سنن ابي داود
Abu Dawud
كتاب الجنائزFunerals (Kitab Al-Janaiz)
باب فِي الْبُكَاءِ عَلَى الْمَيِّتِChapter: Weeping For The Deceased.
Hadith 3126
اُردوEn
حَدَّثَنَا شَيْبَانُ بْنُ فَرُّوخَ ، حَدَّثَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ ، عَنْ ثَابِتٍ الْبُنَانِيِّ ، عَنْ أَنَسِ بْنِ مَالِكٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " وُلِدَ لِي اللَّيْلَةَ غُلَامٌ ، فَسَمَّيْتُهُ بِاسْمِ أَبِي إِبْرَاهِيمَ ، فَذَكَرَ الْحَدِيثَ ، قَالَ أَنَسٌ : لَقَدْ رَأَيْتُهُ يَكِيدُ بِنَفْسِهِ بَيْنَ يَدَيْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَدَمَعَتْ عَيْنَا رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : تَدْمَعُ الْعَيْنُ ، وَيَحْزَنُ الْقَلْبُ ، وَلَا نَقُولُ إِلَّا مَا يَرْضَى رَبُّنَا ، إِنَّا بِكَ يَا إِبْرَاهِيمُ لَمَحْزُونُونَ " .
Narrated Anas bin Malik: The Messenger of Allah ﷺ as saying: A child was born to me at night and I named him Ibrahim after his. He then narrated the rest of the tradition. Anas said: I saw it at the point of the death before the Messenger of Allah ﷺ. Tears began to fall from the eyes of the Messenger of Allah ﷺ. He said: The eye weeps and the heart grieves, but we say only what our Lord is pleased with, and we are grieved for you, Ibrahim.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
It is understood that the Messenger of Allah (sallallahu alayhi wa sallam) did not possess authority (of his own).
Rather, he (sallallahu alayhi wa sallam) was a completely powerless servant in the court of Allah, content with Allah’s decree, and a Messenger (sallallahu alayhi wa sallam).
This beautiful example of his (sallallahu alayhi wa sallam) is worthy of being followed by every Muslim.
In this, there is both a natural expression of grief and a reflection of submission and contentment with the decision of the Lord.
It is understood that the Messenger of Allah (sallallahu alayhi wa sallam) did not possess authority (of his own).
Rather, he (sallallahu alayhi wa sallam) was a completely powerless servant in the court of Allah, content with Allah’s decree, and a Messenger (sallallahu alayhi wa sallam).
This beautiful example of his (sallallahu alayhi wa sallam) is worthy of being followed by every Muslim.
In this, there is both a natural expression of grief and a reflection of submission and contentment with the decision of the Lord.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3126
Maulana Dawood Raz
Hadith Commentary:
Imam al-Bukhari rahimahullah wishes to clarify that if tears flow from the eyes in this manner, the heart is grieved, and no word of Allah’s displeasure is uttered by the tongue, then such weeping is not impatience; rather, these tears are a mercy. It is also established that addressing the deceased with words of affection and speaking words of goodness regarding them is permissible.
This son of the Prophet sallallahu alayhi wa sallam was born from Mariyah al-Qibtiyyah radi Allahu anha, and by the Divine Will, he passed away in infancy while still nursing.
Radi Allahu anhu wa ardah.
Imam al-Bukhari rahimahullah wishes to clarify that if tears flow from the eyes in this manner, the heart is grieved, and no word of Allah’s displeasure is uttered by the tongue, then such weeping is not impatience; rather, these tears are a mercy. It is also established that addressing the deceased with words of affection and speaking words of goodness regarding them is permissible.
This son of the Prophet sallallahu alayhi wa sallam was born from Mariyah al-Qibtiyyah radi Allahu anha, and by the Divine Will, he passed away in infancy while still nursing.
Radi Allahu anhu wa ardah.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1303
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Abu Saif's name was Bara bin Aws Al-Ansari.
His wife, Umm Burdah Khawlah bint Mundhir, breastfed Ibrahim radi Allahu anhu.
He passed away on the 10th of Rabi' al-Awwal, in the 10th year of Hijrah, while his birth was in the month of Dhu al-Hijjah, 8th year of Hijrah. Thus, he lived for one and a half years.
The tears of the Messenger of Allah sallallahu alayhi wa sallam at his death were due to compassion and mercy, and absolutely not based on impatience or panic.
(2)
From this, it is understood that there is no harm in merely weeping, as long as it is not accompanied by wailing. Indeed, in one narration, this is clarified: I have been forbidden from two voices—
One is the voice raised with singing, amusement, and music, and the other is wailing, face-scratching, and garment-tearing at the time of calamity.
As for being tearful at the time of calamity, this is a mercy from Allah.
Whoever does not show mercy to others in such circumstances, mercy will not be shown to him.
(Fath al-Bari: 3/222)
The narration of Musa bin Isma'il Tabudh has been transmitted by Imam Bayhaqi rahimahullah in his book Dala'il al-Nubuwwah with a connected chain, but there is a slight difference in its wording.
(Fath al-Bari: 3/223)
(1)
Abu Saif's name was Bara bin Aws Al-Ansari.
His wife, Umm Burdah Khawlah bint Mundhir, breastfed Ibrahim radi Allahu anhu.
He passed away on the 10th of Rabi' al-Awwal, in the 10th year of Hijrah, while his birth was in the month of Dhu al-Hijjah, 8th year of Hijrah. Thus, he lived for one and a half years.
The tears of the Messenger of Allah sallallahu alayhi wa sallam at his death were due to compassion and mercy, and absolutely not based on impatience or panic.
(2)
From this, it is understood that there is no harm in merely weeping, as long as it is not accompanied by wailing. Indeed, in one narration, this is clarified: I have been forbidden from two voices—
One is the voice raised with singing, amusement, and music, and the other is wailing, face-scratching, and garment-tearing at the time of calamity.
As for being tearful at the time of calamity, this is a mercy from Allah.
Whoever does not show mercy to others in such circumstances, mercy will not be shown to him.
(Fath al-Bari: 3/222)
The narration of Musa bin Isma'il Tabudh has been transmitted by Imam Bayhaqi rahimahullah in his book Dala'il al-Nubuwwah with a connected chain, but there is a slight difference in its wording.
(Fath al-Bari: 3/223)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1303
