The age that the animal should have reached for hadiy and udhiyah

Is there a specific age for the hadiy and it is not permissible to slaughter an animal younger than that? What is the meaning of the words of Allah (interpretation of the meaning): “sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel) such as you can afford” [al-Baqarah 2:196]?.

Praise be to Allaah.

The shar’i evidence indicates that what is acceptable in the case of sheep is that which has reached the age of six months; in the case of goats it is that which has reached the age of one year; in the case of cattle it is that which has reached the age of two years; and in the case of camels it is that which has reached the age of five years. Anything younger than that is not acceptable as a hadiy or udhiyah. This is what is meant by “a Hady such as you can afford,” because the texts from the Qur'aan and Sunnah explain one another. 

And Allah is the source of strength; may Allah send blessings and peace upon our Prophet Muhammad and his family and Companions. End quote. 

Standing Committee for Academic Research and Issuing Fatwas. 

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood 

Ibraaheem’s proclamation of Hajj

It is said that Allah, may He be exalted, instructed His Prophet Ibraaheem (peace be upon him) to proclaim to mankind the Hajj and that Ibraaheem proclaimed it to mankind, and those in men’s loins and women’s wombs who would perform Hajj responded to him, and that those who did not respond to him would not do Hajj, and even if they possessed huge amounts of gold and silver, they would not do Hajj. Is this correct or not?.

Praise be to Allaah.

Allah commanded Ibraaheem (peace be upon him), after he had finished building the House, to proclaim to mankind the Hajj. Allah says (interpretation of the meaning): “And proclaim to mankind the Hajj (pilgrimage)” [al-Hajj 22:27]. Ibn Katheer said, commenting on this verse: Meaning, call out to mankind, inviting them to come on pilgrimage to the House which We instructed you to build. It is narrated that he said: O Lord, how can I convey to the people when my voice will not reach them? He said: Call, and it is Ours to convey it. So he stood at his Maqaam, or it was said on the stone, or on al-Safa, or on Abu Qubays (a mountain near the Ka’bah), and he said: O mankind! Your Lord has built a House, so come on pilgrimage to it. It was said that the mountains lowered themselves so that his voice could reach all corners of the earth, and those who were still in (their mothers’) wombs and (fathers’) loins heard, and everything that heard him of rocks, cities and trees responded, and those who Allah decreed would perform Hajj until the Day of Resurrection responded: Labbayk Allahumma Labbayk. This is what is indicated by the reports narrated from Ibn ‘Abbaas, Mujaahid, ‘Ikrimah, Sa’eed, Ibn Jubayr and others among the salaf. And Allah knows best. This was narrated by Ibn Jareer and Ibn Abi Haatim at length. End quote from Ibn Katheer (may Allah have mercy on him). 

And Allah knows best the facts of the matter. As for the call, there is no doubt concerning it, because it is stated in the Holy Qur'aan. 

And Allah is the source of strength; may Allah send blessings and peace upon our Prophet Muhammad and his family and Companions. End quote. 

Standing Committee for Academic Research and Issuing Fatwas. 

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood 

He did all the actions of Hajj except tawaaf al-ifaadah, then he died. Can tawaaf be done on his behalf?

What is the ruling on a person who did all the actions of Hajj apart from tawaaf al-ifaadah, then he died? Can tawaaf be done on his behalf or not?.

Praise be to Allaah.

If a person did all the actions of Hajj apart from tawaaf al-ifaadah, then he died before that, tawaaf should not be done on his behalf, because Ibn ‘Abbaas (may Allah be pleased with him) said: Whilst a man was standing with the Messenger of Allah (blessings and peace of Allah be upon him), he fell from his mount and broke his neck and died. They mentioned that to the Prophet (blessings and peace of Allah be upon him) and he said: “Wash him with water and lotus leaves, and shroud him in his two garments, but do not perfume his body or cover his head, for Allah, may He be exalted, will raise him on the Day of Resurrection reciting the Talbiyah.” Narrated by al-Bukhaari, Muslim and the authors of al-Sunan. The Prophet (blessings and peace of Allah be upon him) did not say that tawaaf should be done on his behalf; rather he stated that Allah would raise him on the Day of Resurrection reciting the Talbiyah, because he remained in his ihram as he did not do tawaaf and tawaaf was not done on his behalf. 

And Allah is the source of strength; may Allah send blessings and peace upon our Prophet Muhammad and his family and Companions. End quote. 

Standing Committee for Academic Research and Issuing Fatwas. 

Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Munayyi’  

Ruling on hunting birds during the sacred months or in the sanctuary (al-Haram)

Is there a specific garment for ihram?.

Praise be to Allaah.

There is no specific garment for ihram in the case of women; rather a woman may wear whatever she wants, except that she should not wear the niqaab or gloves. The niqaab is that which is worn over the face, in which there is a hole for the eyes; the gloves are that which is worn on the hands. 

In the case of men, there is a specific garment for ihram, namely the izaar (lower garment or waist wrapper) and rida’ (upper garment). He should not wear a thobe or pants or headgear or burnoose or khufoof (leather slippers). End quote. 

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The reason why the pilgrim in ihram takes off his ordinary clothes

What is the reason why the pilgrim in ihram does not wear tailored garments during Hajj and ‘Umrah?.

Praise be to Allaah.

