Aqeeqah Guide
The sunnah sacrifice, naming and shaving for a newborn — with the rulings of the schools.
كُلُّ غُلَامٍ مُرْتَهَنٌ بِعَقِيقَتِهِ
"Every child is pledged by his aqeeqah, sacrificed for on the seventh day, named, and his head shaved." (Abu Dawud 2838 · Tirmidhi 1522)
Definition & ruling
Aqeeqah is the animal sacrificed in gratitude to Allah on the occasion of a child's birth. The Prophet ﷺ said, "Every child is pledged (mortgaged) by his aqeeqah, which is sacrificed for him on the seventh day, and he is named on it, and his head is shaved." The majority of scholars — the Malikis, Shafi'is and Hanbalis — hold it to be a confirmed sunnah (sunnah mu'akkadah) for the one responsible for the child, who should not neglect it if able. The Hanafis regard it as permitted and good (mubah / mustahabb) rather than a stressed sunnah, since they read it as a practice of the pre-Islamic Arabs that Islam retained and encouraged. None of the schools makes it obligatory (wajib/fard). The command in the hadith is understood as recommendation.
Source:Abu Dawud 2838 · Tirmidhi 1522
Its wisdom & virtue
Aqeeqah expresses thankfulness for the gift of a child, publicises the birth, and is an act of charity and hospitality that binds the community in joy. Scholars explain the phrase "pledged by his aqeeqah" to mean, according to Imam Ahmad and others, that the aqeeqah intercedes for the child or that the child is somehow withheld from complete good for his parents until it is offered — so it is a means of protection and blessing. It also revives a sunnah of Ibrahim (peace be upon him) and of the Prophet ﷺ, who performed aqeeqah for his grandsons al-Hasan and al-Husayn.
Source:Abu Dawud 2841 · Nasa'i 4212
Timing — the seventh day
The sunnah is to offer the aqeeqah on the seventh day after birth, the day of birth counting as the first. The Prophet ﷺ said the child "is sacrificed for on the seventh day." If it is missed on the seventh, some scholars — on the basis of a narration from 'A'ishah ﷺ and the practice of some Companions — recommend the fourteenth day, and then the twenty-first (multiples of seven). If those pass, the majority hold it may be offered at any later time until it is done; the responsibility does not simply lapse for one who was unable earlier. If a child dies before the seventh day, aqeeqah is still recommended by many scholars.
Source:Tirmidhi 1522 · Bayhaqi (multiples of seven)
Number of animals
For a boy the sunnah is two comparable sheep, and for a girl one sheep. 'A'ishah ﷺ reported the Prophet ﷺ ordered "for a boy two equal sheep and for a girl one sheep." This distinction is the view of the majority (Shafi'is, Hanbalis and others). There is scholarly latitude: the Malikis held one sheep for boy and girl alike, and it is agreed that one who can only afford a single sheep for a boy has still fulfilled the sunnah — the Prophet ﷺ himself is reported to have offered a single ram for each of al-Hasan and al-Husayn. A camel or cow may substitute in some views, though sheep or goats are the established and preferred sunnah.
Source:Tirmidhi 1513 · Abu Dawud 2834
Conditions of the animal
The aqeeqah animal must meet the same conditions as the udhiyah (Eid sacrifice): it should be from the grazing livestock (sheep, goats, and in some views cattle and camels), of the sunnah minimum age (a sheep of about six months / one year, a goat of a full year, etc.), and free of disqualifying defects. The Prophet ﷺ named four faults that make an animal unacceptable: the one-eyed whose defect is clear, the sick whose sickness is clear, the lame whose limp is clear, and the emaciated with no marrow. A sound, healthy, well-formed animal is chosen out of gratitude to Allah.
Source:Abu Dawud 2802 · Tirmidhi 1497 · Nasa'i 4369
Naming the child
The seventh day is the sunnah time to give the child a good name, as mentioned in the aqeeqah hadith. The Prophet ﷺ taught that the most beloved names to Allah are 'Abdullah and 'Abd al-Rahman, and encouraged names of the prophets and names carrying good meanings, while directing that ugly or ill-omened names be changed. Choosing a beautiful, meaningful name is part of a parent's duty, for a person is called by their name in this life and on the Day of Resurrection.
Source:Muslim 2132 · Abu Dawud 4948
Shaving the head & charity of silver
On the seventh day it is sunnah to shave the newborn's head and to give in charity the weight of the hair in silver (or its value). The Prophet ﷺ told Fatimah ﷺ regarding al-Hasan, "Shave his head and give the weight of his hair in silver to the poor." The whole head should be shaved evenly; leaving patches (qaza') is disliked. This charity, small in itself, is a beautiful early act of giving on the child's behalf. Scholars note the hair need not be literally weighed with precision — an estimated silver charity fulfils the intent.
Source:Tirmidhi 1519 · Muwatta Malik
Distributing & eating the meat
The meat of the aqeeqah is treated like the udhiyah: it is good to eat from it, gift some to relatives and friends, and give some in charity to the poor. Some scholars mention cooking it (a note reported from 'A'ishah ﷺ that it be cooked and its bones not broken, though this is a matter of etiquette, not obligation) so that guests and neighbours may be fed. Unlike some pre-Islamic customs, the blood is not smeared on the baby; the Prophet ﷺ is reported to have replaced the smearing of blood with the wiping of perfume (khaluq).
