Shaykh Saduq believed Hisham ibn Hakam was a Mujassim (Anthropmorphist)

My last post on Hisham ibn Hikam consisted of a few narrations from Al Kafi which proved him to be a Mujassim. Many 12er Shia scholars felt very uncomfortable with this standpoint, and they decided to weaken all the reports which suggested a misguided view on their chief. However, I decided to visit a friend who managed to have a copy of Shaykh Saduq’s book Kitab al Tawid which is translated by Syed Ali Raza Rizvi. I turned to chapter six which is titled Innahu Laysa bi-Jism wa-la-Surah, I read pages 181-194 and to my surprised Shaykh Saduq relied on such traditions which proved the chief of the 12ers Shia Hisham ibn Hakam to be an Mujasim (Anthropmorphist).

Here are all the traditions Shaykh Saduq quotes cites in his book on Tawhid.

H 280, Ch. 11, h 5
Ali ibn Muhammad, in a marfu‘ manner, has narrated from Muhammad ibn al-Faraj al-
Rukhkhaji who has said the following. "I wrote to Imam abu al-Hassan (a.s.), about the words of Hisham ibn al-Hakam, about the body and the words of Hisham ibn Salim about the form (of Allah). He wrote in reply, ‘Remove from thyself the confusion of the confounded people and seek refuge from Allah against Shaytan (Satan). What the two Hishams have said is not correct. (al Kafi)

The translator places a note claiming that this ahadith is rated marfu in traditional sciences. Next he tells the reader to refer to the commentary of Usul al –Kafi by Mawla Salil Mazindarani vol 3 pg288

H 276, Ch. 11, h 1
Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ali ibn abu Hamzah, who has said the following.
"I stated before abu ‘Abdallah (a.s.) that I have heard Hisham ibn al-Hakam quoting you that Allah is a body of Self-subsisting nature and is from light. He can very clearly be recognized and He bestows such knowledge to whoever among His creatures He wills." The Imam said,

"Glorious is He, Whom no one knows how He is except He Himself. There is no one similar to Him and He is All-hearing, All-seeing. He cannot be limited, nor can He be felt or touched or moved. Eyes cannot see Him nor any of the senses can comprehend Him. He cannot be contained in anything, nor has He any body or form or figure or confine." (al-Kafi)

Ali bin Ahmad ibn Muhammad ibn Imran al Daqqaq said: Muhammad ibn Abu Abd allah al Kufi said: Muhammad ibn Ismail al Barmaki said: on the authority of al-Husyan ibn al Hasan, and al Husayn ibn Ali on the authority of Salih ibn Abu Hammad, on the authority of Abd Allah ibn Al Mughayrah, on the authority of Muhammad ibn Ziyad said: I heard Yunus ibn Zabyan say

I entered in the presence of Abu Abdullah al Sadiq (as) and told him:
Hisham ibn al Hakam made a long statement. I will simply summarize it. He considers Allah to be a body because things are two types: bodies and actions of bodies. Hence, if it not possible for the Creator to be an action, it is only possible that he is Doer.

Then Abu Abdullah (as) replied: “Woe to him! Does he not know that a body and an image is extremely limited. Hence, if a limit is possible then increase and decrease are possible, then He is created.”

Ali bin Ahmad ibn Muhammad ibn Imran al Daqqaq said: Muhammad ibn Abu Abd allah al Kufi said: Muhammad ibn Ismail al Barmaki said: on the authority of Ali bin Al Abbas, on the authority of al-Hasan ibn Abd Al-Rahman al Hammani that
I said to Abu Al Hasan Musa ibn Jafar (as), Hisham ibn Al Hakam thinks that Allah is a body. There is nothing whatsoever like unto Him, the All-Knowing, the All-Hearing, the All-Seeing, the Omnipotent, the Speaker, and the Communicator. Speech, Omnipotence and Knowledge flow from the One same source, None of these things are created.

