Thursday, April 17, 2025 AD / Shawwal 18, 1446 AH
Mansoor Hashemi Khorasani
 New question: Please explain the ruling on intentionally remaining in a state of janabah until after the adhan for the morning prayer (fajr) during Ramadan. Click here to read the answer. New saying: A significantly important and enlightening saying from His Eminence about the condition for the Mahdi’s advent. Click here to read it. New critique: Please mention the name of the university or religious school from which His Eminence Khorasani has graduated; because no matter how much I searched, I did not find his name nor his fame as a famous writer, researcher, or religious man in Afghanistan. Click here to read the response. Visit home to read the most important contents of the website. New letter: An excerpt from His Eminence’s letter to one of his companions, in which he advises him and frightens him from Allah. Click here to read it. New lesson: Lessons from His Eminence about the fact that the earth is not empty of a man knowledgeable about the entire religion, whom Allah has appointed as a Caliph, Imam, and guide on it by His command; Authentic Hadiths from the Prophet that indicate it; Hadith No. 11. Click here to read it. New remark: The remark “Inverted era” by “Elias Hakimi” has been published. Click here to read it. New video: A new video with the subject “The Call of Return to Allah” has been published. Click here to watch it. Visit home to read the most important contents of the website.
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Question & Answer
 

Is offering aqiqah for a newborn a legitimate act? If it is a legitimate act, what is the correct way to do it?

Please note the following points:

1. Aqiqah is the act of a father sacrificing a sheep on the seventh day of his child’s birth as an offering to Allah Almighty, and the jurists have differed greatly about its rulings. The majority of scholars have considered it to be Sunnah and recommended, the Zahiris and some of the Imamiyyah have said that it is obligatory, and a group has considered it to be a pre-Islamic practice, believing that the narrations about it are ahad reports. It has been narrated from Abu Hanifa that he considered it an innovation, and perhaps he meant what that group said; because it was not a newly introduced act; as Yahya ibn Sa‘id al-Ansari (d. 143 AH) has said: «أَدْرَكْتُ النَّاسَ وَمَا يَدَعُونَ الْعَقِيقَةَ عَنِ الْغُلَامِ وَالْجَارِيَةِ»[1]; “I found people not abandoning aqiqah for boys and girls,” and Malik ibn Anas (d. 179 AH) has said in al-Muwatta’: «هِيَ مِنَ الْأَمْرِ الَّذِي لَمْ يَزَلِ النَّاسُ عَلَيْهِ عِنْدَنَا»[2]; “It is one of the things that people have always done in our place (Medina),” and said in al-Mudawwanah: «لَمْ تَزَلْ مِنْ عَمَلِ الْمُسْلِمِينَ»[3]; “It has always been one of the practices of Muslims.” Therefore, Hanafi researchers say that it is not Sunnah, and they do not say that it is an innovation. Their intended meaning is that it is one of the permissible customs; as they quote from Muhammad ibn al-Hasan al-Shaybani, a disciple of Abu Hanifa, that he has said about it: «مَنْ شَاءَ فَعَلَ وَمَنْ شَاءَ لَمْ يَفْعَلْ»[4]; “Whoever wants can do it, and whoever wants can abstain from it,” and al-Kasani has said: «هَذَا يُشِيرُ إِلَى الْإِبَاحَةِ، فَيَمْنَعُ كَوْنَهُ سُنَّةً، وَذَكَرَ فِي الْجَامِعِ الصَّغِيرِ: ”وَلَا يَعُقُّ عَنِ الْغُلَامِ وَلَا عَنِ الْجَارِيَةِ“، وَأَنَّهُ إِشَارَةٌ إِلَى الْكَرَاهَةِ؛ لِأَنَّ الْعَقِيقَةَ كَانَتْ فَضْلًا، وَمَتَى نُسِخَ الْفَضْلُ لَا يَبْقَى إِلَّا الْكَرَاهَةُ»[5]; “This means that it is permissible, so he has denied that it is Sunnah, but he has said in al-Jami‘ al-Saghir: ‘Aqiqah should not offered for boys or girls,’ and this means