for there they shall be blameless; but whoever indulgeth their desires beyond this are transgressors; and those who are true to their trusts, and their covenant; and who witness uprightly and who strictly keep (the hours) of prayer, these (shall dwell) amidst gardens, highly honoured.' ¹

The observance of prayer is a duty along with the other duties mentioned. And this observance includes the ceremonial purification which must precede the actual act of devotion. With regard to the actual act of prayer, it is not the mere repetition of the words which is commanded. The inner devotion of the heart is essential. 'Carefully observe the (appointed) prayers, and the middle prayer, and be assiduous (therein) with devotion towards God.' ²

Further, the words must be repeated decorously; not too loudly, with ostentation; nor in too low a voice, mumbling in careless indifference. 'Pronounce not thy prayer aloud, neither pronounce it with too low a voice, but follow a middle way between these.' ³

As for the preparatory purification, it is the outward sign and symbol of the desire of the believer to approach God in reverence and purity. The outward purity is to be the sign of the inward purity which God bestows on the true suppliant that his prayer may be acceptable. The washing with water is not after all what is supposed to make the believer pure, for when water is not available pure sand may be employed and the cere-

monial may be curtailed. It is God Himself who purifies the believer, yet the believer must come seeking this purity and by sign and symbol manifest his desire for it and acceptance of it. Thus we read: 'But if ye be sick or on a journey . . . and find no water, take fine clean sand, and rub your faces and your hands therewith; for God would not put a difficulty upon you, but He desireth to purify you, and to complete his favour upon you, that ye may give thanks.' ¹ The real purity of heart with which the believer is to approach God is His gift.

The ceremonial and the moral law are two distinct things. That is certain; but to break what is regarded as a ceremonial duty may display an immoral intention on the part of the transgressor. It is not the action in itself which counts, so much as the intention of the doer.' To him who thinks it is sin it is sin. It shows a disrespect to God, and is an outrage on His dignity and holiness. We must look at the question not from our point of view, but from Muhammad's. This is not to say that the ceremonial and the moral law are alike in value, but it is to say that by a breach of the ceremonial law a man according to his own views may be guilty of gross disrespect to God which is of the essence of sin. Hence the extreme penalty is denounced on those who transgress even the ceremonial law. The transgression of it—not ignorant transgression, but deliberate and conscious transgression—shows that same spirit of unbelief and insolent opposition to God, of which we have already spoken, and which we have seen to be, according to the Qur'an, the root of sin.