5.0 CHAPTER: SIWAK AND THE SUNAN OF WUDHU
In this chapter the author elaborates upon the sunan of performing wudhu and the rules pertaining to using the siwak. “Sunan” which is the plural form of “Sunnah ” lexically means “the path (tariqah)”.(See al-Sihah by Jawhari (5/2138).) Technically, it refers to the speech, deeds or endorsements that were established by the Prophet(pbuh) Thus it can be said to be the tariqah of the Prophet. The later jurists define it as a deed which earns reward when done and is not a sin if left undone.(See Irshad al-Fuhiil by al-Shawkani (pp. 67-68).)
The following acts are closely related to the etiquettes of making wudhu and are from the fitrah. These acts are: trimming the moustache, letting the beard grow, cutting the nails, plucking armpit hair, shaving pubic hair, circumcision, dying of the hair and the combing of hair etc.
“Siwak ” is actually from the sunan o f wudhu. However, it is singled out and specifically mentioned due to its importance.
To [perform] siwak is to use a soft stick which is clean and not harmful. It should not crumble. Fingers and scraps of cloth or paper should not be used.
Siwak is a Sunnah of ablution and for other acts o f worship too. It is a Sunnah that is strongly encouraged. The word siwak can refer both to the action and the stick used to perform it.(See al-Mutla (p. 14)) The author goes on to elaborate what the properties of this stick are. He makes mention of the method of performing siwak and when it is done. The act of using the siwak to brush the teeth was a practice close to the heart of the Prophet(pbuh) as proven by numerous authentic ahadith. The Prophet used to urge Muslims to use it saying, “The siwak cleanses the mouth and pleases the Creator.” (Reported by Ahmad (6/62), al-Bukhari (3/40), al-N asal (1/10) and Ibn Khuzaymah (p.135) from the narration o f ‘Aishah.) And there are many other ahadith like this. The Prophet M used to use the siwak very often. It is a strongly recommended Sunnah for its countless benefits. It removes bad breath and cleans the remnants o f food that are stuck to the teeth, restoring pleasant smell to the mouth which is especially important while performing acts of worship such as prayers, Quran recitation and entering the masjid. It is also important when interacting with people while seated at close proximity. An etiquette for such interaction is to remove all forms of harm to those partaking in it.
“To [perform] siwak is to use a soft stick which is clean and not harmful. It should not crumble”: A wooden stick should be used, not anything else. It should be soft as a hard stick will inevitably cause injuries to the mouth.
“Clean”: Dirty miswaks should not be used as cleansing will not take place.
“And not harmful”: No harm should be inflicted upon one’s self as a result of its use as in using certain types o f wood which harm the mouth. Myrtle, an aromatic plant, is one such example.
“It should not crumble”: It should be a solid stick o f wood that does not fall into pieces after each use. If so, the mouth only gets messier. The best type of wood comes from a well-known tree called “arak” which is native to the Hijaz region. The wood from the olive tree is another source for siwak. Yet another good source is the branch or stalk of a date palm tree.
“Fingers and scraps o f cloth or paper should not be used”: The Sunnah of the siwak is not accomplished using the finger or scraps of cloth or pieces of paper. Cleansing is not achieved, thus defeating the purpose altogether. However the correct opinion is that any object, be it wood or otherwise, that removes dirt from the teeth can be used. Sunnah and rewards co-relate to the level of cleanliness. That is, the cleaner the teeth and mouth, the higher the Sunnah and the greater the rewards. Therefore, it is not prohibited to use the fingers or scraps of cloth or paper to wipe the teeth as this is a form of cleansing the mouth. However, it must be emphasised that wooden sticks are indeed better.
[It is] Sunnah to do at every time, for the one not fasting after noon time.
“[It is] Sunnah to do at every time”: It is not obligatory to use the siwak. It is a Sunnah, meaning that it is strongly encouraged. There is no specific time to use it. Its use is considered a Sunnah, whether during the day or night. However it is recommended (mustahab) at certain times.
