Amir al-Mu’minin (‘a) teaches his son Muhammad ibn Hanafiyyah to recite the following supplication while wiping the feet:

اَللَّهُمَّ ثَبِّتْنِيْ عَلىَ الصِّراطِ يَوْمَ تَزِلُّ فِيْهِ الأقْدَامُ، وَاجْعَلْ سَعْيِيْ فِيْمَا يُرْضِيْكَ عَنِّيْ يَا أَرْحَمَ الرَّاحِميْنَ

O Allah keep me firm on the Bridge on the Day when feet will slip and direct my struggle to that which will make You pleased with me, O Most Merciful of the merciful ones.

The Meaning Of Sirat

Many of us have a particular perception about the Sirat (lit. path). Some regard it as a physical sharp bridge placed over Hell-Fire on a very lengthy day ‘after’ the days of this world, whereas others, appreciating the language of Revelation, establish that it is a spiritual path which is no different from the wayfarer himself. The path and the traveller, they opine, are the same.

If we ponder over the traditions of the Ahl al-Bayt (‘a) about the Sirat, we will come to realise that the second view is correct and sound.

Earlier on we established that yawm al-qiyamah (Day of Resurrection) is not a physical day within an infinite span of time after the days of this world, but a level of reality that exists presently. The moment Almighty Allah permits, it would be unravelled for all to observe.

The Sirat likewise is the spiritual path towards Paradise. Hence it does exist while we still inhabit this temporal world. If we carefully understand it through the help of the revelation and its authoritative interpreters, and adhere to the same, we will be reckoned to be on the Sirat - or sometimes - we will be the Sirat itself. Observe the following for a better understanding:

The Holy Qur’an says:

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

Guide us on the Straight Path. (Surah al-Fatiha, 1:6)

صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

The path of those on whom You have bestowed Your bounty, not those who have earned Your wrath nor the deviant ones. (Surah al-Fatiha, 1:7)

Here, Almighty Allah introduces the Sirat as a path adopted by those whom He has blessed. And in chapter 4, verse 69 He informs us that those whom He has blessed are His obedient servants:

وَمَن يُطِعِ اللهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَٰئِكَ رَفِيقًا

And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favours from among the Prophets and the truthful and the martyrs and the good, and a goodly company are they! (Surah an-Nisaa, 4:69)

Therefore, the Sirat in reality is the path of obedience. One should therefore not anticipate a physical road when the subject of Sirat is mentioned.

The Holy Qur’an says:

أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

Did I not exhort you, O children of Adam, saying, ‘Do not worship Satan’? He is indeed your manifest enemy (Surah Yaseen, 36:60)

وَأَنِ اعْبُدُونِي هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ

Obey Me alone; this is the straight path. (Surah Yaseen, 36:61)

This verse clearly informs us that the Sirat is the path of obedience to Allah alone.

Obedience and worship, however, succeeds knowledge and comprehension. The greater the knowledge, the better the obedience and worship. In the words of Imam al-Husayn (‘a):

فَإِذَا عَرَفُوْهُ عَبَدُوْهُ

…when they would know Him, they would obey and worship Him….

This is the reason why we find that in some traditions there is a clear mention that the Sirat is a path towards the knowledge of Allah. Imam al-Sadiq (‘a), having been asked about the Sirat, said:

هُوَ الطَّرِيْقُ إلَى مَعْرِفَةِ اللهِ

It is the path to recognising Allah

Imam al-Sadiq (‘a) is also reported to have said:

الصِّرَاطُ المُستَقِيمُ أَمِيْرُ الْمُؤْمِنِيْنَ (ع)

The straight path is Amir al-Mu’minin (‘a).1

Amir al-Mu’minin (‘a) is reported to have said:

أنَا الصِّرٍاطُ الْمَمْدُوْدُ بَيْنَ الْجَنَّةِ وَالنَّارِ

I am the path stretched between Paradise and Hell-Fire.

These traditions clearly inform us that the Sirat is not a separate entity from the one who travels on it. It is the same as the traveller himself. Because Imam ‘Ali (‘a) was utterly obedient to Almighty Allah and had reached the pinnacle of possible divine cognition, he introduces himself as al-Sirat al- mustaqim.

