Crying is the Sunnah of Prophets

Crying is the Sunnah of the Prophets (peace be upon all of them)

The real requirement is that on suitable circumstances, mourning should be performed as practiced by the Prophets, as we read in Tafseer Kabeer, volume 1 page 285

“All the Prophets, Adam (as), Nuh (as) and Daud (as) mourned and cried over their hardships, and their acts weren’t invalid”

 

Similarly, we read in Sunan Ibn Majah, volume 2 page 285:

عن سعد بن أبي وقاص قال قال رسول الله صلى الله عليه و سلم : ( ببكوا فإن لم تبكوا فتباكوا )

Sa’ad bin Abi Waqas has reported from Holy Prophet (s) that he said: “Cry and if u can’t cry then make a crying face.”

Therefore criticizing our mourning and lamenting means criticism of the Sunnah of the apostles.

Crying particularly for the tragedies befallen the Ahlulbayt (as) is Sunnah of Holy Prophet (s)

We read in Sunan Ib Maja, Volume 1 page 517:

Narrated by Alqamah from Abdullah bin Masood:
One day we were sitting with Holy Prophet (s) while some children from the house of Bani Hashim came there. When the Holy Prophet (s) saw them, tears welled up in his eyes and he became pale.

Ibn Masood said that he told the Holy Prophet (s) “Your face reflects anxiety”. The Holy Prophet (s) stated: “Exalted God has granted us, the Ahlulbait, Hereafter instead of worldly pleasure.

After me, soon my Ahlubait will face calamity, hardship and misery till people having black flags will rise from East and seek justice, which will be denied them. They will wage war, they will be supported and will be given what they were demanding. They will not accept until it is handed over to one from our Ahlulbait (i.e. Mahdi) .He will fill the earth with justice as it was filled with unjustice. Whoever amongst you is alive at that period,should try to reach them even if he has to tread on ice in that pursuit.”

Safiya (swt), Sayyida Fatima (as) and Holy Prophet (sawa) cried over the slain body of Hamza (as)

In Madarij al-Nubuwath, volume 2, page 152 Shaykh Muhammad Abdul Haq Mohaddith Dehalvi writes:

” Safiya came and stood by the head of Hamza’s (r.a) body and she along with Fatima (s.a) kept crying for him and due their mourning, Holy Prophet (s) also started crying.”

Holy Prophet (s) wept over the martyrdom of Jaffar ibn Abi Talib (as)

The beloved scholar of wahabis Ibn Katheer writes in his authority work al Bidayah wa al Nihaya, Volume 4, page 673, published by Nafees Academy Karachi:

Ibn Ishaq narrates that on the day when Jafar ibn Abi Talib was martyred in Ghazwa Moutah; Holy Prophet (s) called upon Abdullah bin Jafar and made him sit on his lap and started kissing his forehead and eyes, while tears were flowing from his own Holy eyes.

The Sahaba inquired: “O Prophet of Allah! Is it so that some grieving news has come about Jafar that has made your tears flow?”

The Holy Prophet (s) replied: “Yes, Today Jafar has been martyred there, but the troubles and the plight that he went through before being martyred is very grieving.”
Ref : al Bidayah wa al Nihaya, Volume 4, page 673

People say that the martyrdom of the people who have laid their lives in the way of Allah(swt) should be celebrated and not mourned due to the fact that they are victorious and mourning their deaths is a sign of showing doubts in their victorious end. The people who uphold such pathetic beliefs and mock Shias should see the above cited episode carefully and tell us wasn’t Prophet(s) sure about the best place that Jaffar (as) had attained after his martyrdom ? Holy Prophet(s) not only wept for the martyrdom of Jaffar Ibn Abi Talib (as) but also gave best relpy for any such pathetic comment i.e Prophet(s) was distressed over the tragedies befallen on Jaffar (as) before his martyrdom. The Shias likewise mourn for the cut-throat calamities that sturck Imam Hussain (as) and his companions before attaining the status of martyrs.

