MALIKI FIQH Q&A

‘Aqiqa & Circumcision in the Maliki Madhab

Mabruk, Congratulations on the arrival of your newborn! Performing the ‘aqiqa is a beautiful sunna, offering thanks to Allah for His blessing. If you’re wondering how to perform this ritual according to the Maliki madhab, this guide provides practical steps based on authoritative sources like the Risala of Ibn Abi Zayd and commentaries such as Al-Sharh al-Kabir, Hashiyat Al-Dusuqi, and Hashiyat al-‘Adawi on the Risala.

DEFINITION & RULING

Definition: Linguistically, ‘aqiqa refers to the newborn’s first hair [1]. In fiqh, it signifies the sacrifice offered for the child on the seventh day after birth [2]. This significant act is linked to the Hadith stating a child is “pledged” (rahin bi ‘aqiqatih) by their ‘aqiqa [3] and serves as a profound expression of gratitude to Allah for His gift.

Ruling: Within the Maliki school, performing the ‘aqiqa is recommended [4], and applies to the father, provided he is financially able [5]. It is not considered obligatory, primarily because the Prophet ﷺ linked its performance to the father’s wish: “Whoever wishes to offer a sacrifice… let him do so” [7]. However, omitting it without a valid reason is disliked (makruh) [10].

THE TIMING OF ‘AQIQA

Sacrifice must be performed on the seventh day after birth [11]. Exclude the day of birth if the child was born after Fajr begins. Include the day of birth if born before or exactly at Fajr [12]. Ensure seven full days have passed [14]. 

What if the seventh day passes? According to the well-known and relied-upon view (mashhur), the recommendation to perform the ‘aqiqa lapses after sunset (ghurub) on the seventh day. It cannot be made up later, nor should an adult perform it for themselves if it was missed in childhood [15]. (Note: weaker views exist suggesting it could still be performed in the second, third, or even fourth week, but general agreement holds that it is not sought after that point [18]).

THE TIME OF SLAUGHTER

Time of slaughter: The sacrifice must take place during daytime on the seventh day, with the valid window starting from Fajr [32]. The specific times within the day have different recommendations:

Recommended is mid-morning (dahwa) until midday (zawwal) [4] [33] [81].

Disliked but valid times are: after midday until sunset, and from Fajr until sunrise [33].

Prohibited is slaughtering at night or before Fajr on the seventh day is forbidden and renders the sacrifice invalid [33] [80].

THE ANIMAL

Responsibility: The father provides the animal from his own wealth, assuming he has the financial means [19] [5].

Quantity: One animal is required per child, regardless of gender [20]. If twins are born, two animals are needed (one for each) [21]. This well-known view aligns with Prophetic practice [22], analogical reasoning (qiyas) [23], the actions of the Companions and Successors [24], and Imam Malik’s confirmation [26]. Views suggesting two animals for a boy are less preferred [27].

Type: While sheep (especially rams) are considered preferable [28], goats, cattle, or camels that meet the necessary conditions are also acceptable [4] [29].

Condition: The chosen animal must meet the same standards required for an udhiya sacrifice. This includes fulfilling the minimum age requirement and being free from disqualifying defects, ensuring it is healthy and physically complete [30] [31].

An agency: For families living in non-Muslim majority countries, arranging the sacrifice can be done through various channels. Options include contacting local halal butchers or accessible farms that offer ‘aqiqa services according to Islamic guidelines. Another common and valid option is arranging the sacrifice and distribution overseas via an agency or proxy arrangement (wakala) through reputable Islamic relief organizations, often coordinated via local mosques or community centers.

THE SACRIFICE

Perform the slaughter during the valid daytime window on the seventh day.

Approach it consciously as an act of worship and offering to Allah.

Mention Allah’s name (tasmiya) is performed upon slaughter. If using a service provider (butcher, farm, or organization), it’s important to confirm their process adheres to proper halal standards, including tasmiya.

