دار التوحيد Dr'ul Tawhd

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RULINGS CONCERNING PEOPLE OF QUESTIONS AND ANSWERS
« on: 29.02.2016, 04:22:15 PM »


بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيمِ

Rulings Concerning Questions and Answers
Ab Ishq ash-Shtib

His name is Ibrhim bin Ms bin Muhammad. He is famous as ash-Shtib. He is from Grand, Andalus. He is a member of the Mlik Madhhab. He is, a Hfidh (memorized the entire Qurn) and a Mujtahid (qualified to engage in independent interpretation of Islmic Law and its sources), also a Usl (principles of Islmic sciences) scholar, Mufassir (scholar of Tafsr i.e. exegesis), Muhaddith (Hadth scholar), Faqh (jurist) and (Arabic) Grammarian. In short, he is an lim (scholar) occupied with various fields of Ilm (knowledge). On the other hand he had War (God-fearing), he was Slih (righteous), Zhid (ascetic) and amongst the Sunn. He learned Arabic and other sciences from the great scholars of his time. Amongst them are select faces such as Binul Fakhar al-Albir, Abl Qsim as-Sabt and Ab Al at-Talmsn. He compiled many valuable works. Amongst them the greatest ones are the following: al-Muwafaqt, al-Itism, al-Majlis (it is the Sharh of the section of Kitbul Buy of Sahhul Bukhr), al-Ifdt wal Inshdt (literature), Unwnul Ittifq fl Ilmil Ishtiqq, al-Maksidush Shfiiyyah f Sharhi Khulastul Kfiya which consisted of five volumes and related with Nahw (Arabic Grammar). He died on a Tuesday the eighth day of the month of Shabn 790H (1388AD).
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Re: RULINGS CONCERNING PEOPLE OF QUESTIONS AND ANSWERS
« Reply #1 on: 29.02.2016, 05:02:17 PM »


Many Ulam (pl., lim; scholars) from the Salaf (predecessor) and Khalaf (latter ones) wrote concerning this matter.

Our aim in this book with inquiry is to mention some of these issues.

The First Issue:

A Question may come from either an lim or one who is not an lim. I meant the Mujtahid when I say lim and when I say the one who is not lim I meant the Muqallid (follower). For the both cases, the one who is directed a question is either an lim or not an lim. Therefore we come across four scenarios:

1- The questioning of the lim: This would occur in various legal forms. He would ask for such reasons; to verify something that has happened, to clarify a problem that occurred, to remind something he feared to be forgotten, to warn the one who the question is directed to for a possible mistake, which may occur, or to convict information to the students that are present which by recently or possibly be lost.

2- Questioning of a student to another alike: This may also be occur in various forms such as; to together debate something heard, to gain something he did not hear but the one who is asked heard, to exercise regarding the matters right before meeting the lim or benefit from ones intelligence regarding the matter that the lim spoke about.

3- The lim questioning his student: This also has various forms such as questioning; to bring attention to a problematic incident which is sought to be covered/removed, to measure intelligence, if he has a great understanding seeking aid to visualize the problem or to warn by reminding things that he knows so that he makes Istidll (deduction) in that which he does not know etc.

4- The student asking the lim: This is the fundamental base regarding this matter of questioning and it is for the aim of learning which one does not know.

It is a duty to answer the question for the one who the question is directed to, if he knows the answer, in the first, second and the third scenarios. Otherwise he shall confess his lack of ability (to answer the mentioned question).

When it comes to the fourth scenario, it is not a duty for him to answer the question rather there is Tafsilah (details) in it: If the question:

i- If it is related to something that has happened (or possibly to happen),

ii- If it is related to an issue there is a Naas (textual proof) which is not constant but according to the student,

iii- If the person who directed the question has the ability to carry the answer,

iv- if the answer is not from a type that would cause a problem in the Dn, responsibility (for anyone),

v- if it has value deed wise etc,

In such cases, if the person whom the question is directed to has the ability to answer and there is no other who is able to answer it then it becomes Wjib (obligatory) for him to answer.

In some cases, there may be no need to answer the question:

i- if answering the question is not binding upon him,

ii- the matter is an issue of Ijtihd and there is no Nass regarding it.

In some cases it becomes not Jiz (permissible) to answer the question:

i- if the questioner does not have the ability to handle the answer intelligence wise,

ii- if the answer would cause Ifrt (excess/exaggeration),

iii- question being Mugalah (fallacy),

iv- when the question includes objection and likes.

