HADEETH-E-KISA details

Hadeeth-e-Kisa is that gracious description, which is a Tradition too and a description and an event too, a description of excellences also and a reason of prosperity too – Who is among the believers not aware of the words or meaning of this gracious Hadeeth, this is the Hadeeth healing the ill, the medium of fulfilling the desires of the desirous, supporting the helpless person engulfed in calamities – Just as this fact has also been mentioned itself in it that, by reciting it the mercy of Allah descends, and angels come and are busy asking for forgiveness – If recited before an owner of insight then better and spacious conditions are attained, if recited before a needy person then his needs are fulfilled, and since hundreds of years the believers are deriving the benefits of it’s graces, and why should it not be? It is a recital of the owners of infallibility and purity, a mention of Siddiqa-e-Tahera (s.a.w.a), a commentary of the Holy Qur’an, an event of the assembly of Allah’s lights, amazement and hope for the dwellers of Allah’s throne and the greatness and excellence for the best of humans and it’s pure roots – If, in presence of these specialities if grace, prosperity and mercy does not descend then when?

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.