Nasai

9. Commentary:

➊ By declaring these matters as part of fitrah, it is meant that a sound human nature demands these things. Islam is also called fitrah for this very reason, that it is exactly in accordance with the demands of human nature.

➋ Another reason for declaring these matters as fitrah is that Allah, from the very beginning, commanded every Prophet and Messenger regarding these matters. In other words, these rulings are so natural and innate that mankind was created upon them. The meaning of fitrah is "creation."

➌ Circumcision (khitan) is included among the natural matters because, if circumcision is not performed, the prepuce (the extra skin over the glans) can become an obstacle to purification; drops of urine may get trapped in it, and after intercourse, the glans may not be properly cleaned. Apart from purification, the prepuce can also become a breeding ground for germs. Therefore, removing the prepuce is a rational and natural requirement.

Chapter of Hadith Number: 6297 from Sahih Bukhari: «بَابُ الْخِتَانِ بَعْدَ الْكِبَرِ وَنَتْفِ الإِبْطِ:»

Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah has presented four ahadith under this chapter: two ahadith are from Sayyiduna Abu Hurairah radi Allahu anhu and two ahadith are from Sayyiduna Ibn Abbas radi Allahu anhuma. The relevance of all four ahadith to the chapter is clear, because all four mention the removal of armpit hair and circumcision (khitan), which is related to the title of the chapter. However, a significant objection arises regarding the chapter heading: that circumcision (khitan) and the removal of armpit hair are more closely related to the Book of Manners (Kitab al-Adab), but this chapter seems to have no connection with the Book of Asking Permission (Kitab al-Isti’dhan). So why did Imam Bukhari rahimahullah include this chapter in Kitab al-Isti’dhan?

The answer is as follows: This humble and insignificant one says that «كتاب الاستئذان» is not an independent book, rather it is a part of «كتاب الأدب» itself, because seeking permission (isti’dhan) is also included among manners (adab). If one wishes to understand this, one should look at the last hadith of Kitab al-Adab and the first hadith of Kitab al-Isti’dhan; both are related to supplication (du’a), which makes it clear that the sequence that was present in Kitab al-Adab was continued by Imam Bukhari rahimahullah in Kitab al-Isti’dhan. This is clear evidence that the book which Imam Bukhari rahimahullah established as Kitab al-Isti’dhan is in reality a part of Kitab al-Adab, not an independent book. For this reason, the chapter under discussion, whose «باب الختان بعد الكبر و نتف الإبط» is related to «كتاب الاستئذان», is also a part of Kitab al-Adab, which Imam Bukhari rahimahullah included in «الاستئذان». Furthermore, regarding the connection between the chapter heading and the book, while indicating this connection, Allamah Kirmani rahimahullah writes:

«وجه مناسبة هذه الترجمة ”بكتاب الاستئذان“ أن الختان يستدعي الاجتماع فى المنازل غالبًا.» (1)
“That is, the relevance of the chapter to the book is that people gather for the occasion of circumcision (khitan), so there arises a need for seeking permission (isti’dhan). For this reason, this chapter was brought in Kitab al-Isti’dhan.”

That is, it is a part of «كتاب الاستئذان، كتاب الأدب» itself; this is the relevance of this chapter. Because Imam Bukhari rahimahullah, in «كتاب الأدب», established chapter headings (tarajim al-abwab) regarding manners (adab), righteousness (birr), maintaining ties (sila), rights of one’s own selves, matters of companionship, and the manners of visiting others—how one should behave and what matters are necessary to observe. Immediately after this, he began «كتاب الاستئذان» and established the first chapter «باب السلام», that when going to someone’s house, one should seek permission to enter by greeting (salam). Clarifying this point, Imam Abi Hafs al-Balqini rahimahullah writes:

«فلما تحت تراجم الآداب وما فيها من البر و الصلة، و كان ذالك مما يتعلق بالآداب فى انفسنا، و فى الصحبة، و الخلطة، وما يتعلق بذالك، أورده بما يتعلق بآداب من جاء إلى قوم أو دار غيره، كيف يصنع؟ فقال كتاب الاستئذان: ثم باب بدء السلام، ثم باب قول الله تعالى: ﴿لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ﴾.» (1)