detestation; because aqiqah has been recommended, and whenever a recommended act is abrogated, nothing remains but detestation,” and ibn Abidin has said: «فِيهِ نَظَرٌ؛ لِأَنَّ الْمُرَادَ لَا يَعِقُّ عَلَى سَبِيلِ السُّنِّيَّةِ، بِدَلِيلِ كَلَامِهِ الْأَوَّلِ، وَقَدْ ذَكَرَ فِي غُرَرِ الْأَفْكَارِ أَنَّ الْعَقِيقَةَ مُبَاحَةٌ عَلَى مَا فِي جَامِعِ الْمَحْبُوبِيِّ، أَوْ تَطَوُّعٌ عَلَى مَا فِي شَرْحِ الطَّحَاوِيِّ، وَمَا مَرَّ يُؤَيِّدُ أَنَّهَا تَطَوُّعٌ؛ عَلَى أَنَّهُ وَإِنْ قُلْنَا إِنَّهَا مُبَاحَةٌ لَكِنْ بِقَصْدِ الشُّكْرِ تَصِيرُ قُرْبَةً، فَإِنَّ النِّيَّةَ تُصَيِّرُ الْعَادَاتِ عِبَادَاتٍ وَالْمُبَاحَاتِ طَاعَاتٍ»[6]; “There is room for consideration in this; because the intended meaning (of al-Shaybani), considering his previous statement, is that aqiqah should not be offered as Sunnah. In Ghurar al-Afkar, he has said that aqiqah is permissible, according to what has been stated in Jami‘ al-Mahbubi, and has said that it is recommended, according to what has been stated in Sharh al-Tahawi. What has passed confirms that it is recommended, although if we say that it is permissible, then it becomes an act of worship if done with the intention of gratitude; because intention turns customs into acts of worship and permissible things into acts of obedience.” However, the affectation in this statement is not hidden; because sacrificing is basically not considered one of the permissible customs, but rather, since it must be done for Allah, it is inevitably an act of worship. Based on this, aqiqah is either considered obligatory or recommended. Moreover, sacrificing for Allah following every extraordinary blessing is undoubtedly recommended by way of gratitude, and a healthy child is an extraordinary blessing. Therefore, the least ruling on aqiqah, considering generalities and absolute indications, is that it is recommended. Rather, the truth is what the Zahiris and some of the Imamiyyah have said, which is the obligation of this act on whoever has the ability to do it, not only because of the narrations about it, but also because of the words of Allah Almighty: ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ ۝ فَصَلِّ لِرَبِّكَ وَانْحَرْ[7]; “Indeed, We gave you Kawthar, so pray to your Lord and sacrifice (for Him)”; considering that “Kawthar” means abundant goodness, and a healthy child is considered one of its greatest examples. Rather, it has been said that this is the intended meaning of the verse, as indicated by the next verse: ﴿إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ[8]; “Indeed, it is your enemy who is childless.” Therefore, a father must express his gratitude to Allah by performing prayer and sacrificing if a healthy child is born to him; as one of our companions informed us, he said:

«سَأَلْتُ الْمَنْصُورَ عَنِ الْعَقِيقَةِ، فَقَالَ: هِيَ وَاجِبَةٌ عَلَى الْمُسْتَطِيعِ شُكْرًا لِلَّهِ تَعَالَى عَلَى مَا رَزَقَهُ مِنَ الْوَلَدِ السَّوِيِّ، قُلْتُ: وَاجِبَةٌ؟! قَالَ: نَعَمْ، أَلَمْ تَسْمَعْ قَوْلَ اللَّهِ تَعَالَى: ﴿إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ ۝ فَصَلِّ لِرَبِّكَ وَانْحَرْ؟! هُوَ الْوَلَدُ السَّوِيُّ، قُلْتُ: مَاذَا يَفْعَلُ مَنْ لَمْ يَعُقَّ عَنْهُ وَالِدُهُ حَتَّى كَبُرَ؟ قَالَ: يَعُقُّ عَنْ نَفْسِهِ إِنْ شَاءَ»; “I asked Mansoor about aqiqah. So he said: ‘It is obligatory for one who is able to do it as gratitude to Allah for a healthy child that He has provided him with.’ I said: ‘Is it Obligatory?!’ He said: ‘Yes. Have you not heard the words of Allah Almighty, where He has said: “Indeed, We gave you Kawthar, so pray to your Lord and sacrifice (for Him)”?! That is a healthy child.’ I said: ‘What should one whose father did not offer aqiqah for him until he grew up do?’ He said: ‘He offers aqiqah for himself if he wants.’”

