He asks: What is the authenticity of the hadith which means that whoever intends to sacrifice, or has a sacrifice performed on his behalf, should not take anything from his hair or nails until the sacrifice is made, and that this applies from the first days of the ten of Dhu al-Hijjah?
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The questioner : He asks: What is the authenticity of the hadith which means that whoever intends to sacrifice, or has a sacrifice performed on his behalf, should not take anything from his hair or nails until the sacrifice is made, and that this applies from the first days of the ten of Dhu al-Hijjah? How is this the case, and what are the things that the one who will sacrifice must refrain from doing? Does this prohibition reach the level of prohibition (haram), or is it for the sake of recommendation? And does the resident and the pilgrim observe this equally, or is it specific to the resident and not the pilgrim?
The Shaykh : This hadith is authentic; it was narrated by Muslim, and its ruling is prohibition (haram). This is because the Prophet (peace and blessings be upon him) said:Sunan Ibn Majah 3149Sahih (Darussalam) And in another narration: "Al-bashar" means the skin, meaning that nothing should be plucked from his skin, as some people do, plucking from the back of their foot. These three are the places of the prohibition: hair, nails, and skin. The original ruling in the prohibition of the Prophet (peace and blessings be upon him) is prohibition (haram) until evidence comes that shifts it to dislike (makruh) or something else. Accordingly, it is forbidden for the one who intends to sacrifice to take anything from his hair, skin, or nails during the ten days until he sacrifices. This is a blessing from Allah (Glorified and Exalted is He) upon His servants, because when the people of cities, villages, and towns missed the opportunity for Hajj and worshipping Allah (Glorified and Exalted is He) by abstaining from luxury, this matter was legislated for those in the towns to allow them to participate with the pilgrims in some of what they worship Allah (the Exalted) by abstaining from.
The questioner : Yes, meaning this is the wisdom behind the legislation?
The Shaykh : Yes, and I said that because it is not permissible for a person to worship by abstaining from something or by doing something except by a text from the Shari'ah. If someone wanted to worship Allah (the Exalted) during the ten days by abstaining from trimming nails or taking from his hair or skin, if he wanted to worship without a legal proof, he would be an innovator and a sinner. But if it is in accordance with a legal proof, he would be rewarded and granted reward, because he worshipped Allah (the Exalted) by this abstention. Accordingly, the abstention of the person who wants to sacrifice from taking from his hair, skin, and nails is considered obedience to Allah and His Messenger, for which he is rewarded. This is undoubtedly a blessing from Allah. And this ruling is specific only to the one who intends to sacrifice...
The questioner : Or has a sacrifice performed on his behalf.
The Shaykh : As for the one who has a sacrifice performed on his behalf, there is no blame on him if he takes.
The questioner : There is no blame on him.
The Shaykh : This is because the hadith was reported regarding the one who intends to sacrifice only, so it is restricted to what the text brought. Then it is known that the Messenger (peace and blessings be upon him) used to sacrifice for his family, and it was not reported that he prohibited them from taking anything from their hair, nails, or skin. This indicates that this ruling is specific to the one who intends to sacrifice only. Then, the one who intends to sacrifice from his own wealth is not the one who intends to sacrifice as a bequest for his fathers, grandfathers, or one of his relatives, for such a person is not actually a sacrificer, but an agent for another. Therefore, the ruling of the sacrifice does not apply to him, and he is not rewarded with the reward of the sacrificer for this sacrifice; rather, he is rewarded with the reward of the one who does good to his deceased and carries out their bequests.
Then we hear from many people from the common folk that if one intends to sacrifice and wants to take from his hair or nails or skin, he appoints another to sacrifice and name the sacrifice, and he thinks that this lifts the prohibition from him. This is an error, for the person who intends to sacrifice, even if he appoints another, it is not permissible for him to take anything from his hair, skin, or nails. Then, some women in this situation ask about the one who becomes pure during this period while she intends to sacrifice.
The questioner : Yes.
The Shaykh : So what does she do with her hair? We tell her that she should untie it, wash it, and wet it, and there is no need to comb it or do so, because there is no necessity for that.
The questioner : Yes.
The Shaykh : Yes.
The questioner : Because combing may lead to hair falling out, or?
The Shaykh : Yes, indeed.
The questioner : Yes.
The Shaykh : Yes.
The questioner : And is this ruling also for the man?
The Shaykh : And for the man, he should not comb his hair or do so in these days while he intends to sacrifice.
