Purity in Islam: Rules, Steps, and Rulings
Introduction
All praise is due to Allah, Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, his family, and all his companions. To proceed:
Purity in Islam is one of the most prominent features that distinguish the Islamic Sharia. Islam is the religion of cleanliness and purity in all its meanings, whether it is sensory purity related to the body, clothing, and place, or spiritual purity related to the purification of the soul and the cleansing of the heart. Islam has given great attention to purity to the extent that it considered it half of faith, as stated in the noble Hadith: “Purity is half of faith” (reported by Muslim).
Due to the importance of purity in Islam, Allah Almighty has made it a condition for the validity of many acts of worship. Prayer is not valid without purity, nor is the circumambulation of the Ancient House, and it is not permissible to touch the Holy Quran except for those who are pure. Allah the Exalted said: “Indeed, Allah loves those who repent and loves those who purify themselves.” [Al-Baqarah: 222], and He, Glory be to Him, said: “Therein are men who love to purify themselves; and Allah loves those who purify themselves.” [At-Tawbah: 108].
This research aims to shed light on the topic of purity in Islam by clarifying its concept, types, categories, rules, steps, and rulings, relying on the legal texts from the Holy Quran, the purified Prophetic Sunnah, and the statements of jurists, while pointing out the wisdom behind its legislation and its impact on the life of a Muslim and the Muslim community.
Chapter One: The Concept, Types, and Importance of Purity in Islam
First: The Concept of Purity in Language and Terminology
Purity in Language
Purity (Taharah) in language means cleanliness and purity. It is the verbal noun of the verb “Tahura” (طَهُرَ) with a damma on the ha’. It is said: “Tahura ash-shay’u yath-huru taharatan wa tuhra,” meaning: the thing became clean and pure from dirt and impurities. Ibn Manzur said in “Lisan al-Arab”: “At-Tuhr is the opposite of An-Najs (impurity), and it is cleanliness” (1). Purity also means integrity, innocence, and being far from doubts and evils. It is said: “So-and-so is pure of skirt,” meaning: he is free from defects, pure from defilement.
Purity in Islamic Terminology
As for Islamic terminology, jurists have defined it with similar definitions, including:
The Hanafi school defined it as: “A legal attribute that necessitates for its possessor the permissibility of performing prayer with it, in it, or for it” (2).
The Maliki school defined it as: “The removal of a ritual impurity (Hadath), or the removal of a physical impurity (Najs), or what is similar to them in a specific manner” (3).
The Shafi’i school defined it as: “The removal of a ritual impurity and what is similar to it, and the removal of a physical impurity and what is similar to it” (4).
The Hanbali school defined it as: “The cessation of a ritual impurity and what is similar to it, and the removal of filth (Khubth)” (5).
Upon reflection on these definitions, it is found that they are similar in meaning and revolve around two basic matters:
- Removal of ritual impurity (minor and major).
- Removal of physical impurity.
Second: Types of Purity in Islam
Purity in Islam is divided into two main types:
- Sensory (Material) Purity (At-Taharah Al-Hissiyyah) This is the purity related to the body, clothing, and place, and it includes:
- Purity of the body: This is achieved by removing physical impurities from it, and by performing ablution (Wudu) and ritual bath (Ghusl) to remove ritual impurities.
- Purity of clothing: This is achieved by removing physical impurities from it, as Allah the Exalted said: “And your clothing purify.” [Al-Muddaththir: 4].
- Purity of the place: This is achieved by removing physical impurities from it, and this is especially emphasized in places of worship such as mosques.
- Spiritual (Moral) Purity (At-Taharah Al-Ma’nawiyyah) This is the purity of the heart and soul from blameworthy morals and bad qualities, such as envy, arrogance, hatred, and hypocrisy, and their purification with praiseworthy morals and good qualities, such as truthfulness, sincerity, humility, and mercy. This type of purity is the origin and the ultimate goal, and it is referred to in the saying of Allah the Exalted: “He has certainly succeeded who purifies himself.” [Al-A’la: 14].
Third: The Importance of Purity in Islam
The importance of purity in Islam is evident in several matters, including:
- Its connection to faith (Iman): The Prophet (peace be upon him) made it half of faith, saying: “Purity is half of faith” (reported by Muslim). This indicates its importance and great status in Islam.
- Being a condition for the validity of acts of worship: Prayer is not valid without purity, nor is the circumambulation of the Ancient House, nor is touching the Holy Quran. Allah the Exalted said: “O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles.” [Al-Ma’idah: 6].
