The short answer
Our search of sunnah.com and dorar.net found no hadith that sets an observance for 40 days after death 19. The Prophet Muhammad, peace be upon him, said a woman may not observe ihdad, an outward observance rather than grief, for a dead person beyond three days, except a husband: four months and ten days (Sahih al-Bukhari 1280, graded sahih).
What do the hadith say about mourning for three days?
Zaynab bint Abi Salamah, may Allah be pleased with her, reports that news of the death of Abu Sufyan, may Allah be pleased with him, came from al-Sham (greater Syria). On the third day Umm Habibah, may Allah be pleased with her, asked for yellow perfume and wiped her cheeks and forearms with it, saying she would not have needed it, had she not heard the Prophet say:
Sahih al-Bukhari 1280
لاَ يَحِلُّ لاِمْرَأَةٍ تُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ أَنْ تُحِدَّ عَلَى مَيِّتٍ فَوْقَ ثَلاَثٍ، إِلاَّ عَلَى زَوْجٍ، فَإِنَّهَا تُحِدُّ عَلَيْهِ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا
lā yaḥillu li-imraʾatin tuʾminu billāhi wa-l-yawmi l-ākhiri an tuḥidda ʿalā mayyitin fawqa thalāthin illā ʿalā zawjin, fa-innahā tuḥiddu ʿalayhi arbaʿata ashhurin wa ʿashran
It is not lawful for a woman who believes in Allah and the Last Day to observe ihdad for a dead person beyond three, except for a husband: for him she observes it four months and ten.
1AuthenticSahih al-Bukhari 1280
In Sahih al-Bukhari 1281 the same words come first from Umm Habibah, then from Zaynab bint Jahsh, may Allah be pleased with her. She asked for perfume after her brother died and said she had heard the Messenger of Allah say it on the pulpit. Sahih Muslim 1486 has both.
2AuthenticSahih al-Bukhari 1281
4AuthenticSahih Muslim 1486
What the words say, and what they leave out
- The Arabic verb is tuhidda, from ihdad, the outward observance of mourning. In these reports it appears with perfume, and nothing in them speaks of grief or weeping.
- Beyond three is the limit: the words say it is not lawful to go beyond three, not that mourning must last three days. Sahih al-Bukhari 5339 says "three days" (graded sahih).
- The reports are addressed to a believing woman.
3AuthenticSahih al-Bukhari 5339
What does the Quran say about a widow?
Al-Baqarah 2:234 gives the waiting time of the wives of men who die:
وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ۖ فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ بِٱلْمَعْرُوفِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
The verse says the wives wait, keeping themselves apart, for four months and ten. The Arabic has "ten" and the English adds "days". It uses a word for waiting, not the word ihdad that the hadith use.
Umm Salamah, may Allah be pleased with her, reports in Sahih Muslim 1486 that a woman asked whether she might apply kohl to her widowed daughter's sore eye. The Prophet said no, repeating it, then said, "It is only four months and ten." What the waiting (iddah) involves belongs to the iddah guide (coming soon).
What do the sources say about 40 days after death in Islam?
On 27 October 2026 we searched sunnah.com and dorar.net. The search turned up no hadith that sets a gathering, a meal or any other observance on the 40th day after a death 19. This is one search, not proof that nothing exists elsewhere.
Two early reports put numbers on days after death. Tawus was a Follower (of the generation after the companions). Neither report mentions a gathering:
- Tawus said the dead are tested in their graves for seven, and that they used to regard it as recommended for food to be given on their behalf in those days. The Arabic does not say who "they" were.
- 'Ubayd ibn 'Umayr said the believer is tested for seven and the hypocrite for forty mornings.
These concern the unseen, and we report their words without interpreting them. Al-Suyuti, a Shafi'i scholar, cites both in al-Hawi li-l-Fatawa. He argues that, because such a matter cannot be known by opinion, a Follower's report of it has the ruling of a hadith raised to the Prophet with a link missing (mursal). 17 The reports do not say a gathering is held on the 40th day.
