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Template:Descriptive Fiqh Article Template:Rulings Brushing teeth (Persian: مسواک‌زدن; Arabic: السواک) is one of the emphasized Islamic sunnas recommended in numerous hadiths. In Imami jurisprudence, this act is considered recommended (mustahabb), though it is reprehensible (makruh) in certain conditions, such as using it in the bathroom or lavatory. Additionally, if a fasting person swallows the moisture from the miswak, it causes the invalidation of the fast.

Brushing teeth is highly recommended at specific times, such as before prayer, at the time of sleep, before wudu, and at dawn. Certain manners have been stated for this act, such as reciting a specific supplication, Madmada (rinsing the mouth), and using the wood of Arak or olive trees. However, some narrations emphasize the principle of cleaning the teeth itself.

Status and Importance

Brushing teeth, as an emphasized recommended act,[1] is considered one of the rituals of prayer and wudu.[2] It is also counted among the sunnas of the Prophets[3] and part of the Prophet's (s) advice to Imam Ali (a).[4]

In the narrations of the Infallibles (a), brushing teeth has been emphasized. Over eighty narrations regarding its importance and etiquettes have been cited in the book Wasa'il al-Shi'a.[5] This topic is discussed in various fiqh sections such as Tahara,[6] Salat,[7] Sawm,[8] and Hajj.[9] It is also discussed in books of ethics and manners, such as Allama Majlisi's Hilyat al-muttaqin,[10] Maliki Tabrizi's Asrār al-ṣalāt,[11] and Jawadi Amuli's Mafatih al-hayat.[12]

Brushing teeth is considered one of the exclusive characteristics of the Prophet (s).[13] According to narrations, although it was not made obligatory to prevent hardship for Muslims,[14] it was so emphasized that the Prophet (s) thought it would soon become obligatory.[15] Furthermore, the merit of a prayer performed with cleaned teeth is counted as up to seventy times greater than a prayer without it.[16]

Effects and Etiquettes

Numerous effects have been enumerated for brushing teeth in narrations; one narration lists twelve benefits,[17] including cleaning the mouth, whitening and preventing tooth decay, and strengthening the gums.[18]

Brushing teeth is recommended, but it has greater recommendation at certain times such as at dawn, before wudu and prayer,[19] before sleep,[20] after waking up, before the morning Congregational Prayer,[21] and while reciting the Qur'an.[22]

Certain etiquettes have been stated for brushing teeth, including reciting a specific supplication,[23] Madmada (circulating water in the mouth),[24] and moving the miswak vertically.[25] Also, using Arak wood or olive wood, which is said to have been the miswak of the Prophet (s) and other Prophets,[26] is preferred.[27] However, some narrations also recommend cleaning teeth with a finger or tree branches.[28]

Jurisprudential Rulings

  • **Tahara Section:** According to jurists, brushing teeth in the bathroom and lavatory is reprehensible (makruh).[29] However, some jurists consider this reprehensibility specific to the state of relieving oneself (takhalli),[30] and Al-Shaykh al-Mufid has considered it forbidden (haram) while relieving oneself.[31] Brushing teeth is also considered one of the recommended rituals of prayer and wudu.[32]
  • **Fasting Section:** According to the fatwa of jurists, if a fasting person takes a wet miswak out of their mouth and puts it back in, and then swallows its moisture, their fast becomes void, unless the moisture is eliminated within the saliva.[33] Also, using a wet stick for brushing is reprehensible for a fasting person.[34]
  • **Hajj Section:** Brushing teeth before Ihram is recommended;[35] however, if a pilgrim in the state of ihram (muhrim) knows that brushing will cause their gums to bleed, this act will be forbidden for them.[36] Nonetheless, Ayatollah Sistani considers brushing teeth permissible while in ihram even with the knowledge of bleeding.[37]

