Foreword
October 23, 2025Chapter 2 – Observance of Taqiyyah by the Imams
October 23, 2025BACK⇒ Return to Table of contents
Chapter 1
The Possession of Supernatural Powers by the Infallible Imams that enable them to Destroy their Enemies
Whoever peruses the books of the Imamiyyah will find numerous supernatural powers and abilities attributed to the infallible Imams by the Shia, which enable them to manage their enemies and remove them from the map of existence. Among these powers, for example but not limited to, are:
The First Power
Cosmic authority over every atom of the universe
1. The Marja’ of the Imamiyyah, Khomeini, said:
فإن للإمام عليه السلام مقاما محمودا ودرجة سامية وخلافة تكوينية تخضع لولايتها وسيطرتها جميع ذرات هذا الكون
Indeed, the Imam has a praiseworthy station, an exalted rank, and a cosmic vicegerency to whose authority and control all the atoms of this universe submit.[1]
2. Muhammad Hussain al Hajj says under the heading al Wilayah al Takwiniyyah (Cosmic Authority):
وللنبي والإمام أمير المؤمنين والصديقة والأئمة عليهم السلام ولاية تكوينية التي تصحح لهم التصرف في كل شيء وتدبير أمر الخلق بما يشاؤون وكيف يشاؤون بإذن الله تعالى وكانت قضية تسيير الرياح وغير ذلك بيد النبي سليمان على نبينا وآله وعليه أفضل الصلاة والسلام لأكبر شاهد للولاية حيث قال تعالى وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ وَكُنَّا فَاعِلِينَ وأيضا قال تعالى وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ فكانت إدارة شؤون ولاية تكوينية
Indeed, the Prophet salla Llahu ‘alayhi wa sallam, the Commander of the faithful, al Siddiqah [Fatimah], and the Imams ‘alayhim al Salam possess a cosmic authority which validates for them the ability to manage everything and administer the affairs of creation as they will and how they wish, by the permission of Allah subhanahu wa ta ‘ala. The incident of the winds being subservient and other such things being in the control of the Prophet Sulaiman ‘alayh al Salam is the greatest evidence for cosmic authority, as Allah subhanahu wa ta ‘ala said, “And We subjected the mountains to exalt [Us], along with Dawood and [also] the birds. And We were doing [that].”[2] And also Allah’s subhanahu wa ta ‘ala saying, “And to Sulaiman [We subjected] the wind, blowing forcefully, proceeding by his command toward the land.”[3] So, the administration of affairs was a takwini (cosmic) authority.[4]
3. The Imami Sheikh Muhammad Fadil al Mas’udi says:
فيظهر من هذا كله أن إبراهيم كان تصرفه تكوينيا أي أعطاه الله الولاية التي نسميها ولاية تكوينية وبإذن الله تعالى وكذلك قوله تعالى فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِى بِأَمْرِهِ رُخَاءٌ حَيْثُ أَصَاب﴾ في قضية سليمان حيث أعطاه لله تبارك وتعالى ولاية وتصرف في الريح و هل هذا إلا ولاية وتصرف في التكوينيات وعلى هذا الأساس فإن الولاية التكوينية ثابتة للأنبياء ولأوصيائهم
From all this it becomes clear that Ibrahim’s authority was cosmic, i.e. Allah subhanahu wa ta ‘ala gave him the authority which we call al wilayah al takwiniyyah (cosmic authority) by the permission of Allah subhanahu wa ta ‘ala. Likewise, His subhanahu wa ta ‘ala saying, “So We subjected to him the wind blowing by his command, gently, wherever he directed,”[5] regarding the incident of Sulaiman, where Allah subhanahu wa ta ‘ala gave him authority and control over the wind. Is this anything other than authority and control over creation? Based on this, cosmic authority is established for the prophets and their successors.[6]
Through this formidable power—cosmic authority—the Imams are able to annihilate their enemies by sending thunderbolts upon them, causing the earth to swallow them, or unleashing upon them violent winds that uproot them and their palaces from the face of the earth!
