MISWAK The Magic Stick

Stick To the Sunnah 

Have you ever heard of a dental tool, which is the perfect amalgamation of a toothbrush and tooth paste? Also, do you think such a device actually exists? 

Well, the answers to these two questions are: first of all, yes; and secondly, it does; and it’s in the form of a simple twig called the miswak.

Known as the ‘natural toothbrush’, or ‘chewing stick’, the miswak is a naturally fortified twig originating from the Salvadora Persica tree (also known as the ‘arak’ or ‘peelu’ tree). Other trees on which such twigs can be found on include the olive, walnut and other trees with bitter roots. The miswak was used by the Arabs over 1400 years ago to maintain a high level of oral hygiene. Aswell as being a valuable tool for the maintenance of good oral health, it has, according to some literature, many other benefits, including improving memory and eye sight. According to many traditions (hadith), using the miswak was a practice which was advocated by the Prophet Muhammad, who himself had habitually used it.

Scientific evidence which attest to the effectiveness of the  miswak in improving and maintaining a high level of oral hygiene.

Apparently, it helps:

·Fight gum disease

·Fight  dental caries

·Freshen breath

·Provide effective cleaning in between teeth due to the parallel bristles

·Maintain the moisture of the mouth by increasing salivation  

·Has other beneficial ingredients which are not normally found in toothpastes

·Has natural disinfectants which neutralise acid which causes tooth decay, bleeding gums; and heals those microscopic cuts which exist in the gums.

·Contains minerals such as Sodium Bicarbonate, Sodium Chloride, Potassium, Sodium Bicarbonate and Calcium Oxides which act as cleaning agents.

·Is naturally scented with oils that make up 17% of the material

·Has Enzymes which prevent the accumulation of plaque, which causes gum disease and premature tooth loss

Sofrata et al (2008) found out in an in-vitro study that the miswak has many volatile active anti bacterial compounds, which aid in combating periodontitis and dental caries.                        

Al Samh and Al Bagieh (1996) carried out a study into the miswaks anti bacterial and anti mycotic effect and found out that a 50% concentration of miswak extract had a bacteriocidal and fungistatic effect.

A similar study was carried out by scientists at Pharba Basle Ltd on the effectiveness of the miswak in combating bacteria, and discovered that its antibacterial agents are effective for fighting infection and tooth decay.

Baeshen et al (2008) found out after undertaking in vitro and in vivo studies, that miswaks produce a rapid release of fluoride.

Al Otaibi et al (2003) concluded from comparative research into the effects of plaque removal and gingival health between miswaks and toothbrushes, and found out that when correctly used, the miswak is more effective than the conventional toothbrush.

In addition to its health benefits, the miswak also has the added value of providing manyspiritual benefits to the user. Do you ever see spiritual benefits provided by the conventional toothbrush and toothpaste? Most certainly not!

One of the many virtues of using the miswak is that is a replication of a practice of the previous prophets as the following hadith relates:

Malih Ibn Abdullah al Khatami narrates that the Prophet Muhammad said:

“Five things are from the sunnah (practices) of the prophets: Modesty, forebarence, cupping, using the siwak (miswak) and applying scent” (Tabarani).  

The Prophet Muhammad in a hadith cited in Bukhari combined both the health and spiritual benefits of using the miswak, saying that it is a “cleanser of the mouth, thus being a pleasure to the Lord”.

According to Maulana Muhammad Zakariya Khandalavi in his book ‘Faizal E Amaal’, the person who uses the miswak dies with the Shaada on his lips [p.15, Importance of Saalah (prayer)].

All these health benefits were mentioned over 1400 years ago!

Furthermore, Jabir Ibn Abi Talib states the miswaks effectiveness in removing yellow stains from teeth, “A group of people came to the Prophet Muhammad and he (the Prophet) said to them “Why is it I see you with yellow teeth? Use the siwak (miswak).”

