Ziyaarate Ashurah is Hadith-e-Qudsi – Part II

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. He says: He (i.e. Muhammad bin Khalid al-Tayalisi) has a book which we have transmitted from al-Husayn bin ‘Abdallah (al-Ghadhairi), from Ahmed bin Muhammad bin Yahya (the teacher of Shaykh Saduq), from his father (Muhammad bin Yahya al-’Attar al-Qummi), from Muhammad bin ‘Ali bin Mahbub, from him (i.e. Muhammad bin Khalid al-Tayalisi).[1]

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. Shaykh Saduq narrates from him with appreciation and satisfaction, and the teachers do not need further verification.

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.

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.

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.).[2] Further, the testimony of great authorities confirms and corroborates his veracity. 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[3] that: Hamid transmits many Usul[4] from Muhammad bin Khalid al-Tayalisi (who is) also known by the epithet of Abu ‘Abdillah.

4) ‘Ali bin Ibrahim al-Qummi

5) Muhammad bin ‘Ali bin Mahbub

6) Muhammad bin Yahya al-M’adi

7) Mu’awiya bin Hakim.[5]

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.). He was ninety-seven years old.[6]

And perhaps this number of verifications substantiates his eminence in hadith and that he commanded prestige and dignity amongst the scholars of hadith.

Thus it can be concluded that he was an Imami and praiseworthy, and therefore acceptable in transmission.

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.[7]

________________________________________________________________

[1] Fihrist of Shaykh Tusi, pg 176, no: 648.

[2] Rijal of Shaykh Tusi, pg 343, from amongst the companions of al-Kadhim (a.s.), no: 26. Observe also the chapter titled: “He who did not narrate from the Imams,” no: 11.

[3] Fihrist of Shaykh Tusi, pg 176, no: 648.

[4] Translator’s Note: The “Usuls” formed the primary texts of Shia hadith literature. They tended to be little notebooks or manuscripts compiled by the companions and disciples of the Imams, during their times. The companions would jot down the narrated traditions of the Imams as well as their teachings on various aspects of the faith. And if there was an intermediary between the compiler and the Imam, such an intermediary tended to be just one or two persons. This literature belonged to the time before the period of the larger compilations, which have come down to us today. Most of these primary compilations are no longer extant. Refer to the following article for further information on this literature: ‘Al-Usul al-Arba’u Mi’a’ by E.Kohlberg, published in Jerusalem Studies in Arabic and Islam (JSAI), 10, 1987.

[5] Mu’jam Rijal al-Hadith, vol 18, pg 76.

[6] Rijal al-Najashi, vol 2, pg 229, no: 911.

[7] Rijal al-Najashi vol 1, pg 440, no: 523.

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