Imam Musa Al Kazim (as) replied “May Allah Kill Him (Hisham ibn Hakam) ! Does he not know that a body is limited, and the speech is other than then the speaker? Allah forbid, I am free from such words. He is devoid of both body and image. He has no limits, and everything other than Him is created. Verily, everything that exists is the result of his Will and Intent which is expressed without words, the use of the tongue, or any reluctance or hesitation.

Muhammad ibn Musa ibn Al Mutawakkil said “Ali ibn Ibrahim ibn Hishim said on the authority of his father, on the authority of al Saqr ibn [Abu] Dulaf that
I asked Abu Al Hasan Ali ibn Muhammad ibn Ali Ibn Musa Al Rida (ra) about Divine unity: Verily, I say what Hisham ibn Al Hakam said:
So he (as) became angry and said:
What is the matter with you and Hisham ? Indeed, he is not from us who thinks that Allah the Mighty and High has a body. We are free from such a person in this world, and in the Hereafter. On son of [Abu ] Dulaf! Verily, the body is created and Allah is its Creator.

Ibn abu ’Umayr Loses Respect for Hisham ibn Al Hakam

Ali ibn Ibrahim has narrated from al-Sarriy ibn al-Rabi‘ who has said the following. "Ibn abu ’Umayr would not consider anyone a match of Hisham ibn al-Hakam in anything. He would not miss meeting him. However, their relations at a time stood at a distance. The reason for this was the emergence of diffirences between ibn abu ‘Umayr and and abu Malik al-Hadrami, a friend of Hisham, over the issue of Imamat. Ibn abu ‘Umayr had said that the whole world belongs to the Imam in the form of property and ownership and that he has more authority over it than those who have certain parts of it in their possession. Abu Malik had said that it is not as such. The peoples properties belong to them except what Allah has given to the Imam in the form of windfall profits and one fifth taxes or interests. Such properties belong to the Imam and Allah has instructed him how to spent them and what to do with them. They agreed to ask Hisham to settle the differences. They went to Hisham but he supported the idea of abu Malik. Ibn abu ‘Umayr became angry and distanced himself from Hisham thereafter." (al Kafi)
http://ia600300.us.archive.org/9/items/ShiaLibrary/Al-Kafi.pdf

The Chief of the 12r Shia Hisham ibn Hakam Was Among the Mujassima (Anthropomorphist)

The biggest disease among the Wahabiya is that their scholars are among the Mujassima and the Nawasib. After my daily research it turns out that the 12r Shia also have giants who also suffer from the same disease. The main chief of the 12r Shia was a Mujassim in reality. I have read some texts from the orientalist who sited some sources, but a few days ago I opened up al Kafi, and to my surprise it has provides many narrations that shows Hisham ibn Hakam to be an anthropomorphism.

H 276, Ch. 11, h 1
Ahmad ibn Idris has narrated from Muhammad ibn ‘Abd al-Jabbar from Safwan ibn Yahya from Ali ibn abu Hamzah, who has said the following.
"I stated before abu ‘Abdallah (a.s.) that I have heard Hisham ibn al-Hakam quoting you that Allah is a body of Self-subsisting nature and is from light. He can very clearly be recognized
and He bestows such knowledge to whoever among His creatures He wills." The Imam said,
"Glorious is He, Whom no one knows how He is except He Himself. There is no one similar to Him and He is All-hearing, All-seeing. He cannot be limited, nor can He be felt or touched or moved. Eyes cannot see Him nor any of the senses can comprehend Him. He cannot be contained in anything, nor has He any body or form or figure or confine." (al-Kafi)


H 279, Ch. 11, h 4
Muhammad ibn Abu ‘Abdallah has narrated from those he mentioned from Ali ibn al-‘Abbass from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn Hakim. He has said that I explained to abu Ibrahim (Musa al-Kazim (a.s.), the words of Hisham ibn Salim al-Jawaliqi
and the words of Hisham ibn al-Hakam that say Allah is a body. The Imam (a.s.) said, "Allah, the Most High, is not similar to any of the things. What can be more blasphemous and scandalous than to describe the Creator of all things by means of body, form, type of creation, limitations, limbs and organs. Allah, the Most High, the Great, is far above these things. (ibid)"


