He did the farewell tawaaf then he stayed overnight in Makkah and prayed Jumu’ah there

Someone performed the obligatory Hajj a few years ago. He went to Makkah and did the farewell tawaaf, then he stayed there overnight and prayed Jumu’ah the next day, then he went home to his family. Does he have to do anything in this case?.

Praise be to Allaah.

Firstly: 

The farewell tawaaf is obligatory for the one who wants to leave Makkah after completing the pilgrimage rituals, because of the report narrated by al-Bukhaari (1755) and Muslim (1328) from Ibn ‘Abbaas (may Allaah be pleased with him) who said:  The people were commanded that the last thing they should do is to circumambulate the House, but an exception was made for menstruating women. 

So tawaaf should be the last thing that a person does before leaving Makkah. If he does the farewell tawaaf then stays in Makkah after his tawaaf, his tawaaf is invalidated and he must do it again when he is going to leave, unless he stays in Makkah after the farewell tawaaf to load his luggage or wait for his companions, in which case it does not matter. But if he stays overnight in Makkah after doing the farewell tawaaf, then he must do tawaaf once again before he leaves. If he does not do it then he must offer a sacrifice, to be slaughtered in Makkah and its meat distributed to the poor of the city. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: 

A questioner is saying: we were not able to leave Makkah after doing the farewell tawaaf because the tawaaf was at night and we had children with us, so we left Makkah the following day. 

He (may Allaah have mercy on him) replied: What the one who wants to leave Makkah after doing Hajj or ‘Umrah should do is make tawaaf the last thing that he does, because of the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him: The people were commanded that the last thing they should do is to circumambulate the House. But if it so happens that a man does the farewell tawaaf on the basis that he is going to leave, but he gets distracted by something, such as if his car needs fixing or he has to wait for his companions, and so on, then he does not have to repeat the tawaaf. Similarly, the scholars said that if he needs to buy something on his way, not for the purpose of trade, then he does not have to repeat tawaaf. 

But if a person decides after doing the farewell tawaaf to stay in Makkah overnight until the next day, or during the day until the next night, then he must repeat the farewell tawaaf so that it will be the last thing that he does. End quote from Fataawa Noor ‘ala Darb. 

He (may Allaah have mercy on him) was also asked: We hear many people saying that the one who does the farewell tawaaf should not stay overnight within the boundaries of Makkah at all, and if he sleeps in Makkah that night, he has to circumambulate the House again. Is this correct or not? Because that may cause us some hardship, as we come tired and we cannot leave before we take a rest in Makkah, and doing tawaaf again is too difficult for us because it is too crowded with pilgrims.  

He (may Allaah have mercy on him) replied:  The farewell tawaaf is the last thing that a person should do, because the Prophet (peace and blessings of Allaah be upon him) said: “No one of you should leave until the last thing he has done is to circumambulate the House.” Based on that, you should prepare yourself not to leave and not to do the farewell tawaaf until you have completed all your business, then leave straight away. 

But it is allowed for a person after doing the farewell tawaaf to offer a prayer, if the time for it has begun, and to buy things on his way as he is walking. But with regard to staying in Makkah, if he stays he has to repeat the farewell tawaaf. 

Based on this, there is no sin on you if you left the boundaries of Makkah and then stopped overnight on the road and rested, then carried on with your journey. End quote from Fataawa al-Noor ‘ala al-Darb. 

Secondly: 

From the above it is clear that the person asked about has to offer a sacrifice, namely a sheep to be slaughtered in Makkah and its meat distributed to the poor of the city. If he cannot afford that, then he must fast for ten days, as is the well-known view of Imam Ahmad. Some scholars are of the view that he does not have to do anything in that case, because there is no report of doing anything in the event of omitting an obligatory part of Hajj except offering a sacrifice.  

