Ey Odam farzandlari, har bir masjidda ziynatingizni oling, yeng va iching, ammo isrof qilmang. Albatta, U isrof qiluvchilarni sevmaydi.234

O children of Adam, take your adornment at every place of prostration, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.234

Bu ilohiy ko‘rsatmalar cheklovsiz qoldirilmagan. Aksincha, ovqat, ichimlik va kiyim-kechak borasida Payg‘ambar Muhammad ﷺ tomonidan nozik tafsilotlar berilgan. Masalan, Qur’on dahshatli zarurat majbur qilmasa, musulmonlarga cho‘chqa go‘shti yeyishni taqiqlaydi,235 bu taqiq Injilda ham bor.236 Payg‘ambar ﷺ musulmonlarni sigir go‘shti yeyishdan ham ogohlantirgan (taqiqlamagan), tibbiy asoratlarning oldini olish uchun. Bir hadisda: “Sizga sigir suti buyuraman, chunki u barcha o‘tlardan yeydi va har bir kasallikka shifo bor.” Boshqa bir tegishli rivoyatda esa: “Sigir go‘shtidan saqlaning, chunki u kasallik sababidir”.237 So‘nggi paytlarda ortiqcha sigir go‘shtining zararlari hammaga ma’lum.

These divine instructions were not left unqualified. Rather, nuanced detail was provided by the Prophet Muhammad صلى الله عليه وسلم regarding food, drink, and dress. For instance, the Qur’an forbids Muslims from eating pork unless a dire necessity compels them,235 a prohibition which is also biblical.236 Muslims were also discouraged (not forbidden) by the Prophet صلى الله عليه وسلم from eating beef to avoid medical complications. In one hadith, “I prescribe for you cows’ milk, for they eat from all the herbs, and it contains a cure for every disease.” In another related report, “And stay away from cow meat, for it is a cause of disease.”237 The harms of excessive beef are common knowledge of late.

Nafaqat ovqatning turi, balki miqdori ham bayon qilindi. Payg'ambar ﷺ shunday dedilar: "Inson qorni-dan yomonroq idishni hech kim to'ldirmagan."

Not only was the kind of food addressed, but the amount as well. The Prophet صلى الله عليه وسلم said, No human being fills any vessel worse than his stomach.

Odam farzandi uchun belini tik tutishga yetadigan bir necha luqma ovqat kifoya. Agar undan ko'proq yeyishga majbur bo'lsa, uchdan bir qismi ovqatga, uchdan bir qismi ichimlikka, uchdan bir qismi esa nafas olishga ajratilsin.238

It is sufficient for the son of Adam [to eat] a few mouthfuls, to erect his spine (i.e., sustain him). But if he must [eat more], then let one third be for food, one third for drink, and one third for air.238

Ajoyib bir qadam sifatida aytish mumkinki, musulmonlarga Payg'ambarlari ﷺ kamroq ovqatlanish yo'lida amaliy yo'l-yo'riq berdilar, shu tariqa ularni mavhum ko'rsatmadan amaliy qo'llanishga o'tkazdilar. Anas ibn Molik rivoyat qiladi: Payg'ambar ﷺ tik turib ichishni man qildilar va [Anas qo'shimcha qildi] tik turib ovqatlanish esa undan ham yomonroq ekanini aytdilar.239 Ovqat va suvni ongli ravishda iste'mol qilish haqidagi bu maslahat ortiqcha ovqatlanish va semizlik xavfidan saqlanishning isbotlangan kalitidir.240

Taking it a brilliant step further, Muslims were given by their Prophet صلى الله عليه وسلم a roadmap to eating less, transitioning them from the abstract to practical applications of this guidance. Anas ibn Mālik  reports that the Prophet صلى الله عليه وسلم forbade them from drinking while standing, and [Anas added] that eating while standing was even worse.239 This advice on eating and drinking mindfully is a proven key to avoiding the dangers of overeating and obesity.240

Shaxsiy gigiena borasida, Payg'ambar Muhammad ﷺ ga nisbat berilgan quyidagi so'zlar bor: O'n xislat fitratdandir (tabiiy moyilliklardan).

As for personal hygiene, the following words are attributed to the Prophet Muhammad :صلى الله عليه وسلم Ten practices are from the fiṭrah (natural inclinations):

mo‘ylovni qisqartirish, soqolni o‘stirish, tishlarni tozalash, burunni chayish, tirnoqlarni qirqish, barmoq bo‘g‘imlarini yuvish, qo‘ltiq ostidagi junni yulish, quyi qorin junini oldirish va hojatxonadan keyin suv bilan yuvinish.

trimming the mustache, letting the beard grow, brushing the teeth, rinsing the nose, clipping the nails, washing the finger joints, plucking armpit hair, shaving pubic hair, and washing oneself with water after using the lavatory.

