Hadith Kisa
Tradition of the Cloak- recited regularly esp thu nights

Signifance of Hadith kisa

اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ
allahumma salli ala muhammadin wa ali muhammad
O' Allāh send Your blessings on Muhammad and the family of Muhammad.

بِسْمِ ٱللَّـهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
bismi allahi alrrahmini alrrahimi
In the Name of Allāh,the All-beneficent, the All-merciful.

عَنْ فاطِمَةَ الزَّهْراءِ عَلَيْهَا اَلسلام بِنْتِ رَسُول ِاللّه صَلَّى اللهُ عَلَيْهِ وَآلِهِ أَنَّها قالَتْ :
an faat'imataz-zah-raaa-i (alayhas-salaam) binti rasoolil-laahi (S) qaalat :
Fatimatuz-Zahra, the daughter of the Prophet (s), peace be on them, is to have thus related ( an event ) :

دَخَلَ عَلَيَّ أَبِي رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ فِي بَعْضِ الاْيَّامِ فَقالَ:
dakhala a'lay-ya abee rasoolul-laahi (S) fee baa'-z'il ay-yaami faqaala :
My father, the Prophet (s) of Allah, came to my house one day and said to me:

السَّلامُ عَلَيْكِ يَا فاطِمَةُ
as-salaamu a'lay-ki yaa faat'imah
"Peace be on you, Fatimah"

فَقُلْتُ: عَلَيْكَ السَّلامُ
faqul-tu : a'lay-kas-salaam
I replied : "And upon you be peace"

قالَ: إِنِّي أَجِدُ فِي بَدَنِي ضُعْفا
qaala : in-neee ajidu fee badanee z'ua'-faan'
Then he said : "I feel weakness in my body"

فَقُلْتُ لَهُ: أُعِيذُكَ بِاللّهِ يَا أَبَتاهُ مِنَ الضُّعْفِ
faqul-tu lahooo : ue'ed'uka bil-laahi yaa abataahoo manaz'-z'ua'fi
I said : "May Allah protect you from weakness, father"

فَقَالَ: ”يَا فَاطِمَةُ! ٱئْتِينِي بِٱلْكِسَاءِ ٱلْيَمَانِيِّ فَغَطِّينِي بِهِ.
faqaala : yaa faat'imatu ee-teenee bil-kasaaa-il-yamaanee faghat-teenee bihi
He said : "Fatimah, please bring the Yemeni cloak and cover me with it"

فَأَتَيْتُهُ بالْكِساءِ الْـيَمانِي فَغَطَّيْتُهُ بِهِ
fa atay-tuhoo bil-kisaaa-il-yamaanee faghat-tay-tuhoo bihi
So, I brought the Yemeni cloak and covered him with it.

وَصرْتُ أَنْظُرُ إِلَيْهِ وَإِذا وَجْهُهُ يَتَلَأَلَؤُ
wa s'ur-tu anz'uru ilay-hee wa id'aa waj-hahoo yatal-lau
Then, I looked at him and saw that his face was shining

كَأَنَّهُ الْبَدْرُ فِي لَيْلَة تَمامِهِ وَكَمالِهِ
kaan-nahul-bad-ru fee lay-lati tamaamihee wa kamaalih
like a full moon with its glory and splendor

فَمَا كانَتْ إِلاّ ساعَةً وَإِذا بِوَلَدِيَ الْحَسَنِ عليه السلام قَدْ أَقْبَلَ
famaa kaanat il-laa saaa'taw-wa id'aa biwaladiyal-h'asani (alayhis-salaam) qad aq-bala
After a while, my son Hasan came in

وَقالَ: السَّلامُ عَلَيْكِ يَا أُمَّاهُ
wa qaala : as-salaamu a'lay-ki yaaa um-maah
and said : "Peace be on you, mother"

فَقُلتُ: وَعَلَيْكَ السَّلامُ يَا قُرَّةَ عَيْنِي وَثَمَرَةَ فُؤَادِي
faqul-tu : wa a'lay-kas-salaamu yaa qur-rata a'y-nee wa thamarata fuaadee
I replied : "And upon you be peace, O light of my eyes, and the delight of my heart"

فَقَالَ: يَا أُمَّاهُ إِنِّي أَشَمُّ عِنْدَكِ رائِحَةً طَيِّبَةً
faqaala : yaa um-maahoo in-nee ashum-mu i'ndaki raaa-ih'atin tay-yibatin
He then said : "O Mother! I smell a fragrance so sweet

كَأَنَّها رائِحَةُ جَدِّي رَسُولِ اللّه صَلَّى اللهُ عَلَيْهِ وَآلِهِ
kaan-nahaa raaa-ih'atu jad-dee rasoolil-laah
and so pure as that of my grandfather, the Prophet (s) of Allah"

فَقُلْتُ: نَعَمْ إِنَّ جَدَّكَ تَحْتَ الْكِساءِ
faqul-tu : naa'm in-na jad-daka tah'-tal-kisaaa
I replied : "Yes. Your grandfather is underneath the cloak"

فَأَقْبَلَ الْحَسَنُ نَحْوَ الْكِساءِ وَقالَ: السَّلامُ عَلَيْكَ يَا جَدَّاهُ يَا رَسُولَ اللّهِ
fa aq-balal-h'asanu nah'-wal-kisaaa-i wa qaala : as-salaamu a'lay-ka yaa jad-daahoo yaa rasoolal-laahi
Hasan went near the cloak and said : "Peace be on you, my grandfather, the Prophet (s) of Allah;

أَتَأْذَنُ لِي أَنْ أَدْخُلَ مَعَكَ تَحْتَ الْكِساءِ
ata-d'anu leee an ad-khula maa'ka tah'-tal-kisaaa
May I enter the cloak with you?"

فَقالَ: وَعَلَيْكَ السَّلامُ يَا وَلَدِي وَيَا صاحِبَ حَوْضِي
qaala : wa a'lay-kas-salaamu yaa waladee wa yaa s'aah'iba h'awz'ee
He replied : "And upon you be peace, my son and the master of my fountain (Kauthar),

قَدْ أَذِنْتُ لَكَ ِ
qad ad'intu laka
you are given the permission to enter"

فَدَخَلَ مَعَهُ تَحْتَ الْكِساء
fa dakhala maa'hoo tah'-tal-kisaaa
So, Hasan entered the cloak with him

فَمَا كانَتْ إِلاَّ ساعَةً وَإِذا بِوَلَدِيَ الْحُسَيْنِ قَدْ أَقْبَلَ وَقالَ
famaa kaanat il-laa saaa'taw-wa id'aa biwaladial-h'usay-ni qad aq-bala wa qaala :
After a while, my Husain came in and said :

السَّلامُ عَلَيْكِ يَا أُمَّاهُ.
as-salaamu a'lay-ki yaa um-maah
"Peace be on you, mother"

