blessing of miswaak

Ibn Abbas (R) narrates the following Hadith:


"The Messenger of Allah (Sallallahu Alayhi Wasallam) said: 'I was commanded so much to use the Miswaak that I thought Wahi of the Qurtaan (Revelation) would be revealed, regarding it (i.e. its use)'." (ABU YA'LAA)
Miswaak Quick View of Benefits:

Advantages of the Miswaak:


1. Miswaak strengthens the gums and prevents tooth decay.
2. Miswaak assists in eliminating toothaches and prevents further increase of decay which has already set in.
3. Miswaak creates a fragrance in the mouth.
4. Miswaak is a cure for illness.
5. Miswaak eliminates bad odors and improves the sense of taste.
6. Miswaak sharpens the memory.
7. Miswaak is a cure for headaches.
8. Miswaak creates lustre (noor) on the face of the one who continually uses it.
9. Miswaak causes the teeth to glow.
10. Miswaak strengthens the eyesight.
11. Miswaak assists in digestion.
12. Miswaak clears the voice.
13. The greatest benefit of using miswaak is gaining the pleasure of Allah.
14. The reward of Salaah (Prayers) is multiplied 70 times if Miswaak was used before it.

Times when usage of Miswaak is Sunnah:

1. For the recitation of the Qur'an.
2. For the recitation of Hadith.
3. When the mouth emits and odor.
4. For the learning or teaching of virtues of Islaam.
5. For making Dhikrullah (Remebrance of Allah, meditation).
6. After entering ones home.
7. Before entering any good gathering.
8. When experiencing pangs of hunger and thirst.
9. After the signs of death are evident.
10. At the time of Sehri.
11. Before meals.
12. Before undertaking a journey.
13. On returning from a journey.
14. Before sleeping.
15. Upon awakening.


How long should a Miswaak be?

A Miswaak should not be longer than a "span" i.e. the maximum distance between the tips of the thumb and little finger, and it should not be thicker than a finger's breadth.


How should it be used?

A Miswaak should be held in such a manner that the small finger and thumb is below the miswaak and the remaining fingers on its upper side.
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II. Miswaak: The Whole Story


THE MISWAAK

Rasulullah (Sallallahu Alayhi Wasallam) laid great stress on the use of the Miswaak (a tree-twig used for cleansing the teeth). One of the Sunnats of Wudhu is to use a Miswaak. Wherever a Miswaak is available and is not used, the full beauty and complete Sawaab of the Wudhu is not realised. There are numerous benefits and advantages in using a Miswaak.

HISTORY OF THE MISWAAK

The Miswaak, a tree-twig, was in use for brushing and cleansing the teeth long before the advent of our Holy Nabi (Sallallahu Alayhi Wasallam). In fact the records of our Nabi Muhummad's (Sallallahu Alayhi Wasallam) Ahadith indicate that the Miswaak was the "Sunnah" or practice of all the Ambiyaa (Prophets of Allah)—Peace be upon them.


"Abu Ayyub (R) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said:

'Four things are amongst the practices of the Ambiyaa —circumcision, application of perfume, Miswaak and marriage'." (AHMAD AND TIRMIZI)

Several other Ahadith of our Nabi (Sallallahu Alayhi Wasallam) also mention the Miswaak to have been the practice of the Prophets (Upon Whom Be Peace). Thus, we can safely claim that the practice of using the Miswaak is as old as mankind itself since Mankind's origin on the planet was with the appearance of the first Nabi of Allah, viz. Adam (A.S.). Therefore, among the many advantages and benefits of using the Miswaak, one of the greatest benefits is the good-fortune of being associated with the Ambiyaa in this holy practice. On the other hand, those who neglect the use of the Miswaak invite upon themselves a great misfortune by being deprived of the tremendous amount of Sawaab (Reward) which this noble practice carries.


Allamah Ibn Ismail says:

"It surprises me how people could forgo such a great Sunnah, the significance of which many Ahadith of our Nabi (Sallallahu Alayhi Wasallam) explain. Remember that it is a great loss to neglect the Miswaak."

THE IMPORTANCE OF THE MISWAAK IN ISLAM

Islam has accorded an elevated status to the Miswaak. Its importance has been stressed in many Ahadith of our Holy Nabi (Sallallahu Alayhi Wasallam). The statements and examples of the Sahaba and the Ulama of Islam regarding this practice bear testimony in abundance of the significance of the Miswaak.


Ibn Umar (R) narrates that the Messenger of Allah (Sallallahu Alayhi Wasallam) said:

'Make a regular practice of the Miswaak, for verily, it is healthy for the mouth and it is a Pleasure for the Creator (i.e. Allah is pleased with the Muslim who uses the Miswaak)'." (BUKHARI)

It is clear from this Hadith that two types of benefits accrue from the use of the Miswaak. These could be categorised as follows:

(1) UKHRAWI or Benefits which relate to the Hereafter;
(2) DUNYAWI or Benefits which relate to this worldly life.
The Ukhrawi category comprises the various Sawaabs (Rewards) which the Servant of Allah will obtain in the Hereafter for using the Miswaak. The Dunyawi category comprises the immediate benefits or advantages accruing to the physical human body by the constant use of the Miswaak.


The prime motive of the true Believer in his use of the Miswaak is his desire to obtain the first category of Benefits, i.e. Ukhrawi, the obtainal of the second category being a necessary corollary. This is so, since the only factor which governs the motive and intention of the Believer in his Ibaadat (Worship) is the Pleasure of Allah, our Creator, Nourisher and Sustainer. Hadhrat Ali (R), the fourth Khalif of Islam said:


"Make the Miswaak (i.e. its use) incumbent upon you, and be constant in this practice because Allah's Pleasure is in it and it increases the Reward of Salat from ninety-nine times to four hundred times."


