Among the types of purification that set right both this world and the Hereafter is the purification of one's deeds. Man is required to purify his acts of worship from the impurities of minor shirk, which is showing off (riya), so that they are not wasted. Likewise, he is required to purify his dealings with others, so that they are not tainted with lying, cheating, and betrayal.

Purification has a broad concept that includes purification of the inner self and the outer physical aspects, and purification of deeds from impurities. Each has a significant importance in the rectification of the afterlife and the uprightness of worldly affairs. Inner purification is cleansing the heart of ailments that afflict it, including those that pertain to the rights of the Creator, such as associating partners with Allah, and those pertaining to the rights of people, such as hatred and envy. Outer physical purification is cleansing the body, clothes, and dwellings from filth. Purification of deeds is keeping them free from what disgraces their doer according to Sharia and custom. Due to the importance of both types of purification, it was among the first things revealed to the Prophet, peace be upon him. In the early revelations, Allah says: 'O you wrapped in garments! Arise and warn. And your Lord glorify. And your garments purify.' This is also mentioned in the hadith of Jabir ibn Abdullah, may Allah be pleased with them both, which is agreed upon. Scholars have interpreted the purification of garments in this verse in several ways. The most apparent is the purification and cleaning of clothes. Another interpretation is that it refers to purifying the heart because the Arabs sometimes call the heart a garment. Yet another is that it means purifying one's deeds from sins. Thus, the verse indicates the importance of purification and that it is a priority in the life of a Muslim. I have some reflections on the types of purification:

First: The heart is the king of the limbs; its soundness leads to the soundness of the entire body, and its corruption leads to the corruption of the entire body, as indicated by the hadith of al-Nu'man ibn Bashir, may Allah be pleased with them both, that the Prophet, peace be upon him, said: 'Indeed, there is a piece of flesh in the body; if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. Indeed, it is the heart.' (Agreed upon). Therefore, the first priority is its purification. Among the foremost impurities from which the heart must be cleansed is associating partners with Allah. Then, it is obligatory to maintain this purification and constantly safeguard it against its nullifiers. It is not permissible for a person to rely on having attained purification from shirk at the outset of his life, for Allah has related about those firmly grounded in knowledge that they say: 'Our Lord, do not let our hearts deviate after You have guided us.' Then, the Muslim must purify his heart from deviant beliefs, misleading desires, and destructive thoughts. He should not carry in his soul any rancor or hatred toward his ruler, his society, or the rest of the Ummah. Hatred toward the ruler and society is among the heart's impurities; if one does not cleanse himself of it, it leads to many innovations, transgression, and corruption on earth. Among the serious heart impurities is envy; it is a great affliction that entails religious and worldly corruptions. Envy is an evil trait that is forbidden. The envious person fails to purify his heart from animosity and dislike of Allah's blessings upon others. His first heart violation is his failure to submit to Allah's decree concerning what He has granted to the envied one. How true is the saying: 'O you who persist in envying me, Do you know against whom you have misbehaved? You have misbehaved against Allah in His action, Because you are not pleased with what He has bestowed upon me.' Second: Sensory purification includes the purification of the body, clothes, and dwelling. Its importance in the life of a Muslim is evident, because the most emphasized physical act of worship is prayer, which requires purification from ritual impurity and filth, as well as the purity of the place where one prays. These types of purification have been adhered to by people of chivalry, holding fast to commendable habits and following the dictates of noble values. Islam has emphasized, organized, and made some types obligatory, such as the required purifications for prayer, and it has emphasized the recommendation of complementary types, such as the siwak (toothstick). Aisha, may Allah be pleased with her, narrated that the Prophet, peace be upon him, said: 'The siwak is a means of purification for the mouth and a cause of the Lord's pleasure.' (Reported by al-Bukhari in a definitive suspended form). Then, anything beyond the obligatory purification is recommended and sunnah. If a person neglects this, he should keep away from others, as he is not permitted to harm people with unpleasant odors. Abu Hurairah, may Allah be pleased with him, reported that the Messenger of Allah, peace be upon him, said: 'Whoever eats from this plant (garlic) should not come near our mosque and should not harm us with the smell of garlic.' (Reported by Muslim). If the one with an unpleasant smell is prohibited from coming to the mosque so as not to harm others, what about places other than the mosque, whether public or private? Among the strangest behaviors is that a person violates this noble prophetic guidance and goes so far as to greet others with hugs and nose-rubbing and the like, not caring about the severe harm he causes to his brother. Third: Among the types of purification that set right both this world and the Hereafter is the purification of one's deeds. Man is required to purify his acts of worship from the impurities of minor shirk, which is showing off (riya), so that they are not wasted. Likewise, he is required to purify his dealings with others, so that they are not tainted with lying, cheating, and betrayal. For twisted dealing is an impurity both in Sharia and custom. As for Sharia, it seeks purity in transactions, dealings, and social manners, and emphasizes the prohibition of cheating and injustice in them, whether in public or private rights. Both are combined in the hadith of Abu Hurairah, may Allah be pleased with him, that the Messenger of Allah, peace be upon him, said: 'Whoever carries weapons against us is not from us, and whoever cheats us is not from us.' (Reported by Muslim). Carrying weapons against the Ummah is a public betrayal, and the cheating mentioned afterward includes both public and private, such as between two traders. As for cheating being an impurity in custom, it is based on what scholars have mentioned: the Arabs describe a man as 'having dirty clothes' if he breaks his covenant and does not fulfill his promise, and if he fulfills and rectifies, they say he has 'purified clothes.'