CHAPTER V
HIS DEBATES AND HIS
ARGUMENTS
The tim e of the Ima`m, peace be on him, is famous for the debates and arguments which spread among the great figures of religions, of Islamic schools, and of others. Violent discussions took place among them on numerous theological researches, especially as it concerns the fundamentals of religion. Theology books and others are full of different kinds of such an ideological conflict accompanied by evidence which the theologians have produced in support of their own beliefs.
One of the matters which led to violent arguments and discussions between the Shï~'ites and the Sunnis was that of the Ima`mate. The Shï~'ites maintained that the Ima`mate was similar to the Prophecy, which was not subject to the choice and election of the community; rather it was decided by Allah, the Exalted, Who chose for it whomever He willed from among His righteous servants whose hearts He examined for faith. Also they made a condition that the Ima`m should be infallible of errors, the most learned of the community, and the most knowledgeable of it in the affairs of Islamic law and all sciences of life. However, the Sunnis denied that in general. It is worth mentioning that the debates during the time of the Imam took place among the great figures of Islamic schools in the palaces of the kings and of their ministers. For example, the Baramika held meetings in their own palaces and summoned to them theologians from among the Sunni (religious) scholars. The
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theologians debated with the great scholar, Hisha`m b. al-Hakam, and discussed with him the matter of the Ima`mate, and he disproved their vague errors with firm argument and inclusive proof. Without doubt the Bara`mika held such sessions and discussed such a matter not because of some scientific reasons; rather they wanted to understand the definite evidence which the Shï'ites produced in support of their beliefs in the Imamate.
Al-Ma'mu`n appointed Ima`m al-Rida, peace be on him, as his heir apparent. However, he was not sincere in this purpose; nor did he believe that the Ima`m was more appropriate than him for the caliphate. He (al-Ma'mu`n) ordered all his governors in Islamic world to summon the great (religious) scholars, who were experienced in different kinds of science, to go to Khurasa`n in order to question the Ima`m about the most difficult scientific matters. When they came to him (al-Ma'mun), he mentioned the matter before them and promised to enrich those who would question the Ima`m and render him incapable of answering them. Generally speaking, he appointed him as his heir apparent for the following political reasons:
1. Al-Ma'mu`n intended to destroy the beliefs of the Shï~'ites and to efface their traces. (He wanted the religious scholars) to render Imam al-Rida, peace be on him, incapable of answering them, that he might use his incapability as means to cancel the beliefs of the Shï~'ites, who maintained that the Ima`m should be the most learned of the people of his time and most knowledgeable of them in all kinds of science. Of course, if the Ima`m had been incapable of disproving the scholars' beliefs, he would have shaken the entity of the Shï~'ites and abrogated their beliefs in the Ima`ms of the members of the House, ahl al-Bayt, peace be on them.
2. If the Imam had been unable to answer the religious scholars' questions, al-Ma'mun would have been able to remove him from regency. In other words al-Ma'mun would have been able to achieve his political aims through the Imam, for he had told the people that he nominated him for that important office because he was the most learned of the community, and when he had concluded that he was not the most learned of it, he removed him from the office. Meanwhile,
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his mass media would have announced that the Ima`m had fallen short of answering the scholars' questions, that it might respond to the 'Abba`sid family's feelings. It is worth mentioning that the members of this family were displeased with al-Ma'mun when he nominated the Imam for regency, so they removed him from the caliphate and pledged allegiance to Ibra`hï~m, the singer, as we will see in the chapters that follow.
