writing kafani or alfi

8/8/2019 Writing Kafani or Alfi

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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, theopposition 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,

7.1 Hadrat Yusuf 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 , 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 states that when they finished giving Ghusal to Sayyidah Zainab

the daughter of the Holy Prophet they informed him of its completion. She narrates, "The

Prophet 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 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 writes 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 Shaikh Abdul-Haqq 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 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 states that the Holy Prophet " 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 Rasoolullah came out wearing his tahband.

Someone saw it and requested him for it. The Sahaaba replied, "The Prophet " 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 Allah! 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 reports that Rasoolullah gave his shirt to the mother

of Sayyiduna Ali Fatima bint Asad , 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


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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 states that at the time of demise, Hadrat Ameer Mu'awiya

willed, 'The Holy Prophet 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 Messenger and place them on

my face, eyes and parts of Sajda? 17.9 _ Kitaabul-lsti 'aab fi Ma 'arifatis-SahaabaImam Haakim narrates from Hameed ibn Abdur-Rahman Rawaasi that Hadrat Ali once had some

musk. He stated in his will, "Perfume me with this musk because it is the remainder of Sayyiduna Rasoolullah

" - 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 narrates that the Holy Prophet said, "He who

writes 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

The Fataawa of Allama Makki states after quoting this Hadith, "This dua has an established source. Faqih Ibn

Ajeel used to order this and give the verdict on the permissibility of doing so, deducing (qiyaas)

from the fact that the name of Allah is written on the camels of Zakaat. 17.10.

This dua is

.

Tirmidhi narrates from Akbar that when a person recites the Ahad Nama, the angels place a stamp on it and keep it

for Qiyaamat. When the deceased is resurrected, they produce this stamped pact and ask, "Where is the person of

the pact?" They will then return it to him. - AI-Harful-Hasan

Imam Tirmidhi states, "It is reported that Hadrat Ta'oos ordered these words to be written. Thus,

they were written on his kafn." 17.11 - Al-HarfulHasan

Imam Kurduri writes, "Imam Saffar , has said, "If the Ahad Nama is written on the

forehead, turban or kafn of the deceased, it is hoped that Allah will forgive him and save him from the

punishment of the grave." 17.12 -Wajeez, Kitaabul-Istihsaan

Durre-Mukhtaar states, "If the Ahad Nama is written on the forehead, turban or kafu of the deceased, it is hoped

that Allah will grant him forgiveness." 17.13-Vol. 1, Baabush-Shaheed

At this very juncture, Durre-Mukhtaar records an interesting incident. A person stated in his will (wasiyat) that

'Bismillahir-Rahmanir-Raheem' should be written on either his chest or forehead. Accordingly, it was carried out.

Someone later saw him in a dream and asked, "What did you experience?" He replied, "After being buried, the

Angels of Punishment arrived but, upon seeing 'Bismillah' written, they said, "You have been saved from the

punishment of Allah."

Fataawa Bazaaziya states, "If the Ahad Nama is written on the forehead, turban or kafn of the deceased, it is hoped

that Allah will forgive and protect him from the punishment of the grave. Imam Naseer states that from this

narration, it is known that writing this is permissible. It has also been narrated that Hadrat Umar

wrote on the thighs of the horses of Astabul: 'Hubisaa -Sabeelillah'." 17.14 _ Just before Kitaabul-Jinaayaat

Many other extracts of Fiqh may be produced besides these, but we make do with the above. Refer to Al-Harful-

Hasan' or 'Fataawa Razvia' for more details.


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For various reasons, writing the Abad Nama, etc. or placing it in the grave should be permissible even from a rational

point of view,

1.When the tasbeeh of grass and fresh flowers on top of the grave benefits the deceased, why can't thetasbeeh, etc. that is written benefit him?

2.We are instructed to encourage the recitation of the Kalima (Talqeen) to the deceased from outside the graveso that the name of Allah reaches his ear and he is successful in the test of the Qabr. So, it is hopedthat the deceased answers the two angels (Nakeerain) successfully upon also seeing the written name of

Allah inside. This is also a type of Talqeen, and the order to make Talqeen is absolute in the Hadith

('Laqqqinoo Amwaatakwn'). Therefore, it is correct in any way performed, be it verbally or in writing.

