Hazrat Sheikh-ul Hadeeth Maulana Muhammad Zakariyya Kandhelwi
A person weeps
(cries) for many different reasons. At times one cries because of mercy and kindness; at times because of fear; sometimes
because of fondness and-love; sometimes due to intense happiness; sometimes due to pain or-sorrow; at times due to the oppression
of someone. Among these there is the crying of taubah
(repentance) which is result of a sin committed; one type of crying is due to nifaaq (hypocrisy), which is done for
show for example when one cries in salaah so that others may feel that that person is crying due to piety, humbleness
etc. Another type of crying is for a request, for instance where one cries for a dead person without taking any remuneration,
another type is to cry for a remuneration where for example one is paid to cry at the house of a dead person as is the custom
in some areas, another type of crying is the crying of acceptance where one sees another crying and after seeing this he also
begins to cry. The mashaa-ikh – honourable scholars have written, one type of crying is called a lie, that
is the crying of a person after committing a sin but thereafter does not refrain from that sin.
Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam mainly cried due to the fondness and love for a deceased person,
or for fear of, on behalf of the Ummah. Also due to the fear or the longing for Allah Ta'aala, as will be seen in the
narrations. Only these types of crying are praiseworthy. The commentators on hadith write the crying of, Sayyidina Daawud
'Alayhis Salaam was due to sorrow. The crying of Sayyidina Ebrahim 'Alayhis Salaam was due to a desire, and the crying
of Sayyidina Rasulullah Salla lahu 'Alayhi Wa’ale hi Wasallam was because of love.
The author has compiled six ahaadith in this chapter.
(305) Hadith Number 1.
Abdullah bin Shikh-kheer Radiyallahu 'Anhu says: ''I attended the noble assembly of Rasulullah Salla lahu 'Alayhi
Wa’ale Hi Wasallam. He was performing Salaah. Due to his crying, such a sound emitted from his blessed chest, like that
of a boiling pot''.
This was due to the total humbleness of Sayyidina Rasulullah Salla
lahu 'Alayhi Wa’ale hi Wasallam. Some mashaa-ikh have written that this state of Sayyidina
Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam occurred when both the jalaali (Power) and jamaali
(Mercy) attribute of Allah (Subhan hu wa ta’ala) appeared together. None can control the appearing of the jalaali
attributes. Certainly, when the jamaali attributes appeared, at that time a sort of happiness and contentment became
apparent. Through the tufayl (mediation/means) of Sayyidina Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam,
the mashaa-ikh of suluk (practice) also experience these two conditions.
(306) Hadith Number 2.
Hasrat 'Abdullah bin
Mas'ud Radiyallahu 'Anhu says: ''Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam once asked me
to recite the Qur-aan to him. (He might have said this because one might be able to concentrate more when one listens, or
he may have said this for another reason, which may include many reasons. For example, the hearing of the recital of the Qur-aan
is regarded as a sunnah, as a result of this deed of Sayyidina Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam)
I said: ''O Messenger of Allah, should I recite it to you when it has been revealed to you?' (Sayyidina ibn Mas'ud
Radiyallahu 'Anhu may have thought this recital was for tabligh as a reminder).
Rasulullah Salla lahu 'Alayhi
Wa’ale Hi Wasallam said: 'I love to hear it from another person''. Thereupon I began reciting Surah Nisaa
(which begins from the last quarter of the 4th juz). When I reached this aayah: ''But
how (will it be with them) when We bring of every people a witness, and We bring thee (O Muhammed) a witness against these?''-
I saw tears flowing from both eyes of Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam"
This crying of Sayyidina Rasulullah Salla lahu 'Alayhi Wa’ale
Hi Wasallam was due to the listening of the words of Allah (swt), and this befits the dignity of the Qur-aan. Imaam Nawawi
(Rh) writes that to cry whilst reciting the Qur-aan is the quality of the 'aarifeen and a sign of the saaliheen
Allah Ta'aala has praised these people in the Qur-aan at many places. Allah Ta'aala says:
"When the revelations of the Beneficent were recited unto them, they fell down (into sajdah),
adoring and weeping".-Surah Maryam, 58.
those who were given knowledge before it, when it is read unto them, fall down prostrate on their faces, adoring".-Surah Israa (Bani Israa-eel), 107.
By this it is clear that who can confirm more to these aayaat than Sayyidina Rasulullah Salla lahu 'Alayhi
Wa’ale Hi Wasallam. It is not imaginable that the crying of Sayyidina Rasulullah Salla lahu 'Alayhi Wa’ale
Hi Wasallam was due to the greatness and Jalaal of the Qur-aan. In this case, it is possible that Sayyidina Rasulullah
Salla lahu 'Alayhi Wa’ale Hi Wasallam must have been crying from before and Sayyidina 'Abdullah bin Mas'ud
Radiyallahu 'Anhu must have observed it only after Sayyidina Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam
had been crying for some time. It may also be possible that he began crying more after the reciting of the aayah.
