Text:Debate of Imam al-Rida (a) with Sulayman Marwazi

As for Sulayman al-Marwazi, he was skilled in philosophy and experienced in theological researches. He was the most prominent religious scholars in Khorasan. Al-Ma’mun invited him, met him with friendly reception and honor, and said to him: “My cousin, 'Ali b. Musa al-Rida, peace be on him, has come to me from al-Hijaz. He likes theology and theologians. Will you come to us on the 8th day of Dhu al-Hijja (Day of Tarwiya) in order to debate with him.”

Sulayma’n was afraid of that. He thought that the Imam would be unable to answer his questions, and that the Alids would harbor malice against him. Accordingly, he apologized to al-Ma’mun, saying: “I dislike to question him in your session and among a group of the Hashimites. The people will regard him as defective when he debate with me on theology. Defects are not permissible for him.”

Al-Ma’mun made covenant with him and promised that no harm or detested things would befall him. He said (to him): “I have invited you because I know that you are learned (in theology). I have no intention except that you silence him (Imam al-Rida) in one argument.”

This statement demonstrates that al-Ma’mun had evil intention toward the Imam, harbored malice against him, and showed enmity toward him. Sulayman felt safety from any aggression against him, and then he said to al-Ma’mun: “(I will be) sufficient, Commander of the faithful, bring us together and do not dispraise me.” Meanwhile al-Ma’mu’n sent his messenger to the Imam and asked him to come in order to debate with Sulayman. The Imam (a) responded to that and attended along with a delegation from among his eminent companions including ‘Umra’n al-Sa’bi’i, who became a Muslim at the hand of the Imam. Then a debate took place between Sulayman and Umran al-Sabi'i on al-bida'. Sulayman denied al-bida’ while ‘Umran confirmed it. Then Sulayman sought the Imam’s view about it and he confessed it. He established it through some verses from the Holy Quran. Then al-Ma’mun turned to Sulayman and said to him: “Question Abu’ al-Hasan about whatever you desire. You must listen well and be fair.” Sulayman asked the Imam (a) the following questions:

Text and Translation

Sulayman asked: “What is your view about Him whom has made will as name and attribute such as All-living, All-hearing, All-seeing, and All-powerful?”	قَالَ مَا تَقُولُ فِيمَنْ جَعَلَ الْإِرَادَةَ اسْماً وَ صِفَةً مِثْلَ حَيٍّ وَ سَمِيعٍ وَ بَصِيرٍ وَ قَدِيرٍ
Imam said: “You want to say that things were originated and became different because He desired and willed, and you do not want to say that things were originated and became different because He is All-hearing and All-seeing. This is proof of that they (i.e. will and desire) are not similar to All-hearing, All-seeing, and All-powerful.”	قَالَ الرِّضَا ع إِنَّمَا قُلْتُمْ حَدَثَتِ الْأَشْيَاءُ وَ اخْتَلَفَتْ لِأَنَّهُ شَاءَ وَ أَرَادَ وَ لَمْ تَقُولُوا حَدَثَتِ الْأَشْيَاءُ وَ اخْتَلَفَتْ لِأَنَّهُ سَمِيعٌ بَصِيرٌ فَهَذَا دَلِيلٌ عَلَى أَنَّهُمَا لَيْسَتَا مِثْلَ سَمِيعٍ وَ لَا بَصِيرٍ وَ لَا قَدِيرٍ
Sulayma’n interrupted the Imam, saying: “He has always been willing.”	قَالَ سُلَيْمَانُ فَإِنَّهُ لَمْ يَزَلْ مُرِيداً
The Imam answered him: “Sulayma’n, His will is (something) other than Him.” Sulayma’n numbered (some attributes) to show that Allah, the Exalted, was united with His intention. So, the Imam disproved Sulayma’n’s vague error, saying:	قَالَ ع يَا سُلَيْمَانُ فَإِرَادَتُهُ غَيْرُهُ
“You have proved along with Him something other than Him which has always been.”	قَالَ فَقَدْ أَثْبَتَّ مَعَهُ شَيْئاً غَيْرَهُ لَمْ يَزَلْ
“I have not proved (that),” replied Sulayma’n	قَالَ سُلَيْمَانُ مَا أَثْبَتُّ
“Is it (the will) originated?” asked Sulayma’n.	قَالَ الرِّضَا ع أَ هِيَ مُحْدَثَةٌ؟
“No, it is not originated,” answered the Imam. The Imam confused Sulayma’n and he began saying contradictory statements. He (Sulayma’n) sometimes said that will was eternal and sometimes said that it was originated.	قَالَ سُلَيْمَانُ لَا مَا هِيَ مُحْدَثَةٌ
Therefore, al-Ma’mu’n shouted at him and asked him not to show obstinacy and to show fairness in his speech, saying: “You must be fair. Do you not see that the people of consideration are around you?”	فَصَاحَ بِهِ الْمَأْمُونُ، وَقَالَ: يَا سُلَيْمَانُ مِثْلُهُ يُعَايَا أَوْ يُكَابَرُ عَلَيْكَ بِالْإِنْصَافِ أَمَا تَرَى مَنْ حَوْلَكَ مِنْ أَهْلِ النَّظَرِ،
Then al-Ma’mu’n turned to the Imam and said to him: “Abu’ al-Hasan, debate with him on theology, for he is the theologian of Khurasa’n.”	ثُمَّ قَالَ: كَلِّمْهُ يَا أَبَا الْحَسَنِ، فَإِنَّهُ مُتَكَلِّمُ خُرَاسَان
