WEBVTT

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*Riyad al-Salihin* from the Words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter on the Virtue of Weeping out of Fear of Allah Almighty

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and Out of Longing for Him.

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Allah Almighty said:

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“They fall down on their faces, weeping, and it increaseth humility in them.” (17:109)

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And Allah Almighty said:

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“Marvel ye then at this statement,” (53:59)

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﴾And you laugh and do not weep?﴿

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On the authority of Ibn Mas'ud (may Allah be pleased with him), who said:

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The Prophet (peace and blessings of Allah be upon him) said to me:

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"Recite the Qur'an to me."

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I said, "O Messenger of Allah!

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Should I recite it to you when to you it was revealed?"

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He said:

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"Indeed, I love to hear it from someone other than myself."

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So I recited Surah An-Nisa' to him,

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until I reached this verse:

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“But how (will it be with them) when We bring of every people a witness, and We bring thee (O Muhammad) a witness against these?” (4:41)

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“But how (will it be with them) when We bring of every people a witness, and We bring thee (O Muhammad) a witness against these?” (4:41)

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He said:

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"That is enough for now."

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So I turned toward him,

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and behold, his eyes were overflowing with tears.

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Agreed upon.

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"As a witness"

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means a witness who testifies against them regarding their deeds.

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"That is enough"

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means that suffices you.

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"Overflowing with tears"

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means his tears were flowing.

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Among the lessons derived from the hadith:

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An affirmation of the virtues of 'Abdullah ibn Mas'ud (may Allah be pleased with him),

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as the Messenger (peace be upon him) loved to hear

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the word of Allah from his mouth.

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This hadith indicates

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Ibn Mas'ud's keenness in seeking out the Qur'an, memorizing it, and perfecting its recitation.

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The recommendation of listening to the Qur'an from others,

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as it is more conducive to reflection and contemplation.

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The permissibility of a student reciting before the teacher.

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The permissibility of instructing another person to stop reciting

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if there is a valid benefit in doing so,

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as indicated by his saying, "That is enough."

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The encouragement to contemplate the Qur'an upon reciting it or listening to it,

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so that it leaves a profound impact on the soul.

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The virtue of weeping out of fear of Allah, the Mighty and Majestic,

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upon hearing His verses,

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while maintaining composure,

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observing dignified silence, and refraining from wailing.

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Imam al-Qurtubi (may Allah have mercy on him) said:

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"And these are the states of the scholars:

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they weep without fainting,

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they inquire without shouting,

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and they feel sorrow without feigning demise."

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On the authority of Anas (may Allah be pleased with him), who said:

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The Messenger of Allah (peace and blessings of Allah be upon him) delivered

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a sermon the likes of which I had never heard before.

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He said:

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"If you only knew what I know,

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you would laugh little

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and weep much."

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He said:

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Thereupon, the Companions of the Messenger of Allah (peace be upon him) covered

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their faces,

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weeping with a muffled sobbng sound.

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Agreed upon.

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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

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The Messenger of Allah (peace and blessings of Allah be upon him) said:

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"A man who weeps out of fear of Allah shall not enter the Fire

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until the milk returns to the udder;

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nor shall dust endured in the cause of Allah

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and the smoke of Hell ever combine."

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Narrated by al-Tirmidhi.

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"Shall not enter [yalij]"

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means shall not go into.

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"Until the milk returns to the udder"

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means until the milk goes back into the breast through its pores,

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which is impossible.

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"Dust in the cause of Allah"

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refers to striving against the enemies of the religion,

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seeking the pleasure of Allah Almighty.

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Among the lessons derived from the hadith:

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Weeping out of fear of Allah Almighty

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inspires steadfastness,

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thereby serving as a shield against the torment of the Fire.

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The virtue of striving in the cause of Allah Almighty

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to make His word supreme.

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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:

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The Messenger of Allah (peace and blessings of Allah be upon him) said:

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"There are seven whom Allah will shade under His shade

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on the Day when there is no shade but His:

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a just leader;

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a youth who grew up in the worship of Allah Almighty;

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a man whose heart is attached to the mosques;

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two men who love each other for the sake of Allah,

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meeting upon that and parting upon that;

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a man who is seduced by a woman of noble status and beauty,

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but he says, 'I fear Allah';

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a man who gives charity

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and conceals it so that his left hand does not know

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what his right hand has spent;

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and a man who remembers Allah in seclusion,

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and his eyes overflow with tears."

