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Chapter 12: Rituals For Getting The Honour Of Seeing Imam Az-Zaman

Comprising of acts and deeds through whose auspiciousness one might be able to see or meet Imam Az-Zaman (‘aj), whether he recognizes him or not; whether in sleep or wakefulness and deriving benefits from the Imam, whose most important aim is to increase his certainty about Imam (‘a).

From the above it is known that meeting the Imam during Major occultation is very much possible that it is possible through knowledge, good deeds, piety, divine recognition, humility, discipline of the self from cheating and deception; doubt and other base qualities; it is possible to learn divine secrets and enter the path of wayfaring of the selected ones and evidences are mentioned in words of well-known scholars.

The aim on this juncture is not the method of achieving that path as most of it is fulfilment of all duties and recommended acts and refraining from all unlawful and detestable acts in a way they want. All its prefaces are hidden and not revealed to anyone, except those deserving of them; on the contrary the aim of achieving a path is that through it, one may be able to reach that stage in his life, even though it may be in dream.

We should know that by pondering on those incidents, it is known that regularly performing a good act and a worship act and effort to feel remorse and humility for forty days for this aim, are most proximate and great causes; as was known that going to Masjid as-Sahla for forty Wednesdays or forty Thursdays in Kufa and being engrossed in worship are among the usual well-known acts, which numerous scholar and pious people have claimed that it is proved effective.

Also, reciting the Ziyarah of Imam Husayn (‘a) for forty Thursdays and other similar acts and apparently there was no special evidence with them, neither for the mentioned number nor for the act, except what is apparent in the Qur’an and Sunnah that regularity on reciting a supplication for forty days is effective in acceptance of supplications; on the contrary care in eating and drinking lawful or unlawful during those days can change the circumstances and transfer of one into another, as good into bad or from bad to good; and in order to support this, we present some reports as reminders.

Shaykh Ayyashi has reported from Fazl Ibn Abi Qurra from Imam Ja’far as-Sadiq (‘a) that he said:

I heard His Eminence, Abu Abdillah as-Sadiq (‘a) say: “The Almighty Allah sent revelation to Ibrahim that a son would be born to him. He (Ibrahim) conveyed this to Lady Sarah. Sarah said: Would I give birth to a child, while I have become an old woman? Allah revealed to Ibrahim: She (Sarah) would give birth to a child and her children would be subject to divine punishment due to her doubt in My statement.”

Imam as-Sadiq (‘a) said: “When chastisement and calamities increased on Bani Israel, they lamented and supplicated in the court of the Almighty for forty days, then the Almighty Allah sent revelation to Musa and Harun to deliver Bani Israel and He advanced this by 170 years.”

His Eminence, as-Sadiq (‘a) added: “You case is Also, such that if you do this, the Almighty Allah would you deliver through us; but if not, the matter will reach its destined end.”1

Bequest Of Prophet ‘Isa (‘A) To The Hawareen

Shaykh Ibrahim Kafami has narrated in the book of Majma al-Gharaib from the book of Jawahir that Prophet ‘Isa (‘a) made a bequest of his companions and said: Become like snake!

Thus, when ‘Isa (‘a) was taken up to the heavens the companions said: Do not move from your place till you are able to understand the interpretation of the statement of Prophet ‘Isa (‘a).

One of them said: It means that you should become like a snake; that when in coils itself it keeps its head under its body; because he knows that if any injury comes to his body, it will not harm it as long as its head is all right. So, the Spirit of Allah has told you to take care of your religion as it is the capital of the world and the hereafter; and whatever reaches you from poverty and death, will cause no harm to you as long as your religion is safe and sound.

Another companion said: That which the Spirit of Allah has told you to become like snake; it is from the aspect that the snake does not eat anything, except dust till poison does not come out of its fangs. So, in the same way you will not benefit from what you hear of the wisdom for seeking the hereafter as long as the love of the world is present in your hearts.

One companion said: The Spirit of Allah has told you to become like snake; because when the snake feels weakness and sloth in itself it remains hungry for forty days and then he enters a narrow hole and then comes out of it with youth for forty years. Thus, the Spirit of Allah has told you to keep yourself hungry in the short world for the perpetual life of the hereafter as the snake keeps himself hungry for forty years for remaining alive for another forty years.

Finally, they reached consensus that the Spirit of Allah had implied this only.

