GRIYA
(CRYING AND WEEPING)
Some recent researches by Doctors have claimed and contended that shedding of tears, occasionally, protects from some diseases, others claim that shedding of tears reduces the chances of cardiac ailments and high blood pressures.
[Tears Necessary for Heath; Anees Manzar, Sahara Urdu, India.]
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IN THE NAME OF GOD THE MOST MERCIFUL AND BENIFICIANT
There have been renewed efforts for the last two decades by certain sects to misinform the younger generation as well as the illiterate people about the day of Ashurae-Moharram and weeping / crying and lamentation, on the supreme sacrifice of Imam Hussain (AS) and his companions in Karbala on the 10lh of Moharram, Oct 10,680 AD.
The misguidance about the day of Ashura is that the Prophet (SAS)continued to fast on 10th of Moharram, which was practiced by Jews before the advent of Islam. There are narrations which state that the Holy Prophet discontinued fasting on the 10lh of Moharram after fastings of Ramdhan were made obligatory, other narrations state that the Holy Prophet continued to fast on 10th of Muharram in the period succeeding the obligatory fasting during Ramdhan. The narrations related to the latter view undermine the authenticity of the narration of no other thanUmmul Momineen Hazrat Aaisha (RA). She has narrated that the practice of fasting on 10th of Moharram by the Holy Prophet (SAS) discontinued once the fasting during Ramzan was made obligatory when the Holy Prophet reached Madina. (Bokhari Sahreef).
The misgivings about crying and lamentation have arisen because of two reasons:
(1) After the demise of the Holy Prophet (SAS) the attention of the ruling elite was shifted to amass wealth and territories and forgot the practices followed by the Holy Prophet (SAS). Muslims became complacent about the inner dimensions of their faith due toenormous prosperity and wealth that had been acquired through territorial conquests. The new converts to Islam were attracted by the expected booty from the wars which were fought, however they continued to follow the practices of their ancestors, they were also instrumental in distorting the practices followed by the Holy Prophet (SAS).But one source of such knowledge and practices continued to exist which was ignored and overlooked by great many narrators and historians. That source was his family with whom he lived, brought up some of them. There cannot be any other better teacher and follower of his practices than his daughter (FatimaS. A.) her two sons and her husband, and her grand son Ali bin Hussain (AS) and his successors. The first four had lived and learned from the Holy Prophet (SAS) himself and their successors from their ancestors. These practices were ignored by Ummaiyads and Abbasides because of their enemity with the house of the Holy Prophet (SAS). The Sunnah were strictly followed and preached by his descendents. The authentic historical accounts are there but have not been discovered by great majority of the Ummah. The piety and truthfulness of these is well established right from the day Aayae Mubahila was revealed. Had the Ummah knew about following of the Sunnahby them these confusions would not have arisen. If any one is enthusiastic about the facts can go through the literature on the Imams of Imamia sect (who are the descendents of the Holy, Prophet (SAS) and the true followers of his Sunna).
{visit--www.imamhussain.net [section Imams of Athna Ashari sect]}.
(2) The second source of misunderstanding appears to be caused by two narrations regarding crying and lamentation, one is attributed to Abdullah Bin Umar and the other is attributed to Hazrat Umar (RT) regarding crying on the demise of relatives, which according to them increases the torture of Allah on the deceased. Both the narrations have been quoted from Misquat Musabeh, Chapter on Albuka-ul- Mayiyat.
