Abā Muḥammad Hishām ibn al-Ḥakam al-Kūfī al-Kindī (, d. either 795–6 AD or after 803 AD or 815 AD)Alexander Hainy Khaleeli (2010). "Hisham ibn al-Hakam: Arch-Heretic" Journal of Shi'a Islamic Studies III, 283-299, p. 284-285 commonly known as Hisham ibn al-Hakam, was a Shia Muslim scholar, theologian (mutakallim) and a companion of Imams Jafar al-Sadiq (732–765) and Musa al-Kadhim (765–799). He was famous for his debates regarding Imamate, free will (jabr) and the existence of God. His hadith is considered trustworthy by all Shia scholars. He authored numerous works and treatises on various subjects, including Imamate, refutation of the Mu'tazilites and Qadariyah (determinists) and on Aristotle. His work regarding Imamah apparently formed the base of Firaq al-Shi'a, one of the primary sources on Shiite sects until the 9th century, by Abu Muhammad al-Hasan ibn Musa al-Nawbakhti.
Biography The exact year of the birth of Hisham is not clear— nor is the year of his death—, but it is understood from several sources that he was born from Hakam in Kufa, the centre of Iraqi's Shiites, in the beginning of the second century AH, and grew up in Waset. Other sources claim he was from Baghdad.Alexander Hainy Khaleeli (2010). "Hisham ibn al-Hakam: Arch-Heretic" Journal of Shi'a Islamic Studies III, 283-299, p. 284 As a young man, he lived a few years in Baghdad where he was conducting business.Hesham ibn Hakam - by Ahmad Safai, pg.1O. His family were mawali (non-Arab clients) of the tribe of Kinda, who lived in Kufa at the time.
He was interested in Islamic theology and in his youth he was a follower of Jahm bin Safwan, leader of the Jahmi Sect. Afterwards during some debates with Jafar al-Sadiq, he became one of his followers. Of his first visit to the seventh Shiite imam, he himself says that one day while selling fabric under a shaded tree, Musa al-Kadhim happened to ride by. "He turned his face to me and said, 'O Hisham, selling something in the shadows is similar to cheating, and cheating is unlawful in Islam.'"
Debates Hisham ibn al-Hakam is most well-known for being a proficient debater. In the world he was evolving, there were many sects and groups with very different opinions, both Muslim and non-Muslim, and there was a rich intellectual life at that time. The majority of Hisham ibn al-Hakam's documented debates were with Mutazilites, and their most common theme was the Imamate.Alexander Hainy Khaleeli (2010). "Hisham ibn al-Hakam: Arch-Heretic" Journal of Shi'a Islamic Studies III, 283-299, p. 286 It is said that Hisham was skillful in debates, and that he said: "By God, till this day when I am standing here, nobody has defeated me in religious discourses." Jafar al-Sadiq used to praise him for his debates, in spite of the fact that the Imam would advise his other companions not to engage in discussion, saying "Don't enter into a discussion, especially one about which you have no knowledge."
When a learned Syrian came to al-Sadiq to exchange views on various issues with him, the Imam made him discuss them with some of his disciples instead. Among these disciples were Hamran ibn A'yan, Aban ibn Taghlib, Zurarah, Taiyar, Hisham ibn Salem, and Hisham ibn al-Hakam. Then to show that not every kind of discussion is eligible he 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 Taghlib 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 Zurarah defeated you with the help of analogy 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. Hisham ibn Salem used to put questions again and again cleverly. But Hisham ibn Hakam entered the arena with reasoning and diction and argued with you by means of logical reasoning."
