Purification from Foulness
(pages 291-294)
“God loves those who often repent and those
who purify themselves” (Qur’an, 2:222).
And Hazrat Muhammad (SAW) used to say in his Even
the consciousness of his miraculous grace (karamat)
vouchsafed to him he regarded as an affirmation of
other than God. For in unification it is hypocrisy (nifaq)
to affirm other than God.

All Sufis would ascertain that “outward and inward
purification must go together; e.g. when a man washes
his hands he must wash his heart clean of worldliness,
and when he puts water in his mouth he must purify
his mouth from the mention of other than God, and
when he washes his face he must turn away from all
familiar objects and turn towads God. And when he
wipes his head he must resign his affairs to God, and
when he wipes his head he must not form the intention
of taking his stand on anything except according to the
command of God. Thus he will be doubly purified.”

He who would serve God must purify himself outwardly
with water, and he who would come nigh to God must
purify himself inwardly with repentance.
Translated by Reynold
A. Nicholson
Excerpts from
The method of spiritual purification is to reflect and meditate on the evil of this world
and to perceive that it is false and fleeting, and to make the heart empty of it. This
result can be attained only by self-mortification (mujahadat), and the most important
act of mortification is to observe the external rules of discipline (adab-i-zahir)
assiduously in all circumstances.

Shibli has said,
“Whenever I have neglected any rule of purification, some vain conceit
has always arisen in my heart.”

Abu Ali Rudbari was for some time afflicted with distracting thoughts (waswas) in
purification. One day he cried out,
“O God, restore me to spiritual health!” A voice
from sea has answered,
“Health consists in knowledge”.
The method of spiritual
A saint must keep the Divine Law (formalized in
religious doctrine) in order that God may keep him in
his spiritual state.
of all existing things. It is the essence of annihilation (fana) and poverty
is the essence of subsistence (baqa). Poverty is the name of station, and
purity is one of the names of perfection. However, according to Ali
Hujwary this distinction is worldly and baseless. It does not befit the
path of Truth. Seeking same goal through different approaches must not
cause rift.

However, poverty does imply, one may not be poor in knowledge, and
purity does emphasize that one may not be impure in spirit. (pages
59-61) (p.216)
Also see self mortification....
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Hazrat Muhammad (SAW) has said to one of his companions: “Be constant
in your abolition, that two guardian angels ay love thee.” God hath said,
Poverty and Purity