Importance of
Health and Hygiene in Islam
Section One: Public Health in Islam
The importance of health in Islam and its preservation
of physical and mental health has already been
touched upon under discussion of the benefits of
having belief in the six pillars of faith as well as under
the discussion of the pillars of Islam. This topic has
also been addressed in other chapters such as the
harms and ill-effects of sin on the wellbeing of a
person. The following pages will aim to complete and
supplement what has been previously mentioned
regarding the subject.
Firstly: Islam recommends moderation in eating
and drinking: This is something which is selfevident.
Just as deprivation or abstinence from food
and drink can cause illness, and ultimately, death,
excessive eating and drinking can also cause various
diseases. Moderation is thus what preserves health
and, by the permission of Allah, helps prevent
disease. Allah the Almighty says:
[Meaning: And eat and drink but be not excessive.]
Health and Hygiene in Islam
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Some of the scholars have said regarding this verse:
“Allah summed up in these words all of medicine.”1
Similar to the meaning of this verse is the narration of
the Prophet wherein he warns against gluttony by
saying: “No human ever filled a vessel worse than
their stomach. Sufficient for the children of Adam are
a few morsels to sustain them. If one must, then they
should reserve one third for food, one third for drink
and one third for breathing.”2
Secondly: There are many Islamic rulings which
ensure the preservation of health:
For example, Islam forbids alcohol which is harmful
to the health of a person in many ways, such as by
weakening the heart and destroying the kidneys and
liver.
Moreover, Islam forbids fornication and
homosexuality which also have their dangers. Many
diseases such as syphilis, gonorrhoea, herpes, and
AIDS have spread in recent times due to these
practices.
Furthermore, Islam prohibits the consumption of
pork, which is now known to cause many diseases
such as taeniasis, cysticercosis, and trichinosis. The
1 See: ‘Tadhkirat as-Sami’ wal-Mutakallim’ of Ibn Jama’ah (p.
121).
2 Reported by Ahmad (4/132) & al-Hakim (4/121) and
authenticated by al-Albani in ‘as-Sahihah’ (no. 2265) and in
‘Sahih al-Jami’’ (no. 5674).
Health and Hygiene in Islam
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parasitic worms contained in pork have devastating
effects on humans which often lead to death.3
Among the rulings of Islam which ensure the
preservation of health is ablution which helps to
prevent diseases of the teeth and nose, as well as
tuberculosis, which some doctors say is contracted
primarily via the nose. They also point out that if a
person’s nose is washed up to fifteen times a day, it is
highly unlikely that any bacteria responsible for
causing this infection will remain. For this reason,
tuberculosis is much more prevalent in the West than
it is among Muslims, as they are obliged be in a state
of ritual purity for their five daily prayers which
means they perform ablution and wash their nostrils
one, twice or thrice for each prayer.4
The benefits of ablution will be further elaborated
later on.
Thirdly: Islam advises seeking medical treatment
for health problems and illnesses:
Allah the Almighty says:
3 See: ‘Ta’rif ‘Aam bi Din al-Islam al-Musamma bi Rasa·il al-
Islam wa Rusul as-Salam’ (pp. 38-9).
4 See: ‘Ta’rif ‘Aam bi Din al-Islam’ (p. 45) & ‘at-Tariq Ilal-
Islam’ (pp. 35-6).
Health and Hygiene in Islam
Sura al-Ma·idah; (5):32
[Meaning: Because of that, We decreed upon the
Children of Israel that whoever kills a soul not in
retaliation of murder or for corruption done in the
land, then it is as if he had killed all of humankind.
And whoever saves one life - it is as if they had saved
humankind entirely. And our messengers had
certainly come to them with clear proofs. Then indeed
many of them, even after that, were transgressors
throughout the land.]
The significance of this verse is that Allah the
Almighty praised the one who strives to save a life
and rescue them from death, which is one of the
primary goals of medicine. Medicine treats serious
health conditions which, if left untreated could result
in death, and thus saves lives by the permission of
Allah. This contains an indication of the virtue of
medicine and its excellence.5
Fourthly: Evidence permitting surgery:
There are various Prophetic traditions which indicate
the permissibility of medical surgery, such as the
narrations concerning cupping. For instance, Ibn
‘Abbas – may Allah be pleased with him and his
5 See: ‘Ahkam al-Jirahah at-Tibbiyyah wal-Aathar al-
Mutarattibah ‘Alaiha’ of Dr Muhammad al-Mukhtar ash-
Shanqiti (pp. 85-6).
Health and Hygiene in Islam
6
father – relates that the Prophet had bloodletting
performed on his head.6 Another example is the
narration wherein Jabir bin ‘Abdullah – may Allah be
pleased with him – visited a sick man and said to him:
‘Why do you not have bloodletting performed on you,
for I heard Allah’s Messenger say: “There is
healing in bloodletting.”’7 These narrations permit the
practice of bloodletting, which involves making an
incision in a specific part of the body and extraction
of bad blood by way of suction. By way of deduction,
it is possible to conclude the permissibility of making
surgical incisions in the body for the purpose of
removing diseased organs, cysts, tumours and the
like.8 Furthermore, bloodletting is considered in
modern medical terms to be a minor surgical
procedure and is used to treat certain illnesses and
infections.9
Another piece of evidence proving the permissibility
of surgical procedures in Islam is the narration of
Jabir bin ‘Abdullah – may Allah be pleased with him
and his father – wherein he mentions that Allah’s
Messenger sent a doctor to Ubayy bin Ka’b who
cut one of his veins and then cauterised it.”10 The
significance of this narration is that the Prophet
approved of the doctor’s practice. Cutting a vein is a
6 Reported by al-Bukhari (no. 5373).
7 Reported by al-Bukhari (no. 5372).
8 See: ‘Ahkam al-Jirahah at-Tibbiyyah’ (p. 88).
9 See: ‘al-Jirahah as-Sughra’ of Dr. Ridwan Babuli and Dr.
Antoine Duli (p. 24).
