Wednesday, September 29, 2010


The hijab is an act of obedience to Allah and to his prophet (pbuh), Allah says in the Qur'an: `It is not for a believer, man or woman, when Allah and His messenger have decreed a matter that they should have an option in their decision. And whoever disobeys Allah and His Messenger, has indeed strayed in a plain error.' (S33:36).
Allah also said: 'And tell the believing women to lower their gaze (from looking at forbidden things) and protect their private parts (from illegal sexual acts, etc) and not to show off their adornment except what must (ordinarily) appear thereof, that they should draw their veils over their Juyubihinna.'(S24:31).
Juyubihinna: The respected scholars from As-Salaf As-Saleh (righteous predecessors) differed whether the veil cover of the body must include the hands and face or not. Today, respected scholars say that the hands and face must be covered. Other respected scholars say it is preferable for women to cover their whole bodies.

modesty. Allah says: 'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) over their bodies (when outdoors). That is most convenient that they should be known and not molested.' (S33:59). In the above Ayaah there is an evidence that the recognition of the apparent beauty of the woman is harmful to her. When the cause of attraction ends, the restriction is removed. This is illustrated in the case of elderly women who may have lost every aspect of attraction. Allah (swt) made it permissible for them to lay aside their outer garments and expose their faces and hands reminding, however, that is still better for them to keep their modesty.

Allah (swt) had shown us the hikma (wisdom) behind the legislation of the hijab: `And when you ask them (the Prophet's wives) for anything you want, ask them from behind a screen, that is purer for your hearts and their hearts.' (S33:53).
The hijab makes for greater purity for the hearts of believing men and women because it screens against the desire of the heart. Without the hijab, the heart may or may not desire. That is why the heart is more pure when the sight is blocked (by hijab) and thus the prevention of fitna (evil actions is very much manifested. The hijab cuts off the ill thoughts and the greed of the sick hearts:
`Be not soft in speech, lest he in whose heart is a disease (of hypocrisy or evil desire for adultery, etc) should be moved with desire, but speak in an honourable manner.' (S33:32)

The prophet (pbuh) said: "Allah, Most High, is Heaven, is Ha'yeii (Bashful), Sit'teer (Shielder). He loves Haya' (Bashfulness) and Sitr (Shielding; Covering)." The Prophet (pbuh) also said: "Any woman who takes off her clothes in other than her husband's house (to show off for unlawful purposes), has broken Allah's shield upon her.

Allah (swt) says in the Qur'an: `O children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc) and as an adornment. But the raiment of righteousness, that is better.'(S7:26). The widespread forms of dresses in the world today are mostly for show off and hardly taken as a cover and shield of the woman's body. To the believing women, however the purpose is to safeguard their bodies and cover their private parts as a manifestation of the order of Allah. It is an act of Taqwah (righteousness).

Allah (swt) did not address His words about the hijab except to the believing women, Al-Mo'minat. In many cases in the Qur'an Allah refers to the "the believing women". Aisha (RA), the wife of the prophet (pbuh), addressed some women from the tribe of Banu Tameem who came to visit her and had light clothes on them, they were improperly dressed: "If indeed you are believing women, then truly this is not the dress of the believing women, and if you are not believing women, then enjoy it."

There are two authentic hadith which state: "Each religion has a morality and the morality of Islam is haya'" AND "Bashfulness is from belief, and belief is in Al-Jannah (paradise)". The hijab fits the natural bashfulness which is a part of the nature of women.

The hijab fits the natural feeling of Gheerah, which is intrinsic in the straight man who does not like people to look at his wife or daughters. Gheerah is a driving emotion that drives the straight man to safeguard women who are related to him from strangers. The straight MUSLIM man has Gheerah for ALL MUSLIM women In response to lust and desire, men look (with desire) at other women while they do not mind that other men do the same to their wives or daughters. The mixing of sexes and absence of hijab destroys the Gheera in men. Islam considers Gheerah an integral part of faith. The dignity of the wife or daughter or any other Muslim woman must be highly respected and defended.

Dear Sisters,
Hijab has more than explanable advantages and reasons which makes it necessary for everybody. Even men have hijab of their looks. Thinks not only twice but thousand times deciding which is best for you...................

Here the time of eating is general, before or after. Technically, wudu is that which is a requirement for salaah and performed at the times of salaah. It is well known. In the'Arabic language only the washing of the hands and face is also called wudu. This is commonly known as the Lughawi (linguists-literal) Wudu. Two types of narrations are mentioned in this chapter. In some we find that wudu was performed, this is the Lughawi Wudu. In some narrations it is found that he did not perform wudu, this is the first type which is the common (shar'ee) wudu, or technical wudu.

Hadith Number 1.

Ibn'Abbaas Radiyallahu'Anhu says: "Once when Rasulullah Sallailahu 'Alayhi Wasallam came out of the toilet, after relieving himself from the call of nature, food was served to him. They asked if water for wudu should be brought? He replied: 'I have been commanded to perform wudu when 1 perform salaah"'.

Technical wudu is only waajib for salaah. It is not necessary to perform wudu before eating or immediately after relieving one's self. Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam did not perform wudu for it must not be thought that wudu is compulsory after visiting the toilet.

Hadith Number 2.

Ibn 'Abbaas Radiyallahu 'Anhu relates: "Rasulullah Sallallahu 'Alayhi Wasallam once, after relieving himself in the toilet, came out, and was served food. The Sahaabah inquired: 'Will you not perform wudu?'. Rasulullah Saliallahu 'Alayhi Wasallam replied: 'Do I have to perform salaah, that wudu must be performed?"'

It has been mentioned in the previous hadith, that it is not mustahab to perform wudu before eating. It is better to be in the state of wudu at all times. Physical cleanliness has an effect on spiritual cleanliness.
It is therefore recommended that wudhu be performed after visiting the toilet.

Hadith Number 3.

Salmaan Faarisi Radiyallahu 'Anhu says: "I have read in-the Tauraah, that performing wudu (washing the hands) after eating increases blessings. I mentioned this to Rasulullah Sallailahu 'Alayhi Wasallam. Rasulullah Sallallahu 'Alayhi Wasallam said: 'Wudu before and after eating (washing the hands and mouth) increases blessings'

It may be possible that only the time (after eating) is mentioned in the Tauraah. In this manner the other time (before eating) was added to the shari'ah of Muhammad Sallailahu 'Alayhi Wasallam. Many laws have been revealed that were not in the shari'ah of the previous ambiyaa. It is possible that both times are mentioned in the Tauraah, and since changes have been made to it, the law of washing the hands before eating, may have been removed from it. The 'ulama have stated that by 'Barakah (blessings) in washing the hands before eating', means increase in the food, and filling of the stomach. The'Barakah of washing the hands after eating', means that the benefits and intention of eating is fulfilled. i.e. It becomes part of the body, creates energy and stamina, assists in strengthening one to perform 'ibaadah, and to possess good manners.

In this chapter is described the sitting of Sayyidina Rasulullah Salallahu 'Alayhi Wasallam, and the different postures he adopted. Three ahaadith are mentioned here".

Hadith Number 1

Qaylah bint Makhramah Radiyallahu 'Anha reports: "I saw Rasulullah Sallallahu 'Alayhi Wasallam in the masjid (in a very humble posture) sitting in a qarfasaa posture. Due to his awe-inspiring personality, I began shivering'.

The 'ulama differ in the explanation of the word 'qarfasaa'. The most commonly known is, that while sitting on the ground, to lift both thighs in an upright position, and fold both arms around the legs. It is also termed in the Urdu language as sitting 'Gowt maar ke'. The reason for the awe was, that at this moment Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam was in some deep thought and worry. He never worried over little things. He feared that perhaps a punishment or calamity might descend on the ummah. This seems to be the hadith that has been mentioned briefly in hadith number twelve in the Chapter on the dressing of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. This hadith has another portion which the author has shortened, where it continues that one among those present, after seeing Sayyiditina Qaylah Radiyallahu 'Anha shivering said: 'Oh Rasulullah, this poor woman is trembling'. Sayyiditina Qaylah Radiyallahu 'Anha says: 'I was behind Rasuluilah Sallailahu 'Alayhi Wasallam, and he did not look towards me. He only said: 'Oh poor woman, be calm'. As soon as Rasulullah Sallallahu 'Alayhi Wasallam said this all the fear in me vanished'. In some narrations this incident is narrated of a man, as has been mentioned in the chapter on the 'Dressing of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam'.

