miswak and its significance

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THE SPIRITUAL AND MEDICAL SIGNIFICANCE OF MISWAK UNDER THE SUNNAH OF THE HOLY PROPHET MUHAMMAD (PBUH) ASLAM KHAN Department of Arabic & Islamic Studies & Research, Gomal University, Dera Ismail Khan (NWFP) Pakistan ABSTRACT This paper discusses the significance of Miswak in the light of the Sunnah of the Holy Prophet (PBUH). It is commonly known that the Holy Prophet not only guided the humanity spiritually, but also suggested remedies for physical maladies. He (PBUH) issued directives regarding better hygienic living; i.e. cleanliness, general hygiene dietary habits and healthy foods lever. These directions and principles lead to the prevention of various diseases of stomach, throat’ ever heart and brain etc. so in connections to these directions and principles, regular use of Miswak was also recommended and emphasized to achieve the spiritual and Medical significance. LITERAL AND TECHNICAL MEANING OF MISWAK The term Miswak is synonym to tooth brush or tooth pick. However, the term Miswak denotes the act of cleaning teeth. The verbal expression being “Saaka Yasuku” (to rub and to grate) and “Istaka Yastuku” mean cleaning the teeth with Miswak. Technically the instrument consists of piece of smooth wood (piece of branch of tree or its root), the end of which is incised. It is similar to a brush, generally thick as a finger and lengthy of span in size (Ibn-e-Manzoor, 1405.H) EXCELLENCES OF MISWAK Miswak is chiefly used in performing “wudu(ablution) for salat (prayer). It is said that this was the practice of the Holy Prophet (PBUH). Abu Hurayra narrates that Muhammad (PBUH) once said he would have made it obligatory before salat during ablution if he had not feared that the obligation would overburden my community (Tirmizi, N.D) In one tradition it is said that the use of Miswak before each salat was stated obligatory by Him (PBUH). (Ahmad Bin Hamble, N.D) The surpassing merits which appear to be essential from of these traditions culminate into the view that it belongs to customs of the “religion of nature, The Sunnah of Prophets (Abi Dawood, N.D), and that source of pleasure of Allah Almighty ( Ibn-e-Maja, N.D). PRECEPTS OF MISWAK The use of Miswak is Sunnah, especially at the time of wudu (ablution) (Tirmizi, N.D).Likewise occasions where the use of Miswak is Sunnah or Mustahab are; in connection with the Salat (Prayer) with the recitation of the Quran ( Al- Shoukani, N.D) after sleep, as often as the mouth has lost its freshness (Ashafi, 1973) after long silence, before Zikr-e-Illahi, at the time of entrance to the Kaba, and after entering to one’s own house, before cohabitation with wife, before coming to join any good meeting, at the time of hunger and thirst, after getting up before coming the influences of death, before dawn, eating, and going on a journey, after coming from journey, and before going to bed.( Muhammad, N.D) SELECTION OF TREE FOR MISWAK: According to the statement of Allama Ibn-al- Qayim, the finest Miswak is of the Tree of arak (Ibn-e-Qayyi, 1984), which has also been approved by Al-Mardavi (Al-mardavi, 1980) , Zain-u-Din, and Maulana Abdul Haq Dehlvi (Zain-ud-Din, N.D). It had already been used and advised by the Holy Prophet (PBUH). (Abdul Haq, N.D) Likewise Miswak of Margosa, the Acacia, the cardamom tree is also useful, (Suhrwardi, N.D). Miswak of the Olive tree is also fine and has more advantages as stated in Tafsir Yasir. It says that Muhammad (PBUH) declared that good Miswak is of the Olive tree. By using it, the mouth smells good the Miswak of the Olive is mine as well as of the Past Prophets.(Murad Ali) This statement has

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Page 1: miswak and its significance

THE SPIRITUAL AND MEDICAL SIGNIFICANCE OF MISWAK UNDER THE SUNNAH OF THE HOLY PROPHET MUHAMMAD (PBUH)

