The Islamic View on Taziya (Mourning Processions) New

The Islamic Perspective on Taziya (Mourning Processions) and Condolences

The Practice of Taziya (Mourning Processions), Islam, and the Shari’ah Criterion for Condolences

In present times, the practice of Taziya (mourning processions) in Muharram is often observed by certain groups, and it is important to understand its Islamic position. To comprehend this, we must first understand what Ta’ziyah means and what its ruling is according to Islamic law.

Ta’ziyah (تعزیت) in Arabic means condolence, which is derived from the root word ‘azz, meaning to console or comfort. The linguistic meaning of Ta’ziyah is to offer solace and, in a Shari’ah context, it refers to comforting the relatives of the deceased, encouraging them to remain patient and reminding them of the reward from Allah, so that their sorrow may be alleviated and they may find peace.

The practice of mourning, specifically through Taziya processions, was introduced after certain groups, like the Shi’ah, began commemorating the death of Imam Hussain by creating replicas of his funeral or grave during the days of Muharram. Later, this practice was adopted by some other groups, particularly among grave-worshippers, and the term Ta’ziyah started to encompass not only the concept of condolence but also these commemorative processions. According to the Farhang Aasifya (a Persian lexicon), it mentions: “Ta’ziyah is a ritual performed by the Shi’ah, where replicas of the tomb of Imam Hussain or his funeral are constructed with bamboo, paper, or cloth, and carried in processions during the ten days of Muharram, to mourn or offer prayers.”

Even the Shi’ah Wikipedia describes Ta’ziyah as follows: “Ta’ziyah is a ritual among the Shi’ah in which a replica of Imam Hussain’s funeral or shrine is made and carried in processions on Ashura day. In various regions, these replicas (also known as Nakhle in Iran) are made from materials such as wood, bamboo, cloth, steel, or paper.”

In Islam, Ta’ziyah refers specifically to offering comfort to the family of the deceased, as they are naturally overcome with grief. Islam teaches that at such times, comforting the bereaved is a form of reward and a moral obligation. There are numerous hadiths related to Ta’ziyah that illustrate its significance in Islam. Let us look at a few hadiths to understand the Islamic perspective on condolence.

Hadith 1:
Asma’ bint Zayd (رضی اللہ عنہما) reported that the daughter of the Prophet Muhammad (صلى الله عليه وسلم) sent word to him that her son was near death and requested that he come to see him. The Prophet (صلى الله عليه وسلم) responded with the following words of condolence:

إنَّ لِلَّهِ ما أَخَذَ، وله ما أَعْطَى، وكُلٌّ عِنْدَهُ بأَجَلٍ مُسَمًّى، فَلْتَصْبِرْ، ولْتَحْتَسِبْ
“Indeed, to Allah belongs what He took, and to Him belongs what He gave. Everything has an appointed time with Him. So be patient, and seek the reward from Allah.”
(Sahih Bukhari: 1284)

This hadith indicates that it is permissible to express sorrow and even shed tears, but it also clearly prohibits loud wailing, tearing one’s clothes, or beating the chest, as these are acts of grief that Islam does not endorse.

Hadith 2:
Another hadith highlights the reward of giving condolence to a fellow believer:

ما من مؤمنٍ يعزِّي أخاهُ بِمُصيبةٍ إلَّا كساهُ اللَّهُ سبحانَهُ من حُلَلِ الكرامةِ يومَ القيامَةِ
“There is no believer who consoles his brother during a calamity except that Allah will clothe him with garments of honor on the Day of Judgment.”
(Sunan Ibn Majah: 1311)

Hadith 3:
In another narration found in Sunan Nasai (2090), the Prophet (صلى الله عليه وسلم) consoled a man whose young child had passed away. The Prophet (صلى الله عليه وسلم) asked him whether he would prefer to have his child live a long life, or if he would rather have the child precede him to one of the gates of Paradise, opening it for him. The man chose the latter, and the Prophet (صلى الله عليه وسلم) assured him that his child would indeed precede him to Paradise and open the gate for him.

