Monthly Archives: January 2012
Believers! When you stand up for Namaz, wash your faces, and your hands (and arms) to the elbows. Wipe on your head by your wet hand, wash your feet to the both ankles. If you are unclean (which necessitates the ritual ablution), bathe your whole body. If you are ill, or on a journey, or when one of you come from removing excreta or get in touch with women or you find no water, then take teyemüm with clear soil. Focus on to teyemmum in your mind. Wipe on your faces and hands with that soil. God’ s wish is not diffuculties for you, but he make you clean and wants to complete the favors of your, that ye may be grateful” (The Holy Qur’an, Surrah Al- Maidah Verse: 6)
It is obliged to take ablution for performing Namaz. The namaz is never performed without ablution. We can not look at one way for taking ablution. There are very important benefits as for body and spiritual. Taking ablution before each Namaz, means doing the spadework by brain and body to think of Allah and not to think of mundane. Ablution is to fix (identify) the moment. Therefore, one should not think about anything. It must be to think of Allah(cc) from the moment of taking ablution until the end of the Namaz. Ablution is not to wash with water only, it is to turn to Allah(cc) in our thoughts and our minds.
Prophet Muhammed Muhammad (PBUH) says:
“During the ablution, if a person tells name of Allah(cc), his entire body is cleaned by Allah(cc). If that person takes ablution without mentioned the name of Allah, only the organs that are touched by water will be cleaned”
This hadith is reported that believers start to take ablution, should start thinking about Allah, and reported that the goodness of getting ablution for the Prayer.
Taking an ablution that according to Sunna and to Farz (religious duty) is the most accurate form. To wash face, hands and arms (with elbow) and to wash the feet with heels are obligatory (Fardh).
Feet and heels are washed for providing to link between us and ground. Wiping on one quarter of head is since due to the fact that Kaaba during Sajdah. Our head becomes neutral. Such as grounding in the scientific sense, allows us to put out bad energy.Energy in the body will be balanced. We have discussed obligations of ablution, in connection with issues energy balance of body.
Contrary to assumption, ablution is not only physical cleaning. If it had so, the teyemmüm will have pointless. The ablution and the Teyemmüm means to be neutralized the body as well as spiritual and also, not to think anything worldly, to prepare going into presence of Allah(SWA).
Teyemmum (Ablution with soil):
The Teyemmüm is done, in such cases that Lack of clean water, lack of adequate water or no water. If water is in someone else’s property and unless property owner’s permission, the water means not exist. If landlord does not allow, the teyemmüm will not valid. If the property owner gives permission the teyemmüm will be void and we should take ablution. If we don’t find clean water, the teyemmüm is done with clean soil.
Teyemmüm and ablution are comprehensive. Allah’s orders-prohibitions have spiritual and material features. Ablutions, also Teyemmüm serve the same purpose. Here, the main issue is to make balance the energy in our body. Water or soil makes balance of energy in our body. In other words, positive and negative energies of our body is balanced. Then, we are united with God. when we say the words for islamic testimony of faith, we internalize Allah(cc) is only one, and there is no God other than Allah(cc). Such as bi-directional concepts, plus – minus, hot – cold, presence – absence of hunger – fullness are only applies to the universe we live. Everything is unique in the presence of God. During ablution and Namaz, if we do not think anything, we are united with Allah(cc) (neutralize) and we will be closer to Allah (S.W.A).
Washing our bodies with water, and Teyemmum means cleaning at external side of our body. And also means that to be balanced of negative and positive energies. Intend for ablution means neutralization of our brain’s positive-negative energies by balancing and by thinking about Allah(cc). From the begining of ablution until the end of the Namaz, we shouldn’t think about anything worldly, and also, It is necessary not to forget that we are in presence of Allah(cc). All of them means preparation for worship.
some information about ablution of whole body; It is needed to distinguish between washing body and Ablution. Taking a bath is different from Ablution. When you are taking a bath, you can think anything, wash any part of your body or You can use any cleanser article. But, when you are taking gusul, you have to intend for gusul, do neutralize and balance your body’s energies like in Ablution. Taking a bath for body cleaning is very different from Gusul. It is useful to remind that 70% of our body is water, 70% of our world is water too.
Ablution (Wudu) means to be pure or purify ourselves from filth and dirt. Ablution is necessary before starting nay ibadah to get into the state of purity. Ablution is not just an act of cleaning yourself but if we do it rightly it earns us reward and if we remain in this state all day long we can save ourselves from so many sins as well. Ablution before going to bed is also a practice in Islam.