The questioner : Yes.
The Shaykh : As for the questioner's statement: Is this specific to the people of towns or also to those who perform Hajj? We say that if the pilgrim performs 'Umrah, he must shorten his hair, so he shortens it even if he intends to sacrifice in his town, because it is permissible for a person who has a family that has not performed Hajj to buy them a sacrificial animal, or appoint someone to buy it for them, or appoint one of his brothers or children to buy a sacrificial animal for him and sacrifice on his behalf and on behalf of his family. In this case, if he is performing 'Umrah, there is no blame on him if he shortens his hair, because shortening in 'Umrah is a ritual act. Yes.
The questioner : Yes.
The Shaykh : This hadith is authentic; it was narrated by Muslim, and its ruling is prohibition (haram). This is because the Prophet (peace and blessings be upon him) said:
When the ten days (of Dhul-Hijjah) begin, and one of you wants to offer a sacrifice, let him not remove anything from his hair or skin.
إذا دخل العشر وأراد أحدكم أن يضحي فلا يأخذن من شعره ولا من ظفره شيئاًNor from his skin.
ولا من بشرهThe questioner : Yes, meaning this is the wisdom behind the legislation?
The Shaykh : Yes, and I said that because it is not permissible for a person to worship by abstaining from something or by doing something except by a text from the Shari'ah. If someone wanted to worship Allah (the Exalted) during the ten days by abstaining from trimming nails or taking from his hair or skin, if he wanted to worship without a legal proof, he would be an innovator and a sinner. But if it is in accordance with a legal proof, he would be rewarded and granted reward, because he worshipped Allah (the Exalted) by this abstention. Accordingly, the abstention of the person who wants to sacrifice from taking from his hair, skin, and nails is considered obedience to Allah and His Messenger, for which he is rewarded. This is undoubtedly a blessing from Allah. And this ruling is specific only to the one who intends to sacrifice...
The questioner : Or has a sacrifice performed on his behalf.
The Shaykh : As for the one who has a sacrifice performed on his behalf, there is no blame on him if he takes.
The questioner : There is no blame on him.
The Shaykh : This is because the hadith was reported regarding the one who intends to sacrifice only, so it is restricted to what the text brought. Then it is known that the Messenger (peace and blessings be upon him) used to sacrifice for his family, and it was not reported that he prohibited them from taking anything from their hair, nails, or skin. This indicates that this ruling is specific to the one who intends to sacrifice only. Then, the one who intends to sacrifice from his own wealth is not the one who intends to sacrifice as a bequest for his fathers, grandfathers, or one of his relatives, for such a person is not actually a sacrificer, but an agent for another. Therefore, the ruling of the sacrifice does not apply to him, and he is not rewarded with the reward of the sacrificer for this sacrifice; rather, he is rewarded with the reward of the one who does good to his deceased and carries out their bequests.
Then we hear from many people from the common folk that if one intends to sacrifice and wants to take from his hair or nails or skin, he appoints another to sacrifice and name the sacrifice, and he thinks that this lifts the prohibition from him. This is an error, for the person who intends to sacrifice, even if he appoints another, it is not permissible for him to take anything from his hair, skin, or nails. Then, some women in this situation ask about the one who becomes pure during this period while she intends to sacrifice.
The questioner : Yes.
The Shaykh : So what does she do with her hair? We tell her that she should untie it, wash it, and wet it, and there is no need to comb it or do so, because there is no necessity for that.
The questioner : Yes.
The Shaykh : Yes.
The questioner : Because combing may lead to hair falling out, or?
The Shaykh : Yes, indeed.
The questioner : Yes.
The Shaykh : Yes.
The questioner : And is this ruling also for the man?
The Shaykh : And for the man, he should not comb his hair or do so in these days while he intends to sacrifice.
The questioner : Yes.
The Shaykh : As for the questioner's statement: Is this specific to the people of towns or also to those who perform Hajj? We say that if the pilgrim performs 'Umrah, he must shorten his hair, so he shortens it even if he intends to sacrifice in his town, because it is permissible for a person who has a family that has not performed Hajj to buy them a sacrificial animal, or appoint someone to buy it for them, or appoint one of his brothers or children to buy a sacrificial animal for him and sacrifice on his behalf and on behalf of his family. In this case, if he is performing 'Umrah, there is no blame on him if he shortens his hair, because shortening in 'Umrah is a ritual act. Yes.
The questioner : Yes.