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, after discussing in detail the ruling on one who omits an obligatory part of Hajj: 

In that case we say to the one who omitted an obligatory part: offer a sacrifice in Makkah and distribute its meat to the poor either by yourself or delegate someone trustworthy to do it on your behalf. If you cannot do that, then your repentance is sufficient and you do not need to fast. This is our view on this issue. End quote from al-Sharh al-Mumti’ (7/441). 

And Allaah knows best.

He interrupted his ‘umrah and completed it several years later. What does he have to do with regard to the things that are forbidden whilst in ihraam?

A person entered ihraam for ‘umrah for the first time when he was 16 years old, then he did tawaaf and after that he took off ihraam and did not complete his ‘umrah. Then he found out that he had to complete his ‘umrah. Several years after learning that, he put on ihraam and completed his ‘umrah. His question is: what should he do now to expiate, and how much should he do, if there is any expiation?.

Praise be to Allaah.

Whoever enters ihraam for ‘umrah has to complete it, because Allaah says (interpretation of the meaning): “And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad صلى الله عليه وسلم), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah” [al-Baqarah 2:196]. The muhrim does not have the power to cancel his ‘umrah, unless he stipulated a condition to that effect and something happened to prevent him completing his ‘umrah or he is prevented from doing so by an enemy or sickness. This stipulation means saying when entering ihraam: “O Allaah, my exiting ihraam will be where I am prevented.” 

If a person enters ihraam and does tawaaf, then does not complete his ‘umrah, he remains in a state of ihraam and cannot exit it unless he completes his ‘umrah.  

If the person asked about went back after he found out that it is obligatory to complete ‘umrah – even if that was several years later – and he put on ihraam and completed his ‘umrah, then he has exited ihraam and he does not have to do anything (as expiation) with regard to the forbidden things that he did before that out of ignorance or by mistake. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a woman who entered ihraam then cancelled her ‘umrah, then she did another ‘umrah a few days after that. Is this action correct? What is the ruling on the things she did that are forbidden in ihraam? 

He replied: This action is not correct, because once a person starts to do Hajj or ‘Umrah, it is haraam for him to cancel it unless that is for a valid shar’i reason. Allaah says (interpretation of the meaning): “And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad صلى الله عليه وسلم), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel) such as you can afford” [al-Baqarah 2:196]. This woman has to repent to Allaah for what she has done, but her ‘umrah is valid, because even though she cancelled her ‘umrah, ‘umrah cannot be cancelled, and this is something that applies only to Hajj and ‘Umrah. If the person who is doing ‘umrah decides during the ‘umrah to cancel it, it is not cancelled, or if he decides to cancel Hajj whilst he is getting dressed for Hajj, it is not cancelled. Hence the scholars said that the rituals (of Hajj and ‘umrah) cannot be cancelled. 

Based on this, we say: This woman is still in a state of ihraam, from the time when she formed the intention until she completes ‘umrah, and her intention to cancel it has no effect, rather she is still in ihraam. 

To sum up: With regard to this woman we say: Her ‘umrah is valid, but she should not try to cancel ihraam again, because if she cancels ihraam, she cannot free herself from it. With regard to what she has done of forbidden things, let us assume that her husband had intercourse with her, and intercourse during ihraam is one of the most serious of forbidden things, but she does not have to do anything, because she was ignorant (of the ruling), and everyone who does one of the things that are forbidden in ihraam out of ignorance or by mistake or because they are forced to do so does not have to do anything (i.e. offer expiation). End quote from Majmoo’ Fataawa Ibn ‘Uthaymeen (21/351). 

See also the answers to questions no. 36522 and 49026. 

But you say in your question that he did not complete his ‘umrah until several years after he found out that it is obligatory to complete it, and this is negligence on his part, and a transgression of the sacred limits of Allaah, for which he has to offer a fidyah (sacrifice) for what he did of forbidden things during that period. For each forbidden act that he did, he has to offer one fidyah, even if he did it several times. 

So he has to offer one fidyah for wearing tailored clothing, and if he used perfume he has to offer another fidyah. 

He has to offer a fidyah for shaving his hair, and for cutting his nails. 

