Shaykh Abdul Razzaq al-Badr explains that purification (ṭahārah) in Islam has two fundamental dimensions: internal and external, both of which are deeply significant.

The first and most important is internal, spiritual purification (al-ṭahārah al-maʿnawiyyah). This is the purification of the heart from the filth of shirk (polytheism), bid’ah (religious innovation), and sins such as pride, envy, and malice. This purification is the foundation of the religion and is achieved through sincere Tawhid (monotheism) and repentance to Allah. This is the core purpose for which the prophets were sent.

The second is external, physical purification (al-ṭahārah al-ḥissiyyah). This involves removing physical impurities (najāsah) from one’s body, clothes, and place of prayer, as well as removing the state of ritual impurity (ḥadath) through wudu (ablution), ghusl (full bath), or tayammum (dry ablution).

The spiritual significance lies in the profound connection between these two types. The Prophet’s (ﷺ) statement, "Purification is half of faith," points to this. Shaykh al-Badr clarifies that faith itself can be seen as having two halves: purification (al-takhliyah), which is emptying the heart of all that is false and evil; and adornment (al-taḥliyah), which is filling it with correct belief, sincerity, and love for Allah. Therefore, purifying the heart is literally one half of faith.

The external act of purification is a physical manifestation of this spiritual reality. When a believer performs wudu, the water not only cleanses the limbs but also washes away minor sins, as confirmed in hadith. This constant, daily act of physical purification serves as a reminder of the greater and more urgent need to maintain the purity of the heart. Just as one cannot stand before Allah in prayer with a physically impure body, one cannot attain salvation with a spiritually impure heart contaminated with shirk and disobedience.