Also, in a hadith cited in al-Bayhaqi in Shuab al-Imran and al-Fayd al Qadir, the miswaks’ health benefits are mentioned and include: elimination of bad breath; strengthening of teeth and gums; relief from headaches; elimination of molar pain; improves eyesight; eliminates scurvy, phlegm and generally keeps teeth clean.

Prophet Muhammad (PBUH) repeatedly used the miswak to clean his mouth and emphasised using it, as related the hadith below cited in Bukhari:

“Had it not been for placing my ummah (followers) in difficulty, I would have commanded them to use the siwak at the time of each saalah.”

It is known that bad breath and bits of food stuck in between the teeth are not just embarrassing, it’s unhygienic. Owing to its parallel bristles, the miswak is effective at removing bits of food that are stuck between the teeth. It is reported that the Prophet Muhammad used to clean his teeth with a miswak before each prayer.

Here are some guidelines on how to use a miswak:

First of all, just like all practices in Islam, one must make the intention. According to hadith, the Prophet Muhammad said:

“There is no action for him who has no intention and no reward for him who has no expectation”  (Anas Bin Malik in al-Bayhaqi in al-Kuba).

After that, wet the miswak; bite on the end and remove the bark to reveal the inner layer; flatten the inner layer until it becomes like a brush; wet it again and put it in your mouth and start brushing from the right hand side of the mouth, working your way to the left.

According to the jurist Ibn Nujum, the upper teeth and palate should be brushed first three times before the bottom ones in the aforementioned manner. It should also be washed before cleaning a different area (Al Bahr ar Raiq). It must, however, be emphasised that whilst using the miswak, there must be no blood flow from the gums otherwise whudu will void – so careful usage is advocated.

Hijab and Jilbab (Over Garment)

As-Salamu Alaykum (peace be upon you),

THE HIJAB

One day a sheikh with his wife in Hijab and a non Muslim were traveling together in the train.

The non Muslim asked the sheikh: "Why do you people cover your wife from head to toe?"

The sheikh started thinking... suddenly he took a fruit from his pocket cut it half with knife.

The sheikh asked the non Muslim: "Do you know what this is?"

The non Muslim responded: "hmmm...yum yum...Yes I know, this is fruit.

The sheikh then replied: "No....this is my fruit, while it was in my pocket your mouth didn't water but as soon as I took it out and cut it, you wanted to taste it, similarly when a woman is covered from head to toe, no one will think about her but if she removes her Hijab then every one will desire her.


What is the correct Hijab of a Muslim woman? Why should we wear it and how should we wear it?

"O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (Jilbab) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful" [Noble Quran 33:59]

The reason for women to cover is clearly stated here by Allah the Almighty as a form of protection. And in the following verse from the Quran it is clear who women are allowed to be uncovered around.

"And tell the believing women to lower their gaze and guard their private parts from sin and not show of their adornment except only that which is apparent, and draw their head covers over their necks and bosoms and not reveal their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, or their brothers' sons, or their sisters' sons, or their women (i.e., their sisters in Islam), or their female slaves whom their right hands possess, or old male servants free of physical desires, or small children who have no sense of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah altogether, O you Believers, in order that you may attain success."[Noble Quran 24:31]


Definition and Description of the Jilbab (Over Garment)

The Jilbab is defined as the covering with which a woman wraps around her body on top of her regular household garments to cover herself from head to toe, and is intended to completely hide the shape of her body.

The Jilbab has been mentioned in ayah 33:59 above. This ayah orders Muslim women to draw their outer garments about themselves when they go out.


How the Salaf (Early Companions) & Other Scholars Defined Jilbab

Ibn Mas'ud said, "Jilbab is that sheet of cloth which is worn on top of the scarf."

Ibn `Abbas said concerning the description of the Jilbab that "it is to be fully wrapped around the women's body, so that nothing appears but one eye with which she can see." [Tafsir Ibn Kathir]

Al-Qurtubi defined it as "a cloth which covers the entire body..."

