A Comprehensive Compilation of Reliable Narrations · Hadith 427 (#Ḥadīth #2)

[-/2] علل الشرائع: الهمداني والمكتب والوراق جميعا، عن علي، عن أبيه، عن الفضل 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، قال: إن صاحبي كان مخلطا يقول طورا بالقدر وطورا بالجبر فما أعلمه اعتقد مذهبا دام عليه، فقدم مكة تمردا وإنكارا على من يحج، وكان يكره العلماء مجالسته ومساءلته لخبث لسانه وفساد ضميره، فأتى أبا عبد الله عليه السلام فجلس إليه في جماعة من نظرائه فقال: يا أبا عبد الله إن المجالس بالامانات، ولابد لكل من به سعال أن يسعل أفتأذن لي في الكلام؟ فقال الصادق عليه السلام: تكلم بما شئت ... فقال ابن أبي العوجاء: ذكرت الله فأحلت على غائب. فقال أبو عبد الله عليه السلام: ويلك كيف يكون غائبا من هو مع خلقه شاهد، وإليه 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 الارض؟ وإذا كان في الارض كيف يكون في السماء؟ فقال أبو عبد الله عليه السلام: إنما وصفت المخلوق الذي إذا انتقل من مكان اشتغل 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

2. [2/-] Ilal al-Sharai: al-Hamdani, al-Mukatib and al-Warraq all together from Ali from his father from al-Fadhl b. Yunus who said: Ibn Abil Awja was among the students of al-Hasan al-Basri but then deviated from Tawhid. It was said to him: You have left the Madhhab of your fellow (Hasan al-Basri) and entered into that (belief) which has no authentic origin nor any reality. He said: My fellow was confused. Sometimes he would assert belief in free-will and sometimes predestination. I have not known him to hold on to a position and stick to it. He traveled to Makka and began showing arrogance and opposition to those making the pilgrimage. The scholars would dislike sitting and debating with him because of the vulgarity of his tongue and his corrupt heart (intentions). He came to Aba Abdillah عليه السلام and sat in his presence (circle) together with a number of his peers. He said: O Aba Abdillah, discussions are conducted with guarantee of protection (against persecution for what is said) and it is incumbent for every one who has a question to ask. Do you allow me to speak? Al-Sadiq عليه السلام said: Speak whatever you wish (freely) … Ibn Abil Awja said: You spoke of Allah and thus settled (put your hand) upon one who is Hidden. Abu Abdillah عليه السلام said: Woe be upon you! How can He be hidden one who is witnessed (evident) through His creatures, and is closer to him (his creature) than the jugular vein. He hears their speech, observes their forms and knows their secrets. Ibn Abil Awja said: That would mean He is everywhere. Is it not the case that if He were in heaven how can He also be on earth? And if He is on earth how can He be in heaven (at the same time)? Abu Abdillah عليه السلام said: You have described a created thing which if it departs from a place then one place is occupied by him and another place becomes empty of him, and he cannot know what is happening in the place he used to be in from the place he has moved to. As for Allah The Great in Stature, the King and Judge, then no space is empty of Him, nor does He occupy space, nor is He closer to one point with respect to another.

Gradings are classical jarḥ-wa-taʿdīl, name-matched to a rijāl index (not individually re-verified).