Unfair Accusations

Unfair Accusations

The sensational life and ramming debates of Hesham are known to us and we also know that his decisive speech was just like a sharp sword, but sometimes, he had to use dissimulation in his speeches to save himself from attack by the unjust people and also to get rid of tyrants. So his speeches had double meanings and as a result the enemies used to keep quiet but his short sighted friends could not understand the reality of his speeches. So people either being aware or unaware of the fact, have accused Hesham unfairly. Thus, according to Allamah Syed Mohsen Amili, (May God bless him), these accusations were due to some well-wishing as he says: "This was like making a hole in the ship (as Khidr [a] did in the story of the Qur'an) i.e. for the good reasoning." ¹⁵

The learned scholar Mr. Atarodi Ghochani writes: "The shallow narrators and flimsy opponents have unfairly accused Hesham of having beliefs contrary to the ideas of the Qur'an whereas he is the first person who has spoken about the Imamate. And Imam al-Sadiq [a] was extraordinarily attached to him and preferred him over all of his followers. ¹⁶

Then he adds: "Sunni scholars have blamed him (Hesham) for infidelity and dualism and have made unfair accusations against him. However, the Shi'a scholars have given replies to all those unfair accusations and cleared his sacred personality from all those unfair accusations." ¹⁷

He writes in another place: "Shahristani has mentioned a particular sect namely Heshamiyah in his book - al-Melal wa-Nahal- and has counted them as the followers of Hesham-bin-Hakam. He says that this belief of Shahristani has no genuine source and is only a mere accusation. Shahristani has taken his information from the long-time enemies and opponents of Hesham. So for this reason his writings have no value and the sacred personality of Hesham is free from any unfair blame." ¹⁸

Abu Mansur Abdul Qaher Baghdadi has blamed Hesham for believing in the corporeality of God and writes clearly that he believes in the corporeality of God. ¹⁹

In reply to these accusations, Syed Murtaza known as 'Alamul Huda, notes that: "this famous sentence 'God is corporeal but not like other corporal bodies' which Hesham has been accused of saying, has been interpreted in different ways." For example, Hesham was debating with Mo'atazalah group and to defeat them Hesham used their own phraseology. Hesham said to them that suppose you are of the opinion that God is a (material) thing but not like any other things; then you must say He is a body but not like other bodies. ²⁰

The writer of the book - al-Melal wan-Nahal - has also confirmed this matter, when he writes that Hesham has used this phrase during his debates with the group of Ghulat (exaggerators). ²¹ Some others have also accused Hesham, saying that he had no belief in the knowledge of God about the happenings and accidents of the future, i.e., Hesham was of the opinion that the knowledge of God about accidental matters is also accidental and His knowledge is apart from His Essence.

The late Syed Murtaza also writes concerning this: The story of the knowledge of God regarding the accidents and happenings is also a creation of Hesham's enemies and is nothing but a condemnation as in this matter there is nothing in the records; neither from Hesham's own works nor has any other reliable and trustworthy person quoted such things regarding him. ²²

In the same manner, he is blamed for the matter of the visibility of God on the Day of Judgement. As according to the apparent meaning of some of the Qur'anic verses, it is said that the Creator would be seen in corporeal form. So this is also one of the accusations directed against his sacred personality. But the fact is that in the beginning of his career, Hesham was the disciple of Abu Shaker Deisani - the learned materialist. Later on he was for a time one of the followers of Jahm b. Safwan - the fatalist and was also one of his disciples. But the research authorities do not approve of the idea: that if the master deviates from the true path, the disciple will also deviate from it. Secondly, for a seeker of truth and a researcher of reality, this process of philosophical evolution and transformation of ideas was vital and necessary for his intellectual and spiritual development. For this reason we must not accuse Hesham of deviation and we must not find fault with him. Rather all of this reveals Hesham's evolutionary philosophical endeavour and inclination towards righteousness. Moreover, some writers have recorded that he associated with Deisani in his early life, before he reached the threshold of Wilayah (trusteeship) and met with Imam al-Sadiq [a].

The First Meeting of Hesham with Imam [a]

Hesham's first meeting and contact with the light of Wilayah, Imam Ja'far ibn Muhammad [a], happened after an evolution through different religions and the deep deliberation of the philosophical schools and also the compilation of his book - Refutation of Aristotle. It is quoted that he was first introduced to the Imam [a] by his uncle, Umar ibn Yazid ibn Zebyan. ²³ This meeting was arranged by him. Umar ibn Yazid, who was himself a follower of Imam Ja'far al-Sadiq [a] says:

"From the beginning Hesham, my brother's son was the follower of Jahm ibn Safvan, one of the leaders of the Mo'atazalah sect and also one of the followers of the Jahamiyah sect. ²⁴ He was a young, witty and impudent person. He had heard about the attributes of the Imam [a]. One day, he requested me to present him to Imam al-Sadiq [a] to have a discussion with him (Imam [a]). As I was aware that Hesham was bold and rude, I said:

"I would not do this without his permission."

