عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ:
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كَانَ عِنْدَ أَبِي عَبْدِ اللَّهِ ع جَمَاعَةٌ مِنْ أَصْحَابِهِ مِنْهُمْ حُمْرَانُ بْنُ أَعْيَنَ وَ مُحَمَّدُ بْنُ النُّعْمَانِ وَ هِشَامُ بْنُ سَالِمٍ وَ الطَّيَّارُ وَ جَمَاعَةٌ فِيهِمْ هِشَامُ بْنُ الْحَكَمِ وَ هُوَ شَابٌّ فَقَالَ أَبُو عَبْدِ اللَّهِ ع يَا هِشَامُ أَ لَا تُخْبِرُنِي كَيْفَ صَنَعْتَ بِعَمْرِو بْنِ عُبَيْدٍ وَ كَيْفَ سَأَلْتَهُ فَقَالَ هِشَامٌ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي أُجِلُّكَ وَ أَسْتَحْيِيكَ وَ لَا يَعْمَلُ لِسَانِي بَيْنَ يَدَيْكَ فَقَالَ أَبُو عَبْدِ اللَّهِ إِذَا أَمَرْتُكُمْ بِشَيْءٍ فَافْعَلُوا قَالَ هِشَامٌ بَلَغَنِي مَا كَانَ فِيهِ عَمْرُو بْنُ عُبَيْدٍ وَ جُلُوسُهُ فِي مَسْجِدِ الْبَصْرَةِ فَعَظُمَ ذَلِكَ عَلَيَّ فَخَرَجْتُ إِلَيْهِ وَ دَخَلْتُ الْبَصْرَةَ يَوْمَ الْجُمُعَةِ فَأَتَيْتُ مَسْجِدَ الْبَصْرَةِ فَإِذَا أَنَا بِحَلْقَةٍ كَبِيرَةٍ فِيهَا عَمْرُو بْنُ عُبَيْدٍ وَ عَلَيْهِ شَمْلَةٌ سَوْدَاءُ مُتَّزِراً بِهَا مِنْ صُوفٍ وَ شَمْلَةٌ مُرْتَدِياً بِهَا وَ النَّاسُ يَسْأَلُونَهُ فَاسْتَفْرَجْتُ النَّاسَ فَأَفْرَجُوا لِي ثُمَّ قَعَدْتُ فِي آخِرِ الْقَوْمِ عَلَى رُكْبَتَيَّ ثُمَّ قُلْتُ أَيُّهَا الْعَالِمُ إِنِّي رَجُلٌ غَرِيبٌ تَأْذَنُ لِي فِي مَسْأَلَةٍ فَقَالَ لِي نَعَمْ فَقُلْتُ لَهُ أَ لَكَ عَيْنٌ فَقَالَ يَا بُنَيَّ أَيُّ شَيْءٍ هَذَا مِنَ السُّؤَالِ وَ شَيْءٌ تَرَاهُ كَيْفَ تَسْأَلُ عَنْهُ فَقُلْتُ هَكَذَا مَسْأَلَتِي فَقَالَ يَا بُنَيَّ سَلْ وَ إِنْ كَانَتْ مَسْأَلَتُكَ حَمْقَاءَ قُلْتُ أَجِبْنِي فِيهَا قَالَ لِي سَلْ قُلْتُ أَ لَكَ عَيْنٌ قَالَ نَعَمْ قُلْتُ فَمَا تَصْنَعُ بِهَا قَالَ أَرَى بِهَا الْأَلْوَانَ وَ الْأَشْخَاصَ قُلْتُ فَلَكَ أَنْفٌ قَالَ نَعَمْ قُلْتُ فَمَا تَصْنَعُ بِهِ قَالَ أَشَمُّ بِهِ الرَّائِحَةَ قُلْتُ أَ لَكَ فَمٌ قَالَ نَعَمْ قُلْتُ فَمَا