Ibn Majah

Commentary:
(1)
Letting the beard grow means that it should not be cut as the mustache hair is cut. Shaving the beard is haram, and the one who shaves it is a fasiq (open sinner), because he opposes those ahadith in which the command to let the beard grow has been given. It is narrated from Ibn Umar radi Allahu anhuma that the Messenger of Allah sallallahu alayhi wa sallam said:

(KHALIFU AL-MUSHRIKEEN WA WAFFIRU AL-LIHA WA AHFU AL-SHAWARIB) (Sahih al-Bukhari, al-Libas, Chapter: Trimming the Nails, Hadith: 5892; and Sahih Muslim, al-Taharah, Chapter: Characteristics of Fitrah, Hadith: 259)

“Oppose the polytheists, let the beards grow, and trim the mustaches.”

And in the hadith narrated from Abu Hurairah radi Allahu anhu, the Prophet sallallahu alayhi wa sallam said:

(JUZZU AL-SHAWARIB WA ARKHU AL-LIHA WA KHALIFU AL-MAJUS) (Sahih Muslim, al-Taharah, Chapter: Characteristics of Fitrah, Hadith: 260)

“Trim the mustaches, let the beards grow, and oppose the Magians.”

Persisting in shaving the beard is a major sin (kabirah), and it is obligatory to advise the one who shaves and to prohibit him from shaving the beard. If such a person is in a position of leadership or in a religious center, then it is even more necessary to admonish him emphatically.

Furthermore, in the ahadith, two words have been used for trimming the mustache: one is “ihfa’,” which means to shave thoroughly, and the other is “qas,” which means to cut with scissors, etc. Therefore, in this matter, both ways are permissible according to the Shari‘ah. Thus, in our opinion, it is not permissible to say that shaving the mustache thoroughly is mutilation (muthlah) or an innovation (bid‘ah), because saying so is against the aforementioned text, and in the presence of the authentic Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, the statement of anyone else holds no significance.

(2)
Dirt and grime accumulate in the joints of the fingers, so at the time of ablution (wudu) and ritual bath (ghusl), these places should be cleaned with extra attention. Similarly, during the ritual bath, those parts of the body where there is a greater likelihood of dirt accumulating should be given more attention. Otherwise, if these places are neglected, sometimes water does not reach them and the ritual bath is not valid.

Explanation:
1:
In the previous hadith, five are mentioned,
and in this one, ten,
there is no contradiction between the two,
the five are included within the ten,
or it may be that first the Prophet (sallallahu alayhi wa sallam) was informed about the five,
and later about the ten.

Benefits and Issues:
The aforementioned matters pertain to the innate affairs of human beings. That is why they are called “Sunan al-Fitrah” (practices of natural disposition), meaning those practices which are related to the features of the human body. It is narrated from Sayyiduna Ibn Abbas (radi Allahu anhuma) that the noble verse «وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ» [2-البقرة:124] “I (Allah) commanded Ibrahim (alayhis salam) with ten things.” When he acted upon them, it was said: «إِنِّي جَاعِلُكَ لِلنَّاسِ» [2-البقرة:124] “I will make you an Imam and leader for the people,” so that you may be followed and people may walk in your footsteps. Thus, this Ummah of Muhammad (sallallahu alayhi wa sallam) is, in a special sense, bound to follow him, as is mentioned in verse «ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا» [16-النحل:123]: “Then We revealed to you: Follow the religion of Ibrahim, who turned away from all other religions.”