Answering-Ansar’s dishonesty about Sunnī narrators of ĥādīth has already been seen in one of the previous articles. It is beyond doubt that readers who are unbiased and open-minded would have already realized that the Answering-Ansar team openly lies about the Sunnī texts pertaining to the study of narrators by giving a topsy-turvy impression about them. Now, they will also see how this deception of Answering-Ansar does not even pardon the Shī`ī texts on narrators.

 

It is narrated in the most authoritative Shī`ī Ithnā’ `Asharī text, al-Kāfī, that the infallible Imām Ja`far al-Şādiq stated concerning `Umar ibn al-Khaţţāb’s marriage with the daughter of `Alī ibn Abī Ţālib, Umm Kulthūm (ra):

 

إن ذلك فرج غصبناه

 

“Verily, that was a pudendum [farj] which was taken from us by force!”

 

·         al-Kāfī, of Abū Ja`far al-Kulaynī (d. 329), volume 5, page 346 [Tehran]

 

·         Mir’āt al-`Uqūl fī Sharĥ Akhbar Āl al-Rasūl, of Muĥammad Bāqir al-Majlisī (d. 1110), volume 20, page 42 [Tehran] – Narration declared fairly authentic [ĥasan] by the author.

 

In response to this explicit narration, the Answering-Ansar team cluttered their article ‘Nikah of Lady Umme Kulthum[sa]’ with a thread of nonsensical and ludicrously irrelevant replies, such as that `Umar (ra) was ill-mannered or looking at the farj does not invalidate prayers according to the ĤHanafī jurisprudence. After twenty five such replies, the Answering-Ansar team ends with what is possibly the only adequate argument against the narration—they cast doubt upon the reliability of the narration by weakening the narrators in its chain of transmission.

 

They write:

 

 

However, this whole reply and the conclusion it bears is, yet again, based on outright dishonesty. The Answering-Ansar team has claimed two things about Hishām ibn Sālim to discredit the narration:

 

1.      He is unreliable and untrustworthy.

 

2.      He had corrupt beliefs.

 

Let us see what the truth of these two accusations is:

 

One – The Trustworthiness of Hishām ibn Sālim

 

The Answering-Ansar team claims that the narration is to be rejected according to the Shī`a because of the existence Hishām in its chain of transmission. However, the truth is that Hishām ibn Sālim is an extremely reliable and trustworthy [thiqa] narrator according to Shī`ī scholars, in fact, one of their prominent figures, and his narrations are also accordingly considered authentic by them. He has been confirmed to be trustworthy by all Shī`ī Ithnā’ `Asharī scholars in their writings on narrator-biographies [rijāl], as well as in other texts.

 

His being a trustworthy narrator has been confirmed by the following notable Shī`ī scholars:

 

1.      Aĥmad ibn al-Ghađā’irī (d. 411) in al-Rijāl

 

2.      Muĥammad ibn al-Nu`mān al-Mufīd (d. 413) in al-Risālat al-`Adadiyya

 

3.      Abū al-`Abbās al-Najāshi (d. 450) in Fihrist Asmā’ Muşannifī al-Shīa

 

4.      Abū `Alī al-Fāđil al-Ābī (d. 690) in Kashf al-Rumūz

 

5.      Ibn Dawūd al-Ĥillī (d. 740) in al-Rijāl

 

6.      Ibn Muţahhar al-Ĥillī (d. 726) in Khulāşat al-Aqwāl

 

7.      Zayn al-Dīn al-Shahīd al-Thānī (d. 966) in Masālik al-Afhām

 

8.      Aĥmad al-Muqaddas al-Ardabīlī (d. 993) in Majma` al-Fā’ida

 

9.      `Abd al-Nabī al-Jazā’irī (d. 1021) in Ĥāwī al-Aqwāl

 

10.  Muĥammad ibn `Alī al-Astarābādī (d. 1028) in Manhaj al-Maqāl

 

11.  al-Sayyid Muşţafá ibn al-Ĥusayn al-Tafrishī (da. 1044) in Naqd al-Rijāl

 

12.  Muĥammad Sāliĥ al-Māzandarānī (d. 1081) in Sharĥ Uşūl al-Kāfī

 

