With the advent of the industrial age, environmental pollution began to emerge. On the one hand, water, air, and soil were polluted by industrial waste; on the other, natural resources were treated carelessly and squandered without responsibility. Although technological developments have brought many benefits to humanity, they have also given rise to serious harms, including environmental degradation. Through their own actions, human beings have disrupted the balance on land and at sea. As the Qur’an states, “Corruption has appeared on land and sea because of what people’s hands have earned” (Surah ar-Rum, 30:41).

As the damage inflicted upon nature began to affect human beings themselves, people gradually came to realize the gravity of their mistakes. In this context, movements aimed at protecting the environment emerged, particularly through the efforts of those who were sensitive to environmental issues. Scientific research revealed that all beings in nature are closely interconnected, and the vital importance of ecosystems for life became more clearly understood. This growing awareness made a significant contribution to the development of environmental consciousness.

Activities carried out under the banner of environmentalism generally aim to restore the disrupted natural balance, prevent pollution, and remedy the corruption and destruction caused thus far. For this reason, such efforts deserve appreciation and support. At the same time, it cannot be overlooked that environmentalism has, in some instances, taken on an ideological or political character. In certain cases, environmental concerns may be exploited as a means of confronting those in power or advancing particular political objectives.

Human beings as God’s vicegerents

The issue of the environment is directly connected to humanity’s position in this world. God created human beings as His vicegerents and granted them the authority to intervene in and benefit from created things. However, by virtue of this role, human beings are obliged to act within the framework of God’s commands. Accordingly, they may intervene in existence only in God’s name; they possess no right to arbitrary or self-centered intervention. Just as a person’s own existence does not belong to them, the beings with which they interact are not their property either.

From this perspective, human beings cannot dispose of existence as they wish. They cannot disrupt the order and balance that God has established on earth, nor can they corrupt the harmony of the universe, which has been created in perfect measure. Their duty is to use things in accordance with the purpose for which they were created. Just as they must properly understand and follow divine legislative commands, they must also read correctly the laws in nature commanded by creation and act in line with the purposes for which God has instituted them. Moreover, they bear the responsibility of restoring damaged aspects of nature in a manner faithful to their original state.

God has created everything within a perfectly functioning order and balance, placing each thing in its proper position. With its inherent beauty, the world is almost like a corridor leading to Paradise. Indeed, in various verses, the Qur’an draws attention to these beauties and invites reflection upon them. However, to fully grasp the magnificence present in existence, one must view it through a comprehensive and holistic lens. Those who are able to do so experience profound wonder when observing nature and are overwhelmed by its unique beauty. In his “Discourse of the Stars” (Seventeenth Word), Bediuzzaman masterfully depicts the beauty of the “lights” and “lamps” that God has kindled in the heavens.

A person who can perceive this order, harmony, and balance will act with far greater care when intervening in existence and will refrain from all forms of destruction and corruption. Such a person reflects on how disturbing the ecosystem or interfering with the natural order can cause grave harm to humanity and may even darken the future of the world. With this awareness, they strive to preserve everything in its proper place. Knowing that everything God has created and set in order is ideal, they will also design the world they build according to these divine measures.

Instilling such awareness—so that people do not pollute their environment or damage nature—is of vital importance. Achieving this from the outset is the easiest and most effective approach. Once the atmosphere, water, soil, and the resources derived from them have been polluted, restoring them to their original state becomes far more difficult. Today, we witness how enormous efforts and vast financial resources are required to rehabilitate polluted rivers and return them to their former condition. Similarly, reclaiming destroyed forests is by no means easy. Cleaning polluted seas, oceans, air, and soil is even more challenging and, in some cases, may not be fully possible.

The world as a reflection of divine beauty

From a believer’s perspective, all of existence consists of manifestations of God’s names and attributes. Preserving the balance inherent in creation is therefore an expression of reverence for God and respect for the divine attributes. A believer who views existence through this lens approaches every being—animate or inanimate—with deep respect and affection. Seeing each entity as a book written by the pen of divine power, such a person feels a sincere and enduring concern for everything. Far from harming nature, this outlook leads one to refrain even from injuring an ant. Unless compelled by necessity, a believer does not deprive any living being of its right to life.

The depictions of Paradise presented in the Qur’an offer important clues about how an ideal world should be established, implicitly reminding humanity to design the world accordingly. From a believer’s perspective, Paradise represents an ideal realm that surpasses all utopias. The Qur’an and the Sunnah describe its waters, rivers, flowing streams, palaces, trees, shaded areas, and fruits as possessing breathtaking beauty. Accordingly, the responsibility that falls upon us is to take Paradise as a model, beautify our world in its light, and entrust future generations with a world that is pure and unspoiled.

The Qur’an draws attention to the resemblance between the blessings of Paradise and those of this world with the verse, “They will be given things resembling one another” (2:25). In other words, the blessings of this world are samples of those in Paradise. If the face of the world is darkened, polluted, and rendered uninhabitable, this resemblance disappears. To the extent that this beautiful exhibition of divine gifts is transformed into a place of filth and pollution, it moves further away from resembling Paradise.

Moderation, cleanliness, and prophetic guidance

Islam’s emphasis on moderation and the avoidance of waste is a foundational principle that shapes humanity’s relationship with existence. The Qur’an states that God does not love those who are wasteful (6:141). Likewise, the Messenger of God instructed believers to avoid wasting water even while performing ablution beside a flowing river. This teaching highlights the need to transform moderation into a moral disposition. A person who internalizes this ethic reflects it in every aspect of life, from eating and drinking to the use of natural resources and personal abilities.

From the practices of the Prophet, significant principles for environmental protection can be derived. The designation of the sacred precincts of Mecca and Medina as protected zones—where cutting trees or harming animals is forbidden—represents an early model of conservation. Likewise, the Prophet’s sensitivity toward animals, his insistence on cleanliness, and his prohibition of actions that inconvenience others underscore the ethical dimension of environmental responsibility. He taught that removing harmful objects from the road is a branch of faith.

Just as God continuously brings about purity in the universe, human beings are likewise required to maintain cleanliness and harmony in their surroundings. Despite constant change and transformation in nature, order and purity prevail. In the same way, it is inconceivable for a believer to act in a manner that is disorderly, imbalanced, or devoid of harmony.

Washing our hands has become one major way to protect ourselves from Covid-19. However, ablutions have always had a central place in the practices and beliefs of many religious traditions. Christians perform baptism with water, in amounts varying from small sprinkles to larger vessels, to bring about purification, cleanliness, revival, and rebirth. Jesus’ washing the feet of his disciples as narrated in the Gospel makes the washing of feet an important practice in Christianity to promote cleanliness and is still carried out to this day. The Jewish tradition also has many instances of ablution where water is specifically used to promote cleanliness, including washing hands to reclaim or preserve purity and mikveh in which the feet or whole body is immersed in water.

The Islamic ablution, also known as “wudhu,” contains 24 washing movements to be carried out several times a day for the five daily prayers. If performed for all five prayers, it would consist of about 120 repeated actions as Muslims washed parts of their body.

