Is Ziyarat Ashura authentic?

 

Is Ziyarat Ashura authentic?

In the name of Allah, Most Gracious, Most Merciful.

Ziyarat Ashura is of the most popular ziyarāt narrated from the Imams of the Ahlulbayt, peace be upon them. The earliest sources for this Ziyarah are Kamil al-Ziyarat by Ibn Qulawayh and Misbah al-Mutahajjid by Sheikh al-Tusi, both of whom are reliable and highly praised classical scholars of the Shi’ite community.

Kamil al-Ziyarat by ibn Qulawayh:

Narrated ‘Alqama from Imam al-Baqir:

“From the visitations of al-Hussain ibn ‘Ali (peace be upon Him) on the day he was martyred, say:

“Peace be upon you O’ Abu Abdullah, peace be upon you oh son of the Messenger of Allah… (until the end of the Ziyarah).”

من زار الحسين بن علي (عليهما السلام) منذ يوم قتل، تقول:

السلام عليك يا أبا عبد الله، السلام عليك يا بن رسول الله، السلام عليك يا خيرة الله وابن خيرته، السلام عليك يا بن أمير المؤمنين وابن سيدالوصيين، السلام عليك يا بن فاطمة سيدة نسأ العالمين، السلام عليك يا ثار الله وابن ثاره والوتر الموتور (1).

السلام عليك وعلى الأرواح التي حلت بفنائك وأناخت برحلك، عليكم مني جميعا سلام الله ابدا ما بقيت وبقي الليل والنهار.

يا أبا عبد الله لقد عظمت المصيبة بك علينا وعلى جميع أهل السماوات، فلعن الله أمة أسست أساس الظلم والجور عليكم أهل البيت ، ولعنالله أمة دفعتكم عن مقامكم، وأزالتكم عن مراتبكم التي

Misbah al-Mutahajjid by Sheikh al-Tusi

849 / 4، ثم يقول:

السلام عليك يا أبا عبد الله وعلى الأرواح التي حلت بفنائك عليك مني سلام الله أبدا ما بقيت وبقي الليل والنهار، ولا جعله الله آخر العهدمني لزيارتك، السلام على الحسين وعلي 319 بن الحسين وعلى أصحاب الحسين. يقول ذلك مائة مرة.

850 / 5، ثم يقول:

اللهم! خص أنت أول ظالم باللعن مني وابدأ به 320 أولا ثم الثاني ثم الثالث والرابع اللهم اللعن يزيد خامسا 321 والعن 322 عبيد الله بنزياد وابن مرجانة وعمر بن سعد وشمرا وآل أبي سفيان وآل زياد وآل مروان إلى يوم القيامة.

The difference between the two versions is that Sheikh al-Tusi’s variation includes the following words:

اللهم العن الاول والثاني والثالث والرابع

“Oh Allah, curse the first and the second and the third and the fourth.”

Thus, this Ziyarah has been narrated in some of the earliest sources adding credibility to it’s authenticity.

Is the chain of narrators reliable?

Ibn Qulawayh writes in his introduction to the book (Kamil al-Ziyarat):

و قد علمنا أنا لا نحيط بجميع ما روي عنهم في هذا المعنى و لا في غيره لكن ما وقع لنا من جهة الثقات من أصحابنا (رحمهم الله برحمته) ولا أخرجت فيه حديثا روي عن الشذاذ من الرجال

“Furthermore, I have only narrated that which was reported to me by the trustworthy ones from among our companions – may Allah’s Mercy be upon them – and I did not include anything which has been reported by unknown or unreliable sources who are not well-known for their knowledge and narrations.”

Thus, the narrators from whom Ibn Qulawayh narrates in his book are all people whom he considers trustworthy in narrations - and he goes as far as to send his tarahhum (asking Allah to have mercy) on them.

Hence, the chain of this Ziyarah would be reliable per his standard, and by this reasoning do many scholars declare the chain of the Ziyarah as reliable.

What if there are liars in the chain?

There is a general principle followed by Shi’a scholars, namely the principle of “Tasamuh fi Adilat al-Sunnan” - leniency in evidence of the sunnah.

     

أحمد بن أبي عبد الله البرقي في (المحاسن): عن علي بن الحكم، عن هشام بن سالم، عن أبي عبد الله (عليه السلام) قال: من بلغه عنالنبي (صلى الله عليه وآله وسلم) شئ من الثواب فعمله كان أجر ذلك له، وإن كان رسول الله (صلى الله عليه وآله وسلم) لم يقله.

