Question:
Assalamualaikum SS Dato’ Seri Mufti. In the context of a student, are we not allowed to ask too many questions?
Answer:
Alhamdulillah, praise and thanks to Allah SWT for the many countless blessings He has blessed us all with. Blessings and salutations to the prophet Muhammad PBUH, his family, companions and all those that follow his teachings.
Before we answer this question, we would like to start with the statement of Allah SWT:
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُوا كَافَّةً ۚ فَلَوْلَا نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ
“And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious.”
Surah al-Taubah (122)
Al-Alusi said: “It is said, to teach is the same as warning people to be cautious in Allah SWT’s prohibitions. And it symbolizes a teacher’s goal, which is to guide and warn. Whereas for students, it is their duty to fear Allah SWT and not to be proud and arrogant with the knowledge that he has.” (See Ruh al-Ma’ani, 11/48)
Syeikh al-Maraghi said: “This verse is revealed to complete the rulings of upholding Islam. Which is the studying of knowledge and the understanding of religion. Which also means, studying and learning of knowledge is a part of the act of upholding Islam, for example, in debates and arguments, one who studies would be able to provide sound and definitive evidences, and it is a crucial requisite in the aspect of inviting other people to believe and upholding Islam.” (See Tafsir al-Maraghi, 6/2937)
In answering the question, we divide it into two parts:
First: It is necessary and Encouraged to Ask Questions
Allah SWT states in the Quran:
فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
“So, ask the people of the message if you do not know.”
Surah al-Nahl (43)
Al-Sobuni said: “O the people of Quraisy, ask to the scholars of Torah and Bible, hence, they will tell you that all prophets are humans, if you do not know about it,” (See Sofwah al-Tafasir, 2/118)
Regarding the verse above, the Islamic legal maxim used is:
الْعِبْرَة بِعُمُومِ اللَّفْظِ لا بِخُصُوصِ السَّبَبِ
“Ibrah (wisdom) is taken from the generality of the statement and not from the specificity of reason.”
In a narration from Jabir RA, he said: “We set out on a journey. One of our people was hurt by a stone, that injured his head. He then had a sexual dream. He asked his fellow travellers: “Do you find a concession for me to perform tayammum?” They said: “We do not find any concession for you while you can use water.” He took a bath and died. When we came to the Prophet PBUH, the incident was reported to him. He said:
قَتَلُوهُ قَتَلَهُمُ اللَّهُ ، أَلَا سَأَلُوا إِذْ لَمْ يَعْلَمُوا ، فَإِنَّمَا شِفَاءُ الْعِيِّ السُّؤَالُ، إِنَّمَا كَانَ يَكْفِيهِ أَنْ يَتَيَمَّمَ وَيَعْصِرَ - أَوْ يَعْصِبَ ، شَكَّ مُوسَى - َعلَى جُرْحِهِ خِرْقَةً، ثُمَّ يَمْسَحَ عَلَيْهَا وَيَغْسِلَ سَائِرَ جَسَدِهِ
“They killed him, may Allah kill them! Could they not ask when they did not know? The cure for ignorance is inquiry. It was enough for him to perform tayammum and to pour some drops of water or bind a bandage over the wound (the narrator Musa was doubtful); then he should have wiped over it and washed the rest of his body.”
Sunan Abu Daud (336)
Syeikh Muhammad Syams al-Haq al-Azim Abadi said: “The word “الْعِيّ” with a kasra (small slanting stroke below the letter) ‘ain and tasydid on ya’, which means the bewilderment or uncertainty in speech or the absence of accuracy or assuredness in words. The same is stated in al-Sihah. While, in al-Nihayah and Lisan al-Arab, the word “الْعِيّ” means ignorance. Which means, ignorance is a type of illness and its cure is to ask and learn.” (See ‘Aun al-Ma’bud, 1/534 and Lisan al-Arab, 15/111)
Second: It is Unnecessary to Ask
Sometimes, questions can result in distress and burden to someone or certain communities. This is in accordance with a statement of Allah SWT:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ عَفَا اللَّـهُ عَنْهَا ۗ وَاللَّـهُ غَفُورٌ حَلِيمٌ
“O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur'an is being revealed, they will be shown to you. Allah has pardoned that which is past; and Allah is Forgiving and Forbearing.”