ASLAM KHAN Department of Arabic & Islamic Studies & Research, Gomal University, Dera Ismail Khan (NWFP) Pakistan ABSTRACT This paper discusses the significance of Miswak in the light of the Sunnah of the Holy Prophet (PBUH). It is commonly known that the Holy Prophet not only guided the humanity spiritually, but also suggested remedies for physical maladies. He (PBUH) issued directives regarding better hygienic living; i.e. cleanliness, general hygiene dietary habits and healthy foods lever. These directions and principles lead to the prevention of various diseases of stomach, throat’ ever heart and brain etc. so in connections to these directions and principles, regular use of Miswak was also recommended and emphasized to achieve the spiritual and Medical significance. LITERAL AND TECHNICAL MEANING OF MISWAK The term Miswak is synonym to tooth brush or tooth pick. However, the term Miswak denotes the act of cleaning teeth. The verbal expression being “Saaka Yasuku” (to rub and to grate) and “Istaka Yastuku” mean cleaning the teeth with Miswak. Technically the instrument consists of piece of smooth wood (piece of branch of tree or its root), the end of which is incised. It is similar to a brush, generally thick as a finger and lengthy of span in size (Ibn-e-Manzoor, 1405.H) EXCELLENCES OF MISWAK Miswak is chiefly used in performing “wudu” (ablution) for salat (prayer). It is said that this was the practice of the Holy Prophet (PBUH). Abu Hurayra narrates that Muhammad (PBUH) once said he would have made it obligatory before salat during ablution if he had not feared that the obligation would overburden my community (Tirmizi, N.D) In one tradition it is said that the use of Miswak before each salat was stated obligatory by Him (PBUH). (Ahmad Bin Hamble, N.D) The surpassing merits which appear to be essential from of these traditions culminate into the view that it belongs to customs of the “religion of nature, The Sunnah of Prophets (Abi Dawood, N.D), and that source of pleasure of Allah Almighty ( Ibn-e-Maja, N.D).

PRECEPTS OF MISWAK The use of Miswak is Sunnah, especially at the time of wudu (ablution) (Tirmizi, N.D).Likewise occasions where the use of Miswak is Sunnah or Mustahab are; in connection with the Salat (Prayer) with the recitation of the Quran ( Al-Shoukani, N.D) after sleep, as often as the mouth has lost its freshness (Ashafi, 1973) after long silence, before Zikr-e-Illahi, at the time of entrance to the Kaba, and after entering to one’s own house, before cohabitation with wife, before coming to join any good meeting, at the time of hunger and thirst, after getting up before coming the influences of death, before dawn, eating, and going on a journey, after coming from journey, and before going to bed.( Muhammad, N.D) SELECTION OF TREE FOR MISWAK: According to the statement of Allama Ibn-al-Qayim, the finest Miswak is of the Tree of arak (Ibn-e-Qayyi, 1984), which has also been approved by Al-Mardavi (Al-mardavi, 1980) , Zain-u-Din, and Maulana Abdul Haq Dehlvi (Zain-ud-Din, N.D). It had already been used and advised by the Holy Prophet (PBUH). (Abdul Haq, N.D) Likewise Miswak of Margosa, the Acacia, the cardamom tree is also useful, (Suhrwardi, N.D). Miswak of the Olive tree is also fine and has more advantages as stated in Tafsir Yasir. It says that Muhammad (PBUH) declared that good Miswak is of the Olive tree. By using it, the mouth smells good the Miswak of the Olive is mine as well as of the Past Prophets.(Murad Ali) This statement has

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also given by A-Mardavi in Al-Insaf (Al-Madavi, 1980), and Zain-ud-Din Abil Fazal in Tarah-v-Tasreeb-Fi-Sharah-v-Taqreeb also (Zain-ud-Din, N.D). With the exception of those specific trees, which are contain poison the branch of every tree is suitable for Miswak (Ibn-e-Qayyim, 1984). It is recommended to use Miswak of Medium hardness, of the above trees especially of arak neither to dry nor so fresh to clean the palate as well as all sides of the teeth, beginning from right side of the mouth moving the Miswak upwards downwards in order not to injure the gums. (Suhrwardi, N.D). In case of its unavailability, the use of finger over the teeth is enough as narrated by Anas-bin Malik (Al-Bahqi, N.D). NOTHING CAN BE ATERED WITH MISWAK Nowadays in the modern age while the fashion become a style of life, the use of Miswak is being abandoned considering it to be an act of antiquity. Now this cheap and easy method of cleaning the teeth is being replaced with the use of past and powder. According to excellence of Miswak, if the brush, tooth paste and tooth powder are of such form, that there is no imperfection in using them, their use is not improper, because in this manner, the mouth and teeth become clean. But totally abandoning of the Miswak is not suitable to its auspiciousness and excellence. No matter how rarely used, but at the time of ablution the use of Miswak is much better. It is well known that in the modern age the objection of the Western educated peoples relating it, is not correct, i.e. in the past centuries there were not tooth powders, tooth pastes etc, so now their use is like as Miswak. To think about the values of Miswak, every Sensible person found himself to conclusion that the tooth powder, tooth paste and brush of the modern age have not such significance as Allah Almighty has bestowed upon Miswak. It is observed that many Hindus & Sikhs also use the “Dathan” (tooth brush) which is not a