Among the things that indicate the obligation of aqiqah on the father, after the words of Allah Almighty, is a narration in which it has been stated: «أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أَمَرَ بِتَسْمِيَةِ الْمَوْلُودِ يَوْمَ سَابِعِهِ، وَوَضْعِ الْأَذَى عَنْهُ، وَالْعَقِّ»[9]; “The Prophet (peace and blessings of Allah be upon him and his family) commanded the naming of a newborn on his seventh day, the removal of impurity from him, and offering aqiqah for him,” and a narration in which it has been stated: «عَنِ الْغُلَامِ عَقِيقَةٌ، فَأَهْرِيقُوا عَنْهُ دَمًا، وَأَمِيطُوا عَنْهُ الْأَذَى»[10]; “Aqiqah should be offered for a boy. So shed blood for him and remove impurity from him,” and a narration in which it has been stated: «كُلُّ غُلَامٍ رَهِينٌ بِعَقِيقَتِهِ، تُذْبَحُ عَنْهُ يَوْمَ السَّابِعِ، وَيُحْلَقُ رَأْسُهُ، وَيُسَمَّى»[11]; “Every boy is held in pledge for his aqiqah. On the seventh day, sacrifice is made for him, his head is shaved, and he is named,” and other narrations that collectively reach the level of tawatur. The obligation of aqiqah is also the view narrated from the Ahl al-Bayt; as it has been narrated with several chains of transmission from Ja‘far ibn Muhammad (peace be upon them) that he said: «الْعَقِيقَةُ وَاجِبَةٌ»[12]; “Aqiqah is obligatory,” and a similar report has been narrated from Musa ibn Ja‘far (peace be upon them)[13]. It has been narrated from Buraidah al-Aslami: «إِنَّ النَّاسَ يُعْرَضُونَ عَلَى الْعَقِيقَةِ كَمَا يُعْرَضُونَ عَلَى الصَّلَوَاتِ الْخَمْسِ»[14]; “People will be questioned about aqiqah, just as they will be questioned about the five prayers,” and a similar report has been narrated from Fatimah bint al-Husain[15]. Also, it has been narrated from Malik, al-Shafi‘i, Ahmad, Abu Thawr, Ishaq, and al-Tabari: «الْعَقِيقَةُ سُنَّةٌ يَجِبُ الْعَمَلُ بِهَا، وَلَا يَنْبَغِي تَرْكُهَا لِمَنْ قَدَرَ عَلَيْهَا»[16]; “Aqiqah is an act of Sunnah that must be performed, and abandoning it is not appropriate for one who is able to do it.”

2. It is recommended for an adult whose father did not offer aqiqah for him in his childhood to offer aqiqah for himself, as stated in the saying of His Eminence Allamah (may Allah protect him). This is indicated by what has been narrated from Anas ibn Malik: «أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عَقَّ عَنْ نَفْسِهِ بَعْدَمَا جَاءَتْهُ النُّبُوَّةُ»[17]; “The Prophet (peace and blessings of Allah be upon him and his family) offered aqiqah for himself after he received Prophethood,” and it has been narrated from Umar ibn Yazid that he said: «قُلْتُ لِجَعْفَرِ بْنِ مُحَمَّدٍ عَلَيْهِمَا السَّلَامُ: إِنِّي وَاللَّهِ مَا أَدْرِي أَكَانَ أَبِي عَقَّ عَنِّي أَمْ لَا، فَأَمَرَنِي عَلَيْهِ السَّلَامُ، فَعَقَقْتُ عَنْ نَفْسِي وَأَنَا شَيْخٌ»[18]; “I said to Ja‘far ibn Muhammad (peace be upon them): ‘By Allah, I do not know if my father offered aqiqah for me or not.’ So he commanded me, and I offered aqiqah for myself while I was an old man.” It has also been narrated: «أَنَّ سَعِيدَ بْنَ جُبَيْرٍ عَقَّ عَنْ نَفْسِهِ بَعْدَمَا كَانَ رَجُلًا»[19]; “Sa‘id ibn Jubayr offered aqiqah for himself after he had become an old man.”