Only The Path Of Divine Cognition Can Bestow You With The Mediation Of Divine Saints

In Al-Kafi2, it is narrated from Muhammad Ibn Muslim that he said: I asked Imam Muhammad Al-Baqir (‘a) or Imam Ja’far as-Sadiq (‘a): Sometimes it so happens that I see a person who is very humble, who prays and worships a lot but does not have faith in your religion. Can his worship benefit him?

Imam (‘a) replied, “O Muhammad, such people are like that group of Bani Israel wherein whoever passed forty nights in worship and then prayed would get whatever he prayed for. But once when one of them did so his prayer remained unanswered.

So he came to ‘Isa (‘a) and complained about it, and requested him to pray for him. ‘Isa (‘a) made ablution offered two rakats of prayers and prayed to Allah. Consequently, Allah revealed to him:

‘O ‘Isa, that man approached Me, but from an incorrect way (path), which is other than the one I had shown.’ And that man was doubtful about (‘Isa’s) Prophethood. ‘So, I will not hear his request even if he goes on praying until his neck is dislocated and his fingers have dropped.’

Hearing this ‘Isa (‘a) looked toward that person and asked, ‘Do you harbour any doubt about my Messengership?’

He replied, ‘Yes, O Spirit of Allah, it is so. Kindly pray to Allah for a change in my condition for the better.’

‘Isa (‘a) then prayed for him. Allah accepted his repentance and he too, like his family members, became believer.”

Specialty Of Number ‘Forty’ In Traditional Reports

In Al-Kafi3, it is narrated from Imam Ja’far as-Sadiq (‘a) that he said: The faith of a person is not sincere…

In another report it is mentioned: No one remembers the Almighty Allah for forty mornings, but that He makes him pious in the world and shows him his medicine and pain and makes wisdom firm in his heart.

In Lab al-Albab4, it is narrated from Qutub Rawandi from the Messenger of Allah (S) that he said: One makes his worship sincere for the Almighty Allah for forty mornings, springs of wisdom will burst forth from his heart on his tongue.

In Amali as-Saduq5, it is narrated that Bahlool Nabash stole a shroud of a deceased girl of Ansar and committed a vile act with her dead body; after that he felt regret and he came to the Messenger of Allah (S) and the latter drove him away.

So he went to some mountains of Medina and spent forty days in weeping, seeking divine forgiveness and supplications. On the fortieth day, his repentance was accepted and the verse was revealed saying that his repentance was accepted and that his crime was forgiven and also, promised rewards to him.

The Messenger of Allah (S) went to him and gave him glad tidings and recited the verse to him. Then he said to his companions: You all make up for your sins as Bahlool did about his sins.

Also, it is narrated that Prophet Dawood (‘a) wept for forty days due to his Tarke Awla and in Bihar Al-Anwar it is narrated from the book of Adad al-Qawiyya of Ali Ibn Yusuf, brother of Allamah Hilli that he has narrated that when the Holy Prophet (S) was seated at Abtah with Ammar Ibn Yasir, Munzir Ibn Zahzah, Abu Bakr, Umar, Ali Ibn Abi Talib (‘a), Abbas Ibn Abd al-Muttalib and Hamza Ibn Abd al-Muttalib when suddenly Jibra’il came to His Eminence in his own great form while his wings spread to the east and the west.

He called out: O Muhammad, the Highest of the high has sent you His greetings and He commands you to keep away from Khadija for forty days.

This matter was very difficult for the Holy Prophet (S) as he was very fond of Khadija.

Accordingly, the Prophet fasted the days and worshipped Allah during nights. He sent Ammar to Khadija and informed her that his absence was not due to any dislike, but it was merely Allah’s command so that He may fulfil His plan. “Do not imagine anything wrong about yourself except good, because Allah discusses about you every day with His angels.

It is better if you close the doors of your apartment and rest in your night-dress. I will remain at the residence of my aunt, Fatimah Bint Asad until the time fixed by the Almighty Allah is over.”

