Hesham - The Champion With Inductive Reasoning

Hesham - The Champion with Inductive Reasoning

Hesham ibn Salem says: "One day a large gathering of disciples and followers of the 6th Imam [a] were encircling the Imam similar to the precious stone around a ring. While we were enlightening ourselves like moths from his candle of knowledge, a Syrian entered there and after paying respect (giving his salam) took a seat. Imam [a] asked: "What business do you have?"

He replied: "I have heard that you have the knowledge of everything and whoever asks you about any matter and any problem, you give the reply. So I have come to discuss with you about the diatrical marks (Sukoon - Fathah - Kasrah -Dhammah) used in the Qur'an."

Imam [a], after hearing his question and discussion, first turned his face to Hamran ibn A'yan Sheibani ³¹ and asked him to answer.

The Syrian said: "Sir, I wish to discuss with your good self and I will have nothing to do with Hamran."

The Imam said to him: "If you come out victorious in discussion with Hamran, it is as if you have come out victorious against me."

The Syrian accepted and started to discuss and argue with Hamran. Hamran answered all his questions. The discussion became lengthy. The Syrian became tired and helpless.

Imam [a] asked him: "How did you find Hamran?"

He replied: "He is an expert and experienced man. He replied to whatever I asked of him."

Then the Imam [a] ordered Hamran: "Now it is your turn to ask him. So put forth your questions." Hamran also posed a few questions.

Again the Syrian man said: "Sir (my lord) I wish to discuss with your good self about Arabic Etymology and grammar."

The Imam looked at Aban ibn Taghlab and ordered: "O Aban, you discuss with him." The discussion started and the conversation became lengthy.

Again, the Syrian turned his face to Imam al-Sadiq [a] and said: "Sir, I wish to discuss with you about Islamic jurisprudence."

Imam [a] commanded Zarareh ³² to debate with him. Zarareh discussed and argued with him for sometime.

Again the Syrian turned his face to Hazrat al-Sadiq [a] and said: "I wish to discuss with you on the subject of speculative theology."

The Imam [a] ordered Momen Tagh ³³ to debate with him on this subject. After a long discussion and argument, the Syrian was defeated in this debate also.

He said again: "Sir, I am inclined to discuss with your good self on the ability to perform the religious duties."

The Imam turned his face to Hamzah ibn Taiyar ³⁴ and commanded him to answer.

Taiyar started to explain the relevant points and replied to his question.

At last, the Syrian said: "Sir, I'd like to discuss with you regarding the unity of God."

(Hesham ibn Salem) says the Imam [a] pointed at me and said: "O Hesham discuss with him. "Then, after our discussion on unity, the Syrian urged: "I want to discuss the subject of Imamate and Wilayah. The Imam [a] turned his face to Hesham ibn Hakam and said to him: "You should argue about this matter with that man."

Hesham, like an experienced champion entered this discussion and did not give his opponent any chance to speak. Hesham's logical and charming speech attracted and enchanted the Syrian so much that he became all ears. The whole time Hesham was engaged in discussion, the Syrian was whole-heartedly listening to his high and lofty style of speech just like a soulless statue.

Imam al-Sadiq [a] who was listening to this speech, smiled very gently in such a manner that his teeth were visible.

Then the Syrian returned to his senses and suddenly said. "Now I see, your intention was to make me understand that there were such remarkable persons amidst your Shi'as and followers.

The Imam said: "Yes, my intention was just that." Then the Imam [a] said: "O Syrian brother, Hamran ibn A'yan came out victorious over you by distorting the facts and using clever speech and set forth his questions to you in a suitable and proper time; and you could not reply to him.

Aban ibn Taghlab, a companion of the Imam, confused right and wrong to oust you from the combat of the debate and asked you questions to which you could not give the proper answers. But Zarareh defeated you with the help of analogy ³⁵ and allegory.

Taiyar, another companion is just like that bird which sits sometimes and then rises up and you are just like that wingless bird which has no power to rise up after sitting down once. Hesham ibn Salem used to put questions again and again cleverly. But Hesham ibn Hakam entered the arena with reasoning and diction and argued with you by means of logical reasoning.

