Fatwa: 473

Category: fatwas about purification

Burying fingernails after clipping them

The question:

We have heard from some people of knowledge say that it’s a must to bury the fingernails after clipping them. Is this correct?

The answer:

All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.

Some of the scholars view burying the fingernails and hair after cutting them as being a recommended act. This is based on a narration from Mîl Bint Mishrah Al-Ash`ari. She said, “I saw my father clip his fingernails then bury them. He said I saw the Messenger of Allah do the same thing”(1).

Imam Ahmed was asked about the individual who cuts his hair or clips his nails, should he bury it or throw it away? Imam Ahmed said, “He should bury it.” The man then asked, “Has any narration reached you about this?” Iman Ahmed said: “Ibn Umar used to bury his nails.”(2)

Although this hadith does not reach the level of being authentic, we can say that this act is recommended when we consider that the cut off part of the body may have the same ruling as the whole body, that is to say, it should be buried.

The perfect knowledge belongs to Allah عزَّ وجلَّ. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet, his Family, his Companions and Brothers till the Day of Resurrection.

Algiers, Jumâda 7th, 1427H.
Corresponding to: July 2nd, 2006.

(1) Reported by Al-Boukhâri in At-Târikh Al-Kabîr (8/45), by Al-Haythami in Majma` Az-Zawâ'id wa Manba`Al-Fawâ'id (2/333), by Al-Bazzâr and At-Tabarâni in Al-Kabîr and Al-Aussat, on the authority of `Ubayd Allâh Ibn Salma Ibn Wahrâm according to his father – these two people are not trustworthy (i.e. `Ubayd Allâh and Salama), though the father is considered by some as trustworthy. It is also reported by Ibn Hajar in At-Talkhîs Al-Habîr (2/341), its chain of narration is weak.

(2) Mentioned by Ibn Qudâma in Al-Mughni (1/110), and Al-Hâfidh in Fat’h Al-Bâri (10/346).

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