It is purity which makes man respectable. It is the storehouse of all boons and virtues . . . . Islâm is based on purity, and cannot tolerate the slightest stain. She does not show her face to the impure.
First:—the purity of the body, the garment, and food.
Second:—the purity of the senses, i. e., abstinence from sins and transgressions.
Third:—the purity of the heart, i.e., renunciation of all evil qualities, such as uncharitableness, envy and malice.
With the first purity, the disciple takes the first step on the Path; with the second, he takes the second step; with the third, the third. This is the essence of Taubâh—turning from impurity to purity. At first he was a temple of idols; now he becomes a mosque. At first he was a demon; now he becomes a man. At first he was dark as the night; now he becomes bright as day. It is now that the sun of ??Imân (peace or faith) shines in his heart, and Islâm shows her face and leads him to the Divine Knowledge. Any work whatsoever, without this purity, is but a ceremony or tradition on the lines of the forefathers, but is not Islâm.
Know God as your constant guardian. Living under His ever-watchful Eye, one ought to be modest and feel ashamed to bring one’s transgressions to His notice.
As prayers cannot be duly performed without the outer purity, so the Divine Knowledge is impossible without the inner purity. As fresh water—not water already used—is necessary for the one, so pure Monotheism—not mixed—is necessary for the other.*
The inner purification is hinted at in the Prophet’s prayer: “O God, purge out hypocrisy from my heart.”—Letters 29 & 30.