"O Syrian brother, God has mixed up right with that of wrong in such a way in this world that to distinguish between them is difficult for the layman. For this reason, He has sent His apostles to separate the right way from that of the wrong one. They directed the people towards the Truth and the Reality. If the right and the wrong were clear and obvious by themselves, then there was no need for leaders, divine messengers, apostles and the Imams."

When the lecture of the Imam [a] reached this point, the Syrian said: "Fortunate are those who are always in your presence."

Imam al-Sadiq [a] said: "The Apostle was always in touch with the exalted and nearest angels of God and they used to bring secret news to him from God."

The Syrian said: "Sir, is it possible for you to accept me as one of your Shi'as and followers and teach me the sciences as you teach your own disciples?"

The Imam said to Hesham: "Teach him knowledge as I like that he be among your pupils." Some of the pious and reliable men have quoted that even after the demise of Imam Imam al-Sadiq [a] people saw that Syrian coming to Hesham bearing gifts from Syria and Hesham also used to give him gifts from Iraq in turn.

Imam - the centre of the existing world

Younus ibn Yaqub, one of the great followers of Imam Ja'far al-Sadiq [a] quotes: That very year during the Hajj season we, the followers of the Imam [a] were in his presence as usual. Hamran ibn A'yan, Muhammad ibn No'man, Hesham ibn Salem, Hamzah ibn Taiyar, Momen Tagh and a few others were present. At that time Hesham ibn Hakam entered our gathering and approached the Imam [a]. Although, he was still very young, Imam Ja'far ibn Muhammad [a] paid more respect to him than to any of the others present there and seated him nearer to himself than any of the other followers. However, as the Imam [a] felt that this show of respect towards him was not pleasing to others, said: "This young man (pointing at Hesham) wholeheartedly helps us with all his power, strength and arguments."

Then he said: "O Hesham, would you not tell us what happened between you and Amr ibn Obeid? And would you not disclose what you did with him and what calamity you brought upon him? Tell me the details of the story and questions you put to him and repeat everything for us."

Hesham said respectfully: "O the son of the Prophet of God, I consider your good self so much exalted and know so much about your great personality that I feel ashamed of saying something in your presence. Also my tongue has no power to say anything before you."

The Imam said: "However, we desire this of you. So you must obey and do as we say."

Now under these circumstances, Hesham decided to retell his journey to Basrah and his debate with Amr ibn Obeid and began his story like this: "I became informed that Amr ibn Obeid ³⁶ used to sit in the Mosque of Basrah amidst the gathering of his disciples, and discuss about Imamate and Wilayah (trusteeship) and reject our Shi'a beliefs and the followers of the Prophet's household (Ahlul Bayt). This news made me unhappy and I began my journey to Basrah. As I reached Basrah on Friday, I went directly to the Mosque of Basrah. All of a sudden my eyes fell upon the huge crowd of people who encircled Amr. He had put on a black coloured silken garment which had decorated bordering and also had put on his shoulders something like a robe. People were trying to listen to him from all nooks and crannies by stretching their heads. They were posing questions and he was replying to them. I managed to find a place for myself in a corner and sat on both my knees with some trouble. Then I turned my face to Amr ibn Obeid and said: "O learned man, I have just come now and I am a stranger. Do you allow me to ask you some questions?" He allowed me. Then I began my questions as follows:

Do you have eyes?

My son, what sort of a question is this which you ask of me!

There is no need to ask some thing which you are seeing yourself!

All my questions are like this.

Ask my son, however much your questions may be foolish.

I would ask provided you reply to my all questions whatever they might be.

Very well, ask!

Do you have eyes?

Yes.

What do you do with your eyes?

I see colours and figures.

Do you have a nose?

Yes.

What do you do with your nose?

I smell.

Do you have a mouth?

Yes.

What do you do with your mouth?

I partake of the victuals and beverages.

Do you have a tongue also?

Yes, I do.

What do you do with it?

I speak with the help of my tongue.

Do you have ears?

Yes.

What do you do with your ears?