Then I visited the Imam [a] and asked his permission for Hesham's visit. The Imam said: "Let him come".

After I went a few steps away from the house of the Imam [a] I remembered Hesham's audacity and meanness. I said to myself perhaps Hesham might speak impertinently in the presence of the Imam, so I returned and said (to the Imam):

"Hesham is such and such."

The Imam said: "O Umar, perhaps you are afraid of the meeting of Hesham with me."

I became ashamed of myself and understood that I had made a big mistake. Embarrassed I came out of the Imam's house and told Hesham to go to the Imam [a].

When Hesham entered, he asked about his own problems and difficult matters and he received their correct answers.

Then the Imam [a] also asked him a few questions. But as Hesham was amazed and bewildered (due to this being the first meeting with the Imam [a]) he asked for a deadline of a few days. He returned after a few days to the Imam but without any reply to the Imam's questions. He requested him to reply to those questions. The Imam answered all those questions and solved his problems. Again the Imam [a] asked a few more questions which were related to the invalidity of the Jahmiyah sect (until that very day Hesham was a follower of that sect). Hesham again asked for more time.

After a few days later, Hesham again asked me (Umar ibn Yazid) to go to the Imam's [a] residence and obtain permission to see him. When I went to see him (the Imam [a]) and asked for the permission, the Imam [a] told me about a place named "'Herah" and said:

"I shall be there tomorrow."

When I went to Hesham and told him about this matter, he became happy.

On the fixed day, Hesham reached there earlier than the Imam [a]. Hesham says:

"While I was waiting there, suddenly Imam al-Sadiq [a] appeared in the far distance riding on a donkey, in great show. As he came nearer and nearer, I was impressed more and more by his greatness and splendour. Then he stopped and waited for me to say something. But I was so overwhelmed by his splendour that I could not speak a word. I believed that this formidableness was from God and it was due to the respect and position which the Imam [a] had before God."

Umar ibn Yazid says:

"This was the very meeting that changed Hesham. He left his previous sect (religion) and was converted whole-heartedly to the true religion. From that time on he was always in the presence of the 6th Imam [a]." ²⁵

The late Mamghani writes:

"Hesham asked the Imam [a] about five hundred problems and questions in his first meeting and received correct answers for all of them. As a result he was so much enchanted by the divine greatness of the Imam [a] that as long as he was alive, he was the greatest defender of the Wilayah of the Ahlul Bayt (the guardianship of the Prophet's household [a])." ²⁶

Debates of Hesham: Defending of Wilayah

Younus ibn Yaqub ²⁷ says: "One day when we were in the presence of Imam al-Sadiq [a], a man from Syria entered and said, "I am a learned man and well-versed in the fields of speculative theology and Muslim jurisprudence and acquainted with religious obligations. I have come to participate in a discussion with your followers and disciples."

The Imam said: "Is your knowledge and reasoning based on the sayings of the Prophet of Islam [s] or on your own way of thinking?"

The Syrian said: "Partly it is based on my own thoughts and partly on the sayings of the Prophet [s]."

Imam said: "Then, do you count yourself as a partner in the prophethood?"

He replied: "No, it is not this way."

Imam asked. "Is obedience to you necessary as is obedience to the Prophet [s]?"

He said: "No."

Younus ibn Yaqub noted that the Imam turned his face towards him and said: "This man, prior to participating in discussion with us, was in conflict with himself and he expressed himself quite contrary to his own claim."

Again the Imam said to him: "O! Younus, you can prove yourself well against him, enter into a discussion with him!"

Younus says that he apologized and said: "O my lord, but you yourself commanded us not to participate in the discussions on theology. And you used to say: "Oh theologians! (i.e. those theologians who do not follow their arguments according to the teachings of Islam, the Prophet [s] and the Imams [a]). Don't enter into a discussion, especially one about which you have no knowledge."

Imam said: "Yes, we rebuked them but this rebuke was for those who discuss according to their own desires, and do not obey us i.e. the pillars of truth."

Then the Imam said to me, "Go outside and whomsoever you see from among the theologians, bring them to me!"

I went out and happened to see "Hamran ibn A'yan" ²⁸ who was well-versed in discussion and argumentation. I brought him to the Imam. Then I brought Hesham ibn Salem ²⁹ and at last Ghais ibn Maser. According to my opinion, Ghais was the most learned man in the field of speculative theology and had learnt the art of oratory and debate from Imam Ali ibn al-Husayn [a].

It was a few days before the Hajj season. The tent of the Imam was pitched near the Masjid-al-Haram (the sacred Ka'aba Mosque), at the foot of the mountain. The Imam, while leaning on the post of the tent, was looking around. Suddenly a camel rider appeared in the distance and was moving rapidly towards us. The Imam said "I swear to the Lord of the Ka'aba, he is Hesham."

