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. A site about ziaraat of Muslim religious sites with details, pictures, nohas, majalis and qasidas 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. O Allah! ‘Alqama was older than my father. 4) Muhammad bin Isma’il bin Bazi’: He was from the companions of Abu al-Hassan (al-Kadhim), al-Ridha’ and al-Jawad (a.s). And with such topics [as the one discussed in this article] we shouldn’t rely on a poor methodology because of our desire to authenticate or weaken, and then for other topics proceed to return to a solid methodology, which we then adopt in our researches of jurisprudence and other subjects !! In the Name of God بسم الله ... but i wanted to know if ziyarat ashura is recited standin or sitting? 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. 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. Required fields are marked *. This implies that the Imams had no special significance above the others. I obtained this salutation guaranteed with this guarantee from my father, and my father from his father ‘Ali bin al-Husayn (a.s.). He said: “If mankind demands the knowledge of the Qur’an,Then the Quraysh are dependent on him (i.e. At the end of these two rites, he bid farewell to the Prince of the Believers and gestured towards (the grave of) al-Husayn (a.s.) in the state of salutations and greetings, making his departure while his face was turned towards his (al-Husayn’s) direction and bid him farewell. Furthermore, much of the information contained in the Ziyarat has come in so many of our traditions, some of which are copiously narrated and even rank among the traditions that are successively narrated (mutawatir) in terms of meaning at least. 2. 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. Just this does not establish his trustworthiness, you can also ask a trustworthy person about something and say to him: Your words are against the words of Zayd from the people, and Zayd is unknown to you, there is no evidence to his weakness nor his trustworthiness, and he answers you that he heard it from the Imam, so what evidence is there in this to establish trustworthiness [of Zayd]?
These include: 1) ‘Ali bin al-Hasan bin al-Fadhdhal 2) Sa’d bin ‘Abdillah al-Qummi 3) Hamid bin Ziyad: Shaykh Tusi says in his Fihrist that: Hamid transmits many Usul from Muhammad bin Khalid al-Tayalisi (who is) also known by the epithet of Abu ‘Abdillah. 1 – The first chain of narrators mentioned by Sheikh al-Tusi is weak, at the very least because of ‘Uqba bin Sam’an who is majhool [unknown], even according to Sayyid al-Khoei (See: Mu’jam Rijal al-Hadith, vol 12, pg 172). He reports from Abu ‘Abdillah (the sixth Imam al-Sadiq (a.s.) and Abu al-Hasan (the seventh Imam al-Kadhim (a.s.). 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. We shall also learn that cursing those who established the foundation of oppression and evil is also a kind of expression of one’s stance against evil. 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 This essay has been written in order to set aside any doubts, regarding the authenticity of the recommendation of this pilgrimage.
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. to the site of the grave) on that day? This, and I do not claim that the chain of this ziyara is weak, because I am not in the process of examining it extensively based on all of the sources, but I wished to answer the questioner regarding the position of Sayed al-Khoei on the chain of this ziyara (as referred to in the message of this great Sheikh …) according to his principles in Usul and Rijal, and that the method [adopted here] by the great scholar is not correct according to what is the truth and according to Sayed al-Khoei as well. Imam Muhammad Baqir (asws) said, “He who makes ziarat to the shrine of Imam Hussain (asws) on the 10th of Muharram and becomes tearful beside of His shrine, will meet Allah on the Day of Judgement having the reward of 1000 hajj, 1000 umrah, and 1000 jihads, the reward is like the one who has performed these … This is the first Ziarat of Ashura and the better known ziarat which is recited. He in turn narrates it from ‘Alqama bin Muhammad al-Hadhrami. The mere absence of criticism for the narrator does not mean that he is trustworthy, as he could be unknown to the early scholars as well.And this principle that has been mentioned by his eminence the great scholar, is not acceptable to the majority of the fuqaha [islamic jurists], nor do I think he himself accepts this in his researches on Fiqh and Rijal, just as Sayed al-Khoei doesn’t accept this.Then the fact that a person is one of the companions of Imam al-Baqir does not mean that he is an Imami Shi’ia; because the Fathiya, Zaydiyyah and others can be among the companions of al-Baqir, and rather most of them are, especially since some groups emerged after the death of Imam al-Baqir, so how is being a companion of this Imam (as) evidence that the narrator did not stop [following the Imam] after that ?
from Muhammad bin Musa al-Hamadani). 5- As for the fifth chain, it is weak, at the very least due to no establishment of the trustworthiness of Malik al-Juhani, even according to Sayed al-Khoei (See: Mu’jam Rijal al-Hadith, vol 15, pg 16). Thereafter he should recite two units of prayer. First Aspect: Salutation; Second Aspect: Testimony; Third Aspect: Stand; Repudiation: The Other Face Of Loyalty This science is known as ‘Ilm al-Ta’dil wa al- Tajrih.
