Alkarbala
Sunnah Category
Refutation Of Atheism And The Proof Of Origination
NARRATION 1
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ أَبِي هَاشِمٍ عَنْ أَحْمَدَ بْنِ مُحَسِّنٍ الْمِيثَمِيِّ قَالَ
كُنْتُ عِنْدَ أَبِي مَنْصُورٍ الْمُتَطَبِّبِ فَقَالَ أَخْبَرَنِي رَجُلٌ مِنْ أَصْحَابِي قَالَ كُنْتُ أَنَا وَابْنُ أَبِي الْعَوْجَاءِ وَعَبْدُ الله بْنُ الْمُقَفَّعِ فِي الْمَسْجِدِ الْحَرَامِ فَقَالَ ابْنُ الْمُقَفَّعِ تَرَوْنَ هَذَا الْخَلْقَ وَأَوْمَأَ بِيَدِهِ إِلَى مَوْضِعِ الطَّوَافِ مَا مِنْهُمْ أَحَدٌ أُوجِبُ لَهُ اسْمَ الانْسَانِيَّةِ إِلا ذَلِكَ الشَّيْخُ الْجَالِسُ يَعْنِي أَبَا عَبْدِ الله جَعْفَرَ بْنَ مُحَمَّدٍ (عَلَيْهما السَّلام) فَأَمَّا الْبَاقُونَ فَرَعَاعٌ وَبَهَائِمُ فَقَالَ لَهُ ابْنُ أَبِي الْعَوْجَاءِ وَكَيْفَ أَوْجَبْتَ هَذَا الاسْمَ لِهَذَا الشَّيْخِ دُونَ هَؤُلاءِ قَالَ لانِّي رَأَيْتُ عِنْدَهُ مَا لَمْ أَرَهُ عِنْدَهُمْ فَقَالَ لَهُ ابْنُ أَبِي الْعَوْجَاءِ لا بُدَّ مِنِ اخْتِبَارِ مَا قُلْتَ فِيهِ مِنْهُ قَالَ فَقَالَ لَهُ ابْنُ الْمُقَفَّعِ لا تَفْعَلْ فَإِنِّي أَخَافُ أَنْ يُفْسِدَ عَلَيْكَ مَا فِي يَدِكَ فَقَالَ لَيْسَ ذَا رَأْيَكَ وَلَكِنْ تَخَافُ أَنْ يَضْعُفَ رَأْيُكَ عِنْدِي فِي إِحْلالِكَ إِيَّاهُ الْمَحَلَّ الَّذِي وَصَفْتَ فَقَالَ ابْنُ الْمُقَفَّعِ أَمَّا إِذَا تَوَهَّمْتَ عَلَيَّ هَذَا فَقُمْ إِلَيْهِ وَتَحَفَّظْ مَا اسْتَطَعْتَ مِنَ الزَّلَلِ وَلا تَثْنِي عِنَانَكَ إِلَى اسْتِرْسَالٍ فَيُسَلِّمَكَ إِلَى عِقَالٍ وَسِمْهُ مَا لَكَ أَوْ عَلَيْكَ قَالَ فَقَامَ ابْنُ أَبِي الْعَوْجَاءِ وَبَقِيتُ أَنَا وَابْنُ الْمُقَفَّعِ جَالِسَيْنِ فَلَمَّا رَجَعَ إِلَيْنَا ابْنُ أَبِي الْعَوْجَاءِ قَالَ وَيْلَكَ يَا ابْنَ الْمُقَفَّعِ مَا هَذَا بِبَشَرٍ وَإِنْ كَانَ فِي الدُّنْيَا رُوحَانِيٌّ يَتَجَسَّدُ إِذَا شَاءَ ظَاهِراً وَيَتَرَوَّحُ إِذَا شَاءَ بَاطِناً فَهُوَ هَذَا فَقَالَ لَهُ وَكَيْفَ ذَلِكَ قَالَ جَلَسْتُ إِلَيْهِ فَلَمَّا لَمْ يَبْقَ عِنْدَهُ غَيْرِي ابْتَدَأَنِي فَقَالَ إِنْ يَكُنِ الامْرُ عَلَى مَا يَقُولُ هَؤُلاءِ وَهُوَ عَلَى مَا يَقُولُونَ يَعْنِي أَهْلَ الطَّوَافِ فَقَدْ سَلِمُوا وَعَطِبْتُمْ وَإِنْ يَكُنِ الامْرُ عَلَى مَا تَقُولُونَ وَلَيْسَ كَمَا تَقُولُونَ فَقَدِ اسْتَوَيْتُمْ وَهُمْ فَقُلْتُ لَهُ يَرْحَمُكَ الله وَأَيَّ شَيْءٍ نَقُولُ وَأَيَّ شَيْءٍ يَقُولُونَ مَا قَوْلِي وَقَوْلُهُمْ إِلا وَاحِدٌ فَقَالَ وَكَيْفَ يَكُونُ قَوْلُكَ وَقَوْلُهُمْ وَاحِداً وَهُمْ يَقُولُونَ إِنَّ لَهُمْ مَعَاداً وَثَوَاباً وَعِقَاباً وَيَدِينُونَ بِأَنَّ فِي السَّمَاءِ إِلَهاً وَأَنَّهَا عُمْرَانٌ وَأَنْتُمْ تَزْعُمُونَ أَنَّ السَّمَاءَ خَرَابٌ لَيْسَ فِيهَا أَحَدٌ قَالَ فَاغْتَنَمْتُهَا مِنْهُ فَقُلْتُ لَهُ مَا مَنَعَهُ إِنْ كَانَ الامْرُ كَمَا يَقُولُونَ أَنْ يَظْهَرَ لِخَلْقِهِ وَيَدْعُوَهُمْ إِلَى عِبَادَتِهِ حَتَّى لا يَخْتَلِفَ مِنْهُمُ اثْنَانِ وَلِمَ احْتَجَبَ عَنْهُمْ وَأَرْسَلَ إِلَيْهِمُ الرُّسُلَ وَلَوْ بَاشَرَهُمْ بِنَفْسِهِ كَانَ أَقْرَبَ إِلَى الايمَانِ بِهِ فَقَالَ لِي وَيْلَكَ وَكَيْفَ احْتَجَبَ عَنْكَ مَنْ أَرَاكَ قُدْرَتَهُ فِي نَفْسِكَ نُشُوءَكَ وَلَمْ تَكُنْ وَكِبَرَكَ بَعْدَ صِغَرِكَ وَقُوَّتَكَ بَعْدَ ضَعْفِكَ وَضَعْفَكَ بَعْدَ قُوَّتِكَ وَسُقْمَكَ بَعْدَ صِحَّتِكَ وَصِحَّتَكَ بَعْدَ سُقْمِكَ وَرِضَاكَ بَعْدَ غَضَبِكَ وَغَضَبَكَ بَعْدَ رِضَاكَ وَحُزْنَكَ بَعْدَ فَرَحِكَ وَفَرَحَكَ بَعْدَ حُزْنِكَ وَحُبَّكَ بَعْدَ بُغْضِكَ وَبُغْضَكَ بَعْدَ حُبِّكَ وَعَزْمَكَ بَعْدَ أَنَاتِكَ وَأَنَاتَكَ بَعْدَ عَزْمِكَ وَشَهْوَتَكَ بَعْدَ كَرَاهَتِكَ وَكَرَاهَتَكَ بَعْدَ شَهْوَتِكَ وَرَغْبَتَكَ بَعْدَ رَهْبَتِكَ وَرَهْبَتَكَ بَعْدَ رَغْبَتِكَ وَرَجَاءَكَ بَعْدَ يَأْسِكَ وَيَأْسَكَ بَعْدَ رَجَائِكَ وَخَاطِرَكَ بِمَا لَمْ يَكُنْ فِي وَهْمِكَ وَعُزُوبَ مَا أَنْتَ مُعْتَقِدُهُ عَنْ ذِهْنِكَ وَمَا زَالَ يُعَدِّدُ عَلَيَّ قُدْرَتَهُ الَّتِي هِيَ فِي نَفْسِي