OTHER SUNNAS FOR THE SEVENTH DAY

Naming: It is recommended to name the child on the seventh day [34], although naming at birth is also valid [35]. The name shouldn’t be delayed beyond the seventh day [37]. Choose good names; Abdullah and Abd al-Rahman are deemed most beloved to Allah [38].

Shaving head: It is recommended to completely shave the baby’s head (male or female), even if no ‘aqiqa sacrifice is performed [39] [40].

Charity for hair: Giving charity (preferably gold [83], if not, then silver) equivalent to the weight of the shaved hair is recommended [41]. This is ideally done before the sacrifice [87]. If the head isn’t shaved, one should estimate the weight [43]. This follows the Prophet’s ﷺ instruction [42] and Fatima’s practice [85]. Practically, if giving cash in your local currency, estimate the hair’s weight (often 1-3 grams for a newborn) and donate the equivalent current market value of gold or silver.

Distributing the meat: Treat the meat like udhiya: eat some, gift some, and give some as charity [4]. There are no set limits [47]. It can be shared raw or cooked, with rich or poor, neighbors or others. Combining all three actions is best, but simply eating suffices [48]. All three aspects (eating, gifting, charity) are considered intended goals [82]. Consider sharing portions with family, friends, neighbors, your local mosque community, or organizations serving the needy.

Breaking the bones: In pre-Islamic times, they would not break the bones of a ‘aqiqa slaughter. Therefore, the scholars made it a point that breaking the bones is permissible [50] and some even consider breaking them recommended so as to oppose the pre-Islamic custom [52].

DISLIKED ACTIONS

Holding a formal feast (walima): It is disliked to make the ‘aqiqa sacrifice itself the basis of a formal, wedding-style feast (walima) [53]. This avoids ostentation and follows the practice of the early Muslims (Salaf) [82]. Instead, cook the meat and share it simply [54]. Storing the meat like udhiya is permissible [82]. (Note: Having a separate celebration using other food or another sacrificed animal is fine; Imam Malik practiced this [82] [56]).

Wiping blood on the head: It was a Jahili practice to wipe the slaughtered animal’s blood onto the baby’s head. Furthermore, blood is najis, therefore this should not be done by any means. Applying perfume (khaluq [62]) to the baby’s head after shaving it is permissible [4] and the recommended alternative [60].

Circumcising on the seventh day: Circumcising on the seventh day is disliked because it imitates Jewish practice [61]. Today, circumcision is often done at the hospital before discharge, and there is no harm in doing so.

CIRCUMCISION

Khitan (circumcision), while separate from ‘aqiqa, is an important related sunna.

Ruling: It is a sunna for males [63], considered highly emphasized. It is one of the practices of the natural disposition (khisal al-fitra) [64].

Recommended time: The recommended Islamic timing is when the child reaches the age of being commanded to pray, typically between seven and ten years old [65]. Circumcision are often performed in the hospital soon after birth, which is permitted.

CONCLUSION

In conclusion, the ‘aqiqa is a sunna performed on the seventh day, encompassing the sacrifice of one animal per child, along with naming, shaving the head, and giving charity in the amount of the hair’s weight. It is an act of gratitude and blessing.

Written by Ali A. Ben Saad

Study Maliki fiqh at Arkview.org.

