before this post, i had already presented two chain, which were our post 1 and post 2 in this regard

we find in kamil uz ziarat; page 216;; this ziarat which comes with this sanad

2 ـ حدَّثني أبي ؛ وعليُّ بن الحسين ؛ ومحمّد بن الحسن ـ رحمهم الله ـ جميعاً ، عن سعد بن عبدالله ، عن أحمدَ بن محمّد بن عيسى ، عن القاسم بن يحيى ، عن الحسن بن راشد ، عن الحسين بن ثُوَير بن أبي فاخِتَة «قال : كنت أنا ويونس بن ظَبْيان والمفضّل بن عُمَرَ وأبو سَلَمةَ السَّرَّاج جُلوساً عِند أبي عبدالله عليه السلام

we will cover this topic in following headings

  1. what is the sanad of this narration?
  2. what are the other sources of this narration?
  3. what is being said in this narration?
  4. what is the opinion of marajae about this narration?


so, first we see the rijal

but before we indulge in that, let me tell you that the author of the book, jafar bin mohammad bin jafar bin musa bin qawalia qummi; well known scholar and thiqa; and he had said in the preface in his book that will take narrations from thiqa/trustworthy narrators;

but still we see the rijal

he took this narration from three people

  1. his father, mohammad bin qawalia, and he is thiqa
  2. ali bin hussein
  3. mohammad bin hasan

the last two have been praised by ibn qawaliyya;

and as we said that he had claimed that he wont take ahadeeth except from thiqa, so it means they are thiqa as per him

these people narrated from

saad bin abdullah bin abi khalaf, he is very famous narrator
and thiqa
[naqd; 2/310-311]

he took it from ahmad bin mohammad bin esa, he is also thiqa and a famous narrator
[naqd; 1/167-168]

next is qasim bin yahya; ghazairi had termed him daif; however, khoi did not agree to this; and considered him thiqa. he even graded chains having qasim as sahih
he, for e.g, writes

وطريق الصدوق إليه : أبوه ، ومحمد بن الحسن رضي الله عنهما ، عن
سعد بن عبدالله والحميري جميعا ، عن أحمد بن محمد بن عيسى ، وإبراهيم بن
هاشم جميعا ، عن القاسم بن يحيى .
والطريق كطريق الشيخ إليه صحيح

[maujam, 15/68]

so, we see that  al khoi has termed the chain with qasim bin yahya sahih

he also, negates the weakening of ghazairi, and says

الاول : أنه لا يبعد القول بوثاقة القاسم بن يحيى لحكم الصدوق بصحة
مارواه في زيارة الحسين عليه السلام ،
عن الحسن بن راشد ، وفي طريقه إليه :
القاسم بن يحيى ، بل ذكر أن هذه الزيارة أصح الزيارات عنده رواية . الفقيه : في
زيارة قبر أبي عبدالله عليه السلام ، الحديث ( 1614 و 1615 )
، حيث إن في
جملة الروايات الواردة في الزيارات ما تكون معتبرة سندا ، ومقتضى حكمه مطلقا
بأن هذه أصح رواية يشمل كونها أصح من جهة السند أيضا ، ولا يعارضه تضعيف
ابن الغضائري لما عرفت من عدم ثبوت نسبة الكتاب إليه

so, he says that

firstly, the wathaqa of qasim bin yahya is due to grading of sudoq of what he narrated in ziarat of imam hussein, from hasan bin rashid; and in that chain: there is qasim bin yahya, and he talked of it as the most authentic ziarat; in faqih in ziarat of grave of imam hussein, narration 1614 and 1615; and these narrations which come in ziarat are with trustworthy chains; and the order regarding the authenticity of narration demands that it is sahih as per sanad also; so the weakening of ibn ghadairi does not conflict as we we do not have the proof for its nisbat/relation to the writer

plus, tautheeq of ibn qawalia is there for him as well, as khoi has said

أن القاسم بن يحيى ثقة لشهادة ابن قولويه بوثاقته و لا يعارضها تضعيف ابن الغضائري لما عرفت من عدم ثبوت نسبة الكتاب إليه.

and for qasim bin yahya, there is testimony of ibn qawaliyya regarding his tautheeq; and so weakening of ibn ghadairi is not conflicting to that for which we have no proof for  it being related to the author

as regards to his father, hasan bin rashid; khoi again considers him thiqa
he mentions the chains of sudooq in his discussion of hasan bin rashid

وطريق الصدوق إليه : أبوه رضي الله عنه عن سعد بن عبدالله ، وأحمد
ابن محمد بن عيسى ، وإبراهيم بن هاشم ، جميعا ، عن القاسم بن يحيى ، عن جده
الحسن بن راشد .
وأيضا : محمد بن علي ما جيلويه رضي الله عنه عن علي بن إبراهيم
ابن هاشم ، عن أبيه ، عن القاسم بن يحيى ، عن جده الحسن بن راشد .
وفي هذين الطريقين ، كطريق الشيخ إليه : القاسم بن يحيى ، وهو ثقة ، على
ما يأتي