To clarify the matter, there is a need to shed light upon the following matters. With their explanations (i.e., the following matters) Biidhnillh (with the permit of Allh) these matter will be clarified.
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Re: RULINGS CONCERNING PEOPLE OF QUESTIONS AND ANSWERS
« Reply #2 on: 29.02.2016, 06:23:44 PM »


The Second Issue:

Asking too many questions is satirized.


The evidence for this is many Ayt (pl., yah; verses), Ahdth (pl., Hadth) and statements from the Salafus Slihn (the righteous predecessors). In this sense, Allh Tal stated:


يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَسْأَلُواْ عَنْ أَشْيَاء إِن تُبْدَ لَكُمْ تَسُؤْكُمْ
"O ye who believe! Ask not questions about things which, if made plain to you, may cause you trouble." (al-Midah 5/101)

In the Hadth the following is narrated: Upon the revelation of the yah:

وَمَن دَخَلَهُ كَانَ آمِناً وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً
"Pilgrimage thereto is a duty men owe to Allh, those who can afford the journey." (li Imrn 3/97)

فَقَالَ رَجُلٌ أَكُلَّ عَامٍ يَا رَسُولَ اللَّهِ فَسَكَتَ حَتَّى قَالَهَا ثَلاَثًا فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ لَوْ قُلْتُ نَعَمْ لَوَجَبَتْ وَلَمَا اسْتَطَعْتُمْ - ثُمَّ قَالَ - ذَرُونِي مَا تَرَكْتُكُمْ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلاَفِهِمْ عَلَى أَنْبِيَائِهِمْ فَإِذَا أَمَرْتُكُمْ بِشَىْءٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ وَإِذَا نَهَيْتُكُمْ عَنْ شَىْءٍ فَدَعُوهُ
"Thereupon a person (al-Akra ibn Habis) said: Raslullh, (is it to be performed) every year? He (i.e., Raslullh) kept quiet, and he repeated (these words) thrice, whereupon Raslullh (Sallallhu Alayhi wa Sallam) said: If I were to say: Yes!, it would become obligatory (for you to perform it every year) and you would not be able to do it. Then he (Sallallhu Alayhi wa Sallam) said: Leave me with what I have left to you, for those who were before you were destroyed because of excessive questioning, and their opposition to their apostles. So when I command you to do anything, do it as much as it lies in your power and when I forbid you to do anything, then abandon it." (Muslim)

Thus upon this the yah:

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَسْأَلُواْ عَنْ أَشْيَاء إِن تُبْدَ لَكُمْ تَسُؤْكُمْ

"O ye who believe! Ask not questions about things which, if made plain to you, may cause you trouble." (al-Midah 5/101) was revealed. Raslullh disliked too many questions being asked. He Sallallhu Alayhi wa Sallam stated: Surely Allh Tal has made Fardh, do not abandon them, He made limitations, do not trample them, He made some things Harm do not commission them, some things He surpassed silent, not because He forgot but because of His mercy upon you, so do not investigate them. (al-Bayhaq, 10/13; Hkim, Mustadrak, 2/122, Kanzul Ummal, #980-981)

Ibnu Abbs (Radiyallhu Anhum Ajmn) stated: I did not see a tribe more blessed than the Ashb of Muhammad (Sallallhu Alayhi wa Sallam). Until the death of Raslullh (Sallallhu Alayhi wa Sallam) they only asked about thirteen matters which all took place in the Qurn:


وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ
"They ask thee concerning women's courses." (al-Baqarah 2/222)

وَيَسْأَلُونَكَ عَنِ الْيَتَامَى
"They ask thee concerning orphans." (al-Baqarah 2/220)

يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ
"They ask thee concerning fighting in the Prohibited Month." (al-Baqarah 2/217)

They only asked about things which benefited them. With this he informs that their stance in general is as such.

Raslullh (Sallallhu Alayhi wa Sallam) stated:


أَعْظَمُ الْمُسْلِمِينَ جُرْمًا مَنْ سَأَلَ عَنْ شَيْءٍ لَمْ يُحَرَّمْ، فَحُرِّمَ مِنْ أَجْلِ مَسْأَلَتِه
"The worst criminal among the Muslims is he who asks if a matter is unlawful (or not), and it becomes unlawful because of his asking about it." (Ab Dwd)

مَا قُمْتُمْ بِهَا ذَرُونِي مَا تَرَكْتُكُمْ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلاَفِهِمْ عَلَى أَنْبِيَائِهِمْ
"Leave me alone so long as I have left you alone. Those who came before you were destroyed because they asked too many questions and differed with their prophets." (An-Nas; Ahmad, Musnad, 2/247)

According to narration one day Raslullh (Sallallhu Alayhi wa Sallam) stood, his anger was seen in his face. He mentioned Qiymah. Prior to it he had mentioned greater things.