Enter valid first name and last name with at least one space. If we cursed the Yazid of a thousand years ago, it was not because of himself per se, but his ideology and actions.
3 – The third chain of narrators is weak due to Muhammad bin Khalid Al-Tayyalsi, whose trustworthiness was not established even according to Sayed al-Khoei, except based on the mass authentication of Kamil al-Ziyarat, which he has corrected his stance on at the end of his life (See: Mu’jam Rijal al-Hadith, vol 17, pg 75). The report continues further as follows: “Then Safwan said to me: ‘Abu ‘Abdillah (al-Sadiq) (a.s.) said to me: “Commit yourself to the recitation of this salutation, and supplicate by this supplication (of ‘Alqama) and visit him (i.e. First Method; Second Method; Some Scenes Of Confronting Death In Al-Taff; His Companions’ Reply; Some Instances Of Loyalty In The Supplication: Ziyarat Al-Warith.
This possibility is the most distinguished and so Ibn Qawlawayhi has two chains of transmissions for the salutation of ‘Ashura’. Greetings to you, O son of Fatima, the Mistress of the Women of the Worlds…’ “Then he (al-Baqir) (a.s.) said – after specifying the salutation once and invoking of curses once – ‘then prostrate and say: “O Lord, for you is the praise, the praise of the thankful ones, (even) during adversities and tribulations. Thus the chain of transmission of Ibn Qawlawayhi to the book of Muhammad bin Ismai’l bin Bazi’ is the same chain as his chain to the book of Muhammad bin Khalid al-Tayalisi. The great Shi’a scholars have always lived with this Ziyarat and many of them incessantly recite it with great zeal and humility. Third: His eulogy in praise of Imam al-Baqir (a.s) highlights his perception and cognizance of the station of the Imam, and that he used to publicly declare devotion and allegiance to the Imam at a time when declaring it was prohibited. Worshippers through Awareness (al-’Ubbad), Chapter 8: Upon you all I invoke the peace of Allah forever, as long as I live and the night and day subsist, http://www.Imamsadeq.org/book/sub3/rasaeel-va-maghalat-j3/], http://www.alhodacenter.com/ashora/details.php?id=2996.
The authenticity of supplications and how to deal with them. 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. As for Malik al-Juhani, Shaykh Tusi has considered him to be from the companions of al-Baqir (a.s.) and al-Sadiq (a.s.) in his Rijal, saying; ”(He was) a Kufan, (and he) died in the lifetime of Abu ‘Abdillah (a.s.).” It is possible to demonstrate his reliability with the following evidences. As for the first, the Shaykh did not elaborate on his reliability; rather other evidences prove the acceptability of his hadith transmissions. The recommendation to visit the grave of the Lord of the Martyrs, Imam al-Husayn (a.s.) (d. 61 A.H. / 680 A.D.) on the tenth day of the month of Muharram, is one on which the scholars of the Imamiyya sect have collectively agreed on throughout the centuries. Indeed it is impossible to appraise the attributes of Allah, and just as it is impossible to appraise the attributes of Allah, likewise it is impossible to appraise our attributes, and just as it is impossible to appraise our attributes, likewise it is impossible to appraise the attributes of the believer.Surely when a believer meets another believer and shakes hands with him, Allah continues to watch over them and their sins wear away from their faces just as leaves fall off from trees, till they part company, so how is it possible to appraise the attributes of one who is like that?” Even though this tradition ends at Malik al-Juhani himself, the interest of ‘Ali bin Ibrahim al-Qummi and Muhammad bin ‘Isa bin ‘Abid and Yunus bin ‘Abd al-Rahman in narrating it, expresses their reliance and confidence in his narrations. If the need is fulfilled, it will not be blessed and he will not see any goodness in it. Najashi says: Sayf bin ‘Umayra al-Nakha’i was an Arab, a Kufan and trustworthy.
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