I listen to sounds.

What about hands? Do you have hands too?

Yes, I do.

What is the use of your hands?

I accomplish heavy works with their help. I feel the softness and hardness of a thing by touching with them.

Do you have legs also?

Yes I do.

What benefit do they give you?

I go from one place to another by the help of them.

All right, tell me do you have a heart?

Yes, I do.

When you have all the apparent parts of your body, then what do you do with your heart?

With the help of my heart, I judge their acts and their effects upon my body and senses.

Is it not possible that these parts of your body were not in need of a heart as all parts of your body were already in good condition?

No, how it is possible that a human being be without a heart?

A human being who is well and all parts of his body function properly, is no longer in need of a heart.

O son, what happens if these parts of the body may be misled in doing their duties or their actions maybe doubtful. For example; if the sense of smelling may not be clear regarding what it has smelled; or the eye regarding whatever it has seen; likewise the sense of taste regarding whatever it has tasted or the ear regarding whatever it has heard; and likewise the sense of touch regarding whatever it has touched. Then they consult with the heart and the heart which is like the capital of a country, checks and judges and puts that doubt aside.

(Hesham says: when the discussion reached this point, I said to Amr):

Therefore, the necessity of the heart for maintaining and managing the realm of the human body is a must. So, God had created the heart of the human being to manage the affairs of the realm of the human body, otherwise the parts of the body would not discharge their duties correctly and would have committed mistakes. Isn't that so?

I said: "O, Aba Marwan, ³⁷ how is this possible? The Almighty Creator who has not left your body without any guide, to adjust their actions and help them to perform their duties correctly, has put a leader namely the heart, in the body. He has done that so that they may not be bewildered and every one of them may understand its own duty. Do you think He has left His servants free to be bewildered and live in dispute and discord without appointing any leader enabling them to solve their problems and free themselves from doubt and confusion?"

(Hesham says): Amr ibn Obeid became silent after hearing these words and fell into deep thought. He turned to me after a few moments and asked: Are you Hesham! Hesham ibn Hakam!?

No. ³⁸

Are you one of his friends and comrades?

No.

Where are you from then?

An inhabitant of Kufa.

Then certainly you are that very Hesham! Then he stood up, embraced me and seated me near himself. While we were sitting there, he was in deep thought as before and did not say anything.

Younus ibn Yaqub says: "When Hesham narrated this story, Imam [a] smiled and asked: 'O Hesham, who has taught you this way and style of debate and speech?'"

He replied: "Likewise I just uttered it, and whatever I have learnt, it is from your good self!"

Imam [a] said: "By God, this debate has been written in the same manner in Sohaf Abraham [a] and Sohaf Musa [a]" ³⁹ (The Treatise of Abraham and the treatise of Moses).

The Debate of Hesham with the chief of the Kharajites (Khawarej)

Hesham, who was never defeated in debates, was a universal champion and his fame spread every where. He was always victorious over his opponents in every debate. Every one was anxious to witness his debates. Haroon, the most powerful caliph of the time, who was to a certain extent among the opponents, was also more anxious than others to watch the discussion and the speech of Hesham.

So one day, he ordered Yahya ibn Khaled, his minister to arrange a meeting and put Hesham face to face with Abdullah ibn Yazid Abazi, ⁴⁰ the chief of the Kharajites, ⁴¹ who was also one of the famous learned men of the time. The caliph also sat in a secret place behind the curtain in such a manner that he was able to listen to their discussions clearly but they could not see him.

Then the caliph ordered Yahya ibn Khaled Barmaki to ask Abdullah to put forth his questions to Hesham. Yahya, by the order of Haroon, turned his face to Abdullah and said: "Put forth your questions to Aba Muhammad, Hesham." Hesham (by taking this opportunity) said: "The Khawarej have no right to ask us about anything."

Abdullah -Why is this so?

