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Bekijk Volledige Versie : Geruineerd door het teveel vragen stellen.



20-11-06, 08:12
Aboe Huraira verhaalt dat de Profeet (sallallahoe aleihi wa sallam - Allah's zegen en vrede zij met hem) heeft gezegd: "Laat mij met rust aangaande de dingen die ik jullie niet noem. Degenen die jullie voorafgegaan zijn, zijn geruineerd door hun gewoonte te veel te vragen te stellen bij hun Profeten en dan met hen van mening te verschillen. Als ik jullie iets verbied, neem er dan afstand van, en wanneer ik jullie gebiedt, voer het dan naar jullie vermogens uit."

Overlevering: Al-Bucharie & Muslim

Good Kahuna
20-11-06, 08:21
Wat kan er nou mis zijn met het stellen van vragen, vooral als je iets niet begrijpt?

Repentance
20-11-06, 12:41
Ik denk dat het belangrijk is om te weten tegen welke achtergrond de Profeet (vrede en zegeningen zij met hem) deze woorden heeft geuit. Dus dat we de uitleg van deze hadeeth kennen. Zelf weet ik dit niet, maar het is wel interessant genoeg om er naar op zoek te gaan, insha Allah.

Good Kahuna, voor zover ik weet is er geheel niets mis mee om vragen te stellen om je onwetendheid daarmee weg te vagen. Dit wordt zelfs sterk aangeraden. Ik citeer uit Diseases of the Hearts and their Cures van Ibn Taymiyyah op blz 19 - 20,

Likewise doubt and ignorance cause pain to the heart. The Prophet (sallallahu 'alayhi wa sallam) said, "Could they not have asked if they did not know? Indeed, the cure for ignorance is to ask." And the one who has doubt in something he has taken on board, causes harm to his heart until he attains knowledge and certainty. Hence it is said to a scholar when he answers in a way that clarifies the truth, 'You have healed me with the answer.'

The full text of the hadeeth is narrated by Jaabir bin 'Abdullaah that he said,

We went on a journey and a man from amongst was injured in the head by a stone. After this he had a wet dream. He asked his Companions, 'Do you find that I have a concession for performing tayammum?' They said, 'We do not find any concession, for you are capable of employing water (for purification.' So he bathed and as a result died. When we returned to the Prophet (sallallahu 'alayhi wa sallam) he was informed of this upon which he said, 'They have killed him, may Allah kill them! Could they not have asked if they did not know? Indeed, the cure of ignorance is to ask! It was sufficient for him to perform tayyamum, sprinkle some water on the wound or put a bandage on his wound and then wipe over it, and wash the remainder of his body."

Hadeeth overgeleverd in Sunnan Aboo Dawood en Sunnan Ibn Maajah. De gehele hadeeth is hasan tot het gedeelte 'sprinkle some water', want vanaf daar is de overlevering zwak. Voor meer informatie moet voetnoot 30 van dit boek van Ibn Taymiyyah worden gechecked.

Wa ssalaam.

Good Kahuna
20-11-06, 19:34
Geplaatst door Repentance
Good Kahuna, voor zover ik weet is er geheel niets mis mee om vragen te stellen om je onwetendheid daarmee weg te vagen. Dit wordt zelfs sterk aangeraden. Ik citeer uit Diseases of the Hearts and their Cures van Ibn Taymiyyah op blz 19 - 20...


Interessant, tnx!

Maar welke van de twee is belangrijker: gehoorzaamheid aan de leer, of denken voor jezelf?

Cortex
25-11-06, 12:13
Geplaatst door EyeLiner
Aboe Huraira verhaalt dat de Profeet (sallallahoe aleihi wa sallam - Allah's zegen en vrede zij met hem) heeft gezegd: "Laat mij met rust aangaande de dingen die ik jullie niet noem. Degenen die jullie voorafgegaan zijn, zijn geruineerd door hun gewoonte te veel te vragen te stellen bij hun Profeten en dan met hen van mening te verschillen. Als ik jullie iets verbied, neem er dan afstand van, en wanneer ik jullie gebiedt, voer het dan naar jullie vermogens uit."

Overlevering: Al-Bucharie & Muslim

Hoe wil iemand een geloof volgen als de Profeet (saws) vragen niet wilt beantwoorden?

Repentance
25-11-06, 15:21
Geplaatst door Good Kahuna
Interessant, tnx!

Maar welke van de twee is belangrijker: gehoorzaamheid aan de leer, of denken voor jezelf?

Graag gedaan, yw.