The Imam asked him: “Is it (the will) originated?” Sulayma’n denied the origination of the will, so the Imam answered him:	قَالَ الرِّضَا (ع) أَ هِيَ مُحْدَثَةٌ؟
“Sulayma’n, it is originated. If thing is not eternal, it is originated; if it is not originated, it is eternal.”	فَقَالَ هِيَ مُحْدَثَةٌ يَا سُلَيْمَانُ فَإِنَّ الشَّيْ‏ءَ إِذَا لَمْ يَكُنْ أَزَلِيّاً كَانَ مُحْدَثاً وَ إِذَا لَمْ يَكُنْ مُحْدَثاً كَانَ أَزَلِيّاً
Sulayma’n interrupted (the Imam) saying: “His (Allah’s) will is (part) of Him just as His hearing, His sight, and His knowledge are (parts) of Him.”	قَالَ سُلَيْمَانُ إِرَادَتُهُ مِنْهُ كَمَا أَنَّ سَمْعَهُ وَ بَصَرَهُ وَ عِلْمَهُ مِنْهُ
The Imam disproved his statement, asking: “Did He will Himself?”	قَالَ الرِّضَا ع فَأَرَادَ نَفْسُهُ
“No,” was the answer.	قَالَ لَا
The Imam began confuting his statement, saying: “Therefore, the willing is not like the All-hearing and the All-seeing.”	قَالَ فَلَيْسَ الْمُرِيدُ مِثْلَ السَّمِيعِ وَ الْبَصِيرِ
Sulayma’n (answered) at random, for the Imam left no room for him to defend his own vague errors. He (Sulayma’n) said: ‘Surely, He willed Himself just as He heard Himself, saw Himself, and recognized Himself.”	قَالَ سُلَيْمَانُ إِنَّمَا أَرَادَ نَفْسُهُ كَمَا سَمِعَ نَفْسُهُ وَ أَبْصَرَ نَفْسُهُ وَ عَلِمَ نَفْسُهُ
The Imam confuted his statement, asking: “What is the meaning of that He willed Himself? Did He will to be a thing? Did He will to be All-living, All-hearing, All-seeing, and All-powerful?”	قَالَ الرِّضَا ع مَا مَعْنَى أَرَادَ نَفْسُهُ أَرَادَ أَنْ يَكُونَ شَيْئاً وَ أَرَادَ أَنْ يَكُونَ حَيّاً أَوْ سَمِيعاً أَوْ بَصِيراً أَوْ قَدِيراً
Sulayma’n did not know what to say, so he answered: “Yes.”	قَالَ نَعَمْ
“Did that occur through His will?” asked the Imam.	قَالَ الرِّضَا ع أَ فَبِإِرَادَتِهِ كَانَ ذَلِكَ
“Yes,” was the answer.	قَالَ سُلَيْمَانُ: نَعَمْ
The Imam began refuting Sulayma’n’s statement and showing the contradiction therein, saying: “Your statement: ‘He willed to be All-living, All-hearing, and All-seeing,’ has no sense. Was that through His will?”	قَالَ الرِّضَا ع فَلَيْسَ لِقَوْلِكَ أَرَادَ أَنْ يَكُونَ حَيّاً سَمِيعاً بَصِيراً مَعْنًى إِذَا لَمْ يَكُنْ ذَلِكَ بِإِرَادَتِهِ
As the matter was deep, Sulayma’n said: “Yes, that was through His will.”	قَالَ سُلَيْمَانُ بَلَى قَدْ كَانَ ذَلِكَ بِإِرَادَتِهِ
The people in the session burst into laughter. Al-Ma’mu’n laughed at the contradictory speech of Sulayma’n. However, the Imam turned to the people and asked them to show gentleness toward Sulayma’n. Then he asked him: “Sulayma’n, do you think that He (i.e. Allah, the Exalted) has altered from state to state and changed due to it? This is something through which Allah is not described.”	فَضَحِكَ الْمَأْمُونُ وَ مَنْ حَوْلَهُ وَ ضَحِكَ الرِّضَا ع ثُمَّ قَالَ لَهُمْ‏ ارْفُقُوا بِمُتَكَلِّمِ خُرَاسَانَ يَا سُلَيْمَانُ‏ فَقَدْ حَالَ عِنْدَكُمْ عَنْ حَالِهِ وَ تَغَيَّرَ عَنْهَا وَ هَذَا مَا لَا يُوصَفُ اللَّهُ عَزَّ وَ جَلَّ بِهِ
Sulayma’n became feeble and kept silent, so the Imam turned to him in order to establish proof against him, saying: “Sulayma’n, I want to ask you a question.”	فَانْقَطَعَ ثُمَّ قَالَ الرِّضَا ع يَا سُلَيْمَانُ أَسْأَلُكَ عَنْ مَسْأَلَةٍ
“Question (me), may I be your ransom,” replied Sulayma’n.	قَالَ سَلْ جُعِلْتُ فِدَاكَ
“Tell me about you and your companions: Do you debate with the people on theology according to what you understand and know or according to what you do not understand and know?”	قَالَ أَخْبِرْنِي عَنْكَ وَ عَنْ أَصْحَابِكَ تُكَلِّمُونَ النَّاسَ بِمَا تَفْقَهُونَ وَ تَعْرِفُونَ أَوْ بِمَا لَا تَفْقَهُونَ وَ لَا تَعْرِفُونَ
“Rather, according to what we understand and know,” answered Sulayma’n.	قَالَ بَلْ بِمَا نَفْقَهُ وَ نَعْلَمُ
The Imam began establishing proof against Sulayma’n’s vague errors, saying: “The thing which the people know is that the willing is other than will, that the willing is before will, that the doer is before the thing done. This (statement) disproves your statement: ‘Will and the willing is one thing.’”	قَالَ الرِّضَا ع فَالَّذِي يَعْلَمُ النَّاسُ أَنَّ الْمُرِيدَ غَيْرُ الْإِرَادَةِ وَ أَنَّ الْمُرِيدَ قَبْلَ الْإِرَادَةِ وَ أَنَّ الْفَاعِلَ قَبْلَ الْمَفْعُولِ وَ هَذَا يُبْطِلُ قَوْلَكُمْ أَنَّ الْإِرَادَةَ وَ الْمُرِيدَ شَيْ‏ءٌ وَاحِدٌ
Sulayma’n said: “May I be your ransom, isn’t that of Him as the people know and understand?”	قَالَ جُعِلْتُ فِدَاكَ لَيْسَ ذَلِكَ‏ مِنْهُ عَلَى مَا يَعْرِفُ النَّاسُ وَ لَا عَلَى مَا يَفْقَهُونَ
