Wathiyabaka fatahhir (surah Muddathir: 4)

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(74:4) and purify your robes, *4

Wa siyaabaka fatahhir

*4) These are very comprehensive words, which are full of meaning. They mean this: "Keep your garments free from every filth and impurity, for the purity of the body and garments and the purity of the spirit are inter-linked and inter-dependent. " A pure spirit and an impure body with impure garments cannot live together. The society in which the Holy Prophet (upon whom be peace) had arisen with the invitation to Islam, was not only steeped in the evils of unbelief and immorality, but was also devoid of even the most elementary concepts of purity and cleanliness, and the Holy Prophet's task was to teach its members cleanliness in every way of life. Therefore he was instructed to establish and present a high standard of purity in his external life as well. Thus, it is the result of the same instruction that the Holy Prophet (upon whom be peace) gave mankind such detailed teaching about the cleanliness of the body and garments as is not possessed even by the most civilized nations of today, not to speak of the Arabs of the pre-Islamic days of ignorance. So much so that in most of the languages of the world there is no word synonymous with "taharat" ". On the contrary, in Islam every book of the Hadith and Fiqh begins with injunctions and instructions on taharat (purity), which distinguishes between purity and impurity and gives minute details about the methods and means of obtaining purity. The second meaning of these words is: "Keep your garments neat and clean." The criterion of religiosity given to the world by the monastic concepts was that a man was holy to the extent he was unclean. If a person happened to put on neat clothes, he was looked upon as a worldly man, whereas the fact is that human nature abhors filth and uncleanness and even a person of ordinary fine taste loves to be associated only with a neat and clean person. On this very basis, for the one calling the people to Allah it was made imperative that externally also he should look so neat and clean that the people should regard him with esteem and his personality should not be stained in any way so as to repel others. The third meaning of this Divine Command is: "Keep your garments free from moral evils: your dress should be neat and clean but it should bear no tinge of vanity and pride, display and exhibition, pomp and show. " The dress is the first thing that introduces the personality of a person to others. The kind of dress a person wears makes the people judge at first sight what kind of a man he is. The dresses of the rulers and princes, the dresses of the religious functionaries, the dresses of the vain and conceited people, the dresses of the mean and shallow people, the dresses of the evil-natured and characterless people, all represent the tastes and tempers of those who wear them. The temper of the one calling to Allah is naturally different from all such people. Therefore, his dress also should necessarily be different from all of them. He should wear such a dress as .should make everyone else feel that he is a noble and refined person, who is not involved in any evil of the self. Its fourth meaning is: Keep away from moral evils. Ibn `Abbas, Ibrahim Nakha`i, Sha`bi, `Ata', Mujahid. Qatadah, Sa`id bin Jubair, Hasan Basri and other major commentators have given this very meaning to this verse: keep yourself morally pure and avoid all that is blameworthy. In Arabic usage also when it is said: "So and so is clean in his garments", it implies that he is morally good and pure; on the contrary, when it is said: "He is filthy in his garments", it means that he is dishonest and fraudulent in his dealings: he is unreliable.