تَصْنَعُ بِهِ قَالَ أَذُوقُ بِهِ الطَّعْمَ قُلْتُ فَلَكَ أُذُنٌ قَالَ نَعَمْ قُلْتُ فَمَا تَصْنَعُ بِهَا قَالَ أَسْمَعُ بِهَا الصَّوْتَ قُلْتُ أَ لَكَ قَلْبٌ قَالَ نَعَمْ قُلْتُ فَمَا تَصْنَعُ بِهِ قَالَ أُمَيِّزُ بِهِ كُلَّ مَا وَرَدَ عَلَى هَذِهِ الْجَوَارِحِ وَ الْحَوَاسِّ قُلْتُ أَ وَ لَيْسَ فِي هَذِهِ الْجَوَارِحِ غِنًى عَنِ الْقَلْبِ فَقَالَ لَا قُلْتُ وَ كَيْفَ ذَلِكَ وَ هِيَ صَحِيحَةٌ سَلِيمَةٌ قَالَ يَا بُنَيَّ إِنَّ الْجَوَارِحَ إِذَا شَكَّتْ فِي شَيْءٍ شَمَّتْهُ أَوْ رَأَتْهُ أَوْ ذَاقَتْهُ أَوْ سَمِعَتْهُ رَدَّتْهُ إِلَى الْقَلْبِ فَيَسْتَيْقِنُ الْيَقِينَ وَ يُبْطِلُ الشَّكَّ قَالَ هِشَامٌ فَقُلْتُ لَهُ فَإِنَّمَا أَقَامَ اللَّهُ الْقَلْبَ لِشَكِّ الْجَوَارِحِ قَالَ نَعَمْ قُلْتُ لَا بُدَّ مِنَ الْقَلْبِ وَ إِلَّا لَمْ تَسْتَيْقِنِ الْجَوَارِحُ قَالَ نَعَمْ فَقُلْتُ لَهُ يَا أَبَا مَرْوَانَ فَاللَّهُ تَبَارَكَ وَ تَعَالَى لَمْ يَتْرُكْ جَوَارِحَكَ حَتَّى جَعَلَ لَهَا إِمَاماً يُصَحِّحُ لَهَا الصَّحِيحَ وَ يَتَيَقَّنُ بِهِ مَا شُكَّ فِيهِ وَ يَتْرُكُ هَذَا الْخَلْقَ كُلَّهُمْ فِي حَيْرَتِهِمْ وَ شَكِّهِمْ وَ اخْتِلَافِهِمْ لَا يُقِيمُ لَهُمْ إِمَاماً يَرُدُّونَ إِلَيْهِ شَكَّهُمْ وَ حَيْرَتَهُمْ وَ يُقِيمُ لَكَ إِمَاماً لِجَوَارِحِكَ تَرُدُّ إِلَيْهِ حَيْرَتَكَ وَ شَكَّكَ قَالَ فَسَكَتَ وَ لَمْ يَقُلْ لِي شَيْئاً ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ لِي أَنْتَ هِشَامُ بْنُ الْحَكَمِ فَقُلْتُ لَا قَالَ أَ مِنْ جُلَسَائِهِ قُلْتُ لَا قَالَ فَمِنْ أَيْنَ أَنْتَ قَالَ قُلْتُ مِنْ أَهْلِ الْكُوفَةِ قَالَ فَأَنْتَ إِذاً هُوَ ثُمَّ ضَمَّنِي إِلَيْهِ وَ أَقْعَدَنِي فِي مَجْلِسِهِ وَ زَالَ عَنْ مَجْلِسِهِ وَ مَا نَطَقَ حَتَّى قُمْتُ قَالَ فَضَحِكَ أَبُو عَبْدِ اللَّهِ ع وَ قَالَ يَا هِشَامُ مَنْ عَلَّمَكَ هَذَا قُلْتُ شَيْءٌ أَخَذْتُهُ مِنْكَ وَ أَلَّفْتُهُ فَقَالَ هَذَا وَ اللَّهِ مَكْتُوبٌ فِي صُحُفِ إِبْراهِيمَ وَ مُوسى.
