Aqeeqah Animal Guidelines & Age Requirements in Islam

The Animal for Aqeeqah and Its Age: Islamic Guidelines and Scholars’ Views

Aqeeqah is derived from the word ‘Aq (meaning to split or cut) and in Shariah terminology, it refers to the animal that is slaughtered on the seventh day after the birth of a newborn, as an expression of gratitude for this blessing. The better term for Aqeeqah is Naseekah or Zabiha (slaughtered animal). It is also important to know that performing Aqeeqah is a confirmed Sunnah based on evidence. The Prophet (peace be upon him) said:
من وُلِدَ لهُ ولدٌ فأحبَّ أن يَنسُكْ عنهُ فلينسُكْ (Sahih Abu Dawood: 2842)
Translation: “If someone has a child and desires to offer an Aqeeqah on his behalf, let him do so.”

Aqeeqah should ideally be performed with a small animal, such as a goat/sheep or a lamb. One should avoid performing Aqeeqah with a large animal, unless there is a necessity. The hadith mentions Shaat (sheep), which applies to both sheep and goats.
Ibn Hazm wrote:
واسم الشاة يقع على الضائنة والماعز بلا خلاف (Al-Muhalli 6/234)
Translation: “The term Shaat applies to both sheep and goats without any disagreement.”

Some scholars are of the opinion that Aqeeqah can also be performed with a large animal. However, my recommendation is to first attempt Aqeeqah with a small animal, and if this is not possible, one can resort to performing Aqeeqah with a larger animal out of necessity. It is important to note that the entire animal should be slaughtered for Aqeeqah, as the ruling is to shed blood, and sharing the animal is not permissible. The Prophet (peace be upon him) said:
معَ الغُلامِ عقيقةٌ فأَهريقوا عنهُ دَمًا وأميطوا عنهُ الأذَى (Sahih Tirmidhi: 1515)
Translation: “For a boy, there is Aqeeqah, so shed blood on his behalf and remove the harmful thing from him.”

Often, Muslims combine the Aqeeqah of a child with the sacrifice of a larger animal during Eid al-Adha, which is a clear violation of the Sunnah. If one has the means, they should offer a separate animal for the child’s Aqeeqah, and this will fulfill the Sunnah. If they are unable, then there is no sin upon them, and Allah will not hold them accountable.

Regarding the age of the animal for Aqeeqah, there is no explicit mention in the texts. Therefore, some scholars say that an animal of any age can be used for Aqeeqah, whether it is three months old or five to six months. However, this opinion does not seem strong because generally, people sacrifice an animal that is at least suitable for slaughter and consumption. In this case, a one-year-old goat is typically considered appropriate. Additionally, the hadith of Abu Dawood uses the word Nask (sacrifice), which is the same term used for the sacrificial animal during Hajj, implying that Aqeeqah is similar to Hadi (sacrifice for Hajj) and should thus fulfill the same conditions.

Imam Ahmad ibn Hanbal (RA) used the hadith of Abu Dawood as evidence, stating that the same requirements for sacrifice apply to Aqeeqah as they do for Hadi (the sacrificial animal for Hajj), whether it is Udhiya (Eid sacrifice) or Hadi (Hajj sacrifice). He added that the age requirements for both Aqeeqah and sacrifice are the same, and the animal for Aqeeqah should not have defects. Therefore, for a child, two goats (or equivalent) are recommended, and they should be of equal quality, with no defects. The age of one year is considered appropriate for slaughter. (Tuhfat al-Mawood, p. 63)

The majority view is that the conditions for sacrifice should be considered when performing Aqeeqah, though there are differences in some aspects between Aqeeqah and sacrifice. For example, while sharing in a sacrificial animal is permissible, it is not allowed in Aqeeqah.