Similarly, if he was intimate with his wife and ejaculated, or masturbated, he has to offer a fidyah. 

See the answer to question no. 11356 for information on the things that are forbidden when in ihraam. 

If he had intercourse with his wife during this period, he has to offer the fidyah for having intercourse, and his ‘umrah is invalidated as a result of that, and he has to make it up, but that does not mean that the fidyah for the forbidden things he did is waived. 

The fidyah is:

Slaughtering a sheep and distributing its meat to the poor of the Haram, or fasting for three days, or feeding six poor persons, giving each one half a saa’ of wheat or rice and so on. Half a saa’ is equivalent to approximately one and a half kilograms. 

And Allaah knows best.

What is meant by ‘umrah in Ramadaan being equivalent to Hajj

‘Umrah in the month of Ramadaan is equivalent to Hajj. What is meant by that? I would like a detailed explanation.

Praise be to Allaah.

Firstly: 

Al-Bukhaari (1782) and Muslim (1256) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to a woman from among the Ansaar – Ibn ‘Abbaas mentioned her name but I forgot it – “What kept you from performing Hajj with us?” She said: We only have two camels and the father of her son and her son had gone for Hajj on one camel, and he left us the other camel so that we could carry water on it. He said: “When Ramadaan comes, go for ‘Umrah, for ‘Umrah in (that month) is equivalent to Hajj.” 

Secondly: 

The scholars differed concerning the one who attains the virtue mentioned in the hadeeth. There are three opinions:  

1 – That this hadeeth applies only to the woman who was addressed by the Prophet (peace and blessings of Allaah be upon him). Among those who favoured this view was Sa’eed ibn Jubayr among the Taabi’een, as was narrated from him by Ibn Hajar in Fath al-Baari (3/605). Among the evidence quoted in support of this view is the hadeeth of Umm Ma’qil who said: Hajj is Hajj and ‘Umrah is ‘Umrah. The Messenger of Allaah (peace and blessings of Allaah be upon him) said this to me and I do not know whether it was just for me or for all people. Narrated by Abu Dawood (1989), but this version is da’eef (weak); it was classed as such by al-Albaani in Da’eef Abi Dawood. 

2 – That this virtue is attained by the one who intends to do Hajj but is unable to do it, then he makes up for it by doing ‘Umrah in Ramadaan. For by combining the intention to do Hajj with performance of ‘Umrah in Ramadaan, he attains the reward of doing a complete Hajj with the Prophet (peace and blessings of Allaah be upon him). 

Ibn Rajab said in Lataa’if al-Ma’aarif (p. 249). 

It should be noted that the one who is unable to do a good deed and regrets that and wishes that he could do it will share the reward with the one who does it – and he mentioned a few examples of that – Some women missed out on doing Hajj with the Prophet (peace and blessings of Allaah be upon him), and when he came they asked him about what would make up for that Hajj, and he said: “Do ‘Umrah in Ramadaan, for ‘Umrah in Ramadaan is equivalent to Hajj or to Hajj with me.” End quote. 

Ibn Katheer said something similar in his Tafseer (1/531). 

This view was mentioned by Shaykh al-Islam Ibn Taymiyah as something possible in Majmoo’ al-Fataawa (26/293-294). 

3 – The view of the scholars of the four madhhabs and others, that the virtue mentioned in this hadeeth is general in meaning and applies to everyone who does ‘umrah in the month of Ramadaan. ‘Umrah at that time is equivalent to Hajj for all people, not just for a few people or in certain circumstances. 

See: Radd al-Muhtaar (2/473); Mawaahib al-Jaleel (3/29); al-Majmoo’ (7/138); al-Mughni (3/91); al-Mawsoo’ah al-Fiqhiyyah (2/144). 

