Purification of the Soul (Tazkiyah) in the Holy Qur’an: An Analytical Study of the Specificity of the Prophetic Role in its Rooting and Application

Dr. Zeinab Taha Al-Alwani, Prof. Dr. Ruqayya Taha Al-Alwani

1. Howard University, USA.
2. University of Bahrain, Bahrain.

Abstract
This research addresses the concept of Tazkiyah (purification of the soul) in the Holy Qur’an, highlighting the specificity of Prophet Muhammad’s ﷺ role in its conceptual rooting and practical application. The importance of this role is underscored by its explicit mention as one of the primary missions of the Messenger ﷺ in the verses of Al-Baqarah (129, 151), Al-Imran (164), and Al-Jumu'ah (2). The research adopted an integrated scientific methodology combining the inductive method, the analytical method for studying textual indications, and the critical-comparative method to demonstrate the uniqueness of Prophetic Tazkiyah. The research provided a linguistic and Qur’anic rooting for the concept of Tazkiyah and demonstrated the specificity of the Prophet’s ﷺ methodology through unique characteristics, most notably: comprehensiveness and integration; balance and moderation between the demands of the soul and the body; universality and adaptability to various environments; and practical application through the Prophetic example. The research also reviewed various means of this methodology, such as correcting creed (Aqidah), prescribed acts of worship, and enjoining good. The study concluded that Prophetic Tazkiyah continues within the Ummah (community) and is realized through an integrated system of methodological mechanisms and its manifestations in the civilizational fabric of the nation. This is embodied in the integrated system of reciting and contemplating the Qur’an, internalizing and activating the Prophetic Sunnah, and following his ﷺ guidance in the methodology of purification and education. This confirms the continuity of the Prophetic purificatory impact on building the Muslim personality. Furthermore, the Prophetic methodology is characterized by features that make it applicable in every time and place. The research provided scientific and practical recommendations, most importantly: conducting in-depth applied studies on activating the Prophetic Tazkiyah methodology in contemporary societies and developing integrated educational curricula for Tazkiyah suitable for different age groups.

Keywords: Tazkiyah, Holy Qur’an, Prophetic Sunnah, Islamic Education, Prophetic Methodology.

Introduction
The subject of Tazkiyah constitutes a major axis in the Holy Qur’an, representing a fundamental objective of the Prophetic mission and its lofty goals. This objective is manifested in the Qur’anic verses that define the primary tasks of the Messenger Muhammad ﷺ, where reference to Tazkiyah is repeated in four pivotal verses in Surahs Al-Baqarah, Al-Imran, and Al-Jumu'ah, confirming the centrality of this concept in the Muhammadan message. The specificity of Prophet Muhammad ﷺ in Tazkiyah emerges through his unique, integrated methodology that combines purification and development, the individual and society, and theory and practice. He ﷺ was able to present a unique model for purifying souls and refining morals that transcended the boundaries of time and place, proving its effectiveness in building the Muslim individual and Islamic society throughout the ages. This research gains special importance in our contemporary era, where human societies are exposed to successive moral and spiritual crises resulting from the dominance of materialism and the decline of spiritual and moral values. This has led to the emergence of various trends claiming to purify the soul away from the authentic Prophetic methodology, exploiting the modern human's urgent need for spiritual nourishment. Here arises the dire need to rediscover the Prophetic methodology in Tazkiyah by contemplating the Qur’anic verses that directly stated his ﷺ role and its continuity through the methodological mechanisms revealed by the study, which ensure balance between spiritual requirements and the needs of modern life, and its activation in contemporary reality.

Research Problem
The research problem centers around a central question: What is the specificity of the Prophetic role in rooting the concept of Tazkiyah and its application? Four main questions branch out from this central question:

1. What is the comprehensive Qur’anic concept of Tazkiyah and its various dimensions?
2. What are the aspects of distinction in Prophet Muhammad’s ﷺ methodology in Tazkiyah compared to the methodologies of previous prophets?
3. How did the Prophet ﷺ practically apply the Tazkiyah methodology in building the Muslim individual and Islamic society?
4. What are the mechanisms that explain the continuity of the impact of Prophetic Tazkiyah after his ﷺ death?