What do the sources say about 7 days after death in Islam?
| Source | What it says |
|---|---|
| Al-Suyuti, al-Hawi | He calls feeding for seven days a sunnah, writes that it has reached him as continuing in Makkah and Madinah, and infers that it had not been left since the Companions' time. 18 |
| Al-Bazzaziyyah, as quoted in Radd al-Muhtar | Making food on the first day, the third and after the week is makruh; the sentence does not say who makes it. 9 |
| Ibn al-Hajj, al-Madkhal | He lists "doing the third" for the dead among things to beware of. He then says the faults he names, such as melodic recitation and heavy expense, are found in the gatherings of the third, the seventh, the completion of the month and of the year, and that all that is prevented. The month is given no number of days. 16 |
How do the four schools treat gatherings after a death?
Each column follows one classical work, read on shamela.ws. Makruh in these works means discouraged; the passages do not all say how strongly. We report what each work says and do not judge any family's practice.
| HanafiRadd al-Muhtar | Malikial-Sharh al-Kabir | Shafi'ial-Majmu' | HanbaliKashshaf al-Qina' | |
|---|---|---|---|---|
| How long condolences run | Sitting for them outside a mosque for three days, the first day best; makruh after the three, unless someone is absent. 8 | Three days; none after, unless the person is absent. 10 | From the death to three days after the burial; makruh after, unless the condoler or the bereaved was absent. 12 | Up to three nights with their days, because ihdad is permitted within three days; a group of scholars make it makruh after. 14 |
| Sitting for condolences | The text lists sitting for condolences in a place other than a mosque, for three days. Later authorities, quoted from al-Imdad, hold gathering at the house makruh. 8 | Not addressed in the passage read. 10 | Makruh, as al-Shafi'i and the companions (the Shafi'i school's scholars) state it. Al-Shafi'i's reason: it renews grief and puts people to expense. 11 | Makruh. 14 |
| Food sent to the family | Recommended for neighbours and distant relatives (Fath al-Qadir, as quoted). 9 | Recommended. 10 | Recommended for the relatives and neighbours of the dead to make food for the family. 13 | Sunnah, for three days. 15 |
| The family feeding people who gather | Makruh for the family to host a feast of food, because it is prescribed for joy, not sorrow. Al-Bazzaziyyah, as quoted, names the first day, the third and after the week, without saying who makes the food. 9 | Al-Dasuqi: gathering people at the food of the dead person's house is a makruh innovation (bid'ah makruhah). 10 | The author of al-Shamil, as quoted: nothing was transmitted about it, and it is an innovation not recommended. 13 | Makruh for the family to make that food for the people who gather at their house. 15 |
Abdullah ibn Ja'far, may Allah be pleased with him, reports that news of the death of Ja'far, may Allah be pleased with him, came. The Prophet told people to prepare food for his family, who were occupied (Jami' at-Tirmidhi 998, graded hasan or sahih).
6AuthenticJami' at-Tirmidhi 998
Three of the four works also cite Jarir ibn Abdullah al-Bajali, may Allah be pleased with him. He said that he and others regarded gathering to the family of the dead, and making food, as niyahah, loud lamenting. Sunan Ibn Majah 1612 is graded differently: 16 of its 18 graders accept the chain, one weakens it, one remarks on transmitters. Ahmad's wording, quoted by al-Nawawi and al-Buhuti, adds "after his burial". It is a companion's statement, not words of the Prophet.
Do customs after a death differ by place?
Customs after a death differ, and we do not survey them. Classical sources record some: al-Suyuti writes of Makkah and Madinah in his time, and Ibn al-Hajj describes what people "in this time" did, without naming a place. 18 16
What did the Prophet say about tears at a death?