“For the one not fasting after noon time”: It is not encouraged that it be performed afternoon by the one fasting.This is according to the Hanbali madhab.(See al-Muharar fi al-Fiqh by A bu al-Barkat (1/11).) The reason being, it removes the breath emanating from the mouth of the one fasting; which is better in the sight of Allah than the sweet smell of musk.( Reported by al-Bukhari (3/31, 34), (9/175, 192) and M uslim (3/157) from the narration of Abu Hurairah that the Prophet said, “Fasting is a shield, do not speak evil or be ignorant. If someone challenges you to a fight or rebukes you, say: ‘I am fasting, I am fasting.’ In Whose hands my soul is, the odour emanating from the mouth of one fasting is indeed better in the sight of Allah than the sweet aroma of musk. Allah says: ‘He forsakes food, drink and his desires for My sake. Fasting is [performed] for Me and I shall reward it. each good deed is equivalent to ten of it.’” ) It is well known that using the siwak removes the foul smell emanating from the mouth of the one fasting. This is one opinion. Another opinion is that a fasting person can use the siwak without any restrictions. He can use it in the morning and evening as would a person not fasting.(It is another view attributed to Im am A hm ad. This view was preferred by Shaykh al-Islam ibn Taymiyyah. See al-Ikhtiyarat al-Fiqhiyyah (p. 10). )With regards to the foul smell from the mouth of the fasting person, it can be countered that using the siwak does not remove it. This is because the foul smell emanating from the mouth of the fasting person comes from the stomach which is empty of food and drink. Therefore cleaning the mouth with a siwak will not remove it as the origin of the foul smell is the stomach. The correct opinion is that using the siwak is allowed at all times for the one fasting as it is allowed for the one not fasting. As for the hadith narrated by ‘Ali that the Prophet(pbuh) said, “If you fast, use the siwak in the afternoon and do not use it at night,”(Reported by al-D araqutni (2/204) and al-Bayhaqi in al-Sunan al-Kubra (4/274).), this is a weak hadith, hence it cannot be used to justify an opinion or view. In an authentic hadith it is said, “I saw the Messenger of Allah using the siwak countless times whilst he was fasting.”(Reported by A hm ad (3/445), Abu Dawud (2364) and al-Tirmidhi(725) from the narration of Ibn Rabi’ah. A version is also in al-Bukhari (3/40).)
[It is] a strongly recommended Sunnah before prayers, regaining consciousness and when one has bad breath.
“[It is] a strongly recommended Sunnah before prayers”: As the Prophet(pbuh) said, “Were it not too imposing for my Ummah, I would have ordered them to use the siwak for every prayer.”(Reported by al-Bukhari (2/151) from the narration of Abu Hurairah.) It is strongly recommended to use the siwak just before prayer to freshen the mouth such that any foul smell can be eradicated. Since there is a direct communication with Allah during the prayers and the angels are nearby. It is a time when the verses from the Book of Allah are read. Hence it is encouraged that one freshen his breath with a siwak.
“Regaining consciousness”: I.e. from sleep.This is because human breath turns foul after a long nap. One should use a siwak as soon as he wakes up. This was the first thing the Prophet M would do when he would arise from his sleep.(Reported by al-Bukhari (1/70) and Muslim (1/151) from the narration of Hudhayfah.)
“And when one has bad breath”: One should try his best to use a siwak if he realises that he is beginning to get a bad scent in his mouth. He can use it as and when necessary, as often as he wants.
It is a Sunnah to use the siwak while performing wudhu, it is emphasised to do so just before gargling the mouth with water. In another narration, the Prophet(pbuh) said, “Were it not too imposing for my Ummah, I would have ordered them to use the siwak at every [performance of] wudhu.”(Reported by A hm ad (2/517), Ibn Khuzaymah (140) and al-Bayhaqi in al-Sunan al-Kubra) He would brush his teeth with a siwak and then gargle his mouth. This perfects the cleansing process.
One should brush with the siwak sideways, starting from the right side of his mouth. He should apply oil to his hair every other day and apply kohl to the eyes in odd numbered applications.
“One should brush with the siwak sideways”: I.e. brushing the outer teeth and gums from right to left. Brushing with the siwak with a vertical brushing motion might cause bleeding of the gums. A right to left motion does not affect the gums.
“Starting from the right side of his mouth”: As using siwak is an act of worship, it should start from the right side just like all the other acts of worship. The Prophet used to prefer commencing things with the right side. He used to wear the right shoe first, combed the right side o f his hair first before the left side and performed his ablution starting with the right. In fact he prioritized the right side for all deeds.(Reported by al-Bukhari (1/53,116) and Muslim (1/155- 156) from the narration of Aishah.) The Prophet(pbuh) used to roll the siwak in his left hand to remove filth. Only the left hand is used to remove filth.
