Abu Bakr Zoud – The Sunnah Of The Siwak – Tooth Stick & How To Use It
AI: Summary ©
The speakers discuss the benefits of As-Siwak, including its use as a means to earn pleasure and money, its potential to boost gut health, its importance in praying, and its use as a means to purify one's mouth, smell, and gut. They also discuss the use of the Sonic Hatteros in praying, its importance in reciting the Q booked for al-dh worker, and the importance of remembering obligations to use the Sonic Hatteros. The transcript provides information on various health benefits of the Sonic Timothy, including the use of it during prayer, fasting, and prayer, as well as the use of the Sonic Timothy for dental cleaning and fasting. The transcript also touches on the use of the Son Timothy for bathing, removing teeth, and maintaining healthy mouth health.
AI: Summary ©
بسم الله الرحمن الرحيم الحمد لله رب العالمين
والصلاة والسلام على رسول الله وعلى آله وصحبه
أجمعين All praise and thanks belongs to Allah
subhanahu wa ta'ala and may the peace
and blessing of Allah be upon His servant
and final messenger Muhammad sallallahu alayhi wa sallam.
As to what follows, we continue our lesson,
Sharh Umdat Al-Ahkam, explaining the book Umdat
Al-Ahkam and the last thing we discussed
was etiquette and manners concerning relieving oneself and
using the bathroom.
We finished that chapter Alhamdulillah and today with
us is the chapter of As-Siwak.
So we're going to study a few ahadith,
about four to five ahadith concerning As-Siwak,
its importance and how it's used and what's
the best type of it and incidents in
the life of Rasulullah sallallahu alayhi wa sallam
in where he was using As-Siwak and
also where is it recommended most to use
As-Siwak and so on.
At the end we've got some As-Siwak
here inshallah so we can hand them out
so that bi-idhnillah ta'ala practically implementing
a sunnah after learning it would be the
most ideal for it to stick with a
person and for a person to commit to
it inshallah ta'ala.
Al-Ulama rahimahumullah mentioned that Baab As-Siwak,
the chapter of As-Siwak, it immediately comes
after the chapter of Wudu because remember we've
already taken the ahadith that discuss the Wudu
so the chapter of As-Siwak comes after
this because As-Siwak is related to Al
-Wudu.
You'll find out that it is a sunnah
to use the As-Siwak as you're doing
Al-Wudu.
So let's look at the first hadith in
this chapter.
The first hadith on Abu Huraira r.a.
An-Nur Rasool Allah ﷺ qal law la
an ashuqa ala ummati la amartuhum bis-siwaki
inda kulli salat.
This is the hadith of Abu Huraira r
.a. He mentioned and he said that the
messenger ﷺ said if I did not think
it would be a burden upon my ummah,
I would have commanded them to use the
Siwak at every Salat.
That's the hadith.
First and foremost, when we discuss As-Siwak,
it's good to understand its ruling in Islam
and the ruling concerning As-Siwak is that
it is a sunnah rather a sunnah muakkadah.
It's a stressed upon and emphasized sunnah.
When Nabi ﷺ he said concerning the Siwak,
mardaatun lil-rabbi matharatun lil-fam.
When Nabi ﷺ mentioned and stated the virtues
of As-Siwak, he mentioned two things in
this hadith.
He said it is mardaatun lil-rabb.
It's a means to earn the pleasure of
Allah Azza wa Jal.
Imagine that.
A stick that is used with sincerity as
a worship.
It earns a person the pleasure of Allah
Azza wa Jal which is something that we
are in need every single moment of our
life.
As-Siwak earns you this.
And number two, matharatun lil-fam.
It is a purification of the mouth.
It purifies the mouth, beautifies the smell of
the mouth and so on.
These are two benefits and virtues that Nabi
ﷺ mentioned.
And if that's the only thing that was
mentioned, it would have been enough for a
person to be convinced to commit to this
sunnah for the rest of his life.
And in addition to this, Imam Ibn al
-Qayyim, rahimahullah, he mentioned more virtues and benefits
for As-Siwak.
We'll read the list of what Imam Ibn
al-Qayyim, rahimahullah, mentioned of the virtue and
the benefit of As-Siwak.
He mentioned this in his book Zad al
-Ma'ad.
The book for Ibn al-Qayyim, Zad al
-Ma'ad.
He wrote in this book everything about the
life of Rasulullah ﷺ.
The seerah of the Prophet ﷺ, what the
Messenger ﷺ ate, what he used, how he
prayed and all matters related to the Messenger
ﷺ were in this book Zad al-Ma
'ad of five volumes.
So he wrote a chapter about As-Siwak
and he said that the benefits of As
-Siwak are as follows.
Number one, yateeb al-fam, it purifies, beautifies
the mouth.