Hadith Number 2

The uncle of 'Abbaad bin Tamim, 'Abdullah bin Zayd Radiyallahu 'Anhu reports: "I have seen Rasulullah Sallallahu 'Alayhi Wasallam lying flat on his back in the masjid, with one leg resting on the other.

In a narration of Sahih Muslim it has been prohibited to sleep in this manner. The ulma have summed up both narrations in different ways. A simple explanation is that there are two different postures of sleeping referred to in this manner, both of which have been verified in separate ahaadith. The first is to put the legs flat and rest the one leg on the other. This manner has been mentioned in the 'Shamaa-il', and there is no harm in adopting it. The second manner is to lie with both knees raised, then rest on leg on another. This verifies the narration of Sahih Muslim. The reason for Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam prohibiting the second manner is because the lungi was generally worn in 'Arabia at that time, and it is very likely that the private parts would be exposed in this manner. It has also been argued here that this hadith is not relevant to the sitting of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam. The ulama give different reasons for this. The simplest one is that in this chapter on sitting, the general meaning of both sitting and lying down is taken, although some of the narrations on lying down will be mentioned in the chapter on sleeping. It may also be possible, as Ibn Hajar has explained, that this type of sleeping (despite being prohibited in the narration) is permissible in the masjid. Therefore to sit in different postures should also be permissible.

Hadith Number 3

Abu Sa'eed Khudari Radiyallahu 'Anhu says: "When Rasuluilah Sallallahu 'Alayhi Wasallam sat in the rnasjid, he sat in the qarfasaa posture'.

By Qarfasaa' ('Gowt maar ke' in Urdu) is meant to sit on the buttocks with both thighs raised, and both arms folded around the thighs. Sometimes instead of the arms a cloth, lungi or a turban is tied around the back, both thighs and legs. This manner of sitting displays humbleness and peacefulness. For this reason, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallain many a time sat in this posture. The Sahaabah Radiyallahu 'Anhum also sat in this manner, but it was not the object to always sit in this manner. This does not contradict the narration mentioned in Abu Daawud. from which we gather that Sayyidina Rasulullah Sallallahu 'Alayhi Wasallarn sat crossed-legged from after fajr till ishraaq (sunrise) in the masjid. It also does not contradict the other ahaadith narrated on this subject. By sitting in the posture described in the hadith under discussion, besides showing humbleness, one gains rest also. It is said that sitting in a qarfasaa posture is like leaning on a wall for the 'Arabs. This is because in the wilderness there are no walls to lean upon, therefore this manner of sitting is in place of leaning on a wall. Many a time instead of the hands a cloth was tied around (the body and legs) thus affording more rest

A few of the eating and table manners of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam are mentioned in this chapter. Five ahaadith are mentioned herein.

Hadith Number 1.

Kaa'b bin Maalik Radiyallahu 'Anhu says: "Rasulullah Sallallabu 'Alayhi Wasallam licked his fingers thrice (after eating)".

After eating it is mustahab to lick the fingers before washing the hands. According to some authorities, due to this narration it is mustahab to lick the fingers thrice. Mulla 'Ali Qaari says three times is not meant here, but that three-fingers should be licked, as will be stated in another narration. Therefore, another narration of Sayyidina Kaa'b bin Maalik Radiyallahu 'Anhu is also mentioned in this chapter. Some cormmentators of the hadith say that it is a separate etiquette to lick the fingers thrice, so that it becomes completely clean, and in another narration where three fingers are mentioned, is also one of the etiquettes.

Hadith Number 2.

Anas Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam used to lick his three fingers after having eaten".

It was the noble habbit of Sayydina Rasulullah Sallallahu 'Alayhi Wasallam to eat with three fingers only. Although we find in a few narrations that he used five fingers also. In most narrations the three fingers; thumb, and middle fingers are mentioned. The benefit of eating with three fingers is that the amount taken (rnorsel) will be less, and one will not eat more. Imaam Nawawi says: 'We gather from these ahaadith that it is mustahab to eat with three fingers'. For this reason the fourth and fifth fingers should not be used unnecessarily. But if such food is eaten, where it is difficult to use only the three fingers, then there is no harm in using more. Mulla 'Ali Qaari has written that to eat with five fingers is a sign of greediness. Many a time due to the morsel being big, it results in the stomach being unnecessarily strained, it is also the reason for food getting stuck in the throat.

Hadith Number 3.

Abu Juhayfah Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallain said: 'I do not lean and eat"'.

This hadith has been discussed in a previous chapter.

Haadith Number 4.

Ka'b bin Maalik Radiyallahu 'Anhu says: "It was the noble habit of Rasulullah Sallallahu 'Alayhi Wasallamn to use three fingers whilst eating and-he also licked them".

It has been mentioned in some narrations that he first licked the middle finger, then the sha-haadah finger, then the thumb. It was the noble habit of the master to use these three fingers. The 'ulama have mentioned many benefits in this method (sequence). The first is that the licking of the fingers will run in a manner where it goes to the right. The Sha-haadah finger will be on the right of the middle finger. The second is that the middle finger is long, therefore it will be more contaminated. For this reason it is oppropriate to begin with this finger. Khattaabi says: 'Some foolish people do not like to lick the fingers, and think it disgraceful, but they do not reason that the food that is on the finger is the same that they have been eating, there is nothing new on it'. Ibn Hajar says: 'If someone thinks of his own deed as disgraceful, it could be discussed. But to think of any act of Sayyidina Rasulullah Sallallahu 'Alayhi Wasallasm as disgraceful, could be dangerous and may even lead to kufr (disbelief). -Jam'ul Wasaa-il. In reality these things have alot to do with habit. If one has a habit of something, it does not matter, and one will not even take notice of it. This is why if one naturally feels these deeds to be disgraceful, then too one should try to form a habit of it, (and should remind one's self that it is sunnah of Sayyidina Rasulullah (Sallallahu 'Alayhi Wasallam)). Once when this humble servant went to Hijaaz (Saudi Arabia), a few who had not been to India asked me surprisingly and with great astonishment, that we hear that there is a fruit in India known as the Mangoe. We hear such disgusting things about it that it surprises us. It is put to the mouth and sucked, it is removed then put to the mouth and sucked again, It is again removed looked at, and sucked again. They were describing it with such disgust that it seemed they were about to vomit. An Indian will not feel anything disgusting about it. There are many such examples. One takes a spoonfull of custard and puts it into the mouth, then puts the same spoon which has some saliva on it, into the plate again, eating from it a second and third time. There are countless other instances where a person is used to a certain way and manner and does not feel the least disgusted about it.

Hadith Number 5

Anas bin Maalik (Radiyallahu anhu) says: "Dates were presented to Rasulullah (Sallallahu 'Alayhi Wasallam). I saw him eating them. Due to hunger he was sitting on the support of something and not on his own support".

That means he was supporting his back on a wall or something. It has been prohibited in the Ahaadith to lean on something and eat. Here it was due to weakness, therefore it cannot be said that it is contrary to the ahaadith prohibiting it, nor can it be reasoned from this hadeeth that it is permissable to lean and eat.

The walk of Sayyidina Rasoolullah sallallahu alaihe wasallam has been described in the chapter on te noble features of Sayyidina Rasoolulah sallallahu alaihe wasallam. In this chapter it has been descibed specifically. The author writes three narrations in this chapter.


Hazrat Abu Hurairah radiyallahu anhu says, "I did not see anyone more handsome as Rasoolullah sallallahu alaihe wasallam. It was as if the brightness of the sun had shone from his auspicious face. I did not see anyone walk faster than him, as if the earth folded for him. A few moments ago he would be here, and then there. We found it difficult to keep pace when we walked with him, and he walked at his normal pace."

That means we could only with effort keep up with his normal pace walking.