Usamah ibn Zayd, may Allah be pleased with him, reports that a daughter of the Prophet sent word that her son was dying. The Prophet sent his greeting and the words "To Allah belongs what He took, and to Him what He gave". When the child was brought, his eyes overflowed. Sa'd ibn Ubadah, may Allah be pleased with him, asked what this was, and he said it is a mercy that Allah has placed in the hearts of His servants (Sahih al-Bukhari 1284, graded sahih).
5AuthenticSahih al-Bukhari 1284
Where to go next
Funeral steps are on the Janazah prayer page. An imam or local scholar you trust can advise on your own situation. The NHS says there is no right or wrong way to feel, and that a GP can help if you are struggling to cope 20.
When someone I knew passed away, my mum got the call while we were having breakfast. I remember her putting the phone down and saying Inna lillahi before anything else. The days after were full of people at the house, food arriving at the door and the Quran being read in the front room.
Questions people ask
When do you start counting 40 days after death?
None of the sources we read sets an observance for the 40th day, so none gives a way of counting it. For your own situation, ask a scholar you trust.
Does the soul stay for 40 days after death in Islam?
The two early reports we found speak of testing in the grave for seven, and in one of them forty mornings for the hypocrite (source 17). They concern the unseen and do not say the soul stays in a place for forty days. The Barzakh page covers the time between death and the Day of Judgement.
Sources
Every claim on this page comes from one of these. Gradings are reported with the scholar's name; we do not grade hadith ourselves.
- 1
Zaynab bint Abi Salamah reported that when news of the death of Abu Sufyan came from al-Sham, Umm Habibah asked for yellow perfume on the third day, wiped her cheeks and forearms with it, and said she had no need of it but for having heard the Prophet say that it is not lawful for a woman who believes in Allah and the Last Day to observe ihdad (mourning) for a dead person beyond three, except for a husband, for whom she observes it four months and ten.
Sahih al-Bukhari 1280 Book 23, Hadith 41
Authentic: in Sahih al-Bukhari (Al-Bukhari); included in his Sahih (Ibn Hibban); its chain is sahih to the standard of al-Bukhari and Muslim (Shu'ayb al-Arna'ut); Sahih (Muslim); sahih (Al-Albani); Sahih (Al-Bukhari); a connected musnad report, sahih from several routes (Ibn 'Abd al-Barr); it is sahih from many routes (Ibn Baz). Remarks: he was silent about it; in his letter to the people of Makkah he says what he is silent about is acceptable (Abu Dawud); mutawatir in meaning, as he says in his introduction (Al-Maqbali)
- 2
Zaynab bint Abi Salamah reported that she visited Umm Habibah, the Prophet's wife, who said she heard the Prophet say that it is not lawful for a woman who believes in Allah and the Last Day to observe ihdad (mourning) for a dead person beyond three, except for a husband, four months and ten; she then visited Zaynab bint Jahsh when her brother had died, and Zaynab asked for perfume, used some, and said she had no need of perfume but for having heard the Messenger of Allah say the same on the pulpit.
Sahih al-Bukhari 1281 Book 23, Hadith 42
Authentic: in Sahih al-Bukhari (Al-Bukhari); included in his Sahih (Ibn Hibban); its chain is sahih to the standard of al-Bukhari and Muslim (Shu'ayb al-Arna'ut); Sahih (Muslim); sahih (Al-Albani); Sahih (Al-Bukhari); a connected musnad report, sahih from several routes (Ibn 'Abd al-Barr); it is sahih from many routes (Ibn Baz). Remarks: he was silent about it; in his letter to the people of Makkah he says what he is silent about is acceptable (Abu Dawud); mutawatir in meaning, as he says in his introduction (Al-Maqbali)
- 3
Zaynab bint Umm Salamah reported from Umm Habibah that the Prophet said it is not lawful for a Muslim woman who believes in Allah and the Last Day to observe ihdad (mourning) beyond three days, except for her husband, for whom it is four months and ten.
