Tears of our Righteous Predecessors
The Imām Mahdi (as) has written in a Persian poem,
The kind of relationship I have with the Beloved,
Is beyond the comprehension of all.
I cry at His door,
As a woman cries in the pangs of childbirth.
All my time is saturated with His love;
How happy is the time! How blissful the days!
O the garden of my Beloved! I sing Your praises;
For You have freed me from the beauty of gardens and the joy of spring.
(Ḥaḍrat Mirza Ghulam Ahmad. Hujjat-Ullah, Ruhani Khaza’in, Vol.12, p. 149)
The Imām Mahdi(as) has also written in his Arabic poem ‘Al-Qaseeda’,
يَبْكُوْنَ مِنْ ذِكْرِ الْجَمَالِ صَبَابَةً وَتَألُّمًا مِّمْلَوْعَةِ الْهِجْرَانِ
People shed fond tears when they speak of your graces,
A fire consumes their hearts because they are away from you.
وأرَى الْقُلُوْبِ لَدَى الْحَنَاجِرِ كُرْبَةً وَأرَى الْغُرُوْبَ تُسِيْلُهَا الْعَيْْنَانِ
I see herts mounting to the throats,
I see eyes flowing with tears.
‘‘The Prophet delivered a sermon and said, “Allāh gave a choice to one of (His) slaves either to choose this world or what is with Him in the Hereafter. He chose the latter.” Abū Bakr wept. I said lo to myself, “Why is this Sheikh weeping, if Allāh gave choice to one (of His) slaves either to choose this world or what is with Him in the Hereafter and he chose the latter?” And that slave was Allāh’s Apostle himself. Abū Bakr knew more than us. The Prophet said, “O Abū Bakr! Don’t weep. The Prophet added: Abū- Bakr has favoured me much with his property and company. If I were to take a Khalil from mankind I would certainly have taken Abū Bakr but the Islamic brotherhood and friendship is sufficient. Close all the gates in the mosque except that of Abū Bakr. ‘‘ (Saḥīḥ al-Bukhārī. Vol.1, Bk.8, No.455.)
It is said that when taking shelter in the caveof Thawr (Ghar Thawr) Ḥaḍrat Abū Bakr (ra) began to weep upon which the Holy Prophet (saw) asked him why he was weeping. Ḥaḍrat Abū Bakr (ra) replied”,
‘I do not weep for my life, O Prophet of God, because if I die it is only the question of a single life. But if you die it will be the death of Islam and of the entire Muslim Community’.
It was here that Almighty Allāh (s.w.t) revealed a comforting verse, to remove the fears of Ḥaḍrat Abū Bakr , in which He gave him the title As-Sahib,
…and he said to his companion, be not sad, surely Allāh is with us
(Ḥaḍrat Khalifatul Masih II, Tafsir Al-Kabir, Pg.387, Ft.1186.)
It has been narrated that ‘Umar b. Al-Khattab (ra) had in his face two black lines caused by tears. When asked why he said:
‘‘He who fears Allāh would never feel comfortable, and he who keeps his duty to Allāh would never do what he wishes. Had it not been for Doomsday things would not have been as you see them.’‘ (Daleel As-Sai’leen. Pg. 270, No.2.)
Once during the period when the Holy Prophet (saw) was living separately, away from his family, Ḥaḍrat ‘Umar (ra) visited him. He was amazed at the sight of the place bereft of all comforts. The Holy Prophet (saw) was sitting in a small room with a loose cloth wound-round his body; there was a bare cot and at the head of the cot was a pillow stuffed with date leaves. In one corner there was some barley and in another corner was a piece of animal skin which stored water. Looking at the simplicity of the place where the king of kings was living, Ḥaḍrat ‘Umar (ra) was overwhelmed and tears rolled down his face.
The Holy Prophet (saw) inquired:
‘‘Umar, why are you crying? Ḥaḍrat ‘‘Umar replied: Why should I not cry? I can see the marks of weaves of the cot on your body. On one side I look at your humble belongings and on the other, I imagine the luxury of the kings ofEgyptandPersia. They are enjoying such an easy life and you are living in such hardship. To this the Holy Prophet replied, O, ‘‘Umar, would you not like that they take this world and I get the Hereafter? (Sahih Muslim)
It has been related that on one occasion Ḥaḍrat ‘‘Umar b. Al-Khattab (ra) became very emotional and soft hearted when he recited the words:
(81:1) In the name of Allāh, the Gracious, the Merciful. (81:2) When the sun is folded up, (81:3) And when the stars are obscured, (81:4) And when the mountains are made to move, (81:5) And when the she-camels, ten-month pregnant are abandoned, (81:6) And when the wild beasts are gathered together, (81:7) And when the rivers are drained away, (81:8) And when various people are brought together, (81:9) And when the female-infant buried alive is questioned about – (81:10) ‘For what crime was she killed?’ (81:11) And when books are spread abroad,
He fainted. (Daleel As-Sai’leen. Pg. 270, No.2.)