سَأَلُوا النَّبِيَّ صلى الله عليه وسلم حَتَّى أَحْفَوْهُ بِالْمَسْأَلَةِ، فَصَعِدَ النَّبِيُّ صلى الله عليه وسلم ذَاتَ يَوْمٍ الْمِنْبَرَ فَقَالَ ‏"‏ لاَ تَسْأَلُونِي عَنْ شَىْءٍ إِلاَّ بَيَّنْتُ لَكُمْ ‏"‏‏.‏ فَجَعَلْتُ أَنْظُرُ يَمِينًا وَشِمَالاً، فَإِذَا كُلُّ رَجُلٍ رَأْسُهُ فِي ثَوْبِهِ يَبْكِي، فَأَنْشَأَ رَجُلٌ كَانَ إِذَا لاَحَى يُدْعَى إِلَى غَيْرِ أَبِيهِ فَقَالَ يَا نَبِيَّ اللَّهِ مَنْ أَبِي فَقَالَ ‏"‏ أَبُوكَ حُذَافَةُ ‏"‏‏.‏ ثُمَّ أَنْشَأَ عُمَرُ فَقَالَ رَضِينَا بِاللَّهِ رَبًّا، وَبِالإِسْلاَمِ دِينًا، وَبِمُحَمَّدٍ رَسُولاً، نَعُوذُ بِاللَّهِ مِنْ سُوءِ الْفِتَنِ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم
"The people started asking Nab (Sallallhu Alayhi wa Sallam) too many questions importunately. So one day he ascended the pulpit and said: You will not ask me any question but I will explain it to you. I looked right and left, and behold, every man was covering his head with his garment and weeping. Then got up a man who, whenever quarreling with somebody, used to be accused of not being the son of his father. He said: O Allh's Messenger! Who is my father? Nab (Sallallhu Alayhi wa Sallam) replied: Your father is Hudhayfah. Then Umar (Radiyallhu Anh) got up and said: We accept Allh as our Lord, Islm as our religion and Muhammad as our Apostle and we seek refuge with Allh from the evil of afflictions..." (al-Bukhr; Muslim; Ab Dwd) Then this yah (al-Midah 5/101) had been sent. (Ibnu Kathr, 2/104)

Prior to it Raslullh (Sallallhu Alayhi wa Sallam) had stated:

By Allh whose Irdah (will) and Qudrah (power) I live by, a little while ago during Salh (prayer), Jannah (Paradise) and Jahannam (Hell) where both shown to me over this wall. I never saw a day like today in Khayr (good) and in Shar (evil). When we keep in mind the flow of the Hadth Raslullh (Sallallhu Alayhi wa Sallam) stating ask me in anger carries the meaning he distanced them by showing the outcome of their questions. For this reason the yah stated:

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَسْأَلُواْ عَنْ أَشْيَاء إِن تُبْدَ لَكُمْ تَسُؤْكُمْ
"O ye who believe! Ask not questions about things which, if made plain to you, may cause you trouble." (al-Midah 5/101)

The parable regarding the Ban Isrl being commanded with slaughtering a cow is like this. According to a narration by Ibnu Abbs (Radiyallhu Anhum Ajman) they had the opportunity to perform this command by slaughtering any cow. However with the questions they asked they went into excess, Allh made it more difficult and difficult. Finally with much difficulty they slaughtered. So they sacrificed her, though almost they did not.1

ar-Rab bin Haytham stated: O slave of Allh! Praise your Lord for that which he has taught you regarding His book. Refer the Ilm you are not able to reach to the one who knows, do not delve into its responsibility. Thus Allh Tal commands his Rasl:

قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ
"Say: No reward do I ask of you for this (Qurn), nor am I a pretender." (Sad 38/86)

Ibnu Umar (Radiyallhu Anhum Ajman) stated: Do not question things which have not occurred. For, I have heard Umar (Ibnul Khattb) curse those who questioned things which have not occurred.

In the Hadth it is narrated Raslullh (Sallallhu Alayhi wa Sallam) forbade fallacy. (Ab Dwd; Ahmad, Musnad, 5/435) al-Awz as explained this as gummy matters.