The reason why he takes off his ordinary clothes is so that he will be completely humbled before his Lord, may He be glorified and exalted, both outwardly and inwardly, because wearing the rida’ (upper garment) and izaar (lower garment) is a kind of humbling oneself. You will see the richest of people who could wear the finest of garments looking like the poorest of people, because he is humbled completely. It is also a show of unity among the Muslims, for they become one ummah even in dress; they circumambulate one building, they stay overnight in one place, they stone the Jamaraat in one place. 

A third benefit is that the individual is reminded that when he departs this world, he will only depart in garments like these. He will never depart in the finest clothing; rather he will depart in a shroud. And Allah is the One Whose help we seek. End quote. 

Is it permissible to do ‘umrah more than once in a year?

What is the ruling on doing ‘umrah more than once in a year?.

Praise be to Allaah.

The correct view is that it is permissible to repeat ‘umrah more than once in a year, because the Prophet (peace and blessings of Allaah be upon him) said: “From one ‘umrah to another is expiation for whatever (sins) come in between them, and an accepted Hajj brings no less a reward than Paradise.” Saheeh – agreed upon. 

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote. 

Standing Committee for Academic Research and Issuing Fatwas 

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood. 

It is better for pregnant and breastfeeding women not to fast if it is too hard for them to fast

Is it better for a pregnant woman not to fast or is it better for her to fast and put up with the hardship?.

Praise be to Allaah.

Firstly: 

Whoever studies the rulings on fasting will find that Allaah has prescribed it as something to be done in an easy manner, and that taking an easy attitude towards it is something that is beloved to Allaah. Hence Allaah says in the verses on fasting (interpretation of the meaning): 

“Allaah intends for you ease, and He does not want to make things difficult for you”

[al-Baqarah 2:185] 

If the hardship of fasting reaches such a level that there is the fear of harm, then it is haraam to fast in that case. Hence the Prophet (peace and blessings of Allaah be upon him) said concerning a traveller who fasted even though it was so difficult: “It is not righteousness to fast when travelling.” Narrated by al-Bukhaari, 1946; Muslim, 1115. 

And he said when some of the Sahaabah fasted on a journey although it was very difficult: “Those are the disobedient ones, those are the disobedient ones.” Narrated by Muslim, 1114. 

Al-Nawawi said:  

This is understood to refer to those who were harmed by fasting. End quote. 

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) was never given the choice between two things but he would choose the easier of the two unless it was a sin; if it was a sin, he would keep the farthest away from it of all people.” Narrated by al-Bukhaari, 3560; Muslim, 2327. 

Al-Nawawi (may Allaah have mercy on him) said: 

This indicates that it is mustahabb to choose the easier option so long as it is not haraam or makrooh. End quote. 

Ahmad (5832) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah loves to see His concessions accepted as He hates to be disobeyed.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 564. 

This evidence indicates that the easier an act of worship is on a person, the closer it is to the aims of sharee’ah.  

Secondly: 

The scholars stated that it is better for a sick person for whom fasting is difficult not to fast. Al-Qurtubi (2/276) said: It is mustahabb for him not to fast and no one fasts (in such a case) but one who is ignorant. End quote. 

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (4/404): Fasting is makrooh for a sick person for whom fasting is difficult.  

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (6/356): 

Thus we can see the mistake of some of those who try hard despite being sick, for whom fasting is difficult or may harm them, but they refuse to break their fast. We say: They are erring by not accepting the kindness of Allaah and the concession He has granted, and by harming themselves. Allaah says (interpretation of the meaning): 

“And do not kill yourselves”

[al-Nisa’ 4:29] 

end quote. 

See also question no. 1319. 

Thus it is clear that if fasting is too difficult for pregnant and breastfeeding women, it is better for them not to fast. In fact the scholars have clearly stated that it is haraam for them to fast if fasting will harm the foetus or child. 

Al-Jassaas said in Ahkaam al-Qur’aan (1/252): 

Either pregnant and breastfeeding women will themselves be harmed by fasting or their children will be harmed. In either case, not fasting is better for them and fasting is not allowed in their case. If fasting will not harm them or their children, then they have to fast and it is not permissible for them to break the fast. 

He also said (1/307): 

Those who are sick, and women who are pregnant or breastfeeding, and every one who fears that he or his child may be harmed by fasting, should not fast, because it is possible that the harm and hardship of fasting is a kind of difficulty. Allaah has stated in the Qur’aan that He does not want to cause any difficulties to us. This is akin to the report that when the Prophet (peace and blessings of Allaah be upon him) was given the choice between two things, he would always choose the easier of the two. 

Ibn Muflih said in al-Furoo’ (3/35): 

It is makrooh for pregnant and breastfeeding women to fast if there is the fear that they or their children may be harmed. 

Ibn ‘Aqeel said that if a pregnant or breastfeeding woman fears for the pregnancy or the nursing infant, it is not permissible to fast, and she must offer the fidyah. If there is no such fear then it is not permissible for her not to fast. 

Shaykh Ibn Baaz (may Allaah have mercy on him) said: 

The ruling on pregnant and breastfeeding women is the same as that on those who are sick; if it is difficult for them to fast, then it is prescribed for them not to fast. 

Tuhfat al-Ikhwaan bi Ajwabah Muhimmah bi Arkaan al-Islam, p. 171 

And Allaah knows best. 

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