Abu Dawud

Benefits and Issues:
Relevance between the Chapter and the Hadith:
It is evident from the chapter that Imam Bukhari rahimahullah is highlighting the virtue of using the tooth-stick (miswak) on the day of Jumu‘ah (Friday).
The hadith which mentions that if it were not difficult for the ummah, he (sallallahu alayhi wa sallam) would have commanded the use of the tooth-stick for every prayer, the relevance between this hadith and the chapter is that if the use of the tooth-stick had been made obligatory for all prayers, then certainly it would have been even more obligatory for the Friday prayer, because more people gather for the Friday prayer than for the five daily prayers, and it is a large congregation.

The second hadith, narrated from Anas radi Allahu anhu, in which the Prophet sallallahu alayhi wa sallam said, “I have repeatedly emphasized to you the excellence of using the tooth-stick,”
the relevance here is that one should not be negligent or lazy in using the tooth-stick; rather, one should make it a habit. Therefore, the Prophet sallallahu alayhi wa sallam repeatedly clarified its excellence, and also made it clear that it is difficult to use the tooth-stick all the time. Thus, specifying one day for the tooth-stick is not difficult, and among the remaining days, Friday is the best day. On Friday, it is legislated to apply perfume and wear clean clothes, and on this day, the use of the tooth-stick is also included among the best deeds.

◈ Ibn al-Mulaqqin rahimahullah says:
“The reasoning and conformity (with the chapter heading) from this hadith is that when the use of the tooth-stick is established for the five daily prayers, then on the day of Jumu‘ah, in which there is also ritual bath (ghusl) and so on, the use of the tooth-stick is even more established.” [التوضيح، ج8، ص421]

Note:
In light of the aforementioned hadith, Ibn Hazm rahimahullah inclined towards its obligation, that using the tooth-stick on the day of Jumu‘ah is obligatory, and a statement is also attributed to the hadith scholar Ishaq ibn Rahwayh rahimahullah that:
«هو واجب لكل صلاة فمن تركه عامداً بطلت صلاته»
The use of the tooth-stick is obligatory for every prayer, so whoever deliberately abandons it, his prayer will be invalid. [فتح الباري، ج8، ص123]

◈ However, Ibn Rajab al-Hanbali rahimahullah says:
This attribution of the statement to Ibn Rahwayh is not correct. [فتح الباري، ج8، ص123]
Thus, the relevance between the chapter heading and the hadith is that when using the tooth-stick is legislated for regular prayers, then it is even more so legislated on the day of Jumu‘ah, because on this day there is special encouragement for cleanliness, ritual bath (ghusl), and the use of perfume.

The third hadith, which is narrated from Sayyiduna Hudhayfah radi Allahu anhu, in which it is established that the Prophet sallallahu alayhi wa sallam used the tooth-stick during the night prayer (tahajjud), the application here is that the night prayer is performed alone, and for the Friday prayer, the use of perfume is commanded, so by greater reason, the command to use the tooth-stick is also included for this prayer. Thus, the conformity of this hadith with the chapter is evident. Further discussion on this hadith will come, in sha Allah, in chapter «طول القيام فى صلاة الليل».

Benefit No. ➊
Imam Ibn Daqiq al-‘Id rahimahullah says:
«الحكمة فى استحباب السواك عند القيام إلى الصلاة كونها حالاً تقرب إلى الله» [فتح الباري ج2 ص478]
“The wisdom behind using the tooth-stick in prayer is that in this state, one attains closeness to Allah, the Exalted.”

◈ Ibn Daqiq al-‘Id further says:
“In using the tooth-stick, there is a great deal of cleanliness and an expression of the honor of worship.”
Ibn Daqiq al-‘Id rahimahullah has derived several important issues from the aforementioned hadith. In his juristic commentary on the hadith, he has highlighted 32 issues. See: [شرح الالمام، ج3، ص53 تا 91]