فَقُلْتُ: وَعَلَيْكَ السَّلامُ يَا وَلَدِي وَيَا قُرَّةَ عَيْنِي وَثَمَرَةَ فُؤَادِي.
faqul-tu : wa a'lay-kas-salaamu yaa waladee wa yaa qur-rata a'y-nee wa thamarata fuaadee
I replied : "And upon you be peace, O light of my eyes, and the delight of my heart"

فَقَالَ لِي: يَا أُمَّاهُ إِنِّي أَشَمُّ عِنْدَكِ رائِحَةً طَيِّبَةً
faqaala lee : yaaa um-maahoo in-nee shummu i'ndaki raaa-ih'atin tay-yibatan
He then said : "O Mother! I smell a fragrance so sweet

كَأَنَّها رائِحَةُ جَدِّي رَسُولِ اللّهُ صَلَّى اللهُ عَلَيْهِ وَآلِهِ.
kaan-nahaa raaa-ih'atu jad-dee rasoolil-laah
and so pure as that of my grandfather, the Prophet (s) of Allah"

فَقُلْتُ: نَعَمْ إِنَّ جَدَّكَ وَأَخاكَ تَحْتَ الْكِساءِ.
faqul-tu : naa'm in-na jad-daka wa akhaaka tah'-tal-kisaaa
I replied : "Yes. Your grandfather and your brother are underneath the cloak"

فَدَنَا الْحُسَيْنُ نَحْوَ الْكِساءِ
fadanal-h'usay-nu nah'-wal-kisaaa-i
Husain stepped towards the cloak

وَقالَ: السَّلامُ عَلَيْكَ يَا جَدَّاهُ السَّلامُ عَلَيْكَ يَا مَنِ اخْتارَهُ اللّهُ
wa qaala : as-salaamu a'lay-ka yaa jad-dahoos-salaamu a'lay-ka yaa manikh-taarahul-lahoo
and said : "Peace be on you, my grandfather, the Chosen of Allah;

أَتَأْذَنُ لِي أَنْ أَكُونَ مَعَكُما تَحْتَ الْكِساءِ
ata-d'anu leee an ad-khula maa'kumaa tah'-tal-kisaaa
May I enter the cloak with you?"

فَقالَ: وَعَلَيْكَ السَّلامُ يَا وَلَدِي
faqaala : wa a'lay-kas-salaamu yaa waladee
He replied : "And upon you be peace, my son

وَيَا شافِعَ أُمَّتِي قَدْ أَذِنْتُ لَكَ.
wa yaa shaafia'a um-matee qad ad'-intu lak
and interceder of my followers, you are given the permission to enter"

فَدَخَلَ مَعَهُما تَحْتَ الْكِساء
fadakhala maa'humaa tah'-tal-kisaaa
So, Husain entered the cloak with them.

فَأَ قْبَلَ عِنْدَ ذلِكَ أَبُو الْحَسَنِ عَلِيُّ بْنُ أَبِي طالِبٍ
faaq-bala i'nda d'aalika abul-h'asani a'lee-yub-nu abee t'aalibiw-
After a while, Abul Hasan, Ali bin Abi Talib came in

وَقالَ: السَّلامُ عَلَيْكِ يَا بِنْتَ رَسُولِ اللّهِ.
wa qaala : as-salaamu a'lay-ki yaa binta rasoolil-laah
and said : "Peace be on you, O daughter of the Prophet (s) of Allah"

فَقُلْتُ: وَعَلَيْكَ السَّلامُ يَا أَبَا الْحَسَنِ وَيَا أَمِيرَ الْمُؤْمِنِينَ.
faqul-tu wa a'lay-kas-salaamu yaa abal-h'asani wa yaaa ameeral-mumineen
I replied : "And upon you be peace, O father of Hasan, and the Commander of the faithful"

فَقالَ: يَا فاطِمَةُ إِنِّي أَشَمُّ عِنْدَكِ رائِحَةً طَيِّبَةً
faqaala yaa faat'imatu in-nee ashum-mu i'ndaki raaa-ih'atan tay-yibatan
He then said : "O Fatima! I smell a fragrance so sweet and so pure

كَانَّهَا رائِحَةُ أَخِي وَابْنِ عَمِّي رَسُولِ اللّه صَلَّى اللهُ عَلَيْهِ وَآلِهِ.
kaan-nahaa raaa-ih'atu akhee wab-ni a'm-mee rasoolil-laah sallallahu alaihi wa alihi wasallam
as that of my brother and my cousin, the Prophet (s) of Allah"

فَقُلْتُ: نَعَمْ هَا هُوَ مَعَ وَلَدَيْكَ تَحْتَ الْكِساءِ
faqul-tu naa'm haa hooa maa' waladay-ka tah'-tal-kisaaa
I replied: "Yes. He is underneath the cloak with your two sons"

فَأَقْبَلَ عَلِيٌّ نَحْوَ الْكِساءِ
faaq-bala a'lee-yun nah'-wal-kisaaa-i
So, Ali went near the cloak

وَقالَ: السَّلامُ عَلَيْكَ يَا رَسُولَ اللّهِ
wa qaala : assalaamu a'lay-ka yaa rasoolal-laahi
and said : "Peace be on you, Prophet (s) of Allah;

وأَتَأْذَنُ لِي أَنْ أَكُونَ مَعَكُمْ تَحْتَ الْكِساءِ
ata-d'anu leee an akoo-na maa'kum tah'-tal-kisaaa
May I enter the cloak with you?"

قالَ لَهُ: وَعَلَيْكَ السَّلامُ يَا أَخِي ويَا وَصِيِّي
qaala lahu : wa a'lay-kas-salaamu yaaa akhee wa yaa was'ee
He replied : "And upon you be peace, my brother, my successor,

وَخَلِيفَتِي وَصاحِبَ لِوَائِي قَدْ أَذِنْتُ لَكَ
wa khalee-fatee wa s'aah'iba liwaaa-ee qad ad'intu lak
my successor, and my standard bearer, you are given the permission to enter"

فَدَخَلَ عَلِيٌّ تَحْتَ الْكِساءِ
fadakhala a'lee-yun tah'-tal-kisaaa
So, Ali entered the cloak with them.

ثُمَّ أَتَيْتُ نَحْوَ الْكِساءِ
thum-ma atay-tu nah'-wal-kisaaa-i
Then I stepped forward

وَقُلْتُ: السَّلامُ عَلَيْكَ يَا أَبَتاهُ يَا رَسُولَ اللّهِ
wa qul-tu : as-salaamu a'lay-ka yaaa abataah yaa rasoolal-laahi
and said : "Peace be on you, my father, O Prophet (s) of Allah;

أَتَأْذَنُ لِي أَنْ أَكُونَ مَعَكُمْ تَحْتَ الْكِساءِ
ata-d'anu leee an akoo-na maa'kum tah'-tal-kisaaa
May I enter the cloak with you?"

