Hisham B. Salim Al-Jawaliqi and His Role in Shi¨I Thought in the Second Century AH

doi: 10.2143/ANES.48.0.2119596 ANES 48 (2011) 260-277

Hisham b. Salim al-Jawaliqi and His Role in Shi¨i Thought in the Second Century AH

Khalid SINDAWI Department of Multidisciplinary Studies Head of the Middle East Studies Unit The Max Stern Academic College of Emek Yezreel Emek Yezreel 19300 ISRAEL Fax: + 972 4 6980667 E-mail: [email protected]

Abstract

This article introduces an important Shi¨ite figure, who played a role in the evolution of early Shi¨ism in the second century AH and has until now been neglected by scholars, who have preferred to focus on others. In the present study we examine Hisham b. Salim al-Jawaliqi’s contribution to early Shi¨ite thought and doctrine. We analyse his work, his warm relations with the imams Ja¨far al-∑adiq and Musa al-KaÂim, and how al-Jawaliqi as a result enriched Shi¨ite thought in a number of domains in the second century AH.

Hisham b. Salim al-Jawaliqi, a prominent Shi¨ite figure in the second century AH, founded a school of theology and Islamic jurisprudence to which historians have given the name Jawaliqiyya. He was a student of the sixth imam Ja¨far al-∑adiq (d. 765 CE) and the seventh, Musa al-KaÂim (d. 799 CE). He participated in the discussions and discourses they held and advised them on various issues. He is considered one of the composers of the “four-hundred foundations”.1

1 Also called “the four-hundred books”, which contain teachings taken directly from the imams themselves, or quoted from their companions, who heard them from the imams. The “four-hundred books” were composed by four-hundred Shi¨ite writers in the second century AH, by companions of the two imams Ja¨far al-∑adiq and Musa al-KaÂim. Most of the books contain ancient Shi¨ite traditions attributed to Ja¨far al-∑adiq. Many of these books appear to have been extant until quite recently. The traditions which they relate deal with Quranic exegesis, Ìadith, jurisprudence and the religious doctrine of early Shi¨ism. Shi¨ite scholars invested a great deal of effort in their study, preservation and correction. Today only a few of these books are still in existence, among them books by the fifth-century scholars al-Shaykh

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Biographical details

Name

Hisham b. Salim al-Jawaliqi2 al-Kufi, companion of the two Twelver imams al-∑adiq and his son al-KaÂim, both of whom appear in traditions which he transmitted.3 According to al-Maqrizi in his Khi†a† his surname was al-Jawaliqi;4 al-™usi (d. 460/1067) states that it was al-Jawaliqi or al-Jaqwaliqi.5 The form al-Jawaliqi is found in numerous Shi¨ite sources.6 His epithets (kunya) were Abu MuÌammad7 and Abu al-Îakam.8

al-Mufid (d. 413 AH), al-Najashi (d. 450 AH), al-Shaykh al-™usi (d. 460 AH). According to al-Îilli (d. 676 AH) the “four-hundred books” contain answers that the imam al-∑adiq gave to questions he was asked in his lifetime, answers which were related by the imam’s son, the imam al-KaÂim, his companions and contemporaries. A necessary condition for a book's inclusion in this collection is thus that the sayings it contains were actually heard by someone in the iman's presence. Al-™ahrani in his al-Dhari¨a ila taÒanif al-shi¨a mentions 124 of the four-hundred books by title and author’s name. The following is a sample of ten names among the many authors mentioned in Shi¨ite sources: 1. Aban b. Tha¨lab. 2. AÌmad b. al-Îusayn b. Sa¨id b. ¨Uthman al-Qurashi. 3. IsÌaq b. Jarir al-Bajali al-Kufi. 4. Jabir b. Yazid al-Ju¨fi. 5. Îumayd b. Ziyad al-Naynawi. 6. Sa¨id al-A¨raj. 7. Hisham b. al-Îakam. 8. Hisham b. Salim al-Jawaliqi. 9. Wahb b. ¨Abd Rabbihi al-Asadi. 10. Adam b. al-Îusayn al-Najjashi. There are many additional names, including some who wrote more than one of the four- hundred books. Of the four-hundred, only four are now extant; for Twelver Shi¨ism these are today the basic sources of Shi¨ite Ìadith. These four are (s.v. “The Four Books”) al-Kulayni’s al-Kafi, Ibn Babawayhi al-Qummi’s Man la yaÌ∂iruhu al-faqid, and al-Shaykh al-™usi’s al-IstibÒar and Tahdhib al-aÌkam. For more details see Kohlberg, Etan, “Al-usul al-arba’umi’a”, Jerusa- lem Studies in Arabic and Islam 10, (1987), 128-166. 2 The word is derived from juwaliq, a food vessel; see: Ri∂a, 1958, 1:607. 3 Al-Barqi 1963, p.35; al-Kashshi 1929, p.281, Ìadith no. 501; al-Najashi no date, p. 434 Ìadith no. 1165; al-Gha∂aˆiri, Ibn Dawud 1963, p. 368 Ìadith no. 1645; al-Îilli, 1963, p. 179 Ìadith no. 2; al-Barujardi 1989, 2:575; al-Nawbakhti, 1984, 78; al-Îurr al-¨àmili 1989, 8:278 Ìadith no. 10653 ch 12. 4 Al-Maqrizi 1970, 2:384. 5 al-™ùsi, Rijal al-™usi p. 318 no. 4749. 6 Al-Nu¨mani, 1976, 1:163 Ìadith no. 163; al-™usi, Tahdhib al-aÌkam 7:267 Ìadith no. 76 ch 24; al-Îurr al-¨àmili 1989, 21:45 Ìadith no. 26491 ch 18; al-Mufid 1992.a, 1:314; al-∑affar 1984, 1:194, ch 7 Ìadith no. 2; al-Majlisi 1984, 26:94 ch 3 Ìadith no. 27. 7 al-™ùsi no date, 318; al-Barqi 1963, 49. 8 Al-Najashi no date, 434 Ìadith no. 1165; Ibn Dawud 1963, 368 Ìadith no. 1645; al-Îilli 1963, p.179 Ìadith no. 2; Ibn Shahrashub no date, 129 Ìadith no. 863 (margin).