[maujam, 5/313]

so, this is the chain of sudooq, and khoi had said as we had shown you before, that the chains of sudooq demand that the narrators are accepted as trust worthy, ; also, he had said that qasim ibn yahya is  narrator of kamil uz ziarat, and that is a proof for him being thiqa; the same rule stands true for hasan bin rashid as well

syed mohammad abtahi has also termed him thiqa in tehzeeb-ul-miqaal fi tanqeeh kitab-ur-rijal, vol 2; and he gave two reasons for this

  1. ibn abi umair has narrated a lot from him
  2. he is narrator of kamil uz ziaraat

and the last one, hussein bin thaweer is thiqa
[naqd; 2/82-83]


1- al kafi, vol 4, page 575-577, narration 2-8178

2- man la yahdaral faqih, vol 2, page 594, narration 3199

3- man la yahdaral faqih, urdu version, vol 2, page 369

4- tehzeeb ul ahkam, vol 6, page 54, narration 1

5- bihar ul anwaar, vol 98, page 154


here we find that

مَنْ أرادَ اللهَ بَدَءَ بِكُمْ ، [مَنْ أرادَ الله بَدَءَ بِكُمْ ،

مَنْ أرادَ اللهَ بَدَءَ بِكُم] ، بِكُمْ يُبَيّنُ اللهُ الكَذِبَ ، وَبِكُمْ يُباعِدُ الزَّمانَ الْكَلِبَ(1) ، وَبِكُمْ فَتَحَ اللهُ وَبِكُمْ يَخْتِمُ ، وَبِكُمْ يَمْحُو مَا يَشاءُ وَبِكُمْ يُثْبِتُ ، وَبِكُمْ يَفُكُّ الذُلَّ مِنْ رِقَابِنا ، وَبِكُمْ يُدْرِكُ اللهُ تِرَةَ كُلِّ مُؤمِنٍ يُطْلَبُ(2) ، وَبِكُمْ تُنْبِتُ الأَرْضُ أشْجارَها ، وَبِكُمْ تُخْرِجُ الأشْجارُ أثْمارَها ، وَبِكُمْ تُنْزِلُ السَّماءُ قَطْرَها وَرِزْقَها ، وَبِكُمْ يَكْشِفُ اللهُ الْكَرْبَ ، وَبِكُمْ يُنَزِّلُ اللهُ الغَيثَ ، وَبِكُمْ تُسِيخُ الأرَضُ(3) الَّتي تُحْمِلُ أبْدانَكُمْ ، وَتَسْتَقِرُّ جِبالُها عَلى مَراسِيها ، إرادَةُ الرَّبِّ في مَقادِير اُمُورِهِ تَهْبِطُ إلَيْكُمْ ، وَتَصْدُرُ مِنْ بُيُوتِكُمْ ، وَالصّادِرُ عَمّا فُصِلَ مِنْ أحْكامِ الْعِبادِ

whosoever wishes to get neart to allah, he has to come to you first; allah unveils lies through you; and through you the tough and cutting times are removed; and through you allah started, and through you allah will end; through you allah erases what he wants, and through you allah writes; through you the chains of insult are taken out from our necks; and through you allah gets the revenge of the death/blood of momins; through you the earth grows trees, and through you trees gets fruit; and through you are revealed rain and food from the skies; and through you  Allah finishes hardships ; through you allah reveals rain; and through you the earth which is carrying you, praises allah; and through you its mountains settle their moorings; the will of allah in the amounts of His affairs land to you, and heads from your houses, and  judgments are issued about the worshipers decisions/deeds,


on my inquiry about this narration and ziarat-e-jamia, His excellency said



Yes the statements you quoted in your email are proofs of wilayat-e-takwiniyya of the Ahl al-Bayt peace be upon them all.

Rather these statements point to a status that is even greater than the status associated with the wilayat-e-takwiniyyah in that, as it is mentioned in those statements, Allah Almighty executes His Will through the Ahl al-Bayt peace be upon them.

This notion that Allah Almighty executes His Will though them is something which is higher than the wilayat-e-takwiniyya.

Careful thought needs to be given to this notion. Please think about.


this fact which He has highligthted is also present in dua-e-nudba, though with different wordings

and there we call imam asws

سبب المتصل بين الارض و السماء

that is, source of connection between earth and skies

and dua-e-nudba and its contents are termed aqaid-e-haqqa, that is, the true beliefs by allama baqir majlisi in his zaad ul mu’aad

let us see that

so, we see that allama majlisi calls it

“consisting of aqaid-e-haqqa”


“with reliable sanad”