The Imam continued refuting Sulayma’n’s vague errors, saying: “I think that you have claimed the knowledge of that without knowledge and said: ‘Will is like hearing and seeing.’ If you have such a view, then it is something which is neither known nor is understood.” Sulayma’n became perplexed and was unable to answer because of the many scientific abilities of the Imam, peace be on him. The Imam resumed his debate in order to complete proof against him, saying:	قَالَ الرِّضَا ع فَأَرَاكُمْ ادَّعَيْتُمْ عِلْمَ ذَلِكَ بِلَا مَعْرِفَةٍ وَ قُلْتُمُ الْإِرَادَةُ كَالسَّمْعِ وَ الْبَصَرِ إِذَا كَانَ ذَلِكَ عِنْدَكُمْ عَلَى مَا لَا يُعْرَفُ وَ لَا يُعْقَلُ فَلَمْ يُحِرْ جَوَاباً
“Sulayma’n, does Allah know all those who are in the Garden and the Fire?”	ثُمَّ قَالَ الرِّضَا ع يَا سُلَيْمَانُ هَلْ يَعْلَمُ اللَّهُ جَمِيعَ مَا فِي الْجَنَّةِ وَ النَّارِ
“Yes,” Sulayma’n retorted.	قَالَ سُلَيْمَانُ نَعَمْ
The Imam opposed him, saying: “Is what Allah, the Exalted, knows (part) of that?”	قَالَ أَ فَيَكُونُ مَا عَلِمَ اللَّهُ تَعَالَى أَنَّهُ يَكُونُ مِنْ ذَلِكَ
“Yes,” was the answer.	قَالَ نَعَمْ
“If it is to the extent that nothing of it remains but is, will He increase them or cut them off from it (the fruit of the Garden)?”	قَالَ فَإِذَا كَانَ حَتَّى لَا يَبْقَى مِنْهُ شَيْ‏ءٌ إِلَّا كَانَ أَ يَزِيدُهُمْ أَوْ يَطْوِيهِ‏ عَنْهُمْ
“Rather, He increases them,” replied Sulayma’n.	قَالَ سُلَيْمَانُ بَلْ يَزِيدُهُمْ
The Imam disproved his statement, saying: “From your statement I see that He increases them what is not in His knowledge that it will be.”	قَالَ فَأَرَاهُ فِي قَوْلِكَ قَدْ زَادَهُمْ‏ مَا لَمْ يَكُنْ فِي عِلْمِهِ أَنَّهُ يَكُونُ
Sulayma’n said: “May I be your ransom, the willing has no limit.”	قَالَ جُعِلْتُ فِدَاكَ فَالْمُرِيدُ لَا غَايَةَ لَهُ
The Imam continued disproving Sulayma’n’s vague errors, saying: “In your view, is that His knowledge does not encompass what therein (in the Garden) if He does not know the limit of that (which is in the Garden). If His knowledge does not encompass what therein, He does not know what is therein before it is. Allah, the Great and Almighty, is High above that!”	قَالَ فَلَيْسَ يُحِيطُ عِلْمُهُ عِنْدَكُمْ بِمَا يَكُونُ فِيهِمَا إِذَا لَمْ يَعْرِفْ غَايَةَ ذَلِكَ وَ إِذَا لَمْ يُحِطْ عِلْمُهُ بِمَا يَكُونُ فِيهِمَا لَمْ يَعْلَمْ مَا يَكُونُ فِيهِمَا قَبْلَ أَنْ يَكُونَ تَعَالَى اللَّهُ عَزَّ وَ جَلَّ عَنْ ذَلِكَ عُلُوّاً كَبِيراً
Sulayma’n began apologizing and putting right his view, saying: “Verily, I said that He did not know that, for it has no limit, and for Allah, the Great and Almighty, described them (the people of the Garden) with everlastingness, and we hated to make cessation for them.”	قَالَ سُلَيْمَانُ إِنَّمَا قُلْتُ لَا يَعْلَمُهُ لِأَنَّهُ لَا غَايَةَ لِهَذَا لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ وَصَفَهُمَا بِالْخُلُودِ وَ كَرِهْنَا أَنْ نَجْعَلَ لَهُمَا انْقِطَاعاً
“His knowledge of that does not bring about His cutting them from it, for He may know that; then He increase them; then He does not cut them off from it.	قَالَ الرِّضَا ع لَيْسَ عِلْمُهُ بِذَلِكَ بِمُوجِبٍ لِانْقِطَاعِهِ عَنْهُمْ لِأَنَّهُ قَدْ يَعْلَمُ ذَلِكَ ثُمَّ يَزِيدُهُمْ ثُمَّ لَا يَقْطَعُهُ عَنْهُمْ وَ كَذَلِكَ
This is what Allah, the Great and Almighty, has said in His Book: So oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement.	قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ‏ كُلَّما نَضِجَتْ جُلُودُهُمْ بَدَّلْناهُمْ جُلُوداً غَيْرَها لِيَذُوقُوا الْعَذابَ
And He said to the people of the Garden: A gift which shall never be cut off. And He, the Great and Almighty, said: And abundant fruit, neither intercepted nor forbidden.	وَ قَالَ لِأَهْلِ الْجَنَّةِ عَطاءً غَيْرَ مَجْذُوذٍ وَ قَالَ عَزَّ وَ جَلَ‏ وَ فاكِهَةٍ كَثِيرَةٍ لا مَقْطُوعَةٍ وَ لا مَمْنُوعَةٍ
Therefore, He, the Great and Almighty, knows that, so He does not cut them off from increase. Have you seen that He renews what the people of the Garden eat and drink?”	فَهُوَ عَزَّ وَ جَلَّ يَعْلَمُ ذَلِكَ وَ لَا يَقْطَعُ عَنْهُمُ الزِّيَادَةَ أَ رَأَيْتَ مَا أَكَلَ أَهْلُ الْجَنَّةِ وَ مَا شَرِبُوا لَيْسَ يُخْلِفُ مَكَانَهُ
“Yes,” was the answer.	قَالَ بَلَى
“Does He cut them (the people of the Garden) off from it (fruit), while He puts (another) in the place of it?” asked the Imam.	قَالَ أَ فَيَكُونُ يَقْطَعُ ذَلِكَ عَنْهُمْ وَ قَدْ أَخْلَفَ مَكَانَهُ
“No,” was the answer.	قَالَ سُلَيْمَانُ لَا
The Imam, peace be on him, continued establishing his beliefs, saying: “If He puts (another) in the place of it, then it (the fruit) is everlasting; therefore they are not cut off from it.”	قَالَ فَكَذَلِكَ كُلَّمَا يَكُونُ فِيهَا إِذَا أَخْلَفَ مَكَانَهُ فَلَيْسَ بِمَقْطُوعٍ عَنْهُمْ؟
“Yes, He cuts them off from it and does not increase them.”	قَالَ سُلَيْمَانُ بَلَى يَقْطَعُهُ عَنْهُمْ وَ لَا يَزِيدُهُمْ
