A human being is
created from earth and spirit (32:7-9). Whereas the Spirit gives him divine
characteristics, the earth imposes limitations on it. He forms mental
attachments to his physical appetites and through the physical senses to material
objects. He forms an ego by his idea of himself around his body and name. This
governs his thoughts, motives and actions and creates what is called the
Worldly Life.
Islam is about
spiritual growth, progress and transformation.
"And by the soul and Who fashioned it, and
enlightened it with what is wrong and right for it! He indeed is successful who
causes it to grow (or purifies it)! And he indeed is a failure who corrupts
it!" 91:7-10
This means that
he must progressively detach himself from the earthly and worldly and purify his
Spirit. But man is here because he has a function with respect to the earth. He
is part of the evolution of the earth and an agent through which it is
transformed. The development of man is connected with the fulfilling of his
function. Like the sun above, the radiations of which enter the earth and cause
evolution, so also does man cause transformation on earth, and is himself
transformed by the Spirit that comes from a higher source. Transformation requires
that somethings must be abandoned and others created or developed.
We need to have
an ideal towards which to strive. But as soon as an ideal is accepted then an
anti-ideal, that which goes counter to the ideal, also comes into existence.
This opposition is the tension that causes motion and development. Inner
self-contradictions cause guilt feelings, which because they are unpleasant and
painful provide the incentive for development. But it may also cause people to
suppress self-consciousness and self-examination, or lead to aggressive
behaviour designed to destroy the source of the reminder. Or it may cause
paralysis and debility owing to self-disgust and self-pity. But this is avoided
owing to the faith in the compassion, forgiveness, guidance and help of Allah
for the repentant. The Quran uses the word "error" (5:105) or the
phrase "missing the mark" (2:286) Man was made perfect in that he had
the capacity to learn and develop. But in so far as he has not learnt he was
liable to errors. He has to learn from his errors. Corruption set in because of
the contamination by impurities owing to his mistakes. Rust formed on the
mirror of his Spirit - he acquired an artificial Persona in connection with the
world which obscured his God-made Essence. Therefore, he needs purification.
"Nay! But what they used to do has become
like rust upon their hearts. Nay! Most surely they shall on that day be
debarred (veiled) from their Lord." 83:14-15
“….The place of worship founded on piety (or
duty to Allah) from the first day, is more worthy that you should stand (to
pray) therein, wherein are men who love to purify themselves. Allah doth love
those who purify. Is he who has laid his foundation upon the fear of (duty to)
Allah and of His good pleasure better, or he who has laid his foundation upon a
crumbling undermined sand cliff, which crumbles away with him into the fire of
hell? Allah guides not a people who do wrong.” 9:10-109
Islam requires
outer, interactive and inner (physical, social and psychological) purification.
This is specially required when a person approaches Allah in Prayer. Purity
includes cleanliness, maintenance, and smartness - the removal of dirt,
obstructions and ugliness, anything that interferes with the correct
functioning of a person, maintaining this state, and the cultivation of that
which will facilitate correct or enhanced functioning. Inner cleanliness is
more important than outer. It also facilitates outer cleanliness. It consists
of the removal of bad attitudes, thoughts and motives, those that are negative,
destructive and debilitating and the cultivation of good, positive constructive
and enabling attitudes, thoughts and motives. Physical cleanliness not only
prevents physical disease, but also makes a person feel better and more
vigorous and aids and reinforces inner purity.
Both inner and
outer purity has personal as well as social and environmental consequences and
conversely, these affect inner and outer purity. Good thoughts lead to friendly
and benevolent behaviour, which are reciprocated leading to a more harmonious,
cooperative and happy community. This prevents the arising of self-centeredness,
greed, hate and anxiety that are spiritually destructive but also cause over
exploitation and disruption of the environment on which we all depend. People
with unpleasant attitudes and thoughts tend to be repulsive and disruptive.
Lack of physical purity causes the spread diseases in the community and
pollutes the environment.
It is the
parents, guardians or elders who are responsible for this in youngsters. But
when they reach the age of puberty, they become responsible for fasting,
praying and other religious obligations. This includes the duty to keep their
body, clothing and surroundings clean and well-groomed at all times.