قالَ: وَعَلَيْكِ السَّلامُ يَا بِنْتِي وَيَا بِضْعَتِي قَدْ أَذِنْتُ لَكِ
qaala : wa a'lay-kis-salaamu yaa bintee yaa baz'-atee qad ad'intu laki
He replied : "And upon you be peace, my daughter, O part of myself; you are given the permission to enter"

فَدَخَلْتُ تَحْتَ الْكِساءِ
fadakhal-tu tah'-tal-kisaaa
So, I entered the cloak with them.

فَلَمَّا اكْتَمَلْنا جَمِيعاً تَحْتَ الْكِساءِ أَخَذَ أَبِي رَسُولُ اللّه بِطَرَفَي الْكِساءِ
fal-lamak-tamal-naa jamee-a'n tah'-tal-kisaaa-i akhad'a abee rasoolul-laahi bitarafayil-kisaaa-i
Getting together underneath the cloak, my father, the Prophet (s) of Allah, held the two ends of the cloak

وَأَوْمَأَ بِيَدِهِ ٱلْيُمْـنٰى إِلَى السَّماءِ وَقالَ:
wa aw-maa biyadihil-yum-naa ilas-samaaa-i wa qaala :
and raised his right hand towards the heavens and prayed :

اللّهُمَّ إِنَّ هَؤُلاءِ أَهْلُ بَيْتِي وَخاصَّتِي وَحامَّتِي
al-laahum-ma in-na haa-ulaaa-i ah-lu bay-tee wa khaaas'-s'atee wa h'aaam-matee
"O Allah, these are the people of my Household (Ahlul-Bayt). They are my confidants and my supporters.

لَحْمُهُمْ لَحْمِي وَدَمُهُمْ دَمِي
lah'-muhum lah'-mee wa damuhum damee
Their flesh is my flesh and their blood is my blood.

يُؤْلِمُنِي مَا يُؤْلِمُهُمْ
yu-limunee maa yu-limuhum
Whoever hurts them, hurts me too.

وَيَحْزُنُنِي مَا يَحْزُنُهُمْ
wa yah'-zununee maa yah'-zunuhum
Whoever displeases them, displeases me too.

أَنَا حَرْبٌ لِمَنْ حارَبَهُمْ
ana h'ar-bul-liman h'aarabahum
I am at war with those who are at war with them.

وَسِلْمٌ لِمَنْ سالَمَهُمْ
wa sil-mul-liman saalamahum
I am at peace with those who are at peace with them.

وَعَدُوٌّ لِمَنْ عَاداهُمْ
wa a'doo-wul-liman a'adaahum
I am the enemy of their enemies

وَمُحِبٌّ لِمَنْ أَحَبَّهُمْ
wa muh'ib-bul-liman ah'ab-bahum
and I am the friend of their friends.

إِنَّهُمْ مِنِّي وَأَنَا مِنْهُمْ
in-nahum-min-nee wa ana min-hum
They are from me and I am from them.

فَاجْعَلْ صَلَواتِكَ وَبَرَكاتِكَ وَرَحْمَتَكَ
faj-a'l s'alawaatika wa barakaatika wa rah'-matika
O Allah! Bestow Your Blessings, Benevolence,

وَغُفْرانَكَ وَرِضْوانَكَ عَلَيَّ
wa ghuf-raanika wa riz'-waanika a'lay-ya
Forgiveness and Your pleasure upon me and upon them.

وَعَلَيْهِمْ وَأَذْهِبْ عَنْهُمُ الرِّجْسَ وَطَهِّرْهُمْ تَطْهِيراً.
wa a'lay-him wa ad'-hib a'n-humur-rij-sa wa tah-hiruhum tat-heera
And keep them away from impurity (and flaws) and keep them thoroughly purified"

فَقالَ اللّهُ عَزَّ وَجَلَّ:
faqaalal-laahoo az'-za wa jal-la :
Then the Lord, Almighty Allah said :

يَا مَلائِكَتِي وَيَا سُكَّانَ سَمَاواتِي
yaa malaaa-ikatee wa yaa suk-kaana samaawaateee
"O My angels! O Residents of My Heavens,

إِنِّي إمَا خَلَقْتُ سَماءً مَبْنِيَّةً وَلاَ أَرْضاً مَدْحِيَّةً وَلاَ قَمَراً مُنِيراً
in-nee maa khalaq-tu samaa-am-mab-nee-yataw-wa laa ar-z'am-mad-h'ee-yataw-wa laa qamaram-muneeraw-
verily, I have not created the erected Sky, the stretched earth, the illuminated moon,

وَلاَ شَمْساً مُضِيئَةً وَلاَ فَلَكاً يَدُورُ وَلاَ بَحْراً يَجْرِي وَلاَ فُلْكاً يَسْرِي
wa laa sham-sam-muz'eee-ataw-wa laa falakay-yadoo-ru wa laa bah'-ray-yaj-reee wa laa fulkal yasree
the bright sun, the rotating planets, the flowing seas and the sailing ships,

إِلاَّ فِي مَحَبَّةِ هَؤلاءِ الْخَمْسَةِ الَّذِينَ هُمْ تَحْتَ الْكِساءِ.
il-laa fee mah'ab-bati haa-ulaaa-il-kham-satil-lad'ee-na hum tah'-tal-kisaaa
but for the love of these Five underneath the cloak"

فَقالَ الاْمِينُ جَبْرائِيلُ: يَارَبِّ وَمَنْ تَحْتَ الْكِساءِ
faqaalal-ameenu jib-raaa-ee-lu : yaa rab-bi wa man tah'-tal-kisaaa
Gabriel, the trusted angel, asked : "Who are under the cloak?"

فَقالَ عَزَّ وَجَلَّ:
faqaala a'z-za wa jal-la :
The Almighty answered :

هُمْ أَهْلُ بَيْتِ النُّبُوَّةِ وَمَعْدِنُ الرِّسالَةِ
hum ah-la bay-tin-nuboow-wati wa maa'-dinur-risaalati
"They are the Household of the Prophet (s) and the assets of Prophet hood.

هُمْ فاطِمَةُ وَأَبُوها وَبَعْلُها وَبَنُوها.
hum : faat'imatu wa aboohaa wa baa'-luhaa wa banoo-haa
They are : Fatimah, her father, her husband and her two sons"

فَقالَ جَبْرائِيلُ: يَارَبِّ أَتَأْذَنُ لِي أَنْ أَهْبِطَ إِلَى الاْرْضِ
faqaala jib-raaa-ee-lu : yaa rab-bi ata-d'anu leee an ah-bita ilal-ar-z'i
Gabriel said : "O Lord, May I fly to earth

لأِكُونَ مَعَهُمْ سادِساً
li-akoo-na maa'hum saadisaa
to be the sixth of them?"

فَقالَ اللّهُ: نَعَمْ قَدْ أَذِنْتُ لَكَ.
faqaala-laahu : naa'm qad ad'intu lak
Allah replied: "Yes. You are given the permission"

فَهَبَطَ الاْمِينُ جَبْرائِيلُ وَقالَ: السَّلامُ عَلَيْكَ يَا رَسُولَ اللّهِ
fahabatalameenu jib-raaa-ee-lu wa qaala : as-salaamu a'lay-ka yaa rasoolal-laahil-
Gabriel, the trusted, landed near them and said : "Peace be on you, O Prophet (s) of Allah.

