Explaining the philosophy of Wudhu’ Almighty Allah says in the Holy Qur’an:

مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ وَلَٰكِنْ يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ

…Allah does not desire to put you to hardship, but He desires to purify you, and to complete His blessing upon you so that you may give thanks. (Surah al-Maaida, 5:6).

Those who can appreciate subtle allusions understand the fact that the above verse has ample to reveal. The phrase ‘Allah does not desire to put you to hardship’ is a language of love and attraction1 Thereafter, instead of saying ‘but He desires that you purify yourselves’ the Beloved says, ‘but He (Himself) desires to purify you’. Although it is the mutawaddi’ (the doer of Wudhu’), who undertakes the action of Wudhu’, it is the Beloved who says He is the one who carries out the purification process. This reveals how close He is to the one who purifies himself with Wudhu’. It also alludes to the reality that our actions have no effects that are independent from Allah. We should not surmise that our actions of purification would purify us independently from Him. He alone is the purifier and none else.

Underlining the importance of constant self-purification, Allah, the Exalted, teaches us the following principle:

إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ

…Indeed Allah loves those who often return [in penitence] and loves those who purify themselves. (Surah al-Baqara, 2:222).

In this verse the objects of love are (a) those who often return in penitence, and (b) those who purify themselves.

We should note however, that the word al-mutatahhirin employed in the above verse does not merely signify those who purify themselves, but those who always purify themselves. This is because al-mutatahhirin, the plural of al-mutatahhir, is an active participle (ism al-fa‘il) which confers the meaning of continuity. The entire abovementioned clause also conveys the importance of what is being said. This is because:

• It is a nominal clause (jumlah ismiyyah) and thus connotes perpetuity.

• It begins with the accusative particle inna which is employed for emphasis.

• Both the penitent ones (tawwabun) as well as those who purify themselves (mutatahhirun) are preceded with a separate indefinite verb yuhibbu that signifies love.

• - The indefinite verbs yuhibbu in both cases signify constant love, because they are in the aorist form (mudari‘). In simple words: Allah always loves all those who frequently repent, and He always loves all those who constantly purify themselves.

• Employing the divine name Allah, which comprehends in itself all the other divine names, subtly indicates that the result of both penitence and self-purification is proximity to all the beautiful names of God.

Those with a high aspiration (himmah ‘aliyah) must not only persevere in always maintaining the state of purity but must develop a love for the same. The Holy Qur’an mentions a group of people who do not merely keep themselves in the state of purity but love to do the same. Consider the following verse:

لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَىٰ مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَنْ تَقُومَ فِيهِ ۚ فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا ۚ وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ

…A mosque founded on God-wariness from the [very] first day is worthier that you stand in it [for prayer]. Therein are men who love to purify themselves,2and Allah loves those who purify themselves. (Surah at-Tawbah, 9:108).

Note the phrase ‘fihi rijalun yuhibbuna an yatatahharu’ which means ‘Therein are men who love to constantly purify themselves’, which has a very distinct and special connotation. It refers to those who are in constant love with self-purification and not those who merely practice self- purification. The aorist verb yuhibbuna confers this noteworthy aspect.

Wayfarers of the spiritual path of Allah have always emphasised the importance of adhering to continual purity and have practiced the same. They believe that constantly being in Wudhu’ (dawam al-Wudhu’) reaps abundant benefits. In fact, it is reckoned to be an essential element in the practical path of spiritual upliftment.

In his Risale-ye Lubb al-Lubab, a summarised and annotated compilation of the first series of lessons on ethics and gnosis of his mentor ‘Allamah Tabataba’i (d. 1402/1981), Ayatullah Muhammad Husayn Tehrani (d. 1416/1995), when enumerating the essential conditions of spiritual wayfaring, mentions the seventeenth condition as dawam-e taharat (continuity of purity) and says:

و آن عبارت است از دوام وضوء و اغسال واجبه و غسل جمعه و ساير اغسال مستحبّه حتّی الإمکان

…and that is to remain in Wudhu’ (minor ablution) continuously and observe the obligatory major ablutions including the Friday major ablution and perform the rest of the recommended major ablutions to the extent possible.3

In one of his lessons on the mystical masterpiece Misbah al- Uns,4 Ayatullah Hasan Zadeh Amuli (b. 1350/1929), a contemporary scholar of mystical sciences and a former disciple of ‘Allamah Tabataba’i, is reported to have said:

آنچه در عرفان عملی مهم است، سه چيز است: الف: طهارت و دوام آن، ب: همت، ج: استقامت

That which is important in practical gnosis (‘irfan-e ‘amali) are three things: (a) Purity (taharat) and its continuity (dawam), (b) Aspiration (himmat), and (c) Steadfastness (istiqamat).5

In another statement, this great contemporary mystic is reported to have said:

ای برادر! بدان که وضو نور است و تداوم آن ، باعث ارتقاء به عالم قدس خواهم شد

O brother, know that Wudhu’ is light (Nur), and its continuation (tadawum) will bring about an advancement to the realm of sanctity (quds).6

The late mystic and legal authority Ayatullah Muhammad Taqi Bahjat al- Fumani (d. 1430/2009), a disciple of the august mystic Ayatullah Sayyid ‘Ali Qadi Tabataba’i (d. 1366/1947), is reported to have once said:

من خودم خيلی دلم می خواهم هميشه با وضوء باشم، اما قادر بر آن نيستم، شما اگر می توانيد رعایت کنيد و دائم الوضوء باشيد که آثار بسيارش را خواهيد ديد

I myself really want to always be in the state of Wudhu’ but am incapable of the same;7 if you are able, then observe it, and always be in the state of Wudhu’, for you will experience its manifold benefits.

Ayatullah Shaykh ‘Abdullah al-Mamaqani (d. 1351/1932), a revered Shi‘ah authority of Islamic law, in his book Mir’at al- Rashad, which he wrote for his lovers, children, and descendants, addressing his son, says:

وعليك بُنيّ بالكون على الطهارة مهما أمكن، فإنها سلاح المؤمن لدفع الشيطان وتمنع عذاب القبر وتقضي الحاجة وتزيد في العمر والرزق وتورث مزيد الجاه وعلو المكان والرفعة وصحة البدن والفرح والنشاط وتزيد في الحفظ والذهن

And on you, my dear little son, is to be in the state of purity as much as is possible, for indeed it is a weapon for the believer to dispel the Satan and it hinders the punishment of the grave, accomplishes one’s need, increases in one’s lifespan and provision, necessitates a greater position and higher station and elevation, brings about physical health, happiness and vigour, and increases in memory.8

Ayatullah Shahab al-Din al-Mar‘ashi (d. 1338/1990), a great scholar and legal authority, in one of his epistles of counsels called al-Tariq wa al- Mahajjah li Thamarat al-Muhjah, referring to his son, says:

وأوصيه بدوام الطهارة فإنه منير للباطن ومزيل للهموم والأحزان

I advise him [my son] to be in constant purity, for indeed it enlightens the inner self and removes anxieties (humum) and sorrows.9

In his Lawaqih al-Anwar al-Qudsiyyah fi Bayan al-‘Uhud al- Muhammadiyyah, the well-known Egyptian mystic-scholar al-Shaykh ‘Abd al-Wahhab al-Sha‘rani (d. 973/1565) says:

أخذ علينا العهد العام من رسول اللهِ (ص) أن نحافظ على دوام الوضوء وعلى تجديده لنكون مستعدين لقبول الواردات الإلهية، فإن صدقته تعالى على عباده لا تنقطع ليلا ولا نهارا، ومن كشف الله تعالى عن بصيرته وجد نفسه جالسا بين يدي الله عز وجل على الدوام، وهذا أمر يتأكد فعله على أكابر العلماء والصالحين، لأن معظم الواردات الإلهية في العلوم الظاهرة والباطنة تنزل عليهم، وقد أغفل ذلك كثير منهم

The general covenant was taken from us by Allah’s Apostle (S) that we uphold the continuity of [the state of] Wudhu’ and its renewal, in order to be ready to accept divine inspirations (al-waridat al-ilahiyyah), for surely His divine charity on His servants is not cut throughout the night and day; and one whose inner vision is unveiled by Allah would find oneself always seated beside Allah. And this is an act greatly emphasised for the great scholars and men of virtue, for indeed most of the divine inspirations on the exoteric and esoteric sciences descend on them; but indeed, many of them are oblivious of that.10

The aforementioned were directions of scholars of authority on the importance of observing continual purity. The following are reports of scholars who are narrated to have observed this important practice:

• Rashid al-Din Abu Ja‘far Muhammad ibn ‘Ali ibn Shahrashub al- Mazandarani (d. 588/1192), is one of the venerated scholars of the Shi‘ah world. One of his masterpieces is his magnum opus called Manaqib Al Abi Talib (‘a) where he mentions the virtues of the Ahl al-Bayt (‘a). The well- known lexicographer, Abu al-Tahir Muhammad ibn Ya‘qub al-Firuzabadi (d. 817/1414) in his book al-Bulghah fi Tarajim A’immah al-Nahw wa al- Lughah, says the following about him:

وكان واسع العلم كثير العبادة دائم الوضوء

Indeed, he was vast in knowledge, worshipped a great deal, and constantly remained in Wudhu’11

• Ayatullah Sayyid ‘Ali Qadi Tabataba’i, the mentor of ‘Allamah Tabataba’i in divine gnosis, is reported to have said:

20 سال تمام است که وضو دارم و بي وضو نبوده ام، الا حين تجديد وضو و نخوابيدم مگر با طهارت آبي

It is twenty complete years now that I have always been in the state of Wudhu’, and I have never remained without Wudhu’ save when I would like to renew my Wudhu’; and I have never slept except after purification with water [i.e., Wudhu’].12

• The following has been narrated regarding Martyr Ayatullah ‘Abd al- Husayn Dasteghayb Shirazi (d. 1402/1981), a great revolutionary, scholar of ethics, and a disciple of the late Ayatullah Sayyid ‘Ali Qadi Tabataba’i:

وكان دائم الوضوء مداوماً على الرياضات الروحية تاركاً للملذات

He was always in the state of Wudhu’, constantly engaged in spiritual exercises, and always abandoned the [mundane] pleasures.13

• The well-known mystical scholar Ayatullah Sayyid ‘Abd al- Karim Kashmiri (d. 1419/1999), a disciple of Sayyid ‘Ali Qadi Tabataba’i, is reported to have said:

ملاصدرا دائم الوضو بوده و بسیار قوی و مانندش بعد از او نيامده است

Mulla Sadra (d. 1050/1640) would always remain in the state of ritual purity of Wudhu’ and was very powerful; and after him none has come like him.14

• The wife of Martyr Murtada Mutahhari (d. 1399/1979),15 is reported to have said:

يکی از مهمترين خصوصيات رفتاری شهيد مطهری که برايم جذابيت فراوانی داشت دائم الوضو بودن او بود، استاد حتی زمانی که از خواب بيدار می‌شد ابتدا وضو گرفته وسپس به ساير کارها می‌پرداخت و من اين خصوصيت رفتاری ايشان را بسيار دوست داشتم

One of the most important behavioural characteristics of Martyr Mutahhari that was very attractive to me was his practice of always remaining in ritual purity (Wudhu’). Even when he would wake up from sleep, he would do Wudhu’ first and then engage himself in other works. And I would love this characteristic of his.16

• The following is narrated regarding the author of the immortal magnum opus al-Ghadir, Ayatullah ‘Abd al-Husayn Tabrizi Najafi (d. 1390/1970), well-known as ‘Allamah Amini:

امينی دائم الوضو بود و صبح ها، هر روز به حرم حضرت امير مشرف می شد و سپس به کتابخانه می آمد

[‘Allamah] Amini would always be in the state of Wudhu’ and would visit the sanctuary (haram) of Hadrat Amir [al-Mu’minin ‘Ali (‘a)] every morning, and then he would come to the library.17

• Ayatullah ‘Abbas Zadeh Najafabadi (d. 1412/1991), a disciple of Imam Khumayni, is reported to have said about Imam Khumayni as follows:

امام دائم الوضو بودند. بارها قبل از نماز برای تجديد وضو می‌رفتند و وضو گرفتنشان قدری طول می کشيد چون مستحبات را رعایت می کردند

Imam [Khumayni] would always be in the state of Wudhu’ and would go to renew his Wudhu’ a number of times before prayer; and his Wudhu’ would take a while because he would [also] observe supererogatory actions.18

• Martyr General Sayyid ‘Ali Sayyad Shirazi (d. 1419/1999), the former Commander of Iran’s Ground Forces and a member of the Supreme Defence Council would also have the habit of preserving the state of ritual purity. According to a report published by Islamic Revolution Document Center, one of his co-combatant and close associates, Brigadier General Sayyid Hessam Hashemi, says that Martyr Sayyad Shirazi would always be in the state of Wudhu’, and after performing Wudhu’ he would recite two unit of supererogatory prayer. 19