It is narrated by Umrah, the grand daughter of Hazrat Abu Bakr (RT)that she has heard. her aunt Ummul Momineen Aaisha (SA) with reference to the statement of Abdullah Bin Umar who said that crying of the living! ones on the demise of relatives will increase the wrath of Allah on deceased". To this Ummul Momineen Aaisha (SA) responded that "The Almighty may pardon Abdullah Ibn Umar, he has not deliberately lied but either he has forgotten or did not remember correctly that "the Holy Prophet was passing through a locality where people were crying on the demise of a Jew women, the Holy Prophet said "these people are crying on her demise and the deceased is subjected to the wrath of Allah. "A similar narration is there in the same Misquatin the same chapter attributed to Abi Maleha whereby it is narrated in the end that "Hazrat Umar (RT) has also referred to the wrath of Allah, when Abdullah bin Abbas mentioned it to Ummul Momineen Aisha (SA).She responded that Allah may bestow his mercy on Umar (RT)" By God the apostle of God has never said that by crying of the relatives on the demise of a person increases the wrath of Allah on the deceased but she said that the Almighty increases the wrath on the non-believers when the living ones cry on their demise. Then she further clarified that for you Quran is guide which says "no one will bear the burden of sins of others"
Not only this, it is also narrated by Abu Hurraira, in the same chapter of Misquat,that some one died in the family of the Holy Prophet, the ladies there were crying and lamenting, Hazrat Umar (RT) got up and tried to stop them and derive them away, then the Holy Prophet said "a-Umar, leave them because their eyes are weeping and they are mourning"
(As quoted by Imam Hambal and Maliki both). As reported by historians it was not the first occasion when the Holy Prophet advised Umar (RT) on this act.
As about mourning and lamentation on the martyrdom of Imam Hussain. (AS) and other martyres and dead. There is absolute unanimity that it is the greatest tragedy in the human history not for the sake of attaining power or ruling the Ummah but to save Islam. Had he not refused the Raith of Yazid Ibn Muavia, Deene-Mohammadi would have been altogether different today. It is well known fact that the tragedy occurred after the death of the Holy Prophet (SAS) and many of his close and trusted companions, more than 1200 years ago. People have ignored and ignore even now the position of Imam Hasan (AS) Imam Hussain (AS), Fatima Zehra (RA) and Ali Ibn Abi Talib (AS) whom the Al Mighty chosen to revere as Siddiqueen to curse the li'rs. (Aley Imran: 61,62) Imam Hussain (AS) was mentioned as Prophet's own child. He was educated, brought up and cared by the Prophet (SAS) and his beloved daughter (Fatima Zehra (SA). There is no mention of any other individual or group other than the Prophets (A. S) mentioned in Quran. (Do not infer that it means these four mentioned above had the rank of Prophets).
On the basis of the above Aayah, it is very obvious that these four were closest to the Holy Prophet (SAS) pious and truthful than the rest of the followers of the faith and practices of the Holy Prophet (SAS) and they must have understood the revealed religion and must have known better, the Sunnah of the Holy Prophet (SAS).
Let me come to the point whereby many people have misinformed the Ummah that grief, sorrow and crying was prohibited by the Holy Prophet (SAS) or was against the spirit of Quran. The
readers may be interested to know that "wailing and elegizing was prohibited by Abu Sujian after the battle of Badr in order to keep Quraish in a state of anger and indignation and to ensure that the people
should always be ready to avenge the blood of warriors. Further to incite resentment among the people he also declared that he would not lie with any women until and unless he had taken revenge upon the Muslims for the blood of
those who were killed in the battle of Badr".
(The Message, The Holy Prophet of Islam, Aayatullah Jafar Subhani, Ansariyan Publications, Qum, IR IRAN, 1995 p. 190)
On the contrary what the Holy Prophet has said on the sad demise of his son Ibrahim "Dear Ibrahim! We can't do anything for you. Divine can't be changed. Your father's eyes shed tears, and his
heart is sad and grieved for your death. However, I will not say anything, which may invite the wrath of Allah.If there had not been the true .and certain promise of Allah that we too shall come after you, I would
have wept more and became more grieved at the separation from you.".
(Seerah -i- Halabi, Vol. III. P. 34 and Bihar-ul- Anwar, Vol. XXII, p.157)
At another place while one of his own companion Abdur Rehman bin Auf objected to his crying on the demise of his son the Holy Prophet replied "I have never said that you should not weep
on the death of your dear ones, because it is a sign of kindness and piety and a person whose heart is not moved for others does not become entitled to the blessings of Allah. I have said that you should not make
excessive lamentation on the death of your near ones neither utter indecent or objectionable words nor tear your dress out of too much grief'.