It has been narrated that one day Ḥaḍrat ‘Umar (ra) passed by a house of a man who was performing his prayer and reciting Surah At-Taur. Ḥaḍrat ‘Umar (ra) stopped and listened to the man until he read the following words from Surah Al-Baqarah:
وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللّهُ
(2:285) …and whether you disclose what is in your minds or keep it hidden, Allāh will call you to account for it,
Ḥaḍrat ‘Umar (ra) dismounted his animal and leaned against the well remaining there for some time in a state of grief. (Daleel As-Sai’leen. Pg. 270, No.2.)
Anas (ra) reports that ‘Abd Allah b. Isa (ra) said:
”There were two dark furrows in ‘‘Umar’s face from his weeping. Al-Hasan said: ‘‘Umar used to pass by an ayah in his wird (daily portion set aside to recite) and he would fall down (in a faint) until he revived after some days.’‘ (Imām Jalaluddin As-Sayuti. The History of the Khalifahs. Pg.134)
Hadrat Ibn ‘Abbas said:
‘‘Whenever ‘Umar prayed, he would sit and meet with the people, and whoever had some need, he would try to help. Then he offered prayers after which he did not sit (and meet with people). I came to the door and asked O Yarfa’, is the Ameer Al-Mu’mineen ill? He said, ‘no’. Whilst I was like that, ‘‘Uthman came, and Yarfa’ went in, then he came out to us and said, ‘Get up of son of ‘Affa, get up son of ‘Abbas.’ So we entered to meet ‘‘‘Umar, and in font of him was piles of money. He said, ‘I looked and could not find anyone who knaows more eople in Madeenah than you two. Take this wealth and distribute it amongst the people. Then if there is anything left over, bring it back.’ I knelt down and asked, ‘If there is not enough, will you give us more?’ He said, ‘I already heard that from Akhzam’. Compare this with the story of Mohammad and his Companions eating dried meet.’ I said, ‘If Allāh has bestowed that upon him he would have done something different from what you are doing.’ He asked, ‘What would he have done?’ I said, ‘He would have eaten and fed us.’ He wept intensely, and said, ‘I wish I could get out of this affair (being Caliph) without any gain or loss.’ ‘‘ (Ash-Shaykhan fee Riwayat al-Baladhuri, p.221))
It was narrated that Aslam (ra) the freed slave of ‘Umar (ra) that:
‘‘‘Umar went out to Harrat Waqim, and I went with him. When we were in Sarar, we a fire burning.
He said, ‘O Aslam, I see here some travellers who are being held up by the night and the cold; let’s go.’ So we went running and when we came near to them, we a woman with children. There was a pot set over the fire, and her children were crying. ‘‘‘Umar said, ‘Peace be upon you, O people of the light (he did not want to say oh people of the fire).’ She said, ‘And upon you be peace.’ He said, ‘May I come closer?’ She said, ‘Come if you can do some good, otherwise leave us alone.’ He came closer and said, ‘What is the matter with you?’ She said, ‘The night and the cold held us up.’ He said, ‘What is the matter with these children; why are they crying?’ She said, ‘They are hungry.’ He said, ‘What is in the pot?’ She said, ‘Water, to calm down until they go to sleep, and Allāh will judge between us and ‘‘‘Umar.’ He said, ‘May Allāh have mercy on you, how could ‘‘‘Umar know about you?’ She said, ‘How come he is in charge of our affairs, but he is not aware of our situation?’ He turned to me and said, ‘Let’s go.’ So we set off running until we came to the room where wheat was stored. He took out a sack of wheat and a little fat, and said, ‘Hoist it into me.’ I said, ‘I will carry it for you.’ He said, ‘Will you carry my burden for me on the day of resurrection, may you be bereft of your mother?’ So I hoisted it onto him and he set out running and I ran with him. When we reached her, he put those things down. He took out some of the wheat and said to her, ‘Prepare it for me and I will cook it for you.’ He started blowing beneath the pot and I smoke coming out through his beard. He cooked it for her and brought it for her, and said, ‘Bring me something’. So she brought him a vessel and he poured it into it, then said, ‘Feed them and I will spread it out (to cool down) for them’.’ He stayed until they had eaten their fill, and he left the leftover food with her. He got up, and I got up with him, and she started to say, ‘May Allāh reward you with good; you are more suited to be the Caliph than Ameer al-Mu’mineen (on hearing this ‘‘‘Umar then started to cry). He said, ‘Say something good, and if you go to the Ameer al-Mu’mineen you will find me there insha-Allāh.’‘ Then he walked some distance away from her, then turned to face them again and waited a while. I said to him, ‘Is there anything else?’ but he did not answer me, until I the boys (children of the lady) wrestling and then falling asleep, having calmed down. Then he stood up and said, ‘Praise be to Allāh.’ Then he turned to me and said, ‘O Aslam, hunger kept them awake and made them cry; I did not want to leave until I what I .’ ” (Al-Kamil fee at-Tareekh, 2/214; at-Tabari, 5/200)
Ḥaḍrat Ibn ‘Abbas said:
‘’When the prisoners were taken(at Badr), the Messenger of Allāh asked Abū Bakr and ‘‘Umar, ‘What do you think should be done regarding these prisoners?’ Abū Bakr said, ‘O Prophet of Allāh, they are (our) cousins and fellow clansmen. I think that we should take randsom money from them; that way, we will, (with the money we gain) become strong vis-à-vis the disbelievers. And perhaps Allāh will guide them to Islam.’ The Messenger of Allāh(( said, ‘O son of Al-Khattab, what is your view?’ ‘‘Umar replied, ‘By Allāh, no, Messenger of Allāh! I do not agree with Abū Bakr. Instead I feel that you should give us authority over them, so that we can strike them upon their necks (with our swords, each one of us being respomsible for the execution of his disbelieving relative). Thus allow ‘Ali to strike the neck of ‘Aqeel, and allow me to strike the neck of so and so (from my clan). For these are the chiefs and leaders of disbelief.’’
‘‘Umar later recounted what happened next, ‘’The Messenger of Allāh was inclined to follow not my opinion, but the opinion of Abū Bakr. On the following day, I came across the Messenger of Allāh and Abū Bakr, both of whom were sitting down and crying. I said,
يا رسول الله أخبرني من أي شيء تبكي أنت وصاحبك, فإن وجدت بكاء بكيت, وإن لم أجد بكاء تباكيت لبكائكم.
‘O Messenger of Allāh, tell me why you and your companion are crying. And if I am able to cry I will cry (alongside you); otherwise, I will feign to cry as a show of solidarity to you because of the way both of you are crying.’ The Messenger of Allāh said,
أَبْكِي للَّذِي عَرَضَ عَلَيَّ أَصْحَابُكَ مِنْ أَخْذِهِمْ الْفِدَاءَ, لَقَد عُرِضَ عَلَيَّ عَذَابُهُمْ أَدْنَى مِنْ هَذِهِ الْشَّجَرَةِ
I am crying because of what your companions proposed to me, in terms of accepting ransom money (from the prisoners). Indeed, I was shown their punishment, which is closer to them than this tree to me (he was pointing to a tree that was very close to where he was sitting).’’ (Sahih Muslim. Kitab Al-Jihad was Seer, No.1763)
When Ḥaḍrat Salman Al-Farsi (ra) was on his deathbed, and his final moments on earth were upon him, Ḥaḍrat Sa’ad b. Abi Waqqas (ra), the great warrior of Islam, visited him and greeted him upon which Ḥaḍrat Salman (ra) began to weep. Ḥaḍrat Sa’ad (ra) asked Ḥaḍrat Salman (ra):
‘’What makes you weep, O Abū ‘Abd Allāh? The Prophet of Allāh died pleased with you!’’ Salmaan replied, ‘’By Allāh, I am not weeping in fear of death, nor for love of the world. But the Prophet of Allāh put me on an oath. He said,
‘Let any of you have in this world like the provision of the traveler,’ and here I have owned many things around me.’’ Sa’d said, ‘I looked around, and I nothing but a water-pot and vessel to eat in!’ Then I said to him, ‘’O Abū Abd Allāh, give us a parting word of advice for us to follow.’’ He said, O Sa’d, remember Allāh for your cares, if you have any.
Remember Allāh in your judgment, if you judge. Remember Allāh when you distribute the share.’’ (Rijal Hawl Ar-Rasul. Pg.41)
After the Holy Prophet (saw) passed away Ḥaḍrat Bilal b. Rabah (ra) approached the first Khalifah of Islam, Ḥaḍrat Abū Bakr (ra) and said to him:
‘’O Khalifah of the Messenger of Allāh, I heard the Messenger of Allāh say, ‘’The best deed of a believer is jihaad in the cause of Allāh.’’