Number two, he said, yashudd al-litha, it
strengthens the gum.
Then he said, wayaqta' al-balgham, it cuts
out the phlegm.
You know the phlegm that when a person
goes like that, that kind of phlegm that
comes out from a person's chest, that As
-Siwak gets rid of this, it removes it.
Wayahlu al-basr, and it clears the eyesight.
So there is a relationship between As-Siwak
and the eyesight of a person.
Wayadhibu bilhafri, and it gets rid of tooth
decay.
So it delays tooth decay, and so on.
Wayasihu al-ma'idah, and it rectifies the
gut, meaning it's good for the gut health.
Wayusafyu al-salt, it clarifies the voice.
So the voice when a person speaks becomes
more clear in his speech.
Wayu'aynu ala habmi al-ta'am, and
it helps in digesting the food.
Wayusahhilu majari al-kalam, and it allows for
speech to come out much easier.
Firstly, we said it clarifies the sound, and
then it allows for the sound and the
voice to come out from the voice box
in a much easier and smooth and effortless
manner.
Wayunashyitu lilqiraati wal-dhikri wal-salat, and it
gives a person energy and strength for his
prayers, and the recitation of the Qur'an,
and for al-dhikr.
Wayatrudu al-naum, and it removes laziness and
sleep.
Wayurdi al-rab, and it earns a person
the pleasure of Allah Azawajal.
Wayu'ajibu al-mala'ika, and the angels
are amazed by it.
They love the smell that comes out from
the one who uses al-siwak.
Wayukthiru al-hasanat, and it increases and multiplies
a person's hasanat.
SubhanAllah, all of this was mentioned by Imam
Ibn al-Khayyam rahimahullah.
Al-siwak, we said it's an emphasized sunnah
all times, but especially, it is a sunnah
especially during the prayer, meaning just before a
person starts al-salat, there.
And al-wudu, during al-wudu, and we'll
speak about when exactly is it a sunnah
for al-wudu.
It's also a stressed upon sunnah when reciting
the Qur'an.
When entering the house, Aisha says that the
Nabi ﷺ, when he entered the house, the
first thing he would do is use al
-siwak when he entered the house.
He would say as-salamu alaykum wa rahmatullah,
and then he would use al-siwak.
And whenever the breath of the mouth changes,
then it is a sunnah to use it
so that you can change the breath of
the mouth.
And when waking up from a night's sleep,
and we'll get to that hadith and we'll
share some more about this, but this is
where it is most emphasized to use al
-siwak.
So in this hadith here, al-siwak, we
were speaking about al-siwak, it's called al
-siwak and it's also called al-miswak.
So basically the definition of al-siwak is
the tooth stick that is used to brush
and wash the teeth.
That's what al-siwak means.
In this hadith here of Abu Hurairah, Nabi
ﷺ, he said, If I did not think
that it would have been a burden upon
my nation, I would have commanded them to
use al-siwak at every time of Salat.
And there's another narration, Not only I would
have commanded them, I would have made it
obligatory upon them that they use al-siwak
at every Salat.
So from this hadith, the way the hadith
is worded, we learn that al-siwak is
an emphasized sunnah and not a wajib.
Why?
Because Nabi ﷺ said clearly, If I did
not think it was a burden, I would
have commanded them, meaning he did not command
us.
As a result, it remains to be said
that it is an emphasized sunnah to use
al-siwak before you pray.
Right?
Tamam.
Al-'ulamā' said, Because of the way the hadith
is worded and that this would have been
an obligation, it would have been an obligation,
but of course we know it is a
sunnah, that means the one who uses it
earns the reward of al-wajib.
So this is from the worships that they
are a sunnah in their ruling, but they
grant a person or a person earns the
reward of an obligatory act because of this
hadith.
So using al-siwak, when you use it,
yes, it is a sunnah.
However, the reward that is earned from it
is the reward of a farḍ.
And you know, of course, the reward of
the farḍ is that the Prophet ﷺ said,
as Allah Azza wa Jal said in al
-Hadith al-Qudsi, وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ
أَحَبَّ إِلَيَّ مِمَّا افْتَرَطُّهُ عَلَيْهِ That the thing
that brings you closest to Allah Azza wa
Jal is that which Allah Azza wa Jal
obligated upon you.
Nothing brings you closer to Allah more than
the obligations.
This is why there always needs to be
an emphasis in your life upon the obligations.
You see, so many people are always concerned
about sunnah.
What's the sunnah to say here?
What's the sunnah to say there?
How do we pray the night prayers?
How do we do this?
And that's good.
But before all of this, focus on the
obligation because this is what will bring you
the closest to Allah Azza wa Jal.
And so imagine this.
This is a sunnah in its ruling, but
it earns the person the reward of a
wajib.
It's very important to go through the ahadith
and to learn the proper usage of it
and how it is to be used.