10 Reported by Muslim (no. 2207).
Health and Hygiene in Islam
7
form of surgical treatment which is still used today,
for instance in cases of arteriovenous blockages or
lesions.11
There are many other narrations in this regard.12
Fifthly: Prophet Muhammad encouraged people
to study medicine and advance in it:
This is clearly demonstrated in the saying of the
Prophet : “Allah did not send down any disease
except that He sent down its cure.”13 ‘Allah did not
send down’ means: ‘He did not decree’. Shaikh
‘Abdur-Rahman as-Sa’di – may Allah have mercy
upon him – commented on this narration, saying:
“The generality of this narration implies that there are
remedies for the treatment of all internal diseases,
some of which are preventive while others are either
partially or fully curative. It thus contains an incentive
for people to study medicine as a useful means of
treatment just as they study faith healing. All of the
detailed information regarding medicine is merely an
explanation of this narration because Allah mentions
that all diseases have cures, and thus people must
strive to study and implement them.”14
11 See: ‘Ahkam al-Jirahah at-Tibbiyyah’ (p. 88).
12 See the chapters on medicine in the authentic collections of
Prophetic traditions for further narrations.
13 Reported by al-Bukhari (no. 5354).
14 ‘Bahjat Qulub al-Abrar fi Sharh Jawami’ al-Akhbar’ of
Shaikh ‘Abdur-Rahman as-Sa’di (pp. 213-4).
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Moreover, this narration clearly indicates that there is
no reason to despair of the cure for any illness, since
Allah is Causer of causes and He did not create a
disease except that He created its cure.
Many people used to consider certain diseases
incurable, however, with the progression of medicine
and its development, they came to learn the
truthfulness of this narration.15
Sixthly: Contributions of Muslim scholars to the
field of medicine
Europe in the Middle Ages lived under the grip of
ignorance and underwent a period of stagnation. At
the same time, Islamic civilisation was flourishing
with advancements in many fields to the extent that
foreigners, particularly from Europe, would travel to
the lands of Islam to study the various branches of
knowledge which the Muslims had progressed
significantly in.
The Muslim scholars of the Islamic Golden Age made
impressive contributions to many fields including
medicine, mathematics and astronomy. Their
intellects were fortified with the Quran and Prophetic
traditions, and due to this they were the driving force
behind scientific progress and research in their era.16
Shaikh Muhammad Al-Mukhtar Ash-Shanqiti – may
Allah preserve him – writes in this regard: “The
15 See: ‘Bahjat Qulub al-Abrar’ (p. 214).
16 See: ‘Ahkam al-Jirahah at-Tibbiyyah’ (p. 50).
Health and Hygiene in Islam
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Muslim scholars of the Islamic Golden Age excelled
in all specialities of medicine, including surgery, as
well as many other branches of knowledge. Surgery
was initially a profession which Muslim doctors
looked down upon and did not engage in. They
described it as manual labour and saw it as belonging
to bloodletters who would perform cauterisation,
bleeding, cupping and amputations under the
supervision and instruction of doctors.
However, as time progressed, surgery became much
more advanced and demanded a much higher level of
skill and precision, thanks to the grace of Allah and
then to the various sincere efforts of such scholars.”17
He adds: “They were the first to dedicate sections of
their books to surgery and they were also the first to
devote entire books to this subdiscipline, which they
wrote in a wonderful, academic style based on the
knowledge they had acquired previously. In these
works, they meticulously recorded the various
medical procedures they pioneered, such as:
1. Lithotomies, which are a surgical method for
removal of calculi, or bladder stones.
2. Nasal fracture surgery.
3. Tracheotomies, or tracheostomies, which refer to
the surgical procedure wherein an incision is made on
the anterior aspect of the neck and a direct airway is
17 See: ‘Ahkam al-Jirahah at-Tibbiyyah’ (pp. 50-1).
Health and Hygiene in Islam
10
opened through an incision in the trachea to relieve
obstructions to breathing.
4. Tonsillectomies, which refer to the surgical
procedure in which both palatine tonsils are fully
removed from the back of the throat.
5. Draining peritonsillar abscesses.
6. Removal of aural polyps.
7. Otitis media, or middle ear infection.
In addition to these discoveries, they were also the
first to discuss various issues pertinent to surgery,
such as the difference between malignant, or
cancerous, tumours and benign, non-cancerous
tumours. They recorded some of the symptoms in
order to help doctors reach correct diagnoses of
patients; if a tumour was malignant then it was to be
avoided, whereas benign tumours could be surgically
removed.”18
Shaikh Muhammad Al-Mukhtar Ash-Shanqiti – may
Allah preserve him – goes on to list many examples
of Muslim doctors who pioneered in various
subdisciplines of medicine, such as Avenzoar19 and
18 See: ‘Ahkam al-Jirahah at-Tibbiyyah’ (pp. 50-1).
19 ‘Abdul-Malik bin Zuhr was born somewhere between the
years 484-487 AH and he died in 557 AH. He is considered to
be the first surgeon to have precisely described a tracheotomy in
his great book ‘at-Taysir fil-Mudawati wat-Tadbir’ (Book of
Simplification Concerning Therapeutics and Diet). See: ‘Ahkam
al-Jirahah at-Tibbiyyah’ (p. 53).
