Imam Al-sadiq

His Miraculous Acts

Indeed, Allah, the Exalted, has ordered His creatures to know Him and ta worship Him after they have known Him:” And I have not created the Jinn and the men except that they should serve Me.”’[1] His creatures indicate His existence. The pretty creation and the untied,. regulation indicate Hi1 Oneness. He has created a guide from their own selves to show them tha way to all things. This guide is reason. However, reason by itself is unable to know the methods of the worship of Allah nor the qualities of I-hg obedience, for this reason Allah should teach His creatures how to worship and obey Him. As Allah has ordered His creatures to worship and to Him, then it is incumbent on Him to send someone to them to guide to what He has wanted and to make them know what He has ordered.

It is not right for reason to believe in the person who Prophethood without a proof or a miracle. So, it was incumbent on prophets to produce evidence for their missions. We do not regard the person as a sent prophet unless he has a strong proof.

What is the Miracle?

This question is worthy of care and thinking. That is because the correctness of Prophethood depends on the correctness of the proof. I thint that the answer of this is very easy, for there are many verses in tbe Glorious Koran about the prophets and the messengers. For example, the miracles of MUsâ (Moses) were the white hand and the rod, the miracles of ‘Tsä (Jesus) were healing the blind and the leprous, and bring the dead to life. And the miracle of Mohammed, may Allah bless him and his family, was the Koran itself. When you consider these miracles carefully, you will know that the normal person is unable to bring something like them even if he has power and knowledge. Now, we may ask: Who has the ability and knowledge to make the fire comfort and peace? Who has the ability and knowledge to cut the birds into pieces, put them on the mountains, and summon them to come as perfect birds before him? Who has the ability and knowledge to make his hand white without evil whenever he wants? Who has the ability and knowledge to make his rod walk and to eat what the magicians do? Who has the ability and knowledge to heal the blind and the leprous and to bring the dead to life? Who has the ability and knowledto determine out of dust the form of a bird and to breath into it knowledge and to create a book like the Koran in all its characteristics? Through these things, you understand the difference between magic and the miracle. Worth mentioning, the miracle happens not according to the natural laws; it

1 al- Dhfiriylt, 56.

should be something possible in itself, for the impossible things in themselves do not occur, and it should be done by the unique persons who summon people to worship Allah, the Most High, and who produce evidence for His Existence. So, miracle is the gift which Allah grants to whomever he wills of His close creatures.

As for magic, it is an art. Whoever learns it is abfr to do it. It is mere imagination and misguidance. It has neither reality nor truth.

The person may say: Science refuses the miracle which occurs contrary to the natural laws, for its occurrence is not according to the usual causes. So, how do things happen according to unusual causes? This question maybe answered as follows:

There are clear verses in the Koran about those miracles which occurred not according to the natural laws, such as the safety of Ibrahim from the fire, the coming of the birds to him after they had been aut into pieces, the white hand of Mtisä (Moses) and his rod which became a snake. ‘Isa (Jesus) healed the diseases which doctors are unable to cure, such as blindness and leprosy. Also he brought life to the dead and created the bird with Allah’s permission. Then science is worthless when it opposes the clear verses of the Koran. Rather, this-science is not correct because there are mistakes in some of its premises.
As these miracles are possible in themselves, then why do we deny them while we are in need of them, and Allah’s power is inclusive and it has neither defect nor feebleness, “Indeed, He has power over all things?”

Yes, we refuse the things which are impossible in the self and the accident. For example, Allah creates a partner for Him, brings together the two opposite or contradictory things, and puts this wide world into the small egg. The defect is in these things because they are impossible, not in the power. However, we do not refuse that the stones speak, the moon breaks, the trees walk, for they are possible in themselves.

If we regard these miracles as impossible for Allah, the Exalted, then which thing confirms the Prophethood of the prophets? If Prophethood is possible without a miracle, then everyonea can claim it. So, what is the difference between the truthful prophet and the false one?

When it is said that genius, cleverness, eloquence, knowledge, honesty, and truthfuliass are enough to confirm those we claim Prophethood, we say that most people do not attach importance to these qualities. Rather, they are not able to know the person who has such qualities. So, it is necessary for the prophet to bring the material thing which people cannot bring to uproot their questions and to be as a plain proof to convince the knowledgeable and the ignorant.

Why does the science refuse the things which occur not according to the natural laws? Is it not the Creator of the usual laws and the Creator of the unusual laws one? And He Who is able to create the things through

their usual causes is able to create them through the causes which are above the level of our ability and knowledge.

These proofs and miracles are also necessary to the trustees of authority (awsiyä’) of the prophets to fulfill the purpose for which the prophets summoned people. Allah sent the prophets to make people know Him azad then to serve Him. Also the trustees of authority were nominated to fulfill the same task. Therefore, the Imam should bring the miracle to prove hia Imamate.