The Prophet (صلى الله عليه وسلم) said:
يا فلانُ، أيُّما كانَ أحبُّ إليكَ أن تُمتَّعَ بِهِ عمُرَكَ ، أو لا تأتي غدًا إلى بابٍ من أبوابِ الجنَّةِ إلَّا وجدتَهُ قَد سبقَكَ إليهِ يفتَحُهُ لَكَ
“O so-and-so! Which would you prefer: to have him live with you for a long time, or would you prefer that he precedes you to one of the gates of Paradise and opens it for you?”
(Sunan Nasai: 2087)

The man replied, “O Messenger of Allah! I would prefer that he precedes me to Paradise and opens the gate for me.”
The Prophet (صلى الله عليه وسلم) said: “That will indeed be for you.”

In this context, there is a phrase of Taa’ziah (condolence): “فعزاہ علیہ” (i.e., the Prophet (صلى الله عليه وسلم) consoled the man whose child had died). Imam Nasai has dedicated a chapter to this very concept, titled “بابُ: فِي التَّعْزِيَةِ” (Chapter: On Condolences).

In relation to this, there is an important hadith regarding how a Tabi’i (successor) offered condolences to the family of the Prophet’s household after the martyrdom of Imam Hussain (رضی اللہ عنہ):

Shahr ibn Hushab says:
أَتَيْتُ أُمَّ سَلَمَةَ أُعَزِّيهَا عَلَى الْحُسَيْنِ بْنِ عَلِيٍّ
“I came to Umm Salama (رضی اللہ عنہا) to offer my condolences on the death of Hussain ibn Ali (رضی اللہ عنہما).”
She replied, “Once, the Messenger of Allah (صلى الله عليه وسلم) came to me and sat on a cloak. He asked for something to be brought, and it was Siyyidah Fatimah (رضی اللہ عنہا) who brought it to him. He then said, ‘Call Hassan, Hussain, and their cousin.’ When they all gathered around him, he said: ‘These are my special children and my family. O Allah, remove all impurities from them and purify them thoroughly.'”
(Al-Mujam al-Saghir by Al-Tabarani: 846)

This narration highlights that the Prophet (صلى الله عليه وسلم) regarded his grandsons and the family of his daughter Fatimah as his own special family and prayed for their purification and safety.

From the above narrations, it is evident that when someone passes away, their family should be consoled, and they can be comforted in any way, using appropriate words of patience and solace. It is not necessary to use fixed words of condolence, as the main goal is to console and provide comfort to the grieving family. Furthermore, it is important to note that the practice of mourning (الحزن) in Islam is not universally applied to all; it is specifically allowed for women, as it pertains to refraining from adornment and certain luxuries.

The Mourning Period (سوگ) and Its Rulings:

Regarding the mourning period for the deceased, there is a specific ruling for women, especially when it comes to their husband’s death. The mourning period (idah) for a widow lasts for four months and ten days, during which she refrains from wearing beautiful or dyed clothes and does not use cosmetics, perfume, or adorn herself. However, this does not apply to men, who are never allowed to observe mourning for a deceased relative in this manner.

Hadith of Umm Atiyyah (رضی اللہ عنہا):
عن أُمِّ عَطِيَّةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَتْ:
«كُنَّا نُنْهَى أَنْ نُحِدَّ عَلَى مَيِّتٍ فَوْقَ ثَلاَثٍ، إِلَّا عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا، وَلاَ نَكْتَحِلَ وَلاَ نَتَطَيَّبَ وَلاَ نَلْبَسَ ثَوْبًا مَصْبُوغًا، إِلَّا ثَوْبَ عَصْبٍ، وَقَدْ رُخِّصَ لَنَا عِنْدَ الطُّهْرِ إِذَا اغْتَسَلَتْ إِحْدَانَا مِنْ مَحِيضِهَا فِي نُبْذَةٍ مِنْ كُسْتِ أَظْفَارٍ، وَكُنَّا نُنْهَى عَنِ اتِّبَاعِ الجَنَائِزِ»
(Sahih Bukhari: 313)

Translation:
Umm Atiyyah (رضی اللہ عنہ) reported that the Prophet (صلى الله عليه وسلم) said: “We were forbidden to observe mourning for any deceased person for more than three days, except for the husband, for whom a mourning period of four months and ten days is prescribed. During this period, we were not to apply eyeliner, use perfume, or wear colored clothes, except for a simple cloth (like a rough, un-dyed cloth). We were also permitted to apply a mixture of herbs (kusht al-azfar) after our menstrual purification.”