“Abi Abdilah [al-Sadiq] said: ‘Whomever is informed of a narration of the Prophet regarding an deed incurring thawab [i.e, reward from Allah]. And he performs that deed, Allah will give him the same thawab as he the person was informed. 

Even if Rasul Allah did not say it [i.e, even if the narration is not authentically attributed to Rasul Allah].”

Hence, Shi’a scholars often removed isnads of dua books because the validity of narration is not necessary to receive thawab. Particularly, since the audience reading these books - isnad would not be particularly relevant to them. As they read these duas and ziyarahs for mere spiritual benefit, not ahkam in religion. What would the harm be if they still receive the reward, even if the Prophet or infallible did not say it?

Sayed Fadlullah’s Contention:

Sayed Fadlallah’s website bayyinat states:

“Regarding the authenticity of Ziyarat Ashoura, His Eminence (ra) explains that the chain of authorities of Ziyarat Ashura is weak; however, we find no problem in reciting the Ziyarah while avoiding the phrases that we have certain reservations on such as those who undermine the unity of Muslims; such as the parts of cursing that was never adopted by the Imams. Furthermore, it contains what appears to be a clear contradiction with the Quran. It is mentioned in the Ashura visit that Allah’s creation will turn to them [the Imams] and they will hold them accountable, while the Quran clearly states: “For to Us [Allah] will be their return; then it will be for Us to call them to account.” (88:25-26). Moreover, cursing never was the style that the Imams adopted.”

Let’s take a look at these two points! :)

1. Did the Imams curse?

The Imams curse the first two oppressors:

In this tradition graded حسن أو موثق by Allamah al-Majlisi [Mir‘at al ‘Uqul Fi Sharh Akhbar Al al-Rasul (6 / 215)] , the Imam curses the first two oppressors of Aal-Muhammad.

[al-Kafi, Volume 8 page 246]

“From Abu Ja’far al-Baqir:

“Indeed the Shaykhayn (Abu Bakr and ‘Umar) left this world without repentance and without remembering what they did to the Commander of the Faithful, so upon them be the “curse of Allah, the angels and mankind altogether.” (2:161)

الكافي (1): علي، عن أبيه، عن حنان، عن أبيه، عن أبي جعفر عليه السلام، قال:.. إن الشيخين (2) فارقا الدنيا ولم يتوبا، ولم يذكرا (3) ماصنعا بأمير المؤمنين عليه السلام، فعليهما لعنة الله والملائكة والناس أجمعين.

The Imams likewise curse the oppressors of Aal-Muhammad, including the attackers of al-Zahra’a , killer of Imam ‘Ali as well as the killer of Imam al-Hussain in an innumerable amount of traditions. Since Ziyarat Ashura focusses on the killers of Imam al-Hussain, I cite a tradition from Kamil al-Ziyarat:

[Kamil al-Ziyarat]

“May Allah’s Mercy be upon you, O’ Aba Abdillah. May Allah’s curse be upon those who killed you. May Allah’s curse be upon those who participated in spilling your blood and may Allah’s curse be upon those who heard of your killing and were pleased with it. I seek nearness to by dissociating myself from this (being pleased with the killing of al-Hussain).”

وَ تَقُولُ لَعَنَ اللَّهُ مَنْ رَمَاكَ لَعَنَ اللَّهُ مَنْ طَعَنَكَ لَعَنَ اللَّهُ مَنِ اجْتَزَّ رَأْسَكَ لَعَنَ اللَّهُ مَنْ حَمَلَ رَأْسَكَ لَعَنَ اللَّهُ مَنْ نَكَتَ بِقَضِيبِهِ بَيْنَ ثَنَايَاكَ لَعَنَ اللَّهُ مَنْأَبْكَى نِسَاءَكَ لَعَنَ اللَّهُ مَنْ أَيْتَمَ أَوْلَادَكَ لَعَنَ اللَّهُ مَنْ أَعَانَ عَلَيْكَ لَعَنَ اللَّهُ مَنْ سَارَ إِلَيْكَ لَعَنَ اللَّهُ مَنْ مَنَعَكَ مِنْ مَاءِ الْفُرَاتِ لَعَنَ اللَّهُ مَنْ غَشَّكَ وَ خَلَّاكَلَعَنَ اللَّهُ مَنْ سَمِعَ صَوْتَكَ فَلَمْ يُجِبْكَ لَعَنَ اللَّهُ ابْنَ آكِلَةِ الْأَكْبَادِ وَ لَعَنَ اللَّهُ ابْنَهُ وَ أَعْوَانَهُ وَ أَتْبَاعَهُ وَ أَنْصَارَهُ وَ ابْنَ سُمَيَّةَ وَ لَعَنَ اللَّهُ جَمِيعَ قَاتِلِيكَ وَقَاتِلِي أَبِيكَ وَ مَنْ أَعَانَ عَلَى قَتْلِكُمْ