As Allah, the Exalted, nominated al- Sâdiq, peace be on him, to carry the law which the Prophet, may Allah bless him and his family, brou then it was incumbent on Allah to grant him the miracle when necessary He granted it to the Prophet. This is the viewpoint of the concerning the Imamate of al- Sädiq. As for the Sunni viewpoint concerning him, they think that he belongs to the pure family of prophet. and that he has all outstanding merits. We have mentioned viewpoints on him in the topic: Who was al- Sâdiq?

The author of the book ‘Mad?nat al- Ma’âjiz’ has mentioned over hundred miraculous and laudable acts on al- Sâdiq. We will mention of his miracles from the valuable books on which the two parties Sunnis and the Sh?’a) have agreed. They are as follows:

His Accepted Supplications:

In his book ‘Is’âfal- RAghibin’, al- Sabbãn says:” His supplications accepted. When al- Sâdiq asked Allah for some thing, it would be bet’a his hands before he had finished his supplication.” In his book ‘Lawâqih al-Anwâr, al- Sha’arâny says:” When al- Sâdiq, peace be on him, was in need of a thing, he said:’ Lord, I am in need of so- and- so.’ The thing was piat beside him before he had finished his supplication.”

Many authors have mention that al- Mansiir sent for al- Sâdiq several times. However, al- Sâdiq invoked Allah against him. So, al- Mansflr changed his mind and stood up to receive him.[1]

One day al- Hakam b. al- ‘Abbäs said:

We hanged Zayd on the trunk of the date palm

We have not seen a Mahdi hanged on the trunk

You have compared ‘Ali to ‘Uthman out of foolishness

‘Uthman was purer and better than ‘Ali.

When al- Sadiq heard these words, he invoked Allah against al- Hakam and said:” Allah, order one of your dogs (one of the animals which you

1 Bin Shahrflshüb, al- Manlqib, 4/231. See also al- Shiblanji, NOr al- Absflr. al- Sibt, Tadhkirat al- K.hawls. Bin Talha al- SIfi’i, Matllib al- Sa’Di. Bin al- Sabbagh a!Mlliki, al- FusOI al- Muhima Bin Hajar, al- Sawa’iq al- Muhriqa. Shaykh SuIaymln, Yanabr al- Mawada.

have created) to eat him.” Banfl ‘Urnayya (the Omayyads) sent al- Hakam to Kufa. Oii his way to Kufa, a lion ate him.[1]

Dliwfld b. ‘All al- ‘Abbffsi was the governor of al- Mansllr over Kufa. He ant for al- Ma’allä b. Khaiils, al- SAdiq’s servant, and killed him. Also he did evil to the Imam. Al- Sädiq became angry. So, he invoked Allah against him. People heard him saying:” This hour! This hour!” Before he had finished his supplication, people heard an outcry in Dâwfld’s house. Then they said:” Al- Hakam died suddenly!”[2]

One day, a woman came to al- Slidiq and said:” May I be your ransom my father and mother and the members of my house support you.” AlSädiq said:” You are truthful. What do you want?” The woman said:” May I be your ransom, son of Allah’s Apostle (may Allah bless him and his family), I have leprosy in my upper arm. Invoke Allah to heal me.” AlSfidiq, peace be on him, said:” Allah, You heal the blind and the leprous and bring life to the decayed bones. Forgive her and heal her to see the effect of the acceptance of my supplication.” The woman said:” By Allah, I stood up and I had nothing of leprosy.”[3]

Hammâd b. ‘isa[4] asked al- Sâdiq to implore Allah to give him what helps him to perform the hajj many times and to give him good, productive lands, a good house, a wife from the good families, and obedient children. He wanted to perform the hajj for fifty times. Al- Sädiq implQred Allah to fulfill Hammâd’s needs. So, Allah gave him all his needs. Hammfld performed the hajj for fifty times. Then he wanted to perform the hail for fifty- one times. When he arrived at al- Jihfa valley, the flood took him a way. Then his servants brought him out of the water. He was dead.

His Prediction on the Events:

Al- Sadiq, peace be on him, predicted many events. They occurred as he predicted after a time. For example, he predicted the end of the authority of the Abbasjds: AbO Muslim al- KhurasSni came to al- Sidiq and tired to Convince him to take the reins of power. He told him that there were inany people ready to support him. Al- Sädiq, peace be on him, said to him:” What you are talking about shall not be ours. The children of al- Abbas shall play with authority.” So, Abfl Muslim went to Abd Allah b. al- Hasan and asked him to take the reins of authority. Abd Allah gathered the members of his fand took care of the matter. He summoned AbO Abd Allah (al- Sädiq), peace be on him, to ask his advice. So, al- Sftdiq came and sat between al- Saffah and al- Mansflr. When they asked the advice of

