It is narrated that Yaqub ibn Isḥaq al-Kindi, a prominent philosopher in Iraq, undertook the project of writing a book discussing the alleged contradictions in the Holy Quran. He spent much time researching, even secluding himself in his house to focus on completing this book.
One day, one of his students went to visit Imam Abu Muḥammad al-Askari (peace be upon him). The Imam said to him: “Is there no one among you wise enough to refute your teacher, al-Kindi, concerning his preoccupation with writing this book?”
The student replied: “How can we, his students, refute him when he is our teacher?”
The Imam (peace be upon him) asked: “If I were to instruct you on what to ask him, would you do it?”
The student replied: “Yes.”
The Imam (peace be upon him) then instructed him, saying: “Go to him, attend his gatherings, and become close to him until you gain his trust. Once you feel that he trusts you, engage him in dialogue and say: ‘I have a question I would like to ask you.’ He will permit you to do so. Then ask him:
(إِنْ أَتَاكَ هَذَا الْمُتَكَلِّمُ بِهَذَا الْقُرْآنِ، هَلْ يَجُوزُ أَنْ يَكُونَ مُرَادُهُ بِمَا تَكَلَّمَ بِهِ مِنْهُ، غَيْرَ الْمَعَانِي الَّتِي قَدْ ظَنَنْتَهَا أَنَّكَ ذَهَبْتَ إِلَيْهَا؟)
‘If the speaker of the Quran were to come to you, would it be possible that he intended a meaning different from the one you have assumed?’
He will respond in the affirmative because he is a man of intellect.
Then say to him: If that is the case, how do you know that what you have understood is truly what he intended? Perhaps he meant something entirely different, and you have simply assigned it a meaning that does not belong to it?’
The student followed the Imam’s (peace be upon him) advice. He went to his teacher al-Kindi, attended his lectures, and eventually earned his trust. When the opportunity arose, he asked the exact question as instructed.
Al-Kindi, surprised by the depth of the question, asked him to repeat it. The student did so, and al-Kindi began to ponder deeply. Realising the possibility of alternate interpretations, he asked: “I swear to you, tell me — from where did you get this question?”
The student responded: “It was a thought that occurred to me, so I wanted to ask you.”
Al-Kindī replied: “No, someone like you could not have conceived such a profound idea. Tell me who taught you this.”
The student finally said: “Abu Muḥammad (peace be upon him) taught me this.”
Al-Kindī then said: “Now you have spoken the truth. Such knowledge could only come from that House.”
He then ordered wood to be brought, and he burned all the writings he had authored on the contradictions of the Quran.
(ثُمَّ إِنَّهُ دَعَا بِالنَّارِ وَ أَحْرَقَ جَمِيعَ مَا كَانَ أَلَّفَهُ)
[Reference: Manāqib Āl Abī Ṭālib, vol. 4, p. 424]
This incident beautifully highlights the divine wisdom of the Ahlul Bayt (peace be upon them) and their unmatched knowledge, through which even leading philosophers recognised their intellectual authority. It also emphasises the importance of seeking knowledge from the pure and infallible Imams.
Similarly, in another narration, Imam Abu Jafar al-Baqir (peace be upon him) said to Salamah ibn Kuhayl and al-Ḥakam ibn Utaybah (two well-known scholars with Batri inclinations):
(قَالَ أَبُو جَعْفَرٍ (ع) لِسَلَمَةَ بْنِ كُهَيْلٍ وَالْحَكَمِ بْنِ عُتَيْبَةَ: شَرِّقَا وَ غَرِّبَا، فَلَا تَجِدَانِ عِلْمًا صَحِيحًا إِلَّا شَيْئًا خَرَجَ مِنْ عِنْدِنَا، أَهْلَ الْبَيْتِ)
“Travel East or West, you will not find true knowledge except that which has emanated from us, the Ahlul Bayt.”
This narration reinforces the principle that true and unadulterated knowledge is found only through the teachings of the Ahlul Bayt (peace be upon them).
We pray to Allah (SWT) to grant us the wisdom and understanding rooted in the guidance of the Ahlul Bayt (peace be upon them), and to keep us steadfast in following their path.