itself. Shaving is superior because it conforms to the report, and Ibn Umar said: It is among the luxuries they introduced, meaning: the depilatory (nura).
Section: Plucking the armpit hair is a Sunnah because it is part of the natural disposition (fitra), and leaving it becomes offensive. If one removes the hair by shaving or using a depilatory, it is permissible, but plucking it is superior because it conforms to the report. Harb said: I said to Ishaq: Is plucking the armpit hair more beloved to you or using a depilatory? He said: Plucking it, if he is able.
Section: It is recommended to trim the nails because it is part of the natural disposition (fitra), and it becomes offensive if one leaves them, as dirt may be rubbed by them, accumulating underneath them in foul-smelling places, and the scent of that settles on the fingertips. It may also prevent the water (54) of purification from reaching what is beneath them. We have narrated in a report that the Prophet (peace be upon him) said: "Why am I forgetful? You come to me with yellow-stained teeth (55), and the filth (56) of one of you is between his nail and his fingertip." (57) Its meaning is: that one of you allows his nails to grow long, then rubs his groin and areas of foul odor with them, and the scent of that remains under his nails. It has been narrated in a musalsal (chained) hadith that we have heard, that Ali (may Allah be pleased with him) said: I saw the Messenger of Allah (peace be upon him) trimming his nails on Thursday, then he said: "O Ali, trimming the nails, plucking the armpits, and shaving the pubic hair on Thursday, and Ghusl (ritual bathing), perfume, and wearing [clean] clothes on Friday." It is also narrated in a hadith: "Whoever trims his nails in an opposing manner will not see eye disease in his eyes." (58) Abu Abd Allah ibn Batta explained it as starting...
(54) Omitted from M. (55) Al-Qalh, with a fatha (vowel sign), is the yellowness that covers the teeth, and dirt that accumulates on them. A man is called aqlaḥ, and the plural is qulḥ. Al-Nihaya 4/99. (56) He intended by al-rafgh here: the dirt of the nail. The origin of al-rafgh, with the damma and fatha, is one of the roots of the groin, which are the bases of the body folds like the armpits, the creases of the inner thighs, and other folds of the organs where dirt and sweat collect. Al-Nihaya 2/244. (57) Al-Haythami said: Al-Tabarani and al-Bazzar narrated it in a shortened form, and the men of al-Bazzar are trustworthy, as are the men of al-Tabarani, if Allah wills. Majma' al-Zawa'id 5/168. (58) In a footnote in M: "This hadith is not established. Al-Sakhawi said in Al-Maqasid al-Hasana: Nothing has been established regarding the manner of trimming nails nor regarding assigning a specific day for it from the Prophet (peace be upon him), and what is attributed to Ali is false." See Tadhkirat al-Mawdu'at 160.
نَفْسَه. والحَلْقُ أفضلُ لموافقتِه الخبرَ، وقد قال ابن عمر: هو ممَّا أحْدَثُوا مِن النَّعِيمِ. يعني: النُّورَةَ.
فصل: ونَتْفُ الإِبْطِ سُنَّةٌ؛ لأنّه من الفِطْرَةِ، ويَفْحُشُ بِتَرْكِهِ. وإن أَزَالَ الشَّعْرَ بالحَلْق أو النُّورَةِ جازَ، ونَتْفُهُ أَفْضَلُ لمُوافَقتِه الخَبَرَ، قال حرب: قُلْتُ لإِسحاق: نَتْفُ الإِبْطِ أحَبُّ إليكَ أو بِنُورَةٍ؟ قال: نَتْفُهُ إن قَدَرَ.
فصل: ويُسْتَحَبُّ تَقْلِيمُ الأَظْفَارِ؛ لأنَّه من الفِطْرَةِ، ويَتَفَاحَشُ إذا تَركها، ورُبَّما حَكَّ به الوَسَخُ، فيجتمعُ تَحْتَها من المَواضِعِ المُنْتِنَةِ، فتَصِيرُ رائحةُ ذلك في رُءُوسِ الأَصابِعِ. ورُبَّما مَنَعَ وُصُولَ ماءِ (٥٤) الطَّهارِة إلى ما تَحْتَه، وقد روينا في خَبَرٍ: أن النبيَّ -صلى اللَّه عليه وسلم- قالَ: "مالِى لا أسْهُو؟ وأنْتُم تَدْخُلونَ عَلَيَّ قُلْحًا (٥٥) ورُفْغُ (٥٦) أَحَدِكُم بين ظُفْرِه وأُنْمُلَتِه". (٥٧) ومعناه: أنَّ أَحَدَكُم يُطِيلُ أَظفارَهُ ثم يَحُكُّ بها رُفْغَهُ ومَواضِعَ النَتْنِ، فتَصِيرُ رائحةُ ذلك تَحْتَ أَظْفَارِهِ. ورُوِىَ في حَديثٍ مُسَلْسَلٍ قد سَمِعْناه أنَّ عَلِيًّا رضِيَ اللَّه عنه قال: رأيتُ رسولَ اللَّه -صلى اللَّه عليه وسلم- يُقَلِّمُ أَظْفَارَهُ يومَ الخَمِيس، ثم قال: "يا علِيّ، قَصُّ الظُّفْرِ ونَتْفُ الإِبْطِ وحَلْقُ العانةِ يومَ الخَمِيس، والغُسْلُ والطِّيبُ واللِّبَاسُ يَوْمَ الْجُمُعَةِ". ورُوِىَ في حَدِيثٍ "مَنْ قَصَّ أَظْفَارَهُ مُخالِفًا لَمْ يَرَ في عَيْنَيْهِ رَمَدًا". (٥٨) وفَسَّرَهُ أبو عَبْد اللَّه ابن بَطَّةَ بأنْ يَبْدَأ
(٥٤) سقط من: م.(٥٥) القلح، بالتحريك: صفرة تعلو السنان، ووسخ يركبها. والرجل أقلح، والجمع قُلْح. النهاية ٤/ ٩٩.(٥٦) أراد بالرفغ هنا: وسخ الظفر. وأصل الرفغ بالضم والفتح: واحد الأرفاغ، وهى أصول المغابن كالآباط والحوالب، وغيرها من مطاوى الأعضاء وما يجتمع فيه من الوسخ والعرق. النهاية ٢/ ٢٤٤.(٥٧) قال الهيثمي: رواه الطبرانى والبزار باختصار، ورجال البزار ثقات، وكذلك رجال الطبراني إن شاء اللَّه. مجمع الزوائد ٥/ ١٦٨.(٥٨) في حاشية م: "هذا الحديث غير ثابت. قال السخاوي في المقاصد الحسنة: لم يثبت في كيفية قص الأظافر ولا في تعيين يوم له شيء عن النبي -صلى اللَّه عليه وسلم-، وما يعزى لعلي فباطل". وانظر تذكرة الموضوعات ١٦٠.