Lady Khadija (‘a) was weeping due to separation from the Prophet when Jibra’il brought the following message to the Prophet: “The Almighty Allah sends Salams to you and intimates you to be prepared to accept a Great Gift from Him. At that moment, Mikaeel Also, appeared with a plate of grapes and dates covered with a kerchief of heavenly silk. He said to the Holy Prophet (S): “Break your fast today with this food.” So, the Messenger of Allah (S) ate those and went to Lady Khadija (‘a) according to the command of Allah and the conception of Lady Fatimah az-Zahra’ (‘a) took place on that night.6

Also, it has come that forty days before Be’that it was commanded to the Prophet that he should keep away from Khadija and on the fortieth day, he was appointed to the office of prophethood. The period Prophet Musa (‘a) went to Mt. Tur was Also, forty days and the Holy Prophet (S) said: He did not eat, drink or sleep and he was not inclined to any of these things in his going and coming for forty days in excitement of meeting his Lord.7

In Tafsir Imam Hasan al-’Askari (‘a)8 it is narrated that Prophet Musa (‘a) used to say to Bani Israel: When Almighty Allah will free you from this calamity and destroy your enemies, I will bring from your Lord, a book containing His commands about what to do and what not to and also, examples.

When Almighty Allah relieved them from the aforesaid troubles, He ordered Musa (‘a) to come to the appointed place and to fast for thirty days at the base of the Hilli.

Musa (‘a) had imagined that he would get that Book at the end of those for thirty fasts. On the last (40th) day, when Musa (‘a) began to brush his teeth before breaking his fast, the Almighty said: O Musa! Do you not know that the obnoxious smell of the observer of a fast is more pleasing to Me than the fragrance of musk? Now, fast for ten more days and do not brush teeth at the time of breaking the fast. Musa (‘a) did so. Allah had commanded him that He would give the Torah to him, so He did so.

After forty day He sent the Book for him. It is mentioned in numerous reliable reports that the seed remains in the womb for forty days and then becomes a clot for forty days; then it becomes a lump for forty days. When one wishes to pray for an expectant lady so that the Almighty Allah may turn what is in her womb to be a male, so that his limbs and organs are complete. He should within this period of four months and it is clear from these reports that the capacity of matter to take physical or mental shape occurs in forty days.

This is further supported by the well-known Hadith Qudsi:

“I kneaded the essence of Adam with my hand for forty days.”9

In Al-Kafi10, it is narrated that they asked Imam Musa al-Kadhim (‘a): We have traditional report from the Messenger of Allah (S) that he said: One, who imbibes wine, his prayer is not accepted for forty days.

Thus, after some words, the Imam said: When he drinks wine it remains in his bone marrow, that is in all his organs; for forty days according to the stages of his creation, that is transformation of his seed, clot and lump.

Then he said: And in the same way is the case of all foods and drinks, which he consumes; that they remain for forty days.

Also, he said: One, who abstains from meat for forty days, he will become bad mannered, because the displacement of the sperm is in forty days.11

He Also, said: One, who eats meat for forty days, on each day his manners will become worse.

One, who consumes olive oil and massages himself with it, the Shaitan does not come near him for forty days.12

One, who eats lawful food for forty days the Almighty Allah makes his heart illuminated.13

One, who consumes Saweeq14 for forty days, his arms will become strong.15

One, who consumes porridge (Harees) for forty days, he will develop a liking for worship.16

One, who consumes a pomegranate, his heart will become illuminated and satanic instigation will be kept away from him for forty days.17

The earth protests for forty days at the urine of one, who is not circumcised.18

One, who has brought faith in the Almighty Allah and the Holy Prophet (S) will not refrain from removing unwanted hair from his pubic region for forty days.19

There are numerous traditions on this figure; on the contrary there are numerous writings in Sharh Mutahhar as is mentioned that if one prays for forty for his brothers in faith and then prays for himself, his prayer for himself and for them will be accepted.20

In the same way, if forty persons gather and supplicate or of ten persons supplicate four times or four persons supplicate ten times each.21

During the period of the reappearance of Imam al-Mahdi (‘aj), every believer will be given the strength of forty men.22 And in praise of learning forty traditions by heart, acting on them and being steadfast on them, a great reward is mentioned and if forty believers are present in a funeral and they testify that they know nothing from the deceased, except good, the Almighty Allah will accept their testimony and will forgive that believer.23

Among the reports mentioned in the first chapter under the account of the birth of Hazrat Hujjat (‘a) is that Imam Hasan al-’Askari (‘a) entrusted him to the white bird, who he said was Ruh al-Quds and commanded him to return him on the fortieth day.