Ḥaḍrat Abū Bakr said to him, ‘’So what do you want, Bilaal?’’ He said, ‘’I want to defend in the cause of Allāh until I die.’’ Abū Bakr said, ‘’And who will call the Adhaan for us?’’ Bilaal said, with his eyes overflowing with tears, ‘’I will not call the Adhaan for anyone after the Messenger of Allāh.’’ Abū Bakr said, ‘’Stay and call to Prayer for us, Bilaal.’’ Bilaal said, ‘’If you emancipated me to be for you, I will do what you want, but if you emancipated me for Allāh, leave me to Whom I was emancipated for.’’ Abū Bakr said, ‘’I emancipated you for Allāh, Bilaal.’’ (Rijal Hawl Ar-Rasul. Pg.76)
Ḥaḍrat Abū Abdur-Raḥmān (ra) and Hibban b. ‘Atiyya (ra) had a dispute. Abū ‘Abdur-Raḥmān (ra) said to Hibban:
“You know what made your companions (i.e. Ali) dare to shed blood.” Hibban said, “Come on! What is that?” ‘Abdur-Raḥmān said, “Something I heard him saying.” The other said, “What was it?” ‘AbdurRaḥmān said, “‘Ali said, Allāh’s Apostle sent for me, Az-Zubair and Abū Marthad, and all of us were cavalry men, and said, ‘Proceed to Raudat-Hajj (Abū Salama said that Abū ‘Awana called it like this, i.e., Hajj where there is a woman carrying a letter from Hatib b. Abi Balta’a to the pagans (of Mecca). So bring that letter to me.’ So we proceeded riding on our horses till we overtook her at the same place of which Allāh’s Apostle had told us. She was traveling on her camel. In that letter Hatib had written to the Meccans about the proposed attached of Allāh’s Apostle against them. We asked her, “Where is the letter which is with you?’ She replied, ‘I haven’t got any letter.’ So we made her camel kneel down and searched her luggage, but we did not find anything. My two companions said, ‘We do not think that she has got a letter.’ I said, ‘We know that Allāh’s Apostle has not told a lie.'”
Then ‘Ali took an oath saying, “By Him by Whom one should swear! You shall either bring out the letter or we shall strip off your clothes.” She then stretched out her hand for her girdle (round her waist) and brought out the paper (letter). They took the letter to Allāh’s Apostle. ‘‘Umar said, “O Allāh’s Apostle! (Hatib) has betrayed Allāh, His Apostle and the believers; let me chop off his neck!” Allāh’s Apostle said, “O Hatib! What obliged you to do what you have done?” Hatib replied, “O Allāh’s Apostle! Why (for what reason) should I not believe in Allāh and His Apostle? But I intended to do the (Mecca) people a favor by virtue of which my family and property may be protected as there is none of your companions but has some of his people (relatives) whom Allāh urges to protect his family and property.” The Prophet said, “He has said the truth; therefore, do not say anything to him except good.” ‘‘Umar again said, “O Allāh’s Apostle! He has betrayed Allāh, His Apostle and the believers; let me chop his neck off!” The Prophet said, “Isn’t he from those who fought the battle of Badr? And what do you know, Allāh might have looked at them (Badr warriors) and said (to them), ‘Do what you like, for I have granted youParadise?’ ” On that, ‘‘Umar’s eyes became flooded with tears and he said, “Allāh and His Apostle know best.” (Saḥīḥ al-Bukhārī. Vol.9, Bk.84, No.72)
Ḥaḍrat Ali (ra) relates that two men from the Quraish attacked the Holy Prophet (saw). One of the men grabbed the Holy Prophet (saw) whilst the second threw him to the ground saying:
‘Are you the one who has made the gods in one God?’
It was none other than Ḥaḍrat Abū Bakr who rushed to assist the Holy Prophet striking one of the men and restraining the other whilst admonishing them by saying,
‘Woe to you! Will you kill a man because he says, ‘‘My Lord is Allāh?’‘ ’.
The narration then ends at which point the narrator, Ḥaḍrat Ali, raised his cloak and began to weep so much that his beard filled with tears and then said to those with him,
‘I adjure you by Allāh! Is the believer of the people of Fir’awn better than Abū Bakr (ra)? (…) By Allāh, an hour of Abū Bakr (is better than a thousand hours of the like of the believer of the people of Fir’awn. He was a man who concealed his iman, and this was a man who was open about his iman’. (The History of the Khalfahs. Jalaludin As-Suyuti. Pg.23.)