الْعَلِيُّ الاْعْلى يُقْرِئُكَ السَّلام َوَيَخُصُّكَ بِالتَّحِيَّةِ وَالاْكْرامِ
a'lee-yul-aa'-laa yuq-riukas-salaamu wa yakhus'-s'uka bil-tah'eey-yati wa lik-raam
The All-Highest conveys His peace on you and His greetings

وَيَقُوْلُ لَكَ :وَعِزَّتِي وَجَلالِي
wa yaqoo-lu laka : wa iz'-zatee wa jalaalee
and says: "By My Honor and Glory, O My angels! O Residents of My Heavens,

إِنِّي مَا خَلَقْتُ سَماءً مَبْنِيَّةً
in-nee maa khalaq-tu samaaam-mab-nee- yataw-
verily, I have not created the erected Sky,

وَلاَ أَرْضاً مَدْحِيَّةً وَلاَ قَمَراً مُنِيراً وَلاَ شَمْساً مُضِيئَةً
wa laa ar-z'am-mad-h'ee-yataw-wa laa qamaram-muneeran wa laa sham-sam-muz'eeeataw-
the stretched earth, the illuminated moon, the bright sun,

وَلاَ فَلَكاً يَدُورُ وَلاَ بَحْراً يَجْرِي وَلاَ فُلْكاً يَسْرِي
wa laa falkal yadur wa laa bah'-ray-yaj-ree wa laa ful-kay-yas-reee
the rotating planets, the flowing seas and the sailing ships,

إِلاَّ لاِجْلِكُمْ وَمَحَبَّتِكُمْ
il-laa li-ajlikum wa mah'ab-batikum
but for your sake and love"

وَقَدْ أَذِنَ لِي أَنْ أَدْخُلَ مَعَكُمْ
wa qad ad'ina leee an ad-khula maa'kum
and Allah has given me permission to enter the cloak with you.

فَهَلْ تَأْذَنُ لِي يَا رَسُولَ اللّه
fahal ta-d'anu lee yaa rasoolal-laahi
May I join you, O Prophet (s) of Allah?"

فَقالَ رَسُولُ اللّه: وَعَلَيْكَ السَّلامُ يَا أَمِينَ وَحْي اللّهِ
faqaala rasoolul-laahi : wa a'lay-kas-salaamu yaa amee-na wah'-yil-laahi
The Prophet (s) replied : "And peace be on you, O trusted bearer of Allah's Revelations!

فإِنَّهُ نَعَمْ قَدْ أَذِنْتُ لَكَ.
naa'm qad ad'intu lak
you are granted the permission"

فَدَخَلَ جَبْرائِيلُ مَعَنا تَحْتَ الْكِساءِ
fadakhala jib-raaa-ee-lu maa'naa tah'-tal-kisaaa-i
So, Gabriel entered the cloak with us

فَقالَ لاِبِي: إِنَّ اللّهَ قَدْ أَوْحَى إِلَيْكُمْ يَقُولُ:
faqaala li-abee : in-nal-laaha qad aw-h'aaa ilay-kum yaqoolu :
and said to my father : Allah sends His Revelations to you;

إِنَّمَا يُرِيدُ اللّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ
in-namaa yuree-dul-laahoo li-yud'-hiba a'nkumur-rij-sa
"Verily Allah's desire is to keep you away from impurity (and flaws),

أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً.
ah-lal-bay-ti wa yutah-hirakum tat-heera
O People of Household (Ahlul-Bayt) and keep you thoroughly purified"

فَقالَ عَلِيٌّ لاِبِي: يَا رَسُولَ اللّه أَخْبِرْنِي مَا لِجُلُوسِنا
faqaala a'lee-yul li-abee : yaa rasoolal-laahi akh-bir-nee maa lijuloosinaa
Then Ali said to my father : "O Prophet (s) of Allah, tell me

هذَا تَحْتَ الْكِساءِ مِنَ الْفَضْلِ عِنْدَ اللّهُ
haad'aa tah'-tal-kisaaa-i minal-faz'-li i'ndal-laah
what significance has Allah given for getting together underneath this cloak ?"

فَقالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَآلِهِ:
faqaalan-nabee-yu s'al-lal-laaho a'lay-hi wa aaalihi:
The Prophet (s) replied :

وَالَّذِي بَعَثَنِي بِالْحَقِّ نَبِيَّاً
wal-lad'ee baa'thanee bi-h'aq-qi nabee-
"By Him who rightfully appointed me a Prophet (s)

وَاصْطَفانِي بِالرِّسالَةِ نَجِيّاً
yaw-was'-tafaanee bir-risaalati naj-jeea
and chose me a Messenger for the salvation of the mankind.

مَا ذُكِرَ خَبَرُنا هذَا فِي مَحْفِلٍ مِنْ مَحافِلِ
maa d'ukira khabarunaa haad'aa fee mah'-falim-mim-mah'aafili
whenever and wherever an assembly

أَهْلِ الاْرْضِ وَفِيهِ جَمْعٌ مِنْ شِيعَتِنا وَمُحِّبِينا
ah-lil-ar-z'i wa fee-hi jam-u'm-min shee-a'tinaa wa muh'-ib-bee-naa
of our followers and friends mention this event,

إِلاَّ وَنَزَلَتْ عَلَيْهِمُ الرَّحْمَةُ
il-laa wa nazalat a'lay-himur-rah'-mah
Allah will bestow on them His Blessings and Mercy;

وَحَفَّتْ بِهِمُ الْمَلائِكَةُ وَاسْتَغْفَرَتْ لَهُمْ إِلى أَنْ يَتَفَرَّقُوا.
wa h'af-fat bihimu lamalaaa-ikah was-tagh-farat lahum ilaaa ay-yatafar-raqoo
angels will encircle them asking Allah the remission of their sins until the assembly disperses

فَقالَ عَلِيٌّ عَلَيْهِ السَّلامُ: إِذنْ وَاللّهِ فُزْنَا وَفازَ شِيعَتُنا وَرَبِّ الْكَعْبَةِ.
faqaala a'lee-yun a'lay-his-salaamu : id'aw-wal-laahi fuz-naa wa faaza shee-a'tunaa wa rab-bil-kaa'-bah
So Ali said : "Verily, by the Lord of Kabaa! we and our followers are the winners"

فَقالَ أَبِي رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ:
faqaala abee rasoolul-laahi s'al-lal-laaho a'lay-hi wa aaalihi:
Then my father replied :

يَا عَلِيُّ وَالَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً
yaa a'lee-yu wal-lad'ee baa'thanee bil-h'aq-qi nabee-yaw
"By Him who rightfully appointed me a Prophet

وَاصْطَفَانِي بِالرِّسالَةِ نَجِيّاً
was'-tafaanee bir-risaalati najee-ya
and chose me a Messenger for the salvation of the mankind,