13.  Aĥmad ibn `Abd al-Riđā al-Başrī (d. 1085) in Fā’iq al-Maqāl

 

14.  `Ināyat Allāh al-Quhbā’ī [Kūh-i-Pāyehī] (da. 1100) in Majma` al-Rijāl

 

15.  Muĥammad ibn `Alī al-Ardabīlī (d. 1101) in Jāmi` al-Ruwāt

 

16.  Muĥammad ibn al-Ĥasan al-Hurr al-‘Amili (d. 1104) in Khāţimat al-Wasā’il

 

17.  Muhammad Bāqir al-Majlisī (d. 1111) in al-Wajīza

 

18.  al-Sayyid Ni`mat Allāh al-Jazā’irī (d. 1112) in Nūr al-Barāhīn

 

19.  Abū `Alī al-Ĥā’irī (d. 1216) in Muntahá al-Maqāl

 

20.  al-Sayyid Muĥammad Bāqir al-Shaftī (d. 1260) in Tarjama Abān ibn `Uthmān

 

21.  Grand Āyat Allāh `Abd Allāh al-Māmaqānī (d. 1351) in Tanqīĥ al-Maqāl

 

22.  Abū al-Hudá al-Kalbāsī (d. 1356) in Samā’ al-Maqāl

 

23.  `Abd al-Nabī al-Kāžimī (d. 1356) in Takmilat al-Rijāl

 

24.  Āyat Allāh `Abbās al-Qummī (d. 1359) in al-Kuná wa al-Alqāb

 

25.  Grand Āyat Allāh al-Sayyid Muĥsin al-Amīn (d. 1371) in A`yān al-Shī`a

 

26.  Āyat Allāh Āqā Buzurgh al-Ţihrānī (d. 1389) in al-Dharī`a ilá Taşānīf al-Shī`a

 

27.  Āyat Allāh `Alī al-Namāzī al-Shāhrūdī (d. 1405) in Mustadrakāt `Ilm Rijāl al-Ĥadīth

 

28.  Grand Āyat Allāh al-Sayyid Abū al-Qāsim al-Khū’ī (d. 1412) in Mu`jam Rijāl al-Ĥadīth

 

29.  al-Sayyid Ĥasan al-Amīn (d. 1422) in Mustadrakāt A`yān al-Shī`a

 

30.  Āyat Allāh Muĥammad Bāqir al-Maĥmūdī (d. 1427) in Nahj al-Sa`āda

 

31.  Grand Āyat Allāh Ĥusayn `Alī al-Munţazarī (d. 1430) in al-Badr al-Zāhir

 

32.  Āyat Allāh Abū Ţālib al-Tajlīl al-Tabrīzī in Mu`jam al-Thiqāt

 

33.  Ghulām Riđā `Irfāniyān in Mashāyikh al-Thiqāt

 

34.  `Alī Akbar al-Ghifārī in Dirāsāt fī `Ilm al-Dirāya

 

35.  `Abd al-Ĥusayn al-Shabistarī in Aşĥāb al-Imām al-Şādiq

 

The following are a few quotes from the texts mentioned above that will evidently demonstrate the truth to the readers.

 

The celebrated scholar and expert theologian of the Shī`a, al-Shaykh al-Mufīd, mentions Hishām among men described by him in these words:

 

فهم فقهاء أصحاب أبي جعفر محمد بن علي وأبي عبد الله جعفر بن محمد وأبي الحسن موسى بن جعفر وأبي الحسن علي بن موسى وأبي جعفر محمد بن علي وأبي الحسن علي بن محمد وأبي محمد الحسن بن علي بن محمد صلوات الله عليهم والأعلام الرؤساء المأخوذ عنهم الحلال والحرام والفتيا والأحكام الذين لا يطعن عليهم ولا طريق إلى ذم واحد منهم وهم أصحاب الأصول المدونة والمصنفات المشهورة

 

“They are experts in jurisprudence; companions of (Imāms) Abū Ja`far Muĥammad ibn `Alī, Abū `Abd Allāh Ja`far ibn Muĥammad, Abū al-Ĥasan Mūsá ibn Ja`far, Abū al-Ĥasan `Alī ibn Mūsá, Abū Ja`far Muĥammad ibn `Alī, Abū al-Ĥasan Muĥammad ibn `Alī and Abū Muĥammad al-Ĥasan ibn `Alī ibn Muĥammad—salutations be upon them. They are leading and major scholars, from whom is acquired the knowledge of the lawful [ĥalāl] and unlawful [ĥarām], and obtained religious verdicts [fatayā] and rulings [aĥkām]. They are those who cannot be criticized and there is no way that even a single one of them can be condemned. They are the authors of the preserved key-texts [uşūl] and (other) famous writings.”