At first we thought that he was one of the children of Aqil, namely Hesham whom Imam al-Sadiq [a] loved very much. When he came nearer, we realized that he was Hesham ibn Hakam who was still very young and there was no one younger than him in that group. The Imam [a] greeted and honoured him. Then he said, "Praise to him who defends us wholeheartedly with all his power and means."

(Younus ibn Yaqub says): "At first, the Imam turned his face to Hamran and said: "Enter into a discussion with this Syrian." Hamran started the discussion but could not defeat him. Then the Imam commanded Hesham ibn Salem to debate. Hesham's discussion with that man did not end up with any positive result. The Imam then asked Ghais ibn Maser to take his turn at discussing. While Ghais was busy discussing with that Syrian, the Imam [a] briefly smiled in a pleasing way as he noticed that the Syrian was very nervous and was not a match for Ghais.

Finally, the Imam turned his face to the Syrian and said: "If you like you could also discuss with this young man - Hesham. He accepted but turned rudely towards Hesham and addressed him, "O boy! If you have anything to say about the Imamate of your Imam, tell me?" Hesham, who was very angry and shivering due to his wrath said, "O sir, has your Lord created the human beings in vain and left them without any leader and guide? Or has He paid His kind attention towards them and not left them without any Hujjat or spiritual guide, so that they would not be bewildered?"

The Syrian learned man replied: "Of course, the Kind Creator is generous towards His servants and is not neglectful of them." Hesham said, "If it is just as you say, then describe the conditions of their leadership and guidance." The Syrian replied, "God has appointed His Hujjat (Guide) for the human beings, so that they might not dispute among themselves and not separate from each other. Rather they must love each other and come to friendly terms between themselves. The guide must explain the commandments of the Creator for them."

Hesham asked: "Who is that guide and leader?"

The Syrian replied: "The Prophet [s] of God."

Hesham said: "When the Prophet [s] left this world, who became responsible for the guidance of these people?"

The Syrian replied: "The Qur'an and the traditions of the Prophet."

Hesham said: "Today, it is a very long time since the death of the Prophet [s]. Do you think the Book and the traditions alone can solve the disputes?"

He replied: "Yes, of course, they are enough and sufficient."

Hesham said: "If it is just as you say, then why do you and I dispute and why have you travelled such a long way from Syria?"

Younus ibn Yaqub says, "When their discussion came to this point, the learned Syrian put his head down and became quiet."

The Imam [a] asked him, "Why don't you speak?"

He said: "What shall I say? I have no reply. Because if I say we have no dispute, then I would be telling a lie. On the other hand, if I say: The Qur'an and the traditions of the Prophet [s] are enough for the solution of the problems, this would also be a false statement. This is due to the fact that it is not easy to understand the meaning of the Qur'an and the traditions. If we dispute and each of us is of the opinion that our own belief is right, then in this case what is the use of the Qur'an and the traditions of the Prophet [s]? This discussion is not to my benefit."

Imam al-Sadiq [a] said: "Ask Hesham himself the solution to your difficult problem."

The learned Syrian turned his face towards Hesham and said:

"O Hesham, tell me yourself who is the supervisor of the deeds of the people and who is their leader? Tell me whether the Creator guides them Himself or the people are themselves responsible for their own leadership?"

Hesham replied: "Neither one of these is correct, rather the Kind Creator has appointed leaders for the people from amongst themselves. The Syrian said: "Whom has He appointed to invite the people to unity and friendship and separate the straight path from that of the wrong one, and the just from that of the unjust?"

Hesham said: "Do you mean in the time of the Holy Prophet [s] or the present time?"

The Syrian said: "The Prophet [s] during his own life was the guide of the people. What I am talking about is the present time."

Hesham, with an ocean of respect and honour, pointed towards the Imam [a] and said: "Today, the only guide for the people is this exalted and holy person in whose presence we are standing now. And the learned men come from all over the world to him to amass knowledge and virtue. It is he who with the help of immense knowledge derived from his ancestors as a heritage, makes us aware of the heavens and the earth."

The Syrian said: "How can I believe this to be so?"

Hesham replied quickly: "Ask the Imam about the future incidents of your life and the accounts of your journey."

The Syrian said: "If it is so then there will be no problem for me."

Then the 6th Imam [a] started to retell one by one, all the happenings and the details of his journey from Syria to Mecca.

The Syrian who was carefully listening to the detailed accounts given by the Imam [a] said to the Imam [a] at the end of the speech: "Whatever have you said is correct, and now I also have become a Muslim."