لَأَمَرْتُهُمْ When Nabi ﷺ at the beginning of
the hadith, when he said لَوْ لَأَنْ أَشُقَّ
عَلَىٰ أُمَّتِي If I did not think it
would be a burden upon my nation, we
learn from this the compassion and the gentleness
and the mercifulness of Rasulullah ﷺ towards his
ummah.
And Nabi ﷺ calculated and knew that this
would have been a burden upon the nation.
Imagine it was a wajib before every salat.
Where's everyone's stick?
Right?
Imagine that.
Imagine it was a wajib.
سُبْحَانَ اللَّهِ For Nabi ﷺ from his compassion
and mercy towards the ummah, he did not
make it a fard.
But this is something Nabi ﷺ loves to
the point where there is a narration.
يَعْنِي النَّبِي ﷺ أَكْثَرْتُ عَلَيْكُمْ فِي السِّوَاكِ He
came out to his companions and he said,
I've increased and I've mentioned the Siwak to
you, my people, in abundance.
He acknowledged that he's been repeating this command
over and over again.
أَكْثَرْتُ عَلَيْكُمْ فِي السِّوَاكِ Like in our language
we'll say, I've done your hidden with the
Siwak.
أَكْثَرْتُ عَلَيْكُمْ فِي السِّوَاكِ It's something that should
be understood to all of us, that it
was beloved to Nabi ﷺ to use this
at all times.
بِالسِّوَاكِ بِالسِّوَاكِ What is intended by السِّوَاكِ in
this hadith is the action of attasawwuk.
So when Nabi ﷺ says, I would have
commanded my ummah to use a Siwak at
every Salat, it means attasawwuk, the actual motion
of brushing the teeth before Salat.
This is what he would have commanded.
There's another narration that says, لَأَمَرْتُهُمْ بِالسِّوَاكِ مَعَ
كُلِّ وُبُوءٍ I would have commanded them to
use a Siwak at every Wuboo.
But why didn't Imam Abdul Ghani al-Maqdisi
mention this hadith in this book?
Because we said that the condition was that
he will only bring a hadith that are
found in Sahih al-Bukhari wa Muslim.
So in Sahih al-Bukhari wa Muslim, the
narration of using a Siwak at the time
of prayer, that's what's found in Sahih al
-Bukhari wa Muslim.
As for the hadith of a Siwak at
every Wuboo, then that is not found in
Sahih al-Bukhari wa Muslim.
So that's why he didn't mention it.
But we'll mention it.
From the hadith we also learn that there
is no problem and there's no issue in
using a Siwak in front of people.
So yes, it is a worship, but there
is no harm in using it in front
of people.
Because imagine, if the believers are supposed to
pray in congregation and it is a Sunnah
Muakkadah to use it before the prayer starts,
that's of course going to be in front
of people.
So we learn from the hadith that it's
fine to use a Siwak in front of
the people.
And we also learn that the Siwak is
not only to clean the mouth from impurities.
It's not only to clean the mouth from
food residues and so on.
Rather, the Siwak is to purify the mouth
and prepare a person for the standing before
Allah subhanahu wa ta'ala.
لَوْ لَا نَشُقَّ عَلَى أَمَّتِي لَأَمَرْتُهُمْ بِالسِّوَاكِ عِنْدَ
كُلِّ صَلَاتٍ Also al-'Ulamā' took from this hadith
that it is a Sunnah to use a
Siwak any time of the day, any time
of the night for a fasting person and
for a person who is not fasting.
Why do we mention this specifically?
Because among the al-'Ulamā' there is a difference
of opinion as to whether it is Makruh
or not to use the Siwak after midday
during Ramadan.
So there are two opinions.
Is it permissible to use a Siwak after
midday during Ramadan or not?
So a group of al-'Ulamā' said it's Makruh,
it's disliked.
Why?
Because after midday is when a person's breath,
a fasting person's breath begins to emit after
midday.
So you've now you fasted for a couple
of hours.
Now the smell of the fasting person begins
to emit and come out.
And they said that Nabi ﷺ said that
the smell of the fasting person is much
beloved to Allah Azza wa Jal than the
smell of musk.
So if you use this and you change
that smell, you're changing something that is beloved
to Allah Azza wa Jal.
So they said it's disliked.
Do not use it after midday until Maghrib
time.
But the stronger opinion is the second opinion.
And that is that it is not Makruh
and it may be used at Salat al-'Asr
when you're fasting and even just before Maghrib
before you break your fast.
Why?
Number one, because we said that a Siwak
earns a person the pleasure of Allah.
And the believer is in need of Allah's
pleasure every moment of the day.
Even after midday of the days he is
fasting.
That's number one.
Number two, this hadith.
