Wudu as a Form of Islamic Water Therapy: Insights from Hadith and Ecotherapy Studies

Wudu as a Form of Islamic Water Therapy: Insights from Hadith and Ecotherapy Studies

Dzulfaidhi Hakimie Dzulraidi¹*, Mohd Solleh Ab Razak², Umar Muhammad Noor³, Mohd Dahlan A. Malek⁴

^1,2,3Faculty of Islamic Studies, Universiti Malaysia Sabah, 88400 Kota Kinabalu, Sabah, Malaysia.

⁴Faculty of Psychology and Social Work, Universiti Malaysia Sabah, 88400 Kota Kinabalu, Sabah, Malaysia.

*Corresponding Author

DOI: https://dx.doi.org/10.47772/IJRISS.2025.917PSY0014

Received: 22 February 2025; Accepted: 26 February 2025; Published: 29 March 2025

ABSTRACT

The approach of ecotherapy in health has been gaining increasing attention in modern medicine, particularly in enhancing mental well-being through interaction with natural elements. In Islam, this concept can be linked to acts of worship that involve the use of natural elements, such as wudu (ablution). Wudu is not only a physical purification ritual before prayer but also holds significant spiritual and psychological dimensions. This study aims to assess wudu as a form of ecotherapy in Islam by analyzing relevant hadiths from the perspective of fiqh al-hadith. The study employs content analysis methodology, examining hadith texts from major hadith compilations alongside scholars’ interpretations regarding the effects of wudu on spiritual and emotional well-being. Thematic analysis is used to identify therapeutic elements within wudu, including the role of water as a cleansing and calming element, as well as how wudu contributes to stress and anger management based on the guidance of Prophet Muhammad (SAW). The findings indicate that wudu exhibits characteristics of ecotherapy, particularly in the use of water as a therapeutic instrument, spiritual tranquility, and mental well-being restoration. This study suggests that wudu is not merely a ritual act of worship but also a holistic Islamic therapy that can be applied in the context of mental health treatment among Muslims. Further research is recommended to explore in greater depth the relationship between wudu and psychological well-being through empirical approaches, such as field studies or experiments examining the psychological effects of wudu in stressful and anxiety-inducing situations.

Keywords: wudu; ecotherapy; mental health; fiqh al-hadīth; hadith.

INTRODUCTION

Ecotherapy is a form of treatment that has gained increasing attention in modern health sciences, particularly in improving mental well-being through interactions with nature. This therapy utilizes natural elements such as water, forests, and green spaces to help reduce stress and enhance emotional balance (Doherty, 2016). Studies in psychology and medicine have shown that interacting with natural elements can have positive effects on mental and emotional health, including hydrotherapy, which has been proven to help stabilize the nervous system and reduce stress (M. Becker, 2019).

In Islam, human interaction with nature is not only an ecological aspect but also holds spiritual and devotional dimensions. One of the primary acts of worship that involves natural elements is wudu (ablution), which serves not only as a physical purification ritual but also as a means of achieving spiritual and psychological well-being (Al-Ghazali, 2005). The Prophetic hadiths discuss the virtues of wudu in promoting inner peace and reducing anger. For instance, in a hadith narrated by Abū Dāwud and Ahmad, the Prophet (SAW) said:

إِنَّ الْغَضَبَ مِنَ الشَّيْطَانِ وَإِنَّ الشَّيْطَانَ خُلِقَ مِنَ النَّارِ وَإِنَّمَا تُطْفَأُ النَّارُ بِالْمَاءِ فَإِذَا غَضِبَ أَحَدُكُمْ فَلْيَتَوَضَّأْ

Translation: Indeed, anger comes from Satan, and Satan was created from fire. Verily, fire is extinguished with water. Therefore, if one of you becomes angry, let him perform wudu.”