Hakima Khatoon said: I saw that noble infant every forty days till he reached maturity before the passing away of Abu Muhammad (‘a).24

We should know that testimonies of traditions regarding this claim are more than that which can be compiled together and Allamah al-Majlisi in his treatise in reply to the difference between Imamiyah and rulers and jurists and tradition scholars and legalists and Sufis, after classifying the last group as condemned said a few words which the father of this author had learnt from him that is Bahauddin Muhammad, and every year he acted on it for forty days.

A large number of followers of Shari’ah practice penance and this humble servant Also, performed the forty days of penance as it is mentioned in reliable traditions that one, who makes his actions sincere for Almighty Allah for forty mornings, Allah makes springs of wisdom to flow from his heart on his tongue.25

Since it was the practice of scholars and religious persons to observe these acts for forty nights or on Thursdays or Fridays in Kufa, Sahla or Karbala’ for this great aim and neither of them being specific it becomes clear that everyone should as per his position and condition, perform charitable acts and recommended deeds on any of these times. It is preferable to practice them regularly; what to say of acts related to departed souls?

Therefore, someone may be asked to spend in charity, and someone to provide education, Prayer from another, fasting from another Ziyarah and so on.

However, in all of them the common conditions must be observed, since the fulfilment of duties and refraining from prohibited things and ritual purity of food, drinks and clothes and their appearance is more than that which is the apparent part of Islamic laws and sincerity of intention and other things as this is not the occasion to mention them here.

Supplication To See Hazrat Hujjat (‘A) In Sleep Or Wakefulness

As for special rituals for this condition, whether they may be restricted for Imam Az-Zaman (‘aj) or common for all the Imams; thus, some points are mentioned by them:

First: The venerable, Sayyid Ibn Baqi, in Ikhtiyar Misbah has narrated from Imam Ja’far as-Sadiq (‘a) that he said: One, who recites the following supplication after every obligatory prayer, will definitely see Imam MHMD Ibn Hasan (‘a) in wakefulness or sleep.

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ اللَّهُمَّ بَلِّغْ مَوْلَانَا صَاحِبَ الزَّمَانِ أَيْنَمَا كَانَ وَ حَيْثُمَا كَانَ مِنْ مَشَارِقِ الْأَرْضِ وَ مَغَارِبِهَا سَهْلِهَا وَ جَبَلِهَا عَلَى وَ عَنْ وَالِدَيَّ وَعَنْ وُلْدِى وَإِخْوَانِي التَّحِيَّةَ وَالسَّلَامَ عَدَدَ خَلْقِ اللَّهِ وَزِنَةَ عَرْشِ اللَّهِ وَمَا أَحْصَاهُ كِتَابَهُ وَأَحَاطَ بِهِ عِلْمُهُ اللَّهُمَّ إِنِّي أُجَدِّدُ لَهُ فِي صَيْحَةٍ هَذَا الْيَوْمِ وَمَا عِشْتُ فِيهِ مِنْ آيَامِ حَيَاتِي عَهْدًا وَ عَقْدًا وَبَيْعَةً لَهُ فِي عُنُقِي لَا احولُ عَنْهَا وَلَا أَرُولُ اللَّهُمَّ اجْعَلْنِي مِنْ انْصَارِهِ وَ النَّابِينَ عَنْهُ وَ الْمُمْتَشِلِينَ لا وَامِرِهِ وَ تَوَاهِيْهِ فِي أَيَّامِهِ وَ الْمُسْتَشْهَدِينَ بَيْنَ يَدَيْهِ اللَّهُمَّ إِنْ حَالَ بَيْنِي وَبَيْنَهُ الْمَوْتُ الَّذِي جَعَلْتَهُ عَلَى عِبَادِكَ حَتْمًا مَقْضِيًّا فَأَخْرِجْنِي مِنْ قَبْرِي مُؤْتَزِرًا كَفَنِي شَاهِرًا سَيْفِي مُجَرِدًا فَنَانِي مُلَتِيًّا دَعْوَةً الداعي فِي الْحَاضِرِ وَالْبَادِى اللَّهُمَّ أَرِنِي الطَّلْعَةَ الرَّشِيدَةَ وَالْغُرَّةَ الْحَمِيدَةَ والْحَلْ بَصَرِى بِنَظْرَةٍ مِنِّي إِلَيْهِ وَعَجَلْ فَرَجَهُ وَ سَهِلْ فَخَرَجَهُ اللَّهُمَّ اشْدُدْ ازْرَهُ وَ قَوْ ظَهْرَهُ وَطَوَّلُ عُمَرَهُ وَاعْمُرِ اللَّهُمَّ بِهِ بِلَادَكَ وَ أَحْيِ بِهِ عِبَادَكَ فَإِنَّكَ قُلْتَ وَ قَوْلُكَ الْحَقِّ ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَ الْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ فَأَظْهِرِ اللَّهُمَّ لَنَا وَلِيَّكَ وَ ابْنَ بِنْتِ نَبِيِّكَ الْمُسَمَّى بِاسْمِ رَسُولِكَ صَلَواتُكَ عَلَيْهِ وَآلِهِ حَتَّى لَا يَظْفَرَ بِشَيْءٍ مِنَ الْبَاطِلِ إِلَّا مَزَّقَهُ وَيُحِقَّ اللَّهُ الْحَقِّ بِكَلِمَاتِهِ وَيُحَقِّقَهُ اللَّهُمَّ اكْشِفُ هَذِهِ الْغُمَّةَ عَنْ هَذِهِ الْأُمَّةِ بِظُهُورِهِ إِنَّهُمْ يَرَوْنَهُ بَعِيدًا وَتَرَاهُ قَرِيبًا وَصَلَّى اللهُ عَلَى مُحَمَّدٍ وَآلِهِ.