Importance of the Study
This study derives its importance from several considerations:

1. Providing a precise scientific rooting for the concept of Tazkiyah in the Holy Qur’an and distinguishing it from similar concepts, contributing to correcting misconceptions about this pivotal concept.
2. Revealing the unique characteristics of the Prophetic methodology in Tazkiyah and highlighting its integration, comprehensiveness, and ability to address the issues of the human soul in various circumstances.
3. Extracting the practical methodology followed by the Prophet ﷺ in Tazkiyah, providing an applied model that can be utilized in our contemporary reality.

Research Methodology
The research relied on an integrated scientific methodology combining three main approaches:

1. Inductive Method: Employed to track the Qur’anic texts and Prophetic Hadiths establishing the concept of Tazkiyah and collecting scientific material from its original sources.
2. Analytical Method: Enabled the study of these texts, analyzing their indications and various dimensions, and revealing the methodological relationships between their multiple concepts.
3. Critical Method: Allowed for the evaluation of previous studies in the field of Tazkiyah, analyzing their results, and extracting practical recommendations suitable for contemporary reality.
   The research also relied on the deductive method in extracting the features of the Prophetic purificatory role established and emphasized by the Qur’an in multiple places, which helped in crystallizing an integrated vision of the mechanisms and dimensions of Tazkiyah. This methodological integration contributed to providing a holistic view of the subject of Tazkiyah and its methodological mechanisms.

Previous Studies
The purification of the soul is among the most important objectives of the noble Prophetic mission, as the Holy Qur’an referred to this great objective in several verses. Hence, there are a number of studies that addressed this aspect from different angles:

1. Purification of the Soul through the Texts of the Qur’an and Sunnah (Muhammad, 2020): A study that directly addressed the subject of Tazkiyah based on Qur’anic texts and Prophetic Hadiths. The study discussed the concept of Tazkiyah from the perspective of the Qur’an and Sunnah, explaining that the message of Islam is one of knowledge, construction, and civilization, and that the carriers of the message are the best nation brought forth for mankind. It also clarified the goals of Tazkiyah and its impact on refining morals and reforming society.
2. "The Creedal and Scientific Foundations in the Purification of the Soul" (Samar, 2023): An academic study aiming to clarify the creedal and scientific foundations upon which Tazkiyah in Islam is based. The researcher divided her study into five main sections: the definition of Tazkiyah, its importance, creedal foundations, scientific foundations, and the fruits of Tazkiyah in the Islamic methodology. The study relied on the descriptive-analytical library method and concluded that strengthening faith is the strongest cause for purifying souls.
3. "Methods of Tazkiyah Derived from Imam Ibn Abi Jamra’s Explanation of the Hadith of the Beginning of Revelation: An Analytical Study": A scientific research presented at a Hadith conference and published within the proceedings of the conference organized by the Institute of Hadith Research (INHAD) at the International Islamic University, Selangor, Malaysia. The research aims to shed light on the methods of Tazkiyah mentioned in the Hadith of the beginning of revelation according to Imam Ibn Abi Jamra (2018), as he is a prominent figure in Hadith explanation and the aspect of Tazkiyah. The research addressed the methods followed by Gabriel (peace be upon him) in his first meeting with the Prophet ﷺ and how to benefit from these methods in rooting the rules of Tazkiyah and education.
4. From the Objectives of the Prophetic Biography: Purification of Souls: This article was published on the website of the Muhammadiyah League of Scholars (n.d.) and addresses a fundamental objective of the Prophetic biography, which is Tazkiyah. The article begins by citing a profound statement by Ibn al-Qayyim confirming that Tazkiyah is a primary task for all messengers, as God sent them for this purpose and entrusted them with this mission, which is carried out through calling (Da'wah), teaching, clarification, and guidance, rather than through direct creation or inspiration.
5. "From the Comprehensive Prophetic Supplications in the Purification of Souls" (Al-Shami, 2017): This article focuses on studying Prophetic supplications related to purifying and cleansing the soul, revealing the importance of these supplications in the Prophetic methodology of Tazkiyah.
6. Purification of the Soul in the Supplications of the Prophet ﷺ: Published on the Alukah electronic network (2017), it addresses the role of supplication (Du'a) in reforming and purifying the soul. The article emphasizes the importance of supplication and its great role in refining the human soul, showing how the Prophet ﷺ used supplication as a primary means in purifying himself and teaching his companions.
7. Objectives of the Qur’an in the Purification of Man (Al-Najjar, 2019): This study was distinguished by providing an integrated vision of the concept of Qur’anic Tazkiyah, where the researcher adopted the methodology of objective analysis (Maqasidi) that transcended the traditional view limited to the individual spiritual dimension. The results revealed a precise balance between spiritual and material aspects in the process of Tazkiyah, emphasizing the collective dimension through mechanisms of social cooperation.
8. "Rational Contemplation and its Impact on the Purification of Souls" (Hawwa, 2008): This study discussed the dialectical relationship between rational thinking and spiritual education. It relied on a critical-analytical method to reveal the limitations of Sufi trends that separate spiritual "tastes" from rational evidence. The results proved that true faith is based on understanding creeds through rational proofs and that Islamic ethics are organically linked to realistic interests.
9. "Monotheism, Purification, and Civilization" (Al-Alwani, 2012): This study presents a renewalist concept of Tazkiyah that links it to a tripartite system: Monotheism (Tawhid), Tazkiyah (as a moral mechanism), and Civilization (Umran - as a civilizational goal). Tazkiyah here transforms from a narrow individual concept into a dynamic societal project encompassing three dimensions:
   1. Individual Dimension: Balance between spirit and matter through worship, Sharia knowledge, and self-accountability.
   2. Social Dimension: Economic justice embodying solidarity (like the Prophetic brotherhood) and fighting exploitation (like the prohibition of usury).
   3. Environmental Dimension: Sustainability reflecting divine vicegerency (Istikhlaf) through resource protection.