Sahih al-Bukhari 5339 Book 68, Hadith 84
Authentic: in Sahih al-Bukhari (Al-Bukhari); included in his Sahih (Ibn Hibban); its chain is sahih to the standard of al-Bukhari and Muslim (Shu'ayb al-Arna'ut); Sahih (Muslim); sahih (Al-Albani); Sahih (Al-Bukhari); a connected musnad report, sahih from several routes (Ibn 'Abd al-Barr); it is sahih from many routes (Ibn Baz). Remarks: he was silent about it; in his letter to the people of Makkah he says what he is silent about is acceptable (Abu Dawud); mutawatir in meaning, as he says in his introduction (Al-Maqbali)
- 4
Zaynab bint Abi Salamah reported that when Abu Sufyan, the father of Umm Habibah, died, Umm Habibah sent for perfume and said she needed none but for having heard the Prophet say on the pulpit that it is not lawful for a woman who believes in Allah and the Last Day to observe ihdad (mourning) for a dead person beyond three, except for a husband, four months and ten; Zaynab bint Jahsh said the same when her brother died; and Umm Salamah reported that when a woman asked whether she might put kohl in the sore eye of her daughter, whose husband had died, the Prophet said no, then said it is only four months and ten, and that in the pre-Islamic period one of them used to throw dung at the head of the year.
Sahih Muslim 1486 Book 18, Hadith 73
Authentic: in Sahih Muslim (Muslim); included in his Sahih (Ibn Hibban); its chain is sahih to the standard of al-Bukhari and Muslim (Shu'ayb al-Arna'ut); Sahih (Muslim); sahih (Al-Albani); Sahih (Al-Bukhari); a connected musnad report, sahih from several routes (Ibn 'Abd al-Barr); it is sahih from many routes (Ibn Baz). Remarks: he was silent about it; in his letter to the people of Makkah he says what he is silent about is acceptable (Abu Dawud); mutawatir in meaning, as he says in his introduction (Al-Maqbali)
- 5
Usamah ibn Zayd reported that when a daughter of the Prophet sent for him because her son was dying, he sent her his greeting with the words 'inna lillahi ma akhadha wa lahu ma a'ta, wa kullun 'indahu bi-ajalin musamma', and said she should be patient and hope for Allah's reward.
Sahih al-Bukhari 1284 Book 23, Hadith 44
Authentic: in Sahih al-Bukhari (Al-Bukhari); Sahih (Al-Bukhari); sahih (Al-Albani); sahih (Muhammad Jarullah al-Sa'di); sahih (Ibn Kathir); its chain is sahih to the standard of al-Bukhari and Muslim (Shu'ayb al-Arna'ut)
- 6
Abdullah ibn Ja'far reported that when news of the death of Ja'far came, the Prophet said: 'Prepare food for the family of Ja'far, for something has come to them that keeps them busy.'