Any how, the leading scholars had prepared the most difficult scientific questions and asked the Ima`m about them, and he skillfully answered them with. The narrators have mentioned: "He (Ima`m al-Rida`) was asked about more than twenty thousand questions in different times to the extent that al-Ma'mun's palace became a scientific center, that the leading scholars admired the Imam's talents and abilities, that they announced to the people the Imam's great abilities in knowledge and excellence, and that most of them believed in his Ima`mate. So Al-Ma'mu`n prevented the scholars from debating with the Ima`m lest they should admire him." The narrators have mentioned some questions. We will mention them along with the Ima`m's answers to them as follows:
1. 'Umra`n al-Sa`bi'i's Questions
'Umra`n al-Sa`bi'i was a great philosopher and was the spiritual leader of the tribe of the Sa`bi'a during the time of the Ima`m, peace be on him. He was summoned by al-Ma'mu`n in order to examine the Ima`m, and he had prepared for him the most difficult and vaguest philosophical questions. The researcher, Shaykh Mohammed Taqi al-Ja'fari, has explained 'Umra`n's questions and commented on them, saying: "This debate contains the most important and vaguest theological questions about transcendental wisdom, which tires researchers' intellects when they reflect on it. Experts have not given enough answers to these questions, for other questions may arise from the questions, and the arising questions may be vaguer than the previous ones themselves. 'Umra`n, in this narration, raised these vague questions and they were answered by Imam 'Ali b. Musa al-Rida, peace be on him, the eighth of Allah's proofs over His servants
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and of His testamentary trustees on His earth. What the Ima`m explained during this debate is a clear way which cannot be effaced by the dust of the material veils which are raised by limited reasons in the fortress of dark, sensible things. In this manner the realities which incomplete reason cannot recognize manifest themselves to those who cling to the beliefs of the members of the House of Prophethood, the source of Message, the place of the angles who came one by one, and descending place of Revelation."
We will mention al-Sa`bi'i's questions along with the Ima`m's answers to them just as al-Shaykh al-Sadu`q has mentioned in (his book) 'Uyu`n Akhba`r al-Rida`. We will also mention some extracts of al-Shaykh al-Ja'fari's commentaries on them. The delegation who accompanied 'Umra`n (al-Sa`bi'i) presented a group of questions. After the Ima`m, peace be on him, had answered the questions of the delegation including eminent Christian and Jewish (religious) scholars, he said to them: "People, if any of you is familiar with Islam and wants to question (me), then let him question (me) without any shame."
'Umra`n al-Sa`bi'i, an expert in theology, addressed the Ima`m with politeness and admiration, saying: "O Scholar of the people, were it not for that you invited (me) to question you, I would not question you. I entered Ku`fa, Basrah, Syria (Sha`m) and al-Jazira. There I met some theologians but none of them was able to establish for me that the One, namely Allah is One who has no second, not other than Him standing through his oneness. May I question you?"
('Umra`n) al-Sa`bi'i put forth his deep question, and (said) that the (religious) scholars of Ku`fa, Basrah, Syria (Sha`m) and al-Jazira were not able to answer it. He asked the Ima`m to answer it. The Ima`m smiled at him, saying: "If there is (a person called) 'Umra`n al-Sa`bi'i among the group (of the people), then you are he."
"I am he," replied 'Umran.
"'Umra`n, question (me). You must be just. Beware of nonsense and injustice," declared the Imam.
('Umra`n) al-Sa`bi'i bowed his head, and then he said to the Ima`m with politeness and magnification: "By Allah, my master, I want
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nothing except that you establish for me a thing to which I will cling and (which I) do not pass."
('Umra`n) al-Sa`bi'i expressed his good intention, for he wanted to understand the reality and nothing else.
The Ima`m, peace be on him, said: "Question (me) whatever you desire."
The session was full of (religious) scholars and leaders; among them was al-Ma'mu`n. They kept silent, that they might listen to 'Umran al-Sabi'i's questions and to the Ima`m's answers to them. Then ('Umra`n) al-Sabi'i put forth his questions as follows:
Q1 (i.e. question 1): "Can you tell me about the first being and about what he created?" As for the thing about which ('Umra`n al-Sa`bi'i) questioned, it is the first thing and the first material from which Allah created all things. The thing about which he questioned was not the existence of Allah, the Almighty Originator. That is because Allah's existence can easily be recognized by those who have awareness and will, and have no doubt, for all things in the universe display the existence of their Creator, and for it is impossible for effect to exist without any cause. Now, let us listen to the answer of the Imam, peace be on him, to this question:
Ans. 1(i.e. answer 1): "As for the One, He has always been One Being; He has neither limits nor accidental qualities; and He will always remain so. Then He created unprecedented, different creatures with accidental qualities and different limits, (i.e. He created them) not through a thing which He established nor through a thing which He limited nor according to a thing which He imitated or adopted as a previous exemplar for them. Then, after that, He made the creatures, choice and non-choice, different and harmonious (in) types and tastes. He (created them not) for a need of them nor for an excellent rank which He did not attain but through them nor did He see for Himself an increase or a decrease in what He created."