مَا ذُكِرَ خَبَرُنا هذَا فِي مَحْفِلٍ مِنْ مَحَافِلِ أَهْلِ الاْرْضِ
ma d'ukira khabarunaa haad'aa fee mah'-falim-mim-mah'aafili ah-lil ar-z'i
whenever and wherever an assembly

وَفِيهِ جَمْعٌ مِنْ شِيعَتِنا وَمُحِبِّينا
wa fee-hi jam-u'm-min shee-a'tinaa wa muh'ib-bee-naa
our followers and friends mentions this event,

وَفِيهِمْ مَهْمُومٌ إِلاَّ وَفَرَّجَ اللّهُ هَمَّهُ
wa fee-him mah-moo-mun il-laa wa far-rajal-laaho ham-mahoo
there shall remain none grieved but Allah will remove his grief,

وَلاَ مَغْمُومٌ إِلاَّ وَكَشَفَ اللّهُ غَمَّهُ
walaa magh-moo-mun il-laa wa kashafal-laaho gham-mahoo
there shall remain none distressed but Allah will dispel his distress,

وَلاَ طالِبُ حاجَةٍ إِلاَّ وَقَضَى اللّهُ حاجَتَهُ.
wa laa t'aalibu h'aajatin il-laa wa qaz'al-laaho h'aajatah
there shall remain none wish-seeker but Allah will grant his wish."

فَقالَ عَلِيٌّ عَلَيْهِ السَّلامُ: إِذن وَاللّه فُزْنا وَسُعِدْنا وَكَذلِكَ شِيعَتُنا
faqaala a'lee-yun a'lay-his-salaamu id'aaw-wal-laahi fuz-naa wa sui'd-naa wa kad'aalika shee-atunaa
`Ali, peace be upon him, said, "Then, we have won and attained pleasure. I swear it by Allah. So have our adherents;

فازُوا وَسُعِدُوا فِي الدُّنْيا وَالاْخِرَةِ وَرَبِّ الْكَعْبَةِ.
faazoo wa sui'doo fid-dunyaa wal aaakhirati wa rab-bil-kaa'-bah
they have won and attained pleasure in this world and in the Hereafter. I swear it by the Lord of the Ka`bah."

اَللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ
allahumma salli ala muhammadin wa ali muhammad
O' Allāh send Your blessings on Muhammad and the family of Muhammad.





HADEETH-E-KISA details
As per it’s authenticity, Hadeeth-e-Kisa is highly reliable, whose authenticity has been traced by a great honourable Scholar of Bahrain, Sheikh Abdullah Bahrani in his book Awaalim and he saw it written by the pen of Sheikh Jaleel Sayyid Hashim Bahrani – He from Sheikhul Hadeeth Sayyid Majid Bahrani (r.a.), he from Sheikh Hasan ibne Zaynuddin, he from Sheikh Muqaddas Ardbaili (r.a.) he from Sheikh Ali ibne Abdul aalaa al Karki (r.a.), he from Ali ibne Hilal al Jazaaeri, he from Ahmad ibne Fahdal Hilli (r.a.), he from Ali ibne Khazanal Haaeri (r.a.), he from Sheikh Ziauddin Ali ibne Shaheedal Awwal (r.a.), he from Shaheede Awwal (r.a.), he from Fakhrul Muttaqeen (r.a.), he from his revered father Allamah Hilli (r.a.), he from his elder Mohaqqiqe Hilli (r.a.), he from his elder ibne Numma Hilli (r.a.), he from his Sheikh Mohammad ibne Idris Hilli (r.a.), he from ibne Hamza Toosi (r.a.) author of Thaqibul Manaaqib, he from Allamah Mohammad ibne Shahr Aashob (r.a.), he from Allamah Tabrasi (r.a.) author of Ihtejaaj, he from Sheikh Jaleel Hasan ibne Mohammad ibnal Hasanal Toose, he from his revered father Sheikhut Taaif (r.a.), he from his teacher Sheikh Mufiid (r.a.) he from Sheikh ibne Qawliya-e-Qummi (r.a.), he from Sheikh Kulayni (r.a.), he from Ali ibne Ibrahiim (r.a.), he from Ibrahim ibne Hashim (r.a.), he from Ahmad ibne Mohammad ibne Abi Nasral Bazanti (r.a.), he from Qasim ibne Yahya al Jila al Kufi (r.a.), he from Abu Baseer (r.a.), he from Aabaan ibne Taghlab (r.a.), he from Jabir ibne Yazid, he from Jabir ibne Abdullah Ansari and he heard from Siddiqa-e-Tahera (s.a.) that…… Due to the unawareness of this authenticity looking at the starting words roveya an Fatemahtiz Zahra of the narration, objected that, this narration is weak, it’s narrator is not known, and a narration starting with a passive text cannot be relied upon, whereas surely it is not so – Roveya has been used as a brevity or for a honour, otherwise a chain of authenticity is present for the narration, and for it one after another great honourable, authenticating, and reliable scholars’ names are mentioned, after which there remains no place for any doubt or suspicion.
A copy of this Hadeeth has been entered in the book of Allamah Sheikh Mohammad Taqi ibne Mohammad Baqir Yazdi Bafqi, which he has directly traced from Awaalim, and has quoted that, this Hadeeth is present in the book Awaalim, which is in more than 70 volumes, and is secure in the library of Hujjatul Islam Aaqae Mirza Sulayman in Yazd – 11th volume is regarding the events of Siddiqa-e-Tahera (s.a.), and in this itself this noble Hadeeth is found.
Allamah Sheikh Mohammad Saduqi Yazdi (r.a.), quotes that this Hadeeth is quoted in the annotation of Awaalim – But, is, by all means, present in the original book.