“Therefore, He destroys (them) therein. This (statement), Sulayma’n, cancels everlastingness and opposes the Book, for Allah, the Great and Almighty, says: They have therein whatever they wish and with Us is more yet.8 And He, the Great and Almighty, says: A gift which shall never be cut off.9 And He, the Great and Almighty, says: Nor shall they be ever ejected from it (the Garden).10 And He, the Great and Almighty, says: Abiding therein forever.11 And He, the Great and Almighty, says: And abundant fruit, neither intercepted nor forbidden.” Sulayma’n was silent, not knowing what to answer after the Imam had closed before him all avenues of argument. Then the Imam asked him: “Sulayma’n, tell me about will: Is it an action or not?”	قَالَ الرِّضَا ع إِذاً يَبِيدُ فِيهَا وَ هَذَا يَا سُلَيْمَانُ إِبْطَالُ الْخُلُودِ وَ خِلَافُ الْكِتَابِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ لَهُمْ ما يَشاؤُنَ فِيها وَ لَدَيْنا مَزِيدٌ وَ يَقُولُ عَزَّ وَ جَلَ‏ عَطاءً غَيْرَ مَجْذُوذٍ وَ يَقُولُ عَزَّ وَ جَلَ‏ وَ ما هُمْ مِنْها بِمُخْرَجِينَ‏ وَ يَقُولُ عَزَّ وَ جَلَ‏ خالِدِينَ فِيها أَبَداً وَ يَقُولُ عَزَّ وَ جَلَ‏ وَ فاكِهَةٍ كَثِيرَةٍ لا مَقْطُوعَةٍ وَ لا مَمْنُوعَةٍ فَلَمْ يُحِرْ جَوَاباً ثُمَّ قَالَ الرِّضَا ع يَا سُلَيْمَانُ أَ لَا تُخْبِرُنِي عَنِ الْإِرَادَةِ فِعْلٌ هِيَ أَمْ غَيْرُ فِعْلٍ؟
“Rather, it is an action,” replied Sulayma’n.	قَالَ بَلَى هِيَ فِعْلٌ
“Therefore, it is originated, for all actions are originated,” declared the Imam.	قَالَ ع فَهِيَ مُحْدَثَةٌ لِأَنَّ الْفِعْلَ كُلَّهُ مُحْدَثٌ‏
“It (i.e. will) is not an action.”	قَالَ لَيْسَتْ بِفِعْلٍ
Imam turned to him and asked him: “Is there anyone besides Him who, too, is eternal?”	قَالَ فَمَعَهُ غَيْرُهُ لَمْ يَزَلْ
“Will is the brining forth.”	قَالَ سُلَيْمَانُ الْإِرَادَةُ هِيَ الْإِنْشَاءُ
The Imam answered: “This is the thing because of which you criticized Dira’r12 and his companions, saying that everything Allah, the Great and Almighty, has created in heaven or earth, ocean or landsuch as dog or pig, monkey, human or an animalis Allah’s will, and that Allah’s will lives, dies, goes away, eats, drinks, marries, feels pleasure, wrongs, commits immoral acts, disbelieves, becomes a polytheist, so He renounces it and repeats Himself through it, and this is its bound.”	قَالَ يَا سُلَيْمَانُ هَذَا الَّذِي عِبْتُمُوهُ‏ عَلَى ضِرَارٍ وَ أَصْحَابِهِ مِنْ قَوْلِهِمْ إِنَّ كُلَّ مَا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ فِي سَمَاءٍ أَوْ أَرْضٍ أَوْ بَحْرٍ أَوْ بَرٍّ مِنْ كَلْبٍ أَوْ خِنْزِيرٍ أَوْ قِرْدٍ أَوْ إِنْسَانٍ أَوْ دَابَّةٍ إِرَادَةُ اللَّهِ وَ إِنَّ إِرَادَةَ اللَّهِ تَحْيَا وَ تَمُوتُ وَ تَذْهَبُ وَ تَأْكُلُ وَ تَشْرَبُ وَ تَنْكِحُ‏ وَ تَلَذُّ وَ تَظْلِمُ وَ تَفْعَلُ الْفَوَاحِشَ وَ تَكْفُرُ وَ تُشْرِكُ فَيَبْرَأُ مِنْهَا وَ يُعَادُ بِهَا وَ هَذَا حَدُّهَا
Sulayman said: “It (i.e. will) is like hearing, seeing, and knowledge.”	قَالَ سُلَيْمَانُ إِنَّهَا كَالسَّمْعِ وَ الْبَصَرِ وَ الْعِلْمِ
Imam asked: “Tell me: Are hearing, seeing, and knowledge made?”	قَالَ الرِّضَا ع قَدْ رَجَعْتَ إِلَى هَذَا ثَانِيَةً فَأَخْبِرْنِي عَنِ السَّمْعِ وَ الْبَصَرِ وَ الْعِلْمِ أَ مَصْنُوعٌ
“No,” was the answer.	قَالَ سُلَيْمَانُ لَا
“How did you negate Him? You sometimes said that He did not will and sometimes you said that He willed, and that it (i.e. will) was not one of His actions.”	قَالَ الرِّضَا ع فَكَيْفَ نَفَيْتُمُوهُ قُلْتُمْ لَمْ يُرِدْ وَ مَرَّةً قُلْتُمْ أَرَادَ وَ لَيْسَتْ بِمَفْعُولٍ لَهُ‏
Sulayma’n said at random: “Surely, that is like our statement: He sometimes knows and sometimes does not know!”	قَالَ سُلَيْمَانُ إِنَّمَا ذَلِكَ كِقَوْلِنَا مَرَّةً عَلِمَ وَ مَرَّةً لَمْ يَعْلَمْ
The Imam answered with inclusive proof, saying: “That is not the same, for negating the known is not like negating knowledge; negating what is willed is (not like) negating will, for if the thing is not willed, there will be no will. Knowledge may be established even if the known is not like seeing. Man may be knowing even though he is not the one who enlightens (others). Knowledge may be established even if it is not the known.”	قَالَ الرِّضَا ع لَيْسَ ذَلِكَ سَوَاءً لِأَنَّ نَفْيَ الْمَعْلُومِ لَيْسَ بِنَفْيِ‏ الْعِلْمِ وَ نَفْيُ الْمُرَادِ نَفْيُ الْإِرَادَةِ أَنْ تَكُونَ إِنَّ الشَّيْ‏ءَ إِذَا لَمْ يُرَدْ لَمْ تَكُنْ إِرَادَةً فَقَدْ يَكُونُ الْعِلْمُ ثَابِتاً وَ إِنْ لَمْ يَكُنِ الْمَعْلُومُ بِمَنْزِلَةِ الْبَصَرِ فَقَدْ يَكُونُ الْإِنْسَانُ بَصِيراً وَ إِنْ لَمْ يَكُنِ الْمُبْصَرُ وَ قَدْ يَكُونُ الْعِلْمُ ثَابِتاً وَ إِنْ لَمْ يَكُنِ الْمَعْلُومُ
Sulayma’n answered: “It (i.e. will) is made.”	قَالَ سُلَيْمَانُ إِنَّهَا مَصْنُوعَةٌ
The Imam invalidated Sulayma’n’s statement, saying: “Therefore, it (will) is originated and is not like hearing and seeing, for hearing and seeing are not made, and this is made.”	قَالَ فَهِيَ مُحْدَثَةٌ لَيْسَتْ كَالسَّمْعِ وَ الْبَصَرِ لِأَنَّ السَّمْعَ وَ الْبَصَرَ لَيْسَا بِمَصْنُوعَيْنِ وَ هَذِهِ مَصْنُوعَةٌ