MUHAMMAD s.a.w.w said: (Bukhari :: Book 1 :: Volume 4 :: Hadith 247)
“Whenever you go to bed perform ablution like that for the prayer, lie or your right side and say: ‘Allahumma aslamtu wajhi ilaika, wa fauwadtu Amri ilaika wa aljatu zahri ilaika, raghbatan wa rahbatan ilaika, lamalja’a wa la manja mink a ill a ilaika. Amantu bikitabi kalladhi anzalta wa bi nabiyyikal-ladhi arsalta’.
(English: O Allah! I surrender to You and entrust all my affairs to You and depend upon You for Your Blessings both with hope and fear of You. There is no fleeing from You, and there is no place of protection and safety except with You O Allah! I believe in Your Book (the Qur’an) which You have revealed and in Your Prophet (Muhammad) whom You have sent.)
Then if you die on that very night, you will die with faith (i.e. or the religion of Islam). Let the aforesaid words be your last utterance (before sleep) “
This hadith explains the need to do ablution before going to bed along with that dua. If we die the same night, we will die on faith. What can be more lovely then to die as a faithful muslim?
In another hadith, the stae of ablution before sleeping has been described in these words:
[Sahih Bukhari & Sahih Muslim]
The Prophet (SAW) told al-Baraa` bin Aazib (RA) “If you go to your bed, then do your wudoo (ablution) as you would do it for prayer, then lie on your right”
In another hadith, which is classed as “good” by Albaani, the need of ablution has been described in these words:
It is narrated from Ibn e Umar [RA] that the Messenger of Allah (SAW) said, “Purify these bodies, and Allah will purify you. Whenever a slave spends his night in a state of purification, an angel spends his night within his (slave’s) hair and he does not turn over during the night except that he [the angel] says: O Allah, forgive Your slave, for he went to sleep in a state of purification.”
[Reported by Tabarani and graded “good” by Shaikh Al-Albani]
Therefore, the act of ablution before going to bed is sunnah and doing this will not only earn us sawab but also if we die in night while in sleeping, we will die as faithful Muslims and there is nothing better to die as a good Muslim and to enter jannah.
The advent of Islam didn’t merely signify a historical epoch in terms of a birth of a new religion. Contrary to a common misconception, Islam is not a religion solely concerned with or dedicated to the spiritual worship of God in terms of ritual prayers. In fact, Islam is a religion that has successfully married the temporal aspects of life with the spiritual needs of the soul.
This combination of the two was done in such a manner that even temporal action, if done with the proper intention, is an act of worship. It is for this reason that when Muslim scholars discuss Islam they define it as a “complete way of life.” What is meant by this expression is that all the answers to human needs can be found in the guidelines of Islam.
These detailed yet simple guidelines of Islam cover all aspects of human life, from the most basic elements of life such as the etiquette of relieving oneself to the intricate world of politics and state governance.
One of the strands of this vast spectrum of guidelines can be illustrated in the Islamic precept of ritual ablution known aswudu‘ inArabic.
The Islamic ordinance of ablution depicts an excellent example of how Islam combines the concept of spirituality with temporal affairs or — to be more precise in this case — personal hygiene and cleanliness.
To better understand this, one has to apprehend the optimal station of a person’s relationship with God, a station that should be aspired to by all and that forms the cornerstone of a person’s relationship with God.
This station is the love for God. It is the highest aim of true believers who truly love God and reach a point where God loves them back. God addresses the topic of our loving Him in a very subtle manner.
Almighty Allah says in the Qur’an what means the following:
But the love of the believers for Allah is more intense. (The Holy Quran, Surah Al-Baqarah 2:165)
And there is a man who is willing to sell his soul to win the favor of Allah. And Allah is companionate to His creatures. (The Holy Quran, Surah Al-Baqarah 2:207)
However, the love for God is something dynamic in the sense that it requires a complete change in the structure of a person’s life. This entails change in interaction, behavior, thoughts, and concepts. This is the most essential ingredient required for reaching the pinnacle of submission and worship of God.
The starting point of one’s relationship with God is in the purification of thoughts and concepts. Unless the soul is completely purified, one cannot proceed with achieving closeness to God.
