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ziyarat ashura method

Educative Methods For Fighting This Situation. 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. (See: Misbah al-Usul, vol 2, pg 320; al-Tanqeeh, Kitab al-Tahara, vol 1, pg 526 – vol 4, pg 8 – vol 5, pg 417 – vol 9, pg 294,295,324,331,339,363 and more…)Nor does he accept the forcing of acting upon the weak narration because of the act being popular [mashoor]. O Malik! Shaykh Tusi reports: Muhammad bin Khalid al-Tayalisi narrated from Sayf bin ‘Umayra who said; “I rode out with Safwan bin Mihran al-Jammal towards al- Ghariy, and a group of our companions were with us. Imam Mohammad Baqir(a.s.) - Ziarat-e-Aima-e-Baqi(a... Imam Sajjad(a.s.) - Ziarat-e-Aima-e-Baqi(a.s.), Dua-e-Alqama (Also known as Dua-e-Safwan). 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. If one tries to reflect carefully, one would understand that the spirit of cursing evil and its epitomes it to flee from imperfection. In addition, the originating of this Ziyara from a hurt, distressed, and sad heart is clear to me, but can’t this heart be one of a honest and sincere Shi’i who loves to promote the thought of the Ahlulbayt and the love of Ahlulbayt, may God’s prayers be upon them all, so that he came up with this narration and devised it for the service of the Ahlulbayt, is the mere fact that the narration came from a distressed heart evidence of its truthfulness ?! Shaykh Tusi has explicitly declared his trustworthiness in his Fihrist. 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. the Ahlulbayt] are like stars, which shine and glitter for those who set out at night,(They are like) mountains that bequeath great knowledge”. The report does not mention a specific salutation to be recited at the gravesite; rather it merely mentions the rewards of going out into the desert or climbing up to a high rooftop and pointing towards al-Husayn’s gravesite with greetings and exertion in cursing his enemies.An Analysis of the Chain of This TraditionShaykh Tusi has obtained the above tradition from the book of Muhammad bin Isma’il bin Bazi’ and the Shaykh has mentioned his chain of authorities leading to Muhammad bin Isma’il bin Bazi’ ‘s book in his Fihrist as follows; Ibn Abi Jid, from Muhammad bin al-Hassan bin al-Walid, from ‘Ali bin Ibrahim, from Muhammad bin Isma’il bin Bazi’.Thus the Shaykh narrates the rewards of visiting al-Husayn (a.s.) on the day of ‘Ashura’ from the following authorities: Ibn Abi Jid – Muhammad bin a-Hassan bin al-Walid – ‘Ali bin Ibrahim – Muhammad bin Isma’il bin Bazi’ – Salih bin ‘Uqba – ‘Uqba bin Qays – from Abu Ja’far al-Baqir (a.s.).A study of the integrity of these narrators:1) Ibn Abi Jid: His name is Ahmad bin Muhammad bin Abi Jid, known by the epithet Abu al-Hassan. 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. Najashi writes: Muhammad bin Khalid bin ‘Umar al-Tayalisi al-Tamimi, Abu ‘Abdillah, died when three days were yet left in the month of Jamadi al-Akhar in the year 259 A.H. (872 A.D.). [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. Required fields are marked *. I do not know how he established that any person that has been mentioned by Shaykh al-Tusi or Shaykh al-Najashi [without explicit authentication] in their books, is praised according to general commendation. O Safwan! Yes this can point to him not being weak according to him, but lack of establishment of weakness does not indicate trustworthiness. But the possibility of there being a ziyara for the 10th day, is already of very high probability even without this consensus, because it is unlikely that the Imams did not visit him on this sacred day.But if this [usage of the consensus] is intended to infer this specific narration of the Ziyara, then it is on the premise that they acted on this narration, and establishing that [they acted on it] is difficult, and if someone accepts [this assumption], it will be a consensus based on observation, in which they relied on the existence of narrations [as proving that the scholars acted on it], so it has no hujjiyah [probative force], and some comments related to this point will come in our final words, God willing. All that this establishes is the Shiism of this person, and the scholars – including Sayed al-Khoei – have stated that a person being Shia is not evidence for his trustworthiness, so what convincing proof establishes that every Shi’i is trustworthy except if evidence is provided [for the contrary] ? Some of them are to console others of their feelings of distress. 