Footnotes

  1. Citing Mukhtar as-Sihah, p. 289; Al-Muqaddimat, 1/447.
  2. Citing Mukhtar as-Sihah, p. 289; Al-Muqaddimat, 1/447; Al-Dhakhira, 4/162. Also defined as: مَا يُذْبَحُ مِن النَّعَمِ يَوْمَ سَابِعِ وِلَادَة ِالْمَوْلُودِ.
  3. Hadith of Samura ibn Jundub. Narrated by Abu Dawud (2838), Tirmidhi (1522), Nasa’i (4220), Ibn Maja (3165). Also cited from Sahih al-Bukhari (5472). Text: «كُلُّ غُلَامٍ رَهِينٌ بِعَقِيقَتِهِ تُذْبَحُ عَنْهُ يَوْمَ سَابِعِهِ وَيُحْلَقُ رَأْسُهُ وَيُسَمَّى».
  4. Ibn Abi Zayd al-Qayrawani, Al-Risala: وَالْعَقِيقَةُ سُنَّةٌ مُسْتَحَبَّةٌ. Also used for points on animal type, timing (dahwa), handling meat (wa yu’kalu minha wa yutasaddaqu), breaking bones (wa tuksar ‘izamuha), charity (mustahabbun hasan), avoiding blood (wa la yumassu...), using perfume (fa la ba’sa bi dhalik), and khitan ruling (sunnatun wajiba).
  5. Al-Dardir, Ash-Sharh al-Kabir: (وَنُدِبَ) لِأَبٍ مِنْ مَالِهِ (ذَبْحُ وَاحِدَةٍ).
  6. Citing Al-Bayan wal-Tahsil, 3/384.
  7. Hadith of Zayd ibn Aslam from ‘Amr ibn Shu’ayb from his father from his grandfather. Narrated by Malik (Muwatta, 2/501), Al-Bayhaqi (Sunan al-Kubra, 9/302), Abu Dawud (2842), Al-Nasa’i (4212). Text: أن رسول الله صلى الله عليه وسلم سئل عن العقيقة فقال : لا أحب العقوق كأنه كره الاسم قالوا يا رسول الله نسألك عن أحدنا يولد له قال : من أحب منكم أن ينسك عن ولده فلينسك عنه عن الغلام شاتان مكافئتان وعن الجارية شاة. (Note: The part about two sheep for a boy is not the relied-upon view in the Maliki school for quantity).
  8. Based on reasoning found in sources like Al-Muntaqa, 3/101; Bidayat al-Mujtahid, 1/638, etc.
  9. Citing Al-Bayan wa al-Tahsil, 3/385; Al-Muqaddimat, 1/448 for Ibn Rushd’s view.
  10. Citing Al-Bayan wa at-Tahsil, 3/384 for Ibn Habib’s view; Sharh Ibn ‘Abd as-Salam, Vol 2, Folio 124 for reconciliation.
  11. Citing Al-Muntaqa, 3/101. Refers to hadith of Samura (fn 3). Confirmed in Al-Sharh al-Kabir: (فِي سَابِعِ الْوِلَادَةِ).
  12. Al-Dardir, Ash-Sharh al-Kabir: (وَأُلْغِيَ يَوْمُهَا) أَيْ يَوْمُ الْوِلَادَةِ فَلَا يُحْسَبُ مِنْ السَّبْعَةِ (إنْ سَبَقَ بِالْفَجْرِ) بِأَنْ وَلَدَهُ بَعْدَهُ.
  13. Al-Dardir, Ash-Sharh al-Kabir: فَإِنْ وُلِدَ مَعَهُ حُسِبَ.