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Origin

All sources agree that he was a mawla (client). Al-Barqi (d. 274/887 or 280/893), al-Kishshi (a scholar of the second century AH), al-Najashi (d. 450/1058) and others state that “Hisham b. Salim was a client of Bishr b. Marwan, a captive of al-Jawzan”.9 The Bishr mentioned in these sources is Bishr b. Marwan b. al-Îakam al-Umawi (d. 75/694), who governed al-Kufa in the name of his brother, the caliph ¨Abd al-Malik, in the first year of the latter’s caliphate. Then al- BaÒra was added to his jurisdiction. His rule over the two cities, however, lasted only a few months.10 The territory of al-Jawzan11 was conecquered in the year 33/653. Al-™usi, however, is of the opinion that Hisham’s full name was Hisham b. Salim al-Jawaliqi al-Ju¨afi, and his master was a Kufan;12 in other words, that he was the client of the tribe of Ju¨fa, which belongs to the Yemeni tribal group of Qăan. We are thus faced with a contradiction with respect to Hisham’s origins: according to some he was a client of Bishr b. Marwan al-Umawi and stemmed from al-Jawzan, while according to others he was a client of the Ju¨fa tribe. The truth of the matter would appear to be that it was Hisham’s father, not Hisham himself, who was taken prisoner on the day when al-Jawzan was conquered. After all, it is highly unlikely that Hisham himself would have been alive both when al-Jawzan was conquered in 33/653 and after the death of the imam al-∑adiq in 148/765. In addition, Salim, the name of Hisham’s father, is an Arab name which in those days was frequenly given to slaves. For these reasons it is likely that it was the father who was cap- tured. The origin ascribed to Hisham m by al-™usi, namely that he was a client of the Ju¨fa tribe, can also be explained as referring to Hisham’s father, who was captured by members of the Qăani Yemeni tribe of Ju¨fa. This is not as far-fetched as it may sound, for even the great collector of Ìadith, MuÌammad b. Isma¨il al-Bukhari, author of ∑aÌiÌ al-Bukhari wrote about his own family’s origins: “MuÌammad b. Isma¨il, Abu ¨Abd Allah al-Ju¨afi,

9 Al-Barqi 1963, 25; al-Najashi, no date, p. 434 Ìadith no. 434; al-Kashshi 1929, p. 281 Ìadith no. 501, 2; Ibn Dawud 1963, p. 368 Ìadith no. 1645; al-Khuˆi 1992, 20:324-325; al- Barujardi 1989, 2:575; al-Mufid 1992 b, 1:52; al-Majlisi 1984, 10:296. 10 Kalifa 1993, 209. 11 Al-Jawzan, also called Jawzjanan, is the name of a district in the rural region of Balkh in Khurasan, between al-Ruz and Balkh. It was conquered by al-Aqra¨ b. Îabis al-Tamimi in 33/653. See: Yaqut al-Îamawi 1979, 2:182_183. 12 Al-™usi no date, 318.

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so called because his grandfather converted to Islam under al-Yaman al-Ju¨afi, governor of Bukhara, whose clients he and his children were”13. Whatever the truth of the matter, certainly Hisham’s later allegiance to Bishr, who had bought him, annulled his former allegiance which he had inherited from his father. This is perhaps the reason why most biographers ignored his former annulled allegiance and only mentioned the later one.14 To conclude this discussion, Hisham originated in al-Jawzan, where his father was captured when that province was conquered by al-Aqra¨ b. Îasib.15 This means that he was not a Muslim, and that later Bishr b. Mar- wan al-Umawi bought Hisham, who thus became his client. However, we do not know when Bishr bought him or how old Hisham was that time. His birth and childhood: Our sources say nothing of Hisham’s birth and childhood, except that he was a Kufan and, as mentioned above, a client of Bishr b. Marwan al-Umawi. This at least allows us to surmise that he was born before his master’s death, which occurred in 75/694. Maternal nephew: According to some sources, Hisham had a maternal cousin by the name of al-Îasan b. Îazim al-Kalbi, who transmitted some traditions in the name of his maternal uncle Hisham.16 His father: The only information we possess about Hisham’s father is the fact that Hisham himself narrated a tradition whose chain of transmis- sion consists of his father, Abu Îamza al-Thumali and ¨Ali b. Abu ™alib. No other information exists about any member of Hashim’s family. His occupation: His name indicates that he was a maker of containers (jawaliq).17 Subsequently Hisham appears to have changed his occupation. The Ìadith collector al-Barqi states that Hisham was a jawaliqi at first and then became an ¨allaf (seller of fodder).18