Hadith Number 2

Ebrahim bin Muhammad says: "When 'Ali Radiyallahu 'Anhu described Rasulullah Sallallahu 'Alayhi Wasallam, he used to say: Rasulullah Sallallahu 'Alayhi Wasallam walked, he lifted his leg with vigour. He did not drag his feet on the ground like women do. When he walked, because of the speed and force of the legs, it seemed as if he was descending from a high place".

This has been discussed in the chapter on the ' Noble features Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam.

Hadith Number 3

Ali bin Abi Taalib Radiyallahu 'Anhu' says: "When Rasulullah Sallallahu Alayhi Wasallam walked he bent slightly forward as if he was descending from a high place".

It was a noble habit of Sayyidina Rasoolullah sallallahu alaihe wasallam to wear a lungi (waist-wrap, sarong). There is a difference of opinion whether Sayyidina Rasoolullah sallallahu alaihe wasallam wore an izaar or not. According to Allamah Baijuri's research, it is more correct that he did not wear an izaar, although he possessed one. It is also said that after he passed away, there was an izaar in his belongings (estate). Ibn Qayyim says that Sayyidina Rasoolullah sallallahu alaihe wasallam purchased an izaar, and he must have purchased it to wear it. It has also been mentioned in many ahaadith that Sayyidina Rasoolullah sallallahu alaihe wasallam wore an izaar. Many Sahabah radiyallahu anhum wore an izaar with the permission of Sayyidina Rasoolullah sallallahu alaihe wasallam. (Zaadul Ma'aad) Hazrat Abu Umamah radiyallahu anhu says, "I said to Rasoolullah sallallahu alaihe wasallam that the Ahlul-Kitab (People of the Book) do not wear a lungi, but they wear an izaar.
Sayyidina Rasoolullah sallallahu alaihe wasallam replied, "You must oppose the way of the non-believers. Wear an izaar, and a lungi too."
Hazrat Abu Hurairah radiyallahu anhu says regarding a long hadith (conversation) that he asked Sayyidina Rasoolullah sallallahu alaihe wasallam, "Do you wear an izaar?" Sayyidina Rasoolullah sallallahu alaihe wasallam replied, "I do. I've been commanded to cover my body. No other thing covers the body more than this." The Muhadditheen state that this hadith is weak. (Naylul Awtaar)
Sayyidina Rasoolullah sallallahu alaihe wasallam mostly wore a lungi (waist-wrap, sarong) and a burdah (top-sheet, body-wrap). The sheet of the Sayyidina Rasoolullah sallallahu alaihe wasallam was four dhira' (cubits, hands) long, and two and a half dhira'a wide. According to one saying it is said that it was six dhira' long and three dhira' and one palm span wide. It is written that the lungi of Sayyidina Rasoolullah sallallahu alaihe wasallam was four dhira' and one palm span long and two dhira' wide. The author has written four ahaadith in this chapter.

(112) Hadith 1

Hazrat Abu Burdah bin Musa Al-Ash'ari radiyallahu anhu reports, "Aishah radyiallahu anha showed us a patched sheet, and the thick coarse lungi, then said, "When Rasoolullah sallallahu alaihe wasallam passed away, he was wearing these clothes."

It was a habit of Sayyidina Rasoolullah sallallahu alaihe wasallam to wear simple clothing right up to the time of his demise, even though the standard of living had generally improved. After the conquest of Khaibar the economic situtation of the Muslims became better. After the conquest of Makkah, the kings of other countries also began sending presents etc.. Despite this, Sayyidina Rasoolullah sallallahu alaihe wasallam did not change his standard of living. He lived simply and whatever was sent to him was distributed to others. A few examples have been mentioned in the book 'Stories of the Sahabah radiyallahu anhum'.
Imam Nawawi says that this hadith and other similar ones point to the fact that Sayyidina Rasoolullah sallallahu alaihe wasallam loved the Hereafter and stayed away from luxuries. Thick and coarse clothing makes one feel humble and simple, while the wearing of fine clothing makes one feel great and proud.
My saint, Maulana Hakim Jameelud-Deen Naginwi Ad-Dehlawi related an incident of Maulana Gangohi that when he went for Haj and while performing tawaaf, a blind saint was sitting on the outer side of the Mataaf. Whenever Maulana passed by him, he said softly, "Wear the clothing of the pious."
When Maulana completed the tawaaf and went to the side where the blind saint was sitting, he heard him say, "Khashin, khashin (coarse, coarse)," by which it was meant that the clothing of the pious was made of coarse material.
Sayyidina Rasoolullah sallallahu alaihe wasallam generally wore coarse clothing. There is also evidence that he, sometimes, wore clothing made of fine material due to some religious benefit, if it was available. He normally did not wear clothing made of fine cloth.

(113) Hadith 2

Hazrat Ubaid bin Khalid radiyallahu anhu says, "I was once going to Madinah Munawwarah. I heard a person from behind me say, "Wear the lungi higher because it avoids physical and spiratual najaasah (impurities)." (The lungi will remain cleaner and will not become dirty by being dragged on the ground.)
When I turned to see who was talking, I saw that it was Rasoolullah sallallahu alaihe wasallam. I said, "O' Rasoolullah, this is a simple lungi, how can one become proud, and it is necessary to look after it (keep it clean)?"
Rasoolullah sallallahu alaihe wasallam replied, "If you see no benefit in it, your following me has not ceased."
While Rasoolullah sallallahu alaihe wasallam was telling me this, I saw that his lungi reached till half his hin."

We have been warned strictly in the ahaadith on the wearing of a lungi or trousers below the ankle. All those parts that droop below the ankles will be burnt in the fire. Abdur-Rahman says, "I asked Abu Saeed Khudri radiyallahu anhu regarding the lungi. He replied, "You have a very meaningful question. Rasoolullah sallallahu alaihe wasallam has said, "The lungi of a Muslim should reach till the middle of the shin, and there is no harm if it reaches above his ankles. But those portions that droop below the ankles will burn in the fire of jahannam. The one that lets his clothes droop below his ankles in pride, Allah Most High will not look at him on the Day of Judgement." (Abu Daud).
Warnings like these have been given in other ahaadith too. One should take strict care of this. In our time it has become a fashion to let the clothing droop below the ankles, so much so, that we treat it to be something petty and pay no heed to the warning of Sayyidina Rasoolullah sallallahu alaihe wasallam. To Allah is our complaint.

(114) Hadith 3

Hazrat Salamah bin Akwa radiyallahu anhu says, "Uthman radiyallahu anhu wore his lungi till the middle of his shin and said, "This is how my master Rasoolullah sallallahu alaihe wasallam wore his lungi."

(115) Hadith 4

Hazrat Hudhaifah bin Al-Yamaan radiyallahu anhu reports that Rasoolullah sallallahu alaihe wasallam caught the shin of my leg, or of his own leg and said, "This is where the lungi should reach, and if not, then a little further down, and if not, then the lungi has no right on the ankle." (For this reason the lungi should not reach over the ankles.)

It is haraam to cover the ankles when wearing a lungi or an izaar etc.. The Ulama say that only those people are exempted who have a boil or a sore on the ankle, which will cause flies etc. to sit on it. Only then shall it be permissible to cover it with a lungi or izaar etc., with the object of safeguarding it till it heals.

To apply (surmah,antimony, collyrium) in the eyes is mustabab. One should use kuhl with the intention of ajr (thawaab, reward). It benefits the eye and one receives ajr for following the sunnah also. Imaam Tirmidhi mentions five ahaadith in this chapter.

(48) Hadith Number 1

Ibn 'Abbaas Radiyallahu 'Anhu says:
"Rasulullah Sallallahu 'Alayhi Wasallam said: 'Use kuhl made of ithmid on the eye; it brightens the eyesight, and strengthens and increases the growth of the eye lashes'. (Sayyidina Ibn'Abbaas Radiyallahu'Anhu also used to say) 'Rasulullah Sallallahu 'Alayhi Wasallarn had a small container for keeping kuhl, from which he applied kuhl in each eye three times every night"'.

