Hadith 2992

أَخْبَرَنَا مُحَمَّدُ بْنُ مَنْصُورٍ ، قَالَ : حَدَّثَنَا الْحَسَنُ بْنُ مُوسَى ، قَالَ : حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ ، عَنْ قَيْسِ بْنِ سَعْدٍ ، عَنْ عَطَاءٍ ، عَنْ مُعَاوِيَةَ ، قَالَ : " أَخَذْتُ مِنْ أَطْرَافِ شَعْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِمِشْقَصٍ كَانَ مَعِي بَعْدَ مَا طَافَ بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ فِي أَيَّامِ الْعَشْرِ " , قَالَ قَيْسٌ : وَالنَّاسُ يُنْكِرُونَ هَذَا عَلَى مُعَاوِيَةَ .
´It was narrated that Muawiyah said:` "I cut a little from the ends of the hair of the Messenger of Allah with the eduge of an arrow that I had with me, after he had circumambulated the House, and performed Sai between As-Safa and Al-Marwah, during the ten days." Qais said: "The people rebuked Muawiyah for that."
Hadith Reference سنن نسائي / كتاب مناسك الحج / 2992
Hadith Grading الألبانی: شاذ  |  زبیر علی زئی: إسناده صحيح
Hadith Takhrij «تفرد بہ النسائي، (تحفة الأشراف: 1143)، مسند احمد (4/92) (شاذ)»
Explanation & Benefits
Hafiz Muhammad Ameen
(1) The denial by the scholars pertains to the first ten days of Dhu al-Hijjah, because the Messenger of Allah (sallallahu alayhi wa sallam) performed all his ‘umrahs in Dhu al-Qa‘dah except for the ‘umrah of Hajj. The shaving of the Prophet’s (sallallahu alayhi wa sallam) head by Mu‘awiyah (radi Allahu anhu) could be referring to the ‘umrah of Ji‘irrana, which, by consensus, took place in Dhu al-Qa‘dah. In Dhu al-Hijjah, the Prophet (sallallahu alayhi wa sallam) performed Hajj, and during Hajj, he had his head shaved in Mina, because for Hajj, shaving the head (hajamat) is prescribed in Mina, not Marwah. It is also known that during Hajj, the Prophet (sallallahu alayhi wa sallam) had his head completely shaved (halq), not shortened (taqsir). Therefore, the addition of “in the days of the ten” (fi ayyami al-‘ashr) is rare (shadh), because Qays ibn Sa‘d is alone in narrating these words. This narration is also reported from Tawus, but he does not mention these words; Qays made a mistake in narrating these words.

(2) The editor of the book has declared the chain of this hadith to be authentic, whereas in reality, the chain of this hadith is weak due to a break (inqita‘), because ‘Ata’ here is narrating from Mu‘awiyah (radi Allahu anhu), while it is not established that he heard from Mu‘awiyah (radi Allahu anhu). Rather, he heard this narration from Ibn ‘Abbas (radi Allahu anhu), and Ibn ‘Abbas (radi Allahu anhu) narrated it to him from Mu‘awiyah (radi Allahu anhu), as is explicitly stated in Musnad Imam Ahmad: (4/95). And its chain there is connected (muttasil) and authentic (sahih). Therefore, this hadith is sahih li-ghayrihi (authentic due to corroborating chains) without the addition of “in the days of the ten.” The statement of the Shaykh (rahimahullah) that its chain is authentic is questionable. And Allah knows best.

(3) “With his own arrow”: In reality, the arrow originally belonged to a Bedouin. When it was taken from him, it temporarily became his (the Prophet’s), hence it was referred to as his own.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2992