In the Name of Allah, the Beneficent, the Merciful. Extend greetings and peace to our master, the leader of the time when and wherever he is, from the east and the west of the Earth, in the plain land or on the mountains, from me, my parents, my descendants and my brothers, equivalent to the whole creation of Allah and the weight of Allah’s Throne and all what His Book has counted and that which His knowledge has encompassed. O Allah, I am renewing this early morning and the remaining days of my life the covenant and the allegiance on my neck, that I will never go back on my word, O Allah, make me among his helpers that protect him, among those who comply with his commands and prohibitions in his days and among those that will be martyred before him. O Allah, if death occurs between me and him, which You have made inevitable for Your servants, then take me out of my grave wearing my shroud, unsheathing my sword and pulling out my spear, answering the call of the caller from the city or from the village.

O Allah, show me the rise of the rightly guided and the extoller, smear my eye with kohl to see him and hasten his relief and make his coming out easy. O Allah, strengthen his supporters and empower his followers and prolong his life, You have said and Your statement is the fact. Corruption has appeared in the land and sea, for what men’s own hands have earned. O Allah, manifest Your legacy to us; the son of the daughter of Your Prophet, who was named after the name of Your Prophet, may Your blessings be upon him! Until he destroys everything wrong, Allah, will initiate right with His words and implement it. O Allah, unveil this grief on the nation with his reappearance, they see it very far, but we see it as close, O Allah, send Your blessings on Muhammad and on his holy family.

The author says: This supplication is having different abrogations and many chains of narrators and in some there are additions and in some certain sentences are not mentioned. Ibn Tawus has narrated that it should be recited for forty days, but in some traditional reports this special result is not found, except in this report and therefore we have not mentioned it because of these differences.

Second: Shaykh Ibrahim Kafami has said in Jannah al-Waqiya: I have seen in the books of some of our scholars that one, who desires to see one of the prophets and Imams or other people or his children in his dream, he should recite Surah Shams, Surah Qadr, Surah Kafiroon, Surah Ahad, Surah Falaq and Surah Naas; then he should recite Surah Ikhlas a hundred times and recite Salawat on the Messenger of Allah (S) a hundred times and then go to sleep on his right side; he will definitely see the one he has intended, if Allah wills. And he will speak with them and converse with them.

I saw another version of this supplication exactly verbatim, except that he said: Perform this for seven nights after the supplication, which begins as follows: Allahumma Antal Hayy al-Lazee…

We should know that Sayyid Ali Ibn Tawus has narrated this supplication in the book of Falah as-Sa’il26 through his chains of narrators from some the Holy Imams (‘a) that they said: When you intend to see your deceased, sleep with ritual purification and sleep on your right side and recite the Tasbih of Lady Fatimah (‘a) and say: Allahumma Antal H’ayy al-Lazee…and so on.