This hadith indicates that wudu is not merely a physical ritual but also functions as a therapeutic tool that helps individuals regulate negative emotions. Thus, studying wudu as a form of Islamic ecotherapy is crucial to understanding its therapeutic dimensions and its implications for mental and spiritual well-being.

Problem Statement

While numerous studies have explored the benefits of ecotherapy from a modern health science perspective, discussions on the concept of ecotherapy within Islam remain limited. Existing research tends to examine hydrotherapy in the context of Islamic medicine in general, without specifically linking it to the practice of wudu (Akhbarsyah Izzulhaq Muhammad, 2023). Moreover, studies on the psychological effects of water therapy, such as those by Cecilio Blanco Ledesma (2023) and R. Monisa & V. David Arputha Raj (2022), have not addressed how wudu aligns with ecotherapy principles.

The absence of research analyzing hadith and Fiqh al-hadīth regarding wudu within the framework of ecotherapy highlights a significant gap in the literature that needs to be addressed. This study aims to evaluate wudu as a form of ecotherapy in Islam by analyzing selected hadiths through the perspective of fiqh al-hadith. It will compile relevant hadiths on wudu and assess their psychological and spiritual implications based on classical hadith interpretations. This research not only seeks to introduce a new perspective on water-based therapy in Islam but also aims to offer an alternative mental health treatment approach that is more culturally relevant for Muslims.

Furthermore, this study is expected to contribute to the development of Islamic medical literature and assist Muslim counselors and therapy practitioners in providing a holistic, faith-based approach to mental well-being in Muslim communities.

RESEARCH METHODOLOGY

This study employs a qualitative approach with textual analysis as the primary method, as it is suitable for understanding and evaluating wudu as an ecotherapy practice in Islam based on the hadiths of the Prophet (SAW) (Awang Idris, 2018). The research focuses on two primary hadith compilations, Sahih al-Bukhari and Sahih Muslim, as both are considered the most authentic sources of hadith in Islamic tradition. Relevant hadiths related to wudu were collected from these two sources and analyzed to identify key themes that highlight the spiritual and psychological dimensions of wudu.

A content analysis approach was used to examine the hadiths, referring to classical hadith commentaries (sharh hadith) that discuss Fiqh al-hadīth aspects of wudu. The major hadith commentaries were consulted as primary references to interpret the meaning of the hadiths and to understand how scholars perceive the role of wudu in spiritual well-being and mental health. These hadiths were analyzed in terms of their therapeutic implications, particularly concerning the use of water as a purifying and calming element, as well as its role in reducing stress and anger, as indicated in the hadith of the Prophet (SAW) that suggests anger can be controlled by performing wudu.

The study also adopts a thematic analysis approach, identifying and discussing key themes such as the psychological effects of wudu, its connection to mental well-being, and the concept of purity in Islam as a form of therapy. Additionally, the findings from the hadith analysis were linked with modern studies on water therapy (hydrotherapy), which have demonstrated its effectiveness in promoting emotional stability and psychological balance (Becker, 2019).

The results of this analysis will assess how the concept of wudu in hadith can be categorized as a form of Islamic ecotherapy and to what extent this practice can be applied in mental health treatments for Muslim communities. This study aims to contribute to the field of Fiqh al-hadīth and Islamic medicine, while also offering a new perspective on the effectiveness of wudu not only as an act of worship but also as a holistic therapy for mental and spiritual well-being.

FINDINGS AND DISCUSSION

Mental Health Issues in Malaysia

A harmonious and peaceful life is a universal aspiration for individuals across different age groups (Noraznida Husin et al., 2022). Essentially, harmony and well-being refer to a state free from physical and psychological distress or disturbances. According to a study by Arnida Anuar et al. (2021), well-being is a measure of quality of life assessed from a psychological perspective, encompassing multiple dimensions such as happiness, self-confidence, health, family, career, education, and financial stability. Specifically, when it comes to health, an individual’s well-being is closely tied to their physical, mental, and social conditions. The World Health Organization (WHO) asserts that these three components must be fulfilled for an individual to attain optimal health.