 

·         Jawābāt Ahl al-Mawşil fī al-`Adad wa al-Ru’ya (al-Risālat al-`Adadiyya), of Muĥammad ibn Nu`mān al-Mufīd (d. 413), page 25 [Beirut]

 

Ibn Muţahhar al-Ĥillī, the revered Ithnā’ `Asharī scholar, also writes:

 

هشام بن سالم الجواليقي مولى بشر بن مروان أبو الحكم كان من سبي الجورجان روى عن أبي عبد الله وأبي الحسن عليهما السلام ثقة ثقة

 

“Hishām ibn Sālim al-Jawālīqī: The freed slave of Bishr ibn Marwān Abū al-Ĥakam. He was from among the captives of Jowzjan; he narrated from Abū `Abd Allāh and Abū al-Ĥasan (as) and was very trustworthy [thiqa thiqa].”

 

·         Khulāşat al-Aqwāl fī Ma`rifat al-Rijāl, of Ibn Muţahhar al-Ĥillī (d. 726), page 289 [Qum]

 

`Abd al-Nabī al-Jazā’irī, an expert scholar and narrator-critic renowned by Ithnā’ `Asharī scholars of this field, has also mentioned the exact same words without mentioning any condemnation of Hishām in his Ĥāwī al-Aqwāl:

 

هشام بن سالم الجواليقي مولى بشر بن مروان أبو الحكم كان من سبي الجورجان روى عن أبي عبد الله وأبي الحسن عليهما السلام ثقة ثقة

 

“Hishām ibn Sālim al-Jawālīqī: The freed slave of Bishr ibn Marwān Abū al-Ĥakam, He was from among the captives of Jowzjan; he narrated from Abū `Abd Allāh and Abū al-Ĥasan (as) and was very trustworthy [thiqa thiqa].”

 

·         Ĥāwī al-Aqwāl fī Ma`rifat al-Rijāl, of `Abd al-Nabī al-Jazā’irī (d. 1021), volume 2, page 327 [Qum]

 

While the famous and notable Shī`ī scholar Ni`mat Allāh al-Jazā’irī (d. 1112) explicitly writes about Hishām ibn Sālim and his colleague Hishām ibn al-Ĥakam:

 

لا ريب في جلالة هذين الرجلين وأنهما من أعلم العلماء وأهل الكلام وأنهما من أوثق أصحاب أبي عبد الله عليه السلام

 

“There is no doubt with regard to the brilliance of these two individuals and that they were the most knowledgeable scholars and speculative theologians, and from among the most trustworthy companions of Abū `Abd Allāh [al-Şādiq] (as).”

 

·         Anīs al-Waĥīd fī Sharĥ al-Tawĥīd (Nūr al-Barāhīn), of Ni`mat Allāh al-Jazā’irī (d. 1112), volume 1, page 248 [Qum]

 

Furthermore, Bāqir al-Maĥmūdī also stated in Nahj al-Sa`āda:

 

وأما هشام بن سالم الجواليقي الجعفي العلاف مولى بشر بن مروان أبو محمد أو أبو الحكم فهو من أصحاب الإمام الصادق والإمام الكاظم عليهما السلام قال النجاشي رحمه الله هشام بن سالم الجواليقي مولى بشر بن مروان أبو الحكم كان من سبي الجوزجان ثقة ثقة روى عن أبي عبد الله وأبي الحسن عليهما السلام وله كتاب يرويه جماعة أخبرنا محمد ابن عثمان قال حدثنا جعفر بن محمد قال حدثنا عبيد الله بن أحمد قال حدثنا ابن أبي عمير عنه بكتابه وكتابه الحج وكتابه التفسير وكتابه المعراج وقريب منه عن شيخ الطائفة ره في الفهرست وآية الله العلامة في الخلاصة وجميع من تأخر عنهم فإنهم اطبقوا على توثيقه والمحكى عن السيد ابن طاوس ره في التحرير الطاوسي أنه قال ان هشام بن سالم صحيح العقيدة معروف الولاية غير مدافع

