith,
تبَحُ عَنْهُ يَوْمَ سَابِعِهِ
"Slaughtered for him on the seventh day." The day referred to is the daytime.
For example, if a baby is born on Monday (21/06), at six in the morning, then the count of the seventh day starts to be counted on Monday. So that the baby's aqiqah was carried out on Sunday (27/06).
If the baby is born on Monday (21/06), at six in the afternoon, the initial count does not start from Monday, but starts on the following Tuesday. So that the baby's aqiqah on Monday (28/06). Hopefully you can understand this given example.
What if aqiqah cannot be carried out on the seventh day?
On this issue there is a disagreement among the scholars.
According to scholars Syafi'iyah and Hambali, the time of aqiqah starts from birth. The previous aqiqah was not valid and was only considered an ordinary slaughter.
According to Hanafiyah and Malikiyah scholars, the time of aqiqah is on the seventh day and should not be before.
Malikiyah scholars also limit that aqiqah is dead after the seventh day. Meanwhile, Syafi'iyah scholars allow aqiqah before the age of puberty, and this is the duty of the father.
Meanwhile, the scholar Hambali argues that if aqiqah is not carried out on the seventh day, it will be carried out on the fourteenth day. If you don't have time for that day, you may do it on the twenty-first day. As this is narrated from 'Aisyah radhiyallahu' anha.
As for the Syafi'iyah scholars, it is argued that aqiqah is not considered to be missed if the time is ended. However, it is recommended that aqiqah should not be ended until puberty. If you are already baligh and you are not being diaqiqah, then your aqiqah will fail and the child may choose to do it yourself.
From the above dispute, the authors suggest that aqiqah be carried out on the seventh day, not before or after. It is better to stick to the time agreed upon by the scholars.
As for stating that it was transferred on the 14th, 21st day and so on, the determination of this kind of date must require argument.
Meanwhile, stating that aqiqah can be done by the child himself when he is an adult while he has not been qiqah, then if this is argued by the actions of the Prophet sallallaahu 'alaihi wa sallam who said he was adulthood, it is not correct. The reason is, because the history which mentions this kind is weak in every way. Imam Asy Syafi'i himself stated that the Prophet sallallaahu 'alaihi wa sallam did not taqiqah himself (when he was an adult) as mentioned in one of the book of fiqh Syafi'iyah Kifayatul Akhyar. Allah knows best.
Is Aqiqah Sunnah for Babies Who Miscarry?
Shaykh Muhammad bin Sholih Al 'Uthaimin -rahimahullah- was once asked, "A baby who is born and when he is born dies immediately, is it obligatory for him to be aqiqah?"
He replied, "If a baby is born after the baby is fully completed for four months, it is still diaqiqahi and given a name. Because a baby who has reached four months in the womb has been blown by the spirit and he will be resurrected on the Day of Resurrection. "
In another meeting, Shaykh Ibn 'Uthaymeen was asked, "If a child dies after he is born for a while, does it have to be heqiqahi?"
The answer, "If the child is considered dead some time after birth, he is still diaqiqahi on the seventh day. This is because the child has been blown by the spirit at that time, so he will be resurrected on the Day of Judgment. And among the faedah aqiqah is a child will give syafa'at to both parents. However, some scholars argue that if the child dies before the seventh day, then aqiqah will fall. The reason was that aqiqah was only prescribed on the seventh day for children who were still alive at that time. If the child is dead before the seventh day, then the aqiqah will fall. However, whoever is provided with rizki by Allah and has been given various facilities, then he should slaughter aqiqah. If he is not capable, then he is not forced. "
The questioner asked again, "Was he given a name at that time?" His answer was, "Yes, it is given a name if it comes out after blowing the spirit, that is, when it completes four months in the womb."
Recommended Aqiqah Meat for Cooking
An Nawawi Asy Syafi'i stated in Minhajuth Tholibin's eyes, "(Aqiqah meat) is sunk for cooking (before being distributed)."By cooking this aqiqah slaughter, it shows that someone is doing good by increasing the blessings of Allah. It also shows noble morality and a sign of generosity.
The author Kifayatul Akhyar –Taqiyuddin Abu Bakr rahimahullah– explains, "Let the results of the aqiqah animal slaughtered not be given raw material, but it is cooked. This is more precise. Better yet, if served with sweet spices according to a more correct opinion. "
Inviting Eating Aqiqah
Taqiyuddin Abu Bakr rahimahullah explained, "What is more afdhol is the result of the aqiqah slaughter that is sent to the poor. This is the opinion of Imam Asy Shafi'i. But if you have to invite people to enjoy it (at home), that's okay too. "
So, it is permissible if someone invites others to eat the results of the aqiqah slaughter and enjoy it as it was during a marriage.
Ulama who sat at Al Lajnah Ad Daimah lil Buhuts Al 'Ilmiyyah wal Ifta' were once asked, "What is the law of celebrating aqiqah and holding a walimah for aqiqah?"
The scholars replied, "What is meant by aqiqah is something that is slaughtered for the child on the seventh day after birth. While walimah is food served at a party in the form of slaughter or something else. Aqiqah and walimah are two things that are punished. Get together to enjoy this kind of food and rejoice together and announce marriage when it is a good thing. "

