3 - حدثنا محمد بن علي ماجيلويه رضي الله عنه، عن عمه محمد بن أبي القاسم، قال: حدثني أبو سمينة محمد بن علي الصيرفي، عن محمد بن عبد الله الخراساني خادم الرضا عليه السلام، قال:
دخل رجل من الزنادقة على الرضا عليه السلام وعنده جماعة، فقال له أبو الحسن عليه السلام: أيها الرجل أرأيت إن كان القول قولكم - وليس هو كما تقولون - ألسنا وإياكم شرعا سواء ولا يضرنا ما صلينا وصمنا وزكينا وأقررنا؟ فسكت، فقال أبو الحسن عليه السلام: وإن يكن القول قولنا - وهو كما نقول - ألستم قد هلكتم ونجونا؟. فقال، رحمك الله فأوجدني كيف هو وأين هو قال: ويلك إن الذي ذهبت إليه غلط، هو أين الأين وكان ولا أين، وهو كيف الكيف وكان ولا كيف، ولا يعرف بكيفوفية ولا بأينونية ولا يدرك بحاسة ولا يقاس بشئ،. قال الرجل فإذا إنه لا شئ إذ لم يدرك بحاسة من الحواس فقال أبو الحسن عليه السلام: ويلك لما عجزت حواسك عن إدراكه أنكرت ربوبيته، ونحن إذا عجزت حواسنا عن إدراكه أيقنا أنه ربنا خلاف الأشياء . قال الرجل: فأخبرني متى كان؟ فقال أبو الحسن عليه السلام: أخبرني متى لم يكن فأخبرك متى كان. قال الرجل: فما الدليل عليه؟ قال أبو الحسن عليه السلام: إني لما نظرت إلى جسدي فلم يمكني فيه زيادة ولا نقصان في العرض والطول ودفع المكاره عنه وجر المنفعة إليه علمت أن لهذا البنيان بانيا فأقررت به، مع ما أرى من دوران الفلك بقدرته وإنشاء السحاب وتصريف الرياح ومجرى الشمس والقمر والنجوم وغير ذلك من الآيات العجيبات المتقنات علمت أن لهذا مقدرا ومنشئا. قال الرجل: فلم احتجب؟ فقال أبو الحسن عليه السلام: إن الاحتجاب عن الخلق لكثرة ذنوبهم ، فأما هو فلا يخفى عليه خافية في آناء الليل والنهار. قال: فلم لا تدركه حاسة البصر؟ قال: للفرق بينه وبين خلقه الذين تدركهم حاسة الأبصار منهم ومن غيرهم، ثم هو أجل من أن يدركه بصر أو يحيط به وهم أو يضبطه عقل. قال: فحده لي، قال: لا حد له. قال: ولم؟ قال: لأن كل محدود متناه إلى حد، وإذا احتمل التحديد احتمل الزيادة وإذا احتمل الزيادة احتمل النقصان، فهو غير محدود، ولا متزايد ولا متناقص، ولا متجزء، ولا متوهم. قال الرجل: فأخبرني عن قولكم: إنه لطيف سميع بصير عليم حكيم أيكون السميع إلا بالأذن، والبصير إلا بالعين واللطيف إلا بعمل اليدين والحكيم إلا بالصنعة؟ فقال أبو الحسن عليه السلام: إن اللطيف منا على حد اتخاذ الصنعة، أو ما رأيت الرجل منا يتخذ شيئا يلطف في اتخاذه فيقال: ما ألطف فلانا، فكيف لا يقال للخالق الجليل: لطيف إذ خلق خلقا لطيفا وجليلا وركب في الحيوان أرواحا وخلق كل جنس متبائنا عن جنسه في الصورة لا يشبه بعضه بعضا، فكل له لطف من الخالق اللطيف الخبير في تركيب صورته، ثم نظرنا إلى الأشجار وحملها أطائبها المأكولة منها وغير المأكولة فقلنا عند ذلك: إن خالقنا لطيف لا كلطف خلقه في صنعتهم، وقلنا: إنه سميع لا يخفى عليه أصوات خلقه ما بين العرش إلى الثرى من الذرة إلى أكبر مناه في برها وبحرها ولا تشتبه عليه لغاتها فقلنا عند ذلك: إنه سميع لا بإذن وقلنا: إنه بصير لا ببصر لأنه يرى أثر الذرة السحماء في الليلة الظلماء على الصخرة السوداء، ويرى دبيب النمل في الليلة الدجية ويرى مضارها ومنافعها وأثر سفادها وفراخها ونسلها فقلنا عند ذلك إنه بصير لا كبصر خلقه، قال:، فما برح حتى أسلم وفيه كلام غير هذا.
