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Aqiqah & Udhiya

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1. Take a look at these offers & choose the one you want.

2. Click on the price or click on ‘Order now’.

3. You will then be directed to chat with us to confirm your order.

* If you don’t know the date of your child’s Aqeeqah, you can scroll down to use our date calculator.

އޯޑަރު ކުރާނެ ގޮތް:

1. އޮފާތައް ބައްލަވާފަ ބޭނުންވާ އައިޓަމެއް ޚިޔާރު ކުރައްވާ.

2. އަގަށް ފިތާލައްވާ، ނޫނީ ’މިހާރު އޯޑަރ ކުރޭ‘ އަށް ފިތާލައްވާ.

3. ދެން އޯޑަރ ފޮނުއްވުމަށްޓަކައި އަޅުނގަޑުމެންނާ ޗެޓް ކުރެވޭނެ.

* ދަރިފުޅުގެ އަގީގާ ކަތިލަންވީ ތާރީޚު އެނގިނުއްލަވާ ނަމަ، ތިރިއަށް ގޮސް އަޅުގަނޑުމެންގެ ތާރީޚު ކެލްކިއުލޭޓަރ ބޭނުން ކުރެވިދާނެ.

Africa Goat

އެފްރިކާ ބަކަރި

749/- MVR

649/- MVR

(Promotional offer for a limited time)