(Message op. cit p. 718)(Seerah-i- Hallibi, Vol. III p. 348)
It is up to the people whether they cry or do not cry when their loved ones pass away or tragedies occur. As for crying of human beings it is natural phenomenon right from the time of birth till death. After the birth the first act of child starts with crying and at the time of death, if a man is in normal senses, he too cries no one persuades him to do so.
A Muslim cannot believe that the Holy Prophet (SAS) can act in contravention of Quran, if he has done some thing it ought to be in accordance with the tenets of Quran or could be which is not denounced by Quran. Any rational Muslim will never believe and act in accordance with any Hadith which goes against or which is denounced by Quran. what to say for the Prophet (SAS) himself.
One can examine what pre Quran Scriptures say about crying/weeping. Quran does not downgrade the people who cried or wept nor there is any prohibition or dislike for doing it by the followers.
In the pre Quran Scripture one gets:
When Adam came down to earth, he continued to cry for three Hundred years;
Maktubat-e-Saadi, Shaik Sharfuddin Ahmad Yahya Maneeri,
Nalanda 1982
"Father in law of Moosa (Moses) Shuab (AS) cried so much in his native town Madeen, that he lost his sight.
(Alwaezeen. p. 65)
Moosa (Moses) (AS) cried for his elder brother Haroon for two months and all Bani Israel joined him
(Taw'at S. 4)
Daood (AS) cried on the demise of Samuel (AS)
(Samuel Lessons 19 to 27)
Yusha bin Noman, the successor of Moosa, (AS) cried for 3 months on the demise ofMoosa (AS)
(Taurat. Ch, 5)
Take the example of Hazrat Yaqub and Yusuf(Jacoband Joseph). Hazral Yaqub knew that his son is alive, through divine revelations, but he wept so much that his eyes turned white. One can go through the following Ayahs of Quran to substantiate that Quran does not downgrade or prohibit crying.
"So let them laugh a little and (they will) cry much as recompense of what they used to earn (by committing sins)".
10.9.82
"And he turned away from them and said "Alas, my grief for Yusuf(Joseph)!" And he wept so much that he lost his sight."
13.12.84
"And they fall down on their faces weeping and it increases their humility.
15.17.109
"Those were they unto whom Allah bestowed His Grace from among the Prophets, the offspring of Adam,and of those whom We carried (in the ship) with, and of the offsprings of Nooh,
and of the offsprings of Ibrahim (Abraham) and Israel, and from among those whom we guided and chosen. When the verses of Most Gracious were recited unto them, they fell down prostrate and weeping".
16. 19.58
*1
"And the Heaven and the earth wept not for them, nor were they given a respite."
25.44.29.
*1. As narrated by Ibn Jarir Tabari: Ibn Abbas (RT) said "when a believer dies, the place of earth on which he used to prostrate himself in his Salat (prayer) and the gate
in the Heaven through which good deeds used to ascend, weep for him (or her) while they do not weep for the disbeliever.
(Tafseer Kabeer)
If the above narration of Ihn Abbas is taken to be correct and reliable then one can imagine what would have happened after the demise of the Holy Prophet (SAS) his wife, his noble
daughter, his grand sons and the subsequent companions and pious personalities.
The Noble Quran: Dr. Mohammad Taqui-uddin Al HUah, Islamic University, AI-Madina
One can also examine numerous narrations stating that not only the Holy Prophet (SAS) his family members, the four, and some companions cried which repudiates the contention that the Holy Prophet denounced crying or prohibited crying when he himself cried and mourned the death of his own relatives. A few reliable narrations in the above context are quoted below:
The Holy Prophet Mohammad-e-Mustafa (SAS) cried on the martyrdom of Hazrat Hamza (RT) his uncle who died 10 years of post apolisticday.
(Khawasul Umta) (Tabaquat Ibn Saud, Volume I, pp. 344-345)
In the battle of Uhud when his real uncle Hamza (RT) was martyred, he cried together with Hamza S sister when she came to see her brother's corpse. When the Holy Prophet went to Medina and came to know _hat ladies of martyrs of Uhud are lamenting and crying for their martyrs, he wished that some ladies shall also lament for his uncle.