In Misbah27, Shaykh At-Tusi has said: One, who likes to see his deceased ones, at the time of going to bed he should recite:

اللهم أنت الحي الذي لا يوصف، والإيمان يعرف منه، منك بدأت الأشياء وإليك تعود فما أقبل منها كنت ملجأه ومنجاه، وما أدبر منها لم يكن له ملجأ ولا منجا منك إلا إليك، فأسألك بلا إله إلا أنت، وأسألك ببسم الله الرحمن الرحيم وبحق حبيبك محمد صلى الله عليه وآله سيد النبيين، وبحق علي خير الوصيين، وبحق فاطمة سيدة نساء العالمين، وبحق الحسن والحسين الذين جعلتهما سيدي شباب أهل الجنة أجمعين أن تصلي على محمد وآله وأهل بيته، وأن تريني ميتي في الحال التي هو فيها فإنك تراه إنشاء الله تعالى

In the name of Allah, the Beneficent, the Merciful. O Allah, You are the living, who cannot be described and belief is recognized through You and the originator of the things and all will return to You. So no one from them became attentive You were its refuge and shelter and there is no escape for them and will not be for him no refuge, except to You. I ask You through there is no god except You and I ask you by In the name of Allah, the Beneficent, the Merciful. And by the right of Your beloved Muhammad (S), chief of the prophets and by the right of Ali the best of the successors; and by the right of Fatimah, chief of the ladies of the worlds; and by the right of Hasan and Husayn, whom You made the chiefs of the youths of Paradise, all of them that You bless Muhammad and his progeny and his Ahl Al-Bayt (‘a) that You show me my deceased one in what condition he is.

You will definitely see him if Allah wills.

The demand of the universality of the first part of the supplication is that it be recited for every deceased, even prophets and Imams (‘a), whether living or deceased.

One, who acts on this formula should make alteration in the supplication in accordance to the living Imam and the living prophet; on the contrary it is apparent that if he recites it for seeing the living or deceased Imam, he should change it and this is supported by that which is mentioned in the book of Tashilut Dawa after the mention of this supplication that: Some of our scholars (r.a.) have mentioned that one, who wishes to see one of the prophets or the Holy Imams (‘a), he should recite this supplication till: Antusalli Alaa Muhammad wa Aali Muhammad… then he should say: An Toreyaani Fulaanan; that is he should mention the name of the person he wants to see. And after that he should recite Surah Shams, Surah Lail, Surah Qadr, Surah Kafiroon, Surah Ikhlas, Surah Falaq and Surah Naas. Then he should recite Surah Tauheed a hundred times.

Thus, when he wishes to see and question the one, he has intended, he will see and will be replied by him if Allah wills.

Supplication Quoted By Shaykh Al-Mufid (R.A.) For Seeing The Holy Imams (‘A)

Third: In the book of Ikhtisas28, Shaykh Al-Mufid (r.a.) has narrated from Abu al-Moazi from Imam Musa al-Kadhim (‘a) that he heard the Imam (‘a) say: One, who has a need from Allah, the Mighty and the High and he intends to see us and know his position and rank, he should perform the ritual bath (Ghusl) at the start of the night and recite whispered supplication to us - that is - and Allah knows best - recite whispered supplication to the Almighty Allah through our medium in such a way that he should adjure the Almighty Allah through our right and seek His mediation through us so that we may be seen by him and show him his position in our view.

He said: He will definitely see us and the Almighty Allah will forgive him due to us and his position and rank will not remain concealed from him.

Some have said: The implication of reciting whispered supplication to us is seeing us in one’s imagination and seeing and remembering our love and this particular ritual bath (Ghusl) in this report, is a recommended ritual bath, which jurists (r.a.) have mentioned. As Allamah Tabataba’i Bahr al-Ulum has mentioned in his verses under the objectives of Ghusl.

And seeing the Imam (‘a) in dream.

To reach ones aims.

