THE HEMOLYTIC ACTIVITY OF SOME DOG SALIVA-PROCESSED ORAL STREPTOCOCCI
Noha T. Zelai* and Najia A. Al-Zanbagi*
. Biological Science Department, Science College, King Abduaziz University, P. O.
Abstract
The texts reflecting the scientific sign are: The prophet (may peace be upon him) hadiths: Abu Huraira reported the Messenger of Allah (may peace be upon him) to have said: When the dog licks a utensil belonging to any one of you, (the thing contained in it) should be thrown away and then (the utensil) should be washed seven times.
This hadith has been transmitted by another chain of transmitters in which there is no mention of” throwing away
Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: When the dog drinks out of a container belonging to any one of you, he must wash it seven times.
Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: The purification of the utensil belonging to any one of you, after it is licked by the dog, lies in washing it seven times, using sand for the first time.
Hammam Munabbih reported: Of the a hadith narrated by Abu Huraira from Muhammad, the Messenger of Allah (may peace be upon him), one is this: The Messenger of Allah (may peace be upon him) said: The purification of the utensil belonging to one amongst you, after it is licked by the dog, lies in washing it seven times.
Ibn Mughaffal reported: The Messenger of Allah (may peace be upon him) ordered killing of the dogs, and then. said: What about them, i. e. about other dogs? and then granted concession (to keep) the dog for hunting and the dog for (the security) of the herd, and said: When the dog licks the utensil, wash it seven times, and rub it with sand the eighth time.
The scientific fact related to this text is that dog saliva contains pathogens affected human and causes several diseases. Number of studies showed that dog saliva caused illness to human as prophet Muhammed stated. One study reports a human case of postoperative sinus infection caused by methicillin-resistant Staphylococcus intermedius. This case illustrates the possibility of transmission of antibiotic-resistant bacteria causing infection from dogs to humans. Another case demonstrates for the first time that Staphylocpoccus intermedius, the common commensal and pathogen in dogs, can cause skin abscesses in humans after direct inoculation of this pathogen into the skin and soft tissues. These studies supported by recent study, in which researcher isolated dog bronchopulmonary secretions bacteria. He found many identified microorganisms in the lavage fluid such as Pseudomonas spp., Acinetobacter spp., Stenotrophomonas maltophilia, Micrococcus luteus, Bacillus spp. Micrococcus spp., Staphylococcus spp. and Flavobacterium. In current study the hemolytic activity, which related to the pathogenic potential of two species of oral streptococci processed with dog saliva, was estimated. One of these streptococci is Streptococcus mutans that reside in the human dental plaque and causes dental caries. The other one is Streptococcus pneumoniae that found in human throat and causes pneumonia and other diseases. The hemolytic activity of dog saliva treated- streptococci increased obviously in case of pure dog saliva,then decreased when dog saliva was diluted with water and finally disappeared after six or seven water dilution.
The aspect of scientific sign in the text was taken from three sides; the first side is that dog saliva contains pathogenic supporting factors which increase the hemolytic activity of the Streptococcus pneumonia and Streptococcus mutans. The second side is the obligatory of using sand as the water did not kill the microbes but only reduce it’s pathogenicity. The third one is related to the seven times washing as some microbes pathogenicity did not be affected unless be washed seven times by water.
Section 10 – The clemency, forbearance, patience, forgiveness and pardoning status of the Prophet
Amongst the multiple excellent manners of the Prophet, praise and peace be upon him, are clemency, forbearance, patience and forgiveness when it was expected that he might punish, and his patience during times of hardship.
Clemency is the condition of dignity and constancy during provocation. Forbearance means being able to restrain oneself and enduring pain and injury. Patience has a similar meaning.
Forgiving means declining to hold something against his violation.
Allah says, “Accept the easing, order with fine jurisprudence, and avoid the ignorant.” 7:199. When this verse was revealed to the Prophet, praise and peace be upon him, he asked the Archangel Gabriel to expanded upon its meaning. Gabriel replied, “Wait until I ask the One who knows.” Upon his return he said, “Ο Muhammad, Allah orders you to bond yourself with those who sever themselves from you and to give to those who refuse to give to you, and pardon those who are unjust to you.”
Allah also conveyed to the Prophet, praise and peace be upon him, the saying of Lokman to his son, “And bear patiently with whatever may fall upon you, indeed that is true constancy.” 32:17. And, “Let them pardon and forgive.” 24:22.
Also, he who bears patiently and forgives – indeed that is true constancy.” 42:43.