Ithmid is a special type of kuhl which is reddish black in colour. It is obtained in the Eastern countries. Some of the learned say it is the Isfahaani kuhl, and other say it is the Totiya. Some 'ulama say, it means those who have good eyesight and it should be used by those with whose eyesight it agrees, otherwise a sick person's eyes will pain more by its use. It is more beneficial to apply kuhl at the time of sleeping as it will remain longer in the eyes, and will penetrate more into the pores. There are different narrations on the number of times it should be applied in each eye. In a few it is stated that it should be applied three times in each eye, as mentioned above. In other narrations it is stated that it should be put three times in the right eye and two times in the left eye. It is supposed that the variations are because of the different times of the narrations. At a certain time, Sayyidina Rasulullah Sallallahu alayhi Wasallam applied it in one manner and at another time in the other manner. Haafiz Ibn Hajar, Mulla 'Ali Qaari and other 'ulama have preferred the first method (as given in the hadith under discussion). the first method has been narrated many times from Sayyidina Rasulullah Sallallahu' Alayhi Wasallam, as will be seen in the narration that follow.

(49) Hadith Number 2

Ibn 'Abbaas Radiyallahu 'Anhu reports: "Rasulullah Sallallahu 'Alayhi Wasallam applied kuhl of ithmid three times in each eye before sleeping'. In a narration also from Ibn 'Abbaas Radiyallahu 'Anhu, it is reported: "Rasuluilah Sallallahu'Alayhi Wasallam had a small container for keeping kuhl, from which he applied in each eye kuhl three times before sleeping'.

(50) Hadith Number 3

Jaabir bin 'Abdullah Radiyallahu 'Anhu says: "Rasulullah Sallallahu 'Alayhi Wasallam said: 'Use the kuhl made from ithmid for the eyes. It brightens the vision and strengthens the growth of the eye lashes'.

(51) Hadith Number 4

Ibn 'Abbaas Radiyallahu 'Anhu says: "Rasulullah Sallallah 'Alayhi Wasallam has said: 'The best from among all the kuhl used by you is the one made from ithmid. It brightens the eyesight and strengthens the growth of the eye lashes"'.

One of the narrators in the chain of this hadith is Bishr bin Mufaddal RA. The 'ulama wrote that he performed four hundred rak'ahs nafl daily, and it was his permanent practice to fast every alternate day.

(52) Hadith Number 5

'Abdullah bin 'Umar Radiyallahu 'Anhu related the same hadith from Rasulullah Sallallahu 'Alayhi Wasallarn that: "Verily use the kuhl made from ithmid. It brightens the vision and strengthens the growth of the eye lashes".

In all the above narrations the use of kuhl made from ithmid has be stressed. Only those eyes are meant, that agree with the use of it, otherwise, because of certain eye conditions kuhl does not agree with some people, as was mentioned previously. The 'ulama have written that due to these commands and practices it is sunnah to use kuhl, and it is better to use the one made from ithmid. If one uses kuhl made from any other substance it will be regarded as sunnah, but the virtue is obtained by using kuhl made of ithmid.

I. Miswaak Quick View of Benefits:

Advantages of the Miswaak:

1. Miswaak strengthens the gums and prevents tooth decay.
2. Miswaak assists in eliminating toothaches and prevents further increase of decay which has already set in.
3. Miswaak creates a fragrance in the mouth.
4. Miswaak is a cure for illness.
5. Miswaak eliminates bad odors and improves the sense of taste.
6. Miswaak sharpens the memory.
7. Miswaak is a cure for headaches.
8. Miswaak creates lustre (noor) on the face of the one who continually uses it.
9. Miswaak causes the teeth to glow.
10. Miswaak strengthens the eyesight.
11. Miswaak assists in digestion.
12. Miswaak clears the voice.
13. The greatest benefit of using miswaak is gaining the pleasure of Allah.
14. The reward of Salaah (Prayers) is multiplied 70 times if Miswaak was used before it.

Times when usage of Miswaak is Sunnah:

1. For the recitation of the Qur'an.
2. For the recitation of Hadith.
3. When the mouth emits and odor.
4. For the learning or teaching of virtues of Islaam.
5. For making Dhikrullah (Remebrance of Allah, meditation).
6. After entering ones home.
7. Before entering any good gathering.
8. When experiencing pangs of hunger and thirst.
9. After the signs of death are evident.
10. At the time of Sehri.
11. Before meals.
12. Before undertaking a journey.
13. On returning from a journey.
14. Before sleeping.
15. Upon awakening.

How long should a Miswaak be?:

A Miswaak should not be longer than a "span" i.e. the maximum distance between the tips of the thumb and little finger, and it should not be thicker than a finger's breadth.

How should it be used?:

A Miswaak should be held in such a manner that the small finger and thumb is below the miswaak and the remaining fingers on its upper side.

So, dear friends, do you see how easy it is to gain the pleasure of Allah SWT and also stay in good health?!


Now let's get into more details...

II. Miswaak: The Whole Story


Rasulullah (Sallallahu Alayhi Wasallam) laid great stress on the use of the Miswaak (a tree-twig used for cleansing the teeth). One of the Sunnats of Wudhu is to use a Miswaak. Wherever a Miswaak is available and is not used, the full beauty and complete Sawaab of the Wudhu is not realised. There are numerous benefits and advantages in using a Miswaak.


The Miswaak, a tree-twig, was in use for brushing and cleansing the teeth long before the advent of our Holy Nabi (Sallallahu Alayhi Wasallam). In fact the records of our Nabi Muhummad's (Sallallahu Alayhi Wasallam) Ahadith indicate that the Miswaak was the "Sunnah" or practice of all the Ambiyaa (Prophets of Allah)—Peace be upon them.

"Abu Ayyub (R) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said:

'Four things are amongst the practices of the Ambiyaa —circumcision, application of perfume, Miswaak and marriage'."


Several other Ahadith of our Nabi (Sallallahu Alayhi Wasallam) also mention the Miswaak to have been the practice of the Prophets (Upon Whom Be Peace). Thus, we can safely claim that the practice of using the Miswaak is as old as mankind itself since Mankind's origin on the planet was with the appearance of the first Nabi of Allah, viz. Adam (A.S.). Therefore, among the many advantages and benefits of using the Miswaak, one of the greatest benefits is the good-fortune of being associated with the Ambiyaa in this holy practice. On the other hand, those who neglect the use of the Miswaak invite upon themselves a great misfortune by being deprived of the tremendous amount of Sawaab (Reward) which this noble practice carries.

Allamah Ibn Ismail says:

"It surprises me how people could forgo such a great Sunnah, the significance of which many Ahadith of our Nabi (Sallallahu Alayhi Wasallam) explain. Remember that it is a great loss to neglect the Miswaak."


Islam has accorded an elevated status to the Miswaak. Its importance has been stressed in many Ahadith of our Holy Nabi (Sallallahu Alayhi Wasallam). The statements and examples of the Sahaba and the Ulama of Islam regarding this practice bear testimony in abundance of the significance of the Miswaak.

Ibn Umar (R) narrates that the Messenger of Allah (Sallallahu Alayhi Wasallam) said:

'Make a regular practice of the Miswaak, for verily, it is healthy for the mouth and it is a Pleasure for the Creator (i.e. Allah is pleased with the Muslim who uses the Miswaak)'."


It is clear from this Hadith that two types of benefits accrue from the use of the Miswaak. These could be categorised as follows:

(1) UKHRAWI or Benefits which relate to the Hereafter;
(2) DUNYAWI or Benefits which relate to this worldly life.

The Ukhrawi category comprises the various Sawaabs (Rewards) which the Servant of Allah will obtain in the Hereafter for using the Miswaak. The Dunyawi category comprises the immediate benefits or advantages accruing to the physical human body by the constant use of the Miswaak.

The prime motive of the true Believer in his use of the Miswaak is his desire to obtain the first category of Benefits, i.e. Ukhrawi, the obtainal of the second category being a necessary corollary. This is so, since the only factor which governs the motive and intention of the Believer in his Ibaadat (Worship) is the Pleasure of Allah, our Creator, Nourisher and Sustainer. Hadhrat Ali (R), the fourth Khalif of Islam said:

"Make the Miswaak (i.e. its use) incumbent upon you, and be constant in this practice because Allah's Pleasure is in it and it increases the Reward of Salat from ninety-nine times to four hundred times."

