On Wiping The Head (Mash Al-Ra’s)

Amir al-Mu’minin (‘a) teaches his son Muhammad ibn Hanafiyyah to recite the following supplication while wiping the front part of the head in Wudhu’:

أللَّهُمَّ غَشِّنِيْ بِرَحْمَتِكَ وَبَرَكَاتِكَ وَعَفْوِكَ

O Allah, cover me completely with Your mercy, Your abundant good and Your pardon.

In order to know this supplication better, it is important for us to know the root meaning of the words employed in it.

Describing the etymological root of the imperative verb ghashshi-ni which means ‘cover me’, Ibn Faris (d. 395/1004) says:

يدل على تغطية شيء بشيء

It signifies covering something with something1

Al-Mustafawi, one of the authoritative lexicographers, in his Qur’anic lexicon al-Tahqiq fi Kalimat al-Qur’an al-Karim, has a subtler definition to convey. He defines the root ghayn.shin.ya’ as follows:

أنّ الأصل الواحد في المادّة: هو ستر حتّى يستولى به ويحلّ فيه، وبهذه القيود تتميّز من موادّ الستر والتغطية والمواراة وغيرها

The single origin of the trilateral root [ghayn.shin.ya] is to cover [something] until it overwhelms it and penetrates it; and by these conditions it becomes distinct from the roots of al-satr, al-taghtiyah, al-muwarat, and others [which all reveal the sense of covering but are different].2

Hence, we are asking Allah to drench and soak us with His mercy. This mercy, however, is His specific mercy (al-rahmah al-khassah). For everything, inasmuch as it exists already, enjoys and will always enjoy the universal divine mercy (al-rahmah al-‘ammah), about which Allah says:

…وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ…

…but My mercy embraces all things… (Surah al-A’araaf, 7:156)

His special angels - the bearers of the Throne (hamalat al-‘arsh) - also address Him, saying:

رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَّحْمَةً وَعِلْمًا…

…‘Our Lord! You encompass all things in mercy and knowledge…’ (Surah al-Ghaafir, 40:7)

Note that in both the above cases divine mercy is said to encompass everything. Thus when we seek divine mercy in the supplication under discussion, we are seeking another kind of mercy, which is special.

The Holy Qur’an also introduces the universal divine mercy as al-rahmah al-rahmaniyyah or al-rahmah al-wasi‘ah, and the special divine mercy as al-rahmah al-rahimiyyah. Both these kinds of mercy appear in the basmalah - the first verse of every chapter save the ninth chapter (Surat al- Tawbah) of the Holy Qur’an. When we therefore say ‘Bi ismi Allah al- Rahman al-Rahim’, the name al-Rahman signifies the all-embracing mercy of Allah, whereas the name al-Rahim denotes His special mercy, which according to some hadiths, is specific to the faithful. It is important to know however that although Allah bestows this special mercy to everyone, only the mu’minun (faithful believers) have the receptivity to accept and benefit from it. Examples of this specific mercy are divine forgiveness, higher degrees of faith, love for Allah, exemplification of the sublime attributes of Allah, fear of Allah, freedom from sin, garden of Paradise, etc. Alluding to this mercy, Allah says:

إِنَّ يَوْمَ الْفَصْلِ مِيقَاتُهُمْ أَجْمَعِينَ . يَوْمَ لَا يُغْنِي مَوْلًى عَن مَّوْلًى شَيْئًا وَلَا هُمْ يُنصَرُونَ . إِلَّا مَن رَّحِمَ اللَّهُ إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ

Indeed, the Day of Judgement is the tryst for them all, the day when a friend will not avail a friend in any way, nor will they be helped, except for he on whom Allah has mercy. Indeed, He is the All-Mighty, the All-Merciful. (Surah ad-Dukhaan, 44:40-42)

أللَّهُمَّ غَشِّنِيْ بِرَحْمَتِكَ وَبَرَكَاتِكَ وَعَفْوِكَ

O Lord! Cover me completely with Your mercy, Your abundant grace and Your forgiveness.

Another important thing that we are asking Allah is to cover us with His barakat (abundant good). The word barakah signifies two important meanings: abundance of good and permanence. We are thus seeking such grace from Allah that is abundant and lasting.