 

“As far as Hishām ibn Sālim al-Jawālīqī al-Ju`fī al-`Allāf—‘Abū Muĥammad’ or ‘Abū al-Ĥakam’—is concerned, he was from the companions of the Imāms al-Şādiq and al-Kāžim (as). al-Najāshī (ra) said:

 

‘Hishām ibn Sālim al-Jawālīqī: The freed slave of Bishr ibn Marwān Abū al-Ĥakam. He was from among the captives of Jowzjan; he narrated from Abū `Abd Allāh and Abū al-Ĥasan (as) and was very trustworthy [thiqa thiqa]. He authored a book that was transmitted by a group of scholars. It is narrated to us from Muĥammad ibn `Uthmān, to whom narrated Ja`far ibn Muĥammad, to whom narrated `Ubayd Allāh ibn Aĥmad, that Ibn Abī `Umayr narrated his book and as well as al-Ĥajj, al-Tafsīr, and al-Mi`rāj to the former.’

 

Similar words were stated by Shaykh al-Ţā’ifa [al-Ţūsī] (ra) in al-Fihrist, Āyat Allāh al-`Allāma [al-Ĥillī] in al-Khulāşa and all those who came after them, for they all agreed upon his reliability. It is also related from al-Sayyid Ibn Tāwūs (ra) in al-Taĥrīr al-Ţāwūsī that he said: ‘Verily, Hishām ibn Sālim was a person of correct belief [şaĥīĥ al-`aqīda], with perception of the Guardianship [wilāya] and free from any form of antagonism.”

 

·         Nahj al-Sa`āda fī Mustadrak Nahj al-Balāgha, of Muĥammad Bāqir al-Maĥmūdī (d. 1427), volume 7, page 17-18 [Najaf]

 

And `Abd al-Ĥusayn al-Shabistarī writes under the separate biography of Hishām in his work on the notable companions of Imām Ja`far al-Şādiq:

 

أبو محمد وقيل أبو الحكم هشام بن سالم الجواليقي الجعفي بالولاء الكوفي مولى بشر بن مروان من ثقات محدثي الامامية ومن خواص الإمام عليه السلام ومن شيوخ الشيعة المتبحرين في الفقه والكلام والتفسير ومن العلماء والرؤساء المأخوذ عنهم الحلال والحرام والفتيا والأحكام كان ممدوح السيرة صحيح العقيدة وكان له أتباع يدعون بالجواليقية نسبة إليه روى عن الإمام الكاظم عليه السلام أيضا

 

“Abū Muĥammad—it was also said ‘Abū al-Ĥakam’—Hishām ibn Sālim al-Jawālīqī al-Ju`fī—i.e. by conformity—al-Kūfī, the freed slave of Bishr ibn Marwān:

 

He was from among the trustworthy ĥadīth-scholars of the Shī`a and the special disciples of the Imām [al-Şādiq] (as). He was from the masters of the Shī`a in the fields of jurisprudence, speculative theology and commentary of the Qur’ān, and scholars and leaders from whom is obtained the knowledge of the lawful [ĥalāl] and unlawful [ĥarām], and legal verdicts [fatayā] and rulings [aĥkām].

 

He was a person with praiseworthy lifestyle and correct belief. He had followers who were ascribed to him, known as the ‘Jawālīqiyya.’ He also narrated from Imām Kāžim (as).”

 

·         al-Fā’iq fī Ruwāt wa Aşĥāb al-Imām al-Şādiq, of `Abd al-Ĥusayn al-Shabistarī, volume 3, page 384 [Qum]

 

For he who profoundly studies the matter at hand, it will not be an exaggeration to state that the above is nothing but a drop in the ocean of commendations and confirmations of trustworthiness that Shī`ī scholars have expressed for Hishām. However, the quotes mentioned above are sufficient in showing to any unprejudiced reader that Shī`ī scholars, particularly those with expertise in the field of narrators, have never even questioned the reliability of Hishām. These quotes should provide a clear picture to the readers on whether Hishām was a prominent and trustworthy scholar and narrator of the Shī`a or an unreliable narrator according to them.

