By: Om Mohammed

There is an old English saying: “What you don’t know won’t hurt you”. It is rather self-explanatory, meaning that you shouldn’t worry about whatever it is that you don’t know, also implying that perhaps if you did actually know something which was previously concealed from you, perhaps you will find that it is somehow hurtful to your life or your being. In other words, it is a saying, which more or less promotes NOT seeking out answers or knowledge. Rather going against the grain of the essence of Islamic teachings, as we will see.

KNOWLEDGE & ISLAM

By: Om Mohammed

There is an old English saying: “What you don’t know won’t hurt you”. It is rather self-explanatory, meaning that you shouldn’t worry about whatever it is that you don’t know, also implying that perhaps if you did actually know something which was previously concealed from you, perhaps you will find that it is somehow hurtful to your life or your being. In other words, it is a saying, which more or less promotes NOT seeking out answers or knowledge. Rather going against the grain of the essence of Islamic teachings, as we will see.

To give an Islamic spin to this saying, let us examine a hadith which reports to us a moment in the Prophet’s (pbuh) life, in which he was in a gathering of some of his companions, during which he opened up by announcing: “I will answer whatever questions you may ask me today.” Now, he may have meant by this that he was ready to answer questions of a specific nature, but he did not make that clear to his audience. All he said that he was ready to answer any questions at all that anyone may have.

In fervent response, his companions apparently replied by asking such questions as what led to a calamity befall them in the answers. Through this session, it became known that one of the people in the gathering was truly (i.e. biologically) fathered by someone other than who was publicly known all those years as his father. In other words, by the revelation of the name of the man’s true father when he asked the prophet (pbuh), it became apparent that he (i.e. the man who asked the question) was the result of an adulterous relationship between his mother and a man who was not her husband. And here he was, only coming to know of this truth as an adult, and embarrassingly in front of a crowd of people as well. Perhaps he himself had had suspicions of such, and so was inclined to ask for which he sadly received the answer.

The reason why he asked in the first place is not important. What is important, however, is the lesson we are to take from this whole interaction and what evolved from it.

We are not told what, if anything, happened (concerning his mother) as a result of this long-held secret being revealed. Perhaps the foster-father who raised the questioning man divorced her. Perhaps she was taken to court for due punishment of adultery. And then again, perhaps not. Perhaps it is that her crime of the adulterous relationship occurred before she became a Muslim, and so she would no longer be held accountable for it on the basis that one’s previous sins are wiped away by their declaration of faith. Perhaps she was not even a Muslim herself. And…perhaps she wasn’t even alive any longer. I could go on with many more possible case-scenarios of both the woman and the man involved in this affair, but all of that as well is not really relevant here.

What IS relevant is the lesson that we are to take from this and apply to our lives.

During the session in which the Prophet (pbuh) relayed the truth of the man’s paternal parentage, it is reported that ‘Umar (ARA), upon noticing the wide-spread crying in the crowd, stood up and said on behalf of himself and his brethren present: “We accept Allah as our Lord, and Mohammed as our Apostle; and we seek refuge with Allah from the afflictions.” He (‘Umar) apparently realized that the revelation of such a long-held secret which would most likely have many rippling effects, some of which perhaps quite devastating, was no less than an affliction coming upon the community, not only the man who asked the question or even his immediate family. ‘Umar, a strong believer himself, realized and believed the truth of the brotherhood of the Muslims as a united community, in that whenever anyone of them may be afflicted, it would invariably affect the rest as a unit. He therefore recognized the need to put a stop to this session, all the while re-establishing not only his own faith by this declaration, but in fact doing so for his fellow brethren as well. In addition to this, he also wisely supplicated for Allah’s protection from afflictions for the group and on their behalf.

The Prophet (pbuh) himself responded by telling them that he had never before seen a day like that day in its good and evil, for both Paradise and Hell had been revealed to him, to the point where he could see them just behind the wall in front of him.

Upon relating this hadith, Qatada used to recite the following verse: “O you who believe! Ask not questions about things which, if made plain to you, may cause you trouble.” (5:101)

It is obvious that the long-kept secret about the questioning man’s lineage troubled not only the questioner, but the whole crowd who was witness, and perhaps even those who were not present as well.

It is interesting to note that Sheikh Ahmad bin Abdulrahman Al-Qassim, in his collection of Tafsir-al-Quran, groups this particular verse with both that which precedes it as well as that which follows it:

“Say (O Muhammad): “Not equal are al-khabith (all that is evil and bad as regards things, deeds, beliefs, persons or food) and at-tayyib (all that is good as regards things, deeds, beliefs, persons or foods), even though the abundance of al-khabith (evil and bad) may please you.” So fear Allah, O men of understanding in order that you may be successful.” (5:100)

This verse is of course followed by the next:

“O you who believe! Ask not questions…” (5:101)

Then Sheikh Al-Qassim rounds up this grouping with the third verse:

“Before you, a community asked such questions, then on account of it they became disbelievers.” (5:102)

I seek refuge for myself and all others from such a fate.

In his explanation of these verses, Sheikh Al-Qassim refers to the hadith as recorded in Al-Muslim collection concerning the Prophet’s (pbuh) admonition for his companions to perform the haj. He (pbuh) told them that the haj was a duty which must be performed. A man present at the time asked if this should be done yearly, and the Prophet (pbuh) remained quiet, not responding-neither affirmative nor negative.

