Millions of Muslims across the world, especially in Arab countries, swear by the miswak as the ideal tooth cleanser, with no need for mouthwash, toothbrushes and visits to the dentist.
They also cite sayings from the Prophet, peace be upon him, who reportedly promoted its use for cleansing and purification on a daily basis, especially before prayers and during the holy month of Ramadan. The Prophet, peace be upon him, reportedly said: “Siwak cleanses the mouth and pleases Allah.”
According to Islamic tradition, it is a sunnah to use a miswak.
A Muslim can use it several times during the day, before reciting the Holy Qur’an, at suhoor during Ramadan, at mealtimes, when undertaking a journey, before sleeping and in the morning.
There is now increasing scientific evidence that miswaks have medicinal properties and can fight plaque, recession of gums, tooth decay, bleeding gums and periodontal pocket depths.
Miswak users first trim or chew off about one centimeter of the bark at one end of a twig.
Then they start chewing it until it softens and forms bristles. Softening can be expedited by dipping the stick in water.
Water softens and separates its fibers.
Once the bristles are formed, they brush their teeth as usual but without using toothpaste.
When the brushy end is shredded, it can simply be cut or chewed further to form a fresh edge.
This is an ancient practice in Saudi Arabia, the Middle East and many Asian countries.
It is said that the use of the miswak started thousands of years ago in the ancient empires of the Babylonians, and later used by the Egyptians, Greeks and Romans.
Today, the miswak is still commonly used in the Kingdom and many countries around the world. Those not in Asia can order it online. People who prefer conventional toothbrushes, can now buy formulated toothpaste with miswak extract. This paste is natural, biodegradable and has the proven ability to reduce tooth decay.
In Saudi Arabia, the use of sticks or twigs from the Salvadora persica trees, known as arak in Arabic, are common. In several parts of the Arab world, these trees are indigenous to arid regions and planting them reduces desertification in areas where little else is capable of growing. This also helps local communities in several countries in the Middle East to develop a sustainable income while preserving an important part of their cultural heritage.
Miswaks can be taken from many trees except for those that are poisonous or harmful, such as the pomegranate and myrtle trees. But users prefer the roots and branches from bitter-tasting palm, olive or arak trees.
The arak trees are grown in Saudi Arabia, Sudan, southern Egypt, Chad and eastern parts of India. In parts of the Muslim world where the arak tree is not found, other trees are used for the same purpose.
Strips of bark are used in Morocco and branches of the Neem tree are often used in India. Two kinds of miswak are sold in Yemen, spicy and bland ones, said a local miswak seller Hamdan, a Yemeni national.
“The repeated process of chewing sticks releases fresh sap and silica (a hard glossy mineral), which acts as an abrasive material to remove stains,” said a study conducted by a panel of dentists at King Saud University (KSU).
The study also concluded that “the beneficial effects of miswak for oral hygiene and dental health are equal to, if not greater than, those who use toothbrushes and paste.” The research identified 19 natural substances found in these branches that benefit dental health.
According to research, the miswak contains a number of natural antiseptics that kill harmful microorganisms in the mouth, tannic acids that protect gums from disease, and aromatic oils that increase salivation.
The study said that “the miswak’s bristles are parallel to the handle rather than perpendicular, and can reach more easily between the teeth, where a conventional toothbrush often fails to reach.”
The KSU’s research has been supported and substantiated by other research conducted by Abdul Al-Sharif of the Ministry of Agriculture.
According to Al-Sharif, miswaks have antiseptics and other ingredients to fight mouth ulcers.
“In addition to the substances that prevent teeth caries, gum bleeding, mouth cancer and putrefaction, miswaks have another ingredient that strengthens the gum and prevents teeth from coloring or decaying.”
He said the two studies have proven that miswaks release a substance that soothes toothaches. Its use might also improve appetite and regulate peristaltic movements of the gastrointestinal tract, he said.
“In fact, the World Health Organization recommended the use of miswaks way back in 1986, but stated that further research was needed to document its effects,” said Aziza Al-Mubarik, a KSU dentist.
Several dentists are also of the opinion that miswaks have many medicinal properties including scents, painkillers and sodium bicarbonate, which are widely used in the production of different kinds of toothpastes.
Majed Almadani, a dentist, argued that the miswak is a natural toothbrush that provides many health and beauty benefits.
