The First Chain of Transmission: The Chain of the Report about the Rewards of the Pilgrimage to the Grave of Imam al-Husayn (a.s.)Shaykh Tusi reports: Narrated Muhammad bin Isma’il bin Bazi’, from Salih bin ‘Uqba, from his father, from Abu Ja’far (a.s.) (d. 114 A.H. / 732 A.D.) who said: “Whoever visits the grave of al-Husayn bin ‘Ali (a.s.) on the day of ‘Ashura’, in the month of Muharram and persists in weeping at his grave, then Allah the Glorified and Exalted will receive him on the Day of Judgment with the reward of two thousand major pilgrimages, two thousand minor pilgrimages and two thousand military expeditions. !”61 Therefore it is not improbable that Muhammad bin Musa bin ‘Isa bin al-Hamadani’s disparagement by Ibn al-Walid is due to their differences with regards to the stations of the Imams, and for that reason, when Najashi narrates the speech of Ibn al-Walid saying that he (i.e. 6) ‘Alqama bin Muhammad al-Hadhrami: His biography has been presented during the course of the study of the Shaykh about him. He was an Imami and praiseworthy in a general sense.
Abu Bakr repeated his question thrice and each time Zayd did not answer him. [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. This is a translation of an article on the website of Shaykh Hobbollah which can be found: hereQuotations from the treatise are taken from: here, 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. Therefore whether we invoke curse on them, or not they will always be distanced from the mercy of Allah (SwT), due to the seeds of mischief that they had sown in this world. And this directing by the scholars does not establish their belief in its issuance; since this narration is in relation to mustahhab [recommended] acts, and it is possible that they took the narration with leniency using the Principle of Leniency in Deducing Proofs for Recommended Acts, and if this is the case this does not establish their belief in the issuance of this hadith.And Sayed al-Khoei does not accept the Principle of Leniency in Deducing Proofs for Recommended Acts. O Allah! 4) That ‘Alqama bin Muhammad al-Hadhrami is trustworthy according to the evidences made known. Thereafter he should recite two units of prayer. Further, the testimony of great authorities confirms and corroborates his veracity. So it is fair to say that we need other ways to establish the chain and the content. The first report simply describes the rewards of visiting the grave, without providing the well-known text of the salutation, which is supposed to be recited at the site of the grave. This chain was found to be unreliable according to Sayed al-Khoei, at the very least because of ‘Uqba bin Qays bin Sim’an being unknown. 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. He says: He (i.e. This tradition is clear that Safwan greeted Imam al-Husayn (a.s.) by the salutation text, which ‘Alqama bin Muhammad al-Hadhrami had narrated.
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