Nabi ﷺ said I would have commanded them
to use the Siwak at every prayer.
And after midday there is a Asr prayer.
And then there is a Maghrib prayer.
But the Asr prayer, it would still be
a Sunnah to use it.
And if a person made Wudu, and if
a person woke up from his sleep at
Asr time or after Asr he slept during
Ramadan, we will still say it is permissible
and it is a Sunnah to use the
Siwak even if you are fasting.
And then the other thing is the smell
of the fasting person has nothing to do
with his mouth.
The smell emits from his stomach.
So even if you use the Siwak, it's
not going to change anything.
The Siwak doesn't get rid of the bad
smell, the apparent bad smell to people that
is.
This is a beloved smell.
But for the fasting person, if he used
a Siwak after midday, the smell of the
fasting person will still come out from his
internal and then that snow would still emit
from his mouth.
So you really didn't change anything by avoiding
a Siwak or by using a Siwak.
Okay.
So that's concerning this Hadith.
With the Hadith as well, we said that
the Prophet ﷺ said if I did not
think it was a burden upon my nation,
I would have commanded them to use a
Siwak at every Wudu.
So he said the usage of a Siwak
for Salat would be just before the Imam
begins his Salat.
As the Iqamah is being given or even
before the Iqamah, if a person was to
take out his Siwak and brush his teeth
left and right, we'll speak about the usage
of it, then that would be the Sunnah
in its place.
The other Hadith about the Wudu, how is
it used at the time of Wudu?
So here there are three opinions among the
Ulama.
One opinion mentions that it is completely used
even before you start anything.
So you start with a Siwak, then you'll
say Bismillah, you'll turn on the tap, and
you begin your Wudu.
That's one opinion.
The second opinion is that a person would
use the Wudu before washing his hands.
So he will say Bismillah, then before he
washes his hands, he'll use a Siwak, then
he washes his hands, and then he does
the rinsing of the nose and the mouth
and continues.
And the third opinion is that it is
that it is to be used after rinsing
the nose and the mouth.
So you've Bismillah, you've washed your hand, you've
rinsed the nose and the mouth three times,
now you use the Siwak, and then you
put the Siwak down, and you continue by
washing your face and your hands and your
head, and then your feet.
And the more correct is the first two
opinions.
One of the first two.
And that is that to be used completely
before the Wudu.
Why?
Because when you use the Siwak before the
Wudu, it is expected that some hairs of
the Siwak would cling into your teeth and
your mouth and so on.
So then when you rinse your mouth, that's
supposed to wash all that away.
And if you use the Siwak after rinsing
the nose and the mouth three times, perhaps
a person would then need a fourth rinse
of the mouth to clear out whatever has
stuck in his mouth of the hairs of
the Siwak.
But it only makes sense that it is
to be used before the Wudu and not
after Al-Madhmudah and Al-Istinshaq, and the
matter is open.
Whatever a person did, that's fine.
And of course, before the Salat, when a
person uses a Siwak before the Salat, he
needs a light usage of a Siwak, a
light usage so that he doesn't bleed the
gum or something.
So just a light brush on the teeth
before Salat.
Whereas before the Wudu, a person can go
a little bit more intense, not intense to
the point he's going to bleed himself, but
just in case he bled or anything, he
can clear that out while he rinses his
nose and his mouth during Al-Wudu.
Al-Nabi ﷺ said, عند كل صلاة, at
every time of prayer.
So this includes the obligatory prayers, and it
also includes the voluntary prayers.
And it also includes Al-Janazah prayer, because
the Janazah prayer is called a Salat, in
which it requires Wudu.
There is Allahu Akbar, it begins with Allahu
Akbar, and it ends with Al-Taslim.
And anything that begins with Allahu Akbar and
ends with Al-Taslim is called a Salat.
So this عند كل صلاة, Salat here is
عامة.
It is a general term that refers to
all the prayers.
Of course, this doesn't refer to the to
Sajdah al-Shukr or Sajdah al-Tilawah, if
you're making a Sajdah of Tilawah, because that
would be considered a Dhikr, that's not a
Salat.
So we spoke about that before, and we
said that that doesn't even require Wudu, doesn't
require facing the Qibla, and so on.
But if a person did those things, there's
no problem.
And if a person used a Siwak, before
Sajdah al-Shukr, no problem.
Because we said it is emphasized, especially at
times of Dhikr and reading Quran, and this
Sajdah is from the types of Dhikr.
Now, okay.
Also, Al-'Ulama, Rahmahullah, they mentioned that if a
person prayed night prayers, and he was going
to pray two, after two, after two, after
two.
So what does he do?
Does he use this Siwak before every two
units he prays?
So here Al-'Ulama, Rahmahullah, they said it's enough
to use it once.