One would find an abundant number of traditions with similar wording where the Imams of the Ahlulbayt have cursed the enemies of Aal-Muhammad, often even by name.

1. Does the wording of the Ziyarah contradict the Qur’an?

Sayed Fadlallah claims that per the verse of the Qur’an, the people will return to Allah and He will hold them accountable, and this contradicts the text of the Ziyarah that says the people will be held accountable by the Imam.

This is an incorrect idea- it is not that the people “returning to the Imams and they (Imams) will hold them accountable” - is independent of Allah. Rather it would be with the Will, Wish and Order of Allah.

Just as how although Allah is the one who decrees whether people will go to hell or heaven, He has given certain chosen ones the authority to throw them into hellfire.

“Both of you throw into Hell every stubborn disbeliever.” (50:24)

[Tafsir ibn Kathir]

“It appears that Allah will say these words to the Sa'iq and Shahid angels; the Sa'iq drove him to the grounds where Reckoning is held and the Shahid testified. Allah the Exalted will order them to throw him in the fire of Jahannam, and worse it is as a destination.”

Shi’i Tafasir narrate that the two mentioned in this verse are the Holy Prophet and Imam ‘Ali who will throw the disbelievers, their enemies into the fire by the permission of Allah. 

Thus, one can very well say that the people will return to the Imams and they will hold them accountable. 

Hence the Imams clarify:

[‘Uyoon Akhbar al-Ridha, Volume 1 page 92]

Imam al-Ridha states: 

“I heard my father narrate on the authority of his forefathers on the authority of ‘Ali that the Holy Prophet told him, “O ‘Ali! You are the one to divide up Paradise and Fire on the Resurrection Day. You will order the Fire to let go of some saying that they are yours, and tell the Fire that some are for the Fire to capture and they belong to it.’”

وَلَقَدْ سَمِعْتُ أَبِي يُحَدِّثُ، عَن آبَائِهِ، عَن عَلِيٍ‏ عَلَيْهِ السَّلامُ أَنَّهُ قالَ: قالَ لِي رَسُولُ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ‏يَا عَلِيُّ أَنْتَ قَسِيمُ الْجَنَّةِ وَالنَّارِ يَوْمَالْقِيَامَةِ تَقُولُ لِلنَّارِ هَذَا لِي وَهَذَا لَكَ.

An excellent analogy would be Allah giving Dhul-Qarnayn the superficial “choice” of deciding the fate of Ya’juj and Ma’juj:

قُلۡنَا یَـٰذَا ٱلۡقَرۡنَیۡنِ إِمَّاۤ أَن تُعَذِّبَ وَإِمَّاۤ أَن تَتَّخِذَ فِیهِمۡ حُسۡنࣰا ﴿ ٨٦ ﴾ 

“…Allah said, "O Dhul-Qarnayn, either you punish [them] or else adopt among them [a way of] goodness."(18:86)

Even though Allah is the one who would decide their fates, He designated this duty to Dhul-Qarnayn on His behalf, perhaps in order to elevate his status.

Similarly, Allah has designated the Imams to hold the people accountable even though it is Allah who decides people’s fate.

Another example would be how Allah is the one who takes away people’s souls at the time of their death,

“Allah takes the souls at the time of their death..” (39:42)

Yet Allah has designated the angel of death to do this action.

“Say, “Your soul will be taken by the Angel of Death, who is in charge of you. Then to your Lord you will be returned.” (32:11)

Thus, although Allah is the ultimate source of these actions, He can designate a chosen one of His to perform these actions for Him, by His wish, by His will and by His order, and they are in no way independent of Him. 

It is now clear that Sayed Fadlallah was mistaken in both of his contentions with the content of the blessed Ziyarat Ashura of Imam al-Baqir.

May Allah bless us all with the Ziyarah of our master Imam al-Hussain.

Wa Allahu ‘Aalam.