This paragraph gives an account of the answer of the Ima`m, peace be on him, as follows:
Firstly, Allah, the Exalted, is One; there is nothing with Him; He has neither limits nor accidental qualities like those possible being; He
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is One Being; He has always been and will always remain so. His Oneness is neither numeral nor qualitative nor generic; rather it means that He is not associated with material and immaterial things. He occupies the most perfect rank; none of possible beings is like Him, for they are ascribed to Him as made things ascribed to maker, so Blessed is Allah!
Secondly, the view of the Bedouins was that every image should depend and occupy a certain matter. This view is right regarding things other than the Necessary Being, the Most High. As for Him, He does not create things from previous things nor from a things which He had created. Rather He says to thing 'be' and it is. He originated the creation of things not according to thing which He imitated or adopted as a model. He has the greatest power which originates the creation of things of which He has no need, for He is the Only Source of favor toward creatures.
The Imam, peace be on him, turned to 'Umra`n (al-Sa`bi'i) and asked him: "'Umran, did you understand this (matter)?"
"Yes," he replied, "by Allah, master."
"The Imam added:" "Know, 'Umra`n, that if He had created what He created for a need, He would have not created anything except those whom He asked for the help in His needs, and that He should have created a hundred fold of what He created. That is because the more the helpers are, the more powerful their leader (
sahib) is. As for need, 'Umra`n, it is impossible, for whatever He creates, other needs arise, but you can say that the creatures need each other. As a result I can say that He did not create the creatures for a need, and He preferred some of them to others while He had no need of those whom he had preferred; nor had He a vengeance on those whom He had abased."
This statement completes that which is before it (and shows) that Allah, the Exalted, created the creatures while He had no need of them; rather they have need of His favor, His mercy, and His bestowal. He is absolutely munificent, so he spreads mercy and beneficence over all beings and creatures. An example of His bounty is that He prefers some of His creatures to others while He is in no
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need of those whom He prefers; nor has He a vengeance on those whom He abases.
Q2: "Master, was the Being known to Himself by His Own Self?"
This question is very deep. Al-Shaykh al-Ja'far has explained it as follows: "You may get a thing and establish it as reality through a scientific discovery. That thing divides into its own identity and dismisses other than it, and thus it is bounded. Stone cannot be obtained scientifically unless the nonexistence of all its opposites is added its identity. (In other words), the scholar cannot recognize and attain being unless he dismisses all things except it. This was the reason for 'Umra`n's question about whether He, the Exalted, recognized Himself by Himself. At that time, if the Ima`m's answer had been 'yes', 'Umra`n would have asked another question: "Did recognizing Himself by Himself require dismissing reasonable beings other than Him?"
Ans. 2: He, peace be on him, said: "Knowledge is acquired by something which negates its opposites, so that the thing itself would be existing through what it is negated, without the existence of anything which contradicts its existence, a need arises to negate that thing about itself by defining what is known about it." Then the Ima`m turned to 'Umra`n and asked Him: "'Umra`n, did you understand?"
"Yes, by Allah, master," replied 'Umra`n. The result of the answer of the Imam, peace be on him, was that what al-Sa`bi'i had mentioned would be correct if the known being was compared with many things opposing it, so it required dismissing those things in order to get the known (being). However, as for Allah, the Exalted, Creator of the universe and Giver of life, He had nothing to compare Himself with it, so He was in no need of dismissing it in order that He might decide His will through that dismissal.
Q3: "Tell me, then, by what means did He come to know what He knew¾with mind or without mind?"
By this question al-Sa`bi'i intended to force the Ima`m to confess that Allah, the Exalted, was compound, for He had mind.
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Ans. 3: "If it had been by mind, would He then find anyway not to appoint for that mind a bound where knowledge ended?"
The Imam wanted (to say) that it was necessary for mind to recognize His reality and essence. Then he asked him the following question: "Then what is that mind?"