No Why Is The Bones of Aqiqah Slaughter Broken
Some scholars forbid this because if the bones were not crushed, it was assumed that the child's bones would survive.
Among the Syafi'iyah scholars, Asy Syarbini rahimahullah said, "It is not harmed if the aqiqah slaughtered meat is broken because there is no argument against this."
In essence, it is not forbidden to break the bones resulting from the slaughter of the aqiqah because there is no authentic argument against this.
No Need to Rub Aqiqah Animal Blood on Babies


This is an act of the era of the Jahiliyah which was forbidden to do when Islam came.
From Buraidah, he said,
كنا فى الجاهلية إذا ولد لأحدنا غلام ذبح شاة ولطخ رأسه بدمها فلما جاء الله بالإسلام كنا نذبح شاة ونحلق رأسه ونلطخه بزعفران.
“In the past, during the era of ignorance, when one of us was born a child, he slaughtered a goat and covered the child's head with the blood of the slaughter. Then when Allah came with Islam, we slaughtered a goat and shaved its hair and covered it with za'faran. " (Narrated by Abu Daud no. 2843. Shaykh Al Albani said that this hadith is hasan sahih)
Alhamdulillah, our discussion about aqiqah is over. Hopefully this is useful for visitors to Rumaysho.com.
Alhamdulillahilladzi bi ni'matihi tatimmush sholihaat. Wa sallallahu 'ala Nabiyyina Muhammad wa' ala aalihi wa shohbihi wa sallam.

Is it obligatory for those who is doing the Qurban to attend the slaughtering procession if he has represented a sacrifice committee? What if he doesn't attend?
In Islamic Web Fatwas mentioned:
Attending the slaughter procession is not a requirement for the legality of the sacrifice. Even if someone represents his sacrifice on a committee, for example, then he does not attend the slaughter, then the sacrifice is still valid. Attending the procession is only a sunnah, not mandatory.
Al Bahuti in Ar Roudh said,
ويتولاها أي الأضحية صاحبها إن قدر أو يوكل مسلما ويشهدها ، أي يحضر ذبحها إن وكل فيه. انتهى.
"Shohibul qurbani should take care of the sacrifice himself. But he may also represent other Muslims and he witnesses the slaughter procession when represented. "

 Was it on the last tasyrik (tasyriq) day (13 Dzulhijjah)? How are the arguments that talk about this? Meanwhile, the initial time for slaughtering the sacrifice is after the Eid al-Adha prayer as explained in the article "Time of the Sacrifice".
The scholars have disagreed over the end of the sacrificial (sacrifice) time. There are 4 opinions on this matter:
 