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Agreed upon.

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On the authority of 'Abdullah ibn al-Shikhkhir (may Allah be pleased with him), who said:

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I came to the Messenger of Allah (peace and blessings of Allah be upon him)

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while he was praying,

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and from his chest came a sound like the boiling of a cauldron from weeping.

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Narrated by Abu Dawud and al-Tirmidhi.

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"From his chest [jawfihi]" means his inner chest.

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"The boiling of a cauldron" refers to the bubbling of a cooking pot.

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Among the lessons derived from the hadith:

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The permissibility of describing the humility of a role model whom people follow,

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so that they may emulate him.

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A demonstration of what the Messenger of Allah (peace be upon him) possessed

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of consummate fear of Allah.

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This is proof of his profound knowledge of Allah Almighty

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and his awareness of His power,

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and deeds are performed in proportion to that awareness.

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One who displays signs of humility and awe

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is not deemed ostentatious so long as that was not his intent.

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Weeping during prayer does not invalidate it,

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nor does it negate the worshiper's concentration and devotion;

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rather, it is a sign of it.

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On the authority of Anas (may Allah be pleased with him), who said:

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The Messenger of Allah (peace and blessings of Allah be upon him) said

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to Ubayy ibn Ka'b (may Allah be pleased with him):

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"Indeed, Allah, the Mighty and Majestic, has commanded me to recite to you."

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“Those who disbelieve among the People of the Scripture and the idolaters could not have left off (erring) till the clear proof came unto them,” (98:1)

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He asked, "And did He mention me by name?"

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He replied, "Yes."

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Thereupon, Ubayy wept.

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Agreed upon.

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In another narration:

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"So Ubayy began to weep."

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Among the lessons derived from the hadith:

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A demonstration of the great virtues of Ubayy ibn Ka'b (may Allah be pleased with him),

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and that he was among the deeply grounded in memorizing and reciting the Holy Qur'an;

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he was the best reciter among the Companions,

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as established from the Messenger (peace be upon him).

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The legitimacy of showing humility in acquiring knowledge from those qualified,

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even if the person is of lesser standing.

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For here is the Messenger (peace be upon him)

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reciting to Ubayy ibn Ka'b (may Allah be pleased with him)

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by the command of Allah, Glorified and Exalted be He.

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Ibn Kathir said:

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"The Prophet (peace be upon him) only recited to him

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to strengthen him and increase his faith."

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The permissibility of weeping out of joy, delight, and the attainment of blessings.

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The recommendation of reviewing the Qur'an before others,

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as this leads to the perfection of its memorization.

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This is an established Sunnah,

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for the Prophet (peace be upon him)

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used to review the Qur'an with Gabriel once every year,

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and in the year he passed away,

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he reviewed the Qur'an with him twice.

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The memorizers and reciters of the Qur'an have continually followed this practice.

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Al-Qurtubi said:

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"This Surah was specifically chosen for recitation

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because of what it contains regarding monotheism, the message, sincerity,

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the scriptures and books revealed to the Prophets,

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the mention of prayer and zakat,

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and the Hereafter, along with the description of the people of Paradise and the Fire,

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despite its brevity."

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On the authority of Anas (may Allah be pleased with him), who said:

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Abu Bakr said to 'Umar (may Allah be pleased with them both)

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after the passing of the Messenger of Allah (peace and blessings of Allah be upon him):

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"Let us go to Umm Ayman (may Allah be pleased with her)

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to visit her, just as the Messenger of Allah (peace be upon him) used to visit her."

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When they reached her, she wept.

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So they asked her:

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"What makes you weep?

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Do you not know that what is with Allah Almighty is better for the Messenger of Allah (peace be upon him)?"

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She replied:

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"I am not weeping because I do not know that what is with Allah is better for the Messenger of Allah (peace be upon him);

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rather, I am weeping

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because revelation from heaven has ceased."

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This stirred their emotions to weep,

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so they began weeping along with her.

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Narrated by Muslim.

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On the authority of Ibn 'Umar (may Allah be pleased with them both), who said:

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When the illness of the Messenger of Allah (peace and blessings of Allah be upon him) became severe,

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he was asked regarding the prayer.

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He said:

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"Tell Abu Bakr to lead the people in prayer."