الَّتِي لا أَدْفَعُهَا حَتَّى ظَنَنْتُ أَنَّهُ سَيَظْهَرُ فِيمَا بَيْنِي وَبَيْنَهُ عَنْهُ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ وَزَادَ فِي حَدِيثِ ابْنِ أَبِي الْعَوْجَاءِ حِينَ سَأَلَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) قَالَ عَادَ ابْنُ أَبِي الْعَوْجَاءِ فِي الْيَوْمِ الثَّانِي إِلَى مَجْلِسِ أَبِي عَبْدِ الله (عَلَيْهِ السَّلام) فَجَلَسَ وَهُوَ سَاكِتٌ لا يَنْطِقُ فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) كَأَنَّكَ جِئْتَ تُعِيدُ بَعْضَ مَا كُنَّا فِيهِ فَقَالَ أَرَدْتُ ذَلِكَ يَا ابْنَ رَسُولِ الله فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) مَا أَعْجَبَ هَذَا تُنْكِرُ الله وَتَشْهَدُ أَنِّي ابْنُ رَسُولِ الله فَقَالَ الْعَادَةُ تَحْمِلُنِي عَلَى ذَلِكَ فَقَالَ لَهُ الْعَالِمُ (عَلَيْهِ السَّلام) فَمَا يَمْنَعُكَ مِنَ الْكَلامِ قَالَ إِجْلالاً لَكَ وَمَهَابَةً مَا يَنْطَلِقُ لِسَانِي بَيْنَ يَدَيْكَ فَإِنِّي شَاهَدْتُ الْعُلَمَاءَ وَنَاظَرْتُ الْمُتَكَلِّمِينَ فَمَا تَدَاخَلَنِي هَيْبَةٌ قَطُّ مِثْلُ مَا تَدَاخَلَنِي مِنْ هَيْبَتِكَ قَالَ يَكُونُ ذَلِكَ وَلَكِنْ أَفْتَحُ عَلَيْكَ بِسُؤَالٍ وَأَقْبَلَ عَلَيْهِ فَقَالَ لَهُ أَ مَصْنُوعٌ أَنْتَ أَوْ غَيْرُ مَصْنُوعٍ فَقَالَ عَبْدُ الْكَرِيمِ بْنُ أَبِي الْعَوْجَاءِ بَلْ أَنَا غَيْرُ مَصْنُوعٍ فَقَالَ لَهُ الْعَالِمُ (عَلَيْهِ السَّلام) فَصِفْ لِي لَوْ كُنْتَ مَصْنُوعاً كَيْفَ كُنْتَ تَكُونُ فَبَقِيَ عَبْدُ الْكَرِيمِ مَلِيّاً لا يُحِيرُ جَوَاباً وَوَلَعَ بِخَشَبَةٍ كَانَتْ بَيْنَ يَدَيْهِ وَهُوَ يَقُولُ طَوِيلٌ عَرِيضٌ عَمِيقٌ قَصِيرٌ مُتَحَرِّكٌ سَاكِنٌ كُلُّ ذَلِكَ صِفَةُ خَلْقِهِ فَقَالَ لَهُ الْعَالِمُ فَإِنْ كُنْتَ لَمْ تَعْلَمْ صِفَةَ الصَّنْعَةِ غَيْرَهَا فَاجْعَلْ نَفْسَكَ مَصْنُوعاً لِمَا تَجِدُ فِي نَفْسِكَ مِمَّا يَحْدُثُ مِنْ هَذِهِ الامُورِ فَقَالَ لَهُ عَبْدُ الْكَرِيمِ سَأَلْتَنِي عَنْ مَسْأَلَةٍ لَمْ يَسْأَلْنِي عَنْهَا