Below are some scholarly opinions that consider Aqeeqah to be similar to sacrifice in ruling, meaning that a one-year-old goat is required for the animal in Aqeeqah:

1. Ibn Qudamah writes:
   ويجتنب فيها من العيب ما يجتنب في الأضحية ، وجملته : أن حكم العقيقة حكم الأضحية ، في سنها , وأنه يمنع فيها من العيب ما يمنع فيها (Al-Mughni: 7/366)
   Translation: “In Aqeeqah, one should avoid the defects that are avoided in Udhiya (sacrifice), and in summary, the ruling of Aqeeqah is the same as that of Udhiya in terms of its age, and any defects that are prohibited in Udhiya are also prohibited in Aqeeqah.”

(2) Imam Malik said:
وإنما هي – أي العقيقة – بمنزلة النسك والضحايا (Al-Muwatta 2/400)
Translation: “And Aqeeqah is like Hadi (sacrifice) and Udhiya (Eid sacrifice).”

(3) Imam Nawawi also pointed to the same idea. (Al-Mughni 9/436)

(4) Imam Tirmidhi, while quoting the scholars, wrote:
لايجزي في العقيقة من الشاة ما يجزى في الأضحية (Jami’ al-Tirmidhi 4/86)
Translation: “The same type of goat that suffices for the sacrifice will suffice for the Aqeeqah.”

(5) Ibn al-Hajj Maliki states:
و حكمها حكم الأضحية في السن و السلامة من العيوب (Al-Madkhal 3/277)
Translation: “And its ruling is like that of Udhiya (sacrifice) in terms of age and being free of defects.”

(6) Ibn Habib al-Maliki says:
سنها و اجتناب عيوبها و منع بيع شئ منها مثل الأضحية الحكم واحد (Al-Taj wa al-Aklil 4/390)
Translation: “Its age, avoidance of defects, and prohibition of selling any part of it is the same as the Udhiya (sacrifice), and the ruling is the same.”

(7) Scholars from the Arab world, such as Sheikh Ibn Uthaymeen, Sheikh Muhammad Saleh al-Munajjid, Abdul Rahman bin Nasir al-Barak, Sheikh Saleh Fawzan, Sheikh Bakr Abu Zaid, Sheikh Abdullah bin Ghudyian, and Sheikh Abdulaziz bin Abdullah Al-Sheikh, among others, hold the same view. This is why the majority of scholars state that the defects to be avoided in Aqeeqah are the same as those avoided in Udhiya (sacrifice). (Al-Istidhkar 15/384)

Summary:

In light of the above lines, it can be concluded that there is no clear text specifying the age of the animal for Aqeeqah. However, based on the texts and the scholarly opinions mentioned above, it appears that the specific conditions for the animal in Aqeeqah are not strictly required. However, as a precaution, the conditions for Udhiya (sacrifice) should be kept in mind. The hadith mentions the word Shaat (sheep), which applies to a goat that gives birth, and Nask implies the ruling of Hajj sacrifice. The term Kibsh (ram) is also mentioned, which refers to a young ram, and the phrase Shatani Mukaf’atan refers to two unblemished, valid-age animals. Thus, just like in sacrifice, if meeting the conditions of Aqeeqah is difficult, one may sacrifice a goat younger than a year or an animal with minor defects, as long as these defects do not harm the animal.

It is also important to note that there is flexibility in Aqeeqah, and it is not appropriate to impose excessive strictness in this regard. Below are some issues related to flexibility in Aqeeqah:

(1) If a small animal is unavailable or if one cannot afford it, a larger animal may be used for Aqeeqah. However, just like in sacrifice, sharing in the animal is not allowed.

(2) If one cannot meet the conditions for Udhiya, one may perform Aqeeqah with an animal of any age that is available.

(3) If the Aqeeqah cannot be performed on the seventh day, it may still be done later, even at an older age.

(4) If a child passes away without an Aqeeqah being performed or if someone dies who did not have an Aqeeqah, it may be performed after their death. However, for a deceased child, it is required that the child passes away after the seventh day.

(5) If two animals are required for a boy’s Aqeeqah but only one is available at the time, one animal may be sacrificed now, and the second can be done later when there is the ability.

(6) If someone finds out that their Aqeeqah was not performed, they can do it for themselves.

(7) If someone is unable to find a defect-free animal for Aqeeqah, similar to the requirements for Udhiya, then a defective animal may be used, as long as the defect is not harmful.