So let's say now Ramadan is coming, or
Taraweeh is coming, and you're fulfilling the Sunnah
at time of Taraweeh, so you use it
at the beginning of Taraweeh, and that should
be enough until the end of Al-Witr.
Unless a person made a longer time between
two units and two units.
So let's say you're praying at home, you
pray two Raka'at, then you hang out
for half an hour, and then you wanted
to pray the other two, now use the
Siwak, because there was a longer distance or
time between your first two and your next
two.
But if you're praying them one after the
other, then once would be having fulfilled a
Sunnah.
And this is the same thing when they
speak about Du'a al-Istiftah, you know,
the opening Du'a of a Salat.
So if you're praying the night prayer, and
you started Allahu Akbar, سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ
أَسْمُكَ وَتَعَالَىٰ جَدُّكَ وَلَا إِلَهَ غَيْرُكَ This is
from the famous opening supplications, otherwise there's many.
And you finished your two units, and then
you got up to pray another two, خلاص,
you don't have to repeat Du'a al
-Istiftah, you just pray بِسْمِ اللَّهُ أَكْبَرْ أَلْحَمْدُ
لِلَّهِ وَرَبِّ الْعَالَمِينَ Unless there's a, you gave
a longer time between the first two and
the next two units, then you repeat Du
'a al-Istiftah.
جَمِل فَذَتْسَ That's a clean, بِإِذْنِ اللَّهِ تمام
Okay, so we're discussing now بِمَا يُسْتَاكَ الْمُسْلِمِ
What do you use for a Siwak?
So number one, and this is the best
option to use for a Miswak or for
a Siwak.
And that is the Siwak that is coming
from شَجَرَةُ الْأَرَكَ It has a difficult name
in English.
I haven't memorized it, but it's called شَجَرَةُ
الْأَرَكَ It's a tree that grows in certain
parts of the world.
And it's called شَجَرَةُ الْأَرَكَ And from that,
the best Siwak is taken.
It's actually the roots of a tree.
So they dig at the roots of the
tree.
They take it out.
They cut it.
They wash them.
And then this is it.
This was a root.
And then it grows again.
And this is how they extract a Siwak.
So the best type is الْأَرَكَ, which is
this.
And also, subhanAllah, even scientific research has proven
that the kind of components in which this
is made of it's incredible stuff.
And it's been proven to have health benefits
to the human body.
And so this is why today you'll find
that they've made from this a toothpaste.
So this, it's they shred it in some
sort of way and they extract from it
certain matters and they've made it into a
toothpaste.
You can purchase it.
It's on the apps.
You can say Miswak toothpaste.
And you can purchase it.
Really good.
Really beneficial for the gum health.
As opposed to using the other commercial stuff.
But this stuff would be very good.
You're recommended to buy that stuff and try
it.
So that's the first thing.
شجرة الْأَرَكَ Number two, جريد النخل.
If this option is not found, then the
next best thing is to take a Siwak
from the front of the palm tree.
So you know how the palm tree grows
and then it has these branches that come
out.
They're actually called the fronds.
الجريد The fronds.
So from that frond they make toothpicks.
And that was given to the Prophet ﷺ
and he used this before.
Now that's the second best option.
The third best option is the twig of
the olive tree.
So if you took a twig of an
olive tree and you use that as a
Siwak, then that's fine.
And a person should not use the twig
of any tree because perhaps the tree is
harmful and then a person poisons himself and
harms himself.
So this is you take the twig of
a known tree that is not harmful like
the twig of an olive tree.
And then the fourth thing that is mentioned
by the Ulama, and this was actually a
hadith of Anas.
He said, يُجْزِئُ مِنَ الْسِوَاكِ الْإِصْبَعَ That a
person can use his finger as a Siwak.
والموفق رحمه الله موفق الدين المقدسي He mentioned
in his big fiqh book المغني he wrote
in there وَإِنِ اسْتَاكَ بِإِصْبَعِهِ أَوْ خُرْقَةٍ فَالصَّحِيحُ
أَنَّهُ يُصِيبُ السُّنَّةِ بِقَدْرِ مَا يَحْصُلُ مِنَ الْإِصْتِيَاكِ
He said, and if a person was to
use his finger or a handkerchief, so you
put the handkerchief on your finger and you
brushed your teeth, then the correct opinion is
that a person has achieved a sunnah in
using a Siwak, and he earns reward according
to how much he has purified of his
mouth.
فَمَاشَاءَ اللَّهِ There is no excuse for anyone
not to engage in this sunnah of a
Siwak.
And also the toothbrush that we have today,
if you used it with the intention of
a Siwak, then that also brushes the teeth
and it cleans it, and it earns reward.
But it doesn't, of course, have the benefits
of Al-Arak.
Al-Arak is people seek this and intend
this for using it to brush their teeth
because of its health benefits, the natural properties
that Allah Azza wa Jal has put into
it, Allah A'lam.