The loss of eyesight, mourning for Yusuf (as)

We read in Tafseer Ruh al Ma’ani Volume 13 page 40:

“The whitening of the eyes refers to going blind, verily Yusuf lost his eyesight”

Prophet Yaqoob’s (as) grief for his son caused his back to be bent

We read in Tafseer Khazan, Volume 4 page 47:

al-Hakim Abu Abdullah recorded in his Sahih a tradition from Anas bin Malik from Allah’s messenger that he said: ‘Yaqub had a brother, once he (the brother) said to him: ‘O Yaqub, what made your eyes vision gone and what made your back hunched?’ He replied: ‘The thing which made me lose my vision was weeping over Yusuf while the thing which made me hunchback is my grief over Benjamin”

We read in Surah Yusuf 012.084:

“And he turned away from them, and said: “How great is my grief for Joseph!” And his eyes became white with sorrow, and he fell into silent melancholy.”

Fakhruddin al-Razi states in Tafseer Kabeer, Volume 9 page 98:

واعلم أن أشرف أعضاء الإنسان هذه الثلاثة ، فبين تعالى أنها كانت غريقة في الغم فاللسان كان مشغولاً بقوله : { يا أسفى } والعين بالبكاء والبياض والقلب بالغم الشديد

“You have to know that these are the most honorable parts in a human body, therefore Allah showed that these parts were all indulged in sadness, the tongue was busy saying ‘{ O my sorrow }’ and his eyes were crying and turned white and his heart was full of grief”.

This extreme form of mourning occurred even though Yaqoob (as) knew that his son was alive and well. Now compare this to the plight that befell the Ahl’ul bayt (as) most poignantly put by Imam Zaynul Abideen (as) and recorded by Shaykh Ali Hajweri (Data Ganj Baksh) in Kashf al Mahjoob, page 190:

“The fourth Imam cried so much that the light of dawn would spread. One day the narrator begged the Imam saying: O my Lord, Master of my parents, how long will you lament and cry? The Imam replied: Yaqoob’s (as) one son Yusuf (as) was lost and he cried so much that he lost his eyesight and I have lost eighteen brothers and my father!”

This proves that Imam Husayn (as)’s miseries and pains are uncountable and his martyrdom cannot be forgotten.

Holy Prophet(sawa) wept at the death of his son Ibraheem (as)

We read in Sahih Bukhari, Volume 2, Book 23, Number 390:

Narrated Anas bin Malik:

We went with Allah’s Apostle (pbuh) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet). Allah’s Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif’s house and at that time Ibrahim was in his last breaths, and the eyes of Allah’s Apostle (pbuh) started shedding tears. ‘Abdur Rahman bin ‘Auf said, “O Allah’s Apostle, even you are weeping!” He said, “O Ibn ‘Auf, this is mercy.” Then he wept more and said, “The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation.”

A more detailed tradition is recorded in Mishkat al Masabih:

Uns bin Malik reports that we entered the house along with the Prophet(s) and Ibrahim was taking his last breaths. Tears started to flow from Holy Prophet’s (s) eyes. Abdur Rehman bin Auf said “O` Prophet of Allah! Your such condition.” Holy Prophet(s) replied “O` Son of Auf! This is a blessing and after which one cries too” he further added “then the eyes cry and the heart becomes grieved but we do not say anything against Allah’s will (it means that we do not complain to Allah) O` Ibrahim no doubt that we are grieved and sad over your departure.”
Ref : Mishkaat, Volume 1, page 298 Published Karachi

Note:

The ingredients of Azadari for Imam Husayn (as) are lamentation and crying, and this is in accordance with the Sunnah of the Prophet (s) who mourned the loss of his son in such a manner.

If Nasibis seek to ask us whether Rasulullah (s) mourned his loss annually perhaps they could show us any evidence wherein the Holy Prophet (s) performed ‘Tarawih’ prayers in congregation? If they cannot then why do the Ahl’ul Sunnah follow this practise every year? According to our faith even if Holy Prophet (s) performed an act just once in his life that is his Sunnah, unless it is prohibited at a later date.

There is a world of difference in Ibrahim’s death and the martyrdom of Imam Husayn (as). When Ibrahim parted he was at his home with his parents whereas Imam Husayn (as) was in a foreign land, thirsty for three days and mercilessly martyred whilst in an act of prostration.

