English
Umm Salamah (may Allah be pleased with her) narrated that the Messenger of Allah (ﷺ) said: "When the ten days (of Dhul-Hijjah) begin and one of you intends to sacrifice, 3 let them not remove anything from their hair or skin."
In another narration: "Let them not remove 4 their hair or trim their nails." In another narration: "Whoever sees the crescent of Dhul-Hijjah and intends to sacrifice, let them not cut their hair or nails."
Possible references (unverified, pending editorial review)
- Candidate: Sahih Muslim 1977a (unverified) 95% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (4)
Note 3
(3) The statement: "Intends to sacrifice..." In Sharh al-Sunnah, it is said that this hadith indicates that the sacrifice is not obligatory, as it is left to one’s intention. If it were obligatory, it would not be left to one’s choice. However, this is refuted by other narrations, such as the Prophet’s (ﷺ) statement: "Whoever intends to perform Hajj, let them hasten," and "Whoever intends to attend Friday prayer, let them perform ghusl." This is mentioned in Al-Mirqat.
Note 4
(4) The statement: "Let them not remove." In Al-Mirqat, it is said that according to Hanafi scholars, this is recommended (mustahabb) according to Abu Hanifah, meaning the prohibition is for avoidance of the better option, not strict prohibition. This differs from the Shafi’i view. Al-Tahawi argued that this is supported by the narration from Aisha (may Allah be pleased with her) in the book of Hajj, where she said, "I used to braid the garlands for the sacrificial animals of the Prophet (ﷺ), and he would send them, then remain among us as a non-Muhrim, not avoiding anything that a Muhrim avoids, until the people returned." This indicates the permissibility of what this hadith prohibits.
Note 3
(۳) قوله : أراد إلخ: وفي شرح السنة في الحديث دلالة على أن الأضحية غير واجبة؛ لأنه فوض إلى إرادته حيث قال: وأراد»، ولو كانت واجبة لم يفوض. انتهى. وتبعه ابن حجر. قلت: يرد عليه قوله : من أراد الحج فليعجل» وقوله: «من أراد الجمعة فليغتسل». قاله «المرقاة».
Note 4
(٤) قوله فلا يمس: قال في المرقاة: وظاهر كلام شراح الحديث من الحنفية أنه يستحب عند أبي حنيفة، فمعنى قوله: رخص أن النهي للتنزيه، فخلافه خلاف الأولى. ولا كراهة فيه، خلافا للشافعي. وقال الطحاوي: واحتجوا في ذلك بما قد ذكرناه في كتاب الحج عن عائشة لها أنها قالت: كنت أفتل قلائد هدي رسول الله ، فيبعث بها، ثم يقيم فينا حلالا، لا يجتنب شيئًا مما يجنبه المحرم حتى يرجع الناس. ففي ذلك دليل على إباحة ما قد حظره هذا الحديث.