Some matters were discussed by Muwiyah (Radiyallhu Anh), upon this he stated: Do you not know Raslullh (Sallallhu Alayhi wa Sallam) restricted from gummy matters?

Abda bin Ab Lubba stated: In this era Id like to not ask anyone from this era any question, and they not ask me. As the owners of money boast about their money those people of matters boast with Abundance of their maters.

It came in the Hadth as:


إِنَّ اللَّهَ ... وَكَرِهَ ... وَكَثْرَةَ السُّؤَالِ
"Allh has disliked that (...) asking too many questions (in religion)." (al-Bukhr; Muslim)

Imm Mlik was asked about the Hadth Raslullh (Sallallhu Alayhi wa Sallam) restricted gossip and asking too many questions. He replied: What had been meant by asking too many questions I do not know is it regarding presenting many matters which I forbade you from? As known Raslullh (Sallallhu Alayhi wa Sallam) disliked matterism and condemned it. Allh Tal stated:

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَسْأَلُواْ عَنْ أَشْيَاء إِن تُبْدَ لَكُمْ تَسُؤْكُمْ
"O ye who believe! Ask not questions about things which, if made plain to you, may cause you trouble." (al-Midah 5/101)

Or is the restriction regarding begging? I do not know.

While upon the Minbar (pulpit) Umar (Radiyallhu Anh) stated: I ask Allh to curse the one who asks about things, which have no occurrence. For Allh Tal has informed of things, which have occurred.

Ibnu Wahb stated: Imm Mlik was against matterism and responding to them. He said to me: O slave of Allh! Say what you know and point to it. Keep silent about that which you do not know. Beware of being a bad example for people!

al-Awz stated: When Allh Tal wants to keep His slave deficient of knowledge he will addict him to dealing with fallacy.

It is narrated from Hasan that he said: The worst slaves of Allh are those who establish the most harmful matters and strains the slaves of Allh with difficulty.

ash-Shab stated: By Allh these people have made the Masjid the most unattractive place for me. Moreover it has become more unattractive for me than the garbage of my home. I said who are they o Ab Umar! He said the Araaytars and added there is no other word I hate more than
أَرَأَيْتَ Araayta (what do you say, what is your view)!

Again he said to Dwd: Beware and keep these three things from me in your head: The first is if a matter is asked and you respond do not go to confirm it with
أَرَأَيْتَ Araayta because Allh Tal stated in His Book:

أَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ أَفَأَنتَ
"Seest thou such a one as taketh for his god his own passion (or impulse)?" (al-Furqn 25/43)

Secondly when a matter is asked from you do not compare one thing to another. If you do so you could make a Hall (permissible) Harm (impermissible) and a Harm Hall. Thirdly If you are asked of a matter you have no knowledge of say I do not know I am as you are regarding this.

Yahy bin Ayyb stated: As it came to be the Ahlul Ilm (the People of Knowledge) use to say when Allh Tal did not want His slave to learn Ilm he would occupy him with fallacy.

There are many narrations regarding this matter.

In summary: Asking too many questions, mental inferences and confirmation through theoretical possibilities have been condemned. Raslullh (Sallallhu Alayhi wa Sallam) had warned the Ashb (companions) regarding asking too many questions and they have refrained from acting upon such. Such that they would yearn for the Bedouin to come and ask questions so that Raslullh (Sallallhu Alayhi wa Sallam) would respond to them and they would learn Ilm through this. Take a look at the Hadth narrated by Anas in the Sahh: He stated:

Raslullh (Sallallhu Alayhi wa Sallam) had restricted us from asking about something. We would love it when someone from the desert (i.e., Bedouin) came, asked him a question and we listened. The Ashb would not ask any question. Finally Jibrl (Alayhis Salm) came. Sat by the knees of Raslullh (Sallallhu Alayhi wa Sallam) and asked him about Islm, mn, Ihsn, Qiymah (Doomsday) and its signs. Later Raslullh informed us:


هَذَا جِبْرِيلُ أَرَادَ أَنْ تَعَلَّمُوا إِذْ لَمْ تَسْأَلُوا
"He was Jibrl (Alayhis Salm) and he wanted to teach you (things pertaining to religion) when you did not ask (them yourselves)." (al-Bukhr; Muslim)

In the same, manner Imm Mlik was not asked many questions either, and those close to him would shy from asking him. Asad Ibnul Furat mentions: I had just come to Mlik Ibnul Qsim and his other great adherents would make me ask questions. When he responded they would ask me to say what if the situation is as such what would happen? I would say it one day he was tired of me and said: Once you open the door, it does not stop in rapid succession it will not end. If you really want to learn such things you must go to Irq. Imm Mlik disliked the Fiqh and conduct of the Irq because they would excessively delve into matters and exceed in Ra'y (opinion).