“He should apply oil to his hair every other day”: Applying oil to the hair helps to make it soft and manageable. This can be done by males [and not just women]. Applying oil every other day is sufficient. Doing it every day might lead to a liking for things delicate and comfortable. The Prophet used to oil his hair every other day and not every day.(Reported by al-Tirmidhi in al-Sham d’il(35) narrated by Humayd ibn ‘Abdul Rahman from a companion o f the Prophet that he used to comb his hair every other day. This hadith is also reported by Ahmad (4/86), A bu Dawud (4159) and al-Nasa’i (8/132) from the narration of Abdullah ibn Mughaffal.)
“And apply kohl to the eyes”: It is an Islamic etiquette to apply kohl to the eyes as it beautifies it. It also is a cure for the eyes and it helps to improve eyesight. Applying kohl to the eyes is a Sunnah of the Prophets of Allah, peace be upon them all.
“In odd numbered applications”: I.e. three times in each eye. Indeed Allah is an odd number (i.e. The One) and He loves the odd number. Kohl is applied to the eyes at night, just before sleep. This was how the Prophet(pbuh) would apply it.(Reported by al-Tirmidhi in al-Shama’il (49) from the narration of Abdullah ibn Abbas with the words, “The Messenger of Allah used to apply kohl’yist before sleeping. He used ithmid three times in each eye,’’There is also a similar narration in Ibn Majah (3499).) A substance called ithmid(Ibn al-Qayyim said, “It is a black stone brought from Isfahan and from the regions around
Morocco. These are the best quality. It is dry and cold. It is a cure for the eyes and improves eyesight by strengthening the nerves that are connected to the eyes. Ithmid helps to remove impurities from the eyes. It also removes headaches.” An abstract from Zad al-Ma’ad (4/283).) (antimony) is the best type of kohl.
It is obligatory to say bismillah when starting to perform wudhu, if one remembers.
“It is obligatory to say bismillah when starting to perform wudhu What is meant here is to say “bismillah”. However, is it obligatory or is it optional? The vast majority o f scholars are of the opinion that it is Sunnah (recommended). Imam Ahmad is of the opinion that it is obligatory when starting to make wudhu as the Prophet(pbuh) said, “There is no wudhu for him who does not mention the name of Allah on it ”(Reported by A hm ad (4/70), (5/381), al-Tirmidhi (25, 26) and Ibn Majah (398) from the narration of Sa’id ibn Zayd. It was also narrated by Abu Sa’id al-Khudrl – reported by Ahmad (3/41) and Ibn Majah (397).)“ La wudhu [in this hadith] is taken to mean invalidity o f wudhu by Imam Ahmad while the vast majority of scholars view its meaning as the incompleteness of the wudhu(See Nayal-Al-Awtar by al-Shawkani (1/172-173).) that does not have the mention of “bismillah” in the beginning of it. Furthermore, the authenticity of the above mentioned hadith is suspect.
“If one remembers”: If a person forgets to say the basmallah, his wudhu is correct. If he remembers it half way through, then he says the basmallah and resumes his wudhu. However, if he remembers after having completed the wudhu, then his wudhu is still valid as the occasion to say the basmallah has passed.
It is mandatory to circumcise, so long as it does not harm him.
“It is mandatory to circumcise”: This was the practice of the Prophets and one of the many natural dispositions {fitrah) recommended in Islam. It is mandatory for the males to remove the foreskin of the penis. The foreskin retains remnants of urine within the penis and this is unhygienic for the person, therefore it should be removed. Doctors agree that this retention of urine in the foreskin will accumulate to the extent that the man’s health is affected. Islamic law has proscribed men to remove their foreskin to avert this harm. It is proven to be more hygienic and keeps the Muslim in a state of purity.