The Second Power
Their possession the Ism Allah al A’zam (the Greatest Name of Allah)
The trusted authority of the Imamiyyah, Muhammad ibn Yaqub al Kulayni, has cited three reports proving the Imam’s possession of this second power, which are:
1. Jabir narrates that Abu Jafar (al Imam Muhammad al Baqir) said:
إن اسم الله الأعظم على ثلاثة وسبعين حرفًا و إنما كان عند آصف منها حرف واحد فتكلم به فخسف بالأرض ما بينه وبين سرير بلقيس حتى تناول السرير بيده ثم عادت الأرض كما كانت أسرع من طرفة عين ونحن عندنا من الاسم الأعظم اثنين وسبعون حرفًا وحرف واحد عند الله تعالى استأثر به في علم الغيب عنده ولا حول ولا قوة إلا بالله العلي العظيم
Indeed, the greatest name of Allah consists of seventy-three letters. Asif possessed only one letter; when he spoke it, the ground between him and the throne of Bilqis was made to swallow the distance until he took the throne with his hand. Then the earth returned as it was, faster than the blink of an eye. We possess seventy-two letters of the greatest name. And one of the letters is retained exclusively by Allah subhanahu wa ta ‘ala as part of His knowledge of the unseen. And there is no power nor strength except with Allah subhanahu wa ta ‘ala.[7]
2. ‘Ali ibn Muhammad al Nawfali reports that he heard Abu al Hasan Sahib al ‘Askar (al Imam ‘Ali al Hadi) saying:
اسم الله الأعظم ثلاثة وسبعون حرفًا كان عند آصف حرف فتكلم به فانخرقت له الأرض فيما بينه وبين سبأ فتناول عرش بلقيس حتى صيره إلى سليمان ثم انبسطت الأرض في أقل من طرفة عين وعندنا منه اثنان وسبعون حرفا وحرف عند الله مستأثر به في علم الغيب
The greatest name of Allah consists of seventy-three letters. Asif possessed one letter; when he spoke it, the earth split open for him between his location and Sheba, so he took the throne of Bilqis and brought it to Sulaiman. Then the earth closed up in less than the blink of an eye. We possess seventy-two letters of it; and one letter is kept with Allah subhanahu wa ta ‘ala, reserved within His knowledge of the unseen. And there is no power nor strength except with Allah subhanahu wa ta ‘ala.[8]
3. Harun ibn al Jahm reports from a man among the companions of Abu ‘Abdullah, whose name I do not recall, who heard Abu ‘Abdullah (al Imam Jafar al Sadiq) saying:
إن عيسى ابن مريم عليه السلام أعطي حرفين كان يعمل بهما وأعطي موسى أربعة أحرف وأعطي إبراهيم ثمانية أحرف وأعطي نوح خمسة عشرة حرفا وأعطى آدم خمسة وعشرين حرفا وإن الله تعالى جمع ذلك كله لمحمد صلى الله عليه وآله وأن اسم الله الأعظم ثلاثة وسبعون حرفا أعطى محمدا صلى الله عليه وسلم اثنين وسبعين حرفا وحجب عنه حرف واحد
Indeed, ‘Isa ibn Maryam was given two letters and he acted by them. Musa was given four letters. Ibrahim was given eight letters. Nuh was given fifteen letters. Adam was given twenty-five letters. And Allah subhanahu wa ta ‘ala gathered all of these for Muhammad salla Llahu ‘alayhi wa sallam. The greatest name of Allah is seventy-three letters; He gave Muhammad salla Llahu ‘alayhi wa sallam seventy-two letters while one letter was concealed from him.[9]
Based on this, I say:
If Asif ibn Barkhiya’s possession of a single letter from the greatest name of Allah enabled him to bring the throne of Bilqis to the Prophet Sulaiman ‘alayh al Salam before his glance could return to him, then what about one who possesses seventy-two letters? Without doubt, it enables him to bring the thrones of their enemies, destroy their kingdoms, and annihilate their armies faster than the blink of an eye!
Then join me in looking at the following report to see the extent of the power that ‘Ali radiya Llahu ‘anhu enjoyed as a result of possessing those letters from the greatest name of Allah subhanahu wa ta ‘ala:
Abu Bakr al Hadrami reports that Abu Jafar (al Imam Muhammad al Baqir) said:
فأما سلمان فإنه عرض في قلبه عارض أن عند ذا يعني أمير المؤمنين عليه السلام اسم الله الأعظم لو تكلم به لأخذتهم الأرض وهو هكذا
As for Salman, a thought occurred to him that if the Commander of the faithful (‘Ali ibn Abi Talib) were to speak the greatest name of Allah, the earth would swallow them up just like that![10]
So, reflect upon this formidable power that enables him to remove his enemies from the face of the earth, as mentioned in the report and confirmed by Abu Jafar al Baqir, “If he were to speak it, the earth would swallow them up just like that.”