3. It is recommended to give the meat of aqiqah to orphans and the needy; because Allah Almighty has said: ﴿وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا[20]; “And they give food, despite their desire for it, to the needy, the orphan, and the captive,” and said: ﴿أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ ۝ يَتِيمًا ذَا مَقْرَبَةٍ ۝ أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ[21]; “Or to feed on a day of hunger, an orphan of near relationship, or a needy person lying in the dust.” Rather, it is not permissible to neglect them if they are present or known; because Allah Almighty has said in the words of the people of Hell: ﴿وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ[22]; “And we did not feed the needy,” and because He has said: ﴿وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ[23]; “And he did not encourage (others) to feed the needy.” It is also permissible to feed neighbors, relatives, and other Muslims who are not needy; as it has been stated in a narration from Ja‘far al-Sadiq (peace be upon him): «اطْبُخْهَا وَادْعُ عَلَيْهَا رَهْطًا مِنَ الْمُسْلِمِينَ»[24]; “Cook aqiqah and invite a group of Muslims to eat it,” and in another narration: «يُدْعَى نَفَرٌ مِنَ الْمُسْلِمِينَ، فَيَأْكُلُونَ وَيَدْعُونَ لِلْغُلَامِ»[25]; “A group of Muslims are invited. Then they eat and pray for the child.” However, some jurists have considered it disliked to invite people to eat aqiqah[26], and of course, there is no basis for their view.

4. Many jurists, including al-Zuhri, ibn Jurayj, Ata’, al-Shafi‘i, and Ahmad, have considered it disliked to break the bones of aqiqah and said that it is better to cut them off from the joints. This opinion has also been narrated from the Ahl al-Bayt[27], and Abu al-Ma‘ali has said: «هَذَا كَالْفَأْلِ بِسَلَامَةِ أَعْضَاءِ الصَّبِيِّ»[28]; “It is by way of good omen for the safety of the child’s limbs.” However, some jurists have claimed that it is a pre-Islamic superstition[29], while this is not the case unless it is by way of regarding breaking the bones as an ill omen; because regarding things as ill omens is a pre-Islamic superstition.

5. It has been narrated in Hadiths that the child is held in pledge for his aqiqah. Its intended meaning is that Allah Almighty, due to aqiqah, wards off evil and harm from him. This is something that the Book of Allah Almighty has confirmed in the story of Ibrahim (peace be upon him) when Allah commanded him to sacrifice his son Isma‘il (peace be upon him) and then ransomed him with a great sacrifice; as one of our companions informed us, he said:

«سَمِعْتُ الْمَنْصُورَ يَقُولُ: عُقُّوا عَنْ أَوْلَادِكُمْ تَدْفَعُوا عَنْهُمُ الْبَلَاءَ، أَلَمْ تَعْلَمُوا أَنَّ اللَّهَ تَعَالَى لَمَّا أَرَادَ أَنْ يَدْفَعَ عَنْ إِسْمَاعِيلَ الْبَلَاءَ، أَمَرَ إِبْرَاهِيمَ فَذَبَحَ عَنْهُ كَبَشًا، ثُمَّ قَالَ: ﴿وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ[30]؟!»; “I heard Mansoor say: ‘Offer aqiqah for your children to ward off harm from them. Do you not know that when Allah Almighty wanted to ward off harm from Isma‘il, He commanded Ibrahim, so He sacrificed a sheep on His behalf, then He said: “And We ransomed him with a great sacrifice”?!’”

6. It is recommended that on the day of offering aqiqah, the newborn’s hair be shaved and the equivalent weight of the hair in silver be given as alms; as it has been narrated from Ali ibn Abi Talib: «عَقَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عَنِ الْحَسَنِ بِشَاةٍ، فَقَالَ: يَا فَاطِمَةُ، احْلِقِي رَأْسَهُ، وَتَصَدَّقِي بِزِنَةِ شَعْرِهِ فِضَّةً، فَوَزَنُوهُ فَكَانَ وَزْنُهُ دِرْهَمًا، أَوْ بَعْضَ دِرْهَمٍ»[31]; “The Messenger of Allah (peace and blessings of Allah be upon him and his family) sacrificed a sheep as aqiqah for Hasan and then said: ‘O Fatimah! Shave his head and give as alms the equivalent weight of his hair in silver.’ Then they weighed it, and it weighed one dirham or less,” and from Abu Rafi‘, the servant of the Prophet (peace and blessings of Allah be upon him and his family): «لَمَّا وَلَدَتْ فَاطِمَةُ حَسَنًا قَالَ لَهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: احْلِقِي شَعْرَهُ، وَتَصَدَّقِي بِوَزْنِهِ مِنَ الْوَرِقِ عَلَى الْمَسَاكِينِ، أَوْ عَلَى الْأَوْفَاضِ، يَعْنِي أَهْلَ الصُّفَّةِ، فَلَمَّا وَلَدَتْ حُسَيْنًا فَعَلَتْ مِثْلَ ذَلِكَ»[32]; “When Fatimah gave birth to Hasan, the Messenger of Allah (peace and blessings of Allah be upon him and his family) said to her: ‘Shave his hair and give as alms the equivalent weight of it in silver to the needy or poor emigrants who live in the mosque.’ Then she did the same when she gave birth to Husain.” Also, Malik has narrated from Ja‘far ibn Muhammad ibn Ali, from his father who said: «وَزَنَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ شَعْرَ حَسَنٍ وَحُسَيْنٍ وَزَيْنَبَ وَأُمِّ كُلْثُومٍ، فَتَصَدَّقَتْ بِزِنَتِةِ فِضَّةً»[33]; “Fatimah, the daughter of the Messenger of Allah (peace and blessings of Allah be upon him and his family) weighed the hair of Hasan, Husain, Zainab, and Umm Kulthum, and gave as alms the equivalent weight of it in silver.” Jurists differ about whether shaving the hair or performing the sacrifice should be done first. Ibn Jurayj has said: «يُبْدَأُ بِالذَّبْحِ قَبْلَ الْحَلْقِ»[34]; “The sacrifice should be performed before the shaving.” Ata’ has said: «يُبْدَأُ بِالْحَلْقِ قَبْلَ الذَّبْحِ»[35]; “The shaving should be performed before the sacrifice,” and this is a narration from Ja‘far ibn Muhammad (peace be upon them)[36]. Another narration from him is that there is no difference between them if they are done on the same day; as Abu Sabah al-Kanani has narrated: «سَأَلْتُ جَعْفَرَ بْنَ مُحَمَّدٍ عَلَيْهِمَا السَّلَامُ عَنِ الصَّبِيِّ الْمَوْلُودِ، مَتَى يُذْبَحُ عَنْهُ وَيُحْلَقُ رَأْسُهُ وَيُتَصَدَّقُ بِوَزْنِ شَعْرِهِ وَيُسَمَّى؟ قَالَ: كُلُّ ذَلِكَ فِي الْيَوْمِ السَّابِعِ»[37]; “I asked Ja‘far ibn Muhammad (peace be upon them) about a newborn: ‘When to sacrifice for him, shave his head, give as alms the equivalent weight of his hair, and give him a name?’ He said: ‘All of these things are done on the seventh day.’” Ishaq ibn Ammar has narrated from him: «قُلْتُ: بِأَيِّ ذَلِكَ نَبْدَأُ؟ قَالَ: تَحْلِقُ رَأْسَهُ وَتَعُقُّ عَنْهُ وَتَصَدَّقُ بِوَزْنِ شَعْرِهِ فِضَّةً، وَيَكُونُ ذَلِكَ فِي مَكَانٍ وَاحِدٍ»[38]; “I said: ‘Which one should I do first?’ He said: ‘You should shave his head, offer aqiqah for him, and give as alms the equivalent weight of his hair in silver, and all of these things are done in one place.” Jamil ibn Darraj has narrated from him: «سَأَلْتُهُ عَنِ الْعَقِيقَةِ وَالْحَلْقِ وَالتَّسْمِيَةِ، بِأَيِّهَا يُبْدَأُ؟ قَالَ: يُصْنَعُ ذَلِكَ كُلُّهُ فِي سَاعَةٍ وَاحِدَةٍ، يُحْلَقُ وَيُذْبَحُ وَيُسَمَّى»[39]; “I asked him about offering aqiqah, shaving the hair, and naming: ‘Which one is done first?’ He said: ‘All of them are done in one hour: shaving the hair, sacrificing, and naming.’” Ammar al-Sabati has narrated from him: «سَأَلْتُهُ عَنِ الْعَقِيقَةِ عَنِ الْمَوْلُودِ، كَيْفَ هِيَ؟ قَالَ: إِذَا أَتَى لِلْمَوْلُودِ سَبْعَةُ أَيَّامٍ يُسَمَّى بِالْإِسْمِ الَّذِي سَمَّاهُ اللَّهُ عَزَّ وَجَلَّ بِهِ، ثُمَّ يُحْلَقُ رَأْسُهُ وَيُتَصَدَّقُ بِوَزْنِ شَعْرِهِ ذَهَبًا أَوْ فِضَّةً، وَيُذْبَحُ عَنْهُ كَبْشٌ»[40]; “I asked him about offering aqiqah for a newborn: ‘How is it done?’ He said: ‘When the newborn reaches the seventh day, he is named with the name that Allah the Exalted, the Majestic has decreed for him. Then his head is shaved and the equivalent weight of his hair in gold or silver is given as alms, and a sheep is sacrificed for him.’”