Hadith Commentary:
In some narrations, the mention of growing the beard is also found. This phrase refers to the practices (sunan) of Ibrahim (alayhis salam), adherence to which is necessary for his progeny.
May Allah, the Exalted, grant every Muslim the ability to act upon them so that they may prove to be the truest children of the Abrahamic community (millat-e-Ibrahimi).
The relevance of this hadith to the chapter is derived as follows: the Prophet (sallallahu alayhi wa sallam) declared circumcision (khitan) to be a natural practice (fitrah/sunnah) and did not specify any age restriction, from which it is understood that circumcision is prescribed even at an older age.

Hadith Commentary:
To act contrary to them is to rebel against the fitrah (natural disposition), for which punishment is given both in this world and the Hereafter. However, whoever adopts the fitrah will remain in goodness upon goodness.

Hadith Commentary:
(1)
When cutting the nails, one should begin with the right hand because it is mentioned in the hadith that the Messenger of Allah (sallallahu alayhi wa sallam) preferred the right side.
The cutting of the nails should be started from the index finger (shahadah finger), because this finger is superior to all other fingers, as it is used for pointing during the tashahhud.
There is no evidence for specifying any particular day for this act; however, on Fridays, extra cleanliness is recommended, so Friday is suitable for cutting the nails, but one should also consider one’s own needs.

(2)
Hafiz Ibn Hajar (rahimahullah) has narrated from Imam Ahmad ibn Hanbal (rahimahullah) that after cutting the nails, they should be buried. He referenced Ibn Umar (radi Allahu anhu), who used to cut his nails and then bury them.
The wisdom behind this is that it is commanded to bury the parts of the children of Adam, and also so that magicians cannot use hair and nails for sorcery and black magic.
And Allah knows best. (Fath al-Bari: 10/425)

Hadith Commentary:
Vocabulary of the Hadith:

(1)
AL-KHITAAN (Circumcision):
Khitaan is for men,
that the entire skin which covers the glans (hashafah) is cut off,
so that the glans becomes fully exposed.
And for women, it is
that a small part of the skin above the private part (farj) is cut.

(2)
AL-ISTIHDAD:
Shaving the pubic hair,
because it is derived from "hadeed" and "hadeed" means razor.

(3)
TAQLIM AL-AZFAAR:
Taqleem
is derived from "qalam" and "qalam" means to cut.
And "zufr" means nail,
"azfaar" is the plural.

(4)
NATF AL-IBIT:
Natf means to pluck or pull out,
and "ibit" means armpit.

(5)
QASS AL-SHARIB:
Qass
means to cut,
"sharib":
moustache,
(The discussion of fitrah will come in the last hadith,
where all these things are mentioned.)

Explanation:
1:
That is, these are the practices (sunan) of the Prophets which we have been commanded to follow.
These were present in all the revealed laws (shari‘ahs),
because they are inherent within human nature (fitrah).

Benefits and Issues:
If a person, due to a legitimate Islamic excuse or out of laziness and negligence, was unable to shave the pubic hair and then passed away, the living should not shave the deceased’s pubic hair, because there is no Islamic evidence for this act. Moreover, this act is harmful for the living, while it brings no benefit to the deceased, as:

◈ Imam Ibn al-Mundhir rahimahullah (242-391 AH) writes:
«الوقوف عن أخذ ذلك أحب إلي، لأنه المأمور بأخذ ذلك من نفسه الحي، فإذا مات انقطع الامر.»
“It is better in my view to refrain from shaving the pubic hair of the deceased, because the deceased was commanded to do this act during his lifetime. When he died, this matter ended.” [الأوسط فى السنن والإجماع والاختلاف : 329/5]

◈ It is narrated regarding Imam Muhammad ibn Sirin, the Tabi‘i, rahimahullah, that:
«انهٔ كان يکرهٔ أن يوخذ من عانة أؤ ظفر الميت.»
“He considered it disliked (makruh) to shave the pubic hair of the deceased and to cut his nails.” [مصنف ابن أبى شيبة : 246، 245/3، وسنده صحيح]
↰ Nothing contrary to this is established from the predecessors of the Ummah.