The Third Power
If they raised their hands in supplication, Allah would destroy their enemies
Muhammad ibn Yaqub al Kulayni reported from Durays al Kinasi, who reports that he heard about Abu Jafar (al Imam Muhammad al Baqir):
يقول حمران جعلت فداك أرأيت ما كان من أمر قيام علي بن أبي طالب والحسن والحسين عليهم السلام وخروجهم وقيامهم بدين الله عز ذكره وما أصيبوا من قتل الطواغيت إياهم والظفر بهم حتى قتلوا وغلبوا فقال أبو جعفر عليه السلام ولو أنهم يا حمران حيث نزل بهم ما نزل بهم ما نزل من أمر الله عز ذكره وإظهار الطواغيت عليهم سألوا الله عز ذكره أن يدفع عنهم ذلك وألحوا عليه في طلب إزالة ملك الطواغيت وذهاب ملكهم إذا لأجابهم ودفع ذلك عنهم ثم كان انقضاء مدة الطواغيت وذهاب ملكهم أسرع من سلك منظوم انقطع فتبدد
Humran said to him, “May I be made your ransom! What is your view concerning the matter of the uprising of ‘Ali ibn Abi Talib, al Hasan, and al Hussain ‘alayhim al Salam, their emergence, their standing for the religion of Allah subhanahu wa ta ‘ala, and what befell them of being killed and overpowered by the transgressors?”
Abu Jafar ‘alayh al Salam said, “If they, O Humran, when what befell them from the command of Allah subhanahu wa ta ‘ala befell them and the transgressors prevailed over them, had asked Allah subhanahu wa ta ‘ala to repel that from them and had implored Him in seeking the removal of the rule of the transgressors and the end of their dominion, He would have answered them and repelled that from them. Then the expiration of the era of the transgressors and the disappearance of their dominion would have been faster than a needle passing through a threaded strand.”[11]
Reflect upon this formidable weapon that spares them combat, bloodshed, and the losses of war, costing them no effort beyond raising their hands in supplication to Allah subhanahu wa ta ‘ala, so that He may remove the dominion of their enemies.
The Fourth Power
The bow that transforms into a great serpent
The scholars of the Imamiyyah have cited this formidable power in two places:
1. The Muhaddith of the Imamiyyah, Hashim al Bahrani, reported:
روي عن الصادق عليه السلام أن أمير المؤمنين عليه السلام بلغه عن عمر بن الخطاب أمر فأرسل إليه سلمان رضي الله عنه وقال قل له فقلت له هل رأيت من علي عليه السلام غير ذلك قال نعم إنه استقبلني يوما و أخذ بيدي ومضى بي إلى الجبانة وكنا نتحدث في الطريق وكان بيده قوس فلما صرنا في الجبانة رمى بقوسه من يده فصار ثعبانا عظيما مثل ثعبان موسى عليه السلام و فتح فاه وأقبل ليبتلعني فلما رأيت ذلك طار قلبي من الخوف وتنحيت وضحكت في وجه علي عليه السلام وقلت الأمان يا علي بن أبي طالب واذكر ما بيني وبينك من الجميل فلما سمع هذا القول افتر ضاحكا وقال لطفت في الكلام ونحن أهل بيت نشكر القليل فضرب بيده إلى الثعبان و أخذه بيده فإذا هو قوسه الذي كان بيده
It is narrated from al Sadiq that the Commander of the faithful was informed about a matter concerning ‘Umar ibn al Khattab. So, he sent Salman radiya Llahu ‘anhu to him and instructed, “Admonish him.”
I said to him, “Have you seen anything else from ‘Ali ‘alayh al Salam besides that?”
He said, “Yes. Indeed, he met me one day, took me by the hand, and went with me to al Jabanah. We were conversing along the way, and he was carrying a bow. When we reached al Jabanah, he threw his bow from his hand and it became a huge serpent, like the serpent of Musa ‘alayh al Salam. It opened its mouth and advanced to swallow me. When I saw that, my heart leaped from fear, and I recoiled. I smiled at ‘Ali ‘alayh al Salam and pleaded, ‘Grant me safety, O ‘Ali ibn Abi Talib, and remember the kindness between me and you.’