It was narrated that Hani’ (ra) the freed slave of ‘Uthmaan b. ‘Affaan (ra) said when:
‘‘Uthman b. ‘Affaan stood by a grave he would weep until his beard became wet. It was said to him, “You rememberParadiseand Hell and you do not weep, but you weep because of this?” He said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
إِنَّ الْقَبْرَ أَوَّلُ مَناَزِلِ الْآخِرَةِ. فَإنْ نَجَا مِنْهُ, فَمَا بَعْدَهُ أَيْسَرُ مِنْهُ.
وَإِنْ لَمْ يَنْجُ مِنْهُ, فِمِا بَعْدَهُ أَشَدُّ مِنْهُ.
‘The grave is the first of the stages of the Hereafter; whoever is saved from it, whatever comes afterwards will be easier for him, but if he is not saved from it, what comes afterwards will be worse for him.’”
And the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
مَا رَأيتُ مَنْظَرًا قَطُّ إلَّا والْقَبْرُ أفْضَعُ مِنْهُ
“I have never seen any scene but the grave is more frightening than it.”
(Jam’i al-Tirmidhi, 2308)
Ḥaḍrat B. Bashir relates that Ḥaḍrat Abū Huraira wept during his illness and when asked why he said:
‘‘I am not weeping for this world of yours, but for fear of my long journey and inadequate provision. I am awaiting between, ascent and descent either upward to Heaven or downward to Hell; I know not what way I would be taken to.’‘
(Daleel As-Sai’leen. Pg. 270, No.4.)
Ḥaḍrat Nafi’ (ra) related that:
Whenever ‘Abd Allah b. ‘Umar (ra) recited:
وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللّهُ
(2:285) whether you disclose what is in your minds or keep it hidden, Allāh will call you to account for it…
He shed tears and said, ‘‘Verily it is a hard account’‘
(Daleel As-Sai’leen. Pg. 270, No.5.)
(a) It is reported on the authority of Ḥaḍrat ‘Abd Allah b. ‘Ubaid Allah (ra), on the authority of his father, that when ‘Umar (ra)he recited:
فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَـؤُلاء شَهِيدًا
(4:42) And how will it fare with them when We shall bring a witness from every people, and shall bring thee as a witness against these!
‘‘Umar began to cry, until his beard and chest became soaked with his tears
(b) And Ḥaḍrat ‘Abd Allah b. ‘Umar(ra) would not mention the Messenger of Allāh (saw) without crying. It is reported on the authority of Nafi’ (ra) that when Ibn ‘Umar recited:
أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ
(57:17) Has not the time yet arrived for those who believe that their hearts should feel humbled at the remembrance of Allāh and at the truth which has come down to them, and that they should not become like those who were given the Book before them, but because the period of the bestowal of Allāh’s grace upon them was prolonged for them, their hearts became hardened, and many of them became rebellious?
Ibn ‘Umar cried until he was overcome with weeping.
(Child Companions around the Prophet. Pg.180)
Ḥaḍrat Khabbab b. Al-Arat (ra), the great sword maker and companion of the Holy Prophet (saw), built a house in Kufa during the latter days of Islam after the death of the Holy Prophet (saw). Some people came to visit him and then they found him on his deathbed and in some distress. They tried to comfort him saying, ‘’Be content, Abū ‘Abd Allāh; you will meet your brothers tomorrow.’’ His eyes flowed with tears as he answered, ‘’I am not crying out of fear of death, but you reminded me of the brothers who left this life without enjoying any of its splendor or luxury, yet we have lived on until we have sucked in its splendor and wealth to the extent that we placed this wealth on the sand,’’ and he pointed to his newly-built humble house.
