Hadith 45
الحديث 44
Bihar al-Anwar · Allamah al-Majlisi
َارِ فَقَالُوا لَا
فَقَالَ ص فَإِذَنْ يَنْقَطِعُ أَحَدُهُمَا عَنِ الْآخَرِ فَيَسْبِقُ أَحَدُهُمَا وَ يَكُونُ الثَّانِي جَارِياً بَعْدَهُ قَالُوا كَذَلِكَ هُوَ فَقَالَ قَدْ حَكَمْتُمْ بِحُدُوثِ مَا تَقَدَّمَ مِنْ لَيْلٍ وَ نَهَارٍ وَ لَمْ تُشَاهِدُوهُمَا فَلَا تُنْكِرُوا اللَّهَ قَدْرَهُ
ثُمَّ قَالَ ص أَ تَقُولُونَ مَا قَبْلَكُمْ مِنَ اللَّيْلِ وَ النَّهَارِ مُتَنَاهٍ أَمْ غَيْرُ مُتَنَاهٍ فَإِنْ قُلْتُمْ إِنَّهُ غَيْرُ مُتَنَاهٍ فَقَدْ وَصَلَ إِلَيْكُمْ آخِرٌ بِلَا نِهَايَةٍ لِأَوَّلِهِ وَ إِنْ قُلْتُمْ إِنَّهُ مُتَنَاهٍ فَقَدْ كَانَ وَ لَا شَيْءَ مِنْهُمَا قَالُوا نَعَمْ
قَالَ لَهُمْ أَ قُلْتُمْ إِنَّ الْعَالَمَ قَدِيمٌ لَيْسَ بِمُحْدَثٍ وَ أَنْتُمْ عَارِفُونَ بِمَعْنَى مَا أَقْرَرْتُمْ بِهِ وَ بِمَعْنَى مَا جَحَدْتُمُوهُ قَالُوا نَعَمْ
قَالَ رَسُولُ اللَّهِ ص فَهَذَا الَّذِي نُشَاهِدُهُ مِنَ الْأَشْيَاءِ بَعْضُهَا إِلَى بَعْضٍ يَفْتَقِرُ لِأَنَّهُ لَا قِوَامَ لِلْبَعْضِ إِلَّا بِمَا يَتَّصِلُ إِلَيْهِ كَمَا تَرَى الْبِنَاءَ مُحْتَاجاً بَعْضُ أَجْزَائِهِ إِلَى بَعْضٍ وَ إِلَّا لَمْ يَتَّسِقْ وَ لَمْ يَسْتَحْكِمْ وَ كَذَلِكَ سَائِرُ مَا نَرَى
قَالَ فَإِنْ كَانَ هَذَا الْمُحْتَاجُ بَعْضُهُ إِلَى بَعْضٍ لِقُوَّتِهِ وَ تَمَامِهِ هُوَ الْقَدِيمَ فَأَخْبِرُونِي أَنْ لَوْ كَانَ مُحْدَثاً كَيْفَ كَانَ يَكُونُ وَ كَيْفَ إِذاً كَانَتْ تَكُونُ صِفَتُهُ
قَالَ فَبُهِتُوا وَ عَلِمُوا أَنَّهُمْ لَا يَجِدُونَ لِلْمُحْدَثِ صِفَةً يَصِفُونَهُ بِهَا إِلَّا وَ هِيَ مَوْجُودَةٌ فِي هَذَا الَّذِي زَعَمُوا أَنَّهُ قَدِيمٌ فَوَجَمُوا وَ قَالُوا سَنَنْظُرُ فِي أَمْرِنَا الْخَبَرَ.
he gathering of the night and day (at the same time)? ’ They said, ‘No’. Hesaww said: ‘So when one of the two is cut off from the other, then one precedes the other, and the second happens to be flowing after it’. They said, ‘Like that, it is’. Hesaww said: ‘You have decided with the newly occurrence of what precedes from night and day not having witnessed these two, therefore you cannot be denying an Ability for Allahazwj’. Then hesaww said: ‘Are you saying what is before you from the night and the day as being finite or without finite (infinite)? So, if you say (it is) infinite, then how did the other one come to you without an ending of the first? And if you say it finite, then it has been so and nothing from these two existed before’. They said, ‘Yes’. Hesaww said to them: ‘Are you saying that the universe is eternal, not newly occurring, and you are recognising of what Isaww am reiterating with, and the meaning of what you are rejecting? ’ They said, ‘Yes’. Rasool-Allahsaww said: ‘So this which we tend to witness from the things – some of them being lacking to the others (being dependent on it), because there is no establishment of some except with what it is linked with (to another thing). Do you not see that the construction, some of its parts are needy to its other (parts), or else it would not be coherent and not be stronger? And like that is the rest of what we are seeing’. And hesaww said: ‘So when this needy one – some of it to some for its strength and its completion – it is the eternal, then inform me, if it was newly occurring (temporal), how did it happen to be and what is that which happened to be its attributes? ’
He (Imam Hassan Al-Askariasws) said: ‘So they were astounded and confused, and they knew that they cannot find an attribute for a temporal (newly occurred thing) they can attribute it with, except and it would be existent in this which they are alleging that it is eternal. So, they were dumbfounded and said, ‘We shall look into our matter’’. [49]
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