Critical Analysis of Previous Studies
Previous studies were characterized by a notable methodological diversity, combining deep textual analysis in foundational studies with precise field monitoring in applied research. Serious attempts also emerged to bridge the gap between theory and practice through proposed models, and comparative studies contributed to placing the Islamic concept within its broader civilizational context. However, despite the theoretical richness, and through the critical analysis of previous studies, a major research gap becomes clear: the absence of a comprehensive systematic study addressing the actual Prophetic practice of Tazkiyah in its historical and social context, with an in-depth analysis of its mechanisms, tools, and development across the different stages of the mission. Previous studies were dominated by either a theoretical-conceptual orientation, a fragmented treatment of specific aspects of Prophetic Tazkiyah, or a mere collective induction of texts without deep analysis of contexts and practices. Hence, this research comes to contribute to filling this gap by providing an integrated systematic study of Prophetic practice in the field of Tazkiyah, overcoming previous gaps by combining three circles of knowledge: Sharia rooting based on texts, analysis of the Prophetic methodology in Tazkiyah, and its continuity after his ﷺ death.

Section One: The Concept of Tazkiyah in the Holy Qur’an

First: Linguistic and Terminological Rooting of Tazkiyah

The root "Z-K-W" in the Arabic language refers to an origin indicating growth, increase, and purity. Ibn Faris says in Maqayis al-Lughah: "The Zay, the Kaf, and the weak letter is an origin indicating growth and increase" (Ibn Faris, 1979, Vol. 3, p. 17). Derivatives of this root have appeared in Arabic dictionaries with similar meanings:

1. Growth: As in the saying "the crop zaka" if it grew and increased.
2. Purity: As in "the soul zakat" if it became pure.
3. Blessing: As in "growing wealth (mal zak)" meaning blessed.
4. Righteousness: As in "a pure man (rajul zakiy)" meaning righteous.

Linguistically, Tazkiyah of the soul also comes in the sense of praise and commendation, and this type is forbidden as evidenced by the Almighty's saying: "Have you not seen those who claim purity for themselves? Nay, Allah purifies whom He wills, and they will not be wronged [even as much as] the thread of a date-stone" (Surah An-Nisa: 49). He said in another place: "So do not claim purity for yourselves; He is most knowing of who fears Him" (Surah An-Najm: 32). This meaning is derived from zaka meaning to rise and be high, as in the crop zaka (grew tall) from height; hence the meaning "he purifies himself" means he raises it in the sense of aggrandizing, flattering, and praising it.

Terminological Meaning
Scholars' definitions of Tazkiyah terminologically have varied:
The word (Tazkiyah) itself expresses a description and a methodology. Linguistically, its meaning revolves around two things: growth and purification, or as it is said: "emptying and filling" (Takhliyah and Tahliyah). Whoever truly wants to purify their soul must combine both: developing the soul through obedience to Allah, and simultaneously purifying it from sins. In fact, "emptying" precedes "filling"; for he who wants to build a high building on a piece of land must first clear this land, then the building will be on solid, firm ground. This is how pure souls are built.