It is apparent or rather it is certain that the view of the Sayyid is mentioned in this report as the author of Mawahib etc. have explained, but the great researcher and scholar, Janab Akhund Mulla Zayn al-’Abidin Gulpaygani (r.a.) has in Sharh Manzuma, after the mention of this couplet said: It is proved by the tradition of the Prophet narrated in Iqbal in the Aamaal of the 15th Sha’ban that the Messenger of Allah (S) said: One, who purifies himself on the eve of the 15th Sha’ban, he should do so properly…till he said: …if you like to see me that same night, you will definitely see me.29

Since this report is restricted to His Eminence, therefore it had to be considered effective in the case of other Imams (‘a) as well from the aspect of some traditional reports that all of them are having the same position. Thus, it will be effective in their case as well, that which is effective regarding His Eminence and this is a strong statement as he fulfils the generalities of status so that those instances may be included. However, the implication of the Sayyid from that couplet is not this report that the implication which the Messenger of Allah (S) should be included, as although His Eminence is truly the Imam, but in the language of jurists and tradition scholars, on the contrary all religionists have not followed this custom for His Eminence and on the basis of generality of status, which they have said it is not unlikely; and it is appropriate to mention some brief acts for the present aim.

Report Of Sayyid Ibn Tawus For Seeing Amir Al-Mu’minin(‘A) In Sleep

First: In Falah as-Sa’il30, Sayyid Ali Ibn Tawus has narrated that for seeing Amir Al-Mu’minin (‘a) in sleep, one should recite the following supplication at the time of going to bed:

In the name of Allah, the Beneficent, the Merciful. O Allah, I ask You, O one, whose kindness is concealed and whose hands are wide and not decreasing. I ask You by Your concealed kindness, with which You were not kind on any of Your servants, but that it sufficed; that You show my master, Ali Ibn Abi Talib (‘a) in my dream.

Aamal To See The Messenger Of Allah (S)

Second: In Tafsir Burhan and Misbah31 of Kafami, it is narrated from the book of Khawas al-Qur’an that it is narrated from Imam Ja’far as-Sadiq (‘a) that one, who regularly recites Surah Muzzammil, will see the Holy Prophet (S) and pose questions to him whatever he wishes and the Almighty Allah will bestow to him what he has asked of the good.

Third: Kafami has narrated that one, who recites Surah Qadr a hundred times at the time of Zawal (afternoon) will see the Messenger of Allah (S) in dream.

Fourth: The venerable tradition scholar, Sayyid Hibatullah Ibn Abu Muhammad Musavi, a contemporary of the Allamah, has, in the first volume of the book of Majmaur Raaiq narrated that one who is regular in reciting Surah Jinn will see the Messenger of Allah (S) and pose questions to him whatever he wishes to ask about.

Fifth: It is narrated there that one, who recites Surah Kafiroon at midnight on Friday eve, he will see the Prophet.

Sixth: Recitation of Du’a Mujeer seven times with purification at the time of going to bed, after keeping fast for seven days, will enable one to see the Prophet.

Seventh: Recitation of the well-known Du’a from Sahifah, which is narrated in Mohijj ad-Dawat etc. five times with purification. Both are quoted by Shaykh Kafami.

Eighth: Kafami has narrated from Imam Ja’far as-Sadiq (‘a) that he said: One, who recites Surah Qadr at noon twenty-one times will not die till he sees the Messenger of Allah (S).

Ninth: It is narrated from Khawas al-Qur’an that one, who recites Surah Kawthar a thousand times after praying the Midnight Prayer and then recites Salawat of the Holy Prophet (S) a thousand times, he will see the Holy Prophet (S) in his sleep.

Tenth: I saw in some reliable collections that one, who desires to see the chief of the righteous (S) in sleep, he should recite two units of prayer after Isha Prayer with any Surah he likes; and then he should recite the following supplication a hundred times:

بسم الله الرحمن الرحيم يا نور النور يا مدبر الأمور بلغ مني روح محمد صلى الله عليه وآله وسلم وارواح آل محمد تحية وسلاما

In the name of Allah, the Beneficent, the Merciful. O Light of lights, O Planner of affairs, convey me the spirit of Muhammad (S) and the spirits of Aali Muhammad (‘a) with salutation and peace.

There are a large number of supplications, ritual prayers, recitations for this kind of need. We have mentioned most of them in Part One of the second volume of Darus Salaam, to which the divine souls incline and which brighten the eyes.

Praise be to Allah and thanks be to Him that He bestowed Tawfiq to this weak and helpless servant to accomplish this service within a period of around three months in spite of various engagements, due to the unlimited favours of the Kind and Generous Lord that He may convey this lowly servant’s gift to His Wali and made His Eminence approve the blackened scroll of deeds of this criminal so that he may be included among his devotees and that he may not deprive him from his intercession on the day of resurrection.