Read English translationHide English translationMuhammad Sarwar — attributed by Thaqalayn
3. Ali ibn Ibrahim has narrated from his father from al-Hassan ibn Ibrahim from Yunus ibn Ya‘qub who has said the following. “In the presence of Imam abu ‘Abdallah (a.s.) once there was a group of his followers consisting of Humran ibn ’Ayun, Muhammad ibn al-Ni‘man, Hisham ibn Salim, al-Tayyar and others among whom was also Hisham ibn al-Hakam, a young man. Imam abu ‘Abdallah (a.s.) said, “O Hisham can you tell us what did you do to ‘Amr ibn ‘Ubayd and how did you ask him questions?” Hisham said, “O descendant of the Holy Prophet Your greatness makes me feel shy and my tongue does not work in your presence.” The Imam (a.s.) said, “When I would order you something you should do it.” Hisham, then said, “I came to learn about the gathering of ‘Amr ibn ‘Ubayd and sessions of speeches for people in the Mosque of Basra. It disturbed me a great deal and I went to Basra. It was a Friday. I went to the Mosque and found a large circle of people among was ‘Arm ibn ‘Ubayd with a black piece of woolen cloth used as a loin cloth and another piece over him as a gown and people would ask him questions. I asked people for room, which they made for me. I sat in front of the people with my legs folded beneath and said, “O scholar, I come from out of town. Can I ask you questions?” He said, “Yes, you may ask.” I asked, “Do you have eyes?” He said, “Son, what kind of question is this? Something that you can see why then do you ask?” I said, “That is how my questions are.” He said, “Son, you may ask your questions even if they would be foolish ones.” I asked, “Do you have eyes?” He said, “Yes, I have eyes.” I asked, “What do you do with them?” He said, “I see with them the colors and persons.” I asked, “Do you have a nose?” He said, “Yes, I have a nose.” I asked, “What do you do with it?” He said, “ I use it to smell things.” I asked, “Do you have a mouth?” He said, “Yes, I have a mouth.” I asked, “What do you do with it?” He said, “I test things with it.” I asked, “Do you have ears?” He said, “Yes, I have ears.” I asked, “What do you do with them?” He said, “I hear sounds with them.” He I asked, “Do you have a heart?” He said, “Yes, I have a heart.” I asked, “What do you do with it?” He said, “I distinguish and discern things that come to it from the other senses.” I asked, “Why are your others senses independent of your heart and why do they need it?” He said, “They are not independent of my heart.” I said, “Why do they need your heart when they are all healthy and sound?” He said, “Son, when the other senses face a doubt about something, such as smell, test, etc., I send it to my heart and it ascertains certainty and discards doubts.” I asked him, “Do you mean that Allah has set up the heart to remove doubts from the other senses?” He said, “Yes, that is true.” I asked, “Is then the existence of the heart necessary to remove the doubts of the other senses?” He said, “Yes, it is necessary.” I then said, “O abu Marwan, Allah, the Most Holy, the Most High, as you say, has not left your senses without an Imam to correct the doubts and the mistakes of the other senses in you and remove doubts therefrom, how would He leave all the people with doubts and confusions without an Imam who would remove their doubts and settle their disputes?” He remained quite and did not say anything for a while. He then asked, “Are you Hisham ibn al-Hakam?” I said, “No, I am not.” He asked, “Are you of his associates?” I said, “No.” He asked, “Wherefrom are you?” I said, “I am from Kufa.” He said, “You then must be Hisham ibn al-Hakam.” He then took to himself and gave me room nearby. He discontinued his speech until I left.” Imam abu ‘abdallah (a.s.) smiled and said, “O Hisham who has taught you this?” I replied, “I learned something from you and added something of my self.” The Imam (a.s.) said, “This, I swear by Allah, is written in the books of Abraham and Moses.”
Translation: Muhammad Sarwar — attributed by Thaqalayn·The Arabic above is the original.
Hadith gradings
2- لم يخرجهShaykh Baqir al-BehbudiSahih al-Kafi
- مجهولAllamah Baqir al-MajlisiMirʾāt al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl (2/265)