Sheikh al-Islam Ibn Taymiyyah said: "The origin of Zakat is increase in goodness. From it, it is said: the crop zaka and wealth zaka if it grew. Goodness will not grow except by leaving evil, like the crop that does not flourish until the weeds are removed from it. Likewise, the soul and deeds do not flourish until what contradicts them is removed. A man is not purified (mutazakkiyan) unless he leaves evil; whoever does not leave evil is not pure at all, for evil defiles and corrupts the soul" (Ibn Taymiyyah, 1995, Vol. 10, p. 629).

Ibn al-Qayyim (1996) defined it as: "Developing the soul with beneficial knowledge and righteous deeds, and purifying it from corrupt beliefs and vile morals" (Vol. 2, p. 46).
Draz (1998) defined it as "a comprehensive educational process aimed at developing the human being spiritually, morally, and behaviorally" (p. 215).

Second: Indications of the Term Tazkiyah in the Holy Qur’an

The precise methodological dimension is manifested in the Holy Qur’an’s employment of the term "Tazkiyah" through verbal forms, specifically the present tense such as "yuzakkihim" (he purifies them), within a well-constructed semantic strategy. This employment was not arbitrary but reflects a deep Qur’anic vision aimed at the sustainability and comprehensiveness of the concept, so that it remains capable of adapting to various cultural and social variables, thereby achieving the core goal of the Qur’anic discourse represented in guidance and purification. These verbal forms carry indications of movement, renewal, and continuity, in contrast to what verbal nouns carry of meanings of stability and abstraction. This precise linguistic employment can be analyzed according to the following dimensions:

Consolidating the Practical Applied Dimension
The Qur’an transcends the abstract theoretical level in the concepts of purification, teaching, and recitation to establish them as living and continuous practices. This is clearly evident in the Almighty's saying: "Reciting to them His verses and purifying them and teaching them the Book" [Al-Imran: 164], where the present tense indicates the continuity and renewal of the action, negating the quality of stagnation.

Rooting the Relationship Between the Action and the Actor
The verbal form highlights the centrality of the actor and attributes the action to him, confirming the shared responsibility of the human being and the Messenger ﷺ in the Islamic educational system. This enhances the principle of agency and participation in the process of Tazkiyah.

Framing the Educational Process Temporally
The verbal form contributes to defining the time frame of the educational process (past, present, future), giving it a historical and applied dimension, and helping to understand it within its different temporal contexts. This use of verbal forms in the context of Tazkiyah is perfectly consistent with the Qur’anic educational methodology that prioritizes practice and application over abstract theorizing. Tazkiyah in its essence is a practical practice before being an abstract theory, reflecting the pragmatic dimension in the Qur’anic educational methodology.

Third: Tazkiyah and Related Terms

Qur’anic concepts related to the development and purification of the human soul form an overlapping conceptual fabric in which terms interact to produce a comprehensive vision of spiritual and moral construction. There is a need to deconstruct these terms through a precise scientific methodology that considers linguistic, Sharia, and applied contexts.

The term "Tazkiyah" from the root (Z-K-W) carries meanings of growth and increase. The purificatory process in the Holy Qur’an is a two-dimensional path: purifying the soul from vices (negative) and growing virtues (positive). Ibn Kathir emphasizes in his exegesis that Tazkiyah "includes emptying from blameworthy morals and filling with praiseworthy morals" (Ibn Kathir, 1999, Vol. 2, p. 340), making it a comprehensive concept that goes beyond mere removal to construction. Here, the duality of Tazkiyah is manifested in the Almighty's saying: "He has succeeded who purifies it" (Ash-Shams: 9), where the verse refers to the interaction between human effort in purification and divine bestowal in development. Accordingly, Tazkiyah represents a continuous dynamic process that begins with repentance as an entry point for purification and ends with piety (Taqwa) as a goal for spiritual development, according to what contemporary studies in Islamic education have indicated (Al-Nahlawi, 2010).

4. Tazkiyah and Purification (Tathir)

The term "Tathir" (purification) is based on the root (T-H-R) indicating physical and moral purity. Tathir originates from Taharah, which is cleanliness, purity, and the freedom of a thing from filth. As for Tazkiyah, it is from Zakat, and carries two basic meanings: purification, and growth/increase. Ibn Faris said in Maqayis al-Lughah: "The Ta, the Ha, and the Ra is one origin indicating purity and the removal of filth." He also said: "The Zay, the Kaf, and the weak letter is an origin indicating growth and increase" (Ibn Faris, 1979, Vol. 3, p. 428).