In his ‘Ilm al-Yaqin, Mulla Muhsin Fayd al-Kashani (d. 1091/1680) says:

ومن وجه آخر: الصراط عبارة عن العالم العامل الهادي إلى الله - عز وجل -‌ على بصيرة، وبالجملة الأنبياء والأوصياء (ع)، فإنّ نفوسهم المقدسة طرق إلى الله - سبحانه

In other words, al-Sirat is one who possesses knowledge, acts accordingly, and guides others to Allah with insight. And in short, it refers to the Prophets and their successors (‘a), for their sacred souls are paths to Allah, glorified be He.

Once, Imam al-Sadiq (‘a) was asked about the Sirat and he responded:

هُوَ الطَّرِيْقُ إِلَى مَعْرِفَةِ اللهِ عَزَّ وَجَلَّ وَهُمَا صِرَاطَان: صِرَاطٌ فِي الدُّنْيَا، وَصِرَاطٌ فِي الآخِرةِ. فَأّمَّا الصِّرَاطُ الَّذِيْ فِي الدُّنْيَا: فَهُوَ الإِمَامُ الْمُفْتَرَضُ الطَّاعَة، مَنْ عَرَفَهُ فِي الدُّنْيَا وَاقْتَدَى بِهُداَهُ مَرَّ عَلَى الصِّراطِ الِّذِيْ هُوَ جِسْرُ جَهَنَّم فِيْ الآخِرَةِ؛ وَمَنْ لَمْ يَعْرِفْهُ فِي الدُّنْيَا زَلَّتْ قَدَمُهُ عَنِ الصِّرَاطِ فِي الآخِرَةِ فَتردى فِي نَارِ جَهَنَّم

It is the path to the cognition of Allah, the Invincible and Magnificent; and they are two paths: a path in this world and a path in the Hereafter. As for the path in this world, it is the Imam, whom it is obligatory to obey; whosoever gains knowledge of him in this world and follows his guidance, would pass the Sirat which is a bridge of Hell in the Hereafter; and whosoever does not know Him in this world, his foot would slip from the path in the Hereafter, and he would fall into the Hell-Fire.2

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

الصِّرَاطُ أدَقُّ مِنَ الشَّعْرِ، وَ أَحَدُّ مِنَ السَّيْفِ، وَأَظْلَمُ مِنَ اللَّيْلِ

The Sirat is thinner than hair, sharper than the sword, and darker than the night.3

Explaining this tradition, Mulla Fayd al-Kashani in his ‘Ilm al- Yaqin says:

The perfection of the human being in his wayfaring toward the truth depends on the perfection of his two faculties:

• Knowledge and Comprehension: he must gain the truth in very fine matters of divine teachings which can be likened physically to be thinner than the hair.

• Action: he must be able to attain the trait of balance (malakat al-‘adalah) in his faculties of desire, anger and intellect… and this can be likened to be sharper than the sword.

The esteemed mystic Sayyid Haydar Amuli (d. 787/1385) in his work on the Inner Secrets of Worship says:

As for what ‘the two feet’ means according to the inner dimension, then, according to some, they symbolise man’s perceptive faculty and his ability to carry out actions.

اَللَّهُمَّ ثَبِّتْنِيْ عَلىَ الصِّراطِ

O Allah keep me firm on the Bridge.

The phrase ‘thabbitni (keep me firm)’ is indeed a very important prayer. Maintaining oneself on the Sirat requires continual special attention from Almighty Allah. To sustain oneself on a path which is thinner than hair and sharper than a sword is not a simple endeavour. It requires continual struggle and forbearance.

The rewards however are outstanding. Consider the following:

1. The Holy Qur’an informs us that those who are steadfast on the path host the angels of Allah in their hearts:

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ

Indeed, those who say, ‘Our Lord is Allah!’ and then remain steadfast, the angels descend upon them, [saying,] ‘Do not fear, nor be grieved! Receive the good news of the paradise which you have been promised.’ (Surah Fussilat, 41:30)

It should be noted that the phrase ‘qalu Rabbuna Allah’ in the language of the Qur’an is not merely a verbal acknowledgment, but a practical application. Furthermore, the phrase tells us that they say ‘our Lord is Allah’ thus signifying that they are receptive to the lordship and training (al-tarbiyah) of Allah.