Karim Siddiqui, a dentist, said that miswaks strengthen gums, prevent tooth decay, create a fragrance in the mouth and sharpen memory.
Siddiqui said that there have been some reports that miswaks also strengthen eyesight and assist in digestion.
Asked about the use of miswaks among women in Saudi Arabia, Zaina Hamid, a young Indian girl, said: “I use miswaks during Ramadan because the use of toothpaste nullifies fasting. I have seen Saudi and non-Saudi Muslim women using miswaks more commonly than Asians or European Muslims,” she said.
Traders are making a roaring trade in Ramadan.
Bandar Al-Harifi, a miswak seller in Riyadh, said: “Miswak sales have gone up in Ramadan, especially in Makkah and Madinah, where sales have increased by nearly 500 percent.”
“There is a big market for miswaks in Saudi Arabia and users can find these sticks nowadays in every nook and cranny of the city, on pavements, or even in stores that sell books and cassettes,” said Al-Harifi, 65, who has always used miswaks and never visited a dentist in his life.
Sharif Hossain, a Bangladeshi salesman, who sits in front of a mosque in Rawdah district in Riyadh, said: “This is our season. We do brisk business in Ramadan and Haj. For me, it is fun, praying and talking to people, while selling miswaks, especially in the evenings.”
Asked about the business, Ali Hamza, a 50-year-old seller, said: “Business is good. To me, it’s fun sitting near the mosque, talking to people, watching people coming and going and making a little profit,” he said. “I buy miswaks from dealers. I pay SR80 for 100 or 150 miswaks and sell each for between SR2 and SR5 depending on the type,” he said.
“During the busy seasons such as Ramadan and Haj, I make profits of between SR250 and SR350 a day,” said Hamza.
He takes turns with his son, with a few breaks in the afternoon.
He sells different kinds of miswaks, like Al-Arak, Al-Hulai and Abu Hans. The most popular and most expensive is Al-Arak, he said.
Miswak: Sticking with tradition...
Miswak: Sticking with tradition...
The beauty of prayer in Islam
GOING deeper into our spiritual state during prayers (salah) requires that we have a presence of heart and are mindful of the words being said during the prayers.
Our prayer will feel shorter, yet when we look at how much time we actually spent, we will think, “Did I just spend 10 minutes?” or even 15 and 20 minutes.
A person who began applying this said he wished the prayer would never end.
A feeling that Ibn Al-Qayyim describes as “what the competitors compete for… it is nourishment for the soul and the delight of the eyes,” and he also said, “If this feeling leaves the heart, it is as though it is a body with no soul.”
The love of Allah
Some people’s relationship with Allah is limited to following orders and leaving prohibitions, so that one does not enter hell. Of course, we must follow orders and leave prohibitions, but it needs to be done out of more than fear and hope; it should also be done out of love for Allah. Allah says in the Qur’an: “… Allah will bring forth [in place of them] a people He will love and who will love Him.” (Qur’an, 5:54)
We often find that when a lover meets the beloved, hearts are stirred and there is warmth in that meeting. Yet when we meet Allah, there is not even an ounce of this same feeling. Allah says in the Qur’an: “And (yet) among the people are those who take other than Allah as equals (to Him). They love them as they (should) love Allah. But those who believe are stronger in love for Allah.” (Qur’an, 2:165)
And those who believe are stronger in love for Allah. There should be a feeling of longing, and when we raise our hands to start the prayer, warmth and love should fill our hearts because we are now meeting with Allah. A dua of the Prophet (peace be upon him): “O Allah, I ask You for the longing to meet You” (An-Nisa’i, Al-Hakim)
Ibn Al-Qayyim says in his book Tareeq Al-Hijratain that Allah loves His Messengers and His believing servants, and they love Him and nothing is more beloved to them than Him. The love of one’s parents has a certain type of sweetness, as does the love of one’s children, but the love of Allah far supersedes any of that. The Prophet, peace be upon him, said: “Any person who combines these three qualities will experience the sweetness of faith: 1) that God and His messenger are dearer to him than anything else; 2) that his love of others is purely for God’s sake; and 3) that he hates to relapse into disbelief as much as he hates to be thrown in the fire.” (Bukhari)
Thus, the first thing he mentioned was: “… that God and His messenger are more beloved to him than anything else…”
Ibn Al-Qayyim says: “Since ‘there is nothing like unto Him’ (Qur’an, 42:11), there is nothing like experiencing love for Him.”