This hadith establishes that mourning for a woman is a period of restriction on certain luxuries and adornments, but it does not imply an extended mourning period beyond four months and ten days for a husband’s death. Importantly, men are not allowed to observe mourning at all in this manner.

When Umm Atiyyah’s Son Passed Away:
When Umm Atiyyah’s (رضی اللہ عنہ) son passed away, she observed the mourning for only three days, as prescribed for any non-husband relative. She also applied perfume after the third day, stating:

“We were prohibited from mourning for anyone beyond three days, except for a husband.”
(Sahih Bukhari: 1297)

Key Takeaways:

1. Condolences:
   Offering Taa’ziah (condolence) is a form of comforting the family of the deceased. There is no specific formula for the words of condolence, and the goal is simply to provide comfort. Even the Prophet (صلى الله عليه وسلم) consoled the family of a child by offering words of patience and reminding them of the rewards of patience.
2. Mourning:
   Mourning in Islam is allowed only for women, and the mourning period is for a maximum of three days for any deceased family member, except for the husband, in which case the mourning period extends to four months and ten days. This is a one-time mourning period, and mourning for the same deceased relative repeatedly is not permitted.
3. Mourning for Women:
   Women may refrain from adornments and luxuries during the mourning period but are permitted certain allowances, such as using a herbal mixture after purification from menstruation. However, for men, there is no such allowance for observing mourning.

In Islamic law, regarding condolence for the family of the deceased, when someone passes away, their family is in grief. In such a time, prayers for the forgiveness of the deceased should be offered, and the family should be comforted and encouraged to have patience. It is the neighbor’s right to prepare food for the family of the deceased on that day, and if the family needs assistance, they should be helped. There is no specific day, method, or set words required for condolence.

In Islamic history, numerous events and martyrs have occurred, including the martyrdom of Sayyidna Hussain (RA). However, the Shia community introduced the practice of Tazia in memory of Hussain’s martyrdom, and today, the majority of Muslims also engage in Tazia, resembling Shia practices. It must not be forgotten that the Tazia tradition was invented by the Shia as a form of condolence in remembrance of Sayyidna Hussain. The Tazia typically features a model of the martyr’s grave made from gold, silver, wood, bamboo, cloth, steel, or paper.

When you compare Islamic condolence practices and the Tazia tradition, it becomes clear that Tazia is entirely against the principles of Islam, as it has no basis in the religion. The term “condolence” is used in Islamic teachings, but the acts associated with it were introduced later. Let’s delve into how the Tazia tradition contradicts Islamic teachings.

(1) The Prophet’s (PBUH) death occurred on the 9th of Rabi’ al-Awwal in the 11th Hijri, whereas the Battle of Karbala and the martyrdom of Hussain (RA) happened on the 10th of Muharram in the 61st Hijri. As you know, Islam was completed during the lifetime of the Prophet (PBUH), and therefore, the religion is what is mentioned in the Quran and Hadith. Anything outside this cannot be considered part of Islam. The Tazia tradition, which is associated with Sayyidna Hussain, came after the completion of Islam. The Prophet (PBUH) never ordered the practice of Tazia for anyone’s death or martyrdom, whether it was for a companion or the family of the Prophet (PBUH), or specifically for Hussain. He only instructed condolence for the family of the deceased, as mentioned above. There is no command to create models of graves made of bamboo, paper, and wood. This practice is a new innovation (Bid’ah), and every innovation is a misguidance, and every misguidance leads to hell.

