PURIFICATION

Purification

Outward purification as a prelude to prayer
Prayer, according to the Holy Quran and Hadith, is the means for the purification of the soul; the purification of the body and of the garments of a man wears, is very important for prayer. By a consensus of opinion the Seventy-forth Chapter of the Holy Quran is the second revelation which the Holy Prophet (p.b.o.h.) received after the first five verses of the 96 Chapter, and the first five verses of this chapter may here be quoted to show the importance of outward cleanliness in the religion of Islam: “O thou that art clothed! arise and warn, and thy Lord do magnify and thy garments do purify, and uncleanliness do shun.” (74 : 1-5Q.) Thus warning the people, magnifying the Lord which is done through prayer, and purifying the garments and the body, are laid down here as three fundamental duties. The two ideas, the purification of the body and the soul, are very after mentioned together in the Holy Quran. The one more example is quoted : “ Surely Allah loves those who turn much to Him, and He love those who purify themselves.” (2: 222Q.) The Hadith lays special stress on outward purification. According to one Hadith it is stated that “purification is one half of one’s faith.” The implication is clear. Inward purity is the real aim, but outward purity is a vital necessity. A pure mind in a pure body is the watchword of Islam.
The making of outward purification as a necessary preparation for prayer is not intended only to direct attention to the real aim, which is the purity of the soul, but also to ensure constant purification of the body, which is in itself a great necessity of life, for the man who purifies himself five times a day would undoubtedly be in a constant state of physical purity. The Holy Quran recommends good clothing generally: “Say, who has prohibited the embellishment of Allah which He has brought forth for His servants and the good foods?” (7: 32Q.) Here clothing is called an embellishment, to show that good clothes add to beauty; and elsewhere it is stated that they are meant as a covering and also as a beauty : “O children of Adam ! We have indeed sent down to you clothing to cover your shame and clothing for beauty.” (7: 26Q.) And in the case of prayer, it is further stated : “O children of Adam! attend to your embellishment at every time (or place) of prayer.” (7: 31Q.) This shows that when assembling in mosques for prayer, attention must be paid to outward appearance and purity as well. One reason for this direction is that an assembly of people in prayer, dirty in clothing or person, would undoubtedly be offensive to others. Hence it is specially laid down that, in the large gatherings on Fridays, everyone must take a bath before coming to prayer, and use perfume or fragrance (atters).
WUDZU. The first condition of bodily purification is Wadzu or partial ablution. The word “wudzu” is derived from wadzu, which means husn, or beauty, and in the terminology of Islamic laws means the washing of certain parts of the body before prayers. In practice it is traceable to the very time when prayer was made obligatory. To this practice which the Holy Prophet undoubtedly instituted by Divine light, or inner revelation (wahy kifya) sanction is given in the following words: “O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads, and wash your feet the ankles.” (5: 6Q.)
The practice of Holy Prophet (p.b.o.h.) as recorded in Hadith contains substantially the same details. Briefly, they may be summed up as follow:-
(1) The hands are first washed up to the wrist.
(2) The mouth is then cleansed with water, or by rinsing with a toothbrush and by gargling if necessary.
(3) The nostrils are then cleaned by snuffing a little water into them and blowing the nose if necessary.
(4) The face is then washed from the forehead to the chin and from one ear to the other.
(5) The right hand, and after that the left , is washed from the wrist to the elbow.
(6) The head is then wiped over with the wet hands, three fingers of both the hands between the little finger and the thumb, being joined together, and the inner sides of the ears are wiped with the forefingers, while its outer side is wiped with the thumbs.
(7) The feet are then washed up to the ankles, the right foot being washed first.
Wudzu may be performed before every prayer, but the necessity for it arises only when there has been a natural evacuation, or when a man has been fast asleep.

