by MM al-Domi · 2015 · Cited by 6 — Abstract. This study aims that cry is the ideal way to release the negative emotions distress, sorrow, and sadness. Which sometimes is also a way to express

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Journal of Education and Practice ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.6, No.20, 2015 52 The Cry in The Holy Quran and the effect on the hum an behavior Dr. Mohammad Mahmoud al-Domi Assoc. Prof in Quranic tafseer, teaching and education School of Islamic Theology, The faculty of Sharia™, Al-alBayt Univers ity – al-Mafraq p.o.Box (130040), The Hashimite Kin gdom of Jordan In the name of Allah most gracious and the most mer ciful Abstract This study aims that cry is the ideal way to releas e the negative emotions distress, sorrow, and sadne ss. Which sometimes is also a way to express situations of jo y and pleasure of humans. The Almighty Allah also s aid about cry in The Holy Quran. The prophet pbuh also cry fo r the expressions of reverence and fear of Allah in perhaps the sort of cry will be granted to the Muslims, wi ll be shade in the shadow of Allah on the judgment day when there™s no shade but His. Key words : The Holy Quran, crying, positive effects . Preface All praise is be upon Almighty Allah and peace be u pon Mohammed the messenger of Allah Laughter and tears are the sense of feeling and pas sion that used by human to express his feeling as t he psychological languages, when there is time that words cannot fulfill this role. Thus tears and smil e is humans accurately defined feelings. If you looking at peop le around you, you find people who laughing and oth ers weeping vice versa on the people find weeping and others are laughing. 1 And this is no doubt that allah was created the reasons of laughter and tears of God. T he reasons that laughing and crying as Almighty All ah was said in quran, fi And that it is He who makes [one] laugh and weepfl. There’s a lot of difference in crying of a person t o another. Some people are crying out of fear and f right and some are weeping in cause of grief and regret. Per haps some are crying with joy and gladness. However , the best of weep and cry is fear of God in respect of h im The Almighty Allah. This kind of weep and cry cleanse the soul from pre ssure and sorrow together with sins. It releases ne gative energy and the tears remove the harm and filth. Question of study Do we really need to cry in our lives, and does it shows the weaknesses of character? Does crying ended with results of positive or eithe r? Does crying is one of the type and nature varies fr om a person to another? Topic™s significant The importance of the study is to study about the n ature of human behavior in weeping and crying, and its seriousness. This is because, it reveals as formed of squeezing inside the psychological of human be ing towards the daily life conditions regarding to the pro and cons. 1 Bughurio, muhammed bin mansur, health between smile and cry , pg.8, 2003.

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Journal of Education and Practice ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.6, No.20, 2015 53 First Chapter The concept crying and the characteristics of cryin g and weeping in the Holy Quran. Some of us might didn™t know the differentiate bet ween the cry in the appearance. Everyone shed trear s as sniffles and exhales. Crying is not be pictured lik e a woman in mourn with wails and crying in pain. I n this writing, we will discuss about the true concept of crying and its characteristics. First topic : The concept of crying The crying of outstretch : is the runny tears formi ng from the eyes of grief and wailing, in the way o f failure to do what ought to be done, most of the sadness was c omes without tears or voice. 2 The concept comes in crying, weeping as The Almighty God said in Quran; fiWhen the verses of the Most Merciful were recited to them, they fell in prostration and weeping.fl (mary:58) 3 Crying of human kind comes in average type of human , either kids teen or adult, male and female. 4 Some psychologist said, crying is the manifestation of t he emotion trough the soul. It effects on the huma ns body part , like falling tears from both of the eyes, chest sig hed, rapid breathing, pulse accelerated, as the dri ve of fear sadness or joy. 5 The ibnu asyur said, ficrying some of mystical emo tion revealing of grief, fear or hankering.fl 6 Second topic: The characteristics of crying and wee ping in the holy quran. Crying comes differently from person to another by their feelings as we know some study said that woma n comes earlier to get the emotion of crying because they are emotionally shaped from. There are also c ry for fear of God, crying in grief and regret, crying in hypoc risy and deception and others. First section : Crying in form fear of Almighty All ah. The fear of Almighty Allah is sort attempt of musli ms. There is a story of ibnu umar when he read this verse; 7 fiHas the time not come for those who have believed that their hearts should become humbly submissive a t the remembrance of Allah and what has come down of the truth? And let them not be like those who were give n the Scripture before, and a long period passed over the m, so their hearts hardened; and many of them are d efiantly disobedient.fl (the iron: 16) He was crying in tears. 