7. It is not permissible to smear the blood of aqiqah on the head of the newborn; because of the words of Allah Almighty: ﴿وَالرُّجْزَ فَاهْجُرْ[41]; “Keep away from uncleanness,” and the narration of Yazid ibn Abd al-Muzani, in which it has been stated: «قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: يُعَقُّ عَنِ الْغُلَامِ، وَلَا يُمَسُّ رَأْسُهُ بِدَمٍ»[42]; “The Messenger of Allah (peace and blessings of Allah be upon him and his family) said: ‘Aqiqaq is offered for a boy, but blood is not smeared on his head,” and the narration of Aisha, in which it has been stated: «كَانَ أَهْلُ الْجَاهِلِيَّةِ إِذَا عَقُّوا عَنِ الصَّبِيِّ يَجْعَلُونَ قُطْنَةً فِي دَمِ الْعَقِيقَةِ، فَإِذَا حَلَقُوا رَأْسَ الصَّبِيِّ وَضَعُوهَا عَلَى رَأْسِهِ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: اجْعَلُوا مَكَانَ الدَّمِ خَلُوقًا»[43]; “People in the pre-Islamic era, when they offered aqiqah for a baby, would dip a cotton ball in the blood of aqiqah and put it on the baby’s head after they had shaved his head. So the Messenger of Allah (peace and blessings of Allah be upon him and his family) said: ‘Instead of blood, put khaluq[44],’” and the narration of Buraidah al-Aslami, in which it has been stated: «كُنَّا فِي الْجَاهِلِيَّةِ إِذَا وُلِدَ لِأَحَدِنَا غُلَامٌ ذَبَحَ شَاةً وَلَطَخَ رَأْسَهُ بِدَمِهَا، فَلَمَّا جَاءَ اللَّهُ بِالْإِسْلَامِ كُنَّا نَذْبَحُ شَاةً، وَنَحْلِقُ رَأْسَهُ وَنُلَطِّخُهُ بِزَعْفَرَانٍ»[45]; “In the pre-Islamic era, when a boy was born to us, we would sacrifice a sheep and smear its blood on his head. When Allah brought Islam, we would sacrifice a sheep, shave his head, and smear saffron on it.” Also, Mu‘awiyah ibn Wahab has narrated from Ja‘far ibn Muhammad (peace be upon them) that he said: «كَانَ نَاسٌ يُلَطِّخُونَ رَأْسَ الصَّبِيِّ بِدَمِ الْعَقِيقَةِ، وَكَانَ أَبِي يَقُولُ: ذَلِكَ شِرْكٌ»[46]; “There were people who smeared the blood of aqiqah on a baby’s head, and my father said: ‘This is polytheism,’” and Asim al-Kuzi has narrated from him: «قُلْتُ لَهُ: أَيُؤْخَذُ الدَّمُ فَيُلَطَّخُ بِهِ رَأْسُ الصَّبِيِّ؟ فَقَالَ: ذَاكَ شِرْكٌ، فَقُلْتُ: سُبْحَانَ اللَّهِ، شِرْكٌ؟! فَقَالَ: لَوْ لَمْ يَكُنْ ذَاكَ شِرْكًا فَإِنَّهُ كَانَ يُعْمَلُ فِي الْجَاهِلِيَّةِ وَنُهِيَ عَنْهُ فِي الْإِسْلَامِ»[47]; “I said to him: ‘Is the blood of aqiqah taken and smeared on a baby’s head?’ He said: ‘This is polytheism.’ I said: ‘Glory be to Allah! Is it polytheism?!’ He said: ‘Even if it is not polytheism, it is something that was done in the pre-Islamic era and has been forbidden in Islam.’” Perhaps the reason why it can be considered a form of polytheism is that they believed smearing blood on a baby’s head would ward off evil and harm from him, and this is similar to some of the superstitions of polytheists.

