Know that the traveller to Allah has, generally speaking

The "purifier" is either water -which is, in this respect, basic or "earth". Know that the traveller to Allah has, generally speaking, two ways to take him to the loftiest goal, the station of proximity to the Divinity: The first of them, which is the principal and original one, is the journey to Allah by turning towards the Absolute Mercy, especially the compassionate mercy, which is the compassion that takes every being to its appropriate perfection. It is of this kind of compassionate mercy that the prophets (SA) were sent to lead on the roads and to help those lagging behind. To the people of knowledge and the people of heart, the House of Realization is the form of divine mercy. The creatures are perpetually and completely drowned in the oceans of Allah's mercy, yet they do not make use of it. The Great Divine Book -which has descended from the divine invisible world and the proximity of the Lord, and has appeared in the form of words and speech so that we, the deserted, the prisoners in the jail of nature and put in the fetters of the crooked chains of the soul's desires and whims, make use of it and rescue ourselves -is one of the greatest manifestations of the absolute divine mercy, of which, we, the blind and deaf, have in no way made use. The Messenger the Seal of the prophets, the honourable absolute guardian ,who came from the Sacred Presence of the Lord and the company of the divine proximity and familiarity to this abode of estrangement and dread, where he had to keep company with the people like Abu Jahl (the Prophet's uncle and his bitter enemy) or even worse, and whose sigh:" ...my heart is enveloped by a cover of dust... " [103] has burnt the hearts of the people of knowledge and friendship -is Allah's vast mercy and the divine absolute generosity, who had come into his (worldly) body as an all-embracing mercy for the dwellers of this lower world, in order to take them out of this abode of terror and estrangement, like a "ring-dove" [104] which throws itself into the net of blight to save its flock.

The traveller to Allah is to take the purification with the water of mercy as to be a form of using the descending divine mercy, and to make use of it as long as it is possible for him to do so. Should his hand become short of it, because of inertia or negligence, and be bereaved of the water of mercy, he would have but to pay attention to his own humility, indigence, poverty and destitution. When he has in full view his humility of servitude and is aware of his need, his poverty and his own potentiality, and discards his haughtiness, conceit and selfishness, a door of mercy opens to him, and the earth of (his) nature changes into the white earth of mercy, and becomes the dust which is one of the "two purifiers" [105], and becomes the object of Allah's mercy and kindness. The stronger this state in man, i.e., his awareness of his humility, the more he receives of mercy. Should he decide to depend on himself and on his action in his journey, he would perish, since there might be no one to extend help to him, like an infant which boldly starts walking alone, taking pride in its own steps, and depending on its own ability, without its father offering it any help, rather leaving it to itself. But when it recognizes its inability and inefficiency, it turns to its affectionate father, distrusting its own power, and entrusts itself to the care of its father, who offers his help, hugs it and guides it step by step to walking. So, it is better for the traveller to Allah to break the leg of his journey and completely renounce his self-confidence, austerity and action, and abolish himself, his power and ability. He should always remember his mortality and dependence in order to become an object of Allah's care, and to cover a hundred-year distant road in a single night by the attraction of the Lord, and the tongue of his inside and his state say, in the Presence of the Lord's Sanctity, imploringly and helplessly: "Or, Who responds to the distressed, when he calls unto Him, and removes the evil... ?" [106]

Notes:

[103]. Refer to footnote No. 88

[104]. Kalilah wa Dimnah, ch. "The Ring-Dove".

[105]. It refers to a narrative related by the late Akhund Khurasani (may Allah sanctify his spirit) in Kifayatul 'Usul, vol. 1, p. 130, to the effect that: "Dust is one of the two purifiers, and is enough for you for ten years."

[106]. Surah an-Naml: 62.

Some Disciplines of the Wudu' (Ritual Ablution) in Respect of the Interior and the Heart