8 Crying from the fear of God is one kind of extreme ly important for a muslim insured. Because it makes someone closer to God through cryi ng and shedding tears psychologically recognizes sa me proximity of God. The quran said the prophet hood w as crying in way of fear of god. Same goes to the c ry of the believer, the pious of the nation prophet Muhammad pbuh was written down as the good deeds in quran; First : Allah said the character of crying of proph et, 2 Ragib, the concept of word in the holy quran , dar-maghrifah pg. 14 , 1994. 3 Ibn mansur , lisan arab , book no. 12 pg 182, almaqdisi , ibnu qudama, cry and weep , rechecked by Muhammad khair, 1995. 4 Abdul khalik, ahmed muhammed, the basic psychology , dar marifah, Alexendria Egypt, 1987, pg.38 5 Rajeh ahmed izzat, the principles of human behavior , dar-maarif, cairo 1995 pg. 153 6 Ibnu ASyur , tahrir attanwir , book no.5 pg. 324 , 1984. 7 Ibnu Jauzi, book ‚ sifat al sofwa ™ book no.1 pg. 220, 1989. 8 Sahih: narrated by Abu Naim in book ‚ hulyah awliya™ no. (1064) , 1992.

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Journal of Education and Practice ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.6, No.20, 2015 54 fiThose were the ones upon whom Allah bestowed favor from among the prophets of the descendants of Adam and of those We carried [in the ship] with Noah, an d of the descendants of Abraham and Israel, and of those whom We guided and chose. When the verses of the Mo st Merciful were recited to them, they fell in pros tration and weeping.fl (mary:58) In the sentence of fi When the verses of the Most Merciful were recited t o themfl is the evidence of their gratitude to Allah who rounded them to undergo his prostrate when reciting and weeping. this verse told us the e motion of self edgy mixed with veneration of fear. This verse is also pictured the position of prostration in Qu ran irrigated from the prophet Muhammad pbuh. the following examp les is shown of those prophets in prostration when reading the Quran in kind of worshiping to Allah in reciting verses mode. Inflicted on them, now we are following the example of their worship when reciting the verses of quran , and commanded the verse of prostration intentionally im itates them likely the prophet pbuh also worshipped at the age of this verse towards his nation. 9 Indeed the crying of our prophet pbuh when he liste ned to the verses of quran, narrated by the compani on named Abdullah ibn masu™d ; The Prophet ( ) said to me, “Recite the Qur’an to me.” I said: “O Messenger of Allah! Shall I rec ite it to you when it was revealed to you?” He ( ) said, “I like to hear it from others.” Then I beg an to recite Surat An- Nisa’. When I reached the Ayah: ‘How will it be whe n We shall bring a witness from every people and br ing you as a witness against them?’ (Having heard it) he sa id, “Enough! Enough!” When I looked at him, I found his eyes were overflowing with tears. 10 And narrated one of companion named Abdullah bin sy akhir; fi I saw the Messenger of Allah ( ) praying and a sound came from his breast like the rumbling of a mill owing to weepingfl imagine how the sound from crying confirmed that our prophet Muhammad wa fully submit ted his worshipping towards Almighty Allah. 11 Second: The almighty Allah told kind of the Believ er towards the Christianity ; fi You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with Allah ; and you will find the nearest of them in affection to the believers those who say, “We are Christians.” That is because among the m are priests and monks and because they are not ar rogant. (82)fl fiAnd when they hear what has been revealed to the M essenger, you see their eyes overflowing with tears because of what they have recognized of the truth. They say, “Our Lord, we have believed, so register us among the witnesses.(83)fl (al-maidah: 82-83) The holy Quran discussed some of the effect and aff ection anti muslim of the spiritual condition whi ch is the impact of religious traditions, and moral and socia l upbringing, said in a statement the cause of affe ction for 9 Ibnu Asyur book ‚ tahrir wa tanwir™ book 12. Pg. 123, 1984. 10 Sahih al bukhari , book tafseer, no hadis. 4582 and Sahih muslim book of manners when recite and hearing the quran. No. 247. 11 Narrated Abu dawud, book of salah , no hadis 904 and narrated by ahmad no hadis. 1631 2 said scholar of shuib: it is authorized by the qualifica tion of sahih muslim , chapter 26. Pg 236.