When he heard these words, he laughed and said, ‘You have been delicate in speech. We, the Ahlul bayt, appreciate even a little.’
Then he motioned his hand towards the serpent and took it with his hand, and behold, it was his bow that he had been carrying.”[12]
2. ‘Allamah Muhammad Baqir al Majlisi reported:
روي عن سلمان أن عليا عليه السلام بلغه عن عمر ذكر شيعته فاستقبله في بعض طرقات بساتين المدينة وفي يد علي عليه السلام قوس عربية فقال يا عمر بلغني عنك ذكرك لشيعتي فقال اربع على ظلعك فقال عليه السلام إنك لههنا ثم رمى بالقوس على الأرض فإذا هي ثعبان كالبعير فاغر فاه وقد أقبل نحو عمر ليبتلعه فصاح عمر الله الله يا أبا الحسن لا عدت بعدها في شيء وجعل يتضرع إليه فضرب يده إلى الثعبان فعادت القوس كما كانت فمر عمر إلى بيته مرعوبا
Salman narrates: ‘Ali was informed that ‘Umar had mentioned his Shia (partisans), so he met him in one of the pathways of the orchards of al Madinah, while in ‘Ali’s hand was an Arab bow.
‘Ali said, “O ‘Umar, it has reached me that you mentioned my Shia.”
‘Umar replied, “Control your injustice!”
‘Ali said, “You shall now see!”
He then threw the bow on the ground and it became a serpent like a large camel, gaping its mouth, and advanced towards ‘Umar to swallow him.
‘Umar cried out, “By Allah, by Allah, O Abu al Hasan, I will never again oppose you in anything,” and began seeking refuge with him.
‘Ali then motioned his hand towards the serpent, and it returned to being the bow as it was. Then ‘Umar went to his home terrified.[13]
Reflect upon this formidable power and how it made his opponent and enemy beg for pardon and safety.
The Fifth Power
The magical thread that can destroy cities
Ibn Shahrashub al Mazandarani reported in the hadith of Jabir ibn Yazid al Ju’fi:
أنه لما شكت الشيعة إلى زين العابدين مما يلقونه من بني أمية دعا الباقر و أمره أن يأخذ الخيط الذي نزل به جبريل إلى النبي ويحركه وتحريكا وقال فمضى إلى المسجد فصلى فيه ركعتين ثم وضع خده على التراب وتكلم بكلمات ثم رفع رأسه فأخرج من كمه خيط دقيقا تفوفح منه رائحة وأعطاني طرفاً منه فمشيت رويدا فقال قف يا جابر فحرك الخيط تحريكا لينا خفيفا ثم قال اخرج فانظر ما حال الناس قال فخرجت من المسجد فاذا صياح و صراخ و ولولة من كل ناحية وإذا زلزلة شديدة وهدة ورجفة قد أخربت عامة دور المدينة وهلك تحتها أكثر من ثلاثين ألف إنسان ثم صعد الباقر المنارة فنادى بأعلى صوته ألا يا أيها الضالون المكذبون قال فظن الناس أنه صوت من السماء فخروا لوجوههم و طارت أفئدتهم وهم يقولون في سجودهم الأمان الأمان وأنهم يسمعون الصيحة بالحق ولا يروق الشخص ثم قرأ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ قال فلما نزل منها وخرجنا من المسجد سألته عن الخيط قال هذا من البقية قلت وما البقية يا ابن رسول الله قال يا جابر بقية مما ترك آل موسى وآل هارون تحمله الملائكة ويضعه جبريل لدينا
When the Shia complained to Zayn al ‘Abidin about what they were suffering from the Banu Umayyah, he called al Baqir and instructed him to take the thread that Jibril had brought down to the Prophet salla Llahu ‘alayhi wa sallam and move it in a certain motion.
The latter went to the Masjid, prayed two units of prayer therein, placed his cheek on the dust, and spoke some words. He then raised his head and took out from his sleeve a delicate thread from which a fragrance emanated. He gave me a piece of it, and I walked slowly. He instructed, “Stop, O Jabir.” He then moved the thread in a specific, slow motion and said, “Go out and see what has become of the people.”