If you feel this love for Him, it will be a feeling so intense, so sweet, that you would wish the prayer would never ever end.
Do you truly want to feel this love? Then ask yourself: ‘why do you or should you love Allah?’
Know that you love people for one (or all, in varying degrees) of three reasons: For their beauty, because of their exalted character or/and because they have done good to you. And know that Allah combines all of these three to the utmost degree.
All-embracing beauty
We’ve all been touched by beauty. It is almost fitrah (natural disposition) to love what is beautiful. Ali ibn Abi Talib, may Allah be pleased with him, said about the Prophet, peace be upon him, that it was “as if the sun is shining from his face.” Jabir (may God be pleased with him) said: “The Messenger of Allah was more handsome, beautiful, and radiant than the full moon” (Tirmidhi)
Allah made all His Prophets have a certain beauty so that people would have a natural inclination toward them.
And beauty is more than what is in the face, because beauty is in all of creation and somehow has the ability to take our breath away and give us peace simultaneously. The glimmer of the crescent moon on a calm night, the intensity of a waterfall as the water drops for thousands of feet, the sunset by the sea … certain scenes of natural unspoiled beauty stirs something in us. As Allah is the One Who made it beautiful, so what of Allah’s beauty?
Ibn Al-Qayyim said: “And it is enough to realize Allah’s Beauty when we know that every internal and external beauty in this life and the next are created by Him, so what of the beauty of their Creator?”
This fitrah for loving what is beautiful is because Allah is beautiful. One of His Names is Al-Jameel (the Most Beautiful). Ibn Al-Qayyim states that the beauty of Allah is something that a person cannot imagine and only He knows it. There is nothing of it in creation save for glimpses.
Ibn Al-Qayyim says if all of creation were the most beautiful they could be (so let’s imagine, ever single human being looked as beautiful as Yusuf, peace be upon him, and the whole world was like Paradise), and all of them combined from the beginning of time until the Day of Judgment, they would not even be like a ray in comparison to the sun when compared to Allah. Allah’s beauty is so intense that we will not even be able to take it in this life. In the Qur’an, Allah describes Musa’s (peace be upon him) request: “And when Moses arrived at Our appointed time and his Lord spoke to him, he said, ‘My Lord, show me (Yourself) that I may look at You.’ (Allah) said: ‘You will not see Me but look at the mountain; if it should remain in place, then you will see Me.’ But when his Lord appeared to the mountain He rendered it level, and Moses fell unconscious.” (Qur’an, 7:143)
Even the mountain could not bear the beauty of Allah and crumbled, and when Musa, peace be upon him, saw this (he did not even see Allah), he fell unconscious. This is why on the Day of Judgment it is Allah’s light that will shine on everything. We talk about breathtaking beauty, but we have yet to experience Allah’s beauty. While things in this world can be beautiful or majestic or if they combine both they are finite, true majesty and beauty are for Allah: “And there will remain the Face of your Lord, Owner of Majesty and Honor.” (Qur’an, 55:27)
Keeping all of this in mind, the Prophet, peace be upon him, said: “Allah directs His Face toward the face of His servant who is praying, as long as he does not turn away” (Tirmidhi).
Remember this in your prayer, and ask Allah to allow you the joy of seeing Him in Paradise.
Our prayer will feel shorter, yet when we look at how much time we actually spent, we will think, “Did I just spend 10 minutes?” or even 15 and 20 minutes.
A person who began applying this said he wished the prayer would never end.
A feeling that Ibn Al-Qayyim describes as “what the competitors compete for… it is nourishment for the soul and the delight of the eyes,” and he also said, “If this feeling leaves the heart, it is as though it is a body with no soul.”