H 280, Ch. 11, h 5
Ali ibn Muhammad, in a marfu‘ manner, has narrated from Muhammad ibn al-Faraj al-
Rukhkhaji who has said the following. "I wrote to Imam abu al-Hassan (a.s.), about the words of Hisham ibn al-Hakam, about the body and the words of Hisham ibn Salim about the form (of Allah). He wrote in reply, ‘Remove from thyself the confusion of the confounded people and seek refuge from Allah against Shaytan (Satan). What the two Hishams have said is not correct.’ (ibid)"


H 282, Ch. 11, h 7
Muhammad ibn abu ‘Abdallah has narrated from Muhammad ibn Isma‘il from Ali ibn al-‘Abbass from al-Hassan ibn ‘Abd al-Rahman al-Hammani who has said the following. "I said to abu al-Hassan Musa ibn Ja‘far (a.s.), ‘Hisham ibn al-Hakam claims that Allah is a body like unto Whom there is no one. He is All-knowing, All-hearing, All-seeing, Allpowerful. He speaks and reasons. His word, His power, His knowledge are all in one. No one of them is created.’" The Imam said, "May Allah be his foe. Does he not know that the body is limited, and that the speech is other than what the speaker is? I seek refuge from Allah and I disclaim such words. Allah does not have a body, form or any kind of limitations. Allah has created everything. He creates things as and when He wills without any word or planing in the
mind or utterance of the tongue. (ibid)"


H 283, Ch. 11, h 8
Ali ibn Ibrahim has narrated from Muhammad ibn ‘Iisa from Yunus from Muhammad ibn Hakim who has said the following.
"I mentioned to abu al-Hassan al-Awwal (the first) (a.s.), the statements of Hisham al- Jawaliqi and what he says about fully grown up young man (see Hadith 3 Chapter on prohibited Attributes). I also mentioned the statements of Hisham ibn al-Hakam in this matter." The Imam said, "Allah, certainly, is not similar to any thing. (ibid)"

As for the Nasibi belief of the 12rs; they do takfir on any children of Bibi Fatima (sa) who were not among the list of 12 imams and declared imamate.

Now the 12rs do not follow Hisham ibn Hakam`s view of tawheed. On the contrary, he is ironically still considered among the best companions of Imam Sadiq (as). In order to be a 12r Shia you must accept Hisham to be among the saleheen. However, when a Sunni praises a Sahabi the 12r blood starts boiling and it internally forces him/her to send lanaa on that sahabi. The reality behind all this is the 12r don`t care about what occurred in history. If you reject the concept of divine appointment within the 12 imams you are condemned by their community. Just follow up on Hassanian Rajabali`s lectures on Sunnis. You will hear him say `I don`t care` many times. Unless he gets an area to abuse the sahaba, he will not care to go into details.

Abu Bakr's (ra) Company in the Cave

In this article I will dismiss one the myth our opponents the Rafida have placed against the beloved Sahabi of Prophet (pbuh), Abu Bakr (ra). When presented with the incident of the cave which is in reference to Quran 9:40, the 12r Shia immediately character assassinate the sahabi, by saying it actually presents the sahabi in negative light.

If we refer to Surat At-Tawbah the verse states

If you do not aid the Prophet - Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, "Do not grieve; indeed Allah is with us." And Allah sent down his tranquillity upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah - that is the highest. And Allah is Exalted in Might and Wise (Quran 9:40)

When the 12r Shias refer to this verse they come to conclusion which is contrary to what the Ahle Sunnah conclude.
From 12r Shia prospective their conclusion toward Abu Bakr (ra) in reference to the Quran 9:40 is
a) Abi Bakr (ra) was with the Prophet (pbuh) he has no right to have any fear.
b) Fear cannot be an attribute of a momin
c) Fear is a sign limited to hypocrisy.
d) Since Abi Bakr (ra) was in the state of fear Allah did not sent down tranquility on him.
e) The verse of tranquility is singular and not plural.