 

Two – The Beliefs of Hishām ibn Sālim

 

The Answering-Ansar team has also stated that Hishām was an anthropomorphist and not from the Shī`a Imāmiyya. However, the abovementioned statements of Shī`ī scholars satisfactorily show that this is a blatant lie. The truth is that the Shī`a Imāmiyya Ithnā’ `Ashariyya have always defended Hishām from accusations of anthropomorphism and held him in high regard and esteem.

 

`Alī Akbar al-Ghifārī writes in his footnotes on al-Kāfī:

 

المراد بالهشامين هشام بن الحكم وهشام بن سالم الجواليقي وهما من أجلاء أصحاب أبي عبد الله وأبي الحسن موسى عليهما السلام وأما ما نسب إليهما من القول بالتشبيه والتجسيم فغير صحيح عند عظماء أصحابنا كما أن السيد المرتضى قدس سره بالغ في براءة ساحتهما عن مثل هذه الأقوال في كتاب الشافي مستدلا بدلائل شافية ومن أراد الاطلاع فليراجع هناك

 

“Hishām ibn al-Ĥakam and Hishām ibn Sālim al-Jawālīqī are the ones meant by ‘the two Hishāms’ and they were from the most illustrious companions of Abū `Abd Allāh and Abū al-Ĥasan Mūsá (as). As for the belief of anthropomorphism attributed to them, that is an incorrect (attribution) according to our great scholars. For example, al-Sayyid al-Murtađá—may Allāh sanctify his soul—has gone to a great extent in the book al-Shāfī, while reasoning with several convincing arguments, in order to absolve both of them from such beliefs; whoever wants to examine those arguments should refer to the book.”

 

·         al-Kāfī, of Abū Ja`far al-Kulaynī (d. 329), volume 1, page 105 [Tehran]

 

Similarly, the respected contemporary Shī`ī Scholar Bāqir Sharīf al-Qurashī also wrote about Hishām:

 

وهو من عظماء هذه الطائفة ومن عيونها روى عن أبي الحسن وقد عينه الإمام الصادق ع للمناظرة في التوحيد مع رجل من أهل الشام وفي هذا دلالة على وفور علمه وتقدمه في الفضل وقد الصقت بالرجل التهم ورمي الإلحاد وقد رماه بذلك حساده وأعداؤه والدفاع الذي ذكرناه عن هشام يأتي في رفيقه وسميه وقد اعترف له بالفضل والوثاقة كثير من مرتجميه

 

“He is among the great scholars of the Shi‘ite sect and among its notables. He narrated traditions on the authority of Abu al-Hasan. Imam al-Sadiq, peace be on him, appointed him to debate with a man from Syria (Sham) on the Oneness of Allah. This is evidence for his abundant knowledge and his superiority to others in excellence. He was accused of disbelief. His enviers and enemies accused him of that. The defense we have mentioned for Hisham [i.e. ibn al-Ĥakam] suits his friend and his namesake Hisham b. Salim. Many of those who have written his biography have acknowledged his excellence and trustworthiness.”

 

·         Ĥayāt al-Imām Mūsá ibn Ja`far, of Bāqir Sharīf al-Qurashī, volume 2, page 358 [Beirut]

 

·         The Life of Imam Musa bin Ja'far al-Kazim (English), of Baqir Sharif al-Qarashi, page 585 [Tehran]

 

As a matter of fact, Hishām’s stature is so high according to Ithnā’ `Asharīs that they have even gone to the extent of claiming that the accusations of anthropomorphism upon him were hurled upon by the Sunnīs.

 

Muĥammad Bāqir al-Majlisī, the highly admired Ithnā’ `Asharī scholar and leader, wrote:

 

ولا ريب في جلالة قدر الهشامين وبراءتهما عن هذين القولين وقد بالغ السيد المرتضى قدس الله روحه في براءة ساحتهما عما نسب إليهما في كتاب الشافي مستدلا عليها بدلائل شافية ولعل المخالفين نسبوا إليهما هذين القولين معاندة كما نسبوا المذاهب الشنيعة إلى زرارة وغيره من أكابر المحدثين

 

“There is no doubt concerning the brilliant stature of the two Hishāms and their absolution from these two statements (of anthropomorphism). In the book al-Shāfī, al-Sayyid al-Murtađá—may Allāh sanctify his soul, has gone to a great extent, while reasoning with several convincing arguments, in absolving both from what has been attributed to them. It is perhaps the opponents who stubbornly attributed these two statements to them, just as they attributed outrageous beliefs to Zurāra and others from the greatest scholars of narrations [muĥaddithīn].”

