The Shia have narrations which suggest that a fraction of Allah’s Nur translocated into ‘Ali radiya Llahu ‘anhu. Abu ‘Abdullah says:
ثم مسحنا بيمينه فأفضي نوره فينا
Then we rubbed his right hand. His light thus permeated our existence.
و لكن الله خلطنا بنفسه
But Allah made us mingle with himself.
This divine fraction which has translocated into their Imams—as they claim—enabled them with supernatural abilities. Therefore, a person who reads what they term “the miracles of the Imams” which are reported in hundreds of narrations will reach the conclusion that they are just like Allah subhanahu wa ta ‘ala, the Rabb of the universe (exalted is he from what they say) in terms of giving life and death, creating and sustaining. Yes, in order to mislead and confuse their narrations suggest that all of this happens by the command of Allah subhanahu wa ta ‘ala.
For example: ‘Ali radiya Llahu ‘anhu is the reviver of the dead. A narration from Abu ‘Abdullah in al Kafi states the following:
إن أمير المؤمنين له خؤولة في مخزوم و إن شابا منهم اتاه فقال: يا خالي إن أخي مات و قد خزنت عليه حزنا شديدا، قال فقال:تشتهي أن تراه؟قال:بلي،قال فأرني قبره،قال فخرج و معه بردة رسول الله متزرا بها،فلما انتهي إلي القبر تلملمت شفتاه ثم ركضه برجله فخرج من قبره و هو يقول بلسان الفرس،فقال أمير المؤمنين عليه السلام:ألم تمت و أمت رجل من العرب؟ قال بلي، ولكنا متنا علي سنة فلان و فلان(أي أبو بكر و عمر)فانقلبت ألسنتنا.
Amir al Mu’minin had maternal relations in the Banu Makhzum tribe. A youngster from among them came to him and said, “O my uncle my brother passed away and I am grieving immensely over his demise.”
He said, “Do you desire to see him?” the youngster replied in the affirmative.
He then said, “Show me his grave.”
Hence, he went whilst he was dressed in the shawl of Rasulullah salla Llahu ‘alayhi wa sallam. When he reached the grave his lips moved after which he kicked the grave. And thus the dead man emerged from his grave speaking Persian. Amir al Mu’minin said to him, “Did you not die as an Arab?” He said, “Yes. But because we died following the ways of so and so, and so and so (i.e. Abu Bakr and ‘Umar) our tongues changed.”
Salman says (according to their fabrications):
لو أقسم أبو الحسن علي الله أن يحيي الأولين و الأخرين لأحياهم
If Abu al Hassan takes an oath to revive the people of the past and the people still to come he will be capable of doing so.
Indeed they have procured these beliefs from the polytheist creeds which confer upon their idols that which is exclusive to Allah subhanahu wa ta ‘ala. Merely envisioning such beliefs is sufficient in rendering them baseless. Because they are against the divine texts, rationality, the laws of nature, and the true state of the Imams and their statements. Rasulullah salla Llahu ‘alayhi wa sallam is instructed by Allah subhanahu wa ta ‘ala to say:
قُل لَّا أَمْلِكُ لِنَفْسِيْ نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللّٰهُ
Say, “I do not own for myself benefit nor harm save that which Allah wills.”
What is very interesting is that the Shia despite revering the Imams and exaggerating in their beliefs regarding them narrate the diametrically opposite of the aforementioned. This brings about plain contradiction in what they claim (This is the nature of every lie and falsehood). Rijal al Kashshi states that Imam Jafar ibn Muhammad said:
فو الله ما نحن الا عبيد الذي خلقنا و اصطفانا، ما نقدر علي ضر ولا نفع،و إن رحمنا فبرحمةه،و إن عذبنا فبذنوبنا، والله ما لنا علي الله من حجة، ولا معنا من الله براءة و إنا لميتون و مقبورون و منشورون و مبعوثون و موقوفون و مسؤولون،ويلهم ما لهم لعنهم الله فقد اذوا الله و أذوا رسول الله صلي الله عليه و سلم في قبره، و امير المومنين و فاطمة و الحسن و الحسين و علي بن الحسين و محمد بن علي صلوات الله عليهم…أشهدكم أني امرؤ ولدني رسول الله صلي الله عليه وسلم وما معي براءة من الله إن أطعته رحمني، و إن عصيته عذبني عذابا شديدا
By Allah! We are but servants of the One Who created us and selected us. We are not able to benefit or harm. If we are shown mercy it is due to His grace and if we are punished it is due to our sins. By Allah! We have no guard against Allah and nor do we enjoy exoneration accorded to us by Him. We are going to die, be resurrected, made to stand before Allah and questioned. Woe be upon them! What is wrong with them? May Allah curse them. They have offended Allah, His Messenger who lies in his grave, Amir al Mu’minin, Fatimah, Hassan, Hussain, ‘Ali ibn al Hussain, and Muhammad ibn ‘Ali. I bear witness that I am a man from the progeny of Rasulullah salla Llahu ‘alayhi wa sallam who enjoys no exoneration before Allah. If I obey Him He will show mercy to me and if I disobey Him He will punish me severely.”
However the scholars of the Shia consider such admissions of the Imams to be nothing more than Taqiyyah whereby they have misguided the people. And the creed of the Shia has thus become the creeds of their scholars and not the creed of the Imams.
This belief of theirs (some illustrations of which were presented above) which claims that a divine portion translocated into the Imams, has progressed according to some of their scholars; its implications have increased to the extent that there exists only one being who is the essence of all existence. They have considered it to be the highest form of belief in Tawhid as is propounded by their scholar al Niraqi.
 Usul al Kafi 1/440; Ibid 1/441-442
 Ibid 1/435.
 Bihar al Anwar ‘chapter regarding his (‘Ali) comprehensive miracles’ 42/17 (17 narrations), ‘the chapter regarding his strange miracles’ 42/5-56. They have even attributed such miracles to his grave which are exclusively the domain of Allah subhanahu wa ta ‘ala; the author of al Bihar has established an entire chapter in this regard, ‘chapter regarding the miracles that transpired at his tomb’ 42/311-339. This is the case with all twelve of their Imams. The sand of the grave of Hussain radiya Llahu ‘anhu, however, supersedes the miracles of the Imams in that they have ascribed divine powers like sustaining, curing, and granting of well-being to it.
 Usul al Kafi 1/457; Bihar al Anwar 41/192; Basa’ir al Darajat p. 76
 Bihar al Anwar 41/194 with reference to al Khara’ij wa al Jara’ih which is not published as yet.
 Ibid 41/198 with reference to al Khara’ij wa al Jara’ih which is not published as yet.
 Ibid 41/201
 Surah al A’raf: 188
 Rijal al Kashshi p. 225-226
 Refer to p 151 and the discussion of Taqiyyah coming ahead.
 I.e. the existence of the creation is the very existence of Allah. (Majmu’ al Fatawa 1/140).
 Mahdi ibn Abi Dhar al Kashani al Niraqi (d. 1209 A.H), al Dhari’ah 5/58; Jami’ al Sa’adat p. 132-133.Back to top