Answering-Ansar and Hisham ibn Salim

Hisham ibn Salim is a thiqqah Shiite narrator, the grand scholars of Shiite Cult have relied on him. In the rijal books, the criticism and appraisal of various narrators is mentioned. According to Answering-Ansar (in its article on the Nikah of Umm Kulthum), Hisham ibn Salim has been criticized of being a wakfee in mazhab in Rijal Kashi. It would be a great deception if a narrator who has been highly praised is ignored, and the criticism on him at some places is mentioned only. In Rijal Kashi, while mentioning the jarah wa tadeel of Zurarah, it says that he believed in trinity. So shall we reject him also? Similarly jarah on another thiqqah Shiite scholar Jabir Jufi is also present in Rijal Kashi, but the Shiite scholars trust him.

Now the Answering-Ansar rejects Ansar.Org which said:

Hisham ibn Salim is credited with having been a student of Imam Ja’far as-Sadiq. His reliability as a transmitter of hadith is attested to by the emphatic statement of al-‘Allamah and an-Najashi: “thiqatun thiqah” (reliable, and once again reliable). (Jami’ ar-Ruwat, vol. 2 p. 315)

Answering-Ansar in turn says:

If Afriki really wants to convince the Shi’a his first approach, then he should cite our MOST AUTENTIC book of Rijjal, which is not Jami’ ar Ruwat but Rijjal al Kashi. When we want to know the authenticity of a narrator this is our first port of call. When we examine Rijjal al Kashi we learn that:

“He (Hisham) was an adherent of the “fasid al aqeedah” and believed that you physically see Allah (swt)”
Rijjal Kashi page 184

The fasid al aqeedah is a break away group from the Shi’a and their beliefs were so deviant that they opposed mainstream Shi’aism. The Shi’a concept of Allah (swt) is that He (swt) cannot be seen / has no physical attributes and to believe otherwise is kufr. Anyone that holds a viewpoint that He (swt) can be seen has deviated from the Shi’a path and hence any hadith narrated by him is to be rejected.

Now it would be extremely wrong if the Answsering-Ansar team declares his hadith as authentic at any place. But in its topic, about Mehdi, it says:

We believe that Allah (swt) would not leave the believers without an Imam (as) upon the earth, and we believe that the very lifespan of this earth is linked to his lifespan. When his lifespan expires, the earth will likewise come to an end. The earth depends on him (as) and when the veil of occultation is raised by Allah (swt) it will be through him that an earth destroyed by bloodshed and misery will be uprooted and restored to beauty and splendor, with the Kingdom of God on the earth. To this effect we have explicit authentic Shi’a traditions affirming what our Imam (as) shall attain when he reappears


And than it not only narrates the hadith of Hisham ibn Salim, but shows the grading of it by the father of all Shiite scholars, i.e Mulla Majlisi too.

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ibn abu ‘Umayr from Hisham ibn Salim from abu ‘Abdallah (a.s.) who has said the following. “Al-Qa’im (the one who will rise with Divine Authority) will rise and he will not be obliged to any one under any covenant, agreement or oath of allegiance.”
Usool al-Kafi, Vol 1, Kitab al-Hujjat, H 914, Ch. 80, h 27
Allamah al-Majlesi said: ‘Sahih’ [Mirat al-Uqool, v4 p58]

The Answering-Ansar relies on this narrator , Hisham ibn Salim, in its article on “Bada” also.

We now present some of the traditions in this regard so that the similarities between the meanings of the statements and ahadeeth narrated by Ulema of Ahle Sunah and by the Imams of Ahlulbayt (as) or even at some places the similarities in words may also become clear. In Usool al-Kafi, Kitab al-Tawheed, Chapter of Bada’ we read the following tradition:

It is narrated from Ali ibn Ibrahim from his father from ibn abu ‘Umayr from Hisham ibn Salim and Hafs ibn al-Bakhtari and others from Abu ‘Abdallah (as) who has said the following about the words of Allah.
“God establishes or effaces whatever He wants . . .” (13:39) The Imam (as) said, “Can anything be effaced without being established? Can anything be established unless it is out of nothing?”

Usool al-Kafi, Volume 1, Kitab al-Tawheed, Baab al-Bada’, Hadith # 3

Is there not any similarity between the words of Shah Waliullah Dehlawi “Wa bath al Ma’dum” cited earlier and the tafseer by our Imam (as)? Please ponder over this fact.

Ahlelbayt.com quotes the Shiite grand ayatulla al-Khoi about Hisham bin Salim, remember, Answering-Ansar.org heavily relied on this book “Mujam Rijal” in its website (http://www.answering-ansar.org/answers/sunni_myth_of_loving_ahlulbayt/en/chap6.php) :

In “Mujam Rijal Al-Hadith” (Vol.20, p.325), Grand Ayatollah Al-Khoei said with regards to Hisham bin Salim:

“In his Adadiya treatise, Shiekh Mufid counted him amongst the prominent figures, the leaders, those from whom (judgments concerning) Halal and Haram are taken, as well as Fatwa and Rulings, those who cannot be criticized for anything, and those to which there is no way of condemnation.”

Al-Khoei related the narration by which Hisham has been criticized in Rijjal Al-Kashi and commented:

“I say, this narration proves that Hisham ibn Salim was condemned, however, because of its weakness it cannot be depended upon. A similar thing has been reported about Hisham ibn Al-Hakam.”

This is the ruling on the authority of Hisham ibn Salim and it is the accepted position of the Maraje’ (top scholars) of the Shia. So how then can Answering-Ansar question his reliability? It is indeed a sign of their desperation to cast doubt on even one of the narrators in this Hadith. First, they tried to cast doubt on their most reliable book Al-Kafi, and then they tried to cast doubt on one of their most reliable Hadith narrators…all of this in an attempt to further their argument against those whom they so flipplantly call “Nasibis.”

http://www.ahlelbayt.com/response-to-chapter10

Should we call it deception or ignorance on the part of Answering-Ansar team, or foolishness and confusion? I leave it to the readers to decide.

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