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Journal of Education and Practice ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.6, No.20, 2015 55 those who believe in Christians. fi “We are Christians.” That is because among them are priests and monks and because they are not arrogant.fl the rigorous upbringing and monks representing them asceticism, leaving them minimum of fear in God Almighty and drop to worshipping him. They are not proud about compliance of the right if it appears t o them as right, even at the hand of others were the love of believers and they quicker to the faith of other Go d. fiAnd when they hear what has been revealed to the M essenger, you see their eyes overflowing with tears because of what they have recognized of the truth–fl Their eyes overflowing with tears, which are filled with tears flowing of aspect of abundance, humility them . In examples when they hear the verses because the y know it is right then slightly The Almighty was reveal h is article. And they say; “Our Lord, we have believed, so register us among the witnesses.fl Those word are demanding of the right path in pious , to supplicate to Almighty Allah in words of invok e praying becoming of nation of prophet Muhammad pbuh who aut henticate among humankind. 12 Third: Allah said to those believer forming their worship. And with the truth We have sent the Qur’an down, an d with the truth it has descended. And We have not sent you, [O Muhammad], except as a bringer of good tidings a nd a warner.(105) And [it is] a Qur’an which We hav e separated [by intervals] that you might recite it t o the people over a prolonged period. And We have s ent it down progressively.(106) Say, “Believe in it or do not b elieve. Indeed, those who were given knowledge befo re it – when it is recited to them, they fall upon their fa ces in prostration,(107) And they say, “Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled. ” (108)And they fall upon their faces weeping, and the Qur’an increases them in humble submission. ( Alisraa: 105 -109) This one of the character of weeping of fearing to God, emptied of the words of Allah and quicker the faces in prostration. 13 The chin (the faces) as a metaphor for the human an d beard (if adult) when prostrate in reverence and possibly undergo a survey of beard on the dirt to cover the dirt of soil, in sentence of fearing towards the al mighty Allah and the way to send the full submitting to Allah th e Almighty. And the word ‚fall™ is show the fall of body (said: the chin) to signify enable them all the faces tow ards earth from the power of the desire to prostrate because i t evoke submission to Allah the Almighty. This is an inspiring image showing people endowed w ith knowledge listen to touched by its truth and f alling down on their faces in humble prostration. 14 They cannot restrain themselves. They do not merely prostrate themselves, but fall down on their faces in complete humility. They give expression to what the y feel in their hearts of God™s greatness and the f ulfilment of His promise: fiLimitless in His glory is our Lord. T ruly has the promise of our Lord been fulfilled.fl ( Verse 108) But then their feelings are further enhanced and th ey are deeply touched so that words are insufficien t to express their feelings. Tears pour down from their eyes tel ling of their profound emotion: fiAnd upon their fac es they fall 12 Rashid redha, book ‚ almanar ™ chapter 5. Pg 11.1996. 13 Arrazi , Tafsir kabir , chapter 21 pg. 417, dar al- marifah, cairo,1989. 14 Ibnu Asyur book ‚ tahrir wa tanwir™ chapter 5 pg 417.