First: The time of the sacrifice is only on the day of Eid al-Adha (10 Dzulhijjah) until the sun sets. This opinion is clear why. And there is no mistake if the time of slaughtering is at 10 Dzulhijjah after the 'Ied prayer according to the opinion of jumhur (majority) of scholars. Meanwhile, according to another opinion, the slaughter on that day is carried out after the priest has slaughtered the sacrifice.
They argue with one interpretation of ayyam ma'lumat in the verse,
ليشهدوا منافع لهم ويذكروا اسم الله في أيام معلومات على ما رزقهم من بهيمة الأنعام فكلوا منها وأطعموا البائس الفقير
"So that they can witness various benefits for them and that they will chant the name of Allah on the appointed day (ayyam ma'lumat) for the provision that Allah has given them in the form of livestock. So eat a part of it and (a part more) give it to be eaten by those who are afflicted and needy. " (QS. Al Hajj: 28).
What is meant by ayyam ma'lumaat is the first ten days of the month of Dzulhijjah and the last day is the day of Eid al-Adha. This is the opinion of most scholars and it is narrated from Ibn 'Abbas.
Ibn Rushd in Bidayatul Mujtahid said, “As for the reason of the scholars who stated that the time of slaughter is only on the tenth day, it is because ayyam ma'lumaat is the first ten days of the month Dzulhijjah. If there is an ijma 'that slaughtering only the tenth day, then it could mean slaughtering only the tenth day. "
Another reason is that the Prophet sallallaahu 'alaihi wa sallam used to slaughter a sacrifice on the tenth day, as is found in several hadiths that discuss his sacrifice. There is also another reason that the 10th of Dzulhijjah is the day agreed upon by the scholars, apart from that day it is still disputed. See Al Muhalla by Ibn Hazm, 7: 378
Second: The time of the sacrifice on the day of Eid al-Adha (10 Dzulhijjah) and 2 days thereafter (11 and 12 Dzulhijjah). There is no authentic argument that is marfu '(up to the Prophet -sallallahu' alaihi wa sallam-) other than the atsar of Ibn 'Umar who wants to (only the words of Ibn' Umar) which states that it is allowed up to two days after Eid al-Adha. There is an atsar from him that explains the interpretation of 'ayyam ma'lumaat' (a certain day as mentioned in Surah Al Hajj verse 28) and includes the 11th and 12th day of Dzulhijjah. However, this standard is dho'if.
Some of the reasons put forward by scholars who chose this second opinion:
1- Among the interpretation of ayyam ma'lumat from Surah Al Hajj verse 28 is the day of Eid al-Adha and 2 days after it. That is what Ibn 'Umar said.
2- The Prophet sallallaahu 'alaihi wa sallam did not prohibit slaughtering after Eid al-Adha.
3- There is a authentic history from Ibn 'Umar which states, "The day of Adha (the day of slaughter) is 2 days after Eid al-Adha." HR. Imam Malik from Nafi ', ​​from Ibn Umar. Also issued by Al Baihaqi and Ibn Abi Syaibah.
There is also a sahih history from Anas who says, "The day of Adha (day of slaughter) is the day of Eid al-Adha and two days after that." HR. Ibn Abi Syaibah from Waki ​​'from Syu'bah, from Qotadah, from Anas.
This second opinion is the opinion of most scholars, namely Imam Malik, Abu Hanifah, Ats Tsauri, and Ahmad.
Third: The time of the sacrifice on the day of Eid al-Adha and 3 tasyriq days thereafter (11, 12, and 13 Dzulhijjah).
The argument used is the hadith of Jubair bin Muth'im,
أَيَّامُ التَّشْرِيقِ كُلُّهَا ذَبْحٌ
"Every day of tasyriq is a day of slaughter." HR. Ahmad (4: 82), Al Baihaqi (9: 295), and Al Bazzar in Kasyful Astaar, from the path of Sa'id bin 'Abdul' Aziz, from Sulaiman bin Musa, from Jubair bin Muth'im.
Sulaiman bin Musa, one of the presidents received comments because he did not meet Jubair bin Muth'im. In this hadith there is also idhthirob (there is a dispute in the narration of the hadith and the narration is both strong and impossible to be compromised, -pen) and the mudthorib hadith is dho'if hadith. Those that indicate idthirob are Ibn 'Abdil Barr in Al Istidzkar (15: 203-204), Ibn Turkuman in Al Jauhar An Naqi (9: 296), also Ibnul Qayyim said that his sanad was broken in Zaadul Ma'ad (2: 291) , and Al Hafizh also emphasized that the hadith "every tasyriq day is a day of slaughter" is ghoiru mahfuzh (difference to a stronger narrative, -pen).
Fourth: The time of the sacrifice is until the end of Dzulhijjah. This is the opinion of Ibn Hazm, but the basis used is dho'if hadith. They argue with the hadith, "The sacrificial slaughter is carried out up to the hilal of Muharram (end of Dzulhijjah) for those who want to sacrifice." Al Baihaqi says that this hadith is from Abu Salamah and Sulaiman but mursal (the hadith above the tabi'in is cut off and includes the hadith dho'if, -pen).
Conclusion of Opinions
Shaykh Musthofa Al 'Adawi hafizhohullah said, "As for the end of the time of the sacrifice, there is no authentic hadith from the Prophet sallallaahu' alaihi wa sallam that talks about it so that the scholars disagree on this matter.
1-The time for slaughtering qurban is only on the day of Eid al-Adha (10 Dzulhijjah). This opinion is clear why. And there is no mistake if the time of slaughtering is at 10 Dzulhijjah after the 'Ied prayer according to the opinion of jumhur (majority) of scholars. Meanwhile, according to another opinion, the slaughter on that day is done after the priest has slaughtered the qurban.
2-The time of slaughtering was on the day of Eid al-Adha (10 Dzulhijjah) and 2 days after that (11 and 12 Dzulhijjah). There is no authentic argument that is marfu '(up to the Prophet -sallallahu' alaihi wa sallam-) other than the atsar of Ibn 'Umar who wants to (only the words of Ibn' Umar) which states that it is allowed up to two days after Eid al-Adha. There is an atsar from him that explains the interpretation of 'ayyam ma'lumaat' (a certain day as mentioned in Surah Al Hajj verse 28) and includes the 11th and 12th days of Dzulhijjah. However, this standard is dho'if.
3-Time to slaughter qurban on the day of Eid al-Adha and 3 days of tasyriq thereafter (11, 12, and 13 Dzulhijjah). The basis of this opinion is the dho'if hadith and they recite it with hadyu.
4-The time of the qurban slaughter is until the end of Dzulhijjah. This is the opinion of Ibn Hazm, but the basis used is dho'if hadith. There is a similar opinion regarding hadyu, but the argument is dho'if.
What is careful for a Muslim for his religion is to carry out qurban slaughter on the day of Eid al-Adha (10 Dzulhijjah) as the Prophet sallallaahu 'alaihi wa sallam did and this is safer from the disputes of the existing scholars. If it is difficult to do it at that time, then it is permissible to do it on 11 and 12 Dzulhijjah as the opinion of the jumhur (majority) of scholars. Allah knows best. " (Quoted from Fiqhul Udhiyah, pp. 118-119).
It is better indeed to follow the sunnah of the Prophet sallallaahu 'alaihi wa sallam, which is to do the slaughter on the tenth day. If there is udzur, then please do the slaughter on the 11th and 12th day of Dzulhijjah because there is a authentic history from Anas and Ibn 'Umar radhiyallahu' anhuma. If there are difficulties, then some scholars still allow it on the thirteenth day. Some others allow it until the end of Dzulhijjah. That is the conclusion of Shaykh Muhammad bin 'Ali Al' Alawi in Fiqhul Udhiyah, p. 118.
That's a brief explanation from us, only Allah gives taufik.