- Allah Almighty’s love for those who purify themselves: Allah the Exalted said: “Indeed, Allah loves those who repent and loves those who purify themselves.” [Al-Baqarah: 222].
- Being a cause for the forgiveness of sins and the raising of ranks: On the authority of Abu Hurairah (may Allah be pleased with him), the Messenger of Allah (peace be upon him) said: “Shall I not tell you something by which Allah effaces sins and raises ranks?” They said: “Yes, O Messenger of Allah.” He said: “Performing Wudu thoroughly despite difficulties, taking many steps towards the mosques, and waiting for the prayer after the prayer. That is the guarding (Ribat)” (reported by Muslim).
- Being a sign of the believers on the Day of Judgment: On the authority of Abu Hurairah (may Allah be pleased with him), the Messenger of Allah (peace be upon him) said: “Verily, my nation will be called on the Day of Resurrection with bright faces and limbs from the traces of Wudu. So whoever among you can extend his brightness, let him do so” (agreed upon).
- Achieving protection from diseases: Purity protects the Muslim from many diseases and epidemics and preserves his health and well-being. This is one of the objectives of Islamic Sharia.
- Achieving psychological and spiritual cleanliness: Purity cleanses the soul from spiritual impurities, purifies it from blameworthy morals, and elevates it to noble matters.
Chapter Two: Categories and Rulings of Purity
Purity in Islam is divided into two categories in terms of its legal status:
First: Obligatory Purity (At-Taharah Al-Wajibah)
This is the purity without which an act of worship is not valid, and it is divided into two types:
- Removal of Ritual Impurity (Raf’ Al-Hadath) This is of two kinds:(a) Removal of Minor Ritual Impurity (Raf’ Al-Hadath Al-Asghar) – Ablution (Wudu) This is done by performing Wudu, which is the use of water on specific body parts in a specific manner with intention. The parts of the body for Wudu are: the face, the hands up to the elbows, the head, and the feet up to the ankles. The evidence for the obligation of Wudu is the saying of Allah the Exalted: “O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles.” [Al-Ma’idah: 6]. The Prophet (peace be upon him) said: “Prayer is not accepted without purification” (reported by Muslim). Wudu is obligatory in the following cases:
- When rising to perform obligatory prayers.
- For circumambulating the Ancient House (Ka’bah).
- For touching the Holy Quran.
- Ejaculation of semen with desire.
- Sexual intercourse, even if ejaculation does not occur.
- Cessation of menstruation (Hayd) and postnatal bleeding (Nifas).
- Death, in which case the deceased must be washed, except for a martyr (Shahid). The evidence for the obligation of Ghusl is the saying of Allah the Exalted: “And if you are in a state of Janabah (major impurity), then purify yourselves.” [Al-Ma’idah: 6]. On the authority of Abu Hurairah (may Allah be pleased with him), he said: The Messenger of Allah (peace be upon him) said: “When he sits between her four limbs and then exerts himself, then Ghusl becomes obligatory, even if he does not ejaculate” (agreed upon).
- Removal of Physical Impurity (Izalat An-Najasa) This is the removal of the physical impurity itself from the body, clothing, and place. Impurities in Islam are limited and known, including:
- Urine and feces of humans.
- Flowing blood.
- Vomit.
- Alcohol.
- Pork.
- Carrion (dead animals not slaughtered Islamically).
- Urine and droppings of animals whose meat is not eaten. The evidence for the obligation of removing physical impurity is the saying of Allah the Exalted: “And your clothing purify.” [Al-Muddaththir: 4]. On the authority of Abu Hurairah (may Allah be pleased with him), the Prophet (peace be upon him) said in the famous Hadith about the Bedouin who urinated in the mosque: “Leave him, and pour a bucket of water, or a skin of water, over his urine” (agreed upon).
Second: Recommended Purity (At-Taharah Al-Mustahabbah)
This is the purity that is not obligatory for an act of worship, but it is recommended and Sunnah, including:
- Performing Wudu for every prayer, even if one is already in a state of purity.
- Performing Wudu before sleeping.
- Performing Wudu after eating something that has been touched by fire.
- Performing Wudu when angry.
- Performing Wudu before Wudu (i.e., renewing Wudu).
- Performing Ghusl for Friday (Jumu’ah) prayer.
- Performing Ghusl for the two Eid prayers.
