CHAPTER SEVENTEEN

WRITING KAFANI OR ALFI

This discussion has two topics,

1. Placing the Shajra Sharif, Ghilaaf of the Kaaba, Ahad-Nama or other sacred relics (Tabarruks) in the grave.

2. To write the Ahad-Nama or Kalima Tayyibah on the kafn or forehead of the deceased with the finger, sand or something else.

Both of these things are permissible and proven from the Ahadith and rulings of the Fuqahaa, However, the opposition rejects this.

PROOF OF WRITING KAFANI OR ALFl

Placing sacred relics (Tabarruks) of the Buzurgs, Ghilaaf of the Kaabe, Shajra Sharifor Ahad Nama in the grave is a means (waseelah for the forgiveness of the deceased. The Holy Quran states, “و ابغوا الیہ الوسیلۃ” 7.1 Hadrat Yusuf علیہ السلام said 19 his brothers, "Take this shirt of mine and put it on the face of my father. He will regain his eyesight., 11.2

This proves that clothes of the Buzurgs grant cure because that very shirt belonged to Hadrat Ibrahim علیہ السلام , As a result, it is hoped that the names of the Buzurgs will open the mine of the deceased and he will remember the correct answers [in the grave].

Sayyidah Umme Atia رضی اللہ تعالٰی عنہ states that when they finished giving Ghusal to Sayyidah Zainab رضی اللہ تعالٰی عنہا the daughter of the Holy Prophetصلی اللہ علیہ وسلم they informed him of its completion. She narrates, "The Prophetصلی اللہ علیہ وسلم then handed us his tahband (lower garment) and ordered that it be kept with the body in the kafan," - Mishkaar, Baab. Ghuslil-Mayyit

Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes under this, "This Hadith is the source of attaining blessings from the belongings and clothes of the pious just as how some disciples of the Mashaaikh place the kurta of the Mashaaikh in the grave," 17.3 - Lam'aat

Annotating on this Hadith, he رضی اللہ تعالٰی عنہwrites in his Persian commentary of Mishkaat, "This confirms the attaining of blessings from the clothes and relics of the pious after death in the grave to be preferable (Mustahab) just as how it was before death." - Ashiatul-Lam'aat

Speaking about his father, Saifuddin Qaadri رضی اللہ تعالٰی عنہ Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, "It is appropriate that verses which discuss mercy and forgiveness be written on a piece of paper and kept with my kafn," - Akhbaarul-Akhyaar

Shah Abdul-Azeez رضی اللہ تعالٰی عنہ writes, "Placing the Shajra in the grave is the practice of the Buzurgs. This is done in two ways. The first is placing the Shajra on the chest of the deceased either above or beneath the kafn, which is prohibited by the Jurists. The second is making a niche in the grave at the head-side of the deceased and placing the Shajra within." - Fataawa Azeezia

Hadrat Jabir رضی اللہ تعالٰی عنہ states that the Holy Prophetصلی اللہ علیہ وسلم" went to the grave of Abdullah bin Ubai (the Leader of the Hypocrites) after he was placed in the grave. He ordered for him to be brought out, placed his blessed saliva on him and dressed him with his upper garment." - Mishkaat, Baabu Ghuslil-Mayyit

Once, Sayyiduna Rasoolullahصلی اللہ علیہ وسلم came out wearing his tahband.

Someone saw it and requested him for it. The Sahaaba replied, "The Prophetصلی اللہ علیہ وسلم" had a need for the tahband at that time but rejecting someone who asks from him was not his habit." When they asked the man why he requested it, he explained. "Oath on Allahعزوجل! I did not ask for it to ear it, but that it, but that it may become my kafn. Sahl states that this tahband eventually did become his kafn. - Bukhart, Vol. 1, Kitaabul-Janaaiz, Baabu Man A'adal-Kafn

Sayyiduna Abdullah ibn Abbas رضی اللہ تعالٰی عنہ reports that Rasoolullahصلی اللہ علیہ وسلم gave his shirt to the mother of Sayyiduna Ali Fatima bint Asad رضی اللہ تعالٰی عنہ, as a kafn. He even placed her in her grave and buried her himself. When people enquired the reason for this, he explained, "I made her use my shirt so that she may attain clothes of Jannat. 1 placed her in her grave so that its narrowness is removed for her." 17.8-Ma 'arifatus-Sahaaba of Abu Nuaim and Musnadul-Firdaus of Dailmi

Allama Ibn Abdul-Bir رضی اللہ تعالٰی عنہ states that at the time of demise, Hadrat Ameer Mu'awiya رضی اللہ تعالٰی عنہ willed, 'The Holy Prophetصلی اللہ علیہ وسلم blessed me with his clothing. I have kept them for this very day. Keep them beneath my kafn, Take the blessed hair and fingernails of the Messengerصلی اللہ علیہ وسلم and place them on my face, eyes and parts of Sajda? 17.9 _ Kitaabul-lsti 'aab fi Ma 'arifatis-Sahaaba

Imam Haakim narrates from Hameed ibn Abdur-Rahman Rawaasi that Hadrat Ali رضی اللہ تعالٰی عنہ once had some musk. He stated in his will, "Perfume me with this musk because it is the remainder of Sayyiduna Rasoolullahصلی اللہ علیہ وسلم" - Mustadrak

Other references like these can be produced but we make do with this much. Those who want further insight should refer to the treatise 'Al-Harful-Hasan of Alahazrat

It is permitted to write the Ahad Nama or Kalima Tayyiba either on the deceased's forehead or kafn. Similarly, placing the Ahad Nama in the grave is also allowed (written either with the finger or with something else). Imam Tinnidhi Hakeem ibn Ali رضی اللہ تعالٰی عنہ narrates that the Holy Prophetصلی اللہ علیہ وسلم said, "He who رضی اللہ تعالٰی عنہwrites this dua on a piece of paper and places it between the kafn and chest of the deceased causes the deceased to not undergo punishment in the grave and not see Munkar and Nakeer (the two angels who question the inmates of the grave)." 17.9b - Nawaadirul-Usool