Notes

  1. ↑ Malikī Tabrīzī, Asrār al-ṣalāt, 1420 AH, p. 46.
  2. ↑ Majlisī, Lawāmiʿ-i ṣāḥibqarānī, 1414 AH, vol. 1, p. 449; Shīrāzī, Al-Fiqh - al-Niẓāfa, p. 88.
  3. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 1, p. 55.
  4. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 1, p. 53.
  5. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 2, pp. 5-27.
  6. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 2, p. 70.
  7. ↑ Majlisī, Lawāmiʿ-i ṣāḥibqarānī, 1414 AH, vol. 1, p. 449.
  8. ↑ Ṭabāṭabāʾī Yazdī, Al-ʿUrwat al-wuthqā, 1419 AH, vol. 3, p. 588; Majlisī, Lawāmiʿ-i ṣāḥibqarānī, 1414 AH, vol. 6, p. 371.
  9. ↑ Maḥmūdī, Manāsik-i ʿumra-yi mufrada (muḥashshā), 1429 AH, p. 75.
  10. ↑ Majlisī, Ḥilyat al-muttaqīn, 1388 Sh, pp. 155-157.
  11. ↑ Malikī Tabrīzī, Asrār al-ṣalāt, 1420 AH, p. 46.
  12. ↑ Jawādī Āmulī, Mafātīḥ al-ḥayāt, 1391 Sh, pp. 43-45.
  13. ↑ Karakī, Jāmiʿ al-maqāṣid, 1414 AH, vol. 12, p. 52; Suyūṭī, Al-Khaṣāʾiṣ al-kubrā, Dār al-Kutub al-ʿIlmiyya, vol. 2, p. 396.
  14. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 3, p. 22.
  15. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 73, p. 126.
  16. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 3, p. 22.
  17. ↑ Malikī Tabrīzī, Asrār al-ṣalāt, 1420 AH, p. 45.
  18. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 2, p. 8.
  19. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 3, p. 23.
  20. ↑ Ṭabāṭabāʾī, Sunan al-Nabī (s), 1416 AH, p. 265; Malikī Tabrīzī, Asrār al-ṣalāt, 1420 AH, p. 46.
  21. ↑ Ṭabāṭabāʾī, Sunan al-Nabī (s), 1416 AH, p. 265; Malikī Tabrīzī, Asrār al-ṣalāt, 1420 AH, p. 46.
  22. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 2, pp. 22-23.
  23. ↑ Malikī Tabrīzī, Asrār al-ṣalāt, 1420 AH, p. 46.
  24. ↑ Shīrāzī, Al-Fiqh - al-Niẓāfa, p. 88.
  25. ↑ Ṭabrisī, Makārim al-akhlāq, 1412 AH, p. 50.
  26. ↑ Ṭabrisī, Makārim al-akhlāq, 1412 AH, p. 48.
  27. ↑ Malikī Tabrīzī, Asrār al-ṣalāt, 1420 AH, p. 46.
  28. ↑ Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 2, pp. 23-24.
  29. ↑ Ibn Ḥamza, Al-Wasīla, 1408 AH, p. 48; Muḥaqqiq al-Ḥillī, Al-Muʿtabar, 1407 AH, vol. 1, p. 137.
  30. ↑ Najafī, Jawāhir al-kalām, 1404 AH, vol. 2, p. 70.
  31. ↑ Al-Shaykh al-Mufīd, Al-Muqniʿa, 1410 AH, p. 41.
  32. ↑ Majlisī, Lawāmiʿ-i ṣāḥibqarānī, 1414 AH, vol. 1, p. 449.
  33. ↑ Banī Hāshimī Khumaynī, Risāla-yi tawḍīḥ al-masāʾil-i marājiʿ, vol. 1, p. 892.
  34. ↑ Ṭabāṭabāʾī Yazdī, Al-ʿUrwat al-wuthqā, 1419 AH, vol. 3, p. 588; Banī Hāshimī Khumaynī, Risāla-yi tawḍīḥ al-masāʾil-i marājiʿ, vol. 1, p. 925.
  35. ↑ Muḥammadī Ray-Shahrī, Ḥajj wa ʿumra dar Qurʾān wa ḥadīth, 1428 AH, p. 183.
  36. ↑ Pazhūhishkada-yi Ḥajj wa Ziyārat, Manāsik-i ḥajj (muḥashshā), 1396 Sh, p. 197.
  37. ↑ Pazhūhishkada-yi Ḥajj wa Ziyārat, Manāsik-i ḥajj (muḥashshā), 1396 Sh, p. 197.

