Commentary on Hadeeth, - Dought & clear, - * Medicinal benefits of siwaak in the Sunnah

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M NajimudeeN - INDIA
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I have read and heard that there are numerous benefits to using miswak (e.g. curing of headaches, prevention of memory loss, etc.) I was wondering if anyone has come across some hadeeth to support this.
Praise be to Allaah.
Encouragement to use the siwaak as part of the Sunnah is mentioned in many hadeeths, and the effect of using the siwaak is described as purifying the mouth, cleansing it of dirt, making it smell good, and preventing disease. It is a general word which affirms that siwaak possesses all powers of purification and protection.
Dr. ‘Abd-Allaah ‘Abd al-Razzaaq al-Sa’eed says:
It is indeed a miracle of the trustworthy and unlettered Messenger (blessings and peace of Allah be upon him), who said: it was narrated from ‘Aa’ishah (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) said: “Siwaak is purifying for the mouth and pleasing to the Lord.” Narrated by al-Nasaa’i (hadeeth no. 5). Al-Bukhaari narrated it as a mu’allaq majzoom report inKitaab al-Sawm,Bab Siwaak al-Ratab wa’l-Yaabis li’l-Saa’im. It was classed as saheeh by al-Mundhiri inal-Targheeb wa’l-Tarheeb(1/133) and classed as hasan by al-Nawawi inal-Majmoo’(1/267). In an addition mentioned inal-Mu’jam al-Awsatby al-Tabaraani (7/278) it says “and clearing to the eyesight”, but this is very weak. Seeal-Silsilah al-Da’eefahby al-Albaani (no. 5276).
How can the siwaak not be purifying to the mouth when the unlettered Prophet (blessings and peace of Allah be upon him) did not speak on the basis of his own whims and desires, who was taught (the Qur’aan) by one mighty in power [Jibreel (Gabriel)] (cf. al-Najm 53:5), enjoined us to use the siwaak, thus giving us basic guidelines to protect our teeth and mouths from disease by cleaning them, which is what preventive dentistry tells us now. As it is said, prevention is better than cure because it gives us a life that is filled with happiness.
All the means that may be followed to keep the mouth and teeth clean are very valuable in preventive medicine. One of these means is the stick from the araak tree, which is mentioned in many hadeeths from the Prophet (blessings and peace of Allah be upon him). This stick is called siwaak.
Prof. Dr. Muhammad Sa’eed al-Jareedli – head of the Mouth Disease department at Cairo University – said:
The siwaak is many times better than the toothbrush and toothpaste in chemical and mechanical terms.
After carrying out research he found that the substance which is in the siwaak kills germs and heals our mouths from disease. By itself it can take the place of the toothbrush and toothpaste because of the numerous substances it contains which are superior to those contained in toothpaste. Similarly, strong, gentle natural fibres work better than the fibres of the toothbrush and do not damage the gums. They also effectively remove what is left in our mouths and clings to our teeth of leftover food, which can cause disease and damage to the mouth and teeth. Up until today, in our civilised world, there is no toothpaste that contains the substances contained in the siwaak. Similarly, it says in the weekly magazine American Dentist that most of the toothpastes used in the United States of America are not good or healthy.
For example, we see that most of the toothpastes on the market are commercial and cheap, aimed at nothing other than making a profit, and the mouth and gums do not benefit from them at all. But in the case of siwaak, it was found -- after scientific research -- that it contains a lot of effective substances carried in its fibres, including cleansers such as sinigrin, astringents which strengthen the gums, such as gallic acid, volatile oils which give the mouth a good smell, sodium chloride, sodium bicarbonate, potassium chloride, calcium oxalate and a number of substances which clean the teeth. Some substances in the siwaak also kill germs, so it has an effect similar to that of penicillin.
So the siwaak is indeed the purifier for the mouth and teeth. Blessings and peace of Allah be upon you, O Beloved of Allah, O intercessor for creation, O Trustworthy Messenger, until the Day of Judgement; you brought us the Qur’aan from the Lord of the worlds, the most wise of judges, and you spoke the truth when you said: “Siwaak is purifying for the mouth and pleasing to the Lord.” End quote.