The mourners of Ahlul bayt (as) mourn respectively over everything related to the Holy Progeny. Mourning for Ibrahim is not prohibited according to our faith; we can produce flags, cradles as symbols of grief. If we can conduct mourning gatherings for the ordinary dead we can do likewise for the Holy Prophet’s (s) beloved grandson who he referred to as his son. In reality our gatherings are protest processions against all forms of tyranny and oppression.

Social customs point to the fact that memorials are conducted for those who have contributed towards humanity through their sacrifices and have changed the course of history. Imam Husayn (as) sacrificed all that he had for protecting the religion that had been conveyed by 124,000 Prophets. Had Ibrahim (as) reached this point of his life and achieved something like this we would have likewise mourned him in the same manner.

The Du’a of Holy Prophet (sawa) for those who shed tears

We read in:

1   Madarij al Nubuwwah, Volume 2 page 132

2.  Seerah al Halbeeya, Volume 2 page 546

“The Prophet heard women wailing from the house of Hamzah and asked ‘what is this’ He was told ‘These are the Ansari women who are mourning your Uncle Hamzah, Rasulullah then supplicated for them ‘O Allah, be happy with them, their children and their children’s children”.

Rasulullah (s) made dua for women who (according to Nasibi) breached the verses demanding patience. Rather than incurring the wrath of Rasulullah (s) they attained the blessings of the Prophet (s) who prayed for them and their future generations.

Rasulullah’s blessing for those that weep for Imam Husayn (as)

We have previously cited:

“Narrated on the authority of Ahmed bin Isra’el: ‘I read in the book of Ahmed bin Muhammed Bin Hanbal written by his own hand writting on the authority of Aswad Bin Amer Abu Abd Arrahman on the authority of Al-Rubay bin Mundher on the authority of his father that Al-Hussain use to say: ‘Whom so ever eyes cries a drop of tears on us or sheds a one drop of tears on us, Allah will reward him with paradise’
Ref : Fadhail Sahaba, Volume 2 page 675 Tradition 1154

Allama Ibn Hajar Asqalani has recorded a tradition in his renowned book ‘Isaba’ Volume 1, page 226 that:

The Prophet(s) said: ‘whoever on the day of Ashura weeps for my son Husayn, Allah will place that person in paradise alongside the Ul’il Uzm Prophets.

When Rasulullah (s) himself has guaranteed Paradise for those who weep for Imam Husayn (as) then who are the Nasibis to give Fatwas against mourning. Whom should we follow, the Prophet(s) or these Nasibis?

Tears shed by Prophets in the Bible :-

Prophet Ibraheem (as) mourned the death of Sarah

Genesis 23: Sarah lived to be a hundred and twenty-seven years old. She died at Kiriath Arba (that is, Hebron) in the land of Canaan, and Abraham went to mourn for Sarah and to weep over her.

The people mourned the death of Musa (as)

Deuteronomy 34: Musa was a hundred and twenty years old when he died, yet his eyes were not weak nor his strength gone. The Israelites grieved for Musa in the plains of Moab thirty days, until the time of weeping and mourning was over.

We read in the Book of Leviticus verses 23 to 32.

Feast of Trumpets

The LORD said to Moses, “Say to the Israelites: ‘On the first day of the seventh month you are to have a day of rest, a sacred assembly commemorated with trumpet blasts. Do no regular work, but present an offering made to the LORD by fire.’”

Day of Atonement

The LORD said to Moses, 27 “The tenth day of this seventh month is the Day of Atonement. Hold a sacred assembly and deny yourselves, and present an offering made to the LORD by fire. Do no work on that day, because it is the Day of Atonement, when atonement is made for you before the LORD your God. Anyone who does not deny himself on that day must be cut off from his people. I will destroy from among his people anyone who does any work on that day. You shall do no work at all. This is to be a lasting ordinance for the generations to come, wherever you live. It is a Sabbath of rest for you, and you must deny yourselves. From the evening of the ninth day of the month until the following evening you are to observe your Sabbath.”

