then the ablution has its own particular use of the tooth-stick. Nor is it a condition for using the tooth-stick at the time of prayer that the mouth be unclean.

His statement, “at the time of a prayer,” includes obligatory and voluntary prayers, as well as the funeral prayer, due to the general wording of the hadith (1). As for the prostration of Quranic recitation, it depends on the scholarly disagreement: if we say that it is a prayer—as is the well-known position of the madhhab—then using the tooth-stick for it is sunnah; otherwise, it is not. The same applies to the prostration of gratitude.

However, we say that if it is not especially emphasized at the prostration of Quranic recitation, it still falls under the general ruling that using the tooth-stick is recommended at all times. Yet, if we hold that the prostration of recitation is not a prayer, we do not believe that it is recommended specifically on account of this act.

“And upon awakening, …”

His statement, “and upon awakening,” means that using the tooth-stick is especially emphasized upon awakening from sleep. The evidence is the statement of Hudhayfah ibn al-Yaman, may Allah be pleased with him: Whenever the Messenger of Allah, peace and blessings be upon him, rose at night, he would clean his mouth with the tooth-stick (2).

The scholars said: The meaning of “clean” is that he would wash and rub his mouth with the tooth-stick (3).

The apparent meaning of the author’s words is that its use is especially emphasized upon awakening from both nighttime and daytime sleep, because he said, “and upon awakening,” without restricting it to the night.

However, the hadith of Hudhayfah cannot be used as evidence that using the tooth-stick is especially emphasized upon awakening from daytime sleep, because the evidence is more specific, and it cannot be used as evidence