Surah al-Maidah (101)
Sayyid Qutb said: “And don’t you ask matters that have been forgiven and not obligated by Allah SWT for you or is not explained in detail. This is due to the fact that a general statement could give a wider interpretation and facilitation, as have been stated for the obligation of hajj or something that has not been stated at all.” (See Fi Zilal al-Quran, 4/524)
In a hadith by Ibn Abbas R.Anhuma, he said: “The Prophet PBUH is giving a sermon to us saying:
يَا أَيُّهَا النَّاسُ إِنَّ اللَّهَ كَتَبَ عَلَيْكُمُ الْحَجَّ. فَقَامَ الأَقْرَعُ بْنُ حَابِسٍ فَقَالَ : أَفِى كُلِّ عَامٍ يَا رَسُولَ اللَّهِ؟ قَالَ :« لَوْ قُلْتُهَا لَوَجَبَتْ ، وَلَوْ وَجَبَتْ لَمْ تَعْمَلُوا بِهَا ، وَلَمْ تَسْتَطِيعُوا أَنْ تَعْمَلُوا بِهَا. الْحَجُّ مَرَّةٌ فَمَنْ زَادَ فَتَطَوُّعٌ »
“O you who believe, Allah SWT has made it an obligation for you of hajj.” Then al-Aqra’ bin Haris stood up and asked: “O Messenger of Allah, is Hajj (required) every year?’ He said: ‘If I were to say yes, it would have become obligatory, and if it were to become obligatory, you would not (be able to) do it, and if you did not do it you would be punished. Hajj is once. Whoever adds to it then it is sunnah.”
Sunan Imam Ahmad (2642), al-Baihaqi in al-Sunan al-Kubra (8879) and al-Daraqutni in his Sunan (204)
Meanwhile, in the narration by Muslim, the hadith ends with:
ذَرُونِى مَا تَرَكْتُكُمْ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلاَفِهِمْ عَلَى أَنْبِيَائِهِمْ فَإِذَا أَمَرْتُكُمْ بِشَىْءٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ وَإِذَا نَهَيْتُكُمْ عَنْ شَىْءٍ فَدَعُوهُ
“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.”
Sahih Muslim (3321)
The commenter of Sunan Ibn Majah said: “This is the hadith that is used to rule it undesirable (makruh) and contemptible to ask questions. However, there are some scholars that hold the opinion that the ruling is only in the times of the Prophet PBUH, in fear that a ruling could turn into prohibition, or obligatory where it will be difficult to fulfil it.” (See Masyariq al-Anwar by Muhammad Ali bin Adam bin Musa, 1/71)
Our Opinion
After analysing this issue, we hold the opinion that there is a necessity in asking questions, especially for students in order to understand what is taught and with a sincere feeling of trying to gain knowledge.
We have stated in our book as follows: “One of the characteristics of an excellent student is usually by asking what is not understood. The attributes and motto of a successful student are by asking. In truth, not knowing does not harm the body, but it harms the hearts and thoughts. Its cure is knowledge and to gain knowledge, we have to ask the people that know.”
Here are some examples that a tongue that frequently asks questions, will result in vast knowledge:
First: Ibn Abbas R.Anhuma said when asked: “How did you gain this knowledge?” He answered:
بِلِسَانٍ سَؤُولٍ، وَقَلْبٍ عَقُولٍ
“With a tongue that frequently asks, and a heart that thinks.”
Sunan Ahmad in Fadha'il al-Sahabah (2/970)
Second: Daghfal bin Hanzalah al-Syaibani when asked by Muawiyah about his wisdom, he answered:
حَفِظْتُهُ بِقَلْبٍ عَقُولٍ، وَلِسَانٍ سَؤُوْلٍ، وَإِنَّ آفَةَ الْعِلْمِ النِّسْيَانُ
“I memorize knowledge with a thinking heart and verbal questions. Indeed, the harm to knowledge is when it is forgotten.”
Ibn Abd al-Bar in al-Jami’ (531) and al-Isti’ab (2/462) and al-Baihaqi in al-Madkhal (428)
Third: Al-Hassan al-Basri said: “Questions is a part of knowledge.”
Fourth: Abu Sulaiman al-Ghanawi said: “Ask intelligent people, you would surely be as intelligent as he is.” This is in accordance with a statement that says, knowledge is like a treasure and its key is by asking questions.