“So long as it does not harm him”: If it does harm an individual in a significant manner, then he is not obliged to circumcise. Female circumcision is also recommended for Muslim women. A thin layer of skin from the clitoris is removed such that it helps to decrease the female’s libido. The Prophet(pbuh) said to the woman performing female circumcision, “Trim it, do not mutilate.”(Reported by al-Tabarani in al-Mu’jam al-Awsat (2253), H akim (3/524), al-Tabaranl in al-Kabir (8/324). Reported by Abu Dawud (5271) with the wording, “Do not go to the extreme in cutting; That is better for the woman and more liked by the husband.”) Only a sliver of skin is cut. The Prophet(pbuh) indicated its recommendation for women saying, “When the two parts that are circumcised meet (in intercourse)”(Reported by A hmad (6/123,227) from the narration of A ishah. Reported also by Muslim (1/186).) i.e. a male part and a female one. This is an authentic hadith and so there is definite merit to female circumcision since it was urged by the Prophet Having said this, we need to bring to attention the issue of mutilation. There are people who mutilate the private parts in the pretext of circumcision and this is a vile deed which harms the person. The penis is completely removed sometimes and the vagina is skinned such that the woman is blighted for life; deprived o f sexual desire forever. Sexual desire and libido are key ingredients in procreation which assures the survival of the human race. The best time to perform the circumcision for both genders is before puberty. However, it is only mandatory for males if they have attained puberty. This is not the case for females. In a critical scenario where circumcision might affect a person’s health, it need not be performed. Islam prioritises the repelling of harm as compared to gravitating towards benefits. Alhamdulillah, with new medical technology, circumcision has become a painless and quick procedure.
Qaza ’is disliked.
“Qaza’ is disliked”: Qaza’ is the shaving of a part o f the hair on the head while leaving some. It is disliked as this is unsightly and one who does so imitates the Christians. The Prophet(pbuh) said, “Shave it all off or leave it all alone.”(Reported by Ahmad (2/88), Abu Dawud (4195) and al-Nasai (8/130) from the narration of Abdullah ibn ‘Umar.)
There are different types of qaza’ done by people:
1. Those who shave the sides and leave a tuft of hair in the centre.
2. Those who shave the centre o f the head and leave the sides.
3. Those who shave one side and retain the other side.
4. Those who shave the forelock and retain a tuft of hair at the back of the head.
All of the above are prohibited in Islam as mentioned by Ibn al-Qayyim. One should either shave all the hair or keep all o f it. This is acceptable for men. The growing of the hair, its preservation and keeping it kempt is a Sunnah of the Prophet(pbuh). He(pbuh) did not shave his head except when he performed Hajj or ‘Umrah which entailed the shaving of the head as part o f the rites. He even had shoulder-length hair.(Reported by al-Bukhari (4/228), (7/197) and M uslim (7/83) from the narration of Bara ibn ‘Azib who said, “I have not seen a more beautiful man with a lock of hair in a red-striped outfit than the Messenger of Allah His hair was o f shoulder length.” [Translator’s note: This is also found in the Sham ail o f al-Tirmidhi, see A Commentary on the Depiction of Prophet Muhammad (Dar al-Arqam, 2014) for further information.]) Imam Ahmad said, “To keep one’s hair long is a Sunnah. However the Prophet’s hair had a natural stiffness. If mine was of a similar consistency, I would have kept it long.”(See al-Mughni (1/119))
However growing the hair in imitation of the disbelievers is prohibited. To imitate them in any of their peculiar habits is prohibited in Islam. Growing one’s hair with the intent of following his(pbuh) manner is recommended.
Among the sunan of wudhu are: siwak, washing the hands thrice (which is mandatory after waking up in the morning and after a deep sleep that nullifies wudhu), gargling the mouth first and then drawing water into the nose.
“Among the sunan of wudhu are: siwak”: Siwak is used before gargling the mouth with water.
“Washing the hands thrice (which is mandatory after waking up in the morning and after a deep sleep that nullifies wudhu)”: When one wakes in the morning, it is mandatory to wash the hands before performing wudhu. This was the instruction o f the Prophet(pbuh), “If one o f you awakens after having slept, do not dip your hands into a washing bowl [of water] until you have washed them thrice.”(Reported by al-Bukhari (1/52) and M uslim (1/160) from the narration of A bu H urairah.) This was an order o f the Prophet(pbuh), therefore this action is mandatory. The rest of the time, it is only recommended that one washes his hands before wudhu. The doer of the deed is rewarded and the one who refrains is not penalised.