Accusations of heresy
Many Islamic groups have attributed heretic views to Hisham ibn al-Hakam. A major accusation towards him is that of anthropomorphism. Qaḍī ʿAbd al-Jabbar accused him of being the source of all Shiite heretical views, and he was generally considered an arch-heretic.Alexander Hainy Khaleeli (2010). "Hisham ibn al-Hakam: Arch-Heretic" Journal of Shi'a Islamic Studies III, 283-299, p. 288 As Alexander Hainy Khaleeli underlines, the accusation of anthropomorphism is very unusual for a Shiite, as this belief is not sanctioned by any Shiite authority.Alexander Hainy Khaleeli (2010). "Hisham ibn al-Hakam: Arch-Heretic" Journal of Shi'a Islamic Studies III, 288, p. 286 In fact, Hisham ibn al-Hakam, according to Livnat Holtzman and Miriam Ovadia is even "presented in the sources as the most notorious archetype of a corporealist." They cite the report by Abu 'l-Hudhayl that "Hisham declared that God was a three-dimensional body, because only bodies have existence." Abu 'l-Hudhayl allegedly pointed to a mountain on the outskirts of Mecca (Mount Abu Qubays) and asked Hisham if his God was greater or the mountain, to which Hisham apparently answered that the mountain was bigger than God.Livnat Holtzman & Miriam Ovadia. "On Divine aboveness (fawqiyya). The development of rationalized hadith-based argumentations in Islamic theology" In: Yohanan Friedmann and Christoph Markschies (eds.) Rationalization in Religions. Judaism, Christianity and Islam Berlin-New York: Mouton de Gruyter, p. 224-269, p. 235-236
Indeed surprising is the variety of forms of anthropomorphism attributed to Hisham ibn al-Hakam: from the idea that God has a three-dimensional body smaller than a mountain, to the idea that 'God is an eternal, luminous body'Alexander Hainy Khaleeli (2010). "Hisham ibn al-Hakam: Arch-Heretic" Journal of Shi'a Islamic Studies III, 288, p. 289 or that God's body is a light (like) other lights, solid (muṣmat) and of the appearance of a pearl whose every facet is uniform.al-Maqdisi, Kitāb al-badʿ wa al-taʿriḵ ed. Huart vol. V p. 130. Al-Razi also reported the famously attributed belief that Hisham ibn al-Hakam professed that God has no foreknowledge of things.Arbaʿīn, vol. 1, 328.11–18 As Hainy Khaleeli points out, it is surprising to observe that, if Hisham actually held such beliefs, he never reported any such thing from the Imams, while he was a proficient reporter of Imami hadith. Besides, there is no source ever showing Hisham professing any such beliefs himself. Al-Sharif al-Murtada suggests that ibn al-Hakam's expression that God has 'a body unlike other bodies' is simply badly formulated, or expressed in opposition to the Mutazilites who were claiming that 'God is a thing unlike other things', in order to show that their claim led to an unacceptable conclusion.
A major reason for the spread of these rumors is the jealousy felt by ibn al-Hakam's companions, due to his being liked and favored by the Imams, his great debating skills, his sharp argumentation. His critics being originally some of his Shiite companions, non-Shiite theologians based themselves on their reports, and built ibn al-Hakam's image into that of a major heretic character. This is connected with Hisham ibn al-Hakam being considered by both Shiite and non-Shiite sources as the founder of mainstream Shiism proper.Alexander Hainy Khaleeli (2010). "Hisham ibn al-Hakam: Arch-Heretic" Journal of Shi'a Islamic Studies III, p. 292-293
Reported debates
On Imamate Hisham wrote many books concerning the subject of the Imamate, and scholars of his time regarded him as the defender of the doctrine of "Imamate" and the "eye of the shiite" as he was a watchful protector of those who apposed imamat.
It is said that once a Syrian came to the Imam and he made some of his disciples to discuss with him in turn. Finally, the Imam turned his face to the Syrian and said: "If you like, you could also discuss with this young man - Hisham." The man addressed Hisham rudely and said, "O boy! If you have anything to say about the Imamate of your Imam, tell me?" Hisham, while shivering from anger said, "O sir, has your Lord created the human beings in vain and left them without any leader and guide?" The Syrian replied: "the Kind Creator is generous towards His servants and is not neglectful of them." Hisham 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."
Hisham asked: "Who is that guide and leader?" The Syrian replied: "The Prophet of God." Hisham said: "When the Prophet left this world, who became responsible for the guidance of these people?" The Syrian replied: "The Quran and the traditions of the Prophet." Hisham said: "Today, it is a very long time since the death of the Prophet. Do you think the Book and the traditions alone can solve the disputes?" He replied: "Yes, of course, they are enough and sufficient." Hisham 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?..."
With the chief of the Kharajites The chief of the Kharijites was a learned man. Before starting with the debate Hisham said to his opponent that he was ready for the debate but they should appoint a referee among themselves so that if the discussion "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… so he may be able to make us return at the time of our deviation from the right path." When the Kharijite agreed Hisham asked "who should be this referee and a follower of which religion? Should he be one of my supporters or one of your friends? Or one who oppose both of our beliefs or be opposed to the Muslim community and Islam?"
The Kharijite said "You should select anyone whom you like, because you are a just man and I am satisfied with your selection." "In my opinion," said Hisham, "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," recommended Hisham.