Sulayma’n said: “It (will) is one of His eternal attributes.”	قَالَ سُلَيْمَانُ إِنَّهَا صِفَةٌ مِنْ صِفَاتِهِ لَمْ تَزَلْ
The Imam answered him, saying: “Therefore man must be eternal, for his quality is eternal.”	قَالَ فَيَنْبَغِي أَنْ يَكُونَ الْإِنْسَانُ لَمْ يَزَلْ لِأَنَّ صِفَتَهُ لَمْ تَزَلْ
Sulayman said: “No, because He did not do it (will).	قَالَ سُلَيْمَانُ لَا لِأَنَّهُ لَمْ يَفْعَلْهَا
As a result, the Imam criticized him for that and said: “Khurasa’ni, what numerous your errors are! Are things not according to His will?”	قَالَ الرِّضَا ع يَا خُرَاسَانِيُّ مَا أَكْثَرَ غَلَطَكَ أَ فَلَيْسَ بِإِرَادَتِهِ وَ قَوْلِهِ تَكُونُ الْأَشْيَاءُ
Sulayma’n insisted on his error, saying: “No.”	قَالَ سُلَيْمَانُ لَا
The Imam answered him: “If things are not according to His will nor His desire nor His command nor His practice, then how are they? High is Allah above that!” Then the Imam asked him: “Will you not tell me about these words of Him, the Great and Almighty: And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein?13 Does He not mean by that that He creates His own will?”	قَالَ فَإِذَا لَمْ تَكُنْ بِإِرَادَتِهِ وَ لَا مَشِيَّتِهِ وَ لَا أَمْرِهِ وَ لَا بِالْمُبَاشَرَةِ فَكَيْفَ يَكُونُ ذَلِكَ تَعَالَى اللَّهُ عَنْ ذَلِكَ‏ فَلَمْ يُحِرْ جَوَاباً ثُمَّ قَالَ الرِّضَا ع أَ لَا تُخْبِرُنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ إِذا أَرَدْنا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنا مُتْرَفِيها فَفَسَقُوا فِيها يَعْنِي بِذَلِكَ أَنَّهُ يُحْدِثُ إِرَادَةً
“Yes,” Sulayma’n retorted.	قَالَ لَهُ نَعَمْ
The Imam answered him: “If He creates His own will, then your statement is that will is He or a futile thing of Him, for it is not (possible) for Him to create Himself and does not change His state. Exalted is Allah above that.”	قَالَ ع فَإِذَا حَدَثَ إِرَادَةٌ كَانَ قَوْلُكَ إِنَّ الْإِرَادَةَ هِيَ هُوَ أَوْ شَيْ‏ءٌ مِنْهُ بَاطِلًا لِأَنَّهُ لَا يَكُونُ أَنْ يُحْدِثَ نَفْسَهُ وَ لَا يَتَغَيَّرُ عَنْ حَالِهِ تَعَالَى اللَّهُ عَنْ ذَلِكَ
Sulayma’n opposed (the Imam), saying: “By that He does not mean that He creates His own will?”	قَالَ سُلَيْمَانُ إِنَّهُ لَمْ يَكُنْ عَنَى بِذَلِكَ أَنَّهُ يُحْدِثُ إِرَادَةً
“So what does He mean?” asked the Imam.	قَالَ فَمَا عَنَى بِهِ؟
“He means doing a thing,” was the answer.	قَالَ عَنَى فِعْلَ الشَّيْ‏ءِ
The Imam rebuked him, saying: “Woe unto you! How many times have you repeated this matter? I told you that will is created, for the action of a thing is originated.”	قَالَ الرِّضَا ع وَيْلَكَ كَمْ تَرَدَّدُ فِي هَذِهِ‏ الْمَسْأَلَةِ وَ قَدْ أَخْبَرْتُكَ أَنَّ الْإِرَادَةَ مُحْدَثَةٌ لِأَنَّ فِعْلَ الشَّيْ‏ءِ مُحْدَثٌ
“Therefore will has no sense,” declared Sulayma’n.	قَالَ فَلَيْسَ لَهَا مَعْنًى
“Do you think that He describes Himself with will which has no sense? If will has no old or new meaning, then your statement, ‘Allah, the Great and Almighty, has always been willing’ is groundless.”	قَالَ الرِّضَا ع قَدْ وَصَفَ نَفْسَهُ عِنْدَكُمْ حَتَّى وَصَفَهَا بِالْإِرَادَةِ بِمَا لَا مَعْنَى‏ لَهُ فَإِذَا لَمْ يَكُنْ لَهَا مَعْنًى قَدِيمٌ وَ لَا حَدِيثٌ بَطَلَ قَوْلُكُمْ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَزَلْ مُرِيداً
Sulayman began clinging to vague errors, saying: “I mean that will is one of Allah’s eternal actions.”	قَالَ سُلَيْمَانُ إِنَّمَا عَنَيْتُ أَنَّهَا فِعْلٌ مِنَ اللَّهِ تَعَالَى لَمْ يَزَلْ
The Imam answered him, saying: “Do you not know that thing is not done and eternal and new at the same time?”	قَالَ أَ لَمْ تَعْلَمْ‏ أَنَّ مَا لَمْ يَزَلْ لَا يَكُونُ مَفْعُولًا وَ قَدِيماً وَ حَدِيثاً فِي حَالَةٍ وَاحِدَةٍ فَلَمْ يُحِرْ جَوَاباً
The Imam continued establishing his proofs against Sulayma’n, saying: “There is no harm on you. Complete your questions.”	قَالَ الرِّضَا ع لَا بَأْسَ أَتْمِمْ مَسْأَلَتَكَ
“Will is one of His attributes,” declared Sulayman.	قَالَ سُلَيْمَانُ قُلْتُ إِنَّ الْإِرَادَةَ صِفَةٌ مِنْ صِفَاتِهِ
Imam: “How many times have you said that it is one of His attributes? Is His will originated, or has it always been so?”	قَالَ كَمْ تُرَدِّدُ عَلَيَّ أَنَّهَا صِفَةٌ مِنْ صِفَاتِهِ فَصِفَتُهُ مُحْدَثَةٌ أَوْ لَمْ تَزَلْ
“Originated,” was the answer.	قَالَ سُلَيْمَانُ مُحْدَثَةٌ
The Imam said: “Alla’hu Akbar! You are telling me that His attribute is originated. Had it been one of His attributes, an eternal one, then He willed nothing, for the thing which has always been so is not done.”	قَالَ الرِّضَا ع اللَّهُ أَكْبَرُ فَالْإِرَادَةُ مُحْدَثَةٌ وَ إِنْ كَانَتْ صِفَةً مِنْ صِفَاتِهِ لَمْ تَزَلْ فَلَمْ يُرِد شَيْئاً قَالَ الرِّضَا ع إِنَّ مَا لَمْ يَزَلْ لَا يَكُونُ مَفْعُولًا