Jabir continues: I went out from the Masjid, and behold, there was mourning, screaming, and wailing from every direction, and a severe, intense earthquake and tremor had destroyed most of the buildings of al Madinah. More than thirty thousand people had perished beneath them.
Al Baqir then ascended the minaret and called out in the loudest voice, “Beware, O you liars and deniers!”
The people thought that it was a voice from the sky, so they fell on their faces, their hearts flew out of fear, and they said in their prostration, “Safety, safety!” and they heard the call with truth but did not see the person.
He then recited, “So the roof fell upon them from above them, and the punishment came to them from where they did not perceive.”[14]
Jabir continues: When he descended from it and we exited the Masjid, I asked him about the thread. He explained, “This is from al baqiyyah (the remnants).”
I asked, “And what is al baqiyyah, O son of the Messenger of Allah?”
He said, “O Jabir, it is a remnant of what was left by the family of Musa and the family of Harun. The angels carry it, and Jibril places it with us.”[15]
The Sixth Power
Destroying their enemies with the supplication of Shu’ayb
Ibn Shahrashub al Mazandarani reported:
فجاء صاحب الحبس إلى هشام وأخبره بخبره فأمر به فحمل على البريد هو و أصحابه ليردوا إلى المدينة وأمر ألا تخرج لهم الأسواق وحال بينهم وبين الطعام والشراب فساروا ثلاثا لا يجدون طعاما ولا شرابا حتى انتهوا إلى مدينة فأغلق باب المدينة دونهم فشكا أصحابه العطش والجوع قال فصعد جبلا أشرف عليهم فقال بأعلى صوته يا أهل المدينة الظالم أهلها إنا بقية الله يقول الله تعالی بَقِيَّتُ اللَّهِ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ وَمَا أَنَا عَلَيْكُم بِحَفِيظٍ قال وكان فيهم شيخ كبير فأتاهم فقال يا قوم والله هذه دعوة شعيب والله لئن لم تخرجوا إلى هذا الرجل بالأسواق لتؤخذن من فوقكم ومن تحت أرجلكم فصدقوني هذه المرة وأطيعوني وكذبوني فيما تستأنفون فإني ناصح لكم قال فبادروا وأخرجوا إلى أبي جعفر وأصحابه الأسواق
The keeper of the prison came to Hisham and informed him of the latest news. Hisham ordered that he [Abu Jafar] and his companions be transported under royal guard to al Madinah. He ordered that they not be sold anything in the markets and he prevented them from accessing food and drink. They travelled for three days finding neither food nor drink until they reached a city whose gate was closed against them. His companions complained of thirst and hunger. So, he climbed a hill overlooking them and called out in his loudest voice, “O people of the city, wronging its people! Indeed, we are the remnant of Allah, and Allah subhanahu wa ta ‘ala says, ‘What remains [lawful] from Allah is best for you, if you would be believers. But I am not a guardian over you.’”[16]
Among them was a very old man who came to them and said, “O my people, by Allah, this is the supplication of Shu’ayb! By Allah, if you do not bring out provisions to this man, you will surely be seized from above you and from beneath your feet! Believe me this once and obey me, though you may belie me in the future, for I am sincere to you.”