Jami' at-Tirmidhi 998 Book 10, Hadith 34
Authentic: hasan (Al-Tirmidhi); Hasan (Darussalam); hasan (Shu'ayb al-Arna'ut); its chain is sahih (Ibn Baz); sahih (Al-Suyuti); hasan (Al-Albani); its chain is hasan (Shu'ayb al-Arna'ut); hasan; he adds that Ja'far here is Ja'far ibn Khalid ibn Sarah al-Makhzumi, who is trustworthy (Al-Baghawi); hasan through other routes (Al-Albani); its chain is sahih (Al-Albani); its chain is sahih (Shu'ayb al-Arna'ut); its chain is sahih (Ahmad Shakir); hasan, with a supporting report (Al-Albani); thabit, established (Ibn Baz); its chain is hasan (Ibn Kathir); its narrators are trustworthy (Yusuf al-Maqdisi); sahih (Ibn Baz); its chain is sahih; its narrators are acceptable (Ibn Baz); its chain is sahih (Al-Hakim); sahih (Ibn Daqiq al-'Id); Sahih (Ibn al-Sakan); established; its chain is sahih (Ibn Baz); sahih (Ibn al-Mulaqqin); its narrators are trustworthy (Al-Mardawi). Remarks: it contains Ali ibn Asim al-Wasiti, whom a group criticised, and Ata ibn al-Sa'ib, about whom there is some criticism (Al-Mundhiri); it contains Khalid ibn Sarah, whose state is not known (Ibn al-Qattan); he included it in al-Mukhtarah, a selection of reports he chose from outside al-Bukhari and Muslim (Al-Diya' al-Maqdisi); he was silent about it; in his letter to the people of Makkah he says what he is silent about is acceptable (Abu Dawud); hasan, by the condition he sets in his introduction (Ibn Hajar al-'Asqalani); sahih or hasan, by the condition he sets in his introduction (Ibn al-Mulaqqin); sahih by the method of some hadith scholars, by the condition he sets in his introduction (Ibn Daqiq al-'Id)
- 7
Jarir ibn Abdullah al-Bajali said: 'We used to think that gathering with the family of the deceased and preparing food was a form of wailing (niyahah).'
Sunan Ibn Majah 1612 Book 6, Hadith 180
Graded differently. Here is who graded it which way:
- SoundAl-Buhuti, Al-Shawkani, Siddiq Hasan Khan, Ibn Baz, Al-Mubarakpuri, Al-Ruba'i, Ibn Kathir, Ibn 'Uthaymin, Al-Albani, Shu'ayb al-Arna'ut, Ahmad Shakir, Zakariyya al-Ansari, Ibn Muflih, Muhammad ibn 'Abd al-Wahhab, Al-Nawawi, Ibn al-Humam
- WeakDarussalam
- Other remarksAl-Daraqutni
See each grading in full, with its wording and where it was given
Scholars disagree about this hadith. Here is how each graded it, so you can follow the scholar you trust.
- Da'if: Darussalam, as shown on sunnah.com for Sunan Ibn Majah 1612
- إسناده ثقات (its narrators are trustworthy): Al-Buhuti, Kashshaf al-Qina' 2/149 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Al-Shawkani, Nayl al-Awtar 4/148 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Al-Shawkani, al-Darari al-Mudiyyah 148 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Siddiq Hasan Khan, al-Rawdah al-Nadiyyah 1/184 (as listed on dorar.net)
- جيد (jayyid, good): Ibn Baz, Majmu' al-Shuruh al-Fiqhiyyah 139/15 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Al-Mubarakpuri, Tuhfat al-Ahwadhi 3/435 (as listed on dorar.net)
- إسناده جيد (its chain is jayyid, good): Ibn Baz, Majmu' al-Shuruh al-Fiqhiyyah 101/26 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Al-Shawkani, al-Sayl al-Jarrar 1/372 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Al-Ruba'i, Fath al-Ghaffar 771/2 (as listed on dorar.net)
- إسناده صحيح على شرط الشيخين (its chain is sahih to the standard of al-Bukhari and Muslim): Ibn Kathir, Irshad al-Faqih 241/1 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Ibn 'Uthaymin, Majmu' Fatawa Ibn 'Uthaymin 398/17 (as listed on dorar.net)