religions act to them, but they have realized its need on medical ground (Al-Ayni, N.D). The Doctors also advised the use of brush to the teeth patients and now it has been declared on every person, that for cleaning the teeth and mouth nothing can be better than Miswak. Brush can’t be alternate to it. SPIRITUAL SIGNIFICANCE OF MISWAK It is narrated by Abu-Daud that the Holy Prophet (PBUH) said, to incumbent Miswak upon yourselves, that it has twenty four advantages, most excellent in these, is a pleasure of Allah Tabarak Wa Taala. The remuneration of Salah became twice as well as the subsistence become increased in use of it, and the angels join hands with the person who use Miswak due to his beautiful face and shinning teeth (Zawwar, 1981). According to the declaration of Tahtavi, when a person performs ablution with Miswak and goes for Salah, the angels follow him, when he returns from the Mosque, the Prophets & angels pray for his forgiveness. The Satan is displeased with it. It is a source for crossing of the bridge over the midst of hell in a movement. Character book will receive in right hand. It is a source of power and spirit in pray to Allah, the last breath become easy and it is true because, the Prophet Muhammad (PBUH) used Miswak at last time. The doors of Paradise will be opened for him and angels will say in favor of him, that he is the follower of the Prophets, the doors of hell will be closed for him. The person who uses Miswak leaves, the world with good manner. At the time of his death the angel of death called Izrael comes in that appearance, in which he comes to Prophet and other believers, as well as he gets nobility of drinking of pure wine from fountain of Kausar (name of nectar flowing river or fountain in Paradise where all the other rivers are supposed to drive their source), removes the evil suggestions of the Devil, and increases the fluency of speech, (Al-Ayni, N.D). MEDICALY SIGNIFICANCE OF MISWAK Islam stress on the cleanliness of human body. This fact only we see in those Islamic teachings, in which the wudu, bath and clean clothes etc

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are essentially. Use of Miswak is also one of them. The Miswak has a fundamental role in cleaning the teeth and mouth. Medically it is better to clean the teeth at the time of food taken, after sleep as often as the mouth has lost its freshness as well as at that time the man opens the mouth and germs enter in it. Therefore after getting up it is must to clean it. In connection with the Medical significance of the Miswak Allama Zubaidi Hanafi quoted from Ibn-e-Abbas that Miswak has ten medically advantages: A few of them are that, it strengthens gums, cleans the mouth, acts as expectorant and keep the teeth clean, removes the Jafar (Swelling of belly) i.e. disease of stomach, spleen and liver, increases the eyesight, cleans, the phlegm, grows the hair, peals the face color. Allama Mahashi Hanafi stated that Miswak embezzles the meal, increases the seminal fluid, old age does not come soon, strengthens the waist, restrains the muscles, avert the headache, ward off the excess dampness, as well as healing from every diseases except death . It is explained by Tahtavi that Miswak keeps the digestive system in order, increases the fluency, memory, wisdom, the brain veins are in peace with it, avert the pernicious temperature of the body (Zawwar, N.D) The dentists and gastro-enterologists agree that oral hygiene helps in the prevention of most of the oral cavity diseases gastro-intestinal Tract (GIT). Recently a “Research was made in Cape Town S.Africa which reported that Miswak contains large amount of tannic acid (Tannins) which prevents the adherence of the bacteria to teeth this helps in the prevention of carries. It is an established fact that the streptococcus, Viridans attacking the heart valves and damaging them come from the mouth, so the use of Miswak is a preventive measure against many diseases of the teeth, GIT and heart (Pak. Journal, 1994) As it is known Medically that the Top surface, or dorsum of the tongue, contains numerous projections of the mucous membrane called papillae, which have contain taste buds sensitive to food flavors and serous glands that secrete some of the fluid in saliva (q.v) a substance that

moistens the oral cavity and helps lubricate food particles. In addition to the above cited functions. The small taste buds on the dorsum of the tongue are also generally responsible for transmitting flavor sensations to the nervous system. (Encyclopedia Britannica, 1984) it means that small taste buds on the dorsum transmit the flavour sensations to the every cell of the body. Similarly the effect of the diseases also appear on the dorsum. So again and again the cleaning of the Tongue and mouth with Miswak finishes the effect of the disease and person becomes healthy. Likewise the trees which are generally used for Miswak have many Medical advantages i.e. Arak, An East Indian tree, also called in English Salvadora persica (Urdu Lughat, 1979) Linn and in Urdu peel. Its fruits is eaten and used for many hygienic purposes. It contains salts and a specific resin which makes the teeth shine. While brushing with it a coat of Resin on teeth protect them from bacteria. (Farooqi, 1968) Margosa. An East Indian tree also called neem. It is supposed that the Margosa possesses febrifugal properties (Oxford English Dictionary,N.D). It is used for purification of blood and destroying bacteria , moreover it is also useful for the healing of wounds (Urdu Encyclopedia, 1984). Acacia: Contains nourishment from oils and proteins (Hey, 1982) In Arab many species of Acacia are found, in which the most important is Acacia seyal, in Arabic called it Seya and thalh (Blatter, 1914) Cardamom: Its dry fruits are used as a spice, as well as masticator and medicinally. Its seeds yield a volatile oil that contains cineole, terpineol and limonene (Hey, 1982). Olive: No doubt, the olive is a very useful tree. Its name has been mentioned in most of the Holy Books Like, Tourah, Gospel, and Quran. A renown scholar Shabir Ahmad Usmani states that since the trees of live and Fig have many advantages, they have some thing common with the biology of man. So the creator has mentioned the names of man, fig and olive together in the Quran. (Usmani, N.D). In this context the Holy Prophet )PBUH) has said, use the olive oil in your meals and also use it for massage, for this oil is obtained from a tree full of blessing (Tirmizi, N.D)