Benefit No. ➋
The blessed teachings of the Prophet sallallahu alayhi wa sallam truly make a person human in the real sense. The Prophet sallallahu alayhi wa sallam instructed the Muslim to always keep his mouth clean. He sallallahu alayhi wa sallam commanded his ummah to use the tooth-stick for every prayer. Brushing with a toothbrush does not clean the teeth as thoroughly; even if it does, a layer of plaque forms on the teeth afterward. The tooth-stick (miswak) is something that is extremely beneficial for all diseases of the teeth.
In Pakistan, in 1985, modern medical research was conducted on various plant twigs used for cleaning teeth. The results regarding the miswak (peelu) were very encouraging. The twigs used for this purpose were compared biologically for their effectiveness against germs. The names of these plants are as follows:
① Neem (Melia Azadirachta Linn)
② Kikar (Acacia Arabica Willd)
③ Phulai (Acacia Modesta Willd)
④ Miswak/Peelu (Salvadora Persica Linn)
⑤ Karanj (Pongamia Glabra Vent)
The research showed that in most African countries, South Asia, the warm regions of America, and northern areas, the twigs and roots of the above plants are used for cleaning the teeth and mouth.
Miswak or peelu was found to be overall effective against bacteria obtained from saliva, and its anti-microbial, germicidal, and fungicidal effects were found to be superior to all other plants. (Medical and General Physiology)

◈ Shah Waliullah Dehlawi rahimahullah says:
“That is, regarding the statement of the Messenger of Allah sallallahu alayhi wa sallam, ‘If I did not consider it difficult for my ummah, I would have commanded them to use the tooth-stick for every prayer,’ I say that its meaning is that if there was no fear of hardship, he would have made the use of the tooth-stick a condition for the validity of prayer, just like ablution (wudu). And there are many such ahadith which clearly indicate that the ijtihad (independent reasoning) of the Prophet sallallahu alayhi wa sallam has a role within the limits of the Shari‘ah. ① And the limits of the Shari‘ah are based on objectives, and removing hardship from the ummah is among those principles upon which the rulings of the Shari‘ah are based... It is appropriate for a person to thoroughly use the tooth-stick inside the mouth, remove the phlegm from the throat and chest, and by using the tooth-stick well inside the mouth, the disease of qalā‘ (a disease of the mouth) is removed and the voice becomes clear.” [حجة الله البالغة ج1 ص183]

Hadith Commentary:
From all these ahadith, the Imam (rahimahullah) has deduced that one should also use the miswak for the Friday (Jumu‘ah) prayer.
When the Messenger of Allah (sallallahu alayhi wa sallam) emphasized the use of the miswak for every prayer, then its emphasis for the Friday prayer is also established.
This is also because there is a greater gathering of people on Friday, so cleaning the mouth becomes necessary so that others are not harmed by the odor of the mouth.

