Hadith 45
الحديث 44
Bihar al-Anwar · Allamah al-Majlisi
الْإِحْتِجَاجُ، وَ تَفْسِيرُ الْإِمَامِ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ، عَنْ آبَائِهِ ع قَالَ: احْتَجَّ رَسُولُ اللَّهِ ص عَلَى الدَّهْرِيَّةِ فَقَالَ مَا الَّذِي دَعَاكُمْ إِلَى الْقَوْلِ بِأَنَّ الْأَشْيَاءَ لَا بَدْءَ لَهَا وَ هِيَ دَائِمَةٌ لَمْ تَزَلْ وَ لَا تَزَالُ
فَقَالُوا لِأَنَّا لَا نَحْكُمُ إِلَّا بِمَا شَاهَدْنَا وَ لَمْ نَجِدْ لِلْأَشْيَاءِ حَدَثاً فَحَكَمْنَا بِأَنَّهَا لَمْ تَزَلْ وَ لَمْ نَجِدْ لَهَا انْقِضَاءً وَ فَنَاءً فَحَكَمْنَا بِأَنَّهَا لَا تَزَالُ
فَقَالَ رَسُولُ اللَّهِ ص أَ فَوَجَدْتُمْ لَهَا قِدَماً أَمْ وَجَدْتُمْ لَهَا بَقَاءً أَبَداً فَإِنْ قُلْتُمْ إِنَّكُمْ وَجَدْتُمْ ذَلِكَ أَ نَهَضْتُمْ لِأَنْفُسِكُمْ أَنَّكُمْ لَمْ تَزَالُوا عَلَى هَيْئَتِكُمْ وَ عُقُولِكُمْ بِلَا نِهَايَةٍ وَ لَا تَزَالُونَ كَذَلِكَ وَ لَئِنْ قُلْتُمْ هَذَا دَفَعْتُمُ الْعِيَانَ وَ كَذَّبَكُمُ الْعَالَمُونَ الَّذِينَ يُشَاهِدُونَكُمْ
قَالُوا بَلْ لَمْ نُشَاهِدْ لَهَا قِدَماً وَ لَا بَقَاءً أَبَدَ الْآبِدِينَ
قَالَ رَسُولُ اللَّهِ ص فَلِمَ صِرْتُمْ بِأَنْ تَحْكُمُوا بِالْبَقَاءِ وَ الْقِدَمِ لِأَنَّكُمْ لَمْ تُشَاهِدُوا حُدُوثَهَا وَ انْقِضَاءَهَا أَوْلَى مِنْ تَارِكِ التَّمَيُّزِ لَهَا مِثْلُكُمْ يَحْكُمُ لَهَا بِالْحُدُوثِ وَ الِانْقِضَاءِ وَ الِانْقِطَاعِ لِأَنَّهُ لَمْ يُشَاهِدْ لَهَا قِدَماً وَ لَا بَقَاءً أَبَدَ الْأَبَدِ
أَ وَ لَسْتُمْ تُشَاهِدُونَ اللَّيْلَ وَ النَّهَارَ وَ أَحَدُهُمَا بَعْدَ الْآخَرِ فَقَالُوا نَعَمْ فَقَالَ أَ تَرَوْنَهُمَا لَمْ يَزَالا وَ لَا يَزَالانِ فَقَالُوا نَعَمْ فَقَالَ أَ فَيَجُوزُ عِنْدَكُمُ اجْتِمَاعُ اللَّيْلِ وَ النَّه
(The books) ‘Al-Ihtijaj’ and ‘Tafseer’ of the Imam-asws Abu Muhammad Al-Askari-asws, from his‑asws forefathers-asws having said: ‘Rasool-Allah-azwj argued against the eternalists. He-saww said: ‘What is that which you are calling to – their word that the things, there in an inevitability for these (to exist), and these are perpetual, neither having ceased to exist nor will they be ceasing to exist? ’
So, they said, ‘Because we do not decide except with what we witness, and we do not find the things as newly occurring. Thus, it is our decision that these did not cease to exist, and we do not find an expiry for these, nor a perishing, thus we decided that these will not cease to exist’. Rasool-Allahsaww said: ‘Did you find the eternality for it or did you find the perpetual remaining for it, for ever and ever? For if you were to say that you have found that as proven for yourselves – then you have neither cease to be upon your lives and your intellects without an ending, nor would be ceasing to be like that. And if you are saying this, you are repelling your eye witnessing and would be lying, knowing that which you are witnessing’. They said, ‘But we neither witnessed an eternality for these, nor a perpetual remaining for ever and ever (as we have a short life-span)’. Rasool-Allahsaww said: ‘Then why did you become convinced with the eternality and the perpetual remaining, because you did not witness its coming into being and its expiry? Does it make you higher than the neglecter of the differentiation of it like you (when) he decided for it with the newly occurrence and the expiry and the termination, because he did not witness for it an eternality nor a perpetual remaining forever and ever? Aren’t you witnessing the night and the day, and one of them is after the other? ’ They said, ‘Yes’. So hesaww said: ‘Are you seeing these two as neither having ceased to exist nor will they both be ceasing to exist? ’ They said, ‘Yes’. Hesaww said: ‘So is it allowed in your presence, t
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