Source:Bukhari 5472 · Ibn Majah 3166
Can it be done later, or by an adult for himself?
If the aqeeqah was not offered in childhood, the responsibility primarily rested on the father while the child was young. Scholars differ on an adult performing aqeeqah for himself: many Shafi'is and some Hanbalis permit and even recommend it, citing the report that the Prophet ﷺ offered aqeeqah for himself after prophethood (a narration whose authenticity is disputed). Others hold that once one reaches adulthood the sunnah has passed and it is not re-obligated. Either way, no one is sinful for a missed aqeeqah, and it should never cause anxiety — it is an encouraged good, not a debt.
Source:Bayhaqi · Tabarani (disputed)
Combining aqeeqah with udhiyah
A common question is whether one sacrifice can serve both as the Eid udhiyah and as aqeeqah for a child. The Hanbalis and some others permit combining the two intentions in a single animal (as with combining certain acts of worship of the same kind), so that a person offering an Eid sacrifice may also intend it as aqeeqah. The Malikis and Shafi'is more commonly hold them to be distinct acts, each with its own cause and reward, and recommend a separate animal for each where possible. Following one's local scholars here is best.
Source:Ibn Qudamah, al-Mughni
Etiquette & related sunnahs
Related sunnahs of welcoming a newborn include the tahnik (softening a date and gently rubbing it on the baby's palate, as the Prophet ﷺ did), making du'a for the child's protection and blessing, and giving the adhan gently near the baby is a practice of some (its hadith is weak, so it is done without claiming firm proof). Keep the occasion free of extravagance, showing-off, and unlawful festivity. Mention the name of Allah (Bismillah, Allahu Akbar) when slaughtering, and let the day be one of gratitude, generosity to the poor, and du'a rather than mere celebration.
Source:Bukhari 5470 · Muslim 2144
The duʿaʾ at the slaughter
When slaughtering the aqeeqah, the name of Allah is pronounced over it as with any sacrifice: "Bismillah, wa-Allahu akbar." It is good to add the intention that this is the aqeeqah of so-and-so — some scholars mention wording such as, "O Allah, this is from You and for You; this is the aqeeqah of [child's name]," following the pattern the Prophet ﷺ used for the udhiyah when he said, "O Allah, accept from Muhammad and the family of Muhammad." The tasmiyah (saying Bismillah) is the essential requirement for the meat to be lawful; the fuller supplication is a recommended addition, not a condition.
Source:Muslim 1967
Dividing the meat like the udhiyah
Many scholars recommend dividing the aqeeqah meat along the lines the Companions applied to the Eid sacrifice: a portion eaten by the family, a portion gifted to relatives, friends and neighbours, and a portion given as charity to the poor — the well-known thirds. This is a recommendation drawn from the general guidance on the udhiyah ("eat from it, feed others, and give charity"), not a fixed obligation of exact proportions. What matters is that the household benefits, others are gladdened, and the needy are not forgotten, so the joy of the birth is shared widely.
Source:22:36
Gathering family & gifting neighbours and the poor
The aqeeqah is an occasion of communal joy. Inviting relatives and neighbours to share a meal, and sending portions to the poor, revives the sunnah of hospitality and strengthens ties of kinship (silat al-rahm). The Prophet ﷺ urged, "Whoever believes in Allah and the Last Day, let him honour his neighbour" and "let him be generous to his guest." The gathering should remain modest and sincere — its aim is gratitude to Allah and kindness to people, not display. Care especially that the poor are given their share and not merely those who can repay the invitation.
Source:Bukhari 6018 · Muslim 47
Aqeeqah vs. udhiyah — the difference
Though the animal and its conditions are alike, aqeeqah and udhiyah are distinct in cause and time. The udhiyah is tied to the days of Eid al-Adha (10th–13th Dhul-Hijjah) and is offered by households in general, whereas the aqeeqah is tied to the birth of a child and is offered on the seventh day (or after). The udhiyah recalls the sacrifice of Ibrahim (peace be upon him); the aqeeqah expresses thanks for a newborn. Their meat is treated similarly (eating, gifting, charity). Both are established sunnahs of the Prophet ﷺ, and mixing them up in intention should be avoided even where combining is permitted.
Source:Tirmidhi 1522
Twins, and if the child dies early
For twins, an aqeeqah is offered for each child separately — two sheep for each boy and one for each girl, according to the majority — since each is an independent gift of Allah. If a child dies before the seventh day, many scholars still recommend performing the aqeeqah, as the reasons for gratitude and the sunnah remain; others regard it as no longer stressed once the child has passed, and no blame attaches either way. For a stillborn or miscarried child before the soul is breathed in, the scholars generally do not require aqeeqah, though naming and burial with dignity are encouraged.
Source:Ibn Qudamah, al-Mughni
Cultural bidʿah to avoid
The aqeeqah should be kept upon the pure sunnah and cleansed of invented customs. Among practices to avoid: smearing the baby with the sacrifice's blood (which the Prophet ﷺ replaced with perfume), tying threads or amulets on the child for "protection," believing a delayed aqeeqah brings harm or a curse on the child, extravagant competitive feasting and music that displease Allah, and treating optional customs as if they were binding religion. The heart of the occasion is gratitude to Allah, charity, du'a and following the guidance of the Messenger ﷺ — not the accretions that later attach to it in different lands.
Source:Abu Dawud 2843