So, they rushed and brought out provisions to Abu Jafar and his companions.[17]
The Seventh Power
Instilling fear and terror in the hearts of their enemies
1. Yusuf al Bahrani said:
وفي جملة من الأخبار المروية في كتاب المهج وغيره أن أبا الدوانيق قد هم غير مرة بقتل الصادق عليه السلام وكذلك الرشيد بالكاظم عليه السلام فيدعون الله سبحانه وتعالى في دفع ذلك عنهم ويحتجبون بالحجب المروية عنهم عليهم السلام كما تضمنه كتاب مهج الدعوات وغيره فيظهر الله تعالى من عظيم قدرته لذينك الطاغوتين ما يرهبهما به حتى وقع كل منهما مغشيا عليه غير مرة والوجه فيه ما عرفت
Indeed, among the reports mentioned in the book al Muhaj and others is that Abu al Dawaniq (the Abbasid caliph al Mansur) intended more than once to kill al Sadiq ‘alayh al Salam, and likewise al Rashid intended to kill al Kazim ‘alayh al Salam. So, they would supplicate to Allah subhanahu wa ta ‘ala to repel that from them and would conceal themselves with the veils mentioned to protect against them, as contained in the book Muhaj al Da’awat and others. Then Allah subhanahu wa ta ‘ala would manifest from His immense power something that would deter those two tyrants until each of them fainted on more than one occasion. And the reason for this is what you now know.[18]
2. ‘Allamah Muhammad Baqir al Majlisi reported:
مناقب ابن شهر آشوب قال الربيع الحاجب أخبرت الصادق عليه السلام بقول المنصور لأقتلنك ولأقتلن أهلك حتى لا أبقي على الأرض منكم قامة سوط ولأخر بن المدينة حتى لا أترك فيها جدارًا قائمًا فقال لا ترع من كلامه ودعه في طغيانه فلما صار بين السترين سمعت المنصور يقول أدخلوه إلي سريعًا فلما دخلته عليه فقال مرحباً بابن العم النسيب وبالسيد القريب ثم أخذه بيده وأجلسه على سريره وأقبل عليه ثم قال أتدري لم بعثت إليك فقال وأنى لي علم الغيب فقال أرسلت إليك لتفرق هذه الدنانير في أهلك وهي عشرة آلاف دينار فقال و لها غيري فقال أقسمت عليك يا أبا عبد الله لتفرقها على فقراء أهلك ثم عانقه بيده وأجازه وخلع عليه وقال لي يا ربيع أصحبه قوماً يردونه إلى المدينة قال فلما خرج أبو عبد الله عليه السلام قلت له يا أمير المؤمنين لقد كنت من أشد الناس عليه غيظا ما الذي أرضاك عنه قال يا ربيع لما حضرت الباب رأيت تنينا عظيمًا يقرض أنيابه وهو يقول بألسنة الآدميين إن أنت أسأت لابن رسول الله لأفصلن لحمك من عظمك فأفزعني ذلك وفعلت به ما رأيت
From Manaqib Ibn Shahrashub (25): Al Rabi’ al Hajib reports: I informed al Sadiq ‘alayh al Salam that al Mansur said, “I will kill you and I will kill your family until I leave not a single one of you—a standing soul—on earth. And I will destroy al Madinah until I leave no wall standing within it.”
Al Sadiq said, “Do not fear his words, and leave him in his transgression.”
When he (al Sadiq) was between the two veils, I heard al Mansur say, “Bring him to me quickly!”
When I brought him in, he said, “Welcome, O son of the noble cousin, and O near master!”
He then took him by the hand, seated him on his throne, turned to him and said, “Do you know why I sent for you?”
Al Sadiq said, “Do you think I have knowledge of the unseen?”
Al Mansur said, “I have sent for you to distribute these gold coins among your family, and they are ten thousand gold coins.”
The Imam said, “And is there someone else for it besides me?”
He (al Mansur) said, “I adjure you, O Abu ‘Abdullah, to distribute it among the poor of your family.”
He then embraced him, rewarded him, bestowed honorary garments upon him, and said to me, “O Rabi’, accompany him with a group to return him to al Madinah.”
Al Rabi’ continues: When Abu ‘Abdullah ‘alayh al Salam exited, I said to al Mansur, “O Commander of the faithful, you were among the most intensely angry people with him, so what has pleased you about him?”