1 See NOr al- Abs&, al- Sawa’iq, al- Fusnl, and al- Manlqib: 4/234.
2 lbid al- Manlqib: 4/230.
3 a1- Thsi, al- Amlhi, Majlis no. 14.
4 al- lahani, al- Basr,. He was among the reliable companioan of al- Sldiq and a!Kazitn, peace be on them.

al- Sädiq. he patted al- Saffah’s shoulder and said:” No, by Allah, this shall be the first to take the reins of authority.” Then, he patted al- MansIIr’s shoulder and said:” The childre?a of this shall play with authority.” Then, he stood up and left their meeting.[1]

One day Abd Allah b. al- Hasan summoned al- Sftdiq to nominate his son Mohammed to the Caliphate. Al- Sädiq said to Abd Allah:” By Allah, this matter (the caliphate) is not for you nor for your children. The caliphate is for this (i.e. al- Saffah), then for this (i.e. al- Mansllr), and then for his children. When al- Sädiq went out, Abfl Ja’far (al- Mansflr) followed him and said to him:” AbU Abd Allah, do you know what you have said?” AlSãdiq, peace be on him, said:” Yes, by Allah, I know it (the caliphate) and it shall occur.”[2]

Also al- Sadiq predicted the killing of Mohammed and Ibrähim, the two sons of al- Hasan, on many ocëasions. One day, he said:”Jvlarwân shall be the end of the Omayyads, and Mohammed shall be killed.”[3]

His Psychological Analyses:

When the self of the believer is free from vices, it becomes like the clear mirror that reflects everything before it. For this reason, Allah’s Apostle, may Allah bless him and his family, said:” Be ware of the insight of the believer, for he sees through Allah’s Light.” This is the insight of the believer, just imagine how much more is the insight of the Imam of the faithful!

Al- Khidr (Elija), peace be on him, made a hole in the boat, slew the boy, and put that wall into a right state. He had done all these things according to the knowledge which Allah, the All- knowing, had given to him.

So, al- Sädiq, peace be on him, told people about the things sounded in their mind.

‘Amr b. Yazid came to al- Sâdiq. Al- Sädiq was ill, so he turned the face to the wall. ‘Amr said to himself:” I do not know what will happen to him when I ask him about the Imam after him.” While ‘Amr was asking himself such questions, al- Sädiq turned the face toward him and said:” My condition is not as you think. My alness has no poager over me.”[4]

Al- Hasan b. MUsâ al- Hannât,[5] JamTl b. Darraj,[6] and ‘A’idh al- Ahmasi[7] came to al- Sädiq. ‘A’idh said to himself:” I want to ask al- Sädiq a qjyestion.” When they greeted al- Sâdiq and sat down, al- Sâdiq turned to ‘A’id and seaid:’a Whoever fulfills what Allah has imposed on him, Allah will not ask him more than that.” So, ‘A’id made a gesture to his companions and they stood up. When they all went out, they (his

1 A1- Mas’udi, al- Wasiya, 141.
2 Bihar at- Anwar, 47/13 1.
3 at- Mas’udi, al- Wasiya.
4 Basa’ir at- Daraj Ot, 5/259.
5 among at- Sldiq’s reliable companions.
6 among at- S0diq’s reliable companions.
7 among at- Sadiq’s reIiable companions.

companions) asked him:” What was your need?” ‘A’id said:” It was what you have heard. I have Ii? ability to rise at night to pray, so I was afraid that Allah would punish me.[1]

Ja’far b. Härfin al- Zayyat and AbU Abd Allah (al- Sädiq), peace be on him, were performing the procession round the Kaaba. Al- ZayySt looked at al- Sädiq and said to himself:” Is this the proof of Allah? Is this the person through him Allah accept the needs?” While al- Zayyat was asking himself such questions, al- Sädiq came from behind him, patted his shoulder, and said:” A single mortal from among us! Shall we follow him? Most surel we case be in sure error and distress.”[2] Then, al- Sâdiq left him.[3]

There were a group of people in the presence of al- Sädiq, peace be on him, Khâlid b. Najlh al- Jawâz[4] came to al- Sâdiq, sat beaside, and said to himself:” Woe unto you! How heedless you are! With whom are you talking? With the Lord of the worlds?” So, al- Sfldiq said to him:” Khalid, Woe unto you! By Allah, I am a created servant. I have Lord. I serve Him. If I do not serve Him, He will torture me with the fire.” Then Khâlid said:” No, by Allah, I never say anything concerning you except that which you say concerning yourself.”[5]

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1 al- Man0qib, 3/226.
2 a1- Qainar, 24.
3 Bisajr al- Darajät, 5/65. Bih5r at- AnWOr, 47/70/25.
4 After this reproach, his belief became good. He was regarded as one of the c5ompanions of al- KHzim, peace be on him.
5 Basa’ir at- Darajfit, 5/261.