His connections to the imams and to the Umayyad regime

If, as some sources claim, Hisham was a client of Bishr b. Marwan, who died in 75/694, then he was a contemporary of four Twelver imams,

13 Al-Îusayni 1978, 111 14 Al-Ja¨fari 1992, 205-206. 15 Yaqut al-Îamawi 1979, 2:182. 16 Al-Jawaliqi 2007, p. 303, Ìadith no. 594. He has no extant biography, with the excep- tion of a mention by al-Tafarrushi (d. 1100/1688), who states that he was the son of Hisham b. Salim’s sister. see: al-Tafarrushi 1949, 5:251. 17 Al-Kashshi 1929, p. 281 Ìadith no. 501. 18 On Hisham’s change of occupation see: al-Barqi 1963, 35; al-Kashshi 1929, p. 281 Ìadith no. 501.

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¨Ali b. al-Îusayn Zayn al-¨Abidin (d. 94/712), MuÌammad b. ¨Ali al-Baqir (d. 114/732), Ja¨far b. MuÌammad al-∑adiq (d. 148/765), and the latter’s son, Musa b. Ja¨far al-KaÂim (d. 183/799). Interestingly enough, the first imam in whose name Hisham transmitted anything was Ja¨far al-∑adiq. He did not transmit anything in the name of Zayn al-¨Abidin or his son al-Baqir, despite the fact that he was their contemporary for nearly 50 years, since, as we pointed out above, he must have been born before 75/694, the year of his master Bishr’s death, while al-Baqir died in 114/732. We conclude that Hisham for a considerable part of his life had no connection to the imams. In fact, he only transmitted a single tradition concerning each of Zayn al-¨Abidin’s and al-Báqir, one about Zayn al-¨Abidin’s and al-Baqir love for grapes,19 and the other about al-Baqir’s death.20 The imam in whose name Hisham narrated the most was al-∑adiq, who apparently was the first with whom he was directly associated. If this is the case, then perhaps Hisham b. Salim is the same person as the Hisham b. al-Îakam about whom it is related that he was converted by al-∑adiq, who convinced him to abandon his deterministic beliefs. But according to these traditions Hisham b. al-Îakam became associated with al-∑adiq at an age when his beard had not yet turned graey, while Hisham b. Salim, as we saw above, was not close to the two imams who preceded al-∑adiq. It is therefore possible that the person mentioned in the traditions about penitence through the imam al-∑adiq is Hisham b. Salim rather than Hisham b. al-Îakam. Furthermore, a text which appears in a number of sources would seem to indicate that Hisham b. Salim worked for the ruling regime, which can explain why the imam al-Baqir was reported to have been circumspect about the answer he gave to to question from Zurara about whether it was legiti- mate to work for the government. The report is as follows: “One day Hisham approached the imam al-Baqir’s companion Zurara and asked him to ask the imam whether it was permitted to work for the authorities. The imam answered: There is nothing wrong with that. Then he added: Yet Zurara wanted to report to Hisham that I forbid working for the authorities.”.21 We learn from this that Zurara would have liked to make such a report about the imam to Hashim, but the imam foiled the attempt. However, it would appear that Hisham was not completely disconnected from the imams and their companions, since he did report on Zayn

19 Al-Jawaliqi 2007, p. 208 Ìadith no. 352. 20 Ibid. p. 118 Ìadith no. 119. 21 For more details on the issue of working for the regime see: al-∑ádiq 2002, p. 229-265.

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al-¨Abidin’s love for grapes22 and on al-Baqir’s death.23This indicates that Hisham had some connection to the imams al-Baqir and Zayn al-¨Abidin, although he did not report anything in their name or adhere to their ideol- ogy. On the other hand, Hashim certainly transmitted reports in the name of the sixth imam al-∑adiq and his son al-KaÂim. This fact becomes very clear with even the most superficial perusal of Hisham b. Salim’s Musnad. In one such text al-∑adiq is reported to have said to Hisham on the occasion of a debate between the latter and a man from Damascus: “You want a tradition about the Prophet but you do not know it.”24 According to a number of sources after the death of al-∑adiq Hisham and some of his companions at first supported ¨Abd Allah b. Ja¨far al-Af†aÌ, but after Hisham realised that ¨Abd Allah lacked the qualifications for the post of imam, he transferred his support to al-KaÂim and became one of his adherents.25 He also tried to convince others to abandon al-Af†aÌ, who responded by sending some people to assault him.26 In the reign of the Abbasid caliph al-Mahdi (ruled 774-785 CE) Hisham b. Salim apparently had followers, named the jawaliqiyya, whom the caliph outlawed.27 The same tradition also states that the imam al-KaÂim asked the “second of the two Hashims”28 to remain silent as long as his name was not men- tioned among the groups which were supervised by the authorities. As the imam put it, “today the matter is harsh”, since during al-Mahdi’s reign as caliph anyone suspected of atheism or heresy was liable to be killed or tor- tured. The imam thus asked Ibn al-Îakam to hold his tongue so he would not be killed. His death: We do not know the year of Hisham’s death or its cause. In all likelihood he died during the imamate of Musa al-KaÂim (d. 183/799), since he transmitted reports in his name and convinced people to withdraw their support from his brother ¨Abd Allah al-Af†aÌ.29

22 Al-Jawaliqi 2007, p. 208 Ìadith no. 352. 23 Ibid. p. 118 Ìadith no. 119. 24 Ibid. p. 120 Ìadith no. 127. 25 Ibid. pp. 120-125 Ìadith nos. 129-133. 26 Ibid. pp. 140-142 no. 178. 27 Al-Kashshi 1929, 1:266. 28 “The two Hishams” are Hisham b. al-Îakam and Hisham b. Salim al-Jawaliqi. “The second of the two Hishams” is Hisham b. al-Îakam. 29 Al-Jawaliqi 2007, p. 125 Ìadith no. 133.

