Introduction

The behavior of Muslims in public spaces often serves as the primary reference for non-Muslims in understanding Islam. The way they maintain cleanliness, use public facilities, and interact socially frequently has more influence than lengthy theological explanations. In today’s global and multicultural society, daily practices are no longer merely personal—they become a form of religious representation in social spaces.

Islam itself places cleanliness and social ethics as fundamental parts of faith. The hadith (saying) of Prophet Muhammad ﷺ stating that “cleanliness is part of faith” (narrated by Muslim) is often cited as a basic principle linking faith and behavior. Contemporary studies in public health also show that Islamic teachings view cleanliness, sanitation, and disease prevention as social responsibilities, not merely individual rituals.

Problems arise when the practices of some Muslims in public spaces actually contradict these values. This inconsistency can create misunderstandings, especially in countries where Muslims are minorities. This article examines how Muslims’ daily practices can lead to the misrepresentation of Islamic teachings, using Japan as the main case study, while comparing it with positive examples of Muslim social activities in Australia.

Case Study: Muslim Practices in Japan and Public Perception

Japan is known for its strong culture of collective responsibility, particularly in maintaining cleanliness and order in public spaces. Every individual is expected to clean up after using facilities, without relying entirely on cleaning staff.

In this context, when some Muslims do not adjust their behavior—for example, leaving toilets or public spaces in dirty conditions—these actions are easily interpreted as reflections of their religious teachings. Local communities tend not to distinguish between individual behavior and the religious values they represent. As a result, Islam can be perceived as a teaching that does not emphasize cleanliness or social responsibility, even though its texts and traditions actually teach the opposite.

This phenomenon shows that the main problem is not a lack of theoretical knowledge about cleanliness, but rather a weak internalization of moral character as a personal responsibility. When cleanliness is considered merely a technical matter or the job of cleaning staff, the moral dimension emphasized in Islam becomes neglected.

Critical Analysis

Why Are the Teachings About Cleanliness Not Being Implemented?

1. Cleanliness Reduced to Someone Else’s Job

One of the main causes is the reduction of cleanliness to a technical matter associated with the cleaning profession. In this view, cleanliness is understood as the result of others’ work, not as an individual’s moral responsibility.

However, in Islam, the existence of cleaning staff does not eliminate personal obligation. Prophet Muhammad ﷺ said:

“Removing something harmful from the road is an act of charity.” (Narrated by Bukhari and Muslim)

This hadith emphasizes that moral initiative remains with the individual, not with the system or work structure.

2. Separation Between Ritual and Social Ethics

Many Muslims are very careful about purification for prayer, but less sensitive to the impact of their behavior in public spaces. Cleanliness is narrowed in meaning to become merely a requirement for valid ritual worship, not part of social ethics.

As a result, a paradox emerges: someone feels they have properly practiced their religious teachings, while their actions in public spaces actually contradict the ethical values of Islam itself. In the Japanese context, this separation appears very stark and easily creates misunderstandings.

3. Loss of the Sense of Shame (Ḥayā’)

Islam positions ḥayā’ (sense of shame or moral conscience) as a moral foundation. The Prophet ﷺ said:

“If you have no sense of shame, then do as you wish.” (Narrated by Bukhari)

When someone feels no shame about leaving a toilet dirty, littering carelessly, or dirtying a mosque without cleaning it, what is lost is not just religious knowledge, but a living moral consciousness. Without ḥayā’, the hadiths about cleanliness lose their transformative power.

4. Normalization of Structural Dependency

In many Muslim societies, dependence on formal cleaning systems has become a social habit. This mindset is then brought to Japan without critical reflection on local norms and moral obligations as a minority.

The problem is not the existence of the cleaning profession—which is noble work—but rather the hands-off mentality that considers the existence of this profession as legitimization to ignore personal responsibility.

Moral Character is Higher Than Knowledge

Moral character holds a higher position because it directly affects real behavior in social spaces. Knowledge can be stored in the mind, but character is always visible in actions. In public spaces, society does not judge how deep someone’s religious knowledge is, but rather how they treat the environment and others.

When Muslims understand cleanliness teachings theoretically but fail to apply them, that knowledge loses its social function. This is why character is considered more fundamental: it becomes the bridge between normative values and social reality.

The Prophet as a Practical Role Model

The designation of Prophet Muhammad ﷺ as the primary role model for humanity emphasizes that Islam was conveyed through living example, not just through texts. The success of the Prophet’s mission was largely supported by the consistency between his teachings and his daily behavior. His honesty in trade, care for the surrounding environment, and respectful attitude toward others made Islam acceptable even before it was understood doctrinally.

In the context of Muslim minorities, such as in Japan, this principle becomes highly relevant. Character reflected in daily actions has the potential to become a form of cultural outreach, while neglect of public ethics creates distance and prejudice.

Positive Implementation Example: Muslim Social Activity in Australia

Unlike the case in Japan, the study on “Muslim Social Activity and Placemaking in Australia” shows how Muslims can present Islamic values positively in public spaces. Through social activities, community involvement, and inclusive use of shared spaces, Muslims in Australia contribute to building spaces that are not only functional but also socially meaningful.

These activities reflect Islamic character in concrete form: care, responsibility, and contribution to the wider community. Without having to explain Islamic teachings verbally, these values are conveyed through daily practices, so Islam is perceived as a constructive source of social ethics.

Conclusion

The misrepresentation of Islamic teachings in public spaces is often rooted in the gap between normative values and daily practices. Islam has provided a strong foundation regarding cleanliness, public health, and social ethics. The challenge lies in how these values are internalized and manifested in concrete actions.

In the context of plural and global society, moral character becomes the primary medium for representing Islam. As exemplified by Prophet Muhammad ﷺ, behavior consistent with Islamic moral values not only preserves the image of the religion but also opens space for dialogue and acceptance. Therefore, every Muslim’s responsibility in public spaces is not only as an individual but also as a representative of the teachings they believe in.

References

Abusalih, H. H., & Khalafalla, H. E. Public Health, Hygiene, and Islam. In Contemporary Islamic Perspectives in Public Health, Cambridge University Press.

Sahib, R., & Katakalos, V. (2024). Muslim Social Activity and Placemaking in Australia. Religions, 15(1):6