Hadith Commentary:
(1)
According to some scholars, using the tooth-stick (miswak) on Friday is obligatory, to the extent that if someone deliberately abandons the miswak, in their view, the Friday prayer is not valid. However, according to the majority of scholars, it is an emphasized Sunnah (sunnah mu’akkadah). The inclination of Imam al-Bukhari rahimahullah is also towards the majority of scholars. This is why he has deduced from general narrations, and in this regard, he has presented three connected narrations:
In the first narration, the use of the miswak for every prayer is mentioned. The Friday prayer is also included in this generality. Hazrat Zayn ibn Munir says that for Friday, there is a command to adorn one’s outward appearance with a ritual bath (ghusl), cleanliness, and perfume, etc., so it is necessary that the mouth of the worshipper—which serves as the vessel and place for supplication to Allah—should also be kept clean, and anything harmful that causes aversion to people and angels should be removed from it.
Similarly, from the generality of the second hadith, Imam al-Bukhari rahimahullah has deduced the use of the miswak on Friday, as the Messenger of Allah sallallahu alayhi wa sallam used to frequently exhort the ummah regarding the use of the miswak.
Friday is, in fact, a day of gathering, so it is even more appropriate to pay special attention to the miswak on this day.
In the hadith of Hudhayfah radi Allahu anhu, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam, upon waking at night, would make special effort to clean his mouth with the miswak so that his inner self would remain pure and clean.
On Friday, there is a command to beautify both the outward and inward, so it is extremely necessary to pay attention to cleanliness through the miswak for Friday.
(Fath al-Bari: 2/482) (2)
The mouth of the worshipper is the source of recitation of the Qur’an, and it is also the means of supplication to Allah. The angels, who listen to the words of the Qur’an and the remembrance of Allah from the mouth of the worshipper, out of intense longing, place their mouths upon the mouth of the reciter so that every sound that comes out from the mouth of the one reciting the Qur’an and making remembrance enters the mouth of the angel, as is explicitly mentioned in a hadith of Musnad al-Bazzar.
(Musnad al-Barrar (al-Bahr al-Dakhar) 2/214, and Silsilat al-Ahadith al-Sahihah, Hadith: 1213)
In such circumstances, no effort to keep the mouth extremely clean is too much.
(Fath al-Bari: 2/484) (3)
There is a difference of opinion among the elders of the ummah regarding the miswak: is it a Sunnah of prayer, or of ablution (wudu), or of the religion itself? Each position is supported by hadiths.
Every religious person should act upon the Sunnah of the miswak in all circumstances.
Special attention should be paid to the miswak at the time of ablution, at the time of prayer, and when any change occurs in the mouth.
The scholars of the ummah have declared the use of the miswak to be recommended (mustahabb) at five times:
• At the time of ablution (wudu) • At the time of prayer • When bad odor develops in the mouth • When the teeth become yellow • Upon waking from sleep.
(4)
When using the miswak, a sound of “ugh” would come from the mouth of the Messenger of Allah sallallahu alayhi wa sallam, similar to the state of retching.
Shah Waliullah Muhaddith Dehlawi rahimahullah writes in the explanation of this hadith that the miswak should be used thoroughly inside the mouth so that the phlegm of the throat and chest is expelled.
The benefit of this is that the voice becomes clear and the mouth becomes fragrant.
It should be noted that in this way, many diseases of the mouth are automatically eliminated.
(Hujjat Allah al-Balighah: 1/567, Maktabat al-Kawthar edition)

Explanation:
This hadith alone is sufficient regarding the virtue of the miswak (tooth-stick): the prayer performed after using the miswak holds twenty-seven degrees of superiority over the prayer performed without it. The Prophet sallallahu alayhi wa sallam was so diligent in using the miswak that even at the last moments of his life, he did not neglect it. From a medical perspective as well, the miswak has many benefits. It is preferable to use the fresh root of the peelu tree. Using the miswak also brightens the eyes.

Hadith Documentation (Takhrij al-Hadith):
[144۔ البخاري فى : 4 كتاب الوضوء : 73 باب السواك 245، مسلم 255، أبوداود 55، ابن ماجه 286]

Linguistic Explanation:
«يَسْتَنُّ»: To use the miswak (tooth-stick).
«يَتَهَوَّعُ»: To vomit.
«يَشُوْصُ»: Rubbing, washing, or scrubbing.
«فَاهُ»: One’s own mouth.

Hadith Commentary:
This very hadith is sufficient regarding the virtue of the miswak, that the prayer performed after using the miswak holds twenty-seven degrees of superiority over the prayer performed without it.
The Prophet (sallallahu alayhi wa sallam) was so diligent in using the miswak that even at the last moments, he did not neglect it.
From a medical perspective as well, there are many benefits of the miswak.
It is preferable that it be done with the fresh root of the peelu tree.
Using the miswak also brightens the eyes.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has established the mentioned chapter in the Book of Ablution (Kitab al-Wudu) to prove that the tooth-stick (miswak) is a Sunnah related to ablution, because miswak is among the things associated with ablution. He will also bring it in the Book of Prayer (Kitab al-Salat) to clarify that it is also a Sunnah of prayer.
Thus, in a hadith it is stated that if I had not feared hardship for my people, I would have made the use of the tooth-stick obligatory with every prayer.
(Sahih al-Bukhari, al-Jumu‘ah, Hadith: 887)
Similarly, regarding ablution, the Prophet sallallahu alayhi wa sallam said that if I had not feared hardship for my ummah, I would have made the use of the tooth-stick obligatory with every ablution.
(Musnad Ahmad: 250/2)
The occurrence of the “uh uh” sound from the mouth while using the tooth-stick is an indication that the miswak was also passed over the tongue, because when phlegm, etc., accumulates on the tongue, it causes difficulty during recitation. Therefore, the act of using the tooth-stick was prescribed to clean the tongue.

