Ta'ziya (condolence visit)

Ta'ziya is, in language, the consoling of a mourner, from the verb 'azza, to urge patience on a person in distress and comfort him. The technical sense does not depart from this; al-Sherbini defines it as urging patience with the promise of reward, warning against sin, praying for the dead person's forgiveness and for the mourner to be relieved of the loss. ¹

The jurists agree that ta'ziya is recommended for anyone stricken by a loss. The basis is a report that whoever consoles a mourner has the like of his reward; Ibn Hajar weakened its chain. ¹

Mourners of every age and sex are consoled, except an infant who does not understand. A young woman is consoled only by women and her unmarriageable kin, for fear of temptation. ²

Most jurists fix the period at three days, since the lawgiver allowed mourning for three days only. It is disliked after three days, because its purpose is to calm the mourner, and calm usually comes within three days. Someone who arrives after three days, because he was absent, may console then. An Imam al-Haramayn report gives one Hanbali view that there is no fixed limit. ^{2 3}

Most jurists hold that it is better after the burial, since the family is busy with the body before it. The Shafiis say it may be hastened if the family shows severe distress before burial. al-Thawri disliked it after burial. ² The jurists dislike sitting for condolence in a mosque. The Shafiis and Hanbalis dislike the family gathering in one place to receive visitors, since it is a novelty and renews the grief. The Hanafis dislike it at the door when it involves forbidden acts, and one account allows it for three days without them. The Malikis prefer that it be held in the bereaved person's house. ^{2 3}

No fixed wording is set. A report from Ahmad has him console a man with a prayer for God's mercy and reward. Some Hanbalis say: may God make your reward great and your consolation good, and have mercy on your dead. ³ A report transmitted from Ja'far ibn Muhammad, through his father and grandfather, gives words to the effect that God is a consolation for every calamity; the book gives it as a report. ³

al-Shafii and one account of Abu Hanifa allow consoling a Muslim for a non-Muslim, and for a non-Muslim who is not a combatant. Malik forbids it. Ibn Qudama says one would say: may God make your reward great and your consolation good. ³

Neighbours are recommended to prepare food for the family, based on the report about the family of Ja'far. The bereaved family preparing food for visitors is disliked, since it adds to their loss, burdens them, and resembles the practice of the time of ignorance, which Jarir ibn Abd Allah counted among lamentation. ⁴