أمّا النِّياحةُ فحرامٌ، وسيأتي فيها باب في كتاب النهي ـ إن شاء الله تعالىٰ ـ، وأما البكاء عَلَىٰ الميت فجاءت أحاديث كثيرة بالنهي عَنْه، وأن الميت يُعذَّب ببكاء أهله، وهي متأوَّلةٌ ومحمولة عَلَىٰ من أوصىٰ به، والنهي إنما هُوَ عن البكاء الذي فيه ندب أو نياحة. والدليل عَلَىٰ جواز البكاء بغير ندب ولا نياحة أحاديثُ كثيرةٌ، منها:
Wailing is prohibited. We will tackle it in a chapter of the Book of Prohibitions, Allah willing. As for weeping over the dead, there are many Hadīths that prohibit that and inform that the dead person suffers as a result of his family weeping over him. This is in case if the dead person had asked his family to do so. The prohibited weeping is the one that involves wailing and lamenting (crying out the merits of the deceased while), which is evidenced by many Hadīths, such as the following:
1/925ــ عن ابنِ عمرَ رضي الله عنهما أنَّ رَسُولَ الله صلى الله عليه وسلم عاد سَعْدَ بنَ عبادةَ، ومعهُ عبدُ الرحمن بنُ عَوْفٍ وسعدُ بنُ أبي وقَّاصٍ وعبدُ اللهِ بنُ مسعودٍ رضي الله عنهم، فبَكَىٰ رَسُولُ الله صلى الله عليه وسلم، فلمَّا رَأىٰ القومُ بُكاءَ رَسُولِ الله صلى الله عليه وسلم بكَوْا، فَقَالَ: «ألا تَسْمَعُونَ؟ إنَّ الله لا يُعذِّبُ بدَمع العَيْنِ، ولا بحُزْنِ القَلْبِ، ولكنْ يُعَذِّبُ بهذا أو يَرْحَمُ» وأشارَ إلَىٰ لسانه. متفق عليه.
925/1 - Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) visited Sa‘d ibn ‘Ubādah during his illness. He was accompanied by ‘Abdur-Rahmān ibn ‘Awf, Sa‘d ibn Abi Waqqās, and ‘Abdullāh ibn Mas‘ūd. The Messenger of Allah (may Allah’s peace and blessings be upon him) began to weep, and when his Companions saw this, their tears also started flowing. He said: “Will you listen? Allah does not punish for the shedding of tears or the grief of the heart, but He punishes or bestows mercy because of this,” pointing to his tongue. [Narrated by Al-Bukhāri and Muslim]
1) جواز البكاء عَلَىٰ الميت، بشرط ألاّ يكون فيه ندب ولا نياحة.
1) It is permissible to weep over the dead, provided it involves no wailing.
2) إن رحمة العبد، ورقة قلبه، ودمع عينه، عند المصيبة لا يُلام عليه.
2) A person’s feeling of mercy, softness of heart, and shedding tears when afflicted with calamity is something he is not to blame for.
3) الحذر من خطر اللسان، فهو سبب لنيل رضوان الله تعالىٰ أو سخطه.
3) It warns us of the danger of the tongue, as it is a means leading to earning Allah’s pleasure or wrath.
الندب والنياحة محرَّمان.
‘Nadb’ and ‘Niyāhah’ are prohibited.
فالندب: أن تقوم بتعداد محاسن الميت عَلَىٰ سبيل التّسخّط لقدر الله.
‘Nadb’ means crying out the good traits of the deceased, by way of expressing discontent with Allah’s decree.
والنياحة: البكاء مَعَ رنّة، وتمطيط للأصوات، وقد برئ رَسُولُ الله صلى الله عليه وسلم من النائحة.
‘Niyāhah’ means wailing with long loud shrieks. The Prophet (may Allah’s peace and blessings be upon him) disassociated himself from the woman who does ‘Niyāhah’ over the dead.