Completed by this lowly servant, Husayn Ibn Muhammad at-Taqi Ibn Ali Muhammad Noori Tabarsi on the 14th of Zilqad 1302 A.H. at Surre Man Raa (Samarrah).

  • 1. Tafsir Al-Ayyashi, vol. 2, p. 154.
  • 2. Al-Kafi, vol. 2, p. 400.
  • 3. Al-Kafi, vol. 2, p. 16.
  • 4. Bihar Al-Anwar, vol. 53, p. 326.
  • 5. Al-Amali, p. 98-100.
  • 6. Al-A’dad al-Qawiyyah, pp. 220-222.
  • 7. Bihar Al-Anwar, vol. 53, p. 327.
  • 8. Tafsir Imam Hasan al-’Askari (‘a), pp. 248-250.
  • 9. Awali al-Layali al-Azizia fi ‘l-Ahadith ad-Diniyya, vol. 4, p. 98; Sharh al-Asma’ al-Husna, vol. 1, p. 80.
  • 10. Al-Kafi, vol. 6, p. 402.
  • 11. Al-Kafi, vol. 6, p. 310.
  • 12. Bihar Al-Anwar, vol. 59, p. 294; Mustadrak al-Wasa’il, vol. 16, p.
    347.
  • 13. ‘Uddat ad-Da’i wa Najah as-Sa’i, p. 140; Bihar Al-Anwar, vol.
    100, p. 16; Tazkirat al-Mawzooat, p. 191.
  • 14. A kind of mush made from wheat or barley; Also, with sugar and dates.
  • 15. Al-Mahasin, vol. 2, p. 490; Al-Kafi, vol. 6, p. 306; Wasa’il ash-Shi’a, vol. 25, p. 15; Makarim al-Akhlaq, p. 192; Al-Fusool al-Muhimmah fi Usul al-A’immah, vol. 3, p. 61.
  • 16. Ad-Doras al-Shari’ah, vol. 3, p. 38; Al-Mahasin, vol. 2, p. 404; Al-
    Kafi, vol. 6, p. 319; Wasa’il ash-Shi’a, vol. 25, p. 69.
  • 17. Al-Mahasin, vol. 2, p. 544; Wasa’il ash-Shi’a, vol. 25, p. 153; Bihar Al-Anwar, vol. 63, p. 161.
  • 18. Al-Hadaiqun Nazira, vol. 25, p. 49; Qurb al-Asnad, p. 922; Al-Kafi, vol. 6, p. 35.
  • 19. Muntah al-Matlab, vol. 1, p. 317; Al-Hadaiqun Nazira, vol. 5, p. 541; Mustanadush Shi’a, vol. 6, p. 153.
  • 20. Al-Amali, Shaykh as-Saduq, p. 541; Wasa’il ash-Shi’a, vol. 7, p. 117; Bihar Al-Anwar, vol. 90, p. 384.
  • 21. Kashf al-Ghita, vol. 2, p. 309; Al-Kafi, vol. 2, p. 487; Wasa’il ash-Shi’a, vol. 7, p. 103; Makarim al-Akhlaq, p. 274.
  • 22. Kamal ad-Din wa Tamam an-Na’mah, p. 673.
  • 23. Muntah al-Matlab, vol. 1, p. 454; Al-Zikri, Shahid Awwal, p. 61; Majma al-Fayda al-Burhan, vol. 2, p. 445 Al-Hadaiqun Nazira, vol. 10, p. 438.
  • 24. Kamal ad-Din wa Tamam an-Na’mah, p. 429; Raudhat ul-Wa’idhin, p. 259; Madinat ul-Majiz, vol. 8, p. 19; Bihar Al-Anwar, vol. 51, p. 14.
  • 25. Bihar Al-Anwar, vol. 53, p. 326.
  • 26. Falah as-Sa’il, p. 286.
  • 27. Misbah al-Motahajjid, p. 122.
  • 28. Al-Ikhtisas, p. 122.
  • 29. Iqbal al-’Amal, vol. 3, pp. 323-324.
  • 30. Falah as-Sa’il, p. 286.
  • 31. Misbah, p. 459.