Then he pointed to the place where he kept his money and exclaimed, ‘By Allāh, I have never refused to give it to anyone who asked me for it, as if the strings were his.’’ Then he looked upon his shroud and said weeping, ‘’Look, this is my shroud.’’ He considered it extravagant and luxurious. He then said, ‘’Yet Hamzah the Prophet’s uncle, on the day of his martyrdom had nothing to be used for a shroud but a torn garment which if placed on his head, would show his feet, and if placed on his feet, would show his head.’’ (Rijal Hawl Ar-Rasul. Pg.188)
Ḥaḍrat Anas b. Mālik (ra) relates that:
‘‘Allāh’s Prophet said to Ubai b. Ka’b, “Allāh has ordered me to recite Qur’ān to you.” Ubai said, “Did Allāh mention me by name to you?” The Prophet said, “Yes.” Ubai said, “Have I been mentioned by the Lord of the Worlds?” The Prophet said, “Yes.” Then Ubai burst into tears.’‘ (Saḥīḥ al-Bukhārī. Vol.6, Bk.60, No.485)
It is reported on the authority of Imām Ali (ra) that he said:
‘‘Hasan was the person who most resembled the Messenger of Allāh from his face to his navel… which is why whenever the Companions saw him, after the Prophet passed away, their hearts and souls would be filled with the deep feelings of love which they had for the Messenger of Allāh and they would be reminded of his life, his sayings and his presence among them and their eyes would fill with tears and the men would break into sobs.
Ḥaḍrat Abū Huraira used to say, ‘‘I never Hasan without my eyes filling with tears’‘. (Child Companions around the Prophet. Pg.27.)
When Ḥaḍrat Khalid b. Al-Walid (ra) was on his deathbed and, despite having been one of the greater warriors in the history of the world, he wished that he had done even more for the cause of Allāh in jihad. Perhaps his mind was thinking back to the many great brethren in arms whom he loose their lives on the battle field. In this state of utter humility tears began to flow from his eyes and he said:
‘’All the battles I fought in left my body scarred with wounds and stabs everywhere, yet here I am dying in bed as if I had never witnessed war before. I hope that the cowards will not have a day’s rest even after I am dead.’’
When Ḥaḍrat Khalid B. Al-Walid was buried his blessed mother recited some poetry saying, ‘’there are far, far better than a thousand men who flung themselves into the battlefield. Do you ask me about his valor? He was much more courageous than a huge lion that protects its cubs in the time of danger. Do you ask me about his generosity? He was far more generous than an overwhelming torrential rain that slides down from the mountains!’’ Ḥaḍrat `’Umar’s heart throbbed and his eyes flowed with tears when he heard her recite these lines of poetry upon which he said, ‘’You spoke the truth. By Allāh, he was everything you said he was.’’’ (Rijal Hawl Ar-Rasul. Pg.246)
A man heard Ḥaḍrat Hasan (ra) confiding in his Lord and he was crying to himself:
‘Do you fear Allāh’s punishment, when you have the means of salvation? You are the son of the Messenger of Allāh and you are deserving of intercession and Allāh’s Mercy, which encompasses everything’‘. Hasan replied, ‘‘As for me being the son of the Messenger of Allāh, Allāh says:
فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءلُونَ
(23:102) And when the trumpet is blown, there will be no ties of relationship any more between them on that day, nor will they ask after one another.
As for the intercession, Allāh Says:
اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ
(2:256) Allāh – there is no god save Him, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that dare intercede with Him save by His permission? He knows what is before them and what is behind them; and they encompass nothing of His knowledge except what He pleases. His knowledge extends over the heavens and the earth; and the care of them wearies Him not; and He is the High, the Great.
And as for the Mercy which encompasses all things, Allāh Says,
وَاكْتُبْ لَنَا فِي هَـذِهِ الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ إِنَّا هُدْنَـا إِلَيْكَ قَالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاء وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَـاةَ وَالَّذِينَ هُم بِآيَاتِنَا يُؤْمِنُونَ
(7:157) And ordain for us good in this world, as well as in the next; we have turned to Thee with repentance.’ Allāh replied, ‘I will inflict My punishment on whom I will; but My mercy encompasses all things; so I will ordain it for those who act righteously and pay the Zakaat and those who believe in Our Signs.” (Child Companions around the Prophet. pp.35-36)
Ḥaḍrat ‘Usamah b. Zayd (ra) narrates that while he was a child he was picked up by the Holy Prophet and put on one of his knees, then the Holy Prophet put his grandson Hasan on his other knee, and embracing them both prayed to God: “Oh my Lord, show mercy to them as I am showing mercy to them”. This incident left an indelible mark on ‘Usamah b. Zayd, who reported it with tears in his eyes. (Ḥaḍrat Mirza Tahir Ahmad. The Seal of the Prophets. pp.22-23.)