In fact, the importance of the Miswaak is such that at one stage our Nabi (Sallallahu Alayhi Wasallam) was under the impression that Allah Ta'aala might decree the use of the Miswaak Fardh (compulsory) upon the Ummah (Islamic Nation).


Abu Umamah (R) narrates that the Messenger of Allah (Sallallahu Alayhi Wasallam) said:

'Use the Miswaak, for verily, it purifies the mouth, and it is a Pleasure for the Lord. Jib-ra-eel (A.S.) exhorted me so much to use the Miswaak that I feared that its use would be decreed obligatory upon me and upon my Ummah. If I did not fear imposing hardship on my Ummah I would have made its use obligatory upon my people. Verily, I use the Miswaak so much that I fear the front part of my mouth being peeled (by constant and abundant brushing with the Miswaak)'." (IBN MAJAH)


"Abu Hurairah (R) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said: 'Was it not for my fear of imposing a difficulty on my Ummah I would have ordered that the Miswaak be used for every Salaat'." (BUKHARI)


Hadith:

Hadhrat Shah Waliullah (R) relates the following :"The Messenger of Allah (Sallallahu Alayhi Wasallam) said: 'I was commanded to use the Miswaak to such an extent that I thought the Miswaak would be made obligatory'." (AHMAD and TIBRANI)

Ibn Abbas (R) narrates the following Hadith:


"The Messenger of Allah (Sallallahu Alayhi Wasallam) said: 'I was commanded so much to use the Miswaak that I thought Wahi of the Qurtaan (Revelation) would be revealed, regarding it (i.e. its use)'." (ABU YA'LAA)


Although the use of the Miswaak was not made Fardh (compulsory) upon the Ummah, nevertheless its use was Fardh upon our Nabi (Sallallahu Alayhi Wasallam). This is borne out by the following Hadith: "Aisha (R) narrates that Rasulullah (Sallallahu Alayhi Wasallam): said:

'These (practices), viz., Miswaak, Witr Salaat and Tahajjud Salaat, are Sunnat for you and Fardh for me'."

Hadhrat Abu Hurairah (R) narrates:

"The Messenger of Allah (Sallallahu Alayhi Wasallam) would use the Miswaak (regularly) prior to sleeping and after rising from sleep." (MUNTAKHAB)


Imam Ghazali (R), in his Ihya-ul-Uloom, has enum,erated ten Aadaab (Respects or duties) of sleep. The very first of these being purity and the use of the Miswaak (before sleeping).


Allamah Sha'rani (R) states in the Kitaab, Kashful Ghummah, that Rasulullah (Sallallahu Alayhi Wasallam): advised:

"Whenever you retire for sleep, use the Miswaak."


Shaikh Abu Hamid (R) has said likewise in his Kitaab known as RAUNAQ.


Hadhrat Ibn Umar (R) says that many a time Rasulullah used the Miswaak as much as four times in a single night. Hadhrat Aishah (R) narrates:

"Verily, the Messenger of Allah (Sallallahu Alayhi Wasallam) would use the Miswaak before making Wudhu (ablutions) whenever he arose from sleep, whether it be during the night or during the day." (ABU DAWOOD)


Similar Ahadith have been narrated by Imam Ahmad (R) and Abu Yatlaa (R). Imam Ghazali (R] has mentioned in his Ihya-ul-Uloom that a person before sleeping at night should keep his water and Miswaak ready and close at hand. As soon as he wakes from sleep during the night he should immediately use the water and the Miswaak, and engage in the remembrance of Allah. Hadhrat Ibn Abbas (R) states:

"The Messenger of Allah (Sallallahu Alayhi Wasallam): would use the Miswaak at night time (i.e. Tahajjud time) after every two Rakaats Salaat he (Sallallahu Alayhi Wasallam) performed." (IBN MAJAH)


Allamah Aini (R) has recorded the following in Bunayah:

"It is Mustahab to use the Miswaak after every two Rakaats of Tahajjud Salaat (i.e. the Salaat which is performed after midnight), as well as on Fridays, before sleeping, after Witr Salaat and when rising in the morning." (BUNAYAH)


MISWAAK UPON ENTERING HOME

"Shuraih (R) narrates that he asked Aisha (R):

'What was the first thing Rasulullah (Sallallahu Alayhi Wasallam) did upon entering the house?' Aisha (R) replied: 'Rasulullah (Sallallahu Alayhi Wasallam) would use the Miswaak'." (MUSLIM)

MISWAAK UPON LEAVING HOME

"Whenever Rasulullah (Sallallahu Alayhi Wasallam) left the house he would use the Miswaak." (KASHFUL GHUMMAH)


MISWAAK BEFORE AND AFTER MEALS

"Abu Hurairah (R) said:

"I have used the Miswaak before sleeping, after rising, before eating and after eating, ever since I heard the Nabi (Sallallahu Alayhi Wasallam) advising so'." (AHMAD)

MISWAAK BEFORE RECITING THE HOLY QUR'AAN

"Hadhrat Ali (R) said: 'Verily, your mouths are the pathways of the Qur'aan (i.e. you recite with your mouth), therefore cleanse your mouth with the Miswaak thoroughly'." (IBN MAJAH)

"The use of the Miswaak has greater emphasis when one intends to perform Salaat, Wudhu and reciting the Qur'aan." (BUNAYAH)

MISWAAK ON FRIDAYS

"Ibn Sabaaq (R) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said on one Friday: 'O Gathering of Muslims, Allah has made this Day (Friday) a Day of Eid for Muslims, therefore, bathe (on this day), use perfume and regard the use of the Miswaak (on this day) as an obligation upon you'." (MUATTA IMAM MUHAMMAD)


'Suhail Bin Hanief states that Rasulullah (Sallallahu Alayhi Wasallam) said that to bathe and use the Miswaak on Fridays are of the Hugooq (Rights or Duties) of Friday."


