Mindful Wudhu’: A Cleaning Action towards Achieving Mental Health

Intan Aidura Alias

Dept. of Psychology, KIRKHS, IIUM
intan_ia@iium.edu.my

Abstract
The wudhu’ is a cleaning action performed prior to the performance of solat. It involves the
washing of the body parts. The article explores the importance of the wudhu’ and examines
the processes from the psychological perspective. It further discusses how these processes
can help in achieving mental health. It is hoped that by practicing mindful wudhu’, we can
protect our physical and mental health.

Introduction
Alhamdulillah, all Praises are indeed for Allah for setting me in the exploration of wudhu’ in
the preparation of this article. It has opened my eyes widely and made be more appreciative
of this practice, insyaa Allah. Indeed, I can only find wisdom in the wudhu’ which is of
course expected as the behaviour is prescribed by Allah, the Most Wise. This chapter
attempts to describe the significance of wudhu’ for cleaning actions purpose and relates the
role of wudhu’ in achieving mental health, particularly for us, the Muslims. While there are
many writings on the physical health benefits of wudhu’, this article examines the
behavioural processes of wudhu’ from the psychological point of view comprising the
physiological (sensation) and cognitive psychology (thoughts) perspectives.

To begin, I refer to the Quranic verses and hadith that describe the wudhu’ and the
aim of wudhu’. The Quran states, “O you who have believed, when you rise to [perform]
prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash
your feet to the ankles. And if you are in a state of janābah, then purify yourselves. But if you
are ill or on a journey or one of you comes from the place of relieving himself or you have
contacted women and do not find water, then seek clean earth and wipe over your faces and
hands with it. Allāh does not intend to make difficulty for you, but He intends to purify you
and complete His favour upon you that you may be grateful.” (Qur’an 5:6).

The verse informs us, the Believers (Mu’min) about an act to be performed before the
solat and proceeds with the description of the wudhu’ processes. It mentions a call to also
purify from the state of major impurity (janaba). As we can see, despite the important role of
wudhu’, the term wudhu’ was not mentioned specifically in the verse and also in the other
parts of the Quran (Yasin, 2012). We are considered to bear minor impurities until we
perform the wudhu’. In other words, the wudhu’ serves as the main method to clean us from
minor impurities (major impurities can be cleansed through obligatory bath). The verse also
contains the instruction to perform another cleaning act using dust/clean earth when the
cleaning agent (water) is not available or one is ill and unable to be in contact with water.
The cleaning areas involved are stated discretely – face, hands, head, feet. The verse also
states the assurance by Allah that these acts are not to burden the us but to cleanse us and
provide other benefits of the wudhu’ to us so that we continue to be grateful to Allah.

The verse suggests the importance of cleaning oneself before performing the solat,
from major impurities and minor impurities. And the cleaning has to follow specific
procedure. The procedure is specifically for those who believe. If one does not believe, one
needs not follow the procedure. The procedures consist of two active actions – wash and

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wipe, of different intensity whereby the former is more rigorous than the latter. The cleaning
is not for the whole body but for certain limbs i.e. face, hands, head and feet. The act has to
be done even if the person thinks that he is already clean. The fact that the cleaning involves
water which is a cooling agent, we can figure that Allah wants us to be already alert, aroused,
attentive when starting our prayer. Denoting how important is a mindful solat, Allah with
His Wisdom has set the appropriate activity for this purpose.

While the Quranic verse highlights the physical cleaning of the body, it does not quite
explain how the purification occurs. Further explanation is described in a hadith, reported by
Abu Huraira: “Allah's Messenger (may peace be upon him) said: When a bondsman-a
Muslim or a believer-washes his face (in course of ablution), every sin he contemplated with
his eyes, will be washed away from his face along with water, or with the last drop of water;
when he washes his hands, every sin they wrought will be effaced from his hands with the
water, or with the last drop of water; and when he washes his feet, every sin towards which
his feet have walked will be washed away with the water or with the last drop of water with
the result that he comes out pure from all sins (Sahih Muslim, Book 2, Number 0475,
https://www.iium.edu.my/deed/hadith/muslim/002_smt.html). In support, another hadith
states, Uthman b. 'Affan reported: The Messenger of Allah (way peace be upon him) said: He
who performed ablution well, his sins would come out from his body, even coming out from
under his nails (Sahih Muslim, Book 2, Number 0476).

