Toggle above to switch between keyword search and direct hadith lookup
الفتح الربانی
Fath al-Rabbani
أبواب الأذ كار الواردة عقب الصلاةChapters on the Remembrances after Prayer
بَابُ جَوَازِ الْبُكَاءِ فِي الصَّلَاةِ مِنْ خَشْيَةِ اللَّهِChapter on the Permissibility of Crying in Prayer Out of Fear of Allah
Hadith 1949
اُردوEn
عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا فِي حَدِيثِ مَرْضِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ الَّذِي تُوُفِّيَ فِيهِ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ قَالَ: ((مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ)) قَالَتْ عَائِشَةُ: يَا رَسُولَ اللَّهِ! إِنَّ أَبَا بَكْرٍ رَجُلٌ رَقِيقٌ لَا يَمْلِكُ دَمْعَهُ، وَإِنَّهُ إِذَا قَرَأَ الْقُرْآنَ بَكَى، قَالَتْ: مَا قُلْتُ ذَلِكَ إِلَّا كَرَاهِيَةَ أَنْ يَتَأَثَّمَ النَّاسُ بِأَبِي بَكْرٍ أَنْ يَكُونَ أَوَّلَ مَنْ قَامَ مَقَامَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، فَقَالَ: ((مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ)) فَرَاجَعْتُهُ، فَقَالَ: ((مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ، إِنَّكُنَّ صَوَاحِبُ يُوسُفَ))
Lady Aisha (may Allah be pleased with her) narrates the incident of the illness of the Messenger of Allah (peace and blessings be upon him) in which he passed away: The Messenger of Allah (peace and blessings be upon him) said: Order Abu Bakr to lead the people in prayer. I said: O Messenger of Allah! Indeed, Abu Bakr is a soft-hearted man, he cannot control his tears, so when he recites the Qur'an, he will start to weep. I said this only because I disliked that people would fall into sin, that Abu Bakr would be the first to stand in the place of the Messenger of Allah (peace and blessings be upon him). But the Messenger of Allah (peace and blessings be upon him) again said: Order Abu Bakr to lead the people in prayer. I repeated the same thing again, but this time he said: Order Abu Bakr to lead the people in prayer, indeed you are like the women who were with Joseph (peace be upon him).
Brief Explanation
Benefits: … From these ahadith it is understood that weeping in this manner during prayer is a praiseworthy act. Making a distinction—without any basis—that if one weeps out of fear of Allah or due to remembrance of Paradise and Hell, the prayer will not be invalidated, but if one weeps due to some pain or calamity, the prayer will become invalid, is unnecessary affectation. This distinction is not established by any Shar‘i evidence. The intention of Sayyida Aisha radi Allahu anha was not that the Prophet sallallahu alayhi wa sallam should appoint another Companion instead of Abu Bakr radi Allahu anhu, but rather she desired further emphasis in favor of her father, so that the Prophet sallallahu alayhi wa sallam would again mention Abu Bakr’s name.
The author of Fawa’id, the esteemed scholar n, did not provide any reference for the claim that Aisha radi Allahu anha desired further emphasis. Whereas the hadith under discussion, which is also in Sahih Muslim, shows that Aisha radi Allahu anha was concerned about the risk of people falling into sin. In Sahih Bukhari (4445), it is also clearly stated that Aisha thought that (due to the absence of the previous blessing after the Prophet sallallahu alayhi wa sallam) people would feel ill-omened with the first person to take his place, and Aisha radi Allahu anha wanted to spare Abu Bakr radi Allahu anhu from this situation. In any case, the real consideration is the statement of Aisha radi Allahu anha herself as referenced in Bukhari and Muslim, not mere conjecture and opinion without evidence.
By the “companions of Yusuf alayhis salam” is meant Zulaikha, who invited various women for a banquet, but her purpose was that they might witness Yusuf’s beauty and understand her as excusable in her love for Yusuf. The reason for likening Sayyida Aisha radi Allahu anha to her is that she too was saying one thing but intending something else. In the hadith, the word used is plural, but what is meant is a single woman—Sayyida Aisha radi Allahu anha and Zulaikha.
