The 'Aqiqah for the Deceased
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Question: Allah has blessed me with three daughters, and then they passed away while they were still young. However, I did not perform the 'aqiqah for them. But I heard that the intercession of children is linked to the 'aqiqah. Is it valid to perform the 'aqiqah for them after their death? And should the 'aqiqah be combined in one sacrificial animal, or is a separate sacrificial animal required for each one?
Answer: The 'aqiqah for a newborn is a confirmed sunnah (recommended practice), and this is the view of the majority and the people of knowledge. However, it applies to living children. There is no doubt about this, as it is a sunnah established from the Prophet (peace and blessings be upon him). As for the 'aqiqah for deceased children, it does not appear to me that it is prescribed (mashru'), because the 'aqiqah is slaughtered as a ransom for the newborn, as an auspicious sign for his safety, and to drive the Shaytan away from him, as the scholar Ibn al-Qayyim established in (Tuhfat al-Mawdud fi Ahkam al-Mawled). These meanings are absent in the case of deceased children.
As for what the questioner indicated regarding the 'aqiqah having a role in the intercession of the newborn for his father if he performs the 'aqiqah for him, this meaning is not correct. Ibn al-Qayyim (may Allah have mercy on him) weakened it.And he mentioned that the secret of the 'aqiqah is:
First: That it revives the sunnah of Ibrahim (peace be upon him) when he ransomed Isma'il.
Second: That it drives the Shaytan away from this newborn.And the meaning of the hadith is:Sunan Abi Dawud 2838Sahih (Al-Albani) ،Its meaning is: That his release from the Shaytan is pledged, so if the 'aqiqah is not performed for him, he remains a captive of the Shaytan. If the prescribed 'aqiqah is performed for him, then, by the permission of Allah, that will cause his release from the Shaytan. This is the meaning of what Ibn al-Qayyim reported.
In any case, if the questioner wishes to perform the 'aqiqah for his daughters and considers this to be good, he may do so. However, in my opinion, the non-prescription is the stronger position.
Question: Regarding the 'aqiqah for a living child, what is the best time to perform it?
Answer: The best time is the seventh day. This is the best time that is explicitly mentioned. If it is delayed beyond that, there is no harm in it. There is no limit to the last time for it, except that some scholars hold that the time for it is missed when the child grows up, so they do not consider the 'aqiqah for an adult. The majority hold that there is no objection to it, even if the child has grown up.
Answer: The 'aqiqah for a newborn is a confirmed sunnah (recommended practice), and this is the view of the majority and the people of knowledge. However, it applies to living children. There is no doubt about this, as it is a sunnah established from the Prophet (peace and blessings be upon him). As for the 'aqiqah for deceased children, it does not appear to me that it is prescribed (mashru'), because the 'aqiqah is slaughtered as a ransom for the newborn, as an auspicious sign for his safety, and to drive the Shaytan away from him, as the scholar Ibn al-Qayyim established in (Tuhfat al-Mawdud fi Ahkam al-Mawled). These meanings are absent in the case of deceased children.
As for what the questioner indicated regarding the 'aqiqah having a role in the intercession of the newborn for his father if he performs the 'aqiqah for him, this meaning is not correct. Ibn al-Qayyim (may Allah have mercy on him) weakened it.And he mentioned that the secret of the 'aqiqah is:
First: That it revives the sunnah of Ibrahim (peace be upon him) when he ransomed Isma'il.
Second: That it drives the Shaytan away from this newborn.And the meaning of the hadith is:
A boy is in pledge for his Aqiqah
كل غلام رهينة بعقيقتهIn any case, if the questioner wishes to perform the 'aqiqah for his daughters and considers this to be good, he may do so. However, in my opinion, the non-prescription is the stronger position.
Question: Regarding the 'aqiqah for a living child, what is the best time to perform it?
Answer: The best time is the seventh day. This is the best time that is explicitly mentioned. If it is delayed beyond that, there is no harm in it. There is no limit to the last time for it, except that some scholars hold that the time for it is missed when the child grows up, so they do not consider the 'aqiqah for an adult. The majority hold that there is no objection to it, even if the child has grown up.