In fact, the importance of the Miswaak is such that at one stage our Nabi (Sallallahu Alayhi Wasallam) was under the impression that Allah Ta'aala might decree the use of the Miswaak Fardh (compulsory) upon the Ummah (Islamic Nation).

Abu Umamah (R) narrates that the Messenger of Allah (Sallallahu Alayhi Wasallam) said:

'Use the Miswaak, for verily, it purifies the mouth, and it is a Pleasure for the Lord. Jib-ra-eel (A.S.) exhorted me so much to use the Miswaak that I feared that its use would be decreed obligatory upon me and upon my Ummah. If I did not fear imposing hardship on my Ummah I would have made its use obligatory upon my people. Verily, I use the Miswaak so much that I fear the front part of my mouth being peeled (by constant and abundant brushing with the Miswaak)'."

"Abu Hurairah (R) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said: 'Was it not for my fear of imposing a difficulty on my Ummah I would have ordered that the Miswaak be used for every Salaat'."



Hadhrat Shah Waliullah (R) relates the following

"The Messenger of Allah (Sallallahu Alayhi Wasallam) said:

'I was commanded to use the Miswaak to such an extent that I thought the Miswaak would be made obligatory'."


Ibn Abbas (R) narrates the following Hadith:

"The Messenger of Allah (Sallallahu Alayhi Wasallam) said:

'I was commanded so much to use the Miswaak that I thought Wahi of the Qurtaan (Revelation) would be revealed, regarding it (i.e. its use)'."


Although the use of the Miswaak was not made Fardh (compulsory) upon the Ummah, nevertheless its use was Fardh upon our Nabi (Sallallahu Alayhi Wasallam). This is borne out by the following Hadith:

"Aisha (R) narrates that Rasulullah (Sallallahu Alayhi Wasallam): said:

'These (practices), viz., Miswaak, Witr Salaat and Tahajjud Salaat, are Sunnat for you and Fardh for me'."

Hadhrat Abu Hurairah (R) narrates:

"The Messenger of Allah (Sallallahu Alayhi Wasallam) would use the Miswaak (regularly) prior to sleeping and after rising from sleep."


Imam Ghazali (R), in his Ihya-ul-Uloom, has enum,erated ten Aadaab (Respects or duties) of sleep. The very first of these being purity and the use of the Miswaak (before sleeping).

Allamah Sha'rani (R) states in the Kitaab, Kashful Ghummah, that Rasulullah (Sallallahu Alayhi Wasallam): advised:

"Whenever you retire for sleep, use the Miswaak."

Shaikh Abu Hamid (R) has said likewise in his Kitaab known as RAUNAQ.

Hadhrat Ibn Umar (R) says that many a time Rasulullah used the Miswaak as much as four times in a single night. Hadhrat Aishah (R) narrates:

"Verily, the Messenger of Allah (Sallallahu Alayhi Wasallam) would use the Miswaak before making Wudhu (ablutions) whenever he arose from sleep, whether it be during the night or during the day."


Similar Ahadith have been narrated by Imam Ahmad (R) and Abu Yatlaa (R). Imam Ghazali (R] has mentioned in his Ihya-ul-Uloom that a person before sleeping at night should keep his water and Miswaak ready and close at hand. As soon as he wakes from sleep during the night he should immediately use the water and the Miswaak, and engage in the remembrance of Allah. Hadhrat Ibn Abbas (R) states:

"The Messenger of Allah (Sallallahu Alayhi Wasallam): would use the Miswaak at night time (i.e. Tahajjud time) after every two Rakaats Salaat he (Sallallahu Alayhi Wasallam) performed."


Allamah Aini (R) has recorded the following in Bunayah

"It is Mustahab to use the Miswaak after every two Rakaats of Tahajjud Salaat (i.e. the Salaat which is performed after midnight), as well as on Fridays, before sleeping, after Witr Salaat and when rising in the morning."



"Shuraih (R) narrates that he asked Aisha (R): 'What was the first thing Rasulullah (Sallallahu Alayhi Wasallam) did upon entering the house?'

Aisha (R) replied: 'Rasulullah (Sallallahu Alayhi Wasallam) would use the Miswaak'."



"Whenever Rasulullah (Sallallahu Alayhi Wasallam) left the house he would use the Miswaak."



"Abu Hurairah (R) said:

"I have used the Miswaak before sleeping, after rising, before eating and after eating, ever since I heard the Nabi (Sallallahu Alayhi Wasallam) advising so'."



"Hadhrat Ali (R) said:

'Verily, your mouths are the pathways of the Qur'aan (i.e. you recite with your mouth), therefore cleanse your mouth with the Miswaak thoroughly'."


"The use of the Miswaak has greater emphasis when one intends to perform Salaat, Wudhu and reciting the Qur'aan."



"Ibn Sabaaq (R) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said on one Friday:

'O Gathering of Muslims, Allah has made this Day (Friday) a Day of Eid for Muslims, therefore, bathe (on this day), use perfume and regard the use of the Miswaak (on this day) as an obligation upon you'."


'Suhail Bin Hanief states that Rasulullah (Sallallahu Alayhi Wasallam) said that to bathe and use the Miswaak on Fridays are of the Hugooq (Rights or Duties) of Friday."


"Aamir Bin Rabiyah (R) narrates:

'I have seen Rasulullah (Sallallahu Alayhi Wasallam) using the Miswaak many a time while fasting'."


In another Hadith our Nabi (Sallallahu Alayhi Wasallam) said that one of the best characteristics of a fasting person is his use of the Miswaak.

The majority of the Ulama have opined that it is Sunnat to use the Miswaak while fasting. It is recorded in Fataawa Siraajiah that a fasting person may use a dry or a moist (i.e. fresh, green) Miswaak.

It is recorded in many Ahadith that the Messenger of Allah (Sallallahu Alayhi Wasallam) and his Sahaba were in the habit of having their Miswaaks on their persons while on a journey or during battles. In the Kitaab, Kashful Ghummah it is mentioned that during battle the Companions of Rasulullah (Sallallahu Alayhi Wasallam) would store their Miswaaks in the scabbards of their swords for use at the time of Salaat.

Allamah Sha'rani (R) states in Kashful Ghummah that the Messenger of Allah (Sallallahu Alayhi Wasallam) said:

"Whoever spurns or rejects the Miswaak is not of us (Muslims)."

Hadhrat Ibn Mubarak (R) said:

"If the inhabitants of a city spurn and reject the use of the Miswaak, the Ruler should wage battle against them like he would wage war against the renegades or murtad-deen."


All the aforegoing Ahadith of our Nabi (Sallallahu Alayhi Wasallam) and the statements of the learned jurists of Islam point clearly to the tremendous importance of the Miswaak in Islam. However, despite its elevated status, significance and importance, this noble practice is neglected and generally discarded by present day Muslims. Needless to say, this is one of the examples of the spiritual and worldly decadence that have set into the Muslim Nation.

The revival of the practice of using the Miswaak instead of the various substitutes is of utmost importance to Muslims. In times such as the present age when we are confronted and surrounded by the satanic forces of irreligiosity, materialism, atheism, vice and immorality, it is of greater importance that Muslims strive most ardently to re-instate the practices or the Sunnah of our beloved Nabi it;. And, of these is the Miswaak. Substitutes, e.g. toothpowders, brushes, etc., should only be resorted to in the event of the non-availability of the Miswaak. To revive a "lost" or a forgotten Sunnah of our Nabi it:—a Sunnah which the followers of Islam have murdered—carries a great and mighty Thawaab (Reward). In this regard our Nabi (Sallallahu Alayhi Wasallam) said:

"He who holds on firmly to my Sunnah at a time when my Ummah are (grovelling) in corruption will receive a reward of a hundred martyrs."



