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.]

--------------------------------------------------------------------------------
--
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.)