Bukhari

Explanation:
It is understood from this that on such occasions, it is necessary to observe respect for a prominent person. It is also understood that another person's miswak (tooth-stick) may also be used.

Hadith Commentary:
➊
Shah Waliullah Muhaddith Dehlawi rahimahullah has written in the explanation of the chapter headings of Bukhari that it was the noble habit of the Messenger of Allah sallallahu alayhi wa sallam that when something of little value would come, he would grant it to the young ones. Thus, when a new fruit would come to him, he would distribute it first among the children, and when something of greater value would come, he would grant it to the elders.
On this basis, he considered the miswak (tooth-stick) to be something small and intended to give it to the younger one, but he was guided through revelation to give it to the elder.
It is understood from this that the miswak holds great virtue and significance in the sight of Allah as well.

➋
Ibn Battal has written that the right of the elders among those present takes precedence over the younger ones, and in matters of eating, drinking, conversation, etc., the elders should be given the first opportunity, because regarding the miswak, the command was given to give it to the elder.
On one occasion, he said to Huwayyisa and Muhayyisa that the elder should be given the first opportunity to speak, and this is among the Islamic etiquettes. Muhallab said that the one of greater age should be given precedence in everything.
And this is in the case when people are not seated in order; when they are seated in order, the Sunnah requires that one should begin from the right side.
(Sharh Ibn Battal: 1/364)

➌
It is narrated from Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam was using the miswak when two persons came to him, one of whom was older than the other. At that time, he was informed through revelation to give the miswak to the elder among them.
(Sunan Abi Dawud, Taharah, Hadith: 50)
From the hadith of the chapter, it is understood that this incident was a dream.
It can also be interpreted as multiple incidents: first, the Messenger of Allah sallallahu alayhi wa sallam saw this in a dream, then the same incident occurred in the waking state, as has come in several hadiths regarding multiple incidents, that he would first see them in a dream, then encounter them in wakefulness.
(Fath al-Bari: 1/464)

➍
From this, it is understood that using another’s miswak is not disliked (makruh), but the Sunnah is to wash it before use.
In the hadith, Aisha radi Allahu anha states that the Messenger of Allah sallallahu alayhi wa sallam would give me the miswak so that I could wash it.
I would first use it myself, then wash it and hand it over to the Messenger of Allah sallallahu alayhi wa sallam.
(Sunan Abi Dawud, Taharah, Hadith: 52; Umdat al-Qari: 1/694)
On this occasion, the people of “reflection” have also made their remarks; observe:
“It is not understood what relevance there is in mentioning this dream here? From this, it cannot be concluded that if you are using the miswak and two people say, ‘Give it to us,’ you should give it to the elder and not to the younger.
You can say, ‘This is my miswak, you should obtain your own miswak.’”
(Tadabbur Hadith: 1/336)
In reality, just like the logicians and philosophers, a veil has been cast over the intellect of these “people of reflection.”
Allah Ta’ala has deprived them of the understanding of hadith.
﴿ قَاتَلَهُمُ اللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ﴾