ism

1179
5:6 - O ye who believe! when ye prepare for prayer wash your faces and your hands (and arms) to
the elbows; rub your heads (with water); and (wash) your feet to the ankles. If ye are in a
state of ceremonial impurity bathe your whole body. But if ye are ill or on a journey or one of
you cometh from offices of nature or ye have been in contact with women and ye find no water
then take for yourselves clean sand or earth and rub therewith your faces and hands. Allah
doth not wish to place you in a difficulty but to make you clean and to complete His favor to
you that ye may be grateful. 702703704
702 These are the essentials of Wudhu, or ablutions preparatory to prayers, viz., (1) to bathe the whole face in water, and
(2) both hands and arms to the elbows, with (3) a little rubbing of the head with water (as the head is usually protected
and comparatively clean), and (4) the bathing of the feet to the ankles. In -addition, following the practice of the
Prophet, it is usual first to wash the mouth, and the nose before proceeding with the face, etc. (5.6)
703 Cf. iv. 43 and n. 563. Ritual impurity arises from sex pollution. (5.6)
704 This is Tayammum, or wiping with clean sand or earth where water is not available. I take it that this substitute is
permissible both for Wudhu and for a full bath, in the circumstances mentioned. (5.6)
4:43 - O ye who believe! approach not prayers with a mind befogged until ye can understand all
that ye say nor in a state of ceremonial impurity (except when travelling on the road) until after
washing your whole body if ye are ill or on a journey or one of you cometh from offices of
nature or ye have been in contact with women and ye find no water then take for yourselves
clean sand or earth and rub therewith your faces and hands. For Allah doth blot out sins and
forgive again and again. 562563
562 The reference is either to a state of intoxication or to a dazed state of mind on account of drowsiness or some other
cause. Or perhaps both are implied. Before the prohibition of intoxicants altogether was promulgated, it was at least
unbecoming that people should come to prayers in such a state. For prayers it is only right that we should collect our
whole minds and approach Allah in a spirit of reverence. (4.43)
563 The strictest cleanliness and purity of mind and body are required, especially at the time of prayer. But there are
circumstances when water for ablutions is not easily obtainable, especially in the dry conditions of Arabia, and then
washing with dry sand or clean earth is recommended. Four such circumstances are mentioned: the two last when
washing is specially required; the two first when washing may be necessary, but it may not be easy to get water. For a
man, when he is ill, cannot walk out far to get water, and a man on a journey has no full control over his supplies. In all
four cases, where water cannot be got, cleaning with dry sand or dry earth is recommended. This is called
Tayammum. (4.43)
A. Yusuf Ali Quran Subjects
Prayers
1. Prayers
1.1, 2.238, 3.8, 3.26, 3.147, 3.191, 4.43, 5.7, 11.114, 17.78, 23.118, 50.39, 52.48, 73.1, 73.20
2. be steadfast in
2.110
3. during travel, or in danger
4.101
4. for Unbeliever
9.113
5. due to God alone
13.14
6. the five canonical
11.114, 17.78, 20.130, 30.17
THE OPENING SURAH (FATHIHA):
Theme
This Surah is in fact a prayer which Allah has taught to all those who want to make a study of his book. It has been placed at
the very beginning of the book to teach this lesson to the reader: if you sincerely want to benefit from the Quran, you should
offer this prayer to the Lord of the Universe.
This preface is meant to create a strong desire in the heart of the reader to seek guidance from the Lord of the Universe, who
alone can grant it. Thus Al-Fatiha indirectly teaches that the best thing for a man is to pray for guidance to the straight path,
to study the Quran with the mental attitude of a seeker-after-truth and to recognize the fact that the Lord of the Universe is the
source of all knowledge. He should, therefore, begin the study of the Quran with a prayer to him for guidance.
From this theme, it becomes clear that the real relation between Al-Fatiha and the Quran is not that of an introduction to a
book but that of a prayer and its answer. Al-Fatiha is the prayer from the servant and the Quran is the answer from the the
Go to UP
1179