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In view of the above discussion it can be concluded that Miswak is one of the most important means of cleaning teeth and mouth. This is the reason that Muslims use it very often. Comparing to toothpastes and brush, it is a very safe, cheap beneficial and natural way of mouth wash. REFERENCES Abi-Daud Salman bin al-Ashath (N.D) Vol:1, sunan, Mir Muhammad Kutab Khana Markz-e-ilm-wa-Adab Aram Bagh Karachi, P-7-8. Ahmad bin Hamble(N.D)- Musnad ,vol:3 , Dar-u-Sadir, Bairut Lebnan,P-57. Al-Ayni Allama (N.D)-Umdatul Qari Shrha Bukhari, vol:3, Maktab Madina Urdu Bazar Lahore, P-357;3. Al-Bahqi Abibakr Ahmad bin Al-Hassan Ali (N.D)- Al-Sunan-al-Kubra,Vol:1, Nashr-u-Sunnah Bairoon gate Mul,P-41. Ali M (N.D) – Tafsir Yasir ,Vol:2,Abdul Manan Tajeran Kudab Qissa Khwani, Pashawar, P-102. Al-Mardavi, Ala- u-din Abil Hassan Ali bin Sulenan(1980)- Al-Insaf, vol:1,Taba- Dar Ihya Al-Juras Al-Arbi, Lebnan, P-120;120. Al-Shokani, Muhammad bin Ali Muhammad (N.D)- Nailul-Avtar, Vol:1, Shirkata Maktaba Albabi-Ba-Misr, Egypt, P-124. Al-Tirmizi, Abu-Musa Muhammad bin Sura (N.D) - Jaami-al-Tirmizi, Vol:1, Mir Kutb Khana, Karachi, P-5. Al-Tirmizi (N.D) - Jaami-al-Tirmizi Vol: 2, Mir Muhammad Kutb khana, Karachi P-7. Ashafi, Muhammad bin Idris (1973)- Alumm,Vol:1 Darul-Marifa , Bairut,P-27. Bhatter E, (1914) - Flora Arbica, Govt: Printing Press Calcuta, P-65.

Dehlvi AH (N.D)-Madarij-al-Nubuwwah, Medina publishing Co, Karachi, P-589. Encyclopedia Britannica (1974) Vol: X, William Benton Pub: ,London,P-42. Farooqi, MIH & Srivastava GS (1968) - The Tooth Brush Tree, Isalvadora Persia, Quarterly Journal of Crude Drug Research, Vol: VIII, Nether Land, PP-1297-1300. Hayy MA, (N.D)-Usw-a-Rasool (SAW),Iddara-e-Nashriyat-a-Islam Lahore,P-186. Hey-Wood VH (1982)- Popular in Encyclopedia of Plants , Cambridge University Press, London, P-9;73. Ibn-a-Maja (N.D)-Sunan Fi-matba-e-Asahun,Laknow India,P-25. Ibn-a-Manzoor, Jamanl-u-Din Muhammad bin Mukaram (1405)-Lisan-ul-Arab, Vol:10,Nashr-Wa-Adab,Iran,P-446. Ibn-e-Qayyim (1984)- Zaadul Maad , Vol:3, Nafees Academy, Karachi , P-450;450. Oxford Engish Dictinary (N.D), Vol VI, Oxford at the Calandar Press , London, P-162. Pakistan Journal Health, (1994). 31: 8- Shah ZH (1981). Umdtul Fiqh, Idara-e-Mujadadia, Karachi,PP-128-128;128-129. Suhrwardi A M (N.D)-Rahbar-e-kamil,Muslim Co, Gujranwala Pak,P-145;145. Usmani SA. Tafsir Usmani Sura Alteen Verse1. Urdu Encyclopedia (1984). Feroze Sons Ldt, Lahore, P-1011. Urdu Lughat (1979) Vol:2, Taraki-a-Urdu Board Karachi, P-773. Zain -u-Din Abil Fazl (N.D) Tarh-Al-Tasreeb Fi- Sharh-al- Taqreeb, Vol,1,Part II, Dar Ahya- al-Turas Al-Arabi, Bairut,PP-66-67;66-67.