On one occasion the Holy Prophet (saw) distributed the spoils of war and gave more to one tribe than to the Ansar. Members of the Ansar became disgruntled and complained to the Holy Prophet (saw) that they felt they had been done an injustice and the spoils of war should be more evenly distributed. The Holy Prophet (saw) said:
‘’O Ansaar, I heard that an incident that happened recently made you feel ill at ease. Now, didn’t I find you ignorant and guided you to the way of Allāh. Didn’t I find you poor and Allāh enriched you of His bounty? And didn’t I find you enemies and Allāh joined your hearts together?’’ They answered, ‘’Indeed, Allāh and His Prophet are far more generous and better.’’ The Holy Prophet then said, ‘’Don’t you have anything to say?’’ They answered, ‘’There is nothing to be said but that Allāh and His Prophet have the grace and bounty.’’
The Holy Prophet then said, ‘’By Allāh, you could have justly said, We believed in you at a time when all called you a liar. We supported you at a time when you were frustrated. We gave you our money at a time when you were poor and we even sheltered you at a time when you were homeless. O Ansaar, are you upset for a thing so trivial and worldly that I gave to some people so as to join their hearts to Islam and left you out of it, believing that your Islam sufficed you? Is it not enough for you that the rest of the people will go home with a sheep or a camel, whereas you will return accompanied by the Prophet’s love and appreciation? By Allāh, if I were not one of the Muhaajiruun I would rather be one of the Ansaar, and if people moved in different ways, I would choose the way taken by the Ansaar. Allāh, do have mercy on the Ansaar, their children, and their children’s children.’’
By the time the Prophet concluded his words, their beards were wet with tears, for the words of the great Prophet filled their hearts with tranquility and enriched their souls. All of them, ‘’It is enough for us to have the Prophet’s love as our reward.’’ (Rijal Hawl Ar-Rasul. pp.403-4)
Ḥaḍrat Anas reports that after the death of Allāh’s Messenger (saaw), Abū Bakr (ra) said to ‘‘Umar, ‘Let us visit Umm Aiman as Allāh’s Messenger used to visit her. As we came to her, she wept. They (Abū Bakr and ‘‘Umar) said to her: What makes you weep? What is in store (in the next world) for Allāh’s-Messenger is better than (this worldly life). She said: I weep not because I am ignorant of the fact that what is in store for Allāh’s Messenger (in the next world) is better than (this world), but I weep because the revelation which came from the Heaven has ceased to come. This moved both of them to tears and they began to weep along with her.’ (Sahih Muslim. Bk.31, No.6009.)
Ḥaḍrat Ibn. ‘Ata Allah al-Iskandari (rh) was one day occupied in deep reflection and remembrance of Allāh. His mood was filled with such pain and sorrow that when students entered they found that the floor was drenched. On enquiring of Ḥaḍrat Ibn ‘Ata (rh) as to why he was filled with such sorrow he told them that the floor was in fact soaked with his tears because of an indicent which came to his mind that caused him to feel much shame. He explains in his own words:
‘’When I was a child I took a dove belonging to someone. I remembered that. I gave a thousand silver dinars to compensate its owner, but my conscience could not rest. I am weeping, wondering what the consequence will be.’’
(Farid al-Din Attar. Tadhkirat al-Auliya’. Pg.237)
In one incident involving Ḥaḍrat Shaykh ‘Abd al-Qadir al-Jilani (rh), it is reported that the Caliph of the time appointed an unjust and wholly inappropriate man as the head Qadi (judge) and Shaykh ‘Abd al-Qadir (rh) openly admonished the Caliph saying:
You have appointed the worst tyrant as judge over the believers. Let us see how you will answer yourself tomorrow when you will be presented to the great judge. The Lord of the Universe!’, on hearing this the Caliph was immediately filled with the fear of Allāh and dismissed the judge as he wept. (Sheikh Abdul Qadir al-Jilani. Futuh al-Ghaib. Pg.XXI)
وَإِذَا سَمِعُواْ مَا أُنزِلَ إِلَى الرَّسُولِ تَرَى أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُواْ مِنَ الْحَقِّ يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ
(5:84) And when they hear what has been revealed to this Messenger, thou seest their eyes overflow with tears, because of the truth which they have recognized. They say, ‘Our Lord, we believe, so write us down among the witnesses’.
