By Hafsa Ahsan and Naba Basar

We live in a world which gives us mixed messages regarding cleanliness (Taharah). On the one hand, Islam lays great emphasis on cleanliness and encourages oneself to stay clean at all times. On the other hand, the mass media encourages our children to get as dirty as they want. Washing one’s hands is recommended only when selling a certain brand of antiseptic soap. So, what guidance do we derive from the Quran and Sunnah regarding Taharah?

Importance of Taharah

Taharah has been greatly emphasized upon by Allah (swt) in the Quran.

“Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers, etc.).” (Al-Baqarah, 2:222)

Types of Impurities

Allah (swt) says: “O you who believe! Approach not As­Salat (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janabah, (i.e. in a state of sexual impurity and have not yet taken a bath) except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body.” (An-Nisa, 4:43)

Impurity may be categorized as ritual impurity (Hadath) and physical impurity (Khabath). A person attains ritual impurity when something comes out of the anus (feces or wind) or the frontal private area (urine or prostatic fluid), or when a person vomits. If a person enters this state, he must abstain from prayers, until he departs from this state. Wudhu would be enough for purification.

Physical impurity, on the other hand, is the impurity of physical substances, which include menstrual blood, urine, feces, pork, canine saliva and vomit. These impurities must be removed from whatever they contaminate (such as the person’s skin, clothing or prayer rug); otherwise, the prayer will not be valid. If you come in contact with any of these impurities, then they must be washed, since it’s a matter of basic cleanliness.

Significantly, if an impurity is invisible or does not smell, it does not affect a person’s worship. Such trivial amounts are unavoidable and are forgiven under Islamic law.

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