Salaamun alaykum dearest Meesam,

My internet server has been down since day before yesterday so I haven't been
able to access my emails.
I am writing this to you from my departmental computer lab.
I have seen very few senior level Qummis argue for the permissibility of dua to
Ghayrullah on the basis of sermon 234 of Nahjul Balaagha, may be, because
they know how dhaeef its sanad is; however, many jaahil people from the
general public and low-level Mawlanas sometimes use it and argue on its
basis, so I thought of sharing this analysis, and may be, if you see fit, you can
also include it in your FAQ or Q&A section:
SERMON 234 OF NAHJUL BALAAGHA has no Sanad.
Sheikh Mufeed narrates a similar sermon in his Amaali with the following
Sanad:
He said: Abu Nasr Muhammad b. al-Husain al-Muqri al-Baseer reported to
me from Abdullah b. Yahya al-Qattan, who reported from Ahmad b. al-Husain
b. Saeed al- Qarshi, who reported from his father, who reported from alHusain b. Mukhariq, from Abdul Samad b. Ali, from his father, from Abdullah
b. Abbas - may Allah be pleased with him, who said:
When the Prophet, peace be upon him and his progeny, passed away, Amirul
Mo'mineen Ali b. Abi Talib, together with al-Abbas and al-Fadhl b. al-Abbas,
washed him. And when they had finished washing him, he (Ali) removed the
wrap-cloth from his face and said: "My father and my mother be your ransom,
you have been pure in your life and in your death. With your passing away,
there has been a cessation, which has no parallel in anyone else's death; the
cessation of Prophethood and the Divine revelations. You are so exalted that,
your death has become a source of solace and consolation for all other
bereavements and (at the same time) your death has such a common aspect,
that all men all equally grieved by it. And, had it not been that you ordered
forbearance and forbade restless grief, we would have shed incessant tears
over you. (But deep sorrow and grief, both are too trivial to give any
consolation on your parting). May my father and my mother be your ransom,

do remember us (well) when you are in the presence of your Sustainer, and
keep us in your mind."
Then he fell over him, kissed his face and drew the cloth over him.
SOURCE: Amaali Shiekh Mufeed, (Arabic) pg 102 (mac pdf page 128).
See also: Amaali Sheikh Mufeed (English) pg 81 of 281 (Chapter 12 - The
Twelfth Assembly)
ANALYSIS OF THE SANAD
Abu Nasr Muhammad b. al-Husain al-Muqri al-Baseer reported to me
from Abdullah b. Yahya al-Qattan, who reported from Ahmad b. al-Husain b.
Saeed al- Qarshi, who reported from his father, who reported from al-Husain
b. Mukhariq, from Abdul Samad b. Ali, from his father, from Abdullah b.
Abbas - may Allah be pleased with him, who said:

Abu Nasr Muhammad b. al-Husain al-Muqri al-Baseer = Majhool

Abdullah b. Yahya al-Qattan = Majhool
The editor of Al-Amaali's Arabic edition suggests that the above name may be
a typographical distortion of Abdullah bin Umar al-Qattan, but is not sure of
that. Either way, this narrator is Majhool.
Ahmad b. al-Husain b. Saeed al- Qarshi = Ahmad bin al-Husain bin Saeed alAhwaazi (See: footnote no.3 of the editor, Sheikh Mufeed, Al-Amaali, pg 102
(mac page 128))

Sayyid Khui has mentioned very clearly in his encyclopedia on Rijaal entitled
Mu'jam Rijaalil Hadeeth (volume 2) that Ahmad bin al-Husain bin Saeed was
declared to be a Ghaali and weak narrator by the classical scholars of Rijaal

and Hadith such as Sheikh Muhammad bin al-Hasan bin al-Waleed, Sheikh
Sadooq and Sheikh Abul Abbas Ibn Nooh. Sayyid Khui also declares him to be
dhaeef as well; see for yourself:

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Ayatullah Sayyid Abul Qasim al-Khui declares this narrator to be dhaeef:

:

Ref: Sayyid Khui, Mu'jam Rijaal al-Hadith, vol. 2, pg 103 (mac page 105 of
437)

Ayatullah Sayyid Faadhil Meelani further endorses the judgement of Sayyid

Khui that this narrator is weak:

http://www.almilani.com/%D8%B9%D8%B1%D8%A8%D9%8A/
%D8%A7%D9%84%D8%B1%D8%AC%D8%A7%D9%84/521

Ayatullah Sayyid Abul Qasim al-Khui declared the Tareeq of Sheikh Toosi to
al-Husain b. Mukhariq as dhaeef due to the presence of Ahmad bin al-Husain
bin Saeed in it. (See, Khui, Mu'jam Rijaal al-Hadith, vol. 7, pg 92 (mac page 96
of 498)).
The presence of one Majhool or weak narrator in the chain of a narration is
sufficient to render it Dhaeef. Even a first year student of Ilme Rijaal should
know that.

But in this Sanad, it is not only Ahmad bin al-Husain bin Saeed who is the
weak link; rather, you have multiple Majhool narrators. See for yourself:

al-Husain b. Mukhariq = majhool in that he has not received Tawtheeq

Abdul Samad b. Ali = Majhool in that he has not received Tawtheeq.
(See Sayyid Khui, Mu'jam Rijaal al-Hadith, vol. 11, pg. 27.)
Akhook
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