Sulayman: “Things are not a will, and He did not will anything.”	قَالَ سُلَيْمَانُ لَيْسَ الْأَشْيَاءُ إِرَادَةً وَ لَمْ يُرِدْ شَيْئاً
The Imam answered him, saying: “You have hissed, O Sulayma’n! He did and created as long as His will and His creation are eternal! This is the attribute of someone who does not know what he is doing. Exalted is Allah above all of that.”	قَالَ الرِّضَا ع وُسْوِسْتَ يَا سُلَيْمَانُ فَقَدْ فَعَلَ وَ خَلَقَ مَا لَمْ يَزَلْ خَلَقَهُ وَ فَعَلَهُ وَ هَذِهِ صِفَةُ مَنْ لَا يَدْرِي مَا فَعَلَ تَعَالَى اللَّهُ عَنْ ذَلِكَ
Again Sulayma’n contradicted himself and said: “Master, I have already informed you that will is like hearing, seeing, and knowing.”	قَالَ سُلَيْمَانُ يَا سَيِّدِي فَقَدْ أَخْبَرْتُكَ أَنَّهَا كَالسَّمْعِ وَ الْبَصَرِ وَ الْعِلْمِ
As a result, al-Ma’mu’n shouted at Sulayma’n, saying: “Woe unto you, Sulayma’n! How you have erred and how often you have repeated yourself? Stop it and take another (matter), for you seem to be unable to provide any answer better than that.”	قَالَ الْمَأْمُونُ وَيْلَكَ يَا سُلَيْمَانُ كَمْ هَذَا الْغَلَطُ وَ التَّرْدَادُ اقْطَعْ هَذَا وَ خُذْ فِي غَيْرِهِ إِذْ لَسْتَ تَقْوَى عَلَى غَيْرِ هَذَا الرَّدِّ
The Imam turned to al-Ma’mu’n and said to him: “Leave him, Commander of the faithful. Don’t interrupt his questions, for he will regard it as an argument (against me).” Then the Imam looked at Sulayma’n and said to him: “Speak, Sulayma’n.”	قَالَ الرِّضَا ع دَعْهُ يَا أَمِيرَ الْمُؤْمِنِينَ لَا تَقْطَعْ عَلَيْهِ مَسْأَلَتَهُ فَيَجْعَلَهَا حُجَّةً تَكَلَّمْ يَا سُلَيْمَانُ
Sulayma’n continued saying: “I have already informed you that will is like hearing, seeing, and knowing.”	قَالَ قَدْ أَخْبَرْتُكَ أَنَّهَا كَالسَّمْعِ وَ الْبَصَرِ وَ الْعِلْمِ
The Imam replied to him: “There is no harm, tell me about the meaning of this. Is it one meaning or different meanings?”	قَالَ الرِّضَا ع لَا بَأْسَ أَخْبِرْنِي عَنْ مَعْنَى هَذِهِ أَ مَعْنًى وَاحِدٌ أَمْ مَعَانٍ مُخْتَلِفَةٌ
“One meaning,” came the answer.	قَالَ سُلَيْمَانُ مَعْنًى وَاحِدٌ
“Is the meaning of will one?” asked the Imam.	قَالَ الرِّضَا ع فَمَعْنَى الْإِرَادَاتِ كُلِّهَا مَعْنًى وَاحِدٌ
“Yes,” was the answer.	قَالَ سُلَيْمَانُ نَعَمْ
The Imam answered him with an irrefutable answer, saying: “If its meaning is one, then it will be the will of standing, sitting, life, and death. If His will is one, parts of which do not go ahead parts, and parts of which do not oppose parts.”	قَالَ الرِّضَا ع فَإِنْ كَانَ مَعْنَاهَا مَعْنًى وَاحِداً كَانَتْ إِرَادَةُ الْقِيَامِ إِرَادَةَ الْقُعُودِ وَ إِرَادَةُ الْحَيَاةِ إِرَادَةَ الْمَوْتِ إِذَا كَانَتْ إِرَادَتُهُ وَاحِدَةً لَمْ تَتَقَدَّمْ بَعْضُهَا بَعْضاً وَ لَمْ يُخَالِفْ بَعْضُهَا بَعْضاً وَ كَانَتْ شَيْئاً وَاحِداً
Sulayma’n replied, saying: “Surely, its meaning is different.”	قَالَ سُلَيْمَانُ إِنَّ مَعْنَاهَا مُخْتَلِفٌ
The Imam understood that Sulayma’n was uncertain, so he asked him: “Tell me about the willing: Is He the will or other than it?”	قَالَ ع فَأَخْبِرْنِي عَنِ الْمُرِيدِ أَ هُوَ الْإِرَادَةُ أَوْ غَيْرُهَا
“Rather, He is the will,” replied Sulayman.	قَالَ سُلَيْمَانُ بَلْ هُوَ الْإِرَادَةُ
The Imam answered him: “In your view, is the willing different when He is the will.”	قَالَ الرِّضَا ع فَالْمُرِيدُ عِنْدَكُمْ مُخْتَلِفٌ إِذْ كَانَ هُوَ الْإِرَادَةَ
“Master, the will is not the willing,” explained Sulayma’n.	قَالَ يَا سَيِّدِي لَيْسَ الْإِرَادَةُ الْمُرِيدَ
Yet the Imam understood that Sulayma’n was not sure, so he said to him: “Will is originated; otherwise there is (something) other than Him along with Him.”	قَالَ فَالْإِرَادَةُ مُحْدَثَةٌ وَ إِلَّا فَمَعَهُ غَيْرُهُ افْهَمْ وَ زِدْ فِي مَسْأَلَتِكَ
“Will is one of His names,” said Sulayma’n.	قَالَ سُلَيْمَانُ فَإِنَّهَا اسْمٌ مِنْ أَسْمَائِهِ
“Did He name Himself with that?” asked the Imam.	قَالَ الرِّضَا ع هَلْ سَمَّى نَفْسَهُ بِذَلِكَ
“No,” replied Sulayma’n, “He did not name Himself with that.”	قَالَ سُلَيْمَانُ لَا لَمْ يُسَمِّ بِهِ نَفْسَهُ بِذَلِكَ
“Therefore, you have no right to name Him with what He did not name Himself,” said the Imam.	قَالَ الرِّضَا ع فَلَيْسَ لَكَ أَنْ تُسَمِّيَهُ بِمَا لَمْ يُسَمِّ بِهِ نَفْسَهُ
Sulayman dodged and said: “He described Himself that He was willing.”	قَالَ قَدْ وَصَفَ نَفْسَهُ بِأَنَّهُ مُرِيدٌ
The Imam said: “His attribute is not His selfness. That He is willing is telling of that He is will and is not telling of that will is one of His names.”	قَالَ الرِّضَا ع لَيْسَ صِفَتُهُ نَفْسَهُ أَنَّهُ مُرِيدٌ إِخْبَاراً عَنْ أَنَّهُ إِرَادَةٌ وَ لَا إِخْبَاراً عَنْ أَنَّ الْإِرَادَةَ اسْمٌ مِنْ أَسْمَائِهِ
“That is because His will is His knowledge,” declared Sulayma’n.	قَالَ سُلَيْمَانُ لِأَنَّ إِرَادَتَهُ عِلْمُهُ