Als ik zo voor mijzelf spreek, kan ik zeggen dat die twee zaken goed met elkaar samengaan. Wanneer ik iets lees, probeer ik daar zo goed mogelijk over na te denken en hoe ik dat kan toepassen in mijn leven. En als ik iets niet begrijp, blijf ik er net zolang over lezen, totdat ik wel dat begrip heb.

Maar bepaalde dingen staan nu eenmaal vast, zoals de geloofsleer. Ik zie dit als een genade van God, want als dit niet vastlag, zou je niet meer kunnen spreken van één geloof, maar van meerdere. Omdat iets vastligt, betekent dit niet per definitie dat je er niet meer over hoeft na te denken. Dit is zelfs een vereiste, want als je ergens niet over nadenkt, hoe kun je er dan überhaupt in geloven?

Ik geloof niet dat ik op basis van mijn intellect mijn gehele geloofsleer kan begrijpen of ontwikkelen, zonder daarbij bronnen te gebruiken. Als ik enkel mijn eigen verstand zou gebruiken, zou ik misschien tot algemene ideeën kunnen komen, zoals dat God bestaat en dat Hij de Almachtige is; dat ik ter verantwoording wordt geroepen voor mijn daden etc. Maar de details en hoe dit precies in haar werking gaat, kan ik alleen terugvinden in de hoofdbronnen, namelijk de Qur-aan en de tradities van de Profeet (vrede en zegeningen zij met hem).

Verder hou ik er rekening mee dat mijn intellect kan tekortschieten, omdat ik nu eenmaal niet alles weet en mijn geloof stapsgewijs moet leren.

Dus om je vraag te beantwoorden; ik geef wel voorrang aan de bronnen, maar wel met de voorwaarde dat ik hierover nadenk.

27-11-06, 06:55
Geplaatst door Cortex
Hoe wil iemand een geloof volgen als de Profeet (saws) vragen niet wilt beantwoorden?


Goed lezen, er staat niet dat de profeet sws de vragen niet wil beantwoorden.

Repentance
26-12-06, 22:08
Ik heb een uitgebreide uitleg gevonden van Ibn Rajab (rahimahullah) van de hadeeth die zuster Eyeliner had geplaatst. Zeker het lezen waard, insha Allah.

Wa ssalaam.


The Hadith: "Avoid Asking me until I teach you."

Adapted from Ibn Rajab’s Jaami‘ ul-‘Uloomi wal-Hikam (Abridged by Shaykh Saleem al-Hilali)*

Texts about Excessive Questioning

Abu Hurayrah, may Allah be pleased with him, reported that Allaah's Messenger (sall Allahu `alaihi wa sallam) 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 (sall Allahu `alaihi wa sallam) 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 (sall Allahu `alaihi wa sallam) 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 of it 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 (sall Allahu `alaihi wa sallam) was being questioned excessively about various matters, until he became very angry one day, and ascended the minbar (steps) to say, No one asks me about anything today but 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! Who is my father?” He (sall Allahu `alaihi wa sallam) replied, Huthaafah is your father. ‘Umar, realizing the Prophet's (sall Allahu `alaihi wa sallam) 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 about things which, if made plain to you, may cause you trouble. But if you ask about them while the Qur'aan is being revealed, they will be made plain to you. Allaah has pardoned that; and Allaah is pardoning, forbearing. Before you, a community 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 Asking Questions Excessively

Thus the companions were forbidden from asking unnecessary questions, as indicated in the 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 the actual time of the Final Hour, or the nature of the soul.

Furthermore, this prohibited the Muslims (at the time of the Prophet (sall Allahu `alaihi wa sallam)) from asking excessive questions about the lawful and unlawful, out of fear that some 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 (sall Allahu `alaihi wa sallam) 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 and Muslim)

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 (sall Allahu `alaihi wa sallam) 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 (sall Allahu `alaihi wa sallam) in al-Madeenah for a year. Nothing prevented me from (permanent) hijrah except the (permission to ask) questions. For when one of us would made hijrah, he would not ask Allaah's Messenger (sall Allahu `alaihi wa sallam) about anything.” (Muslim)

Anas, may Allah be pleased with him, said: “We were prohibited from asking Allaah's Messenger (sall Allahu `alaihi wa sallam) 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 (sall Allahu `alaihi wa sallam) 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 (sall Allahu `alaihi wa sallam) 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 (sall Allahu `alaihi wa sallam) 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 to the Prophet's (sall Allahu `alaihi wa sallam) time. They argue that, with the revelation continuing to descend upon the Prophet (sall Allahu `alaihi wa sallam), it would have been possible for something that was not prohibited to become prohibited, or something difficult to implement to become obligatory. This is no longer the case after his (sall Allahu `alaihi wa sallam) 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 (sall Allahu `alaihi wa sallam) has conveyed it. So there is no need for questioning 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 not ask 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 thing before a real need for it arises. In such situation, one is required to understand that of which Allaah and His Messenger have informed, and then follow that and act upon it.

