Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Give the initial hamzah of anmulah (fingertip) each of the three vowels, and do the same to its third letter: the nine forms are found in isbaʿ (finger), and complete them with usbuʿ.

Recommended at all times …

His statement, “recommended,” is the predicate of his statement, “using the tooth-stick.” According to the scholars, a recommended act is every act of worship that has been enjoined, but not as an obligation.

We say, “not as an obligation,” because if it were enjoined as an obligation, it would be obligatory.

The evidence that using the tooth-stick is a sunnah is the Prophet’s statement, peace and blessings be upon him, in the authentic hadith: “Were it not that I would cause hardship to my community, I would have commanded them to use the tooth-stick at every prayer” (1).

His statement, peace and blessings be upon him, “Were it not that I would cause hardship to my community, I would have commanded them …” indicates that it is not obligatory, for had it been obligatory, it would have caused them hardship.

It does not indicate that it is not recommended or that it has not been enjoined. Rather, were it not for the hardship, it would have been obligatory because of its importance.

Except for one who is fasting after the sun has passed its zenith, …

His statement, “at all times,” means by night and by day. The evidence is the Prophet’s statement, peace and blessings be upon him, in the hadith of Aishah: “The tooth-stick purifies the mouth and pleases the Lord” (2). The Prophet, peace and blessings be upon him, stated this without restricting it to one time rather than another.

This contains two tremendous benefits:

  1. A worldly benefit: it purifies the mouth.
  2. A benefit for the Hereafter: it pleases the Lord.

All of this is attained through a small deed, thereby earning an immense reward; and many

(1) Narrated by al-Bukhari, Book of Friday Prayer, chapter: “The Siwak on Friday,” no. 887; and Muslim, Book of Purification, chapter: “The Siwak,” no. 252. The wording is Muslim’s, from the hadith of Abu Hurayrah. (2) Reported by al-Bukhari in a muallaq (suspended) form with a definitive wording, Book of Fasting, chapter: “The Use of Fresh and Dry Siwak by One Who Is Fasting,” as a chapter-heading hadith, no. 1934.
وهمزَ أنملةٍ ثلِّث وثالِثَه التسعُ في أصبع، واختم بأصبوع مسنونٌ كل وقت ....... قوله: «مَسْنُون»، هذا خبر قوله: «التَّسوُّك». والمسنون عند العلماء: كلُّ عبادة أُمِرَ بها لا على سبيل الإِلزام. فقولنا: لا على سبيل الإِلزام، لأنَّه إِن كان على سبيل الإِلزام فهو الواجب. والدَّليل على سُنيَّة السِّواك قوله ﷺ في الحديث الصحيح: «لولا أن أشقَّ على أمتي لأمرتهم بالسِّواك عند كلِّ صلاة» (١). فقوله ﷺ: «لولا أن أشُقَّ على أمتي لأمرتهم … »، يدلُّ على أنه ليس بواجب، لأنه لو كان واجباً لشَقَّ عليهم. ولا يدلُّ على أنه ليس بمسنون، أو ليس مأموراً به، بل لولا المشقَّة لكان واجباً لأهميَّته. لغيرِ صائمٍ بَعْدَ الزوالِ، ......... قوله: «كُلّ وقْتٍ»، أي: بالليل والنَّهار، والدَّليل قول النبيِّ ﷺ في حديث عائشة: «السِّواك مطهرة للفم؛ مرضاة للرَّبِّ» (٢)، فأطلق النبي ﷺ ولم يقيِّد في وقت دون آخر. وفي هذا فائدتان عظيمتان: ١ ـ دُنيويَّة، كونُه مطهرةً للفم. ٢ ـ أُخرويَّة، كونُه مرضاةً للرَّبِّ. وكلُّ هذا يحصُل بفعل يسير فيحصُل على أجر عظيم، وكثير
(١) رواه البخاري، كتاب الجمعة: باب السواك يوم الجمعة، رقم (٨٨٧)، ومسلم، كتاب الطهارة: باب السواك، رقم (٢٥٢) واللفظ له من حديث أبي هريرة. (٢) رواه البخاري تعليقاً بصيغة الجزم، كتاب الصوم: باب السواك الرَّطب واليابس للصائم، ترجمة حديث، رقم (١٩٣٤).

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