outward purification. According to one, “purification is the key to prayer” (Tr. 1:3); according to another, “religion is built on cleanliness”; and in a third ḥadīth it is stated that “purification is one-half of faith” (IM. 1:5). The implication is clear. Inward purity is the real aim, but outward purity is a necessary preparation. A pure mind in a pure body is the watchword of Islām.
The making of outward purification as a necessary preparation for prayer is intended not only to direct attention to the real aim which is the purity of the soul but also to ensure constant purification of the body which is in itself a great necessity of life, for the man who purifies himself five times a day would undoubtedly be in a constant state of physical purity. The Holy Qur’ān recommends good clothing generally: “Say, Who has prohibited the adornment of Allāh which He has brought forth for His servants and the good provisions?” (7:32). Here clothing is called an adornment, to show that good clothes add to beauty; and elsewhere it is stated they are meant as a covering and also as a beauty (7:26). And in the case of prayer, it is further stated: “O children of Adam! attend to your adornment at every time of prayer” (7:31). This shows that when assembling in mosques for prayer, attention must be paid to outward appearance and purity as well. One reason for this direction is that an assemblage of people in prayer, dirty in clothing or person, would undoubtedly be offensive to others. Hence it is specially laid down that, in the larger gatherings on Fridays, everyone should preferably take a bath before coming to prayer, and use scent if possible.
The first condition of bodily purification is wudzū’16 which, in the terminology of Islāmic law, means the washing of certain parts of the body before prayers, and may be described as partial ablution. The necessary details of wudzū’ are given in the Holy Qur’ān in one of the later surahs,17 though in practice it is traceable to the very time when prayer was made obligatory. To this practice which the Holy Prophet undoubtedly instituted by Divine light, or inner revelation (waḥy khafiyy), sanction is given in the following words: “O you who believe, when you rise up for prayer, wash your faces and your hands
16 The word wudzū’ is derived from wadzā’ which means ḥusn or beauty (N.).
17 In Ḥadīth certain precautions are recommended in the case of natural evacuations, so that no part of the excrement or filth should remain on the body or defile the clothes. These consist in the use of pebbles — whose place may be taken by toilet paper — and water, after the passing of urine or stools, or simply water. These are apparently very minor details of life but they play an important part in the preservation of cleanliness and health. Similarly removal of superfluous hair, i.e., hair under the arm-pit or that of regis pubis, is enjoined for the same purpose, that is to say, for the sake of cleanliness and health. The practice of circumcision, or the removal of superfluous flesh, which, according to the Bible, dates back to Abraham, has its origin in the same idea. That circumcision also prevents the occurrence of many kinds of diseases is now generally recognized by medical opinion.