At this place, by “companions of Yusuf” is meant not only Zulaikha but also the other women.
They were plotting something; the following Qur’anic phrases shed light on this matter:
1. The statement of Yusuf alayhis salam: {رَبِّ السِّجْنُ اَحَبُّ اِلَیَّ مِمَّا یَدْعُوْنَنِیْ اِلَیْہِ} O my Lord! Prison is dearer to me than that to which they invite me (these women).
2. The statement of Yusuf alayhis salam: {اِنَّ رَبِّیْ بِکَیْدِہِنَّ عَلِیْمٌ} Surely my Lord is well aware of their plot.
3. The question of the Aziz of Egypt to the women: {مَا خَطْبُکُنَّ اِذْ رَاوَتُّنَّ یُوْسُفَ عَنْ نَّفْسِہٖ} What was your affair when you sought to seduce Yusuf concerning himself?
For details on this matter, see under the mentioned verses in Tafsir al-Qur’an al-Karim by Hafiz Abdus Salam bin Muhammad n.
By ((innakunna la’antunna sawahibu Yusuf)), not only Aisha radi Allahu anha is meant. In (Sahih Bukhari: 629), it is mentioned that at the suggestion of Aisha radi Allahu anha, Hafsa radi Allahu anha also spoke to the Prophet sallallahu alayhi wa sallam regarding appointing Umar ibn al-Khattab radi Allahu anhu to lead the people in prayer instead of Abu Bakr radi Allahu anhu.
The author of Fawa’id, the esteemed scholar n, did not provide any reference for the claim that Aisha radi Allahu anha desired further emphasis. Whereas the hadith under discussion, which is also in Sahih Muslim, shows that Aisha radi Allahu anha was concerned about the risk of people falling into sin. In Sahih Bukhari (4445), it is also clearly stated that Aisha thought that (due to the absence of the previous blessing after the Prophet sallallahu alayhi wa sallam) people would feel ill-omened with the first person to take his place, and Aisha radi Allahu anha wanted to spare Abu Bakr radi Allahu anhu from this situation. In any case, the real consideration is the statement of Aisha radi Allahu anha herself as referenced in Bukhari and Muslim, not mere conjecture and opinion without evidence.
By the “companions of Yusuf alayhis salam” is meant Zulaikha, who invited various women for a banquet, but her purpose was that they might witness Yusuf’s beauty and understand her as excusable in her love for Yusuf. The reason for likening Sayyida Aisha radi Allahu anha to her is that she too was saying one thing but intending something else. In the hadith, the word used is plural, but what is meant is a single woman—Sayyida Aisha radi Allahu anha and Zulaikha.
At this place, by “companions of Yusuf” is meant not only Zulaikha but also the other women.
They were plotting something; the following Qur’anic phrases shed light on this matter:
1. The statement of Yusuf alayhis salam: {رَبِّ السِّجْنُ اَحَبُّ اِلَیَّ مِمَّا یَدْعُوْنَنِیْ اِلَیْہِ} O my Lord! Prison is dearer to me than that to which they invite me (these women).
2. The statement of Yusuf alayhis salam: {اِنَّ رَبِّیْ بِکَیْدِہِنَّ عَلِیْمٌ} Surely my Lord is well aware of their plot.
3. The question of the Aziz of Egypt to the women: {مَا خَطْبُکُنَّ اِذْ رَاوَتُّنَّ یُوْسُفَ عَنْ نَّفْسِہٖ} What was your affair when you sought to seduce Yusuf concerning himself?
For details on this matter, see under the mentioned verses in Tafsir al-Qur’an al-Karim by Hafiz Abdus Salam bin Muhammad n.
By ((innakunna la’antunna sawahibu Yusuf)), not only Aisha radi Allahu anha is meant. In (Sahih Bukhari: 629), it is mentioned that at the suggestion of Aisha radi Allahu anha, Hafsa radi Allahu anha also spoke to the Prophet sallallahu alayhi wa sallam regarding appointing Umar ibn al-Khattab radi Allahu anhu to lead the people in prayer instead of Abu Bakr radi Allahu anhu.