The Sahabas (R) who were the best and the noblest examples and teachers of the Sunnah of our Nabi (Sallallahu Alayhi Wasallam) viewed the Miswaak in a very serious light and regarded it as a practice of supreme holiness. Their constant use of the Miswaak, their continuous exhortations to use the Miswaak and their warnings to those who neglect the Miswaak are ample evidence of the nobility and the importance attached to this practice of using the Miswaak.

Ibn Abbas, Ali and Ataa (R) said:

Ataa (R) said:

"Regard the Miswaak as an obligation on you, and do not be neglectful of it. Be constant in using it, for verily, in it lies the Pleasure of Allah, The Merciful, and in it is greater reward for Salaat . . ."

Hassaan Bin Atiyyah (R) said:
"Miswaak is half of Imaan, and Wudhu is half of Imaan."


Abdul Aziz Abu Dawood (R) said:

"Two things of a Muslim are among the best of practices—

(1) Performing Tahajjud Salaat, and

(2) Constancy in the use of the Miswaak."


Hadhrat Shaukani (R) said:

"Miswaak is one of the Laws of Shariah. And, this fact is as clear as daylight. This has been conceded by the peoples of the world."


Hadhrat Sha'rani (R) said:

"A pledge has been taken from us on behalf of Rasulullah (Sallallahu Alayhi Wasallam) that we be steadfast in the use of the Miswaak at the time of making Wudhu. Should any of us be forgetful then he should tie the Miswaak with a string and hang it around his neck or keep it in his turban (so that it will be at hand when making Wudhu). The general public has broken this pledge . . . It (constancy in the use of the Miswaak) is indicative of the strength of one's Imaan and the degree of respect one has for the Laws of Allah and His Rasool (Sallallahu Alayhi Wasallam). The Messenger of Allah (Sallallahu Alayhi Wasallam) emphasised the use of the Miswaak. And, Rasulullah (Sallallahu Alayhi Wasallam) was not satisfied merely with issuing an order once, but repeatedly exhorted his followers (regarding its use).

"O my Brother. Be constant in the Sunnah of Muhammad if: so that you may attain the great rewards of the Hereafter. Verily, for every Sunnah there is a rank in Jannat and this rank is obtained only by fulfilment of that Sunnah.

"To the indolent and neglectful people who say that it is

permissible to leave this practice (Miswaak) it will be said on the Day of Qiyamah: 'Today, it is permissible to deprive you of this Rank in Jannah.'

"Abul Qaasim Ibn Qasi (R) has stated this in his Kitaab. Khulun Na'lain."


Allamah Aini (R) says:

"Abu Amr (R) said that upon the significance of the Miswaak concensus of opinion exists. There is no difference of opinion on this score. According to all learned men of Islam, Salaat performed after using the Miswaak is far nobler than a Salaat without Miswaak. Auzaai (R) said that Miswaak is half of Wudhu."


Shaikh Muhammad (R) said:

"Verily, over a hundred Hadith have been narrated regarding the significance of the Miswaak. Therefore, it is a great astonishment to behold that so many among mankind as well as among the learned neglect such an important practice which has been emphasized to such an extent. This is a great loss."



The majority of the Ulama hold the view that the use of the Miswaak is not Fardh (compulsory). Howeyer, despite it not being decreed Fardh by the Shariah, it is of utmost importance. It is likewise essential that all the Aadaab pertaining to the Miswaak be observed. Neglect of the Aadaab is a sign of spiritual indolence and weakness of Imaan. In order to achieve the Sawaub of a particular practice in full measure it is necessary that the Aadaab relating to the practice be observed. If neglect is shown towards the Aadanb, the final result will be the neglect of that very practice. In the Kituab, Ta'leemul Muta-allim the following is stated:

"He who becomes neglectful about the Aadaab is deprived of the Sunnats; and he who becomes neglectful of the Sunnats is deprived of the Faraa-idh (compulsory acts); and he who becomes neglectful of the Faraaidh is deprived of the Hereafter."


Faqih Abu Laith Samarqandi (R) states:

"As long as the Servant of Allah safeguards the Aadaab Satan does not attempt to assault him (i.e. mislead him). However, when he neglects the Aadaab Satan makes advances into the Sunnats (i.e. misleads the Servant from the Sunnats). Thereafter follows Satan's assault on the faraa-idh (compulsory duties). This is followed by Satan's assault on Ikhlaas (sincerity), and finally on Yaqeen (Faith). Hence, it is necessary for a
person to protect the Aadaab of all his affairs and actions, e g. the Aadaab of selling and the Aadaab of Wudhu, Salaat, buying, etc.



It is permissible to take for a Miswaak all types of tree twigs provided these are not harmful or poisonous. It is forbidden to use a Miswaak from a poisonous tree. Miswaaks from the following trees are not permissible:

(1) Pomegranate
(2) Bamboo
(3) Raihaan
(4) Chambelie

Rasulullah (Sallallahu Alayhi Wasallam) FORBADE THE USE OF Raihaan as Miswaak because it causes the sickness, Juz-zaam

The following are the types of Miswaak are recommended:

(1) Peelo tree
(2) Zaitoon or Olive tree
(3) Bitam or
(4) Any bitter tree
(5) Walnut tree

Miswaak of the Peelo Tree:

"And, the best of Miswaaks is the Peelo, then the Olive."


The best type of Miswaak is that which is taken from the Peelo tree. In the Kitaab, Ta-heelul Manaa-fi' it is mentioned that the miswaak of the Peelo tree is excellent for obtaining the glow or glitter of the teeth.

Our Nabi (Sallallahu Alayhi Wasallam) also praised and recommended the Peelo tree for Miswaak purposes. Besides recommending the Peelo tree, Rasulullah (Sallallahu Alayhi Wasallam) as well as the Sahaabas (R) used Miswaaks of this tree. Ibn Sa'd (R) narrates that Abu Khabrah (R) said:

"Nabi (Sallallahu Alayhi Wasallam) presented me with a Miswaak of the Peelo tree, and he (Sallallahu Alayhi Wasallam) said:

'Use the Miswaak of the Peelo tree'."

Ibn Masood (R) said:

"I always kept a stock of Peelo Miswaaks for Rasulullah (Sallallahu Alayhi Wasallam)"

In the Kitaab, Mawaahib, it is stated that the Companions of Imam Shafi (R) have recorded Concensus of Opinion among them on the fact that the use of the Peelo Miswaak is Mustahab (i.e. an Islamic practice which carries much Sawaab (Reward) if upheld, and in the event of not fulfilling it no punishment will be meted out).

Miswaak of the Olive Tree:

Rasullulah (Sallallahu Alayhi Wasallam) has spoken highly of the Miswaak of this tree as well. The following Hadith brings out the significance of the Olive tree Miswaak:

"Use the Miswaak of the Olive tree. It is the Miswaak of a Mubarak (auspicious or gracious) tree. It purifies and makes wholesome the mouth. It removes the yellowishness of the teeth. It is my (i.e. Rasulullah's (Sallallahu Alayhi Wasallam)) Miswaak and the Miswaak of the Ambiyaa (Prophets) who came before me."


Miswaak of the Bitam Tree:

In another Hadith it is stated that in the absence of the Peelo tree the Olive tree should be used, and in the absence of the Olive Miswaak, the Bitam tree Miswaak should be used.


Miswaak of some bitter tree:

If none of the three abovementioned types of Miswaak is available, a Miswaak of any bitter tree should be used


" . . Thereafter it is Mustahab to use a Miswaak of a bitter tree because the Miswaak of a bitter tree removes odor of the mouth to a greater extent."


In Alamgiri it is stated that the Miswaak of a bitter tree makes the mouth wholesome, strengthens the teeth and the gums.

Mlswask of the Walnut Tree:

Mistwaak of the Walnut tree has been recommended in the Kitaab, Taise.


"Niyyat of using the Miswaak should be made prior to its use."


The following duaa should also be recited at the time of using the Miswaak:

Translation: "O Allah, Purify my mouth: Enlighten my heart: Purify my body; And make my body unlawful to the Fire."



(1) The Miswaak should be a straight twig, devoid of roughness.

(2) The Miswaak should be clean.

(3) The Miswaak should not be too hard nor too soft.

(4) The Miswaak should not be used while one is lying down.