A lover must undertake the required preparation to cleanse and beautify oneself before meeting with their Beloved. Likewise, a believer is required to wash specified parts of their body to stand before God in supplication, as instructed in Chapter Maidah of the Qur’an, verse 6: “O believers, when you stand for prayer, wash your faces, and your hands up to the elbows, and wipe your heads, and wash your feet up to the ankles. If you are unclean, bathe and purify your bodies fully. But if you are ill or in the middle of travelling or … you cannot find water, then take wholesome dust and wipe your faces and hands with that. For God does not wish to burden you, rather He desires to purify you and to complete His blessing and favor upon you so that, perhaps, you may be grateful” [5:6].

The spiritual cleansing that the act of wudhu provides is highlighted by the Prophet Muhammad (pbuh) in numerous hadiths, or prophetic sayings, which has been collected under The Book of Purification. While water literally cleans the face and limbs, with every pure intention to do wudhu, the water droplets that meet the body also wash away the minor sins that were committed by the hands, mouth, face, ears, and feet. The famous hadith that “cleanliness is half of faith” [Sahih Muslim, 223] can be interpreted as applying primarily to doing wudhu in one translation [Wudhu: Fiqh, Rules, Purification and Blessings, Qadri]. Therefore, to perfect the faith, to be cleansed of our mistakes continuously, God has given us a simple mechanism through which to be purified and recalibrated countless times in a day.

Many of us perform this pattern of washing with little thought. It has become a routine that we seldom consider a medical protection that we apply to our body. Besides its effects on the soul, washing also has wonderful effects on the body. Over fourteen hundred years ago, the Prophet (pbuh) advised ablution before going to bed. Interestingly, yoga experts in recent years have also started to encourage the washing of the legs, hands, arms, eyes, and the mouth before sleep with cool water for a deeper undisturbed sleep. This is not surprising considering the relief that comes with the touch of water on a busy day.

Three of our principal systems benefit from wudhu; the circulatory system, the immune system, and the electrostatic balance of the body. In this way, the health benefits from the ritual of washing are threefold…

Circulatory system

The circulatory system is a magnificent circuit of blood vessels between the heart and the tissues that make up every other system of the body. The systemic circulatory system circulates oxygenated blood from the heart to the tissues around the body and back to the heart, whilst the pulmonary circulatory system transports deoxygenated blood to the lungs for detoxification and returns clean blood to the heart. The correct functioning of the blood vessels, which act as wires that connect our major organs, are essential to the efficiency of this circuit. These vessels divide into thinner branches called arterioles which in turn split into smaller capillaries which surround the cells of the body. The vascular resistance generated by blood vessels is overcome by the blood pressure generated by the heart to enable blood flow. Over time (due to ageing, or a diet high in fat), our blood vessels often harden and become constricted meaning that the heart has to work harder to overcome increased vascular resistance to maintain steady blood flow. The vessels in the limbs are the most peripheral to the heart and thus the most vulnerable to the process of hardening and narrowing over a long period.

The application of water in our daily routine “exercises” these blood vessels by alternately contracting and dilating them. Water can act as an agent of temperature gradients, thereby affecting the thermoregulatory response of the cutaneous circulation. When hot, water ensures that vessels in the limbs dilate, and when cold, that they contract. In this way, water ensures the flexibility of vessels distant from the heart, forcing nutrients deposited in tissues as a result of poor circulation back into the bloodstream through a temperature gradient.

Lymphatic system

The lymphatic system, on the other hand, is probably not the first to come to mind when we think of the body’s organ systems. Yet without this quietly working system our cardiovascular system would collapse and our immune system would be impaired. Our lymphatic vessels transport “leaked” blood fluids into our capillaries to prevent the accumulation of fluid in the interstitial spaces and eventual tissue damage. The vessels of the lymphatic system are much thinner than those of the cardiovascular system, ensuring the circulation of white blood cells which have an essential role in protecting the body against invaders and resisting disease. It is this fluid that we see oozing out when we have a cut or wound.

The optimal functioning of this system and its thin vessels, like those of the circulatory system, can be said to be closely linked with the effect of washing. The phagocytes and lymphocytes, which make up the immune system are housed by our lymphoid tissues and organs, are supported by the act of wudhu. The nasopharyngeal region behind the nose leads to the tonsils, which are small masses of lymphoid tissue that trap and remove pathogens that are entering the throat. Washing the mouth and nose three times with every wudhu therefore helps to remove the bacteria that builds up in the region of the body most exposed to the external environment. Moreover, the act of washing both sides of the neck during wudhu stimulates our cervical lymph nodes – a specialized mass of tissue which houses lymphocytes and particularly helps to protect the body by removing bacteria and tumor cells from lymphatic circulation. Our lymphocytes are arguably the most important component of our immune system, patrolling every point of the body many times a day and destroying cancer cells and pathogens along the way. Considering that the act of wudhu enhances the filtration effect of our lymphoid circulation, one can see the blessings that come with the divine command to “wash…and purify your bodies fully….”

Electrostatic balance

Our physiology is also closely related to the electrostatic balance of the body. While many psychosomatic diseases result from electrostatic imbalance, the most pronounced effect of static electricity is exerted on the subcutaneous muscles located under the skin, mitigating their function and inducing the onset of wrinkles which often start in the face. Maintaining the regular habit of washing the skin – particularly the face which is most frequently exposed to ultraviolet radiation – protects the surface and internal layer of our skin cells by constantly dampening the skin surface with clean water. It is a much simpler alternative to spending hundreds and hundreds of dollars on expensive skin care and makeup products to maintain a healthy complexion.

In regards to how wudhu can benefit our electrostatic balance, the part of the verse which sheds light to tayammum, “if you cannot find water, then take wholesome dust and wipe your faces and hands with that” highlights that the water substitute for wudhu significantly reduces static electricity, like water. This is why when wudhu is performed calmly with care, it often leaves one feeling refreshed and discharged.

The Quran is a grand source containing many prescriptions for good health. While every civilized person may wash their face and hands throughout the day, wudhu ensures that cleanliness and a sense of well-being is sustained by virtue of its association with worship. The worth and significance of wudhu is not limited to the medical benefits discussed here. However, for anyone else wondering why taking a pause on a busy day with wudhu feels so rejuvenating, I hope this humble article sheds some light to a grand prescription from among the many medicines revealed in the Qur’an.

Our hands are vital for performing tasks throughout our daily lives and must be taken care of and cleaned regularly. They can easily spread germs, bacteria, or viruses such as Covid-19 (Coronavirus). Coronavirus has spread rapidly throughout the entire world in the past few months and health officials are very adamant that hand hygiene can help prevent further escalation of the virus. The reason is simple; viruses can spread from our hands to other objects that we touch, to which other people can touch those same objects and possibly contract the virus by putting their hands on their face. According to the World Health Organization, proper hand sanitation that uses alcohol-based rub or hot water and soap can kill Coronavirus and other viruses [1].