The concepts of Taharah and Tathir are considered fundamental pillars in Islamic legislation, as they frame the system of physical and spiritual purity in Islam. In the Qur’an’s treatment of the concept of Tathir, a core semantic duality becomes clear, manifested in two integrated levels:

1. The Physical Tangible Level: Represented in purifying holy places and cleansing them from physical impurities, as evident in the Qur’anic context in the Almighty's saying: "And purify My House for those who perform Tawaf and those who stand [in prayer] and those who bow and prostrate" [Al-Baqarah: 125].
2. The Moral Level: Embodied in cleansing hearts from polytheism and moral vices, which appears in the Qur’anic discourse in multiple places, including the Almighty's saying in the context of purifying hearts from polytheism in Surah Al-Ma'idah, verse 41.

A precise analysis of the concept of Tathir requires a distinguishing awareness between it and the concept of Taharah, as Tathir represents an active intentional process leading to the desired state of Taharah. This distinction is manifested in:

• Physical Purification: Subject to objective criteria that are measurable and observable, such as removing impurities and filth.
• Moral Purification: Based on internal psychological processes such as repentance and turning back to God, giving it a more complex and deep character in the structure of the human personality.

As for Taharah (purity), it comes in types:

• Legal Purity: Linked to the legislative frameworks of worship, as a basic condition for the validity of prayer and other acts of worship.
• Moral Purity: Represented in the purification of the soul and cleansing the heart from moral impurities, as manifested in the Qur’anic text: "And purify you with a [thorough] purification" [Al-Ahzab: 33].

The Qur’anic methodology in building the concept of purity relies on a well-constructed educational strategy based on progression from the tangible to the abstract. The Holy Qur’an establishes the concept of physical purity in multiple verses, such as the Almighty's saying: "O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows..." [Al-Ma'idah: 6], then moves to linking these physical practices to abstract moral concepts in the Almighty's saying: "Indeed, Allah loves those who are constantly repentant and loves those who purify themselves" [Al-Baqarah: 222].

The Qur’anic methodology is characterized by establishing an integrated educational system that combines physical purity—represented in practical practices like ablution and bathing—and moral purity—manifested in the purification of the soul and the heart. The Qur’anic methodology also considers psychological and educational dimensions in building behavior through:

• Responding to the human instinct (Fitrah) of loving cleanliness.
• Gradualism in building positive behavior.
• The close link between purity and worship, as clear in the Almighty's saying: "Within it are men who love to purify themselves; and Allah loves those who purify themselves" [At-Tawbah: 108].

The indications of purity in the Qur’anic context vary to include multiple dimensions:

• Religious Purity: Refers to purification from polytheism and disbelief.
• Moral Purity: Represented in purifying the soul from blameworthy traits.
• Physical Purity: Includes devotional practices like ablution and bathing.

The Qur’anic methodology in education, which begins with physical purity and moves to moral purity, is consistent with modern scientific findings in the fields of education, psychology, and neuroscience, confirming its validity and effectiveness in building an integrated personality. Research in moral education indicates that teaching values is more effective when linked to practical practices. Moral behavior is formed gradually through repeated practice, and the link between outward behavior and inward values strengthens moral commitment. Research in educational psychology indicates that practical practice stimulates Procedural Memory, which stores skills acquired through repetition, making moral behavior more automatic over time (Smith & Johnson, 2018).

It is also noted that the Holy Qur’an combined Tathir and Tazkiyah in one verse: "Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase [tuzakkihim] thereby" [At-Tawbah: 103]. Al-Mawardi says: "Tathir is the removal of the bad thing, and Tazkiyah is the placement of the good thing; so Tathir refers to emptying (Takhliyah), and Tazkiyah refers to filling (Tahliyah)" (Al-Mawardi, 1992, Vol. 2, p. 385). Ibn Ashur clarifies: "This combination between Tathir and Tazkiyah is a matter of progression in perfection: first, removing the blameworthy description (Tathir), then creating the praiseworthy description (Tazkiyah)" (Ibn Ashur, 1984, Vol. 10, p. 247). This indicates that the relationship between Tathir and Tazkiyah is complementary, where Tathir is a prelude to Tazkiyah.