The Imam [a] said: "Say I have confessed to the faith. Before you were also Muslim but you followed only the mere and apparent rules and regulations of Islam regarding marriage and inheritance etc. It is now necessary to acquaint yourself with our holy family, as the reward and remuneration of God and the recompense in the other world is obtained only by following us and by accepting our leadership. And until this moment you were deprived of this blessing."

As the Syrian accepted the Imam's [a] speech and instructions he said: "I witness that only God is to be worshipped and Prophet Muhammad [s] is the Prophet sent by God. Verily you are the guardian of the Prophet [s] and his other rightful descendants." ³⁰
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15 It refers to the story of the meeting of Moses [a] and Khidhr [a] and how they became travel companions. After sitting in the ship, Khidhr [a] started to make holes in the ship. Although it was agreed upon that Moses [a] would not interfere in the work of Khidhr [a] he began to object. Anyhow, Khidhr [a] explained his good intention in doing so and said that a tyrant king usurped the ships from its owners by force at the shore, and this belonged to a group of faithful labourers. I wanted to make a hole in it so that the ship might not attract the king and he would not usurp it from the owners. (Holy Qur'an. Cave 18:60)

16 Life of Abdul Azim Hasani, chapter, on gnostics and teachers, Pg. 202.

17 Ibid. Pg. 203.

18 Mohammad b. Abdul Karim Shahristani, the famous speculative theologian and philosopher, is one of the most learned men and philosophers of Islam. His book -Melal wal Nahal- is the most famous among the books on faiths and religions. He actually lived in the town of Sharistan, situated in the north of Khorasan which is now a part of Dargaz. He also died there. According to Yaqut Hamavi, Shahristan was a town in the vicinity of Nesa, and had an unfavourable climate and a large number of people used to die of the plague there every year. Muhammad ibn Abdul Karim was an inhabitant of that place.

19 Abu Mansour Abdul Qaher ibn Taher Baghdadi (d. 429), writer of the book- Al Farq Bain al-Feraq. In the same way in the book - Melal wal Nahal of the Zaidi sect, learned scholar AI-Imam Ahmad ibn Yahya b. al-Murtaza, has also quoted this: - Hesham ibn Hakam and Hesham Javalighi and all shias except for a small group of them like the sect of Abi al-Ahvas Moatazali believe in the corporeality of God. As you see, this writer has announced with the utmost injustice, Hesham and all other Shia groups as Mojassamah (believers of the corporeal body of God) and Moshabbaha (believers in the similarity of God to other beings). What an injustice !!!

20 Al-Shafi written by Syed Murtaza (regarding the remedying of the taunt against Hesham, the interested may please refer to vol.13 of Usul Kafi Pg. 337, Raudhat al-Kafi Pg. 379. Commentaries of Sha'rani).

21 "Ghulat"- pl. of Ghali, means a group of people who believe in Amirul Mu'mineen as God. (Amid. Persian Dictionary).

22 Al Shafi by Syed Murtaza.

23 This chapter (the first meeting) is quoted from the book - Rejal Kashi.

24 The Moatazalah sect is affected by Jahmiyah sect and have accepted all the teachings of Jaham ibn Safwan except the Problem of Jabr (compulsion) Jamaluddin Qasemi Damishqi has mentioned the "Moatazalah" sect as one of the branches of the Jahmiyah sect, in his book (History of al-Jahmiyah and al-Moatazalah), and has attributed most of the latest problems of the speculative theologians of Ash'ari to Jahmiyah.

25 Rejal by Kashi.

26 Tanghih al-Maghal by Mamghani; "Usul Kafi" vol.2. Pg. 13: all 500 problems and questions belonged to theological complications.

27 Yunus ibn Yaqub, is one of the famous Hadith narrators and also one of the followers of three of the Imams: Imam Ja'far Al-Sadiq [a] Imam al-Kadhem [a] and Imam Ridha [a]. Najjashi praises him and writes: He has the power of attorney from Imam Mousa b. Ja' far [a]. It is said that he is one of the thiqah (trustworthy) in Kitab Rejal Kashi and there has been a lot written about his virtues. Yunus died in the time of Imam Reza [a]. May God be pleased with him.

28 Homam 6. Ayan Shaibani is one of the followers of Imam al-Baqir [a] and Imam al-Sadiq [a]. Shaikh has quoted that he was responsible for some of the affairs on behalf of the 6th Imam [a] and Kashi in his book Rejal, after quoting some virtues in favour of him, writes that Imam Al-Sadiq, [a] has said: Homam b. Ayan is one of the dwellers of Paradise.

29 Hesham ibn Salem, is one of the followers of Imam al-Sadiq [a] Najjashi and Allamah have praised him and a few have taken him as one of the Usulioun (Fundamentalists). He was an inhabitant of Jozjan and lived at (in) Kufa.

30 Translated and abridged from: Kafi - by Kulaini; (Ehtejaj Bihar al-Anwar) by Majlisi.