3.Through the blessings of the names of the favoured servants of Allah, difficulties are removed, fires areextinguished and an uneasy heart attains satisfaction. Allah state, 1s through the remembrance (zikr)

of Allah do hearts gain serenity . 17.15- Surah Raad, Verse 28

Under the ayat, 17.16 Tafseer Nishaanpuri, Roohul-Bayaan and Tafseer Saawi

state that the names of the Ashaab-e-Kahf (People of the Cave) are beneficial at many instances, such as at the time

of searching for a lost object or retreating in battle. Their names should be written on a piece of paper and placed in

a blazing fire to extinguish it. This is also useful at the time a child cries (it should be placed under the child's head in

the cradle), for better farming (stuck on a stick placed in the middle of the farm), for sickness, headache, at the time

of going for a judgement (tied around the thigh of the right leg) for protection of wealth, at the time of journeying by

sea and to be saved from being killed." -Al-Harful-Hasan, Tafseer Khazaatnul-Irfaan, Jumal

Hadrat Abdullah ibn Abbas states that there are seven names of the People of the Cave

(Yamleekhah, Makshileenah, MasWeena Mamoosh, Dabamoosh, Shaaznoosh and Martoosh ) -

Roohul-Bayaan

The Muhadditheen sometimes record Sahib Chains of Narration (Isnaad) and say, "If this is read on a person with

lunacy, he will gain relief." 17.17

What is a Chain of Narration? It is the names of the Buzurgs who are narrators of Hadith. The wazifah of the Ashaab-

e-Badr is also constantly read. So, how can it be that the names of these Buzurgs were beneficial in our lifetime but

cease to be so after our death? This can never be. Help is definitely attained by them. Thus, the Ahad Nama should

be written on the kafn, etc. of the deceased.

OBJECTIONS and ANSWERS TO WRITING KAFANI OR ALFI

OBJECTION 1: The same old objection that writing Kafani or Alfi is an Innovation (Bidat) and is thus

Haraam.

Answer - Our previous discussion proves that this is not an Innovation (bidat). Its source is established. Even if it

was, not every Innovation is Haraam. Refer to our study on Bidat.

OBJECTION 2: To think that Kafani encourages the recitation of the KaUma (falqeen) is incorrect,

because if the deceased is illiterate, how will be read whatever is written at the time being

questioned?

Answer - After death, everybody gains the ability to read. Illiteracy can exist in this world, not in the Hereafter. The

Hadith states that the language of the people ofJannat is Arabic. - Shaami, Kitaabul-Karaahiyat

However, there are many annatis in the world who do not know Arabic. Similarly, the angels question every

deceased in Arabic and they understand the language.

Even on the Day of Mithaaq, Allah took a pledge from every soul in Arabic. So do the deceased attend a

Madrassh after death to learn Arabic? No. It comes to him instinctively. On the Day of Qiyaamat, people will be given

their deeds (Naama-e-Aamaal) in written form and both the learned and the illiterate will be able to read it.


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This proves that after death, everybody can understand and read the language of our Beloved Nabi .

Therefore, this written document (The Ahad Nama) is beneficial to the deceased.

OBJECTION: Allama Sbaami bas prohibited writing on the kafn.Raddul-Muhtaar, VoL 1,

Just after Baabut-Tashahud

Likewise, Shah Abdul-Azeez bas prohibited doing so because when the body

decomposes, the matter will erode the letters of what is written and this will be disrespectful to it. -Fataawa Azeezia

As a result, it is not permissible. [This is the most common objection by the opposition]

Answer - There are a few replies to this,

1. This proof has no accordance to the claim (that keeping anything written in the grave is prohibited). It only

establishes that it we are not allowed to keep something written with ink or sand in the kafn, but writing

something on the forehead of the deceased or chest with the finger, or keeping the Ahad Nama in a niche within

the grave, is permissible because in these cases there is no fear of the letters being disrespected. Thus, this

objection is not sufficient for you.

2. Allama Shaami has not prohibited writing completely. He further states in the same quoted reference, "Some

scholars have quoted from Fawaaidush-Sharjee that 'Bistnillaahir-Rahmanir-Raheem' should be written on the

forehead of the deceased and 'Laa ilaaha illallaah Muhammadur-Rasoolullah on the chest, by

finger and without any ink. This writing should be done after the Ghusal is given and before kafn is put on the

mayyit." 17.18 - Raddul-Muhtaar, Vol. 1, Just before BaabtnTashahud

This confirms that writing has not completely been prohibited.

3. A1lama Shaami has quoted a ruling of permissibility from Fataawa Bazaaziya. It is proof that the

elder scholars of the Hanafis rule permissibility on this. A ruling of prohibition is quoted from the Fataawa of Allama

Ibn Hajar who is a Shafee scholar. So, should Hanafis practice the ruling of Shafees over their

own? Definitely not, also, the ruling of prohibition is the personal opinion of Allama Ibn Hajar . He

didn't quote anybody in support of his opinion.

4. It is not a certainty that every mayyit will decompose. There are many who are saved from this. So, how just is it

to keep the deceased away from benefit merely based on an uncertainty of disrespect?

5. In the previous chapter, we have already recorded the Sahaaba's practice of stating in their will (wasiyat) to have

the sacred relics (Tabarruks) of the Prophet in their kafns. The Prophet " himself

placed his Tahband Sharif in the kafn of his beloved daughter, Sayyidah Zainab , Hadrat

Ta'us wished for words of dua to be written on his kafn. So, did they not fear matter dirtying the

kafn? Were these things not sacred to them?

