Writing on the Shroud and Placing Relics in Graves: A Critical Review of Baseless Practices

🖋 Based on the original research of Shaykh Ghulam Mustafa Zaheer Ameenpuri (Hafizahullah), with structured headings for clarity

❖ Introduction: A Bid‘ah Without Basis​

The practice of writing the Kalimah or covenant statements on the shroud, or placing items such as genealogical scrolls (shajarah), the Ka‘bah's cloth, or other relics in the grave is an unfounded, reprehensible innovation (bid‘ah sayyi’ah). These actions have no basis in the Qur’an or Sunnah, nor are they supported by the practice of the Salaf al-Salihīn (righteous predecessors). They distort the purity of Islamic burial rites and contradict the principles upheld by Ahl al-Sunnah wa al-Jama‘ah.

❖ Refutation of Justifications by Innovators​

Ahmad Yar Khan Naeemi’s Claim​

He writes:
“Placing relics of saints, the Ka‘bah cloth, or the covenant text in the grave serves as a means of forgiveness for the deceased.”
(Jaa’ al-Haqq, 1/336)

He also cites the verse:
"وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ"
(“Seek the means of approach to Him”) — Surah al-Ma’idah 5:35

Refutation: This interpretation is incorrect, as no Sahabi or classical mufassir derived such a meaning. Ibn Kathir (d. 774 AH) states:

“There is no disagreement among scholars that the ‘wasilah’ here refers to righteous deeds.”
(Tafsir Ibn Kathir, 2/535)

Such misuse of verses to justify innovations is exactly what Imam al-Shatibi warned against. He wrote:
“Anyone who adopts an unfounded opinion without valid reasoning has acted contrary to the Shari‘ah. This is from the newly-invented innovations.”
(Al-I‘tisam, 2/179)

❖ Prophet Yusuf’s Shirt: Not a Proof for Shari‘ah​

Ahmad Yar Khan refers to the verse:
"اذْهَبُوا بِقَمِيصِي هَٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرًا"
(“Take this shirt of mine and cast it over my father’s face; he will regain his sight”) — Surah Yusuf 12:93

He claims this proves the healing power of a saint’s clothing.
Refutation: This was a miracle (mu‘jizah) of a prophet, not a basis for general rulings. One cannot derive Shari‘ah principles from miracles.

❖ The Prophet’s Personal Relics: Not Universally Applicable​

Ahmad Yar Khan writes:
“The Prophet ﷺ included his lower garment in his daughter Fatimah’s shroud.”
(Jaa’ al-Haqq, 1/336)

Refutation: The Prophet’s specific actions are not analogical grounds for others, as Imam al-Shatibi writes:

“After the Prophet ﷺ, no companions designated such relics for anyone else.”
(Al-I‘tisam, 2/8-9)

❖ Placing Genealogical Scrolls in the Grave​

Ahmad Yar Khan differentiates:

1. Placing the scroll over or under the shroud on the chest – forbidden by jurists.
2. Building a cavity in the grave to place it – considered permissible.

Refutation: Neither practice is rooted in the actions of the Salaf or Hadith scholars. The rulings of jurists here are not supported by sound Shar‘i evidence.

❖ Writing the Kalimah on the Shroud​

He claims:
“Writing the Kalimah or covenant on the shroud or forehead is permissible. Imam al-Tirmidhi narrated a hadith where the Prophet ﷺ said: ‘Whoever writes this supplication and places it between the chest and the shroud will be spared the punishment of the grave.’”
(Jaa’ al-Haqq, 1/338)

Refutation: This narration is not found in any authentic Hadith collection and is deemed fabricated and baseless. Basing religious rulings on such weak or non-existent narrations is a hallmark of deviant innovation.

❖ “Fatawa Bazzaziyyah” Citation​

Ahmad Yar Khan cites:
“Writing the covenant on the forehead or shroud may lead to Allah’s mercy and protection from grave punishment.”
(Jaa’ al-Haqq, 1/339–340)

Refutation: This quote is unverified and unauthenticated, lacking any credible attribution.

❖ Final Verdict​

The following conclusions are drawn:

• Writing on the shroud or forehead of the deceased is a reprehensible innovation.
• Placing items like genealogical scrolls or relics in the grave is not supported by the Qur’an, Hadith, or Salafi practice.
• Such actions open the door to superstitions and bid‘ah, undermining the clarity and purity of Islamic burial rituals.
  

Let us preserve the sanctity of our religion by adhering to what the Prophet ﷺ and his companions practiced.