Bir ravi dedi: "O'ninchisini unutdim, agar u og'izni chayqash bo'lmagan bo'lsa."241

A sub-narrator said, “And I forgot the tenth, unless it was rinsing the mouth.”241

Insonlar bu ta'limotlarning donoligini o'ylab ko'rganda, ularni amalda qo'llashning natijalarini kuzatganda va Islom qonunlarini ularning oliy maqsadlari nuqtai nazaridan ko'rib chiqqanda, ko'pincha ham aqlan, ham ruhan hayajonga tushadilar. Masalan, yuqorida keltirilgan o'nta amal nafaqat Oxirgi Payg'ambar ﷺ o'z davridagi eng ilg'or tsivilizatsiyalardan gigiyena borasida asrlar oldinda bo'lganidan dalolat beradi, balki Eng Mehribon, Qudrat Egasi Rabbning yaratiqlariga qanchalik mehribon ekanini ham ko'rsatadi.

When people reflect on the wisdom of such teachings, see the effects of their application, and consider the laws of Islam from the perspective of their higher objectives, they are often stirred both intellectually and spiritually. These ten practices above, for instance, do not just testify to the Final Prophet صلى الله عليه وسلم being centuries ahead of the most progressive civilizations of his time in hygiene, but they also indicate how kind the Most Affectionate, Lord of Might, is to His creation.

George Bernard Shaw (vafoti 1950), ta'sirchan irlandiyalik dramaturg va tanqidchi, shunday deb yozadi: ...eskirgan mahalliy dinning asoschilari, masalan, Mahomet ﷺ, shunchalik ma'rifatli edilarki, diniy farz sifatida gigienik choralarni, jumladan, wudu olishni va inson tanasi tashlagan hamma narsaga, hatto tirnoq qirqindilari va sochlarga ham eng ehtiyotkor va hurmatli munosabatda bo'lishni joriy etgan edilar; bizning missionerlarimiz esa bu xudojo'y ta'limotni o'ylamasdan rad etdilar va uning o'rnini hech narsa bilan to'ldirmadilar, natijada uning o'rnini tezda loqaydlik va beparvolik egalladi.242

George Bernard Shaw (d. 1950), an influential Irish playwright and critic, writes, ...the formulators of the superseded native religion, like Mahomet, had been enlightened enough to introduce as religious duties such sanitary measures as ablution and the most careful and reverent treatment of everything cast off by the human body, even to nail clippings and hairs; and our missionaries thoughtlessly discredited this godly doctrine without supplying its place, which was promptly taken by laziness and neglect.242

Xristianlik dunyosi XI asrdagi salib yurishlari davrida musulmonlar dunyosi bilan uchrashguniga qadar, Yevropaliklar orasida cho‘milish hali odat tusiga kirmagan edi. Vabolar ularning iflos uylariga muntazam ravishda tashrif buyurar, ular esa kirga botgan kiyimlarni tanalaridan tushib ketguncha kiyib yurishardi. O‘sha paytga kelib, musulmonlar namoz uchun yuvinishar, jinsiy aloqadan keyin g‘usl qilishar, ibodatlar uchun tahorat olishar, hatto vafot etgan kishilarini ham yuvishardi — buni to‘rt yuz yil davomida qilib kelishgan edi. James Harpur salib yurishlari haqida yozganidek: «Yevropaga qaytganda, yuvinish birinchi darajali ahamiyatga ega deb hisoblanmas edi, aksincha, ko‘pincha uni erkaklikning pasayganligi belgisi sifatida xor ko‘rishardi».

Until Christendom’s encounter with the Muslim world during the Crusades of the eleventh century, bathing was not yet customary amongst Europeans. Plagues would regularly visit their unsanitary dwellings, and they would wear grime-covered clothing until it fell off their bodies. By that time, Muslims had been washing for prayers, bathing after sexual intercourse, and for ritual devotions, and even washing their deceased—for four hundred years. As James Harpur writes about the Crusades, Back in Europe washing was not considered a priority, indeed it was often despised as a mark of effeminacy.