Health and Hygiene in Islam
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Rhazes20. He proceeds to discuss Abulcasis and his
works and contributions to the fields of medicine and
surgery at length, mentioning that Abulcasis had an
enormous impact on physicians and surgeons as far
away as Europe for centuries after his death.
Ash-Shanqiti comments on one of Abulcasis’ works
on the topic of surgery, wherein he describes many
new types of surgery and surgical inventions. Ash-
Shanqiti goes on to speak of the specific surgical
procedures of Abdulcasis, including his revolutionary
technique of lithotomy, as well as surgeries of the eye,
ear, throat, mouth, teeth, and jaw. He mentions
Abulcasis’ treatments for hernias and what is known
as goitre, which is a swelling of the thyroid gland.21
Ash-Shanqiti concludes his discussion by recalling
scholarly praise of Abulcasis, quoting the likes of Dr
Simon Hayek who wrote the following: “Guy de
Chauliac (1300-1367) was the first of a long series of
French surgeons influenced by Abulcasis. He studied
in Boulogne, France, taught in Montpellier and then
joined the Pop's Court in Avignon. He wrote a book:
'La Pratique en Chirurgie' printed in Lyon in 1478.
20 Abu Bakr Muhammad bin Zakariyyah ar-Razi was born in
254 AH and died in Baghdad in the year 311 AH. He was the
first person to discuss the difference between venous and
arterial haemorrhages, and he proposed various methods of
stopping arterial haemorrhages. He also made valuable
contributions to the field of bone fracture repair and surgery.
See: ‘Ahkam al-Jirahah at-Tibbiyyah’ (p. 53).
21 See: ‘Aham al-Jirahah at-Tibbiyyah’ (pp. 54-65).
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As for the original Latin version, it was printed in
Venice in 1490 and had great influence on the
subsequent surgeons as it advised to stop using
insecticides and to return to the use of ointments oils
and lints following in this way the steps of
Abulcasis.”22
Abulcasis’ influence continued long after his death,
despite the fact he died during the eleventh century,
over a millennium ago, in Andalusia.23
Seventhly: Jurists consider health preservation to
be one of the objectives of Islamic legislation.
All the laws of Islam give importance to bodily health
and wellbeing and consider it from the fundamental
purposes behind Islamic rulings. It is for this reason
that asking Allah for good health is considered to be
from the best of supplications, being surpassed in
importance only by the blessing of faith. Prophet
Muhammad said: “Ask Allah for certainty and
wellbeing, for verily nobody has been granted
anything better than wellbeing.”24 From the
supplications of the Prophet was that he would say:
“O Allah, grant me health in my body; O Allah grant
22 See: ‘Ahkam al-Jirahah at-Tibbiyyah’ (p. 65).
23 See: ‘Jadhwatul-Muqtabas’ of al-Humaydi (pp. 208-9) &
‘Ahkam al-Jirahah at-Tibbiyyah’ (p. 55).
24 Reported by at-Tirmidhi (no. 3558) and graded by al-Albani
as: ‘Good, authentic’ in ‘Sahih wa Da’if Sunan at-Tirmidhi’
(no. 3558).
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me good hearing; O Allah grant me good eyesight.
There is no god in truth but You.”25
Dr Muhammad Nizar Ad-Daqar writes: “The outlook
of Islam on health corresponds to the modern
conception of health. Modern medicine considers
health to be a reserve of strength which allows a
person to perform bodily functions and withstand
disease and not merely the absence of disease or
infirmity. This corresponds miraculously with the
saying of Prophet Muhammad : ‘The strong believer
is better and more beloved to Allah than the weak
believer.’ 26”27
Eighthly: Islam ensures the good health of humans
even before they are born by advising spouses to
choose their partner while having consideration for
the health of their children. Prophet Muhammad
says: “Choose the best for your seed.”28
Furthermore, Islam encourages breastfeeding for as
long as possible so that children receive antibodies
which they would not otherwise get. Allah the
Almighty says:
25 Reported by Abu Dawud (no. 5090) and graded by al-Albani
as having ‘a good chain of narration’ in ‘Sahih Abi Dawud’ (no.
5090).
26 Reported by Muslim (no. 2664).
27 See: ‘Rawa·i’ at-Tibb al-Islamiyy’ of Dr. Muhammad Nizar
ad-Daqar (1/2).
28 Reported by Ibn Majah (no. 1968) and declared by al-Albani
to be authentic in ‘as-Sahihah’ (no. 1067).
Health and Hygiene in Islam
Sura al-Baqarah; (2):233
[Meaning: The mothers shall give suck to their
children for two whole years.]29
Ninthly: Islam prescribes certain remedies and
directs people to certain cures. For example, Prophet
Muhammad says: “Use black caraway, for it
contains a cure from every illness.”30
The Quran encourages with preventive healthcare,
which consists of taking measures to prevent disease.