There are several narrations of the Ahl al-Bayt (‘a) which allude to both physical as well as spiritual benefits of continuity of Wudhu’ (dawam al- Wudhu’). The following are noteworthy examples:

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

لاَ يُحَافِظُ عَلیَ الْوُضُوْءِ إِلاَّ مُؤْمِنٌ

None save the faithful one preserves the state of ritual purity [of Wudhu’].20

In this hadith, the word al-muhafazah (preservation) signifies the continuity of the state of Wudhu’. However, not every faithful person can perform that. Hence, the faithful in the above tradition refers to an elevated class of the faithful ones who have determined to journey to the proximity of Allah.

In his commentary of the above tradition, al-Munawi (d.1031/1621) in his Fayd al-Qadir21 explains the term faithful one (mu’min) as kamil al-iman (one with perfect faith). Hence, according to him, not every faithful one has the succour to observe continual ritual purity.

• In a very beautiful sacred tradition (hadith qudsi) narrated from the Holy Prophet (S), Allah says:

مَن أحدَثَ وَلَم يَتَوَضّأْ فَقَدْ جَفَانِيْ، وَمَن أحدَثَ وَتَوَضّأَ وَلَم يُصَلِّ رَکعَتَينِ فَقَد جَفَانِيْ، وَمَن أحدَثَ وَتَوَضّأَ وَصَلَّی رَکعَتَينِ وَدَعاَنِي وَلَم اُجِبْهُ فِيْمَا سَألَنِيْ مِنْ اُمُورِ دِينِهِ وَدُنياهُ فَقَد جَفَوتُهُ؛ وَلَسْتُ بِرَبٍّ جالٍ

Whosoever’s Wudhu’ breaks and he does not perform Wudhu’, has indeed turned away from Me; and whosoever’s Wudhu’ breaks and he performs Wudhu’, but does not pray two units of prayer has indeed turned away from Me; and whosoever’s Wudhu’ breaks and he performs Wudhu’ and prays two units, and calls upon Me, and I do not respond to him in what he asked from Me about his religious and worldly affairs, then indeed I have turned away from him; and I am not a lord who turns away.22

If we carefully reflect on this hadith, we would realise how divine love encompasses each and every one of us despite our ignorance, oblivion, and negligence. Purity and ablution are necessities for the human being; and it is he alone who benefits from these acts and not Allah. Yet the All-Beloved reckons one who does not purify oneself after one’s Wudhu’ is broken, as one who has shunned and turned away from Him. Although the human being does not deserve anything, for he has nothing of his own, not even his soul, yet the All-Merciful says that He can never turn away from one who purifies himself and prays two units of prayer and asks for his needs.

The effulgent mystic Shaykh Mirza Jawad al-Maliki al-Tabrizi (d. 1343/1924) in his Asrar al-Salat, after narrating the aforementioned hadith qudsi, says:

ثم إنه كان بعض مشايخي - قدس الله سره وجزاه عني خير جزاء المعلمين المربيين - كان يوصيني بالعمل بمضمون هذه الرواية ويقول: اسجدوا بعد هاتين الركعتين وادعوا الله في السجدة أن يرزقكم معرفته ومحبته

One of my Shaykhs23- may Allah sanctify his spirit and bestow him with the best of the recompense of teachers and mentors - would advise me to act according to this narration and say: Go to prostration after these two units of prayer and pray to Allah in the state of prostration (sajdah) to provide you with knowledge of Him and love for Him.24

The great contemporary mystic Ayatullah Hasan Zadeh Amuli, after mentioning the aforementioned hadith qudsi in his epistle on meeting Allah, says:

واعلم يا حبيبي أن الوضوء نور، والدوام على الطهارة سبب لارتقائك إلى عالم القدس، هذا الدستور العظيم النفع مُجرّب عند أهله جدًا فعليك بالمواظبة

عليها، ثم عليك بعُلُوّ الهِمّة وكِبَر النفس فإذا صليت الركعتين فلا تسأله تبارك وتعالى إلا ما لا يَبيد ولا يَنفد ولا يفنى، فلا تطلب منه إلا إياه وليكن لسان حالك هكذا: ما از تو نداريم بغير از تو تمنا