The word Rabb (Lord) has been accurately selected to denote the act of divine training (al-tarbiyah) which is truly an act of the Lord (Rabb). Hence when they say that our Lord is Allah, they mean that we are submissive to the training of Allah and obedient to all that He says. In other words, they admit that they are on the straight path.

The Holy Qur’an informs us that steadfast people have no fear, nor do they grieve. They simply have no attachment to the ephemeral entities of this world. They neither fear losing anything nor grieve because of having lost something. They have developed attachment to the Only Beloved who is Eternal and Infinite, and hence both fear and grief are meaningless.

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللهُ ثُمَّ اسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Indeed, those who say, ‘Our Lord is Allah,’ and then remain steadfast, they will have no fear, nor will they grieve. (Surah al-Ahqaf, 46:13)

The Holy Qur’an says:

وَأَن لَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا

If they are steadfast on the path [of God], We shall provide them with abundant water. (Surah al-Jinn, 72:16)

According to leading exegetes of the Qur’an, abundant water in this verse refers to abundant knowledge. It is narrated from Imam al-Sadiq (‘a):

مَعْنَاهُ لأَفَدْنَاهُمْ عِلْمًا كَثِيْرًا يَتَعَلّمُوْنَهُ مِنَ الأَئِمَّةِ

It means: We would have benefitted them with abundant knowledge which they would learn from the Imams.4

يَوْمَ تَزِلُّ فِيْهِ الأقْدَامُ

…the Day when the feet will slip.

Intentional deviation from the straight path is different from unintentional digression. The former follows some knowledge while the latter is a product of ignorance.

In the radiant traditions of the Ahl al-Bayt (‘a) we are informed of the fundamental reasons behind one falling off the bridge of salvation and slipping off from the Sirat. Look at the following narrations:

Amir al-Mu’minin (‘a) is reported to have said:

اَلْجَهْلُ يزلُ الْقَدَمَ

Ignorance makes the foot slip.5

He (‘a) is also reported to have said:

مَن اسْتَغْنَى بِعَقْلِهِ زَلَّ

Whosoever deems his intellect as sufficient would slip.6

In one of the supplications, we address Almighty Allah as follows:

إِنْ وَكَّلْتَنِي إِلى نَفْسِيْ زَلّتْ قَدَمِيْ

If you leave me to myself, my foot would slip…

Imam al-Sajjad (‘a) in one of his supplications says:

وَارْحَمْ بِالْقُرْآنِ فِي مَوْقِفِ الْعَرْضِ عَلَيْكَ ذُلَّ مَقامِنا، وَثَبِّتْ بِهِ عِنْدَ اضْطِرابِ جِسْرِ جَهَنَّمَ يَوْمَ الْمَجاز عَلَيْها زَلَلَ أَقْدَامِنَا

Through the Qur’an have mercy upon the lowliness of our station at the standing place of presentation to Thee, make firm the slips of our feet during the shaking of the bridge across Hell on the day of passage over it.7

The Holy Prophet (S) is reported to have said the following in Masjid al- Khif during his farewell pilgrimage:

أَلاَ وَإِنِّي سَائِلُكُمْ عَنْ الثَّقَلَيْنِ، قَالُوْا: يَا رَسُوْلَ اللهِ وَمَا الثَّقَلَيْنِ؟ قَالَ: كِتَابُ اللهِ اَلثِّقْلُ الاَكْبَرُ، طَرَفٌ بِيَدِ اللهِ وَطَرَفٌ بِأَيْدِيْكُمْ فَتَمَسَّكُوْا بِهِ لَنْ تَضِلُّوْا وَلَنْ تَزِلُّوْا، وَعِتْرَتِيْ وَأَهْلُ بَيْتِيْ

Indeed, I will ask you about the two weighty things. They [the Muslims] said: O Prophet of Allah! And what are the two weighty things? He (S) said: The book of Allah is the heavier weight, a side of which is in the hand of Allah and another is with you; so adhere to it, for neither would you stray nor slip; and [the other weighty thing is] my progeny, and my household…8

In conclusion, whosoever would like to maintain himself or herself on the straight path must always adhere to the Holy Qur’an and the Ahl al-Bayt (‘A). Neither relying on one’s limited intellect would enable us to observe all that Almighty Allah requires of us, nor being content with our limited appreciation of the Holy Qur’an would avail us all the secrets of obedience. The Ahl al-Bayt (‘a), who serve as the very epitomes of the Qur’an, touch the kernel of the Book and hence serve as the true Hamalat al-Qur’an (Bearers of the Qur’an) and are the true guides towards the levels of appreciation of the Book of Allah.