The second hadith with us is Hadith Hudhaif
Ibn Al-Yaman.
He said, كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
إِذَا قَامَ مِنَ الْلَيْلِ يَشْعُوْ صُفَاهُ بِالسِّوَاكِ This
is the hadith of Hudhaif Ibn Al-Yaman.
He said that when the Messenger صلى الله
عليه وسلم woke up from a night's sleep,
يَشُعُوْ صُفَاهِ he would brush and wash his
mouth with a Siwak.
And what we take from this hadith is
that it is a sunnah, a highly emphasized
sunnah, to use a Siwak whenever waking up
from a night's sleep.
وَالْعُلَمَٰءُ رَحِمَهُمُ اللَّهُ also included in this when
waking up from a day's sleep.
So if you slept during the day as
well, then it's also a sunnah because of
this hadith.
And they also included in this hadith whenever
a person's breath changes, then it is a
sunnah to use.
Because when you wake up from your night's
sleep, that's when a person has a kind
of bad breath.
So at any kind of bad breath, it
is also a sunnah to use a Siwak.
Perhaps if you've sat for a long time
silent, and then you open your mouth and
you spoke and there's a bad snow, then
you use it.
Where's the dalil?
This hadith here.
Right?
This hadith.
Because using it after waking up from a
night's sleep, what was the reason for that?
Because of the bad snow.
So wherever there's a bad smell that a
person smells from his mouth, then it is
an emphasized sunnah to use it.
Also Ali, رضي الله عنه mentioned a narration
and this is found in Sunan Ibn Majah.
He said إِنَّ أَفْوَاهَكُمْ طُرُقٌ لِّلْقُرْآنِ فَطَيِّبُوهَا بِالسِّوَاكِ
That your mouth is pathways for the Qur
'an.
See how beautiful this is?
He said the mouth of a person, it's
a pathway for the Qur'an.
Meaning the Qur'an comes out, it drives
out from a person's mouth.
It's a pathway.
As a result he said فَطَيِّبُوهَا بِالسِّوَاكِ Then
purify and beautify these pathways with السِّوَاكِ طيب
The hadith also here it didn't mention that
يَشُوسُ أَسْنَانَهُ The hadith didn't say he brushed
his teeth with السِّوَاكِ It says يَشُوسُ فَاهُ
He brushed and washed his mouth with the
سِّوَاكِ Even we learn from this that السِّوَاكِ
is not only for the teeth السِّوَاكِ is
for the entire mouth, the teeth, the gums
and the tongue The سِّوَاكِ is to be
used in every part of the mouth يَشُوسُ
فَاهُ His whole mouth, he used to wash
and brush with السِّوَاكِ نعم فإذن The tongue,
the teeth and the gums طيب.
Second last hadith عَنَ عَائِشَةَ رضي الله عنها
قَالت She said دَخَلَ عَبْدُ الرَّحْمَنِ أَبِنْ أَبِي
بَكَرِ عَلَى النَّبِيِّ ﷺ She said that عَبْدُ
الرَّحْمَنِ أَبِنْ أَبِي بَكَرِ Who's that?
That's the son of عَبْدُ الرَّحْمَنِ أَبِي بَكَرِ
رضي الله عنه Who is also the sister
or the brother of عَائِشَةَ رضي الله عنه
So عَبْدُ الرَّحْمَنِ أَبِنْ أَبِي بَكَرِ is the
brother of عَائِشَةَ رضي الله عنه So both
of them are the children of عَبْدُ الرَّحْمَنِ
أَبِي بَكَرِ رضي الله عنه وَالنَّبِي ﷺ is
married to عَائِشَةَ رضي الله عنه So she
says My brother عَبْدُ الرَّحْمَنِ entered upon the
Messenger ﷺ and this is when this is
in his last days just before his death
So this hadith is going to narrate the
story of the final moments of the Messenger
ﷺ عَبْدُ الرَّحْمَنِ رضي الله عنه entered the
house of the Messenger ﷺ عَائِشَةَ رضي الله
عنه says وَأَنَا مُسْنِدَتُهُ إِلَى صَدْرِ and the
Messenger ﷺ was leaning on my chest so
his head was on the chest of عَائِشَةَ
رضي الله عنه and his legs were down
he was laying down وَمَعَ عَبْدُ الرَّحْمَنِ and
by the way from there we learn the
compassion towards the sick person so this is
compassion, it's a sunnah to have care and
kindness and compassion and gentleness towards the sick
person and this is عَائِشَةَ رضي الله عنه
having the Messenger ﷺ on her as opposed
to him laying on a bed تمام she
said وَمَعَ عَبْدُ الرَّحْمَنِ سِوَاكٌ رَطْبٌ يَسْتَنُّ بِهِ
and عَبْدُ الرَّحْمَنِ entered and in his hand
he was carrying a سِوَاك رَطْبٌ a moist
سِوَاك flexible, new سِوَاك what that teaches us
is that the sunnah is to always have
a moist سِوَاك that's better, because if you
use a dry سِوَاك it becomes hard and
then that could probably damage a person's gums,
so the flexible moist سِوَاك like these ones
here, they're the sunnah to use, so he