Ammo salibchilar tez orada musulmon hayotining odatiy qismi bo‘lgan, bugungi turkcha hammomga o‘xshash ommaviy hammomning davolovchi zavqlarini kashf eta boshladilar.243

But the Crusaders soon began to discover the therapeutic pleasures of the public bath—similar to a modern Turkish bath—that was a normal part of Muslim life.243

Islom hatto xom piyozni iste'mol qilishni ham man etgan va og'izni muntazam chayishni hamda tishlarni tez-tez tozalashni targ'ib qilgan. Payg'ambar ﷺ aytganlar: "Miswak (tish cho'tkasi) og'iz uchun poklovchi va Rabbni rozi qiladigan vositadir."244

Islam even discouraged the consumption of raw onions, and promoted rinsing the mouth regularly and brushing the teeth frequently. As the Prophet صلى الله عليه وسلم said, “The toothbrush is a purification for the mouth, and a means of pleasing the Lord.”244

Islomning so'nggi Payg'ambari Muhammad ﷺ bularni Allohga yaqinlashish vositalari va bad hidlardan xafa bo'ladigan odamlar hamda farishtalarni ranjitmaslik uchun qilinadigan ishlar sifatida o'rgatgan. Bugungi tibbiy texnologiyaning yutuqlari tufayli, masalan, tishlarni cho'tkalash va og'izdagi shakarni kamaytirish tish chirishining va tish go'shti yallig'lanishidan keladigan azob-uqubatning oldini olishda naqadar foydali ekanini ko'pchilik tushunadi.

Islam’s final Prophet, Muhammad صلى الله عليه وسلم, taught that these are means of nearness to God, and of not offending people and angels who are bothered by bad odors. With today’s advances in medical technology, most of us understand just how useful brushing one’s teeth and diluting the sugar in one’s mouth—for instance—can be in preventing rotting teeth and the agony that ensues from gum infection.

Payg‘ambar Muhammad صلى الله عليه وسلم ﷺ musulmonlarga vuzu’ (namozdan oldingi ritual yuvinish) boshlashda qo‘llarni yaxshilab chayishni buyurganlar ﷺ. Dunyo bo‘yicha hojatxonadan keyin qo‘llarini yuvadigan odamlar atigi 19 foizni tashkil qilgani taxmin qilinmoqda, qo‘l gigiyenasi yetarli emasligi sababli oldini olish mumkin bo‘lgan kasalliklar bilan bog‘liq raqamlar esa bugungi kunda Amerika qit’alarida Musulmonlar ko‘p yashaydigan Sharqiy O‘rta dengiz mintaqalariga nisbatan yanada xavotirlidir.245 Bu oddiy tozalik odatining sog‘liq uchun, hatto hayotni saqlab qolishdagi foydasini hujjatlashtirgan ko‘plab ilmiy dalillarga qaramay,246 bugungi zamonaviy dunyoda, umumiy sanitariya choralari aholining sog‘lom bo‘lishiga hissa qo‘shgan bir paytda ham, odamlar bu borada musulmonlar qariyb 1500 yil davomida bo‘lganidek gigiyenik jihatdan rag‘batlantirilgan emaslar.

The Prophet Muhammad صلى الله عليه وسلم instructed Muslims to begin their wuḍū’ (ritual ablution), or pre-prayer wash, by thoroughly rinsing their hands. It is estimated that only 19% of people across the world wash their hands after using the toilet, and the numbers on preventable diseases attributable to poor hand hygiene are more alarming in the Americas today than in the Muslim-majority Eastern Mediterranean regions.245 Despite the amount of scientific evidence documenting the health and even life-saving benefits of this basic cleanliness practice,246 we find that in today’s modern world, where sanitary precautions in general have contributed to overall healthier populations, people are still not as hygienically motivated in this regard as Muslims have been for nearly 1,500 years.

Wuzuning yana bir tarkibiy qismi burunni yuvishdir. Olimlar bu oddiy amalning salomatlik uchun qanchalik foydali ekanini kashf eta boshlamoqdalar. Bir tadqiqot shunday xulosaga kelgan: “Burunni yuvish millionlab bemorlar hayot sifatini arzon narxda yaxshilash uchun katta imkoniyatga ega.”247

Another component of the ritual wuḍū’ involves rinsing the nose. Researchers are beginning to discover just how valuable this simple practice can be to our health. One study concluded that “nasal irrigation has enormous potential in improving quality of life in a cost‐efficient manner for millions of patients.”247

Rinologlar buni “burun yuvish” deb atashadi, chunki burun bo‘shlig‘iga oz miqdorda suvni to‘liq o‘tkazib yuborish sinusitni davolash va oldini olishning, boshqa narsalar qatorida, to‘g‘ri usuli hisoblanadi. Aynan shuni Payg‘ambar ﷺ o‘zlarining “Burunni yaxshilab yuvinglar, ammo ro‘za tutgan bo‘lsangiz, bundan mustasno” degan so‘zlarida buyurganlar.248 Boshqacha aytganda, burunni yuvishda suv deyarli halqumgacha yetishi kerak, shu sababli ro‘za paytida ehtiyotkorlik talab etiladi.

