Therefore the reports total five in number. Indeed, how is it possible for Salih bin ‘Uqba to be described as an extremist when he was from the authorities of Muhammad bin al-Husayn bin Abi al-Khattab and Muhammad bin Isma’il bin Bazi’. 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. Each report has its own chain of transmission. 4) That ‘Alqama bin Muhammad al-Hadhrami is trustworthy according to the evidences made known.
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. Its reality, as we shall come to learn in the commentary of the Ziyarat is to seek the remoteness of the accursed. Kamil al-Ziyarat by Ibn Qulawayh. The scholars of the science of Rijal such as Seyyid Bahr al-‘Ulum al-Tabatabai (d 1212 A.H. / 1797 A.D.) have relied on this general rule.
Required fields are marked *. The Third Chain of Transmission: The Chain to The Text of the SalutationShaykh Tusi has an additional third chain in (his book) Misbah al-Mutahajjid for the text of this salutation. Did Sayeda Zainab practice bloodletting rituals? Your email address will not be published. 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. However, their disparagement is due to their differences regarding the stations of the Imams, for the people of Qum and at their head was Muhammad bin al-Walid, had special beliefs with regards to the members of the Prophet’s house to which perhaps, the Imamiyya scholars did not agree with. 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.
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. This narration is narrated by Malik al-Juhani himself, so it is not possible to establish his trustworthiness from a narration he himself narrates to us, as the scholars have stated, including Sayed al-Khoei. These are the attributes, which qualified them to be mentioned among the scholarly authors.Furthermore, due to these very same attributes, attention was also paid to their significance and the significance of their books; the mentioning of the paths of transmission to them; along with citing the names of those who narrated from them; as well as those whom they narrated from. He mentions this general rule as the tenth benefit in his book al-Fawaid al-Rijaliyya. It is a translation of the reality. Thereafter, he should lament and weep over al-Husayn (a.s.), and command the people of his house, who are unaware of it, to cry over al-Husayn (a.s.). © Ahlul Bayt Digital Islamic Library Project 1995-2020. Learn how your comment data is processed. O He who responds to the call of the afflicted…!’ Rather he narrated only the text of the salutation!’So Safwan replied: ‘I arrived with my Master, Abu ‘Abdillah al-Sadiq (a.s.) at this place and he acted in a similar way to how we acted in our pilgrimage rituals and he supplicated with this supplication when bidding farewell after having recited the ritual prayers which we had recited, and he bade farewell in the same manner as we bade farewell.’ Thus the disagreement was regarding the supplication that is recited after the salutation, whereas there is no disagreement about the famous text of the salutation, which is accepted and acknowledged. This chain was found to be unreliable according to Sayed al-Khoei, at the very least because of ‘Uqba bin Qays bin Sim’an being unknown. Therefore according to a general rule regarding all that Najashi mentions, Salih bin ‘Uqba bin Qays bin Sim’an bin Abi Rabiha was an Imami, for had he been other than that, then Najashi would have raised an objection about his sectarian affiliations, just as if there was a concern about his integrity, then he would have mentioned it. If you regularly visit this site and wish to show your appreciation, or if you wish to see further development of Al-Islam.org, please donate online. A consideration of the sum-total of these chains results in strengthening some of them with the others and grants knowledge or approximate certainty of the origins of these traditions from the infallibles (a.s.) in addition to two further considerations, which are: 1) The consensus of the (Shi’ite) community and their diligence in reciting this salutation throughout the centuries, which is one of the indications that the origins of these traditions lie with the infallibles, and 2) A careful study of the contents of the salutation indicates its origins to be from a heart brimming with grief and sadness, whose tears and torment cannot be appeased except through revenge, and it is in harmony with the contents of all the transmitted traditions in the supplications and salutations. The contemporary venerated jurisconsult, Ayatullah Sayyid al-Shubayri al-Zanjani (may Allah protect his noble spirit) was asked about the authenticity of Ziyarat ‘Ashura` and he responded saying: بغض النظر عن التأييدات الغيبية الواردة بطرق معتبرة حول زيارة عاشوراء والتي برأسها دليل على اعتبار هذه الزيارة الشريفة، فإنَّ السند المذكور في مصباح المتهجد في ذيل هذه الزيارة سند صحيح. Such people feel that Islam is a religion of peace and hence such words must not be uttered. ‘Furthermore, if one is able to abstain from spending this day in fulfilling needs, then do so, for it is a day of misfortune and calamity, in which the needs of a faithful are not fulfilled.
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’. Shaykh Tusi remarks concerning his character in his Rijal as follows: “reliable, veracious and a Kufan” (i.e.
4) Sayf bin ‘Umayra: It has been mentioned that he is reliable without doubt.
What follows is the study of the second chain. His being a companion of Imam al-Baqir (a.s.) proves that he was an Imami and the Shaykh has not criticized him. Their authenticity and acceptability has also been discussed. Shaykh Tusi’s chain of transmission to the book (of Muhammad bin Khalid al-Tayalisi) is authentic and correct, and Ahmed bin Muhammad bin Yahya is one of the teachers and authorities of Shaykh Saduq. And this is not accepted by the majority of the scholars, and I assume that even the great scholar himself does not adopt this in his published books on Rijal. Ziyarat ‘Ashura: A Potent Antidote to Reawaken Our Hearts, Ziyarat: The Return Journey from Truth (Al-Haqq) to Creation (Al-Khalq), Ziyarat: A Structured Approach To The Meeting Place At The Two Seas, The Source of Ziyarat ‘Ashura` and its Authenticity, Chapter 1: Peace be on you, O entirely obedient servant of Allah, Chapter 2: Peace be on you, O son of the Messenger of Allah, Chapter 3: Peace be on you, O son of the Commander of the Faithful and the son of the leader of the successors, Amir Al-Mu’minin – An Exclusive Apellation, Chapter 4: Peace be on you, O son of Fatima – the leader of the women of the worlds, Chapter 5: Peace be unto you, O blood of Allah and the son of the blood of Allah, Chapter 7: Peace be unto you and unto the spirits who descended in your courtyard, Outstanding Qualities of the Companions of Imam Al-Husayn (AS), 4. from Muhammad bin Musa al-Hamadani). And the meaning of his saying “With the hope of”, is that he [Sayed al-Khoei] has not established any of the chains among these two books, which the great scholar attempted to establish their authenticity in his treatise, otherwise it is meaningless to say about a ziyara which you believe was issued that it should be read with the intention of hope [that maybe it is their actual words], but rather he would’ve said that what is stated in such and such a book is correct and recommended, and as for the second book it can be read with the intention of hope, and this reveals the rejection of the authentication of any of the previously mentioned chains by Sayed al-Khoei as we have shown in our answer to your question above, and the knowledge regarding this matter is with Allah.
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