The Imam asked: “If He knows thing, does He lose (His) will.”	قَالَ الرِّضَا ع يَا جَاهِلُ فَإِذَا عَلِمَ الشَّيْ‏ءَ فَقَدْ أَرَادَهُ
“Yes,” was the answer.	قَالَ سُلَيْمَانُ أَجَلْ
“If He does not will thing, does He not know it?” asked the Imam.	فَقَالَ فَإِذَا لَمْ يُرِدْهُ لَمْ يَعْلَمْهُ
“Yes,” replied Sulayman.	قَالَ سُلَيْمَانُ أَجَلْ
The Imam began explaining Sulayma’n’s corrupt views, saying: “From where did you say that? What is the evidence for that His will is His knowledge? He may know what He does not will by no means, and that is these words of Him, the Great and Almighty: And if We will, We should certainly take way that which We have revealed to you. Therefore, He knows how He takes it away, but He never takes it away.”	قَالَ مِنْ أَيْنَ قُلْتَ ذَاكَ وَ مَا الدَّلِيلُ عَلَى أَنَّ إِرَادَتَهُ عِلْمُهُ وَ قَدْ يَعْلَمُ مَا لَا يُرِيدُهُ أَبَداً وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ‏ وَ لَئِنْ شِئْنا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنا إِلَيْكَ‏ فَهُوَ يَعْلَمُ كَيْفَ يَذْهَبُ بِهِ وَ هُوَ لَا يَذْهَبُ بِهِ أَبَداً
Sulayma’n said: “That is because He finished the affair, so He did not increase anything therein.”	قَالَ سُلَيْمَانُ لِأَنَّهُ قَدْ فَرَغَ مِنَ الْأَمْرِ فَلَيْسَ يَزِيدُ فِيهِ شَيْئاً
The Imam replied, saying: “This is the statement of the Jews. So why did He, the Exalted, say: Call upon Me, I will answer you.”	قَالَ الرِّضَا ع هَذَا قَوْلُ الْيَهُودِ فَكَيْفَ قَالَ تَعَالَى‏ ادْعُونِي أَسْتَجِبْ لَكُمْ‏
As for Sulayman, he denied that and said: “By that He meant that He had power over it.”	قَالَ سُلَيْمَانُ إِنَّمَا عَنَى بِذَلِكَ أَنَّهُ قَادِرٌ عَلَيْهِ
The Imam asked him: “Does He promise what He does not fulfill? Why did He say: He increases in creation what He wills? And He, the Great and Almighty, said: Allah makes to pass away and establishes what He wills, while He finished this matter.” Then the Imam, peace be on him, continued confuting Sulayman’s vague errors, saying: “Sulayman, did He know that a human being would be and He did not will to create a human being by no means? That a human being will die today and He will not make him die today?”	قَالَ أَ فَيَعِدُ مَا لَا يَفِي بِهِ فَكَيْفَ قَالَ‏ يَزِيدُ فِي الْخَلْقِ ما يَشاءُ وَ قَالَ عَزَّ وَ جَلَ‏ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ‏ وَ قَدْ فَرَغَ مِنَ الْأَمْرِ فَلَمْ يُحِرْ جَوَاباً قَالَ الرِّضَا ع يَا سُلَيْمَانُ هَلْ يَعْلَمُ أَنَّ إِنْسَاناً يَكُونُ وَ لَا يُرِيدُ أَنْ يَخْلُقَ إِنْسَاناً أَبَداً وَ أَنَّ إِنْسَاناً يَمُوتُ الْيَوْمَ وَ لَا يُرِيدُ أَنْ يَمُوتَ الْيَوْمَ
“Yes,” retorted Sulayma’n.	قَالَ سُلَيْمَانُ نَعَمْ
The Imam hastened to refute these contradictory words of Sulayma’n, asking: “Does He know that what He wills exists or does He know what He will not exists?”	قَالَ الرِّضَا ع فَيَعْلَمُ أَنَّهُ يَكُونُ مَا يُرِيدُ أَنْ يَكُونَ أَوْ يَعْلَمُ أَنَّهُ يَكُونُ مَا لَا يُرِيدُ أَنْ يَكُونَ؟
Sulayma’n opposed the Imam, saying: “He knows that both of them exist.”	قَالَ يَعْلَمُ أَنَّهُمَا يَكُونَانِ جَمِيعاً
The Imam answered him according to his contradictory statement, saying: “Therefore, He knows that man is living and dead, standing and sitting, blind and seeing at the same time. This is impossible.”	قَالَ الرِّضَا ع إِذًا يَعْلَمُ أَنَّ إِنْسَاناً حَيٌّ مَيِّتٌ قَائِمٌ قَاعِدٌ أَعْمَى بَصِيرٌ فِي حَالَةٍ وَاحِدَةٍ وَ هَذَا هُوَ الْمُحَالُ
Sulayma’n began saying more contradictory statements regarding the questions of the Imam, saying: “May I be your ransom, He knows that one of them exists.”	قَالَ جُعِلْتُ فِدَاكَ فَإِنَّهُ يَعْلَمُ أَنَّهُ يَكُونُ أَحَدُهُمَا دُونَ الْآخَرِ
The Imam said: “There is no harm (on you), which of them existsthe one which He wills to be or the one which He wills not to be?”	قَالَ لَا بَأْسَ فَأَيُّهُمَا يَكُونُ الَّذِي أَرَادَ أَنْ يَكُونَ أَوِ الَّذِي لَمْ يُرِدْ أَنْ يَكُونَ؟
Sulayma’n began saying at random, not knowing what to say, and not knowing his contradictory statements: “He wills what He wills to be!”	قَالَ سُلَيْمَانُ الَّذِي أَرَادَ أَنْ يَكُونَ
The people including al-Ma’mun burst into laughter. As for Imam al-Ridha’, he smiled at Sulayman and said to him: “You have erred and left your statement: He knows that a person will die today and He does not will to make him die today, that He wills to create creatures and He will not to create them. If your knowledge is not enough (to understand) what He wills not to be, then He knows only what He wills to be.”	فَضَحِكَ الرِّضَا ع وَ الْمَأْمُونُ وَ أَصْحَابُ الْمَقَالاتِ قَالَ الرِّضَا ع غَلِطْتَ وَ تَرَكْتَ قَوْلَكَ أَنَّهُ يَعْلَمُ أَنَّ إِنْسَاناً يَمُوتُ الْيَوْمَ وَ هُوَ لَا يُرِيدُ أَنْ يَمُوتَ الْيَوْمَ وَ أَنَّهُ يَخْلُقُ خَلْقاً وَ أَنَّهُ لَا يُرِيدُ أَنْ يَخْلُقَهُمْ وَ إِذًا لَمْ يَجُزِ الْعِلْمُ عِنْدَكُمْ بِمَا لَمْ يُرِدْ أَنْ يَكُونَ فَإِنَّمَا يَعْلَمُ أَنْ يَكُونَ مَا أَرَادَ أَنْ‏ يَكُونَ