6. It is a rule of Shariah that placing sacred things in what is impure (najaasat) is Haraam. However, if a person

places these sacred things due to a need in a pure place with a good intention, doing so will not become

impermissible merely on the possibility of it becoming soiled. There are many examples of this. Zam-Zam is sacred

water. To make istinjaa with it is Haraam, but to drink it is allowed. To write Quranic ayats, wash it and thereafter

drink it is correct. It is permissible to drink the urine of the Holy Prophet even though it is formed by

entering the stomach and leaving the body as such. In the chapter before this, we have written that Hadrat

Umar wrote 'Hubisaa fi-Sabeelillah' on the thighs of the horses of Astabul, even though there is a

strong fear of drops of urine touching the thighs. Horses also lay on impure surfaces, but this had no bearing. Based

on this proof, Imam Naseer and Imam Saffaar , who are two eminent scholars,

and Irnaams of the Hanafi muzhab, ruled that it is permissible to write the Kafani, etc. With regards to the statement

of Shaikh Ibn Hajar ("This writing of Hadrat Umar on the horses was for

differentiation. Thus, the ruling of this has changed"}, this is incorrect because although there are different

intentions, the letters that were written are the same. The ruling of the letters {Huroof} does not change due to the


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difference in intention. In short, this objection is totally baseless. The single deduction (qiyaas) of a Shafee who is

not even a Mujtahid is not credible when it is opposing the Hadith, practice of the Sahaaba and rulings of the Imams.

What the opposition can provide is an explicit Hadith or ruling of a Hanafi Imam that corroborates their stance,

though they won't be able to.

7. Permissibility or prefer ability can be proven from the sayings of the Ulama, but a specific proof of Shariah is

required to prove Dislike (Karaahiyat), as we have already explained. So, the ruling of prefer ability is worthy ofacceptance from these opinions, not the ruling of Karaahat, because it is bereft of proof.

OBJECTION 4: Keeping the Ahad Nama or the Shajra in the grave is wastage (israaf) because it will not

serve any purpose being there and will eventually decay and decompose. Wastage is Haraam.

Answer - It is not useless because it benefits the deceased in many ways, as explained above.

OBJECTION 4: The Holy Prophet " put his blessed shirt the Hypocrite, Abdullah bin

Ubai , after his death and placed his blessed saliva in bis mouth. However, no

benefit was gained from doing this. This proves that Kafani is useless aod that the Holy Prophet

" does not have Knowledge of the Unseen.

Otherwise, he wouldn't have given his shirt and put his blessed saliva in Abdullah's mouth. Another

point that emerges is that fragments of Rasoolullahs body can enter Jahannam because

Abdullah bin Ubai is a Hypocrite and Jabanoami, and he had the Prophets

saliva in his mouth. Thus, the saliva went where he did.

Answer - Actually, this incident proves the permissibility of Kafani because Rasoolullah dressed the

Hypocrite with his blessed shirt as.

Kafani. From this, we see that without Imaan, these sacred relics (Tabarruks) do' not give benefit to the deceased.

We too believe that Kafani is beneficial to a deceased who is a Mu'min, not a Kaafir. Of course the Prophet

knew that Abdullah bin Ubai was a Hypocrite (Munaafiq). In fact, it was through him revealing this that we

know he was one! He also knew that this will give no benefit to the one who has no Imaan, because all of this deals

with Beliefs (Aqaaid) and it is necessary for the Holy Prophet to have knowledge of this. When a

fanner is able to recognize fertile and barren land for fanning, why can't the Nabi know and

understand the land of Imaan (the human heart)? There are three reasons why Rasoolullah gave

Abdullah bin Ubai these relics,

1.Abdullah bin Ubai's son was a sincere Mu'rnin and pleasing him was intended by this.2.2. Once, this Hypocrite gave his shirt to Hadrat Abbas to wear. Rasoolullah

wanted to free his uncle of this debt.

3.The Holy Prophet demonstrated that he was the Mercy to the Worlds (Rahmatulil-Aalameen) inthis incident. He is ready to show mercy to everyone, irrespective of whether a person takes his guidance or not.

A cloud rains down on every kind of earth, but solid, mountainous regions take no benefit from it.

The fragments of the Holy Prophet cannot enter Jahannam whilst remaining in their state. Surety the

angels didn't even let the Hypocrite's mouth take in the blessed saliva - they must have removed it. Kan'aan, the son

of Hadrat Nuh , will enter Jahannam in the complete adult form. Why? Because only when the semen

(nutfaa) turns into something else, then will it enter Jahannam in this new state. On the other hand, when Hadrat

Talha drank the blood of the Holy Prophet after cupping, the Prophet

said, "The fire of Jahannam is Haraam upon you."

writing kafani or alfi

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