Today it is Jumu’ah and Insha’Allah all of you will be able to attend. If you have the time and possibility, please walk to the Masjid for there is great blessing in doing so.

In Riyad as-Salihin (The Meadows of the Righteous) by Imam Nawawi we read the following hadiths:

1054. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “Anyone who purifies himself in his house and then goes to one of the houses of Allah to fulfil one of the obligations of Allah, one step removes an error and the other raises him a degree.” [Muslim]

1055. Ubayy ibn Ka’b said, “There was a man of the Ansar and I do not know of any man who lived further from the mosque than him. He never missed a prayer. It was said to him, ‘You should buy a donkey which you could ride in the dark and when it is very hot.’ He said, ‘It would not make me happier if my house were right next to the mosque. I want my steps to the mosque to be written down for me and also my return when I return to my family. The Messenger of Allah, may Allah bless him and grant him peace, said, “Allah will combine all that for you.”’” [Muslim]

1056. Jabir said, “The area around the mosque was empty and the Banu Salama wanted to move near to the mosque and the Prophet, may Allah bless him and grant him peace, heard about it. He said to them, ‘It has reached me that you want to move near to the mosque?’ They said, ‘Yes, Messenger of Allah, we do want that.’ He said, ‘Banu Salama, keep the houses you have. Your footprints are written down. Keep the houses you have! Your footprints are written down.’” [Muslim]

1057. Abu Musa reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “The people who get the greatest reward for the prayer are those who live furthest away and then the next furthest. Someone who waits for the prayer so that he can pray it with the Imam has a greater reward than someone who prays and then goes to sleep.” [Agreed upon]

1059. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Shall I direct you to something by which Allah will wipe out errors and raise degrees?’ They said, “Yes please, Messenger of Allah.” He said, “Doing thorough wudu’ in adverse circumstances, taking a lot of steps to the mosques and waiting for one prayer after another prayer. That is what you should hold to. That is what you should hold to.” [Muslim]

Perhaps you have seen some Muslims using a small stick with a brush-like end to clean their teeth. This ”stick” is called a Miswak or Siwak and the Prophet (peace and blessings be upon him) said:

Abû Hurayrah relates that Allah’s Messenger said: “Were it not for the hardship that I would be placing upon my people, I would have ordered them to engage in siwâk every time they perform wudû’.”

The hadîth is related by Mâlik, Ahmad, al-Nasâ’î, al-Bayhaqî, and others. It was declared authentic by Ibn Khuzaymah.

When the Prophet (peace be upon him) said: “ I would have ordered them …”, he meant that he would have imposed it as an obligation upon them, since it is a matter of juristic consensus that we are ordered to brush our teeth with our wudû’ to the extent of it being strongly recommended. In some narrations of the hadîth from Abû Hurayrah it reads: “Were it not for the hardship that I would be placing upon my people, I would have obligated them to brush their teeth…” [ Sunan al-Nasâ’î , Sunan al-Bayhaqî , and Mustadrak al-Hâkim ]

The word “ siwâk ” refers to the tree branches that are used as tooth sticks as well as to the act of brushing the teeth itself. It is derived from the verb sâk , meaning to rub, clean, buff, or polish. [ Tarh al-Tathrîb (2/63)]

Furthermore we read in other Hadith’s:

In the hadeeth of ‘Aa’ishah (may Allah be pleased with her) who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said, ‘Siwaak cleanses the mouth and pleases the Lord.’” (Reported by [??] al-Bukhaari in his Saheeh, 2/274, and by [??] Ahmad, 6/47, and al-Nisaa’i, 1/50. Its isnaad is saheeh, see al-Irwa’ 1/105).

When entering one’s home to be with one’s family. ‘Aa’ishah was asked what the Messenger of Allaah (peace and blessings of Allaah be upon him) did when he first came home. She said, “When he entered his house, the first thing he would do was to use the siwaak.” (Reported by Muslim, 1/220).

When getting up from sleep. Hudhayfah ibn al-Yamaan (may Allaah be pleased with him) reported that when the Prophet (peace and blessings of Allaah be upon him) got up during the night, he would clean his mouth thoroughly with the siwaak. (Reported by al-Bukhaari, 1/98 and Muslim, 1/220)

Regarding the question of what can be used for brushing the teeth, Ibn `Abd al-Barr writes: “The siwâk of the people had been from the arâk and bashâm trees. Anything that polishes the teeth without harming them and sweetens the taste of the mouth is permitted for the purpose of brushing the teeth.” [ al-Istidhkâr (3/272)]

With respect to how the brushing of one’s teeth is to be carried out with one’s wudû’, the opinion of the four schools of Islamic Law is that the teeth should be brushed upon rinsing of the mouth. An alternative view expressed by some scholars of the Hanafî, Mâlikî, and Shâfi`î schools of thought is that the teeth can be brushed before commencing with one’s wudû’, just as it is used before commencing one’s prayer.