These two hadiths highlight that the wudhu’ is also related to the purging of sins of
the body parts, suggesting that besides cleaning the body parts physically, the wudhu’ also
cleans us spiritually. Our souls may also be cleaned from impurities. If we contemplate on
these points, we would realize that these two outcomes are very important outcomes to be
achieved throughout our lives – being physically and spiritually clean, particularly at the time
we leave the world. So that we can earn a place in the Jannah in the Hereafter. Thus the
wudhu’ should be performed in the best way so as to meet these purposes.

The wudhu’ in the context of shariah refers to using water on the body parts of the
body with the intention of purification. It is a behaviour usually performed prior to the
performance of solat. While we can perform the wudhu’ at any other time, it is recommended
that the wudhu’ be renewed for each obligatory solat. The wudhu’ is crucial such that the
solat is void if the wudhu’ is void or nullified. In fact, under the conditions of unavailability
of clean water or risk of harm due to water, the process of purification is still considered
necessary by way of tayammum.

Cleaning Processes of the Wudhu’

Firstly, we want to take note that wudhu’ involves the use of specific water, i.e. mutlaq water.
Mutlaq water is the only type of water that has the properties of being pure and purifying. It
is compulsory to use mutlaq water for wudhu’. The sources of mutlaq water are ‘rain,
brooks, streams, springs, wells, seas, and snow’. The most frequently-used source would be
tap water. In wudhu’ the act of cleaning and purify is by making sure the water reaches the
required surfaces of certain body parts. Hence, cleaning is not just a religious ritual but an
act that can be observed and sensed due to the physical properties of the water and the touch
sensation.

Next, we note that water must reach wudhu’ body parts at the minimum– such as the
whole of the face - from the upper part of the forehead where hair grows down to the farthest
end of the chin, and from ear to ear; both hands, from the finger tips to the elbow; part of the

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head; and feet covering areas from the ankle to end of the toes. All these surfaces of the body
parts need to be cleaned, need to be touched by clean water. Else, the wudhu’ may be void. It
is hence recommended that we should extend the washing to a bit of the adjacent part to
ensure that all surfaces are covered. It is also recommended that the fingers be used to reach
the areas siwa’ properly.

The sunnah is to clean the body parts three times, beginning with the right side.
There’s also sunnah that involve other parts – such as rinsing the mouth (a sunnah to brush
our teeth/ before making wudhu’), nose and wash the ears. In fact, there’s a recommended
way to clean the ears too. We want to do these sunnah to follow the behaviours of our
Beloved Prophet Muhammad (may peace be upon him) and also to gain the other benefits of
the behaviours.

If we realize, all these actions are very detailed and the body parts are involved in
human’s actions. The face contains the eyes that see, the nose that smells, the mouth that
talks. The hands are the body parts used to hold, touch, move. The head ‘covers’ the brain
involved in thinking process and making decisions, namely the prefrontal cortex. The ears are
the organ used to hear sounds, voices, noises. The feet are the body parts that bring us to
places, that helps us to be and stay at a particular place, standing. In summary, these body
parts perform accountable actions.

The washing occurs three times, giving sufficient time and effort to be aware and
record the behaviour in the long term memory to enable later recall. The long term memory is
where information is stored after going through rehearsal and practice (Camina & Guell,
2017). This means we can easily remember that we have attempted to purify our body parts
during the wudhu’. As such, this pure state has to be preserved as best as possible.

So how do we purify ourselves as a method to achieve mental health?

Simply said, we just need to be mindful of the cleaning process, meaning paying attention
using the eyes, mind and heart. As we clean our body parts physically, we can clean our
actions spiritually, the past and insyaa Allah the future actions. There’s no specific prayer set
for this but we may relate to the function of the body parts. For example, in cleaning our
hands, while our fingers spread the water on our body parts, we look at our hands and we ask
Allah’s forgiveness for any wrong doings of the hands. As we do the cleaning three times, we
may also think to ask Allah for guidance on the future deeds of the hands. We may repeat for
the other body parts, relating to the activities of the body parts. These acts are just to help us
be mindful of the cleaning process.