Al-Sabi'i kept silent and was unable to say anything, for the Ima`m did not leave any room for him to establish his belief. Then the Ima`m turned to him and said: "Is it all right if I ask you about the mind and you define it by another mind? If you answer in the affirmative, then you would make both your claim and statement void."
The Imam established perfect argument and definite proof of the voidness of the belief of al-Sa`bi'i, who thought that Allah, the Exalted, could be recognized by mind. Accordingly, there should be another mind to recognize the selfness of Him, the Exalted. This mind depends on another mind, and so on. This matter leads to an endless chain. If the second mind depends on the first mind, it will result in vicious circle. The philosophers and theologians have unanimously greed that both matters (i.e., endless chain and vicious circle) are not corrupt because they result in corrupt matters. Then the Ima`m completed his argument and his proof, saying: "'Umra`n, is it not incumbent on you to know that the One cannot be described by mind, and it is not said that He has more than one deed, work, and make. None imagines that He has views and members like those of the creatures. Therefore, understand that and correct (your beliefs) with it as long as you have come to know of (it)."
The Imam, peace be on him, wanted (to say) that Allah's different deeds and works were not similar to those of possible beings who were in need of means and mediations such as intellect and all manifest members to carry them out; it is impossible for Allah, the Exalted, to have such means and mediations.
Q4: "Do you not tell me how the bounds of His creatures are?"
'Umra`n questioned (the Ima`m) about the bounds which distinguish the creatures from each other. The Ima`m answered him:
Ans. 4: "You have asked, then know that the bounds of His
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creatures are of six kinds: touched, weighed, seen, that which has no taste (soul), seen but has no weight nor touch nor sense nor color nor taste, ordination, accidental qualities, shapes, length, width. Among them are act and movements which make things, do them, change them from state to state, increase them, and decrease them. As for works and deeds, they set out, for they have no time more than that which is ordained for their need. When it (deed) finished by thing, it sets out with movement, and effect remains. It takes the same course of speech which goes and its effect remains."
The Ima`m's answer is full of mentioning characteristics and qualities by which things are distinguished, whether they are living beings or not.
Q5: "Master, will you not tell me about the Creator? If He is One, there is nothing other than Him and nothing is with Him, has He not changed (His Essence) through His creating the creatures?"
This question means that the natural realities founded by Allah, the Exalted, require changing the Almighty Creator due to their change. This means that they are united with Him in His selfness; this is impossible.
Ans. 5: "He (Allah) is Eternal. He, the Great and Almighty, does not change through His creating the creatures, but the creatures change through His changing them."
The result of the answer of the Ima`m, peace be on him, is that the Almighty Creator is the Maker and Founder of all things and is Eternal, so He requires no change out of the change of possible beings and creatures.
Q6: "Master, with what have we recognized Him?"
Ans. 6: "With other than Him."
All the seen and the unseen things in the universe are evidence for the existence of the Almighty Creator. We have recognized Him through His creatures, and believed in Him through His marvelous make. He has become manifest and clear during this time in which man has invaded outer space. The great make of Him, the Exalted, has manifested itself for mankind through what He has deposited in this space, such as the stars which are neither counted nor numbered, and which move according to regulation and accuracy. If they oppose their
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course, they will collide and disappear, and no trace of them will remain. So glory belongs to Allah, the Wise Originator!
Q7: "Which thing is other than Him?"
Ans. 7: "His desire, His name, His attribute, and the like. All these are originated, created, managed."
We have recognized Allah, the Exalted, through His will, His name, and His attributes, which are evidence for Him, may He be glorified. In the Supplication for the Morning, (it has been mentioned): "Oh He who demonstrates His Essence by His Essence." All the beings in the universe depend on Him as the made depend on the maker.
Q8: "Master, which thing is He?"
Ans. 8: "He is light, namely He guides His creatures from among the people of the heaven and the earth. You have no right against me than my professing His oneness."
Through his question, 'Umra`n intended to know the reality of Allah, the Exalted. He imagined that He, the Exalted, was like the rest of possible beings. This is impossible. Man does not know his own body and the small systems therein, so how can he know the essence of the Almighty Creator, the Shaper and Originator of the worlds? The Ima`m answered that he came to know of Allah through His manifest attributes, such as His guiding His creatures and other clear proofs which demonstrate the existence of their Almighty Creator.