وَاجْعَلْ سَعْيِيْ فِيْمَا يُرْضِيْكَ عَنِّيْ

And direct my struggle to that which will make You pleased with me.

This phrase speaks of a very important level of worship to which every human being must aspire. It talks about the state of al-rida (divine approval), which is only attained after great struggle. The believer, however, is always taught to have a high aspiration (himmah ‘aliyah), and therefore to pray for the state of rida is very apt and suitable.

The kind of rida that the supplicant seeks here is the highest stage of rida. This is because he asks for the rida of Allah.

Briefly, the scholars of ethics have classified the station of rida into three:

• Al-Rida billah Rabban (Being pleased with Allah as the Lord)

• Al-Rida biqada’ Allah wa qadarihi (Being pleased with whatever Allah destines and decrees)

• Al-Rida bi rida Allah (Being pleased with whatever Allah is pleased with)

In the first stage the believer is happy and approves the lordship of Almighty Allah. This naturally necessitates that he is totally submissive to Almighty Allah and loves to be submissive. He does not dislike the acts of worship and is totally happy with what Almighty Allah requires from him. Hence, when he prays, for example, instead of experiencing any kind of burden he savours its moments. There is a great difference between those who reckon salat as a kabirah (burden) as mentioned in verse 45 of chapter al-Baqarah of the Qur’an, and those who, akin to the Holy Prophet (S), tell the mu’adhdhin to recite the call of prayer so that prayer can soothe them. The Holy Prophet (S) would tell his noble companion Bilal, ‘arihna ya Bilal (Soothe us, O Bilal!)’. There is a beautiful supplication where we reveal this level of rida. We say:

رَضِيْتُ بِاللهِ رَباًّ

I am pleased to consider Allah as my Lord.9

In the second stage of rida, the believer is always happy with whatever circumstances come about in his life. Whether he lives in poverty or affluence, sickness or health, etc., he is always happy with whatever circumstance Almighty Allah brings about for him. This is indeed a stage which is difficult to attain but not impossible.

The third stage of rida is an exalted station attained by the high- spirited wayfarers of the spiritual path to Allah. In this stage, the servant has no wish and desire parallel to that of Allah’s. He is the vicegerent of Allah on earth (khalifat Allah fi al-ard), and hence loves to do whatever the Beloved wants. The Ahl al-Bayt (‘a) were the best examples of this level. Imam al- Husayn (‘a)’s famous dictum ‘Rida Allah Rida-na Ahl al-Bayt (The pleasure of Allah, is our pleasure, the Ahl al-Bayt (‘a))’, experts believe may refer to this very station. Of the well-known names of Hadrat Zahra’ (‘a) are al-Radiyah (one who is pleased with Allah), and al-Mardiyyah (one whom Allah is pleased with) for she enjoyed the exalted level of rida. In a well-known tradition from the Holy Prophet (S) we read as follows:

إِنَّ اللهَ لَيَغْضَبِ لِغَضَبِ فَاطِمَةَ وَيَرْضَى لِرِضَاَهَا

Indeed, Allah is angry due to the anger of Fatimah and is pleased due to her pleasure.10

One of the reasons why Imam ‘Ali (‘a) was known as al- Murtada is that Allah was pleased with Him.

Ibn ‘Abbas is reported to have said:

كَانَ عَلِيٌ (عَلَيْهِ السَّلاَمُ) يَتبِعُ فِي جَمِيعِ أَمْرِهِ مَرْضَاةَ اللهِ وَرَسُولِهِ فَلِذَلِكَ سُمِّيَ المُرْتَضَى

‘Ali (‘a) would follow the pleasure of Allah and His Apostle in all his matters, and that is why he was called al- Murtada.11

The appellation al-rida likewise that was bestowed to Imam al- Rida (‘a) signifies that he is both al-Radi (one who is pleased with Allah) and al- Mardi (one whom Allah is pleased with).

Seeking The Causes Of Rida

It is obvious that after having learned about the highest station of rida, the human being of sound disposition will yearn to attain the same.