Even the most clement amongst mankind has been known to lapse at one time or another. However, our Prophet, praise and peace be upon him, was not subject to lapse, in fact it was the reverse, his forbearance in times of adversity, even when intense, became more distinct, and when those who opposed him tried their best to harm him in one way or another it only served to increase his forbearance.
Lady Ayesha, wife of the Prophet, Mother of Believers, may Allah be pleased with her, said, “Whenever the Messenger of Allah was given an option between two matters he always chose the easier of the two as long as it was not sinful. If it
was sinful then he was the furthest of people from it. For himself he never took revenge, but if the honor of Allah had been violated he would take revenge for His sake.”
During the Battle of Uhud the Prophet’s tooth was broken and he sustained an injury to his face. It was almost unbearable for the Companions to see him in such condition and they said, “If only you would supplicate for a curse against them!” But the reply of the Prophet, praise and peace be upon him, was, “I have
not been sent to curse, rather I was sent as an inviter (to Allah) and as a mercy. O Allah guide my nation because they do not know.” Upon seeing the Prophet, praise and peace be upon him, bleeding, Omar said, “May my father and mother be your ransom! O Messenger of Allah, Noah supplicated against his nation when he said, “My Lord, do not leave a single unbeliever upon the earth.’ 71:26. If you had supplicated such a curse against us we would all have been destroyed. Your back has been trodden on, your face blooded, your tooth broken, yet you refuse to say anything except good. You said, ‘O Allah guide my nation because they do not know.””
Dear reader, observe the perfection of his graciousness, the virtuous rank (the internal and external perfection), the excellence of his character, his generosity, absolute patience and forbearance in his saying. Our Prophet, praise and peace be upon him, did not remain silent regarding them, instead he pardoned, showed compassion and mercy towards them, then interceded for them with a supplication. He said, ‘guide’ then apologized for their ignorance with the words, ‘indeed, they do not know.’
On another occasion a man accused the Prophet, praise and peace be upon
him, with unfairness and said, “Be fair, this is a division by which the Face of Allah is not desired!” It was indeed a provoking statement but the Prophet, praise and peace be upon him, just drew his attention in a polite manner by admonishing him and reminding him, by saying, “Who will be fair if I am not fair? Indeed, I would fail and be lost if I did not act fairly.” One of the Companions was outraged by the man’s accusation and was about to strike him, but the Prophet, praise and peace be upon him, intervened and stopped him.
Ghawrath, Harith’s son and others were discussing a raid on Dhatur Rika where they planned to assassinate the Messenger of Allah, praise and peace be
upon him. When they came across him they found him sitting under a tree. He did not prevent them from drawing near and as Ghawrath stood over him with a drawn sword in his hand he said, “Who will protect you from me!” The Prophet, praise and peace be upon him, replied, “Allah” whereupon the sword fell from his
hand and the Prophet, praise and peace be upon him, took hold of it and said, “Who will protect you from me?” Ghawrath replied, “Punish me in the best manner” whereupon the Prophet, praise and peace be upon him, arose and left him. When Ghawrath returned to his tribe he exclaimed, “I have come to you from the best of people!”
After the victory at Khybar, a Jewess poisoned the meat she had prepared for the Prophet, praise and peace be upon him. The meat spoke to him telling him that it had been poisoned and the woman confessed. Rather than punishing her he pardoned her.
Another Jew proficient in the art of magic named of Labid Al Azam was approached by a fellow Jew to concoct a spell of deadly proportion to kill the Prophet, praise and peace be upon him. However, the angels informed him of his
action and the cure was revealed to him. When he regained his strength, the Prophet, praise and peace be upon him, neither reprimanded nor punished Labid.
Abdullah, Ubayy’s son was amongst the hypocrites of Medina and despite the seriousness of his and their actions, coupled with the detrimental things they said against the Prophet, praise and peace be upon him, he took no action against them even when an outraged Companion suggested that one of their number should be put to death, he turned to him and said, “No, do not let it be said that
Muhammad kills his companions.”
Anas recalled an incident as he traveled with the Prophet, praise and peace be upon him. The Prophet, praise and peace be upon him, was wearing a thick cloak when a Bedouin rode up to him and pulled his cloak so violently that it left
mark on the side of his neck. The Bedouin demanded, “Muhammad, let me
load my two camels with the property of Allah you have in your possession. You will not let me load up with either your property or your fathers!” The Prophet, praise and peace be upon him, remained silent for a while then said, “This is the property of Allah and I am His worshiper.” He continued, “Shall I retaliate for your actions Bedouin?” The Bedouin replied, “No.” Whereupon the Prophet, praise and I peace be upon him, asked “Why not?” The Bedouin replied, “Because you do not repay a bad action with a bad action!” The Prophet, praise and peace be upon him, laughed and ordered one camel to be loaded with barley and the other with dates.