أَحَدٌ قَبْلَكَ وَلا يَسْأَلُنِي أَحَدٌ بَعْدَكَ عَنْ مِثْلِهَا فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) هَبْكَ عَلِمْتَ أَنَّكَ لَمْ تُسْأَلْ فِيمَا مَضَى فَمَا عَلَّمَكَ أَنَّكَ لا تُسْأَلُ فِيمَا بَعْدُ عَلَى أَنَّكَ يَا عَبْدَ الْكَرِيمِ نَقَضْتَ قَوْلَكَ لانَّكَ تَزْعُمُ أَنَّ الاشْيَاءَ مِنَ الاوَّلِ سَوَاءٌ فَكَيْفَ قَدَّمْتَ وَأَخَّرْتَ ثُمَّ قَالَ يَا عَبْدَ الْكَرِيمِ أَزِيدُكَ وُضُوحاً أَ رَأَيْتَ لَوْ كَانَ مَعَكَ كِيسٌ فِيهِ جَوَاهِرُ فَقَالَ لَكَ قَائِلٌ هَلْ فِي الْكِيسِ دِينَارٌ فَنَفَيْتَ كَوْنَ الدِّينَارِ فِي الْكِيسِ فَقَالَ لَكَ صِفْ لِيَ الدِّينَارَ وَكُنْتَ غَيْرَ عَالِمٍ بِصِفَتِهِ هَلْ كَانَ لَكَ أَنْ تَنْفِيَ كَوْنَ الدِّينَارِ عَنِ الْكِيسِ وَأَنْتَ لا تَعْلَمُ قَالَ لا فَقَالَ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) فَالْعَالَمُ أَكْبَرُ وَأَطْوَلُ وَأَعْرَضُ مِنَ الْكِيسِ فَلَعَلَّ فِي الْعَالَمِ صَنْعَةً مِنْ حَيْثُ لا تَعْلَمُ صِفَةَ الصَّنْعَةِ مِنْ غَيْرِ الصَّنْعَةِ فَانْقَطَعَ عَبْدُ الْكَرِيمِ وَأَجَابَ إِلَى الاسْلامِ بَعْضُ أَصْحَابِهِ وَبَقِيَ مَعَهُ بَعْضٌ فَعَادَ فِي الْيَوْمِ الثَّالِثِ فَقَالَ أَقْلِبُ السُّؤَالَ فَقَالَ لَهُ أَبُو عَبْدِ الله (عَلَيْهِ السَّلام) سَلْ عَمَّا شِئْتَ فَقَالَ مَا الدَّلِيلُ عَلَى حَدَثِ الاجْسَامِ فَقَالَ إِنِّي مَا وَجَدْتُ شَيْئاً صَغِيراً وَلا كَبِيراً إِلا وَإِذَا ضُمَّ إِلَيْهِ مِثْلُهُ صَارَ أَكْبَرَ وَفِي ذَلِكَ زَوَالٌ وَانْتِقَالٌ عَنِ الْحَالَةِ الاولَى وَلَوْ كَانَ قَدِيماً مَا زَالَ وَلا حَالَ لانَّ الَّذِي يَزُولُ وَيَحُولُ يَجُوزُ أَنْ يُوجَدَ وَيُبْطَلَ فَيَكُونُ بِوُجُودِهِ بَعْدَ عَدَمِهِ دُخُولٌ فِي الْحَدَثِ وَفِي كَوْنِهِ فِي الازَلِ دُخُولُهُ فِي الْعَدَمِ وَلَنْ تَجْتَمِعَ صِفَةُ الازَلِ وَالْعَدَمِ وَالْحُدُوثِ وَالْقِدَمِ فِي شَيْءٍ وَاحِدٍ فَقَالَ عَبْدُ الْكَرِيمِ هَبْكَ عَلِمْتَ فِي جَرْيِ الْحَالَتَيْنِ وَالزَّمَانَيْنِ عَلَى مَا ذَكَرْتَ وَاسْتَدْلَلْتَ بِذَلِكَ عَلَى حُدُوثِهِا فَلَوْ بَقِيَتِ الاشْيَاءُ عَلَى صِغَرِهَا مِنْ أَيْنَ كَانَ لَكَ أَنْ تَسْتَدِلَّ عَلَى حُدُوثِهِنَّ فَقَالَ الْعَالِمُ (عَلَيْهِ السَّلام) إِنَّمَا نَتَكَلَّمُ عَلَى هَذَا الْعَالَمِ الْمَوْضُوعِ فَلَوْ رَفَعْنَاهُ وَوَضَعْنَا عَالَماً آخَرَ كَانَ لا شَيْءَ أَدَلَّ عَلَى الْحَدَثِ مِنْ رَفْعِنَا إِيَّاهُ وَوَضْعِنَا غَيْرَهُ وَلَكِنْ أُجِيبُكَ مِنْ حَيْثُ قَدَّرْتَ أَنْ تُلْزِمَنَا فَنَقُولُ إِنَّ الاشْيَاءَ لَوْ دَامَتْ عَلَى صِغَرِهَا لَكَانَ فِي الْوَهْمِ أَنَّهُ مَتَى ضُمَّ شَيْءٌ إِلَى مِثْلِهِ كَانَ أَكْبَرَ وَفِي جَوَازِ التَّغْيِيرِ عَلَيْهِ خُرُوجُهُ مِنَ الْقِدَمِ كَمَا أَنَّ فِي تَغْيِيرِهِ دُخُولَهُ فِي الْحَدَثِ لَيْسَ لَكَ وَرَاءَهُ شَيْءٌ يَا عَبْدَ الْكَرِيمِ فَانْقَطَعَ وَخُزِيَ فَلَمَّا كَانَ مِنَ الْعَامِ الْقَابِلِ الْتَقَى مَعَهُ فِي الْحَرَمِ فَقَالَ لَهُ بَعْضُ شِيعَتِهِ إِنَّ ابْنَ أَبِي الْعَوْجَاءِ قَدْ أَسْلَمَ فَقَالَ الْعَالِمُ (عَلَيْهِ السَّلام) هُوَ أَعْمَى مِنْ ذَلِكَ لا يُسْلِمُ فَلَمَّا بَصُرَ بِالْعَالِمِ قَالَ سَيِّدِي وَمَوْلايَ فَقَالَ لَهُ الْعَالِمُ (عَلَيْهِ السَّلام) مَا جَاءَ بِكَ إِلَى هَذَا الْمَوْضِعِ فَقَالَ عَادَةُ الْجَسَدِ وَسُنَّةُ الْبَلَدِ وَلِنَنْظُرَ مَا النَّاسُ فِيهِ مِنَ الْجُنُونِ وَالْحَلْقِ وَرَمْيِ الْحِجَارَةِ فَقَالَ لَهُ الْعَالِمُ (عَلَيْهِ السَّلام) أَنْتَ بَعْدُ عَلَى عُتُوِّكَ وَضَلالِكَ يَا عَبْدَ الْكَرِيمِ فَذَهَبَ يَتَكَلَّمُ فَقَالَ لَهُ (عَلَيْهِ السَّلام) لا جِدَالَ فِي الْحَجِّ وَنَفَضَ رِدَاءَهُ مِنْ يَدِهِ وَقَالَ إِنْ يَكُنِ الامْرُ كَمَا تَقُولُ وَلَيْسَ كَمَا تَقُولُ نَجَوْنَا وَنَجَوْتَ وَإِنْ يَكُنِ الامْرُ كَمَا نَقُولُ وَهُوَ كَمَا نَقُولُ نَجَوْنَا وَهَلَكْتَ فَأَقْبَلَ عَبْدُ الْكَرِيمِ عَلَى مَنْ مَعَهُ فَقَالَ وَجَدْتُ فِي قَلْبِي حَزَازَةً فَرُدُّونِي فَرَدُّوهُ فَمَاتَ لا رَحِمَهُ الله.