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. Surely the deceased among you, who adheres to our leadership, is like a martyr with the status of a fighter who fought with his sword in the way of Allah.”. As for the second narrator, Sayf bin ‘Umayra, Najashi has authenticated him, thus what remains is the need to analyse the first and third narrator. Third Possibility: None who have the knowledge of (the science of) Rijal would voice this, which is, that his writing “and Muhammad bin Ismai’l” is a coordinating conjunction to his writing ”’Alqama bin Muhammad al-Hadhrami ” and therefore a part of the preceding chain. ‘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. He narrates from his father, who in turn narrates from his own father and from Zayd bin Shahham. All the traditions that narrate this ziyara are proven by scholars of … Therefore the reports total five in number. 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. The trustworthiness of al-Tayalisi is not established, nor for ‘Alqamah al-Hadhrami, so these chains are not authentic, even based on the opinion of Sayed al-Khoei. Kamil al-Ziyarat by Ibn Qulawayh. Those, therefore, who persist in doubting the authenticity of the Ziyarat overlook the other factors that strongly endorse the Ziyarat. The great Shi’a scholars have always lived with this Ziyarat and many of them incessantly recite it with great zeal and humility. First Aspect: Salutation; Second Aspect: Testimony; Third Aspect: Stand; Repudiation: The Other Face Of Loyalty (See: Mu’jam Rijal al-Hadith, vol 10, pg 84-86). 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? (See: Mu’jam Rijal al-Hadith, vol 18, pg 297-299) And regarding the rejection of adopting their weakenings [of Al-Saduq, Ibn al-Waleed and the Qummis], this still does not prove his trustworthiness; because there is no evidence of his trustworthiness even if there is no evidence of weakness. 2. 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. 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. Let the two parties meet God Almighty regarding what comes from them, and accept the multiplicity of opinions on the matter, so let them take their time before attributing something to the Prophet and his Household and companions, or denying something from them, because all of us will be accountable before God Almighty, and we will be questioned regarding what we have said and done, and we will be asked about our attribution of words to an infallible, and vice versa we will be asked about denying words to be from an infallible, so let us acknowledge the multiplicity of opinions, and let each person work with the academic methodology he has chosen. Each report has its own chain of transmission. !And with all this, according to Sayed al-Khoei, ‘Uqba bin Qays bin Sim’an is unknown [majhool] and his reliability cannot be established (See: Mu’jam Rijal al-Hadith, vol 12, pg 172). is the whole thing recited in direction of qibla? Its main references are two fundamental works of authority: 1. (See: Mu’jam Rijal al-Hadith, vol 15, pg 164), Second: al-Kulayni (d. 329 AH / 940 AD) narrates from ‘Isa al-Halabi, from Ibn Miskan from Malik al-Juhani who said: “Abu ‘Abdillah (a.s.) said to me; ‘O Malik! Further, other evidences prove that he was acceptable in his narrations despite the criticisms of Ibn al-Ghadhairi. the narrator, in a state of amazement): ‘May I be ransomed for you, are you their guarantor in that? The authenticity of supplications and how to deal with them. O Allah! This possibility is the most distinguished and so Ibn Qawlawayhi has two chains of transmissions for the salutation of ‘Ashura’. 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. Your email address will not be published. This is proved from a study of the chain of authorities of Najashi to the book of Khalid al-Asadi, where he writes, after mentioning a number of his teachers and authorities…”from Muhammad bin Isma’il bin Bazi’, from Muhammad bin Ayyub, from Salih bin ‘Uqba bin Khalid al-Asadi”.Thus it can be seen that Muhammad bin Isma’il bin Bazi’ transmits from Salih bin ‘Uqba bin Khalid al-Asadi via an intermediary, whereas he transmits directly from Salih bin ‘Uqba bin Qays bin Sim’an as observed in the chain above which is the subject of the current scrutiny.

Station Eleven Chapter 32, Majina Ya Shule Walizopangiwa Darasa La Saba 2020, Vijayakanth 100th Movie Name, Zapp And Roger Death, Tom Jones Rock And Roll Medley, Non Gst Registered Invoice Template Nz,

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