The times being specified for the worship are the first 10 days of the seventh month especially from the evening of the ninth day till the evening of the tenth.

The first day of their seventh month was the first of Muharam ul Haram 61 A.H.The name of their seventh month is “Tashreen” and according to Allama Tabari 1st Muharam 61 A.H was 1st Tashreen 680th year of their calendar. Historian Al Yaqoobi writes that it was the first day of Tashreen on 1st Muharam 61 A.H. In some cities outside Arabia the sun was in the Sign of Libra on 17½ degrees and Moon was in Aquarius on 20 degrees.

Hence it is proved that since Muharam 61 A.H these dates have been twins. Therefore mourning and hurting oneself is ordered in Pentateuch and according to Ayat 31 it is an eternal command for all generations to come, and according to Qur’an Allah (swt) does not change his eternal commands “… and you shall not find any change in the course of Allah.” Quran 33:62.

Whilst past books are not authentic for us you cannot reject its contents outright. The scholars of Tafseer have made references to Biblical verses in their texts particularly when referring to predictions that were true. Islamic scholars have relied on these books, to prove the references to the Holy Prophet (s). In the days of Holy Prophet (s) Muslims consulted those books and especially the second Caliph Umar bin Khattab did so. Therefore we cannot simply reject those books when Qur’an verifies them. All the sects unanimously agree that the only commandments (in past books) that have been repealed are those that have been over ruled by the Holy Qur’an. There is no evidence in the Qur’an that mourning is Haraam, hence these Biblical verses are valid as they are in line with the Qur’an. This has been espoused by Ibn Taymeeya al Nasabi in his book “al-qaida al-jaleela fit- tawwasali wal-waseela”, page 480 with commentary of Dr. Rabi’a bin Hadi ‘Umayr al-Mudkhali, professor in the Islamic University of Madinah al-Munawwara. Whilst discussing Jewish traditions he states:

“This is like the [situation] of the Isra’iliyyaat [stories related by the Jews]. It is permissible to be narrated as long as we know that it is not a lie for the purpose of encouraging or discouraging what we know Allah has ordered or forbidden in our law [shar'].”

The tears of Adam (as)

 

” Adam (as) was so grieved that he did not smile for a year, then the angels prayed for the grief to perish and he laughed.”

Ref : Tafseer Ibn Katheer, volume 1, page 86

Logic dictates that had Adam (as) not been crying, the angels would never have prayed for his grief to subside and the prayer by angels itself is a consolation during the time of hardship. Had weeping or crying been a sin then the infallible angels would never have prayed for Adam (as). Their prayer meant that Adam’s (as) act was right.Had it been wrong Allah (swt) would have condemned Adam (as) and told him to abandon such practice but nothing of the sort happened. The reference demonstrates that the act of mourning and crying is related to nature, you cannot force yourself to act against what is an innate characteristic. The Angles made supplication for Adam (as) to be consoled after a passage of a year; they did not supplicate that Adam (as) abandon a practice that was Haraam!

The tears of Nuh (as)

We read in Al sawi al Jalalayn, volume 2 page 132, published in Egypt:

“Nuh’s (as) original name was Abdul Ghafar, he was called Noah on account of his crying (Noha)”.

Similarly we read in Fatah al-Qadeer by Shawkani, Volume 2 page 316:

عن يزيد الرقاشي قال : إنما سمي نوح عليه السلام نوحا لطول ما ناح على نفسه

Yazid al-Raqashi said: “Noah was called by this name on account of his crying for long time”.

Note:

Sunni books of Tafseer state that Nuh (as) wept for a thousand years to attain the pleasure of Allah (swt) which is why he was called Nuh (as) that means crying with a loud voice. This means that while in a state of sorrow, one loses control over his emotions and in such circumstances he may even beat himself. Verily, the mourning of Nuh (as) is further proof of the legitimacy of mourning.

Prophet Ibrahim (as) supplicated for a daughter who would weep over his death.

 

We read in famed Shia book Bihar al-Anwar, Volume 12 page 117:

Abu Abdullah (as) said: “Ibrahim asked Allah to grant him a daughter who would cry over him when he dies”.