Mourning and Condolence
136 questions
What is the jurisprudential ruling on limiting condolences to three days, and is this considered an independent reasoning (ijtihad)?
Was it right or wrong to be absent from an English lesson to sit with a friend and console him on the death of his father, and are there prophetic hadiths that support this?
Is it permissible to offer condolences to the family of someone missing in a war whose death is doubted?
What is the ruling on eating the charity prepared in the house of the deceased or the house of mourning, and what is the ruling on holding a mourning gathering for three days?
Is offering condolences obligatory, and for whom? Is it permissible to blame or be angry with people for not offering condolences to the family of the deceased? Are gatherings on the first week, the fortieth day, and similar occasions permissible, or should they be avoided? Is it commendable to attend these gatherings to avoid angering the family of the deceased, or is it more appropriate to refrain from them to avoid falling into innovation (bid'ah)?
How can a Muslim act in condolence gatherings that include the communal recitation of Al-Fatiha, offering hospitality, and exchanging customary condolences, while knowing that these practices may be considered innovations, and at the same time not wishing to sever family ties or be accused of extremism?
Is it permissible to offer condolences to people in marquees set up for this purpose, even with an inner disapproval of some practices within them, due to the inability to offer condolences in cemeteries or other places, and to avoid gossip and insinuation, and because society views these marquees as necessary due to cramped homes, and to avoid being labeled as belonging to a specific religious group for not attending?
How can one deal with the pervasive authority of social custom, which compels an individual to perform certain actions, such as offering condolences or congratulations, not with the intention of performing the act itself, but rather in response to this authority?
What is the ruling on broadcasting from the mosque's microphone about deaths, fires, or the sale of a slaughtered buffalo?
What is the ruling on embracing the deceased's guardian while offering condolences, and is there any specific mention of this, or is the expected act merely a customary handshake?
Is it mentioned in the Sunnah of the Prophet, peace and blessings be upon him, that condolences should be offered at the grave, and what should be written for someone who requested that their condolences be offered at the grave instead of setting up mourning tents?
Is it obligatory to attend a condolence gathering, or is offering condolences over the phone sufficient?
What is the ruling on cooking funeral food for money by mutual agreement with the family of the deceased?
Is it permissible to offer dinner to those offering condolences from the deceased woman's money, and is it permissible to supplement the amount, should it be insufficient, from the money of her household or grandchildren?
Is it permissible for non-mahram relatives to offer condolences to the mother of the deceased and greet her, provided that they adhere to the lawful hijab?
Is holding a mourning gathering for the deceased woman in the mosque, especially when it transforms into a remembrance circle and a reminder of death, considered an innovation (bid'ah), particularly since the intention was sincere to compensate for the absence of the deceased's family abroad?
What is the ruling on offering condolences on the anniversary of the passing of the Messenger of Allah, peace and blessings be upon him, and was this established from the Companions and their successors?
What is the legal ruling on a group of Muslims gathering money and visiting a Muslim, sitting with him to eat, drink, and remember Allah Almighty, in order to console and comfort him after the mourning period has ended? And is this considered an innovated bid'ah or a good sunnah?
Is it permissible to hold mourning gatherings where Surat Yasin is recited and the biography of Imam Husayn is mentioned, with the intention of fulfilling needs and facilitating the marriage of a daughter, along with distributing sweets? And is this considered among the permissible acts or innovations (bid‘ah)?
How can social customs and the Sunnah of offering condolences to the deceased's family be reconciled, and who are the relatives to whom condolences must be offered?
What is the ruling on the fortieth-day gathering held for the deceased to mention their virtues and deeds?
Is it better to postpone a marriage scheduled for Thursday, knowing that a relative of mine passed away on Monday? And is it true that holding celebrations three days after a condolence period is permissible in Islamic law?
Does a divorce take place if the wife goes to a condolence gathering despite her husband's saying, "You are divorced if you go," and is it permissible for the husband to prevent his wife from offering condolences to her family?
Is it forbidden not to wear gold, accessories, and bright colors, and not to apply kohl, knowing that this is not out of mourning, but rather to re-evaluate oneself?