Lady Ayesha, said, “I never saw the Messenger of Allah take revenge for an injustice inflicted upon him as long as it was not one of the orders of Allah which must be complied with. His hand never struck anyone unless it was during the course of a Holy War in the Name of Allah, and he never hit a servant or a woman.”
There was the time when a man was brought before the Prophet, praise and peace be upon him, and he was informed, “This man wanted to kill you!” The Prophet, praise and peace be upon him, replied, ‘Do not fear, do not fear! Even though you wanted to do that, you would not have been given the power over me.”
Before the conversion of Zaid, Sana’s son, who was a Jew, Zaid went to the
Prophet, praise and peace be upon him, and demanded the repayment of a debt. As he did he tugged at the Prophet’s robe and pulled it from his shoulder, then seized him and proceeded to behave in an uncouth manner saying, “Children of Abdul Mutalib you are delaying!” Omar got up and chased him away and in doing so spoke harshly to him. The Prophet, praise and peace be upon him, smiled and said, “Omar, both he and I need something from you. Order me to repay well and order him to ask for his debt well.” Then he said, “I still owe him three.”
Omar ordered that Zaid be repaid and added to it twenty more on account of frightening him. Zaid converted to Islam saying, “Amongst the signs of his Prophethood were two that I had yet to see in him, they were forgiveness when he encountered quick-temperedness and extreme ignorance and this Dutifully, only increased him in clemency. I tested him in both and found both in him as he is described in the Torah.”
There are numerous Prophetic sayings that portray his forbearance, and these are but a sampling. If you wish to learn more about these noble virtues you will find them in authentic references of the prophetic sayings together with multiple chains of transmitters. All narrate how he patiently handled the harshness, hardships and injury meted out to him during the era known as the “Time of Ignorance” by the Koraysh and thereafter Allah gave him power over them by causing him to be victorious. The Koraysh persisted even though they realized they were subject to being overcome and their hierarchy put to death. However the Prophet, praise and peace be upon him, continuously pardoned and overlooked their actions and asked them, “What do you say I have done to you?” Their reply was, “Good, a generous brother and a generous nephew.” Whereupon he replied with Prophet Joseph’s saying to his erring brothers, “Let no reproach be on you this day.’ Go you are free.”
Anas tells us “At the Dawn Prayer eight men from Tanim came intent on killing the Messenger of Allah, praise and peace be upon him. They were seized but the Messenger of Allah set them free. Allah sent down the verse “It was He who restrained their hands from you…” 48:24.
Abu Sufyan and his companions were responsible for the martyring of the Prophet’s uncle and many of his Companions. Despite the great loss and hurt, the Prophet, praise and peace be upon him, forgave him and treated him gently saying, “Isn’t it about time you knew that there is no god except Allah?” Abu Sufyan replied, “May my father and mother be your ransom! How forbearing and generous you are in maintaining the ties of kinship!”
It is a fact that he was the slowest of all people to anger and the easiest to please.
Muhammad Ibn Isa Zaila’ee was having his mosque constructed when the builder fell and broke his neck. The people carried him and brought him to Muhammad who blew on him; he stood up and came back to life. (Jame’ Karamaatul Auliya)
Muhammad Ibn Munkadir
The son of Muhammed Ibn Munkadir narrates that a man came from Yemen and left 80 dinars with my father for safekeeping, as he was leaving with the intention of going for Jihad. Before leaving he remarked, “If you are in need of my money in my absence then by all means use it”, saying this he left. Whilst he was away the people of Madina suffered from a famine, so my father took the 80 dinars and distributed them amongst the poor.
A time passed and the Yemeni man returned to collect his money. My father asked him to return the following day, then spent the night in Masjid Nabwi. During the night my father would sit for a time at the blessed grave of the Prophet then take refuge at the mimbar, until the day dawned. Suddenly a man appeared and said “O Muhammad take this”, He had given him a pouch, which held 80 dinars. Thus my father returned the 80 dinars to their rightful owner. (Jame’ Karamaatul Auliya)
The Arab saying “generous as Hatim” could well have been amended to “generous as Ali”, for Ali exceeded even that famous Bedouine chief in munificence. Ali would often work as a farm-labourer in order to carn money and, on getting wages in the evening, would immediately distribute all he had earned amongst the poor, going home empty-handed. He could not bear to refuse any supplicant and, on occasion would even borrow money in order to give it to others.