For some people, such as healthcare professionals, there are actually major consequences for neglecting hand hygiene. For example, the dirty hands of these professionals have a negative impact of 40% in the transport and spread of resistant microorganisms among patients. Hospital infections are actually among one of the main catalysts for increased disability and death rates in hospitals, along with additional healthcare costs [2]. In the United States, 1.7 million patients develop health-related infections every year, and 100,000 of them die. This increases the length of hospital stay by 20 times and the cost of treatment by 5 times [3].

It was not until the 19^th century that we began to understand that infectious diseases can be prevented by washing our hands. In the middle of the same century, the pioneer of antiseptic processes, known as the “savior of mothers,” Hungarian physician Ignaz Semmelweis, showed that microorganisms could be transmitted to patients via the hands of medical staff. This discovery began a new era of hygiene and healthcare. It is now well known that microbes reproduce rapidly, and that it is possible to prevent the spread of disease by keeping the hands and body, which is possible by following personal hygiene rules.

Hand hygiene is maintained in different ways in modern medicine. In daily life, washing hands with soap and water to remove dirt is called “social hand washing.” Common examples include washing after a meal and when visiting the toilet. For this purpose, it is sufficient to rub the hands and fingers for 15 seconds with a non-antimicrobial feature soap, rinse, dry with a disposable towel, and turn off the tap with a towel. Cloth towels used by many people in public places are not considered suitable for hygiene.

The more serious and professional form of hand washing is “hygienic hand washing,” where antimicrobial soaps are used in the washing process before and after contact with patients and bodily fluids. Other hand hygiene methods during surgical operations cover applications where alcohol-based 3-5 ml hand-disinfectant is rubbed until dry along with hand disinfection and surgical hand antisepsis, which includes washing the hands, including the forearms, with chemical solutions such as soaps, isopropanol, chlorhexidine specifically produced for this purpose for 2-3 minutes, and later wearing sterile gloves until the end of any procedures.

The World Health Organization published a guide on proper hand hygienics and explained when, how often, and how healthcare providers should wash their hands [4]. Despite the development of various programs and policies, especially hand hygiene, and increasing material expenditures in the fight against infections observed in health services, the control of infections remains well below the desired level.

Today, research also looks at the effects of hand washing on individual psychology. An experiment carried out by two psychologists from the University of Michigan, Spike W.S. Lee and Norbert Schwarz, shows that hand-washing reduces this classic post-decisional dissonance effect:

In individual sessions, 40 undergraduates browsed 30 CD covers as part of an alleged consumer survey as if they were in a music store. They selected 10 CDs they would like to own and ranked them by preference. Later, the experimenter offered them a choice between their 5th and 6th ranked CDs as a token of appreciation from the sponsor. Following the choice, participants completed an ostensibly unrelated product survey that asked for evaluations of a liquid soap; half merely examined the bottle before answering, whereas others tested the soap by washing their hands. After a filler task, participants ranked the 10 CDs again, allegedly because the sponsor wanted to know what people think about the CDs after leaving the store.

For those who merely examined the soap, the preference for the chosen over the rejected alternative increased from before choice to after choice by an average of 1.9 ranks, replicating the standard dissonance effect. In contrast, for those who washed their hands, preferences were unaffected by their decision. Thus, handwashing significantly reduced the need to justify one’s choice by increasing the perceived difference between alternatives. “Washing one’s hands after making a choice eliminates post-decisional dissonance effects, suggesting that hand-washing psychologically removes traces of the past, including concerns about past decisions” [5].

In another study conducted in 2008, Schnall, et. Al. “hypothesized that physical cleanliness reduces the severity of moral judgments. In support of this idea, they found that individuals make less severe judgments when they are primed with the concept of cleanliness and when they wash their hands after experiencing disgust” [6]. This effect of hand washing, which relieves conscience, is called the “Macbeth Effect.”

Washing hands is one of those simple but compulsory practices we tend to take for granted and lose interest in as we progress in science and education. Simple practices like using each of our hands for different purposes and frequent hand-washing will surely contribute to the fight against healthcare infections and infectious diseases that threaten public health.

There are several traditions of Prophet Muhammad, peace be upon him, in which washing hands is strongly emphasized.

“The blessings of food lie in washing hands before and after eating.”

“Wash your hands after you wake up; you do not know where your hands have moved while you were sleeping.”

The Prophet advised using each hand for different tasks. It is narrated that his wife Aisha said: “The right hand of the Messenger of God (peace be upon him) was for his purification and food, and his left hand was for using the restroom and anything that was dirty.”

Notes

1. “Advice for Public.” World Health Organization, World Health Organization, www.who.int/emergencies/diseases/novel-coronavirus-2019/advice-for-public.
2. Pittet D, Allegranzi B, Storr J, Donaldson L. Clean care is safer care: the global patient safety challenge 2005-2006. Int J Infect Dis. 2006; 10(6): 419–24.
3. Allegranzi B, Storr J, Dziekan G, Leotsakos A, Donaldson L, Pittet D. The first global patient safety challenge “Clean care is safer care”: from launch to current progress and achievements. J Hosp Infect. 2007; 65(Suppl. 2): 115–23.
4. WHO Guidelines on Hand Hygiene in Health Care, www.who.int/gpsc/5may/tools/9789241597906/en/
5. Lee SW, Schwarz N. Washing away postdecisional dissonance. Science. 2010 May 7;328(5979):709. doi: 10.1126/science.1186799.
6. Schnall S, Benton J, Harvey S. With a clean conscience: cleanliness reduces the severity of moral judgments. Psychol Sci. 2008 Dec;19(12):1219-22. doi: 10.1111/j.1467-9280.2008.02227.x. Also see https://psycnet.apa.org/fulltext/2014-20922-011.html in which Johnson, D. J. et. al. suggest that “researchers investigating the connections between cleanliness and morality should therefore use large sample sizes to have the necessary power to detect subtle effects.”

Before they go to holy places people bathe or shower and then dress in their best clothes. In this way, they are showing their Creator how morally and physically clean they are. Physical cleansing also has benefits for health by removing visible or invisible dirt from the body. As mentioned above, all religions give importance to both physical and moral purity. This article will focus on the Islamic perspective of cleanliness and support it with scientific findings.

The Islamic perspective of cleansing and ablution

In the Islamic belief it is stressed that God’s beloved people are those who are pure and clean. The Prophet Muhammad, peace and blessings be upon him, said: “Cleanliness is half of faith.” This means that physical cleanliness is very important for the purification of the soul and for preparing to worship God. The purity and cleanliness of the body consists of avoiding all external filth and adorning it with cleanliness and good manners.

