Azami 7155

Muslim narrated it in the chapter on udhiya (42:1977), from Ubaydullah bin Muaz Anbari, who said, My father narrated to us, who said, Muhammad bin Amr Laythi narrated to us, from Amr bin Muslim bin Ammar bin Akima Laythi, who said, I heard Saeed bin Musayab say, I heard Umm Salama say, and then he related it.Then he narrated it through the route of Abu Usama, from Muhammad bin Amr, from Amr bin Muslim bin Ammar Laythi, who said, We were in the bathhouse shortly before Eid al-Adha, and some people applied depilatory paste there, so one of the people in the bathhouse said, "Saeed bin Musayab dislikes this," or "forbids it." So I met Saeed bin Musayab and mentioned that to him, and he said, "Nephew, this is a hadith that has been forgotten and abandoned. Umm Salama, the wife of the Prophet ﷺ, narrated to me that she said, The Messenger of Allah ﷺ said," with a meaning similar to the hadith of Muaz from Muhammad bin Amr. (Umar bin Muslim and Amr bin Muslim are one and the same person.)The jurisprudence of the hadith This hadith teaches that whoever intends to offer an udhiya is forbidden from taking anything from his hair or nails until he has offered the sacrifice. This is the view held by Saeed bin Musayab, the narrator of the hadith, as well as Imam Ahmad, Ishaq bin Rahawayh, the literalist scholars, and some companions of Shafii.Ibn Abdul-Barr summarized the positions of the jurists, saying, "The position of Malik is that there is no harm in shaving the head, trimming the nails, or cutting the mustache during the first ten days of Dhul-Hijjah, and this is the position of the rest of the jurists in Madinah and Kufa. Layth bin Saad, when the hadith of Saeed bin Musayab from Umm Salama was mentioned to him, that the Prophet ﷺ said, 'Whoever among you sees the new moon of Dhul-Hijjah and intends to offer an udhiya should not take anything from his hair or nails until he has sacrificed,' said, This has indeed been narrated, but the people follow otherwise.Uzai said, If a person buys his sacrificial animal after the ten days have begun, he should refrain from cutting his mustache and nails, but if he bought it before the ten days began, there is no harm.Shafii's position on this matter varied. At one point he said, Whoever intends to offer an udhiya should not touch anything of his hair or nails during the ten days. In another place he said, I prefer that whoever intends to offer an udhiya not touch anything of his hair or nails during the ten days until he sacrifices, because of the hadith of Umm Salama. But if he does take from his hair or nails, there is no harm, because Ayesha said, "I used to braid the garlands for the sacrificial animals of the Messenger of Allah ﷺ," and so on.Athram mentioned that Ahmad bin Hanbal used to hold to this hadith of Umm Salama. He was asked, What if someone else intends to offer an udhiya while he himself does not intend to? He replied, If he does not intend to offer an udhiya, he need not refrain from anything, for the Prophet only said, 'When one of you intends to offer an udhiya.'" Tamhid (17/235).Abu Hanifa said, "This is not disliked, because it is not forbidden for him to have intercourse or wear clothing, so shaving the hair and trimming the nails should likewise not be disliked for him."Some scholars held that a person need not refrain from taking his hair or trimming his nails unless the ten days have begun while he already possesses the sacrificial animal. If he does not yet have the sacrificial animal, he is not obligated to refrain.Musaddad narrated, as found in Ithaf Khayra Mahra (6480), from Kathir bin Abu Kathir, that Yahya bin Yamar used to issue rulings in Khurasan that if a man bought his sacrificial animal, designated it, and the ten days began, he should refrain from his hair and nails until he sacrifices. Qatada said, I mentioned that to Saeed bin Musayab, and he said, "Yes." I asked, From whom, Abu Muhammad? He said, "From the companions of Muhammad." Its chain of narrators is trustworthy.Ibn Musayab's statement, "From the companions of Muhammad," is evidence of a widely transmitted practice among the companions of the Prophet ﷺ and those who came after them regarding this hadith, even though the hadith was only transmitted from Umm Salama . The absence of mention from anyone else does not undermine the hadith, for the absence of a report does not necessitate the absence of the practice itself.