One of the best ways to understand the richness of a school of thought is to examine the students it produces. If a school is capable of delivering prominent intellectual figures to society, this reflects the value and capability of that school in nurturing and enlightening the thoughts of society.
In the school of Imam Ja’far al-Sadiq (peace be upon him), many students dedicated themselves to acquiring knowledge and virtue, with some historians recording their number as high as 4,000. Specialization was emphasized in the school of Imam al-Sadiq (peace be upon him). For example, “Humran ibn A’yan” was an expert in the science of Quranic recitation, “Aban ibn Taghlib” in Arabic literature, “Zurarah” in jurisprudence (Fiqh), “Mu’min Taq” in theology (Ilm al-Kalam), “Hamzah Tayyar” in issues related to determinism and free will, “Hisham ibn Salim” in the concept of monotheism (Tawhid), and “Hisham ibn Hakim” in matters related to Imamate, all of whom had mastered their respective fields.
“Hisham ibn Hakim,” despite his youth, was highly respected by the Sixth Imam (peace be upon him). Hisham studied different sects and eventually found his spiritual path in the school of Imam Ja’far al-Sadiq (peace be upon him). He was unmatched in debates with individuals and groups on various doctrinal issues. Scholars regarded him as a master debater, famous for his debate with the Christian patriarch (Jathaliq) about Christian beliefs and his discussion with al-Nazzam about the eternity of the afterlife. It is worth mentioning an excerpt from one of his debates with a Sunni scholar named “Dhirar ibn Amr (Abu Amr)”:
One day, “Dhirar ibn Amr” went to “Yahya ibn Khalid al-Barmaki.” Yahya said to him, “O Abu Amr, would you like to debate one of the pillars of the Shia?”[1]
Dhirar responded, “Bring whoever you like.”
Yahya al-Barmaki ordered that Hisham ibn Hakim be summoned. When Hisham arrived, Yahya told him, “O Abu Muhammad, this is Dhirar. He is known for his expertise in doctrinal matters, and you know he disagrees with you on issues like Imamate. Please engage him in discussion.”
Hisham replied, “Very well,” and then turned to Dhirar and said:
Hisham: O Dhirar, what is the criterion for proving the legitimacy and necessity of loving and distancing oneself from a person—is it their outward appearance or their inner self?
zirar: Undoubtedly, the criterion is their outward appearance, because knowledge of a person’s inner self is only possible through divine revelation.
Hisham: You are correct. Now, tell me, which of these two has defended and supported the Prophet more, fought with a sword, and eradicated the enemies of God in battles more effectively: Ali ibn Abi Talib or the first caliph?
zirar: Of course, Ali ibn Abi Talib has served more; but the level of certainty and knowledge of Abu Bakr is higher!
Hisham: Certainty is an internal and heart-based matter, and as you admit, internal matters cannot be discerned. We agreed not to discuss that, but according to outward appearances, you have admitted that Ali ibn Abi Talib demonstrated such capability in the matter of Imamate, which the first caliph did not.
zirar: Yes, outwardly this is true, and we accept this outward appearance.
Hisham: Now, if the inner and outward align, isn’t that an undeniable virtue?
zirar: Yes.
Hisham: Then, do you not know that the Prophet said to Ali: “You are to me as Harun was to Musa, except that there is no prophet after me”?[2]
zirar: Yes, I know.
Hisham: Is it not appropriate for the Prophet to say this about someone only if he knew their inner faith was genuine?
zirar: No, it is not appropriate.
Hisham: Therefore, the outward and inward of Ali (peace be upon him) align. [It has been proven that the criteria for Imamate, both outwardly and inwardly, lie in Ali ibn Abi Talib.] However, for your leader, neither outward nor inward qualities exist! And all praise is due to God.[3]
(Adapted from the book “Hisham ibn al-Hakam: Defender of the Sanctuary of Wilayah,” authored by “Sayyid Ahmad Safaei” with summaries and additions)
Footnotes:
[1] “Yahya ibn Khalid al-Barmaki” was the Prime Minister of Harun al-Rashid and played a significant role during his caliphate. At the beginning of his caliphate, Harun appointed him as his minister and gave him his signet ring. (History of the Prophets and Kings, page 5231) He is the first prime minister to also be called ‘Emir’ (The Ministers and the Scribes, page 229).
[2] Shia sources: Usul al-Kafi, Vol. 8, p. 107; Al-Amali al-Tusi, p. 171 and 253; Al-Irshad, Vol. 1, p. 8 and 156; Al-Khisal, Vol. 1, p. 311, etc.
Sunni sources: Sahih al-Bukhari, Vol. 5, p. 19, Hadith 3706; Sahih Muslim, Vol. 4, Hadith 1870, Hadith 2404; Musnad Ahmad, Vol. 3, p. 160, Hadith 1608; Sunan Ibn Majah, Vol. 1, p. 45, Hadith 121; Sunan al-Tirmidhi, Vol. 6, p. 88, Hadith 3730, etc.
[3] Al-Fusul al-Mukhtara, p. 28.