Traditions of the Prophet about cleanliness

Whenever the Prophet took a bath after intercourse, he started by washing his hands and then performed an ablution that is similar to the one for the prayer. After that he would put his fingers in the water and rub the roots of his hair with them, and then pour three handfuls of water over his head and then pour water all over his body.¹

“The taking of a bath on Friday is strongly recommended for every Muslim, and (also) the cleaning of his teeth with miswak, and the using of scents if it is available.”²

Aisha said: “The Prophet passed away in my house and leaning against my chest. One of us would recite a prayer asking God to protect him or her from all evils if he or she became unwell. So I began to ask God to protect him from all evils (by reciting a prayer). . . . Abdur Rahman bin Abu Bakr was passing by with a fresh leaf-stalk of a date-palm and the Prophet looked at it; I thought that the Prophet was in need of it (for cleaning his teeth). So I took it (from Abdur Rahman) and chewed the top of it, shook it and gave it to the Prophet, who cleaned his teeth with it, in the best way he had ever cleaned his teeth, and then he gave it to me. Suddenly his hand dropped down or it fell from his hand (i.e. he passed away). So God allowed my saliva to mix with his saliva on his last day on earth and his first day in the Hereafter.”³

The Prophet said, “Were I not afraid that it would be hard on my followers, I would order them to use the miswak (as obligatory, for cleaning the teeth).”⁴

Aisha reported: “The Messenger of God, may peace be upon him, said: ‘There are ten acts according to fitra (acts required by human nature): clipping the moustache, letting the beard grow, using miswak (for cleaning the teeth), snuffing water in the nose, cutting the nails, washing between the fingers, plucking the hair under the armpits, shaving pubic hairs and cleaning one’s private parts with water.’ The narrator said: I have forgotten the tenth, but it may have been rinsing the mouth.”⁵

Abdullah ibn Abbas reported: “I spent (one night) in the house of the Messenger of God (may peace be upon him). He got up, brushed his teeth and performed ablution and said: ‘In the creation of the heavens and the earth, and the alternation of the night and the day, there are indeed signs for people of understanding’ (Al Imran 3:190), reciting to the end of the chapter. He then stood up and prayed two cycles, standing, bowing, and prostrating himself at length in them. Then he finished, went to sleep. He did that three times, six cycles altogether, each time cleaning his teeth, performing ablution, and reciting these verses. Then he observed three cycles of witr. The call to prayer was then heard and he went out for prayer, saying,:” O God! Place light in my heart, light on my tongue, light in my hearing, light in my eyesight, light behind me, and light in front of me, and light above me, and light below me. O God! Grant me light.”⁶

Ablution and its benefits

There are twenty-six movements to the washing ritual of ablution in Islam, and Muslims perform ablution before they start their daily prayers, going before God with a healthy and clean body. The description of ablution and the importance of physical cleanliness are given in the Qur’an as follows:

O you who believe! When you rise up for the Prayer, wash your faces and your hands up to (and including) the elbows, and lightly rub your heads (with water) and (wash) your feet up to (and including) the ankles. And if you are in the state of major ritual impurity (requiring total ablution), purify yourselves (by taking a bath). But if you are ill, or on a journey, or if any of you has just satisfied a want of nature, or if you have had contact with women, and can find no water, then betake yourselves to pure earth, passing with it lightly over your face and your hands (and forearms up to and including the elbows). God does not will to impose any hardship upon you, but wills to purify you, and to complete His favor upon you, so that you may give thanks. (Maeda 5:6)

According to Prophetic tradition these movements are repeated three times each. Additionally, the inside of the ear, behind the ear and one-third of the head above the forehead are wiped once, according to the traditions of the Prophet. Moreover, the Prophet encouraged making ablution before going bed.

Yoga instructors also teach their students to wash their hands, eyes, legs, mouth, and genitals before going to bed with cold water as well. This act of cleansing prepares the body for a deep sleep [Avadhuta, Vedprajinananda, Yoga Health Secrets].

Ablution stimulates the biological rhythms. In his article entitled “Muslim Rituals and their Effect on the Person’s Health,” Dr. Mogomed Magomedov⁷ mentions how ablution stimulates the biological rhythms of the body by specifically focusing on the Biological Active Spots (BASes), very much like the idea behind Chinese reflex therapy:

As we know human body is a complex system of electromagnetic fields, meridians, biological rhythms and so on. Man’s internal organs, in their turn, present a bio-energetically sophisticated whole; they all have indissoluble multi-channel bilateral connections with the skin, which hosts special spots, whose functions resemble those of buttons on “control” and “ recharge boards” responsible for particular organs. These spots are called biologically active spots (BASes).

Dr. Magomedov also suggests that his studies are inspired by his solemn belief that five daily prayers each day are bound to have not only an “indisputable spiritual effect,” but are also to have a purely healing effect physically.

Ablution prevents potential health problems. The scholar Mukhtar Salem points out the health benefits of the washing movements in ablution in his book Prayers: A Sport for the Body and Soul. He classifies the benefits of ablution as follows:

1. Ablution helps prevent skin cancer. The author claims that the areas washed during ablution are those parts of the body that are most prone to be exposed to pollution, whether it is pollution from the internal secretions of the body onto the skin surface, such as sweat, or whether it is from external pollution. Ablution removes this “pollution” five times a day, and hence maintains a clean outer layer of skin, which in turn helps the cells underneath to function properly. Also, washing with water helps invigorate the blood vessels, as well as the nerves and glands that are near the surface of the skin, and hence helps them perform their functions efficiently. [Salem, Mukhtar, Prayers: A Sport for the Body and Soul, Cairo, The Arab Modern Center (1990), pg. 52.].

2. Washing the mouth removes food particles, which could cause teeth and gum problems in the mouth. This is also one of the reasons why miswak (or brushing one’s teeth) is recommended.

3. When washing one’s nostrils, one is also performing a preventive health measure as the germs trapped in the nostrils are removed and do not pass onto the respiratory system. According to a study conducted by a team of doctors at Alexandria University, the Prophetic tradition that urges an exaggerated washing of the nostrils by introducing water into the nostril and then blowing it out positively affects the inner coating of the nostrils. Those who carried out the washing in the correct manner had clean, shiny nostrils with no dust clinging to the small hairs inside. However, those who did not perform the ablution had slightly darkened, greasy nostrils and their nostril hairs came away easily.

4. Repeated washing of the face invigorates the facial skin cells and helps prevent early wrinkles, as well as having a cleansing effect on the inside of the eyes, which prevents eye infections. (Salem 1990). Washing the ears also helps get rid of wax accumulation, which may cause ear infections or affect the inner ear, which eventually causes a loss of balance.

5. The Prophetic tradition of encouraging one to wash between the toes while washing the feet is also extremely important, Salem (1990), as this prevents the foot, which in our modern times is trapped most of the day inside shoes, from acquiring athlete’s foot.

Salem (1990) concludes that ablution also has an exercising effect on all the muscles involved in the action, as they are thus being stimulated five times a day or even more according to the frequency of repetition.

Ablution is useful for controlling anger as well. In a hadith⁸ the Prophet encouraged making ablution when angry in order to cool down and to benefit from the refreshing effect of the water; he stated that anger is from the devil, that it is made out of fire, and can therefore be put out by water.⁹

Conclusion

Scientific experiments document the relation between physical purity and moral purity. This helps to understand the reasoning behind the encouragement of cleanliness in different belief systems. Ablution is a significant part of the Muslim daily rituals, and it not only has physical benefits but also spiritual benefits, such as stimulating the biological rhythm, preventing health problems, relaxing the body, purifying the soul, and washing away the sins.

