Weeping

At a glance

Weeping is an internal emotional movement that brings tears to the eyes out of sorrow, fear, joy, or yearning. The Quran treats the human capacity to weep and laugh as a direct sign of Allah's unique creative power and an exclusive favor bestowed upon humanity.

Far from being a sign of mere helplessness, genuine weeping in the Quran is praised as the noble mark of prophets, scholars, and righteous believers when encountering divine revelation. It signals a soft heart that recognizes the truth, yearns for acts of obedience, and trembles in reverence before its Creator.

At the same time, the Quran distinguishes genuine tears of devotion from the manufactured tears of deceivers, the fleeting laughter of hypocrites that turns into eternal regret, and the natural grief that accompanies human loss.

Key verses

1. Maryam 19:58: Allah praises the chosen prophets from the lineages of Adam, Noah, Ibrahim, and Israel for collapsing in prostration and weeping whenever the verses of the Most Merciful were recited to them.
2. Al-Isra 17:107-108: The verses highlight that those endowed with true knowledge fall on their faces in prostration and tears upon hearing the Quran, declaring the glory and certain fulfillment of Allah's promise.

Words to know

البكاء al-buka'

The flowing of tears accompanied by an inner emotional stir such as grief, fear, or intense joy, used in the Quran both for genuine spiritual reverence and for worldly sorrow.

Appears 7 times in the Quran.

Most common forms: بَكَتْ (5), بُكِيّ (1), أَبْكَى (1)

Root: ب ك ي

الخشوع al-khushu'

The heart's reverent surrender and submission before Allah in prayer and devotion, of which sincere weeping is an outward physical trace.

Root: خ ش ع

الضحك al-dahik

The expansion of the face and uncovering of the teeth out of inner delight, standing as the natural counterpart and opposite of weeping.

Laughter and weeping as signs of divine power

From the paper: «الضحك والبكاء من دلائل القدرة»

In Surah an-Najm, Allah points to the human inner makeup as an unmistakable proof of His absolute oneness and power, affirming that He alone causes laughter and causes weeping An-Najm 53:43. By attributing these two acts exclusively to Himself, the verse establishes that laughter and crying are profound wonders embedded within the human creation.

Scholars have explained this divine attribution through various complementary lenses:

• Some note that Allah brings joy to the people of Paradise and sorrow to the people of Hell, or grants mercy to the obedient and grief to the defiant.
• Others observe that He created the natural world with parallel contrasts, enlivening the earth with plants and making the sky shed rain.
• Leading exegetes like al-Maturidi and al-Zamakhshari affirm the literal reality: Allah uniquely created the innate capacities for laughter and weeping, along with their underlying causes of joy and grief.

Weeping is a distinct blessing granted to human beings. As al-Razi observed, natural scientists cannot fully decipher why human tears flow at specific emotional triggers rather than purely physical causes. Within the exact same moment, one person laughs while another weeps Adh-Dhariyat 51:21. A person may weep today over what brought them laughter yesterday, reflecting the intricate, ever-shifting emotional universe Allah placed within us.

Weeping upon hearing the verses and exhortations of Allah

From the paper: «أولًا: البكاء لسماع آيات الله والتأثر بمواعظه»

Weeping when listening to the Quran is among the highest attributes of the prophets and the righteous. In Surah Maryam, Allah recounts the honored lineage of prophets, noting that whenever the revelations of the Most Merciful were recited to them, they would fall down prostrating and weeping Maryam 19:58. Their tears expressed humble surrender, awe, and complete compliance before divine majesty.

Similarly, when addressing those who denied the Quran, Allah drew attention to the sincere scholars of earlier scriptures who recognized the truth. When the Quran is recited to them, they fall upon their chins in prostration, their tears flowing as their reverence deepens Al-Isra 17:106-108. Exegetes like al-Tabari point out that their hearts softened because their prior knowledge enabled them to appreciate the divine origin and immense worth of the revelation.