Rhinologists refer to it as “nasal irrigation” because sending small amounts of water all the way through is the proper way to treat and prevent sinusitis, among other things. This is precisely what the Prophet صلى الله عليه وسلم prescribed in his statement, “And be thorough in irrigating the nose, unless you are fasting.”248 In other words, the water should almost reach the throat in this nasal rinsing, hence carefulness during fasting is warranted.

Islomiy xabar ham diniy poklanish faqat tashqi tozalik haqida emas, degan tushunchani mustahkamlaydi. Payg‘ambar Muhammad ﷺ Allohga yaqinlashish uchun ṣalātdan oldin, tashqi jihatdan kir bo‘lmasak ham, wuḍū’ bilan boshlanishi kerakligini o‘rgatgan. Bu muqaddas amal jismoniy va ma’naviy olamning ajralmasligini ramziy ravishda ifodalaydi: suv osmondan keladi va tanamizni kir hamda yoqimsiz hidlardan tozalagani kabi, ruhimizni uni ifloslantirgan narsalardan yuvib, osmon bilan yana bog‘lanishimizga yordam beradi. Ritual poklanish mavzusini yakunlar ekan, Alloh bu ikki vazifaga ishora qilib shunday deydi: “Alloh doimo tavba qiluvchilarni va poklanuvchilarni sevadi.”249 Payg‘ambar ﷺ ham tashqi va ichki poklanishni bog‘lab, tanamizni yuvish paytida qalbimiz va ong osti qatlamlarimizni ham doimiy ravishda ifloslantiradigan gunohlardan tozalayotganimizni eslatgan. U zot ﷺ shunday degan: “Sizlardan biri wuḍū’ suvini yaqinlashtirib, og‘zini chayqasa, burnini suv bilan tozalasa, yuzining, og‘zining va burnining gunohlari suv bilan birga to‘kiladi. So‘ng Alloh buyurganidek yuzini yuvsa, soqolining uchlaridan suv bilan birga yuzining gunohlari to‘kiladi. So‘ng qo‘llarini tirsaklargacha yuvsa, barmoqlarining uchlaridan suv bilan birga qo‘llarining gunohlari to‘kiladi. So‘ng [ho‘l qo‘llari bilan] boshini mash qilsa, sochlarining uchlaridan suv bilan birga boshining gunohlari yuvilib ketadi.”

The Islamic message also reinforced the notion that ritual washing is not just about outer cleanliness. The Prophet Muhammad صلى الله عليه وسلم taught that before performing the ṣalāh to connect with God, this sacred engagement should begin with the wuḍū’, even if we may be externally unsoiled. This seems to symbolize the inseparability of the physical and metaphysical realms, and that just as water originates from the heavens to cleanse our physical bodies from dirt and unpleasant odors, it too allows us to reconnect with heaven through rinsing our spirits from that which has polluted them. In the context of ritual purification, Allah concludes the discussion with an allusion to this profound dual function, saying, “Allah loves those who are constantly repentant and loves those who purify themselves.”249 The Prophet صلى الله عليه وسلم also linked the purification of the exterior and interior, helping us remember that during the ritual washing of our bodies, we are also cleansing our souls and subconscious minds from the iniquities that regularly pollute them. He صلى الله عليه وسلم said, No person among you brings near his ablution water, then rinses his mouth and irrigates then clears his nose, except that the sins of his face and mouth and nostrils fall therefrom. And then, he does not wash his face as Allah has instructed him, except that his face’s sins fall from the tips of his beard along with the water. And then, he does not wash his arms to the elbows, except that his arms’ sins fall from his fingertips along with the water. And then, he does not pass his [wet hands] over his head, except that the sins of his head are washed away through the ends of his hair along with the water.

Keyin, u to'piq suvi bilan birga oyoq barmoqlaridan oyoqlarining gunohlari yuvilib ketmagunicha, to'piqlargacha oyoqlarini yuvmaydi. So'ng, u Allohga hamd aytib, Uni poklab, Uning buyukligini munosib ravishda e'lon qilib va qalbini Allohga to'kib solib ibodat uchun turmaydi, faqat o'sha namozdan onasi uni tug'ib qo'ygan kundagidek gunohsiz holda chiqadi.250

And then, he does not wash his feet to the ankles, except that his feet’s sins are washed away from his toes along with the water. Then, he does not rise to prayer, wherein he praises Allah, glorifies Him, proclaims His greatness as He deserves, and pours his heart out to Allah, except that he emerges from that prayer as sin-free as the day his mother gave birth to him.250