 

·         Biĥār al-Anwār al-Jāmi`a li Durar Akhbār al-A’immat al-Aţhār, of Muĥammad Bāqir al-Majlisī (d. 1110), volume 3, page 288 [Beirut]

 

Amazingly, this very same accusation of anthropomorphism, which has been declared by Shī`ī scholars to be falsely attributed to Hishām by his “enemies,” is now used by Hishām’s own friends against him when their views are at stake.

 

Jāmi` al-Ruwāt and Misquoting Rijāl al-Kashshī

 

To support their baseless notion, the Answering-Ansar team also quoted Rijāl al-Kashshī, and said:

 

 

Readers should know that this, too, is another example of Answering-Ansar’s distortions because nothing such as the word “fasid al aqeedah” can be found in Rijāl al-Kashshī. The writing rather mentions a lengthy narration, among many narrations, wherein it is related:

 

زعم هشام بن سالم أن الله عز وجل صورة وأن آدم خلق على مثال الرب

 

“Hishām ibn Sālim claimed that Allāh—Exalted and Powerful is He—has an image and Adam was created in likeness to the Lord.”

 

·         Ikhtiyār Ma`rifat al-Rijāl (Rijāl al-Kashshī), of Abū Ja`far al-Ţūsī (d. 460), volume 2, page 567 [Qum]

 

As it is obvious from Answering-Ansar’s argument, they prefer this narration found in Rijāl al-Kashshī over the statements of al-Ardabīlī quoted from Jāmi` al-Ruwāt. The foundation of this argument is that the latter text is not the most reliable work on narrator-criticism or the “first port of call” for Shī`ī scholars and thus whatever it states cannot be preferred over Rijāl al-Kashshī.

 

However, this proposal of Answering-Ansar is also based on dishonesty and deceiving unwary Muslims. The truth is that Jāmi` al-Ruwāt is a secondary work based on primary Shī`ī works on narrator-criticism, and Rijāl al-Kashshī is one of those primary works. Which means that al-Ardabīlī already studied and examined the work that is allegedly the “first port of call,” along with other Shī`ī texts on narrator criticism and commendation, before concluding that Hishām ibn Sālim is one of their reliable and trustworthy narrators. Here are the words of al-Ardabīlī regarding Hishām’s reliability and what he has said right after them:

 

كان من سبى الجورجان روى عن أبي عبد الله وأبى الحسن عليهما السلام ثقة ثقة صه جش له كتاب عنه ابن أبي عمير جش له أصل عنه ابن أبي عمير وصفوان بن يحيى وعلي بن الحكم ست ظاهر انه صحيح العقيدة معروف الولاية غير مدافع قاله ابن طاووس قدس سره وما رواه الكشي من أنه زعم أن الله عز وجل صورة وان آدم خلق على مثال الرب ففي الطريق محمد بن موسى بن عيسى الهمداني وهو ضعيف وإسكيب بن عبدك الكيساني وعبد الملك بن هشام الخياط وهما مجهولان

 

“He was from the freed captives of Jowzjan. He narrated from Abū `Abd Allāh and Abū al-Ĥasan (as) and was very trustworthy [thiqa thiqa] (al-Khulāşa & al-Najāshī).

 

He authored a book that was narrated by Ibn Abī `Umayr (al-Najāshī). He also authored a key-text [aşl] that was narrated from Ibn Abī `Umayr, Şafwān ibn Yaĥyá and `Alī ibn al-Ĥakam (al-Fihrist).

 

It is obvious that he was of correct belief [şaĥīĥ al-`aqīda], with perception of the Guardianship [wilāya] and free from any form of antagonism; as stated by Ibn Ţāwūs—may Allāh sanctify his soul. As for what has been narrated by al-Kashshī wherein Hishām claimed that Allāh—Powerful and Exalted is He—has an image and Adam was created in likeness to the Lord, in its chain of transmission is Muĥammad ibn Mūsá ibn `Īsá al-Hamdānī who is a weak transmitter of narrations, as well as Iskīb ibn `Abdik al-Kaysānī and `Abd al-Malik ibn Hishām al-Khayyāţ, both of whose credibility is unknown.”