References

• Avadhuta, Vedprajinananda, 2005, Yoga Health Secrets, http://www.mega.bz/body_energetics/article.mgi?id=147
• Magomed Magomedov, Muslim Rituals & Their Effect On The Person’s Health, http://www.crescentlife.com/wellness/muslim_rituals_and their_effct_on_the_person’s_health.htm
• Salem, Mukhtar, 1990, Prayers: A sport for the soul and body, CAIRO, The Arab Modern Center, p: 52.
• Zhong, Cen-Bo, and Liljenquist, K, 2006, Washing away Your Sins: Threatened Morality and Physical Cleansing, Science, vol 313, pp: 1451-1452

Notes

1. Sahih Bukhari, Volume 1, Book 5, Number 248

2. Narrated by Abu Said, Sahih Bukhari, Volume 2, Book 13, Number 5

3. Narrated by Aisha, Sahih Bukhari, Volume 5, Book 59, Number 732

4. Narrated by Abu Huray ra, Sahih Bukhari, Volume 9, Book 90, Number 346

5. Sahih Muslim, Book 002, Number 0502

6. Sahih Muslim, Book 004, Number 1682

7. Daghestan State Medical Academy, Assistant to the department of the Man’s General Hygiene and Ecology

8. http://en.wikipedia.org/wiki/Hadith

9 Narrated Atiyyah as-Sa’di.

It could be said that the first pollution started with the lighting of the first fire. In 1869, the declaration of the Massachusetts Public Health Committee gave the first important scientific warning that highlighted that environmental concerns had reached threatening dimensions. Today, environmental problems arise for the most part from industrialization and unplanned urbanization that is the consequence of industrialization.

Cleanliness and economy are fundamental precautions that need to be taken to protect the environment. In the Holy Qur’an and in the hadiths cleanliness is given great importance:

Truly God loves those who turn unto Him, and loves those who have a care for cleanliness. (Baqara 2:222)

In this verse, we are being told that the people whom God loves are those who regret their wrongdoings and turn to Him and those who are clean. Thus, a moral cleanliness with penitence is stressed alongside physical cleanliness.

Environmental problems are wide ranging: Global warming, the destruction of forests, erosion, desertification, the depletion of the ozone layer, the contamination of lakes and rivers, accumulation of solid waste, air pollution in major cities, electromagnetic pollution, radioactive pollution, noise pollution, etc. All those are of importance and require special attention, one by one. The most important environmental problems which face our world today are:

1. Global warming

2. An increase in the depletion of the ozone layer

The ozone layer that surrounds our world is a subject that has to be approached seriously. The Earth’s crust is the layer that consists of the atmosphere, the oceans, and the solid part of the Earth on which we live that extends 17 kilometers down. The most plentiful element on the surface of the Earth is oxygen; its mass is at a rate of 49.5%. Oxygen is found in metal ores, plants, animals, humans, water, and in the atmosphere. In its free state it usually exists in a diatomic molecule; that is O2. The molecule that consists of three oxygen atoms is called ozone. Ozone is an allotrope of oxygen, and thus has a different structure. If a certain amount of energy is given to diatomic oxygen molecules, then triatomic ozone molecules are formed, as seen in the following formula:

3 02 (g) + 68 Kcal –> 2 03 (g)

While oxygen makes up 20% of the atmosphere in volume, and 21% by mass, the average amount of ozone is 0.02% ppm by volume; that is equal to 1/10 billionth the amount of oxygen. Due to its higher oxidating effect in comparison to oxygen, a high ozone concentration would be very harmful to living beings. Ozone concentration, which in low altitudes is low, increases with altitude, until 30 km; in the stratosphere it reaches a tenfold concentration, 0.2% ppm. In altitudes that are higher than 30 km, the ozone concentration decreases gradually, with no ozone being found in altitudes higher than 80 km.

This high concentration of ozone in the atmosphere at altitudes of 30 km is what is known as the ozone layer. The ozone layer acts like a curtain that protects living beings from harmful effects of high energy sun radiation, and is therefore vital for human life. The sun protects us by filtering the harmful UV rays of the sun and preventing them from reaching the surface of the Earth. If this rate of prevention of UV rays falls below 99% the consequences in nature are critical. The most basic of such results would be an increase in cases of human skin cancer. In the long term, the high energy rays would destroy the C – H and 0 – H bonds that are found in living organisms, and thus would mean the destruction of life.

In chemistry books we can already find chemical equations that show us why ozone exists at 30 km high and why certain industrial chemicals decompose and destroy the ozone layer; we can also discover why this activity is occurring at the North and South Poles. Preventive measures are also listed in such books so that we can take to prevent this from happening.

The most important aspect of this topic for us is that it is totally impossible for these molecules to cause such consequences by their own will and choice; this is due to the great mercy and wisdom that is inherent in the creation of the Earth. While this substance is harmful to living creatures in low altitudes, its existence in higher regions of the atmosphere is vital to all the life on the Earth.

In chemistry books, the abundance of hydrogen in higher regions of the atmosphere is explained by its small molecule weight (2g), but not a single word is mentioned about the miraculous formation of the ozone layer at 30 km! But, logically one would presume that due to its being 24 times heavier (48g) than hydrogen, ozone should be found in its highest concentration nearest to the surface of Earth.

The “ozone curtain” is truly a curtain. It is a test for us: A curtain that hides the truth of a protective hand; a curtain beyond which we should try to see.

Note

1. Bediuzzaman Said Nursi, The Rays, Fourth Ray, Sozler Publications.

Prophet Muhammad, peace and blessings be upon him, followed the Arab traditions concerning clothing that were prevalent at his time, and he was careful about cleanliness. In fact, he was so clean that all were envious of his clothing.

There are many narrations (reports) concerning beards, and for this reason Hanafi scholars (experts on Islamic jurisdiction) have accepted that growing a beard is a sunna act and advise men to do so. According to Abu Zahra, one of the great scholars of Islam, the beard is a tradition of the Prophet and says that if someone grows a beard with the intention of following his tradition, he will be rewarded by God.There are many more important issues, issues that every Muslim is aware of, such as striving to have a perfect faith, performing the daily prayers, fasting, almsgiving, and the holy pilgrimage; these are what constitute the essentials of Islam. To say that, “it is a sin not to wear a robe or shalvar (traditional loose pants worn in many Islamic countries) or it is a sin not to grow a beard” is incorrect; these things are not essential to being Muslim.

No Muslim would ever oppose someone growing a beard or wearing a loose robe. However, even if we were to evaluate these things as being symbolic of being close to the Prophet, they are not conditional for being a Muslim. We should not forget that every subject in Islam has a level of importance and that it should be interpreted at that level of importance.

There is another matter concerning external appearance. The Prophet styled his hair in different ways, in order not to resemble the pagans in outward appearance. So he combed his hair differently from the way they did. After he made his emigration to Madina, he saw that non-Muslim local people wore their hair so that covered their foreheads. Then he parted his hair in the middle. He stated that if someone tries to resemble a people, he is one of them. This is why he tried to look different.