The matter, as it appears, is an open one. Whether a person brushes his teeth before starting with his wudû’ or while rinsing his mouth during wudû’, he is doing something good and is acting according to the Sunnah outlined in the hadîth. And Allah knows best.

The hadîth attest to the great virtue of siwâk . The Prophet (peace be upon him) encouraged it most emphatically, practically making it obligatory for the performance of wudû’ and of prayer.

There are numerous hadîth that extol the virtues of brushing one’s teeth. Ibn al-Mulaqqin mentions that these hadîth number more than a hundred. Then he writes:

This is something massive and weighty. It brings no end of amazement how a Sunnah supported by all these hadîth can be so neglected by the people, even by practicing scholars. This is a most serious shortcoming. May Allah grant us pardon. [ al-Bar al-Munîr ]

The hadîth relating to siwâk are so numerous that they take the status of being mutawâtir in meaning. Many scholars have devoted entire books to the subject, including Abû Nu`aym al-Isfahânî, Muhammad al-Safârînî, Mullâ `Alî al-Qârî, and `Abd al-Ghanî al-Ghunaymî al-Maydânî. Likewise their have been many contemporary works written on the subject from both a religious and a medical viewpoint.

The overwhelming majority of scholars hold the view that siwâk is a recommended virtuous act that is not obligatory. Some scholars consider this ruling to be a point of juristic consensus. [Refer to Tarh al-Tathrîb (2/63) and Ibn Muflih, al-Mubdi` (1/98-99)]

Among the signs of the greatness of the blessed Islamic sharee’ah is the fact that there is no good thing, major or minor, that it has not commanded us to do or pointed the way to it, and there is no bad thing, major or minor, that it has not warned us against or forbidden. It is perfect and complete in all aspects, a fact which has often greatly astonished non-Muslims and earned their admiration.

At the time of the Prophet (peace and blessings of Allaah be upon him), one of the mushrikeen (polytheists) said to (the Prophet’s Companion) Salmaan al-Farsi (may Allaah be pleased with him): “Your Prophet has taught you everything, even how to defecate!” Salmaan said: “Yes, he forbade us to face the qiblah when urinating or defecating…” (Reported by al-Tirmidhi, no. 16; he said it is a saheeh hasan hadeeth; also reported in Saheeh Muslim and elsewhere).

Islamic sharee’ah includes a number of rules and manners to be followed when answering the call of nature, including the following:

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In the sahihain it is narrated that the Messenger of Allah said:

”There is no deity worthy of worship except Allah, the Most Great, the Most Forbearing. There is no deity worthy of worship except Allah, the Lord of the Mighty Throne. There is no deity worthy of worship except Allah, the Lord of the seven heavens, the Lord of the earth and the Lord of the Honorable Throne.”

In addition, Abu Dawud narrated in his Sunnan that Abu Bakrah related from the Prophet that he said:

‘’This is the supplication of those afflicted by distress, ‘O Allah!  I seek Your Mercy. Do not make me reliant on my own self for an instant, and lead all my affairs to success, there is no deity except You.’

In addition, Abu Dawud narrated that Asmaa Bint Umays said that Allah’s Messenger said to her:

‘’Should I teach you some words that you should recite when in distress, ‘Allah, is my Lord with Whom I associate nothing and no one.’’

Imam Ahmad narrated that Ibn Mas’ud said that the Prophet said:

‘’Whenever a sadness or grief strikes a slave and the slave then says, ‘O Allah! I am Your slave, the son of Your slave, the son of Your female slave. My forelock is in Your grasp. Your decision about me will certainly come to pass. Your judgement on me is certainly just. I ask You by every Name that is Yours and which You call Yourself by, whether You revealed it in Your book, taught it some of Your creation or kept it in the Knowledge of the Unseen that You have. Make the Noble Quran the spring of my heart, the light of my chest, the eliminator of my sadness and the end of my grief. Then, Allah will remove his sadness and depression and will replace them with joy.’’

In addition, At-Tirmidhi narrated that Sa’d bin Abu Waqqas related from the Messenger of Allah that he said:

‘’The supplication of Thu An-Nun (Jonah) which he supplicated to the Lord while in the belly of the whale.’’

‘’La Ilaha Ilia Anta [none has the right to be worshipped bu You (O Allah], Glorified (and Exalted) be You [above all that (evil) they associate with You]! Truly, I have been of the wrongdoers.’’

‘’No Muslim man would supplicate with it concerning a matter but would be positively answered by Allah.’’