It is the duty
of Muslims to remember Allah and cultivate those attitudes, thoughts and
motives and actions which are recognized as derived from the attributes of
Allah, namely truth, goodness, usefulness and beauty, those that bring inner
and outer harmony, order, justice and peace, and provide courage, endurance and
patience. Thoughts, motives and actions based on self-centeredness, hate, fear,
envy, greed, laziness, pride and vanity should be countered and removed and a
person should endeavor to free himself from illusions, delusions, prejudice,
addictions and obsessions of all kinds. Purification also includes the
avoidance of hypocrisy, deception, self-deception, ulterior motives,
backbiting, bias, argumentativeness and negativity. The following verses
contain some samples:-
“O you who believe! Be careful of your duty to
Allah and speak straight to the point.” 33:70
“O you who believe! Why
do you say that which you do not do? It is most hateful to Allah that you
should say that which you do not do.” 61:2-3
“O you who believe! Let
not one people deride (ridicule) another people perchance they may be better
than they, nor let women deride other women, perchance they may be better than
they; and do not find fault with (or defame) your own people nor insult one
another by (offensive) nicknames; evil is a bad name after faith, and whoever
does not desist, these it is that are the unjust. O you who believe! Avoid most
of suspicion, for surely suspicion in some cases is a sin, and do not spy nor
let some of you backbite others. Does one of you like to eat the flesh of his
dead brother? But you abhor it; and be careful of (your duty to) Allah, surely
Allah is Oft relenting, Merciful. “ 49:11-12
“O ye who believe! Be ye steadfast in justice,
witnesses for Allah, though it be against yourselves, or your parents, or your
kindred, be it rich or poor, for Allah is nearer both than either. Follow not,
then, lusts (prejudices, superstitions, passions), so as to act unjustly (or
with bias); but if ye swerve or turn aside, Allah is well Aware of what you do.”
4:135
“These shall be given their reward twice over,
because they were steadfast, and repelled evil with good, and spend of what We
have bestowed upon them. And when they hear vain talk, they turn away from it
and say, "We have our works, and ye have your works. Peace be upon you! We
do not seek the ignorant." 28:54-55
“And not alike are the good and the
evil. Repel evil with what is best, when lo! He between whom and you was enmity
would be as if he were an intimate friend. And none are granted this power but
those who possess patience and self-restraint, and none are granted it but the
owners of great happiness. And if a whisper (incitement or interference) of the
Satan should cause thee mischief, then seek refuge in Allah; surely He is the
Hearer, the Knower.” 41:34-36
Certain rules
exist regarding physical purification. These are guidelines but have become
ritualized. This has two functions:- to make the acts of cleansing into a good
habit and to connect it to an inner state of reverence or piety.
“O ye who believe! When ye rise up to prayer
wash your faces, and your hands as far as the elbows, and wipe your heads, and
your feet down to the ankles. And if ye are polluted, then purify yourselves
(bathe). But if ye are sick, or on a journey, or if you come from the toilet,
or if ye have touched women and cannot find water, then take from high ground
(clean) sand or earth and wipe your faces and your hands therewith. Allah does
not wish to make a burden for you; but He wishes to purify you and to fulfill his
favour upon you; that ye may give thanks.” 5:6
Muslims are
required to ensure that their underwear and private parts remain as clean as
possible. Underpants, panties and socks should be changed daily in order to
avoid unpleasant odours. If urine happens to splash onto clothing, it should be
washed off until no colour or smell remains. Urination should preferably be
done in the sitting position so that there is no splashing or spraying on the
legs, clothing or the surrounding ground. After using the toilet
"istinja" should be performed. This is done by first removing all
traces of urine or faeces with something clean and dry, such as toilet paper.
If paper tissues are not available, clean sand, stones or leaves or whatever
else is available may be used instead. The left hand should be used to do this,
as the right is used for eating. The private parts should be wiped gently until
no trace of impurities can be seen on the toilet paper. Then they should be
washed with water, if available. Muslim homes have special hoses next to the
toilet or water cans for this purpose. This should be followed by drying with
toilet paper. This is especially recommended for women and girls, in order to
prevent infections which can occur if the underwear remains damp. For this reason,
women and girls should also be careful to wipe from front to back rather than
back to front. It is also recommended to wear loose, cotton underwear which
'breathes' and dries more quickly than panties made from man-made materials
such as nylon or polyester.