 

·         Jāmi` al-Ruwāt wa Izāĥat al-Ishtibāhāt `an al-Ţuruq wa al-Isnād, of Muĥammad ibn `Alī al-Ardabīlī (d. 1101), volume 2, page 315 [Qum]

 

Therefore, it is clear that Shī`ī Ithnā’ `Asharī scholars consider Hishām as one of their prominent scholars and trustworthy narrators, while disregarding the narration in Rijāl al-Kashshī that condemns him. The author of Jāmi` al-Ruwāt has himself mentioned the falseness of what is in Rijāl al-Kashshī but the Answering-Ansar team, in an attempt to mislead readers and deny the truth, brazenly claimed that Jāmi` al-Ruwāt should not be relied upon because of what is found in Rijāl al-Kashshī.

 

Liars Have Bad Memory

 

Interestingly, this very same Hishām is mentioned by the Answering-Ansar team as a narrator of authentic proofs that they have forwarded in another one of their articles.

 

They write in ‘Imam Mahdi (as)’:

 

 

One of these “explicit authentic Shi’a traditions” they mention is:

 

 

As obvious from all of the above, the Answering-Ansar team somehow chose to ignore all of their scholars’ verdicts on Hishām ibn Sālim mentioned throughout Shī`ī texts, and Jāmi` al-Ruwāt in particular, only to hold on to a narration in Rijāl al-Kashshī that has already been mentioned to be unreliable in the very same Jāmi` al-Ruwāt. Then at another point, when proving their own argument, they themselves mentioned that this Hishām is a narrator of one of their “authentic Shi’a traditions.”

 

So when Hishām narrates something that is against Shī`ī views, the Answering-Ansar team deems him unreliable and not from the Shī`a, but when he narrates something that supports Shī`ī views, his narration is not only deemed to be an “authentic Shi’a” tradition, but a stamp of their own favorite “`Allamah al-Majlesi” that declares it to be “Sahih” is also cited along with it for confirmation.

 

The deception of Answering-Ansar should be clear to all unbiased Muslim readers and researchers.

 

Conclusion

 

In conclustion, it should be evident to all readers now that Answering-Ansar blatantly lied about two things:

 

1.      Hishām ibn Sālim’s reliability: They stated that he is not a reliable narrator while all of their early and late Shī`ī scholars have been unanimously confirming that he is very a trustworthy and reliable narrator according to them.

 

2.      Hishām’s belief or orthodoxness: They stated that he is not from the Shī`a but from a breakaway sub-sect and “fasid al aqeedah” whereas all Ithnā’ `Asharī scholars attest to the fact that he is considered to be one of their prominent scholars, who was of correct belief [şāĥīĥ al-`aqīda] and an extremely close companion of their Imām al-Şādiq.

 

The devoted readers of Answering-Ansar comfortably believe in what they read on it and also forward it without confirming its veracity. But the question is:

 

Have they ever thought that what they are reading and spreading among unwary people for “revealing the truth” contains blatant lies?

 

When such deception of Answering-Ansar is exposed, it is upon the readers of Answering-Ansar to accept the truth and leave the darkness of prejudice and dishonesty, and step into the light of truth and sincerity. As for the unbiased readers and researchers, this should yet be another example of the Answering-Ansar team’s dishonesty for them and a reason why they should not take Answering-Ansar as a source of Islamic information that they can trust.

 

On a Side Note

 

On a side note, when it is seen that Answering-Ansar blatantly lies to its readers, one can easily see what level they are on in terms of knowledge as well. In what was quoted above from their article ‘Nikah of Lady Umme Kulthum[sa],’ it can be seen that they:

• Propose that “fasid al aqeedah” is a religious group that opposes the Shī`a. However, the mentioned Arabic term—which is not even found in Rijāl al-Kashshī to begin with—is actually singular and literally means “someone of corrupt belief.” To use it for a group shows the Answering-Ansar team’s ignorance of the basics of Arabic, the language in which the majority of texts that they cite are written. 