Miswak
It will be seen that, besides the religious object which is to remind man of the necessity for inner purification, the great aim in wudzu is to foster habits of cleanliness. Such parts of the body as are generally exposed are washed time after time is wadzu, so that these parts may be clean at all times. To wash and water the extremities of the body is also beneficial for the sake of health, and that health and cleanliness are two of the great purposes which wudzu serves. The cleanliness of the mouth, too, is important, since stress is laid on the rinsing of the mouth with the aid of a miswak. A very large number of diseases find their way into the human system through a dirty mouth, and a mouth and the teeth that are kept clean do not only improve the general cleanliness of the body, but also exclude a large number of diseases form entering the system. The Holy Prophet (p.b.o.h.) thought so highly of the miswak that he never neglected it under any condition; even on his death-bed he asked for a miswak, and expired only a few minutes afterwards. It was his custom to arise for the Tahajjud prayers soon after the midnight, and even at that hour he first cleaned his mouth and teeth with a miswak. He attached such importance to the cleansing of the mouth that he repeatedly use to say that the only thing which prevented him from declaring the use of a miswak obligatory at every prayer (i.e., at least five times daily) was the fear that it might be a burden on his community. On another occasion he is reported to have said that the miswak cleans the mouth and brings about the pleasure of God. Similarly, gargling is recommended to keep the throat clean and also gargling fosters good health.

Taking a bath
It is simply a first step towards going to prayer, and undoubtedly promotes habits of cleanliness which is conducive to health. The direction is contained in the Holy Quran itself: “And if you are under an obligation to perform a total ablution then wash yourselves.” (5: 6Q.) Bathing is also enjoined in Hadith on occasions of assembly, such as the Friday prayers and the I’d prayers. Clean clothes must be worn and perfume (attars) must be used if available. These directions have thus both a religion and a hygienic value. They serve as a kind of preparation for going before a Higher Presence, and help to wrest the attention of man from lower objects and divert it to the higher, besides making the atmosphere in the assembly purer and healthier.

Tayammum
That there is in wudzu and in the bath a religious purpose besides the hygienic one, is shown by the fact that when water is not available it is yet necessary to perform an act which diverts attention from the bodily purification to the purity of the soul, and that is the aim of prayer. The direction is laid down in the Holy Quran: “And if you are sick or on a journey or one of you come from the privy, or you have had an intercourse, and you cannot find water, betake yourselves of tayammum, that is, to take pure earth and wipe your faces and your hands therewith. Allah does not wish to place on you any difficulties, but He wishes to purify you, and that He may complete His favour on you so that you may be thankful.” (5:6Q.) Thus when a man is unable to find water, or when the use of water or the taking of a bath is harmful, he is enjoined to avail himself of pure earth, and this use of earth, instead of water, is stated to be a means of purification. Now though earth may, under certain conditions, be a purifier, it is clear that the wiping of the face and the hands with it does not serve the purpose of bodily purification; yet it is plainly called a means of purification, and therefore it is the purification of the soul which is intended here. By the order of “Tayamum”, attention is thus drawn to the inner purpose underlying “Wudzu” and the bath. The word “Tayamum” is derived from “Amma,” meaning repair to a thing, and tayammum therefore means, originally, simply betaking oneself to a thing, and since the word is used here in connection with betaking oneself to pure earth, “Tayamum” has come technically to mean this particular practice. As stated in the Holy Quran, and amplified in Hadith, Tayammum consists in striking both hands on pure earth or anything containing pure dust, then blowing off the excess of dust from the hands, passing the hands over the face and the backs of the two hands, the left over the right and the right over the left, thus performing the spiritual cleanliness.

When a bath becomes essential
The taking of a bath is rendered necessary in these instances: (1) pollution nocturnal or Ihtilam (wet dreams); (2) Coitus or “sexual intercourse”, (3) to female after “Menses” or “Haidz” and (4) “Puerpurium” or “ Nifas.”During the period of “Menses” and “Puerpurium” a female is exempted from prayer. Menstruation generally lasts from three to ten days, and a bath should be taken when the flow stops, after a minimum period of three days, the maximum limit being ten days. After this a bath must be taken. In the first two conditions a man is called “Junub,” from “Janb,” meaning a side. To call this a state of pollution or defilement is not correct. On a certain occasion when one such person, a “Junub,” described himself as “Najs” (polluted or defiled) in the presence of the Holy Prophet (p.b.o.h.), he corrected him by saying that a Muslim does not become defiled. It is a technical term and means one who is under an obligation to perform a total ablution of bathing. The connection with the root meaning is that such a person is remote from prayer.