The hands should
be washed after using the toilet, taking care that no unpleasant odour remains
under or around the fingernails. It is recommended that "wuzu", the
ritual ablution should be made after using the toilet, so that a person is
always ready to come into the presence of Allah for prayer and other acts of
worship. Ritual cleanliness is required before the 5 daily prayers are
undertaken. It consists of washing the hands, arms, face, mouth, teeth, nose,
ears, feet, and legs three times in a meditative manner. Wet hands is also
passed over the head to clean the hair and the back of the neck. Bathing should
be done at least once a week and always after sexual intercourse or the
emission of semen. There is much sweating associated with these events and when
this stays on the body it allows bacteria to multiply, spreading bad odours and
diseases. Bathing should not be done in tubs in one's own dirty water. The
water must be allowed to flow and carry away the impurities. This is best done
by showering.
These and other
physical actions and rituals are also meant to bring about mental,
intellectual, emotional, psychological and spiritual changes. Human beings are
a unity such that there is interaction and inter-dependence between the
physical, mental and spiritual aspects. The data of experience tend to have
effects on thoughts, feeling and action so that each thought is also associated
with certain feelings and actions. Though the action is not always visible it
does create muscle tension. These in turn affect perception, awareness and
motives. The connection between the inner and outer is seen for instance, in
the fact that guilt feelings are often expressed as obsessional washing and
bathing to remove the guilt. Habits, obsessions, addictions and fixations tend
to form when experiences or behaviour patterns are repeated without awareness
or critical mental processing and subconscious motives or one’s that have been
suppressed out of consciousness.
Islam
counteracts this by:- (a) requiring self-awareness and by (b) activities that
will counter these harmful and debilitating tendencies. These inner distorting
mechanisms can be regarded as the works of Satan who operates in the dark. The
light of consciousness is often sufficient to dispel them. But many bad habits,
of action, feeling and thought, will require dismantling by repetition of
opposite or counter actions, feelings and thoughts. It will be necessary to (i)
deliberately put oneself into situations and environments that produce good,
wholesome and beneficial influences, e.g. keeping to company and communities
and places where there is more good than evil. (ii) to read and study the
scriptures and other spiritually uplifting literature, (iii) cultivate good
thoughts and motives (iv) to form good habits such as resolving to do a good
act every day. (v) It is necessary to remember that impressions and ideas like
other kinds of food can be either nutritious to various degrees or poisonous or
catalytic either for good or evil. (vi) We all have a certain limited amount of
resources in energy, time, talents and mental capacities. This can be used for
good, evil or squandered in useless and frivolous pursuits. That which is used
up in the last two ways is not available for the first. (vii) Every situation what
ever, whether fortunate or adverse, can be interpreted and used for beneficial
or harmful purposes or wasted. (viii) A correct attitude and faith is necessary
to provide the correct and strong motivation. The question for an agent of
Allah is this:- What is his function and is he fulfilling it? Is the world
improved, static or degenerating because he exists in it? (ix) We are required
to do what is right, but the outcome of our efforts depends on many other
factors that are determined by Allah. (x) However, it is an obligation also to
seek correct abilities and knowledge so that intentions even if correct are not
sufficient.
It is necessary
to perform the outer actions while maintaining an inner state in thought and
motive. It is not only the case that (a) the action will, by association,
stimulate the appropriate feeling and thought, and vice versa, but also that (b)
by combining and coordinating the three, it facilitates inner integration,
psychological unity. . This removes internal contradictions and conflicts and
facilitates consistency of thought. (c) This ought also to provide the
conditions appropriate for heightened consciousness or spiritual awareness.
This is like tuning a television to receive a broadcast. Purification is not
just removing dirt (that which ought not to be there), but also revealing
something that is there.