This stands in stark contrast to the hardened mockers who laugh instead of weep when reminded of the divine message An-Najm 53:59-62. When these warning verses were revealed, the impoverished companions of the Suffah wept until their tears soaked their cheeks. The Prophet joined in their weeping and reminded them that no one who weeps out of fear of Allah will enter the Fire. Weeping over the Quran is the hallmark of spiritual insight and deep yearning for Allah.

Weeping upon recognizing the truth

From the paper: «ثانيًا: البكاء لمعرفة الحق»

A heart experiences profound joy and relief when it finally encounters and recognizes the truth, and that joy often pours out through tears. The Quran celebrates a group of sincere Christian clergy who exemplified this pure response Al-Ma'idah 5:82-83.

When these listeners heard the revelation sent down to the Messenger, their eyes overflowed with tears because of the truth they recognized. Exegetes relate that this was revealed regarding the Negus of Abyssinia and his companions when the companions of the Prophet recited the Quran to them, or regarding a Christian delegation that traveled to meet the Prophet, though the verse applies generally to anyone whose heart opens humbly to divine guidance without arrogance.

The Quran describes their eyes as overflowing with tears, an expression indicating that their tears filled their eyes completely to the point of spilling over. As Abu Zahrah explained, their tears stemmed from recognizing that the Prophet's characteristics matched what was foretold in their scriptures, coupled with a deep realization that they had moved from confusion into light and certainty. Their tears were a testament to their inner readiness to embrace faith and stand counted among the witnesses to the truth.

Weeping over missed good and lamenting it

From the paper: «ثالثًا: البكاء لفوات الخير وتحسرا عليه»

Another moving depiction of weeping in the Quran concerns sincere believers who longed to take part in righteous action but were prevented by circumstances outside their control. During the preparations for an expedition, a group of poor believers came to the Prophet asking for mounts so they could join the ranks of those striving in Allah's cause.

When the Prophet informed them that he could find nothing to carry them on, they turned away with their eyes streaming with tears of grief that they had no funds to spend At-Tawbah 9:92. Although the preceding verse explicitly excused the weak, the sick, and those lacking means from any blame or sin At-Tawbah 9:91, their intense love for worship and their longing to accompany the Prophet made staying behind agonizing.

Because of their earnestness, these faithful believers came to be known as 'the Weepers' (al-Bakka'un). As al-Maraghi noted, the Quran singled them out as a distinct category among those granted an excuse to honor their extraordinary sincerity and dedication. Their tears showed that missing a chance to draw near to Allah is a legitimate source of deep, pure sorrow for the righteous.

Weeping due to calamities and successive sorrows

From the paper: «رابعًا: البكاء بسبب نزول المصائب وتتالي الأحزان»

The Quran acknowledges that severe hardship and the loss of loved ones naturally cause profound sorrow and weeping. This is powerfully illustrated in the life of the prophet Ya'qub, who endured the agonizing loss of his beloved son Yusuf, followed years later by the loss of another son.

Ya'qub turned away in grief, lamenting his sorrow for Yusuf until his eyes turned white from weeping, while he held back his inner distress Yusuf 12:84. Exegetes like al-Zamakhshari and Ibn Kathir explain that his continuous crying caused cloudiness in the dark portion of his eyes, eventually causing blindness. His sight was later miraculously restored when Yusuf's shirt was cast over his face, as recounted in the Quran Yusuf 12:93, Yusuf 12:96, where sight is contrasted with blindness Fatir 35:19.

Scholars emphasize that this temporary loss of sight did not contradict prophetic infallibility or dignity, as it was an affliction that arose after his mission was delivered, reflecting the immense trials through which Allah elevates the rank of His prophets. Ya'qub's story affirms that grieving and crying during tragedies is entirely natural and permissible, provided it remains free of discontent with Allah's decree. Even the Prophet wept upon the death of his infant son Ibrahim, affirming that while the eye weeps and the heart grieves, the tongue utters only what pleases the Lord.