From when is the seventh day counted? Is it from the day of birth or the day after?
It is stated in Al-Mawsu'ah Al-Fiqhiyah (30: 278), “The majority of scholars of fiqh are of the view that the time of day on the day of birth is the beginning of a count of seven days. Meanwhile, night time does not count if the baby is born at night, but it will be counted the next day. "
 
For example, if a baby is born on Monday (21/06), at six in the morning, then the count of the seventh day starts to be counted on Monday. So that the baby's aqiqah was carried out on Sunday (27/06).
If the baby is born on Monday (21/06), at six in the afternoon, the initial count does not start from Monday, but starts on the following Tuesday. So that the baby's aqiqah on Monday (28/06).
Imam Nawawi rahimahullah stated, "It is Sunnah to slaughter aqiqah on the seventh day of birth. Do birthdays count as seventh?
Here are two opinions as mentioned by Ash-Syasyi and other scholars.
The most authentic opinion is that the day of birth is counted, so that the number of days of slaughtering aqiqah is six days after birth. The second opinion states that the day of birth is not included in the count, so the slaughter of aqiqah is carried out seven days after birth. This second opinion is mentioned in the book Al-Buyuthi. However, the opinion chosen in the Shafi'i school is the first opinion, that is what is meant by textual hadith. If the baby is born at night, then the aqiqah time starts counting from the day after birth. This is not in dispute as stated by Al-Buyuthi. Even though he mentioned that birthdays don't count as seven days. " (Al-Majmu ', 8: 250)
The hadith that supports the above opinion is the hadith,
عن سمرة بن جندب أن رسول الله -صلى الله عليه وسلم- قال كل غلام رهينة بعقيقته تذبح عنه يوم سابعه ويحلق ويسمى
From Samuah ibn Jundub, the Messenger of Allah -peace and prayer of Allah be upon him- said, "Every child is mortgaged with his aqiqah, is slaughtered for him on the seventh day, has his hair shaved and given a name." (Narrated by Abu Daud no. 2838, An-Nasai no. 4225, Ibn Majah no. 3165, Ahmad 5: 12. Al-Hafizh Abu Thahir said that this hadith is authentic). The day referred to is the daytime.​

For Affordable Aqiqah in Singapore go to Sgaqiqah.com

Praise be to Allah, Rabb of the worlds. Salawat and greetings to our Prophet Muhammad, his family and friends.
This paper is the first series of qurban jurisprudence. In the following simple articles and the following series, some discussion about udhiyah or what we know as "qurban" or "sacrifice" will be revealed. This time we will take a look at the definition of udhiyah and its relation to other forms of slaughter.
 
