(Last accessed 30 March 2019). If such lamenting or crying is done out of fearing Allah Almighty, it means that salvation and joy will follow. Sweeping in the dream represents the symbol of cleanliness and deliverance. Shaykh al-Islam Ibn Taymiyah was asked – as it says in al-Fataawa, 24/380 – whether the weeping of a mother or brothers and sisters has any effect on the deceased. On the one hand, one is not supposed to grieve for martyrs, but rather express joy at their death, because they have entered the highest levels of paradise.81 This is why Muḥammad ʿAṭā, one of the 9/11 hijackers, wrote in his will that ‘I don’t want anyone to weep and cry or to rip their clothes or slap their faces because this is an ignorant thing to do’.82 On the other hand, weeping over a lost friend or relative is considered acceptable, especially right after the fact (as we saw earlier in the article, the Prophet only advised against extended lamentation or excessive wailing). ‘Profile: Anthony Garcia’, BBC News (online), 30 April 2007. Idrīs M. ʿAli and Muḥammad Khālid Istanbūlī; Beirut: Dār al-Bashāʾir al-Islāmiyya, 3rd edn., 2002). By aggregating the available sources, it is possible to piece together a fairly detailed picture of life in the jihadi underground, although it will never be as detailed as one obtained by participant observation. The jihadi appreciation for tears is selective and only applies to devotional weeping. Dream: Dream to Egyptian King of seven fat cows etc. ‘Usama bin Laden cried over the hopeless condition of today’s Muslim rulers’, Azzam.com, 30 December 2001. ‘Mohamed Atta’s last will and testament’, available at https://www.pbs.org/wgbh/pages/frontline/shows/network/personal/attawill.html, undated (last accessed 29 March 2019). ‘Wa- ʿayn bakat min khāshyat allāh [An eye wept for fear of God]’, https://www.youtube.com/watch?v=LHQl9lz0d_o, posted 19 August 2013 (last accessed 28 March 2019). William H. Frey, Crying: The Mystery of Tears (Minneapolis, MN: Winston Press, 1985); Ad J. J. M. Vingerhoets and Randolph R. Cornelius, Adult Crying: A Biopsychosocial Approach (London: Routledge, 2012); Michael Trimble, Why Humans Like to Cry: Tragedy, Evolution, and the Brain (Oxford: Oxford University Press, 2012). 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I thank Henrik Gråtrud and my other colleagues at FFI for valuable input. Overall, however, most of the reported jihadi weeping reflects spiritual experiences, and it largely conforms to existing Islamic norms about weeping, such as the expectation to cry primarily for fear of God. For example, the Saudi cleric ʿAbdallāh al-Luḥaydān wrote a booklet in 1992 about the benefits of crying while reading the Qurʾān.39 It even concluded with the above-cited observation by al-Ghazālī about the inability to weep itself being a reason to cry. Smile Of Someone Crying In A Dream. Nowhere in the sources—as far as this author can tell—are there prominent criticisms or reservations about devotional weeping (non-devotional weeping is another matter, as we shall see below). Speaking of losing a loved one, the sixth main type of weeping occasion is when a fellow fighter dies. Darryl Li, ‘Taking the place of martyrs: Afghans and Arabs under the banner of Islam’, Arab Studies Journal, 20/1 (2012): 12–39. However, everything was put on hold when she became very ill. Its a bit confusing but I will try to interpret. I felt that in the middle of the war there was no use for me’.74. The sources do not allow us to specify the proportion of active jihadis who weep. Your family life may be challenged. Those who have the most truthful dreams are those who are the most truthful in speech. They may also be more conducive to extreme risk-taking, since they produce attachment to ideas of afterlife rewards. (Last accessed 16 November 2019.). If someone who is crying starts to cheer up, it means that this person gets peace after a trouble, learns joyful news and also be happy in his career. ʿAbdallāh bin Ibrāhīm al-Luḥaydān, ‘al-bukāʾ ʿinda qirāʾat al-qurʾān [Weeping when reading the Qurʾān]’, 1992 (available at http://k-tb.com, last accessed 12 April 2019). As we have seen, the internal culture of groups like al-Qaida and Islamic State encourages male displays of emotion and affection, including uncontrolled weeping. Jihadis also take pride in their weeping and display it to outside audiences through propaganda products. Given the association between weeping and fear of God in the Islamic tradition, religious weeping is frequently interpreted as a sign of genuine faith and commitment. Author’s interview with anonymous, Paris, 26 April 2016. For example, a person who is crying for a dead people in the dream should prepare for a bad sign of bad luck. Even the Afghan patients who did not understand Arabic were taken by the moment.89. Anāshīd feature in practically all their audiovisual propaganda