MISWAAK DURING FASTING

"Aamir Bin Rabiyah (R) narrates:

'I have seen Rasulullah (Sallallahu Alayhi Wasallam) using the Miswaak many a time while fasting'." (IBN MAJAH)


In another Hadith our Nabi (Sallallahu Alayhi Wasallam) said that one of the best characteristics of a fasting person is his use of the Miswaak.
The majority of the Ulama have opined that it is Sunnat to use the Miswaak while fasting. It is recorded in Fataawa Siraajiah that a fasting person may use a dry or a moist (i.e. fresh, green) Miswaak.


It is recorded in many Ahadith that the Messenger of Allah (Sallallahu Alayhi Wasallam) and his Sahaba were in the habit of having their Miswaaks on their persons while on a journey or during battles. In the Kitaab, Kashful Ghummah it is mentioned that during battle the Companions of Rasulullah (Sallallahu Alayhi Wasallam) would store their Miswaaks in the scabbards of their swords for use at the time of Salaat.


Allamah Sha'rani (R) states in Kashful Ghummah that the Messenger of Allah (Sallallahu Alayhi Wasallam) said:

"Whoever spurns or rejects the Miswaak is not of us (Muslims)."


Hadhrat Ibn Mubarak (R) said:

"If the inhabitants of a city spurn and reject the use of the Miswaak, the Ruler should wage battle against them like he would wage war against the renegades or murtad-deen." (KHAANIYAH)

All the aforegoing Ahadith of our Nabi (Sallallahu Alayhi Wasallam) and the statements of the learned jurists of Islam point clearly to the tremendous importance of the Miswaak in Islam. However, despite its elevated status, significance and importance, this noble practice is neglected and generally discarded by present day Muslims. Needless to say, this is one of the examples of the spiritual and worldly decadence that have set into the Muslim Nation.


The revival of the practice of using the Miswaak instead of the various substitutes is of utmost importance to Muslims. In times such as the present age when we are confronted and surrounded by the satanic forces of irreligiosity, materialism, atheism, vice and immorality, it is of greater importance that Muslims strive most ardently to re-instate the practices or the Sunnah of our beloved Nabi it;. And, of these is the Miswaak. Substitutes, e.g. toothpowders, brushes, etc., should only be resorted to in the event of the non-availability of the Miswaak. To revive a "lost" or a forgotten Sunnah of our Nabi it:—a Sunnah which the followers of Islam have murdered—carries a great and mighty Thawaab (Reward).

In this regard our Nabi (Sallallahu Alayhi Wasallam) said:

"He who holds on firmly to my Sunnah at a time when my Ummah are (grovelling) in corruption will receive a reward of a hundred martyrs."

And, indeed the MISWAAK IS A GREAT SUNNAH.


THE SAHABAS (COMPANIONS) AND THE MISWAAK

The Sahabas (R) who were the best and the noblest examples and teachers of the Sunnah of our Nabi (Sallallahu Alayhi Wasallam) viewed the Miswaak in a very serious light and regarded it as a practice of supreme holiness. Their constant use of the Miswaak, their continuous exhortations to use the Miswaak and their warnings to those who neglect the Miswaak are ample evidence of the nobility and the importance attached to this practice of using the Miswaak.

Ibn Abbas, Ali and Ataa (R) said:
Ataa (R) said:

"Regard the Miswaak as an obligation on you, and do not be neglectful of it. Be constant in using it, for verily, in it lies the Pleasure of Allah, The Merciful, and in it is greater reward for Salaat . . ."


Hassaan Bin Atiyyah (R) said:

"Miswaak is half of Imaan, and Wudhu is half of Imaan." (SHARHU IHYA-UL-ULOOM)


Abdul Aziz Abu Dawood (R) said:

"Two things of a Muslim are among the best of practices—
(1) Performing Tahajjud Salaat, and
(2) Constancy in the use of the Miswaak."


THE ULAMA AND MISWAAK

Hadhrat Shaukani (R) said:

"Miswaak is one of the Laws of Shariah. And, this fact is as clear as daylight. This has been conceded by the peoples of the world." ( NAILIL AUTAAR)


Hadhrat Sha'rani (R) said:

"A pledge has been taken from us on behalf of Rasulullah (Sallallahu Alayhi Wasallam) that we be steadfast in the use of the Miswaak at the time of making Wudhu. Should any of us be forgetful then he should tie the Miswaak with a string and hang it around his neck or keep it in his turban (so that it will be at hand when making Wudhu). The general public has broken this pledge . . . It (constancy in the use of the Miswaak) is indicative of the strength of one's Imaan and the degree of respect one has for the Laws of Allah and His Rasool (Sallallahu Alayhi Wasallam). The Messenger of Allah (Sallallahu Alayhi Wasallam) emphasised the use of the Miswaak. And, Rasulullah (Sallallahu Alayhi Wasallam) was not satisfied merely with issuing an order once, but repeatedly exhorted his followers (regarding its use).