3. Muhammad ibn `Ali Majilwayh 
said, on the authority of his paternal uncle Muhammad ibn Abu al-Qasim that Abu Saminah Muhammad ibn `Ali al-Sayrafi related to me, on the authority of Muhammad ibn `Abd Allah al-Khursasani the servant of al-Rida 
that
An atheist entered the presence of al-Rida when he had some people in his presence. Therefore, Abu al-Hasan al-Rida asked him, “O man! Can you not see that if your view is correct, and it is absolutely not, then we are equal despite our prayers, fasting, alms-giving, and tht beliefs we profess have not harmed us?” The atheist remained silent. Then Abu al-Hasan added, “However, if our view is the correct one, which is certainly the case, then you are lost, and we are saved.” The man said: “May Allah’s mercy be upon you! Can you describe to me how He is and where He is?” The Imam answered, Woe to you! Verily, you are misguided. He originated the “where” since He existed when there was no “where.” He originated the “how” since He existed when there was no “how.” He cannot be described in terms of “how” or “where,” nor can he be perceived by any of our senses, or gauged by any other means. The man said: “Then surely He is nothing if He cannot be perceived by any of the sense.” Abu al-Hasan said: Woe to you! Will you deny His Lordship simply because your sense cannot perceive Him? Although our senses fail to perceive Him, we know for certain that He is our Lord despite arguments to the contrary.” The man said: “Then tell, since when has He existed?” Abu al-Hasan said: “If you can tell me when He did no exist, I can tell you when He did exist.” The man said: “Then how can we prove His Existence?” Abu al-Hasan replied, Verily, when I contemplate my body and see that it is impossible for me to increase or decrease its breadth and height, to keep unpleasant things away from it, or draw benefits to it, then I know that this structure has a Maker. I acknowledge His Existence on the basis of the planets which orbit in the celestial sphere by His Command. I acknowledge His Existence on the basis of the production of clouds in the sky. I acknowledge His Existence on the basis of the movement of the winds. I acknowledge His Existence on the basis of the movement of the sun, the moon, and the starts. When I consider all the wonders of creation, I know that they are the product of a Determiner [Muqaddir], and an Originator [Munshi’]. The man enquired, “Then why has He veiled Himself (from men)?” Abu al-Hasan responded, “Verily, the veil between Allah and His Creatures is the result of their sins. As for Him, no secret is hidden from Him whether day or night.” The man said: “Then why does the sense of sight not perceive Him?” The Imam answered, “Vision seized Him not because He differs from His Creatures who see and are seeing. He is far above being seeing by sight, encompassed by the imagination, or conceived through reasoning.” The man said: “Then define His Limits for me.” The Imam answered, “He has no limits.” The man asked, “Why?” The Imam answered, He has no limits, because every limited thing has an end to its limits. If something can be limited, it can also be extended. If something can be extended, it can also be contracted. However, He is Unlimited. He is neither extended nor is He constrained. He cannot be divided, nor can He be imagined. The man said: “Then tell me about your saying that: “He is Subtle, All-Hearing, AllSeeing, All-Knowing and All-Wise.’ Can He be All-Hearing without ears, All Seeing without eyes, Subtle without hands, and Most Wise without workmanship?” Abu al-Hasan replied, Verily, a person among us is judge to be subtle on the basis of his workmanship. Have you not seen a man who undertakes a task, and is subtle in his handling of it, so it is said: “How subtle is so and so!” Then how could it not be said that the Majestic Creator is not Subtle when He creates a subtle and majestic creation, places souls in the living, and creates diversity among species, so that none of them is identical to the other? Every creature He has made contains subtle differences as a sign for the Subtle, AllAware, Creator. When we look upon the trees, and the delicate fruits they bear, both edible and inedible, we say that “Verily, our Creator is Subtle, but not like the subtlety of His Creatures in their workmanship.” And we say, “Verily, He is All-Hearing,” since the sounds of His Creatures, between the Throne and the earth, are not hidden to him, whether they emanate from a mole or something larger that that, and whether they originate on the land or in the depth of the ocean. Even their various forms of communication are clear to Him. We say that “Verily, He is All-Hearing, but not through ears.” Then we say, “Verily, He is All-Seeing,” but not through eyes, for He can see even a black speck on a black stone in the darkest night. He can see the tracks of an ant when the night is pitch-black. He sees what is harmful to the ant, beneficial to the ant, and its entire cycle of reproduction. And we say, “Verily, He is All-Seeing,” but not similar to the sight of His Creatures.” The narrator added, “The man did not leave until he had embraced Islam. The Imam said other things as well.”