Imam Ahmad in addition narrated in the Musnad,

‘’Whenever the Prophet would be concerned about a matter he would turn to prayer.’’

Furthermore, Allah said:

‘’And seek help in patience and As-Salat (the Prayer). (2:45)

Ibn Ab’ass reported to have related from the Prophet that he said:

‘’Whenever sadness and grief intensify on someone, let him often repeat, ‘’There is neither power nor strength except from Allah.’’

In the Sahihain it is in addition narrated that this supplication is a treasure of Paradise, while At-Tirmidhi narrated that it is a door of Paradise.

These cures mentioned are of fourteen types. If they are not sufficient to remove sadness, depression and grief, then the sickness has become chronic and needs to be completely removed and dissipated.

1. Affirming Allah’s Oneness in His Lordship.
2. Affirming Allah’s Oneness in His worship.
3. The belief in the creed of Tawheed (There is no true god but Allah and Mohammed is His messenger)
4. Praising Allah for not dealing with His slave with injustice and for not punishing him without a reason.
5. The slave’s affirming that it is he who has committed the injustice.
6. Pleading to Allah by the most beloved methods to Him, by His Names, Attributes such as Al-Hay (The Ever Living), Al-Qayyum (Who Sustains everything and everyone).
7. Depending and relying on Allah Allah for everything.
8. The slave affirms that his hope is only in Allah.
9. Acquiring true dependence on Allah and relating all matters to Him, while admitting that the slave’s forelock is in His hands Alone and that He does with it whatever He will. In addition, admitting that Allah’s decision on the slave will certainly come to pass and that His judgment is certainly just.
10. The slave’s heart should enjoy the gardens of the Quran and should make the Quran just like the spring of pure water to the animals. In addition, the slave should use the light of the Quran to shatter the darkness of desires and lusts. The Quran should be one’s companion when no one else is present; the comfort that relieves every type of calamity and the cure that discards every ilness that attacks the slave’s heart. In short, the Quran should be the remover of sadness and the end of depression and grief.
11. Turning to Istighfar, seeking forgiveness from Allah.
12. Repenting to Allah.
13. Performing prayer.
14. Knowing all power and strength to He Who grasps them in His hands.

Drinking water in three separate breaths

Muslim narrated that Anas said that the Messenger of Allah (peace and blessings be upon him) used to sip the water in three separate breaths and would say:

‘’This method quenches the thirst better and is more palatable and sanitary.’’

This Hadith indicates that the Prophet used to remove the cup away from his mouth, take a breath and then drink some more. In another Hadith, the Prophet commanded that one should not breathe in the cup, but should move the cup away from his mouth and breath away from it.

This method of drinking is very beneficial for quenching the thirst and more sanitary as the Prophet has stated. When the water enters the hot thirsty stomach in intervals, the second sip of water will quench the thirst left by the first, and the third will quench the thirst left by the first two.

In addition, this method is better suited for the temperate of the stomach, so as not to suddenly invade it with cold substances.

In addition, when one drinks the water in one breath, it will only partially quench the thirst unlike when he drinks it in separate sips.

This method gives better results than drinking the water or liquid in one breath, since water might dissipate the instinctive heat or weaken it, thus spoiling the temperament of the stomach and the liver. Water might in addition beget many other ailments, especially for those who live in warm areas, and especially during summer.

Drinking in one breath is dangerous for such people because their instinctive heat is weak especially during hot weather.

In addition, when one takes the drink in one breath, he might choke on it because of the large amount of liquid. However, there is no fear from choking when one takes a breath while drinking.

Further, when one takes a drink, the hot gases accumulating in his body will ascend from around the liver and the heart because of the cold water or liquid that is descending on the stomach. In this case, the water will come rushing down while the gases are ascending, causing flatulence and sometimes choking the person. One will not enjoy the drink in this case.

In addition, when cold water descends suddenly on the liver it will weaken it and cause a decrease in its temperature. However, when one takes the drink in separate sips, the liver will not lose its warmth and thus will not weaken. Similarly, when one pours water on a boiling pot, it will not decrease its temperature significantly.

At-Tirmidhi narrated that the Prophet said:

”Do not drink in one breath just as the camel does. Rather, drink twice and thrice, and mention (Allah’s) Name before drinking and thank (Him) upon finishing.”

Mentioning Allah’s Name before drinking and thanking Him upon finishing has a significant effect in benefiting from the drink, enjoying it while fending off its harm.

Imam Ahmad said: ”When the food had four qualities, it will have become perfect: when Allah’s Name is mentioned before having it, when Allah is thanked after finishing it, when there are many hands to eat from it, and when it is from legal, pure sources.”

Nature of the Prophet’s diet