Ibn Al-Hazm said: The word Jilbab means the outer sheet which covers the entire body. A sheet smaller than that which would cover the entire body, cannot be categorized as Jilbab. [al-Muhalla, Vol 3. Pg. 217]

Muhammad bin Sireen: "When I asked Ubaydah bin Sufyan bin al-Harith the meaning of this verse and how the Jilbab was to worn, he demonstrated it to me by pulling a sheet of cloth over his head to cover his entire body, leaving the left eye uncovered. This was also the explanation of the word 'Alaihinna in this verse" [Commentary by Ibn Jarir and Ahkam-ul-Quran, Vol.III, p .457 ]

Umm Salamah narrated that: When the verse, "That they should draw their over garments (Jalabib) close around them" was revealed, the women of Ansar came out as if they had crows over their heads by wearing over garments (Jalabib).

Al-Qurtubi, explains: "Women in the past (i.e. before the ayahs concerning covering properly were revealed) used to cover their heads with the Khimar, throwing its ends over their backs. This left the neck and the upper part of the chest bare, in the manner of the Christians. Then Allah commanded them to cover those parts with the Khimar."

Hence, the Khimar must fully cover not only the hair, but the neck, the shoulders and the chest.

Allah states further in An-Nur, 24:31:

"...And let them not stamp their feet so as to reveal what they hide of their adornment." [Noble Quran 24:31]

The women in the time of Jahiliyyah (ignorance) wore anklets which were used to attract attention by stamping their feet and making the anklets jingle. This shows not only that this practice (of stamping the feet to draw attention), is forbidden by Allah, but also that the legs and ankles must be covered as well.

Regarding the feet, this is clarified in the following Hadith from Ibn 'Umar who reported that the Messenger of Allah (Peace be upon him) said: 

"On the Day of Resurrection, Allah will not look at the man who trails his garment along out of pride. Umm Salamah then asked: What should women do with (the hems of) their garments? He replied: Let them lower them a hand span. She said: Their feet would be exposed! He (Peace be upon him) then said: Let them lower them a forearm's length but no more." [Reported by At-Tabarani]

So it is clear that the dress worn in public must cover the entire body (including the feet) except what has been specifically excluded.

Therefore, from the above proofs from the Quran, the Sunnah and the Statements of the Salaf of this Ummah, we can conclude that a Jilbab or an outer garment or cloak of some type must be worn by a Muslim woman over her normal clothes whenever she goes out in public or if she is in the presence of strangers (i.e., men that are not a Mahram for her) within her own home or the home of a close relative and that simply covering the hair with a headscarf along with normal clothing is not sufficient.

Garments such as the Abaya, the chador, a cloak or other similar garments that are worn over normal clothing can also be defined as a "Jilbab" as well as any combination of clothing that covers as a single over garment (such as the Abaya) does.


The Jilbab Must be Sufficiently Thick and Loose

The Jilbab should be thick and opaque so as not to display the skin color and loose enough so as not to reveal the shape and size of the woman's body beneath it.

We find a very severe warning against wearing clothing that is transparent or tight fitting in the following Hadith narrated by Abu Hurairah who said that the Messenger of Allah (Peace be upon him) said: "I will not be a witness for two types of people who are destined for the fire: people with whips, like the tails of cows, who beat the people (i.e. tyrants who are the enemies of their own people) and women who, although clothed, are yet naked seducing and being seduced, their hair style like the tilted humps of camels. These will not enter the paradise nor will its fragrance reach them although its fragrance reaches a very great distance" [Muslim]

The Scholars have interpreted the Prophet's (Peace be upon him) statement "although clothed, are yet naked" as meaning a woman wearing clothes that do not cover her body properly.

Al-Qurtubi reports a narration from `Ayshah that some women from Banu Tamim came to see her, wearing transparent clothing. `Ayshah said to them: "If you are believing women, these are not the clothes of believing women."