Weeping of grief, regret, and the descent of punishment

From the paper: «خامسًا: بكاء الحسرة والندم ونزول العذاب»

The Quran warns of a devastating form of weeping that awaits the defiant in the hereafter. Hypocrites who rejoiced at staying behind from supporting the Prophet were told to laugh little and weep much as a recompense for what they earned At-Tawbah 9:81-82. Commentators such as Ibn Abbas explained that their laughter in this brief, passing world will soon be replaced by perpetual weeping in the life to come. The divine command to laugh little and weep much functions as an inescapable verdict of impending punishment.

In addition to eternal regret, the Quran exposes false, manufactured weeping used as a tool of deception. When the brothers of Yusuf cast him into the well, they returned to their father at nightfall weeping Yusuf 12:16. Exegetes note that they chose the cover of darkness intentionally to conceal their facial expressions, lessen their hesitation, and hide the contradiction between their spoken lies and their actual guilt.

This incident illustrates that shedding tears does not automatically prove an individual's truthfulness. Tears can be feigned or forced for manipulation, teaching believers not to accept visible displays of grief as definitive evidence without discerning the underlying reality.

Types of weeping

From the paper: «أنواع البكاء»

Scholars like Ibn al-Qayyim categorized weeping into ten varieties, including tears of mercy, awe, love, joy, anguish, sorrow, weakness, hypocrisy, hired mourning, and sympathetic weeping without understanding the cause. Across the Quran, these types can be grouped by reason, intent, and legal standing:

• By motivating cause: The Quran mentions weeping out of joy, weeping out of awe and repentance as seen in the prophets and scholars Maryam 19:58, Al-Isra 17:107-108, weeping upon discovering truth Al-Ma'idah 5:82-83, weeping over the loss of a loved one or missed worship Yusuf 12:84, At-Tawbah 9:92, weeping out of remorse in the hereafter At-Tawbah 9:82, and false weeping Yusuf 12:16. The Quran also notes that the heavens and earth did not weep over Pharaoh's drowned army Ad-Dukhan 44:29, indicating that the universe does weep over the departure of righteous believers whose deeds ascended from it.
• By intention: Weeping is either praiseworthy, when done with a noble intention such as awe of Allah or natural human compassion, or blameworthy, when driven by pretense, manipulation, or falsehood.
• By compliance with revelation: Weeping is sound when it flows naturally within the bounds of divine guidance, and rejected when accompanied by discontent with Allah's decree or prohibited wailing and screaming.

Benefits of weeping

From the paper: «فوائد البكاء»

The tears produced by the body's lacrimal system serve essential biological functions. Tears consist of water, oil, and mucus, and they carry infection-fighting antibodies. As tears circulate across the eye and drain through minute ducts into the nose, they lubricate the eyelids, shield the cornea from drying out, wash away irritants and dust, preserve sharp vision, and help discharge chemicals linked to emotional stress.

Spiritually and psychologically, weeping holds immense value in the Quran and the prophetic path:

• Sincerity and devotion: Genuine tears demonstrate heartfelt longing for worship and truth, as demonstrated by the companions who wept when unable to spend At-Tawbah 9:92.
• Reverence and awe: Weeping before Allah's words is the hallmark of the prophets and the knowledgeable Maryam 19:58, Al-Isra 17:107-109. The Prophet would pray with his chest sounding like a boiling kettle from weeping.
• Deep understanding and compassion: The Prophet wept when hearing the solemn responsibility of witnessing over nations An-Nisa 4:41, when reflecting on his community's fate Ibrahim 14:36, Al-Ma'idah 5:118, and out of mercy when holding his dying grandchild, teaching that tears are a divine mercy placed in human hearts.
• Practical gratitude: Weeping during night prayers as the Prophet did after the revelation of verses on creation Ali 'Imran 3:190 expresses living thanksgiving. The Prophet taught that tears shed from the fear of Allah protect one from the Fire and earn the shade of His throne.

Takeaways

1. Weeping over Revelation Is a Noble Sunnah

   Allowing your heart to be moved to tears when hearing or reciting the Quran is not weakness; it is the honored habit of prophets, scholars, and sincere believers Maryam 19:58.

2. Natural Grief Does Not Contradict Faith

   Crying over the loss of loved ones or enduring life's heavy trials is entirely natural, as shown by Ya'qub Yusuf 12:84 and the Prophet, as long as one accepts Allah's decree and guards the tongue.