 
Definition of Udhiyah
In udhiyah language, it means a goat that is slaughtered at the start of the day and the time after that. There are also those who interpret the goat that was slaughtered in Eid al-Adha.
Meanwhile, according to the term syar'i, udhiyah is something that is slaughtered in order to get closer to Allah Ta'ala on the day of nahr (Eid al-Adha) with special conditions.
​
The connection between Udhiyah and Qurban, Hadyu and Aqiqah
The term qurban is more general than udhiyah. Qurban is all forms of self-approach to Allah, either in the form of slaughter or otherwise. The relationship between udhiyah and qurban is that they are both forms of self-approach to Allah. If the form of qurban is slaughter, then it is more closely related.
There is also the term hadyu, namely livestock that are slaughtered in haram land on the day of nahr (Eid al-Adha) for those who carry out the Hajj tamattu 'or qiron, or for leaving one of the mandatory stabs, or doing one of the prohibitions on stabbing, either during Hajj or Umrah. or just doing tathowwu '(sunnah) worship as a form of approaching oneself to Allah. So, udhiyah and hadyu are both slaughtered in the form of livestock and carried out on the day of nahr (Eid al-Adha) and done as a form of self-approach to Allah. However, udhiyah is not found in haji tamattu 'and qiron, nor is it as kafaroh because of pursuing the forbidden or leaving the obligation.
Another term is aqiqah. Aqiqah is a livestock animal that is slaughtered as a form of gratitude to Allah for the blessing of the birth of both sons and daughters. Obviously the difference between udhiyah and aqiqah. Udhiyah is done in order to be grateful for the joys of life, not in order to be grateful for the birth of a child. If someone is blessed with a child on the same day as Eid al-Adha and then he slaughtered in order to give thanks for the birth of his child, the slaughter is called aqiqah.
The next opportunity Rumaysho.com will discuss the law of sacrifice or udhiyah and its virtues. May Allah make it easy.

Can money transfers for kurban in other areas, let alone be distributed to areas that need meat or to support Islamic preaching, for example to prevent Christianization?
The chairman of the Fatwa Commission of the Kingdom of Saudi Arabia in the past, Shaykh 'Abdul' Aziz bin Baz rahimahullah was asked, "A Muslim who lives in a non-Muslim country, if he slaughtered udhiyah (kurban) there, he would not find anyone who needed it who would. fed from the results of the sacrifice. For this reason, he transferred some money to the poor in other areas to make sacrifices in their country. What is the law of this thing? "
 
The Shaykh replied, "It doesn't matter that way. If he sent money then sacrifices there. It is good as long as it is through trusted people. If he only sends a certain amount of money, that's fine. However, if you do the qurbani at the shohibul qurbani place and later make it easier for your colleagues and friends to eat it, it will be more afdhol. For example, he carried it out in an Islamic institution in his country and then he gave gifts to his colleagues and Muslims, also including infidels - apart from being infidels of harbi - because it is almsgiving sunnah, that's better. But if he sends sacrifices to Africa - for example - for the mujahidin - if there is - or he only sends a certain amount of money, then it doesn't matter. " (Fatawa Nur 'alad Darb, 18: 206)
 
Shaykh 'Abdul' Aziz bin Baz was also asked, "Is it legal to only transfer a certain amount of money to buy a sacrificial animal and then the animal is slaughtered for the poor outside the region?"
He replied, "It is okay if someone slaughtered for his family or made sacrifices outside the area. However, sacrifice in the midst of his family is even more afdhol. If someone makes a sacrifice at his house, then he eats some of it and distributes it to those around him, then it is better because he imitates the practice of the Prophet sallallaahu 'alaihi wa sallam because when he did the sacrifice in the midst of his family then it was eaten and given to others. And if he wants to make sacrifices other than in his environment to be distributed to the poor in other areas, that still gets rewarded. What is distributed is counted as alms. " (Fatawa Nur 'alad Darb, 18: 207)
 
Shaykh 'Abdullah bin' Abdirrahman Al Jibrin rahimahullah was asked, "What is the law of sacrificing outside the Kingdom of Saudi Arabia, even though shohibul qurbani includes those who live and live there, is it legal to sacrifice outside of it?"
The answer from him, "It's okay for you to transfer some money to an Islamic country where the people really need to eat, then the slaughter is left to Muslims who are truly trustworthy and knowledgeable about Islamic law. Many of the families who sacrifice a number of sacrificial animals can reach ten or twenty, which is generally a will, then after being slaughtered no one eats it on the day of 'Ied. The meat is only hoarded or given to those who really don't need it. So, transferring to other regions is better than leaving it to those who are not entitled to receive it. Allah knows best. " (Source:http://ibn-jebreen.com/fatwa/vmasal-1918-.html)
 
Shaykh Kholid Mushlih - a student and son-in-law of Shaykh Muhammad bin Sholih Al 'Uthaimin - believes that the origin of the qurbani is indeed the sacrifice in his country. However, if there is an urge, it can be transferred to other areas. (Source:http://www.youtube.com/watch?v=EW-jD_Pf_hY)

Can parents eat their child's aqiqah meat? Are there any restrictions?
The truth is, it is permissible for the child's parents to eat their child's meat aqiqah. This is based on the hadith from 'Aisyah on the issue of aqiqah,
 