حلوا بکسی ده که محبت نچشيده است

فإن من ذاق حلاوة محبته تعالی يجد دونها تفها، على أن ما يطلب مما سواه كل واحد منها مظهر اسم من أسمائه فإذا وجد الأصل كان فرعه حاضرة عنده، وقلت في أبيات:

چرا زاهد اندر هوای بهشت است

چرا بيخبر از بهشت آفرين است

وقال العارف المتأله صدر الدين الدزفولي قدس سره:

خدايا زاهد از تو حور مي خواهد قصورش بين

به جنت مي گريزد از درت يارب شعورش بين

فإذا صليت فقل ساجدا: ((اَللّٰهُمَّ ارْزُقْنِيْ حَلاَوَةَ ذِکْرِكَ وَلِقَائِكَ، وَالْحُضُوْرَ عِنْدَكَ)) ونحوها

Know, O my dear one, that Wudhu’ is light, and always remaining in the state of purity is a cause for your advancement to the realm of sanctity. This directive of great advantage is successfully implemented by its people. Therefore, upon you is to adhere to it, and you must have a high aspiration and a magnanimous spirit. Then when you have prayed the two units [as mentioned in the hadith qudsi], do not ask Him, the Blessed and Exalted, save that which neither ceases to exist, nor finishes, nor turns to extinction. Therefore, do not seek from Him save Himself, and the speech of your state must be as follows:

We do not aspire from Thee other than Thee

Give sweetmeat to one who has not tasted love.

For indeed whosoever tastes the sweetness of love for Him, the Exalted, finds other than Him to be insignificant. Besides, each of that which is sought other than Him is a locus of the manifestation (mazhar) of a name of His names. Thus, if he gets the Source, its derivatives are present with Him:

Why is the abstinent after Paradise?

Why is he oblivious of the Creator of Paradise?

And the divine gnostic Sadr al-Din al-Dezfuli (may his kernel be sanctified)25 said:

O God, the abstinent (zahid) seeks from you the large-eyed damsels, look at how deficient he is!

He escapes from Thy door towards Paradise, O Lord, look at how short-sighted he is!

Having prayed [the two units as mentioned in the hadith qudsi] say in the state of prostration [a supplication such as,] ‘O Allah, provide me with the sweetness of remembering You, meeting You, and being present in Your company’ and the like.26

• Advising Imam ‘Ali (‘a), the Holy Prophet (S) is reported to have said:

يَا عَلِيُّ، دَاوِمْ عَلَى الْوُضُوْءِ، فَإِنَّ الْمَلاَئِكَةَ يَسْتَغْفِروْنَ لِلْإِنْسَانِ مَا دَامَ عَلىَ الطَّهُوْرِ وَلَمْ يُحْدِثْ

O ‘Ali, always maintain yourself in the state of Wudhu’, for indeed the angels seek forgiveness for the human being as long as he is in the state of purity and has not done any act that breaks the ritual purity.27

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

دَاوِمْ عَلىَ الْوُضُوْءِ يُحْبِبْكَ حَافِظَاكَ

Remain constantly in Wudhu’ and your two recording angels will love you.28

There are many other traditions that allude to the different benefits of Wudhu’. According to a hadith, a companion of the Holy Prophet (S) tells the Prophet (S) that he desires that his provision (rizq) is increased, and the Prophet (S) advises him to constantly remain in the state of taharah (ritual purity) and he would get what he wants.29

The Prophet (S) is also reported to have said that Wudhu’ both before meals and after meals, eradicates poverty and is among the practices of the divine Apostles.30

In another hadith he (S) advises one to be in the state of Wudhu’ throughout the day and night, so that if death knocks at one’s door one would leave this world as a martyr (shahid),31 a station aspired by every faithful human being of exalted spirit.