  14. Citing Al-Badi’ ‘ala at-Tafri’, Vol 1, Folio 94.
  15. Al-Dardir, Ash-Sharh al-Kabir: وَسَقَطَتْ بِمُضِيِّ زَمَنِهَا بِغُرُوبِ السَّابِعِ. Al-Dasuqi adds: أَيْ، وَلَوْ كَانَ الْأَبُ مُوسِرًا فِيهِ.
  16. Citing Al-Muntaqa, 3/101 and other sources for reasoning.
  17. Citing Al-‘Utbiyyah; Al-Muqaddimat, 1/448.
  18. Al-Dasuqi, Hashiyah, mentioning the weaker view: وَقِيلَ إنَّهَا لَا تَفُوتُ بِفَوَاتِ الْأُسْبُوعِ الْأَوَّلِ…. Hashiyat al-‘Adawi notes views allowing it in the 2nd, 3rd, or 4th week: فِي سَابِعٍ ثَانٍ أَوْ ثَالِثٍ أَوْ رَابِعٍ كَمَا قِيلَ بِكُلٍّ.
  19. Citing Al-Muntaqa, 3/101.
  20. Al-Dardir, Ash-Sharh al-Kabir: (ذَبْحُ وَاحِدَةٍ) مِنْ بَهِيمَةِ الْأَنْعَامِ.
  21. Al-Dasuqi, Hashiyah: فَلَوْ وُلِدَ تَوْأَمَانِ فِي بَطْنٍ وَاحِدَةٍ عَقَّ عَنْ كُلِّ وَاحِدٍ مِنْهُمَا بِوَاحِدَةٍ.
  22. Hadith of Ibn ‘Abbas. Narrated by Abu Dawud (2841), An-Nasa’i (4219). Tirmidhi narrates similar from Ali ibn Abi Talib (1516). Text: «أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم عَقَّ عَنِ الْحَسَنِ وَالْحُسَيْنِ كَبْشًا كَبْشًا».
  23. Citing Al-Ishraf, 2/262; Al-Muntaqa, 3/102.
  24. Narrated by Malik (Muwatta, 2/501): عن نافع أن عبد الله بن عمر كان يعق عن ولده بشاة شاة عن الذكور والإناث.
  25. Narrated by Malik (Muwatta, 2/501): عن هشام بن عروة أن عروة بن الزبير كان يعق عن بنيه الذكور والإناث بشاة شاة.
  26. Citing Ibn al-Qassar; Sharh al-Zarqani. Imam Malik’s statement: الأمر عندنا في العقيقة أن من عق فإنما يعق عن ولده بشاة شاة الذكور والإناث.
  27. Refers to hadith from Al-Nasa’i, Al-Tirmidhi, Ibn Maja, Abu Dawud, such as from ‘Aisha: أمرنا رسول الله صلى الله عليه وسلم أن نعق عن الغلام شاتين مكافئتين وعن الجارية شاة.
  28. Citing Al-Ishraf, 2/262; Bidayat al-Mujtahid, 1/638.
  29. Al-Dardir, Ash-Sharh al-Kabir: (ذَبْحُ وَاحِدَةٍ).
  30. Al-Dardir, Ash-Sharh al-Kabir: (تُجْزِئُ ضَحِيَّةً) فَشَرْطُهَا مِنْ سِنٍّ، وَعَدَمِ عَيْبِ صِحَّةٍ، وَكَمَالٍ كَالضَّحِيَّةِ. Ibn Abi Zayd: مِثْلِ مَا ذَكَرْنَاهُ مِنْ سِنِّ الْأُضْحِيَّةِ وَصِفَتِهَا.
  31. Citing Al-Ishraf, 2/262; Al-Bayan wal-Tahsil, 3/390.
  32. Al-Dardir, Ash-Sharh al-Kabir: (نَهَارًا) مِنْ طُلُوعِ الْفَجْرِ.
