The Prophet, Purifier of People

Purification (tazkiya) is different from teaching knowledge and instructing in ethics, jurisprudence, and law. Purification is compelling the soul towards detachment. Therefore, that part of the scientific endeavors of the Noble Prophet (s.a.w.) in explaining divine rulings, verses, knowledge, ethics, and laws, such as: “And establish prayer and give zakāt”(143) are examples of “teaching the Book and wisdom,” while that part of his practical actions that cause the purification of Islamic society from impurities and vices are examples of “purification.” As God Almighty says about the effect of paying zakāt in purifying the wealthy from attachment to wealth and purifying them: “Take from their wealth a charity by which you purify them and cause them increase”(144). On this basis, the Noble Prophet, who takes zakāt from the wealthy, is the purifier of their souls.

Of course, the immediate factor in this purification is the righteous deed of the zakāt-giver himself.

Wealth, in terms of its essential existence and its title as wealth, is not impure; however, the attachment and fondness of the wealthy person to it is a source of impurity. When it reaches the hands of the guardian of the Muslims in the form of zakāt and the like, it becomes a purifier for the wealthy person.

Just as in financial matters, detachment from wealth and paying charity and zakāt purifies the wealthy person, in social and moral issues, avoiding selfishness and respecting the boundaries and limits of others, as well as forgiveness and accepting their apologies, are considered factors in the purification of souls: “O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded. And if you do not find anyone therein, do not enter them until permission has been given you. And if it is said to you, ‘Go back,’ then go back; it is purer for you. And God is Knowing of what you do”(145). Selfishness is impurity, and the Noble Prophet removes this selfishness from human society through his practical conduct. His practical conduct, which people observe and learn from, teaches practical wisdom and also nurtures and purifies their hearts. This task cannot be accomplished through mere teaching and instruction.

Fakhr al-Rāzī says: The meaning of the Prophet (s.a.w.) purifying society is not interfering in their inner selves, because firstly, the Prophet is not capable of interfering in the inner self, and secondly, even if he had such power, he would not exercise it, as exercising it would necessitate compulsion(146).

It should be noted that firstly, someone who has reached the lofty station of prophethood certainly possesses the station of guardianship (wilāya) and can undoubtedly influence the souls of others by God’s permission. One who, by the permission of God the Glorious, is aware of all the thoughts of individuals in society also has the power to influence their souls. Just as his being described as, for example, “enriching” and making self-sufficient, which is an attribute of God: “God and His Messenger enriched them from His bounty”(147), does not necessitate compulsion, his power for such influence will also not necessitate compulsion. Because such influence occurs while preserving the free will of individuals and within the realm of their power, as will be discussed.

Secondly, assuming that exercising such power necessitates compulsion, this point is consistent with Fakhr al-Rāzī’s deterministic school of thought, not contrary to it, unless he has stated this as an argument against those who deny determinism.

Thirdly, exercising this power and influencing the inner selves of individuals is not compulsion, because this purification is not initial and at the beginning of the matter, such that some individuals would be compelled to be virtuous while others would not be. Rather, it is a reward for a wayfarer who has passed through some of the difficulties and tests through their legitimate efforts. God the Glorious, as a means of reaching the goal, so that the wayfarer towards God may traverse the rest of the path better and with ease, bestows upon them a special grace and creates in them enthusiasm and attraction, and sends someone to assist and guide them. This is neither compulsion itself nor does it necessitate it, but rather it is guidance in the sense of reaching the goal. The noble Prophet, by the permission of God the Glorious, can have such an influence on the inner selves of individuals through his existential guardianship (wilāyat takwīnī), and this is the most prominent example of the Prophet being a purifier and his power to purify souls. This existential purification, whether attributed to God or to His Messenger, means reaching the goal, not merely showing the way. If it were not for divine grace, no one would be purified and virtuous: “And if it were not for the grace of God upon you and His mercy, not one of you would ever be pure; but God purifies whom He wills”(148). This is because although one can outwardly become knowledgeable about teachings and rulings, mere knowledge not only has no benefit, but on the Day of Resurrection, it will be evidence against the knowledgeable person. Determination, intention, sincerity, and the like are steep passes that are traversed with the steed of practical intellect, and what saves a person from the dangers of this world and the hereafter is the purification of the soul: “He has succeeded who purifies it”(149), “He has succeeded who purifies himself”(150).

God the Glorious did not say, “He has succeeded who knows, strives, and becomes a jurist,” because becoming a jurist is only traversing half the path, and the other half is covered through righteous deeds. Therefore, after encouraging the pursuit of jurisprudence and the effort to become a jurist: “Why should not a group from every section of them go forth to gain understanding in religion,” the Qur’an identifies the purpose of jurisprudence and the duty of jurists as warning the people: “and warn their people when they return to them, that they may be cautious”(151). Warning and frightening people about the fire is not within the capability and status of every scholar, and it is not like other fields and skills that can be acquired through several years of learning and teaching, enabling one to become, for example, a capable muftī (jurisconsult), author, teacher, or orator.

Issuing legal opinions (iftāʾ), authoring, teaching, and delivering speeches are necessary for reforming people, but they are not sufficient. This is because reforming a person is not possible without their fear of divine responsibility. Since not everyone’s words are influential, and people do not fear the fire of hell due to everyone’s speech, it can be said that the main purpose of jurisprudence is for the jurist and warner to fear hell themselves, and then to frighten others from hellfire by explaining the rulings.

Reminder: Purification and cleansing are conditional on receptivity, and if contamination with self-love and the like becomes intertwined with one’s soul, even the fire of hell cannot eliminate it. In this world, fire purifies an impure substance that cannot be cleansed with water by transforming it into another substance. However, the fire of hell does not turn the contaminated essence of a person into ash; hence, they remain alive there forever: “Then he will neither die therein nor live”(152). They remain in the form of a contaminated being. The impure cannot initially enter paradise, and a person who never becomes pure will never enter paradise, for one who has contaminated their essence and identity: “Indeed the polytheists are unclean”(153), and has reached a point where they do not heed the admonition of their contemporary prophet: “It is the same to them whether you warn them or do not warn them_—_they will not believe”(154), will not appear in hell either.