"O my Brother. Be constant in the Sunnah of Muhammad if: so that you may attain the great rewards of the Hereafter. Verily, for every Sunnah there is a rank in Jannat and this rank is obtained only by fulfilment of that Sunnah.

"To the indolent and neglectful people who say that it is
permissible to leave this practice (Miswaak) it will be said on the Day of Qiyamah: 'Today, it is permissible to deprive you of this Rank in Jannah.'

"Abul Qaasim Ibn Qasi (R) has stated this in his Kitaab. Khulun Na'lain." (LAWAAQIUL ANWAAR)


Allamah Aini (R) says:

"Abu Amr (R) said that upon the significance of the Miswaak concensus of opinion exists. There is no difference of opinion on this score. According to all learned men of Islam, Salaat performed after using the Miswaak is far nobler than a Salaat without Miswaak. Auzaai (R) said that Miswaak is half of Wudhu." (AL-BUNAAYAH)


Shaikh Muhammad (R) said:

"Verily, over a hundred Hadith have been narrated regarding the significance of the Miswaak. Therefore, it is a great astonishment to behold that so many among mankind as well as among the learned neglect such an important practice which has been emphasized to such an extent. This is a great loss." (SUBL)


AADAAB OR RESPECTS TO BE OBSERVED REGARDING THE MISWAAK

The majority of the Ulama hold the view that the use of the Miswaak is not Fardh (compulsory). Howeyer, despite it not being decreed Fardh by the Shariah, it is of utmost importance. It is likewise essential that all the Aadaab pertaining to the Miswaak be observed. Neglect of the Aadaab is a sign of spiritual indolence and weakness of Imaan. In order to achieve the Sawaub of a particular practice in full measure it is necessary that the Aadaab relating to the practice be observed. If neglect is shown towards the Aadanb, the final result will be the neglect of that very practice. In the Kituab, Ta'leemul Muta-allim the following is stated:

"He who becomes neglectful about the Aadaab is deprived of the Sunnats; and he who becomes neglectful of the Sunnats is deprived of the Faraa-idh (compulsory acts); and he who becomes neglectful of the Faraaidh is deprived of the Hereafter." (TA'LEEMUL MUTA-ALLIM)


Faqih Abu Laith Samarqandi (R) states:

"As long as the Servant of Allah safeguards the Aadaab Satan does not attempt to assault him (i.e. mislead him). However, when he neglects the Aadaab Satan makes advances into the Sunnats (i.e. misleads the Servant from the Sunnats). Thereafter follows Satan's assault on the faraa-idh (compulsory duties). This is followed by Satan's assault on Ikhlaas (sincerity), and finally on Yaqeen (Faith). Hence, it is necessary for a person to protect the Aadaab of all his affairs and actions, e g. the Aadaab of selling and the Aadaab of Wudhu, Salaat, buying, etc. (BUSTAANUL AARIFEEN)


TYPES OF MISWAAKS

It is permissible to take for a Miswaak all types of tree twigs provided these are not harmful or poisonous. It is forbidden to use a Miswaak from a poisonous tree. Miswaaks from the following trees are not permissible:
(1) Pomegranate
(2) Bamboo
(3) Raihaan
(4) Chambelie

Rasulullah (Sallallahu Alayhi Wasallam) FORBADE THE USE OF Raihaan as Miswaak because it causes the sickness, Juz-zaam

The following are the types of Miswaak are recommended:

(1) Peelo tree
(2) Zaitoon or Olive tree
(3) Bitam or
(4) Any bitter tree
(5) Walnut tree

Miswaak of the Peelo Tree

"And, the best of Miswaaks is the Peelo, then the Olive." (KABIRI)

The best type of Miswaak is that which is taken from the Peelo tree. In the Kitaab, Ta-heelul Manaa-fi' it is mentioned that the miswaak of the Peelo tree is excellent for obtaining the glow or glitter of the teeth.

Our Nabi (Sallallahu Alayhi Wasallam) also praised and recommended the Peelo tree for Miswaak purposes. Besides recommending the Peelo tree, Rasulullah (Sallallahu Alayhi Wasallam) as well as the Sahaabas (R) used Miswaaks of this tree. Ibn Sa'd (R) narrates that Abu Khabrah (R) said:

"Nabi (Sallallahu Alayhi Wasallam) presented me with a Miswaak of the Peelo tree, and he (Sallallahu Alayhi Wasallam) said:

'Use the Miswaak of the Peelo tree'."


Ibn Masood (R) said:

"I always kept a stock of Peelo Miswaaks for Rasulullah (Sallallahu Alayhi Wasallam)"

In the Kitaab, Mawaahib, it is stated that the Companions of Imam Shafi (R) have recorded Concensus of Opinion among them on the fact that the use of the Peelo Miswaak is Mustahab (i.e. an Islamic practice which carries much Sawaab (Reward) if upheld, and in the event of not fulfilling it no punishment will be meted out).


