3. The Narration of Kamil al Ziyarat
2. The Narration of al Amali
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3. The Narration of Kamil al Ziyarat
Jafar ibn Muhammad ibn Quluwayh narrated:
حدثني محمد بن عبد الله بن جعفر الحميري عن أبيه عن علي بن محمد بن سالم عن محمد بن خالد عن عبد الله بن حماد البصري عن عبد الله بن عبد الرحمان الأصم عن حماد بن عثمان عن أبي عبد الله عليه السلام قال لما أسري بالنبي إلى السماء قيل له إن الله تبارك وتعالى يختبرك في ثلاث لينظر كيف صبرك إلى أن يقول وأما الثالثة فما يلقى أهل بيتك من بعدك من القتل وأما ابنتك فتظلم و تحرم ويؤخذ حقها غصبًا الذي تجعله لها و تضرب وهي حامل ويدخل عليها وعلى حريمها ومنزلها بغير إذن ثم يمسها هوان وذل ثم لا تجد مانعًا وتطرح ما في بطنها من الضرب وتموت من ذلك الضرب وأول من يحكم فيهم محسن بن علي عليه السلام وفي قاتله ثم في قنفذ فيؤتيان هو وصاحبه فيضربان بسياط من نار لو وقع سوط منها على ا لبحار لغلت من مشرقها إلى مغربها ولو و ضعت على جبال الدنيا لذابت حتى تصير رمادًا فيضربان بها
Muhammad ibn ‘Abdullah ibn Jafar al Himyari reported from his father — from ‘Ali ibn Muhammad ibn Salim — from Muhammad ibn Khalid — from ‘Abdullah ibn Hammad al Basri — from ‘Abdullah ibn ‘Abdul Rahman al Asamm — from Hammad ibn ‘Uthman — from Abu ‘Abdullah, who said:
When the Prophet was taken to the heavens, it was said to him: Allah, the Blessed and Exalted, will test you in three things to see how you endure… And the third is what your family will face after you in terms of killing… As for your daughter, she will be oppressed, deprived, and her rights will be taken by force, and she will be struck while pregnant. Her house and family will be entered without permission and then she will experience humiliation and disgrace. She will not find any protector. What is in her womb will be aborted due to the beating, and she will die from that beating… The first to be judged will be Muhsin ibn ‘Ali and his killer, then Qunfudh. He along with his companion will be brought and will be beaten with whips of fire. If one whip fell into the seas, it would boil from its east to its west, and if placed on the mountains of the world, they would melt until they turn to ashes. They will be beaten with it.[1]
Study of the Isnad
This chain is not valid for the following reasons:
‘Ali ibn Muhammad ibn Salim
- Shahrudi said, “They did not mention him.”[2]
So he is unknown. Al Khu’i believed that the correct name is ‘Ali ibn Muhammad ibn Sulaiman al Nawfali and that ‘Ali ibn Muhammad ibn Salim in the narration is a mistake. Al Khu’i said:
وغير بعيد أن تكون كلمة سالم هنا محرف كلمة سليمان فإن علي بن محمد بن سالم غير موجود لا في الرجال ولا في الروايات وإنما الموجود علي بن محمد بن سليمان
It is not far-fetched that the word Salim is a distortion of Sulaiman. There is no ‘Ali ibn Muhammad ibn Salim either in the books of Rijal or in the narrations. What exists is ‘Ali ibn Muhammad ibn Sulaiman.[3]
Al Jawahiri in al Mufid min Mu’jam Rijal al Hadith summarised al Khu’i’s opinion on ‘Ali ibn Muhammad ibn Sulaiman:
Regardless of whether he is Ibn Salim or Ibn Sulaiman, both are unknown.
It is also surprising that among the narrators of this chain is ‘Abdullah ibn Jafar al Himyari, the author of Qurb al Isnad. It is expected that ‘Ali ibn Muhammad, whether Ibn Salim or Ibn Sulaiman, is his teacher in the narration. However, we did not find his mention in Qurb al Isnad, which is an important observation that increases the suspicion about the authenticity and truthfulness of this chain.
‘Abdullah ibn ‘Abdul Rahman al Asamm
- Al Najashi said, “Weak, an extremist, and worthless.”[6]
- Ibn al Ghada’iri said, “Weak; his statements are not considered. He has a book on Ziyarat[7] indicating great wickedness and a crumbling doctrine. He was among the liars of the people of Basrah.”[8]
- Al Khu’i also labelled him weak.[9]
- Hussain al Sa’idi in his book al Du’afa’ min Rijal al Hadith said, “He is a liar, weak, an extremist, and worthless. His book on Ziyarat is filled with errors. Al Najashi and Ibn al Ghada’iri declared him weak. Considered weak by al ‘Allamah, Ibn Dawood, al Jaza’iri, Muhammad Taha Najaf, and al Bahbudi.[10]
Discussion on the Narration’s Text
The signs of falsehood in the text of the narration are apparent. For instance, the narration states that the Prophet salla Llahu ‘alayhi wa sallam was informed during the Night of the Ascension about what would happen to his family, including Fatimah radiya Llahu ‘anha. This is undoubtedly a lie of the extremists. If the matter was of such importance, it would have been conveyed to Muslims with authentic, clear texts, not left to be peculiar to the accused and unknown.
Among the signs of exaggeration and fabrication in the narration is that the first to be judged on the Day of Judgement is Muhsin, and that Abu Bakr and ‘Umar[11] “would be beaten with whips of fire. If one whip fell into the seas, it would boil from east to west and if placed on the mountains of the world, they would melt until they turn to ashes; they would be beaten with them.”
How can it be that the most important and first issue to be judged on the Day of Judgement is the killing of Muhsin? Is Muhsin more important than the Prophets who were killed for him to be judged first? Is the killing of Muhsin more important than the killing of Hussain radiya Llahu ‘anhu? The truth is that the narrator of the story is one who filled it with lies and falsehoods rooted in extreme hatred for Abu Bakr and ‘Umar radiya Llahu ‘anhuma.
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[1] Kamil al Ziyarat, pg. 329, Number: 840.
[2] Mustadrakat ‘Ilm Rijal al Hadith, 5/448.
[3] Mu’jam Rijal al Hadith, 13/152.
[4] Al Mufid min Mu’jam Rijal al Hadith, pg. 410.
[5] Tanqih al Maqal, 1/109.
[6] Rijal al Najashi, pg. 217, 566.
[7] Incantations to be recited at the tombs of the Imams.
[8] Rijal Ibn al Ghada’iri, pg. 76-77.
[9] Al Mufid min Mu’jam Rijal al Hadith, pg. 338.
[10] Al Du’afa’ min Rijal al Hadith, 2/288.
[11] Although they are not named in the narration, the context makes it clear that they are the intended ones.