had a moist سِوَاك with him, يَسْتَنُّ بِهِ
and he was using it and that is
proof that it is permissible to use in
front of others فَأَبَدَّهُ رَسُولُ اللهِ ﷺ بَصَرَهُ
فَأَبَدَّهُ رَسُولُ اللهِ ﷺ بَصَرَهُ the Prophet ﷺ
is sick he can't even talk, he struggles
to talk at this moment, but he stared
at the سِوَاك with Abdul Rahman's hand, أَبَدَّهُ
بَصَرَهُ he stared at it فَأَخَذْتُهُ in another
narration, it says عائشة رضي الله عنها says
فَرَأَيْتُهُ يَنظُرُ إِلَيْهِ I saw the Messenger ﷺ
staring at the سِوَاك وَعَرَفْتُ أَنَّهُ يُحِبُّ السِوَاك
and I knew that he loves the سِوَاك
فَقُلْتُ أَخُذُهُ لَكَ should I bring it for
you?
She's saying to the Messenger ﷺ فَأَشَارَ بِرَأْسِهِ
النَّعَم he motioned with his head yes he
did like this, he's very weak to talk,
so he motioned with his head yes okay
then the hadith says فَأَخَذْتُ السِوَاك so she
took the سِوَاك from her brother you see
this subhanallah the companions they would know the
Prophet ﷺ from the look he had in
his face and they would know what he
wants what he likes, what he dislikes just
from the look at his face what does
that teach you?
it teaches you how close they were to
him and how much they lived with him
to the point now they know his facial
expressions if he likes something, if he dislikes
something, if he's angry at something if he's
upset with something they can tell from his
face without speaking without him speaking subhanallah now,
so she says I took the سِوَاك فَقَبَمْتُهُ
I cut it she cut it with her
teeth so she must have taken the سِوَاك
and I chopped it with her teeth and
you can do it with the سِوَاك you'll
be able to cut it, she went slowly
slowly through it, you'll cut it فَقَبَمْتُهُ فَطَيَّبْتُهُ
and then I made it flexible and I
softened it for it, like this made the
hairs expose and she flexed it for it
what we learned from this is that a
سِوَاك that is used by one person could
be used by another person if he was
to cut its tip and sharpen it at
another place right, because this is what is
happening now she says فَقَبَمْتُهُ فَطَيَّبْتُهُ ثُمَّ دَفَعْتُهُ
إِلَىٰ النَّبِيِّ صلى الله عليه وسلم ثمَّ دَفَعْتُهُ
إِلَىٰ النَّبِيِّ صلى الله عليه وسلم and then
once she had done that she presented it
and gave it to the messenger صلى الله
عليه وسلم she then says فَمَا رَأَيْتُ رَسُولَ
اللَّهِ صلى الله عليه وسلم إِسْتَنَّ اسْتِنَانًا أَحْسَنَ
مِنْهُ إِسْتَنَّ اسْتِنَانًا أَحْسَنَ مِنْهُ she said I
have never seen the messenger صلى الله عليه
وسلم use the siwak better than that day
he used it يعني النبي صلى الله عليه
وسلم is dying and he is still committed
to the sunnah of as-siwak and not
only in any kind of manner in the
best possible manner just a few moments before
he will be moving from this life to
the afterlife سبحان الله is the commitment of
Rasulullah صلى الله عليه وسلم upon his own
sunnah that he taught us then she says
رَفَعَ يَدَهُ أَوْ إِصْبَعَهُ رَفَعَ يَدَهُ أَوْ إِصْبَعَهُ
she said and once he finished brushing his
teeth he raised his eyesight and he raised
his finger he raised his finger and he
began to say فِي الرَّفِيقِ الْأَعْلَىٰ فِي الرَّفِيقِ
الْأَعْلَىٰ he said it three times الرَّفِيقِ الْأَعْلَىٰ
has many meanings, one of the meanings الرَّفِيقِ
الْأَعْلَىٰ are two names of Allah عز و
جل so it means and then the narration
says حَتَّ قَضَى وَحَتَّ قُبِضَ وَمَالَتْ يَدُهُ حَتَّ
قَضَى وَحَتَّ قُبِضَ وَمَالَتْ يَدُهُ he continued to
say it until the third time and then
that's when his soul departed his body and
his hand مَالَتْ يَدُهُ his hand dropped that's
the narration that's in صحيح البخاري but if
you just focus on this word his hand
dropped this is 1400 years ago and we
know the final action he did with his
hand at the time of his death this
is indeed a miracle no one's history has
ever been preserved in the same manner in
the Prophet's history was preserved look back at
every huge figure that lived on the face
of this earth Allah knows how they died
Allah knows what they said at the time
of their death what they did at the
time of his death but here you have
until there's a narration that says his hand
dropped this motion was recorded the people had
love for him and the people at that