يُجْعَلُ جُدُوْلاً ، يُؤْكَلُ وَيُطْعَمُ
"Finally it is made into bones (which are not broken) to eat and feed the others." (Narrated by Ibn Abi Syaibah juz 5). Judulan or jadl is any bone that is stored without being broken down and does not mix with others. This is mentioned in Al-Qamus Al-Muhith, p. 975.
Shaykh Muhammad bin Salih Al-'Uthaimin said in Syarh Al-Mumthi '(7: 545), that the title is an animal limb in the form of a bone that is not broken. The bone is taken from the joints.
It is also stated in the Fatwa Al-Lajnah Ad-Daimah, people who have aqat aqiqah can share the results of aqiqah meat in the form of raw or cooked meat. These results can be left to the poor, neighbors, relatives or close friends. His family can eat from him. He can also invite the poor, the rich to eat at his house. This matter is spacious.
That is what Shaykh Muhammad Salih Al-Munajjid's fatwa has been extracted from in his dataAl-Islam Sual wa Answers no. 20646. Read also the fatwa of Shaykh Muhammad bin Salih Al-'Uthaimin here.
Hope it is of benefit. Only Allah gives taufik and guidance.
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Done compiled in Darush Sholihin, Bake, Gunungkidul, 28 Muharram 1437 H in the afternoon while waiting for the rain to flush the village.

Aqiqah is carried out on the seventh day. This is based on the hadith,
 
عن سمرة بن جندب أن رسول الله -صلى الله عليه وسلم- قال كل غلام رهينة بعقيقته تذبح عنه يوم سابعه ويحلق ويسمى
From Samurah bin Jundub radhiyallahu 'anhu, the Messenger of Allah -peace and prayer of Allah be upon him- said, "Every child is mortgaged with his aqiqah, is slain for him on the seventh day, has his hair shaved and is given a name." (Narrated by Abu Daud, no. 2838; An-Nasa'i, no. 4225; Ibn Majah, no. 3165; Ahmad 5: 12. Al-Hafizh Abu Thahir said that this hadith is hasan)
The meaning of the seventh day is counted from the day of birth. If the baby is born before Maghrib time, that day is counted as the seventh day. See Imam Nawawi's previous statement here: Calculation of the Seventh Day of Aqiqah.
The following is information from the scholars whether it is legal if it is done before the seventh day.
The scholars Syafi'iyah and Hambali stated that the time of slaughtering aqiqah can be started from the time of birth. Meanwhile, if done before, it is not valid and is considered an ordinary slaughter.
The Hanafiyah and Malikiyah scholars state that the time of aqiqah starts from the seventh day of birth and cannot be before that.
However, the scholars agree that the aqiqah time is sunnah on the seventh day. Meanwhile, errors or differences of opinion occurred during the slaughtering time before that.
The information above, we extract from Al-Mawsu'ah Al-Fiqhiyyah volume 30, p. 278.
If you look at its validity, aqiqah before the seventh day is still valid which is important after the baby is born. But the good thing is on the seventh day after birth because that time is agreed upon.
Hopefully it will be useful knowledge.

 Because it could be that his parents (his father) are out of town.
Regarding the transfer of fees to other places for aqiqah, there is indeed a disagreement between the scholars, which is the more significant between the two. However, this method is still legal.
 
Ibn Hajar Al-Haitami rahimahullah said that aqiqah can be equated with zakat fitrah, it may be issued outside the region. However, the best option is that the aqiqah is slaughtered at the place where the parents are, because it is the parents who are required to do aqiqah. This is stated in Al-Fatawa Al-Kubra, 4: 257.
Shaykh Ibn Jibrin rahimahullah stated that the more afdhal aqiqah slaughtered in the country of the child is located.
Shaykh Ibn Jibrin rahimahullah was also asked whether the aqiqah was slaughtered in the country the child was in or in the country the child was born in. It was the answer from Shaykh rahimahullah, which was even more afdhal, aqiqah was held in the country where the child was. If the parents are in different places, the cost of aqiqah will be transferred later, then the slaughter can be represented by someone else. Then the parents from different places pray for aqiqah because the blessing prayer is needed by the child.
Shaykh Al-Albani rahimahullah was asked whether it was required that aqiqah be held at the place where the child was born. The answer is, no.
 
The discussion above is taken from the discussion of Shaykh Muhammad Shalih Al-Munajjid at Fatawa Al-Islam Sual wa Answers, no. 132524.

What is read when slaughtering aqiqah? Is it also prescribed to present a baby when aqiqah is slaughtered?
What is prescribed when aqiqah is the same as that which is stated at qurban. There is a reading guide:

• Bismillah
• Takbir, Allahu Akbar
• Aqiqah min ... (mention the name of the child who will be he / she is going to aqiqah)