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Journal of Education and Practice ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.6, No.20, 2015 56 down, weeping, and it increases their humility.fl (V erse 109) It is a scene of profound feelings demons trated by people receiving the Qur™ n with open hearts, having learnt from their earlie r scriptures of the truth it explains. 15 For those believer become close to Allah by crying and shedding their tears, fearing as said, and was showed in their prayers and recite the Quran and affect them with so great of influence and traits. Weeping for the sake of Allah is to ensure muslim a vail themselves of the shadow of Allah on no shade but his shade. Messenger of Allah ( ) said, “Seven people Allah will give them His Shad e on the Day when there would be no shade but the Shade of His Throne (i.e., on the Day of Resurrection): And they are: a just ruler; a youth who grew up with the worship of Allah; a person whose h eart is attached to the mosques, two men who love a nd meet each other and depart from each other for the sake of Allah; a man whom an extremely beautiful woman s educes (for illicit relation), but he (rejects this offer and) says: ‘I fear Allah’; a man who gives in chari ty and conceals it (to such an extent) that the left hand does not kno w what the right has given; and a man who remembers Allah in solitude and his eyes become tearful”. (tearful: we eping in the sense fear of Allah) 16 The prophet Muhammad pbuh was guaranteed the criers and weepers of fearing Allah was succeed in the da y of present. Messenger of Allah ( ) said, “One who weeps out of fear of Allah, will n ot enter the Hell till milk returns back in the udder; and the dust raised on account of fighting in the path of Allah and the sm oke of Hell will never exist together”. 17 And he also said, I heard the Messenger of Allah ( ) saying, “Two eyes will never be touched by the fire of Hell; an eye which weeps out of Fear of Allah and an eye which spends the night in guarding in the Cause of Allah .” 18 Second section: The cry of grief and regrets when it is too intended. Every human being in this world seek to their targ et. If their goal was got, then the objectives is a chieved. One of the causes when human cry and shed in tears is because of losing their goal. Crying is case of ea se of self pain and distress to human because it too intended, and which the Quran said about this sort of charac ter; First: What happened to Prophet Jacob lost his son Joseph, and the search for good while, but he did n ot find him, he wounding in sadness and regret, God said recently about prophet Jacob pbuh; fiAnd he turned away from them and said, “Oh, my sor row over Joseph,” and his eyes became white from gr ief, for he was [of that] a suppressorfl (yusuf : 84) Dealing with the verse if the Prophet Jacob, in the lead at all sons and soal of himself, he said: O m y son Joseph; and regret the most grief, sorrow cause so much cry ing, which is the cause of leukemia in eyes, consti pation in psychological, any huge of grief do not proclaim it among the people, and crying in observance, and tu rned away from the intensity of sadness and crying searching over his son. 19 15 Sayid qutub book ‚ beyond the shade of quran™ book. 4. Pg. 2254 16 Sahih al bukhari, book of weeping for the sake of Allah. No hadis. 5 998, and book of manner in mosque, no hadis 620 and Sahih muslim in sahih, book charity no hadis 1712. 17 At Tirmizi narrated book of manner , no hadis 2311. Hadis auth orized as hasan sahih. 18 At Tirmizi 1639 authorized by scholar of alalbani, 1993. 19 Ibnu Asyur, book of ‚ tahrir and tanwir™ book 13. Pg 42.

