The Islamic Ruling on Sharing in Animal for Aqeeqah

The Correct Practice for Aqeeqah and the Ruling on Sharing in a Large Animal

Among the issues regarding Aqeeqah, a common question is whether it is permissible to share in the sacrifice of a large animal during Eid al-Adha or any other occasion for the Aqeeqah of a newborn.

The answer to this question will be provided below with evidence. But before that, let us first understand what Aqeeqah and sharing (ishtirak) mean.

What is Aqeeqah?

Imam Shawkani (رحمه الله) explains that Aqeeqah refers to the sacrifice made for a newborn. The literal meaning of “Aq” is to sever or cut, and the term “Aqeeqah” is used because the throat of the animal is cut at the time of slaughter. Sometimes, Aqeeqah also refers to the hair of the newborn.
(Nayl al-Awtar: 5/140)

What is Sharing (Ishtirak)?

Sharing means taking a part of the large animal’s sacrifice during Eid al-Adha or other occasions as the Aqeeqah for the newborn.

Now that we know the meanings of Aqeeqah and Sharing, let’s discuss the ruling on this matter. The primary purpose of Aqeeqah is to shed blood, as the Prophet ﷺ said:
معَ الغُلامِ عقيقةٌ فأَهريقوا عنهُ دَمًا وأميطوا عنهُ الأذَى
Translation: There is Aqeeqah with a boy, so shed blood on his behalf and remove the harm from him.
Sources: Sahih an-Nasa’i: 4225, Sahih Tirmidhi: 1515, Sunan Abu Dawood: 2839, Majma’ al-Zawa’id: 4-61, Sahih Ibn Majah: 2579, Sahih al-Jami’: 5877, Sahih Ibn Khuzaymah: 2067, al-Sunan al-Kubra by al-Bayhaqi: 9/298, al-Mu’jam al-Awsat: 2/247, Sunan al-Darimi: 1967, Musnad Ahmad: 25542.

As the Shari’ah clearly states regarding Aqeeqah, it is essential to shed blood for the newborn and purify them from harm on the seventh day. However, there is no specific mention of this for the Eid al-Adha sacrifice, even though both are forms of sacrifice, but they have different rulings. For Aqeeqah, it is specifically mentioned that two animals should be sacrificed for a boy and one for a girl. The Prophet ﷺ said:
عنِ الغُلامِ شاتانِ مُكافئتانِ وعنِ الجاريةِ شاةٌ
Translation: For a boy, two equal goats are sacrificed, and for a girl, one goat (for Aqeeqah).
(Sahih Abu Dawood: 2842)

Sacrifice is a form of worship, and religious acts of worship are bound by divine guidance. Therefore, we must follow the exact prescribed method. Since there is no explicit mention of sharing in a sacrifice for Aqeeqah, it is not permissible. Instead, a separate animal should be slaughtered for the boy (two goats) and the girl (one goat).

The Issue of Sharing in a Large Animal for Aqeeqah:

A question arises: Is it permissible to do the Aqeeqah in a large animal, such as a cow or camel?

The majority of scholars hold the view that it is permissible to perform Aqeeqah with a camel or a cow, and their evidence includes a weak narration and reports that some Companions used to perform Aqeeqah with camels. The following are the narrations:

First narration:
مَنْ وُلِدَ لَهُ غُلامٌ فَلْيَعُقَّ عنْهُ مِنَ الإبِلِ والبقرِ والغنمِ
Translation: If a boy is born to someone, let him perform Aqeeqah with a camel, cow, or sheep.
This narration was declared weak by Sheikh al-Albani (Irwa’ al-Ghalil: 1168).

Second narration:
عن قتادة: أن أنس بن مالك كان يعق عن بنيه الجزور
Translation: From Qatada: Anas bin Malik used to perform Aqeeqah for his children by sacrificing a camel.
Al-Haythami said that the narrators of this chain are reliable (Majma’ al-Zawa’id: 4-62).

Third narration:
عن أبي بكرة أنه نحر عن ابنه عبد الرحمن جزوراً فأطعم أهل البصرة
Translation: Abu Bakrah (RA) narrated that he sacrificed a camel for his son Abdul Rahman and invited the people of Basra for the feast.
(Tuhfat al-Mawdud, p. 65)