Further proof that the Jilbab should be both sufficiently loose and thick can also be found in the following Hadith from Usamah ibn Zaid who said: 

Allah's Messenger (Peace be upon him) gave me a gift of thick Coptic cloth he had received as a gift from Dahiah Al-Kalbi, and so I gave it to my wife. Thereafter the Prophet (Peace be upon him) asked me: Why didn't you wear the Coptic cloth? I replied: 'I gave it to my wife.' The Prophet (Peace be upon him) then said: Tell her to wear a thick gown under it (the Coptic garment) for I fear that it may describe the size of her limbs. [Narrated by Ahmad, Al-Baihaqi, and Al-Hakim]

So, from this, we can conclude that a skin-tight body suit or blue jeans (for example) which may conceal the skin color, are nonetheless lacking as proper Hijab because they still reveal the size and shape of the body. Additionally, a Jilbab that may be sufficiently loosely fitting, but is transparent, would also be lacking because it is not opaque and thick and would reveal the skin color of the woman.


Color Must Not Be Alluring and Should Not Have Attractive Designs

The Hijab is intended to conceal the woman and her beauty from public view and should not be a thing which actually enhances her beauty or draws attention. Therefore, the Jilbab should not have bright colors, eye-catching decorations nor have a glossy and/or reflective fabric that will draw the attention of the opposite sex.

The Proof for this is as follows Allah says:

"...And do not make a display of yourselves like the displaying of the ignorance of long ago..." [Noble Quran 33:33]

The Messenger of Allah (Peace be upon him) said:

"Do not prevent the female slaves of Allah from attending the mosques of Allah, but let them go out unadorned." [Abu Dawud]

So, the Muslim woman is encouraged to wear soft, somber colors and to avoid Jilbabs that contain bright designs, patterns, images, bright colors or any other thing which draws attention. Additionally, the Jilbab should not be adorned with jewelry and/or perfume. Many women wear black, not because it is obligatory, but because it is the most somber color and farthest removed from being an adornment.

The following report from Abu Dawud indicates that the women of the Sahabah used to wear black in which 'Ayshah said: "After this Ayah (Al- Ahzab, 33:33) was revealed the women of the Ansar appeared like crows." The scholars have interpreted part of the meaning of "appeared like crows" as meaning that their Jilbabs were plain and black.

Also, over garments that could be considered to be extravagant dress of high status, or something worn as a status symbol) should also be avoided in accordance with Allah's Messenger (Peace be upon him) said: 

"He who wears extravagant clothing in this world will be dressed in humiliating clothes on the day of judgment" [Ahmad Abu Dawud]


Must Not Resemble Men's Clothing

A Muslim woman's clothes must not resemble men's clothing (and vice versa).

The Messenger (Peace be upon him) said:

"Allah curses those men who imitate the women, and He curses those women who imitate the men." [Al-Bukhari]

Prophet Muhammad (Peace be upon him) said: 

"The man who resembles a woman and the woman who resembles a man is not from us" [Ahmad and At-Tabarani]


Must Differ from the Clothing of Kuffar

A Muslim's clothing must not resemble the clothing of unbelievers. This is a general ruling of the Shari'ah which not only includes dress but manners, religious practices and festivals, and other customs and traditions that are exclusive to the Kuffar.

'Abdullah ibn `Amr ibn Al-`Aas said: Allah's Messenger (Peace be upon him) saw me wearing two saffron-colored garments, so he said: 

"Indeed, these are the clothes of Kuffar (unbelievers), so do not wear them." [Sahih Muslim]

Allah's Messenger (Peace be upon him) stated: 

"Whoever resembles a people is one of them." [Abu Dawud]

So a Muslim woman should not resemble a Nun, for example, in her dress even if what she is wearing is appropriately long, thick and loosely fitting.

We sincerely ask Allah by His Infinite Mercy to unite our hearts upon His Book and the Sunnah of His Messenger (Peace and Blessing be upon him) and make us firm in our efforts to spread His Deen. Indeed Allah is The One with the ability to do that.
Ameen...

And our final Du'a is All Praise to Allah, the Lord of the Worlds...