“Gargling the mouth first and then drawing water into the nose”: This is amongst the sunan of wudhu. It is done before washing the face. Failing to gargle the mouth and drawing water into the nose and then expelling it would render the wudhu invalid. This is because the nose and mouth are part of the face. It is mandatory to wash the face when performing wudhu. One should consider the inner mouth and nose as part of the face. For this reason, we do not have any narrator leaving out these actions while describing the wudhu of the Prophet(pbuh). He never missed doing so and has in fact urged those making wudhu to gargle the mouth and draw water into the nose.
One should be excessive in them if he is not fasting, rubbing the thick beard and the fingers and prioritising the right side.
“One should be excessive in them if he is not fasting”: Referring to the gurgling of the mouth and the drawing of water into the nose and expelling it. One should fill the mouth with water and gargle exceedingly. Similarly, he should draw water into the inner nose as best as he can and then snort it out. It is a Sunnah to be excessive in the above two actions for the mere fact that the water could reach further into these parts. The Prophet(pbuh) said, “Be excessive in drawing water into the nose except if you are fasting.”(Reported by Ahmad (4/211), Abu Dawud (142), al-Tirmidhi (788) and al-Nasai (1/66) from the narration of Laqbit ibn Basrah.) Those who fast are exempt from this excessiveness as it is feared that water would enter the throat via the nose and mouth.
One should not misinterpret the author’s calling of these actions as sunan to mean that they are in fact only recommended. The author is referring to starting the wudhu (after the washing of the hands) with gargling the mouth and drawing water into the nose. These two actions are in fact mandatory as the mouth and nose are part of the face.
“Rubbing the thick beard”: The beard is part of the face, its thickness and length notwithstanding. The one who shaves it off is in fact removing part of his face as reckoned by Allah(swt). It embellishes the face and distinguishes the male from the female. It is a mark of manhood and astuteness. There are two types of beard:
1. The thin beard: where the skin of the face and cheeks are visible through the facial hair. This type o f beard is simply washed inside and out.
2. The thick beard: where the skin of the face is well hidden by the beard due to its thickness. The outside of the thick beard has to be washed even if it flows beyond the face as it is regarded as a part of it. It is recommended to insert one’s wet fingers between the hairs and rub it such that the inside of the beard becomes wet too. However his wudhu is still valid even if he does not insert his wet fingers into the beard.
“And the fingers”: I.e. using one’s fingers to rub in-between the fingers of the other hand and toes of the feet such that water reaches in between the folds. This is a Sunnah of wudhu.
“And prioritising the right side”: I.e. starting with the right side when washing each body part. For example, you start by washing the right arm and then follow with your left. This is because the Prophet(pbuh) preferred the right side especially whilst performing wudhu and taking the compulsory bath.(Reported by al-Bukhari (1/35, 116), (7/89) and M uslim (1/155) from the narration of Aishah.)
The taking of fresh water to rub the ears and washing with second and third repetitions.
“The taking of fresh water to rub the ears”: It is recommended to wet the hands again after rubbing the head so as to wipe the ears. However, this view can be disputed. The correct opinion is that the wetness left in the fingers after rubbing the head is sufficient for wiping the ears. There is no evidence that the Prophet wet his hands again so as to wipe the ears. In fact he only used the wetness of the fingers to rub the ears as mentioned in the hadith, “… He took no water besides the remnants of water left in his hands to wipe the head.”(Reported by Muslim (1/146) from the narration of Abdullah ibn Zayd ibn A sim al-M uzani.) The hadith(Reported by al-Bayhaql (1/65)) informing us that the Prophet(pbuh) did wet his hands again before wiping his ears is not preserved (mahfuz), unlike the former, even if it appears in al-Bulugh al-Maram.
“And washing with second and third repetitions’ ‘: This is from the sunan of performing wudhu. All cleansing actions repeated twice and thrice have precedence from the actions of the Prophet(pbuh). Repeating the cleansing actions is recommended. It is mandatory though to wash them once at least. Allah ordains this in the ayah, {Wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles.}(Al-Ma’idah: 6) He(pbuh), commands that we wash ourselves. Therefore the first instance is an obligation and the second and third repetitions are Sunnah. The fourth repetition is an innovation. As for the head and the ears, they are wiped together once.
By Shaykh Salih ibn Fawzan al-Fawzan
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