Tasbeeh with Dirt of Imam Hussain

Here is a Ṣaḥīḥ (Authentic) ḥadīth that proves glorifying with prayer beads or tasbeeḥ (misbaḥah), also with the dirt of the grave of al-Ḥussayn (عليه السلام). Not only does this prove it, it shows the great merit of doing tashbeeḥ with it.

I have posted a Ṣaḥīḥ (Authentic) ḥadīth that shows the Imam (عليه السلام) doing tasbeeḥ  with his fingers. Click here: http://www.revivingalislam.com/2011/06/taqibat-and-dua.html

Many scholars have authenticated this ḥadīth, from al-Majlisī[1], Abū al-Qāsim al-Qummī (d. 1232)[2], Muḥsin al-Hakīm (d. 1390)[3] and Āṣif al-Muḥsinī[4], and many more.

مُحَمَّدُ بْنُ الْحَسَنِ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ دَاوُدَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ قَالَ كَتَبْتُ إِلَى الْفَقِيهِ ع أَسْأَلُهُ هَلْ يَجُوزُ أَنْ يُسَبِّحَ الرَّجُلُ بِطِينِ الْقَبْرِ وَ هَلْ فِيهِ فَضْلٌ فَأَجَابَ وَ قَرَأْتُ التَّوْقِيعَ وَ مِنْهُ نَسَخْتُ تُسَبِّحُ بِهِ فَمَا فِي شَيْ‏ءٍ مِنَ السُّبَحِ أَفْضَلَ مِنْهُ وَ مِنْ فَضْلِهِ أَنَّ الْمُسَبِّحَ يَنْسَى التَّسْبِيحَ وَ يُدِيرُ السُّبْحَةَ فَيُكْتَبُ لَهُ ذَلِكَ التَّسْبِيحُ

Muḥammad b. al-Ḥasan (al-Ṭūsī) by his isnād[5] from Muḥammad b. Aḥmad b. Dawūd[6] from his father[7] from  Muḥammad b. `Abd Allāh b. Ja`far al-Himyarī[8] said:

I wrote to al-Faqīh [9](عليه السلام), and I asked him, ‘Is it permissible for a man to have a tasbeeh with the mud/sand of the grave of al-Ḥussayn? And is there any merit (fadl) in it?’

And he answered, I read in his handwriting from his manuscript:

“Glorify with it, for nothing from the glorification is more meritorious tasbeeh than it. And from its merits is if the glorifier forgets the glorification (tasbeeh), and he rotates the tasbeeh, for him it will be written that he did tasbeeh (glorification).”[10]

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[1] al-Majlisī, Milādh al-Akhyār, vol. 9, pg. 188

[2] Abū al-Qāsim al-Qummī, Manāhij al-Aḥkam, pg. 345; Abū al-Qāsim al-Qummī, Ghanā’im al-Ayyām, vol. 2, pg. 628

[3] Muḥsin al-Hakīm, Mustamsak al-`Urwah al-Wuthqa, vol. 5, pg. 511

[4] Āṣif al-Muḥsinī, Mashra`ah Bihār al-Anwār, vol. 2, pg. 480

[5] The isnaad or tarīq from al-Ṭūsī to Muḥammad b. Aḥmad b. Dawūd is Ṣaḥīḥ (Authentic).

[6] He is thiqah (trustworthy) according al-Najāshī (See: al-Najāshī, Rijāl, pg. 384-385, person # 1045)

[7] Aḥmad b. Dawūd b. `Alī al-Qummī is thiqah (trustworth) according to al-Ṭūsī (See: al-Ṭūsī, al-Fihrist, pg. 70, person # 87)

[8] He is thiqah (trustworthy) according to al-Najāshī (See: al-Najāshī, Rijāl, pg. 354-355, person # 949)

[9] al-Faqīh means Imām Mahdī (عليه السلام), this same ḥadīth is in al-Tabarasī’s al-Ihtijāj (See: al-Ṭabarsī, al-Ihtijāj, vol. 2, pg. 489)

[10] al-Ṭūsī, Tahdhīb al-Aḥkām, vol. 6, ch. 22, pg. 75-76, ḥadīth # 17

Bibliography

 al-Hakīm, Muḥsin. Mustamsak al-`Urwah al-Wuthqa. 1. 14 vols. Qum: Mu’assasah Dār al-Tafsīr, 1416.

al-Majlisī. Milādh al-Akhyār. 1st. 16 vols. Qum: Maktabah Ayatollah al-Mar`ashī al-Najafī, 1406.

al-Muḥsinī, `Āṣif. Mashra`ah Bihār al-Anwār. 2nd. 2 vols. Beirut: Mu’assasah al-`Ārif lil-Maṭbū`āt, 1426/2005.

al-Najāshī. Rijāl. Ed. Musa al-Shabiri al-Zanjani. 5. 1 vols. Qum: Mu’assasah al-Nashr al-Islāmī, 1416.

al-Qummī, Abū al-Qāsim. Ghanā’im al-Ayyām. 2 vols. n.d.

—. Manāhij al-Aḥkam. 1 vols. n.d.

al-Ṭabarsī. al-Ihtijāj. 2 vols in 1 vols. Mashhad: Nashr al-Murtada, Mashhad, 1403, 1403.

al-Ṭūsī. al-Fihrist. Najaf: al-Maktabah al-Raḍawiyyah, n.d.

—. Tahdhīb al-Aḥkām. 4th. 10 vols. Tehran: Dār al-Kutub al-Islāmiyyah, 1407.