From an Islamic standpoint, however, this classification is seen as incomplete. Abū Zayd al-Balkhī (2019) emphasized that Islam integrates physical and mental health with spiritual well-being, a perspective widely accepted by Islamic scholars and philosophers. Al-Balkhī even criticized medical practitioners who prioritized physical health over psychological well-being (Musfichin, 2019). Eventually, this concern was taken seriously by WHO, leading to continued research and, in 1984, the inclusion of spirituality as an essential component of health. As a result, the modern concept of holistic health now comprises four key dimensions: physical, mental, social, and spiritual—collectively known as the biopsychosociospiritual model (Rifqi Rosyad, 2016).

Mental health challenges have become increasingly prevalent in Malaysia (Nurul Atikah Abbas & Kamarul Azmi Jasmi, 2022). Continuous surveys and studies indicate a growing number of individuals experiencing psychological distress (Rajab & Saa’ri, 2017). According to the National Health and Morbidity Survey (NHMS, 2020), three in ten Malaysian adults aged 16 and above are at risk of developing mental health disorders. The World Health Organization (WHO) defines mental health as “a state of well-being where an individual recognizes their abilities, manages daily life stresses, works efficiently, and contributes to their community” (Lackey, 2018).

Mental health disorders are generally categorized into three primary components: stress, anxiety, and depression (NHMS, 2020). Stress is an emotional response characterized by feelings of sadness, fatigue, and exhaustion triggered by challenging life experiences such as disappointment (Syed Lamsah et al., 2018). Depression, also known as Major Depressive Disorder (MDD), is a prevalent yet serious condition that affects an individual’s mood, behavior, and daily activities, including sleep, appetite, and work performance. Although it is a significant concern, it is also treatable (Your Health in Mind, 2018). Meanwhile, anxiety is defined as a state of excessive worry, unease, and fear, often accompanied by physical symptoms such as elevated blood pressure and nausea. Anxiety disorders occur when an individual’s reactions exceed normal emotional responses to a particular situation (American Psychological Association Therapy, 2018).

To address mental health issues in Malaysia, various treatment approaches have been adopted. One effective complementary therapy that has demonstrated significant positive effects on mental well-being is ecotherapy (Maria Rueff & Gerhard Reese, 2023).

Concept of Ecotherapy

Ecotherapy is a new branch of ecopsychology that utilizes the environment as a treatment method for addressing mental health issues, based on the premise that a healthy ecosystem contributes to good health (David Orr, 2009). Linguistically, the term “ecotherapy” combines two words: “eco,” derived from the Greek word oikos, meaning “home,” and “therapy,” which refers to the treatment or healing of the soul (Fisher, 2013).

From a terminological perspective, according to Geoff Berry (2023), ecotherapy is an umbrella term referring to a new form of psychotherapy that considers the role of the environment and recognizes the human-environment relationship (Linda Buzzell & Craig Chalquist, 2009). Ecotherapy can also be defined as a type of mental health and well-being treatment involving interaction with the natural environment to alleviate stress and depression and enhance well-being (Marissa Bryers, 2022).

Thomas J. Doherty (2015), in his research, further broadens the scope of ecotherapy by defining it as psychotherapeutic activities such as counseling, psychotherapy, social work, self-help, prevention, and public health initiatives conducted with ecological awareness or intent. It often employs natural environments and incorporates nature-based activities or processes as an integral part of the therapeutic process. This approach focuses on the ecological aspects of self, identity, and human behavior, with its implementation ranging across various scales, from personal to planetary levels (Thomas J. Doherty, 2015).

In conclusion, ecotherapy is a therapeutic process encompassing psychotherapeutic activities that use the environment as its fundamental medium. Ecotherapy is also referred to by other terms, such as green therapy, earth-centered therapy, and nature-based therapy (Linda Buzzell & Craig Chalquist, 2009).