Allah the Almighty says:
[Meaning: And make not your own hands contribute
to your destruction.]
Islamic legislation was likely the first to prescribe the
globally adopted health practice of quarantine in times
of epidemics such as the plague and cholera. In a
narration referenced by the two canonical collections
of Prophetic traditions, Al-Bukhari and Muslim,
guidelines which are now recognised by modern
medicine are provided for quarantine. Prophet
29 See: ‘Rawa·i’ at-Tibb al-Islamiyy’ of Dr. Muhammad Nizar
ad-Daqar (1/3).
30 See: ‘Rawa·i’ at-Tibb al-Islamiyy’ of Dr. Muhammad Nizar
ad-Daqar (1/3).
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Muhammad said: “Plague is a calamity which was
inflicted on those who were before you. So, if there is
an outbreak in a land while you are in it, then do not
leave it in an attempt to flee from it, and if news
reaches you that it has spread in a land, then do not
enter it.”31
Dr Muhammad Ad-Daqar writes in commentary of
the foregoing narration: “Those who know the
importance of quarantine in public health are aware of
just how much healthcare in Islam has contributed to
the preservation of humanity.”32
Tenthly: Islamic etiquette regarding food and
drink contains many indications of health
promotion.
Dr Muhammad Ad-Daqar writes: “Islamic rules
relating to food are just one example of the excellent
teachings of Prophet Muhammad . They ensure
Muslims consume clean, uncontaminated food by
ordering them to eat with their right hands; to wash
their hands before and after eating; not to eat
excessively and to space meals out.”
He continues: “One of the main objectives which
Allah the Almighty entrusted Muhammad with is to
make lawful everything good and beneficial and to
prohibit everything evil and harmful. When
31 Reported by al-Bukhari (no. 5398) and Muslim (no. 2218).
The wording mentioned here is that of Musim.
32 See: ‘Rawa·i’ at-Tibb al-Islamiyy’ (1/3).
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16
mentioning the objectives of Muhammad’s mission,
Allah says:
[Meaning: He permits for them whatever is good and
pure, and he forbids them from whatever is evil and
harmful.]”33
He proceeds to write: “The prohibition of alcohol,
smoking and narcotics may be considered as one of
the most significant accomplishments of the noble
religion of Islam with regards to preventive
healthcare. In fact, if a society were to abstain from
all evil and harmful matters it would be safe from
many deadly diseases and there would be a reduction
in birth defects, as well as a decrease in the number of
accidents.”34
Eleventhly: Islamic law has prescribed certain
rules in order to prevent the occurrence of
accidents which lead to loss of life or harm of others.
These come in the form of clear commands and
prohibitions which ensure safety while preventing
damage. Examples include the prohibition of stopping
in the middle of a road. Abu Hurairah narrates the
saying of the Prophet : “When you camp late, then
stay away from roads, for they are frequented by
noxious creatures at night.”
33 See: ‘Rawa·i’ at-Tibb al-Islamiyy’ (1/4).
34 See: ‘Rawa·i’ at-Tibb al-Islamiyy’ (1/4).
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A variant narration states: “When you camp at night,
then stay away from the road, for indeed it is the route
of the beasts and the abode of noxious creatures.”35
Further examples include the prohibition of sleeping
on an unfenced roof terrace36 and the prohibition of
sleeping while a fire is still lit. The Prophet said:
“Do not leave a fire burning in your houses when you
go to sleep.”37
The foregoing has been but a short overview of health
and its importance in Islam. This discussion will be
continued in the following section on hygiene in
Islam.
35 Reported by Muslim (no. 1926).
36 Reported by Abu Dawud (no. 5041).
37 Reported by al-Bukhari (no. 5935) and Muslim (no. 2015).
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Hygiene in Islam
Section Two: Hygiene in Islam
Several parts of this treatise have touched upon the
topic of hygiene in Islam. In this section, hygiene will
be discussed further in light of the narration regarding
the traits of the natural disposition of a person.
Consideration will also be given to ablution, bathing
and public hygiene. It should be noted that what
follows serves only as a brief glimpse into hygiene in
Islam.
Firstly: The narration mentioning the traits of a
person’s innate disposition
On the authority of Aisha – may Allah be pleased
with her – that Allah’s Messenger said: “Ten things
are from the innate disposition of a person: trimming
the moustache; growing the beard; brushing the teeth;
washing the nostrils; clipping the nails; washing the
finger joints; plucking the armpits; shaving pubic hair
and cleansing the private parts with water.” The
narrator said: ‘I forgot the tenth, but it was possibly
rinsing the mouth.’38
This narration contains a valuable set of
recommendations related to hygiene which are
38 Reported by Muslim (no. 216).
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associated as being from the innate disposition, or the
natural inclination which Allah placed in people,
whereby He created them having a love for good and
a dislike for evil.
The traits of a person’s innate disposition can be
categorised into two main categories in the following
manner:
I. Traits which ensure spiritual purification of the
heart and soul, such as faith and its corollaries, which
purify the soul and cleanse the heart by ridding them
of vices and encouraging virtues.
II. Traits which ensure physical purification of the
body and its cleanliness. These traits consist of a
person ridding themselves of everything which may
defile the body, and it is this category which is the
subject of the foregoing narration.39
Each of the ten traits will now be explored in turn.