- Performing Ghusl for Ihram (state of pilgrimage).
- Performing Ghusl for entering Makkah.
- Performing Ghusl for standing at Arafah.
Chapter Three: Rules and Rulings of Purity in Islam
First: Rules and Rulings of Water
Water is the basis for purity, and it has rulings and rules in Islamic Sharia. Water is divided into three categories in terms of purity:
- Pure Water (At-Tahur) – Pure and Purifying This is water that remains in its original state, which has not been changed by impurity and has not been used to remove a ritual impurity. It is the water with which it is permissible to purify oneself from ritual and physical impurities. Examples include:
- Rainwater.
- Seawater.
- River water.
- Spring water.
- Well water. The evidence for the purity and purifying nature of this water is the saying of Allah the Exalted: “And We have sent down from the sky pure water.” [Al-Furqan: 48]. On the authority of Abu Hurairah (may Allah be pleased with him), a man asked the Prophet (peace be upon him) and said: “O Messenger of Allah, we ride the sea and carry with us a little water. If we perform Wudu with it, we will be thirsty. Can we perform Wudu with seawater?” The Messenger of Allah (peace be upon him) said: “Its water is pure and purifying, and its dead creatures are lawful” (reported by Abu Dawud, At-Tirmidhi, An-Nasa’i, and Al-Albani graded it as Sahih).
- Pure Water that is Not Purifying (At-Tahir Ghayr Al-Mutahhir) This is water that has been changed by a pure substance such as soap, saffron, or lye, or has been used to remove a ritual impurity. This water is pure in itself, but it is not permissible to purify oneself from ritual impurities with it according to the majority of jurists. An exception to this is water that has changed due to something that is unavoidable, such as algae or tree leaves that fall into the water, as it remains pure and purifying.
- Impure Water (An-Najas) This is water in which one of its three characteristics (color, taste, or smell) has been changed by an impurity, or if it was a small amount and an impurity fell into it, even if it did not change. The evidence for the impurity of water changed by impurity is what Abu Umamah Al-Bahili (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: “Water is pure and nothing makes it impure except what overwhelms its smell, taste, or color” (reported by Ibn Majah and Al-Albani graded it as Hasan).
Second: Rules and Rulings of Ablution (Wudu)
- Obligatory Acts of Wudu (Fara’id Al-Wudu) These are the essential elements without which Wudu is not valid, and they are:
- Intention (Niyyah): This is the purpose of removing ritual impurity or making prayer permissible. Its place is the heart, and it is not obligatory to verbalize it.
- Washing the face: From the usual hairline to what descends from the temples and from ear to ear.
- Washing the hands up to the elbows: Including the elbows.
- Wiping the head: It is sufficient to wipe part of it according to some schools of thought, and it is obligatory to wipe the entire head according to others.
- Washing the feet up to the ankles: Including the ankles.
- Order (Tartib): Performing the acts of Wudu in the order mentioned in the Holy Quran. This is according to the Shafi’i and Hanbali schools, while it is a Sunnah according to the Hanafi and Maliki schools.
- Continuity (Mawalat): Performing the acts of Wudu consecutively without allowing the previous part to dry before washing the next. This is according to the Maliki and Hanbali schools, while it is a Sunnah according to the Hanafi and Shafi’i schools.
- Recommended Acts of Wudu (Sunan Al-Wudu) These are the acts that are recommended to perform during Wudu, and leaving them does not invalidate Wudu, including:
- Saying “Bismillah” (In the name of Allah) at the beginning of Wudu.
- Washing the hands three times at the beginning of Wudu.
- Rinsing the mouth (Madmadah) and sniffing water into the nostrils (Istinshaq).
- Using a Miswak (tooth stick).
- Running water through a thick beard (Takhleel Al-Lihyah Al-Kathifah).
- Running water between the fingers and toes (Takhleel Al-Asabi”).
- Starting with the right side.
- Washing each part three times.
- Wiping the ears.
- Supplicating after Wudu.
- Nullifiers of Wudu (Nawaqid Al-Wudu) These are the matters that invalidate Wudu and make it obligatory to repeat it, and they are:
- Anything that exits from the two private parts: urine, feces, or wind.
- Loss of consciousness: due to sleep, fainting, insanity, or intoxication.
- Touching a non-mahram woman with desire: This is according to the Shafi’i school.
- Touching the private parts: with the inner palm or inner fingers. This is according to the Shafi’i and Hanbali schools.