Andy McGeeney (2016) outlined several specific characteristics of ecotherapy practices as follows:

Table 1: Characteristics of Ecotherapy

(Reference: Andy McGeeney, 2016)

The ecotherapy approach is based on the theory that direct interaction with nature has a positive impact on mental well-being, particularly for individuals experiencing anxiety, depression, and stress. Various forms of ecotherapy have been developed to cater to holistic treatment needs, including Horticultural Therapy, which emphasizes interaction with plants, and Green Exercise, which involves physical activities in natural environments. Additionally, Animal-Assisted Therapy utilizes human-animal interactions to enhance psychological well-being.

Other forms of ecotherapy include Wilderness Therapy, which involves group activities and outdoor sports, Natural Lifestyle Therapy, which promotes a way of life in harmony with the ecosystem, Eco-Dream Work, which connects human psychology with natural elements, and Community Ecotherapy, which focuses on the healing effects of social interactions in natural settings (Berget et al., 2011; Russell, 2001; Jordan & Hinds, 2016)..

Water Therapy in Ecotherapy

One of the emerging forms of ecotherapy that has gained increasing attention is Water Therapy, which emphasizes the role of water in enhancing mental well-being. This concept is also referred to as blue space or outdoor water environments (Easkey Britton et al., 2018). Blue space encompasses all natural water bodies, including rivers, lakes, seas, and natural ponds, which have been shown to have positive effects on human mental health and well-being (White et al., 2016; Grellier et al., 2017). Foley and Kistemann (2015) highlight that water serves as a key natural element with therapeutic potential and can significantly improve psychological well-being.

Water therapy is recognized as a crucial component of ecotherapy because the presence of water in the environment has a calming effect, reduces stress, and improves overall quality of life (Bragg & Atkins, 2016). Studies indicate that various forms of contact with water—such as immersion, splashing, or exposure to flowing water—can promote relaxation and help individuals manage stress more effectively (Easkey Britton et al., 2018). This principle aligns with the Islamic practice of wudu, where the use of water is not only a means of physical purification but also a form of psychological therapy. Wudu helps individuals achieve inner peace, regulate emotions, and establish mental balance.

From a theoretical perspective, ecotherapy is based on several approaches that explain the relationship between humans and nature and its impact on mental health. The Attention-Restoration Theory (ART) suggests that exposure to natural elements evokes a sense of awe, providing the mind with a space to relax and recover from daily stressors (Kaplan & Kaplan, 1989). Meanwhile, the Stress-Reduction Theory (SRT) proposes that spending time in natural environments can lower stress levels by activating the parasympathetic nervous system, which is responsible for relaxation and physical recovery (Ulrich, 1981). This concept also applies to water therapy, where the gentle movement of water, the soothing sound of flowing streams, and the cool sensation of water on the skin create a deep sense of relaxation and help alleviate emotional tension (Morgan Jackson et al., 2022).

Overall, ecotherapy offers a variety of alternative healing methods that connect humans with natural elements, including earth, plants, animals, and water. In Islamic practice, wudu can be seen as a form of water therapy that serves not only as a physical purification ritual but also as a means of achieving mental and spiritual well-being. Therefore, exploring wudu as a form of Islamic ecotherapy is essential in understanding how natural elements incorporated in this religious practice contribute to mental health and emotional stability.