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Journal of Education and Practice ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.6, No.20, 2015 57 The prophet of Jacob grief for parting with his so n Joseph. 20 And he hopes for Allah to giving him back his child. The weep of intended the target was not achi eve, he continue his sadness and crying for many ye ars until he lost his sight and his eyes turn blind white bec ause of the grief. 21 The weeping of the prophet Muhammad pbuh was also r ecorded in the hadis; The Messenger of Allah ( ) came to his son Ibrahim (May Allah be pleased wit h him) when he was breathing his last. The eyes of the Messenger of Allah ( ) began shedding tears. ‘Abdur-Rahman bin ‘Auf (May Allah be pleased with him) said, “O Messenger of Allah, you too weep?” He ( ) said, “O Ibn ‘Auf! It is mercy.” Then he began to weep and said, “The eyes are shedding t ears and the heart is grieved, and we will not say except what pleases our Rubb. O Ibrahim! Indeed we are grieved by your departure.” 22 The prophet Muhammad as the hadis told, he hopes to his lord for the survive of his son named Ibrahim. But the wisdom of Allah the almighty fated that a child die s at the beginning of his life. The death caused gr ief of The Prophet pbuh and he cries with shedding eyes of te ars. fiThere is not upon the weak or upon the ill or upon those who do not find anything to spend any discom fort when they are sincere to Allah and His Messenger. T here is not upon the doers of good any cause [for b lame]. And Allah is Forgiving and Merciful.fl fiNor [is there blame] upon those who, when they cam e to you that you might give them mounts, you said, “I can find nothing for you to ride upon.” They turned bac k while their eyes overflowed with tears out of gri ef that they could not find something to spend [for the cause of Allah ].fl (attaubah:91-92) These two verses in excuses for jihad for the sake of Allah. The first verse saying that for the perso n who are weak and sick, unable to take up arms and fight aga inst enemies. The second verse, for whom didn™t hav e anything as properties of ride in kept. They come t o the prophet to say they have nothing to ride with weeping and sadness because of unable to perform jihad in v erse fi overflowed with tears out of grief that they could not find something tofl. Then they have given excuses to jihad in war for th e sake of Allah. 23 The mean of ( might give them mounts) as a stick in command unable in carrying down their arms and their supplies of camels, and assumed they returned their eyes was overflowed in tears metaphor like flood o ut as in grief of crying. This is because if they do not fin d what to spend for jihad in a sake of Allah. The cry and weep due to their goal and target that unable to be reached. They hope somebody could prov ide them animals and hold them to battlefield with The prophet, but they did not find it. Because of the s incerity, intention and desire to perform jihad for the sake of Allah, they returned home with weeping in tears flowing from their eyes. These verses come describing their situation. Third: crying of fear nor guaranteed intended, that is fear of his nation with weeping and crying. It was narrated by Abdullah bin amru bin asr, in one of th e hadis, said; The Prophet ( ) recited the Words of Allah, the Exalted, and the Glorious, about Ibrahim ( ) who said: “O my Rubb! They have led astray many a mong mankind. But whosoever follows me, he verily, is of me”. (Ibrahim :36) and those of ‘Isa (Jesus) ( ) who said: 20 Dying, Ibnu hajar. Fahtul bari , nook n.9 page 432, 1991. 21 Crying and weeping , book 1. Pg. 123 22 Sahih al bukhari . Book of funeral, no hadis 1303, narrated by Sahih muslim in no hadis 2315. 23 Ibnu Asyur, ‚tahrir and tanwir™ book 10. Pg 292.

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Journal of Education and Practice ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.6, No.20, 2015 59 and tears is not indicative of the sincerity of his article. Sometimes it is possibility to impress wi th preemption, “O our father, indeed we went racing each other and left Joseph with our possessions, and a wolf ate h im.fl 27 Joseph brothers came to their father in dinner time after sunset, they chose this time to make the sto ry looks real, but, human lying could be detected by the face no m atter how he tried to hide to the people. So they c overed up dressed in night and lamenting in dark night so tha t it look camouflaged. This tactics is to hiding t heir fraud to their father. In addition they cry so much in tears and reveals the feelings of grief and sorrow on t heir brother Joseph, who have been ate by the wolf as they claim ed, but reveals this kind of crying and weeping is actually lying of deception and hypocrisy. Section four: crying anguish after regretting but i t is too late. This type of weeping and crying is different from t he second type which has been explained. It is beca use this cry is not about regretting of something and not so rrow by intended, and the differences between them is that the cry of grief and regret are the purpose of crying d uring and after to intended