The Shaykh Al-Albani encourages people to revive the Sunnah of the 'Aqiqah and the rulings related to it

The Shaykh : You have been blessed, as you understood, with a male child and you named him Usamah. May Allah will it, and if Allah wills, he will revive the history of Usamah. I see it appropriate that we seize this opportunity, which Allah the Exalted has gathered us for, at the meal of the 'Aqiqah of our brother Abu Usamah for his son, whom he also named Usamah, so that the name matches the one named. What I want to remind those present of is
First, it is obligatory for every Muslim, with no distinction between a scholar, a student, and a non-student—and I do not say no distinction between a scholar, a student, and an ignorant person, but rather I say no distinction between a scholar, a student, and a non-student—specifically regarding their knowledge of certain Islamic legal rulings that are obligatory for every father whom Allah the Exalted blesses with a child, whether male or female. It is obligatory for fathers to know some of the Islamic legal rulings related to the child they are blessed with, whether male or female, as I mentioned. It is regrettable to say that centuries have passed for the Muslims, and the majority of them—and I do not say all of them, but rather most of them, which is regrettable—live in customs and traditions, the best that can be said about them is that they are customs and traditions not legislated in the Book or in the Sunnah. On the other hand, there are Sunnahs that Allah Blessed and Exalted is He legislated through His Prophet (peace and blessings be upon him), in speech and action, or in speech or action, yet many, if not most, of the Muslims have neglected them and replaced them with those customs and traditions. I know that many wealthy fathers, when blessed with a son, rejoice greatly and hold celebrations for what they have been blessed with, but that is not the 'Aqiqah.
Therefore, I say that it is upon all Muslims, of whatever category they are from the three categories, to revive this Sunnah, which is the Sunnah of the 'Aqiqah, because the Prophet (peace and blessings be upon him) established it, indeed he commanded it, and set conditions and rulings for it that every father should be aware of.
First, the 'Aqiqah was commanded by the Messenger (peace and blessings be upon him) in his saying and in another hadith he said so it is obligatory for the guardian, when blessed with a child, to slaughter on his behalf either two sheep if it is a male or one sheep if it is a female. This expression in both hadiths suggests to the one who reflects on it that the 'Aqiqah is not a matter in which the Muslim has a choice, but rather it is an obligatory matter that he must do. This is, of course, included in the general rule: "Fear Allah as much as you are able," and his saying (peace be upon him) in the well-known hadith so his saying (peace and blessings be upon him) this expression is as if there is an implied word: "It is obligatory for the boy two sheep." The other hadith, which is the first in the context, says so the pledge is not released from him except by the 'Aqiqah. So this style of expression suggests to the one who reflects on it that the 'Aqiqah is not only a followed Sunnah, but it is an obligatory, necessary, and binding matter that the one who is able must do: two sheep for the boy and one sheep for the girl. I say this while mentioning that most scholars hold that the 'Aqiqah is a confirmed Sunnah. I say most scholars hold this, otherwise the issue is subject to disagreement. More than that, Abu Hanifah, for example, does not see the legitimacy of the 'Aqiqah and is content with stating the obligation of the Udhiyah. But the meticulous and fair scholars excused him by saying that when he stated the non-legitimacy of the 'Aqiqah, the hadiths had not reached him, whether those from his saying (peace be upon him) as you have heard, or those from his action (peace and blessings be upon him) as came in the authentic hadith and in a narration, which is the stronger one, so the scholars excused Abu Hanifah when he said that statement by saying that these hadiths had not reached him, whether from his saying (peace be upon him) or from his action. This is very well known regarding many of the disputed issues in which scholars differed; the main cause of the disagreement is that some of them received the hadith and issued a ruling based on it, while the other did not receive it and exercised his independent legal reasoning, so his opinion contradicted the hadith. Therefore, it is obligatory for his followers to prefer the hadith of the Messenger (peace be upon him) over the statement of their Imam. So the point is that we have here, or it has become clear to us so far, two rulings:
The first ruling is the obligation of the 'Aqiqah on the one who is able.
The second ruling is the distinction between the male and the female: for the male, two sheep, and for the female, one sheep.