➋
The recommended times for using the tooth-stick are as follows:
* With ablution (wudu).
* At the time of prayer.
* For recitation of the Qur’an.
* Before sleeping.
* Upon waking from sleep.
* On Fridays.
* At the time of eating.
* In case of any odor arising in the mouth for any reason.
It should be noted that odor in the mouth can arise due to several reasons. Some of them are as follows:
* Abstaining from eating and drinking.
* Consuming odorous things.
* Prolonged silence.
* Excessive talking.
Furthermore, it is narrated from Aisha radi Allahu anha that when the Messenger of Allah sallallahu alayhi wa sallam would enter the house, he would first make a point of using the tooth-stick.
(Sahih Muslim, al-Taharah, Hadith: 590(253))

➌
The greatest benefit of using the tooth-stick is that it earns the pleasure of the Lord of Majesty.
In addition, it is a means of purification and cleanliness of the mouth, it strengthens the gums, increases and develops memory power, sharpens the eyesight and increases its brightness, removes and expels excess fluids, and keeps the digestive system in order.
One who regularly uses the tooth-stick remains safe from toothache.
Besides these, there are countless other benefits which modern medicine has also acknowledged.

➍
From the narration of Hudhayfah radi Allahu anhu, it is known that when the Messenger of Allah sallallahu alayhi wa sallam would wake up at night from sleep, he would clean his mouth with the tooth-stick, meaning that the vapors which rise from the stomach and settle on the tongue due to sleep also affect recitation, so the Messenger of Allah sallallahu alayhi wa sallam would use the tooth-stick to remove them.
From this hadith, it is also known that it is legislated to use the tooth-stick lengthwise on the tongue, while on the teeth it should be used crosswise.
(Fath al-Bari: 463/1)

� Fiqh al-Hadith
SA The deniers of hadith object to this hadith: This chapter is about the explanation of prolonging the standing (qiyam) in the night prayer. And the hadith is: "It is narrated from Hudhayfah that when the Prophet (sallallahu alayhi wa sallam) intended to perform the night prayer (tahajjud), he would clean his mouth with a miswak." There is no conformity between the chapter and the hadith. EA {اَقول :} We have already given a detailed answer to this in the treatise «”الخزي العظيم“» (p. 11).

And in the newspaper "Ahl-e-Hadith" (14/7, October 2010 and 11 November 2010), the complete answer has also been given.

Listen to the brief answer in four points, that is, with four arguments, there is conformity between the mentioned hadith and its chapter:

➊ The word «”قيام“» in the chapter and «”قام“» in the hadith show verbal conformity.

➋ Since using the miswak is specifically for removing sleepiness, therefore, this preparation (tahiyyub), by way of inference, itself indicates the prolongation of standing (qiyam).

➌ There is a subtle point in this, which is that this narration is from Hudhayfah (radi Allahu anhu), and the narration about the lengthening of recitation in the night prayer is also narrated in Sahih Muslim from our master Hudhayfah (radi Allahu anhu). 1 Thus, Imam Bukhari (rahimahullah), by referencing this hadith, has alluded to the other hadith and clarified that the Prophet (sallallahu alayhi wa sallam) used to recite long passages in the night prayer (tahajjud). Because both narrations are about the same prayer and are narrated from the same companion.

➍ From the mentioned hadith, it is understood that the miswak was used after every two rak‘ahs of tahajjud, and it is evident that the need to change the odor of the mouth arises after a period of time. Thus, it is known that the Prophet (sallallahu alayhi wa sallam) used to stand for a long period in each set of two rak‘ahs, that is, he would prolong the standing (qiyam). [فتح الباري 19/3]

And Allamah ‘Ayni (who is the pride of the objector) has given the conformity as follows:

"The chapter is about the prolonging of standing in the night prayer, and in Hudhayfah's hadith, there is mention of standing for tahajjud, and the tahajjud prayer is performed at night with prolongation, and prolongation is through the lengthening of standing." [عمدة القاري 186/7]

Thus, the prolongation of standing is established, which is the subject of the chapter. In any case, the conformity of this hadith with the chapter is evident; what the objector considered a knot has dissolved and flowed away. «فالحمدلله!»
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1 [صحيح مسلم: كتاب صلاة المسافرين وقصرھا، باب استحباب تطويل القراءة في صلاة الليل، رقم الحديث 776]

Hadith Commentary: The special emphasis on using the miswak (tooth-stick) for tahajjud (late night prayer) was because using the miswak would effectively remove the drowsiness of sleep. In this way, the Prophet (sallallahu alayhi wa sallam) would dispel the effects of sleep and prepare himself for prolonged standing (in prayer). This is the point of relevance between this hadith and the chapter.