The basis for this is the hadith from Al-Baihaqi and others,
أن رسول الله صلى الله عليه وسلم: عق عن الحسن والحسين شاتين يوم السابع وأمر أن يماط عن رأسه الأذى وقال اذبحوا على اسمه وقولوا بسم الله والله أكبر اللهم لك وإليك هذه عقيقة فلان
That the Messenger of Allah -peace and prayer of Allah be upon him- wished to taqiqahi Al-Hasan and Al-Husain with two goats on the seventh day, and ordered that his head be shaved. Then he said, slaughter in his name, say, "Bismillah wallahu akbar. Allahumma laka wa ilaik. Hadzihi aqiqah fulan. " (In the name of Allah, Allah is Great. O Allah, this is yours and for You. This is aqiqah for the so-called. "
In the history of Ibn Abi Syaibah in his mushannaf, as in qurban (udhiyah) it is read bismillah, then in aqiqah it is also read, "Bismillah, 'aqiqah fulan (called the baby's name, pen.)."
Not only say a special prayer to the baby on aqiqah slaughter, but also should praise and thank Allah for the gift of the child that has been given. Please pray for blessings for the baby.
Take the example of Al-Hasan Al-Basri ...
Al-Hasan Al-Basri once taught someone about the words of someone who just got a baby:
"Barokallahu laka fil mawhuubi laka wa syakarta al waahib, wa balagho asyuddahu, wa ruziqta birrohu" (May Allah bless you with the child given to you. May you also be grateful to the Giver, and he can reach adulthood, and you will be blessed with his kindness).
It is not a requirement to present a baby when slaughtering aqiqah. Because none of the Prophet sallallaahu 'alaihi wa sallam and the companions of radhiyallahu' anhum gave such an example.

 Was it on the last tasyrik (tasyriq) day (13 Dzulhijjah)? How are the arguments that talk about this? Meanwhile, the initial time for slaughtering the sacrifice is after the Eid al-Adha prayer as explained in the article "Time of the Sacrifice".
The scholars have disagreed over the end of the sacrificial time (sacrifice). There are 4 opinions on this matter:
 