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'A'ishah (may Allah be pleased with her) said:

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"Indeed, Abu Bakr is a tender-hearted man;

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whenever he recites the Qur'an, weeping overcomes him."

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He said:

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"Tell him to lead the prayer."

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In a narration from 'A'ishah (may Allah be pleased with her), she said:

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I said:

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"If Abu Bakr takes your place,

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the people will not be able to hear him due to his weeping."

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Agreed upon.

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"Became severe"

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means grew intense and heavy.

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"He was asked regarding the prayer"

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means who should establish it for the congregation and lead them in it.

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"Your place"

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means standing as the imam for the people.

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Among the lessons derived from the hadith:

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The virtue of Abu Bakr (may Allah be pleased with him)

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and his immense awe and fear of Allah, the Mighty and Majestic.

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In this hadith,

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there is evidence for the leadership and caliphate of Abu Bakr (may Allah be pleased with him)

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after the Messenger of Allah (peace and blessings of Allah be upon him),

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the recommendation of having a tender heart and weeping when reciting the Qur'an,

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and the permissibility of the imam appointing a deputy to lead the people in prayer.

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On the authority of Ibrahim ibn 'Abd al-Rahman ibn 'Awf,

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that 'Abd al-Rahman ibn 'Awf (may Allah be pleased with him)

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was brought food while he was fasting,

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whereupon he said:

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"Mus'ab ibn 'Umayr (may Allah be pleased with him) was killed,

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and he was better than me,

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yet nothing could be found to shroud him in

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except a single cloak:

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if his head was covered with it, his feet showed,

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and if his feet were covered with it, his head showed.

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Then the worldly life was laid out for us in abundance,"

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or he said:

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"We were given of this worldly life what we were given,

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and we fear that our good deeds have been advanced to us in this world."

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Then he began to weep until he left the food.

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Related by al-Bukhari.

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"Bussita" means expanded and enriched.

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"Our good deeds have been advanced to us"

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means that we have already been granted the reward of our righteous deeds in this worldly life,

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so that nothing remains stored up for us in the Hereafter.

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Among the benefits derived from the hadith:

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The recommendation to remember the biographies of the righteous and the ascetics,

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so that a person reduces their attachment to this world;

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A clarification of the virtues of the earliest foremost Muslims,

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such as Mus'ab ibn 'Umayr and Hamzah ibn 'Abd al-Muttalib (may Allah be pleased with them),

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and others among those who were killed in the cause of Allah in the early days of Islam;

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A person ought to remember their companions and brethren

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for their noble deeds and excellent merits,

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seek forgiveness for them,

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and avoid mentioning whatever would displease or belittle them;

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The encouragement to take little from this world and its adornments,

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and to beware of expanding excessively in it, becoming preoccupied with it,

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and falling short in fulfilling obligatory duties on its account;

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The intense fear that the Companions (may Allah be pleased with them) had of Allah;

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A person should look in matters of obedience to those above them,

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and in worldly matters to those below them,

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so that one remains eager to perform more acts of obedience,

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while remaining grateful for the blessings of Allah and His immense grace.

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On the authority of Abu Umamah Sudayy ibn 'Ajlan al-Bahili (may Allah be pleased with him),

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from the Prophet (peace and blessings of Allah be upon him) who said:

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"Nothing is more beloved to Allah Almighty than two drops and two marks:

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a tear shed out of fear of Allah,

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and a drop of blood spilled in the cause of Allah.

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As for the two marks: a mark left in the cause of Allah Almighty,

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and a mark left while fulfilling one of the obligatory duties prescribed by Allah Almighty."

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Related by al-Tirmidhi.

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"Athar" (mark/trace) refers to what remains of a thing indicating its occurrence.

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Among the benefits derived from the hadith:

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The virtue of weeping out of fear of Allah Almighty,

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because it is proof of sincere faith in Allah;

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The virtue of jihad,

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and the reward of one who is wounded and whose blood flows in the cause of Allah,

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retaining the scar of their healed wound;

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The virtue of drawing near to Allah Almighty through what He has made obligatory upon His servants,

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and striving to perform them as Allah commanded.

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There are many hadiths in this chapter,

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among which is the hadith of al-'Irbad ibn Sariyah (may Allah be pleased with him), who said:

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"The Messenger of Allah (peace be upon him) delivered an admonition to us

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by which hearts were moved with fear

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and eyes shed tears."

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Riyadh al-Salihin.