Wudhu’ is also known as a detergent that cleanses one from sins. The Holy Prophet (S) is reported to have said:

إِذَا تَوَضَّأَ الرَّجُلُ الْمُسْلِمُ خَرَجَتْ خَطَايَاهُ مِنْ سَمْعِهِ وَبَصَرِهِ وَيَدَيْهِ وَرِجْلَيْهِ، فإِنْ قَعَدَ قَعَدَ مَغْفُوْرًا لَهُ

When a Muslim performs Wudhu’ his misdeeds exit from his sense of hearing, eyesight, two hands and two legs; and [then] if he sits, he sits in the state of being forgiven.32

He (S) is also reported to have said:

إِذَا تَوَضَّأَ الْعَبْدُ تَحَاطُّ عَنْهُ ذُنُوْبُهُ كَمَا تَحَاطُّ وَرَقُ هَذِهِ الشَّجَرَة

When a servant of God performs Wudhu’ his sins fall off from him in the way the leaves of this tree fall down.33

Frequently performing Wudhu’ is also known as one of the causes of the increase of one’s lifespan. The Holy Prophet (S) is reported to have said:

أَكْثِرْ مِنَ الطَّهُوْرِ يَزِدِ اللهُ فِي عُمْرِكَ

Perform Wudhu’ frequently, and Allah will increase in your lifespan.34

One of the fundamental reasons why the continual state of ritual purity is emphasised so much in Islam is its protective reality. According to a hadith of the Holy Prophet (S), Wudhu’ is reckoned to be a weapon (silah) that protects the faithful. The Holy Prophet (S) is reported to have said:

اَلْوُضُوْءُ سِلاَحُ الْمُؤمِنِ

Wudhu’ is a weapon for the faithful one.

In his Persian epistle called al-Sa’ir al-Ha’ir (the Fascinated Wayfarer), the Uzbek mystic Najm al-Din Kubra35 (d. 618/1221), enumerates ten conditions for spiritual wayfaring, the first and foremost being purification (taharat), which, he explains, has different stages.

Ritual purity is only the beginning,36 which, if one preserves constantly, can qualify one to rank from among the spiritual elite. Then he mentions twenty advantages of such purity, the seventh being its protective nature. He says:

فايدهٔ هفتم - سلاح در پوشيدن، که: الوضوء سلاح المؤمن

Seventh Advantage: To get armed, for Wudhu’ is a weapon of the believer.37

Concerning this particular facet of Wudhu’, the late Imam Khumayni (may Allah sanctify his noble spirit) had an important message to convey. His former disciple and a contemporary legal authority in the Islamic Seminary of contemporary Isfahan, Ayatullah Husayn al-Mazahiri38 (b. 1934) says:

استاذ بزرگوار ما حضرت امام خمينی ((قدّس سرّه)) می‌فرمودند: طهارت برای انسان، نظير زره در جنگ است؛ يعنی همان‌طور که زره در جنگ و جهاد، حافظ انسان است، طهارت هم در زندگی و در جهاد با شياطين جنّی وانسی، حافظ او است

Our distinguished mentor, Hadrat Imam Khumayni (may his spirit be sanctified) would say: Purity for the human being is akin to a shield in war. In other words, in the same way that a shield protects a person in the battle and holy war, purity protects him during his lifetime and while he fights against the Satans of the jinn and humans.39

The most fundamental motivation sufficient to compel every human being to strictly adhere to Wudhu’ is its fundamental role in facilitating and expediting the spiritual journey to the Only Beloved. If one reflects over the purpose of human life, one would treasure every moment of his life and only engage in the most important things to be done. Therefore, the human being must take this means of purification seriously, and must steadfastly adhere to it so that he can enjoy both its apparent as well as hidden benefits.

Ayatullah Muhammad Shuja‘i,40 a towering insightful scholar of the contemporary era and a former disciple of ‘Allamah Tabataba’i, in volume three of his mystical masterpiece Articles- the Practical Path of Self- Purification when discussing the importance of observing purity constantly (mudawimat bar taharat) says:

Constant ritual purity and being in the state of taharat at all times in itself has special importance in spiritual wayfaring of divine servitude. In view of the secrets it contains, which are hidden from our limited intellect and thought, it bestows the human spirit with a special receptivity, as a result of which it can benefit from the special Lordly bestowals of grace…41

And in another place, he says:

…In short, in the state of purity, whether in wakefulness or sleep, the spirit of the human being acquires special radiance that bestows it with a specific ability in its ascension to God.

On the contrary, when one is devoid of purity, whether awake or asleep, specific darkness settles in the spirit of the human being, which in itself hampers the spirit from ascending to God and [instead] opens the way to Satanic influences in the heart and the spirit…42

In view of all the aforesaid, we come to realise that constant purity is a fundamental element for both spiritual as well as material prosperity. Hence, while we have a very short opportunity in life, let us struggle to preserve the state of purity, so that we can reap its benefits and expedite the journey to the Only Beloved.