		Purification Outward purification as a prelude to prayer Prayer, according to the Holy Quran and Hadith, is the means for the purification of the soul; the purification of the body and of the garments of a man wears, is very important for prayer. By a consensus of opinion the Seventy-forth Chapter of the Holy Quran is the second revelation which the Holy Prophet (p.b.o.h.) received after the first five verses of the 96 Chapter, and the first five verses of this chapter may here be quoted to show the importance of outward cleanliness in the religion of Islam: “O thou that art clothed! arise and warn, and thy Lord do magnify and thy garments do purify, and uncleanliness do shun.” (74 : 1-5Q.) Thus warning the people, magnifying the Lord which is done through prayer, and purifying the garments and the body, are laid down here as three fundamental duties. The two ideas, the purification of the body and the soul, are very after mentioned together in the Holy Quran. The one more example is quoted : “ Surely Allah loves those who turn much to Him, and He love those who purify themselves.” (2: 222Q.) The Hadith lays special stress on outward purification. According to one Hadith it is stated that “purification is one half of one’s faith.” The implication is clear. Inward purity is the real aim, but outward purity is a vital necessity. A pure mind in a pure body is the watchword of Islam. The making of outward purification as a necessary preparation for prayer is not intended only to direct attention to the real aim, which is the purity of the soul, but also to ensure constant purification of the body, which is in itself a great necessity of life, for the man who purifies himself five times a day would undoubtedly be in a constant state of physical purity. The Holy Quran recommends good clothing generally: “Say, who has prohibited the embellishment of Allah which He has brought forth for His servants and the good foods?” (7: 32Q.) Here clothing is called an embellishment, to show that good clothes add to beauty; and elsewhere it is stated that they are meant as a covering and also as a beauty : “O children of Adam ! We have indeed sent down to you clothing to cover your shame and clothing for beauty.” (7: 26Q.) And in the case of prayer, it is further stated : “O children of Adam! attend to your embellishment at every time (or place) of prayer.” (7: 31Q.) This shows that when assembling in mosques for prayer, attention must be paid to outward appearance and purity as well. One reason for this direction is that an assembly of people in prayer, dirty in clothing or person, would undoubtedly be offensive to others. Hence it is specially laid down that, in the large gatherings on Fridays, everyone must take a bath before coming to prayer, and use perfume or fragrance (atters). WUDZU. The first condition of bodily purification is Wadzu or partial ablution. The word “wudzu” is derived from wadzu, which means husn, or beauty, and in the terminology of Islamic laws means the washing of certain parts of the body before prayers. In practice it is traceable to the very time when prayer was made obligatory. To this practice which the Holy Prophet undoubtedly instituted by Divine light, or inner revelation (wahy kifya) sanction is given in the following words: “O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads, and wash your feet the ankles.” (5: 6Q.) The practice of Holy Prophet (p.b.o.h.) as recorded in Hadith contains substantially the same details. Briefly, they may be summed up as follow:- (1) The hands are first washed up to the wrist. (2) The mouth is then cleansed with water, or by rinsing with a toothbrush and by gargling if necessary. (3) The nostrils are then cleaned by snuffing a little water into them and blowing the nose if necessary. (4) The face is then washed from the forehead to the chin and from one ear to the other. (5) The right hand, and after that the left , is washed from the wrist to the elbow. (6) The head is then wiped over with the wet hands, three fingers of both the hands between the little finger and the thumb, being joined together, and the inner sides of the ears are wiped with the forefingers, while its outer side is wiped with the thumbs. (7) The feet are then washed up to the ankles, the right foot being washed first. Wudzu may be performed before every prayer, but the necessity for it arises only when there has been a natural evacuation, or when a man has been fast asleep. Miswak It will be seen that, besides the religious object which is to remind man of the necessity for inner purification, the great aim in wudzu is to foster habits of cleanliness. Such parts of the body as are generally exposed are washed time after time is wadzu, so that these parts may be clean at all times. To wash and water the extremities of the body is also beneficial for the sake of health, and that health and cleanliness are two of the great purposes which wudzu serves. The cleanliness of the mouth, too, is important, since stress is laid on the rinsing of the mouth with