Africa Sheep

އެފްރިކާ ކަންބަޅި

949/- MVR

Cow

ގެރި

5650/- MVR

Camel

ޖަމަލު

17750/- MVR

Click here to learn more about the Udhiya

The word udhiyah means an animal of the An’aam type (i.e: camel, cow, sheep or goat) that is slaughtered during the days of Eid al-Adha because of the ‘Eid and as an act of worship, intending to draw closer to Allah thereby. This is one of the rituals of Islam prescribed in the Book of Allah and the Sunnah of His Messenger (peace and blessings of Allah be upon him), and according to the consensus of the Muslims.
The conditions for the udhiyah: 1. It should be one of the an’aam class of animals, which are: camels, cattle, sheep and goats. 2.It should have reached the age stipulated in sharee’ah. In the case of camels it means one that is five years old. For cattle, it means one that is two years old. For sheep it means one that is at least six months old. 3. It should be free of any defects that would render it unsuitable for sacrifice, such as an obvious defect in one eye, obvious sickness, obvious lameness and emaciation. 3. It should be slaughtered at the time specified in sharee’ah, which is from after the Eid prayer on the Day of Sacrifice until sunset on the last of the days of al-Tashreeq, which is the 13th of Dhu’l-Hijjah. So the days when the sacrificed may be offered are four: the day of Eid after the prayer, and the three days after that.
The udhiyah (Eid sacrifice) is a confirmed Sunnah according to the majority of fuqaha’. Some of the scholars are of the view that it is obligatory for the one who can afford it; this is the view of Abu Haneefah and of Ahmad according to one report, and it is the view favoured by Shaykh al-Islam Ibn Taymiyah.
Shaykh Ibn Baaz (may Allah have mercy on him) said: Offering the udhiyah is a confirmed Sunnah which is prescribed for men and women alike. One udhiyah is acceptable on behalf of a man and the members of his household, and on behalf of a woman and the members of her household, because the Prophet (blessings and peace of Allah be upon him) used to offer udhiyah every year, sacrificing two horned rams that were white speckled with black, one on behalf of himself and the members of his household, and the second on behalf of all those who affirmed the Oneness of Allah among his ummah. The time for offering the udhiyah is the Day of Sacrifice and the days of at-Tashreeq every year. The Sunnah for the one who offers an udhiyah is to eat some of it, give some of it as a gift to his relatives and neighbours, and to give some of it in charity. It is not permissible for the one who wants to offer an udhiyah to remove anything from his hair, nails or skin after the beginning of the month of Dhu’l-Hijjah until he offers his udhiyah, because the Prophet (blessings and peace of Allah be upon him) said: “When the month of Dhu’l-Hijjah has begun, if one of you wants to offer an udhiyah, let him not remove anything from his hair, nails or skin until he has offered his udhiyah.” Narrated by Imam Muslim in his Saheeh, from Umm Salamah (may Allah be pleased with her). With regard to someone who has been delegated to offer the udhiyah, or someone who is in a waqf (charitable organisation established to offer the udhiyah on behalf of anyone who wants to offer udhiyah), such a person does not have to refrain from removing anything from his hair, nails or skin, because he is not the one who is offering the udhiyah; Rather this is required of the one who is offering the udhiyah and appointed him to slaughter the animal on his behalf. The same applies for one who works for a charitable organisation that offers the udhiyah on behalf of others. He is a deputy acting on behalf of someone else, and is not the one who is offering the udhiyah. And Allah is the Source of strength. End quote from Majmoo‘ al-Fataawa by Ibn Baaz (18/38)
If a person wants to offer an udhiyah, then it is haraam for him to remove anything from his hair or nails until he offers his sacrifice, regardless of whether he offers his sacrifice at the beginning of the time for it, immediately after the Eid prayer, or at the end of the time, i.e., before sunset on the thirteenth of Dhu’l-Hijjah. If he forms the intention to offer the sacrifice during the first ten days of Dhu’l-Hijjah, then he should refrain from that from the moment he forms that intention, and there is no sin on him for anything he may have done before forming the intention. This ruling of it being haraam applies only to the one who is going to slaughter the sacrifice. It does not apply to the one on whose behalf a sacrifice is offered. Based on this, it is permissible for the family of the person who is going to offer the sacrifice to remove things from their hair, nails and skin during the first ten days of Dhu’l-Hijjah. If the person who wants to offer the sacrifice does remove anything from his hair, nails or skin then he has to repent to Allaah and not do it again, but he does not have to offer any expiation, and that does not prevent him from offering the sacrifice as some of the common people think. If he does any of those things out of forgetfulness or ignorance, or some hair falls unintentionally, then there is no sin on him. If he needs to remove it then he may do so, and there is no blame on him, such as if a nail breaks and it annoys him, so he cuts it, or if a hair gets in his eye and he removes it, or he needs to cut his hair in order to treat a wound and the like.
