Texts about Excessive Questioning
Abu Hurayrah, may Allah be pleased with him, reported that Allaah's
Messenger gave a speech in which he said:O people! Hajj is obligatory
for you, so perform hajj.
Someone asked, "Every year, O Messenger of Allaah?" He was silent
until asked a third time. Then he said:If I say "Yes," it would become
obligatory (every year); but you would not be capable of it.
Then he said:Avoid (asking) me as long as I leave you; surely those
before you were destroyed for their numerous questions and
disobedience to their prophets. When I command you with something, do
as much ofit as you are able; and when I forbid you from something,
stay away from it.(Al- Bukhaaree and Muslim)
Qataadah reported from Anas that Allaah's Messenger was being
questioned excessively about various matters, until he became very
angry one day, and ascended the minbar (steps) to say,No one asksme
about anything todaybut I will explain it for him.A man, who had doubt
as to whether the man to whom he was attributed was his true father,
said, "O Messenger of Allaah! Whois my father?" He replied,Huthaafah
is yourfather.'Umar, realizing the Prophet's anger for these
questions, stood and said: "We are satisfied with Allaah as our Lord,
with Islaam as our religion, and with Muhammad as our Messenger. We
seek refuge in Allaah from the fitnah!"
Upon mentioning this hadeeth, Qataadah would also mention the aayah:«O
you who believe! Do not ask aboutthings which, if made plain to you,
may cause you trouble. But if you ask about them while theQur'aan is
being revealed, they will be made plain to you. Allaahhas pardoned
that; and Allaah is pardoning, forbearing. Before you, acommunity
asked such questions; then on that account they became disbelievers .»
[ Al-Maa'idah 101-102]
Anas, may Allah be pleased with him, also mentioned that the man's
questioning about his father prompted the revelation of the above
aayah. [1]
The Prohibition of AskingQuestions Excessively
Thus the companions were forbidden from asking unnecessary questions,
as indicated inthe above aayah. This provides proof for the
prohibition of asking about that which the questioner has no real
need, like asking if someone is in Hell or Paradise, or if his true
father is the one to whom he is attributed. It is also prohibited to
ask questions in a harassing, joking or mocking manner, as the
hypocrites and deviants do. Related to this is asking about that which
Allaah has kept hidden from his servants, like theactual time of the
Final Hour, or the nature of thesoul.
Furthermore, this prohibited the Muslims (at the time of the Prophet)
from asking excessive questions about the lawful and unlawful, out of
fear thatsome restrictions would be revealed about it, like
questioning about hajj, whether it is obligatory every year or not.
Sa'd, may Allah be pleased with him, reported that the Prophet
said:Surely the worst in crime among the Muslim is he who asks about a
thing that is not prohibited, but it becomes prohibited due to his
asking.(Al-Bukhaaree andMuslim)
Thus the Muhaajiroon (emigrants) and Ansaar (helpers) who lived in
al-Madeenah, and whose hearts were firm in faith, they were prohibited
from asking (unnecessarily).
Permissible Questions
The Prophet permitted the bedouins' delegations to ask questions (in
order to learn the basics of the Deen). An-Nawaas bin Sam'aan
reported: "I stayed with Allaah's Messenger in al-Madeenah for a year.
Nothing prevented me from (permanent) hijrah except the (permission
toask) questions. For when one of us would made hijrah, he would not
ask Allaah's Messenger about anything." (Muslim)
Anas, may Allah be pleased with him, said: "We were prohibited from
asking Allaah's Messenger about things. So we were excited when an
intelligent man from among the bedouins came. He asked him questions,
and we listened." (Muslim)
Yet, the companions of the Prophet would ask about some issues of
importance, such as the ruling on a matter about to occur, so that
they would know what to do then. For example, they asked: "We will
meet our enemy tomorrow; and we have no knives with us. Should we
slaughter (our animals for food) with reeds [2] ?" (Al- Bukhaaree and
Muslim)
They also asked whether to obey or fight those deviant leaders that he
informed them would come after him; Huthayfah asked about the future
fitan (tribulations) and what to do during them [3]; and so on.