Among his Companions were those with long hair, and others with short hair, while some even had braided hair. Such people tied up their hair while praying. Once the Prophet saw someone like that during the hajj and advised him to spread his hair on the prayer mat while praying, so that his hair would benefit from the prostration as well.

There is a weak narration concerning Abu Qatada, one of his Companions, whom the Prophet told to shorten his hair. Actually, such a request is not in accord with Islamic discipline, and this narration is not included in accredited hadith books. Even if he had asked such a thing from Abu Qatada, there must have been some reason for it. Otherwise, it would be difficult to understand why such well-known Companions as Abu Bakr and Umar had long hair which they were never requested to cut. After Makka was conquered there were many people who newly converted to Islam. These people were accepted as Muslim, and their dress and hair style was accepted as being Islamic. There was no demand on them to change their apparel or even their names.

In conclusion, Muslims can follow the traditions of the Prophet, they can imitate his clothing and hair styles; they can imitate his eating and drinking habits. By doing this they can turn their daily life into worship. For example, it shows their fidelity when a Muslim combs their hair to resemble the Prophet in remembrance; such behavior causes divine remuneration. Also, wearing a robe while performing daily prayers would increase concentration and it is undeniable that it would be beneficial.

Definitely, it is very clear that following God’s Messenger in his every act from the heart and such a pleasant intention and thought is very well accepted but he always regarded the spirituality of Islam and kept away from such formalism.

The universe is a palace, but it is such a palace that in it is a city which is being constantly shaken by destruction and reconstruction. And in the city is a country which is being continuously agitated by war and emigration. And within the country is a world which is unceasingly revolving amid death and life. But such an astonishing balance, equilibrium and equilibration prevail in the palace, city, country and world that it self-evidently proves that the transformations, incomings and outgoings apparent in these innumerable beings are being measured and weighed every moment on the scales of a Single Being Who sees and supervises the whole universe.

For if it had been otherwise, if causes had been free and unrestrained, which try to destroy the balance and overrun everything, through a single fish laying a thousand eggs and a single flower like a poppy producing twenty thousand seeds, and through the onslaught and violence of change and the elements flowing in floods, or if it had been referred to aimless, purposeless chance, anarchic blind forces, and unconscious dark Nature, the equilibrium of beings and balance of the universe would have been so utterly destroyed that within a year, indeed within a day, there would have been chaos. That is to say, the seas would have been filled with things in total disorder and confusion and would have become fetid; the atmosphere would have been poisoned with noxious gases; and as for the earth, it would have turned into a refuse-heap, slaughter-house, and swamp. The world would have suffocated.

Thus, everything from the cells of an animate body, the red and white corpuscles in the blood, the transformations of minute particles, and the mutual proportion and relation of the body’s organs, to the incomings and outgoings of the seas, the income and expenditure of springs under the earth, the birth and death of animals and plants, the destruction of autumn and the reconstruction of spring, the duties and motion of the elements and the stars, and the alternations, struggles and clashes of death and life, light and darkness, and heat and cold, are ordered and weighed with so sensitive a balance, so fine a measure, that the human mind can nowhere see any waste or futility, just as human science and philosophy see everywhere and point out the most perfect order and beautiful symmetry. Indeed, human science and philosophy are a manifestation and interpreter of that order and symmetry.

So, come and consider the balance and equilibrium of the sun and its twelve planets. Does this balance not point as clearly as the sun to the All-Glorious One Who is All-Just and All-Powerful? And especially our ship, that is, the globe of the earth, which is one of the planets; it travels an orbit of twenty-four thousand years in one year, not scattering or shaking the things stored up and stacked on its face, despite its extraordinary speed, nor throwing them off into space. If its speed had been increased or reduced just a little, it would have thrown its inhabitants off into the atmosphere, and scattered them through space. And if its balance was to be destroyed for a minute, or even a second, it would destroy the world. Indeed, it would clash with another body and doomsday would break forth.

And especially the compassionate balance on the face of the earth of the births, deaths, livelihoods, and lives of the four hundred thousand plant and animal species, it shows a single Just and Compassionate One, as clearly as light shows the sun.

And especially the members, faculties, and senses of a single of the innumerable members of those species, they are related to each other with so fine a balance and equilibrium that their balance and mutual proportion show an All-Wise and Just Maker so clearly as to be self-evident.

And especially the cells and blood-vessels in the bodies of animals, and the corpuscles in the blood and particles in the corpuscles, they have such a fine, sensitive, and wondrous balance that it self-evidently proves that they are being nurtured and administered through the balance, law, and order of a single All-Just and Wise Creator in Whose hands are the reins of all things, has the key to all things, for Whom nothing is an obstacle to anything else, and directs all things as easily as a single thing.

If someone who does not believe or deems it unlikely that the deeds of jinn and men will be weighed up on the supreme scales of justice at the Last Judgment notes carefully this vast balance which he can see in this world with his own eyes, he will surely no longer consider it unlikely.

O wasteful, prodigal.. wrongful, unjust.. dirty, unclean.. wretched man! You have not acted in accordance with the economy, cleanliness, and justice which is the principle by which the whole universe and all beings act, and are therefore in effect the object of their anger and disgust. On what do you rely that through your wrongdoing and disequilibrium, your wastefulness and uncleanliness, you make all beings angry? Yes, the universal wisdom of the universe, which is the greatest manifestation of the Divine Name of All-Wise, turns on economy and lack of waste. It commands frugality.

While the total justice in the universe proceeding from the greatest manifestation of the Name of All-Just, administers the balance of all things. And it enjoins justice on man. Mentioning the word `balance’ four times, these verses in Sura al-Rahman,

And the firmament has He raised high, and He has set up the balance (of justice); In order that you may not transgress (due) balance. So establish weight with justice and fall not short in the balance (55:7-9),indicate four degrees and four sorts of balance, showing its immensity and supreme importance in the universe. Yes, just as there is no wastefulness in anything, so too in nothing is there true injustice and imbalance.

And the cleanliness and purification proceeding from the Name of Most Holy cleans and makes beautiful all the beings in the universe. So long as man’s dirty hand does not interfere, there is no true uncleanliness or ugliness in anything.

So, you may understand how basic to human life are the principles of justice, frugality, and cleanliness, which are truths of the Qur’an and Islamic principles. And know how closely connected with the universe are the injunctions of the Qur’an, having spread their firm roots everywhere, and that it is impossible to destroy those truths like it is impossible to destroy the universe and change its form.

Is it at all possible that although hundreds of comprehensive truths like these three vast lights, such as mercy, grace, and preservation, require and necessitate the resurrection of the dead and the Hereafter, powerful and all-encompassing truths like mercy, favour, justice, wisdom, frugality, and cleanliness, which govern in the universe and all beings, should be transformed into unkindness, tyranny, lack of wisdom, wastefulness, uncleanliness, and futility, through there being no Hereafter and the resurrection not occurring?