the aid of a miswak. A very large number of diseases find their way into the human system through a dirty mouth, and a mouth and the teeth that are kept clean do not only improve the general cleanliness of the body, but also exclude a large number of diseases form entering the system. The Holy Prophet (p.b.o.h.) thought so highly of the miswak that he never neglected it under any condition; even on his death-bed he asked for a miswak, and expired only a few minutes afterwards. It was his custom to arise for the Tahajjud prayers soon after the midnight, and even at that hour he first cleaned his mouth and teeth with a miswak. He attached such importance to the cleansing of the mouth that he repeatedly use to say that the only thing which prevented him from declaring the use of a miswak obligatory at every prayer (i.e., at least five times daily) was the fear that it might be a burden on his community. On another occasion he is reported to have said that the miswak cleans the mouth and brings about the pleasure of God. Similarly, gargling is recommended to keep the throat clean and also gargling fosters good health. Taking a bath It is simply a first step towards going to prayer, and undoubtedly promotes habits of cleanliness which is conducive to health. The direction is contained in the Holy Quran itself: “And if you are under an obligation to perform a total ablution then wash yourselves.” (5: 6Q.) Bathing is also enjoined in Hadith on occasions of assembly, such as the Friday prayers and the I’d prayers. Clean clothes must be worn and perfume (attars) must be used if available. These directions have thus both a religion and a hygienic value. They serve as a kind of preparation for going before a Higher Presence, and help to wrest the attention of man from lower objects and divert it to the higher, besides making the atmosphere in the assembly purer and healthier. Tayammum That there is in wudzu and in the bath a religious purpose besides the hygienic one, is shown by the fact that when water is not available it is yet necessary to perform an act which diverts attention from the bodily purification to the purity of the soul, and that is the aim of prayer. The direction is laid down in the Holy Quran: “And if you are sick or on a journey or one of you come from the privy, or you have had an intercourse, and you cannot find water, betake yourselves of tayammum, that is, to take pure earth and wipe your faces and your hands therewith. Allah does not wish to place on you any difficulties, but He wishes to purify you, and that He may complete His favour on you so that you may be thankful.” (5:6Q.) Thus when a man is unable to find water, or when the use of water or the taking of a bath is harmful, he is enjoined to avail himself of pure earth, and this use of earth, instead of water, is stated to be a means of purification. Now though earth may, under certain conditions, be a purifier, it is clear that the wiping of the face and the hands with it does not serve the purpose of bodily purification; yet it is plainly called a means of purification, and therefore it is the purification of the soul which is intended here. By the order of “Tayamum”, attention is thus drawn to the inner purpose underlying “Wudzu” and the bath. The word “Tayamum” is derived from “Amma,” meaning repair to a thing, and tayammum therefore means, originally, simply betaking oneself to a thing, and since the word is used here in connection with betaking oneself to pure earth, “Tayamum” has come technically to mean this particular practice. As stated in the Holy Quran, and amplified in Hadith, Tayammum consists in striking both hands on pure earth or anything containing pure dust, then blowing off the excess of dust from the hands, passing the hands over the face and the backs of the two hands, the left over the right and the right over the left, thus performing the spiritual cleanliness. When a bath becomes essential The taking of a bath is rendered necessary in these instances: (1) pollution nocturnal or Ihtilam (wet dreams); (2) Coitus or “sexual intercourse”, (3) to female after “Menses” or “Haidz” and (4) “Puerpurium” or “ Nifas.”During the period of “Menses” and “Puerpurium” a female is exempted from prayer. Menstruation generally lasts from three to ten days, and a bath should be taken when the flow stops, after a minimum period of three days, the maximum limit being ten days. After this a bath must be taken. In the first two conditions a man is called “Junub,” from “Janb,” meaning a side. To call this a state of pollution or defilement is not correct. On a certain occasion when one such person, a “Junub,” described himself as “Najs” (polluted or defiled) in the presence of the Holy Prophet (p.b.o.h.), he corrected him by saying that a Muslim does not become defiled. It is a technical term and means one who is under an obligation to perform a total ablution of bathing. The connection with the root meaning is that such a person is remote from prayer.

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