EN.MUHAMMADIYAH.OR.ID, YOGYAKARTA — The development of digital technology has introduced new forms of social interaction, including the practice of offering condolences (takziah) online. Ali Yusuf, a member of the Council for Religious Opinion and reform, emphasized that virtual condolences essentially carry the same meaning as condolences offered in person.
He conveyed this during a Tarjih Study Session held on Wednesday (10/6). In his presentation, Ali Yusuf explained that the essence of takziah lies not in the medium through which it is delivered, but in its primary purpose: providing comfort and support to families bereavement.
According to him, linguistically, takziah encompasses the meaning of tasbir, tasliyah, and tasbit al-qalb. Tasbir refers to encouraging patience. Tasliyah means offering consolation so that one does not become overwhelmed by grief. Lastly, tasbit al-qalb means strengthening the hearts of those who are mourning.
“When someone passes away, the family left behind is naturally in a state of sorrow. Therefore, those around them are encouraged to comfort, support, and strengthen them,” he explained.
Ali Yusuf also cited Imam Nawawi’s definition of takziah as an effort to motivate those afflicted by a calamity to remain patient, help ease their grief, and alleviate their emotional burden.
The Emergence of Virtual Condolences
Educational activities, religious gatherings, meetings, and expressions of sympathy were all conducted through various online platforms. In this context, virtual takziah emerged as an alternative that enabled people to express sympathy and offer prayers despite geographical barriers.
According to Ali Yusuf, although there are psychological differences between in-person and virtual condolences, both share the same objective.
“When meeting directly, a person can embrace someone, shake hands, and offer physical greetings. In a virtual setting, that is not possible. However, the essence remains the same: expressing condolences and providing psychological support to the bereaved family,” he said.
Condolence Visits Are a Sunnah
In his discussion, Ali Yusuf emphasized that the majority of Islamic scholars consider takziah to be a recommended (sunnah) act. This view is based on a hadith describing the Prophet Muhammad’s concern for a Companion who had lost his child.
When the Prophet learned of the child’s death, he personally visited the Companion to offer comfort and encouragement. This action serves as evidence that supporting those afflicted by loss is a commendable act in Islam.
Therefore, whether condolences are offered in person or through virtual means, they remain a form of Sunnah as long as their primary purpose is to console the bereaved and pray for the deceased.
Ali Yusuf also reminded Muslims that all activities related to funeral arrangements should be carried out with sincerity. Washing, shrouding, praying over, and burying the deceased are acts of worship that should not become avenues for material gain.
He highlighted practices found in some communities where compensation is given to those involved in funeral arrangements or condolence-related activities. According to him, the spirit of takziah is to assist others and comfort grieving families. One should not perform takziah only to seek profit or personal benefits.
“If you offer condolences, then do so sincerely. Do not let the motivation shift toward expecting rewards or material gain,” he said.
Condolences to Non-Muslims are Permissible
During the session, Ali Yusuf also explained that Muslims are permitted to offer condolences to non-Muslims. He connected this view to the death of Abu Talib, the Prophet Muhammad’s uncle.
According to him, the Prophet instructed Ali to take care of his father’s funeral arrangements. Scholars have cited this event as one of the bases for permitting expressions of sympathy and humanitarian support toward non-Muslim families experiencing bereavement.
Ali Yusuf also dismissed the common assumption that condolences may only be offered within three days after a person’s death. According to him, there is no absolute religious restriction preventing someone from offering condolences after three days.
If a person is only able to call, send a message, or visit after several days due to distance or other circumstances, such condolences remain permissible.
“If someone only has the opportunity to call, send a message, or visit after more than three days, there is no problem. Condolences are not limited to a three-day period,” he stated
Nevertheless, he explained that the general mourning period for a family is three days, while a wife whose husband has passed away observes an iddah period of four months and ten days, as prescribed in Islamic law.
The Content of Condolences: Prayer and Encouragement
Furthermore, Ali Yusuf emphasized that there is no fixed formula for offering condolences. What matters is the presence of comfort, prayer, and encouragement to remain patient and seek reward from Allah.
Virtually, it can be conveyed through expressions of sympathy, short religious reminders, or collective prayers conducted online.
He also addressed the practice of sharing testimonies about the virtues of the deceased during condolence gatherings. To him, giving sincere testimony regarding the good qualities of someone who has passed away is consistent with Islamic teachings.
Ali Yusuf cited a hadith concerning a funeral procession in which people praised the deceased for his goodness, and the Prophet responded:
“Wajabat” (“It has become certain” or “It has been affirmed”).
This hadith highlights the importance of sincere testimony from those who knew the deceased during their lifetime.
However, he cautioned that such testimony should be honest and never fabricated or exaggerated.
As a concluding remark, Ali Yusuf stressed that one of the most recommended forms of takziah is helping to ease the burdens faced by the bereaved family. Such assistance may include providing meals, helping with household needs, supporting orphans, or offering financial aid according to one’s ability.
He referred to the death of Ja‘far ibn Abi Talib, when the Prophet instructed his Companions to prepare food for Ja‘far’s family because they were occupied by the tragedy that had befallen them.
“What is encouraged is helping the grieving family, not burdening them further. The spirit of takziah is to show empathy, lighten their burdens, and strengthen the hearts of those who are experiencing loss,” he concluded.