A group of our companions reported from Aḥmad ibn Muḥammad ibn Khālid, from Muḥammad ibn ʿAlī, from ʿAbd al-Raḥmān ibn Muḥammad ibn Abī Hāshim, from Aḥmad ibn Muḥsin al-Mīthamī, who said:
I was in the presence of Abū Manṣūr al-Mutaṭabbib, who said: A man from my companions informed me, saying:
I was with Ibn Abī al-ʿAwjāʾ and ʿAbd Allāh ibn al-Muqaffaʿ in al-Masjid al-Ḥarām. Ibn al-Muqaffaʿ said, gesturing toward the people performing ṭawāf:
“Do you see this creation? There is none among them deserving of the name ‘humanity’ except that old man sitting there”—meaning Ja'far al-Sadiq (peace be upon him)—“as for the rest, they are rabble and beasts.”
Ibn Abī al-ʿAwjāʾ said: “And how did you single him out with this designation?”
He replied: “Because I observed in him what I did not observe in them.”
Ibn Abī al-ʿAwjāʾ said: “It is necessary to test what you have said.”
Ibn al-Muqaffaʿ said: “Do not do so, for I fear he may corrupt what you hold.”
He replied: “This is not your true opinion; rather, you fear that your own judgment will weaken before me.”
Ibn al-Muqaffaʿ said: “If you insist, then go to him—but guard yourself from error, and do not let yourself become lax, lest he bind you with argument.”
So Ibn Abī al-ʿAwjāʾ went to him, while we remained seated. When he returned, he said:
“Woe to you, O Ibn al-Muqaffaʿ! This is no ordinary human. If there exists in this world a spiritual being that manifests itself when it wills and withdraws when it wills, then it is this man.”
He said: “What happened?”
He replied:
“I sat before him, and when none remained with him except myself, he began:
‘If the matter is as these people say’—meaning the people performing ṭawāf—‘then they are safe and you are ruined. And if the matter is as you say, and it is not as you say, then you and they are equal.’
I said: ‘May God have mercy on you—what is it that we say, and what is it that they say? Our statements are one.’
He said: ‘How can your statements be one, when they affirm resurrection, reward, and punishment, and believe that there is a God in the heavens and that they are inhabited, while you claim the heavens are empty and devoid of anyone?’
Then I seized the opportunity and said:
‘If the matter is as they claim, what prevents God from manifesting Himself to His creation and calling them directly to His worship, so that none would differ? Why does He remain hidden and send messengers? If He addressed them directly, it would be closer to belief.’
He said:
‘Woe to you! How can He be hidden from you when He has shown you His power within yourself—your coming into being when you were nothing, your growth after smallness, your strength after weakness and your weakness after strength, your illness after health and your health after illness, your satisfaction after anger and your anger after satisfaction, your sorrow after joy and your joy after sorrow, your love after hatred and your hatred after love…’
He continued enumerating the manifestations of divine power within me—so evident that I could not deny them—until I thought he would soon make God manifest between us.”
(The report continues:)
On the second day, Ibn Abī al-ʿAwjāʾ returned and sat silently. The Imam said:
“It seems you have come to revisit some of what we discussed.”
He said: “That is my intention, O son of the Messenger of God.”
The Imam said:
“How astonishing! You deny God, yet affirm that I am the son of the Messenger of God?”
He replied: “Habit compels me to do so.”
The Imam said: “What prevents you from speaking?”
He said: “Out of reverence and awe of you, my tongue does not move in your presence. I have debated scholars and theologians, yet I have never experienced such awe as I feel before you.”
The Imam said: “Very well, I will begin with a question: Are you created or uncreated?”
ʿAbd al-Karīm ibn Abī al-ʿAwjāʾ said: “I am uncreated.”
The Imam said: “Describe to me how you would be if you were created.”
He remained unable to respond, fidgeting with a piece of wood and saying: “Long, short, moving, still—all these are attributes of created things.”
The Imam said: “If you know no other description of createdness, then consider yourself created in light of what you observe within yourself.”
He said: “You have asked me a question no one before you has asked, nor will anyone after you ask the like of it.”