First: The time of the qurban is only on the day of Eid al-Adha (10 Dzulhijjah) until the sun sets. This opinion is clear why. And there is no mistake if the time of slaughtering is at 10 Dzulhijjah after the 'Ied prayer according to the opinion of jumhur (majority) of scholars. Meanwhile, according to another opinion, the slaughter on that day is carried out after the priest has slaughtered the sacrifice.
They argue with one interpretation of ayyam ma'lumat in the verse,
ليشهدوا منافع لهم ويذكروا اسم الله في أيام معلومات على ما رزقهم من بهيمة الأنعام فكلوا منها وأطعموا البائس الفقير
"So that they can witness various benefits for them and that they will chant the name of Allah on the appointed day (ayyam ma'lumat) for the provision that Allah has given them in the form of livestock. So eat a part of it and (a part more) give it to be eaten by those who are afflicted and needy. " (QS. Al Hajj: 28).
What is meant by ayyam ma'lumaat is the first ten days of the month of Dzulhijjah and the last day is the day of Eid al-Adha. This is the opinion of most scholars and it is narrated from Ibn 'Abbas.
Ibn Rushd in Bidayatul Mujtahid said, “As for the reason of the scholars who stated that the time of slaughter is only on the tenth day, it is because ayyam ma'lumaat is the first ten days of the month of Dzulhijjah. If there is an ijma 'that slaughtering only the tenth day, then it could mean slaughtering only the tenth day. "
Another reason is that the Prophet sallallaahu 'alaihi wa sallam used to slaughter a sacrifice on the tenth day, as is found in several hadiths that discuss his sacrifice. There is also another reason that the 10th of Dzulhijjah is the day agreed upon by the scholars, apart from that day it is still in dispute. See Al Muhalla by Ibn Hazm, 7: 378
Second: The time of the sacrifice on the day of Eid al-Adha (10 Dzulhijjah) and 2 days thereafter (11 and 12 Dzulhijjah). There is no authentic argument that is marfu '(up to the Prophet -sallallahu' alaihi wa sallam-) other than the atsar of Ibn 'Umar who wants to (only the words of Ibn' Umar) which states that it is allowed up to two days after Eid al-Adha. There is an atsar from him that explains the interpretation of 'ayyam ma'lumaat' (a certain day as mentioned in Surah Al Hajj verse 28) and includes the 11th and 12th days of Dzulhijjah. However, this standard is dho'if.
Some of the reasons put forward by scholars who chose this second opinion:
1- Among the interpretation of ayyam ma'lumat from Surah Al Hajj verse 28 is the day of Eid al-Adha and 2 days after it. That is what Ibn 'Umar said.
2- The Prophet sallallaahu 'alaihi wa sallam did not forbid slaughtering after Eid al-Adha.
3- There is a authentic history from Ibn 'Umar which states, "The day of Adha (day of slaughter) is 2 days after Eid al-Adha." HR. Imam Malik from Nafi ', ​​from Ibn Umar. Also issued by Al Baihaqi and Ibn Abi Syaibah.
There is also a sahih history from Anas which says, "The day of Adha (day of slaughter) is the day of Eid al-Adha and two days after that." HR. Ibn Abi Syaibah from Waki ​​'from Syu'bah, from Qotadah, from Anas.
This second opinion is the opinion of most scholars, namely Imam Malik, Abu Hanifah, Ats Tsauri, and Ahmad.
Third: The time of the sacrifice on the day of Eid al-Adha and 3 days of tasyriq thereafter (11, 12, and 13 Dzulhijjah).
The argument used is the hadith of Jubair bin Muth'im,
أَيَّامُ التَّشْرِيقِ كُلُّهَا ذَبْحٌ
"Every tasyriq day is a day of slaughter." HR. Ahmad (4: 82), Al Baihaqi (9: 295), and Al Bazzar in Kasyful Astaar, from the path of Sa'id bin 'Abdul' Aziz, from Sulaiman bin Musa, from Jubair bin Muth'im.
Sulaiman bin Musa, one of the presidents received comments because he did not meet Jubair bin Muth'im. In this hadith there is also idhthirob (there is a dispute in the narration of the hadith and the narration is both strong and impossible to compromise, -pen) and the mudthorib hadith is dho'if hadith. That suggests the existence of idthirob is Ibn 'Abdil Barr in Al Istidzkar (15: 203-204), Ibn Turkuman in Al Jauhar An Naqi (9: 296), also Ibnul Qayyim said that his sanad was broken in Zaadul Ma'ad (2: 291) , and Al Hafizh also emphasized that the hadith "every tasyriq day is a day of slaughter" is ghoiru mahfuzh (difference to a stronger narrative, -pen).
Fourth: The time of the sacrifice is until the end of Dzulhijjah. This is the opinion of Ibn Hazm, but the basis used is dho'if hadith. They argued with the hadith, "The sacrificial slaughter is carried out up to the hilal of Muharram (the end of Dzulhijjah) for those who want to sacrifice." Al Baihaqi says that this hadith is from Abu Salamah and Sulaiman but mursal (the hadith above the tabi'in is cut off and includes the hadith dho'if, -pen).
Conclusion of Opinions
Shaykh Musthofa Al 'Adawi hafizhohullah said, "As for the end of the time of the sacrifice, there is no authentic hadith from the Prophet sallallaahu' alaihi wa sallam that talks about it so that the scholars disagree on this matter.
1-The time for slaughtering qurban is only on the day of Eid al-Adha (10 Dzulhijjah). This opinion is clear why. And there is no mistake if the time of slaughtering is at 10 Dzulhijjah after the 'Ied prayer according to the opinion of jumhur (majority) of scholars. Meanwhile, according to another opinion, the slaughter on that day is done after the priest has slaughtered the qurban.
2-The time of slaughtering was on the day of Eid al-Adha (10 Dzulhijjah) and 2 days after that (11 and 12 Dzulhijjah). There is no authentic argument that is marfu '(up to the Prophet -sallallahu' alaihi wa sallam-) other than the atsar of Ibn 'Umar who wants to (only the words of Ibn' Umar) which states that it is allowed up to two days after Eid al-Adha. There is an atsar from him that explains the interpretation of 'ayyam ma'lumaat' (a certain day as mentioned in Surah Al Hajj verse 28) and includes the 11th and 12th days of Dzulhijjah. However, this standard is dho'if.
3-Time to slaughter qurban on the day of Eid al-Adha and 3 days of tasyriq thereafter (11, 12, and 13 Dzulhijjah). The basis of this opinion is the dho'if hadith and they recite it with hadyu.
4-The time for sacrificing qurban is until the end of Dzulhijjah. This is the opinion of Ibn Hazm, but the basis used is dho'if hadith. There are similar opinions regarding hadyu, but the argument is dho'if.
What is careful for a Muslim for his religion is to carry out qurban slaughter on the day of Eid al-Adha (10 Dzulhijjah) as the Prophet sallallaahu 'alaihi wa sallam did and this is safer from the disputes of the existing scholars. If it is difficult to do it at that time, then it is permissible to do it on 11 and 12 Dzulhijjah as the opinion of the jumhur (majority) of scholars. Allah knows best. " (Quoted from Fiqhul Udhiyah, pp. 118-119).
It is better indeed to follow the sunnah of the Prophet sallallaahu 'alaihi wa sallam, which is to do the slaughter on the tenth day. If there is udzur, then please do the slaughter on the 11th and 12th day of Dzulhijjah because there is a authentic history from Anas and Ibn 'Umar radhiyallahu' anhuma. If there are difficulties, then some scholars still allow it on the thirteenth day. Some others allow it until the end of Dzulhijjah. That is the conclusion of Shaykh Muhammad bin 'Ali Al' Alawi in Fiqhul Udhiyah, p. 118.
That's a brief explanation from us, only Allah gives taufik.