2/926ــ وعن أسامةَ بنِ زيدٍ رضي الله عنهما أنَّ رَسُولَ اللهِ صلى الله عليه وسلم رُفعَ إليه ابنُ ابنتِهِ وهو في المَوت، فَفَاضَتْ عَيْنَا رَسُولِ الله صلى الله عليه وسلم، فَقَالَ لَهُ سعدٌ: ما هذا يا رسولَ الله؟! قَالَ: «هذه رحمةٌ جَعَلَهَا اللهُ تَعَالَىٰ في قُلوبِ عبَادِهِ، وإنَّما يَرْحَمُ اللهُ من عبَادِهِ الرُّحماءَ». متفقٌ عليه.
926/2 - Usāmah ibn Zayd (may Allah be pleased with him and his father) reported that the son of the Prophet’s daughter was raised to him while dying, so his eyes flowed with tears. Thereupon, Sa‘d to him: “What is this, O Messenger of Allah?” He said: “This is mercy that Allah placed in the hearts of His slaves. Surely, Allah shows mercy to those of His slaves who are merciful.” [Narrated by Al-Bukhāri and Muslim]
1) جزاء الله تَعَالَىٰ من جنس عمل العبد «إنما يرحم الله من عباده الرحماء».
1) Allah Almighty gives His servants recompense of the same nature of their actions. “Indeed, Allah shows mercy to those of His servants who are merciful.”
2) كلما كان العبد بعباد الله أرحم كان إلىٰ رحمة الله أقرب.
2) The more merciful a person is, the nearer he is to the mercy of his Lord.
3) الحث علىٰ تزكية النفس وتعويدها رحمةَ مَن هُوَ أهلٌ للرحمة.
3) We are urged to purify ourselves and train our souls to show mercy to those who deserve it.
3/927ــ وعن أنَس رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم دَخلَ عَلَىٰ ابنِهِ إبراهيمَ رضي الله عنه، وهُوَ يجُودُ بنفسِهِ، فجعلَتْ عَيْنا رَسُولِ اللهِ صلى الله عليه وسلم تَذْرفَان. فَقَالَ لَهُ عبدُ الرّحمنِ بنُ عوفٍ: وأنت يارسولَ الله؟! فَقَالَ: «يا ابنَ عَوْفٍ إنّها رَحْمَةٌ» ثُمَّ أتْبَعَها بأخْرىٰ، فَقَالَ صلى الله عليه وسلم: «إنَّ العَيْنَ تَدْمَعُ، والقلبَ يَحْزَنُ، ولا نقول إلَّا ما يُرضي ربَّنا، وإنَّا بفراقكَ يا إبراهيمُ لمَحْزُونُون».
927/3 - Anas ibn Mālik (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) entered upon his son Ibrāhīm while he was breathing his last. The Prophet’s eyes began to shed tears. ‘Abdur-Rahmān ibn ‘Awf said to him: “And you too, O Messenger of Allah?” He said: “O Ibn ‘Awf, this is mercy.” Then, he followed it by saying: “Indeed, the eye tears up and the heart is grieved, and we do not say except what pleases our Lord. And indeed, over your departure, O Ibrāhīm, we are grieved.”
رواه البخاري، وروىٰ مسلم بعضه.
[Narrated by Al-Bukhāri; partially narrated by Muslim]
والأحاديث في الباب كثيرة في الصحيح مشهورة، والله أعلم.
There are many well-known authentic Hadīths in this area, and Allah knows best.
يجود بنفسه: ينازع الموت.
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1) جواز إخبار الإنسان عن نفسه أنه محزون من هذه المصيبة.
1) It is permissible for a person to say that he is sad over a certain affliction.
2) إنَّ النَّبيُّ صلى الله عليه وسلم، وهو أكرم الخلق عَلَىٰ الله، يلحقه ما يلحق البشر، فيُصاب ويحزن ويمرض.
2) The Prophet (may Allah’s peace and blessings be upon him), the noblest human being in the sight of Allah, would go through what human beings go through, like sadness and illness.
3) إنَّ العبد ولو كان لَهُ عند الله جاهٌ عظيم، فالموت لا يُدفع عَنْه، فقضاء الله نافذ وحكمه ماضٍ.
3) Even if a person enjoys great status in the sight of his Lord, death is still not averted from him, for this is the decree of Allah, and it will surely come to pass.