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His writings

Hisham did not leave many written works, in contrast to his contempo- rary Hisham b. al-Îakam, who left more than 30 compositions. According to al-Najashi, Hisham b. Salim composed a Kitab al-Ìajj, mentioned by Ibn Abi ¨Umayr, and also wrote a Kitab al-tafsir and a Kitab al-mi¨raj.30

Al-Musnad (Musnad Hisham b. Salim al-Jawaliqi)

The scholar Kha∂r Nabha collected all the traditions reported by Hisham about the imams, which he found in about 65 different Shi¨ite sources, and sorted them into chapters in the same way as the authors of the four canon- ical Ìadith collections did.31 Al-Musnad is divided into four parts: Faith, ethics, law, and Quranic exegesis. From the text of the traditions reported in al-Musnad we learn that Hisham b. Salim had some 65 shaykhs whose words he transmitted: Imam Ja¨far al-∑adiq (d. 148/765), imam Musa al-KaÂim (d. 183/799), Abu Îamza al-Thumali (d. 150/767), Abu ¨Ubayda al-Îaddaˆ (d. before 148/765), al-AÌwal (d. 168/784 or 169/785), Zurara b. A¨yan (d. 150/767), Sa¨d al-Iskaf al-Khaffaf (was alive before 148/765), Shihab b. ¨Abd Rabbihi (was alive around 150/767), ¨Umar b. Yazid (d. after 148/765), al-Fu∂ayl b. Yasar (d. before 148/765), Abu ¨Umar al-Kinani (d. 240/854), Abu Maryam al- AnÒari (d. before 160/776), Abu Ayyub al-Khazzaz (lived until after 149/765), Abu BaÒir al-Muradi (was alive before 148/765), Ibn Abi Ya¨fur (d. 131/748), Ibn Muskan (d. before 183/799), Aban b. ¨Uthman (d. before 183/799), Aban b. Taghlib (d. 141/758), Isma¨il al-Ju¨afi (was alive after 148/765), Burayd b. Mu¨awiya (150/767 or earlier), Jabir b. Yazid al-Ju¨afi (d. 127/744), al- Îusayn al-AÌmasi (was alive around 150/767), al-Îarith b. al-Mughira (was alive after 148/765), Îusayn b. Îammad (was alive before 148/765), Îamza b. Îumran (was alive before 148/765), Zayd al-ShaÌÌam (was alive after 148/765), Ziyad b. Suqa (….), Sama¨a b. Mihran (was alive after 148/765), Sawra b. Kulayb (was alive before 148/765), Sulayman b. Khalid (d. before 148/765), Salim, Hisham’s father, ∑afwan al-Jammal (was alive after 170/786), ¨Uqba b. Khalid (was alive before 148/765), ¨Abd al-Îamid b. ¨Awwa∂ (d. after 170/786), ¨Umar b. ÎanÂala (was alive after 148/765), ¨Abd al-Malik b. A¨yun (d. before 148/765), ¨Ammar al-Saba†i (was alive before 183/799), ¨Ammar b. Marwan (was alive before 183/799), ¨Ajlan Abu ∑aliÌ (d. before 148/765), MuÌammad b. Îumran (…..), al-Mu¨alla b. Khunays (d. 133/750),

30 Al-Najashi no date, p. 434 Ìadith no. 1165. 31 The title al-musnad among Shi¨ites is restricted to books which contain traditions told by one of the 14 “infallibles” (the Prophet, his daughter Fa†ima and the twelve imams). The name of the specific person with whom a work deals may be added to the title: Musnad amir al-muˆminin (Musnad of the Commander of the Faithful), Musnad al-Ri∂a, and so on.

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Malik b. A¨yun (d. before 148/765), MuÌammad b. Muslim al-™aˆifi (b. 80/699, d. 150/767), MuÌammad b. Qays (d. 151/768), al-Walid b. ∑abyaÌ (…..), Abu al-¨Abbas al-Baqbaq (was alive after 148/765), Abu al-Ward (…..), Abu Khalid al-Kabuli, Abu ¨Umar al-A¨jami, Abu IsÌaq al-Hamadani, Abu Usama, Jahm b. Îumayd, Îabib al-Sijistani, Îakam b. Îakim al-∑ayrafi, al-Îasan b. Zurara, al-Îusayn b. Zurara, al-Îusayn b. YaÌya, al-Îasan b. YaÌya, Salama b. MuÌriz, ¨Abd al-Îamid b. Abi al-¨Alaˆ, MuÌammad b. Mu∂arib, MuÌammad b. Marwan, Yazid al-Kunasi.32