• 1. It is reminiscent of the verse wherein Allah, after mentioning the law of fasting and the exceptions to the law, says, ‘Allah desires ease for you, and He does not desire hardship for you (yurid Allahu bikum al-yusr wa la yuridu bikum al-‘usr)’ (2:185).
• 2. It is imperative to note that the above verse does not only speak about the ritual ablution, but also covers the other degrees of purification, which is beyond the scope of this limited work.
• 3. ‘Allamah Tahrani, Risale-ye Lubb al-Lubab, p. 130. This important epistle can be found in the following two websites: http://www.maarefislam.com and http://motaghin.com [28-5-2013]. In English: https://www.al-islam.org/al-tawhid/vol13-no4/lubb-al-lubab-short-treatis...
• 4. Misbah al-Uns (Lamp of Intimacy) of Muhammad ibn Hamzah al-Fannari (d. 834/1414) is one of the advanced texts of theoretical gnosis taught in the traditional educational system of the Islamic Seminary by great experts in this field. It is a commentary of Miftahu Ghayb al-Jam‘ wa al-Wujud of Sadr al- Din ibn Ishaq al-Qunawi (d. 671/1251). The late Imam Khumayni (d. 1409/1989) wrote glosses over this important work in 1935, and it was published in 1986.
• 5. ‘Ali Muhiti, Sirat-e-Suluk, p. 37
• 6. Ayatullah Hasan Zadeh Amuli, Pandha-ye Hakimaneh, v.3, n.19. This epistle can als be procured from the following website: http://www.ghadeer.org [28-5-2013].
• 7. Apparently this is an allusion to his medical condition, otherwise the great Ayatullah Bahjat was well-known for his effulgence and steadfastness in worship
• 8. Shaykh ‘Abdullah Mamaqani, Mir’at al-Rashad, pp. 130-131.
• 9. Sayyid ‘Adil al-‘Alawi, Qabasat, p. 126, n.30. The reference is a work written by Ayatullah Sayyid ‘Adil al-‘Alawi called Qabasat, which can be found in his website as follows: http://www.alawy.net [28-5-2013].
• 10. ‘Abd al-Wahhab al-Sha‘rani, Lawaqih al-Anwar al-Qudsiyyah fi Bayan al-‘Uhud al-Muhammadiyyah, p. 3
• 11. Muhammad ibn Ya‘qub al-Firuzabadi, al-Bulghah fi Tarajim A’immah al- Nahw wa al-Lughah, p. 279
• 12. http://oshaghalhosein.org [27-5-2013]; http://iec-md.org [29-5-2013].
• 13. http://www.al-shia.org [27-5-2013], http://shiastudies.net [29-5-2013], http://www.alwelayh.net [29-5-2013], http://arabic.tebyan.net [29-5-2013]
• 14. http://www.akhlagh.net [29-5-2013], http://www.tebyan-zn.ir [27-5-2013]; http://erfanekeshmiri.ir [29-5-2013].
• 15. Martyr Murtada Mutahhari was one of the most beloved disciples of the late ‘Allamah Muhammad Husayn Tabataba’i.
• 16. http://www.akharinnews.com [26-5-2013]; http://www.tebyan.net [29-5-2013].
• 17. http://www.tebyan.net [27-5-2013]; http://lib.ahlolbait.com [29-5-2013].
• 18. http://imam-khomeini-isf.ir [27-5-2013].
• 19. http://www.irdc.ir [29-5-2013].
• 20. Ibn Hibban (d. 354/965), Sahih ibn Hibban, v.3, p. 312.
• 21. Al-Munawi, Fayd al-Qadir Sharh al-Jami‘ al-Saghir, v.1, p. 636.
• 22. ‘Allamah Majlisi, Bihar al-Anwar, v.77, pp. 308-309.
• 23. This is a reference to Mawla Husayn-Quli Hamadani (d. 1311 AH), the mentor of Shaykh Tabrizi in character building and wayfaring to Allah [Glosses of Asrar al-Salat, p. 84].
• 24. Mirza Jawad al-Maliki al-Tabrizi, Asrar al-Salat, p. 84.
• 25. Perhaps it refers to Sadr al-Din Kashif Dezfuli, whose birth is recorded to be 1174 AH and death as 1258 AH
• 26. Habibullah al-Khu’i, Minhaj al-Bara‘ah fi Sharh Nahj al-Balaghah, v.19, p.317.
• 27. Dar al-Hadith, Mirath-e Hadith-e Shi‘eh, v.2.
• 28. Kashf al-Mahjub, p. 374. http://www.hadith.net/n693-e3649-p373.html [31-5-2013].
