٤ - حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا أبو القاسم حمزة بن القاسم العلوي، قال: حدثنا محمد بن إسماعيل، قال: حدثنا أبو سليمان داود بن عبد الله، قال: حدثني عمرو بن محمد، قال: حدثني عيسى بن يونس، قال: كان ابن أبي العوجاء من تلامذة الحسن البصري فانحرف عن التوحيد، فقيل له: تركت مذهب صاحبك ودخلت فيما لا أصل له ولا حقيقة ، فقال: إن صاحبي كان مخلطا، كان يقول طورا بالقدر وطورا بالجبر وما أعلمه اعتقد مذهبا دام عليه، فقدم مكة تمردا وإنكارا على من يحج، وكان يكره العلماء مساءلته إياهم ومجالسته لهم لخبث لسانه وفساد ضميره، فأتى أبا عبد الله عليه السلام ليسأله، فجلس إليه في جماعة من نظرائه. فقال: يا أبا عبد الله إن المجالس بالأمانات ولا بد لمن كان به سعال أن يسعل  أفتأذن لي في الكلام؟ فقال عليه السلام: تكلم بما شئت، فقال: إلى كم تدوسون هذا البيدر، وتلوذون بهذا الحجر، وتعبدون هذا البيت المرفوع بالطوب والمدر، وتهرولون حوله هرولة البعير إذا نفر؟! إن من فكر في هذا وقدر علم أن هذا فعل أسسه غير حكيم ولا ذي نصر  فقل فإنك رأس هذا الأمر وسنامه وأبوك أسه ونظامه، فقال أبو عبد الله عليه السلام: إن من أضله الله وأعمى قلبه استوخم الحق فلم يستعذبه، وصار الشيطان وليه يورده مناهل الهلكة، ثم لا يصدره، وهذا بيت استعبد الله له خلقه ليختبر طاعتهم في إتيانه، فحثهم على تعظيمه وزيارته، وجعله محل أنبيائه وقبلة للمصلين له، فهو شعبة من رضوانه وطريق يؤدي إلى غفرانه، منصوب على استواء الكمال ومجتمع العظمة والجلال، خلقه الله قبل دحو الأرض بألفي عام، وأحق من أطيع فيما أمر وانتهي عما نهى عنه وزجر، الله المنشئ للأرواح والصور. فقال ابن أبي العوجاء: ذكرت يا أبا عبد الله فأحلت على غائب، فقال أبو عبد الله عليه السلام: ويلك كيف يكون غائبا من هو مع خلقه شاهد وإليهم أقرب من حبل الوريد، يسمع كلامهم، ويرى أشخاصهم، ويعلم أسرارهم. فقال ابن أبي العوجاء: فهو في كل مكان؟ أليس إذا كان في السماء كيف يكون في الأرض، وإذا كان في الأرض كيف يكون في السماء؟! فقال أبو عبد الله عليه السلام: إنما وصفت المخلوق الذي إذا انتقل عن مكان واشتغل به مكان وخلا منه مكان فلا يدري في المكان الذي صار إليه ما حدث في المكان الذي كان فيه، فأما الله العظيم الشأن الملك الديان فلا يخلو منه مكان، ولا يشتغل به مكان، ولا يكون إلى مكان أقرب منه إلى مكان، والذي بعثه بالآيات المحكمة، والبراهين الواضحة، وأيده بنصره، واختاره لتبليغ رسالته صدقنا قوله بأن ربه بعثه وكلمه، فقام عنه ابن أبي العوجاء وقال لأصحابه: من ألقاني في بحر هذا؟!. وفي رواية محمد بن الحسن بن أحمد بن الوليد رحمه الله: من ألقاني في بحر هذا، سألتكم أن تلتمسوا لي خمرة فألقيتموني على جمرة  قالوا: ما كنت في مجلسه إلا حقيرا، قال: إنه ابن من حلق رؤوس من ترون  
4. Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq  said: Abu al-Qasim Hamzah ibn al-Qasim al-`Alawi said: Muhammad ibn Isma`il said: Abu Sulayman Dawud ibn `Abd Allah said: `Amr ibn Muhammad related to me that `Isa ibn Yunus related to me that Ibn Abu al-`Auja’ used to be one of the students of al-Hasan al-Basri until al-Basri went astray on the subject of Divine Unity. Hence, it was said to him, “You left the path of your teacher and embraced a belief which has no foundation in reality.” Therefore, he responded, “Verily, my teacher was confused, Sometime he supported the concept of Free-will [qadr], and sometimes he supported the concept of Compulsion [jabr]. I do not know whether he finally embraced one of them.” Ibn Abu al-`Awja’ came to Mecca full of arrogance and in opposition of those who were performing the pilgrimage. He used to abhor the learned ones. However, he would sit in their gatherings, asking them evil questions conceived in his corrupt mind. On one occasion, he came to Abu `Abd Allah al-Sadiq  to question him. Consequently, he sat down before him was a group of people who had views similar to his and asked, “O Abu `Abd Allah! Verily, meetings should be confidential. If someone has to cough, he should cough. Do you permit me to talk?” So the Imam  responded, “Ask whatever you wish.” Then he asked, How much longer will y our people continue to trample underfoot this threshing floor, honor this Stone, serve this House elevated with bricks and clay, and run about it like a camel when it stampedes? Verily, whoever ponders about this will come to know that this ritual was founded by one who was both unwise and without vision. Since your father (the Prophet) established this ritual, and you are the one responsible for this affair, will you not explain it to us? Then Abu `Abd Allah  answered, Verily, whoever Allah misguides and whose heart is blind cannot digest the truth; hence, he does not find it pleasant. Satan becomes his guardian and brings him to the pools of disaster, from which Allah will not save him. Allah sought His service from His creation through this House to test the obedience of His Creation. Hence, He urged them to revere it and He urged them to visit it. He made it the place of His Messengers and the direction [qiblah] of prayer. Thus, it is a means of attaining His Pleasure and a means of attaining His Forgiveness. It has been raised to a level of perfection, and is a meeting place filled with grandeur and glory. Allah created it two thousand years before spreading the earth. He is more deserving for people to obey His Commands and abstain from His Prohibitions. Allah is the Producer of Spirits and Images. Ibn Abu al-`Awja’ said: “O Abu `Abd Allah! You invoked the absent.” Abu `Abd Allah  replied, “Woe be to you! How could He be absent when He is the Witness to His Creation, and is closer to them than their jugular vein? He hears their speech sees their figures, and knows their innermost secrets.” Ibn Abu al-`Awja’ asked, “Then is He is every space? If He is in heaven, then how can He be on earth? And if He is on the earth, then how can He be in heaven?” Consequently, Abu `Abd Allah  replied, Verily, what you have described only applies to the created. Only the created vacate a space when they change place. As far as the created are concerned, they have no idea of their previous space when they take up a new space. As for Allah, the Most Great in Rank, and the Most Bountiful Sovereign, there is no space free of Him, and no place which contains Him. There is no space closer to Him than another space. He sent Muhammad with His Firm Signs and Clear Proofs, and provided him with His Help. He chose him to deliver His Message. We confirm this word that his Lord sent him and what He spoke to Him (through revelation). Hence, Ibn Abu al-`Awja’ left his presence and said to his friends: “Who poured this Ocean (of Knowledge) on me? And in the tradition of Muhammad ibn al-Hasan ibn Ahmad ibn al-Walid  it states: “Who placed me in this ocean? I asked you to find me some wine, and you dropped me on the ember?” They replied, “You behaved inappropriately in his presence.” He said: “He is indeed the son of the one who made these people shave their heads.”