Miswaak of the Olive Tree

Rasullulah (Sallallahu Alayhi Wasallam) has spoken highly of the Miswaak of this tree as well. The following Hadith brings out the significance of the Olive tree Miswaak:
"Use the Miswaak of the Olive tree. It is the Miswaak of a Mubarak (auspicious or gracious) tree. It purifies and makes wholesome the mouth. It removes the yellowishness of the teeth. It is my (i.e. Rasulullah's (Sallallahu Alayhi Wasallam)) Miswaak and the Miswaak of the Ambiyaa (Prophets) who came before me." (MUNTAKHAB)


Miswaak of the Bitam Tree

In another Hadith it is stated that in the absence of the Peelo tree the Olive tree should be used, and in the absence of the Olive Miswaak, the Bitam tree Miswaak should be used. (MUNTAKHAB)


Miswaak of some bitter tree

If none of the three abovementioned types of Miswaak is available, a Miswaak of any bitter tree should be used (KUHASTANI)

" . . Thereafter it is Mustahab to use a Miswaak of a bitter tree because the Miswaak of a bitter tree removes odor of the mouth to a greater extent." (KABIRI)


In Alamgiri it is stated that the Miswaak of a bitter tree makes the mouth wholesome, strengthens the teeth and the gums.


Miswask of the Walnut Tree

Mistwaak of the Walnut tree has been recommended in the Kitaab, Taise.


NIYYAT OR INTENTION OF USING THE MISWAAK

"Niyyat of using the Miswaak should be made prior to its use." (SHARE MINHAAJ)


The following duaa should also be recited at the time of using the Miswaak:

Translation: "O Allah, Purify my mouth: Enlighten my heart: Purify my body; And make my body unlawful to the Fire." (BUNAYAH)


AADAAB (Etiquette) OF THE MISWAAK

(1) The Miswaak should be a straight twig, devoid of roughness.
(2) The Miswaak should be clean.
(3) The Miswaak should not be too hard nor too soft.
(4) The Miswaak should not be used while one is lying down.
(5) The new Miswaak should be approximately 8 inches (a hand-span) in length.
(6) The Miswaak should be the thickness of the forefinger.
(7) Before using the Miswaak, it should be washed.
(8) After use it should be washed as well.
(9) The Miswaak should not be sucked.
(10) The Miswaak should be placed vertically when not in use. It should not be thrown onto the ground.
(11) If the Miswaak is dry it should be moistened with water prior to use. This is Mustahab. It is preferable to moisten it with Rose water.
(12) The Miswaak should not be used in the toilet.
(13) The Miswaak should be used at least thrice (brush three times) for each section of the mouth, e.g. brush the upper layer of teeth thrice, then the lower layer thrice, etc.
(14) The Miswaak should not be used at both ends.
(15) The Miswaak should not be taken from an unknown tree as it may be poisonous.


ADVANTAGES AND BENEFITS OF THE MISWAAK

(1) Eliminates bad odour and improves the sense of taste
Allamah Ibn Daqiq (R) says: "The wisdom underlying the use of the Miswaak after rising from sleep is that during sleep bad vapours rise from the stomach towards the mouth. This causes bad odour in the mouth as well as a change in the sense of taste. Use of the Miswaak eliminates the bad odor and rectifies the change which occurred in the taste." (NALE WA TA'LEEQ)
(2) Sharpens the Memory
Hadhrat Ali (R) said that "Miswaak sharpens the memory.
(3) Sharpens the Intelligence
"Four things increase the Intelligence—
(i) Shunning of nonsensical talks
(ii) Use of the Miswaak
(iii) Sitting in the company of the pious, and
(iv) Sitting in the company of the Ulama." (TIBBE NABAWI)
(4) Eliminates Slime
Hadhrat Ali (R) said that "Miswaak removes slime." (IHYA-UL-ULOOM)
(5) A Cure for Illness
Hadhrat Aisha (R) said that "Miswaak (its constant use) is a cure for all illness excepting Death." (REPORTED BY DAILAMI IN FIRDAUS)
(6) Miswaak creates fragrance in the mouth.
(7) Miswaak strengthens the gums.
(8) Miswaak prevents tooth decay.
(9) Miswaak prevents further increase of decay which has already set in the teeth.
(10) Miswaak is a cure for headaches.
(11) Miswaak assists in eliminating toothaches.
(12) Miswaak creates lustre (Noor) on the face of the one who continually uses it.
(13) Miswaak causes the teeth to glow.
(14) Miswaak removes the yellowishness of the teeth.
(15) Miswaak strengthens the eye-sight.
(16) Miswaak is beneficial for the health of the entire body.
(17) Miswaak assists in the process of Digestion.
(18) Miswaak is a cure for a certain mouth disease known as Qilaa'- This is stated in Hujjatul Baaleghah.
(19) Miswaak clears the voice. This is stated in TibbeNabawi.
(20) Miswaak facilitates the appetite (Tibbe Nabawi).
(21) Miswaak increases the eloquence of one's speech. Abu Hurairah (R) said that "Miswaak increases the eloquence of a person." (AL-JAAMI')
(22) Miswaak (i.e. its constant use) will be ~ factor to ease the pangs of Death. The continuous use of the Miswaak makes it easy for the Rooh (Soul) to depart from the body when its appointed time arrives. (SHARHUS SUDOOR)
(23) Miswaak increases the Thawaab (reward) of Salaat (prayer) from seventy times to four hundred times. (HADITH)
(24) Miswaak is a factor which will earn higher ranks in Jannat for the one who uses it
(25) The Angels sing the praises of the one who uses the Miswaak.
(26) Use of the Miswaak displeases Shaitaan.
(27) Use of the Miswaak graces one with the companionship of the Angels.
(28) And, the greatest benefit of using the Miswaak is the attainment of Allah Ta'ala's Pleasure.