↑[1] . Al-Ishraf Ala Madhahib al-Ulama’ by ibn Mundhir, vol. 1, p. 417
↑[2] . Muwatta’ Malik, narrated by Abu Mus‘ab al-Zuhri, vol. 2, p. 206
↑[3] . Al-Mudawwanah by Malik ibn Anas, vol. 1, p. 554
↑[4] . Mukhtasar Ikhtilaf al-Ulama’ by al-Tahawi, vol. 3, p. 232; al-Istidhkar by ibn Abd al-Barr, vol. 5, p. 316
↑[5] . Bada’i‘ al-Sana’i‘ Fi Tartib al-Shara’i‘ by al-Kasani, vol. 5, p. 69
↑[6] . Al-Durr al-Mukhtar Wa Hashiyah ibn Abidin, vol. 6, p. 326
↑[7] . Al-Kawthar/ 1-2
↑[8] . Al-Kawthar/ 3
↑[9] . Sunan of al-Tirmidhi, vol. 5, p. 132
↑[10] . Musannaf of Abd al-Razzaq, vol. 4, p. 329; Musnad of al-Humaydi, vol. 2, p. 69; Musannaf of ibn Abi Shaybah, vol. 5, p. 113; Musnad of Ahmad, vol. 26, p. 172; Musnad of al-Darimi, vol. 2, p. 251; Sahih of al-Bukhari, vol. 7, p. 84; Sunan of ibn Majah, vol. 2, p. 1056; Sunan of Abi Dawud, vol. 3, p. 106; Sunan of al-Tirmidhi, vol. 4, p. 97; Musnad of al-Bazzar, vol. 17, p. 280; Sunan of al-Nasa’i, vol. 7, p. 164; Sahih of ibn Khuzaymah, vol. 3, p. 278; Sharh Mushkil al-Athar by al-Tahawi, vol. 3, p. 72; al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 4, p. 266; al-Sunan al-Kubra by al-Bayhaqi, vol. 9, p. 502
↑[11] . Musannaf of ibn Abi Shaybah, vol. 7, p. 304; Musnad of Ahmad, vol. 33, p. 318; Musnad of al-Darimi, vol. 2, p. 251; Sunan of ibn Majah, vol. 2, p. 1056; Sunan of Abi Dawud, vol. 3, p. 106; Sunan of al-Tirmidhi, vol. 4, p. 101; Musnad of al-Bazzar, vol. 10, p. 408; Sunan of al-Nasa’i, vol. 7, p. 166; al-Muntaqa by ibn al-Jarud, vol. 1, p. 229; Sharh Mushkil al-Athar by al-Tahawi, vol. 3, p. 58; al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 4, p. 264; al-Sunan al-Kubra by al-Bayhaqi, vol. 9, p. 503
↑[12] . Al-Kafi by al-Kulayni, vol. 6, p. 25; Tahdhib al-Ahkam by al-Tusi, vol. 7, p. 441
↑[13] . Al-Kafi by al-Kulayni, vol. 6, p. 24; Man La Yahduruh al-Faqih by ibn Babawayh, vol. 3, p. 484; Tahdhib al-Ahkam by al-Tusi, vol. 7, p. 440
↑[14] . Musnad of al-Ruyani, vol. 1, p. 81; Al-Ishraf Ala Madhahib al-Ulama’ by ibn Mundhir, vol. 3, p. 417; al-Istidhkar by ibn Abd al-Barr, vol. 5, p. 315
↑[15] . Al-Muhalla Bi al-Athar by ibn Hazm, vol. 6, p. 237
↑[16] . Sharh Sahih al-Bukhari by ibn Battal, vol. 5, p. 376; al-Istidhkar by ibn Abd al-Barr, vol. 5, p. 316
↑[17] . Musannaf of Abd al-Razzaq, vol. 4, p. 329; al-Nafaqah Ala al-Ayal by ibn Abi al-Dunya, vol. 1, p. 208; Musnad of al-Bazzar, vol. 13, p. 478; Musnad of al-Ruyani, vol. 2, p. 386; Sharh Mushkil al-Athar by al-Tahawi, vol. 3, p. 78; al-Mu‘jam al-Awsat by al-Tabarani, vol. 1, p. 298; al-Khamis Min al-Afrad by ibn Shahin, p. 194; al-Muhalla Bi al-Athar by ibn Hazm, vol. 6, p. 239; al-Sunan al-Kubra by al-Bayhaqi, vol. 9, p. 505
↑[18] . Al-Kafi by al-Kulayni, vol. 6, p. 25; Man La Yahduruh al-Faqih by ibn Babawayh, vol. 3, p. 484; Tahdhib al-Ahkam by al-Tusi, vol. 7, p. 441
↑[19] . Al-Tabaqat al-Kubra by ibn Sa‘d, vol. 6, p. 261
↑[20] . Al-Insan/ 8
↑[21] . Al-Balad/ 14-16
↑[22] . Al-Muddaththir/ 44
↑[23] . Al-Haqqah/ 34
↑[24] . Al-Kafi by al-Kulayni, vol. 6, p. 27; Tahdhib al-Ahkam by al-Tusi, vol. 7, p. 442
↑[25] . Al-Kafi by al-Kulayni, vol. 6, pp. 28 and 29; Tahdhib al-Ahkam by al-Tusi, vol. 7, p. 442
↑[26] . Al-Bayan Wa al-Tahsil by ibn Rushd al-Jadd, vol. 3, p. 395
↑[27] . See Musannaf of ibn Abi Shaybah, vol. 5, p. 115; al-Kafi by al-Kulayni, vol. 6, p. 27; Tahdhib al-Ahkam by al-Tusi, vol. 7, p. 442.