God forbid, a hundred thousand times, God forbid! Would a mercy and wisdom which compassionately preserve the rights of life of a fly violate the countless rights of life of all conscious beings and the numberless rights of numberless beings, through not bringing about the resurrection? And if one may say so, would a splendid dominicality which displays infinite sensitivity and care in its mercy and compassion and justice and wisdom, and a Divine sovereignty which adorns the universe with His endless wondrous arts and bounties in order to display His perfections and make himself known and loved, permit there to be no resurrection, which would reduce to nothing the value of creatures and all their perfections, and make them denied? God forbid! An absolute beauty such as that clearly would not permit such absolute ugliness.

Yes, one who wants to deny the Hereafter must first deny all the world and all its truths. Otherwise the world together with all its truths will give him the lie with a hundred thousand tongues, proving the compounded nature of his lie. As a result the existence of the Hereafter is as definite and indubitable as the existence of this world as proven by certain evidences.

Flashes, Bediuzzaman Said Nursi, Sozler Yayinevi
Translated by Sukran Vahide,

This means that the One Who looks after the universe does so very well. Its Owner sweeps, cleans, and orders the vast universe and Earth as though they were small rooms. In relation to the size of the universe, there is no dirt or rubbish. Indeed, considering the size of the universe, its cleanliness and tidiness are remarkable.

If some people do not wash themselves or clean their small room for a month, they become extremely dirty. That is to say, the cleanliness, purity, and luminosity of the Earth arise from a continuous, wise, and diligent cleaning. If it were not so, in one year all of the 100,000 animal species on this planet would have choked to death.

Also, the debris of the planets and the heavens, which manifest life and death, and of satellites and stars would have smashed not only our heads and those of animals, but also the head of the earth itself. They would have rained down on our heads rocks the size of mountains, and driven us away from our homeland in this world. However, a few meteorites, as a warning, have fallen on this planet but have not broken any heads.

Furthermore, the corpses of 100,000 animal species and the debris of 200,000 plant species each year on our planet resulting from the alternations and struggles of life and death would have so dirtied the land and the sea that conscious creatures, rather than loving and delighting in our planet, would have felt disgust and aversion and fled to death and non-existence.

Just as a bird cleans its wings with ease and a scribe cleans his or her pages, so are the wings our planet, the birds of the heavenly bodies, and the pages of the Book of the Universe cleaned and made beautiful. This is true to such a degree that those who do not consider the infinite beauty of the Hereafter and do not think with belief become lovers of this world’s cleanliness and beauty. They worship it.

The Earth and the universe display the greatest manifestation of the Divine Name of the Most Holy (Quddus). Not only do meat-eating cleaners of the seas and eagles of the skies obey the commands proceeding from that sacred cleansing, but those cleansing officials that gather up corpses, like worms and ants, also do so. Just as red and white blood corpuscles flowing in the body obey those sacred commands to cleanse the body’s cells, so does breathing purifly and cleanse the blood.

As eyelids obey the command to cleanse the eye and flies to brush their wings, so do the atmosphere and the clouds obey the same command. Wind blows upon the particles of dust and soil settled on the face of the earth and cleans it. The sponge-like clouds sprinkle water on the garden of the earth and becalm the dust and soil. Then, in order not to dirty the sky, the wind quickly collects the earth’s rubbish, withdraws, and hides itself with perfect orderliness. It displays the beautiful face and eye of the skies as swept and polished, all sparkling and shining.

All stars, elements, minerals, and plants obey the command to clean, as do all particles and atoms. They pay attention to cleanliness within the astonishing upheavals of change and transformation. They never congregate anywhere unnecessarily and get in the way. And if they somehow become soiled, they are quickly cleaned, for they are impelled by a hand of wisdom to acquire the cleanest, neatest, and most shining states, and the most beautiful, pure, and subtle forms.

Thus this single act of cleansing, which is a single truth, is the greatest manifestation of the Greatest Name, the Name of the Most Holy, which shows itself throughout the universe. Like the sun, it shows itself directly to far-seeing and broad-sighted eyes as the Divine existence and Unity together with the Most Beautiful Divine Names.

It has been established with decisive proofs in the Risale-i Nur that since the act of ordering and order manifest the Names of Sapient and All-Wise; the act of weighing and balance manifest the Names of Justice and All-Just; the act of adorning and munificence manifest the Names of Beauteous and All-Generous; the act of sustaining and bestowal manifest the Names of Sustainer and Most Compassionate-as each is a single truth and a single act, they demonstrate the necessary existence and Unity of a Single Being. In the same way, the act of purifying and cleansing manifest and display the Name of the Most Holy, and demonstrates, just as the sun does, the existence of the Necessarily Existent One, and, just like daylight does, His Unity.

Just as these wise acts of ordering, balancing, adorning, and cleansing point to a Single Maker by reason of their unity of kind in the universe, so do most of the Beautiful Names. Indeed, each of the 1,001 Names has its greatest manifestation in the universe. The act proceeding from that manifestation points to the Single Unique One with clarity and decisiveness in relation to its extensiveness.

The self-evident truths and single acts that illuminate the universe and make it smile, like the universal wisdom causing all things to conform to its law and order, the comprehensive munificence that adorns all things and causes them to smile, the all-embracing mercy that makes all things pleased and happy, the universal provision of sustenance that nurtures and gives pleasure to all things, and the life and the giving of life that connects each thing with all things and makes each thing benefit from, and to some extent own, all things point to a single All-Wise, All-Generous, and All-Compassionate One, a single Sustainer, a single Ever-Living Giver of Life as plainly as light points to the sun.

If those hundreds of extensive acts, each of which is a clear proof of God’s Unity, are not attributed to the Single Unique One, each necessarily becomes impossible in hundreds of respects. For example, let alone such self-evident truths and single evidences as wisdom, providence, mercy, sustaining and giving of life, if only the act of cleansing is not attributed to the Creator, then the following becomes necessary:

• All creatures connected to this act of cleansing, from particles and flies to the elements and the stars, would have to know and consider the adorning, balancing, and cleansing of the vast universe and would act accordingly, or

• Each would have to possess the sacred attributes of the Creator of the world, or

• Each would have to be present at a consultative meeting the size of the universe in order to regulate the equilibrium of the adorning and cleansing of the universe and its incomings and outgoings.

Moreover, innumerable particles, flies, stars, and other elements of creation would have to attend this meeting. Hundreds of such impossibilities would have had to occur so that the universal, comprehensive, and exalted adorning, purifying, and cleansing seen and observed everywhere could exist. It is not impossible only once, but millions of times over.

If daylight and the imaginary miniature suns reflected in all shining objects on the planet were not attributed to the sun and were said to be something other than the manifestation of the sun’s reflection, it would be necessary for the actual sun to be present in all fragments of glass, drops of water, and snowflakes glistening on the earth’s surface, and even in all particles of air, so that the universal light could exist.

Thus, wisdom also is a light; all-embracing mercy is a light; adorning, balancing, ordering, and cleansing are each an encompassing light in the sense that they are rays of the Pre-Eternal Sun. So, see how misguidance and unbelief have entered a bog from which there is no way out! See just how ridiculous is such a view. Say: “Praise be to God for the religion of Islam and complete and perfect belief!”

