Mourning: Difference between revisions

Mourning has long been common in different cultures. It is said that it was also common in pre-Zoroastrian Iran and there are examples of it in Shahnameh. In the Bible, there are reports about the mourning of Bani Israel in mourning for their lost ones.

According to historical reports, the history of mourning in Islam goes back to the time of the Prophet of Islam (a). For example, Ibn Kathir, a historian of the 8th century AH, wrote that after the battle of Uhud, the women of Medina mourned their dead. Seeing this scene, the Prophet (a) grieved why there was no one to mourn for Hamza (who was martyred in the battle of Uhud). So, the women also mourned for Hamza b. ‘Abd al-Muttalib.

Mourning ceremonies for the deceased have different forms in different cultures: in Iran, ceremonies such as Majles-e Khatm (after burial), the 3rd night (after decease), the 7th night (after decease), the 40th day (after decease), and the anniversary (of decease) are held. In some countries, such as Tajikistan, mourning ceremonies are held on the 20th, 40th days and the anniversary. On the third day after funeral, Indian Muslims hold a ceremony over the tomb of the deceased. Other countries such as Egypt, Azerbaijan and Iraq also have special rituals for mourning.

According to the fatwa of Shia jurists, it is permissible to cry and lament for the deceased. The author of Jawahir (d. 1266 AH) wrote that there are many hadiths that acknowledge crying and mourning for the dead as permissible; among which, there are narrations that report the crying of the Prophet (a) in the mourning of his uncle Hamza and his son Ibrahim, and also the narrations about the lamentation of Lady Fatima al-Zahra (a) upon the demise of the Prophet (a).

According to Egyptian jurist ‘Abd al-Rahman Jaziri, based on Sunni jurisprudence, it is not permissible to recite laments for the dead; but, it has no problem to cry for him, if it is done silently. Regarding crying out loud, there is a difference of views among Sunni schools of jurisprudence: Malikis and Hanafis consider it forbidden; but, it is permissible according to the Shafi’i and Hanbali schools.

Some mourning ceremonies have religious aspect. Shiites pay special attention to this type of mourning and hold mourning ceremonies for religious leaders such as the Prophet (a), Lady Fatima al-Zahra (a) and Imams (a), especially in Muharram for Imam al-Husayn (a).

Shia religious mourning for Imam al-Husayn (a) is held in different ways, including narration of his martyrdom accounts, reciting lamentations, crying, reciting elegies, chest beating, and hitting oneself with chains.

Shia scholars have written numerous books and treatises in defense of mourning and explaining its lawfulness; an example of which is Sayyid Muhsin Amin’s Iqna’ al-la’im ‘ala iqamat al-matam.

Sunni scholars, especially the Hanbalis, consider mourning an unlawful innovation and forbidden. However, according to historical reports, in Iran, some Sunni followers, especially Shafi’is, and even Sunni scholars, including some Hanafi and Shafi’i scholars, have participated in Shia mourning ceremonies.