Saud Ibn Muaaz {a companion of the Holy Prophet (5;AS)} went to the ladies of Abdul Ashal and brought them to the. house of the Holy Prophet(SAS). They came and lamented
for Hazrat Hamza (RT) and the Holy Prophet (SAS) expressed his best wishes for them _md thanked them.-
(Kamil Ibn Aseer, Volume 2. p. 274)
(Tabaquat Ibn Saud, Vol I pp. 345-346) (Seerat-un-Nabi,) Ibn Hishaam, Vol II. p. 831 “Grief and Sorrow of Hamiria”)
It is reported by Zubair bin Mohammad that the Holy Prophet (SAS) said about the mourners of Hazrat Hamza (RT) that the Almighty God bless you, your progeny and the progeny of their
progeny".
(Tahaquat Ibn Saad, Vol III. p. 206).
Shibli Nomani* has added (referring Ibne Hisham and Musnad Ahmad. Vol. II P.84) that after Ghazwai Uhud the Prophet (SAS) said "it is not permissible to cry
and lamentation in the memory of dead." And further quoted from Sahi-al-Bukhari that "The Prophet (peace and blessings of Allah be upon him) prohibited all wailing for the dead, adding that it did not
behove a Muslim" (Sahih -al-Bukhari, Chapter" Funeral) The following authentic narrations do not prove that this practice was stopped after the martyrdom of Hazrat Hamza.
(Seeratun Nabi Vo!.2, p. 75).
A few months after the Uhud, when the revered Ummul Momineen Hazrat Khudaija (RA) passed away, the Prophet (SAS) was so greatly grieved that the year was named as year of Huzn (grief).
Madarij-al-Naboowat, Shah Abdul Haq Mohadith Dehlvi, Volume II. pp 779-780)
The Holy Prophet (SAS) cried on the demise of his uncle Abu Talib who expired in Shawwal, year 10th Nabavi, 10 years after he became the apostle of God.
It is reported by Sible Jauzi that Ali Ibn Abi Talib (AS) has narrated that when he communicated to the Holy Prophet (SAS) about the demise of Abu Talib he cried and said
"God bless him and reward him for his favours bestowed on me".
(Khawas-ul- Ummata)( Madarij-al-Naboowat. pp. 779-780)
The Holy Prophet (SAS) also cried on the martyrdom of his cousin Jafar bin Abu Talib, his daughter Fatima Zehra also cried after knowing about the martyrdom of Jafar..
(Madarij-al- Naboowat Volume II, p. 462) and
(Seerat-un-Nabi Ibne Hisham, Volume II (p. 446) (AI-Khalis-al- Kubra, Volume 1, p. 500).
"The Prophet (SAS) burst into tears on the death and martyrdom of his cousin Jafar. He went to the house of Jafar direct to inform his wife Asma daughter of Umays, about the death of her
husband and also to offer condolences to her. Addressing Asma, he said: "Where are my children?" She brought Jafar's sons, Abdullah, Awn and Muhammad before the Prophet. On observing the Prophet's intense attachment
for the children, she realized that her dear husband was dead. She said: It appears that my children have become orphans, because you are treating them as such". The Prophet wept bitterly at this moment. Then he asked his
daughter, Fatima, to prepare food and entertain the family of Jafar for three days.".
Message op.cit p.620 (Bihar, Vol. XXI, pp54-55 and
Mughazi-i- Waquidi, Vol. II p. 766)
"The Holy Prophet (SAS)Hazrat Abu-Bakr (RT) and Hazrat Umar (RT) cried on the demise of Prophet's trusted companion Saad /bn Muaaz".
(Tabaquaat /bn Saad, Volume IV, p. 16)
For more details see, Islah Monthly. Lucknow. (Dr. Abrar Hussain), April 2003, pp.39-44.