3. Yearning for Righteousness Softens the Heart

   True believers feel genuine sadness when they miss chances to do good, just as the companions wept when they lacked the means to strive alongside the Prophet At-Tawbah 9:92.

4. Tears Must Be Accompanied by Discretion

   External crying does not always guarantee honesty, because tears can be feigned to manipulate others, just as Yusuf's brothers wept to conceal their betrayal Yusuf 12:16.

5. A Single Sincere Tear Shields against the Fire

   Shedding tears in private remembrance out of awe and love for Allah carries immense spiritual weight, softening the heart, wiping away sins, and granting divine protection.

Reflect

• When was the last time the recitation of the Quran moved your heart enough to bring tears to your eyes?
• How can you cultivate a tender heart that grieves over missed opportunities to do good?
• In moments of personal sadness or loss, how can you express natural grief while remaining completely content with Allah's decree?

Go deeper

Linguistic meaning

Linguistically, the root denotes the flowing of tears as well as the decrease or scarcity of something. With a prolonged vowel (al-buka'), it signifies the shedding of tears accompanied by sound or sorrow, while with a shortened vowel (al-buka), it refers primarily to silent tearing or predominant grief.

Technical meaning

Technically, scholars define weeping as an internal emotional movement arising from sadness, fear, or intense longing, resulting in tears flowing upon the cheek and a feeling of constriction or deep sensitivity within the heart.

How it differs from related terms

الخشوع humility and reverence

Khushu' is an internal state of reverent submission, stillness, and awe residing within the heart and reflected on the limbs, whereas weeping is one of the visible, physical fruits and outward manifestations produced by that inner reverence.

الضحك laughter

Laughter is the direct antonym of weeping, characterized by the expansion of the face and uncovering of teeth due to joyful delight, whereas weeping typically stems from sorrow, awe, or overwhelming emotion.

Every verse in the paper

All 28 verses the research paper discusses, grouped under its own headings.

Weeping in Quranic usage «البكاء في الاستعمال القرآني»

44:29, 17:109, 19:58

Laughter and weeping as signs of divine power «الضحك والبكاء من دلائل القدرة»

53:43

Weeping as a blessing and great favor to humankind «ثانيا: البكاء نعمة ومنة كبرى على جنس الإنسان»

51:21

Causes of weeping «أسباب البكاء»

Weeping upon hearing the verses and exhortations of Allah «أولًا: البكاء لسماع آيات الله والتأثر بمواعظه»

19:58, 17:106-108, 53:59-62

Weeping over missed good and lamenting it «ثالثًا: البكاء لفوات الخير وتحسرا عليه»

9:92, 9:91

Weeping due to calamities and successive sorrows «رابعًا: البكاء بسبب نزول المصائب وتتالي الأحزان»

12:84, 12:93, 12:96, 35:19

Weeping of grief, regret, and the descent of punishment «خامسًا: بكاء الحسرة والندم ونزول العذاب»

9:81-82

Weeping for deceit and deception «سادسًا: البكاء بسبب الكذب والمخادعة»

12:16

Types of weeping «أنواع البكاء»

According to the underlying cause «أولًا: باعتبار السبب الباعث عليه»

19:58, 17:107-108, 5:82-83, 12:84, 9:92, 9:82, 12:16, 44:29, 14:46

Benefits of weeping «فوائد البكاء»

Psychological and spiritual benefits of weeping «ثانيًا: الفوائد النفسية و الروحية للبكاء»

19:58, 17:107-109, 4:41, 14:36, 5:118, 3:190

About this source

Volume

4

Research paper

«البكاء» (Weeping)

Read the full paper (Arabic)

Encyclopedia of Thematic Tafsir of the Noble Quran, published by the Tafsir Center for Quranic Studies.

This study guide summarizes the Arabic research paper. For full scholarly detail, refer to the original. This preview has not been reviewed yet.

Related topics

• Grief الحزن
• Anguish الغم
• Joy الفرح