Hesham - Because you were the people who first believed as we did in the justice of the man (i.e. Amirul Mu'mineen Ali [a], his Imamate and virtue, and then separated yourself from us and initiated intrigues and enmity with him. As we still have the same belief, so your first faith and agreement is a proof for us; your later opposition and enmity does not harm us and your arrogation is not accepted as an injury to us. This is so because the contradiction made after acceptance is not effective, your witnessing as an enemy of mine is acceptable if it is useful to me as your enemy. But if it is harmful to me as your enemy it is unacceptable.

Yahya ibn Khaled - O Hesham, you have almost defeated Abdullah and have brought him to the verge of defeat at the edge of a cliff. However, treat him moderately, as the caliph wants you to continue the discussion with him (although he did not hint at all that the caliph was present behind the curtain).

Hesham - I am ready for debate, but there is a difficult point. The point is that it may be possible that our discussion may be lengthy and reach a place where there may occur some problems and complications and both of us may not accept the reality due to obstinacy, enmity and the critical nature of the topic. If it is advisable then appoint someone as a judge between us so that he may he able to make us return at the time of our deviation from the right path.

Abdullah - By God, Abu Muhammad (Hesham) has suggested a just proposal.

Hesham - Now, that it is time to appoint a referee; who should be this referee and a follower of which religion? Should he be one of my supporters or one of your friends? Should he oppose both of our beliefs or be opposed to the Muslim community and Islam?

Abdullah - You should select anyone whom you like, because you are a just man and I am satisfied with your selection.

Hesham - In my opinion it is a difficult task because if that judge comes from among my supporters then you will not be safe from his party spirit; and if he comes from among your supporters then I may not be safe. On the contrary, if he is from among the opponents and against both of our beliefs, then none of us may be safe from the harm of his unjustified arbitration. Then it is advisable that one man from each side oversees our speech; and witnesses our discussion and debate and arbitrates according to justice and fairness.

Abdullah - Very well, it is a just suggestion and I was also expecting the same from you.

Then, Hesham turned his face towards Yahya and said: "O Vizir (minister) be a witness that I have disapproved of his reasoning and have condemned him and have made him helpless. He has nothing to say anymore and I also do not need to debate with him."

Haroon shook the curtain and said to Yahya: "What does this Shia (Mutakallem) theologian say? He is still discussing with Abdullah about the rules and regulations, and the introduction of the topic. He has not yet started the actual debate. How he is claiming that he has condemned him and discarded his religion? Ask Hesham to prove his claim."

Yahya turned his face towards Hesham and said: "Amirul Mu'mineen (Haroon) orders you to prove the truth of your claim and explain how have you condemned this learned man and nullified the Kharajite sect?

Hesham - Is it not true that in the beginning these Kharajites were of the same opinion as we were concerning the matter of Imamate and the Wilayah of Amirul Mu'mineen [a], until the problem of the arbitration occurred in the Battle of Siffin? They acted rudely and shamelessly towards Amirul Mu'mineen [a] and called him an infidel because of the acceptance of the arbitration although they themselves compelled him (Hazrat) to accept this matter. Now this learned man who is himself respectable and reliable among his followers, has accepted the arbitration and judgement of the two men without any compulsion and force - one of these two men is my follower who is an infidel according to his Khawarijite belief and the other is his own supporter. Both of them have different beliefs and are opposed to each other. Now if he is right in choosing the arbitration and has chosen the right path, then there is no cause for him to criticize Amirul Mu'mineen [a] who is more worthy and wise. And if he has made a mistake then he is himself an infidel and his wickedness does not harm us. He has given evidence of his own infidelity. So first it is most necessary to check out his infidelity and his faith, enabling us to see whether he is himself an infidel or a Muslim. This is necessary before checking his opinion regarding the matter of the infidelity of Ali [a].

When the discussion of Hesham reached this point, Haroon became uneasy because of the clear reasoning and knockout proofs of Hesham. But he was so enchanted by his speech that he involuntarily applauded him and ordered to give him a reward. It is to be noted that Hesham was skilful in the practical sciences, and it is a fact that his discussions and speeches have been completely based upon intellectual, philosophical and theological reasoning in addition, as we noticed in the above story, he has used his own particular technique and has defeated his opponents.
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31 This story is different from that of story No. 1, and some of the learned men have also quoted both stories as they are quite different from each other.