(2) Condolence (Ta’ziyah) comes from the word “Ta’ziyah,” which means to console the family of the deceased with words of comfort. In Islam, condolence is a verbal act of offering solace. However, in the Tazia practice, a model of the deceased’s grave is created, and the ritual is repeated every year on the 10th of Muharram. At no point in Islamic history has a model of a martyr’s grave been made, and repeating this practice annually is not allowed. There are many Muslims who create replicas of graves, parade them through the streets, and then burn them. Isn’t this similar to the idol worship practiced by Hindus? Hindus also create statues of their ancestors, revere them, and then immerse them in water during their festivals. The practices of idol worship and Tazia share similar rituals and beliefs. Thus, the Tazia practice is a form of shirk (associating partners with Allah) and kufr (disbelief), which Allah has declared He will never forgive. Therefore, Muslims should avoid this Shia invention, which is a form of polytheistic and unbelieving practice.

(3) In Tazia, the grave is considered to represent the living Hussain, who is revered, and offerings (Niyaz) are made for him. Vows are taken, and people ask for his intercession. Some even prostrate to the Tazia and pass children under it, believing that doing so will protect them under the patronage of the one in the grave. This belief turns a human into a deity to be worshipped. If this is not considered shirk (polytheism), then what else is? If someone engages in all these polytheistic acts while reciting a declaration of faith (Kalima), their fate will be the same as those who worship idols, as there is no difference in belief and practice between them.

(4) In some places, during Tazia processions, replicas of the two-horned horse (Zuljanah) and a creature named “Daldal” are prepared and paraded. These are worshipped, considered to hold power over benefit and harm, and people seek blessings from them. Participating in the procession and visiting these replicas is considered an act of reward and virtue. While this practice is more commonly associated with the Shia, even innocent Muslims sometimes take part in such acts, which is deeply shameful. Allah has saved us from idol worship and brought us into Islam, yet some Muslims, whether intentionally or ignorantly, engage in worship of idols, horses, stones, graves, and images in various forms. We pray to Allah for guidance for such misguided individuals.

(5) Condolence (Ta’ziyah) is supposed to bring patience and solace to the grieving family, but in Tazia rituals, drums are played, and people dance and engage in celebrations. Young boys and girls dance, sing, and enjoy festivities. Drumming and dancing have no place in Tazia, and these actions are strictly prohibited in Islam. The Prophet (PBUH) referred to such musical instruments as “the instruments of Satan” and said that such acts would lead to severe consequences for the community. He mentioned that disasters like landslides, transformation of people into animals, and being stoned would occur when dancing and musical instruments became widespread, and when alcohol consumption was rampant. (Sahih al-Tirmidhi: 2212)
Muslim brothers, Allah will never be pleased with these actions. Instead, by performing such acts, you are inviting His wrath. Reflect: Is playing the wedding drum for the martyrs of Karbala a sign of love for the Ahl al-Bayt, or is it an indication of hostility toward them? Also, Islam instructs women to stay in their homes, but you bring them out onto the streets, into public squares, making them dance and exposing their dignity to all, both your own and outsiders.

(6) During Tazia events, lamentations, eulogies (marsiya), wailing, tearing clothes, and loud crying are performed. As mentioned earlier, in Islam, a woman may mourn for three days after the death of a family member, and if it is the death of a husband, she is permitted to mourn for four months and ten days. However, men are never allowed to mourn. Mourning is strictly for women, and mourning and lamentation (Noha) are never allowed in Islam, whether during death or life. The Prophet (PBUH) said:
“Whoever strikes his face, tears his clothes, and cries with the cries of ignorance (Jahiliyyah) is not from us.” (Sahih al-Bukhari: 1297)
In fact, wailing and crying over the deceased causes the deceased to be punished in their grave. The Prophet (PBUH) said:
“The dead person is punished in the grave because of the wailing done over him.” (Sahih al-Bukhari: 1292)
Additionally, he (PBUH) said:
“Indeed, the deceased is punished because of the weeping of his family.” (Sahih al-Bukhari: 1288)
Now, think for a moment: Are you showing love for the Ahl al-Bayt and earning reward in the Hereafter by performing lamentation and crying, or are you causing distress to the martyrs of Karbala?