Having known that the Ahl al-Bayt (‘a) enjoy this lofty station, we should try to follow their words and deeds, which depict nothing but Allah’s pleasure.

Although all their actions depicted the good pleasure of Allah, they have mentioned specific deeds linked with rida Allah. Following are some noteworthy examples:

• Amir al-Mu’minin (‘a) is reported to have said:

ثَلَاثٌ يُبَلِّغْنَ بِالْعَبْدِ رِضْوَانَ اللهِ كَثْرَةُ الِاسْتِغْفَارِ وَخَفْضُ الْجَانِبِ وَكَثْرَةُ الصَّدَقَة

Three things make the servant attain the good pleasure of Allah: seeking forgiveness in abundance, soft behaviour, and giving sadaqah (charity) in plenty.12

• The wise Luqman said to his son:

يَا بُنَيَّ مَنْ يُرِدْ رِضْوَانَ اللهِ يُسْخِطْ نَفْسَهُ كَثِيراً

O my dear little son, whosoever desires the good pleasure of Allah should often be wrathful with his self.13

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

رِضَا اللهِ مَعَ رِضَا الْوَالِدَيْنِ وَسَخَطُ اللهِ مَعَ سَخَطِ الْوَالِدَيْنِ

Allah’s pleasure is with the pleasure of the parents and His displeasure is with their displeasure.14

In a supplication, Amir al-Mu’minin (‘a) says the following:

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيْمِ اَلْحَمْدُ لِلهِ الَّذِيْ مَرْضَاتُهُ فِيْ الطَّلَبِ إِلَيْهِ وَاِلْتِمَاسِ مَا لَدَيْهِ، وَسَخَطُهُ فِيْ تَرْكِ الإِلْحَاحِ فِي الْمَسْألَةِ عَلَيْهِ

In the name of Allah, the All-Beneficent, the All-Merciful; All praises belong to Allah whose pleasure is in asking Him and pleading for what is with Him, and His displeasure is in abandoning persistance in asking from Him.15

• Imam Abu Ja’far Muhammad al-Baqir (‘a) narrates through a golden chain of narrators (silsilat al-dhahab) from Imam ‘Ali (‘a) that he said:

إِنَّ اللهَ تَبَارَكَ وَتَعَالىَ أَخْفَى أَرْبَعَةً فِي أَرْبَعَةٍ: أَخْفَى رِضَاهُ فِيْ طَاعَتِهِ فَلاَ تَسْتَصْغِرَنَّ شَيْئًا مِنْ طَاعَتِهِ، فَرُبَمَا وَافَقَ رِضَاهُ وَأنْتَ لاَ تَعْلَمُ

Indeed Allah, the All-Bounteous and Exalted has hidden four things in four: His pleasure in His obedience; and therefore, do not consider insignificant any act of obedience, for perhaps it is in harmony with His pleasure and you do not know. 16

• Amir al-Mu’minin (‘a) is reported to have said:

السِّوَاكُ مَطْهَرَةٌ لِلْفَمِ وَ مَرْضَاةٌ لِلرَّبِّ

Brushing one’s teeth cleanses the mouth and pleases the Lord.17

In another version of the hadith of Wudhu’ that we have narrated in this work, instead of ending the prayer with the divine names Ya arhama al- Rahimin (O Most Merciful of all the merciful ones), the phrase Ya Dha al- Jalali wa al-Ikram18 (O Possessor of majesty and greatness) has been reported.

Ibn Ma‘sum in his Riyad al-Salikin defining the divine name Dhu al-Jalali wa al-Ikram says:

وذو الجلال و الإكرام: أي: صاحب العظمة والكبرياء و الإحسان والإنعام

And Dhu al-Jalali wa al-Ikram, means the Possessor of grandeur and greatness, and benevolence and generosity.19

He also says:

وقيل: ذو الجلال أي صفات التنزيه، نحو لا جوهر ولا عرض ولا شريك له ولا جهة. والإكرام صفات الوجود، مثل العلم والقدرة

It has been said: Dhu al-Jalali refers to the divine attributes of transcendence, such as He is not a substance (jawhar) nor an accident (‘arad), nor does He have any partner (sharik) nor direction (jihah). And al- Ikram refers to the attributes of existence such as knowledge and strength.20