SUBSTITUTES FOR THE MISWAAK

(1) The Fingers
In the case of the non-availability of the Miswaak the fingers should be used to cleanse the teeth. This method will serve the purpose of the Miswaak as far as the Sawaab is concerned, i.e. if a Miswaak is not availa e the Sawaab (Reward) attendant to the Miswaak will be realised by using the fingers as a substitute provided that Niyyat (intention) of Miswaak be made when the fingers are used for this purpose. "Rubbing the teeth with the forefinger and the thumb (MUHEET)


Hadhrat Amr Bin Auf Muzni (R) states that the fingers could be used as an adequate substitute for the Miswaak in the case of the latter's absence.


"Imam Tahtaawi (R) says: 'The promised Reward (of using the Miswaak) shall be obtained in the event of the non-availability of the Miswaak, and not in the event of its availability'."


In other words, if a Miswaak is available and you are able to use same then the Sawaab of it will not be realised by using a substitute.


(2) Cloth

A coarse piece of cloth may also be used in case of the non-availability of a Miswaak. Those who have no teeth should use the fingers or a cloth as substitutes for the Miswaak, and they will obtain the Sawaab. But Niyyat of the Miswaak should be made.

"And, the significance of the Miswaak shall be obtained even though the finger or a cloth be used in the event of the non-availability of the Miswaak." (SHURAMBALI)


(3) Toothbrush

If the toothbrush is made of bristles (pig's hair) then its use is not permissible. If bristles are not used, the use of the toothbrush is permissible. However, the toothbrush will not serve as a substitute in the case of the Miswaak being available. If a Miswaak is available Reward will not be realised by using the toothbrush. The same applies to toothpowder or any other means of cleansing the teeth. It should be remembered here that during the time of our Nabi (Sallallahu Alayhi Wasallam) substitutes, e.g. toothpowder, etc., existed, but our Nabi (Sallallahu Alayhi Wasallam) never equated these with the Miswaak. Therefore, the argument of the modernist that the toothbrush today takes the place of the Miswaak is fallacious and a good example of the apologetic attitude adopted by modern Muslims of today.

Why do Muslims bury dead bodies instead of cremating them, i.e. burning them?

1. Components of human body present in the soil
Elements that are present in the human body are present in lesser or greater quantity in the soil. Hence it is more scientific to bury a dead body, as it easily gets decomposed and mixed in the soil.

2. No Pollution
Cremating (burning) the dead body leads to pollution of the atmosphere which is detrimental to health and harmful for the environment. There is no such pollution caused by burying a dead body.

3. Surrounding land becomes fertile
To cremate a dead body several trees have to be chopped, which reduces the greenery and harms the environment and the ecology. When dead bodies are buried, besides the trees being saved, the surrounding land becomes fertile and it improves the environment.

4. Economical
It is expensive to cremate a dead body when tons of wood have to be burned. Annually there is a loss of crores of rupees, only because dead bodies are cremated in India. Burying dead bodies is very cheap. It hardly costs any money.

5. Same land can be utilised for burying another body
The wood used for cremating a dead body cannot be reutilised for cremating another dead body since it gets converted to ashes. The land used for burying a dead body can be reutilised for burying another body after a few years since the human body gets decomposed and mixed in the soil.

Quran is a healing and a mercy !

Allah the Almighty said; "And We send down of the Quran, that which is a healing and a mercy to the believers, and the unbelievers it causes not except loss.” (17: 82)

Quran restores soul calmness:

The results of researches conducted over a group of volunteers from USA who were subject to a recitation of the Holy Quran were striking. A trace of a tranquilizing effect was recorded at a whole rate of 97%. Although many of these volunteers do not know Arabic, yet involuntary physiological changes that led notably to alleviate the acuity of tension they had before were observed in their nervous systems. Furthermore, an experiment of EEG during Quran rehearsal revealed that while listening to Quran, the encephalic waves moved from the fast pattern of vigilance (12-13) wave/ second to the slow pattern (8-18) wave/ second; indicating the state of deep calmness. Non-Arabic speaking persons felt reassured, quiet, and complacent during the process of listening to Quranic verses, in spite of their inability to understand the meanings. This is one of the miracles of the Holy Quran. The Prophet revealed that miracle when saying;
“No people assembled in one of the houses of Allah (mosques), and recite and study the Book of Allah (among themselves), except that tranquility would prevail over them, and mercy would encompass them, and the angels would surround them, and Allah would make a mention of them in the presence of those near Him.”
A healing from diseases:

It is commonly known that Quran removes the causes of tension and cover the soul with tranquility and complacency. But was that effect of Quran limited to the souls only? When Allah says; "And We send down of the Quran, that which is a healing and a mercy to the believers..” (17: 82),
                                                             
Then how could the Quran be a healing for the bodies? It is medically asserted that tension and worries lead to a deficiency in the immunity of human body in the face of all diseases. The more the psychological and nervous condition of man is not stable, the more the chances to face the invasion of diseases. Hence, the explanation becomes crystal clear- the Quran is a healing for bodies as it is a healing for the souls and spirits. The Quran regains the balance of nervous and psychological systems for the believer who constantly recites and listens to it, and contemplates its meaning, thus leading to increase his bodily immunity and safeguard his internal defenses. Man becomes in constant safety against the penetration of diseases. With the Quranic prevailing luminous powers, all microbes and germs attacking the body in consecutive waves are resisted.