One udhiyah may be offered on behalf of a man and the members of his household, because of the report narrated by at-Tirmidhi (1505) and Ibn Maajah (3147) from ‘Ataa’ ibn Yasaar who said: I asked Abu Ayyoob al-Ansaari: How were the sacrifices (udhiyah) offered at the time of the Messenger of Allah (blessings and peace of Allah be upon him)? He said: A man would sacrifice a sheep on his own behalf and on behalf of the members of his household, and they would eat from it and give some of it away. Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
The members of a household include a man’s wife and children, and also a relative if he lives in the same house and is included among those on whom the head of the household spends, or if they contribute to expenses and costs of food and drink. But with regard to a relative who lives in a separate house, or spends on himself separately, it is not valid to include him in the udhiyah, and it is prescribed for him to offer an udhiyah by himself.
With regard to the udhiyah, it is stipulated that it should be an an‘aam animal (i.e., a camel, cow, sheep or goat), free of defects, and of the appropriate age as ordained by Islamic teaching. There is no difference in that regard between male and female, so it is permissible to offer either as an udhiyah.
It is best for the individual to slaughter his own udhiyah himself. If he cannot do that or does not want to do it, there is nothing wrong with appointing someone else to do it and watching it being slaughtered. If he cannot do that or does not want to do it, then there is nothing wrong with him being absent at the time when it is slaughtered. Appointing someone else to slaughter the udhiyah is permissible, and there is no difference of opinion among the scholars concerning that. Attending the slaughter is mustahabb (encouraged) but is not obligatory.
It is permissible for the Muslim to appoint another Muslim to slaughter the udhiyah on his behalf. If there is a difference in time between the countries of the one who was appointed to slaughter the udhiyah and the one who appointed him, then what counts is the country where the one who was appointed is. It does not matter if the udhiyah is slaughtered before the time of udhiyah begins in the country where the one who appointed him is staying. If he delays it until the time of Eid prayer begins in the country where the one who appointed him is staying, that is fine, because the time for offering the udhiyah lasts until the end of the days of at-tashreeq (11th, 12th and 13th of Dhu’l-Hijjah).
The Prophet (blessings and peace of Allah be upon him) said:” Whoever wants to offer the udhiyah, when the first ten days of Dhu’l-Hijjah begin, let him not remove anything of his hair or skin.” Narrated by Muslim. Offering the udhiyah is connected to wanting to do it.
It is permissible for seven families to share in one sacrifice of a cow or a camel. But it is not permissible for more than one family to share in one sacrifice of a goat or sheep. If two or more families buy a sheep and sacrifice it, that is not sufficient, similarly if eight or more people share one camel or one cow, that is not sufficient either. However, as it is permissible for seven families to share in one cow, it is more appropriate that it be permissible for fewer than seven to share in it, and thus they will be rewarded for the surplus, and anything more than one seventh is regarded as something supererogatory, such as if a single person sacrifices a cow as an udhiyah, even though a sheep would suffice in his case.
The udhiyah is an act of worship that is encouraged in Islamic teaching, with no differentiation between men and women, or between married or unmarried women. This is indicated by the general meaning of the texts which speak of the udhiyah, without any restrictions or limitations. If a woman can afford it, it is Sunnah for her to offer an udhiyah on behalf of herself and on behalf of her household, from her own wealth, especially if the head of the household refuses to perform this ritual. Al-Khateeb ash-Sharbeeni (may Allah have mercy on him) narrated from the author of al-‘Uddah that he said: It is a communal obligation if there are several members of the household; if one of the members of the household does it, that suffices on behalf of all of them, otherwise it is an individual Sunnah.