This exalted, universal cleansing that keeps the universe clean is the manifestation and requirement of the Divine Name of the Most Holy. And just as the glorification of all creatires looks to the Name of the Most Holy, so does the Name of the Most Holy require the cleanliness of all of them. It is because of this sacred connection of cleanliness that a hadith states 1: “Cleanliness is a part of belief,” 2 thereby deeming it to be a light of belief. And the verse: “Indeed, God loves those who turn to Him constantly, and He loves those who keep themselves pure and clean” (2:222) shows that cleanliness attracts God’s love.

From The Risale-i Nur Collection, The Thirtieth Flash, The First Point.

FOOTNOTES

1. We must not forget that bad qualities, false beliefs, sins, and mistaken beliefs and practices are all instances of moral and spiritual dirt.
2. Muslim, Tahara, 1; Darimi, Vudu’, 2; Muslim, Musnad 5:342; al’Ajiuni, Khashf al-Khafa’, 291.

Emphasis on bodily perfection while neglecting moral and spiritual development is not a part of Islamic tradition. Equally, emphasis on spiritual training based upon contempt or denial of the bodily life is not a part of Islamic tradition. Islam is, in almost every respect, characterized by the quest for balance, harmony and unity of means and ends. Therefore, Islam is not a way of either denial or indulgence, but a way of discipline.

Discipline and orderliness with sufficient flexibility to allow for spontaneity of actions and feelings are the defining general characteristics of an Islamic upbringing. Children who do not grow up in an atmosphere of orderliness and self-control are unlikely, as adults, to meet their responsibilities in a consistently calm and dignified manner. Rather, they are likely to lead strained and miserable lives, however successful they may become in their working lives.

By way of illustrating Islamic upbringing, we shall focus discussion here on the familiar areas of eating and sleeping habits and the importance of cleanliness.

In general, if a family’s daily routines are steady and consistent, the children’s lives and characters will follow a similarly ordered pattern, both within the home and outside. If not, they will most probably be disorganized, lacking in will and concentration, and tend to fits of antisocial behaviour. Children imbibe orderliness and discipline from the adults immediately around them and develop strong character. If, on the other hand, they grow up in a confused, unstable haphazard atmosphere, they too will become confused and unstable, liable to aimlessness and depressions and all the unhappy consequences of these.

In practice, orderliness means that children know when they are expected home, and how their time is normally spent when they are at home and outside the home. They should learn as early as possible how to allocate their time between work and play so that what they have to do gets done in time and they enjoy their lives. They should learn how to make moral choices, how to co-operate within the family and with others outside the family. They should learn the importance of regular prayer and be helped to mature a taste for contemplation and devotion to God. They should be brought up to be, as full human beings are, both active and reflective. They should understand the importance of their own lives while learning, through good manners and awareness of the needs and feelings of others, the value of humility. 

Eating habits

The eating habits of a family should be based on sound dietary principles. This means having regular eating times, avoiding excess, choosing as far as practicable to eat in company (rather than alone) and sharing with others (rather than preferring oneself); avoiding those things that are harmful to the mind, the will and the body (for example, rushing food in a disrespectful manner); and it means cleanliness, both of the food consumed and the way it is consumed.

In this respect, to start eating again without fully digesting what has already been eaten, that is, eating randomly and always keeping the mouth busy and the stomach full, is injurious to the body and poisonous, even lethal, to the will. The Creator has expressed strong dislike of such manners. Any food eaten in the wrong way is harmful, but worst of all is to eat harmful food in a harmful way.

Prodigality or wasteful excess is an act of disrespect and ingratitude for the Creator’s infinite blessings. Those who over-indulge themselves puzzle and confound their appetite, or they drown in food without ever tasting contentment or satisfaction. Wastefulness is such an offence and so ruinous to the heart and soul that the individual will, eventually, be prepared to eat anything and everything, regardless of whether it is permitted or prohibited, whether he needs it or not, even of whether he likes it or not,

Sensible diet is a matter of discipline and awareness of the nutritional and social values of good manners. A family who can teach their children self-control in what and how they eat must be considered most fortunate, for they have laid the foundations for their children’s spiritual progress as well as of the health of their bodies. Children should therefore be taught the aims and principles of sensible diet so that they begin to choose good habits for themselves and not simply copy the habits to which they are exposed. If parents are unable to articulate or explain the importance of diet and nutrition, they should ask a competent and knowledgeable person to do so for them. 

Sleeping hours

To discipline sleeping habits is of as much importance as disciplining eating habits. We need to rest at particular times in order to stay healthy and have command of all our resources, physical, mental, emotional and psychological. The balance and stability of our personalities depends upon non-disruptive patterns of working and resting. The greater part of the day should be set aside for working and the night for rest and sleep. It is not reasonable to change this order. Trying to change it means risking tensions and conflict in social relationships, contradicting the natural rhythm of the universe and ruining one’s health.

It will be useful to mention a few principles for resting and sleeping hours which might be suitable for everyone.

1. The routines of family members should he co-ordinated with each other. If resting and sleeping hours are orderly, most of the work needed to maintain a happy family has been done. Disorderly sleeping habits affect eating times, they affect mood and temperament, and give rise to many insoluble difficulties and disputes.

2. Similarly, the lives of neighbours should correspond with each other. Otherwise we disrupt each other’s working and resting periods.

3. Particular times should be allocated to resting and working. Randomly changing resting and working hours will disrupt sleeping patterns, which, in turn, negatively affects both one’s rest and work.

4. Whatever injures sleep should be avoided. Sometimes a few cups of tea, sometimes a little food, sometimes boredom, may ruin a night and therefore the working day that follows it.

Cleanliness

It is commonly accepted that habits of cleanliness are passed from parents to children. Imitation is a vital part of human development-it must be so as human beings have so much that they need to learn quickly in order to take their place in adult life. Children will believe in the importance of cleanliness if they see it in their immediate environment, if they see the adults around them keeping themselves clean, and if cleanliness is stressed as something necessary and desirable. Conversely, if they see no effort to maintain tidiness and cleanliness, they will grow up negligent of their responsibility to be personally clean and to keep their immediate surroundings in order

The importance of cleanliness could hardly be more emphasized in a culture than it is in Islam. Worship in Islam is a commitment of the body as well as the mind and spirit. A part of the dignity of being a Muslim worshipper is to do a partial ablution (washing the normally exposed parts of the body) before each of the five obligatory prayers and a full ablution (or bath) at least once a week. In addition, it is strongly commended, almost obligatory, to wash one’s hands before and after meals, not to touch the mouth as soon as one wakes from sleep but only after washing them, to keep one’s hair and nails properly trimmed and clean, etc.

In sum: orderliness and discipline are not social devices to burden the individual and enforce a rigidly patterned conformity. Rather, they are the means to ensure the health of body and mind and will, the stability of the whole character, so that the individual acquires the grace and dignity of person which can only come from strength based upon self-control. The role of the family in equipping children for such dignity with and in their lives is decisive.