The most correct of these opinions – and Allaah knows best – is the last one, and the virtue is general in meaning and is attained by all those who do ‘umrah in Ramadaan. This is indicated by the following: 

1-    The hadeeth was narrated from a number of the Sahaabah. Al-Tirmidhi said: Concerning this topic (reports were narrated) from Ibn ‘Abbaas, Jaabir, Abu Hurayrah, Anas and Wahb ibn Khanbash. Most of the reports make no mention of the woman who asked the question.

2-    The action of people throughout the ages, namely the Sahaabah, Taabi’een, scholars and righteous people, who have always been eager to perform ‘umrah in Ramadaan so that they may attain this reward. 

As for the idea that the virtue could only be attained by one who was unable to perform Hajj that year because of some impediment, it may be said that if a person sincerely intended and resolved to do Hajj, and took the appropriate means, then was prevented by something that was beyond his control, then Allaah will decree the reward for that action because of his intention. So how could the Prophet (peace and blessings of Allaah be upon him) make the reward conditional upon doing some additional action, namely performing ‘umrah in Ramadaan, when the sincere intention is sufficient to attain the reward? 

Thirdly: 

There remains the question about what is meant by the virtue mentioned, and that ‘umrah in Ramadaan is equivalent to Hajj. That may be explained as follows: 

Undoubtedly ‘umrah in Ramadaan does not take the place of the obligatory Hajj, i.e., the one who does ‘Umrah in Ramadaan has not discharged the duty to perform the obligatory Hajj for the sake of Allaah. 

What is meant by the hadeeth is that they are alike in terms of reward, not in terms of fulfilling the duty. 

Nevertheless, what is meant by equivalency between the reward for ‘umrah in Ramadaan and the reward for Hajj is equivalency in terms of amount, not in terms of type. Undoubtedly Hajj is superior to ‘Umrah in terms of the type of action.  

The one who does ‘umrah in Ramadaan will attain a reward equal in amount to that of Hajj, but the action of Hajj brings special virtues and status that are not present in ‘umrah, such as du’aa’ in ‘Arafah, stoning the jamaraat, offering the sacrifice and so on. Although they are equal in terms of the amount – or number – of reward, they are not equal in terms of type or nature. 

Ibn Taymiyah said something similar when he spoke about the hadeeth which says that Soorat al-Ikhlaas is equivalent to one third of the Qur’aan. You can see what he said in the answer to question no. 10022. 

Ishaaq ibn Raahawayh said: 

What this hadeeth, i.e., “ ‘umrah in Ramadaan is equivalent to Hajj”, means is similar to the report narrated from the Prophet (peace and blessings of Allaah be upon him) in which he said: “Whoever recites Qul Huwa Allaahu Ahad has recited one third of the Qur’aan.” Sunan al-Tirmidhi (2/268).  

In Masaa’il al-Imam Ahmad ibn Hanbal (1/553) there is a report from Abu Ya’qoob al-Koosaj: 

I said: Who said “ ‘Umrah in Ramadaan is equivalent to Hajj”? Is that proven? He said: Yes, it is proven. 

Ishaaq said: It is proven as he said. What is means is that there will be recorded for him a reward like that of Hajj, but he will never be like the one who performed Hajj at all. End quote. 

Ibn Taymiyah said in Majmoo’ al-Fataawa (26/293-294): 

It is well known that what is meant is that your ‘umrah in Ramadaan is equivalent to Hajj with me, because she wanted to do Hajj with him but was not able to. So he told her of what would take the place of that. The same applied to others among the Sahaabah who were in the same position as her. No wise man would say what some ignorant people think, that the ‘umrah of one of us from the meeqaat or from Makkah is equivalent to Hajj with him, because it is obvious that a complete Hajj is better than ‘umrah in Ramadaan, and even if one of us does the obligatory hajj it cannot be like Hajj with him, so how can ‘umrah be like that? The most that can be understood from the hadeeth is that the ‘umrah of one of us from the meeqaat in Ramadaan is equivalent to Hajj. End quote. 

See also the answer to question no. 13480. 

And Allaah knows best.

