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and ugly doctrine? As for that the knowledge is created, it is also among the forged narrations.
We do not know a book on it belongs to Hisham; and none has narrated it from him. As for
compulsion and His requiring (men) something unbearable, we have not come to know that he
adopted it. Perhaps none other than the author of the book[1] has accused Hisham of that except
his master Abu ‘Ali al‐Jaba’i, who wrote that out of partiality and fanaticism. If these narrations,
few and many, were not narrated on the authority of the trustworthy or narrated by the
opponents who accused him, then none would pay attention to them [1] 'Abd al‐Jebbar, the
judge.
and not take them into consideration. The traditions on the authority of al‐Sadiq, peace be on
him, which we have mentioned, his singling him out, and his bringing him nah to him from among
his companions invalidate the whole of that and refute the narrations concerning him.”[1] This
defense mentioned by Imam al‐Murteda removes all accusations fastened on Hisham and drives
away all the vague errors of which he has been accused.
2. Al‐Fayd, the Researcher
Defending Hisham, the researcher, al‐Hajja, al‐Shaykh Muhsin al‐Fayd, may Allah have mercy on
him, has said: “I think that all that which has been ascribed to the two Hashims[2] has resulted
from misunderstanding their speech, for the two men are greater in position than that. As for the
statement of the Imam to him, “may Allah kill him,’ that was because they talked about something
like that among those who did not understand them. They and other than them from among the
followers of our Imams had symbols like those of the wise men, and some permissible things like
those of them. The people were unable to understand them, so they accused them of
embodiment and comparison. Perhaps, those who narrated their words acted freely and altered
the words from their places.”[3]
We are satisfied with what Sayyid Murteda and al‐Fayd have mentioned. There is no need to
mention those great figures defending and regarding him as far above the vague errors ascribed
to him. I (the author) think that the debates Hisham delivered and because of some of which he
was accused of unbelief and apostasy from the religion can be divided into two parts according to
their time: The first part concerns the period when he maintained the doctrine of the Jahamiya.
The second part concerns the period when he communicated with Imam al‐Sadiq, and Imam
Musa, and when he renounced all his beliefs belonged to the Jahamiya and other principles that
had nothing to do with Islam. It goes without saying that he died following the doctrine of the
Imami Shi‘ites, with correct thought, pure ideas and views. Therefore, none can criticize him for
the beliefs he adopted during the first period; and none pays attention to his opinions except
those issued from him during his communicating with the Imam, peace be on him. None has come
to know that during this period beliefs contrary to his doctrine issued from him.
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