This
coordination is facilitated by the use of appropriate words. For instance, a
prayer is uttered while doing Wuzu e.g.:- "O my Lord, make me among those
who repent and among those who are pure." The Arabic word for purity is
“taharah” and implies interdependence between the physical and spiritual
cleanliness. The Prophet advised that when a person was overcome with anger, he
should perform Wuzu to cool down. Obviously this also cools one down physically
and causes him to move away from the situation that caused the anger. Anger
causes tension, aggression and unreasonableness by the production and
circulation of adrenalin. This withdraws blood from the surface skin and from the
digestive system and concentrates it in the muscles. It increases the
respiration rate and concentrates attention in a narrow area. Prolonged or
habitual anger is, therefore, debilitating and causes malfunctions in various
organs. It prevents rational thinking and problem solving. This has not only
consequences for the individual but also for the society and the environment.
Personal hygiene
in Islam is therefore just one but important ingredient in a well-integrated
scheme of physical and spiritual cleanliness.
The Prophet
(saw) is reported to have said: "Five practices are characteristic of the
fitrah (the natural state): circumcision, shaving the pubic hair, cutting the
mustache short, clipping the nails, and removing the hair of the armpits."
Hairs under the
arms and around the private parts also allow bacteria to multiply, causing
irritation, bad odours, harbouring lice and spreading disease. This hair should
be periodically shaved off, say once in 40 days or, as rates of growth vary,
whenever it grows too long. But they can be removed by any method which one
does not find too difficult or painful, including plucking, cutting it short,
using wax treatments. Underarm deodorant could be used, especially before
participating in sports or going to the school or mosque, so that other people
will not be offended by one's body odour. However, it is necessary to
understand that these products usually stop perspiration, and therefore,
obstruct the expulsion of waste products. This is, obviously, harmful when carried
out too often, It is much better to wash more frequently.
Islam has
nothing to say about the practice of removing the hair from legs or arms. This
appears to have a purely aesthetic purpose. The hair on our head and face is
part of our human physical appearance and does not need to be removed for the
sake of cleanliness. It should, however, be washed, combed, brushed, and
trimmed to keep it clean and tidy. Long hair is recommended for Muslim girls
and women, but males should keep their hair short (between earlobes and
shoulders) or close shaven. Hairstyles that are frivolous or meant to attract
attention are forbidden as they encourage pride and vanity. Muslim women wear
head scarves, but should not neglect washing their hair and scarves. The beard
and mustache are natural signs of manhood. Shaving them off is not recommended.
But they should also be kept clean and in good order by washing, combing and
trimming. Some people like to grow or cut these into various shapes in order to
produce an impression or from pride. As in all other things it is the intention
that determines whether something is right or wrong. However, the effect on
others may be good or bad and it is the duty of the person to assess this also
and act accordingly. Some beards and mustaches give dignity and serenity and
some ooze arrogance and fierceness. In some countries, it is conventional to
shave and the bearded person could be seen as anti-social or may even be
persecuted in various ways. Growing a beard is not compulsory and is not
recommended if it causes difficulties or obstructions to leading an Islamic
life.
It is a natural
inherent impulse in man to want to increase the harmony and beauty, both in
their surroundings and in themselves. It is part of the function of man as Vicegerents.
People do want to look their best and enhance their beauty even if only for
themselves. Muslims, however, are discouraged from going too far in changing
their looks, specially if this is done in pursuit of immoral aims such as
pride, controlling others, deceiving and seduction. Too far means that it is
done at the expense of their overall spiritual welfare and development.
But there was no
objection where people made themselves more presentable and attractive to their
spouses as this enhanced the unity of the family. Women were permitted to wear
cosmetics and jewelry that made them attractive to their husbands, but not to
display themselves to other males. The Prophet (SAW) discouraged people from
tattooing, making spaces between their teeth (which the Arabs of his day found
beautiful), making and using wigs, dying or plucking out their gray hairs,
plucking eyebrows and making attempts to hide their age or fool others about
their true appearance. But women on whose face beards and mustaches grew were
allowed to remove them. The habit of changing hair colour regularly is
discouraged, and so is the custom of painting the fingernails and growing them
long. Long fingernails are impractical, prevent the efficient use of the hands
as in domestic work and preparation of food, and collect dirt, which can
transmit disease. However, dying the fingernails with henna is permitted as
this does not seal the surface of the nails. Hair with natural henna is also
allowed because it is a good hair conditioner. The use of natural Kohl as
eyeliner is also permitted as it protects the eyes against certain diseases
common in many Eastern countries.