It is not prescribed to offer or give the udhiyah on behalf of the Prophet (blessings and peace of Allah be upon him), because that was not narrated from any of the Sahaabah, despite their perfect love for him and their perfect eagerness to do good, and the Prophet (blessings and peace of Allah be upon him) did not instruct his ummah to do that, as he instructed them to send blessings upon him and to pray for al-waseelah (a station in Paradise) and al-fadeelah (a rank above the rest of creation) for him after the adhaan. If it were something good, he (blessings and peace of Allah be upon him) would have directed them to do it. Moreover, whatever good his ummah does, he is rewarded for it, because he was the one who guided, taught and called people to it. So for the doer to dedicate the reward of the deed to the Prophet (blessings and peace of Allah be upon him) is pointless; rather it means that the doer is deflecting the reward from himself without that benefiting anyone else.
Shaykh ‘Abd al-Muhsin al-‘Abbaad (may Allah preserve him) said: When a person offers an udhiyah, he does so on behalf of himself and the members of his household, and he may do so on behalf of the living and the dead among the members of his family. If a man leaves instructions (in his will) that an udhiyah be offered on his behalf, then an udhiyah should be offered on his behalf. As for offering an udhiyah on behalf of a deceased person only, we do not know of any proven evidence to support that practice. But if a person offers an udhiyah on behalf of himself and the members of his household or his relatives, both living and dead, there is nothing wrong with that, and there is evidence in the Sunnah to support that. So the dead may be included alongside the living, but as for offering an udhiyah on behalf of the dead only, without them having left instructions to that effect, I do not know of any evidence for that.
Shaykh Ibn Baaz (may Allah have mercy on him) said: There is no set limit for (the number of sacrifices to be offered by a Muslim on the Day of Eid al-Adha). The Prophet (blessings and peace of Allah be upon him) used to sacrifice two sheep – one on behalf of himself and the members of his household, and the other on behalf of those who affirm Allah’s Oneness among the ummah of Muhammad (blessings and peace of Allah be upon him). So if a person sacrifices one or two, or more than that, there is nothing wrong with it. Abu Ayyoob al-Anaasi (may Allah be pleased with him) said: At the time of the Prophet (blessings and peace of Allah be upon him) we would sacrifice one sheep, as we would eat from it and feed others. Then people began to show off by offering more after that. The point is that one sheep is sufficient if a person sacrifices one sheep in his house on behalf of himself and the members of his household, and he will have fulfilled the Sunnah by doing that. But if he sacrifices more than that – two or three or four – or he sacrifices a camel or a cow, there is nothing wrong with that.
Is it better to slaughter the udhiya or to give its price in charity? Slaughtering the sacrifice is better than giving its price in charity, because that was what the Prophet (peace and blessings of Allaah be upon him) and the Muslims with him did. And because the sacrifice is one of the ritual of Islam; if the people turn away from it and give charity instead, that symbol will die out. If giving the price of the sacrifice in charity was better than slaughtering the sacrifice, the Prophet (peace and blessings of Allaah be upon him) would have explained that to his ummah in word and deed, because he did not omit to explain anything that was good for the ummah. Indeed, if giving charity was equal to offering the sacrifice he would have explained that too, because it is easier than going to the trouble of offering the sacrifice. The Prophet (peace and blessings of Allaah be upon him) never failed to point out the easier option to his ummah when it was equal to the more difficult option.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The Hajj pilgrim does not offer an udhiyah, rather he offers a hadiy. Hence the Prophet (peace and blessings of Allaah be upon him) did not offer an udhiyah during the Farewell Hajj, rather he offered a hadiy. But if we assume that he is doing Hajj by himself and his family are in his homeland, then in that case he should leave his family enough money to buy an animal and offer it as an udhiyah, so he will be offering a hadiy and they will be offering an udhiyah, because the udhiyah is only prescribed in places other than Makkah, but in Makkah it should be a hadiy. End quote from al-Liqa’ al-Shahri.