Questioning versus Obeying Allaah and His Messenger

The Prophet (sall Allahu `alaihi wa sallam) says in this hadeeth: "When I command you with something, do as much of it as you are able; and when I forbid you from something, stay away from it."

With this, Allaah's Messenger (sall Allahu `alaihi wa sallam) 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 Allaah and His Messenger (sall Allahu `alaihi wa sallam), struggle to understand them and realize their meanings, believe deeply in 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 (sall Allahu `alaihi wa sallam) companions and those who followed them with ihsaan (in a good way) in seeking 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 (sall Allahu `alaihi wa sallam) kissing it and touching it." The man said, “What if I am forced away 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 (sall Allahu `alaihi wa sallam) kissing it and touching it.” (Al-Bukhaaree)

Ibn ‘Umar meant that your concern should only be to follow the Prophet (sall Allahu `alaihi wa sallam); 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 will you do when a fitnah (tribulation) prevails over you, 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'.”

He was asked, “When will this happen?” He replied: “When you have few trustworthy people, but may leaders; you will have few fuqahaa ' (people of understanding) but many reciters; fiqh will be sought for other than the religion; 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 whom the Ummah agrees as to their guidance 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 knowing what He revealed to His Messenger, treading upon his (sall Allahu `alaihi wa sallam) 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's words and those of His Messenger (sall Allahu `alaihi wa sallam), instead of occupying himself with many issues that are not discussed in the Book of Allaah nor the Sunnah of His Messenger (sall Allahu `alaihi wa sallam). Whoever does this, seeking by it to comply with the commands and avoid the prohibitions, will be among those fulfilling the Messenger's (sall Allahu `alaihi wa sallam) command in this hadeeth.

On the other hand, anyone who, instead of being concerned with understanding what Allaah revealed to His Messenger (sall Allahu `alaihi wa sallam), directs his efforts to raising issues which may or may not occur, expecting answers based 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 (sall Allahu `alaihi wa sallam). 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, then most of the events that take place will contradict what Allaah has legislated. It may even be sometimes difficult for one to find the ruling for these events in the Book or the Sunnah, because of their being so far from them.

In summary, one must comply with what the Prophet (sall Allahu `alaihi wa sallam) has commanded in this hadeeth, and avoids what he (sall Allahu `alaihi wa sallam) 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 (sall Allahu `alaihi wa sallam): 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 (sall Allahu `alaihi wa sallam) said:
When I command you with something, do as much of it 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 (sall Allahu `alaihi wa sallam) 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, whereas the 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 acts of 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 indicate that the Prophet (sall Allahu `alaihi wa sallam) said this because 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 this is possible, for it does not depend 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 strength to 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 doing them 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 that he 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 is able to do some of it but unable to the rest due to lack of water or a problem with some of his limbs, he does what he is able, and performs tayammum for the rest. It is 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 (sall Allahu `alaihi wa sallam) 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 difficult yet, or if one cannot use his limbs at all, then he prays with his eyes and intention; he is not exempt from praying ...

Footnotes

This is hadeeth number nine from Ibn Rajab's work, translated and adapted by Abu Khaliyl.

[1] All of the above was compiled by both al- Bukhaaree and Muslim.

[2] This refers to using the sharp edge that results from splitting large hollow reeds. The Prophet (sall Allahu `alaihi wa sallam) allowed the usage of any tool that would cut (see the remainder of the hadeeth in Saheeh 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. See Fath ul -Baari.

[3] Recorded by al- Bukhaaree and Muslim.

[4] It is a hasan report recorded by ad- Daarimee and others. See The Night Prayers: Qiyam and Tarawih where Shaykh al-Albaani says about a similar version (pg.1 ) ; “This report, although it is mawquf (from a companion), holds the status of marfu ‘ (from the Prophet (sall Allahu `alaihi wa sallam)) because it mentions matters of the ghayb that cannot be known except through revelation.”

[5] What follows, although omitted in our article, is a number of sayings from the salaf. Among them a report from Maalik about the aayah;
«And they ask you about the soul... » [Al- Israa ' 17:85] that Allaah did not give an answer to that question.

[6] It is hasan according to al-Albaani. See Silsilat al- Ahaadeeth as- Saheehah no. 930.

bleekie
08-01-07, 13:29
Lekker makkelijk van de profeet:
Dan hoeft-ie geen vragen te beantwoorden die hij zelf niet weet!
Dus niet zeuren, gewoon doen wat ik heb uitgedacht!