The cognitive processes (attending and thinking) during cleaning are necessary as the
wudhu’ tasks have become automatic rituals and done without much consciousness due to
practice, whereas we need to be aware to ensure that the purification process is properly
done. Hence, through these mindful acts, the aim of the wudhu’ as stated in the Quranic and
hadith verses, can be achieved.

The thoughts during wudhu’ also serve as reminders for future behaviours.
Physiologically, the neurons related to these actions will be activated and the synapses will be
strengthened. Cognitively, the thoughts will be primed so that any related thoughts can be
retrieved. And we are reminded of the wudhu’ that has cleansed us earlier. Furthermore, the
cool properties of water can also benefit us physiologically. It helps to cool down our body

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including the brain that lies beneath the forehead thus indirectly benefits the brain (Irmak,
2014). Our brain can then function better.

At the same time, mindful wudhu’ may serve as distraction from any stressors that we
have as we attend to our current actions. Distraction is a proven way of coping with stress
(Mansell, Urmson, Mansell, 2020). Through distraction, the mind is prevented from
ruminating negative events. This helps to reduce the intensity of negative emotion as such
making the mind to have more control of the thoughts. Regulation of emotion can then
happen.

The wudhu’ ends with a sunnah prayer that means, ‘I bear witness that there is no
God worthy of worship, but Allah alone. He has no partner. And I bear witness that
Muhammad is His servant and Messenger. And Oh Allah, make me from those who often
repent to you and make me from those who purify themselves.’ (narrated by At-Tirmidhi,
Vol. 1, Book 1, Hadith 55, https://sunnah.com/tirmidhi/1.] These verses remind us of the
privileges of being a Muslim and having the Prophet as a great example for our actions. In
addition, in this prayer, we also state our wishes to become a pure person. We then end the
prayer saying ‘Ameen’, followed with a ‘Thank you, Allah. Alhamdulillah.’ as we believe
that Allah answers all prayers (at His Will) (Quran, Ghafir: 60). In fact, we can say Ameen
for each supplication we make, practising mindful prayer.

And so being purified, we are ready to meet Allah in the solat. We will want to say
all recitations and perform all gestures in the solat sincerely and wholeheartedly. The solat
then can act as the therapy to preserve mental health (Henry, 2015) and can prevent us from
doing sinful behaviours (Quran, 29:45). Not performing sinful behaviour is important as
sinful behaviours can disrupt our peace in the long run.

As a conclusion, mindful wudhu’ helps us to reap the benefits of the wudhu’ such as
cleaning the physical body parts and clean the inner self. Having a clear mind and a clean
soul, we will be able to preserve our mental health and live our lives righteously as required.
Insyaa Allah.

Reference
1. https://celiktafsir.net/2016/05/02/maidah-ayat-6-7/
2. https://sunnah.com/
3. Camina, E., & Güell, F. (2017). The neuroanatomical, neurophysiological and
psychological basis of memory: Current models and their origins. Frontiers in
pharmacology, 8, 438.
4. Henry, H. M. (2015). Spiritual energy of Islamic prayers as a catalyst for psychotherapy.
Journal of Religion and Health, 54(2), 387-398.
5. Irmak, M. K. (2014). Medical aspects of ablution and prayer. Journal of Experimental
and Integrative Medicine, 4(2), 147.
6. Mansell, W., Urmson, R., & Mansell, L. (2020). The 4Ds of dealing with distress–
Distract, dilute, develop, and discover: An ultra-brief intervention for occupational and
academic Stress. Frontiers in Psychology, 11, 3439.
7. Yasin, Q. (2012). Mukjizat wuduk ke atas rohani dan jasmani manusia (Physical and
spiritual miracles of Muslims' ablution). International Journal on Quranic
Research, 2(2), 67-83.

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Short Biodata
Intan Aidura Alias is an Assistant Professor at the Department of Psychology, Kulliyyah of
Islamic Revealed Knowledge and Human Sciences. She is passionate about the role of
religion and spirituality in mental health and behaviours. She is also interested in the
integration of religion and psychology, particularly in cognition. Another area of her
research interest is the autobiographical memory of young adults and older people. She has
been involved in education as course instructor, researcher, supervisor for about 8 years.