The Book of Friday Prayer, the Two Festivals, the Prayer for Rain, the Eclipse Prayer, and Funerals-07a
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The reciter: Yunes ibn 'Abd al-A'la al-Sadafi, and 'Amr ibn Sawwad al-'Amiri, said: 'Abdullah ibn Wahb informed us, 'Amr ibn al-Harith informed me, from Sa'id ibn al-Harith al-Ansari, from 'Abdullah ibn 'Umar, who said: Mishkat al-Masabih 1724.
The Shaykh : This also indicates the permissibility of weeping for a sick person when he is in severe distress, and that this is from the mercy of Allah (Mighty and Majestic). It also indicates that Allah does not punish for the tears of the eye or the sorrow of the heart, but He punishes for what a person says during a calamity, such as wailing, lamenting, and invoking woe and destruction, and the like.
Can it be said that this hadith is evidence for the permissibility of following the Prophet (peace and blessings be upon him) even in what is dictated by nature, since the Companions who were with the Messenger of Allah (peace and blessings be upon him) wept because of his weeping? Or is it said that when they saw the Messenger weep, their hearts were moved and they wept? The apparent view is the latter. If someone asks: "Did you not just saySahih Muslim 927a, while here it says: Sahih Muslim 924, and the word can be said to be general, meaning: He does not punish the weeper or the sorrowful, nor does He punish anyone else?" The answer is that if it is taken in its generality, the punishment referred to here is the punishment of retribution. If it is not taken in its generality, we say: He does not punish the weeper, and this is the closer view. There is no contradiction between this and what is established by the hadith: Sahih al-Bukhari 1286, 1287, 1288. Then, the punishment that befalls the deceased due to the weeping of his family is not a punishment of retribution, because Allah said: [Al-An'am 6:164], but it is a punishment of suffering, as the Prophet (peace and blessings be upon him) said: Sahih al-Bukhari 5429. A person is not punished during travel; he may be in a good mood and happy, but even so, he suffers during travel, prepares for it, and fears it, from accidents and other things. Even in our time, with the ease of travel and its facilitation, a person is still fearful. If he is in an airplane, he fears it will crash; if he is in a car, he fears accidents, overturning, or collision, and the like.
‘Abdallah b. ‘Umar said that when Sa'd b. ‘Ubada complained of a trouble, the Prophet came to visit him accompanied by ‘Abd ar-Rahman b. ‘Auf, Sa'd b. Abu Waqqas and ‘Abdallah b. Mas'ud. On entering and finding him in a bad way (Or, in a faint) he suggested that his end was near, but was assured that that was not so. The Prophet wept, and when the people saw him weeping they wept also. He then said, "Listen; God does not punish for the tears the eye sheds or the grief the heart experiences, but He punishes for this (pointing to his tongue), or He shows compassion
اشْتَكَى سَعْدُ بْنُ عُبَادَةَ شَكْوَى لَهُ، فَأَتَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَعُودُهُ مَعَ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، وَسَعْدِ بْنِ أَبِي وَقَّاصٍ، وَعَبْدِ اللهِ بْنِ مَسْعُودٍ، فَلَمَّا دَخَلَ عَلَيْهِ وَجَدَهُ فِي غَشِيَّةٍ، فَقَالَ: أَقَدْ قَضَى؟ قَالُوا: لَا، يَا رَسُولَ اللهِ فَبَكَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَلَمَّا رَأَى الْقَوْمُ بُكَاءَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَكَوْا، فَقَالَ: أَلَا تَسْمَعُونَ؟ إِنَّ اللهَ لَا يُعَذِّبُ بِدَمْعِ الْعَيْنِ، وَلَا بِحُزْنِ الْقَلْبِ، وَلَكِنْ يُعَذِّبُ بِهَذَا - وَأَشَارَ إِلَى لِسَانِهِ - أَوْ يَرْحَمُThe Shaykh : This also indicates the permissibility of weeping for a sick person when he is in severe distress, and that this is from the mercy of Allah (Mighty and Majestic). It also indicates that Allah does not punish for the tears of the eye or the sorrow of the heart, but He punishes for what a person says during a calamity, such as wailing, lamenting, and invoking woe and destruction, and the like.
Can it be said that this hadith is evidence for the permissibility of following the Prophet (peace and blessings be upon him) even in what is dictated by nature, since the Companions who were with the Messenger of Allah (peace and blessings be upon him) wept because of his weeping? Or is it said that when they saw the Messenger weep, their hearts were moved and they wept? The apparent view is the latter. If someone asks: "Did you not just say