Click here to learn more about the Aqiqah

The Messenger of Allah ﷺ said: “Every child is in pledge for his ‘aqeeqah which should be sacrificed for him on the seventh day, and his head should be shaved and he should be given a name.” Abu Dawood (2838) and at-Tirmidhi (1522); classed as saheeh by al-Albaani.
It was narrated from Umm Kurz that she asked the Messenger of Allah ﷺ about the ‘aqeeqah, and he said: “For a boy, two sheep and for a girl, one sheep.” Narrated by at-Tirmidhi (1516); he said: It is a saheeh hadith.
‘Aqeeqah refers to the sacrifice that is offered on behalf of the newborn on the seventh day after birth. There are saheeh ahadeeth from the Prophet which prove that ‘aqeeqah is prescribed in Islam. It is prescribed to slaughter two sheep for a newborn boy and one sheep for a girl. The intention behind the ‘aqeeqah is to offer it as a sacrifice in order to draw close to Allah, may He be exalted, and in gratitude for the blessing of a child.
In order for the ‘aqeeqah or udhiyah to valid, it is not stipulated that the name of the one who is offering the udhiyah or ‘aqeeqah be mentioned over it. It is also not stipulated that they be slaughtered at home; in fact it is acceptable for them to be slaughtered in a country other than the country of the one who is offering the udhiyah or the child for whom the ‘aqeeqah is offered. What matters is that the one who offers it intends that it be an udhiyah or ‘aqeeqah. It is not stipulated that the slaughterman or butcher be aware that it is an ‘aqeeqah or udhiyah. It is not essential for those who are invited to the ‘aqeeqah meal to know that it is an ‘aqeeqah. If someone invites others to a meal and does not tell him that the meat is an ‘aqeeqah that he slaughtered, that is permissible and the ‘aqeeqah is valid, because it is not stipulated in order for the ‘aqeeqah to be valid that the one who eats from it should know that it is ‘aqeeqah. But it is better to inform him of that so that he may pray for the newborn to be guided and blessed.
It is not essential to offer a particular type of livestock for the ‘aqeeqah. Either a male or female sheep is acceptable, and so is a lamb or goat. That is because of the general meaning of the words of the Prophet ﷺ: “For a boy, two sheep, and for a girl, one sheep, and it does not matter whether they are male or female.” Narrated by Tirmidhi (1516); classed as saheeh by al-Albaani.
The animal should be free of defects and of the right age. It is not acceptable to offer anything less than a six-month-old sheep or a one-year-old goat, and it is not permissible to offer a one-eyed animal that is obviously one-eyed, or a lame animal that is obviously lame, or a sick animal that is obviously sick, or an extremely emaciated animal, or a mutilated animal that has lost more than half of its ear or horn.
If a child grows up and his father did not offer the ‘aqeeqah on his behalf, then he wants to offer it on his own behalf after he has grown up, there is nothing wrong with that, even though the preferred time for it has passed. Missing out on the preferred time does not mean that he has to miss out on it completely, especially when he has an excuse.
Once it is established that it is mustahabb to sacrifice the ‘aqeeqah on behalf of the child on the seventh day, is the day of birth included in that, according to the majority of scholars? An-Nawawi (may Allah have mercy on him) said: Is the day of birth counted as one of the seven? There are two opinions, the more correct of which is that it is counted, so the sacrifice is done on the sixth day after (the day of birth). End quote from al-Majmoo‘, 8/411. In al-Mawsoo‘ah al-Fiqhiyyah (30/279) it says: The majority of fuqaha’ are of the view that the day of birth is counted as one of the seven, but the night is not counted if the infant is born at night; rather the day that follows that night is counted. End quote. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The words “is to be sacrificed on the seventh day” mean that it is Sunnah to sacrifice the ‘aqeeqah on the seventh day. So if the child was born on Saturday, the sacrifice is to be done on Friday, i.e., one day before the day on which the child was born. This is the basic guideline. If the child was born on Thursday, then (the ‘aqeeqah) should be on Wednesday. End quote from ash-Sharh al-Mumti‘, 7/493
Is it better to slaughter the ‘aqeeqah on his behalf or to give its price in charity? Sacrificing the ‘aqeeqah is better than giving its price in charity, indeed, giving the money in charity instead of doing the ‘aqeeqah does not serve the intended purpose, because the purpose of ‘aqeeqah is to draw closer to Allaah by means of offering this sacrifice.
The basic principle is that it is prescribed for the ‘aqeeqah to be done from the wealth of the father of the child, not from the wealth of the mother or the wealth of the child himself, because it is the father who is primarily addressed in the hadeeths which say that ‘aqeeqah is prescribed. But the fuqaha’ said: It is permissible for someone other than the father to offer the ‘aqeeqah on behalf of the child in the following cases: 1. If the father falls short and refuses to slaughter the ‘aqeeqah 2. If permission has been sought from the father to offer the ‘aqeeqah on his behalf and the father has given permission. The fact that the Prophet ﷺ offered the ‘aqeeqah on behalf of his grandsons al-Hasan and al-Husayn (may Allah be pleased with them) indicates that it is permissible for the ‘aqeeqah to be done by someone other than the father if it is done with his permission and his consent.
Ibn al-Qayyim (may Allah have mercy on him) said: “Among the benefits of ‘aqeeqah is that it is a sacrifice that is offered on behalf of the newborn when he first emerges into this world. Another benefit is that it “releases” the newborn, for he is held in pledge for his ‘aqeeqah so that he may intercede for his parents. Another benefit is that it is a ransom that is paid for the newborn just as Allah, may He be exalted, ransomed Ismaa’eel with the ram.” (Tuhfat al-Mawdood, p. 69)
With regard to offering ‘aqeeqah for a miscarried foetus if he had reached the age of four months gestation, the scholars differed as to whether this is prescribed in Islam. The scholars of the Standing Committee for Issuing Fatwas, and Shaykh Ibn ‘Uthaymeen, favoured the view that it is prescribed and is mustahabb. They are also of the view that the child should be given a name. If it is not appropriate to invite people to gather for the ‘aqeeqah meal because the infant has died, then you can give some in charity, eat some and give some as gifts.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: As for how the ‘aqeeqah is to be eaten and distributed: The parent may eat some of it and give some as gifts or in charity. There is no set share to be followed in that regard; so he may eat whatever he likes of it, give whatever he can as gifts, and give in charity whatever he can. If he wishes, he may bring together his relatives and friends, either in the city where he lives or outside the city. But in this case, it is essential to give the poor some of it. There is nothing wrong with cooking it and distributing it after it has been cooked, or distributing it raw. The matter is broad in scope. Fataawa Noor ‘ala ad-Darb (228/5).
Congratulating someone on the occasion of a birth:
بَارَكَ اللَّهُ لَكَ فِي الْمَوْهُوبِ لَكَ، وَشَكَرْتَ الْوَاهِبَ، وَبَلَغَ أَشُدَّهُ، وَرُزِقْتَ بِرَّهُ
Meaning: May Allah bless you with His gift to you, and may you (the new parent) give thanks, may the child reach the maturity of years, and may you be granted its righteousness.
جَعَلَهُ اللهُ مُبَارَكًا عَلَيْكَ وَعَلَى أُمَّةِ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
May Allah make him a blessing to you and to the ummah of Muhammad ﷺ.
Replying to the one who congratulates you on the occasion of a birth:
بَارَكَ اللَّهُ لَكَ وَبَارَكَ عَلَيْكَ، وَجَزَاكَ اللَّهُ خَيْراً، وَرَزَقَكَ اللَّهُ مِثْلَهُ، وَأَجْزَلَ ثَوَابَكَ
May Allah bless you, and shower His blessings upon you, and may Allah reward you well and bestow upon you its like and reward you abundantly.
It was reported that Abu Moosa said: “I had a baby boy, and I brought him to the Prophet (peace and blessings of Allaah be upon him). He named him Ibraaheem, did Tahneek with some dates and prayed for Allaah to bless him, then he gave him back to me.” (Narrated by al-Bukhaari 5150; Muslim 2145). Tahneek means putting something sweet such as chewed up dates in the child’s mouth when he is first born.