Al-Siwaak wa’l-‘Inaayah bi’l-Asnaan(p. 9-14)
In the research of Dr. James Turner, of the Faculty of Medicine in the American University of Tennessee, which is published in the journal Oral Medicine and Dentistry, it says: The miswaak of the araak tree contains substances which purify and kill microbes, the most important of which are sulphur and sitosterol B (or β-sitosterol), as well as sodium.
Research and experiments indicate that the siwaak contains a substance which stops bleeding, purifies the gums and sterilises wounds in the gums. It also contains in its fibres large amounts of mineral salts and ions such as calcium, iron, phosphates and sodium.
Siwaak contains vitamin C, and it is well known to scientists that the interaction between this vitamin and antibiotics is regarded as one of the most effective of remedies. It also contains tannin which helps to strengthen the gums.
And Allah knows best.
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Commentary on Hadeeth, - Dought & clear, - * Ahaadeeth which contain a warning to the one who does not accept the apology of his Muslim brother

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How sound is this hadeeth: “Whoever is given an apology by his Muslim brother and does not accept his apology will have a punishment like that of the maks collector [a kind of tax or levy]”?.
Praise be to Allaah.
There are five hadeeths which speak of the severity of the sin of one who does not accept the apology of his Muslim brother, but they are all weak and are not sound.
1.
The first hadeeth was narrated from Joodaan he said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “If a man makes an excuse to his brother and he does not accept it, he will bear a burden of sin like that of the maks collector [a kind of tax of levy].”
Narrated by Abu Dawood inal-Maraaseel, no. 521; Ibn Maajah inal-Sunan, no. 3718; Ibn Hibbaan inRawdat al-‘Uqala’, p. 182; al-Tabaraani inal-Mu’jam al-Kabeer, 2/275; al-Bayhaqi inShu’ab al-Eemaan, 6/321 and others. They all narrated it via Wakee’, Sufyaan told us, from Ibn Jurayj, from Ibn Meena’ – who is al-‘Abbaas ibn ‘Abd al-Rahmaan ibn Meena’ – from Joodaan.
Shaykh al-Albaani said inal-Silsilah al-Da’eefah(no. 1907): al-‘Abbaas ibn ‘Abd al-Rahmaan ibn Meena’ is not well known and was not regarded as trustworthy by anyone except Ibn Hibbaan. Hence al-Haafiz said inal-Taqreeb: He is maqbool (acceptable).
Joodaan: there is no proof that he was a Companion of the Prophet (blessings and peace of Allah be upon him). Abu Haatim said: Joodaan is majhool (unknown) and he was not a Companion of the Prophet (blessings and peace of Allah be upon him).
Inal-Taqreebit says: There is a difference of opinion as to whether he was a companion of the Prophet (blessings and peace of Allah be upon him). Ibn Hibbaan mentioned him among the trustworthy of the Taabi’een. End quote.
2.
The second hadeeth was narrated from Jaabir ibn ‘Abd-Allaah (may Allah be pleased with him) and is similar to the previous hadeeth.
It was narrated by Abu’l-Zubayr from Jaabir (may Allah be pleased with him), and it was narrated from Abu’l-Zubayr via two isnaads:
(i) Via al-Layth, Ibraaheem ibn A’yan told me, from Abu ‘Amr al-‘Abdi, from Abu’l-Zubayr, from Jaabir ibn ‘Abd-Allaah (may Allah be pleased with him) from the Messenger of Allah (blessings and peace of Allah be upon him).
This was narrated by al-Tabaraani inal-Mu’jam al-Awsat, 8/283 and al-Bayhaqi inShu’ab al-Eemaan, 6/321. al-Tabaraani said: This hadeeth was not narrated from Abu’l-Zubayr except by Abu ‘Amr al-‘Abdi, nor from Abu ‘Amr except by Ibraaheem ibn A’yun, and al-Layth was the only one who narrated it. End quote.
Al-Haythami said inMajma’ al-Zawaa’id(8/155): Its isnaad includes Ibraaheem ibn A’yun who is da’eef (weak). End quote.