His students in the transmission of traditions

By this title I mean all those who report sayings of the imams in Hish- am’s name, as far as I was able to ascertain from the sources available to me. I was able to count a total of 47 names. These “students”, known as the jawaliqiyya, were the following: Ibn Abi ¨Umayr (d. 217/832), al-Îasan b. ¨Ali (d. 224/838), ¨Ali b. al-Îakam (was alive before 220/835), ¨Umar b. ¨Abd al-¨Aziz (…..), al-Na∂r b. Suwayd (was alive before 183/799), Yunus b. ¨Abd al-RaÌman (d. 208/832), Yunus (…..), Abu YaÌya al-Wasi†i (was alive in 254/868), Ibn MaÌbub (149/766 – 224/838), AÌmad b. MuÌammad b. Abi NaÒr al-Bazan†i (d. 221/835), AÌmad b. MuÌammad b. ¨Isa (was alive in 274/887), Bashir al-Dahhan (was alive before 183/799), one Jamil, who can be identified either as Jamil b. Darraj (d. after 183/799) or Jamil b. ∑aliÌ (was alive before 183/799), Ja¨far b. Bashir al-Washshaˆ (d. 208/823), al-Îusayn b. Sayf b. ¨Amira (…..), Ziyad b. Mar- wan al-Qandi (was alive after 183/799), Sulayman b. Ja¨far (was alive after 183/799), ∑afwan b. YaÌya (d. 210/825), ¨Abd Allah b. al-Fa∂l (was alive after 148/765), ¨Abd al-RaÌman b. Abi Najran (was alive before 220/835), ¨Abd Allah b. ¨Abd al-RaÌman al-AÒamm (…..), ¨Abd Allah b. Jundab (died c. 200/815), al-Qasim b. ¨Urwa (…..), MuÌammad b. Sinan (d. 220/835), MuÌammad b. Isma¨il b. Bazi¨ (d. before 220/835), MuÌammad b. ¨Abd al-Îamid (was alive in 255/868), MuÌammad b. Abi Îamza al-Thumali (was alive before 183/799), ManÒur b. Îazim (was alive after 148/765), al-Haytham b. Abi Masruq (…..), Abu Usama, Abu al-Qasim al-Iyadi, Abu al-Îusayn al-Wasi†i, ¨Abd Allah b. al-Qasim (al-Îa∂rami), ¨Ali b. Îatim al-Minqari, MuÌammad b. al-Rabi¨ al-Aqra¨, Mundhir b. ÎafÒ, Mundhir b. Jayfar.33

Hisham b. Salim and the Shi¨ite imams

Hisham maintaind a close relationship with the two imams al-∑adiq and al-KaÂim. This relationship, which affected Hisham’s outlook and which

32 Al-Jawaliqi 2007, pp. 17 ff. 33 Al-Jawaliqi 2007, pp. 38 ff.

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was mentioned above in general terms, will now be discussed in greater detail, with a focus on the following themes: A. Hisham’s reports in the imams’ names. B. The imams’ influence on Hisham. C. What the imams were told about Hisham and how they defended him.

A. Hisham’s reports about and in the name of the imams

Even a superficial perusal of Hisham’s al-Musnad and a quick examina- tion of other Twelver Shi¨ite sources reveals numerous reports about the imams which he transmits. This is especially true with respect to the two imams Ja¨far al-∑adiq and his son Musa al-KaÂim. The reports, which con- cern matters of doctrine, jurisprudence, ethics and exegesis, provide evi- dence for the close connection between Hisham and the imams. Below we shall deal with them under three different headings: 1. Hisham’s reports about the two imams on matters of faith; 2. Reports about the two imams on exegesis and jurisprudence; 3. Reports about the two imams on ethics.

a) Hisham’s reports about the two imams, al-∑adiq and al-KaÂim, on matters of faith

In the present paper we can only give a general outline of the topics of the traditions and reports in question. Anyone interested in the detailed contents may look at the original texts in al-Musnad and in the other sources mentioned below. The traditions transmitted by Hisham about the two imams on matters of doctrine and faith reflect the arguments of unbelievers or things which Hisham himself heard, and demonstrate that the debate and discourse in the society in question concerned even the most specific details. The imams, especially al-∑adiq, show themselves to be vigorous defenders of the faith. The reports on matters of monotheistic faith may be divided into the following topics: i) Existence and attributes: Hisham reports the imams’ opinions on the essence of the deity, on His invisibility, His knowledge, power and will, and His attributes of being the All-hearing and All-seeing. Hisham reports in al-∑adiq’s name the proof for the existence of God called the “abolition of the predestined and refutation of intentions”.

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ii) Prophets and imams: Hisham quotes many utterances by the two imams on the prophets Adam, Noah, Abraham, Solomon, Lot, Job, David, Zachariah, Moses, Jesus, MuÌammad and his Companions. He also quotes utterances about the imams and their companions, the instructions which the Prophet gave to ¨Ali b. Abu ™alib, miracles performed by the imams al-∑adiq, al-KaÂim and ¨Ali b. Musa al-Ri∂a, the occulation of the Mahdi, and numerous reports on the imams’ companions. We note that Hashim does not speak about any other imams except those mentioned above. He only alludes to the occultation of the twelfth imam, al Mahdi (disappeared in 874 CE). He stresses the fact that there must always exist an imam in every generation.34 iii) Human fate: Hisham reports a number of utterances in al-∑adiq’s name on fate and choice, ability and Badaˆ35.