1. Trimming the moustache, i.e. shortening it so that
the upper lip is visible. This is a hygiene measure to
prevent any nasal discharge from entering the mouth
and it ensures that the moustache is not in contact
with any food or drink. In addition to being
39 See: ‘Sahih Muslim’ with the explanation of an-Nawawi
(3/149) & ‘Bahjat Qulub al-Abrar fi Sharh Jawami’ al-Akhbar’
of Shaikh ‘Abdur-Rahman as-Sa’di (p. 81).
Health and Hygiene in Islam
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unhygienic, an overly long moustache is also
unsightly.40
Dr Muhammad Ad-Daqar writes: “From a medical
perspective, a long moustache is considered to be
unhygienic because it comes into constant contact
with food and drink and therefore, can easily spread
germs.” He continues: “The Islamic prescription of
trimming the moustache conforms to the
recommendation of modern medicine to remove
whatever overhangs the upper lip.”41
2. Growing the beard, i.e. maintaining it and not
shaving it.
Shaikh ‘Abdur-Rahman as-Sa’di – may Allah have
mercy upon him – comments on this, saying: “Allah
made the beard a symbol of solemnity and beauty for
men, and it is because of the beard that a man remains
handsome in old age.”42
Dr ‘Abdur-Razzaq Kaylani is of the opinion that
men’s exposure to the sun’s rays and the elements
whilst working can cause damage to the elastic fibres
and collagen found in facial skin, which in turn can
lead to the appearance of wrinkles and premature
ageing.43
40 See: ‘Bahjat Qulub al-Abrar fi Sharh Jawami’ al-Akhbar’ (p.
82).
41 See: ‘Rawa·i’ at-Tibb al-Islamiyy’ (1/73-4).
42 See: ‘Bahjat Qulub al-Abrar’ (p. 82).
43 ‘Rawa·i’ at-Tibb al-Islaamiyy’ (1/74).
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3. Brushing the teeth, i.e. cleansing the teeth by use
of a twig or similar object in order to rid the mouth of
plaque and remnants of food.44
A person may brush their teeth at any time, but this
practice is strongly recommended at the times of
ablution, prayer, awakening, bad breath, build-up of
plaque and the like.
When a person brushes their teeth, they are cleansing
and purifying their mouth which is the part of the
body they use to communicate. It is also the route
most bacteria enter the body via, and this is why
Prophet Muhammad associated cleanliness of the
mouth with the pleasure of Allah in his saying:
“Brushing the teeth cleanses the mouth and pleases
the Lord.”45
4. Washing the nostrils, i.e. when a person washes
out their nose by snuffing water and blowing it out at
the time of ablution or bathing. Cleaning the nostrils
is an obligation in both of these acts as they contain
mucus, debris and other impurities which a person
must rid them of.46 In addition to it being an act of
hygiene, washing the nostrils is also a source of
reward and good deeds.
44 See: ‘Lisan al-Arab’ (10/446) & ‘Sahih Muslim’ with the
explanation of an-Nawawi (3/142).
45 Reported by ash-Shafi’i in ‘al-Umm’ (1/23) and Ahmad
(6/47, 62, 124).
46 See: ‘Bahjat Qulub al-Abrar’ (p. 81).
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The author of ‘Asbab Ash-Shifa· Min Al-Asqam Wal-
Ahwa· (The Means to Cure Illness and Desires)’
writes: “Recent research carried out by a team of
doctors from Alexandria University reveals that
people who regularly perform ablution have been
found to have clean noses which are free of debris,
bacteria and germs. It is well known that the nasal
cavity is a reservoir for bacteria and germs, however
continuous washing of the nostrils by snuffing water
and forcefully blowing it out cleans the nasal cavity
and causes it to be inflammation- and germ-free. This
in turn leads to an improvement in physical health in
general since there is less risk of microbes being
transferred from the nose to other parts of the body.”47
5. Clipping the nails, i.e. shortening or cutting them,
as occurs in variant narrations.48 Trimming the nails
undoubtedly protects against bacteria which form
under long nails.
6. Washing the finger joints, An-Nawawi – may
Allah have mercy upon him – said: “Finger joint
refers to the creases between each of the finger
segments. The scholars have mentioned that this
ruling is also to be applied to all parts of the body
which have creases or folds in the skin. This includes
the ears which, left uncleaned, accumulate wax and
47 See: ‘Asbab ash-Shifa· minal-Asqam wal-Ahwa·’ of Abu
Ishaq al-‘Iraqi’ (p. 40).
48 See: ‘Sahih Muslim’ (no. 257).
Health and Hygiene in Islam
23
can cause loss of hearing. Likewise, the inside of the
nose and any other part of the body where sweat,
grime and other impurities gather, and Allah knows
best.”49
7. Plucking the armpits, i.e. removal of axillary hair.
An-Nawawi – may Allah have mercy upon him –
commented on this, saying: “Removing underarm hair
is from the Prophetic way according to the consensus
of Islamic scholars. It is better that axillary hair is
plucked if a person can bear the pain, however it is
also permissible to remove it by shaving.”50
8. Shaving pubic hair, i.e. the hair around a man’s
penis and a woman’s vagina, as well as the hair
around the anus.51 An-Nawawi – may Allah have
mercy upon him – writes in this regard: “What is to be
deduced from this is the recommendation of shaving
genital and anal hair, as well as the area surrounding
them. These regions should be shaved as frequently as
is necessary. This rule also applies to trimming the
moustache, plucking the armpits and clipping the
nails. The narration of Anas wherein he states that
‘We were given a time limit with regard to trimming
the moustache, shaving pubic hair, plucking axillary
49 See: ‘Sahih Muslim’ with the explanation of an-Nawawi
(3/150).