Reasons for the Prohibition
In this hadeeth, the Prophet said:Avoid asking me as long as I leave
you: surely those before you were destroyed for their numerous
questions and disobedience to their prophets.
This indicates that unnecessary questioning is disliked and censured.
Some people think that this applies specifically tothe Prophet's time.
They argue that, with the revelation continuing to descend upon the
Prophet, it would have been possible for something that was not
prohibited to become prohibited, or somethingdifficult to implement to
become obligatory. This is no longer the case after his passing.
However, there is another reason for the prohibition: They should not
be hasty, but should rather await the revelation of the Qur'aan,which
will provide a clarification for all things that they might ask about.
All that the Muslims need to know about their religion is clarified by
Allaah in His Great Book; and the Messenger has conveyed it. So there
is no need forquestioning beyond this; Allaah best knows which issues
are most helpful for His servants, which of them will give them
guidance, and which will give them benefit. Certainly Allaah would
give clarification for these, even if they do notask about it, as He,
Most High, said:«( Thus) Allaah clarifies for you, lest you go
astray.» [ An-Nisaa' 4:176]
Therefore, there is no need to ask about a thingbefore a real need for
it arises. In such situation, one is required to understand that of
whichAllaah and His Messenger have informed, and then follow that and
act upon it.
Questioning versus Obeying Allaah and His Messenger
The Prophet says in this hadeeth:When I command you with something, do
as much ofit as you are able; and when I forbid you from something,
stay away from it.
With this, Allaah's Messenger indicates that engaging oneself in
following his commands, and staying away from his prohibitions, will
keep one too busy to ask questions.
Muslims should concern themselves only with the issues discussed by
Allaahand His Messenger, struggle to understand them and realize their
meanings, believe deeplyin them, submit to them, struggle to fulfill
the commands as much as possible, and to struggle to avoid what is
prohibited. This was the practice of the Prophet's companions and
those who followed them with ihsaan (in a good way) inseeking
beneficial knowledge from the Book and the Sunnah.
When hearing a command or prohibition,the listener must not make
assumptions regarding matters which may or may not occur. If he did,
he would be liable to the prohibition in the hadeeth, and would
reflect an insincerity in following the command.
A man asked Ibn 'Umar about kissing the Black stone. He, may Allah be
pleased with him, replied, "I saw the Prophet kissing it and touching
it. The man said, "What if I am forcedaway from it? What if I am
overpowered (by the mass of people)?" Ibn 'Umar, may Allah be pleased
with him, responded: "Leave 'What if' in Yemen. I saw Allaah's
Messenger kissing it and touching it." (Al- Bukhaaree )
Ibn 'Umar meant that your concern should onlybe to follow the Prophet;
there is no need to presume difficulty or incapability before an
event's occurrence, because it weakens the determination to reach the
goal. Surely, fiqh (understanding) of the Deen and questioning about
knowledge are only praised when done for the sake of acting upon them,
not for the sake of debates and arguments. Ibn Mas'ood, may Allah be
pleased with him, said: "What willyou do when a fitnah (tribulation)
prevails overyou, causing an adult to grow old, and a child to become
an adult? People will adopt it as sunnah; and if it is done
differently one day, it will be said, 'This is munkar (disgusting)'."
He was asked, "When willthis happen?" He replied: "When you have few
trustworthy people, but may leaders; you will have few fuqahaa '
(people of understanding) but manyreciters ; fiqh will be sought for
other than thereligion; and the world will be sought by deeds of the
Hereafter." [4]
Similarly, many of the companions and their followers disliked being
asked questions about events before they ever occur; and they would
not answer such questions. [5]
Whoever treads the path in search of knowledge in the manner that we
have mentioned, he will understand the answer to most new events,
because they are based on these basics. And treading on this path must
be done following the imaams (great scholars) whom the Ummah agrees as
to theirguidance and insight, like ash-Shaaf'ee, Ahmad,Ishaaq, Abu'
Ubayd, and whoever follows their path. Anyone who takes a path other
than this will suffer defeat and ruin, taking what is not permissible
for him, and avoiding what he is obliged to act upon.