b) Hisham’s reports on the two imams’ utterances concerning Quranic exegesis and Islamic jurisprudence

i) On exegesis: Hisham reports 168 interpretations of Quranic verses by the two imams, all of which are listed in al-Musnad. ii) On jurisprudence: The compilers of Shi¨ite Ìadith collections such as al-Kulayni, al-∑aduq, al-™usi and others included Hisham’s reports on the two imams’ statements on this subject in 23 books with various titles: 1. Kit ab al-†ahara (Book of ritual purity): Contains seven reports by Hashim b. Salim. 2. Kit ab al-janaˆiz (Book of funerals): Contains 10 reports by Hashim b. Salim, all quoting the imam al-∑adiq, with the exception of one which he reports in the name of Abu Îamza who quotes the imam ¨Ali b. al-Îusayn, and another in the name of Îabib al-Sijistani who quotes the imam al-Baqir. 3. Kit ab al-Òalat (Book of prayer): Here 66 reports by Hisham all quote the imam al-∑adiq, with the exception of five: two reported by MuÌammad b. Muslim in the name of the imam al-Baqir, one reported by Îabib al-Sijistani in the name of the imam ¨Ali b. al-

34 Al-Jawaliqi 2007, p. 139 Ìadith no. 174; p. 140 Ìadith no. 177; p. 142 Ìadith no. 179; pp. 143-144 Ìadith nos. 182, 183. 35 Badaˆ meaning: revealing after concealing” or ” alteration in the divine will” is a Shi¨a concept regarding God. It refers to God revealing His true will about a decision. wherein the people thought His will had already been made clear on that issue. The Shi¨a do not believe that God had no knowledge of the ultimate outcome. For detail see: Ayoub 1986, pp. 623-632.

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Îusayn, and two reported by Zurara in the name of the imam al- Baqir. 4. Kit ab al-zakat (Book of alms): Here Hisham quotes twelve state- ments in the name of the imam al-∑adiq, with the exception of two, which MuÌammad b. Muslim and Abu BaÒir report in the name of the imam al-Baqir. 5. Kit ab al-Òiyam (Book of fasts): In this book Hisham mentions four- teen reports all quoting the imam al-∑adiq, with the exception of three which quote the imam al-Baqir, one transmitted through Sa¨d b. ™arif, another by MuÌammad b. Muslim, and a third by Abu BaÒir. 6. Kit ab al-Ìajj (Book of pilgrimage): Here Hisham b. Salim reports thirty-three quotes by the imama al-∑adiq. 7. Kit ab al-nikaÌ (Book of matrimony): Forty-three reports by Hisham b. Salim are quoted here, thirty-six in the name of the imam al-∑adiq and six in the name of the imam al-Baqir, transmitted by al-Îasan b. Zurara, Barid al-Majli, Abu BaÒir, MuÌammad b. Muslim, ¨Ammar b. Musa al-Saba†i and others. 8. Kit ab al-dawab (Book of beasts): This book contains two traditions transmitted by Hisham in the name of the imam al-∑adiq. 9. Kit ab al-waÒaya (Book of testaments): Here Hisham b. Salim reports five traditions in the name of the imam al-∑adiq. 10. Kitab al-qa∂aˆ wal-aÌkam (Book of judgments and verdicts): Four reports in the name of the imam al-∑adiq. 11. Kit ab al-iman wal-nudhur wal-kaffarat (Book of faith, vows and penance): In this book Hisham relates three traditions in the name of the imam al-∑adiq. 12. Kit ab al-ma¨isha (Book of livelihood): Hisham b. Salim reports 30 traditions in this book, all in the name of the imam al-∑adiq with the exception of five in the name of the imam al-Baqir, two as related by Abu BaÒir and three by MuÌammad b. Muslim, Abu ¨Ubayda and Abu Khalid al-Kabuli. 13. Kit ab al-Ìay∂ (Book of menstruation): Here he relates a single tradi- tion quoting the imam al-∑adiq. 14. Kit ab al-jihad (Book of jihad): In this book he reports four tradi- tions in the name of the imam al-∑adiq. 15. Kit ab al-†alaq (Book of divorce): Contains five traditions related by Hashim in the name of the imam al-∑adiq. 16. Kit ab al-¨itq wal-tadbir wal-kitaba (Book of manumission, manage- ment and writing): Here he reports nine traditions, all in the name

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of the imam al-∑adiq, with the exception of one tradition in the name of the imam al-Baqir, transmitted by Abu al-Ward. 17. Kit ab al-Òayd (Book of the hunt): Here there are five traditions in the name of the imam al-∑adiq. 18. Kit ab al-dhabaˆiÌ (Book of animal sacrifice): In this book Hisham b. Salim relates a single tradition in the name of the imam al-∑adiq. 19. Kitab al-mawarith (Book of inheritance): Here Hashim reports 13 traditions in all, two in the name of the imam al-Baqir, transmitted by Yazid al-Kunasi and ¨Abd Allah b. A¨yan or Malik b. A¨yan, and the others in the name of the imam al-∑adiq. 20. Kit ab al-Ìudud (Book of penalties): Here there are two traditions quoting the imam al-Baqir, one transmitted by Barid al-¨Ajli and the other by Abu BaÒir, as well as 17 traditions in the name of the imam al-∑adiq. 21. Kit ab al-diyat (Book of blood money): In this book there are 14 traditions in the name of the imam al-Baqir, one in the name of ¨Ali b. al-Îusayn, and eleven in the name of the imam al-∑adiq. 22. Kit ab al-shahadat (Book of testimony): Here there are seven tradi- tions, all in the name of the imam al-∑adiq. 23. Kit ab al-raw∂a (Book of the garden): This book contains 10 tradi- tions, all in the name of the imam al-∑adiq, with the exception of one in the name of the imam al-Baqir.

