The knowledge of the Imams (peace be upon them) is a treasure that constantly illuminates. This knowledge, for them, is like a radiant sun, unaffected by conditions, and it manifests in various situations and stages. Therefore, the Imam, even in his childhood and early years, answers questions posed to him in a way that astonishes even his enemies.
One day, Abu Hanifa entered Medina with Abdullah ibn Muslim. Abdullah said to him: “O Abu Hanifa, one of the scholars of the family of Muhammad (peace be upon them), Ja’far ibn Muhammad (peace be upon them), is here. Let us go to him and benefit from his knowledge.” When they reached the Imam’s house, they encountered a group of Shiite scholars waiting either for him to come out or for them to go in. At that moment, a young child, who seemed to be very young, came out of the house. Upon his appearance, everyone stood up in respect. Abu Hanifa asked his companion: “O son of Muslim, who is this?”
Abdullah ibn Muslim replied: “He is the son of Ja’far ibn Muhammad, Musa.”
Abu Hanifa said: “By God, I will shame him in front of his followers.”
Abdullah said: “You will never be able to do that.”
Abu Hanifa insisted: “I swear by God that I will do what I have said.” He then turned to Imam Kazim (peace be upon him) and asked: “O child, from whom does sin originate?”
The Imam (peace be upon him) answered: “O Sheikh, there are only three possibilities: Either the sin comes from God, and the servant has no role in it; in this case, it would not be appropriate for the wise to punish the servant for something he did not commit. Or, it comes partly from both the servant and God; in this case, God is the stronger partner, and it would not be appropriate for the greater partner to punish the smaller one for the sin. Or, the sin comes solely from the servant, and not from God; in this case, God may forgive him if He wills, or He may punish him.”
Abdullah said: “Abu Hanifa became so silent that it seemed as if he had swallowed a stone and was choking on it!” I then told Abu Hanifa: “Did I not tell you not to confront the children of the Messenger of God (peace be upon him)?”
Indeed, it is only the Imam who, even at such a young age, can give such an answer to the questioner—a short but complete answer, teaching one of the fundamental principles of the Ahl al-Bayt’s (peace be upon them) doctrine, related to the principle of justice. It means that everything we do, as human beings with free will—the freedom God has granted us—can only be attributed to us. If we commit a sin, it is we who deserve punishment, and it is not appropriate to point the finger of blame at God or others. This is how the system of reward and punishment, heaven and hell, gains true meaning. Based on this important principle, the principle of justice is recognized as a core belief in Shia theology.[1]
(Excerpted from the book Al-Ihtijaj ala Ahl al-Lijaj, Volume 2, Pages 387 and 388, authored by the late Allama Tabarsi, with minor edits.)[2]
Footnotes:
[1] In this regard, Amir al-Mu’minin (peace be upon him) says: “Justice is when you do not accuse Him (God) of wrongdoing.” (I’lam al-Wara, Page 291). Similarly, Imam Sadiq (peace be upon him) says: “… And justice is when you do not attribute to your Creator what He reproaches you for.” (Tawhid al-Saduq, Page 96).
[2] The Persian translation of Al-Ihtijaj, prepared by Mr. Behrad Jafari, was used in the compilation of this text.