Surah Al-Ma'idah 5:6

سُورَةُ المَائـِدَةِ · Medinan · Verse 6 of 120

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قُمْتُمْ إِلَى ٱلصَّلَوٰةِ فَٱغْسِلُوا۟ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى ٱلْمَرَافِقِ وَٱمْسَحُوا۟ بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى ٱلْكَعْبَيْنِ ۚ وَإِن كُنتُمْ جُنُبًۭا فَٱطَّهَّرُوا۟ ۚ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌۭ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءًۭ فَتَيَمَّمُوا۟ صَعِيدًۭا طَيِّبًۭا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ ۚ مَا يُرِيدُ ٱللَّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍۢ وَلَٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ

Translation

You who believe, when you are about to pray, wash your faces and your hands up to the elbows, wipe your heads, wash your feet up to the ankles and, if required, wash your whole body. If any of you is sick or on a journey, or has just relieved himself, or had intimate contact with a woman, and can find no water, then take some clean sand and wipe your face and hands with it. God does not wish to place any burden on you: He only wishes to cleanse you and perfect His blessing on you, so that you may be thankful.

English translation: M.A.S. Abdel Haleem.

Meaning and reflection

Wording

This verse opens with a direct address to believers, outlining the essential steps for purification before prayer and providing the compassionate allowance of dry ablution (tayammum). It concludes with a profound statement about Allah's intention: ease, purification, and the completion of His favor, leading to gratitude.

The Call to Prayer's Purity

The command, "يا أيها الذين آمنوا إذا قمتم إلى الصلاة فاغسلوا وجوهكم" (O you who have believed, when you rise for prayer, then wash your faces), carries a beautiful linguistic nuance. The word "قمتم" (you rise/stand) isn't just about physically standing. As Ibn Ashur and al-Razi explain, in Arabic, "القيام" (standing or rising) can mean intending or preparing for an action. So, it means "when you intend to perform prayer" or "when you prepare for prayer," highlighting the inner disposition before the outward act. Al-Jadwal further points out the choice of "إذا" (when), which implies certainty and recurrence, indicating that prayer is a constant and expected part of a believer's life, unlike the conditional "إن" (if) used later for illness or travel, which are less certain.

Precision in Washing and Wiping

The verse details the parts to be purified: washing faces, hands up to the elbows, wiping heads, and washing feet up to the ankles. The particle "إلى" (ila, meaning "to" or "up to") when defining the limits of washing hands and feet, sparks scholarly discussion. Al-Zamakhshari and al-Jadwal note that while "ila" can sometimes mean "until" a point, implying exclusion, here scholars mostly agree that the elbows and ankles are *included* in the washing for thoroughness, demonstrating the emphasis on complete purity.

A significant point of reflection lies in "وامسحوا برؤوسكم" (and wipe your heads). The preposition "بِ" (bi, meaning "with" or "by") before "رؤوسكم" (your heads) is key. Al-Jalalayn and al-Jadwal explain that this "بِ" can imply partiality. Imam Shafi'i understood it to mean that wiping even a small part of the head suffices, while other scholars like Imam Malik and Imam Abu Hanifa (as presented by Al-Zamakhshari) interpreted it differently, requiring wiping most or a quarter of the head respectively. This shows how precise word choices shape understanding and practice.

The Delicate Balance of "And Your Feet"

The verse continues, "وأرجلكم إلى الكعبين" (and your feet to the ankles). This phrase has two famous recitations: "وَأَرْجُلَكُمْ" (feet, with a fatha, implying washing) and "وَأَرْجُلِكُمْ" (feet, with a kasra, implying wiping, linking it to heads). While the consensus among the majority of scholars and the practice of the Prophet, peace be upon him, is to wash the feet, the linguistic subtlety is profound. Ibn Ashur notes that the washing of feet is confirmed by the Sunnah, which sometimes supersedes what a less dominant reading might imply. Al-Zamakhshari suggests the "wiping" reading might serve to caution against excessive water use for feet, urging a moderation akin to the lightness of wiping. This highlights the Quran's layers of meaning, conveying both the primary command and an underlying wisdom.

Ease, Purity, and Gratitude

The ayah concludes with the profound statement, "ما يريد الله ليجعل عليكم من حرج ولكن يريد ليطهركم وليتم نعمته عليكم لعلكم تشكرون" (Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you, so that you may be grateful). Al-Razi explains "ليطهركم" (to purify you) isn't just physical, but also spiritual, removing the impurities of disobedience. Ibn Ashur adds that this "purification" encompasses both sensory cleansing and psychological renewal. The concession of tayammum for the ill or traveler is a profound demonstration of Allah's desire for ease, not hardship ("حرج"). This ease is itself a part of His completed favor ("نعمة"), for which gratitude ("لعلكم تشكرون") is the natural and desired response. The very structure of these instructions, culminating in such an encouraging statement, invites a heart full of appreciation for the mercy and wisdom embedded in divine commands.

Sources: al-Razi (Mafatih al-Ghayb), al-Jadwal fi I'rab al-Quran (Mahmud Safi), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jalalayn, al-Zamakhshari (al-Kashshaf)

Topics that discuss this verse

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