Imam ar-Rida (AS) is quoted to have said: " The servant has been commanded to perform the wudu' (ritual ablution) so as to be pure when standing before the All-Powerful and supplicating, and by obeying Him, to be purged from filth and impurity, beside his removing laziness, expelling sleep and purifying the heart to stand in the Presence of the All-Powerful. Confining it (the wudu') only to the face, the two hands, the head and the two feet, was because when the servant stands before the All-Powerful, the parts which are exposed are those which are ordered to be washed in the wudu': as with his face he performs the sujud (prostration), with his hands he requests, desires, dreads and supplicates, with his head he inclines to Him in his ruku. ' (bowing down) and his sujud, and with his legs he stands and sits..." [107] etc. Up to here he explained the principal point in the wudu " informing the people of knowledge and suluk that to stand in the holy Presence of Allah, the of worship, and of obeying the Lord. Therefore, the purification of the outside results in the purification of the inside, and purging the exterior leads to the purity of the interior. Generally, the traveler to Allah must, at the time of wudu' be aware of his being about to stand in the Presence of Allah, the Almighty, as with such states of heart as he has, he does not Glorified and Most High, and to offer supplication to the Provider of Needs, require certain disciplines which should be observed. One must not appear in His Presence even with the external filths and impurities and with a sleepy eye, let alone with a heart which is filled with dirts, and it is afflicted with spiritual impurities, which are the origin of all impurities. Despite the fact that a narrative says: "Allah, the Exalted, does not look at your faces, but He looks at your hearts" [108], and despite the fact that the means with which man attends to Allah, the Exalted, and what is, in the worlds of creation, worthy of looking at His Majesty, Greatness and Glory, is the heart, while the other organs have no share in it, yet, they did not neglect the outer cleanliness. So, they decided the external purification for cleaning man's exterior, and the inner purification for cleaning his interior. In this noble hadith , it is clear from assigning the purification of the heart to be a result of the wudu' that the wudu' has an interior with which man's interior is purified, and meanwhile it appears that there is a connection between the exterior and the interior, the visible and the invisible. Similarly it becomes clear that the outer cleanliness, the outside wudu', is of the acts deserve to be in His Presence, or he may even be dismissed from the Presence of the Lord, the Most High. Thus, he has to get ready to have his outer purification transferred to his interior, and to purify his heart -which is the object of Allah's attention, or, actually, is the lodging of His Sanctity -from all that is other than Allah, and to take out from his head any notion of arrogance and I-ness, which is the origin of the origins of the impurities, so as to become worthy of His Presence. After that, Imam ar-Rida (AS) explains the reason for specifying certain organs to wud'u'. He says:

"Confining it only to the face, the two hands, the head and the two feet, was because when the servant stands before the All-Powerful, the parts which are exposed are those which are ordered to be washed in the wudu': as with his face he performs the sujud (prostration), with his hands he requests, desires, dreads and supplicates, with his head he inclines to Him in his ruku' (bowing down) and his sujud, and with his legs he stands and sits..."

The gist of his discourse is that these organs take part in worshipping Allah, and it is through these organs that worship is manifested. Consequently, it is necessary to purify them. Then he refers to those acts of worship which appear from them, opening the way of their being valid and useful to the deserving people, and making the people of knowledge familiar with these secrets that the organs on which servitude appears in Allah's Blessed Presence, should be clean and purified, as the outer limbs and organs of the body, which have a deficient share of those meanings, would not be worthy of that station without purification. Although submission is not, actually, a character of the face, and none of requesting, desiring, dreading, supplicating and facing the qiblah belongs to any of the tangible organs, yet, as these organs are the manifestations of those meanings, they must be purified. Therefore, purifying the heart, which is the real place of servitude, and the actual centre of those meanings, is more necessary. Without its purification, the external organs will never be purified even if they are washed in seven seas, and it (the heart) will not deserve being in the Presence of Allah. Actually, Satan will have a hand in it, and it will be dismissed from His Glorious Presence.

Connection: In an authorized narrative in 'Ilalush-Shara'i' it is related that: "A group of Jews came to the Messenger of Allah (SA) and asked him questions. Among their questions they asked: "Tell us, 0 Muhammad why, are these four organs given the wudu', while they are the cleanest parts of the body'?" The Messenger of Allah (SA) said: 'When Satan whispered to Adam (AS) and he came near the "tree" and looked at it, he lost face. He stood up and walked to it -the first step taken towards sinning. He took with his hand some of what was of it and ate it. Off his body flew what were on him of jewelry and apparel. He put his hand on the top of his head and wept. Allah accepted his repentance, but made it incumbent upon him and his offspring to purify those four organs. So, Allah ordered the face to be washed, because it looked at the "tree". He ordered the hands to be washed to the elbows, because he took with them (the fruit of the tree). He ordered the head to be anointed (with the hand wet with water), as he put his hand on the top of his head, and He ordered the feet to be anointed because with them he walked to sin." [109]

Concerning the reason for imposing fasting, there is also a noble hadith to the effect that the Jews asked him: "What caused Allah to impose on your people to fast for thirty days?" He said: "It was Adam (AS), because that which he had eaten from that "tree" remained in his stomach for thirty days. So Allah made it incumbent upon him and his offspring to endure hunger and thirst for thirty days ,and He allowed them, out of His kindness, to eat and drink at the nights." [110]

These noble hadiths give the people of allusion and the people of heart to understand many points: Although Adam's sin was not like the sins of the others, as it might have been a natural one, or a sin of being inclined to multiplicity, the tree of nature, or of attending to multiplicity of names after the attraction [jadhibah] of self-annihilation [fana'-i dhati], yet it was not expected from one like Adam (AS) who was Allah's chosen one [safiy] and distinguished by proximity [qurb] and self-annihilation. Therefore, according to the love-zeal [ghairat-i hubbi] of His Sanctified Essence, He announced his disobedience and going astray to all the worlds and on the tongues of all the prophets (AS). He, the Exalted, said: "And Adam disobeyed his Lord, so he went astray." [111] Thus, so much cleaning and purification were needed for him (Adam) and his offspring who were hidden in his loin and (so) participated in the sin, though they did participate (in it) after coming out of the loin, too.