Once a person yields to the will of God, he or she has taken the first step in drawing closer to God and gaining His favors. The question now is, how can a person continue to proceed with achieving God’s complete love and favor? The answer can be found in the following hadith.
Prophet Muhammad said, “God the Almighty said, ‘Whoever shows animosity to a friend of Mine, I have declared war upon him. My servant does not draw closer to Me with anything more beloved than the religious duties that I have prescribed on him; and My servant continues to draw closer to Me with voluntary actions so much that I love him, and when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he holds, and his legs with which he walks. Were he to ask of Me, I would surely give him; and were he to ask Me for refuge, I would surely grant him it.'” (Sahih Al-Bukhari)
This hadith encapsulates for believers the path they have to adopt in order to attain their aim of loving God and God loving them in return, and elucidates that this relationship is a two-way bond.
The first action must come from the person: This reflects God’s self-sufficiency of being worshiped and His independence of His creations. Once the first step has been taken by the person in search of God’s love, God responds.
His response does not in any way equate or resemble the love the person has shown for the Creator. Rather, the Creator’s love for His creation is unmatchable and unquantifiable.
This metaphorical analogue explains nothing but God’s deep love for His creation, which the creation can never reciprocate. If we look closer we will discover that it is a person’sunequivocalsubmission to God that creates that love for God.
To test submission, God has ordained various tasks a person must complete. The successful completion of these tasks not only proves one’s submission to God but is also a manifestation of one’s love for God.
Ablution is one of many tasks that God commands the faithful to perform.
God says in the Qur’an what means the following:
O you who believe when you stand for prayer, wash your faces and your hands up to your elbows, and wipe your heads and wash your feet up to your ankles. (The Holy Quran, Surah Al-Ma’idah 5:6)
Ablution, like all acts of worship, is a symbolic reflection of a person’s submission to God resulting out of love for Him. To God, ablution in itself is meaningless. The meaningful thing about it is His servant’s submission to Him.
This continuous submission helps purify the soul and raise it to a blessed state. The cleanliness of the body is the most elementary stage in achieving this because one’s physical state would most certainly have an effect on one’s mental and spiritual states.
Islam has greatly emphasized the importance of cleanliness and purity; the Qur’an says what means the following:
Indeed Allah loves those who repent and those who keep clean.
(The Holy Quran, SurahAl-Baqarah 2:22)
There you will find men who love cleanliness and Allah loves those who are clean. (The Holy Quran, Surah At-Tawbah 9:108)
Prophet Muhammad has further expounded the importance of cleanliness by saying that “cleanliness is half of faith” (Muslim), adjoining cleanliness to faith in God Himself.
The message of cleanliness in Islam is deep rooted in all aspects of worshiping God. In regard to ablution, God explicitly outlines His intention by saying in the Qur’an what means the following:
Allah wants to purify you and grace you with His favors in full so that you may be grateful.
(The Holy Quran, SurahAl-Ma’idah 5:6)
In other words, enjoining cleanliness of the body brings a person to realize that when physical impurities dominate, their effect is felt mentally, thus creating a corroding effect on a person’s mental status, which will inevitably defile and pollute the soul.
Therefore, for the process of spiritual cleanliness to take place, the beginning must be physical. Hence when a person washes the face and limbs several times a day at different intervals, he or she is refreshed and kept clean.
This continual ritual of washing performed on the physical being of a person will eventually penetrate to the soul and help him or her draw closer to the Creator. Through the institution of ablution one can quite easily see how Islam uniquely combines the need for personal hygiene with the spiritual needs of the soul.
7 Things You Need to Know About Ablution (Wudhu)
1- I form the intention to purify myself in my heart, without uttering it out loud.
2- I start by standing beneath the shower and letting the water flow all over my body.
3- I wash my entire body using a loofah and soap, including the private parts.
4- I wash my head using shampoo
5- After that I rinse all traces of soap and shampoo from my body and I let the water flow three times over the right side of my body and three times over the left side
6- Then I do wudoo’.
Recently I found out that I am not following the correct steps of ghusl.
Praise be to Allaah.
Your ghusl in the manner described is valid and acceptable, praise be to Allaah.But you have missed out some of the sunnahs, which does not affect the validity of your ghusl.
The reason for that is that ghusl is of two types: acceptable and complete.
In the case of acceptable ghusl, it is sufficient to do the obligatory parts of ghusl only, without doing any of the mustahabb or Sunnah actions. He should intend to purify himself, then make water reach every part of his body, using any means whether that is standing beneath a shower or immersing oneself in the sea or in a swimming pool and the like, as well as rinsing the mouth and nose.