Comparison between Tazkiyah and Tathir
The comparison between the concepts of Tazkiyah and Tathir highlights the subtle differences between them in several aspects:

1. In terms of meaning: Tathir focuses on removal and cleansing, while Tazkiyah includes both cleansing and development.
2. In terms of field: Tathir includes the physical and moral aspects, while Tazkiyah focuses on the moral and spiritual aspects.
3. In terms of relationship: Tathir is often a prelude to Tazkiyah and an initial stage of it.
4. In terms of goal: The goal of Tathir is to remove deficiencies, and the goal of Tazkiyah is to achieve human perfection.
5. In terms of comprehensiveness: Tazkiyah is more comprehensive than Tathir; every Tazkiyah includes Tathir, but not vice versa.

- Tazkiyah and Education (Tarbiyah)

"Education" (Tarbiyah) stems from the root (R-B-B) indicating control and development, or (R-B-W) associated with increase and reform. Raghib al-Isfahani says: "The Lord (Ar-Rabb) in origin is Tarbiyah, which is the bringing up of a thing stage by stage to the point of completion" (Al-Isfahani, 2009, p. 189). Arabic language studies indicate that the term "Tarbiyah" carries meanings of care, growth, and reform (Al-Zubaidi, 1994, Vol. 2, p. 292).

The Qur’anic concept of education combines these two dimensions in the Almighty's saying: "Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise" (Al-Baqarah: 129), where the task of Tazkiyah (spiritual construction) meets with teaching (cognitive construction) in an integrated framework. Both Al-Ghazali and Ibn al-Qayyim pointed out that Islamic education goes beyond the transfer of knowledge to building the human self in its various dimensions (Al-Ghazali, 2005, Vol. 1, p. 15; Ibn al-Qayyim, 1994, p. 72). Yaljin (2013) emphasizes that Islamic education is characterized by its holistic specificity that combines the spiritual, moral, mental, and cognitive preparation of the human being.

The educational process in Islam includes three main pillars:

1. Refinement (Tahdhib): Represents the process of purifying the soul from moral and behavioral defects, which corresponds to the purificatory dimension of Tazkiyah. Ibn Miskawayh says: "Refinement is the cleansing of the soul from vices and freeing it from deficiencies" (Ibn Miskawayh, 1982, p. 47).
2. Teaching (Ta'lim): Refers to providing the individual with necessary knowledge and skills, which corresponds to the cognitive dimension of Tazkiyah. Al-Mawardi sees that "teaching" brings the soul out of the darkness of ignorance into the light of knowledge (Al-Mawardi, 1985, p. 126).
3. Discipline (Ta'dib): Aims to polish the social behavior of the individual and form a balanced personality, which corresponds to the behavioral dimension of Tazkiyah. Ibn Sahnun emphasizes that "discipline grants a person good morals and keeps them away from bad ones" (Ibn Sahnun, 1972, p. 31).

Comparative studies in the philosophy of education (Al-Attas, 2011; Al-Kilani, 2018) have shown that this integration in the pillars of Islamic education makes it a holistic methodology that transcends Western educational models based on specialization and the separation between cognitive, value-based, and behavioral fields. Al-Rummani's study (2020) indicates that the integration between these three pillars contributes to achieving psychological and behavioral balance for the Muslim individual. In the contemporary context, researchers (Al-Naqib, 2017; Madkour, 2014) emphasize that restoring this integrated perspective of education represents a methodological necessity to face the challenges resulting from the separation between science and values, and between material development and moral growth in contemporary societies.

Section Two: Analysis of Tazkiyah Verses in the Context of the Muhammadan Message: A Study in Methodology and Specificity

First: Linguistic and Structural Construction of the Verses

The specificity of the linguistic construction of the Tazkiyah verses is manifested in several prominent semantic levels. The present tense form of the verb "yuzakkihim" appears in all four verses related to the Prophetic mission (Al-Baqarah: 129, 151; Al-Imran: 164; Al-Jumu'ah: 2), loaded with deep indications:

1. Temporal Continuity: Indicates that Tazkiyah is a sustainable and renewable process, not a disconnected or accidental event. This is confirmed by Al-Zamakhshari in his exegesis: "The present tense form indicates the renewal of the action and its continuity in time" (Al-Zamakhshari, 1987, Vol. 1, p. 345).
2. Functional Renewal: Symbolizes the continuous renewal of the Tazkiyah process and its absorption of variables and developments. Ibn al-Qayyim refers to this meaning: "Tazkiyah is not a finished work, but a renewable path that keeps pace with the developments of the human soul" (Ibn al-Qayyim, 1991, Vol. 2, p. 219).
3. Methodological Gradualism: Reflects...