Therefore ,the sin committed by Adam and his offspring has many degrees and manifestations. The first of those degrees is paying attention to multiplicity of names, and the last of those manifestations is eating from the forbidden tree, the invisible [malakuti] form of which is a tree that carries diverse sorts of fruits. And its visible [mulki] form is its nature and affairs, and the love of this world and the self, as seen now in his offspring, is of the affairs of the same inclination to that tree and eating from it. Similarly, for their cleaning, purifying, cleansing, salat and fasting for the redemption of the father's sin which is the origin -there are many degrees in proportion to the degrees of the sin. From this explanation it is understood that all kinds of disobedience of the children of Adam are related to eating from the "tree", and are purified in a certain way. All their sins of the heart are also related to that tree, and are purified in a certain way. Then, all kinds of spiritual sins are related to it, too, and are purified in a certain way.

Purifying the external organs is the "shadow" [zill] of the purity of the heart and spirit for the perfect. It is an order, and a "means" to them, for the people of suluk. As long as man is within the veil of the individuation [ta'ayyun] of the organs and their purification, and he lingers there, he cannot be of the people of the suluk, and is still in the sin. But if he engaged himself in passing through the stages of external and internal purifications, and used the formal and outer purifications as a means of purifying the spirit and the heart, and in all the acts of worship and rites he observed their spiritual aspects and was benefited by them, or better, if he gave more importance to the internal aspects and regarded them to be the most high objective, he would be admitted through the door of the suluk along the road of humanity, as is referred to in a noble hadith in Misbahush Shar'iah: "... And purify your heart with taqwa (fear of Allah) and yaqin (certitude) when you cleanse your organs with water." [112]

So, a salik man needs first a scientific suluk so as to distinguish, with the blessings of "the people of remembrance" [ahl-i dhikr] (SA), the stages of servitude, and regard the formal worship inferior to the spiritual and inner worship. Then the practical suluk, which is the reality of the suluk is started. The aim of this suluk is to free the soul from other than Allah, and adorn it with the manifestations of His Names and Essence. Getting to this stage, the salik would be at the end of his journey, attaining to the goal of his progress to perfection, and acquiring the secrets of austerity and worship, as well as the delicacies of suluk. Those are the manifestations of Majesty which are the secrets of purity, and the manifestations of Beauty, which are the objective of other worships. To give the details is out of the capacity of these pages.

Notes:

[107]. Uyunu Akhbarir Rida, vol. 2, p. 104, ch. 34, hadith 1.

[108]. Biharul Anwar, vol. 67, p. 241, quoting Jami'ul Akhbar, p. 117 (with a slight difference).

[109]. Ilalush-Sharai', vol. I, p. 280, ch. 191, hadith 1.

[110]. Ibid, vol. 2, p. 378, ch. 109, hadith 1.

[111]. Surah Ta Ha: 121.

[112]. Misbahush Shari'ah, ch. 10, on "Purity". 

Concerning the Ghusl and its Cordial Disciplines

"The people of knowledge" [ahl-i ma'rifat] say that the (state of) janabah (major ritual impurity) is getting out of the homeland of servitude and entering exile [ghurbat]. It is "declaring lordship" [izhar-i rububiyat] and claiming I-ness and entering within the frame [hudud] of the Patron [maula] and acquiring the quality of mastery [siyadat]. The ghusl (ritually washing the whole body) is a purification of this filth and a confession of the shortcoming. One of the religious personalities has numerated one hundred and fifty states, in ten chapters, saying that the salik should purify himself from them during his practicing the ghusl. Most of them, or rather all of them, stem from might ['izzat], power [jabarut] and haughtiness of the soul, selfishness and self-conceit. [113]

The writer says that the (state of) janabah is vanishing [fana'] in nature and neglecting spirituality. It is the ultimate end of the complete sovereignty of animality and bestiality, and falling down to the lowest of the low. The ghusl is purging from this sin, turning away from the rule of nature, and attaining to the divine authority and power. This is brought about by cleansing the whole kingdom of the soul which has vanished in nature and been afflicted with Satan's conceit.