The second copy is of the author of Majma-ul-Bahrain, Allama Jaleel Sheikh Fakhruddin Mohammadal Turaehi, which is generally concurrent in our countries, and from this angel there is a distinctive difference in both of them, as in this copy there is no reply along with the Salaam (salutations), whereas in the copy of Awaalim the salaam and it’s reply both are present. Other than this in the copy of Awaalim some other additions are also there, which are not mentioned in Muntakhabe Turaehi. Allamah Delmi (r.a.) too in his book Ghurarud Durar has quoted this Hadeeth, and Allamah Sheikh Mohammad Jawad ar Razi has also mentioned in his book Noorul Aafaaq, and from his quotation it is clear that this Hadeeth is in the 11th volume of Awaalim also and in the 13th volume also.
Any way regarding the differences in expressions, it is necessary to hint at some of the specialities, so that the investigators can benefit from these points, and the believers gain from their achievements.
1. In the copy of Awaalim, the reply of the Holy Prophet (s.a.w.a.) for the salaam of everyone coming under the blanket (Kisa) is quoted, which is exactly according to the commands of Islam – And in those copies in which the reply of salaam is not found, is only due to brevity or these scholars have not deemed it as a salaam of benediction, whose reply is obligatory.
2. In the copy of Awaalim, the Holy Prophet (s.a.w.a) has mentioned some additions after every salaam, as per the rules of Islam – For example, for Imam Hasan (a.s.) He replied, Waladee wa saaheba Hawzee, for Imam Husayn (a.s.) Waladee wa shaafe’e ummatee, and for Ali (a.s.) Khalifatee wa saahebal Vaa’a, on which the intellectuals can put more light.
3. In the copy of Awaalim after the collection of all (Panjetan paak) these remarks of the Holy Prophet (s.a.w.a) is also quoted: “O! Lord these are my Ahle Bayt and are my specials, their flesh is my flesh, their blood is my blood, whoever troubles them I am troubled by if, whoever pains them I am pained by it, whoever fights with them I fight with them, and whoever compromises with them I compromise with them, whoever is their enemy is also my enemy, and a friend of them is my friend, they are from me and I am from them, O! Lord please do make Your greetings, mercy and grace and forgiveness and Your will, a part of their state, and keep away from them all the defects and declare their Purity”. These words are not found in common copies, whence in it is founds the complete series of virtues and excellences. 4. In the copy of Awaalim along with Falakan, Tasree is quoted, whereas in other copies, Yasree and Tasree both are quoted. The word Fulk is singular and plural both.
5. In the last part of the Hadeeth, Awaalim quotes “We rabbil K’abate” as stated by the Holy Prophet (s.a.w.a) after both of his mentions, whereas in other copies it is quoted once only.
In Hadeeth-e-Kisa, such spiritual virtues of Aale Mohammad (a.s.) are found that a person goes on penetrating in them and experiences the ecstasy on their spirituality, and goes on swinging on the eloquence of Siddiqa-e-Tahera (s.a.) – Some parts of this fact has already hinted at initially, and some are hinted now:
The Holy Prophet has not mentioned illness but has mentioned of weakness, and it is quite apparent that the healing of weakness is different from curing illness.
The Holy Prophet’s weakness is related to body, and not the constitution, and an eloquent difference is found in this, as in the constitution head is also included – But a body is excluding the head, which means that the weakness (mentioned) cannot be related to head and brain.
The Ahle Bayt have been as members of the house, for Prophethood, and have been deemed a mine for Messengership, which clearly means that not the house members of the Prophet, but a family of Prophethood, and Allah’s message will be achieved by us from them only.
For the assembly, the word “Shi’a” and “Devotee” both are used, which are well distinguished as per belief (Aqeedah) and deeds (Amal).
In declaring of the “Successful” the promise of the Lord of Ka’bah is mentioned, the example of which is also found in the last moments of the master of the universe.
Lastly it is necessary to make this clear that, in izaa wajhohoo yatalaa laa the word is izaa and not izan – The word izan is used in the last part of the Hadeeth, the difference of which can be orderly sensed by the owners of intellect and literature. Allaahumma J’alna minhum wah shuma Mohammadinw Wa allehit Taahereen.

