Rewards of Visiting the Grave Or The Recitation of Salutation to Imam al-Husayn (a.s.) On The Day Of Ashurah – Part II ( Relaibility of the Narrators)
Shaykh 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. He was one of the authorities and teachers of Najashi (d. 450 A.H. / 1058 A.D.) and Shaykh Tusi; the teachers of Najashi are all trustworthy and reliable.
2) Muhammad bin al-Hassan bin al-Walid: He died in the year343 A.H. (954 A.D.) and was among the important leaders and respected authorities of the (Imamiyya) sect, such that his integrity is beyond doubt. Shaykh Saduq learned the science of “biographical analysis” from him. This science is known as ‘Ilm al-Ta’dil wa al- Tajrih.
3) ‘Ali bin Ibrahim al-Qummi: He was a teacher of Shaykh Kulayni and lived until the year 307 A.H. (919 A.D.) He was one of the authorities of the (Imamiyya) sect, without equal and unrivalled in his integrity.
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). Shaykh Tusi remarks concerning his character in his Rijal as follows: “reliable, veracious and a Kufan” (i.e. from Kufa in ‘Iraq). In addition Najashi says: “He was from amongst the virtuous and trustworthy members of the (Imamiyya) sect, and abundant in doing good deeds.”
5) Salih bin ‘Uqba: He is Salih bin ‘Uqba bin Qays bin Sim’an. Najashi introduces him as: Salih bin ‘Uqba bin Qays bin Sim’an bin Abi Rabiha. He narrates from his father, who in turn narrates from his own father and from Zayd bin Shahham. Whilst those who narrate from him include: Muhammad bin al-Husayn bin Abi al-Khattab and his son (i.e. Salih’s son) Isma’il bin Salih bin ‘Uqba.
It needs to be pointed out here that the person by the name of Salih bin ‘Uqba mentioned in this chain must not be confused with Salih bin ‘Uqba bin Khalid al-Asadi. 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. 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”.
This is further supported by the chain recorded by Shaykh Tusi where he writes; “Salih bin ‘Uqba possesses a book, about which Ibn Abi Jid informed us, from Ibn al-Walid, from al-Saffar, from Muhammad bin al-Husayn, from Muhammad bin Isma’il bin Bazi’, from him”. And the person meant here by the word “him” is Salih bin ‘Uqba bin Qays and not 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.
6) ‘Uqba bin Qays bin Sim’an: Shaykh Tusi has mentioned him in his Rijal and considered him from the companions of Imam al-Baqir (a.s.). His being a companion of Imam al-Baqir (a.s.) proves that he was an Imami and the Shaykh has not criticized him.
Here ends the study of the 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’.
It can be concluded here that the chain has no defects and it is one of thehasan  chains, in the sense of being generally praiseworthy.
 Translator’s note: This is one of Shaykh Tusi ‘s books of biographies.
 Al-Fihrist, pg 160, in the chapter on Muhammad, no. 606, and the Shaykh mentions him also on pg 183, no 705.
 Rijal of -Shaykh Tusi pg 364, in the chapter on the companions of al-Ridha’ (a.s.), no. 6.
 Rijal of Najashi, vol 2 pg 214, no. 894.
 Rijal of Najashi, vol 1 pg 444, no. 530.
 Rijal of Najashi, vol 1, pg 445, no. 532.
 Al-Fihrist pg 110, no. 364.
 Rijal al-Tusi, pg 142, in the chapter of the companions of Imam al-Baqir (a.s.), no.74.
 Translator’s note: A chain of transmitters, which is classified as hasan, is one where all the transmitters are Imami but the moral probity of each transmitter is not individually confirmed, rather it would be individually confirmed for some and deduced on a general level from indirect evidences, for others.