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Additional Info

The sacrifices will be according to Islamic and medical guidelines, in sha Allah.
The name on whose behalf the sacrifice is intended will be printed and placed on the animal.
Photos & videos of the slaughter will be sent to the client as proof, the meat will be distributed to the poor & needy muslims.
Orders need to be placed at least a day before the sacrifice, so we can prepare the animals. Same day orders are subject to incur an additional 100 MVR.
If a goat was ordered and it turns out that goats were not available, a sheep may be given instead.
All prices are subject to change the closer Eid approaches. To reserve your sacrifice at the current price, remember to send your orders early.
Eid Udhiyas: Sacrifices will begin after the Eid prayer, and will all be completed latest by midnight in sha Allah. Consider it safe to cut hair and nails by then. Then, within 24 - 48 hours from the night of eid, customers will recieve all their photos and videos in sha Allah. Because there many sacrifices, it may take some time to send them to everyone. So please be patient and bear with us.
We have conducted sacrifices of goats, sheep, cows and camels in Chad, Tanzania, Uganda, Egypt as well as Madina, Alhamdulillah.
In addition, it is also possible to build or repair mosques and schools, distribute mushafs, support Quran classes, and provide aid or feed or clothe the poor, orphans, widows, newlyweds, students, Imams and Daa’ees. It is also possible to provide Iftar packages for them in Ramadan, as well as distribute the Zakat of Fitr.
To order, please click on the red button with the price, or click the blue ‘Order Now’ button to the right.

– Testimonials –

⭐⭐⭐⭐⭐“The affordable prices are great and it's nice to have a few options to choose from for the wells.”-Aminath N.
⭐⭐⭐⭐⭐“Jazaakallah khaiyr. Its easy to donate. Happy with the offer.”-Mohamed R.
⭐⭐⭐⭐⭐“May Allah place barakah in your work. Aameen”-Mariyam S.
⭐⭐⭐⭐⭐“Alhamdulillah. Thank you for the picture and video. You guys are doing a great job.”-Ahmed S.
⭐⭐⭐⭐⭐“I was happy to get photos & video of the well as it progressed & to see that it was completed on time.”-S. Abdul Rahman.
⭐⭐⭐⭐⭐“May Allah bless and reward your team’s effort.. Jazakumullah Khair for making this sadaqa jariya possible for us.. It was really fast and reliable.”-S. Hassan.

بِسمِ اللهِ الرَّحمَنِ الرَّحِيمِ

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Aqiqah & Udhiya

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