According to the narration:


قَالَتْ لِعَائِشَةَ أَتَجْزِي إِحْدَانَا صَلاَتَهَا إِذَا طَهُرَتْ فَقَالَتْ أَحَرُورِيَّةٌ
"A woman asked ’ishah (Radiyallhu Anh): Should I offer the prayers that which I did not offer because of menses? ’ishah (Radiyallhu Anh) said: Are you from the (town in Irq) Harriyyah (amongst the Khawrij)?" (al-Bukhr)

رَسُولُ اللَّهِ صلى الله عليه وسلم فِي الْجَنِينِ بِغُرَّةٍ عَبْدٍ أَوْ أَمَةٍ ‏.‏ فَقَالَ الَّذِي قُضِيَ عَلَيْهِ أَنُعْطِي مَنْ لاَ شَرِبَ وَلاَ أَكَلَ وَلاَ صَاحَ فَاسْتَهَلَّ فَمِثْلُ ذَلِكَ يُطَلُّ ‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم‏ إِنَّ هَذَا لَيَقُولُ بِقَوْلِ شَاعِرٍ
"Raslullh (Sallallhu Alayhi wa Sallam) judged that a Ghurrah (i.e., male slave or female slave) be given in the case of a fetus. The one of the judgement was made against said: Should we give something for one who did not drink, not eat, nor cry out to shed a tear, the likes of which is useless? So Nab (Sallallhu Alayhi wa Sallam) said: This is the speech of a poet." (al-Bukhr; Muslim)

Rabah asked Sad Ibnul Musayyab (Rahimahullh) about the Diyah (blood money/ransom) of fingers and said: Does the amount diminish when the pain increases and the calamity increases? Sad responded: Are you from Irq? He (i.e., Rab) said: No, on the contrary either a scholar who is trying to verify or an ignorant who is trying to learn. He (i.e., Sad Ibnul Musayyab) replied: My nephew this is how the Sunnah is.


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Footnotes:

1- The Story of the Israelites (Jews) and the Cow mentioned in the Qurn in the following Ayt:
   
وَإِذْ قَالَ مُوسَى لِقَوْمِهِ إِنَّ اللّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُواْ بَقَرَةً قَالُواْ أَتَتَّخِذُنَا هُزُواً قَالَ أَعُوذُ بِاللّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّن لّنَا مَا هِيَ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ فَارِضٌ وَلاَ بِكْرٌ عَوَانٌ بَيْنَ ذَلِكَ فَافْعَلُواْ مَا تُؤْمَرونَ  قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا قَالَ إِنَّهُ يَقُولُ إِنّهَا بَقَرَةٌ صَفْرَاء فَاقِـعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ إِنَّ البَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّا إِن شَاء اللَّهُ لَمُهْتَدُونَ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ ذَلُولٌ تُثِيرُ الأَرْضَ وَلاَ تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لاَّ شِيَةَ فِيهَا قَالُواْ الآنَ جِئْتَ بِالْحَقِّ فَذَبَحُوهَا وَمَا كَادُواْ يَفْعَلُونَ
"And when Ms said unto his people: Lo! Allh commandeth ye sacrifice a heifer. They said: Dost thou make game of us? He said: Allh save me from being an ignorant (fool)! They said: Beseech on our behalf Thy Lord to make plain to us what (heifer) it is! (Ms) answered: Lo! He saith: The heifer should be neither too old nor too young, but of middling age: now do what ye are commanded! They said: Beseech on our behalf Thy Lord to make plain to us her colour. (Ms) answered: Lo! He saith: A fawn-coloured (yellow) heifer, pure and rich (bright) in tone, the admiration of beholders! They said: Beseech on our behalf Thy Lord to make plain to us what she is: Lo! heifers are much alike to us and lo! we wish indeed for guidance, if Allh wills. (Ms) answered: Lo! He saith: A heifer not trained to till the soil or water the fields; sound and without blemish. They said: Now thou bringest the truth. So they sacrificed her, though almost they did not." (al-Baqarah 2/67-71)
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Dr'ul Tawhd English

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Re: RULINGS CONCERNING PEOPLE OF QUESTIONS AND ANSWERS
« Reply #3 on: 01.03.2016, 03:01:35 AM »


This is sufficient to express asking too many questions is Makrh (disliked).