32 Zararah b. Ayan Sheibani, was one of the chief companions of Imam Baqir [a] and Imam Al-Sadiq [a]. He was so respected and trustworthy that Imam Al-Sadiq [a] said: If this man, Zararah did not exist my traditions would have been lost. (Rejal-Kashi, Wasa'il Shiah v.18, Monlahal Amal, v.2. Pg. 871). He also said to Yunus ibn Ammar: "Whatever Zararah has quoted through Imam Baqir [a], it is not lawful for us to refute it. Zararah had many children and died about two months after Imam Al-Sadiq [a].

33 Abu Ja'far Ahwal Mohammad ibn Ali No'aman, popular by the name of Momen Tagh, was from among the important friends and supporters of Imam Baqir [a] and Imam al-Sadiq [a] and got the title of - Momen Tagh - by them. Imam Al-Sadiq [a] always praised him in the gathering of people. His discussions with Zaid ibn Hasam Shaheed and Abu Hanifa are famous. He said often that he does not fear and conceal his faith due to the ardent wish for Paradise. He is the author of books and his date of death and his burial place is not known.

34 Hamzah b. Taiyar, was an inhabitant of Kufa and a companion of Imam Al-Baqir and Imam Al-Sadiq [a]. It is enough to prove his greatness that when the news of his death reached Imam Al-Sadiq [a]. he said: May God forgive him and favour him with happiness and peace. He defended the cause of our Wilayah and defeated our enemies.

35 Analogy is of two kinds: One is jurisprudence analogy, that is to give order from a part to part; to issue an order for a similar matter on the basis of the previous, which is forbidden in Shi'ism and the Imam has said: "Our religion is not based on analogy and the first analogist was Satan." The second is the logical analogy, that is to reason from the general to the specific. In other words, we say that as every person is moving according to his will; so Bahram is also moving as per his will.

36 According to the writing of Abdoh al-Shami in his book - The History of Arab Philosophy, -'Amr ibn Ubaid was one of the learned men of the Abbasid period and was among the sincerest friends of Mansour Dawanighi and one of the chiefs of Moatazalah sect. The followers of the Moatazalah sect were famous as the supporters of Abbasid caliphate, because most of their beliefs conformed to the opinions of Abbasids and the enemies of Bani Umayyah. And on the other hand they did not respect and honour the household of the Prophet [s].

37 Aba Marwan is the epithet of Amr ibn Ubaid. Epithet is a kind of title, generally used among Arabs. They add "Ab" (father) at the beginning of a name of a man and Um (mother) at the beginning of a name of a woman as, Abul Hasan and Um Kulthum.

38 For the sake of dissimulation, Hesham avoided to disclose his name.

39 This story is translated with a slight change in it, from the book - "Al-Kafi", vol.1. Pg. 169. The honoured writer, Kulayni has quoted from Ali ibn Ibrahim, who narrated from his father Hasan b. Ibrahim and he heard from Younus ibn Yaqub; and likewise in the book - Rejal- Kashi, have been quoted in the same manner - Najaf, Pg. 232.

40 In some books, the name of the father of Abdullah has been recorded as Zayd, which is apparently wrong.

41 Kharajites area group of people who were at first the followers of Imam Ali [a] and Shias. Then at the Battle of Siffin, due to the insistence of the army, the problem of arbitration occured. According to this, one person from Mu'awiyah's side and one person from Imam Ali's [a] side should be appointed and whatever they announced, all other people should obey their decision. Contrary to the desire of Amirul Mu'minin, Abu Musa Ashary was appointed from Ali's side and Amr As from Mu'awiyah's side was appointed for this purpose. After some time Amr As cheated him cleverly and cunningly and the story ended in favour of Mu'awiyah. As a result of this trickery a group came out as opponents against Ali [a] and said: Ali [a], because you accepted the arbitration of Mu'awiyah and Amr As who were infidels, we do not accept you anymore. Their slogan was: "There is no verdict except that of Allah." At last Ibn Muljim, who was one of them, killed Ali [a].