AAYAT – E – TAT-HEER (Quran 33:33)" Verily Allah's desire is to remove blemish from you, O People of Household (Ahlul-Bayt) and purify you with a perfect purification"
There is no place for any doubt or suspicion in this matter for the rightful persons that, the verse of Tat-heer is descended in the glory of the pure Ahle Bayt (a.s.) (Panjetane 5 Paak-pure) declaring their purity and infallibility – And there is no place in this noble verse for any other lady other these five noble ones – Neither it is related to the wives of the Prophet (s.a.w.a), and nor with the companions of the Messenger (s.a.w.a) – The Shi’a and Sunni Scholars both are unanimous over this fact, and except for some prejudiced no other denies it – On contrary some scholars of the Ahle Sunnat have mentioned such facts and informations regarding this verse, which serves as an eye-opener, and it is therefore judged that knowledge of truth is not a heritage of any one person or association, to whomsoever Allah graces and with whomsoever justice goes along, he can be aware with the realities and then can denominate those realities. Hereunder is mentioned the achievement of one or two great honourable scholars amongst the scholars of Islam.
A personality, amongst one of the great investigators of the twentieth century, is that of Allamah Sayyid Alavi al Huda al Alavi al Hazrami al Jaavi ash Shaafi, has written a book “Al qawlul Fasl fee mal Bani Hashim wa Qureish minal fazl” and has prescribed such virtues of Ahle Bayt (a.s.) that a person remains amazed, and after this has also mentioned the prevailing impiety in Islamic world, injustice and irreligiousness, as, how the Islamic Scholars have deemed the narrations reliable and unreliable, as per their wishes, and how did they unsuccessfully try to put curtains on the virtues of Ahle Bayt (a.s.). Replying to the answers of some of the prejudiced persons, the noted Allamah writes in the volume 2, page 162 of his book that, Hadeeth-e-Kisa is absolutely correct, and the revelation of the verse of Tat-heer is seen in Sahih Muslim, Sahih Tirmizi, Musnad Ahmad, Mustadrak Hakim, and Sunan Baheeqi and ibne Haban, author of M’ojame Kabeer, Tabari, Nisaai, Tafseer ibne Katheer, ibne Manzar, ibne Abi Hatim, ibne Mardvaiyya, Khateeb ibne Abi Shayba, Tayalsi etc., too hae done the extractions of this Hadeeth.
Deeming it correct are the great honourable scholars of Ahle Sunnat like, Muslim, ibne Abi Hatim, Saleh ibne Mohammad Asadi, ibne Shaheen, Hafiz Ahmad ibne Saleh Misri Hakim, Baheeqi, Hafiz ibne Hajar, ibne Abdul Birr, ibne Taymiya, Sakhavi, Qastalaant, Kamaal, Zarqani, Samhudi, Shawkani – And among the Shi’a scholar all have deemed it correct and reliable, after which there remains no place for doubt and suspicion.
Other than this, among the narrators of this Hadeeth, are 15 companions of the Messenger (s.a.w.a) too, Hazrat Ali (a.s.) Hazrat Hasan (a.s.) Hazrat Husayn (a.s.) Hazrat Abdullah ibne J’afar, ibne Abbas, Umme Salma, Aayesha, S’ad ibne Abi Waqqas, Anas ibne Malik, Abu Saeed Khudri, ibne Mas’ood, Muaqqal ibne Yasar, Wathela ibne Asq’a, Umro ibne Abi Salma, Abul Hamra etc. After this the noted Allama, has traced this quotation from the Shafe’I Scholars while putting more light on the guidance and meaning of the verse that, the gracious verse is a proof of this matter that the pure Ahle Bayt (a.s.) are the fountainhead of virtues and excellences, and excluding them wherever excellences are found, is all their alms and pretext, just like a slave shares the destination with his master – They were the preferred by the Prophet of Islam, heir, Caliph and are the equals and equivocal of the Holy Qur’an – No one is a part and partner of them in their virtues, the like of their honour was neither achieved by Aale Abbas nor Aale Ja’far – On the contrary even among the children of Ali (a.s.) other than the children of Fatemah no one has attained this honour and excellence. That is why when Allamah Baheeqi stated the narration about Wathela ibne Asq’a that Anta min Ahlee then explained it’s matter that, Wathela has been enjoined with Ahle Bayt (a.s.), which in itself is a best proof of an accomplishing honour and excellence of Ahle Bayt (a.s.).
After this the noted Allamah has quoted a detailed investigation, referring Allamah Samhudi about the meaning and sense of the verse, the summary of which is that nearly 15 specialities are found in the verse, and every speciality is a separate proof of the greatness and virtues of Ahle Bayt (a.s.).
1. The verse is started with the word innama, which itself means that Allah has based His wish in their purity, and this a best proof of their being a fountainhead of piety and graces.
2. The Lord of the worlds has made this arrangement only to state their virtues, except this nowhere (in the Qur’an) this arrangement is to be seen.
3. By mentioning the origin of purity (Tat-heer) additional emphasis has been created in the subject. 4. Using Tat-heeran, as an indefinite article, it has been exhibited that this purity is a special kind of a great purity which cannot be compared to the common purities.
5. The Prophet (s.a.w.a) addressing them as Ahle Bayt (a.s.) and supplicate for purity is a sign that along with the wish of Allah the claim of the Holy Prophet (s.a.w.a) is also functioning, and all are worried about the propagation of the virtues of Ahle Bayt (a.s.).
6. As per the narration of Abu Saeed Khudri, the Holy Prophet (s.a.w.a) too is a participant in the verse, which is an additional proof of the greatness of Ahle Bayt (a.s.).
7. The Holy Prophet (s.a.w.a) has supplicated for the grace, mercy and peace and forgiveness for the Ahle Bayt (a.s.) which is the proof that these very souls are the owners of purity, other wise no other is entitled for these supplications. 8. In every supplication the Holy Prophet (s.a.w.a) has kept himself also a participant in it, so that by this the honour of equality of the Ahle Bayt (a.s.) be adjudged too.
9. The Holy Prophet (s.a.w.a) has also mentioned the descendance of mercy on Janabe Ibrahim a.s. in the supplication, which is the proof of Ahle Bayt a.s. being the heirs and of equal rank of Ibrahim (a.s.). 10. The Holy Prophet (s.a.w.a) praying for peace is a proof that Ahle Bayt (a.s.) are entitled for peace (Salawaat) because the supplication of the Prophet (s.a.w.a) is not rejected. 11. Innahum minni wa anaa minhum is a hint that Ahle Bayt (a.s.) are the partners of the Holy Prophet (s.a.w.a) in all the ranks of virtues and excellences.
12. Wishing for purity and the disappearance of defects, is a separate proof that Ahle Bayt (a.s.) are completely secure from the fire of Hell in the Hereafter.
13. To come and salute everyday on the door of Zahra (s.a.w.a) is a hint that, whose rank and position is high, their character also should be higher, and Ahle Bayt (a.s.) are as such.
14. The mention of the Holy Prophet (s.a.w.a) in the Hadeeth, of himself that, Allah has kept me in a best family, is itself a proof of the Ahle Bayt (a.s.) being best persons.
15. He has, by declaring the purity and equality in excellences made this also clear that, alms are prohibited for Ahle Bayt (a.s.), because alms is dirt of hands and a kind of unclean wealth which is not according to the glory of the beholders of purity.
After this the noted Allamah has quoted this mention of some investigators too that, even if in Ahle Bayt (a.s.) the house and the household all enjoin, but in general application the dwelling householders are not encounted, but only the family members are counted, who always live along with the family, the dwellers can at any time separate themselves from the house – A wife after divorce goes to her own or another husband’s house and mingles in their household, she cannot participate in the Ahle Bayt. The Holy Qur’an has addressed the wives as Yaa nisaa an Nabiyy, which means it has ascribed them to the Prophet, and has not mentioned their comparison to Ahle Bayt (a.s.) which itself means that Ahle Bayt (a.s.) are something else and wives something else – The Holy Prophet (s.a.w.a) is not a participant with the wives and in Ahle Bayt (a.s.) the Prophet (s.a.w.a) has also participated himself.
In the verse of purity the word Bayt is singular, and is not wives of Ahle Bayt but Ahle Buyoot, meaning of different houses, and Alif and Laam has been enjoined to Bayt, from which it is known that it is some special house. By mentioning Umme Salamah as Alaa Khayr, and keeping her away from the holy blanket (Kisa) is a proof, that in the verse of purity there is no place for wives, and it has been revealed only for the declaration of the greatness, infallibility, purity and glory of the Panjatan-e-Paak (a.s.).