Greeting the Sacred Mosque

What are the opinions of the four madhabs about greeting Al-masjid Al-haram (the sacred masjid)? Is it Tawaaf or two raka’ah? What is the more correct view? How authentic is the Hadeeth that says “Tawaaf is the greeting of the sacred masjid”.

Praise be to Allaah.

When a person enters the Sacred Mosque, one of two things must be the case: 

1 – He is entering with the intention of performing tawaaf, whether it is for Hajj or ‘Umrah or is a voluntary tawaaf. 

In this case the first thing he should do is tawaaf, and it is not prescribed for him to start with the two rak’ahs for greeting the mosque before doing tawaaf, because the Messenger of Allaah (peace and blessings of Allaah be upon him) did not do that, and neither did any of his companions. This is the view of the majority of fuqaha’, and no one disagreed with that apart from a few individuals, such as Ibn ‘Aqeel among the Hanbalis, as was narrated from him by Ibn Taymiyah in Sharh ‘Umdat al-Fiqh. 

An exception is made from that if there is some impediment such as severe crowding at the beginning of tawaaf. In that case he may pray two rak’ahs to greet the mosque, and wait until the crowding eases off so that he may begin tawaaf. 

2 – He is entering with the intention of praying or sitting or attending a halaqah for knowledge or listening to a reminder, or to read Qur’aan, or some other act of worship. 

It is mustahabb for him to pray two rak’ahs to greet the mosque, because of the general meaning of the hadeeth of Abu Qataadah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: “When one of you enters the mosque, let him not sit down until he has prayed two rak’ahs.” Narrated by al-Bukhaari (1167) and Muslim (714).  

With regard to the hadeeth that some people quote, “Greeting the mosque is tawaaf,” it has no basis in the books of Sunnah and it was not narrated from the Prophet (peace and blessings of Allaah be upon him) with any isnaad at all, so it is not permissible to attribute it to him. 

Shaykh al-Albaani said in Silsilat al-Ahaadeeth al-Da’eefah (no. 1012): 

I do not know of any basis for it, although it is often quoted. It was narrated by the author of al-Hidaayah who was a Hanafi, with the wording: “Whoever comes to the House, let him greet it with tawaaf.” Al-Haafiz al-Zayla’i indicated in his commentary that it has no basis. He said (2/51): It is very strange (ghareeb jiddan). Al-Haafiz Ibn Hajar was clearer than that, as he said in al-Diraayah (p. 192): I did not find it. 

I – i.e., Shaykh al-Albaani – say: I do not know of anything in the Sunnah, word or deed, that testifies to this. Rather the general meaning of the evidence about praying before sitting down in the mosque includes the Sacred Mosque too, and the view that its greeting is tawaaf is contrary to the general meaning referred to, so it should not be accepted unless it is proven. And there is no proof, especially since it is proven by experience that it is not possible for the one who enters the Sacred  Mosque to do tawaaf every time he enters during the Hajj season. Praise be to Allaah Who has made the matter broad in scope. “and [Allaah] has not laid upon you in religion any hardship” [al-Hajj 22:78].  

It should be noted that this ruling applies to people other than those in ihraam. The Sunnah for the pilgrim in ihraam is to start with tawaaf and pray the two rak’ahs after that. See: Bida’ al-Hajj wa’l-‘Umrah in my essay Manaasik al-Hajj wa’l-‘Umrah, no, 37. End quote. 

Al-Hattaab al-Maaliki said in Mawaahib al-Jaleel Sharh Mukhtasar Khaleel (2/375): 

Whoever enters the mosque in Makkah, the greeting of the Sacred Mosque in his case is circumambulation of the House (tawaaf). This applies to the newcomer who comes in ihraam. It is required of him when he enters the Sacred Mosque to start with tawaaf al-qudoom (tawaaf of arrival), if he has entered ihraam for Hajj or Qiraan; or with tawaaf of ‘umrah if he has entered ihraam for ‘umrah; or with tawaaf al-ifaadah if he has entered after coming back from ‘Arafah. He is not required to pray when he enters. The same applies for a person other than a newcomer, if he enters the Sacred Mosque with the intention of performing tawaaf when he enters: the greeting of the mosque in his case is tawaaf, and he is not required to pray (two rak’ahs to greet the mosque) in that case. 