  33. Based on Al-Dasuqi/Ibn Rushd and Hashiyat al-‘Adawi citing Al-Muqaddimat: يُسْتَحَبُّ أَنْ تُذْبَحَ ضَحْوَةً إلَى زَوَالِ الشَّمْسِ وَيُكْرَهُ مِنْ بَعْدِ الزَّوَالِ إلَى الْغُرُوبِ وَمِنْ بَعْدِ طُلُوعِ الْفَجْرِ إلَى طُلُوعِ الشَّمْسِ وَيُمْنَعُ مِنْ قَبْلِ الْفَجْرِ. Summary: Time enters at Fajr, continues to Ghurub. Recommended: dahwa to zawwal. Night slaughter is invalid.
  34. Hadith of ‘Amr ibn Shu’ayb from his father from his grandfather. Narrated by Al-Tirmidhi (2832). Text: «أَنَّ النَّبِيَّ صلى الله عليه وسلم أَمَرَ بِتَسْمِيَةِ الْمَوْلُودِ يَوْمَ سَابِعِهِ وَوَضْعِ الأَذَى عَنْهُ وَالْعَقِّ».
  35. Hadith of Anas ibn Malik. Narrated by Muslim (2315). Text: قال رسول الله صلى الله عليه وسلم : ولد لي الليلة غلام فسميته باسم أبي إبراهيم.
  36. Hadith of Anas ibn Malik regarding Abu Talha’s son. Narrated by Al-Bukhari (5470), Muslim (2144). Text: …فَأَرْسَلَنِي إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم بِتَمَرَاتٍ… فَمَضَغَهُنَّ ثُمَّ أَخَذَهُ مِنْ فِيهِ فَجَعَلَهُ فِي فِي الصَّبِيِّ ثُمَّ حَنَّكَهُ وَسَمَّاهُ عَبْدَ اللَّهِ.
  37. Citing Ibn Rushd al-Jadd in Al-Bayan wal-Tahsil.
  38. Hadith of Ibn Umar. Narrated by Muslim (2132). Text: «إِنَّ أَحَبَّ أَسْمَائِكُمْ إِلَى اللَّهِ عَبْدُ اللَّهِ وَعَبْدُ الرَّحْمَنِ».
  39. Al-Dardir, Ash-Sharh al-Kabir: (وَ) نُدِبَ، وَلَوْ لَمْ يَعُقَّ عَنْهُ حَلَقُ رَأْسَ الْمَوْلُودِ، وَلَوْ أُنْثَى.
  40. Citing Al-Muntaqa, Bidayat al-Mujtahid. Refers to hadith of Samura (fn 3) and Salman ibn ‘Amir al-Dabbi. Text of Salman’s hadith: «مَعَ الْغُلاَمِ عَقِيقَةٌ فَأَهْرِيقُوا عَنْهُ دَمًا وَأَمِيطُوا عَنْهُ الأَذَى». Narrated by Al-Bukhari (5471, 5472), Abu Dawud (2839), At-Tirmidhi (1515), Al-Nasa’i (4214), Ibn Majah (3164).
  41. Al-Dardir, Ash-Sharh al-Kabir: وَ (التَّصَدُّقُ بِزِنَةِ شَعْرِهِ) ذَهَبًا أَوْ فِضَّةً.
  42. Hadith from Muhammad ibn Ali ibn al-Husayn from Ali ibn Abi Talib. Narrated by At-Tirmidhi (1519). Text: «عَقَّ رَسُولُ اللَّهِ صلى الله عليه وسلم عَنِ الْحَسَنِ بِشَاةٍ وَقَالَ ‏:‏ يَا فَاطِمَةُ احْلِقِي رَأْسَهُ وَتَصَدَّقِي بِزِنَةِ شَعْرِهِ فِضَّةً ‏.‏ قَالَ ‏:‏ فَوَزَنَتْهُ فَكَانَ وَزْنُهُ دِرْهَمًا أَوْ بَعْضَ دِرْهَمٍ».
  43. Al-Dardir, Ash-Sharh al-Kabir: فَإِنْ لَمْ يَحْلِقْ رَأْسَهُ تَحَرَّى زِنَتَهُ.