However, we have to ensure that our intentions when asking questions is not to test anyone. This is due to a fact that it could lead to the downfall of himself. So true are the words of Waqi’ bin Jarrah: “Whoever asks even when he already knows the answer, in truth is saying: “Look at how clever I am in something.” This is a dangerous poison for it would lead to arrogance and cockiness. (See Tinta Nasihat untuk Penuntut Ilmu, pg. 152-154)
However, when asking questions, the key should be asking with manners. This is as stated by Wahab bin Munabbih [1], Sulaiman bin Yasar [2] and Maimun bin Mihran [3]:
حُسْنُ المسْأَلَةِ نِصْفُ العِلْمِ
“Goodness in asking questions is half of knowledge.”
(See al-Jami’ by Ibn Abd al-Bar, pg. 544 and Adab al-Faqih wa al-Mutafaqqih, pg. 700)
We close this discussion citing the opinion of al-Imam al-Zarnuji [4] that states: “Among the wisdoms of the salafus soleh, they called students or knowledge seekers with an unusual name. Thus, he said: Indeed, the name Talib Ilmi (students) is from the word ‘what do you say’ or ‘what is your opinion’. This is due to the fact that in the early days, the phrase that is often used to start a discussion is, ‘what is your opinion on this issue?’” (See Ta’lim al-Muta’allim, pg. 74-75)
Furthermore, looking at the opinion of Imam Ibn Syihab al-Zuhri [5] in acquiring knowledge, as narrated by al-Ramahurmuzi: “Ibn Syihab will not stay in any event of young men except he would ask something. The same with the old people, he would ask questions. He would visit the homes of men from the Ansar, whether they are young or old and he would ask them questions. Even the old and the sick, he would ask them questions.” (See al-Muhaddith al-Fasil, pg. 307). This is the passion shown by the early generations in learning and acquiring knowledge.
Let us all reflect on ourselves and always pray to Allah SWT to be gifted with knowledge and wisdom from Him. Let’s contemplate the statement of Allah SWT in surah al-Baqarah:
سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ
"Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise."
Surah al-Baqarah (32)
May Allah SWT give us understanding in learning and acquiring knowledge and make us from among sincere knowledge seekers. Amin.
End note:
[1] Wahb bin Munabbih was one of the great Tabi'in figures and experts in the field of history. Born in 34 AH. He is said to have come from South Arabia and Persia with a deep knowledge of the scriptures and traditions of Jews and Christians and has a great collection of Israeli legends. He is a brother of Abdullah and Hamam bin Munabbih. His sons are Abdullah bin Wahb and Ibn Wahb bin Munabbih. He died in 114 AH.
[2] Abu Ayyub Sulaiman ibn Yasar al-Madani al-Hilali is a famous scholar of the tabi'in group, and one of the seven fuqaha’ in Medina. He is estimated to be born around the end of the rule of Caliphate Uthman bin Affan. He is the maula (former slave) of Maimunah binti Al-Harith, one of the wives of the Prophet PBUH. Sulaiman bin Yasar had a brother named Ata 'bin Yasar, who was also a respected scholar.
Sulaiman bin Yasar narrated many hadiths from Ibn Abbas, Abu Hurairah, Umm Salamah, and others. Said bin al-Musayyib often advised people asking for a fatwa to ask their questions to Sulaiman bin Yasar, whom he called the most knowledgeable scholar. He is also one of the main teachers of Imam al-Zuhri and Imam Malik. Sulaiman bin Yasar died at the age of 73, in the year 107 Hijrah equivalent to 725 AD. Some mentioned he died in 100 H or 94 H.
[3] Abu Ayyub al-Jazariy al-Raqqiy. An Imam, scholar and mufti in al-Jazirah. He narrated from Abi Hurairah, Aisyah, Ibn Abbas, Ibn Umar, al-Dahhak bin Qais al-Fihriy al-Amir and many more. (See Siyar A'lam al-Nubala', 9/78) He was among the great scholars of the tabi'in. He died in the year 116 Hijrah or 117 Hijrah.
[4] Burhan al-Din al-Zarnuji. He is the author of the book Ta'lim al-Muta'allim Tariq at-Ta'allum. Among his teachers are Syeikh Burhan al-Din Ali ibn Abi Bakr al-Marghinani and Syeikh Abu al-Muhamid Qawaduddin Hammad ibn Ibrahim al-Saffar. He died in 620 Hijrah equivalent to 1223 AD.
[5] Abu Bakr Muhammad bin Muslim bin 'Ubaidullah bin' Abdullah bin Syihab bin 'Abdullah bin al-Harith bin Zuhrah. Born in 51 AH. He was one of the great hadith scholars who was also included as sighar al-tabi'in. He was the first to record the knowledge of hadith into books on the order of Caliph Umar bin Abdul Aziz. He died in 124 AH.