time took every single action he did that
there is guidance for us and they relayed
it to Al-Ummah this in itself just
this word مَالَتْ يَدُهُ I know when I
look at it I say subhanallah this has
got to be the greatest religion on earth
100% no doubt this is the authentic
deen that Allah is pleased for his slaves
to follow subhanallah now and this is how
the Prophet died and the last of the
sunnah that he used is this, this is
the last sunnah that he practiced before his
death and not only in any fashion in
the best possible way Aisha saying I never
seen him use it the best way in
the same manner I saw him use it
when he was dying, Aisha she said in
the end of this hadith said that she
used to say مَاتَ بَيْنَ حَاقِنَةِ وَذَاقِنَةِ that
the Prophet ﷺ died between حاقِنَةِ and ذاقِنَةِ,
الحاقِنَةِ is the lower part of a person's
abdomen here this is الحاقِنَةِ وَذَاقِنَةِ the sternum
here so this is where he died he
died in between this area as we said
because he was laying on Aisha he used
a siwak and this is where he died
ﷺ and this of course is from the
virtue of Aisha having a Nabi ﷺ died
on her and she used to say this
to the people meaning this was a virtue
for her and she used to also say
جَمَعَ اللَّهُ بَيْنَ جَمَعَ اللَّهُ بَيْنَ رِيقِ وَرِيقِهِ
that Allah Azzawajal combined between my saliva and
his saliva what does she mean by this?
because when she used the siwak and she
cut it with her mouth and then she
softened it and flexed it with her mouth
then it was put in the mouth of
Rasulullah ﷺ that's her saliva combined with the
saliva of Rasulullah ﷺ final حديث حديث أبي
موسى رضي الله عنه قال أتيت النبي صلى
الله عليه وسلم وهو يستاك بسواك والسواك قال
وطرف السواك على لسانه يقول أع أع كأنه
والسواك في فيه على لسانه يقول أع أع
والسواك في فيه كأنه يتهوع the final حديث
أبو موسى رضي الله عنه he says I
came to the messenger صلى الله عليه وسلم
I came to the messenger sometime ordinary time
this wasn't a time of prayer or anything
he came in at some random time he
said and I saw النبي صلى الله عليه
وسلم and he was brushing his teeth with
a siwak when at a random time not
a salat time not a wudu time not
at the times in where it is emphasized
to use what are we learning the commitment
of Rasulullah ﷺ about siwak someone just walked
in and happened to see Rasulullah ﷺ using
a siwak in his mouth this is something
always have a habit people that use cigarettes
should change it put this in their hands
instead then put it in their mouth and
get used to this why not earn reward
how much of the benefit is there in
that he said وَهُوَ يَسْتَاكُ بِسِوَكَ أبو موسى
said وَطَرَفُ السِوَاكَ عَلَى لِسَانِهِ and the tip
of the siwak is on his tongue which
again proves one that the siwak is not
only for the teeth it is for the
tongue as well عَلَى لِسَانِهِ يَقُولُ أُعْعُ and
as it was on his tongue he began
to say أُعْعُ now this أُعْعُ is a
sound that is made when a person has
something close to the end of his tongue
when you put the siwak to the end
like that a person is about to vomit
because the hadith said كَأَنَّهُ يَتَهَوَّعُ as though
he is about to vomit but this is
teaching the excessiveness in the use of a
siwak in the mouth all the way until
the end حَكَنَّ نَبِي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمُ
يُسْتَى سَهَدَ أَبُو مُسَىٰ رضي الله عنه entered
when Nabi Sallallahu Alaihi Wasallam was like this
and he narrated it as he saw it
and as he heard it subhanallah some ulema
said perhaps this sound came because some of
the hairs of the siwak would get stuck
in the throat and then you do like
this to bring it out allahu a'la
finally one more thing and that is the
words of Ibn Hajar in where he said
that we benefit from this hadith and all
the other hadith that what is legislated when
using a siwak on the tongue is to
use it vertically on the tongue so this
type of motion like that, vertically on the
tongue and when the siwak is used on
the teeth and on the gum then it's
used horizontally like this you can use it
like this, no problems but we're speaking about
what's the best the best is not this
the best would be to go horizontal on
the teeth and on the gum and to
go vertical on the tongue allahu a'la