References

  • Banī Hāshimī Khumaynī, Sayyid Muḥammad Ḥasan. Risāla-yi tawḍīḥ al-masāʾil-i marājiʿ. Qom: Daftar-i Intishārāt-i Islāmī, n.d.
  • Ḥurr al-ʿĀmilī, Muḥammad b. al-Ḥasan al-. Wasāʾil al-Shīʿa. Qom: Muʾassisa Āl al-Bayt, 1409 AH.
  • Ibn Ḥamza, Muḥammad b. ʿAlī. Al-Wasīla. Qom: Intishārāt-i Kitābkhāna-yi Āyatullāh Marʿashī Najafī, 1408 AH.
  • Jawādī Āmulī, ʿAbd Allāh. Mafātīḥ al-ḥayāt. Qom: Nashr-i Isrāʾ, 1391 Sh.
  • Karakī, ʿAlī b. al-Ḥusayn al-. Jāmiʿ al-maqāṣid fī sharḥ al-qawāʿid. Qom: Muʾassisa Āl al-Bayt, 1414 AH.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Tehran: Dār al-Kutub al-Islāmiyya, 1407 AH.
  • Majlisī, Muḥammad Bāqir al-. Biḥār al-anwār. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH.
  • Majlisī, Muḥammad Bāqir al-. Ḥilyat al-muttaqīn. Qom: Intishārāt-i Masjid-i Muqaddas-i Jamkarān, 1388 Sh.
  • Majlisī, Muḥammad Taqī al-. Lawāmiʿ-i ṣāḥibqarānī. Qom: Ismāʿīlīyān, 1414 AH.
  • Malikī Tabrīzī, Mīrzā Jawād. Asrār al-ṣalāt. Translated by Riḍā Rajab-zāda. Tehran: Payām-i Āzādī, 1420 AH.
  • Muḥaqqiq al-Ḥillī, Jaʿfar b. al-Ḥasan al-. Al-Muʿtabar fī sharḥ al-mukhtaṣar. Qom: Muʾassisa Sayyid al-Shuhadāʾ, 1407 AH.
  • Muḥammadī Ray-Shahrī, Muḥammad. Ḥajj wa ʿumra dar Qurʾān wa ḥadīth. Qom: Nashr-i Mashʿar, 1428 AH.
  • Maḥmūdī, Muḥammad Riḍā. Manāsik-i ʿumra-yi mufrada (muḥashshā). Qom: Mashʿar, 1429 AH.
  • Najafī, Muḥammad Ḥasan al-. Jawāhir al-kalām. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1404 AH.
  • Pazhūhishkada-yi Ḥajj wa Ziyārat. Manāsik-i ḥajj (muḥashshā). Tehran: Mashʿar, 1396 Sh.
  • Ṣadūq, Muḥammad b. ʿAlī al-. Man lā yaḥḍuruh al-faqīh. Qom: Daftar-i Intishārāt-i Islāmī, 1413 AH.
  • Shaykh al-Mufīd, Muḥammad b. Muḥammad al-. Al-Muqniʿa. Qom: Daftar-i Intishārāt-i Islāmī, 1410 AH.
  • Shīrāzī, Sayyid Muḥammad Ḥusaynī. Al-Fiqh - al-Niẓāfa. N.p, n.d. (Software of Fiqh Ahl al-Bayt 2 Noor).
  • Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr al-. Al-Khaṣāʾiṣ al-kubrā. Beirut: Dār al-Kutub al-ʿIlmiyya, n.d.
  • Ṭabāṭabāʾī Yazdī, Sayyid Muḥammad Kāẓim. Al-ʿUrwat al-wuthqā (Al-Muḥashshā). Qom: Daftar-i Intishārāt-i Islāmī, 1419 AH.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Sunan al-Nabī (s). Qom: Daftar-i Intishārāt-i Islāmī, 1416 AH.
  • Ṭabrisī, Ḥasan b. Faḍl al-. Makārim al-akhlāq. Qom: Nashr-i Sharīf Raḍī, 1412 AH.

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