- Eating camel meat: This is according to the Hanbali school.
- Apostasy and disbelief: These invalidate Wudu because they nullify all good deeds.
Third: Rules and Rulings of Ritual Bath (Ghusl)
- Obligatory Acts of Ghusl (Fara’id Al-Ghusl) These are the essential elements without which Ghusl is not valid, and they are:
- Intention (Niyyah): This is the purpose of removing major ritual impurity or making prayer permissible. Its place is the heart, and it is not obligatory to verbalize it.
- Washing the entire body with water: So that water reaches all parts of the body, including the skin under the hair.
- Recommended Acts of Ghusl (Sunan Al-Ghusl) These are the acts that are recommended to perform during Ghusl, and leaving them does not invalidate Ghusl, including:
- Saying “Bismillah” (In the name of Allah) at the beginning of Ghusl.
- Washing the hands three times at the beginning of Ghusl.
- Removing any impurity that may be present.
- Performing Wudu before Ghusl.
- Running water through the hair.
- Starting with the right side of the body.
- Washing the body three times.
- Rubbing the body.
- Description of Ghusl (Sifat Al-Ghusl) Ghusl has two descriptions:
- The sufficient description: This is when the person intending to perform Ghusl intends to remove the major ritual impurity, then washes their entire body with water once.
- The complete description: This is when the person intending to perform Ghusl intends to remove the major ritual impurity, then washes their hands three times, then washes their private parts and removes any impurity on them, then performs a complete Wudu, then pours water over their head three times, then washes their entire body with water, starting with the right side then the left.
Fourth: Rules and Rulings of Dry Ablution (Tayammum)
Tayammum is a substitute for Wudu and Ghusl when water is not available or one is unable to use it. The evidence for its permissibility is the saying of Allah the Exalted: “And if you do not find water, then seek clean earth and wipe over your faces and hands with it.” [Al-Ma’idah: 6].
- Reasons for Performing Tayammum (Asbab At-Tayammum) Tayammum is permissible in the following cases:
- When water is not available.
- When one is unable to use water due to illness.
- When water is available but is too cold and there is a risk of harm from using it.
- When water is needed for drinking.
- When water is far away, requiring a long journey to obtain it.
- Obligatory Acts of Tayammum (Fara’id At-Tayammum) These are the essential elements without which Tayammum is not valid, and they are:
- Intention (Niyyah): This is the purpose of making prayer permissible with Tayammum. Its place is the heart, and it is not obligatory to verbalize it.
- Wiping the face with dust: once.
- Wiping the hands up to the elbows: once.
- Description of Tayammum (Sifat At-Tayammum) Tayammum has one description, which is:
- The person intending to perform Tayammum intends to make prayer permissible with Tayammum.
- Then they strike the ground with their hands once.
- Then they wipe their face.
- Then they wipe their hands up to the elbows.
- Nullifiers of Tayammum (Nawaqid At-Tayammum) Tayammum is invalidated by the following:
- Everything that invalidates Wudu.
- The availability of water for the one who did not have it.
- The ability to use water for the one who was unable to use it.
- The passing of the time for prayer, according to some jurists.
Chapter Four: Practical Steps of Purity in Islam
First: Steps of Ablution (Wudu)
The steps of complete Wudu as clarified by the purified Prophetic Sunnah are:
- Intention (Niyyah): The person performing Wudu intends to remove ritual impurity or make prayer permissible. It is obligatory according to the majority of jurists.
- Saying “Bismillah” (In the name of Allah): It is a Sunnah according to the majority of jurists.
- Washing the hands three times: The person performing Wudu washes their hands three times. It is a Sunnah.
- Rinsing the mouth (Madmadah) and sniffing water into the nostrils (Istinshaq): The person performing Wudu takes water in their right hand, rinses their mouth with it three times, then sniffs water into their nostrils and blows it out three times. It is a Sunnah according to the Hanafi and Maliki schools, and obligatory according to the Shafi’i and Hanbali schools.
- Washing the face three times: The person performing Wudu washes their face three times, from the usual hairline to what descends from the temples and from ear to ear. It is obligatory.
- Washing the hands up to the elbows three times: The person performing Wudu washes their hands along with the elbows three times, starting with the right hand then the left. It is obligatory.
- Wiping the head: The person performing Wudu wipes their head once, by wetting their hands with water and then passing them over their head from the front to the back and then returning them to the front. It is obligatory.