The translation of this aayah is: "But how (will it be with them) when We bring of every
people a witness, and We bring thee (0 Muhammad) a witness against these?'-Suratun Nisaa, 41.
Sayyidina Rasulullah Salla lahu
'Alayhi Wa’ale Hi Wasallam will be called to give evidence on these people. This is the scene of qiyaamah (End
of the World). On that day every Nabi – Prophet (As) will be called upon to give evidence as a witness for
their own nation. The events of which are described in detail in the ahaadith of the day of mah-shar (Judgement).
In this manner it is possible that this crying of Sayyidina Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam will
be due to the difficult times on the day of qiyaamah and mah-shar. Every person will be engrossed and
worried of one's self only. It is possible that as in this aayah, Sayyidina Rasulullah Salla lahu 'Alayhi
Wa’ale Hi Wasallam is being commanded to appear as a witness, he fears the intense burden of being called up as a witness.
It is stated in a hadith that at the time when this aayah was revealed, Sayyidina Rasulullah Salla
lahu 'Alayhi Wa’ale Hi Wasallam said: 'O Allah, will I be a witness of those who were not in my presence?'
Some of the 'ulama have written that at the mentioning of this aayah, the scene of qiyaamah came before
him, and the concern of the Ummah was always with Sayyidina Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam. He
may have cried because of the sins of the Ummah. For this, every event is such, that it can be the cause of crying. All this
and besides this, there could be other reasons too for his crying.
(307) Hadith Number 3.
Hasrat 'Abdullah bin 'Umar Radiyallahu
'Anhu reports: ''In the time of Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam there once occurred
a solar eclipse (According to the majority of the 'ulama this incident took place in the tenth year hijri). Rasulullah
Salla lahu 'Alayhi Wa’ale Hi Wasallam went into the masjid, commenced salaah, and stood in qiyaam for so long that
it was felt that he did not intend to perform the ruku'. (In another narration it is stated that he recited the Surah
Baqarah (2).) He then performed such a long ruku as if he did not want to come up from the Ruku'. Then in the same
manner after standing up from the ruku' he stood up for such a long time as if he did not want to perform sajdah, He then
performed the sajdah, here too he kept his blessed mubaarak head on the ground for such a long time as if he was
not going to lift his blessed mubaarak head . In this manner he did the same after lifting his blessed head and sitting
in jalsa, and after the jalsa in the second sajdah. In short, in every rukn of the salaah this was done,
that every rukn was so long, as if this rukn was going to be performed till the end, and there is nothing after it. (In the
same manner he performed the second rak'ah), and then in the last sajdah, due to the intense fear he began taking heavy
breaths and crying, and began pleading to the Almighty Allah that 'O Allah, You had promised
me that in my presence you will not punish the Ummah'. O Allah, it is only You that have promised that when these people
make Istighfaar there will be no punishment. This saying of Sayyidina Rasulullah Salla lahu
'Alayhi Wa’ale Hi Wasallam refers to the aayah that is at the end of the ninth juz: ''But
Allah would not punish them while thou was with them, nor will He punish them while they seek forgiveness”-Surah Al-Anfaal,33.
When Rasulullah Salla
lahu 'Alayhi Wa’ale Hi Wasallam completed the salaah, the sun had cleared already. Rasulullah Salla lahu 'Alayhi
Wa’ale Hi Wasallam delivered a sermon after this. After uttering the hamd and thanaa (Praise of Allah (swt)),
he talked on this subject, that the sun and moon does not eclipse because of the death or birth of anyone, but both are from
among the signs of Allah Ta'aala. (That gives His creation a warning so that they may fear Him). When the eclipses occurs
then immediately turn towards Allah (begin istighfaar and performing salaah)''.
The reason for delivering
this sermon was that in the days of jaahiliyyah (days of ignorance before the coming of Islam) it was a general understanding
that the eclipse of the sun and moon were due to the death or birth of a great personality. Coincidently it so happened that
when Sayyidina Ebrahim Radiyallahu 'Anhu, the son of Sayyidina Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam
passed away, an eclipse took place. Therefore this nurtured the view held during the days of jaahiliyyah. People
began saying that the eclipse was the result of the passing of Sayyidina Ebrahim Radiyallahu 'Anhu. The a-immah differ
in that during the solar eclipse should one or more than one ruku' be performed in one rak'ah. The Hanafis say that
only one ruku' should be performed (in one rak'ah). This hadith strengthens their view. However scholarly differences
and the proofs of the opposing schools are not relevant here.
(308) Hadith Number 4.