But for the one who is not a newcomer, when he enters the Sacred Mosque with the intention of praying in the mosque or seeing the Sacred House, but not of doing tawaaf, then he should pray two rak’ahs. 

Ibn Rushd said: Tawaaf around the House is prayer, so when he enters (the mosque) intending to do tawaaf, he should start with tawaaf, and if he enters it not intending to do tawaaf at a time when naafil prayers may be offered, he should start by praying two rak’ahs. End quote. 

It says in al-Mawsoo’ah al-Fiqhiyyah (10/306): 

The majority of fuqaha’ are of the view that greeting the Sacred Mosque means tawaaf for the newcomer to Makkah, whether he is a merchant, a pilgrim or otherwise, because ‘Aa’ishah (may Allaah be pleased with her) said: When the Prophet (peace and blessings of Allaah be upon him) came to Makkah, he did wudoo’, then he circumambulated the House. And the two rak’ahs for greeting the mosque are replaced by the two rak’ahs following tawaaf. 

As for the Makkan (resident of Makkah) who is not required to do tawaaf, and who did not enter the mosque in order to do tawaaf, rather he came to pray or read Qur’aan or to seek knowledge, the greeting of the Sacred Mosque in his case is prayer, as in any other mosque. End quote. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is the greeting of the Sacred Mosque praying two rak’ahs or doing tawaaf?  

He replied: The Sacred Mosque is like any other mosque: the one who enters it to pray, listen to a reminder and so on should pray two rak’ahs, as in any other mosque, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “When one of you enters the mosque, let him not sit until he prays two rak’ahs.” Narrated by al-Bukhaari (1167). But if he enters the mosque to do tawaaf, such as a person who is doing ‘umrah and enters the mosque to do the tawaaf of ‘umrah, or to do a voluntary tawaaf, then in this case the tawaaf replaces the two rak’ahs  for greeting the mosque, because when he does tawaaf he is going to pray two rak’ahs after tawaaf. End quote. 

Majmoo’ Fataawa Ibn ‘Uthaymeen (22/286). 

And Allaah knows best.

Types of tawaaf around the Ka’bah

There are different types of tawaaf around the Ka’bah; what are these types and what is the ruling on each one?.

Praise be to Allaah.

There are many types of tawaaf around the Ka’bah: 

Tawaaf al-ifaadah during Hajj, which is also called tawaaf al-ziyaarah (tawaaf of visiting). It takes place after the standing in ‘Arafah, on the day of al-Adha or after it. It is one of the pillars or essential parts of the Hajj. 

Tawaaf al-qudoom (tawaaf of arrival) for Hajj. This is done by the pilgrim who has entered ihraam for Hajj and by the pilgrim who is doing Qiraan, i.e., joining ‘Umrah and Hajj, when he reaches the Ka’bah. It is one of the obligatory duties or Sunnahs of Hajj – there is a difference of scholarly opinion. 

The tawaaf of ‘Umrah. It is one of the pillars or essential parts of ‘Umrah, which is not valid without it. 

Tawaaf al-wadaa’ (the farewell tawaaf), which is done after completing the actions of Hajj and when one has decided to leave Makkah al-Mukarramah. It is obligatory, according to the more correct of the two scholarly opinions, for all pilgrims except women who are menstruating or bleeding following childbirth, and the one who fails to do it must sacrifice an animal of the type that is valid as an udhiyah. 

Tawaaf in fulfilment of a vow made by one who vowed to circumambulate the Ka’bah. It is obligatory because of the vow. 

Voluntary tawaaf. 

Each of these tawaafs must include seven circuits, after which the person offers two rak’ahs behind Maqaam Ibraaheem, if possible; if he cannot do that then he may offer the prayer in any other part of the mosque. 

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

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