The Imam said: “How do you know you will not be asked again? Moreover, you have contradicted yourself, for you claim that things are the same from the beginning—yet you speak of before and after.”
Then he said:
“Let me clarify further: if you had a bag of jewels and someone asked whether there was a dinar in it, and you denied it without knowing what a dinar is, would you be justified?”
He said: “No.”
The Imam said:
“The world is greater than that bag; perhaps within it there is a form of creation whose nature you do not comprehend—how then can you deny it?”
Thereupon, he was silenced, and some of his companions accepted Islam while others persisted.
On the third day, he returned and said: “I will reverse the question.”
The Imam said: “Ask whatever you wish.”
He said: “What is the proof that bodies are originated (ḥāditha)?”
The Imam said:
“I have not found anything, small or large, except that when something similar is added to it, it becomes greater. In that there is change and transition from a prior state. If it were eternal, it would neither change nor pass away. That which changes can come into existence and cease to exist; thus, its existence after non-existence proves its origination. And eternity and non-existence cannot coexist in one thing.”
He objected: “If things had remained in their smallness, how would you prove their origination?”
The Imam replied:
“We speak about this existing world. But even on your assumption: if things remained small, it would still be conceivable that when combined, they would become greater—and the very possibility of change negates eternity.”
Thus he was silenced and humiliated.
The following year, he encountered the Imam again in the sanctuary. Someone said he had accepted Islam. The Imam said: “He is too blind for that.”
When he saw the Imam, he said: “My master.”
The Imam said: “What has brought you here?”
He said: “Habit and the custom of the land—and to observe the people in their practices.”
The Imam said: “You remain in your arrogance and misguidance, O ʿAbd al-Karīm.”
When he attempted to argue, the Imam said: “There is no disputation during ḥajj,” and concluded:
“If the matter is as you say—and it is not—then both we and you are safe. But if the matter is as we say—and it is as we say—then we are saved and you are ruined.”
He turned to his companions and said: “I feel a disturbance in my heart—take me back.”
They returned him, and he died thereafter—may God not have mercy upon him.
I was in the presence of Abū Manṣūr al-Mutaṭabbib, who said: A man from my companions informed me, saying:
I was with Ibn Abī al-ʿAwjāʾ and ʿAbd Allāh ibn al-Muqaffaʿ in al-Masjid al-Ḥarām. Ibn al-Muqaffaʿ said, gesturing toward the people performing ṭawāf:
“Do you see this creation? There is none among them deserving of the name ‘humanity’ except that old man sitting there”—meaning Ja'far al-Sadiq (peace be upon him)—“as for the rest, they are rabble and beasts.”
Ibn Abī al-ʿAwjāʾ said: “And how did you single him out with this designation?”
He replied: “Because I observed in him what I did not observe in them.”
Ibn Abī al-ʿAwjāʾ said: “It is necessary to test what you have said.”
Ibn al-Muqaffaʿ said: “Do not do so, for I fear he may corrupt what you hold.”
He replied: “This is not your true opinion; rather, you fear that your own judgment will weaken before me.”
Ibn al-Muqaffaʿ said: “If you insist, then go to him—but guard yourself from error, and do not let yourself become lax, lest he bind you with argument.”
So Ibn Abī al-ʿAwjāʾ went to him, while we remained seated. When he returned, he said:
“Woe to you, O Ibn al-Muqaffaʿ! This is no ordinary human. If there exists in this world a spiritual being that manifests itself when it wills and withdraws when it wills, then it is this man.”
He said: “What happened?”
He replied:
“I sat before him, and when none remained with him except myself, he began:
‘If the matter is as these people say’—meaning the people performing ṭawāf—‘then they are safe and you are ruined. And if the matter is as you say, and it is not as you say, then you and they are equal.’
I said: ‘May God have mercy on you—what is it that we say, and what is it that they say? Our statements are one.’
He said: ‘How can your statements be one, when they affirm resurrection, reward, and punishment, and believe that there is a God in the heavens and that they are inhabited, while you claim the heavens are empty and devoid of anyone?’