One of the appropriate extensions for abundance that relates to the mind of the human being is wisdom (hikmah), which Allah calls khayran kathiran (abundant good). The Holy Qur’an says:

يُؤْتِي الْحِكْمَةَ مَن يَشَاءُ وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

He gives wisdom to whomever He wishes, and he who is given wisdom, is certainly given an abundant good (khayran kathiran). But none takes admonition except those who possess intellect. (Surah al-baqara, 2:269)

The Holy Qur’an has also spoken about elements that can result in barakat (abundant good). The following are examples worthy of consideration:

God-Wariness Brings About Abundant Good

The Holy Qur’an says:

وَلَوْ أَنَّ أَهْلَ الْقُرَىٰ آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ وَلَٰكِن كَذَّبُوا فَأَخَذْنَاهُم بِمَا كَانُوا يَكْسِبُونَ

If the people of the towns had been faithful and God-wary, We would have opened to them abundant good from the heaven and the earth. But they denied; so We seized them because of what they used to earn. (Surah al-A’araaf, 7:96)

Here taqwa and God-wariness is introduced as the cause of abundant good. Note that the word barakat in the above verse is conditioned with min al- sama’i wa al-ard which means that if the people were to be God-wary, Allah will not only bestow on them the abundant good of the earth, but also of the heavens. In simpler words, not only would one benefit from material blessings, but also from spiritual blessings.

In a tradition from Imam al-Rida (‘a), obedience, which is actually the result of taqwa, is also introduced as an element of barakah and abundant good. He (‘a) is reported to have said:

أَوْحَى اللهُ عَزَّ وَجَلَّ إِلَى نَبِيٍّ مِنْ الأَنْبِيَاءِ: إِذَا أطَعْتَ رَضِيْتُ، وَإِذَا رَضِيْتُ بَارَكْتُ، وَلَيْسَ لِبَرَكَتِيْ نِهَايَةٌ

Allah, the Invincible and Majestic, revealed to a prophet among the Prophets: When you observe obedience, I am pleased, and when I am pleased, I bestow abundance, and there is no limit to My abundance.

Gratitude Brings About Abundant Good

The Holy Qur’an says:

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ

And when your Lord proclaimed, ‘If you are thankful, I will surely enhance you [in My favours], but if you are unthankful, My punishment is indeed severe.’ (Surah Ibrahim, 14:7)

Here shukr, which is to thank Allah for His blessings, is introduced as an element of increment (ziyadah), and thus abundance (barakat). The word shukr however must be understood in its literal sense, which signifies kashf (to unravel). In employing the divine bounties for the purpose of their creation, we are actually unravelling them as real bounties and favours.

Defining the reality of shukr, ‘Allamah Tabataba’i says in his al-Mizan:

وحقيقة الشكر إظهار النعمة كما أن الكفر الذي يقابله هو إخفاؤها والسترعليها، وإظهار النعمة هو استعمالها في محلها الذي أراده منعمها وذكر المنعم بها لسانا وهو الثناء و قلبا من غير نسيان

The reality of shukr is to manifest the bounty in the same way as kufr, which is its opposite, means hiding and covering the same; and to manifest the bounty means to employ it in the place where its Giver intended, and to remember the Giver of the bounty through the tongue which is to praise Him and through the heart, without forgetfulness.3

Seeking Divine Forgiveness Brings About Abundant Good

The Holy Qur’an quotes Prophet Hud (‘a) to have said to his people:

وَيَا قَوْمِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُرْسِلِ السَّمَاءَ عَلَيْكُم مِّدْرَارًا وَيَزِدْكُمْ قُوَّةً إِلَىٰ قُوَّتِكُمْ وَلَا تَتَوَلَّوْا مُجْرِمِينَ

‘O my people! Plead with your Lord for forgiveness, then turn to Him penitently: He will send copious rains for you from the sky, and add power to your [present] power. So do not turn your backs [on Him] as guilty ones.’ (Surah Hud, 11:52)

Prophet Nuh (‘a), addressing Allah, tells Him what he had advised his people:

فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا

‘…telling [them]: Plead to your Lord for forgiveness. Indeed He is the All- Forgiving. (Surah Nooh, 71:10)

يُرْسِلِ السَّمَاءَ عَلَيْكُم مِّدْرَارًا

He will send for you abundant rains from the sky (Surah Nooh, 71:11)

وَيُمْدِدْكُم بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَارًا

And aid you with wealth and sons, and provide you with gardens and provide you with streams.’ (Surah Nooh, 71:12)

In the above verses from chapter Hud (‘a) and chapter Nuh (‘a), seeking forgiveness is introduced as an element of abundance. Hence it alludes to the fact that sin and sinfulness is a state that calls for deprivation and destitution.