SA In one narration, it is mentioned that Sayyiduna Sa‘d radi Allahu anhu gave the deceased a ritual bath (ghusl) and asked for a razor. [مصنف ابن أبى شيبة : 246/3] EA ↰ But its chain of narration is ‘mursal’, therefore it is ‘weak’ and not a valid proof.

Just as with pubic hair, it is also not correct to remove the nails of the deceased.
◈ Imam Hasan al-Basri rahimahullah said:
«تقلم اظفار الميت» “The nails of the deceased should be removed.”
↰ Imam Shu‘bah ibn al-Hajjaj rahimahullah said: I mentioned this to Hammad rahimahullah, and he rejected it and said:
«أرأيت إن كان أقلف، أيختتن؟»
“Tell me, if he was not circumcised, would his circumcision be performed?” [مصنف ابن أبى شيبة : 246/3، وسنده صحيح]
↰ That is, all these acts are related to life. If he was negligent in his lifetime, his sin has been recorded, and if he was unable to do so due to a legitimate Islamic excuse, he will be forgiven. Now, there is no reward or punishment for cleanliness after death.

◈ When Imam Ahmad ibn Hanbal rahimahullah was asked about this, he said:
«من الناس من يقول ذلك، ومنهم من يقول : إذا كان أقلف أيختتن؟، يعني : لا يفعل.»
“Some people say the nails of the deceased should be cut, while others say: if he was uncircumcised, would his circumcision be performed? That is, doing so is not correct.” [مسائل الامام احمد لأبي داؤد: 246/3]
↰ When no one holds the view that an uncircumcised person should be circumcised after death, then cutting the nails and hair is also impermissible.

Conclusion: Shaving the pubic hair of the deceased and cutting his nails is not correct. This act is of no benefit to the dead and is a cause of hardship for the living. «وَاللهُ اَعْلَمُ»

Benefits and Issues:
➊ Matters of fitrah (natural disposition) are those actions whose observance is so important that it is as if they are instinctive and innate matters. Furthermore, all the noble Prophets (alayhimus-salam) also adhered to them, whose example we have been commanded to follow.

➋ In one narration of Sahih Muslim, ten matters are mentioned. They are: trimming the moustache, letting the beard grow, using the siwak (tooth-stick), putting water in the nose, cutting the nails, washing the joints, plucking the armpit hair, cleaning below the navel, performing istinja (cleansing after relieving oneself), and rinsing the mouth. (Sahih Muslim, Al-Taharah, Hadith: 261)

➌ Observing all these matters is obligatory, and they are also Islamic legal symbols (sha‘a’ir). And Allah, the Mighty and Majestic, has commanded: "Enter into Islam completely." () Accepting some rulings and leaving others cannot be the way of the people of faith. Negligence in these matters is a major sin.

➍ For below the navel, using a razor is the Sunnah, and for the armpit hair, plucking is the Sunnah. Although these acts can be performed by other means as well.

For details, see Hadith: 5043.

10. Commentary:

➊ Trimming the nails has been included among the natural practices (fitrah) because nails can become a means of accumulating impurity and filth, which is an obstacle to purification (taharah). Moreover, they also look unpleasant and resemble those of animals, whereas Allah Ta’ala has created mankind in the best form and appearance. The statement of Allah Ta’ala is: "Verily, We created man in the best stature." [التین /4 : 95] Excessively long nails can injure someone or oneself, therefore, sound natural disposition (fitrah salimah) demands that excess nails be trimmed.