c) Hashim’s reports on the statements made by the imams Ja¨far al-∑adiq and Musa al-KaÂim on social propriety

These traditions are listed in the second part of al-Musnad, divided into the following books: 1. Kitab al-iman wal-kufr (Book of faith and unbelief): In this book Hisham b. Salim reports 88 traditions in all, one in the name of the imam al-Îusayn b. ¨Ali, transmitted by al-Îasan b. ¨Ali al-Îallal in the name of his grandfather, two in the name of the imam ¨Ali b. al- Îusayn, transmitted by Abu Îamza al-Thumali, nine in the name of the imam al-Baqir, transmitted by Îabib al-Sijistani, Abu BaÒir and Abu ¨Ubayda al-Îadhdhaˆ, and the rest in the name of the imam al-∑adiq. 2. Kitab al-du¨aˆ (Book of invocation): This contains four traditions in the name of the imam al-Baqir, one in the name of the imam al- KaÂim, and 19 in the name of the imam al-∑adiq.

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3. Kitab al-¨ishra (Book of intimate relations): Contains one tradition in the name of the imam al-Baqir and four in the name of the imam al-∑adiq. 4. Kitab al-¨aqiqa (Book of the sacrifice on occasion of birth): Contains a single tradition in the name of the imam al-∑adiq. 5. Kitab al-a†¨ima (Book of foods): Here Hisham b. Salim reports 30 traditions, all in the name of the imam al-∑adiq, with the exception of one in the name of the imam al-Baqir. 6. Kitab al-ashriba (Book of drinks): Contains three traditions, all in the name of the imam al-∑adiq. 7. Kitab al-zayy wal-tajammul wal-muruˆa (Book of garments, adorn- ment and chivalry): Contains six traditions, one in the name of the imam al-Baqir and five in the name of the imam al-∑adiq.

B. The imams’ influence on Hisham Hisham was greatly influenced by the two imams al-∑adiq and al-KaÂim, especially the former. The beginnings of their influence on him can be traced to his attendance at the audiences which they gave, some of whose contents he reports. Thus, for example, he tells of a group of women who came to the imam al-∑adiq and asked him about lesbian love, and about Mu¨awiya b. Wahb and ¨Abd al-Malik b. A¨yan who came to him and asked him about the tradition according to which the Prophet saw God.36Hisham also reports what the same imam said to Îumran,37 and tells of a man who came to the imam and asked him about knowledge of God.38Much of what he relates concerns matters of Islamic jurisprudence and doctrine which he heard from the imam; he introduces such matters with the formula: “He was asked in my presence”39 or “I heard him say”.40 It would appear that Hisham also attended the audiences of the imam al-KaÂim; he relates that Kha††ab al-A¨war asked Abu Ibrahim, i.e. the imam al-KaÂim, about the inheritance of missing persons.41 Interestingly enough, Hisham also reported the same matter as transmitted by ÎafÒ al-A¨war, but this time in the name of the imam al-∑adiq.42

36 Al-Jawaliqi 2007, p. 67 no. 9. 37 Ibid., p. 342 Ìadith no. 674. 38 Ibid., p. 69 Ìadith no. 12. 39 Ibid., p. 293 Ìadith no. 579. 40 See, for example, ibid., p. 154 Ìadith no. 200; p. 161 Ìadith no. 218; p. 195 Ìadith no. 319; p. 196 Ìadith no. 321; p. 198 Ìadith no. 330. 41 Ibid., p. 309-310 Ìadith no. 605. 42 Ibid., p. 310 Ìadith no. 609.

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It is thus not surprising that Hisham declares his adherence to the imam al-∑adiq.43 The second source of influence on Hisham came from his own questions to the imams on various topics. He mentions, for example, that he asked the imam al-∑adiq about God’s rights over His creation,44 about Jacob’s grief over Joseph,45 whether al-Îasan was superior to al-Îusayn,46 the occulted imam and the signs of his return,47 about Yunus b. Åabyan,48 the Ìadith of Abu al-Kha††ab,49 the curses leveled at the imam ¨Ali,50 about what people say,51 and about many issues of jurisprudence, court rulings and proper behavior.52

C. What the Imams Were Told About Hisham and HowThey Defended Him

In the wake of these questions the imams became Hisham’s sources of support in times of helplessness and weakness. This is the third character- istic in the relationship between Hisham and the imams. Hisham relates that when he would disagree with Zurara on some issue he would look to the imam al-∑adiq for solace,53 and the same happened whenever he disa- greed with any of his companions on matters of religious jurisprudence.54 Once Hisham came to the imam al-∑adiq to ask him about the rules for prayer as applied to young boys, because his rivals disputed with him on this issue.55 Hisham relates that once he asked Musa b. Bukayr to ask the imam al- KaÂim in his name about a certain doctrinal issue which bothered him, namely whether unbelief or polytheism were older.56