The love of Allah
Some people’s relationship with Allah is limited to following orders and leaving prohibitions, so that one does not enter hell. Of course, we must follow orders and leave prohibitions, but it needs to be done out of more than fear and hope; it should also be done out of love for Allah. Allah says in the Qur’an: “… Allah will bring forth [in place of them] a people He will love and who will love Him.” (Qur’an, 5:54)
We often find that when a lover meets the beloved, hearts are stirred and there is warmth in that meeting. Yet when we meet Allah, there is not even an ounce of this same feeling. Allah says in the Qur’an: “And (yet) among the people are those who take other than Allah as equals (to Him). They love them as they (should) love Allah. But those who believe are stronger in love for Allah.” (Qur’an, 2:165)
And those who believe are stronger in love for Allah. There should be a feeling of longing, and when we raise our hands to start the prayer, warmth and love should fill our hearts because we are now meeting with Allah. A dua of the Prophet (peace be upon him): “O Allah, I ask You for the longing to meet You” (An-Nisa’i, Al-Hakim)
Ibn Al-Qayyim says in his book Tareeq Al-Hijratain that Allah loves His Messengers and His believing servants, and they love Him and nothing is more beloved to them than Him. The love of one’s parents has a certain type of sweetness, as does the love of one’s children, but the love of Allah far supersedes any of that. The Prophet, peace be upon him, said: “Any person who combines these three qualities will experience the sweetness of faith: 1) that God and His messenger are dearer to him than anything else; 2) that his love of others is purely for God’s sake; and 3) that he hates to relapse into disbelief as much as he hates to be thrown in the fire.” (Bukhari)
Thus, the first thing he mentioned was: “… that God and His messenger are more beloved to him than anything else…”
Ibn Al-Qayyim says: “Since ‘there is nothing like unto Him’ (Qur’an, 42:11), there is nothing like experiencing love for Him.”
If you feel this love for Him, it will be a feeling so intense, so sweet, that you would wish the prayer would never ever end.
Do you truly want to feel this love? Then ask yourself: ‘why do you or should you love Allah?’
Know that you love people for one (or all, in varying degrees) of three reasons: For their beauty, because of their exalted character or/and because they have done good to you. And know that Allah combines all of these three to the utmost degree.
All-embracing beauty
We’ve all been touched by beauty. It is almost fitrah (natural disposition) to love what is beautiful. Ali ibn Abi Talib, may Allah be pleased with him, said about the Prophet, peace be upon him, that it was “as if the sun is shining from his face.” Jabir (may God be pleased with him) said: “The Messenger of Allah was more handsome, beautiful, and radiant than the full moon” (Tirmidhi)
Allah made all His Prophets have a certain beauty so that people would have a natural inclination toward them.
And beauty is more than what is in the face, because beauty is in all of creation and somehow has the ability to take our breath away and give us peace simultaneously. The glimmer of the crescent moon on a calm night, the intensity of a waterfall as the water drops for thousands of feet, the sunset by the sea … certain scenes of natural unspoiled beauty stirs something in us. As Allah is the One Who made it beautiful, so what of Allah’s beauty?
Ibn Al-Qayyim said: “And it is enough to realize Allah’s Beauty when we know that every internal and external beauty in this life and the next are created by Him, so what of the beauty of their Creator?”
This fitrah for loving what is beautiful is because Allah is beautiful. One of His Names is Al-Jameel (the Most Beautiful). Ibn Al-Qayyim states that the beauty of Allah is something that a person cannot imagine and only He knows it. There is nothing of it in creation save for glimpses.
Ibn Al-Qayyim says if all of creation were the most beautiful they could be (so let’s imagine, ever single human being looked as beautiful as Yusuf, peace be upon him, and the whole world was like Paradise), and all of them combined from the beginning of time until the Day of Judgment, they would not even be like a ray in comparison to the sun when compared to Allah. Allah’s beauty is so intense that we will not even be able to take it in this life. In the Qur’an, Allah describes Musa’s (peace be upon him) request: “And when Moses arrived at Our appointed time and his Lord spoke to him, he said, ‘My Lord, show me (Yourself) that I may look at You.’ (Allah) said: ‘You will not see Me but look at the mountain; if it should remain in place, then you will see Me.’ But when his Lord appeared to the mountain He rendered it level, and Moses fell unconscious.” (Qur’an, 7:143)
Even the mountain could not bear the beauty of Allah and crumbled, and when Musa, peace be upon him, saw this (he did not even see Allah), he fell unconscious. This is why on the Day of Judgment it is Allah’s light that will shine on everything. We talk about breathtaking beauty, but we have yet to experience Allah’s beauty. While things in this world can be beautiful or majestic or if they combine both they are finite, true majesty and beauty are for Allah: “And there will remain the Face of your Lord, Owner of Majesty and Honor.” (Qur’an, 55:27)
Keeping all of this in mind, the Prophet, peace be upon him, said: “Allah directs His Face toward the face of His servant who is praying, as long as he does not turn away” (Tirmidhi).
Remember this in your prayer, and ask Allah to allow you the joy of seeing Him in Paradise.
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