On Shaban 2, the 4th Hijra when Imam Hussain was born, wife of Abbass Ummul Fazl took him to the Holy Prophet (SAS) and gave the newly born in his lap. The Holy Prophet (SAS) cried and told her that Angel of revealation (Jibraeel) has informed him that his grandson will be martyred in Karbala by
his own followers.
(Sir-rus-Shahadatain: Shah Abdul Aziz Dehlvi)
Abu Hakim (Mustadrak) and Baheequee (Dalail-eNaboovat) have narrated the narration of Ummul Momineen Umm-e-Salma (RA) who stated that one day I took Hussain (AS) to the Holy Prophet and passed him to the Holy Prophet (SAS). I saw that he started crying. When I asked about the reason, he told me that Jibrieel has informed him that Hussain (AS) will be martyred in Karbala by his own Ummah. librieel gave him a sample of soil from that land where he will be martyred.
Imam Shafaii has stated, in his book 'Ailam-ulNaboowat, , that it is narrated by Ummul Momineen Hazrat Aaisha (SA) "One day Hussain (AS) came to the Holy Prophet when he was getting revealation from Jibrieel, he rode on the back of the Holy Prophet (SAS)and started to play, the Holy Prophet kept on bending then Jibraeel told him that "0 Mohammad your Ummah after your demise will create problems and will martyre this son. Then Gibrieel raised his hand and a hand full of soil was shown to him telling that Hussain will be martyred on this soil, and its name is "Taf" When Gibrieelleft, the Prophet went to his companions having in his hand the soil and crying. His companions asked him why he is crying? He told them that Gibrieel has told him just now that Hussain (AS) will be martyred after his demise.
In the 9th Hijra when Hazrat Khudaija s (RA) daughter Umme Kulsom wife of Hazrat Usman (RT) expired the Holy Prophet went to the grave and wept as narrated by Anas Ibn Malik {a trusted companion of the Holy Prophet (SAS)"
Bukhari Shareef Part Ip. 2 12.
The Holy Prophet (SAS) also cried on the grave of his mother. It is reported that when the Holy Prophet (SAS) reached Abwa, at his mother’s grave, he is reported to have said “God has permitted
me to visit my mother’s grave.” He cleared the point and wept, the companions who accompanied him too joined him
Tabaquaat Ibn-e-Saad Vol. 1 p.164
The Prophet (SAS) also cried at the demise of his grand father Abdul Muttalib. It is narrated by Am. Aaiman that he saw the Holy Prophet (SAS) crying while walking with the funeral of Abdul Muttalib
the the grave yard
Tazkarat-ul-Khawas p. v
The Prophet (SAS) also wept at the demise of Fatima Binte Asad, the mother of his causin Ali (AS). He treated her like his mother. She expired in 3rd Hijri, he was greatly aggrieved, he himself led the funeral prayers and rested her body in the grave by himself and wept.
Zakhir-al Uqba p.56
(For more details see Mr. Syed Shamim Haider Sarvar; Islah, Lucknow, March-April 2004 pp 98-99.)
"Abu Sa'd Hadhary says that in his mortal sickness the apostle of God came out one day from the apartment of Ummul Momineen Aaisha (RA), mounted the pulpit, preached a sermon, and,
exhorting his companions on that occasion, said: 'God the most High and Glorious has given to His servant the choice between this world and His reward, but he has selected the latter. At these words Abu Baker (RT) commenced to weep".
Rauzat-us-Safa, Mohammad bin Khavendshah bin Mahmood, Translated by E. Rehatsek,Edited by F. F Arbuthnot.( lAD Religious Philosophy Reprint) Series
No. 32. pp 710-711
"It is related of Ssiddyqah (SA), in his last sickness he called his daughter, and when Fatimah -u.w.b.approached his lordship, the apostle of God said; 'Welcome my
daughter", seated her by his side, and whispered something into her ear which made her cry; but there on the apostle of God again secretly conversed with her, and she smiled as if pleased'. Ummul Momineen Aaiysha
(RA) relates': "on that occasion I said to Fatima: "I never saw grief so quickly changed to joy as now"
Ibid. p. 711
In his last moments when Fatima (SA) his beloved daughter feared that her father would demise she cried "0 my father may my life be sacrificed for thine! Consider my state, and speak one
word to me" There on his Holy and prophetic lordship opened his eyes, and said: '0 my daughter, cease to weep, for the bearers of the throne are weeping because thou weepest'. Then he wiped, with is blessed hand, the tears
from the face of his beloved daughter".
