Sacrifices, Dought & clear, - * Is it permissible forthe one who is going to offer an udhiyah to remove any of his hair before offering the udhiyah, if he has a legitimate excuse?

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I read the answer to question no. 36567, in which it says in the last paragraph of the answer: “If he needs to remove it then he may do so, and there is no blame on him, such as if … he needs to cut his hair in order to treat a wound and the like.” Does my case come under the heading of “to treat a wound and the like”? Because what I have is not a wound; rather it is a part of the moustache where no hair grows, and it puts me in an embarrassing situation if anyone notices it when the rest of the hair of the moustache appears. Is it permissible for me to shave it so as to avoid embarrassment?
Praise be to Allah.
Firstly:
With regard to the person who is going to offer an udhiyah removing anything from his hair, nails or skin, this is an issue concerning which the scholars differed. The more correct view, as stated on this website, is that it is not permissible to remove anything from the hair, nails or skin for the one who wants to offer an udhiyah, because the Prophet (blessings and peace of Allah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him leave his hair and nails alone.” Narrated by Muslim (1977). According to another version also narrated by Muslim: “When the ten (days of Dhu’l-Hijjah) begin, and one of you wants to offer a sacrifice, let nothing touch his hair or skin.”
For more information, please see the answers to questions no. 83381and 36567.
Secondly:
If refraining from removing hair from the moustache will look odd or cause embarrassment – as you mentioned – because of there being a spot where no hair grows, then what appears to be the case – and Allah knows best – is that it is permissible for you in this case to remove hair from the moustache, so as to avoid embarrassment.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If a person needs to remove anything from his hair, nails or skin, then there is no blame on him for removing it, such as if he has a wound and he needs to trim the hair from around it, or if he breaks an nail and it bothers him, so he trims whatever is bothering him, or if he has a piece of dead skin and it is bothering him, so he cuts it off. There is no blame on him in any of these cases.
And Allah knows best.

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Pilgrimage, & Dought & clear, - * It is permissible to circumambulate the Ka‘bah (tawaaf) at anytime, day or night

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Is it possible for a person to do ‘Umrah at any time of the day or night? Or must the actions of ‘Umrah be done at a specific time of day?
What I mean by my question is:
All the actions of ‘Umrah are obligatory, so is it possible for a person to do tawaaf (circumambulation of the Ka ‘bah) after ‘Isha’ prayer, if he reaches Makkah before ‘Isha’ time?
Praise be to Allah.
There is no specific time for circumambulation of the Ka‘bah (tawaaf); rather whenever a person who wants to perform Hajj or ‘Umrah, or the person who wants to perform tawaaf, reaches the Ka‘bah, he may perform tawaaf at any time he wants of the night or day, even if that is during the times when the prayer is disallowed, because the Prophet (blessings and peace of Allah be upon him) said: “O Banu ‘Abd Manaaf, do not prevent anyone from circumambulating this House or praying at any time he wants, night or day.”
Narrated by at-Tirmidhi, 868; classed as saheeh by Shaykh al-Albaani.
And Allah knows best.

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Pilgrimage, & Dought & clear, - * Specifying the name of the person on whose behalf the sacrifice is being offered