- Wiping the ears: The person performing Wudu wipes their ears, both the outer and inner parts. It is a Sunnah.
- Washing the feet up to the ankles three times: The person performing Wudu washes their feet along with the ankles three times, starting with the right foot then the left. It is obligatory.
- Supplicating after Wudu: The person performing Wudu says after finishing their Wudu: “I bear witness that there is no god but Allah alone, without any partners, and I bear witness that Muhammad is His servant and messenger. O Allah, make me among those who repent and make me among those who purify themselves.” It is a Sunnah. Muslim narrated in his Sahih from Umar ibn al-Khattab (may Allah be pleased with him) that the Prophet (peace be upon him) said: “There is no one among you who performs Wudu and perfects it, then says: ‘I bear witness that there is no god but Allah alone, without any partners, and I bear witness that Muhammad is His servant and messenger,’ but the eight gates of Paradise will be opened for him, and he may enter through whichever one he wishes.”
Second: Steps of Ritual Bath (Ghusl)
The steps of complete Ghusl as clarified by the purified Prophetic Sunnah are:
- Intention (Niyyah): The person performing Ghusl intends to remove major ritual impurity or make prayer permissible. It is obligatory according to the majority of jurists.
- Saying “Bismillah” (In the name of Allah): It is a Sunnah according to the majority of jurists.
- Washing the hands three times: The person performing Ghusl washes their hands three times. It is a Sunnah.
- Washing the private parts and removing any impurity: The person performing Ghusl washes their private parts and removes any impurity on them. It is a Sunnah.
- Performing Wudu: The person performing Ghusl performs a complete Wudu as if for prayer. It is a Sunnah.
- Pouring water over the head three times: The person performing Ghusl pours water over their head three times, while running water through the hair. It is a Sunnah.
- Washing the entire body with water: The person performing Ghusl washes their entire body with water, starting with the right side then the left, while rubbing the body. It is obligatory. Al-Bukhari and Muslim narrated from Aisha (may Allah be pleased with her) that she said: “When the Messenger of Allah (peace be upon him) performed Ghusl from Janabah (major impurity), he would begin by washing his hands, then perform Wudu as he would for prayer, then insert his fingers into the water and run them through the roots of his hair, then pour three handfuls of water over his head, then pour water over his entire body.”
Third: Steps of Dry Ablution (Tayammum)
The steps of Tayammum as clarified by the purified Prophetic Sunnah are:
- Intention (Niyyah): The person performing Tayammum intends to make prayer permissible with Tayammum. It is obligatory according to the majority of jurists.
- Saying “Bismillah” (In the name of Allah): It is Sunnah according to the majority of jurists.
- Striking the ground with the palms once: The person performing Tayammum strikes the ground with their palms once. It is obligatory.
- Wiping the face: The person performing Tayammum wipes their face with their palms. It is obligatory.
- Wiping the hands up to the elbows: The person performing Tayammum wipes their hands up to the elbows with their palms. It is obligatory according to the majority of jurists. Al-Bukhari and Muslim narrated from Ammar ibn Yasir (may Allah be pleased with him) that he said: “The Prophet (peace be upon him) sent me on an errand, and I became Junub (in a state of major impurity). I could not find water, so I rolled in the soil as an animal rolls. Then I came to the Prophet (peace be upon him) and mentioned that to him. He said: ‘It would have been sufficient for you to do this with your hands,’ then he struck the ground with his hands once, then wiped his left hand over his right hand and the back of his hands and his face.”
Fourth: Steps of Removing Impurity (Izalat An-Najasa)
The steps of removing impurity vary depending on the type of impurity and its location, but they can be summarized as follows:
- Removing the impurity itself: by removing the physical impurity from the body, clothing, or place. This is obligatory by consensus.
- Washing the area affected by the impurity with water: The Muslim washes the area affected by the impurity with pure water. This is obligatory by consensus.
- Repeating the washing: The Muslim repeats washing the area affected by the impurity until the impurity is removed. This is obligatory by consensus.
- Squeezing or rubbing: The Muslim squeezes the washed clothing or rubs the washed body or place. This is recommended.
- Drying: The Muslim dries the body, clothing, or place after washing. This is recommended. Al-Bukhari and Muslim narrated from Asma bint Abi Bakr (may Allah be pleased with them) that she said: “A woman came to the Prophet (peace be upon him) and said: ‘If the blood of menstruation gets on the clothes of one of us, what should she do with it?’ He said: ‘She should scratch it, then rub it with water, then wash it, then pray in it.'”