If we carefully consider all the above three verses that speak about causes of abundance, we will come to realise that the crux of all of them is obedience and submission. One who is truly submissive to Allah will enjoy the abundance of the world and the Hereafter. Hence, as we recite this supplication and seek the abundant grace of Allah, we must resolve to be submissive to Him and entirely obedient to His commands.

أللَّهُمَّ غَشِّنِيْ بِرَحْمَتِكَ وَبَرَكَاتِكَ وَعَفْوِكَ

O Lord! Cover me completely with Your mercy, Your abundant grace and Your forgiveness.

The third thing we ask Allah when we recite this supplication is His forgiveness and pardon. The word ‘afw in the phrase ‘wa ‘afwika’ signifies divine pardon. Lexicographers such as al-Isfahani allude to the fact that ‘afw is ‘to take away the sin and its effects’.

In the prophetic tradition we quoted much earlier, wiping of the head was said to clear off one’s misdeeds. The Holy Prophet (S) said:

وَإِذَا مَسَحَ رَأْسَهُ مَسَحَ اللهُ عَنْهُ سَيِّئَاتِهِ

And when he wipes his head Allah wipes off his misdeeds.4

Although the existential and ontological effect of wiping one’s head is the effacement of one’s sayyi’at (ugly deeds), when we wipe our heads in Wudhu’ we must firmly resolve to seek forgiveness for our misdeeds and also seek the causes that efface them. The Holy Qur’an and the traditions of the Ahl al-Bayt (‘a) mention the factors and causes that can erase one’s misdeeds. Consider the following examples:

Belief and Balanced Action

The Holy Qur’an says:

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِي كَانُوا يَعْمَلُونَ

As for those who have faith and do righteous deeds, We will absolve them of their misdeeds and We will surely reward them by the best of what they used to do. (Surah an-‘Ankaboot, 29:7)

And in chapter 64, verse 9 it says:

يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ذَٰلِكَ يَوْمُ التَّغَابُنِ وَمَن يُؤْمِن بِاللهِ وَيَعْمَلْ صَالِحًا يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَٰلِكَ الْفَوْزُ الْعَظِيمُ

The day when He will gather you for the Day of Gathering, that will be a day of dispossession. And whoever has faith in Allah and acts righteously, He shall absolve him of his misdeeds and admit him into gardens with streams running in them, to remain in them forever. That is the great success. (Surah, at-Taghaabun, 64:9)

Here it is important to note the following:

- Faith (iman) is not mere knowledge (‘ilm), but rather a knot of belief (‘aqidah) in the heart of the faithful that naturally leads one to action (‘amal).

- Although ‘amal salih is commonly rendered as ‘good action’, its accurate definition is ‘balanced action’, an action that is free from the two extremes of extravagance (ifrat) and negligence (tafrit).

Sincere Penitence

The Holy Qur’an says:

وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ إِحْسَانًا حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ

We have enjoined man to be kind to his parents. His mother has carried him in travail, and bore him in travail, and his gestation and weaning take thirty months. When he comes of age and reaches forty years, he says, ‘My Lord! Inspire me to give thanks for Your blessing with which You have blessed me and my parents, and that I may do righteous deeds which may please You, and invest my descendants with righteousness. Indeed I have turned to you in penitence, and I am one of the Muslims.’ (Surah al-Ahqaf, 46:15)

أُولَٰئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا وَنَتَجَاوَزُ عَن سَيِّئَاتِهِمْ فِي أَصْحَابِ الْجَنَّةِ وَعْدَ الصِّدْقِ الَّذِي كَانُوا يُوعَدُونَ ‎

Such are the ones from whom We accept the best of what they do, and overlook their misdeeds, [who will be] among the inhabitants of paradise - a true promise which they had been given. (Surah al-Ahqaf, 46:16)

And in chapter 66, verse 8 it says:

يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ يَوْمَ لَا يُخْزِي اللهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