Ḥaḍrat Khalifatul Masih II (ra) writes in his Tafsir ul- Kabir concerning this verse:
‘The description given in this verse of some Christians of the time of the Holy Prophet applies to all those who have a real hankering after truth and are ready to accept it wherever they find it. The verse has also been applied to Najashi in particular. When Ja’afar, a cousin of the Holy Prophet and the spokesman of the Abysinian refugees to Abyssinia, tried to clear their attitude towards Jesus and to dispel the suspicion caused by the Meccan emissaries about the alleged derogatory language used by the Qur’ān concerning Jesus and read to Najashi the opening verses of the chapter Maryam, the latter, along with such of his companions as feared God, was visibly moved and tears rolled down his cheeks and he said in a voice full of pathos that that exactly was his belief about Jesus, and that he did not look upon him even a twig more than that.’ (Ḥaḍrat Khalifatul Masih II. Tafsir ul-Kabir. Ft.714)
The Promised Messiah (as) set a very noble example; the Promised Messiah(as) said even if a guest speaks harshly you shouldn’t mind. It would be a great sin if the guest were to feel any inconvenience. Some guests came and became upset with the way they were treated and left. The Promised Messiah(as) hurried after them on foot and caught up with them and requested them to return. Mufti Muhammad Sadiq relates that he came to stay from Lahore and when the Promised Messiah(as) went to get food for him, tears came to his eyes when he saw that the Promised Messiah (as) was bringing the tray himself. (Ḥaḍrat Khalifatul Masih V. Friday Sermon. July 22nd, 2005)
Describing his father Ḥaḍrat Mirza Bashir Ahmad (ra), M.M. Ahmad wrote:
‘My deepest and abiding impression about my father centres around his total submission and unbounded love for Allāh, the Holy Prophet(sa) of Islam and the Promised Messiah(as). It seemed as if his whole life revolved around them. In family gatherings, particularly when addressing his children, he would narrate some story about each of his three loves and his eyes would be filled with tears through intense emotions. In my mind, I can see him now as if this happened only today, when in fact the incidents relate to some 70 odd years ago. It is no surprise that this should be so, because of the total sincerity and utter devotion with which he addressed us.’ (Ḥaḍrat Mirza Bashir Ahmad. Our God. Preface, Pg.xi.)
M.M Ahmad describes an incident involving Ḥaḍrat Muslih Ma’ud (ra) writing:
‘Another occasion which left a deep and abiding impression on my mind was when shortly after our marriage (when I was posted as Assistant Commissioner, Multan, and was temporarily living with my wife’s maternal uncle, Colonel Habibullah Shah Sahib, who was Superintendent Central Jail), Hudhur stopped for the night on his way to Sind. One evening he took me to the Drawing Room and asked me to sit next to him on the sofa. He told me that as a member of ICS, I would have opportunities to move around in higher circles but this should never stop me from caring for the poor and under-privileged. Referring to the furniture which prevents or discourages a poor man to reach you is not fit to have. He mentioned how every poor person had equal access to the Holy Prophet and that is the true example to follow. He had tears in his eyes and spoke in choked voice as he said all that. Of course my own state of mind and condition can be imagined rather than described as I had hardly ever seen him so moved and sentimental.’ (Pearls of Memory: Remembrance of Ḥaḍrat Musleh Maud. Al-Nahl, Spring, 1995)
Describing an incident involving Professor Abdus Salam (rh), it has been related:
‘Life’s long journey, and debilitating illness, made Salam deeply sensitive to estrangement from his country. How much so, I from close at a 3 day conference held in Trieste to honour his retirement from Imperial College, London. Professor Ghulam Murtaza and I had been invited from the physics department of Quaid-e-Azam University to attend this veritable feast for the intellect. The world’s top physicists deliberated upon startling new clues to the birth of the universe, down to relatively more mundane matters like quarks and superconductivity.
One the third day of the conference, Salam was presented an honorary doctoral degree by the University of Petersburg. The conference hall was full. Flanked on his left by Nobel Prize winners C.N. Yang and J. Schrieffer, and on his right by the rector of the University, Salam listened from his wheelchair but made no attempt to speak. At the end of the formal proceedings, a multitude of people from the international scientific community thronged forward and stood patiently in line to offer congratulations.
As I watched, it was the turn of a nervous young Pakistani visitor to the ICTP. “Sir, I am a student fromPakistan. We are very proud of you…” The rest I was unable to hear clearly. Salam’s shoulders shook and tears coursed silently down his face.
A feeling of deep sadness overcame me. Nature has chosen to be cruel to Salam. But nature is to be forgiven because it is blind, both in its gifts and its punishments. Much less easy to forgive is the treatment that we in Pakistan have given to our best.’ (Abdus Salam; Past And Present. Dr Pervez Hoodbhoy. The News International (Pakistan), 29 January, 1996.)
 Ḥaḍrat Khalifatul Masih II, Tafsir Al-Kabir, Pg.387, Ft.1186.
 The Holy Qur’ān, Ch.9 Vs.40
 Secret of Secrets. Pg.XXI.