چکیده:
Timimah Beiham Dao, in the article 'Hisham ibn Hakam and his view on the Science of the Imam', has attempted to reconstruct Hisham's views regarding the science of the Imam. Among the most important criticisms of her research is the reliance on a report of Hisham's views in the works of Al-Ash'ari (Al-Maqalat al-Islamiyyin) and the disregard for reports and evidence available in Imami sources regarding this subject, which does not confirm the truthfulness of Al-Ash'ari's report. Another criticism of Dao's research is its foundation on an unproven hypothesis by Madelung, which Dao has taken as a given and organized her study based upon it. Madelung, citing evidence, claimed that al-Nawbakhti and al-Ash'ari used Hisham ibn Hakam's book 'Ikhtilaf al-Nas fi al-Imamah' in their sectarian works attributed to them (Firaq al-Shi'a and al-Maqalat wa al-Firaq). By accepting Madelung's hypothesis as certain, Dao addressed the sectarianism of Firaq al-Shi'a and analyzed parts of it that she believed were quoted from Hisham's book. However, Madelung's evidence is not strong enough to base a research project for reconstructing Hisham's views upon. Other serious criticisms are also directed at some of Dao's claims and arguments, resulting from her oversight and the sources she used regarding certain historical data, including biographical (rijali) and hadith reports.
خلاصه ماشینی:
What follows is part of these criticisms: 1- Based on an argument from Hisham reported in al-Ash'ari's 'Maqalat al-Islamiyyin', the author has claimed that he rejected any possibility of divine connection for the Imams (Ibid, 78).
In their view, reports in Imami sources according to which Hisham introduced the knowledge of the Imams (regarding the news of heaven and earth and the books of previous prophets) through inheritance (al-Kafi: 1, 173 and 227), support al-Ash'ari's view (Rezaei and Safari, "Tabyin Ma'nayi...
G) It was mentioned that some Imami researchers have regarded reports from Hisham, through which inheritance from the Prophet as a source of knowledge for the Imam is introduced, as supporting evidence for al-Ash'ari's report.
By citing references in 'al-Firaq al-Shi'iyya', 'al-Maqalat wa al-Firaq' that refer to the Imamis as 'Rafida', and also noting the indifference of Shiite sects in presenting some non-Shiite ideas, such as the claim that Abu Talib died as a disbeliever, he prefers to consider the source of al-Nawbakhti and al-Ash'ari to be a Sunni book rather than a Shiite book like the work of Hisham (Madrasy Tabataba'i: 1386, 329).
6- Dao, in support of his claim based on the unrealistic nature of the encounter between Hisham with Amr ibn Ubayd and the Damascene scholar, addresses a verbal quotation from Patricia Crone 1 in the book "Political / Thought in Medieval Islam" 2, and narrates from her as follows: "The concept of Imamate - as the Imams have in mind (meaning the sole reference for the religious guidance of society, which consists of a series of Imams appointed by text and unrelated to the actual assumption of political power) - had not emerged until the time of Imam al-Kadhim %" (Ibid, 76).
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