Complete ghusl means doing what the Prophet (peace and blessings of Allaah be upon him) did it, with all the sunnahs of ghusl.
Shaykh Muhammad ibn ‘Uthaymeen was asked about how ghusl is done.
He replied: Ghusl may be done in two ways:
1 – By doing the obligatory parts of ghusl only, which is making water reach all parts of the body, and includes rinsing the mouth and nose. If a person makes the water reach all parts of his body, by whatever means, then he has removed the major impurity and purified himself properly, because Allaah says (interpretation of the meaning):
“If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body)”
2 – The complete way, which is doing ghusl as the Prophet (peace and blessings of Allaah be upon him) did it. When he wanted to do ghusl in the case of janaabah, he would wash his hands, then wash his private part and anywhere else that the impurity had reached, then he would do complete wudoo’, then he would wash his head three times with water, then he would wash the rest of his body. This is how complete ghusl is done.
End quote from Fataawa Arkaan al-Islam, p. 248.
There is no difference between ghusl in the case of janaabah and ghusl following menses except that it is more mustahabb to rub the hair in the case of ghusl following menses than in the case of ghusl following janaabah. It is also mustahabb for the woman to apply perfume to the site of bleeding, to remove any unpleasant smell.
Muslim (332) narrated from ‘Aa’ishah (may Allaah be pleased with her) that Asma’ asked the Prophet (peace and blessings of Allaah be upon him) about ghusl following menses. He said: “Let one of you take her water and lotus leaves and clean herself well, then let her pour water over her head and rub it vigorously so that it will reach the roots of her hair. Then let her pour the water over herself, then take a piece of cloth scented with musk and purify herself.” Asma’ said: How should she purify herself? He said: “Subhaan-Allaah! Purify yourself with it.” ‘Aa’ishah said – as if she whispered it to her – Follow the traces of blood. And she asked him about ghusl in the case of janaabah. He said: “Let her take water and clean herself well – or clean herself thoroughly – then let her pour water over her head and rub it so that it reaches the roots of the hair, then let her pour water over herself.” ‘Aa’ishah said: How good the woman of the Ansaar were! They did not let shyness prevent them from understanding their religion properly.
So the Prophet (peace and blessings of Allaah be upon him) differentiated between ghusl following menses and ghusl following janaabah, with regard to rubbing the hair and applying perfume.
Saying Bismillah when doing ghusl and wudoo’ is mustahabb according to the majority of fuqaha’, and the Hanbalis said that it is obligatory.
Shaykh ibn ‘Uthaymeen (may Allaah have mercy on him) said: Saying Bismillaah is obligatory according to our madhhab, as in the case of wudoo’. There is no text concerning that but they said: It is obligatory in the case of wudoo’ so it is more so in the case of ghusl, because that is a greater purification.
But the correct view is that it is not obligatory in the case of either wudoo’ or ghusl. End quote from al-Sharh al-Mumti’.
Rinsing the mouth and nose is essential in ghusl, as is the view of the Hanafis and Hanbalis.
Al-Nawawi said, discussing the difference of opinion on this point: the views of the scholars on rinsing the mouth and nose are four:
1- That these actions are two of the sunnahs of wudoo’ and ghusl. This is our view (Shaafa’i).
2- That they are obligatory in both wudoo’ and ghusl and are conditions of them being valid. This is the well known view of Ahmad.
3- That they are obligatory in ghusl but not in wudoo’. This is the view of Abu Haneefah and his companions.
4- That rinsing the nose, but not the mouth, is obligatory in wudoo’ and ghusl. This was narrated from Ahmad, and Ibn al-Mundhir said: This is my view.
End quote from al-Majmoo’ (1/400).
The correct view is the second one, which is that rinsing the mouth and nose is obligatory in ghusl, and that is a condition of it being valid.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Among the scholars are some who say that ghusl is not valid without them (i.e., rinsing the mouth and nose), as is the case with wudoo’.
And it was said that it is valid without them.
The correct view is the former, because Allaah says (interpretation of the meaning): “purify yourselves (bathe your whole body)” [al-Maa’idah 5:6],and this includes the entire body.