Hadith Commentary:
In this hadith, it is mentioned that when the Messenger of Allah (sallallahu alayhi wa sallam) would wake up at night, he would prepare for the tahajjud prayer, and using the miswak (tooth-stick) was also included among the stages of preparation. Then, as per his usual practice, he would perform the tahajjud prayer.

Other ahadith regarding tahajjud inform us about his blessed habit that it involved lengthy standing (qiyam).

It is possible that Imam Bukhari rahimahullah is alluding to the hadith of Hudhayfah radi Allahu anhu, which Imam Muslim has narrated:
Hudhayfah radi Allahu anhu reports that I performed the tahajjud prayer one night in the company of the Messenger of Allah (sallallahu alayhi wa sallam).
He began reciting Surah al-Baqarah in the first rak‘ah.
At first, I thought he would bow (go into ruku‘) at one hundred verses, but he continued reciting.
I thought he would complete it in the first rak‘ah.
Then he began Surah al-Nisa’.
Then he began Surah Al ‘Imran.
He would recite slowly and deliberately.
Then, when he recited a verse of glorification (tasbih), he would glorify Allah, and when he passed by a verse of mercy, he would ask Allah for His mercy, and when he recited a verse of punishment, he would seek refuge with Allah from the punishment.
Then he bowed (performed ruku‘).
His ruku‘ was also as lengthy as his standing (qiyam).
(Sahih Muslim, Salat al-Musafirin, Hadith: 1814(772))

Hadith Commentary:
Vocabulary of the Hadith:

(1)
Yatahajjadu:
It is derived from "hujood," and "hujood" means to sleep, while "tahajjud" means "to come out of sleep," that is, to become awake.
The intent is to get up at night for prayer.

(2)
Yashoosu faahu:
To clean the teeth with a miswak (tooth-stick) horizontally (across the width).

2. Commentary:

➊ Using the miswak after waking from sleep is recommended (mustahabb), but it is not a part of ablution (wudu), because the mention of miswak is not found in every ablution of the Prophet sallallahu alayhi wa sallam, even though he emphasized using the miswak with every ablution.

➋ Miswak is the name of an instrument, meaning anything with which the mouth can be cleaned, whether it is a stick from a tree, a bristled brush, or some solution, etc. However, the best is that the miswak be from the peelu tree, because in this there is both the fulfillment of the Sunnah and the attainment of medical benefits. And Allah knows best.

➌ The meaning of «يَشُوصُ» is to rub and clean the teeth. Imam Khattabi rahimahullah writes regarding the manner of this rubbing that cleaning the teeth with the miswak horizontally is called «شوص». And there is also an opinion that cleaning the teeth with the miswak from top to bottom is «شوص». For details, see: Dhakheerat al-‘Uqba, Sharh Sunan al-Nasa’i by Allamah Ali bin Adam Itiubi: 1/226.

Commentary:
(1)
Purity and cleanliness hold a distinguished status in Islam; therefore, outward cleanliness is also given importance at the time of worship. Along with ablution (wudu), one means of outward cleanliness is the tooth-stick (miswak), regarding which the Messenger of Allah (sallallahu alayhi wa sallam) has given much emphasis.

(2)
The mouth and tongue are means for the remembrance of Allah; therefore, it is necessary to take care of their cleanliness for mentioning the name of Allah. This is the reason that ablution (wudu) has been made a condition for prayer (salah), in which two things that clean the mouth are included: rinsing the mouth (madmadah) and the tooth-stick (miswak).

(3)
Due to sleep, an unpleasant odor develops in the mouth, for the removal of which, upon waking, cleaning the mouth and using the tooth-stick (miswak) is necessary—whether this awakening is for a voluntary prayer (tahajjud) or for an obligatory (fajr) prayer.