  44. Al-Dasuqi, Hashiyah: وَيَفْعَلُ ذَلِكَ فِي الْيَوْمِ السَّابِعِ قَبْلَ الْعَقِيقَةِ فِيمَنْ يُعَقُّ عَنْهُ. Confirmed in Hashiyat al-‘Adawi: وَيُسْتَحَبُّ أَنْ يَكُونَ هَذَا الْحَلْقُ قَبْلَ ذَبْحِ الْعَقِيقَةِ.
  45. Imam Malik’s statement from Al-‘Utbiyya.
  46. Ibn Rushd al-Jadd’s interpretation.
  47. Al-Dardir, Ash-Sharh al-Kabir: وَلَا حَدَّ فِي الْإِطْعَامِ مِنْهَا.
  48. Al-Dusuqi, Hashiyah: وَيَتَصَدَّقُ، وَيُهْدِي بِمَا شَاءَ نِيئًا أَوْ مَطْبُوخًا وَالْجَمْعُ بَيْنَ الثَّلَاثَةِ أَوْلَى فَلَوْ اقْتَصَرَ عَلَى أَكْلِهَا فِي الْبَيْتِ كَفَى. Confirmed in Hashiyat al-‘Adawi.
  49. Al-Fakahani (as cited in Hashiyat al-‘Adawi ‘ala Kifayat at-Talib ar-Rabbani, 1/524): فَالْمَقْصُودُ مِن الْعَقِيقَةِ الصَّدَقَةُ.
  50. Al-Dardir, Ash-Sharh al-Kabir: (وَجَازَ) (كَسْرُ عِظَامِهَا). Ibn Abi Zayd: وَتُكْسَرُ عِظَامُهَا.
  51. Citing Al-Muntaqa, etc. Hashiyat al-‘Adawi notes they cut at joints: وَإِنَّمَا كَانُوا يَقْطَعُونَهَا مِنْ الْمَفَاصِلِ.
  52. Al-Dardir, Ash-Sharh al-Kabir: وَقِيلَ يُنْدَبُ لِمُخَالَفَةِ الْجَاهِلِيَّةِ. Hashiyat al-‘Adawi confirms permissibility is the rajih view: وَهُوَ الرَّاجِحُ.
  53. Al-Dardir, Ash-Sharh al-Kabir: (وَكُرِهَ) (عَمَلُهَا وَلِيمَةً) يَدْعُو النَّاسَ إلَيْهَا.
  54. Al-Dardir, Ash-Sharh al-Kabir: بَلْ تُطْبَخُ، وَيَأْكُلُ مِنْهَا أَهْلُ الْبَيْتِ وَغَيْرُهُمْ فِي مَوَاضِعِهِمْ.
  55. Citing Al-Muntaqa, Al-Bayan wa al-Tahsil, etc. Hashiyat al-‘Adawi cites Al-Tatta’i on reasons: لِمُخَالَفَةِ السَّلَفِ وَخَوْفِ الْمُبَاهَاةِ وَالتَّفَاخُرِ.
  56. Al-Dasuqi, Hashiya: أَيْ، وَأَمَّا ذَبْحُ شَاةٍ أُخْرَى وَغَيْرِهَا، وَعَمَلُهَا وَلِيمَةً فَلَا كَرَاهَةَ فِيهِ. Hashiyat al-‘Adawi cites Malik’s practice of doing this.
  57. Al-Dardir, Ash-Sharh al-Kabir: (وَ) كُرِهَ (لَطْخُهُ بِدَمِهَا).
  58. Hadith of Burayda. Narrated by Abu Dawud (2843). Text: «كُنَّا فِي الْجَاهِلِيَّةِ إِذَا وُلِدَ لأَحَدِنَا غُلاَمٌ ذَبَحَ شَاةً وَلَطَّخَ رَأْسَهُ بِدَمِهَا فَلَمَّا جَاءَ اللَّهُ بِالإِسْلاَمِ كُنَّا نَذْبَحُ شَاةً وَنَحْلِقُ رَأْسَهُ وَنُلَطِّخُهُ بِزَعْفَرَانٍ».
  59. Al-Dasuqi, Hashiya, explaining the Jahiliyya reason: تَفَاؤُلًا بِأَنَّهُ يَصِيرُ شُجَاعًا سَفَّاكًا لِلدِّمَاءِ.
  60. Hadith of ‘Aisha. Narrated by Al-Bayhaqi (Sunan al-Kubra, 9/303). Text: كان أهل الجاهلية يجعلون قطنة في دم العقيقة ويجعلونه على رأس الصبي. فأمر رسول الله صلى الله عليه وسلم أن يجعل مكان الدم خلوقا.