The inside of the nose and mouth are part of the body which must be purified. Hence the Prophet (peace and blessings of Allaah be upon him) enjoined that in wudoo’ because they are included in the words of Allaah (interpretation of the meaning): “wash your faces” [al-Maa’idah 5:6]. As they are included in washing the face and are included in that which must be purified in wudoo’, they are also included in ghusl, because purification in that case is even more important. End quote from al-Sharh al-Mumti’.
If in the past you did not rinse your mouth and nose when doing ghusl because you did not know the ruling on that or because you were following the opinion of someone who does not regard that as obligatory, then your ghusl is valid and your prayers offered following that ghusl are also valid, and you do not have to repeat them, because of the strong difference of opinion among the scholars concerning the ruling on rinsing the mouth and nose, as stated above.
May Allaah help us all to do that which He loves and which pleases him.
And Allaah knows best.
Importance of the Beard in the words of Prophet Muhammad (PBUH)
(1) Prophet Muhammad (PBUH) said: “I have no connection with one who shaves, shouts and tears his clothing eg. in grief or affication.”
[Reported by Abu Darda (R.A), Sahih Muslim, Hadith no. 501]
(2) Hadhrat Abdullah Ibn Umar (R.A) relates that:
“He who imitates the kuffar (non-believers) and dies in that state, he will be raised up with them on the Day of Qiyamat (Judgement).”
(3)Prophet Muhammad (PBUH) said “I have no connection iwth one who shaves, shouts and tears his clothing eg. in grief or affication.”
(4) The teachings of Hadhrat Ammar Bin Yaasir, Abdullah Ibn Umar, Sayyidina Umar, Abu Hurairah and Jaabir (R.A.), indicate that ALL used to keep beards that were one fist length or more. Hadhrat Jaabir (R.A.) had said: “We used to grow long beards and only during Hajj and Umrah did we trim them to the required length (i.e. fist length).”
(4) Prophet Muhammad (PBUH) said: “Trim closely the moustache, and let the beard flow (Grow).”
[Narrated Ibn Umar (R.A), Sahih Muslim, Hadith no. 498]
(5) “Rasulullah (PBUH) ordered us to trim the moustache closely and spare the beard” says Ibn Umar.
– Muslim, Hadith no. 449-
(6)Prophet Muhammad (PBUH)said: “Act against contrary to the polythesists, trim closely the moustache and grow the beard.”
– Reported by Ibn Umar (R.A.) in Muslim, Hadith no. 500-
(7)Prophet Muhammad (PBUH) said “Trim closely the moustache and grow the beard.”
– Reported by Abu Hurairah (R.A.) in Muslim, Hadith no. 501-
(8)Prophet Muhammad (PBUH) said: “Anyone who shaves has no claim to the mercy of Allah”
– Reported by Ibn Abbas (R.A.) in Tibrabi-
(9) Hadhrat Abdullah Ibn Umar (R.A.) used to cut that portion (which exceeds the grip of the hand) of the beard.
The Beard according to the Great Imams of Jurisprudence
Imam Muhammed (R.A.) writes in his book “Kitabul Aathaar” where he relates from Imam Abu Hanifa (R.A.) who relates from Hadhrat Haytham (R.A.) who relates from Ibn Umar (R.A.) that he (Ibn Umar) used to hold his beard in his hand and cut off which was longer. Imam Muhammed (R.A.) says that this is what we follow and this was the decision of Imam Abu Hanifa. Therefore, according to Hanafies, to shorten the beard less than a FIST LENGTH is HARAAM and on this is IJMA (concensus of opinion).
Imam Shafi (R.A.) in his Kitabul Umm states, “To shave the beard is HARAAM.” (Shari Minhaj dar Shara Fasl Aqueeqa).
Shekh Ahmad Nafarawi Maliki in the commentary of Imam Abu Zayed’s booklet states, “to shave the beard is without doubt haraam according to all Imams.” It is also mention in “Tamheed” which is a commentary of “Muatta” (Sunnan Imam Malik (R.A.)) that to shave the beard is HARAAM and among males the only ones to resort to this practice (of shaving) are the HERMAPHRODITES (persons who possess both male and female features and characteristics).
The Hanbalies in the famous Al-Khanie’a Hanbali Fatawa Kitab state that “to grow the beard is essential and to shave it is HARAAM.” Also in the Hanbali Mathab books “Sharahul Muntahaa” and “Sharr Manzoomatul Aadaab”, it is stated “The most accepted view is that it is HARAAM (prohibited to shave the beard).”