THE COMPANIONS OF KISA
May Allah curse the prejudice, jealousy and enemity of Ahle Bayt (a.s.), as no indisputable fact of Islam remained certain, and at every place the faithfuls of the government created doubts – And who is ignorant of it that, Aayat-e-Tat-heer, is in the glory of the pure Ahle Bayt (a.s.), and by Ahle Bayt it means the five noble souls – But in the olden and modern times such persons are, by all means born whose function is to suspect in realities and to devote the certainties of Islam at the alter of doubts – They wanted to take the help the matter of before and after part of the verse and connect it to the wives of the Prophet (s.a.w.a), and in the meantime have confessed this also that, the circle of Ahle Bayt (a.s.) is far more expansive than wives, and in it there is also a place for Hazrat Ali, Janab-e-Fatemah, Hasan and Husayn (a.s.). As after which such a group was born which eliminated this possibility too, and in his crude ideas established the proofs that the application of Ahle Bayt cannot be to the infallible, by it is meant only the wives of the Holy Prophet (s.a.w.a) – And prepared one or two narrations also in which the narrators have tried to relate the Ahle Bayt to wives, and have overlooked all those Traditions against this, in which a complete explanation or Ahle Bayt was present, and the names of the infallible were quoted, and after which there was no place for doubt and suspicion, on the contrary stopping Umme Salamah itself was a proof that, wives are not a part of it – Anyway, it is the impertinence of times, as the wife of the Holy Prophet (s.a.w.a), who tried to enter was stopped by the Messenger (s.a.w.a), and the mark or sign of the one who was not even present at this moment, was made a participant of the verse from the unknown.
Now, for a study, the references of Ahmad ibne Hambal and his contemporary or the later authentic scholars of Ahle Sunnat are being quoted, who have mentioned Hazrat Ali, Fatemah, Hasan, Husayn (a.s.) name by name and the revelation of the verse in their glory and after which there remains no place for any doubt or refutation: 1.Hafiz Abu Dawood al Teyasi Sulayman ibne Dawood ibne Jaroodal Basri, author of the book Musnad vol.8 page 274, published Hyderabad.
2.Allamah Hafiz Abu Abdullah Ahmad ibne Mohammad Ibne Hambal Shaybani, author of Musnad, vol 1, page 331, published at Cairo
3.Hafiz Mohammad ibne Eisa Tirmizi, author of Sahih Tirmizi, as traced by ibne Hajar.
4.Hafiz Mohammad ibne Usman ibne Abi Shayba Kufi, author of Musnad, ref. of Falakun Najaat, page 43.
5.Allamah Abu Abdir Rehman Ahmad ibne Sho’aybun Nisaai, author of Khasaais, p.4.
6.Hafiz Mohammad ibne Jurayr Tabari, author of Tafseer, vol.22, p.5. printed in Egypt.
7.Hafiz Abdur Rehman ibne Abi Hatim Mohammadar Razi, ref. of Falakun Najaat.
8.Sulayman ibne Ahmad ibne Ayyub Tabrani, author of M’ojam, ref. of Sawaaiq.
9.Allamah Jasaas. Author of Ehkamul Qur’an.
10. Hafiz Hakim Abu Abdillah Mohammad ibne Abdullah Neshapoori, athor of Mustadrak.Vol.2,p.416.v.3,p.146.v.3,p.159.v.3,p.172.
11. Allamah Mohaddis Ahmad ibnal Husayn ibne Haroonal Muwayd billah, author of Amali page 23.
12. Hafiz Ahmad ibnil Husayn ibnal Ali al Bahiqi, author Sunan Kubra, v.2, p.149.
13. Allamah Hafiz Abu Bakr Ahmad ibne Ali Thabital Khateebal Baghdadi. Author of Tareekhal Baghdad, vol.10.
14. Allamah Hafiz Abu Umro Yusuf ibne Abdullah ibne Mohd. ibne Abdul Birral Andesi, author of Isti’ab vol.2, p.460.
15. Allamah Mohaddis Sheikh Abdul Hasan Ali ibne Ahmadal wahidi Neshapoori, author of Asbabun Nuzool, page.267.
16. Hafiz Delmi, author of Kitab Firdaws, refered by Sawaaiq.
17. Hafiz Husayn ibne S’udash Shafe’I al Baghwa, author of Masaabehus Sana v.2, p.204.
18. Allamah Mehmood ibne Umar az Zamakhshari, author of Kashshaaf v.1, p.193.
19. Allamah Qazi Abu Bakr Mohd ibne Abdullah ibne Mohd ibne Abdullah al Shubayli, author Ehkamul Qur’an. V.2, p.166.
20. Abdul Muwayd Muwaffaq ibne Ahmad Akhtab Khutaba Khawaarazm. Manaqib p.35.
21. Allamah Ali ibnil Husayn ibne Hebtullah Damishqi, famous as ibne Asaakir, Author of Tareekhe Damishq.
22. Allamah Fakhruddin Raazi, author of Tafseere M’aroof.
23. Abdul Sa’aadaat Mubarak ibne Mohd ibne Atheeral Jazri. Jami’ul Usool. V.1, p.101.
24. Allamah Mohaddis Sheikh Hasan ibnal Husayn ibne Ali ibne Mohd ibne Batreeq al Asadi, author of Nahjul Uloom.
25. Allamah Sheikh Azaddin Abul Hasan Ali ibne Atheeral Jazri. Bk. Usdul Ghaaba.
26. Allamah Yusufal Waa’ez ibne Abdullah al Mushtaharba ibne Jawzee. Tazkerah khawasul Aammah.
27. Allamah Ganji Shafe’I, author of Kifaayatut Talib.
28. Allamah Kamaluddin ibne Mohd ibne Talha Shafe’I, author of Matalibus So’ool.
29. Allamah Sheikh Abu Abdullah Mohd ibne Ahmad al Ansari al Qartabi, author of Jami’ul Ehkamil Qur’an.
30. Allamah Sheikh Yahya ibne Sharafuddin Damishqi, author of Sharaful Mahzab.
31. Allamah Qazi Bayzawi, author of Tafseer M’aroof.
32. Hafiz Mohibuddin Ahmad ibne Abdullah al Batri, author of Zakhaaerul Uqba.
33. Allamah Nasfi, author of Tafseere Madaarik.
34. Allamah Waliuddin Mohd ibne Abdullah al Khateeb al Amri Tabrizi, Mishkatul Masabih.
35. Allamah Jaleel Abul Fida Ismaeel ibne Katheer Damishki, author of Tafseere M’aroof.
36. Hafiz Nooruddin Ali ibne Abu Bakr al Haythmi, author, Majma’uz Zawaaid.
37. Sheikhul Imam Ali ibne Mohammad famous as ibne Sabbaagh al Maliki, al Fusool al Mohmmah.
38. Hafiz Shahabuddin Ahmad ibne Ali ibne Mohd ibne Mohd ibne Ali al Asqalani famous as ibne Hajar, author of Asaada.
39. Shamsuddin Abu Abdillah Mohammad ibne Ahmad Zahabi, author Talkheesul Mustadrak.
40. Allamah Sheikh Hamid ibne Ahmad al Mohalla Imani, author of Hadaaeqal Waradiya.
41. Allamah Nizamuddin al Hasanal E’raj al Qummi, author of Tafseere Neshapoori.
42. Mohaddise Jaleel As Sayyed Ataaullah al Husayni, author of Rawzatul Ahbab.
43. Allamah Jalaaluddin Suyuti, author of Durre Manthoor.
44. Allamah Muwarrikh Ghiyasuddin ibne Himamuddin, author of Habibus Sayr.
45. Ash Sheikh Ahmad ibno Hajaril Makki, author of Sawaaeqe Mohreqa.
46. Allamah Mir Mohd Saleh Kashfi, author of Manaaqibe Murtazwi.
47. Mohaddis Jaleel Alauddin ibne Abdul Malik Hisamuddin, famous by Muttaqi al Hindi, author of Muntakhab Kanzul Ummaal.
48. Allamah Mohammad Shurbayni al Khateeb, author Tafseere Siraje Muniir.
49. Allamah Sheikh Mohammad ash Shafe’I al Yamaani, author of Manzooma.
50. Allamah Mulla Ali al Qari, author of Sharhul Faqihil Akbar.
51. Author of Arjahul Mataalib.
52. Allamah Burhanuddin Shafe’I, author of Seeratul Jaleeya.
53. Mohaddith Zarqani, author of Kitabe Ma’roof.
54. Allamah Abdullah ibne Mohammad ibne Aamir.
55. Allamah Sheikh Mohammad Sabaan Misri, author of As’aafur Raaghebayn.
56. Allamah Qazi al Husayn ibne Ahmad ibnal Husayn al Yamaani. Ar Rawza an Nazeer.
57. Allamah Sheikh Mohammad ibne Ali Shawkani, Fathul Qadir.
58. Shahaabuddin Mehmood al Aaloosi, author Roohul Ma’aani.
59. Allamah Shablanji, author Noorul Absar.
60. Allamah Siddiq Hasan Khan Bhopali, author of Tashreeful Bashar.
61. Sheikh Yusuf ibne Ismaeel Bahani, author Sharaful Muwayd.
62. Allamah Abu Bakr ibne Shahabuddin ash Shafe’i. Rashkatus Saadi.
63. Allamah Sayyid Alavi al Hidad Sadiqi Al Hazrami ash Shafe’I, athor. Al Uqoolal Fasi.