So, its cordial disciplines are that the traveller to Allah, at the time of ghusl, should not stop at the outer purification and washing the body, as it is a low superficial crust and belongs to this world. His paying attention to the janabah of the inside of the heart and the secret of the spirit and purifying them from that impurity should be more important to him. Therefore, he is to avoid letting his bestial soul and animal concern [sha'n] overpower the human soul and the divine concerns [shu'un-i rahmani], and to repent of Satanic impurity and arrogance, and to purify the inside of the spirit which is a divine blow breathed in him by "the Breath of the Compassionate" [nafas-i rahmani], from Satanic tastes, which mean paying attention to other than Allah, being the root of the forbidden tree, so that he may deserve his father's, Adam's, Paradise. He is also to know that eating of this tree of nature, desiring this world and attending to multiplicity are the origins of janabah, and, unless he purifies himself from this janabah by immersion in, or by complete purification with, the water of Allah's mercy, which flows from the pillar [saq] of the Divine Arsh and is free from Satan's intrusion, he will not be fit for the salat , which is the reality of ascension to (Allah's) proximity, as there can be no salat without purification. [114] This is referred to in the noble hadith in al-Wasa'il, quoting Shaykh as Saduq (may Allah be pleased with him), who said, with authorities: "A group of Jews came to the Messenger of Allah (SA). The most learned of them asked him some questions. Among his questions was: 'What for did Allah command that one should perform ghusl because of the janabah, but He did not command it after relieving oneself from feces and urine? The Messenger of Allah (SA) said: 'When Adam (AS) ate from the (forbidden) tree, it crept into his veins, hair and skin'. During sexual intercourse water would come out of every vein and hair in his body. So, Allah made it incumbent upon his offspring to perform the ghusl of the janabah till the Day of Resurrection..." [115], as the narrative goes.

In another narrative, Imam ar-Rida (AS) said: They were ordered to perform the ghusl because of the janabah, but they were not ordered to do it after the khala' (relieving oneself from feces and urine), though it is filthier than the janabah, because the janabah pertains to the soul of man, and that which comes out is something from the whole body, while the khala' does not pertain to the soul of man, and what comes out is the food that goes in through an inlet and comes out from an outlet." [116]

The appearance of these hadiths, to "the people of the appearance" [ashab-i zahir], denotes that as the semen is from the whole body, the whole body needs the ghusl, and this coincides with the opinion of a number of physicians and natural philosophers. But giving it the cause of eating from the tree, as in the first hadith, and ascribing the janabah to the soul, as in the second hadith open a way to information for the people of knowledge and allusion, because the question of the "tree" and Adam's eating of it are of the secrets of the sciences of the Qur'an and the infallible Ahlul Bayt (AS), in which many sciences are occult. For this reason in the noble hadiths the causes of legislating many rituals are ascribed to the said case of the "tree" and Adam's eating of it, such as the wudu', salat, ghusl, fasting during the month of Ramadan and its being thirty days, and many of the hajj rituals. The writer has for many years been thinking of writing a thesis on this subject, but other engagements have prevented that. I ask Allah, the Exalted, success and happiness.

Generally speaking, you are an offspring of Adam, a seed for meeting (Allah) and created for knowing (Him). Allah, the Exalted, has chosen you for Himself and has shaped you with His two hands of Beauty and Majesty, and told the angels to fall down bowing to you, and caused Iblis to envy you. So if you want to get out of the state of the janabah of your father, who is your origin, and to be worthy to meet the Beloved [hadrat-i mahbub] and to become ready to attain to "the state of familiarity" [maqam-i uns] and "the Presence of the Divine Sanctity" [hadrat-i quds], you are to ritually wash the interior of your heart with the water of mercy, and to repent from attending to this world, which is of the manifestations [mazahir] of the forbidden tree, and to completely wash your heart, which is the meeting place of the Beautiful and the Beauty of the Majestic, from loving the world and its evil affairs, which are Satanic impurities, for the paradise of meeting the Haqq (Allah) is a place for the pure: "No one enters Paradise except the pure". [117]

"Wash yourself, then walk to the tavern". [118]

Notes:

[113]. He refers to Shaykh Muhyiddin 'Arabi, al-Futuhat al-Makkiyah, vol. 1, p. 363.

[114]. Wasa'ilush-Shi'ah, vol. 1, p. 261, "Book of Purification", chs. on "Wudu", ch. 4, hadith 1.

[115]. Ibid., p. 466. chs. on "Janabah", ch. 2, hadith 2, quoted from Man la Yahduruhul Faqih, vol. 1, p. 22. Al-Majalis, p. 115. Al-'Ilal, p. 104.

[116]. Ibid., hadith 4, quoted from al-Ilal vol. 1, p. 281, and Uyunu Akhbarir Rida, p. 291.

[117]. "Paradise is not entered except by the good." Usulul Kafi, vol. 3, p. 371, "Book of Faith and Disbelief', ch. on "Sins", hadith 7.

[118]. Wash yourself, then walk to the tavern, That this ruined convent may not be polluted by you. (Hafiz Shirazi)