Ali used to say, “Woe to that man who spends his wealth in buying male and female slaves but spends not his money on the free-born who, with a little alms would become enslaved in gratitude to him for ever.”
Whenever Ali participated in any one’s funeral- prayers he used to ask his survivors if the deceased was in debt and if informed in the affirmative, Ali would and clear his debts.
pay One day, when Ali had no food in the house, he was forced to go out and sell his sword to raise money for provisions. On his way home with the money his path crossed that of a band of beggars, to whom he gave all the money he had, returning home empty-handed. On another occasion a supplicant went to the house of the Holy Prophet to beg for food and there was none in the house. On being told of this by his wives, the Holy Prophet asked, “Is there any one here who can give relief to this man. “At once Ali offered to take the beggar home to his house. There Fatima said that there was nothing in the house except a few cakes she had baked for the children. “But, said she,” give them to the beggar for I would rather see my children go hungry than refuse a supplicant. “According to the Shi’ite traditions the following verse of the Qur’an was then revealed:
“9. They prefer the supplicant to themselves, even though they may be hungry themselves. And whoso is rid of the covetousness of his own soul…it is these who will be successful.” (59:9)
Abul Tufail Naqil, a contemporary of Ali narrates, “I saw Ali putting honey in the mouth of orphans and speaking kindly to them in such a way that some of his
companions could not but exclaim, ‘Alas! We should have been orphans to beget the love of the Imam’.” On another occasion a supplicant approached Ali and asked him to give him some bread. Ali ordered his slave Qunbur to look to his requirements. Qunbur came to Ali and said, My Lord, the bread is in the saddle bag.” Then said Ali “Give him the saddle along with the bread. At this Qunbur said, “Sir, the saddle is on the camel.” “Then give him the camel as well” was the reply. “But, my Lord” said Qunbur”the camel is in the row of camels.” “Then” said Ali, “Give him all the camels that form the row”. Qanbur without a moment’s delay turned over the entire row of the camels to the supplicant murmuring that any further delay might actuate the Caliph to order that he
himself (Qunbur) should also be given to the supplicant. Thousands of such stories have been recorded in which Ali is said to have sold his coat of mail, sword, wearing apparel and the ornaments of his wives to fulfil the needs of a supplicant. Ali’s generosity frequently took the form of hospitality, his views on that subject being clearly expressed in his famous saying, “Verily that man is debased in the sight of God who seldom receives any guest.” One day, when Ali was sitting dispirited and dejected, somerone asked him the cause of his sadness. O! I have not received any guests since last week” was the reply. Ali himself lived on dry crusts of bread and so dined separately from his guests whom he caused to be served with more elaborate food. On the arrival of a guest Ali would rise up to receive him and would himself pour water on to the hands of the guest. He would make him sit down in the centre of the carpet and attend personally to his wants. Ali used to say that it gave him the greatest pleasure to serve his guest himself.
The Asceticism of Ali’s life
A letter written by Ali to his provincial governor, Sahl ibn Hanif, tells us much of the way in which Ali lived:
“You know very well that your Caliph has selected for himself two sheets of clothes as wearing apparel, two home-made cakes for his food, and excepting once a year during I’du’l Zuha (when the Muslim kill goats, lambs, cows as an offering to God) he has never taken meat, has broken his fast with only a dry crust of bread, and has failed to provide the amenities of life for his sons and daughter. It similarly behoves you to make your life simple. By God, I have neither collected gold in this world nor hoarded any wealth from my share of booty nor have collected any wearing garments except the two sheets that I put on my person, nor do I possess an inch of land which I may call my own.”
Ali used to wear the coarsest and cheapest clothes which looked all the more shabby because of the number of patches on them. His worn-out shirts were far inferior to the wearing apparel of his servants and subordinates. Never in his life did he have more than two sets of clothing which he wore until they were in rags. When a courtier called Umar bin Qais, once asked Ali why he always wore such shabby and worn-out shirts he received the reply, “Verily such garments soften the heart and it behoves the believers to do the same.””