Sunnahs Upon Awakening From Sleep

Sunnahs Upon Awakening


1. Immediately upon awakening rub the face and the eyes with both the palms in order to remove the effects of sleep. (Shamaail-e Tirmidhi)


2. When the eyes open in the morning recite this dua:

Translation: "All praise is due to Allah who brought us to life after having granted us death and to Him will we be resurrected." (Bukhari, Abu Dawood, Muslim)



3. When awakening from sleep cleanse the mouth with a Miswaak. (Musnad Ahmad, Abu Dawood pg.8)

4. The use of the Miswaak should be repeated when making Wudhu. Using the Miswaak upon awakening is a separate Sunnah. (Bazlul Majhood,“Commentary of Abu Dawood” Vol.1 pg.35)

5. When wearing one’s trousers, first put on the right leg, then the left one. When putting on a kurta or shirt, first put on the right sleeve and then the left one. The same procedure should be followed when wearing a vest. When wearing a shoe, first put on the right shoe. When removing any garment or shoe, first remove the left, then the right.This is the sunnah method when removing any garment from the body. (Bukhari, Tirmidhi “ the chapter on clothing” and Shamaaile Tirmidhi)

6. Before immersing the hands into any utensils, wash them thrice thoroughly.(Tirmidhi ‐ Vol. 1, pg. 13)

ETIQUETTES OF DUA

As-Salamu Alaykum (peace be upon you), ETIQUETTES OF DUA 1. Allah Loves to Be Asked He encourages that in all things. He is angry with the one who does not ask of Him and He encourages His slaves to ask of Him. Allah says: "And your Lord said: "Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)" [Noble Quran 40:60] "And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright" [Noble Quran 2:186] 2. Sincerity Towards Allah Alone in Making Du'a Allah says: "And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him)" [Noble Quran 98:5] 3. Ask Allah by His Most Beautiful Names Allah says: "And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names" [Noble Quran 7:180] 4. Praising Allah as He Deserves Before Calling Upon Him Fadalah ibn 'Ubayd said: Whilst the Messenger of Allah (peace be upon him) was sitting, a man came in and prayed and said, "O Allah, forgive me and have mercy on me." The Messenger of Allah (peace be upon him) said, "You have been too hasty, O worshipper. When you have prayed and are sitting, praise Allah as He deserves to be praised, and send blessings upon me, then call upon Him." [At-Tirmidhi] 5. Sending Blessings Upon The Prophet (peace be upon him) The Prophet (peace be upon him) said: "Every Du'a is kept back until you send blessings upon the Prophet (peace be upon him)." [At-Tabarani] 6. Facing Towards The Qiblah 'Umar ibn al-Khattab said: On the day of Badr, the Messenger of Allah (peace be upon him) looked at the Mushrikun, who were one thousand strong, and his companions numbered three hundred and nineteen. Then the Prophet of Allah (peace be upon him) turned to face the Qiblah, then he stretched forth his hands and started to cry out to his Lord: "O Allah, grant me what You have promised me, O Allah, give me what You have promised me. O Allah, if this small band of Muslims perishes, You will not be worshipped on earth." He kept on crying out to his Lord, stretching forth his hands, facing towards the Qiblah, until his cloak fell from his shoulders. [Muslim] An-Nawawi said: This shows that it is Mustahabb (preferred) to face towards the Qiblah when making Du'a, and to raise the hands. 7. Raising The Hands The Messenger of Allah (peace be upon him) said: "Your Lord, may He be blessed and exalted, is Kind and Most Generous, and He is too kind to let His slave, if he raises his hands to Him, bring them back empty." [Abu Dawud]. The palm of the hand should be raised heavenwards, in the manner of a humble beggar who hopes to be given something. The Messenger of Allah (peace be upon him) said: "When you ask of Allah, ask of Him with the palms of your hands, not with the backs of them." [Abu Dawud]. Should the hands be held together when raising them or should there be a gap between them? Sheikh Ibn 'Uthaymeen stated that they should be held together. What he said is: "As for separating them and holding them far apart from one another, there is no basis for that in the Sunnah or in the words of the scholars." End quote. 