It was also classed as da’eef by al-Iraqi (may Allah have mercy on him) inTakhreej Ahaadeeth al-Ihya’, 2/138
(ii) Via al-Hasan ibn ‘Amaarah from Abu’l-Zubayr from Jaabir (may Allah be pleased with him)
It was narrated by al-Haarith inal-Musnad– as stated inBaghiyat al-Baahith ‘an Zawaa’id Musnad al-Haarith(1/269) that he said:
Hafs ibn Hamzah told us, Sayf ibn Muhammad al-Thawri told us, from al-Hasan ibn ‘Amaarah.
It was also narrated by Ibn Hibbaan inal-Thiqaat(8/388): Abu Badr told us, my paternal uncle al-Waleed ibn ‘Abd al-Malik ibn ‘Ubayd-Allah ibn Masrah told us, Ubayy told us from al-Hasan ibn ‘Amaarah from Abu’l-Zubayr, from Jaabir (may Allah be pleased with him).
This is a very weak isnaad, because of al-Hasan ibn ‘Amaarah. The scholars were unanimously agreed that he is to be rejected and he is weak. SeeTahdheeb al-Tahdheeb, 2/307.
3.
The third hadeeth was narrated from ‘Aa’ishah (may Allah be pleased with her) from the Prophet (blessings and peace of Allah be upon him) who said: “Be chaste and your women will be chaste; honour your parents and your children will honour you; and if someone apologises to his Muslim brother for something he heard about him and he does not accept his apology, he will not come to me at the Cistern.”
Narrated by al-Tabaraani inal-Mu’jam al-Awsat, 6/241. He said: This hadeeth was not narrated from ‘Aamir ibn ‘Abd-Allaah ibn al-Zubayr except by al-Malik ibn Yahya ibn al-Zubayr, and it was narrated only by Khaalid ibn Yazeed al-‘Umari. End quote.
Al-Haythami said inMajma’ al-Zawaa’id(8/81): Its isnaad includes Khaalid ibn Zayd al-‘Umari who is a liar. End quote.
4.
The fourth hadeeth was narrated from Anas ibn Maalik and is similar to the hadeeth of ‘Aa’ishah quoted above.
It was narrated by Ibn ‘Asaakir in hisSabaa’iyaat– as stated by al-Suyooti inal-La’aali’ al-Masnoo’ah(2/190) – via Abu Hadabah al-Faarisi, from Anas ibn Maalik.
Abu Hadabah al-Faarisi is Ibraaheem ibn Hadabah, who is a liar. Ibn Hibbaan said inal-Majrooheen(1/114): Ibraaheem ibn Hadabah, Abu Hadabah, an old man who narrated from Anas ibn Maalik, is one of the charlatans. He was a dancer in Basra who would be invited to weddings and would dance at them. When he grew old he started to narrate fabricated reports from Anas. End quote.
Shaykh al-Albaani said inDa’eef al-Targheeb(2/119): It is mawdoo’ (fabricated). End quote.
He said something similar inal-Silsilah al-Da’eefah, no. 2043.
5.
The fifth hadeeth was narrated from Abu Hurayrah (may Allah be pleased with him): The Messenger of Allah (blessings and peace of Allah be upon him) said: “Keep away from the people's womenfolk and your womenfolk will be chaste; honour your parents and your children will honour you; if anyone's brother comes to him offering excused to him, let him accept that from him, whether his excuses are well founded or not, for if he does not do that he will not come to me at the Cistern.”
Narrated by al-Haakim inal-Mustadrak, 4/154. he said: This is a hadeeth with a saheeh isnaad, although they [al-Bukhaari and Muslim] did not narrate it. Al-Dhahabi commented: Rather Sa’eed is da’eef (weak). End quote.
Al-Mundhiri said inal-Targheeb wa’l-Tarheeb(3/218): Suwayd from Qutaadah, who is Ibn ‘Abd al-‘Azeez, is waahin (weak). End quote.
Shaykh al-Albaani said inal-Silsilah al-Da’eefah(no. 2034): Its isnaad is da’eef (weak). End quote.
To sum up: all the reports that were narrated concerning this matter are da’eef (weak) and are not saheeh (sound).