➋ In the early period of humanity, when tools had not yet been invented, nails were used for tasks such as slaughtering. Now, with the availability of tools, not only is there no longer any need for such use, but it is also considered reprehensible and prohibited. For this reason, Islamic law (shari‘ah) has declared slaughtering with nails or teeth to be impermissible. [صحيح البخاري ، الشركة ، حديث : 2488 ، وصحيح مسلم ، الأضاحي ، حديث : 1968]

11. Commentary:

➊ The hair of the armpits serves to protect the glands. They keep the area warm, but since during work the arms become exposed and the armpits are visible, the hair of the armpits may appear unsightly. Furthermore, dirt and grime also accumulate in them. Sweating is increased, and the hair becomes an obstacle to cleanliness. Therefore, human nature demands that the armpits be kept free of hair.

➋ In the hadiths, the mention is of plucking the hair of the armpits rather than shaving it. This is because shaving causes the hair to grow back thicker and coarser, whereas plucking makes the hair fewer and finer. They remain soft and do not prick. Sweating and odor are reduced, and plucking the armpit hair does not cause pain either. Therefore, it is better to pluck them rather than shave. However, if a person feels pain from plucking, then shaving is also permissible, because the main objective is the cleanliness of the hair.

Commentary:

(1)
“Fitrah” here refers to those matters of the natural religion (din al-fitrah) which are the Sunnah of all the noble Prophets (alayhim as-salam), and which have been practiced in the laws of all the Prophets (alayhim as-salam).
This demonstrates the importance of these actions.
All five are related to a person’s outward cleanliness, and when the Shariah commands them, fulfilling the command also increases inward purity.

(2)
“Khatnah” (circumcision) refers to cutting the foreskin present on the initial part of the male private organ until the glans (the initial part of the organ) becomes exposed.
From a medical perspective, this act is also very beneficial, because various diseases arise due to the accumulation of filth under this skin, and generally, attention is not paid to its cleanliness.
Additionally, drops of urine remain inside it, due to which the body and clothes become impure.
In the Bible as well, circumcision is declared a perpetual legal command that will never be abrogated. (See: Book of Genesis, Chapter 17, Verses 9 to 14)
For this reason, Jews perform circumcision.
According to the New Testament, ‘Isa (alayhis-salam) was also circumcised. (See: Gospel of Luke, Chapter 2, Verse 21)

(3)
Istihdad (using iron):
This refers to removing the hair grown around the private parts, whether by something made of iron (such as a razor, etc.) or by a powder or cream prepared for this purpose.

(4)
Plucking the hair of the armpits is Sunnah.
After plucking, there is no need for cleaning again for quite some time, although shaving also achieves the purpose of cleanliness.

(5)
When nails grow long, filth accumulates in them, so cleanliness also demands that they be cut.
Growing nails as a fashion is against fitrah (nature), and there is also the risk of them breaking, which causes harm and discomfort.
Moreover, by cutting the nails, the natural distinction between humans and animals is maintained.

(5)
Growing the mustache was the custom of non-Muslim non-Arabs (Ajam).
Seeing them, the Arabs also adopted this practice.
The Messenger of Allah (sallallahu alayhi wa sallam) commanded that they be trimmed and kept very short.
These five matters are related to cleanliness and purification, and cleanliness and purification have always been desired and commendable in the laws of all the noble Prophets (alayhim as-salam).
Remaining dirty or impure is the way of non-Muslims, such as:
Hindu yogis or Christian monks, and these are their self-imposed restrictions,
which have no connection to any revealed Shariah.

(6)
In all these acts of cleanliness and purification, it is Sunnah to begin from the right side.
‘A’ishah (radi Allahu anha) said:
The Prophet (sallallahu alayhi wa sallam) liked to begin with the right side in putting on shoes, combing his hair, attaining purity (in ablution [wudu] and ritual bath [ghusl]), and in all his affairs. (Sahih al-Bukhari, Book of Ablution, Chapter: Beginning from the right in ablution and ritual bath, Hadith: 168; and Sahih Muslim, Book of Purification, Chapter: Beginning from the right in purification, etc., Hadith: 268)

Benefit:
In this hadith, certain matters of fitrah are mentioned. By "fitrah" is meant the way that Allah Ta'ala has established for His servants. By "istihdad" is meant removing the pubic hair with a razor.