↑[28] . Nihayah al-Matlab Fi Dirayah al-Madhhab by Abu al-Ma‘ali al-Juwayni, vol. 16, p. 206
↑[29] . Al-Mu‘awwanah Ala Madhhab Alim al-Madinah by Judge Abd al-Wahhab, p. 671
↑[30] . As-Saffat/ 107
↑[31] . Musannaf of ibn Abi Shaybah, vol. 5, p. 113; Sunan al-Tirmidhi, vol. 4, p. 99; al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 4, p. 265; al-Sunan al-Kubra by al-Bayhaqi, vol. 9, p. 511
↑[32] . Musnad of ibn al-Ja‘d, p. 334; Musnad of Ahmad, vol. 45, p. 163; al-Nafaqah Ala al-Ayal by ibn Abi al-Dunya, vol. 1, p. 193; al-Sunan al-Kubra by al-Bayhaqi, vol. 9, p. 512
↑[33] . Muwatta’ Malik, narrated by Abu Mus‘ab al-Zuhri, vol. 2, p. 205
↑[34] . Musannaf of Abd al-Razzaq, vol. 4, p. 332
↑[35] . Musannaf of Abd al-Razzaq, vol. 4, p. 333; al-Istidhkar by ibn Abd al-Barr, vol. 5, p. 315; al-Bayan Wa al-Tahsil by ibn Rushd al-Jadd, vol. 3, p. 384
↑[36] . See al-Kafi by al-Kulayni, vol. 4, p. 498.
↑[37] . Al-Kafi by al-Kulayni, vol. 6, p. 28
↑[38] . Al-Kafi by al-Kulayni, vol. 6, p. 27; Tahdhib al-Ahkam by al-Tusi, vol. 7, p. 442
↑[39] . Al-Kafi by al-Kulayni, vol. 6, p. 33
↑[40] . Al-Kafi by al-Kulayni, vol. 6, p. 28; Tahdhib al-Ahkam by al-Tusi, vol. 7, p. 443
↑[41] . Al-Muddaththir/ 5
↑[42] . Sunan of ibn Majah, vol. 2, p. 1057; al-Ahad Wa al-Mathani by ibn Abi Asim, vol. 2, p. 339; Sharh Mushkil al-Athar by al-Tahawi, vol. 3, p. 75; al-Mu‘jam al-Awsat by al-Tabarani, vol. 1, p. 107; Ma‘rifah al-Sahabah by Abu Nu‘aym al-Asbahani, vol. 4, p. 1898
↑[43] . Musannaf of Abd al-Razzaq, vol. 4, p. 330; al-Nafaqah Ala al-Ayal by ibn Abi al-Dunya, vol. 1, p. 181; Musnad of al-Bazzar, vol. 18, p. 266; Musnad of Abi Ya‘la, vol. 8, p. 17; Sahih of ibn Hibban, vol. 12, p. 124; al-Sunan al-Kubra by al-Bayhaqi, vol. 9, p. 509
↑[44] . A type of perfume from saffron
↑[45] . Sunan of Abi Dawud, vol. 3, p. 107; Sharh Mushkil al-Athar by al-Tahawi, vol. 3, p. 64; al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 4, p. 266; al-Sunan al-Kubra by al-Bayhaqi, vol. 9, p. 509
↑[46] . Al-Kafi by al-Kulayni, vol. 6, p. 33
↑[47] . Al-Kafi by al-Kulayni, vol. 6, p. 33
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