ziyarat ashura method

This brings to a close the second chain. However this possibility is far fetched. May the Almighty enable us understand the spirit of the Ziyarat, so that we avoid discussing trivial issues that distance us from a sacred effusion that rains down perpetually and requires receptive containers. This is a translation of an article on the website of Shaykh Hobbollah which can be found: hereQuotations from the treatise are taken from: here, Our great Sheikh, given your deep knowledge regarding the foundational principles and the views of Sayed al-Khoei, in relation to Rijal and Hadith, we want you to comment on this treatise written by one of the great scholars regarding the chain of Ziyarat Ashura, [we want you to comment] from the point of view of Sayed al-Khoei exclusively, not the rest of the scholars. Question: Our great Sheikh, given your deep knowledge regarding the foundational principles and the views of Sayed al-Khoei, in relation to Rijal and Hadith, we want you to comment on this treatise written by one of the great scholars regarding the chain of Ziyarat Ashura, [we want you to comment] from the point of view of Sayed al-Khoei exclusively, not the rest of the scholars Further, other evidences prove that he was acceptable in his narrations despite the criticisms of Ibn al-Ghadhairi. He possessed a book and a group of our companions narrate from it. In response to them, we say that curse is not any kind of abusive expression. And so if you say that, then you will have greeted and saluted him with words by which the angels greet him. He held the view that all those narrators whom Shaykh Tusi and Najashi mention in their (two) books (of Rijal) are from among the Shi’ite Imamiyya, of correct sectarian affiliation and praiseworthy in a general sense. This is because Muhammad bin Isma’il bin Bazi’ narrates from Salih bin ‘Uqba bin Khalid al-Asadi through the intermediary of Muhammad bin Ayyub whilst he narrates without any intermediary from Salih bin ‘Uqba bin Qays bin Sim’an. Thus what Muhaqqiq al-Tustari assumed is incorrect. Shaykh Mufid (d. 413 AH / 1022 AD) writes in his book Tas-hih al-I’tiqad that: “we have heard an opinion of Abu Ja’far Muhammad bin al-Hasan bin al-Walid, regarding which we did not find any support in the exegesis, which is what is narrated from him that he said: ‘the first stage of extremism (ghuluww) is the negation of forgetfulness for the Prophet and the Imams (a.s.)! and Allah knows our purpose behind this, Your email address will not be published. The persistence of the Shia upon this Ziyara [now] does not safeguard that this was the case at the time of its transmission so that it would be a legislated conduct, otherwise, let’s establish evidence for this and how we can know this. (See: al-Tanqeeh, al-Tahara, vol 1, pg 286, 453 – vol 2, pg 477 – vol 6, pg 137 – vol 7, pg 274, 283 – vol 8, pg 62, 181 – vol 9, pg 294, 295, 376; Mustanad al-‘Urwa, Kitab al-Salat, vol 2, pg 160 etc… [see Arabic article for all references]). So he (Abu Bakr) said to him (Zayd): ‘ If ‘Ali bin Abi Talib was an Imam even when he was politically inactive then it is possible that there is an Imam after him who also leads a politically inactive life, and if ‘Ali was not an Imam and leading a politically inactive life, then what is your problem here?’ (At that moment), ‘Alqama insisted that Abu Bakr should restrain himself (from carrying on his speech) and so Abu Bakr kept silent.” This tradition reveals that the two brothers possessed insight in the matter of the Imamate. Further, the testimony of great authorities confirms and corroborates his veracity. We have already mentioned the lack of establishment of his trustworthiness according to Sayed al-Khoei earlier, as is the correct view. [By saying] It is inconceivable that al-Saduq, al-Kulayni, al-Tusi and al-Mufeed narrate a narration without trusting it and relying upon its narrators, and using this method, there is no worth to any of our studies into the narrators and the hadith sciences, and hadith criticism, and the verifications of the hadith based on its chain and contents, and I don’t know how the great scholar adopted the foundational principles [mabani] of the Usulis and he is from our contemporary scholars in the field of Rijal, when in reality here he is taking the Akhbari methodology.Furthermore, Sayed al-Khoei does not establish the trustworthiness of Malik al-Juhani, as is correct. In addition, agreement of the hadith with the contents of other authentic hadiths could make it reliable – in meaning – as a common denominator, but this does not prove its issuance so that it can be relied upon in the matters mentioned and this applies to all other narrations. At the end he recited the following supplication:‘O Allah! However, the two other reports both state the text of the salutation. This science is known as ‘Ilm al-Ta’dil wa al- Tajrih. As for the third narrator in the chain by whom I mean: Safwan bin Mihran, he was a Kufan and trustworthy, and known by the epithet of Abu ‘Abdillah.Concluding RemarksHere ends the analysis of the three chains of transmissions through which Shaykh Tusi reports the recommendation for the pilgrimage to the grave of Imam al-Husayn (a.s.) as well as the text of the salutation to be recited at his gravesite, and the following conclusions can be deduced: The first of the three chains of transmissions is the chain of Shaykh Tusi to the report, which describes the consequences of visiting al-Husayn (a.s.) in terms of the rewards attainable, in a general