Dr. Ahmed El Kadi conducted a research in USA on three groups of Americans who do not speak or understand Arabic. He connected them to instruments for measuring biomedical functions such as blood pressure, heart pulses, EEG, myography, and sweat test. He recited some Quranic verses for the first group, and ordinary sentences of everyday Arabic for the second group while the third group was a control group resting in a state of relaxation. He found that the physiological changes for the first group listening to Quran recitation have more significantly improved than the other two groups (These results were announced by the Islamic Organization for Medical Science).
Verily said the Almighty Allah; “If We had sent down the Quran upon a mountain, you would have seen it humbled, split asunder out of the fear of Allah. And those similitude- We strike them for men; haply they will reflect.” (59: 21)
                                        Taken from the reserch of Holy Qur'an





   

Ablution and health purity

Allah says; “O believers, when you stand up to pray, wash your faces, and your hands up to the elbows, and wipe your heads, and your feet up to the ankles. If you are defiled, purify yourselves…” (5:6)

Ablution is the weapon of the faithful:
01. Ablution is not just cleaning the external organs several times a day before prayers. The psychological and spiritual impact felt by the Moslem after ablution is more deeper than words can express, particularly when perfecting ablution. Ablution plays an important role in the life of the Moslem, as it keeps him always in a state of vitality, vigilance and fitness. The Prophet (PBUH) said; “He who performs ablution, and perfects it, his sins would come out from his body, till they pass out from under his nails.”
02. The process of washing the organs usually exposed to dust is no doubt of a great significance to public health. These body parts are exposed all day long to numerous numbers of microbes counted in millions in every cubic centimeters of air. These microbes are in a constant offensive state against the human body at the exposed areas of skin. In ablution, microbes are taken by a surprise sweep from the surface of the skin, specially with perfect massaging and enough pouring of water, as guided by the Prophet (PBUH). Following such a process, no dirt or germs are left on the body except what Allah decrees.
03. Rinsing the mouth. Modern science has proved that rinsing the mouth protects the mouth and throat from inflammation and the gums from suppuration (pyorrhea). It also protects and cleans teeth by removing food remnants.
04. Sniffing the nose. Washing and sniffing the nose strongly helps keep the nostril clean and free of inflammation and germs, thus reflecting positively on the health status of the whole body.
05.Washing the face and the two hands. Washing the face and the two hands up to the elbows is of a great benefit in removing dust and microbes as well as sweat from the surface of the skin. This also cleans the skin from the fatty substance secreted by skin glands, and which is usually a very suitable place for the proliferation and sustenance of germs.
06.Washing the two feet. Washing feet with massaging lead to a feeling of quietness and complacency that engulfs the Moslem after ablution.
07.Other secrets. Scientific research has proved that blood circulation in upper limbs from the hands to the forearms, and in the lower limbs from the feet to the legs is weaker than it is in other organs, being peripheral to the centre of regulating blood circulation, namely, the heart. So washing these limbs with massaging at every ablution help strengthen the blood circulation in these parts, thus increasing the vitality and activity of the body.
Science has proved the effect of sun rays, particularly the ultra violet ones, in causing skin carcinoma. This effect decreases very well with the consequence of ablution, as it constantly dampens the surface of the skin with water, particularly the parts exposed to such rays. This helps protect the surface and internal layer cells of the skin from the harmful impact of rays.

Prayer : a healing for the spirit and the body

Allah says; “Seek help with patience and prayer: it is indeed hard, except to those who are humble.” (2: 45)

Health benefits in prayers:

o Prayers help release the burden of the soul and expand the chest. In prayers, which
are the best deeds, the heart gets connected to Allah the Almighty. The Prophet
(PBUH) said, as narrated by Ibn Majah and Al Hakim on the authority of Thawban;
“Be it known to you that your best deeds are prayers.”

o Prayers are surely a healing for the soul. It is confirmed that the Prophet, if afflicted
with grief, would hurry to prayer: “ prayer forbids indecency and dishonour. Allah’s
remembrance is greater; and Allah knows the things you work.” (29: 45)
o Prayers help adjust the ‘rhythm’ of the body. Modern scientific research proved that
Moslems’ prayer timings correspond with that of the physiological activities of the
body. Thus, prayers are considered as the orchestrator that adjusts the ‘rhythm’ of the
whole body. In his book ‘Seeking cure from prayers’, Dr. Zaheer Rabeh indicates that
cortisone is the hormone of activity that starts to increase acutely in the human body
with the approach of dawn time, and is associated with the rise in blood pressure.
Man feels greatly active after dawn prayer between 6-9 a.m. Thus the time after
prayer is considered the best time for hard work and seeking livelihood. The Prophet
Mohammad (PBUH) was quoted saying; “O Lord, give benediction to my umma
(nation) at the early morning time.” Ozone, which has an invigorating effect on the
nervous system, and muscular and mental activity, reaches the highest levels in air at
such a time.

Contrary to this is the forenoon time (Dhuha), in which secretion of cortisone reach the minimum limits; leading man to feel exhausted with the stress of work, and the need to have rest. This is almost after 7 hours of early get-up. Here comes the time of noon (Zuhr) prayer, which gives complacency and quietness to the exhausted heart and body, and following which man seeks to get an hour of sleep that gives him rest and reinvigorates his activity, in what is termed as Qailulah (nap) before (Asr) (afternoon) prayer. Such a short sleep was mentioned in the Prophet’s saying; “Get help with Suhoor (meal before dawn time) for fasting, and with Qailulah for Qiyam (night) prayer.” He also said; “Have Qailulah, as satans do not have it.” It has been proved that the human body at this period generally encounters a hard time, where an increase occurs in an anesthetic chemical substance secreted by the body that has the effect of tranquilizing, and incites man to sleep. The body, after 7 hours of early wake-up, is at the lowest levels of concentration and activity. So if man ignores sleeping at that time, much of his neuromuscular compatibility decreases all day long.