Fasl (Part):


From all these it is established that there are times when asking too many questions is disliked. It is possible to list them as follows:

1- Questions that do not have any religious benefit: The question of Abdullh bin Hudhayfah, who is my father is among these. According to what has been narrated in the Tafsr; Raslullh (Sallallhu Alayhi wa Sallam) was asked about the crescent moon and said to him why does it appear thin as  thread first, and grows bigger until it reaches its full and once again begins to shrink and takes its previous form of being very thin? Upon this the following yah was revealed:


يَسْأَلُونَكَ عَنِ الأهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ
"They ask thee concerning the New Moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage." (al-Baqarah 2/189)

In the given response the course of the question is changed and responded to with religious benefit for them. (Qurtub, Tafsr, 2/341)

2-Asking after he attained sufficient knowledge: For example someone asking every year? regarding Hajj. Whereas the apparent of the yah:


وَمَن دَخَلَهُ كَانَ آمِناً وَلِلّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلاً
"Pilgrimage thereto is a duty men owe to Allh,- those who can afford the journey." (li Imrn 3/97) shows that it is once in a life due to being absolute.

The Ban Isrl asking after the command of Allh:

إِنَّ اللّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُواْ بَقَرَةً
"Allh commands that ye sacrifice a heifer." (al-Baqarah 2/67) is like this.

3- Asking about something that is not readily needed. We assume this part Allh knows best- is about those things which Hukm have not been revealed.

"Leave me alone so long as I have left you alone..." (an-Nas; Ahmad, Musnad, 2/247)

وَسَكَتَ عَنْ أَشْيَاءَ رَحْمَةً بِكُمْ غَيْرَ نِسْيَانٍ فَلَا تَسْأَلُوا عَنْهَا
"Allh has left some things without rulings, out of mercy for you, not that He forgot them, so do not ask about them." (Hkim, Mustadrak, 4/115)

4- Asking about difficult, complicated, and harmful things: the restriction regarding fallacy is from this.

5- Asking about Taabbud (related with the worship) the Illah (reason) of the Hukm which is not understood mentally or the questioned asking about something he will not understand. Like questioning about why a menstruating female does not repay performing Salah but she repays her Sawm (fast).

6- Going into extreme when questioning and taking responsibility. The following yah points to this.


قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ
"Say: No reward do I ask of you for this (Qurn), nor am I a pretender."(Sad 38/86)

When he (i.e., Amr Ibnul s) asked: O owner of the pool! Do wild animals come to your pool? Upon this Umar (Radiyallhu Anh) said: O owner of the pool. Do not respond because we come to the water they drink and they come to the water we drink.

7-When there is the denotation of opposition to the book and Sunnah by Ray (opnion) in the question. For this reason Sad (Ibnul Musayyab responded to Rabah who asked about Diyah) said: Are you from Irq?

They said to Mlik bin Anas: Will a man who knows the Sunnah struggle for it? He replied: No! He will inform that which is Sunnah, if it is accepted, then good if not he will keep quite.

8- Asking regarding Mutashbihah (allegorical) subjects. The following yah points to this:


وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاء الْفِتْنَةِ وَابْتِغَاء تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ
"But those in whose hearts is perversity follow the part thereof that is not clear, seeking discord, and searching for hidden meanings in it, but no one knows its interpretation except Allh." (li Imrn 3/7)

Regarding this Umar bin Abdul Azz (Rahimahullh) said: "He who allows his religion to be open to disputing will frequently change over." (Ibnu Abdul Barr, Jmiu Baynil Ilm, 2/113)

Imam Mlik said: "Istaw is known; Kayf (its manner) is unknown; and asking about it is a Bidah (religious innovation)."

9- Asking about the struggle between the Salafis Slih. When Umar bin Abdul Azz (Rahimahullh) was once asked about the Battle of the Siffn and he simply replied: That was bloodshed from which Allh kept my hands and I have no desire for my tongue to plunge into it. (Ibnu Sad, The Men of Madina, 2/246)

10- To ask in order to overcome in debate, to leave the opponent helpless and in difficulty. Acts as such are criticized in the Qurn and the following is stated:


وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللّهَ عَلَى مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ
There is the type of man whose speech about this world's life may dazzle thee, and (on the sight of the people) he calls Allh to witness about what is in his heart; yet is he the most contentious of enemies. (al-Baqarah 2/204)