The Practice of Wudu and Its Correlation With Modern Therapy

Linguistically, wudu means cleanliness and purification (al-Fairuzabadi, 1998). In Islamic terminology, wudu refers to washing and wiping specific body parts with a specific intention. According to Kamus Dewan, wudu is the act of purification using water before performing acts of worship, such as prayer (salah). Islam strongly encourages the practice of wudu, and it becomes obligatory when performed as a prerequisite for prayer. No prayer can be performed without wudu, in accordance with its divine prescription, which was revealed alongside the command for salah for all Muslims (al-Suyūtī, n.d.). This is affirmed in the saying of the Prophet (SAW):

لَا تُقْبَلُ صَلَاةُ مَنْ أَحْدَثَ حَتَّى يَتَوَضَّأَ

Translation: The prayer of a person in a state of impurity is not accepted until he performs wudu. (Hadith narrated by al-Bukhari and Muslim)

This study compiles selected hadiths from Sahih al-Bukhari and Sahih Muslim that relate to wudu as a mental therapy. The references for these two hadith compilations are based on several authoritative editions. For Sahih al-Bukhari, the primary reference is the Dār Ibn Kathīr edition, authenticated by Dibb al-Bughā, along with the Maktabah al-Sultāniyyah edition. Meanwhile, for Sahih Muslim, references include the Matba‘ah al-Halabī edition, authenticated by Fu’ād ‘Abd al-Bāqī, as well as the Dār al-Tabā‘ah al-‘Āmirah edition.

The selection of these editions is based on their availability in the al-Maktabah al-Syāmilah application, which facilitates easy access and cross-referencing to ensure accuracy and reliability. For a more systematic discussion, each hadith is assigned a specific code to simplify referencing and discussions within the study. Additionally, only the beginning of the hadith text (atrāf al-hadith) is included to streamline the analysis while maintaining the integrity of the hadith’s meaning. Repeated hadiths found in both compilations are counted as a single hadith to avoid redundancy.

Table 2: Distribution of Hadiths on Wudu as Therapy

This study examines the understanding of each hadith from the perspective of fiqh al-hadith. Fiqh al-hadīth refers to the critical analysis of hadith to uncover a precise understanding, interpretation, and explanation of its content, utilizing various disciplines to ensure that all individuals can comprehensively grasp the teachings of the Prophet (SAW) (Devisuci Windariyah, 2022).

For H1, wudu is an act of worship with high spiritual value. Allah elevates the status and faith of those who perform wudu, bringing them closer to Allah SWT and the Prophet (SAW) (Ibn Ashur, 1984). Thus, performing wudu is a reflection of an individual’s complete faith. At the same time, Ibn Qayyim al-Jawzī stated that one of the key criteria in the Prophet’s (SAW) healing therapy for holistic health is strengthening faith (Retno Anggraini & Wahyudi Widada, 2020). This highlights that wudu serves as one of the therapeutic methods of the Prophet (SAW), aimed at reinforcing faith and promoting mental well-being.

Al-Qurtubī (1996) states that H2 indicates that in Prophetic medicine, it is permissible to seek treatment using water infused with Quranic verses and the words of the Prophet (SAW). This also suggests that the Prophet (SAW) recognized wudu as having certain healing benefits (al-Sakandari, 2010). Furthermore, H3 highlights that wudu helps alleviate pain and stress. This is because cold water applied to the face or head provides a refreshing sensation, reducing discomfort and mental strain (Musbikin, 2009).

In H3, the Prophet (SAW) linked wudu with a happy and cheerful day. Ibn Battāl (2003) explains that when a person performs wudu upon waking up, they become more conscious of the night that has passed, freeing themselves from Satan’s deception. As a result, they wake up feeling energized and cheerful, as they take joy in their good deeds and their closeness to Allah SWT. This aligns with Jalaluddin’s (2010) study, which states that a lack of peace and tranquility is a sign of spiritual and mental illness. By drawing closer to Allah SWT, one’s soul and mind become refreshed and healthy.

From another perspective, Ibn Hubairah (1997) associates wudu with aiding digestion. He explains that when a person wakes up with properly digested food, they are more likely to have a joyful and energetic day.