Also note, according to scholars of Islam: “To shave off the beard is unlawful (haraam) and one who shaves his beard is legally speaking an unrighteous fellow (FASIQ); hence, it is NOT PERMISSIBLE to appoint such a man as an Imam. To say Taraweeh behind such an Imam is MAKRUH-E-TAHRIMI (near prohibition)” (Shami Vol.1, p.523)
The Durre-Mukhtar states: “No one has called it permissible to trim it (the beard) less than FIST-LENGTH as is being done by some westernized Muslims and hermaphrodites.” (Vol. 2, p. 155). Also, “It is forbidden (haraam) for a man to cut off another’s beard.” (Vol. 5, p. 359).
Thus, a Muslim who shaves or shortens his beard is like a hermaphrodite, his Imamate near prohibition, his evidence is not valid, he will not have the right to vote or being voted for. Shaving and shortening the beard is the action of non-believers. Imam Ghazzali (RA) says: “Know that the key to total bliss (Saadah) lies in following the Sunnah and in emulating the life ofProphet Muhammad (PBUH) in ALL that issues from him, and in ALL his doings even if it concerns the manner of his eating, rising, sleeping, and speaking. I do say thisin relation to rituals in worship ONLY because ther is no way neglecting the Sunnah reported of him in such matters – but what I say INCLUDES EVERY ASPECT of his daily life.” (Kitab al Arbain Addin, Cairo 1344, p. 89). Furthermore, in the Holy Qur’an, Allah toldProphet Muhammad (PBUH) to say:
” (The Noble Quran; 3:31)”
The daily recitation of a band of angels of Allah is “Holy is the Being who adorned men with beards and women with braids”
(Takmela e Bahr al Raiq, Vol. 3, p. 331)
(PBUH) [to accept and practice the law and commands of Allah and His Rasul (PBUH)] Lastly, Allah Ta’ala says in the Holy Qur’an: ” (24:51)”
LINK/LIEN : http://www.islam.tc/beard/beard.htm
The miswak is a twig from the salvadora persica tree, and is also known by the words arak, peelu and siwak. It is used to clean the teeth, and holds an important place in Islam. The reason for this is that the Prophet Muhammad (peace be upon him), along with all the other prophets, used it regularly, and strongly advised his followers to do the same.
Here we present some of the evidence for this, the benefits of using miswak, and how to do so.
Evidence from Hadith
There are many statements from the Prohpet (pbuh) which make it clear that the miswak is of great benefit; nobody contests them.
He said, “Had I not feared hardship for my Community, I would have ordered them to brush their teeth for every prayer.” [Bukhari and Muslim], and “Brushing one’s teeth cleans the mouth and pleases the Lord.” [Bukhari]. One of the reasons for the miswak’s high status in Islam is the importance given to hygiene generally; according the Prophet (pbuh), “Cleanliness is half of faith.” [Sahih Muslim].
Research shows that the bark of the miswak contains an antibiotic which suppresses the growth of a bacteria and the formation of plaque in the mouth. Regular use also reduces plaque, gingivitis, and the growth of carcinogenic bacteria. Miswak naturally contains fluoride, astringents, resins (which protect enamel) and abrasives.
A 2003 study comparing the use of miswak with ordinary toothbrushes concluded that the results clearly were in favour of the users who had been using the miswak. The World Health Organisation recommends the use of the miswak.
Use of the Miswak
The miswak is a hard twig, and must be prepared before use.
About 2cm of bark at one end should be cut away using a knife, to expose the fibres beneath. This exposed section then needs to be chewed, to soften the fibres enough for brushing. When the fibres become worn and the taste diminishes, they should be cut off and a new ‘head’ cut. Store it upright.
Before using the miswak, make a short du’a (supplication). It is better to learn this in Arabic, but in English it is “O Allah, purify my mouth, enlighten my heart, purify my body, and make my body unlawful to the Fire.” The miswak should be held in such a manner that the small finger and thumb are below the miswak and the remaining fingers are on its upper side. When brushing, brush each area three times, or any odd number of times greater than three. Brush horizontally to avoid damage to the gums.
Using the miswak is beneficial at any time, but there are specific times at which its use has been recommended. Before entering one’s house, before and after going on a journey, on Fridays, before reciting Qur’an, before sleeping and after waking up, when experiencing hunger or thirst and before entering any good gathering. Do not use it in the bathroom, or when lying down.