The root of the matter is that, by questioning, one's intention be
Allaah's Face, drawing closer to Him by knowingwhat He revealed to
His Messenger, treading upon his path, acting in accordance with it,
and inviting the created beings to this. Whoever does this, Allaah
grants him fiqh, guides him, inspires his faith, and teaches him what
he did not otherwise know. He would then be one of those who have been
praised in the Book for their knowledge. He, Glorious is He, says:«It
is only the knowledgeable among His servants who fear Allaah .» [
Faatir 35:28]
Similar to this is the saying of some of the salaf: "Fear of Allaah is
sufficient proof of one's knowledge, and recklessness before Allaah is
sufficient proof of one's ignorance."
Summary Regarding Obeying Allaah and His Messenger
We conclude that one should direct his efforts to understanding
Allaah'swords and those of His Messenger, instead of occupying himself
with many issues that are not discussed in the Book of Allaah nor the
Sunnah of His Messenger. Whoever does this, seeking by it tocomply
with the commands and avoid the prohibitions, will be among those
fulfilling the Messenger's command in this hadeeth.
On the other hand, anyone who, instead of being concerned with
understanding what Allaah revealed to His Messenger, directs his
efforts to raising issues which may or may not occur, expecting
answersbased on mere opinion, is in danger of being opposed this
hadeeth, committing what it prohibits, and avoiding what it commands.
You should know that most new events, which have no foundation in the
Book and the Sunnah, only occur due to one's lack of compliance with
the commands of Allaah and His Messenger. If, in any situation, one
asks about what Allaah legislated concerning it and complies with it,
and what He forbade regarding it and avoids it, then this event occurs
within the limits of the Book and the Sunnah.
But, if one acts in accordance with his opinion and desires, thenmost
of the events that take place will contradict what Allaah has
legislated. It may even besometimes difficult for one to find the
ruling for these events in the Book or the Sunnah, because of their
being so far fromthem.
In summary, one must comply with what the Prophet has commanded in
this hadeeth, and avoids what he has prohibited. Anyone occupying
himself with this, instead of other things, will be saved in this life
and the Hereafter. And anyone who follows his whims instead of this is
liable to the warning of the Prophet: that he would be acting like the
people of the Book, who were destroyed because of their excessive
questioning and disobedience to their prophets.
Emphasis on Avoiding Prohibitions
In the above hadeeth, the Prophet said:When I command you with
something, do as much ofit as you are able; and when I forbid you from
something, stay away from it.
Some scholars conclude from this that the prohibition is more stern
than the command, because there is no concession left for the
prohibition, whereas the command is limited to capability. This is
reported from Imaam Ahmad. Others say similarly: "Righteous acts are
done by both the righteous and the sinful; but sin is not avoided
except by the siddeeq (most truthful)."
Abu Hurayrah, may Allah be pleased with him, reported that the Prophet
said:Guard yourself against the prohibitions; you are then a most true
worshipper among the people.(Ahmad, At-Tirmidthee, Ibn Maajah and
others) [6]
It is apparent that what has been said about the virtue of avoiding
prohibitions over performing acts of obedience refers only to
voluntary acts of obedience. Performing an obligatory act of obedience
is more important than avoiding a prohibition; the earlier is a
positive action sought for itself, whereasthe latter is a negative
action that should be avoided and, therefore, does not need a niyyah
(intention) like the obligations. Furthermore,refraining from certain
actions can lead to kufr, such as refraining from saying the Shahaadah
or from performing the pillars of Islaam. The same is not true in the
case of committing a prohibition, for by itself it does not
necessitate kufr.
In conclusion, avoiding the prohibitions - even if they are small, is
better than doing voluntary actsof obedience in plenty, for the first
is obligatory, whereas the latter is voluntary.