sense. He was ninety-seven years old. It should be known that the judgment about the veracity of the chain of transmission depends on an analysis of the integrity of the narrators who occur in it, and the narrators who occur in this chain are: Muhammad bin Khalid al-Tayalisi, Sayf bin ‘Umayra, and Safwan bin Mihran al-Jammal. Enter valid first name and last name with at least one space. If the need is fulfilled, it will not be blessed and he will not see any goodness in it. This consensus is the best proof of its authenticity and its origins from the Imams of the House of the Prophet, may the peace and blessings of Allah be upon them all. © Ahlul Bayt Digital Islamic Library Project 1995-2020. Allah will ordain for you the reward of visiting every Prophet and every Messenger and (the reward) of the pilgrimage of every person who visited al-Husayn (a.s.) since he and his family were killed.’The Salutation‘Greetings to you, O Aba ‘Abdillah. As for the third chain, Shaykh Tusi narrates it from Muhammad bin Khalid al-Tayalisi, from Sayf bin ‘Umayra, from Safwan bin Mihran. In light of this, Salih bin ‘Uqba bin Qays bin Sim’an bin Abi Rabiha was an Imami, praiseworthy in a general sense, which was the reason he was included in the books. This indirectly endorses the veracity of the Ziyarat. A person who did not reach the rank of ijtihad has spoken about itA: It is permissible for you to read from either of the two copies in the instances where they differ from one another, with the hope that what is narrated is the actual reality. O He who responds to the call of the afflicted…” (The famous supplication, widely known as the supplication of ‘Alqama). Here ends the study of the first chain of the report presented by Shaykh Tusi, regarding the rewards of visiting the grave of Imam al-Husayn (a.s.) on the day of ‘Ashura’. !How can this be, when among the liars of the ghulat [exaggerators] there were those with excessive love for the Ahlulbayt, and they proclaimed this love [even in their narrations]. Indeed this would be far from accurate, indeed exceedingly far-fetched, for ‘Alqama is from the companions of al-Baqir and al-Sadiq (a.s.), while Ibn Bazi’ is from the companions of al-Ridha’ and al-Jawad (a.s.), and so with a difference in the generation, how can a person from a later generation be considered contemporaneous to a person from an earlier generation? The latter was mentioned in the presence of al-Ridha’ (a.s.), who said (about Muhammad bin Isma’il bin Bazi’); “I would love to see people like him amongst you.” He was a person towards whose person and book, the two authorities Najashi and Tusi devoted their attention to, so it can be concluded that his trustworthiness and reliability was strong and his narrations are reliable. As we have mentioned, the weakness of this chain has also become apparent, and Sayed al-Khoei had authenticated ‘Alqama al-Hadhrami based on the mass authentication of Kamil al-Ziyarat (See: Mu’jam Rijal al-Hadith, vol 12, pg 201), and this means he has corrected this view later on in his life because he corrected his stance on this mass authentication, and ‘Alqama is not of the direct transmitters from Ibn Qulawayh, so the trustworthiness of al-Hadhrami [‘Alqama] cannot be established according to Sayed al-Khoei based on his opinion at the end of his life. As for Muhammad bin Khalid al-Tayalisi, Shaykh Tusi has considered him in his Rijal to be one of the companions of al-Kadhim (a.s.). When we had completed performing the pilgrimage rites, Safwan turned his face in the direction of the grave of Abu ‘Abdillah (al-Husayn) (a.s.) and said to us: ‘salute and greet al- Husayn (a.s.) from this place, from the place of the head of the grave of the Prince of the Believers, the blessings of Allah be upon him, for Abu ‘Abdillah (al-Sadiq) (a.s.) pointed towards it (towards the grave of al-Husayn) from right here, and I was with him.” He (Sayf bin ‘Umayra) said: “Then Safwan recited the salutation, which ‘Alqama bin Muhammad al-Hadhrami had narrated from Abu Ja’far al-Baqir (a.s.) for the day of ‘Ashura. Whilst those who narrate from him include: Muhammad bin al-Husayn bin Abi al-Khattab and his son (i.e. Ahmed bin Muhammad bin Yahya was not authenticated by any of the classical scholars, and all the evidence for his authentication is weak; therefore, he was not authenticated by Sayed al-Khoei (See: Mu’jam Rijal al-Hadith, vol 3, pg 122), so the path of Sheikh al-Tusi to al-Tayalisi is not reliable according to Sayed al-Khoei, as he himself stated. Some ignorant people, due to the expression of imprecation contained in the Ziyarat try to doubt its authenticity. So may your happiness and joy continue O Muhammad, and that of ‘Ali and Fatima and al-Hasan and al-Husayn and the Imams from al-Husayn’s progeny and that of your adherents till the Day of Resurrection.’ Then Safwan said: ‘Abu ‘Abdillah (a.s.) said to me, ‘If you happen to be in need and desire it’s fulfilment from Allah, then greet and salute (al-Husayn) with this salutation wherever you may be, and supplicate with this supplication and beseech your need from your Lord, it will certainly be fulfilled by Allah, for Allah is not one who goes against His promise nor does He go against what He has blessed and graced His Messenger with, and all praise is due to Allah.An Analysis of The Third Chain Shaykh Tusi has taken this tradition from the book of Muhammad bin Khalid al-Tayalisi and has mentioned his chain of transmission to this book in his Fihrist.

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