After mentioning these narrations in his book Tuhfat al-Mawdud fi Ahkam al-Mawlud, Ibn Qayyim (رحمه الله) mentioned that some Companions rejected this practice. They emphasized that, for a boy, two goats should be slaughtered and for a girl, one goat, based on the authentic narration of the Prophet ﷺ. In contrast, the practice of slaughtering a camel for Aqeeqah was refuted by some of the Companions. For instance, when Yusuf bin Mahik mentioned slaughtering a camel for the birth of a boy, Hafsa bint Abdul Rahman responded by saying that her aunt Aisha (RA) said that it should be two goats for a boy and one goat for a girl, based on the saying of the Prophet ﷺ. This narration is found in Tirmidhi (Hadith 1513), and while it mentions the practice of slaughtering a camel, it does not align with the practice established by the Prophet ﷺ. However, it is mentioned in Sunan al-Kubra by al-Bayhaqi, where it is narrated:
عن ابن أبي مليكة قال: نفس لعبد الرحمن بن أبي بكر غلام فقيل لعائشة – رضي الله عنها -: يا أم المؤمنين، عقي عنه جزورا، فقالت: معاذ الله، ولكن , ما قال رسول الله صلى الله عليه وسلم: شاتان مكافأتان
Translation: Abdullah bin Ubaydillah bin Abu Mulaika narrated that when Abdul Rahman bin Abu Bakr had a son, it was suggested to Aisha (RA) to sacrifice a camel for his Aqeeqah. She replied: “Far from it! We will slaughter two goats, as the Messenger of Allah ﷺ instructed.”
This hadith was classified as Hasan by Sheikh al-Albani (Irwa’ al-Ghalil: 1168).

Collecting all these narrations, it becomes clear that slaughtering a large animal for Aqeeqah is not supported by any authentic hadith. While there were reports of some Companions doing so, this was not universally accepted. Therefore, the practice of sacrificing a camel or a large animal for Aqeeqah is not permissible. Additionally, the view of the majority of scholars is not accepted due to the lack of valid supporting evidence.

Related Issues and Rulings

• Those scholars who have permitted sharing in a large animal for Aqeeqah have not provided strong evidence for this, so it is more preferable and correct for a person to perform Aqeeqah with a small animal. For those who are unable to afford a small animal for Aqeeqah, they should wait for Allah’s provision until a means becomes available to perform Aqeeqah, even if it takes a long time.
  
• It is not permissible to share in the sacrifice of a large animal such as a cow, bull, camel, etc., for Aqeeqah, because when there is no established proof for performing Aqeeqah with a large animal, how can sharing in such an animal be permissible? Even if we temporarily accept some reports as evidence, there is no proof for sharing. The purpose of Aqeeqah is to shed blood and offer a ransom (fidyah), and this purpose can only be fulfilled when an individual animal is slaughtered for the newborn. Sheikh Ibn Uthaymeen (رحمه الله) said that sharing in Aqeeqah is not sufficient. For instance, a camel cannot be sufficient for two children, nor can a cow, and by extension, a camel or cow cannot suffice for three or four children. The reason is:
  
  1. There is no proof for sharing in this case, and acts of worship are based on divine guidance.
  2. Aqeeqah is a ransom (fidyah), and a ransom cannot be shared. Since it is a ransom on behalf of the child, it is necessary that the sacrifice be performed on behalf of that particular child. The first reason is undoubtedly more correct because if sharing were proven, the second argument would be invalid. Therefore, the lack of evidence for sharing is the basis for the ruling. (Source: Islam Q&A)
• Although some scholars have permitted Aqeeqah with large animals, most of them do not allow sharing. For example, Abdullah Nasih al-Alwan says that sharing in Aqeeqah is not correct, just as seven people sharing in a camel is incorrect. The reason is that if sharing were accepted, the purpose of “إهراقة الدم” (shedding of blood) for the newborn would not be fulfilled. This is because the sacrifice of Aqeeqah is considered a ransom for the newborn. It is permissible to sacrifice a camel or cow instead of a sheep or goat, but on the condition that the sacrifice is made for one newborn with one animal. (Tarbiat al-Awlad fi al-Islam: 1/98)
  
• Many people, although capable of performing Aqeeqah at the appropriate time, unnecessarily delay it until a specific occasion, often until Eid al-Adha, and then perform Aqeeqah by sharing in a large animal for the sacrifice.
  
  1. Performing Aqeeqah after the seventh day without a valid excuse is against the Sunnah.
  2. There is no proof for performing Aqeeqah with a large animal.
  3. Sharing in a large animal for Aqeeqah is not permissible.
• If someone is unable to afford two animals for the Aqeeqah of a boy, they can sacrifice one animal initially and, when they can afford another, they can perform the second sacrifice at that time.
  

Summary of the Entire Discussion:

The correct practice for Aqeeqah is to sacrifice a small animal. While some scholars may permit performing Aqeeqah with a large animal, due to the lack of strong evidence, it is better and more correct to avoid performing Aqeeqah with a large animal in the future. Also, sharing in the sacrifice of an animal for Aqeeqah is not permitted, as there is no evidence for it. Therefore, those who have performed Aqeeqah with a share in a large animal should not consider it sufficient.