Finally, in H4, the Prophet (SAW) sprinkled his wudu water on Jabir, who was suffering from a fever. Ibn Battāl states that sprinkling wudu water upon the sick is believed to carry blessings and healing benefits. Jabir (RA) was experiencing a high fever, and the Prophet (SAW) prescribed cooling down fevers with water, as fevers are linked to the heat of Hellfire. Similarly, mental health issues such as depression, stress, and anxiety can also be alleviated through the relaxation method provided by wudu (Lela & Luknawati, 2016).

In modern scientific studies, wudu is not only regarded as a physical purification ritual in Islam but also recognized for its positive effects on physical and mental well-being. One of the emerging research areas explores the relationship between water and the body’s energy balance, often studied in the context of electromagnetic waves and aura energy (Qurrotul Ain, 2012). In medical practices related to aura energy, this energy is described as an electromagnetic field surrounding humans, animals, and plants, forming an energy field that extends 1 to 6 inches from the human body. It is believed to be closely linked to mental states, emotions, physical health, and overall vitality (Linda Lee, 2002). Studies have shown that a person’s aura can change depending on their emotional state, health condition, and interactions with their surroundings (Richard Webster, 2010).

Recognizing the importance of aura balance in maintaining physical and mental health, scientists have explored factors that contribute to a positive energy field in individuals. Sarah Brewer (2002), a physicist, discovered that the flow of water over the human body can positively influence one’s energy field. This phenomenon aligns with the concept of water therapy in ecotherapy, where contact with flowing water stabilizes body energy and promotes mental and emotional relaxation.

In this context, wudu, as an Islamic ritual involving water application to specific body parts, can be examined as a form of water therapy that contributes to the body’s energy balance. The water used in wudu is believed to reduce muscle tension, regulate brain waves, and improve bioelectrical balance. Studies further suggest that water contact at specific points such as the face, hands, and feet can have positive effects on the nervous system, which plays a key role in emotional regulation and stress management (Geocities, 2011).

In summary, wudu in Islam serves not only as a ritual purification practice but also holds therapeutic dimensions that align with modern ecotherapy principles, particularly in terms of mental well-being, emotional stability, and the human-nature connection. Wudu, as a form of water therapy, contributes to calming the mind, reducing stress, and providing both physical and mental rejuvenation, as supported by the hadiths of the Prophet (SAW). This study has examined the role of wudu in mental and emotional well-being through an analysis of authentic hadiths and linked it to the concept of water therapy in ecotherapy, which emphasizes the positive effects of water on human health.

Although the benefits of wudu and modern ecotherapy share similarities, Islam places spiritual submission to Allah SWT as the primary source of peace and healing, in contrast to the secular approach in Western ecotherapy, which focuses solely on psychological and physiological benefits. Wudu is not merely a form of water therapy but an act of worship that offers a comprehensive impact on physical, mental, and spiritual well-being.

This study also highlights the need to enhance the understanding of water therapy within ecotherapy from an Islamic perspective, integrating water therapy principles with the spiritual foundation of wudu as a holistic healing practice. Therefore, this research aims to contribute to academic discussions in Islamic medicine and mental health, while offering a new perspective on wudu as not just an act of worship, but also a holistic therapy applicable to the daily lives of Muslim communities

CONCLUSION

This study finds that wudu is not merely a physical purification ritual but also functions as a form of water therapy that has positive effects on mental well-being, emotional calmness, and spiritual stability. Hadith analysis indicates that wudu helps regulate emotions such as anger, enhances inner tranquility, and fosters greater spiritual discipline. From a scientific perspective, the relationship between water and the body’s energy balance supports the benefits of wudu in soothing the mind and reducing stress, aligning with the concept of water therapy in modern ecotherapy.

However, Islam emphasizes the spiritual aspect by recognizing Allah SWT as the ultimate source of peace and healing, distinguishing it from the secular approach in Western ecotherapy, which primarily focuses on psychological and physiological benefits. This study suggests that wudu can be developed as a more comprehensive form of holistic therapy based on Islamic principles. Further research is required to empirically assess the psychological effects of wudu, particularly in managing stress and anxiety..

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