Supporting the view that the phrase ‘Dhu al-Jalal’ refers to divine attributes of majesty, and that the phrase ‘wa al-Ikram’ to divine attributes of beauty, ‘Allamah Tabataba’i says:

فذو الجلال والإكرام اسم من الأسماء الحسنى جامع بمفهومه بين أسماء الجمال وأسماء الجلال جميعا

Therefore, Dhu al-Jalali wa al-Ikram is a name from the most beautiful names of Allah which gathers in its concept between all the names of beauty and the names of majesty.21

Invoking this great name of Allah reveals the fundamental purpose of this supplication: Whenever we invoke a specific divine name, we do so due to a specific need. When we call Allah with the name al-Shafi, we do so, because either we are not feeling well, or we would like to cure someone else who is ill; when we call Him with the name Ya ‘Alimu, we do so because we would like to increase in our knowledge. In this supplication, we are calling Allah with a name that encapsulates all the divine names of jamal (beauty) and jalal (majesty).

The reason for this, as can be understood from the context of the supplication, is to attain the station where we can exemplify the divine attributes of beauty and majesty. If one is enabled by Allah to remain firm on the Sirat and struggle towards what pleases Him, he can attain the station of manifesting the attributes of divine beauty and majesty.

We pray to Allah to enable us all to unravel the secrets of His worship and to really purify us as we perform the minor ablution and try to preserve ourselves in that enlightened state.

• 1. Shaykh Saduq, Ma‘ani al-Akhbar, v.2, p. 32.
• 2. Al-Kashani, ‘Ilm al-Yaqin, p. 1180.
• 3. Al-Kashani, ‘Ilm al-Yaqin, p. 1180.
• 4. Shaykh Tabarsi, Tafsir Majma‘ al-Bayan, v.10, p. 151.
• 5. Rayshahri, Mizan al-Hikmah, v.1, p. 462.
• 6. Rayshahri, Mizan al-Hikmah, v.3, p. 2057.
• 7. Imam al-Sajjad (‘a), al-Sahifah al-Sajjadiyyah, Supplication 42.
• 8. ‘Allamah Majlisi, Bihar al-Anwar, v.32, p. 152.
• 9. Shaykh Saduq, Thawab al-A‘mal, p. 26
• 10. ‘Allamah Majlisi, Bihar al-Anwar, v.43, p. 19.
• 11. ‘Allamah Majlisi, Bihar al-Anwar, v.35, p. 60
• 12. ‘Allamah Majlisi, Bihar al-Anwar, v.75, p. 81.
• 13. ‘Allamah Majlisi, Bihar al-Anwar, v.67, p. 78
• 14. Al-Nisaburi, Rawdat al-Wa‘izin, p. 368.
• 15. ‘Allamah Majlisi, Bihar al-Anwar, v.78, p. 193.
• 16. Shaykh Saduq, al-Khisal, p. 209.
• 17. Shaykh Kulayni, al-Kafi, v.6, p. 495.
• 18. The word ikram comes from the root k.r.m., which signifies ‘greatness in oneself’. Ibn Durayd in his al-Tahdhib defines the word karim as: ‘ismun jami‘un likulli ma yuhmadu (An all-comprehensive name that includes every praiseworthy attribute)’. Ibn Faris in his Mu‘jam defines the root k.r.m. as ‘loftiness in a thing in itself or loftiness in a trait from among the traits of something’. Al-Mustafawi opines that the root k.r.m. signifies greatness in oneself. Hence, ikram confers the connotation of bestowing greatness and perfection. When we call Allah as the Possessor of jalal and ikram we mean that He is free from every imperfection, and is the Bestower of greatness and perfection. In fact the whole philosophy of Wudhu’ is encapsulated in this final supplication. Wudhu’ according to a tradition of the Holy Prophet (S) is light. And the quality of light is not only to appear, but also to make others appear. So by asking Allah to keep us steadfast on the path and enable us to struggle to attain His good pleasure, we are asking Him to enlighten our being with the traits of perfection. And since He is Dhu al-Jalali wa al-Ikram he would undoubtedly do that.
• 19. Ibn Ma‘sum, Riyad al-Salikin, v.7, p. 175.
• 20. Ibn Ma‘sum, Riyad al-Salikin, v.3, p. 97.
• 21. ‘Allamah Tabataba’i, al-Mizan, v.19, p. 101.