The Prophet
recommended the use natural scents and perfumes especially before going to the
mosque as the deodorant. Women were allowed to use perfume within their homes,
but not in the presence of strange men who might be attracted.
It is necessary
to point out that these rules were made according to the conditions that
existed at the time and place where the Prophet lived and applies to the
materials and products prevalent there. Conditions have changed and there are
many more products, opportunities and temptations in existence to day. It is
not, therefore, appropriate to go by the letter of the rules but by their
spirit. This is much more difficult than following instructions. They are
guidelines that must be understood.
People who spend
a lot of time and effort in determining and following rules rigidly are like
those who spend a lot of time caring for their appearance or cultivating an
image. They will spend less time and effort for more important things, such as
prayer, study, cultivating spiritual excellence, doing good and helping others.
This of course, also applies to the pursuit of money, material things, power,
pleasure and prestige or fame. The cultivation of looks and images is connected
with these pursuits. The natural outer looks of a person are usually a
reflection of their natural inner state. However people can misread this
specially in modern days where both inner and outer states have been changed.
One is done through culture, training, education, desire to cultivate and
project a false image or persona, and the efforts of publicity agents. The
other is done through cosmetics, jewelry, fashions in clothing, hormone
therapy, implants and surgery. The modern world is increasingly an artificial
man made world separating us from the Real World. It is created by the
construction of cities, the culture and arts, and intense conditioning force
exerted by the media - television, videos, computers, magazines and novels. In
one sense, much of these things are excretion, by products of human activities
that clutter up their environment and slowly choke them spiritually. They are
social, cultural and psychological equivalents of the pollution, wastage of
resources and ecological imbalance man has created in the environment. But
Islam is concerned with the pursuit and cultivation of what is natural and its
enhancement. The function of man as Vicegerent certainly means that he is creative,
but this can come into conflict with the rest of existence and lead to disaster
for man. Man has been given discrimination so that he can separate things and
rearrange in order to aid in the arising of order. This is called purification.
Impurity, therefore, means anything that is not in its appropriate place.
However, for a
Muslim, carrying out the instructions of Islam, have three benefits:- (a) It is
a moral obligation, a service to God, an act of Surrender and not an ego act.
(b) It is useful action that benefits him physically, mentally and spiritually.
(c) It has a socially useful function in so far that the practices are common
to all Muslims and they bind them together in mutual reinforcement,
understanding and goals.
The question is
sometimes asked : If salat (prayer) is supposed to remove evil and purify a
person how is it so many of those who appear to pray piously are responsible
for so much evil, death and pain?
The answer is
that it must be done correctly to be effective. It must be done meditatively
with body mind and soul. If it is done without knowledge and without mental
concentration and has no inner content but is merely mechanical, habit and
ritualism then it is ineffective. But those who are aware of the presence of
Allah, and are conscious of what they are saying in prayer, will soon discover
that some of their actions, motives, feelings and thoughts contradict what they
have learnt from the Quran, or even their own inherent conscience (unless that
is fully suppressed).
The awareness of
this contradiction, the inner conflict, is sufficient to make them
uncomfortable. There is an inbuilt need and desire for inner unity, harmony and
peace. There is, therefore, a desire to escape the conflict and restore peace.
The problem so caused energizes and stimulates action to solve it. The problem
can only be resolved in three ways - attack, defense, and escape. Within each
category one can act positively or negatively or in a catalytic manner. One
can:-
(1) Either
repress it out of consciousness - to become unconscious. One can do this by
construction "barriers" or putting one's attention on
"distractions" or "excuses" or "scape goats". One
can "project" the defect on others or rationalize them away. And one
can attack whatever tries to remind one of these defects. All this distorts the
ability to perceive, think and act correctly.
(2) One can
abandon prayer and religion to various degrees or altogether. One can do this
subconsciously or consciously by finding reasons why it is bad.
(3) One can ask
God for forgiveness and help in making amends and so improve gradually i.e.
become progressively a unified (wHoly) human being.
Examples of
all three reactions can be found everywhere.