إِلَّا جَدَلاً بَلْ هُمْ قَوْمٌ خَصِمُونَ
"And they say: Are our gods best, or he? This they set forth to thee, only by way of disputation: yea, they are a contentious people." (az-Zukhruf 43/58)

The following is narrated in the Hadth:

أَبْغَضُ الرِّجَالِ إِلَى اللَّهِ الأَلَدُّ الْخَصِمُ
"The most hated man in the Sight of Allh is the one who is the most quarrelsome." (al-Bukhr; Muslim)

These, which we have counted, are only some of that which is disliked in asking questions and others will be compared to them. However, the restrictions regarding these are not all the same. The disliking of some of them is more severe, some lighter, some definite Harm and some have room for Ijtihd. The restriction regarding struggle in Dn encompasses some of them. For example:

الْمِرَاءُ فِي الْقُرْآنِ كُفْرٌ
"Controverting about the Qurn is Kufr (disbelief)." (Ab Dwd; Ahmad, Musnad, 2/300, Hadth no: 7971, 424, Hadth no: 9457; Hkim, al-Mustadrak, 2/223, Hadth no: 2882)

وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ
"When thou seest men engaged in vain discourse about Our Signs, turn away from them." (al-Anm 6/68)

There are many other similar yt and Ahdth. Therefore questions regarding matters as such are restricted. And responding is according to it.
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Dr'ul Tawhd English

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Re: RULINGS CONCERNING PEOPLE OF QUESTIONS AND ANSWERS
« Reply #4 on: 01.03.2016, 03:22:02 AM »


The Third Issue:

It is a good thing to abandon objection towards the elders and it is found worthy of praise.
There is no difference between the matter objected to being comprehensible or non-comprehensible. Its evidences are as follows:

1- There is evidence in the Qurn for this. For example, the parable between Ms (Alayhis Salm) and Khidhr (Alayhis Salm) is like this. Khidhr (Alayhis Salm) set the condition that Ms (Alayhis Salm) does not ask him anything unless he (i.e., Khidhr) is to explain it. Of course as could not keep patient and abide by the condition Ms (Alayhis Salm) separated from him as stated by Allh Tal:


هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ
"This is the parting between me and thee." (al-Kahf 18/78)

Raslullh (Sallallhu Alayhi wa Sallam) stated regarding him:

يَرْحَمُ اللَّهُ مُوسَى، لَوْ كَانَ صَبَرَ يُقَصُّ عَلَيْنَا مِنْ أَمْرِهِمَا
"May Allh bestow His Mercy on Ms! If he had remained patient, we would have been told further about their case." (al-Bukhr)

In reality Ms (Alayhis Salm) had spoken with the tongue of Ilm. Regardless exiting the condition necessitates exiting the given condition. It is narrated the angels said to Allh Tal:

أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء
"Wilt Thou place therein one who will make mischief therein and shed blood?" (al-Baqarah 2/30)

And Allh rejected their rejections and sent them a fire and burnt them by.

إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ
"I know what ye know not." (al-Baqarah 2/30)

The rejection worst than this was by the statement of Ibls (i.e., Satan):

وَخَلَقْتَهُ مِن طِينٍ أَنَاْ خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ
"I am better than he: Thou didst create me from fire, and him from clay." (al-Arf 7/12)

And with this attitude of his The One who placed all things and knows all Allh Tal had banished him from his mercy forever. This is evidence for our matter. The attitude of the group mentioned in Surah al-Baqarah with the request of slaughtering a cow is from this type as well. As they went into extreme with their questions Allh Tal made their duty more difficult.

2- The evidences which take place in narrations: As seen in the following Ahdth: When Raslullh (Sallallhu Alayhi wa Sallam) was about to leave this world, there were persons (around him) in his house (Umar Ibnul Khattb being one of them). Nab (Sallallhu Alayhi wa Sallam) said:


هَلُمَّ أَكْتُبْ لَكُمْ كِتَابًا لاَ تَضِلُّونَ بَعْدَهُ
Come, I may write for you a document; you would not go astray after that.