• They claim that their opponent “applies deception” by only mentioning the reliability of only three narrators instead of six. It is only due to the ignorance of the Answering-Ansar team that they say this because only five of the narrators need verification, among whom is Zurāra, the most reliable Shī`ī authority who does not need to be proven reliable, and Hishām ibn Sālim, whose reliability is also mentioned as they themselves quoted. As for the remaining one—Ĥammād ibn `Uthmān; to demand his reliability is sheer imprudence because he is a corroborating narrator with Hishām. In addition, did the Answering-Ansar team not understand what was stated regarding the “People of Consensus” [Aşĥāb al-Ijmā`]?

This note and others like it are neither arguments nor fault-findings as some may suggest. “Lies of Answering-Ansar” does not focus on the arguments on Answering-Ansar. These are rather points that remind the readers that not only are Shī`ī propagandists usually dishonest, deceptive and ignorant, but they do not make much sense if it is assumed they are not.

 

May Allāh (swt) save us from such ignorance and deception.

 

It is only Allah (swt) who gives success, and blessings and peace be on the Seal of the Prophets, his Pure Progeny and his Noble Companions

 

♦        ♦        ♦

 

 

 

________________________________________________________________  

Works Cited

 

Shī`ī texts:

 

1.       al-Kāfī

Abū Ja`far al-Kulaynī (d. 329)

Dar al-Kutub al-Islamiyya

Tehran, Iran

 

2.       Mir’āt al-`Uqūl fī Sharĥ Akhbar Āl al-Rasūl

Muĥammad Bāqir al-Majlisī (d. 1110)

Dar al-Kutub al-Islamiyya

Tehran, Iran

 

3.       Biĥār al-Anwār al-Jāmi`a li Durar Akhbār al-A’immat al-Aţhār

Muĥammad Bāqir al-Majlisī (d. 1110)

Muassasat al-Wafa

Beirut, Lebanon

 

4.       Jawābāt Ahl al-Mawşil fī al-`Adad wa al-Ru’ya (al-Risālat al-`Adadiyya)

Muĥammad ibn Nu`mān al-Shaykh al-Mufīd (d. 413)

Dar al-Mufid

Beirut, Lebanon

 

5.       Khulāşat al-Aqwāl fī Ma`rifat al-Rijāl

Ibn Muţahhar al-Ĥillī (d. 726)

Muassasat al-Nashr al-Islami

Qum, Iran

 

6.       Ĥāwī al-Aqwāl fī Ma`rifat al-Rijāl

`Abd al-Nabī al-Jazā’irī (d. 1021)

Muassasat al-Hidaya

Qum, Iran

 

7.       Anīs al-Waĥīd fī Sharĥ al-Tawĥīd (Nūr al-Barāhīn)

Ni`mat Allāh al-Jazā’irī (d. 1112)

Muassasat al-Nashr al-Islami

Qum, Iran

 

8.       Nahj al-Sa`āda fī Mustadrak Nahj al-Balāgha

Muĥammad Bāqir al-Maĥmūdī (d. 1427)

Muassasat al-Alami li al-Matbuat

Beirut, Lebanon

 

9.       al-Fā’iq fī Ruwāt wa Aşĥāb al-Imām al-Şādiq

`Abd al-Ĥusayn al-Shabistarī

Muassasat al-Nashr al-Islami

Qum, Iran

 

10.    Ĥayāt al-Imām Mūsá ibn Ja`far

Bāqir Sharīf al-Qurashī

Dar al-Balagha

Beirut, Lebanon

 

11.    Ikhtiyār Ma`rifat al-Rijāl (Rijāl al-Kashshī)

Abū Ja`far al-Ţūsī (d. 460)

Muassasat Al al-Bayt

Qum, Iran

 

12.    Jāmi` al-Ruwāt wa Izāĥat al-Ishtibāhāt `an al-Ţuruq wa al-Isnād

Muĥammad ibn `Alī al-Ardabīlī (d. 1101)

Maktabat al-Muhammadi

Qum, Iran

 

13.    The Life of Imam Musa bin Ja'far al-Kazim (English)

Baqir Sharif al-Qarashi

Ansariyan Publications

Qum, Iran