O you who have faith! Repent to Allah with sincere repentance! Maybe your Lord will absolve you of your misdeeds and admit you into gardens with streams running in them, on the day when God will not let the Prophet down and the faithful who are with him. Their light will move swiftly before them and on their right. They will say, ‘Our Lord! Perfect our light for us, and forgive us! Indeed You have power over all things.’ (Surah at-Tahrim, 66:8)

Charity in Secret

The Holy Qur’an says:

إِن تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَّكُمْ وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

If you disclose your charities, that is well, but if you hide them and give them to the poor, that is better for you, and it will atone for some of your misdeeds, and Allah is well aware of what you do. (Surah al-Baqara, 2:271)

Abstaining from Major Sins

The Holy Qur’an says:

إِن تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا

If you avoid the major sins that you are forbidden, we will absolve you of your misdeeds, and admit you to a noble abode. (Surah an-Nisaa, 4:31)

Observing God-Wariness

The Holy Qur’an says:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَتَّقُوا اللهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ لَكُمْ وَاللهُ ذُو الْفَضْلِ الْعَظِيمِ

O you who have faith! If you are wary of Allah, He shall appoint a criterion for you, and absolve you of your misdeeds, and forgive you, for Allah is dispenser of great grace. (Surah al-Anfaal, 8:29)

And in chapter 65, verse 5 it says:

…وَمَن يَتَّقِ اللهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا

…and whoever is wary of Allah, He shall absolve him of his misdeeds and give him a great reward. (Surah, at-Talaaq, 65:5)

The Holy Prophet (S) is reported to have said:

اِجَابَةُ الْمُؤذِّنِ كَفَّارَةُ الذُّنُوْبِ

Responding to the call of the mu’adhhin (caller to prayer) expiates one’s sins.

A Deeper Consideration

The eminent mystic Sayyid Haydar Amuli (d. after 787/1385) in his Inner Secrets of the Path says:

مسح الرأس عبارة عن تنزيه سره وتقديس باطنه الذي هو الرأس الحقيقي عن دنس الأنانية وحدث الغيرية الحاجب والحاجز بينه وبين محبوبه

Wiping over the head is to purify one’s secret and to divest one’s innermost heart, which is the real head from the taint of I-ness and otherness, which acts as a barrier between him and his Beloved.

Actually, when one seeks to be fully covered with divine mercy, one should opt for a very high level, such that one releases oneself from the self and realises that nothing but Him truly exists. Everything else is the manifestation of His attributes and not separate from Him.

Another Noteworthy Vision

In his Asrar al-Hikam, Mulla Hadi Sabzawari, explaining the secret of wiping the head, says:

Wiping the head is an allusion that I am making my head and brain wet in the path of seeking the Beloved.5

In other words: ‘I am refreshing myself to seek the Only Beloved’. And this is extremely important for every human being who has understood the purpose of creation and the goal he has to pursue. It also tells us not to get tired and always to refresh oneself for seeking the Only Beloved. Seeking the Beloved (talab al-mahbub), however, never ends. Whether one has not yet begun the journey, is in the beginning of the journey or enjoys very high levels of the journey, one always seeks the Beloved.

The Holy Prophet (S) is attributed to have said:

إِنَّ اللهَ اِحْتَجَبَ عَنِ الْعُقُوْلِ كَمَا احْتَجَبَ عَن الأَبْصَارِ وَإِنَّ الْمَلَأَ الْأَعْلَى يَطْلُبُوْنَهُ كَمَا تَطْلُبُوْنَهُ

Indeed, Allah has veiled Himself from intellects the way He veiled Himself from sights, and indeed the inhabitants of the higher realm seek Him the way you seek Him.6

• 1. Ibn Faris, Mu‘jam Maqayis al-Lughah, v.4, p. 425.
• 2. Mustafawi, al-Tahqiq fi Kalimat al-Qur’an al-Karim, v.7, p. 276
• 3. ‘Allamah Tabataba’i, al-Mizan, v.4, p. 38. See also volume 16, p. 215 on the reality of shukr.
• 4. Shaykh Saduq, al-Amali, p. 258.
• 5. Mulla Hadi Sabzawari, Asrar al-Hikam, p. 480.
• 6. Ibn Ma‘sum, Riyad al-Salikin, v.1, p. 317.