Ibn 'Abbaas Radiyallahu 'Anhu reports that one of the daughters of Rasulullah Salla lahu 'Alayhi Wa’ale
Hi Wasallam was on her death bed. Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam picked her up and put her before
him. She passed away in his presence. Ummi Ayman (who was a slave girl of Sayyidina Rasulullah Salla lahu 'Alayhi Wa’ale
Hi Wasallam) began wailing aloud. Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam said: "Are you crying before
the Messenger of Allah?" (because tears were also flowing from the eyes of Sayyidina Rasulullah Salla lahu'Alayhi
Wa’ale Hi Wasallam). She said: 'Do I not see you cry?' Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam
replied: "This crying is not prohibited. It is a mercy of Allah (swt)". (He softens the hearts of His servants,
and creates love and mercy in them). Rasulullah Salla lahu'Alayhi Wa’ale Hi Wasallam then said: "A Muslim is
at peace at all times. even when his soul is being taken out, he is busy uttering the hamd (praises) of Allah (swt)".
The 'ulama differ in that with which daughter did this incident take place. According to the muhadditheen
and historians this did not take place with any of his daughters but with that of a grandson or grandaughter. It is also possible
that this took place with one of the sons. Such incidents took place with his male offspring. With whomsoever this incident
may have taken place, the object here is to describe the soft heartedness of Sayyidina Rasulullah Salla lahu 'Alayhi '
Wa’ale Hi Wasallam, and that stone heartedness is contrary to kindness. To have natural love for children is not against
the dignity and sanctity of Prophethood. To be soft hearted is praiseworthy.
(309) Hadith Number 5.
Radiyallahu 'Anha reports: "Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam kissed the forehead of Hasrat
'Uthmaan bin Maz'oon after his passing. At that time tears were flowing from his blessed eyes".
This great Sahaabi was a foster brother of Sayyidina Rasulullah
Salla lahu 'Alayhi Wa’ale Hi Wasallam. He was the thirteenth person to accept Islaam in its early stages. He first
migrated to Abyssynia then to Madinah Munnawarah. He was very pious and devoted. At the time when it was still lawful to drink
intoxicants, he had already abstained from consuming it. He was the first among the Muhaajireen – emigrants from
Makka to pass away. He passed away in the month of Sha'baan in the second year hijri and was buried
in the Jannatul Baqi.
(310) Hadith Number 6.
Anas Radiyallahu 'Anhu reports: "Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam was sitting at the grave
of his daughter (Sayyiditina Ummi Kulthum Radiyallahu 'Anha) and tears were flowing from his blessed eyes. Sayyidina
Rasulullah Sallallahu 'Alayhi Wasallam said: 'That person should enter the grave who did not have sexual relations
that (previous) night'. Hasrat Abu Talhah Radiyallahu 'Anhu replied: 'I did not'. At the request of Rasulullah
Salla lahu 'Alayhi Wa’ale Hi Wasallam he entered".
It is said that
this was an obscure hint to Sayyidina 'Uthmaan Radiyallahu 'Anhu and that is, although his wife, the daughter of Sayyidina
Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam being very ill, that she passed away that same day, he was with
one of his slave girls that night. Some 'ulama did not translate the word 'Lam Yuqaarif' as 'the
one who did not commit sexual relations' but as 'the one who did not commit a sin'. Some 'ulama have translated
it as 'did not speak' as Sayyidina Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam did not like to speak
after Ishaa. The most famous explanation is the one used above. There is no difficulty in explaining 'Ta'reed'
(an obscure hint) too, a person does hint to one with whom one has a strong relationship. If Sayyidina 'Uthmaan Radiyallahu
'Anhu did this because of a strong urge, then there is no harm, also who knows when one will die. It is possible that
Sayyidina Rasulullah Salla lahu 'Alayhi Wa’ale Hi Wasallam wanted to mildly bring it to his notice, but not scold
him. It may not be surprising that the reason for this is that the marriage of Sayyiditina Ummi Kulthum Radiyallahu
'Anha was important, as this took place at the commandment of Allah Ta'aala. When the first wife of Sayyidina 'Uthmaan
Radiyallahu 'Anhu, the elder sister of Siyyiditina Ummi Kulthum Radiyallahu 'Anha passed away, Sayyidina Rasulullah
Salla lahu 'Alayhi Wa’ale Hi Wasallam said: 'If I had a hundred daughters, and
if every one passed away one after another, I would have married each one of them one after the other to'Uthmaan.
'Jibra-eel 'Alayhis Salaam says that Allah Ta'aala has commanded that I give the hand of Sayyidtina Ummi Kulthum
Radiyallahu 'Anha in the marriage of Sayyidina 'Uthmaan Radiyallahu 'Anhu.' In this manner it will surely
warrant that at the time of the illness of such a wife like Sayyiditina Ummi Kulthum Radiyallahu 'Anha, a mild
and obscure hint be given. And Allah knows best.