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Writing Kafani or Alfi

Writing Kafani or Alfi

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Published by sahebju
nice article from ja al haq
nice article from ja al haq

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Published by: sahebju on Jan 04, 2011
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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 orsomething 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 ameans (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 myfather. He will regain his eyesight., 11.2This proves that clothes of the Buzurgs grant cure because that very shirt belonged to Hadrat Ibrahim

, Asa result, it is hoped that the names of the Buzurgs will open the mine of the deceased and he will remember thecorrect 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, "TheProphet 
  
then handed us his tahband (lower garment) and ordered that it be kept with the body inthe kafan," - Mishkaar, Baab. Ghuslil-Mayyit Shaikh Abdul-Haqq
   
writes under this, "This Hadith is the source of attaining blessings from thebelongings and clothes of the pious just as how some disciples of the Mashaaikh place the kurta of the Mashaaikh inthe grave," 17.3 - Lam'aat  Annotating on this Hadith, he
  
writes in his Persian commentary of Mishkaat, "This confirms theattaining 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 isappropriate that verses which discuss mercy and forgiveness be written on a piece of paper and kept with my kafn,"- Akhbaarul-AkhyaarShah Abdul-Azeez
  
writes, "Placing the Shajra in the grave is the practice of the Buzurgs. This isdone 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 andplacing the Shajra within." - Fataawa AzeeziaHadrat 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 hisblessed 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 thetahband at that time but rejecting someone who asks from him was not his habit." When they asked the man why herequested it, he explained. "Oath on Allah

! I did not ask for it to ear it, but that it, but that it may become mykafn. Sahl states that this tahband eventually did become his kafn. - Bukhart, Vol. 1, Kitaabul-Janaaiz, Baabu Man A'adal-KafnSayyiduna Abdullah ibn Abbas
  
reports that Rasoolullah
  
gave his shirt to the motherof Sayyiduna Ali Fatima bint Asad
  
, as a kafn. He even placed her in her grave and buried herhimself. 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
  
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. Keepthem beneath my kafn, Take the blessed hair and fingernails of the Messenger
  
and place them onmy 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 somemusk. He stated in his will, "Perfume me with this musk because it is the remainder of Sayyiduna Rasoolullah
  
" - MustadrakOther references like these can be produced but we make do with this much. Those who want further insight shouldrefer 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). ImamTinnidhi 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 thedeceased to not undergo punishment in the grave and not see Munkar and Nakeer (the two angels who question theinmates of the grave)." 17.9b - Nawaadirul-UsoolThe 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-HasanImam 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-HarfulHasanImam Kurduri
  
writes, "Imam Saffar
  
, has said, "If the Ahad Nama is written on theforehead, turban or kafn of the deceased, it is hoped that Allah

will forgive him and save him from thepunishment of the grave." 17.12 -Wajeez, Kitaabul-IstihsaanDurre-Mukhtaar states, "If the Ahad Nama is written on the forehead, turban or kafu of the deceased, it is hopedthat 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 thepunishment of Allah

."Fataawa Bazaaziya states, "If the Ahad Nama is written on the forehead, turban or kafn of the deceased, it is hopedthat Allah

will forgive and protect him from the punishment of the grave. Imam Naseer states that from thisnarration, 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.
 
For various reasons, writing the Abad Nama, etc. or placing it in the grave should be permissible even from a rationalpoint 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 28Under the ayat, 17.16 Tafseer Nishaanpuri, Roohul-Bayaan and Tafseer Saawistate that the names of the Ashaab-e-Kahf (People of the Cave) are beneficial at many instances, such as at the timeof searching for a lost object or retreating in battle. Their names should be written on a piece of paper and placed ina blazing fire to extinguish it. This is also useful at the time a child cries (it should be placed under the child's head inthe cradle), for better farming (stuck on a stick placed in the middle of the farm), for sickness, headache, at the timeof going for a judgement (tied around the thigh of the right leg) for protection of wealth, at the time of journeying bysea and to be saved from being killed." -Al-Harful-Hasan, Tafseer Khazaatnul-Irfaan, JumalHadrat Abdullah ibn Abbas
  
states that there are seven names of the People of the Cave(Yamleekhah, Makshileenah, MasWeena Mamoosh, Dabamoosh, Shaaznoosh and Martoosh
  
) -Roohul-BayaanThe Muhadditheen sometimes record Sahib Chains of Narration (Isnaad) and say, "If this is read on a person withlunacy, he will gain relief." 17.17What 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 shouldbe 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 thusHaraam.
  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 beingquestioned?
  Answer - After death, everybody gains the ability to read. Illiteracy can exist in this world, not in the Hereafter. TheHadith 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 everydeceased 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 aMadrassh after death to learn Arabic? No. It comes to him instinctively. On the Day of Qiyaamat, people will be giventheir deeds (Naama-e-Aamaal) in written form and both the learned and the illiterate will be able to read it.

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