(5) The new Miswaak should be approximately 8 inches (a hand-span) in length.

(6) The Miswaak should be the thickness of the forefinger.

(7) Before using the Miswaak, it should be washed.

(8) After use it should be washed as well.

(9) The Miswaak should not be sucked.

(10) The Miswaak should be placed vertically when not in use. It should not be thrown onto the ground.

(11) If the Miswaak is dry it should be moistened with water prior to use. This is Mustahab. It is preferable to moisten it with Rose water.

(12) The Miswaak should not be used in the toilet.

(13) The Miswaak should be used at least thrice (brush three times) for each section of the mouth, e.g. brush the upper layer of teeth thrice, then the lower layer thrice, etc.

(14) The Miswaak should not be used at both ends.

(15) The Miswaak should not be taken from an unknown tree as it may be poisonous.


(1) Eliminates bad odour and improves the sense of taste

Allamah Ibn Daqiq (R) says: "The wisdom underlying the use of the Miswaak after rising from sleep is that during sleep bad vapours rise from the stomach towards the mouth. This causes bad odour in the mouth as well as a change in the sense of taste. Use of the Miswaak eliminates the bad odor and rectifies the change which occurred in the taste."


(2) Sharpens the Memory

Hadhrat Ali (R) said that "Miswaak sharpens the memory.

(3) Sharpens the Intelligence

"Four things increase the Intelligence—
(i) Shunning of nonsensical talks
(ii) Use of the Miswaak
(iii) Sitting in the company of the pious, and
(iv) Sitting in the company of the Ulama."

(4) Eliminates Slime

Hadhrat Ali (R) said that "Miswaak removes slime."


(5) A Cure for Illness

Hadhrat Aisha (R) said that "Miswaak (its constant use) is a cure for all illness excepting Death."

(6) Miswaak creates fragrance in the mouth.
(7) Miswaak strengthens the gums.
(8) Miswaak prevents tooth decay.
(9) Miswaak prevents further increase of decay which has already set in the teeth.
(10) Miswaak is a cure for headaches.
(11) Miswaak assists in eliminating toothaches.
(12) Miswaak creates lustre (Noor) on the face of the one who continually uses it.
(13) Miswaak causes the teeth to glow.
(14) Miswaak removes the yellowishness of the teeth.
(15) Miswaak strengthens the eye-sight.
(16) Miswaak is beneficial for the health of the entire body.
(17) Miswaak assists in the process of Digestion.
(18) Miswaak is a cure for a certain mouth disease known as Qilaa'- This is stated in Hujjatul Baaleghah.
(19) Miswaak clears the voice. This is stated in TibbeNabawi.
(20) Miswaak facilitates the appetite (Tibbe Nabawi).
(21) Miswaak increases the eloquence of one's speech.

Abu Hurairah (R) said that "Miswaak increases the eloquence of a person." (AL-JAAMI')

(22) Miswaak (i.e. its constant use) will be ~ factor to ease the pangs of Death. The continuous use of the Miswaak makes it easy for the Rooh (Soul) to depart from the body when its appointed time arrives. (SHARHUS SUDOOR)

(23) Miswaak increases the Thawaab (reward) of Salaat (prayer) from seventy times to four hundred times. (HADITH)

(24) Miswaak is a factor which will earn higher ranks in Jannat for the one who uses it

(25) The Angels sing the praises of the one who uses the Miswaak.

(26) Use of the Miswaak displeases Shaitaan.

(27) Use of the Miswaak graces one with the companionship of the Angels.

(28) And, the greatest benefit of using the Miswaak is the attainment of Allah Ta'ala's Pleasure.


(1) The Fingers

In the case of the non-availability of the Miswaak the fingers should be used to cleanse the teeth. This method will serve the purpose of the Miswaak as far as the

Sawaab is concerned, i.e. if a Miswaak is not availa e the Sawaab (Reward) attendant to the Miswaak will be realised by using the fingers as a substitute provided that Niyyat (intention) of Miswaak be made when the fingers are used for this purpose.

"Rubbing the teeth with the forefinger and the thumb

Hadhrat Amr Bin Auf Muzni (R) states that the fingers could be used as an adequate substitute for the Miswaak in the case of the latter's absence.

"Imam Tahtaawi (R) says: 'The promised Reward (of using the Miswaak) shall be obtained in the event of the non-availability of the Miswaak, and not in the event of its availability'."

In other words, if a Miswaak is available and you are able to use same then the Sawaab of it will not be realised by using a substitute.

(2) Cloth

A coarse piece of cloth may also be used in case of the non-availability of a Miswaak. Those who have no teeth should use the fingers or a cloth as substitutes for the Miswaak, and they will obtain the Sawaab. But Niyyat of the Miswaak should be made.

"And, the significance of the Miswaak shall be obtained even though the finger or a cloth be used in the event of the non-availability of the Miswaak."


(3) Toothbrush

If the toothbrush is made of bristles (pig's hair) then its use is not permissible. If bristles are not used, the use of the toothbrush is permissible. However, the toothbrush will not serve as a substitute in the case of the Miswaak being available. If a Miswaak is available Reward will not be realised by using the toothbrush. The same applies to toothpowder or any other means of cleansing the teeth. It should be remembered here that during the time of our Nabi (Sallallahu Alayhi Wasallam) substitutes, e.g. toothpowder, etc., existed, but our Nabi (Sallallahu Alayhi Wasallam) never equated these with the Miswaak. Therefore, the argument of the modernist that the toothbrush today takes the place of the Miswaak is fallacious and a good example of the apologetic attitude adopted by modern Muslims of today.


Rasul-ullah (Sallaho Alaihe Wassallam) Said, “Dua is Ibadah (worship).”

(Tirmidhi, Nisai)
  • Rasul-ullah (Sallaho Alaihe Wassallam) Said, “The one amongst you who has been granted the Taufeeq (ability) to make dua, then the doors of acceptance has been opened for him.”

(Ibn-e-Abi Shaiba)

  • Rasul-ullah (Sallaho Alaihe Wassallam) Said, “The one amongst you who has been granted the Taufeeq (ability) to make dua, then the doors of Jannah (paradise) have been opened for him”.


  • Rasul-ullah (Sallaho Alaihe Wassallam) Said, “There is nothing superior in the eyes of Allah (SWT) then dua”.

(Tirmidhi, Hakim)

  • Rasul-ullah (Sallaho Alaihe Wassallam) Said, “Allah (SWT) gets angry on the person that doesn’t make dua.”

(Ibn-e-Abi Shaiba)

  • Rasul-ullah (Sallaho Alaihe Wassallam) Said, “The ones who wants his duas to accepted in the time of difficulty and hardship, should make frequent duas in the time of prosperity and peace.”


  • Rasul-ullah (Sallaho Alaihe Wassallam) Said, “Dua is the weapon of a Muslim, a pillar for the Deen (religion) and Noor (light) of the heavens and the Earth.”


  • Rasul-ullah (Sallaho Alaihe Wassallam) passed by a group of people who were experiencing hardship (and trouble), he (Sallaho Alaihe Wassallam) stated, “why don’t these people ask Allah (SWT) for Aafiya (deliverance)?”



What does it take for parents to get a teen to become a practicing Muslim?

Sound Vision has talked to parents, Imams, activists and Muslims who have grown up in the West to ask what are some practical things parents can do to help Muslim teens maintain their Deen. These are some of their suggestions:

Tip #1: Take parenting more seriously than you would a full-time job

This means both parents must understand their children are a trust from Allah, and He will ask how they were raised. If the children do not grow up practicing Islam because of their parents' negligence, it is not going to be pretty in this life or the next.

Tip #2:Reduce or change work hours and exchange them for time with the family

It is better to have one full-time job, fewer luxuries in the house (i.e. more cars, expensive clothes, a bigger, fancier home) and more time with the family, than many material things and absent parents. This goes for mothers AND fathers. Parents can't instill values in their children if they just aren't there, period. Quit that extra job on the weekends or in the evenings and instead drive the kids to the mosque for Halaqas and activities instead. Or consider switching shifts at work so that you're home when the kids are.