to direct any in life m inimally. it may be fear or to intended. It was happen to the pr ophet Muhammad peace be upon him fearing about his nation and people. However intend to crying anguish and r emorse will not achieve any benefit nor profit beca use its too late. It is found in quran this kind of crying and weeping of the kind of hypocrites and the unbe lievers in afterlife, that was stated in quran. First : Allah has told us about the kind of the hypocrites in quran , Those who remained behind rejoiced in their staying [at home] after [the departureof] the Messe nger of Allah and disliked to strive with their wea lth and their lives in the cause of Allah and said, ‘Do not go forth in the heat.” Say, “The fire of Hell is m oreintensive in heat” – if they would but understand. (81) So let them laugh a little and [then] weep much as recompense for what they used to earn.(82) (surah a ttaubah: 81-82) This verse in which condemn the hypocrites narrate d from the messenger of allah peace be upon him and his companion on the battle of tabuk. fi Those who remained behind rejoiced in their staying [at home] after [the departureof] the Messenger of Allah and dislik ed to strive with their wealth and their lives in t he cause of Allah So let them laugh a little and [then] weep mu ch as recompense for what they used to earnfl the crying is actually in form of their sadness on the day of jud gement. Thus it means they are laughing in the wo rld and someday in the hereafter they were sad, depressed a nd frustrated. 28 This verse speaks about crying fact inevitably in future in afterlife. Because of crying kind of tear y remorse and regretting because it is too late. They will regret because they didn™t want behalf of the prophet so ilder side in battlefield. 29 They will cry with no benefit and impossible to rep entant because it is too late. On the present time they are making joy and laugh but in the afterlife there is no benefit or else a chance for them. The present life in this world as a test and the hereafter is the penal ty and punishment to them. They will cry and weep a s the punishment for making joke of the prophet peace be upon him in the present life. 30 27 Ibnu Asyur book ‚ tahrir wa tanwir™ book 12 pg. 235 28 Ibnu Katsir book. 2. Pg 189. 1990. 29 Zamakhshari book ‚ alkashaf ™ book 2. Pg 298 , Asyaukani book ‚fath qadir™ book 2 pg 442 30 Rashid redha, Almanar , book. 10 pg. 492, 1992.

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Journal of Education and Practice ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.6, No.20, 2015 60 Second: Allah said in quran, Then at this statement do you wonder? (59) And you laugh and do not weep (60) While you are proudly sporting? (61)( surat annajm : 59-61 ) Allah says in Quran when the Quraisy came to prophe t and making laugh with mockery . 31 The laugh without weep , then come this verse as the warning from All ah fi While you are proudly sporting?fl the verse feast them and they are frequently cry remorse and heartbreak after this ridicule in afterlife. 32 As a conclusion, we noted that the Quran giving fou r types of crying and weeping, two of them as respo nse of positive and two of them taking part on negative. E ither the positivity is understand that the cry of fearing towards God with close to their owner of the cry an d tranquility for the same of cleanse their sins an d bad deeds and hoping Allah will consent giving the blessing f rom this present life to hereafter. Crying in sadne ss discharged to the concerns of rights and pressure o f life , and weeping in deception of lies, (not sin cere from its owner) will be punished in the hereafter. There is also crying for regretting of too late with no bene fits will attempt within remorse or nor crying. Second chapter The effect on health and psychological effect of Cr ying and weeping Crying has been categorized as a sense of human bei ng that can™t be touch by hand but its is really th ere. As the laughter can expressed of joy and happiness in life , same goes to crying . It was actually the reason of worries in life. This kind of feeling like smile and tears were believ e as a nature language of a human™s feeling rather than expressi ons of the words. 33 Effect on health Crying is a form of healthy phenomenon. As said in the scientific study of William Frey from the Unive rsity of California, showed that the crying of a man give a sense of comfort. The tears rid the body chemicals related to the life pressures. When examining the chemical com position of emotional tears, they found a lot of ho rmone of prolaktin and bad electron who are passing in the b lood formed by exposure to pressure, and therefore crying reduce our body from harmful substances and the tea rs help to flexible movement of the upper and lower eyelids. Our body will serve as a tool to clean ongoing basi s after weeping and crying. The tears will actually cleanse the cornea and protect it from drought, and also help t he clarity of visions, strengthen the eyelids, redu cing the pressure which effect other psychological devices s uch as arteries and nerves that become tense becaus e of the case of emotions. 