50 See: ‘Sahih Muslim’ with the explanation of an-Nawawi
(3/149).
51 See: ‘Sahih Muslim’ with the explanation of an-Nawawi
(3/148).
Health and Hygiene in Islam
24
hair and clipping nails’52 means that a person must not
leave these acts for more than forty days, not that the
frequency of these acts is fixed at forty days, and
Allah knows best.”53
This practice is undoubtedly one which promotes
sophistication, hygiene, cleanliness, health and
comfort.
Regarding the benefits of plucking axillary hair, Dr
Kaylani writes: “Plucking reduces the secretions of
sweat and sebaceous glands. Habitually plucking hair
as soon as it begins to appear, without ever resorting
to shaving it, weakens hair and, in time, leads to
painless plucking. The hair should be removed by
hand or by using depilatory creams.
The appearance of axillary hair at puberty is
accompanied by the development of apocrine glands
which produce odorous secretions which are broken
down and, when mixed with grime and dirt, leads to
unpleasant body odour. Plucking underarm hair
greatly reduces body odour and decreases the risk of
skin diseases of the axillary region such as intertrigo,
fungal infections, hidradenitis suppurativa and
folliculitis. It also prevents parasitic infestations such
as pubic lice.”54
52 Reported by Muslim (no. 258).
53 See: ‘Sahih Muslim’ with the explanation of an-Nawawi
(3/148-9).
54 See: ‘Rawa·i’ at-Tibb al-Islaamiyy’ (1/72).
Health and Hygiene in Islam
25
Dr Muhammad Nizar Ad-Daqar discusses the wisdom
of this Islamic prescription and mentions the hygiene
and health benefits associated with removing pubic
hair, saying: “The pubic and perianal regions are
prone to heavy perspiration and chafing, and if they
are not depilated, oil and sebum can accumulate.
Matters are made worse when there are traces of urine
and excrement, as they make it more difficult to clean
such regions of the body. These impurities may affect
neighbouring areas and their further accumulation can
lead to fermentation and foul odours. If such filth is
left uncleaned, it may reach a stage whereby a
person’s prayer is invalid.”
Dr Ad-Daqar goes on to mention the benefits of
shaving pubic hair, saying: “Shaving pubic hair also
helps to prevent numerous parasitic diseases such as
pubic lice, or crabs, which live at the roots of the hair
and are thus difficult to get rid of. Shaving pubic hair
also reduces the risk of fungal infections. It is for
these reasons that Islam prescribed shaving pubic and
perianal hair whenever it becomes long; in order to
ensure hygiene and because these areas of the body
are the most susceptible to dirt and diseases.”55
9. Cleansing the private parts, i.e. cleaning the
orifices, namely the genitals and anus, with water or
stones. This is a mandatory practice and is one of the
55 See: ‘Rawa·i’ at-Tibb al-Islaamiyy’ (1/72).
Health and Hygiene in Islam
26
conditions of purification.56 Allah praised the people
of Quba village (in Madina) by saying:
Sura at-Tawbah; (9):108
[Meaning: In it are men who love to clean and to
purify themselves.]
Ibn Al-Jawzi – may Allah have mercy upon him –
said: “According to Ash-Sha’bi, the reason for the
revelation of this verse was because some men from
the village of Quba who used wash their private parts
with water. Ibn ‘Abbas said: When this verse was
revealed, Allah’s Messenger went to them and
asked: ‘Why did Allah praise you?’ They replied:
‘We cleanse ourselves with water after answering the
call of nature.’”57
Allah the Almighty created human beings in such a
way that they naturally dispose of waste contained in
their intestines and bladder through defecation and
urination, respectively. This allows the human body to
remain clean and healthy and facilitates the body’s
natural functions. Thus, after answering the call of
nature, a Muslim must wash affected areas with
water. In this regard, Prophet Muhammad says:
“Keep yourselves clean from urine, as majority of the
56 See: ‘Bahjat al-Abrar’ (p. 82).
57 See: ‘Zad al-Masir’ of Ibn al-Jawzi (3/501).
Health and Hygiene in Islam
27
punishment in the grave is due to it.”58 i.e. purify and
cleanse yourselves from it. This practice has great
health benefits and modern medicine has proved that
good genital hygiene protects the urinary tract from
inflammations caused by the accumulation of germs
and microbes. Likewise, it protects the anus from
prostatitis, inflammations and abscesses. Those with
chronic illnesses, especially diabetes, should ensure
they clean themselves thoroughly due to high sugar
levels in their urine which can increase risk of
inflammation and purulence. These infections can be
contracted by one’s spouse during intercourse and
may lead to permanent infertility.59
Furthermore, Islam recommends use of the left hand
when cleaning impurities, so that the right hand,
which is reserved for eating, remains clean and pure.
Similarly, Islam enjoins that a person washes their
hands after they finish using the toilet.