The man continued to ask the question concerning the haj-if it should be done yearly-until when, after repeating his question three times, the Prophet (pbuh) finally answered him. His (pbuh) answer was a warning combined with the answer, as he (pbuh) said: “If I had answered ‘yes’ to your question, it would have become obligatory (upon  you and all other Muslims for all time), and you would not be able (to live up to that obligation).” Then he (pbuh) went on to continue: “Do not ask me about that which I do not speak of, for those before you were destroyed because of their many questions and differentiations of their prophets. So if I direct you to something, then do of it as much as you can and if I prohibit you from something, then refrain from it.” (reported by Muslim).

Another hadith is also mentioned in explanation of these verses. On the authority of Sa’d ibn Abi Waqqas (ARA) that Allah’s Apostle (pbuh) said: “The worst of the Muslims is he who asks so many questions about a thing, that it is eventually declared haram (prohibited), when it previously was not haram.” (Agreed upon).

It is a general opinion from among the companions that the warning not to ask about things which, if the answer is given, might be distressful, is in reference to things which are not even mentioned nor spoken about in detail, and things which are essentially of little value, if any at all. It is concerning those things, which, if taken into concern, may very well prove to be a burden upon the people (such as, for instance, attendance to the haj yearly). It is an explicit instruction in particular, to the companions who were present at the time of the initial revelation, to not delve into issues which are not even mentioned in the revelation at its time of revelation, for fear that a burdensome thing may become incumbent upon them as a result.

These verses also warn the people from asking too much lest they be destroyed as those before them were destroyed, referencing to the people of Thamud concerning the she-camel, when they were destroyed in retaliation for them bothering her; and also concerning the people of Israel when they were knocked down by a bolt of thunder and lightening, and then brought back to life again.

All of this is good reason to not explore and quest for answers.

But there is another saying that goes: “Knowledge is power”.

There are also many Islamic teachings which direct us to attain more knowledge. This directive for knowledge begins even from the first verse, in particular the very first word, of the Quran, which was revealed to our beloved Prophet (SAAW):

“Read!” then it goes on: “Read in the name of thy Lord, who has created all that exists. He has created man from a clot. Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.” (96:15)

We are even taught from the Quran a supplication for increasing knowledge: “My Lord, increase me in knowledge.” (20:14)

From the ahadith and the Quran, we also have many injunctions showing the great merit of seeking knowledge, as well as the higher ranking for those who possess or even work knowledge.

 Narrated Abu Hurairah (ARA): Allah’s Messenger (pbuh) said: “Allah makes the way to Paradise easy for him who treads the path in search of knowledge.” (Muslim) (Riyadh as-Saliheen, v.2, p. 1087, #1381.)

And:

Narrated Anas (ARA): Allah’s Messenger (pbuh) said: “He who goes forth in search of knowledge is in Allah’s way till he returns.” (At-Tirmidhi) (Riyadh as-Saliheen, v. 2, p. 1039, #1385.)

And Allah himself tells us this good news:

“Allah will raise up (in grades) those who believe among you and those who have knowledge, and Allah is full aware of what you do.” (58:11)

So, where does all this leave us, you may be asking? To seek knowledge, or to refrain from seeking knowledge?

The answer is yes, that we should seek knowledge, but in moderation within the bounds directed to us. We should not seek knowledge which will not be of benefit to  ourselves or to others. We should also not, by any means at all nor for any reason whatsoever, seek knowledge which is dangerous or detrimental (such as dealing in things that are prohibitions such as intoxicants, illegal drugs, black magic, etc.). Rather, we should seek knowledge about anything which will benefit us as individuals or the community or even the world.

As mankind has been assigned as Allah’s vicegerents on this earth, we are responsible for its care and upkeep. Scientific knowledge which will help us to take better care of the natural resources is something beneficial not only to ourselves individually or as the community of mankind, but a benefit to the whole planet and all of its inhabitants as well.

Medicinal knowledge and expertise for promoting better health for people is also something that is beneficial.

Even the simplest beginning of learning the alphabet in order to develop to learn how to read and write is beneficial.

And, of course, and certainly not least among the rest, religious knowledge is something that is beneficial to the world community, not only the individual or his immediate society. But, in learning and spreading such knowledge, we need to take care to learn that which is authentic (coming directly from the Quran or the sunnah of the prophet (pbuh)), and take great care to not introduce any sort of innovation or to lay claim to something in the name of the Prophet (pbuh) when there is no basis for it.

We also need to take care not to ask the eminent scholars of things or details which perhaps we should not bother with, if they are not clear already in whatever the Prophet (pbuh) has left for us.

Until next month when I intend to continue further on this vast and important topic, I leave you with the following supplication:  O Allah! Increase us in beneficial knowledge, and bless us with the fortitude, insight and strength to implement it into our lives and to spread it to others.

Sources:

1. Holy Quran (chapters and verses indicated at the quotes)

2. Sahih al-Bukhari, v. VIII, #373, p. 248.

3. Riyadh as-Saliheen (volume, page and hadith numbers indicated at the quotes)

4. Tafsir al-Quran bil-Quran wal-Sunnah wal-Athaar wa bil-Asloob al-Hadith, by Sheikh Ahmad bin Abdulrahman al-Qassim, v. 2, p. 229-230.