43 Ibid., p. 124 Ìadith no. 131. 44 Ibid., p. 66 Ìadith no. 6. 45 Ibid., p. 88 Ìadith no. 53. 46 Ibid., p. 116 Ìadith no. 114. 47 Ibid., p. 126 Ìadith no. 136. 48 Ibid., p. 136 Ìadith no. 167. 49 Ibid., p. 137 Ìadith no. 169. 50 Ibid., p. 145 Ìadith no. 184. 51 Ibid., p. 147 Ìadith no. 190. 52 See, for example, ibid., p. 160 Ìadith no. 216; p. 194 Ìadith no. 314; p. 205 Ìadith no. 344; p. 208 Ìadith no. 353; p. 226 Ìadith no. 385; p. 230 Ìadith no. 399; p. 237 Ìadith no. 419; p. 242 Ìadith no. 443; p. 245 Ìadith no. 453; p. 256 Ìadith no. 482; p. 257 Ìadith no. 484; p. 264 Ìadith no. 499; p. 256 Ìadith no. 502; p. 266 Ìadith no. 506; p. 267 Ìadith no. 509; p. 276 Ìadith no. 528; p. 282 Ìadith no. 543; p. 286 Ìadith no. 559; p. 289 Ìadith no. 570; p. 292 Ìadith no. 576; p. 293 Ìadith no. 578; p. 311 Ìadith no. 610; p. 317 Ìadith no. 610; p. 317 Ìadith no. 624; p. 318 Ìadith no. 627. 53 Ibid., p. 132 Ìadith no. 156. 54 Ibid., p. 237 Ìadith no. 419. 55 Ibid., p. 226 Ìadith no. 385. 56 Ibid., p. 167 Ìadith no. 240.

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This explains Hisham’s declaration that he adhered to the imams,57 and that thanks to the teachings which he received from the imam al-∑adiq no one was more devout in believing in one God than he.58 A number of texts show that the imam al-∑adiq apparently considered Hisham b. al-Îakam a stronger debater than Hisham b. Salim, and expressed his appreciation of the former.59 In a debate between a man from Damascus and the two Hashims the imam praised Hisham b. al-Îakam in the following words: “If only everyone spoke like you.” while of Hisham b. Salim he said: “He wants tradition but does not know it.”60 Thus when the imam al-KaÂim wanted to rebut the arguments of the determinists, he asked Hisham b. Salim to tell Hisham b. al-Îakam to write an epistle on this subject for him.61 The imams taught both Hishams. We find, for example, that one day the imam Ja¨far al-∑adiq asked Hisham b. Salim about God, and after Hisham responded the imam informed him of the correct answer.62 We deduce from the above that Hisham was present at the imams’ audi- ences and discussions on matters of faith and jurisprudence, that he looked to them for answers to his questions, and that the imams taught him how to argue and debate. But despite his position, the imams companions quoted him as having said unseemly things; the imams, however, refused to believe these claims.

Sayings supposedly by Hisham which were reported to the imams

Numerous texts testify to the fact that the imams al-KaÂim (d. 183/799) and his son al-Ri∂a (d. 203/818) were told derogatory things about Hisham. One tradition, for example, states that Hisham said that his Lord has the figure of a fortunate youth,63 or just a youth.64 In another tradition he is claimed to have said, that God made him, and that Adam was created in the image of God.65 In yet another tradition the imam al-Rida is reported to have been shocked by such a claim by Hisham.66

57 Ibid., p. 124 Ìadith no. 131. 58 Ibid., p. 69 Ìadith no. 11. 59 Ibid., p. 90 Ìadith no. 56. 60 Ibid., p. 66 Ìadith no. 6. 61 Ibid., p. 69 Ìadith no. 11. 62 Ibid., p. 70 Ìadith no. 16; p. 311 Ìadith no. 609. 63 Al-Kulayni 1945, 1:105-106; al-∑aduq 1977, 97-99; 1983, 277; Ibn Shahrashub, 1949, 1:66; al-Majlisi 1984, 3:288. 64 Al-Qummi 1983, 1:20. 65 Al-Kashshi 1929, 284. 66 Al-Kulayni 1945, 1:105; al-∑aduq 1977, 97; 1983, 277; Ibn Shahrashub 1949, 1:66.

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In our opinion these reports are not very trustworthy, since they origi- nate with fanatic Shi¨ite circles and Mu¨tazlites, who cooperated in the dis- semination of slanders against both Hisham b. Salim and Hisham b. al- Îakam, who together constituted a philosophical and juridical school known among historians of Islamic sects as the Hishamiyya.

Conclusion

In the present study we saw that Hisham b. Salim al-Jawaliqi was a com- panion of the two imams Ja¨far al-∑adiq and his son al-KaÂim. Hisham, whose family originated in al-Jawzan, was born in al-Kufa before 694 CE, and was a transmitter of Twelver Shi¨ite traditions in the second century AH. He had followers, called al-Jawaliqiyya, in the age of the Abbasid caliph al-Mahdi (758-775 CE), and died during the imamate of Musa al-KaÂim (799 CE). He is the author of three books, studied with 65 shaykhs and taught 47 students. His thinking was influenced by his close relations with the imams al-∑adiq and al-KaÂim, in whose name he transmitted utterances on Qurˆanic exegesis and Islamic jurisprudence, dealing with matters of ritual purity, burial, prayer, alms, fasting, pilgrimage, matri- mony, domestic animals, testaments, the courts, faith, vows and expia- tions, livelihood, menstruation, holy war, divorce, manumission, the hunt, animal sacrifices, inheritance, legal punishments, blood money, tes- timony, and gardens. In addition, Hisham transmitted traditions in the name of the same two imams on faith and unbelief, invocations, disobedient wives, foods and drinks, garments and adornment, and chivalry. In short, Hisham played a not inconsiderable role in the doctrinal devel- opment of Twelver Shi¨ism in the second century AH.

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