• 29. Al-Muttaqi al-Hindi, Kanz al-‘Ummal, v.16, pp. 128-129.
• 30. Al-Haythami, Majma‘ al-Zawa’id, v.5, pp. 23-24.
• 31. Shaykh Mufid, al-Amali, p. 60. In this regard there are three different traditions that clearly point out that one who constantly observes the state of Wudhu’ and then dies in the state of Wudhu’ dies as a martyr.
• 32. Al-Muttaqi al-Hindi, Kanz al-‘Ummal, v.9, p. 284.
• 33. Al-Muttaqi al-Hindi, Kanz al-‘Ummal, v.9, p. 284.
• 34. Rayshahri, al-Khayr wa al-Barakah fi al-Qur’an wa al-Sunnah, p. 203.
• 35. Martyr Mutahhari classifies him from among the seventh century mystics and introduces him as follows: Shaykh Najm al-Din Kubra: One of the greatest and most celebrated of mystics, the chains of many orders go back to him. He was the pupil and disciple of Shaykh Ruzbihan, and was also his son-in-law. He had many pupils and disciples, amongst whom was Baha’ al- Din Walad, the father of Jalal al-Din Rumi. He lived in Khawarizm at the time of the Mongol invasions.
  Before his city was attacked, he was sent a message informing him that he could lead a party of his family and disciples out of the city to safety. Najm al-Din’s reply was that, ‘Throughout all the days of comfort I have lived alongside these people. Now that the day of difficulties has come I will not leave them.’ He then manfully strapped on a sword and fought alongside the people of the city until he was martyred.
• 36. In his Sirat-e Suluk, Shaykh ‘Ali Muhiti says the following about his mentor Ayatullah Hasan Zadeh Amuli: I cannot forget that Hadrat Ustad (perpetual be his esteem) one day, which [indeed] resembled a divine day (yawmullah), said: Purifications are in stages: apparent purification and inner purification; and each in turn has [different] stages. In the words of the Gnostic of Shabistar [Mahmud Shabistari (d. 1340)]: Because there are four obstacles of this world (mawani chun dar in alam chahar ast).
  There are also four purifications for them (taharat kardan az un ham chahar ast) First is the purification of the external form (nukhustin paki az ahdas o anjas) Second is clearing sin and the ‘evil of the whisperers’. (Duwwum az ma‘siyat wa ze sharr- e waswas) Third is cleaning away blameworthy habits (Seyum paki ze akhlaq-e zamim-e ast) Which keep a human being at the level of beasts (Ke ba adami hamchun bahim-e ast) Fourth purification of the kernel from otherness, (Chaharum pakiy-e sirr ast az ghayr) And this brings one to the end of the journey. (Ke inja muntahi migardadash sayr) Whosoever has completed these purifications (Har un ke kard hasil in taharat) Undoubtedly would be fit to whisper to God (Shawad bi shakk sazawar-e munajat). [Ref: ‘Ali Muhiti, Sirat-e-Suluk, p. 38].
• 37. Najm al-Din Kubra, Adab al-Sufiyyah wa al-Sa’ir al-Ha’ir, p. 118.
• 38. During the beginning of my formal Islamic education in the holy seminary of Qum from 1990, I was graced to seek ethical guidance from this eminent personality of the Islamic Seminary. I am extremely indebted to him, and pray to Allah to elevate his station in this world and the Hereafter. I would eagerly go to listen to his counsels in the effulgent mosque beside the holy sanctuary of Hadrat Ma‘sumah (‘a) on Thursday evenings
• 39. http://www.almazaheri.ir [27-5-2013].
• 40. For more information of this insightful scholar refer to his website as follows: http://shojaee.org/ [30/4/2013].
• 41. Ustad Muhammad Shuja‘i, Maqalat, v.3, p. 99.
• 42. Ustad Muhammad Shuja‘i, Maqalat, v.3, p. 103.