Hudaifah (may Allah be pleased with him) reported: Whenever the Messenger of Allah woke up, he would rub his teeth with miswak. [Sahih Al-Bukhari and Muslim].
Hadhrat Aishah (may Allah be pleased with her) reported: We used to prepare for the Messenger of Allah (pbuh) a miswak and the water for making wudu. Whenever Allah wished to awaken him from sleep at night, he would brush his teeth with miswak, make wudu, and perform Salat. [Sahih Muslim]
Shuraih bin Hani (may Allah be pleased with him) reported: I asked Aishah: “What was the first thing the Prophet (pbuh) would do when he entered his house?” She replied: “He would use miswak.” [Sahih Muslim]
Islamic scholars suggest that when using miswak, a person should start on the right of the mouth, and use a side-to-side motion rather than up-and-down, as the latter may harm the gums.
It is also said that a person should not use the miswak in front of others or in public, because this is impolite. It should be washed after use, to get rid of any dirt that may be on it. Hadhrat Aishah (may Allah be pleased with her) said: “The Prophet (pbuh) used to use miswak, then he would give it to me to wash it. I would use it first, then wash it and give it back to him.” (Reported by Abu Dawood).
The Prophet’s method of holding the miswak, according to what Hazrat Abdullah Ibn Masood has narrated, is as follows: “Place the small finger of the right hand below the miswak. Place the thumb below the head of the miswak. The remaining three fingers will be placed above.”
Revive A Sunnah
• Ibn Umar [R.A] narrates that the Messenger of ALLAH [PBUH] 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)”.
Shuraih [R.A] narrates that he asked Aisha [R.A]: ‘What was the first thing the Messenger of ALLAH [PBUH] did upon entering the house?’ Aisha [R.A] replied: ‘The Messenger of ALLAH [PBUH] would use the Miswaak’. [Sahih Muslim]
• ‘Aisha said, “The Prophet [PBUH] said, “It (i.e. Siwak) is a purification for the mouth and it is a way of seeking ALLAH’s pleasures.” [Bukhari, Vol 3, Book 31, #154]
• And narrated Abu Huraira, “The Prophet [PBUH] said, ‘But for my fear that it would be hard for my followers, I would have ordered them to clean their teeth with Siwak on every performance of ablution.” The same is narrated by Jabir and Zaid bin Khalid from the Prophet [PBUH] who did not differentiate between a fasting and a nonfasting person in this respect (using Siwak).
_The fasting person can also use miswak throughout the day.
• Narrated ‘Amir bin Rabi’a, “I saw the Prophet [PBUH] cleaning his teeth with Siwak while he was fasting so many times as I can’t count.”
[Al-Bukhari and Muslim].
Commentary: When a person awakes from sleep, he has an unpleasant breath because of the smell in his mouth. For this reason, the Prophet (Shallallahu ‘alaihi wa sallam) would cleanse his teeth with Miswak. We should also follow him and make this Sunnah a routine.
1198. `Aishah (may Allah be pleased with her) reported: We used to prepare for the Messenger of Allah (Shallallahu ‘alaihi wa sallam) a Miswak (tooth-stick) and the water for making Wudu’. Whenever Allah wished to awaken him from sleep at night, he (Shallallahu ‘alaihi wa sallam) would brush his teeth with Miswak, make Wudu’, and perform Salat.
Commentary: This Hadith shows how particular the Prophet (Shallallahu ‘alaihi wa sallam) was about using Miswak. Besides pointing out the importance of Miswak, it also throws light on the noble conduct of the wives of the Prophet (Shallallahu ‘alaihi wa sallam) as it shows how keen they were about his needs, habits and temperament.
- Kills Gum disease causing bacteria
- Fights plaque effectively
- Fights against caries
- Removes Bad breath and odor from mouth
- Creates a fragrance in the mouth
- Effectively clean between teeth due to its parallel bristles
- Increases salivation and hence inhibits dry mouth
Aishah (May Allah be pleased with her) reported: When the Prophet (peace be upon him) visited any ailing member of his family, he would touch the sick person with his right hand and would supplicate: “Allahumma Rabban-nasi, adhhibil-ba’sa, washfi, Antash-Shafi, la shifa’a illa shifa’uka, shifaan la yughadiru saqaman [O Allah! the Rubb of mankind! …Remove this disease and cure (him or her)!