8. Having Certain Faith That Allah Will Respond Focusing with proper presence of mind, because the Prophet (peace be upon him) said: "Call upon Allah when you are certain of a response, and remember that Allah will not answer a Du'a that comes from a negligent and heedless heart." [At-Tirmidhi] 9. Asking Frequently A person should ask his Lord for whatever he wants of the good things in this world and the Hereafter, and he should beseech Allah in Du'a, and not seek a hasty response, because the Prophet (peace be upon him) said: "The slave will receive a response so long as his Du'a does not involve sin or severing of family ties, and so long as he is not hasty." It was said, "What does being hasty mean?" He said: "When he says, 'I made Du'a and I made Du'a, and I have not seen any response,' and he gets frustrated and stops making Du'a." [Bukhari] 10. Being Firm in Du'a Because the Prophet (peace be upon him) said: "No one of you should say, 'O Allah, forgive me if You wish, O Allah, have mercy on me if You wish'; he should be firm in his asking, for Allah cannot be compelled." [Bukhari and Muslim] 11. Beseeching, Humility, Hope & Fear Allah says: "Invoke your Lord with humility and in secret" [Noble Quran 7:55] "Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us" [Noble Quran 21:60] "And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons"[Noble Quran 7:20] 12. Saying Du'as Three Times 'Abd-Allah ibn Mas'ud said: "Whilst the Messenger of Allah (peace be upon him) was praying at the Ka'bah, Abu Jahl and his companions were sitting nearby. They had slaughtered a camel the previous day, and Abu Jahl said: "Which of you will go and get the abdominal contents of the camel of Banu So and so and put it on the back of Muhammad when he prostrates?" The worst of the people went and got it, and when the Prophet (peace be upon him) prostrated, he placed it between his shoulders. They started laughing, leaning against one another. I was standing there watching, and if I had had any power, I would have lifted it from the back of the Messenger of Allah (peace be upon him). The Prophet (peace be upon him) remained in prostration, not lifting his head, until someone went and told Fatimah. She came with Juwayriyah, and lifted it from him, then she turned to them and rebuked them. When the Prophet (peace be upon him) had finished his prayer, he raised his voice and prayed against them. and when he made Du'a or asked of Allah he would repeat it three times. and he said: "O Allah, punish Quraysh" three times. When they heard his voice, they stopped laughing and were afraid because of his Du'a. Then he said, "O Allah, punish Abu Jahl ibn Hisham, 'Utbah ibn Rabi'ah, Shaybah ibn Rabi'ah, al-Walid ibn 'Uqbah, Umayyah ibn Khalaf and 'Uqbah ibn Abu Mu'ayt," and he mentioned the seventh but I cannot remember who it was. By the One Who sent Muhammad (peace be upon him) with the truth, I saw those whom he had named slain on the day of Badr, then they were dragged and thrown into the well, the well of Badr." [Bukhari and Muslim] 13. Ensuring That One's Food and Clothing Are Lawful (i.e., Halal) The Messenger of Allah (peace be upon him) said: "O people, Allah is Good and does not accept anything but that which is good. Allah enjoins upon the believers the same as He enjoined upon the Messengers. He says: 'O (you) Messengers! Eat of the Tayyibat [all kinds of Halal (lawful) foods which Allah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables, fruits)] and do righteous deeds. Verily, I am Well-Acquainted with what you do' [Noble Quran 23:51] 'O you who believe (in the Oneness of Allah. Islamic Monotheism)! Eat of the lawful things that We have provided you with' [Noble Quran 2:172] Then he mentioned a man who travels for a long distance and is disheveled and dusty, and he stretches forth his hands towards heaven saying, 'O Lord, O Lord,' but his food is Haram, his drink is Haram, his clothing is Haram, he has been nourished with Haram, so how can he be responded to?" [Muslim] Ibn Rajab said: Ensuring that one's food, drink and clothing are Halal, and that one is nourished with Halal, is a means of having one's Du'a answered. End quote. 14. Saying Du'a Silently & Not Out Loud Allah says: "Invoke your Lord with humility and in secret" [Noble Quran 7:55] And Allah praised His slave Zakariyyah (peace be upon him) by saying: "When he called to his Lord (Allah) a call in secret" [Noble Quran 19:3]