Capability
In regard to the same part of the hadeeth (of Abu Hurayrah), some of
the later scholars indicatethat the Prophet said thisbecause complying
with a command cannot occur except with a (positive) action, which
depends upon conditions and certain causes without which one cannot
perform it. Thus it is limited to capability, in the same way as is
Allaah's commands for taqwaa:«So have taqwaa of Allaah as much as you
are capable .» [ At- Taghaabun 64:16]
And He, Glorious is He, said about hajj:«...And hajj to the House is a
duty that people owe to Allaah, for those who are able to bear the
journey...» [ Aal ' Imraan 3:97]
As for the prohibitions, what is expected is that they are not
performed, and that is their origin (that they are not done). So the
goal of non-performance remains the rule, and thisis possible, for it
does notdepend upon capability.
Yet there is some problem in this argument. If the call to an act of
disobedience is extremely strong for a person, and he does not have
the patience necessary to avoid committing it if he had the means, it
becomes necessary for him to struggle his utmost to avoid it. For some
people,this (avoiding the sin) is more difficult on oneself than doing
acts of obedience. For this reason there are many people who achieve
many acts of obedience, but they lack the strengthto avoid some of the
prohibitions.
The reality of all this is that Allaah does not hold a person
responsible for that of which he is not capable; and He has exempted
the people of many obligations only because of the hardship they would
present for them, granting them a concession out of mercy for them.
As for the prohibitions, one may not justify doingthem by the strength
of temptation or the desire for it. Rather, the one is required to
avoid them in all situations. And whatever He allowed of the
prohibited food is only in necessity conditions, in order to preserve
the life, and not for the sake of enjoyment or fulfilling the desires.
Here one becomes aware of the correctness of what Imaam Ahmad, may
Allah have mercy with him, said, that the prohibition is more severe
than the command.
When One Cannot Completely Fulfill a Command
This hadeeth further provides proof that whoever experiences
difficulty in doing all thathe has been commanded,but he is able to do
some of it, then he does of it what is possible for him. This is
consistent in various specific cases, like physical purification for
example. When one isable to do some of it but unable to the rest due
to lack of water or a problem with some of hislimbs, he does what he
is able, and performs tayammum for the rest. Itis the same whether the
case is for wudhoo ' or ghusl (according to the majority of scholars).
The same with prayer, for whoever finds it too difficult to perform
the obligatory elements of the prayer while standing, then he prays
sitting. If that is too difficult, then he prays lying down. In Saheeh
al-Bukhaaree 'Imraan bin Husayn, may Allah be pleased with him,
reported that the Prophet said:
Pray standing, if you are not able, then sitting, if you are not able,
then lying on your side.
If all of this is too difficultyet, or if one cannot use his limbs at
all, then he prays with his eyes and intention; he is not exempt from
praying .
Footnotes:
1. [7] This ishadeeth number nine from Ibn Rajab's work, translated
and adapted by Abu Khaliyl.
2. [1] All of the above wascompiled by both al- Bukhaaree and Muslim.
3. [2] This refers to using the sharp edge that results from splitting
large hollow reeds. The Prophet ( صلى الله عليه وسلم ) allowed the
usage of any tool thatwould cut (see the remainder of
thehadeethinSaheeh al-Bukhaari), including shards of flint or other
types of sharp rocks. Ibn Hajar mentioned that the companions did not
like to use their knives or swords for slaughtering, fearing to damage
the blades, making them less effective for battle, etc. SeeFath ul
-Baari.
4. [3] Recorded by al- Bukhaaree and Muslim.
5. [4] It is ahasan report recorded by ad- Daarimee and others. SeeThe
Night Prayers:QiyamandTarawih where Shaykh al-Albaani says about a
similar version (pg.1 ) ; "This report, although it ismawquf (from a
companion), holds the status ofmarfu'(from the Prophet ( صلى الله عليه
وسلم )) because itmentions matters of theghayb that cannot be known
except through revelation."
6. [5] What follows, although omitted in our article, is a number of
sayings from thesalaf. Among them a report from Maalik about
theaayah;«And they ask you about the soul... » [Al- Israa ' 17:85]
that Allaah did not give an answer to that question.
7. [6] It ishasan accordingto al-Albaani. SeeSilsilat al- Ahaadeeth
as- Saheehah no. 930.
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