Those who were present in the house differed. Raslullh (Sallallhu Alayhi wa Sallam) could not write (or dictate) the document for them. (al-Bukhr; Muslim)

There is evidence for this in the parable of the mother of Isml. Such that when she had come across Zamzam for the first time she had withheld it and prevented the water from gushing forth. Regarding her act Raslullh (Sallallhu Alayhi wa Sallam) stated:


لَوْلاَ أَنَّهَا عَجِلَتْ لَكَانَ زَمْزَمُ عَيْنًا مَعِينًا
"Had she not hastened (to fill her water-skin with water from the Zamzam well). Zamzam would have been a stream flowing on the surface of the earth." (al-Bukhr; Ahmad, Musnad, 5/121)

Mentioned in a Hadth a pot was boiled for Raslullh (Sallallhu Alayhi wa Sallam), it contained meat. He said: Give me a thigh. The narrator stated: I gave him a thigh. He (Sallallhu Alayhi wa Sallam) said: Give me a thigh. I gave him a leg. He (Sallallhu Alayhi wa Sallam) said: Give me a thigh. I said: O Raslullh! How many thigh does a lamb have. He (Sallallhu Alayhi wa Sallam) said by the One whose hand my life is in if you had kept quite, as long as I requested you would be given thigh. (ad-Drim)

Al (Radiyallhu Anh) stated: At night time Raslullh (Sallallhu Alayhi wa Sallam) came to me and Ftimah and asked us to get up for Salh. I sat up rubbing my eyes. I was saying: By Allh we will only do what Allh wrote for us. Of course our lives are in the hands of Allh. He will wake him when He wills. Upon this Raslullh (Sallallhu Alayhi wa Sallam) said:


وَكَانَ الْإِنسَانُ أَكْثَرَ شَيْءٍ جَدَلاً
"But man is, in most things, contentious." (al-Kahf 18/54) he turned and left. (Ahmad, Musnad, 1791)

Sahl bin Hunayf said during the War of Siffn, o people:

اتَّهِمُوا رَأْيَكُمْ، رَأَيْتُنِي يَوْمَ أَبِي جَنْدَلٍ وَلَوْ أَسْتَطِيعُ أَنْ أَرُدَّ، أَمْرَ النَّبِيِّ صلى الله عليه وسلم لَرَدَدْتُهُ
"You'd better blame your wrong opinions. I wish you had seen me on the day of Ab Jandal. If I had the courage to disobey the Prophet's orders, I would have done so." (al-Bukhr; Muslim)

Sad Ibnul Musayyabs grandfather (Hazn bin Wahb) went to Nab (Sallallhu Alayhi wa Sallam) and Raslullh asked (him):

جَاءَ إِلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ ‏"‏ مَا اسْمُكَ ‏"‏‏.‏ قَالَ حَزْنٌ‏.‏ قَالَ ‏"‏ أَنْتَ سَهْلٌ ‏"‏‏.‏ قَالَ لاَ أُغَيِّرُ اسْمًا سَمَّانِيهِ أَبِي‏.‏ قَالَ ابْنُ الْمُسَيَّبِ فَمَا زَالَتِ الْحُزُونَةُ فِينَا بَعْدُ‏
"What is your name? He replied: My name is Hazn. He (Sallallhu Alayhi wa Sallam) said: You are Sahl. Hazn said: I will not change the name with which my father has named me. Ibnul Musayyab added: We have had roughness (in character) ever since." (al-Bukhr)

3- It is established by experience that rejecting what the elders say delivers nothing but no benefit and it disunites the teacher and student.

Especially the Sfiyyah (mystics) give importance to this. According to them, this is the greatest illness. al-Kushayr from among them claimed even making Tawbah (repentance) from such illness would not be accepted and that such stumbling would not be forgiven. There are two stories told regarding this.

Ab Yazd al-Bastam had a young servant. He was fasting. Ab Turb an-Nahshib and Shakk al-Balh said to him: Youngster! Eat with us! He replied: I am fasting. Shakk said: Eat there is a years worth of fasting reward for you. He did not approach. Upon this Ab Yazid al-Bastam said: Leave him who is the one fallen from the sight of Allh. Then that young man began to steal and his hand got cut off.

After Imm Mlik was questioned one after another he said to Anas: Once you open the door, it does not stop in rapid succession it will not end. If you really want to learn such things you must go to Irq.  And had brought attention to the fact that upon rejecting one will be kept distant from its benefit. Those who look into his life will find many similar incidences.


The conclusion which comes from all which we have presented is:

When a scholar known with trust and honesty, who is virtuous, religious and righteous, is asked regarding a matter, upon this if he responds or a state is established from him which is not expected or if something happens which the listener does not comprehend, it is not appropriate to object nor leave room for criticizing. If there really is a problem on hand, it is more appropriate for succession to wait for the result; this will be an attitude more virtuous to attain the goal Inshllh (if Allh wills).
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