  61. Al-Dardir, Ash-Sharh al-Kabir: (وَ) كُرِهَ (خِتَانُهُ يَوْمَهَا)؛ لِأَنَّهُ مِنْ فِعْلِ الْيَهُودِ. Hashiyat al-‘Adawi confirms this reason applies to the 7th day.
  62. Khaluq definition: طِيبٍ وَزَعْفَرَانٍ يُعْجَنُ بِمَاءِ الْوَرْدِ وَيُلَطَّخُ بِهِ رَأْسُ الْمَوْلُودِ.
  63. Al-Dardir, Ash-Sharh al-Kabir: وَهُوَ فِي الذُّكُورِ سُنَّةٌ.
  64. Hadith narrated by Muslim (257). Text: «الْفِطْرَةُ خَمْسٌ – أَوْ خَمْسٌ مِنَ الْفِطْرَةِ – الْخِتَانُ وَالاِسْتِحْدَادُ وَتَقْلِيمُ الأَظْفَارِ وَنَتْفُ الإِبِطِ وَقَصُّ الشَّارِبِ».
  65. Al-Dardir, Ash-Sharh al-Kabir: وَإِنَّمَا يُنْدَبُ زَمَانَ أَمْرِهِ بِالصَّلَاةِ.
  66. Al-Dardir, Ash-Sharh al-Kabir: وَأَمَّا خِفَاضُ الْأُنْثَى فَمَنْدُوبٌ وَيُنْدَبُ أَنْ لَا تَنْهِكَ أَيْ لَا تَجُورَ فِي قَطْعِهَا الْجِلْدَةَ. Hashiyat al-‘Adawi confirms the relied-upon view is mustahabb.
  67. Hadith of Abu Hurayra, Narrated by Al-Bukhari (5473), Muslim (1976). Text: «لاَ فَرَعَ وَلاَ عَتِيرَةَ».
  68. Hashiyat al-‘Adawi: حَدُّ الْخِتَانِ حِينَ يُؤْمَرُ بِالصَّلَاةِ مِنْ سَبْعِ سِنِينَ إلَى عَشَرَةٍ.
  69. Hashiyat al-‘Adawi, discussing Sahnun’s view (يَلْزَمُهُ فِعْلُهُ) vs. Ibn ‘Abd al-Hakam’s (أَمْ لَا يُخْتَنُ) and ‘Adawi’s critique (أَقُولُ: وَهُوَ مُشْكِلٌ… فَأَوْلَى مَا هُوَ سُنَّةٌ).
  70. Hashiyat al-‘Adawi, citing Al-Shaykh (Abi al-Hasan): وَيَظْهَرُ أَنَّهُ يُؤْمَرُ بِخَتْنِ نَفْسِهِ.
  71. Hashiyat al-‘Adawi: مَنْ وُلِدَ مَخْتُونًا فَقِيلَ: يُجْرَى عَلَيْهِ الْمُوسَى… وَقِيلَ: لَا… وَاَلَّذِي يَظْهَرُ تَرْجِيحُ الْقَوْلِ بِأَنَّهُ لَا يَمُرُّ عَلَيْهِ الْمُوسَى.
  72. Hashiyat al-‘Adawi, citing Ibn ‘Umar and Al-Tahqiq: الْخِفَاضُ أَخْذُ شَيْءٍ مِنْ النَّاتِئِ بَيْنَ الشَّفْرَتَيْنِ… وَهُوَ فِي نِسَاءِ الْمَشْرِقِ لَا نِسَاءِ الْمَغْرِبِ.
  73. Hashiyat al-‘Adawi, citing the hadith of Umm ‘Atiyyah (Reported by Abu Dawud (5271), Al-Bayhaqi (8/324), considered weak by some muhaddithin but cited in fiqh contexts). Text: «اخْفِضِي وَلاَ تُنْهِكِي فَإِنَّهُ أَسْرَى لِلْوَجْهِ وَأَحْظَى عِنْدَ الزَّوْجِ».
  74. Hashiyat al-‘Adawi: ضَعِيفٌ إذْ الْمَذْهَبُ أَنَّ إمَامَةَ الْأَغْلَفِ مَكْرُوهَةٌ، وَقَوْلُهُ: وَلَا شَهَادَتُهُ قَالَ الْبَاجِيُّ: لِأَنَّهَا تَبْطُلُ بِتَرْكِ الْمُرُوءَةِ.