products, and they are sung and listened to extensively inside the groups, for example when members train, drive cars, or relax in their safe houses.69 A number of sources depict weeping in connection with anāshīd-listening. An Essay into the Nature of Charisma in Islam (London: Frank Cass, 1989), 128. Sammer and Prince shows his vision to equip the troops. See, for example, ‘bukāʾ al-shaykh ibn al-ʿuthaymīn ʿala mawqif aẓīm min sīrat ʿumar bin al-khaṭṭāb raḍi-allāh ʿanhu [The weeping of shaykh Ibn al-ʿUthaymīn over a great episode from the biography of ʿUmar ibn al-Khaṭṭāb], https://www.youtube.com/watch?v=7yAqZfjpOBg, 9 January 2014 (last accessed 26 April 2019). If the corpse is seen as buried, it means there is no more hope for the improvement of his Deeni matters: the devil will take charge of his life and he will be … The jihadi weeping represents an effort at self-fashioning, an emulation of an ideal Muslim mode of behaviour rooted in the model of the Prophet and his companions, and an exercise in the production of Islamic authenticity. While in hospital, she had a life-changing spiritual experience. David Cook, Martyrdom in Islam (Cambridge: Cambridge University Press, 2007), 18. Twitter message from asʾal allāh al-shahāda (@VJVJV50), 22 September 2015. ), Martyrdom and Sacrifice in Islam: Theological, Political and Social Contexts (London: IB Tauris, 2017). I would like you to have it’. Pellat, ‘Seriousness and humour in early Islam (al-jidd wa’l-hazl fi sadr al-islam)’, Islamic Studies, 2/3 (1963): 353–62. We get glimpses of unsanctioned weeping in the sources. With regard to dreams, some of them are true and some are the playing of the Shaytaan. The few monographs on weeping from the classical period were written by ascetics, such as Ibn Abī al-Dunyā (d. 894 Ce), who wrote Kitāb al-Riqqa wa-l-bukāʾ (The book of softheartedness and weeping). Dream: Wahi (perhaps as a dream) to the mother … Islamic Dream Interpretation Sweeping Floor of the Toilet. Weeping is socially appreciated; it often happens in groups, it is rewarded with praise and honorifics, and it is advertised in propaganda. David B. Cook, ‘Contemporary martyrdom: ideology and material culture’ in Hegghammer (ed. Weeping for more mundane reasons, such as hurting one’s leg or missing one’s mother, is devalued, although it is mostly simply ignored in the sources, not explicitly denounced. In some instances, jihadis solve the dilemma by weeping and celebrating on the same occasion. The old man tells me to get on the brown horse. Next to me, there was a young Afghan man whose eyes were in tears’.65 One former Afghan Arab recalled that ʿAzzām ‘used to come from Islamabad to Peshawar and make us weep on Thursdays and Fridays’.66 Similar examples feature in more recent sources too. Nasser al-Bahri and Georges Malbrunot, Dans l’ombre de Ben Laden: Révélations de son garde du corps repenti [In the shade of Bin Laden: revelations from his repentant bodyguard] (Neuilly-sur-Seine: Michel Lafon, 2010), 98. It revealed that crying is widespread and encouraged inside the movement. Others warn against ostentatious weeping, noting the Prophet’s hostility to wailing (‘He who shaves (his head), shouts and tears his clothing does not belong to us’). We may simply be creating difficulty within ourselves, which enables us to express the feelings we have bottled up. Another strain of Islamic thought, represented by the mainstream Sunni tradition, some Sufis, and especially modern-day Salafis, preaches more restraint and discretion with regard to weeping, all the while not denying its benefits. Twitter message from Bokostan (@BokoWatch), 8 January 2019. Ten Thousand Dream Interpretation, sweep something under the carpet; sweep the board; sweep the floor with. Michael Bonner, ‘Some observations concerning the early development of jihad on the Arab-Byzantine frontier’, Studia Islamica, 75 (1992): 5–31, at 27. Ten Thousand Dream Dictionary, To be sweeping up suggests putting things in order. Beheading videos and other staged acts of violence create the impression of jihadi groups as soulless and sombre dens of hypermasculinity, but the reality is quite different. It was narrated in more than one hadeeth from the Prophet (peace and blessings of Allaah be upon him) that the deceased suffers because of the weeping of his family over him. Weeping suggests mourning for some spiritual quality we have lost. This perspective was also applied to the study of social movements and non-state actors, notably in the work of sociologists such as Jeff Goodwin, James Jasper, and Francesca Polletta, who provided deep insights into the role of emotions in high-risk collective action.106 However, this literature has drawn primarily on case studies of groups and movements that 1) operated in the West, 2) were not very violent, and 3) were not religious. 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