Now with the points stated above I will provide counter arguments, and present why the 12r Shia interpretation is flawed.
The 12rs Shia state that ``fear cannot be an attributed to momin.`` To counter this argument the verses of Quran will be used to prove this is not the case. In the Quran, when Prophet Musa (as) saw his stick turn into a snake what was his immediate reaction? Let us refer to the Quran.

"And throw down your stick!" But when he saw it moving as if it were a snake, he turned in flight, and did not look back. (It was said): "O Mûsa (Moses)! Fear not, verily! the Messengers fear not in front of Me. (Qur'an, 27: 10) Allâh said:"Grasp it, and fear not, We shall return it to its former state, (Qur'an, 20: 21)

Here Allah (swt) tells an infallible Prophet (as) not to have fear.

Further Allah (swt) address the momin in Surrat al Fussiiat, not to have fear.

In Surrat al Fussilat Allah (swt) says

Verily those who say our Sustainer is Allah and they proceed straight-forwardly their visitations will be with Angels who come to them and say "don't fear and don't grieve/feel sad, we are your supporters/allies/reinforcement in this worldly life…" (Surah Al Fussilat verse 30)

Here the momins are address in the same way Abi Bakr (ra) was addressed. Therefore, how can one conclude the fear cannot be attributed to a momin? If ‘fear is sign of hypocrisy’ then what about the verses above ?

Next the 12rs claim that the “The verse of tranquility is in singular and not plural. This is actually a correct statement. However, it was Abi Bakr (ra) who was in fear and not the Prophet :[S.A.W.W]: . Therefore, tranquility descended upon Abi Bakr (ra). The Prophet (pbuh) was already in a tranquil state before the verse was revealed.

Now with all the conclusions pointed out by the 12r Shia, I will like to point out the double standards of the 12r Shia interpretations and conclusions. The major chief of the 12r sect is Hisham ibn Hakam. They consider to be the greatest sahabi of Imam Jafar as Sadiq (as). This man in his debates was the first man to attack Abi Bakr (ra) about the incident of the cave. Below I will site Hisham’s view which was later adopted by the 12rs.

Hesham: If you think, God was pleased about the sadness of Abu Bakr, then why did the Apostle of God tell him not to be sad. Did the Prophet [s] prohibit him from committing the acts to please God? If you deem, God was not pleased with the grief of Abu Bakr, then can you be proud of a thing which was contrary to that of God's pleasure. O' man you yourself know better what God has said in their respect: Thus the Creator sent His peace and tranquillity to His Prophet and believers"
http://www.imamreza.net/eng/imamreza.php?id=7766

Hisham attacks Abi Bakr (ra) however, later the tables turn on him. In the end of his life Hisham ibn Hakam himself was put in a state of fear which gave him heart problems and resulted to his death. If you refer to his biography by you will see that he feared the Abbasid rulers of the time. Here is his incident with Haroon Al Rasheed.

Haroon who was very much annoyed and alarmed by the matter considered the speeches of Hesham as the biggest danger to the caliphate, and had decided several times to kill Hesham. He had warned him of his death, especially on that very day when Yahya ibn Khaled had arranged the meeting by the order of Haroon and he had listened to the convincing speech of Hesham personally and had sworn to kill him. At last he called for Hesham and ordered to imprison and kill him. So, Hesham had to escape to Kufa and hid away for some time in the house of Bashir Nabbal where he was too ill. However much they asked him to see a doctor he would refuse saying: I shall die and shall not recover from this illness. Finally Bashir brought a few doctors. When they finished their examinations Hesham asked them about his illness. Some of them said: We do not know what the illness is, and others told him something else as a result of their examinations. Hesham said: You are telling a lie; my illness is due to my heart trouble which is affected by the fear I have. It cannot be treated. (ibid)

Lastly, the ibn Hakam’s life is concluded.

It was because of this obstinacy and intrepidity that the caliph had decided several times to kill him and at last due to anxiety, fear and serious heart trouble, Hesham sacrificed his life. (ibid)

Now we ask the 12r Shia if fear is only restricted to hypocrites then what was Hisham ibn Hakam's position ? If tranquility cures a momin then why didn’t it cure Hisham ibn Hakam’s heart problems ?