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Do I have to slaughter the hadiy (sacrificial animal) myself or is it permissible to appoint one of the companies or banks in Makkah that specialise in that (to do it on my behalf)?
Praise be to Allah.
The individual is not obliged to slaughter his hadiy himself; it is permissible to appoint a trustworthy person to do that on his behalf. However it is important to note something that has to do with appointing or delegating someone to do that on one’s behalf, which is that at the time of slaughter, it is essential to state the name of the one on whose behalf it is being done. So the one who is doing the actual slaughter should intend that it is on behalf of So and so; it is not permissible to slaughter a number of sheep, for example, on behalf of a number of people without stating the names with each slaughter.
Based on that, it is not permissible to appoint companies or banks that do not specify the names of the people on whose behalf the sacrifice is being offered, except in the case of necessity, when it is not possible for the individual to go to the slaughter place himself or to find a trustworthy person to slaughter the sacrifice on his behalf.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Some Hajj groups collect money from the pilgrims for the hadiy (sacrifice), and they slaughter the animals on their behalf, but they may fail to mention the name of the one on whose behalf the sacrifice is offered at the time of slaughtering each animal. Is this permissible?
He replied: This is not permissible. It is essential to state on whose behalf this sacrifice is being offered every time an animal is slaughtered. For example, if there are thirty men in the group, and he (the person who is offering the sacrifice on their behalf) buys thirty sheep for them, he should have a list of their names in front of him, and every time he brings a sheep forward (for slaughter), he should say: “This is on behalf of So and so,” because it is essential to state on whose behalf it is being offered. If he just sacrifices thirty sheep on behalf of thirty men, that is not valid.
End quote fromal-Liqa’ ash-Shahri, 73/32
He (may Allah have mercy on him) was also asked: We have heard that you warned people against giving money to these companies, but what is the solution with regard to what has happened in the past? We did Hajj more than once, and we gave money to these companies and they did not take our names. What is the ruling on what was done in the past? Is it acceptable? If it is not acceptable, what do we have to do?
Answer: We did not warn against giving the hadiy (sacrifice), because in fact the hadiy is necessary. The individual has two choices: either to give money to these companies or to sacrifice it himself and leave it on the ground, in which case neither he nor anyone else will benefit from it. If the person is able to slaughter his hadiy and eat from it, give some of it as a gift and give some of it in charity, then undoubtedly this is much better. This is possible for some people who have acquaintances in Makkah and are able to delegate them to do this on their behalf, telling them: Slaughter the hadiy on our behalf. In that case he can benefit from it, or he can go to Makkah, go to the slaughterhouse and buy an animal and slaughter it there, and he will find people crowding around him to take it from him. But what I think is a serious mistake is to send the cost of the sacrifice to another country so that it can be sacrificed there. This is the thing for which there is no basis. The Prophet (blessings and peace of Allah be upon him) used to send the sacrificial animal to Makkah to be sacrificed in Makkah. There is no report from him, either in a saheeh (sound) or da‘eef (weak) hadeeth, that suggests that he sent his sacrificial animal (udhiyah) to any other place; rather he used to slaughter it in his house, and they would eat from it, give some of it as gifts and give some as charity.
End quote fromal-Liqa’ ash-Shahri, 34/17
If the company writes down the name of the person on whose behalf the sacrifice is being offered, and hangs it around the sheep’s neck, as some companies do, and the slaughterer forms the intention that this sacrifice is on behalf of the person whose name is written on this paper, then that is acceptable and valid. It fulfils the need to specify on whose behalf the sacrifice is being offered, and it is not necessary to mention the person’s name after that.
And Allah knows best.

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Pilgrimage, & Dought & clear, - * If he came from Egypt to visit his father in ad-Dammaam, and was intending to perform ‘Umrah, from where should he enter ihram?

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In sha Allah I am going to go to ad-Dammaam for five days, to see my father who works there; this is my intention.
Question 1: is it permissible for me to change my intention there and enter ihram for ‘Umrah from there?
Question 2: if the answer is yes, do I have to stay in ad-Dammaam for three days before entering ihram for ‘Umrah, or can I enter ihram for ‘Umrah at any time?
Question 3: what is the miqaat from which I have to enter ihram for ‘Umrah and put on the ihram garments?
Praise be to Allah.
If you are travelling to visit your father, then you decide to do ‘Umrah, there is no stipulation requiring you to stay in ad-Dammaam for three days; rather you can go for ‘Umrah whenever you want, and enter ihram from the miqaat from which the people of ad-Dammaam enter ihram, which is Qarn al-Manaazil (as-Sayl al-Kabeer), near at-Taa’if.
The basic principle is that whoever comes wanting to do ‘Umrah must enter ihram from the miqaat, and the miqaat of the people of Egypt is al-Juhfah or Raabigh. But if a person is going to go to another city, such as al-Madinah, Riyadh or ad-Dammaam, it is permissible for him to delay ihram, then enter ihram from the miqaat of the people of the city that he goes to.
And Allah knows best.

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