Nine Islamic Guidelines on Taʿziyah and Mourning Rituals

Nine Sharʿī Guidelines on Consolation (Taʿziyah) and Mourning in Islam
Source: Fatāwā ʿIlmiyyah, Volume 1, Kitāb al-Janā’iz, Page 512

❖ Question​

What is the Islamic ruling on mourning and common practices such as:
– sitting for taʿziyah on mats or beds for three or forty days,
– requesting every visitor to make collective duʿā with raised hands,
– assigning specific days for taʿziyah,
– and other widespread customs?

❖ Answer​

Al-ḥamdu lillāh, waṣ-ṣalātu was-salāmu ʿalā Rasūlillāh, ammā baʿd!

✦ Mourners’ Gatherings and Collective Duʿā: Sharʿī Evaluation​

❶ Ritual Mourning for Forty Days Is a Bidʿah​

❖ Sitting for three or forty days, calling upon every visitor to raise hands and make duʿā, is not from Sunnah.
✔ These are innovations (بدعت) without any basis in the Qur’an or Sunnah.

❷ The Sunnah Mourning Period​

❖ After the martyrdom of Jaʿfar ibn Abī Ṭālib, the Prophet ﷺ allowed his family to grieve for three days, then said:


“Do not weep for my brother after today.”
Sunan Abī Dāwūd 4192 – Sahīh isnād


Sharʿī Principle: Mourning beyond three days is not permissible for anyone except a wife whose husband has died.

❸ The Prophet’s Emotional Response​

❖ Upon hearing of the martyrdom of Zayd, Jaʿfar, and ʿAbdullāh ibn Rawāḥah, the Prophet ﷺ sat down, and grief appeared on his face.
Sahīh al-Bukhārī 1299, Sahīh Muslim 935


✔ Conclusion: Sitting in grief is permissible, but not as a ritual gathering.

❹ Women's Mourning Period​

❖ A widow must observe ʿiddah (mourning) for four months and ten days.
Sūrah al-Baqarah: 234

❺ Sunnah Duʿā for Condolence​

The well-known supplication for taʿziyah is:


((إِنَّ لِلّهِ مَا أَخَذَ وَلَهُ مَا أَعْطَى وَكُلٌّ عِندَهُ بِأَجَلٍ مُسَمًّى))
“Indeed, to Allāh belongs what He takes and what He gives, and everything is with Him for an appointed time.”
Sahīh al-Bukhārī 1284, Sahīh Muslim 923

❻ No Evidence for Collective Duʿā​

❖ There is no narration showing the Prophet ﷺ or Companions raised hands collectively in duʿā at the deceased’s home.
✔ Such repeated and formal duʿā gatherings are innovations.

❼ The Prophet’s Practice in Taʿziyah​

❖ ʿAbdullāh ibn Jaʿfar (رضي الله عنه) reported that the Prophet ﷺ came a few days after Jaʿfar’s death and made a simple duʿā for his children:


“O Allāh, take care of the family of Jaʿfar and bless ʿAbdullāh ibn Jaʿfar.”
Musnad Aḥmad 1/204 – Authentic chain


✔ Only the boy’s hand was gently lifted. There was no mass duʿā gathering.

✦ Opinions of Deobandi Scholars Against Common Practices​

➑ Fatwā from Dār al-ʿUlūm Karachi​

“Raising hands and reciting Fātiḥah during taʿziyah gatherings has no basis in Sharīʿah. It is incorrect to make it a routine.”
Rajal al-Rashīd, p. 171

➒ Fatwā by Muftī Rashīd Aḥmad Ludhyānwī​

“Raising hands in duʿā for taʿziyah is a bidʿah.”
Aḥsan al-Fatāwā, Vol. 4, p. 254

✦ A Cautionary Incident​

Naʿīm al-Dīn Deobandi narrates from Qārī ʿAbd al-Rashīd:
When a Deobandi scholar began a duʿā with raised hands during condolence, the father of the deceased (Qārī Luṭfullāh) asked:


“Mawlānā! Is this proven from ḥadīth?”


The scholar replied:


“It was a mistake,” and lowered his hands immediately.
Rajal al-Rashīd, p. 169

Regional Concern​

It is regrettable that many in our regions—despite acknowledging that such practices are bidʿah—continue to engage in them.

Reaction to Authentic Questions​

Some scholars become agitated when asked:


“Is this proven from ḥadīth?”


Rather than reacting negatively, the correct scholarly approach is to provide evidence, or politely say:


“I do not know.”


Reference: al-Ḥadīth, Issue 45


ھٰذَا مَا عِندِي، وَاللّٰهُ أَعْلَمُ بِالصَّوَاب