You are the Great Curer. There is no cure but through You, which leaves behind no disease].”
[Al-Bukhari and Muslim].
It is reported that Wahb bin Munabbih – Allâh have mercy on him – said:
A scholar once asked another greater than him in knowledge,
“How much should I build?”
He replied, “As much as shelters you from the sun and the rain.”
He asked, “How much food should I eat?”
He asked, “How much should I wear?”
He replied, “As the Messiah did.”
He asked, “How much should I laugh?”
He replied, “As much as appears on your face but does not make audible your voice.”
He asked, “How much should I cry?”
He replied, “Never tire from crying out of the fear of Allâh.”
He asked, “How much should I hide my [good] deeds?”
He replied, “As much as will let the keen follow your example but not have the people talk about you.”
Wahb said.((Read carefully)) “Everything has two ends and a middle.
If you grab one end, the other will slant, but if you take the middle, both ends will balance. Stick to the balanced middle in all affairs.”
Abû Nu’aym, Hilyatu Al-Awliyâ.
And the Messenger has said, “O my Lord, indeed my people have taken this Qur’an as [a thing] abandoned.” !!
[The Noble Quran, Surat Alfurqan25:30]
WHEN WAS THE LAST TIME YOU READ QURAN?
Or last Ramadan???!!!
Are you OK with the prophet complaining you to ALLAH ??!!
Don’t abandon Quran, even if you will read one page per day!! but keep it up 🙂
“And We have indeed made the Qur’an easy to understand and remember, then is there any that will remember (or receive admonition)?
[The Noble Quran, Surah Al-Qamar]
Verily in the Remembrance of Allah, Do heart find rest.
[The Noble Quran 13:28]
To all mothers out there..
And the paradise is under the feet of your mothers. – Prophet Muhammad (PBUH)
Islam has greatly emphasized the issue of loving and respecting the parents, the father and the mother. In our infancy and childhood, we needed the protection, love and nurturing of the parents; but when they become old, they need us to protect them and take care of them.
“Your Lord has commanded that you shall not worship (anyone) but Him and to be good to the parents. If either or both of them reach old age with you, say not to them (so much as) ‘Ugh’ nor chide them, and speak to them a generous word. And lower for them ‘the wings of humility’ out of mercy; and pray; ‘O my Lord! Have mercy on them as they brought me up (when I was) little.'” (17:23-24)
However, out of the two, the mother has been given greater priority as far as kindness is concerned. Once Hakim bin Hizam came to the Prophet of Islam and asked: “To whom should I be kind?” The Prophet replied, “Your mother.” Hakim asked, “Then to whom?” The Prophet said, “Your mother.” Hakim asked, “Then to whom?” The Prophet replied, “Your mother.” Only when Hakim asked the fourth time that, “Then to whom?” the Prophet replied, “Your father.” This shows that the right of mother upon the children is three times more than the rights of father as far as kindness is concerned.
Imam Ali bin Hussain, the great-grandson of the Prophet, said: “Coming to the rights of relatives, it is the right of your mother that you should appreciate that she carried you [in her womb] as nobody carries anybody, and fed you the fruits of her heart which nobody feeds anybody, and protected you [during pregnancy] with her ears, hands, legs, hair, limbs, [in short] with her whole being, gladly, cheerfully and carefully; suffering patiently all the worries, pains, difficulties and sorrows [of pregnancy], till the hand of God removed you from her and brought you into this world.”
“Then she was most happy feeding you, even if she herself had no clothes; giving you milk and water; not caring for her own thirst; keeping you in the shade, even if she had to suffer from the heat of the sun; giving you every comfort with her own hardship; lulling you to sleep while keeping herself awake.”
“And [remember that] her womb was your abode, and her lap your refuge, and her breast your feeder, and her whole existence your protection; it was she, not you, who was braving the heat and cold of this world for your safety.”
“Therefore, you must remain thankful to her accordingly, and you cannot do so except by the help and assistance from Allah.” (The Charter of Right, p.18)
Each of us should appreciate what we have in our mothers. They are our teachers and our role models. Every day with them is an opportunity to grow as a person. Every day away from them is a missed opportunity.
Remember to show love and respect to your parents just the way they are with you since you were child. You never know what you have before you lose it. Think about it!
All mothers are same whatever religion or countries they belong to. This is what Islam taught us.
Now go and tell your mom how much you love her,I know for sure she will be happy to hear that from you 🙂