Ibid. p. 724
"After that he said to his darling Fatima (SA): Bring thy sons. She then led Hasan (AS) and Hussain to the apostle of God. They saluted him and remained standing opposite to him.
When, however, they had contemplated their noble grand father in this condition, they wept very loudly. They cried so much that all present were moved to tears".
Ibid p. 725
It is reported in many respectable historical works that when Fatima (SA)-was stuck by the calamity of losing her father the best of men, she wept and lamented so much from morning till evening that she distressed the inhabitants of Madina, who sent her the following message:
'0 daughter of the Prophet of God, if you weep during the day, take rest in the night, that we may also have peace; and if you weep in the night, be silent during the day, and we shall likewise
obtain repose".
Ibid. p. 787.
When Hazrat Abu Bakr (RT) came to know about the demise of the Holy Prophet (SAS)he came. crying from his native place" Shukr".
(Tareekh Tabari,Vol. 3,p.198, also quoted by Rauzatul
Ahbab,Jamaluddin Muhadith).
It is also reported that Hazrat Umar cried before accepting Islam "He wept and declared, "Surely this is the world of Allah, I bear witness that Mohammad (peace be upon him) is the
messenger of God"
Prof. Fazl Ahmad; Hazrat Umar (RT) Idara-e-Ishaat-eDenyat (P) Ltd. Jhat House. Hazrat Nizamuddin-Delhi, p. 9.
At another place when Naaman was martyred in the battle of Nahawand and Hazrat Vmar (RT) was told about it," The Caliph started weeping and wept for a long time"
Ibid p. 51
"As the end of his life drew in sight,Umar ( RT) began to weep because of the fear of Allah".
Ibid. p. 90
It is also reported that when he was in the agony of his injury he told "Please do not weep,' implored Umar (RT) "Have you not heard the messenger of Allah says that weeping of
relatives adds to the wrath of the dead person".
Ibid. p. 86
It is also narrated in some chronicles that during his regime crying and lamentation was strictly banned by Hazrat Umar (RT) on the demise of people but when Khalid Bin Waleed demised, the Caliph did not lash the crying and lamenting women of the tribe of Bani Makhzoom rather announced that let them cry and lament on the demise of Abu Rehman (other name of Khalid) because people cry and lament on men like him.
It is also reported that Ummul Momineen Hazrat Aaisha (SA) cried lamented and slapped her face on the demise his lordship the Holy Prophet.
(Masnad Imam Hanbal, Vol. 6, P. 247, Egypt)
Generally the advice of Imam Hussain's (AS) to his sister Zainab (SA) is misquoted or partly quoted in the secondary sources. It reads as Tabari has quoted,"when the Imam finished
his last address to Yazid and his anny inviting them to kill him, ladies from the tents started crying loudly, the Imam sent Abbas Ibn Ali (AS) to tell them not to cry now, the time will come afterwards.
(Tabari Vol. 6 p. 247)
It is related with Emam ,Ja far-p.b.o.h- that he said: "there were five weepers in the world: Firstly, Adam, who cried so much after his expulsion from paradise that two rivers (of tears)
were on his face. Secondly Jacob,who wept so much on account of his separation from Joseph s.th. that he became blind. Thirdly Joseph who deplored in prison his separation from Jacob to such a degree that all
the captives were distressed. Fourthly, Fatima-p.th.-who wept so much after the death of Prophet.- that the inhabitants of Madinasent her the following message: "0 darling of the lord of existences, you have
indeed distressed us by your fervent lamentations.Fithly the fourth Imam( Ali Bin Hussain), who was constantly shedding tears on account of the calamity of Karbala".
(Rauzat-us-Safa, Vol. 2 part 2, p. 787.)