  75. Hashiyat al-‘Adawi explanation: فَإِنْ وُلِدَ مَعَ الْفَجْرِ حُسِبَ لِأَنَّهُ لَمْ يُولَدْ بَعْدَ الْفَجْرِ بَلْ تَقَارَنَا.
  76. Hashiyat al-‘Adawi: فِي سَابِعٍ ثَانٍ أَوْ ثَالِثٍ أَوْ رَابِعٍ كَمَا قِيلَ بِكُلٍّ… فَإِذَا فَاتَ السَّابِعُ الرَّابِعُ اُتُّفِقَ عَلَى عَدَمِ الطَّلَبِ بِهَا.
  77. Hashiyat al-‘Adawi citing Al-Muqaddimat on timing divisions, including: وَيُمْنَعُ مِنْ قَبْلِ الْفَجْرِ.
  78. Hashiyat al-‘Adawi citing Al-Zarqani: أَنَّ الْمُسْتَحَبَّ يَحْصُلُ بِمُجَرَّدِ الطُّلُوعِ وَإِنْ لَمْ تَحِلَّ النَّافِلَةُ.
  79. Hashiyat al-‘Adawi, discussing Fakahani and distribution: فَلَيْسَ الْمَقْصُودُ مِنْهَا الصَّدَقَةَ بَلْ كُلٌّ مِنْ الثَّلَاثَةِ مَقْصُودٌ. Also mentions Malik’s practice regarding separate feasting and reasons for disliking walima.
  80. Hashiyat al-‘Adawi: وَالظَّاهِرُ أَنَّ الذَّهَبَ أَوْلَى لِمَنْ قَدَرَ عَلَيْهِ. Also mentions opposing views: قِيلَ: يُكْرَهُ… وَقِيلَ: يُبَاحُ.
  81. Hashiyat al-‘Adawi: وَانْظُرْ إذَا أَرَادُوا أَنْ يَتَحَرَّوْا وَزْنَ شَعْرِهِ مِنْ غَيْرِ حَلْقٍ هَلْ يُنْدَبُ لَهُمْ التَّصَدُّقَ بِهِ أَمْ لَا. Also confirms permissibility of breaking bones is rajih: وَهُوَ الرَّاجِحُ.
  82. Hashiyat al-‘Adawi citing Muwatta (2/501, Malik from Ja’far ibn Muhammad from his father) and commentary: وَزَنَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ صلى الله عليه وسلم شَعَرَ حَسَنٍ وَحُسَيْنٍ وَزَيْنَبَ وَأُمِّ كُلْثُومٍ فَتَصَدَّقَتْ بِزِنَةِ ذَلِكَ فِضَّةً.
  83. Hashiyat al-‘Adawi citing Ibn ‘Abd al-Barr: أَهْلُ الْعِلْمِ يَسْتَحِبُّونَ مَا فَعَلْته فَاطِمَةُ.
  84. Hashiyat al-‘Adawi: وَيُسْتَحَبُّ أَنْ يَكُونَ هَذَا الْحَلْقُ قَبْلَ ذَبْحِ الْعَقِيقَةِ.
  85. Hashiyat al-‘Adawi citing Ibn ‘Arafa: مُقْتَضَى الْقَوَاعِدِ وُجُوبُ التَّسْمِيَةِ.
  86. Hashiyat al-‘Adawi citing Al-Madkhal: وَيَنْبَغِي إذَا كَانَ الْمَوْلُودُ مِمَّنْ يُعَقُّ عَنْهُ فَلَا يُوقِعُ عَلَيْهِ الِاسْمَ إلَّا حِينَ يَذْبَحُ الْعَقِيقَةَ. Also mentions view that using perfume is strongly recommended (nadb).
  87. Hashiyat al-‘Adawi citing Al-Tadili via Al-Hattab: وَإِنْ كَانَ الْمَوْلُودُ لَا يُعَقُّ عَنْهُ لِفَقْرِ وَلِيِّهِ فَيُسَمُّونَهُ مَتَى شَاءُوا.