Chapter Five: The Wisdom Behind the Legislation of Purity in Islam
There are many reasons and purposes behind the legislation of purity in Islam, which can be summarized as follows:
First: Religious and Worship-related Reasons
- Fulfilling servitude to Allah Almighty: Purity is an act of worship through which the Muslim draws closer to Allah Almighty and demonstrates their submission and obedience to His commands.
- Fulfilling a condition for the validity of acts of worship: Purity is a condition for the validity of many acts of worship such as prayer, circumambulation of the Ancient House, and touching the Holy Quran.
- Expiation of sins and raising of ranks: Purity is a cause for the expiation of sins and the raising of ranks, as mentioned in the Hadith: “Shall I not tell you something by which Allah effaces sins and raises ranks? They said: ‘Yes, O Messenger of Allah.’ He said: ‘Performing Wudu thoroughly despite difficulties…'” (reported by Muslim).
- Being a sign of the believers on the Day of Judgment: Muslims will be recognized on the Day of Judgment by the marks of Wudu, which are brightness on their faces and limbs, as mentioned in the Hadith: “Verily, my nation will be called on the Day of Resurrection with bright faces and limbs from the traces of Wudu…” (agreed upon).
Second: Health and Preventive Reasons
- Achieving physical cleanliness: Purity achieves cleanliness of the body, clothing, and place, and protects against diseases and epidemics.
- Removing dirt and germs: Purity removes dirt and germs from the body and prevents the spread of diseases.
- Stimulating blood circulation: Wudu and Ghusl help stimulate blood circulation in the body and improve organ functions.
- Strengthening immunity: Purity strengthens the body’s immunity and increases its ability to resist diseases.
- Preventing skin diseases: Purity protects against skin diseases and maintains the health of the skin.
Third: Psychological and Spiritual Reasons
- Achieving psychological comfort: Purity achieves psychological comfort for the Muslim and makes them feel tranquility and peace.
- Purifying the soul and cleansing the heart: Purity purifies the soul and cleanses the heart from blameworthy morals and bad qualities.
- Developing a sense of responsibility: Purity develops the Muslim’s sense of responsibility towards themselves and their society.
- Enhancing self-confidence: Purity enhances the Muslim’s self-confidence and makes them more capable of facing life’s challenges.
- Achieving happiness and contentment: Purity achieves happiness and contentment for the Muslim and makes them feel joy and pleasure.
Fourth: Social and Civilizational Reasons
- Achieving societal cleanliness: Purity achieves cleanliness in the Muslim society and makes it a clean society free from dirt and filth.
- Spreading health awareness: Purity spreads health awareness among members of society and makes them more concerned about their health and cleanliness.
- Enhancing the values of cooperation and solidarity: Purity enhances the values of cooperation and solidarity among members of society and makes them cooperate in righteousness and piety.
- Building Islamic civilization: Purity was one of the foundations of building Islamic civilization and contributed to its progress and advancement.
- Achieving civilizational distinction: Purity achieved civilizational distinction for the Muslim nation and made it a clean and advanced nation.
Conclusion of the Research
After this scholarly journey into the topic of purity in Islam, the following results can be concluded:
- Purity in Islam includes sensory purity and spiritual purity, and both are required of the Muslim.
- Sensory purity is divided into two types: removal of ritual impurity (Wudu, Ghusl, and Tayammum), and removal of physical impurity.
- Purity in Islam has detailed rules, steps, and rulings, and they are integrated and interconnected.
- The legislation of purity in Islam has many reasons and purposes, both religious, health-related, psychological, and social.
- Purity in Islam is not merely a habit or tradition, but it is an act of worship through which the Muslim draws closer to Allah Almighty.
- Purity in Islam preceded modern science in many health and preventive aspects.
- Purity in Islam encompasses all aspects of the Muslim’s life and regulates their relationship with themselves, their Lord, and their society.
In conclusion, it can be said that purity in Islam is an integrated and interconnected system that aims to achieve human happiness in this world and the hereafter. Adhering to the rules and rulings of purity in Islam enables the Muslim to attain Allah Almighty’s pleasure and protects them from many diseases and problems.
And Allah Almighty knows best, and may Allah’s peace and blessings be upon our Prophet Muhammad, his family, and his companions.
References
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