34 Effect on psychology Human runs their daily life come with many of psych ological distress. As usual ,the proper way to rel ease the frustration is trough crying. Scholar believes that among Americans, (Fray) in his scientific studies that almost 85% of woman and 73% of men felt released after cry ing. he also said (Fray), fiit seems that crying rel ieve stress and it is good for health in particular, and also a s a of cure mental disorder and diseases . 35 31 Tabari book ‚tafseer tabari™ book 22. Pg 558, 1996. 32 Al Alusi book™ruh maani™ book 14 pg. 71, 2000. 33 Naquri, Idris, book ‚ laugh as cry™ pg. 10, 2006. 34 Bughurio, muhammed bin mansur , health between smile and cry , pg.12. 2003. 35 Bughurio, , health between smile and cry , pg.13, Rajih book ‚the principles of behavior™ p g. 167

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Journal of Education and Practice ISSN 2222-1735 (Paper) ISSN 2222-288X (Online) Vol.6, No.20, 2015 61 It is wrong to hold our tears until it is finished. Infant crying , believe as a weakness sign, becaus e it is an important factor to cope with everyday life without losing the human ability to achieve psychological comfort. Those tears felt will launch comfort. Crying extra cted from our depth to burden the psychologically h eavy. Thus it is the best way to unload the huge cargo of neg ative emotional energy. 36 Crying as the tears flow are actually cleansing, an d washing of the eye and its parts. It is also to c leanse the same worries , sorrows and depression. As a example, th e holy Quran told in the verses clearly on a story that told us about the companion who unable to perform jihad. fi Nor [is there blame] upon those who, when they came to you that you might give them mounts, you said, “I can f ind nothing for you to ride upon.” They turned back while their eyes overflowed with tears out of grief that they could not find something to spend [for the cau se of Allah ]fl (surah at-taubah: 92) They were disappointed in tears of grief because of unable to pick the arms and join the prophet to th e battlefield. This pounding tears eased from their t ragedy, and removed the heavy burden perhaps this i s the way quran was story about them clearly .” They turned back while their eyes overflowed wi th tears out of grief that they could not find something to spend [for the cau se of Allah ]fl Despite of tears, it will relieve from worry and gr ief of depriving him from his son, Jacob continuou sly cries until he lose his sight. This is because the white s appear in almost all eye index until he lost his vision. And he turned away from them and said, “Oh, my sorr ow over Joseph,” and his eyes became white from gri ef, for he was [of that] a suppressor (yusuf:84) The prophet Joseph willingly received this as a t est for the sake of God. With regard to cry for fear of God, it is subject t o great benefits in this life, in this world cry in sake of Allah ensure comfortability in his body , heal the heart and tranquil himself hence closer to God, and in the other life God was pleased with him and create his position in paradise. Conclusions; The believer passes into the realms of life and the ir volatility. Sometimes you smile and laugh an w hile another time you will face sadness, crying with shed of tea rs. Both are appear fluctuated between fear and hop e. The weeping commend is when we fear of the punishment of Allah and slightly make dua in tears. The study reaches the following result; First : Crying is the behavior of all people. It is the language of people, which is to express the emoti on of joy, pleasure or sadness. No human passed life without this feelings. Truth , tears are among human being from infant to adult. Second : Crying is not a weakness of character as understo od by some people, it is a positive response and unloading safe psychological emotions within the hu man, and human being need to dispose of this from t ime to time, whether an infant , adult, male or female. Third : The crying of human kind is different compared to others , crying fear of God and a request for his satisfaction. People weeping in grief sorrow for d emand and hope for, and people cry a lie and decep tion and some of them are weeping with heartbreak and some n on beneficial that is remorse. Forth : The Quran praise the cry of fear of Allah from th e previous nation and command them for urged the so ns of the Islamic nation to follow. Fifth : The modern science proven the benefits of cryin g and weeping in term of their bodies and their eye s from the harmful hormones. It also cleanse the dise ase and making our life out of pressure, and approa ches the sincerity of worshipping God. Recommendation: The researcher recommended Muslim™s to worship Alla h the Almighty with reverence and crying to achieve the desire of that interest, and in the absence of the ability to cry, the researcher also recommended to parents to guide their sons and daughters of Muslim™s to cry o f fear of God Almighty. 36 Bughurio, , health between smile and cry , pg.16, Abdul Khalik book fiab™ad asasiyah li syakhsiyyah™ (the human studies) pg 87. 2007.

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