The story is told of how, one day Ali, accompanied by his household page Qunbur, went to the central bazar of Kufa where they bought two pieces of cloth, the one at two dirhems and the other at three dirhems per yard. When he returned home, he offered Qunbur the dearer piece of cloth, to which the latter took objection, saying “My Lord! You must have the dearer piece of cloth because you receive ambassadors, hold courts, address the congregation and perform the multifarious duties of a Caliph”. At this Ali smiled and said, “O Qunbur! Young as you are, the dearer cloth will suit you better than me. So saying he gave the cloth to Qunbur. 35
We are told too, how one cold evening when Ali lay shivering wrapped in an old linen sheet, one of his courtiers came to him and said, “O Commander of the Faithful, God has ordianed an equal share for you and your family from the “Bait-ul-Mal” (House of Public Property) then why do you not take your fair share from it, as other men do, rather than suffer these unnecessary privations”. Ali replied, “By God, I do not want to take anything from the Public Treasury. This sheet in which I am wrapped is the one which I brought from Medina at the time when I first came to Kufa.
We are further informed that, at the time of Ali’s marriage with Leila, daughter of Masud, the bride’s. father prepared a luxurious room for the bridegroom. Ali on entering the room, ordered all the refinements to be removed, “For” said he, “I will feel better (at home) in the state in which I am (accustomed to live).
was When Abdullah ibn Abbas, a cousin of Ali, visiting him one day he found Ali sitting on the floor busily patching a shoe. Abdullah asked the Caliph what would be the price of a new pair of shoes, to which Ali replied, “This shoe is dearer to me than all the things of this world, because it pinches me if I do anything wrong. It tells me to stick to the right. The Holy Prophet used to put patches on his own clothes, mend his own shoes, and ride on a mule to which he gave fodder with his own hands, and often times made another person sit behind him on the camel.”
Another story tells how once, when Saweed bin Ghufla went to see Ali, he found his Caliph sitting on an old worn-out rug. After saluting Ali Saweed said, “O thou Imam of the Believers, the sovereign of the Muslims, the owner of “Bait-ul-Mal”, the Commander of the Faithful, who receives ambassadors from foreign countries, have you nothing better in the house to sit on than this torn piece of matting.” Ali replied, “O Saweed! The wise are never beguiled by the charms of a temporary abode… a sojourn from which one has to depart soon. My eyes can well picture that house where one has to live for ever and it is for the decoration of that place I am shifting my goods. In a short time indeed I will migrate to that house to live there for ever.” At this Saweed wept bitterly. depart
Ali would never, under any circumstances, from the ascetic discipline which he imposed on himself. A courtier of his, Umar bin Harees related how once, when he was having the evening meal with Ali a sealed bag was brought to the Caliph. Ali himself broke th seal of the bag, which proved to contain nothing but some stale crusts of breads, as dry and hard as stone.
At the sight of such unpalatable food Umar reprimanded Ali’s maidservant, Fida, who was serving the meal. “Are you not ashamed”, said he, “to serve such bad food to the Commander of the Faithful?”” Fida said, “I could easily have prepared dainty dishes for my master but he has ordered me never to prepare sumptuous meals for him. My master collects all the crusts of bread and puts them in that bag. I used, stealthily to slip in some pieces of fresh bread, which would be tasty and more easily digestible, but my master soon detected what I was doing. Eversince he has collected the crusts himself, put them in this bag and sealed it so that no one could tamper with it.”
Umar bin Harees goes on to report how Ali took the crusts, softened them in a bowl of water, sprinkled them with salt and, after eating them, offered thanks to God, saying “Praised be God for his favours.” To his courtier’s question as to whether he could long survive on such a meagre diet Ali replied, “Such food fills my belly very adequately. God forbid that I should indulge in sumptuous repasts, which are bound to take one to hell.”
One scorching day in Summer, Ali refused a glass of “Sherbat” for similar reasons, saying, “Though God has not decreed this drink unlawful for men, refrain from taking it for fear of becoming accustomed to such dain- ties”.
On another occasion Saweed bin Ghufla advised Ali’s maidservant Fida to take pity on the Caliph’s old age and to give him something more nourishing. Ali overheard this talk and said, “O Saweed! This food (of crusts) is good enough for me. The Holy Prophet used to take similar food. If I become accustomed to dainties, how can I hope to enter Paradise, there to live with the Apostle of God. The Holy Prophet never took fresh wheat cakes, and brown barley-flour was his chief diet. I remember how I was hungry on a certain day and I went out and did labourer’s work on an adjoining farm for a woman who agreed to give me a date for each bucket of water that I fetched for her. I carried sixteen buckets of water for her, earning sixteen dates which I shared with the Prophet. I prefer such food.”
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 