Muslim

Hadith Commentary: Benefits and Issues: From this hadith, some of the imams—Sa'id ibn al-Musayyib, Rabi'ah, Ahmad, Ishaq, and some of the Shafi'is—have declared it unlawful (haram) to cut hair and nails during the first ten days of Dhu al-Hijjah. The well-known opinion of Imam al-Shafi'i is that this prohibition is one of discouragement (tanzih), meaning it pertains to etiquette and respect, so that there may be some resemblance to the pilgrims (hujjaj). One opinion of Imam Malik is that it is disliked (makruh), not unlawful (haram), and another opinion is that it is not even disliked (makruh). The apparent implication of the hadith is that one should abstain from these actions; no hair from any part of the body should be removed in any way, nor should the nails be tampered with in any way. Imam Ibn Qudamah writes: "The requirement of the prohibition is unlawfulness (tahrim), and this refutes and invalidates analogy (qiyas) and opinion (ra'y) in the face of the hadith." (Al-Mughni, vol. 13, p. 363)

Explanation:
1:
The scholars have reconciled between the hadith of Aisha radi Allahu anha and that of Umm Salamah by interpreting the narration of Umm Salamah as indicating a discouraged prohibition (nahi tanzihi).
(And Allah knows best)

Benefits and Issues:
It is necessary for the one who intends to offer the sacrifice (qurbani)
that during the first nine days of Dhu al-Hijjah, he should not cut his hair or nails.
However, for the one who does not intend to offer the sacrifice,
this is not necessary.
Nevertheless, if such a person gets a haircut or similar grooming done on the day of Eid al-Adha, he will not be deprived of the virtue and other merits of the sacrifice.
As has been mentioned previously in the narrations from Abdullah ibn Amr ibn al-As.

Benefits and Issues:
The meaning of not touching is that one should neither cut the hair nor remove hair from the skin.
This restriction is from the beginning of the month of Dhu al-Hijjah until the day of Eid, up to the time of sacrifice.

(1) The legitimacy of sacrifice (qurbani) is established from this hadith.
(2) This blessed hadith also teaches the ruling that a person who intends to perform sacrifice should not cut or trim his hair and nails, etc., after the sighting of the crescent of Dhu al-Hijjah.
(3) “Sees the crescent”—the intent is that the crescent of Dhu al-Hijjah has appeared; it is not necessary that every individual actually sees it.
(4) “Intends to perform sacrifice”—that is, the restriction does not apply to one who does not intend to offer sacrifice, but it is better for such a person to have his hair cut during the days of sacrifice.

“Ten days” means until the sacrifice is slaughtered on the tenth day. After performing the sacrifice, one should have their hair cut.

Benefit:
This hadith establishes that whoever intends to offer a sacrifice (qurbani), after the crescent of Dhu al-Hijjah is sighted, should not cut hair from any part of his body, nor trim his nails. Note that if a single sacrifice is being offered on behalf of all members of a household, then during these days, none of the members should cut their hair or trim their nails. Those who are not offering a sacrifice are not bound by any restriction regarding cutting hair during these ten days. However, if someone who is not offering a sacrifice also refrains from cutting hair or nails during these ten days, he too will receive the full reward of sacrifice. (Sunan Abi Dawud: 2789, its chain is authentic)