Rasulullah (s) wept at the death of his son Ibraheem (as)

We read in Sahih Bukhari, Volume 2, Book 23, Number 390:

Narrated Anas bin Malik:
We went with Allah’s Apostle (pbuh) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet). Allah’s Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif’s house and at that time Ibrahim was in his last breaths, and the eyes of Allah’s Apostle (pbuh) started shedding tears. ‘Abdur Rahman bin ‘Auf said, “O Allah’s Apostle, even you are weeping!” He said, “O Ibn ‘Auf, this is mercy.” Then he wept more and said, “The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim! Indeed we are grieved by your separation.”

A more detailed tradition is recorded in Mishkat al Masabih:

Uns bin Malik reports that we entered the house along with the Prophet(s) and Ibrahim was taking his last breaths. Tears started to flow from Holy Prophet’s (s) eyes. Abdur Rehman bin Auf said “O` Prophet of Allah! Your such condition.” Holy Prophet(s) replied “O` Son of Auf! This is a blessing and after which one cries too” he further added “then the eyes cry and the heart becomes grieved but we do not say anything against Allah’s will (it means that we do not complain to Allah) O` Ibrahim no doubt that we are grieved and sad over your departure.”
Mishkaat, Volume 1, page 298 Published Karachi

Comment

The ingredients of Azadari for Imam Husayn (as) are lamentation and crying, and this is in accordance with the Sunnah of the Prophet (s) who mourned the loss of his son in such a manner.

If Nasibis seek to ask us whether Rasulullah (s) mourned his loss annually perhaps they could show us any evidence wherein the Holy Prophet (s) performed ‘Tarawih’ prayers in congregation? If they cannot then why do the Ahl’ul Sunnah follow this practise every year? According to our faith even if Holy Prophet (s) performed an act just once in his life that is his Sunnah, unless it is prohibited at a later date.

There is a world of difference in Ibrahim’s death and the martyrdom of Imam Husayn (as). When Ibrahim parted he was at his home with his parents whereas Imam Husayn (as) was in a foreign land, thirsty for three days and mercilessly martyred whilst in an act of prostration.

The mourners of Ahlul bayt (as) mourn respectively over everything related to the Holy Progeny. Mourning for Ibrahim is not prohibited according to our faith; we can produce flags, cradles as symbols of grief. If we can conduct mourning gatherings for the ordinary dead we can do likewise for the Holy Prophet’s (s) beloved grandson who he referred to as his son. In reality our gatherings are protest processions against all forms of tyranny and oppression.

Social customs point to the fact that memorials are conducted for those who have contributed towards humanity through their sacrifices and have changed the course of history. Imam Husayn (as) sacrificed all that he had for protecting the Deen that had been conveyed by 124,000 Prophets. Had Ibrahim (as) reached this point of his life and achieved something like this we would have likewise mourned him in the same manner.