Q9: "Master, was He not silent before (creating) the creatures and then He spoke?"
Ans. 9: "Silence is not except out of utterance before it. An example of that it is not said that the lamp is silent and does not utter; nor is it said that the lamp shines, so what does it want to do toward us, for light is from the lamp, not out of an act or make from it; it is not a thing other than it. When it shines for us, we say: 'It has shone for us, so that we may seek light through it.' In this manner you can understand your affair."
The meaning of the answer of the Ima`m, peace be on him, is that silence and utterance follow one another in a matter which accepts them like the succession of talent and non-talent. As for the utterance
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of Allah, it is not like the utterance of those speakers from among possible beings. In other words utterance and silence do not hold good for Him as they hold good for possible beings. The Shï~'ites believe that utterance is one of the attributes of action, and that it does not persist in the essence of Him, the Exalted, as the persisting of the essential attributes. That is because it is He, the Exalted, who creates utterance and speech when He wills (to create them). Ima`m al-Rida`, peace be on him, gave an example of that through the lamp, for it is not said that the lamp is silent, does not utter and, also ascribing the addition to the lamp, it is not optional for it (to utter). This is one of the possibilities regarding the explanation of the speech of the Ima`m, peace be on him.
Q10: "Master, the knowledge I have says that the Being is changed in His essence by His action of creating."
Ans. 10: "'Umra`n, does your statement mean that the being does not in any way change its essence except when it affects its own essence in a way which changes it? Can you say that the fire changes its own nature, or that the heat burns itself, or have you seen anyone seeing his own vision?"
'Umra`n had already mentioned this question; nevertheless the Ima`m, peace be on him, answered it, and he, peace be on him, increased it in explanation. He said to him: "The being does not in any way change its essence. For example, the actions which issue from soul do not bring about increase therein nor decrease. Yet, there is another example which is the eye. Though vision issues from it, it does not bring about increase therein nor decrease."
Q11: "Will you not tell me, master? Is He in the creatures or are the creatures in Him?"
Ans. 11: "He is above all that, 'Umra`n. He is not in the creatures; nor are the creatures in Him; He is exalted above that. I will teach you what you do not know, and there is no strength save in Allah. Tell me about the mirror: are you in it or is it in you? If neither one of you is in the other, then how did you come to see your own reflection in it, 'Umra`n?"
The Ima`m, peace be on him, made it impossible for Allah, the
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Exalted, to exist in His creatures or they exist in Him. He gave an example of that through the reflection in the mirror; it is not in the mirror; nor is the mirror in it; rather it is light which brings about seeing the reflection in the mirror and it is not in any way in it. Ibn al-Fa`rid says:
Through His Unity all many (things) has lasted for it, so
it has become correct and every cause has come to it.
The essence of union has become single for Himself, even
if its units fall under it.
I looked but did not see (anything) except pure unity
already covered by many (things) without any partner. Regarding this matter there are deep philosophical researches, but we have not mentioned them lest the book should be too long.
Q12: "Through the light between myself and it?"
This question is related to that which is before it, and we have explained it.
Ans. 12: "Can you see of that light more than what you can see with your own eyes?"
"Yes," replied 'Umran.
"Then show it to us," demanded the Ima`m.
'Umran kept silent, not knowing what to say. For the Ima`m did not leave any room for him to defend his own beliefs. Then the Ima`m continued his talk, saying: "I do not see the light except leading you and the mirror to come to know each other without being in either one of you. There are many such examples which the ignorant simply cannot observe, and the greatest example belongs to Allah."
The Debate is being postponed
The time of the prayer came. It was necessary for the Ima`m to postpone the debate, so he turned to al-Ma'mu`n and said to him: "(The time of) the prayer has just come." 'Umra`n feared that the debate between him and the Ima`m would not be resumed, so he said to him: "Master, do not interrupt my questions, for my heart has sympathized (with you)."
The Ima`m, peace be on him, promised him to resume the debate, then he rose and performed the obligatory prayer.
