6 - Chapter: The command to use the toothstick (siwak) on Friday

1375 - Muhammad ibn Salamah informed us, saying: Ibn Wahb narrated to us, from 'Amr ibn al-Harith, that Sa'id ibn Abi Hilal and Bukayr ibn al-Ashajj both narrated to him, from Abu Bakr ibn al-Munkadir, from 'Amr ibn Sulaym, from 'Abd al-Rahman ibn Abi Sa'id, from his father, that the Messenger of Allah, peace and blessings be upon him, said: "The bath (ghusl) on Friday is obligatory upon every adult male who has reached puberty, and the use of the toothstick (siwak), and he should apply perfume as much as he is able." Except that Bukayr did not mention 'Abd al-Rahman, and he said regarding the perfume: "Even if it be from the woman's perfume."

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And supporting his saying: "Indeed, Allah has forbidden the earth to consume the bodies of the prophets" is the hadith of Anas with the wording: "The prophets are alive in their graves," recorded by Abu Ya'la (3425) and others, and its chain is sound (hasan).

And also the hadith of Anas, recorded by Muslim (2375) and others, with the wording: "I passed by Musa on the night of my night journey (Isra') near the red sand dune, and he was standing, praying in his grave."

Al-Sindi said: His saying: "And in it is the blast (nafkhah)" — meaning the second one.

And his saying: "And in it is the stunning cry (sa'qah)": the terrifying sound that frightens a person, and what is meant is the first blast, or the stunning of Musa, peace be upon him. On this basis, the blast (nafkhah) may also refer to the first one.

Al-Khattabi said: "Aramt" — its meaning is "I became decayed," and its origin is "aramamt," meaning "I became rotten bones (ramim)," so they omitted one of the two mim letters, and this is a dialect of some Arabs, just as they said "ziltu af'alu kadha" meaning "zaltaltu" (I continued doing such-and-such), and just as it is said "ahas-tu" meaning "ahsastu" (I perceived), and similar cases.

(1) After it in the margin of (K), and in (M) (above the line): "obligatory" (wajib), and upon it in both is a mark indicating a variant reading, and it is the narration of al-Sindi as is apparent in his commentary.

(2) Its chain is sound (sahih) from both the paths of Sa'id ibn Hilal and Bukayr ibn al-Ashajj, and with the addition of 'Abd al-Rahman ibn Abi Sa'id in the chain, it is of the type of "al-mazid fi muttasil al-asanid" (addition within connected chains), according to the view of al-Hafiz Ibn Hajar in "al-Fath" 2/365, and the discussion on it has been expanded in "Musnad Ahmad" at hadith (11250). Ibn Wahb: he is 'Abdullah, and it is in "al-Sunan al-Kubra" under number (1679).

And Abu Dawud (344) also recorded it from Muhammad ibn Salamah al-Muradi, with this chain.

And Muslim (846): (7) recorded it from 'Amr ibn Sawwad al-'Amiri, from Ibn Wahb, with it.