He said, “O Rabi’, when he approached the door, I saw a great serpent grinding its teeth, and it was saying in a human voice, ‘If you harm the son of the Messenger of Allah salla Llahu ‘alayhi wa sallam, I will separate your flesh from your bones!’ That frightened me, and I acted towards him as you saw.”[19]
3. ‘Allamah Ibn Tawus al Hilli reported what happened to al Mansur:
قال اعلم أني لما احضرت سيدك أبا عبد الله وهممت بما هممت به من السوء رأيت تنينا قد حوى بذنبه جميع داري وقصري وقد وضع شفته العليا في أعلاها والسلفى في أسفلها وهو يكلمني بلسان طلق ذلق عربي مبين يا منصور إن الله بعثني إليك وأمرني إن أنت أحدثت في عبدي الصالح الصادق حدثا ابتلعتك ومن في الدار جميعا فطاش عقلي وارتعدت فرائصي واصطكت أسناني
He said, “Know that when I had your master, Abu ‘Abdullah, brought before me and I intended the evil I intended, I saw a serpent that had encircled with its tail my entire residence and palace. It had placed its upper lip on the ceilings and its lower lip on the floors, and it was speaking to me in a clear, eloquent Arabic tongue, ‘O Mansur, indeed Allah subhanahu wa ta ‘ala has sent me to you and commanded me that if you perpetrate any evil against my righteous servant al Sadiq, I will swallow you and everyone in the house altogether!’ So I lost my mind, my limbs trembled, and my teeth chattered.”[20]
4. The Muhaddith of the Imamiyyah, Hashim al Bahrani, reported, quoting from Ibn Jarir ibn Rustum al Tabari, 8/1938:
حدثنا أبو محمد سفيان قال حدثنا وكيع عن الأعمش قال رأيت كاظم الغيظ عليه السلام عند الرشيد وقد خضع له فقال له عيسى بن أبان يا أمير المؤمنين لم تخضع له قال رأيت من ورائي أفعى تضرب بأنيابها وتقول أجبه بالطاعة وإلا بلعتك ففزعت منها فأعجبته
Abu Muhammad Sufyan narrated to us — Waki’ narrated to us — from al A’mash, who said: I saw Kazim al Ghayz (al Imam Musa al Kazim) with al Rashid; the latter was showing humility to him. So ‘Isa ibn Aban said to him, “O Commander of the faithful, why do you humble yourself to him?”
He said, “I saw from behind me a serpent striking with its fangs and saying, ‘Answer him with obedience, or I will swallow you.’ So, I was frightened by it, and I answered him.”[21]
After my review of some of the destructive weapons contained in the sources of Imami Shi’ism,[22] I direct the following question to the Imamiyyah:
Did the infallible Imams use those weapons to support the religion and destroy their enemies who usurped the Imamah, burned the major thaqal (weighty thing, that is the Qur’an)[23], killed the minor thaqal (the Ahlul bayt), and erased the landmarks of the religion?
You will know the answer in the next chapter, which will be a sustenance for the Imamiyyah until the Day of Resurrection. Beware, for I am with you as a watcher!
NEXT⇒ Chapter 2 – Observance of Taqiyyah by the Imams
[1] Khomeini: Al Hukumah al Islamiyyah, p. 52.
[2] Surah al Anbiya’: 79.
[3] Surah al Anbiya’: 81.
[4] Al Hajj: Huquq Al al Bayt fi al Kitab wa al Sunnah bi Itqan al Ummah, p. 135-137.
[5] Surah Sad: 36.
[6] Al Mas’udi: Al Asrar al Fatimiyyah, p. 259-260.
[7] Al Kulayni: Al Kafi, 1/230.
[8] Ibid.
[9] Al Kulayni: Al Kafi, 1/230.
[10] Al Mufid: Al Ikhtisas, p. 10; al Tusi: Ikhtiyar Ma’rifat al Rijal, 1/51-52.
[11] Al Kulayni: Al Kafi, 1/261-262.
[12] Al Bahrani: Madinat al Ma’ajiz, 1/466; al Murtada: ‘Uyun al Mu’jizat; al Majlisi: Bihar al Anwar, 42/42-43.
[13] Al Majlisi: Bihar al Anwar, 29/31-32.
[14] Surah al Nahl: 26.
[15] Al Mazandarani: Manaqib Al Abi Talib, 3/317.
[16] Surah Hud: 86.
[17] Al Mazandarani: Manaqib Al Abi Talib, 3/322-323.
[18] Al Bahrani: Al Durr al Najafiyyah, 1/415.
[19] Al Majlisi: Bihar al Anwar, 47/178.
[20] Al Hilli: Muhaj al Da’awat wa Manhaj al ‘Ibadat, p. 90.
[21] Al Bahrani: Madinat al Ma’ajiz, 6/198.
[22] If the researcher were to delve into the narrations of Imami Shi’ism, he would find tens, perhaps hundreds, of weapons of mass destruction that the Imams possess.
[23] This is a reference to the thaqalayn (two weighty things), which were left behind as the inheritance of the Prophet salla Llahu ‘alayhi wa sallam. According to the Shia, these are the Qur’an and the Ahlul bayt.