أعوذ بالله من الشيطان الرجيم

بِسْمِ ٱللَّٰهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

As Salaamu Alaikum Wa Rahmatullahi Wa Barakatuh,

Based on your specific question and information provided.

From the Fiqh / Jurisprudence perspective.

Ziyarat Ashura is Mustahab (Highly Recommended).

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Ziyārat ʿĀshūrāʾ is originally reported in two works.

Kāmil al-Ziyārāt by Jaʿfar b. Muḥammad b. Qūlawayh al-Qummī (d. 367/977).
Miṣbāḥ al-Mutahajjid  by Muḥammad b. Ḥasan b. ʿAlī b. alḤasan al-Ṭūsī (d. 460/1067).

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As far as your predicament is concerned. Its endorsement
from the unseen realm (al-taʾyidāt al-ghaybiyya), which in itself suffices as a proof.
of the authenticity of this sacred Ziyārat. You may take guidance from the following.

In Islamic jurisprudence, when a jurist declares something ‘mustaḥabb’ or ‘makrūh’, it means that in his opinion the action has an established legal status, i.e., it is something that the sharia has legislated as being ‘recommended’ or ‘disapproved’. A jurist will only make such a declaration if he is convinced that there is sufficiently strong evidence to support it.

If on the other hand the jurist deems the evidence weak but finds no reason to suggest the act should not be performed/avoided, then he may say that it can still be enacted but with the intention of ‘rajāʾ’ (shorter form of ‘rajāʾ al-maṭlūbiyyah’), i.e. in the hope that it is desired by Allah. In this way, the jurist has not attributed something to the sharia that may not have actually been sanctioned by it, nor has he dissuaded his followers from performing/avoiding the action just in case in reality it is something that has been divinely legislated and carries with it abundant blessings and rewards.

والله العالم‎
(and Allah(awj) Knows best)
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