Secondly:
The weakness of the hadeeths that give a warning to the one who does not accept his brother’s apology does not mean that this is not something that is required. Rather accepting an apology that is given is a noble characteristic and is one of the means of creating love and friendship.
Ibn Hibbaan (may Allah have mercy on him) said inRawdat al-‘Uqala’ wa Nuzhat al-Fudala’(1/183): What is required of the wise man if his brother apologises to him for a previous offence or shortcoming is to accept his apology and regard him as being like one who did not commit any error, because if someone offers his excuses to him and he does not accept that, I fear that he will not come to the Prophet (blessings and peace of Allah be upon him) at the Cistern [in the Hereafter].
If a person falls short in his conduct towards his brother, he should apologise for his shortcomings to his brother.
Imam al-Ghazaali (may Allah have mercy on him) said:
If a person commits some shortcomings towards his brother that may lead to friction, there is no scholarly difference of opinion concerning the fact that it is better to overlook it and put up with it; rather if there is a way to interpret it in a good way and forgive him, this is what is required according to the rights of brotherhood.
Ihya’ ‘Uloom al-Deen, 2/185-186
And Allah knows best.

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Commentary on Hadeeth, - Dought & clear, - * What is meant by thefitan in which the one who is sitting will be better than theone who is standing?

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Kindly let su know what is meant by the hadeeth of Aboo Hurayrah (radiyahllaahu anhu) when he quoted from the Messenger of Allaah (salla-llaahu alayhi wa sallam) something to the effect that Lots of fitan will be seen, the one who is sitting in it is better than the one who is standing, the one who is standing in it is better than the one who is walking...?
Praise be to Allaah.
Firstly:
The hadeeth referred to was narrated by Abu Hurayrah (may Allah be pleased with him), that the Prophet (Blessings and peace of Allah be upon him) said: “There will be tribulations during which one who sitting is better than one who is standing, and one who standing is better than one who is walking, and one who is walking is better than one who is running. He who exposes himself to them will be drawn to them and whoever find a refuge from them, let him seek protection therein.”
Narrated by al-Bukhaari (3601) and Muslim (2886).
Secondly:
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said, commenting on the meaning of this hadeeth):
The words “He who exposes himself to them” mean, the one who wants to find out about them and does not want to ignore them.
“will be drawn to them” means: they will destroy him, because he will expose himself to destruction because of them.
“whoever find a refuge from them” means a place where he may seek refuge from the evil (of these turmoils).
“let him seek protection therein” means: let him withdraw to that place so that he may be safe from the evil of the turmoil.
The explanation of this hadeeth is also found inSaheeh Muslim, in the hadeeth of Abu Bakr, which says: “When they come, whoever has camels let him stay with his camels,” -- and he mentioned sheep and land. A man said: O Messenger of Allaah, what do you think if he does not have camels or sheep or land? He said: “Let him go to his sword and make it blunt with a stone, then let him try to find a way of escape if he can. End quote.
Fath al-Baari(13/30); see alsoSharh Muslimby al-Nawawi, 18/9
Thirdly:
What is meant by these tribulations is what will happen among the Muslims of fighting, hatred and enmity, or disputes over worldly matters, without stating which of the two parties is in the right or which is in the wrong.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
With regard to the words “one who sitting is better than one who is standing”, Ibn al-Teen narrated from al-Dawoodi that it seems that what is meant is those who are fully involved in the turmoil and is part of it, i.e., some of them will be more involved in that than others. The highest of them in that will be the one who is running, who will be a cause of stirring them up; then comes the one who is keeping them going, and he is the one who is walking. Then comes the one who is involved in them, and he is the one who is standing. Then comes the one who is just looking on, and does not fight, and he is the one who is sitting. Then comes the one who is avoiding it, and is neither involved nor looking on, and he is the one who is lying down yet is awake. Then comes the one who does not do any of that, but he accepts it, and he is the one who is sleeping.
What is meant by this listing of who is superior in goodness is the one who is less evil than the one above him in the details mentioned.
This is a warning against tribulation and encourages us to avoid getting involved in it, and it tells us that its evil that a person may acquire from it will be according to how much he is involved in it. End quote.
Fath al-Baari, 13/30-31
And Allah knows best.

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