Tip #3: Read the Quran, understanding its meaning, for five minutes every day

Just five minutes. Whether it's in the car during a traffic jam, early morning after Fajr, or right before you go to bed, read the Quran with a translation and/or Tafseer. Then watch the snowball effect. You will, Insha Allah, reconnect with Allah, and in the long run, develop into a role model helping your whole family, not just your teen, reconnect with Him too.

Tip #4: Attend a weekly Halaqa

Trade playing cards or watching television on Sunday afternoons for a Halaqa. If you don't have something already in place during that time slot, help the Imam to set one up. Attend it vigilantly. The added bonus of this is that when children see their parents striving to learn about Islam, they will in many cases be encouraged to do the same.

Tip #5: Respect your teen

Respecting your teen means not treating them like inept babies, but like maturing adults, not talking down to them or humiliating and insulting them. It means involving them in useful activities around the home and seeking their opinions on matters of importance.

Tip #6: Take an interest in what they do

Does Noor play hockey in an all-girls' sports league? Attend Noor's games as regularly as possible. Does Ihsan collect stamps? See if you can find old letters from your parents in Malaysia or Lebanon and pass the stamps on them to her. Does Muhsin love building websites? Visit his site, post a congratulatory e-mail on the message board and offer some suggestions for the site. Give him a book on advanced web design as Eid gift.

Tip #7: Be aware of problems and address them straightforwardly

As you spend more time with your teen, you will be more able to sense if there is something bothering them. Don't brush this feeling under the carpet. Address it straight on. But don't do this in the family meeting or n in front of others. Do it during the next tip.

Tip #8: "Date" your teenager

While dating is commonly associated with boy-girl social meetings, the concept can be extended to any meeting between two people wanting to get to know each other better.

It's especially important to "date" your children on an individual level once they hit their teens because they are no longer just "one of the kids". They are young adults who need attention and guidance on an individual level. You can go out on a "date" when Sumayya graduates from high school (instead of going to the prom), when Ahmed gets his driver's license or if you feel there is something bothering them and you want to address them alone.

Tip #9: Don't just be your teen's parent, be his or her partner

Making them a partner means giving them responsibilities within the family. Get 16 year old Amir, who just got his driver's license, to help his mom with grocery shopping on Saturday's; get 15 year old Jasmine, who loves flowers, to be responsible for the garden and mowing the lawn. This way, teens will feel a part of the family, included and needed.

Tip #10: Build a Masjid in your home

Delegate a room, part of the basement or the living room as the home Masjid. You can do this for less than $25.

Make this Masjid entirely the responsibility of the kids. Get the eldest to be in charge and to delegate responsibilities for younger siblings. Responsibilities include keeping the Masjid clean, waking people up for Fajr, calling the Adhan, etc.

Tip #11: Don't practice "men's Islam"

That means don't exclude wives or daughters from prayers. When the men are praying in Jamaah, make sure the women are either behind them or also praying in congregation. Make sure the Imam recites the prayer loud enough for the women to hear if they are in another part of the house. Also, encourage women to pray in Jamaah if there are no men present.

Tip #12: Establish an Islamic library and choose a librarian

Equip your home with an Islamic library with books, video and audio cassettes about various aspects of Islam, catering to everyone's age and interests. If 13-year-old Bilal likes adventure novels, for example, make sure you have a couple of Islamic adventure books

Get one of your teens to be the librarian. S/he keeps materials organized and in good condition. Any requests for materials to be added to the collection have to go through him or her. Give this librarian a monthly budget for ordering new books, cassettes, etc.

Tip#13: Take them Islamic activities
Instead of a fancy dinner at a restaurant, save your money to take everyone out to the next Muslim community dinner or activity. Make a special effort to go to events where other Muslim teens will be present and the speaker caters his/her message to this crowd.

It's also important to regularly take Bilal and Humayra to Islamic camps and conferences where they will meet other Muslim kids their age on a larger scale.

Tip #14: Move to a racially and religiously mix neighborhood in your city

If your children can interact with Muslim as well as non-Muslim children on a daily basis, it is going to be healthier for their growth. May be a move closer to a masjid is going to help as well.

Tip #15 : Help teens start their own youth group

After living in a Muslim neighborhood and attending Islamic activities regularly, teens in many cases will develop a friendship with other Muslims their age. Don't let this end here.

Help them establish a youth group, not just to learn about Islam, but to go to the amusement park together, go swimming, etc. Have meetings at members' houses on a weekly or bimonthly basis. Get this group involved in useful work like cleaning up litter around the Masjid or visiting senior citizens' homes.This group must have parental supervision, although teens' decision-making powers should not be interfered with unless really necessary.

Tip #16: Establish a TV-free evening and monitor TV watching in general

Parents' biggest competitor for their children's attention is the T.V. Sound Vision's unTV guide. Monitoring what everyone watches simply means taking care to remind and help everyone avoid shows which depict sex, violence and encourage unIslamic activities. Put up a list of acceptable and unacceptable shows on the wall beside the T.V.

Establishing TV-free evenings means having one evening of the week when no one, adult, teen or child is allowed to watch television. Hopefully, this is a first step towards general TV reduction in the home. This is an ideal time to have the next tip.

Tip #17: Have weekly family meetings

The purpose: to find out what is going on in everyone's lives and to consult the family on important issues. Hanan started attending a Halaqa, Imran just returned from a Muslim youth camp, Bilal aced the last algebra test. The point is not to just give this news in point form. It's to elicit discussion and communication between everyone, and to keep up-to-date about what is going on in everyone's life, which gets harder when kids become teenagers.

This is also the place to consult the family and decide on major issues affecting everyone: a move to another city; a marriage of one of the family members; difficulties with a bully in school, etc.

Please note: Shura in the family does not mean a majority vote determines what to do about a situation. While the parents remain in charge, teens and younger children voice opinions and suggestions parents will consider in making a final decision about a matter.

Tip #18: Have "Halal Fun night" once a month

"Fun is Haram" is a joke sometimes heard amongst Muslim youth, mocking the attitude of some Muslims for whom virtually anything enjoyable is automatically labeled Haram (forbidden).

Islamic entertainment is a much neglected area of Muslim concern. Islamic songs, skits, etc. are a viable tool for the transmission of Islam. Maybe 16-year-old Jameel knows how to play the Duff, while his sister Amira, 14, can write and sing well. Let them present their own Islamic song to the whole family. Or have 12-year-old Ridwan recite some of his best poetry. Make one of the teens in charge of this event. Help them establish a criteria of acceptable and unacceptable Halal entertainment.

Tip #19: Provide the right role models-What would Abu Bakr have done?

Apart from being a role model yourself by trying to practice Islam, make sure you provide teens with reading material about the Prophet Muhammad (peace and blessings be upon him) and his Companions (Sahaba), both the men and the women. Otherwise, the characters on the programs your kids watch on television may become their "Sahabas".

Discuss what a Companion may have done in a situation relevant to teens' lives. What would Abu Bakr Siddiq do if he saw a someone selling answers to the grade 11 math final exam? What would Aisha have done is she was confronted with the opportunity to cheat her parents?

Tip #20: Read books on Positive Parenting

These can be books written by Muslims, but even books by non-Muslims can help. However, just be ready and make sure you are able to identify what is Islamically acceptable versus what is not.

Tip #21: Get them married early

The societies of the West are permeated by sex: on TV, billboards, on the streets, buses, in movies, etc. A Muslim teenager facing this is in a tough position: succumb to the temptations or try really, really hard not to. Getting them married early (check out some tips for parents) will ease the pressure, and they don't have to stop their studies to do this. Remember, as a parent you will also be partly responsible if your son or daughter wanted to marry, you stopped them and they ended up having sex outside of marriage. You should also remember when undertaking this step not to force your son or daughter to marry someone they do not like.

Tip #22: Last but not least-Make Dua

Make Dua. It is really Allah who guides and misguides, but if you've done your job as a parent, Insha Allah, keeping your teen a practicing Muslim will be easier to do than if you had neglected this duty. As well, make Dua for your teen in front of them. This reminds them how much you love them and your concern for them.