Sulayma’n tried to correct his statement, saying: “My statement is that will is neither He nor a thing other than Him!”	قَالَ سُلَيْمَانُ فَإِنَّمَا قَوْلِي إِنَّ الْإِرَادَةَ لَيْسَتْ هُوَ وَ لَا غَيْرَهُ
The Imam indicated Sulayma’n’s contradiction, saying: “If you say that will is not He, then you have regarded it as (something) other than him. If you say that will is not (a thing) other than Him, then you have regarded it as Him.”	قَالَ الرِّضَا ع يَا جَاهِلُ إِذَا قُلْتَ لَيْسَتْ هُوَ فَقَدْ جَعَلْتَهَا غَيْرَهُ وَ إِذَا قُلْتَ لَيْسَتْ هِيَ غَيْرَهُ فَقَدْ جَعَلْتَهَا هُوَ
Sulayma’n asked: “Does Allah know how He creates thing?”	قَالَ سُلَيْمَانُ فَهُوَ يَعْلَمُ كَيْفَ يَصْنَعُ الشَّيْ‏ءَ
“Yes,” replied the Imam.	قَالَ نَعَمْ
“Surely, this establishes thing.”	قَالَ سُلَيْمَانُ فَإِنَّ ذَلِكَ إِثْبَاتٌ لِلشَّيْ‏ءِ
The Imam answered him with a wise answer, saying: “You have said something impossible. That is because man may build a wall even if he does not build, sew even though he does not sew, make thing well despite he does not make it. Sulayma’n, do you know that He is One without anything with Him?”	قَالَ الرِّضَا ع أَحَلْتَ لِأَنَّ الرَّجُلَ قَدْ يُحْسِنُ الْبِنَاءَ وَ إِنْ لَمْ يَبْنِ وَ يُحْسِنُ الْخِيَاطَةَ وَ إِنْ لَمْ يَخِطْ وَ يُحْسِنُ صَنْعَةَ الشَّيْ‏ءِ وَ إِنْ لَمْ يَصْنَعْهُ أَبَداً ثُمَّ قَالَ ع لَهُ يَا سُلَيْمَانُ هَلْ تَعْلَمُ أَنَّهُ وَاحِدٌ لَا شَيْ‏ءَ مَعَهُ

“Yes,” was the answer.	قَالَ نَعَمْ
“Does this establish thing?”	قَالَ الرِّضَا ع فَيَكُونُ ذَلِكَ إِثْبَاتاً لِلشَّيْ‏ءِ
As for Sulayma’n, he denied what he said previously, saying: “He does not know that He is One without anything with Him.”	قَالَ سُلَيْمَانُ لَيْسَ يَعْلَمُ أَنَّهُ وَاحِدٌ لَا شَيْ‏ءَ مَعَهُ
“Do you know that?” asked the Imam.	قَالَ الرِّضَا ع أَ فَتَعْلَمُ أَنْتَ ذَاكَ
“Yes,” came the answer.	قَالَ نَعَمْ
“Therefore, You, Sulayma’n, more knowledgeable than Him!”	قَالَ فَأَنْتَ يَا سُلَيْمَانُ إِذًا أَعْلَمُ مِنْهُ
“The matter is impossible,” declared Sulayma’n.	قَالَ سُلَيْمَانُ الْمَسْأَلَةُ مُحَالٌ
The Imam asked him: “Is it impossible in your view that He is One without anything with Him, that He is All-hearing, All-seeing, All-wise, All-powerful...?”	قَالَ مُحَالٌ عِنْدَكَ أَنَّهُ وَاحِدٌ لَا شَيْ‏ءَ مَعَهُ وَ أَنَّهُ‏ سَمِيعٌ بَصِيرٌ حَكِيمٌ قَادِرٌ
“Yes,” was the answer.	قَالَ نَعَمْ
The Imam answered with a wise answer, saying: “How did He, the Great and Almighty, say that He was One, All-living, All-hearing, All-seeing, All-wise, All-powerful, All-knowing, All-aware, while He did not know that and His being accused of lying? Exalted is Allah above that.” The Imam added, saying: “How does He will to create that which He does not know how to create and what it is? If creator does not know how to create thing before he creates it, then he is perplexed. Exalted is Allah above that, a great exaltation!”	قَالَ فَكَيْفَ أَخْبَرَ عَزَّ وَ جَلَّ أَنَّهُ وَاحِدٌ حَيٌّ سَمِيعٌ بَصِيرٌ حَكِيمٌ قَادِرٌ عَلِيمٌ خَبِيرٌ وَ هُوَ لَا يَعْلَمُ ذَلِكَ وَ هَذَا رَدُّ مَا قَالَ وَ تَكْذِيبُهُ تَعَالَى اللَّهُ عَنْ ذَلِكَ ثُمَّ قَالَ لَهُ الرِّضَا ع فَكَيْفَ يُرِيدُ صُنْعَ مَا لَا يَدْرِي صُنْعَهُ وَ لَا مَا هُوَ وَ إِذَا كَانَ الصَّانِعُ لَا يَدْرِي كَيْفَ يَصْنَعُ الشَّيْ‏ءَ قَبْلَ أَنْ يَصْنَعَهُ فَإِنَّمَا هُوَ مُتَحَيِّرٌ تَعَالَى اللَّهُ عَنْ ذَلِكَ عُلُوّاً كَبِيراً
Sulayma’n said at random: “Will is power.”	قَالَ سُلَيْمَانُ فَإِنَّ الْإِرَادَةَ الْقُدْرَةُ
The Imam replied: “He, the Great and Almighty, always has power over what He will. There is no escape from that, for He, the Blessed and Exalted, said: And if We will, We should certainly take away that which We have revealed to you. If will is power, He wills take it away because of His power.”	قَالَ الرِّضَا ع وَ هُوَ عَزَّ وَ جَلَّ يَقْدِرُ عَلَى مَا لَا يُرِيدُهُ أَبَداً وَ لَا بُدَّ مِنْ ذَلِكَ لِأَنَّهُ قَالَ تَبَارَكَ وَ تَعَالَى‏ وَ لَئِنْ شِئْنا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنا إِلَيْكَ‏ فَلَوْ كَانَتِ الْإِرَادَةُ هِيَ الْقُدْرَةَ كَانَ قَدْ أَرَادَ أَنْ يَذْهَبَ بِهِ لِقُدْرَتِهِ
Feebleness appeared on Sulayma’n’s face, and he stood perplexed before this Ocean of knowledge and merit. As a result, he kept silent. Al-Ma’mu’n turned to him and praised the Imam’s talents saying: “Sulayma’n, this is the most learned of the Ha’shimites!”	فَانْقَطَعَ‏ سُلَيْمَانُ فَقَالَ الْمَأْمُونُ عِنْدَ ذَلِكَ يَا سُلَيْمَانُ هَذَا أَعْلَمُ هَاشِمِيٍ‏ ثُمَّ تَفَرَّقَ الْقَوْمُ