(7) Similarly, in the background of the procession of the Tazia, the Sahaba (companions of the Prophet) are abused, especially Amir Muawiyah (may Allah be pleased with him) is maligned. Abusing the Sahaba is a hallmark of the Shia, but today many Muslims have been deceived by the Shia and some Muslims have also started abusing some of the Sahaba. In this regard, it should be understood that it is not possible for a heart to have both faith and hatred for the Sahaba. If there is faith in the heart, then there will be love for the Sahaba, and if someone has hatred for the Sahaba, then there will be no faith in their heart.

(8) In the Tazia procession, one of the actions is to inflict pain on oneself, such as wounding oneself with swords and knives, causing harm to one’s body with sharp-edged weapons, setting fires, beating one’s chest, and causing harm to oneself by whipping. These are all Shia practices and are the result of their evil deeds, due to which they will remain in a state of humiliation and suffering until the Day of Judgment. It should be clear that these mournful actions have no connection with Islam or the Islamic way of mourning, but rather Islam prohibits even the slightest harm to oneself. In some places, the Barelvi people also perform such actions, following the Shia. In the Indian subcontinent, many Barelvi people perform strange and bizarre actions, such as playing with swords, chains, and sticks, in the Tazia procession, which is performed in streets, markets, and public places. Seeing these actions, one feels sorry for these unfortunate Muslims. Can the followers of the Prophet be like this, and yet they call themselves true Sunnis? I have heard that in some places, the Barelvi people receive money from the Shia to perform the Tazia procession, and with this money, they perform the Tazia with great fanfare. It is a matter of great sorrow that the Barelvi people, who claim to be Sunnis, participate in the mourning procession of the Shia, who abuse the Sahaba, and yet they say that greeting the Deobandi or Ahl-e-Hadith is a sin and that they are misguided and have wrong beliefs. The truth is that misguided Muslims can only have love for misguided sects.

(9) In the Tazia procession, vows and offerings are made in the name of someone other than Allah, various types of dishes are cooked and presented at shrines, and distributed among people, and false traditions are cited to describe the false virtues of these vows and offerings. We should know that a vow is a form of worship, and making a vow or offering to someone other than Allah is a form of polytheism, which Allah will never forgive.

(10) Among Muslims, Alhamdu lillah, the Ahl-e-Hadith community is completely free from innovations, and has no connection with the custom of Tazia. In fact, this community strongly rejects this polytheistic and heretical custom. The scholars of Deoband also do not accept the Tazia and forbid their people from participating in it. However, in some places, the Deobandi people are also involved in this practice. As for the Barelvi, they openly build and participate in the Tazia procession, and claim that they are the true Muslims and the lovers of the Ahl-e-Bayt (the family of the Prophet). However, I have already mentioned that the Tazia is an innovation, a form of polytheism, and a heretical practice. At least the Barelvi should follow the fatwa of their leader, Ahmed Raza, which is present in his book “Risalah Tazia Dari”, in which he says, “Now it is clear that the Tazia Dari is a name for this unapproved practice, which is completely an innovation, unlawful, and forbidden.” 

In addition to the above, there are many other practices related to the Tazia that have no connection with Islam. However, I have mentioned the most important ten aspects, and in summary, it can be said that the Tazia procession is completely unlawful and forbidden, and all the actions performed in it are also unlawful, because any action that is based on a forbidden practice will also be forbidden. And the evidence from the Quran and Hadith shows that those who participate in the Tazia procession and do not repent will not be forgiven by Allah, and even Hasan and Husain (may Allah be pleased with them), who are the leaders of the youth in Paradise, will not want those who commit polytheism and sin in their name to enter Paradise. May Allah guide people to the right path, so that they may repent from these polytheistic and sinful practices and become true believers and monotheists.