- Thiqatul Islam Kulaini narrates that Imam Muhammad Taqi (a.s.) said to Naufali that Almighty Allah has 73 Great names, of which one was bestowed to Asif Ibne Barkhiya through which he brought the throne of Bilqis from Saba Kingdom to Sulaiman (a.s.) in the blink of the We are bestowed 72 names from them; so no one can have any idea about our power and the Lord of the worlds has concealed a name from us also as it is the specialty of his lordship.
We should know that knowledge is supposed to make discoveries and it is not related to power; but by referring to the throne of Bilqis, Imam Muhammad Taqi (a.s.) has implied that knowledge of the Great names is not limited to exposition of realities; a kind of power is also found in it through which the earth can be folded up; thus if one Great name could have such power, what would be the condition of 72 Great names and how great would be the power, which is 72 times that of Asif Ibne Barkhiya?
(Damatus Sakiba, p. 126; Manaqib, Vol. 5, p. 118; Usul Kafi)
- In 227 H. when the Imam was twelve or thirteen years old, he was standing at the roadside with Abu Hashim, when Turk soldiers passed from there. The Imam began to talk with one of them in Turkish; he was absolutely amazed and he fell at the Imam’s feet and said: No one other than my father is aware of the name with which you have addressed me. It means that you are a holy saint.
(Elaamul Wara, p. 243; Behaarul Anwaar, vol. 9, Chap. 3, p. 131)
- In another report of Abu Hashim: One day, the Imam began to speak Hindi and I said: Maula, I don’t understand this language at He picked up a pebble and applied saliva to it; when I placed it on my tongue I became proficient in seventy languages.
(Elaamul Wara, p. 243; Behaarul Anwaar, vol. 9, Chap. 3, p. 126; Mukhtarul Kharaij wal Jaraih, p. 237)
It is obvious that when such is the effect of the saliva of Imamate what would be the effect of saliva of prophethood and when such effect is found in saliva, which is considered to be an extra moisture of the body, what would be the effect of blood, which is the real part of the body and an element of life. Only after realizing this matter can the following statement of the Prophet be explained: The blood of Ahle Bayt (a.s.) is my blood and their flesh and skin is my flesh and skin.
- Shaykh Tusi writes in Misbah: Ishaq bin Abdullah came to the Imam to issue judgment about a discussion and as soon as the Imam saw him, he said: If you want your uncle to judge the discussion, you should know that there are four important fasts in the year: 17th Rabiul Awwal, day of birth of Holy Prophet (s.a.w.a.); 27th Rajab, day of proclamation of prophethood of Holy Prophet (s.a.w.a.); 25th Zilqad, day of Dahwul Ardh, when land was spread out for the first time; 18th Zilhajj, when Islam became complete and blessings were
(Manaqib, vol. 5, p. 123; Damatus Saakeba, p. 123; Ahsanul Maqaal, vol. 2, p. 245)
- Allamah Jami reports that when a follower of Imam complained to him about Qadi of Baghdad he said: There is no need to complain about it as he would automatically be dismissed after two And the same happened (as you can run the government with infidelity, but you cannot run it with oppression).
- When Mutawakkil was poisoned, he made a vow that if he survived, he would donate a huge amount to After regaining health when he asked jurists how much that amounted to, all offered different view without any solid proof. Finally someone took permission to ask Imam Muhammad Taqi (a.s.) about it. He said: He should give 80 dirhams. Mutawakkil asked for reasoning and he said: Almighty Allah helped His Messenger on many occasions and according to history, they are eighty in all when he confronted the infidels and God helped him.
(Manaqib, vol. 5, p. 116)
- The king of Rome wrote a letter to the caliph of the time: It is mentioned in Injeel that one who recites a chapter without the following letters: TH-J-KH-Z-SH-Z’-F, would become eligible for Please tell us which Surah is that? The Caliph inquired from Muslim scholars, but they were helpless; so he asked the Imam and he said: It is easy; it is Surah Hamd, which does not have these letters; it is because TH stands for Thabur (destruction); J is for Jaheem (Hell); KH is for Khaib and Khusran (failure); Z is for Zaqqum (bitter fruit); SH is for Shaqawat (misfortune); Z’ is for Z’ulmat (darkness); F is for Furqat (separation). Therefore Almighty Allah did not use these letters in this blessed Surah.
We should know that it does not imply that any Surah containing these letters is not a Surah of mercy and blessings, because they are present in Surah Rahman and Surah Dahr, whose main subject is divine blessings; on the contrary it is a special secret that Imam has mentioned and it was known only to the king of Rome and that is why he was satisfied. He accepted Islam and remained a Muslim all his life.
(Damatus Sakiba, vol. 3, p. 123; Sharh Shafiya, Abu Firass)
Seeing such incidents, scholars have pointed to that scientific law that incidents cannot indicate general laws; their specialties are related to them and in presence of specialties, general laws cannot be derived.
- Always, two views have existed in the Muslim world about free will and Some people have promoted belief in compulsion so that no blame should fall on them and God should be made responsible for every act. Thus the proverb was publicized that not a leaf moved without the command of God, so how can a man move; although two weaknesses are found in this proverb. First of all the Holy Quran has mentioned knowledge of God and not His command. Secondly, a leaf is included in the plant kingdom, which lacks power of contemplation; thus a leaf cannot be compared to man who is bestowed with will, discretion and understanding.
On the other hand fans of great personalities popularized belief in Free will (Tafweez) that man is absolutely free in all his actions and God cannot interfere. He has delegated all discretions to man. In the period of Imam Muhammad Taqi (a.s.), also when this question arose, he issued the same judgment that his ancestors had given: That in Islam there is neither compulsion nor free will. On the contrary the matter is between the two (Amr bainal Amrain). Discretions are given by God but responsibility of deeds lies on human beings. Neither can he become needless of divine discretions nor God be held responsible for use of this discretion by man.
(Damatus Saakeba, vol. 3, p. 134)