- على شرط البخاري ومسلم (to the standard of al-Bukhari and Muslim): Al-Albani, al-Ta'liqat al-Radiyyah 482/1 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Shu'ayb al-Arna'ut, takhrij Zad al-Ma'ad 1/509 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Ibn Baz, Majmu' al-Shuruh al-Fiqhiyyah 93/26 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Ahmad Shakir, takhrij al-Musnad (Shakir) 11/126 (as listed on dorar.net)
- إسناده صحيح على شرط الشيخين (its chain is sahih to the standard of al-Bukhari and Muslim): Al-Albani, Ahkam al-Jana'iz 210 (as listed on dorar.net)
- [ثابت] (thabit, established): Ibn Baz, Majmu' Fatawa Ibn Baz 326/9 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Zakariyya al-Ansari, Asna al-Matalib 2/357 (as listed on dorar.net)
- إسناده ثقات (its narrators are trustworthy): Ibn Muflih, al-Furu' 3/ 408 (as listed on dorar.net)
- إسناده ثقات (its narrators are trustworthy): Muhammad ibn 'Abd al-Wahhab, al-Hadith (Ibn 'Abd al-Wahhab) 2/312 (as listed on dorar.net)
- إسناده حسن (its chain is hasan): Ibn Baz, Majmu' Fatawa Ibn Baz 119/4 (as listed on dorar.net)
- [ثابت] (thabit, established): Ibn Baz, Majmu' Fatawa Ibn Baz 276/13 (as listed on dorar.net)
- صحيح (sahih): Shu'ayb al-Arna'ut, takhrij al-Musnad (al-Arna'ut) 6905 (as listed on dorar.net)
- ثابت (thabit, established): Ibn Baz, Fatawa Nur 'ala al-Darb 14/384 (as listed on dorar.net)
- إسناده حسن (its chain is hasan): Ibn Baz, Majmu' Fatawa Ibn Baz 346/4 (as listed on dorar.net)
- إسناده حسن (its chain is hasan): Ibn Baz, Majmu' Fatawa Ibn Baz 347/4 (as listed on dorar.net)
- إسناده حسن (its chain is hasan): Ibn Baz, Majmu' Fatawa Ibn Baz 98/20 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Ibn Baz, Majmu' Fatawa Ibn Baz 431/7 (as listed on dorar.net)
- ثابت (thabit, established): Ibn Baz, Fatawa Nur 'ala al-Darb 14/381 (as listed on dorar.net)
- إسناده جيد (its chain is jayyid, good): Ibn Baz, Majmu' Fatawa Ibn Baz 357/2 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Al-Nawawi, al-Majmu' 5/320 (as listed on dorar.net)
- إسناده حسن (its chain is hasan): Ibn Baz, Majmu' Fatawa Ibn Baz 393/13 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Ibn Baz, Majmu' Fatawa Ibn Baz 385/13 (as listed on dorar.net)
- ثابت إسناده حسن (established; its chain is hasan): Ibn Baz, Majmu' Fatawa Ibn Baz 390/13 (as listed on dorar.net)
- ثابت إسناده صحيح (established; its chain is sahih): Ibn Baz, Majmu' Fatawa Ibn Baz 391/13 (as listed on dorar.net)
- إسناده جيد (its chain is jayyid, good): Ibn Baz, Majmu' Fatawa Ibn Baz 404/13 (as listed on dorar.net)
- صحيح (sahih): Al-Albani, Sahih Ibn Majah 1318 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Al-Albani, al-Iman (Abu 'Ubayd) 105 (as listed on dorar.net)
- إسناده صحيح (its chain is sahih): Ibn al-Humam, Sharh Fath al-Qadir 2/151 (as listed on dorar.net)
- [ثابت] (thabit, established): Ibn Baz, Majmu' Fatawa Ibn Baz 343/4 (as listed on dorar.net)
- إسناده حسن (its chain is hasan): Ibn Baz, Fatawa Nur 'ala al-Darb 14/202 (as listed on dorar.net)
- إسناده حسن (its chain is hasan): Ibn Baz, Majmu' Fatawa Ibn Baz 264/13 (as listed on dorar.net)
- رواه سريج بن يونس والحسن بن عرفة عن هشيم عن إسماعيل عن قيس عن جرير (he records who transmitted it from Hushaym, and that a transmission through Sharik was criticised): Al-Daraqutni, 'Ilal al-Daraqutni 3353 (as listed on dorar.net)
- 8
Hanafi: sitting for condolences, the three days, and the later authorities on gathering at the house (Radd al-Muhtar 2/241).