Then I seized the opportunity and said:
‘If the matter is as they claim, what prevents God from manifesting Himself to His creation and calling them directly to His worship, so that none would differ? Why does He remain hidden and send messengers? If He addressed them directly, it would be closer to belief.’
He said:
‘Woe to you! How can He be hidden from you when He has shown you His power within yourself—your coming into being when you were nothing, your growth after smallness, your strength after weakness and your weakness after strength, your illness after health and your health after illness, your satisfaction after anger and your anger after satisfaction, your sorrow after joy and your joy after sorrow, your love after hatred and your hatred after love…’
He continued enumerating the manifestations of divine power within me—so evident that I could not deny them—until I thought he would soon make God manifest between us.”
(The report continues:)
On the second day, Ibn Abī al-ʿAwjāʾ returned and sat silently. The Imam said:
“It seems you have come to revisit some of what we discussed.”
He said: “That is my intention, O son of the Messenger of God.”
The Imam said:
“How astonishing! You deny God, yet affirm that I am the son of the Messenger of God?”
He replied: “Habit compels me to do so.”
The Imam said: “What prevents you from speaking?”
He said: “Out of reverence and awe of you, my tongue does not move in your presence. I have debated scholars and theologians, yet I have never experienced such awe as I feel before you.”
The Imam said: “Very well, I will begin with a question: Are you created or uncreated?”
ʿAbd al-Karīm ibn Abī al-ʿAwjāʾ said: “I am uncreated.”
The Imam said: “Describe to me how you would be if you were created.”
He remained unable to respond, fidgeting with a piece of wood and saying: “Long, short, moving, still—all these are attributes of created things.”
The Imam said: “If you know no other description of createdness, then consider yourself created in light of what you observe within yourself.”
He said: “You have asked me a question no one before you has asked, nor will anyone after you ask the like of it.”
The Imam said: “How do you know you will not be asked again? Moreover, you have contradicted yourself, for you claim that things are the same from the beginning—yet you speak of before and after.”
Then he said:
“Let me clarify further: if you had a bag of jewels and someone asked whether there was a dinar in it, and you denied it without knowing what a dinar is, would you be justified?”
He said: “No.”
The Imam said:
“The world is greater than that bag; perhaps within it there is a form of creation whose nature you do not comprehend—how then can you deny it?”
Thereupon, he was silenced, and some of his companions accepted Islam while others persisted.
On the third day, he returned and said: “I will reverse the question.”
The Imam said: “Ask whatever you wish.”
He said: “What is the proof that bodies are originated (ḥāditha)?”
The Imam said:
“I have not found anything, small or large, except that when something similar is added to it, it becomes greater. In that there is change and transition from a prior state. If it were eternal, it would neither change nor pass away. That which changes can come into existence and cease to exist; thus, its existence after non-existence proves its origination. And eternity and non-existence cannot coexist in one thing.”
He objected: “If things had remained in their smallness, how would you prove their origination?”
The Imam replied:
“We speak about this existing world. But even on your assumption: if things remained small, it would still be conceivable that when combined, they would become greater—and the very possibility of change negates eternity.”
Thus he was silenced and humiliated.
The following year, he encountered the Imam again in the sanctuary. Someone said he had accepted Islam. The Imam said: “He is too blind for that.”
When he saw the Imam, he said: “My master.”
The Imam said: “What has brought you here?”
He said: “Habit and the custom of the land—and to observe the people in their practices.”
The Imam said: “You remain in your arrogance and misguidance, O ʿAbd al-Karīm.”
When he attempted to argue, the Imam said: “There is no disputation during ḥajj,” and concluded:
“If the matter is as you say—and it is not—then both we and you are safe. But if the matter is as we say—and it is as we say—then we are saved and you are ruined.”
He turned to his companions and said: “I feel a disturbance in my heart—take me back.”
They returned him, and he died thereafter—may God not have mercy upon him.
More narrations will be added soon, InshaAllah.