The concern Islam has for matters as small as this
may be surprising to some people, however those who
are aware of its magnitude and believe that it is the
religion which Allah perfected and completed for
mankind to follow until the Day of Resurrection are
rather unsurprised. They know it is a way of life
58 Reported by ad-Daruqutni (no. 7) and graded as authentic by
al-Albani in ‘Irwa· al-Ghalil’ (no. 280).
59 See: ‘Asbab ash-Shifa· minal-Asqam wal-Ahwa·’ (p. 35)
Health and Hygiene in Islam
28
which contains nothing but good for Muslims who
choose to follow it. Allah the Almighty says:
[Meaning: This day those who disbelieve have
despaired of defeating your religion; so, fear them
not, but fear Me. This day I have perfected for you
your religion and completed My favour upon you and
have approved for you Islam as religion.]
The cleaning and removal of impurities prevents
many illnesses and prevents the transmission of many
contagious diseases by the permission of Allah.60
Abu Ishaq Al-‘Iraqi writes in his book ‘Asbab Ash-
Shifa· Min Al-Asqam Wal-Ahwa· (The Means to Cure
Illness and Desires)’: “A devastating typhoid outbreak
occurred in the city of Aberdeen in Great Britain
during 1964, causing terror in residents who
frantically searched for a way to stop the epidemic
from spreading. In the end, experts came to the
solution of deciding to broadcast health instructions
which ordered people to stop using paper towels and
advised them to use water for cleaning instead.
60 See: ‘Asbab ash-Shifa· minal-Asqam wal-Ahwa·’ (p. 36).
Health and Hygiene in Islam
29
Residents followed the advice, and amazingly, the
infection stopped spreading and was contained. After
witnessing the benefit of using water, the people
adopted this practice as a habit instead of using toilet
paper.
It is unknown how those residents would have reacted
to the fact that this has been the practice of Muslims
for over one-thousand four-hundred years, not
because of a typhoid epidemic, but because the
Creator of typhoid and other diseases commanded
with all practices which promote health and
wellbeing, and thus they continue to obey and
comply. Allah the Almighty says:
[Meaning: How could He who created not know His
own creation, when He is the Most Subtle, the All
Aware?]61
10. Rinsing the mouth, i.e. swirling water around
inside the mouth during ablution, in order to cleanse
and purify it. Modern science has proven that rinsing
the mouth protects it and the pharynx from
inflammation, just as it protects the gums from
purulence. This practice also cleans and protects the
61 See: ‘Asbab ash-Shifa· minal-Asqam wal-Ahwa·’ (p. 36).
Health and Hygiene in Islam
30
teeth as it removes food particles that gets stuck in the
molars after eating.
Another benefit of rinsing the mouth is that it
strengthens facial muscles and preserves facial shape
and freshness. Sports professionals know the
significance of this exercise which can bring about
psychological calming in a person if they perfect the
movement of their facial muscles when rinsing their
mouths.62
Secondly: Regarding the prescription of ablution:
Ablution is a type of ritual washing involving the
face, arms and legs. Washing these limbs is
considered essential for the validity of this form of
purification.
The ablution also has various recommended acts
which are considered to enhance it. These include:
Brushing the teeth prior to the performance of
ablution; mentioning Allah’s name at the time of
performing ablution; washing the hands thrice at the
beginning of ablution; rinsing the mouth thrice and
expelling water from the nostrils thrice after snuffing
it. It is also recommended at each stage of the ablution
to start by washing with the right limb; running the
fingers of one hand through the fingers of the other to
62 See: ‘Asbab ash-Shifa· minal-Asqam wal-Ahwa·’ (p. 40).
Health and Hygiene in Islam
31
ensure water reaches; wiping the ears and using a
moderate amount of water.63
Allah the Almighty says:
[Meaning: O you who believe! When you intend to
perform prayer, wash your faces and your forearms to
the elbows and wipe over your heads and wash your
feet to the ankles.]
Prophet Muhammad said: “Allah does not accept
the prayer of any of you who are in a state of impurity
until you perform ablution.”64
Details regarding the performance of ablution occur in
many Prophetic traditions and the scholars and jurists
have discussed them at length. The intent here is not
to describe the ablution, but to explain the link
ablution has to hygiene and health. Some aspects
concerning this relationship were covered in the
previous subsection, however it is possible to add the
following points:
1. Ablution is not merely washing the limbs and
cleaning the body several times daily, rather the
63 See: ‘Fiqh as-Sunnah’ of Sayyid Sabiq (1/38).
64 Reported by al-Bukhari (no. 6554) and Muslim (no. 225).
Health and Hygiene in Islam
32
psychological effects and spiritual elevation felt by
Muslims after performing ablution cannot be
expressed in words, especially if a person fulfils it
properly while being mindful of its merit. Thus,
ablution has a profound impact on the life of Muslims
and causes them to be refreshed, lively and radiant.65
2. Washing the limbs of ablution is considered to be
an act of utmost importance for the promotion of
hygiene and public health. Doctors say that these
limbs are exposed to a huge number of microbes
which are estimated to be in the region of several
million per cubic centimetre of air. These microbes
constantly attack the human body via exposed areas
of skin, however during ablution they are totally
swept from the surface of the skin and even more so
when it is performed thoroughly as Allah’s Messenger
instructed. In this way, no dirt or germs remain on
the body after ablution apart from those which Allah
decrees.66
3. Washing the face and the arms inclusive of the
elbows during ablution has a greatly helps to rid the
skin of dust, microbes and sweat, as well as cleansing
it of sebum secreted by sebaceous glands. These
65 See: ‘Asbab ash-Shifa·’ (p. 39).
66 See: ‘Asbab ash-Shifa·’ (p. 41).
Health and Hygiene in Islam
33
elements form an optimal environment for germs to
live and grow.67
4. Washing the feet thoroughly during ablution
contributes to hygiene and causes a person to feel
tranquillity, due to the influence of the feet on all
body systems. This partly explains the tranquillity felt
by a Muslim after performing ablution.68
5. It has been scientifically established that blood
circulation is weaker in the upper limbs of the body,
namely the hands and forearms, and the lower limbs
of the body, namely the feet and legs, than in other
parts of the body because they are the furthest from
the heart which is the centre of the circulatory system.
Therefore, washing these distal parts of the body
during ablution improves blood circulation and
hygiene in addition to invigorating and enlivening a
person.
Additionally, it has been proven that the sun’s rays
and in particular, ultraviolet light, can cause cancer.
However, this risk is greatly reduced by the
performance of ablution as it ensures the surface of
the skin is constantly moistened with water, especially
areas of skin which are exposed to sunlight. Ablution
67 See: ‘Sahih Muslim’ with the explanation of an-Nawawi
(1/105).
68 See: ‘Asbab ash-Shifa·’ (p. 41).
Health and Hygiene in Islam
34
thus protects the superficial and inner layers of skin
from the harmful effects of solar radiation.69
Thirdly: Regarding the prescription of bathing
Bathing is the ritual washing of the whole body with
water. Allah refers to it in the Quran in the following
two verses:
[Meaning: And if you are in a state of sexual
impurity, then purify yourselves.]
[Meaning: And they ask you about menstruation. Say:
“It is harm, so keep away from wives during
menstruation. And do not approach them until they
are pure. And when they have purified themselves,
then come to them from where Allah has ordained for
you. Indeed, Allah loves those who are constantly
repentant, and He loves those who purify and cleanse
themselves.]
69 See: ‘Asbab ash-Shifa·’ (p. 41).
Health and Hygiene in Islam
35
Bathing is well-known amongst all people. Humans
throughout history have known the importance of
bathing as a method of cleansing the body and curing
many diseases. However, bathing has not been
prescribed or systematised for any nation in history in
the same way Allah has done for His final religion of
Islam.
A researcher would have a very difficult job trying to
compile the Islamic evidences mentioning bathing
along with their scholarly explanations and would
discover the greatness of Islam and the precision of its
legislation.
In Islam, there are two broad types of bathing:
obligatory and recommended. Bathing is obligatory
upon conversion to Islam; after ejaculation or coitus,
and at the end of menstruation and lochia. It is
recommended, in the sense that its performance it
meritorious but not essential, in the following cases:
on Friday before Friday prayers; on the two days of
Eid before the Eid prayers; before entering into the
state of consecration for pilgrimage; upon entering
Makkah, and for pilgrims on the day of ‘Arafah.70
The benefits of bathing are the same as those of
ablution, however bathing is more effective in
cleaning and better in terms of hygiene.
70 See: ‘Sahih Muslim’ with the explanation of an-Nawawi
(1/219-36) & ‘Fiqh as-Sunnah’ of Sayyid Sabiq (1/59-66).
Health and Hygiene in Islam
36
Fourthly: Islamic texts promoting public health
There are numerous references to public health in
Islamic religious texts concerning cleanliness of
homes, public places, clothing, etc. The following is a
non-exhaustive list of the narrations in this regard:
1. Removing harmful objects from roads is one of the
branches of faith. On the authority of Abu Hurairah –
may Allah be pleased with him – that Prophet
Muhammad said: “Faith has seventy-odd branches
or sixty-odd branches, the uppermost of which is the
declaration: ‘None has the right to be worshipped
except Allah’; and the least of which is the removal of
harmful objects from the road.. And modesty is a
branch of faith.”71
2. Urinating in standing water is prohibited. On the
authority of Jabir – may Allah be pleased with him –
that Prophet Muhammad forbade urinating in
stagnant water.72 In a similar narration, Abu Hurairah
– may Allah be pleased with him – relates the saying
of the Prophet : “You should not urinate in still
water that does not flow and then use it to wash.”73
These two narrations prohibit urination in standing
water in order to prevent it from becoming
contaminated and impure for people to use. The
71 Reported by al-Bukhari (no. 9) and Muslim (no. 35).
72 Reported by Muslim (no. 281).
73 Reported by al-Bukhari (no. 239) & Muslim (no. 282).
Health and Hygiene in Islam
37
prohibition of defecation in standing water and of
cleaning oneself after answering the call of nature
using standing water is also inferred from these
narrations.74
3. Bathing in standing water is prohibited according to
the narration on the authority of Abu Hurairah – may
Allah be pleased with him – who said: ‘Allah’s
Messenger said: “None of you should bathe in
standing water when you are in a state of sexual
impurity.” One of the narrators asked Abu Hurairah:
‘Then what should such a person do, O Abu
Hurairah?’ He replied: ‘They should take some out
and then use it.’75
The foregoing has been a brief overview of the
importance of hygiene in Islam.
74 See: ‘Tawdih al-Ahkam’ (1/129).
75 Reported by Musim (no. 283).