Ibn Abidin, Radd al-Muhtar on al-Durr al-Mukhtar 2/241 Read on 27 October 2026. Record: scholarly-mourning-hanafi-sitting.
- 9
Hanafi: food sent to the family, and the makruh list quoted from al-Bazzaziyyah (Radd al-Muhtar 2/240).
Ibn Abidin, Radd al-Muhtar 2/240, quoting Fath al-Qadir and al-Bazzaziyyah Read on 27 October 2026. Record: scholarly-mourning-hanafi-food.
- 10
Maliki: food for the family, the three days of condolence, and al-Dasuqi on gathering people at the food (al-Sharh al-Kabir 1/419).
al-Dardir with al-Dasuqi's gloss, al-Sharh al-Kabir 1/419 Read on 27 October 2026. Record: scholarly-mourning-maliki-dardir.
- 11
Shafi'i: sitting for condolences, with al-Shafi'i's words in al-Umm (al-Majmu' 5/306).
al-Nawawi, al-Majmu' 5/306 Read on 27 October 2026. Record: scholarly-mourning-shafii-sitting.
- 12
Shafi'i: the time of condolence, from death to three days after burial (al-Majmu' 5/306).
al-Nawawi, al-Majmu' 5/306 Read on 27 October 2026. Record: scholarly-mourning-shafii-time.
- 13
Shafi'i: food for the family, and the quotation from the author of al-Shamil on the family feeding gathered people (al-Majmu' 5/319 and 5/320).
al-Nawawi, al-Majmu' 5/319 and 5/320 Read on 27 October 2026. Record: scholarly-mourning-shafii-food.
- 14
Hanbali: condolence up to three nights with their days, and sitting for it (Kashshaf al-Qina' 4/282).
al-Buhuti, Kashshaf al-Qina' 4/282 Read on 27 October 2026. Record: scholarly-mourning-hanbali-time-sitting.
- 15
Hanbali: food for the family for three days, and the family's food for those who gather (Kashshaf al-Qina' 4/238 to 4/240).
al-Buhuti, Kashshaf al-Qina' 4/238 to 4/240 Read on 27 October 2026. Record: scholarly-mourning-hanbali-food.
- 16
Ibn al-Hajj on the gatherings of the third, the seventh, the completion of the month and of the year in his time (al-Madkhal 3/278 to 3/280).
Ibn al-Hajj, al-Madkhal 3/278 to 3/280 Read on 27 October 2026. Record: scholarly-ibnalhajj-madkhal-gatherings.
- 17
The reports of Tawus and 'Ubayd ibn 'Umayr, with al-Suyuti's classification (al-Hawi li-l-Fatawa 2/215 to 2/216).
al-Suyuti, al-Hawi li-l-Fatawa 2/215 to 2/216 Read on 27 October 2026. Record: scholarly-suyuti-hawi-tawus-ubayd.
- 18
Al-Suyuti on seven days of feeding in Makkah and Madinah (al-Hawi li-l-Fatawa 2/234).
al-Suyuti, al-Hawi li-l-Fatawa 2/234 Read on 27 October 2026. Record: scholarly-suyuti-hawi-feeding-seven-days.
- 19
Our search of sunnah.com and dorar.net for a report that sets an observance on the 40th or seventh day, with the queries and what came back.
Ilmwell team, search of sunnah.com and dorar.net, 27 October 2026 Read on 27 October 2026. Record: search-forty-day-observance.
- 20
The NHS page on grief after bereavement: no right or wrong way to feel; see a GP if struggling to cope.
NHS, Grief after bereavement or loss Read on 25 October 2026. Record: reference-nhs-grief-bereavement.
- Q
Quran Arabic and English for Al-Baqarah 2:234.
Tanzil Project Uthmani text, CC BY 3.0. English: adapted from Marmaduke Pickthall's translation (1930), modernised and checked against modern translations.
Next
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