Then comes the Asr (afternoon) Prayer to reinvigorate the body once again. Adrenalin then raises in the blood; causing activity in the body functions particularly the cardiac one. Asr prayer has thus a great effect in preparing the heart and the body to accept this sudden state of activity, which can cause serious troubles to cardiac patients due to the sudden transfer of the heart from the inert state to the active state. Allah says; “Be you watchful over the prayers, and the middle prayer, and do you stand obedient to Allah.” (2: 238)
Most of the Quran Commentators agreed that the middle prayer is Asr prayer. With the discovery of the increase of Adrenalin hormone at this time, the reason behind this Quranic remarkable command of the keep-up of Asr prayer becomes crystal clear. Performing Asr prayer at designated time, alongside with other extra prayers, reinvigorates the heart gradually to function more effectively after an inert state. So the rest of bodily organs and senses are in deep concentration in prayer, making it easy for the heart and the hormone to adjust the normal rhythm of the body which reaches the climax at that time.

Then comes the Maghreb (sunset) prayer. In contrary to what happens early in the morning, Cortisone decreases and the activity of the body starts to diminish. With the transfer from daylight into night darkness, melatonin increases encouraging relaxation and sleep, and causing laziness to the body. Here prayer comes as a transitional station.

Prayer of Isha (early night prayer) is the last station in the course of the day, wherein the body is transferred from the state of activity and mobility to a state of seeking sleep with the spread of darkness and the increase of melatonin secretion. Therefore, it is commendable to delay Isha prayer to the time before sleep so that all man’s preoccupations are finalized, and sleep comes next. The regular secretion of melatonin is closely related to the sexual and mental maturity, which is the consequence of following a fixed programme and a way of life. Therefore, we find that adherence to perform prayers on time is the best way that guarantees an integral compatibility with daily activities, thus leading to highly efficient functions of human body systems.

o Prayer is a prevention from varicose. Legs varicose is a common dysfunction in the
legs veins, which takes the shape of big and zigzag veins filled with blood of a changed
colour all along the lower limbs. Dr. “Tawfiq Elwan”, a Professor in Alexandria
Faculty of Medicine (Egypt), indicated that with the meticulous observation of prayer
movements, it was found out that prayer is distinguished with a wonderful measure of
smoothness, harmony and coordination, represented in standing, kneeling (Ruku’),
prostration (Sujood) and sitting between every two prostrations. With a scientific study
of the measure of pressure exerted on the walls of the saphenous vein at the ankle joint,
it was found out that the great decrease in that pressure during kneeling reaches almost
the half. As for the state of Sujood, the average pressure becomes very slight.
Naturally, this decrease is a full rest to that vein, which is greatly exhausted due to the
severity of pressure all along the periods of standing. The position of Sujood helps the blood circulation work in the same direction of earth gravity, as blood which always suffers the bitter creep from the feet soles to the cardiac muscle, now pours smoothly and easily from top to bottom. This process reduces much of the vein pressure over the feet dorsum around 80 times (from the state of standing to the state of Sujood). Consequently, the risks of having varicose, which rarely affects those performing prayers regularly and properly, are diminished.

Varicose veins in both legs :
o Prayer for strengthening bones.Bones pass with two consecutive stages : the stage of
anabolism followed by the stage of catabolism and so on in a continuous manner. In
the phase of youth and growth, man’s anabolism increases, so bones become longer
and stronger. After the phase of maturity and with the advance of age, catabolism
takes the lead, with the amount of bone decreasing and becoming more fragile, and the
spine bows due to the vertebra’s collapse, shortness and weakness. The activity and
the strength of bones are the outcome of :
i. Powers of pressure and pulling exercised by the muscles and tendons, which sticks to
bones, during flexion and extension.
ii. It has been recently proved that an electric current with two different poles runs inside
the bones; affecting the distribution of cells functions such as anabolism and
catabolism cells. The current also determines at large the aspects of these cells
activities. The experiments proved that in case of laziness and rest, the electric current
is diminished, leading the bones to lose the componential materials, thus they become
thin and weak. Experiment also revealed that during travel to space where gravity is
totally absent, muscles become weak and bones become thin due to the inability to
resist the burden of the earth gravity. It is therefore deduced that complete rest causes
the bones to shrink, as the absence of movements activates catabolism cells, and
weakens anabolism cells, hence a reduction of the bony material occurs.
………………………………………………………………………………………………
• The performance of 17 units (Rak’ah) of obligatory prayers, and some more of extra
prayers, strengthens man’s bones, and forces him to do a bodily movement not less than
one hour daily. This happens all along the life of the Moslem, who never abandons
prayers.
• Prayer is a regular simple exercise at different times, and helps keep the viability of the
body specially the cardiac system and blood circulation.
• Prayer is a psychological therapy that helps calm the soul and relieve all tension for
many reasons, of which the most significant is: man feels that all his problems are very
small in the face of the Greatness and Capability of the Creator Who handles this large
universe. The Moslem, after finishing his prayer, has thrown all he has of problems
and worries, as he has deputized the Merciful Lord to manage and relieve him of such
troubles. Prayers help remove all sources of tension due to the constant change of
movements. It is known that such a change leads to an important physiological
relaxation, therefore, the Prophet commanded that the Moslem when afflicted with a
state pf anger, should resort to prayers. It has been proved that prayer have an immediate
effect on the nervous system, as they calm agitation and maintain balance. They are as
well a successful treatment for insomnia resulting from the nervous dysfunction.