[ re Asking Questions or Inquisitiveness ]

2. Surah Al Baqarah

The Quranic Text & Ali’s Version:

أَمْ تُرِيدُونَ أَن تَسْأَلُواْ رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِن قَبْلُ...

2: 108. Would ye question your Messenger as Moses was questioned of old?

C108. Moses was constantly harassed with foolish, impertinent, or disingenuous questions by his own people. We must not follow that bad example.

In spiritual matters, posers to no good: questions should be asked only for real instruction.

... وَمَن يَتَبَدَّلِ الْكُفْرَ بِالإِيمَانِ فَقَدْ ضَلَّ سَوَاء السَّبِيلِ ﴿١٠٨﴾

But whoever changeth from faith to unbelief, hath strayed without doubt from the even way.

C109. "Even way": the Arabic word sawaa signifies;

- smoothness as opposed to roughness:

- symmetry as opposed to want of plan;

- equality or proportion as opposed to want of design;

- rectitude as opposed to crookedness;

- a mean as opposed to extremes; and

- fitness for the object held in view as opposed to faultiness.

Other versions:

2: 108

Asad Would you, perchance, ask of the Apostle who has been sent unto you what was asked aforetime of Moses? But whoever chooses to deny the [evidence of the] truth, instead of believing in it, has already strayed from the right path.

Yusuf Ali Would ye question your Apostle as Moses was questioned of old? But whoever changeth from faith to unbelief hath strayed without doubt from the even way.

Pickthall Or would ye question your messenger as Moses was questioned aforetime? He who chooseth disbelief instead of faith, verily he hath gone astray from a plain road.

Transliteration Am turidu_na an tas'alu_ rasu_lakum kama_ su'ila mu_sa_ min qabl(u), wa may yatabaddalil kufra bil ima_ni fa qad dalla sawa_'as sabil(i).

[ Ali’s note: 108 Moses was contantly harassed with foolish, impertinent, or disingenuous questions by his own people. We must not follow that bad example. Questions should be asked only for real instruction. (2.108)]

[Ruby’s note: The Quran in many places has warned people against asking questions answers of which would create difficulty of life or difficulty of comprehension. In those days if it would be made clear about the shape and the place of earth or about gravitational force, it definitely would run a riot. Or as it is expounded in this sura about the sacrifice of the cow, each additional question make it difficult for the people to comply, the original message was simple and easier to comply.

Then there are other aspect of asking questions is the motivation of the person who asks, it is one thing to sincerely trying to understand God’s truth as a believer who has accepted fundamental precepts, and now needs some clarifications as opposed to one who is trying to challenge and attempting to find dissention in the ideas presented.

The fourth issue is asking questions regarding the fundamental things of reality that is BEYOND HUMAN COMPREHENSION OR CAPACITY, such as why God created this creation? Why he created Satan and evil in this reality, or why He created “destructive” forces in the nature, etc. These should not be a concern of a human. As a created being, a human should accept the nature of things God created, one should be more concerned with the knowledge that can help achieve his/her success and welfare as well for the fellow human beings by ackquiring knowledge which would help understand and/or help manipulate or mould things to the benefit of mankind. ]

5. Surah Al-Ma'idah

The Quranic Text & Ali’s Version:

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

5: 101. O ye who believe!

ask not questions about things which, if made plain to you, may cause you trouble.

... وَإِن تَسْأَلُواْ عَنْهَا حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ ...

But if ye ask about things when the Qur'án is being revealed, they will be made plain to you:

C807. Many secrets are wisely hidden from us. If the future were known to us, we need not necessarily be happy.

In many cases we should be miserable. If the inner meaning of some of the things we see before our eyes were disclosed to us, it might cause a lot of mischief.

Allah's Message, in so far as it is necessary for shaping our conduct, is plain and open to us. But there are many things too deep for us to understand, either individually or collectively. It would be foolish to pry into them, as some people tried to do in the time of the Prophet.

Where a matter is mentioned in the Quran, we can reverently ask for its meaning. That is not forbidden. But we should never pass the bounds of

- our own capacity to understand,

- the time and occasion when we ask questions, and

- the part of the Universal Plan which it is Allah's purpose to reveal to us.

... عَفَا اللّهُ عَنْهَا وَاللّهُ غَفُورٌ حَلِيمٌ ﴿١٠١﴾

Allah will forgive those: for Allah is Oft-Forgiving, Most Forbearing.

قَدْ سَأَلَهَا قَوْمٌ مِّن قَبْلِكُمْ ثُمَّ أَصْبَحُواْ بِهَا كَافِرِينَ ﴿١٠٢﴾

5: 102. Some people before you did ask such questions, and on that account lost their faith.

C808. For example, the merely fractious questions asked of Moses by the Jews: 2:68-71.

They showed that they had no faith. When foolish questions are asked, and there is no answer, it also shakes the faith of the foolish ones.

مَا جَعَلَ اللّهُ ...

5: 103. It was not Allah Who instituted (superstitions like those of)

C809. A number of Arab Pagan superstitions are referred to.

The Pagan mind, not understanding the hidden secrets of nature, attributed certain phenomena to divine anger and were assailed by superstitious fears which haunted their lives.

- If a she-camel or other female domestic animal had a large number of young, she (or one of her offspring) had her car slit and she was dedicated to a god: such an animal was a bahira.

- On return in safety from a journey, or on recovery from an illness a she-camel was similarly dedicated and let loose for free pasture: she was called a saiba.

- Where an animal bore twins, certain sacrifices or dedications were made to idols: an animal so dedicated was a wasila.

- A stallion-camel dedicated to the gods by certain rites was a ham.

The particular examples lead to the general truth: that superstition is due to ignorance, and is degrading to men and dishonouring to Allah.

... مِن بَحِيرَةٍ وَلاَ سَآئِبَةٍ وَلاَ وَصِيلَةٍ وَلاَ حَامٍ...

- a slit-ear she-camel,

- or a she-camel let loose for free pasture,

- or idol sacrifices for twin-births in animals,

- or stallion-camels freed from work;

... وَلَـكِنَّ الَّذِينَ كَفَرُواْ يَفْتَرُونَ عَلَى اللّهِ الْكَذِبَ...

it is blasphemers who invent a lie against Allah,

... وَأَكْثَرُهُمْ لاَ يَعْقِلُونَ ﴿١٠٣﴾

but most of them lack wisdom.

Other versions:

5: 101

Asad O you who have attained to faith! Do not ask about matters which, if they were to be made manifest to you [in terms of law], might cause you hardship [note 120]; for, if you should ask about them while the Quran is revealed, they might [indeed] be made manifest to you [as laws] (note 121). God has absolved [you form any obligation] in this respect: for God is much-forgiving, forbearing [note 102].

Yusuf Ali O ye who believe! ask not questions about things which if made plain to you may cause you trouble. But if ye ask about things when the Qur'an is being revealed they will be made plain to you: Allah will forgive those: for Allah is Oft-Forgiving Most Forbearing.

Pickthall O ye who believe! Ask not of things which, if they were made known unto you, would trouble you; but if ye ask of them when the Qur'an is being revealed, they will be made known unto you. Allah pardoneth this, for Allah is Forgiving, Clement.

Transliteration Ya_ ayyuhal lazina a_manu_ la_ tas'alu_ 'an asyya_'a in tubda lakum tasu'kum, wa in tas'alu_ 'anha_ hina yunazzalul qur'a_nu tubda lakum, 'afalla_hu 'anha_, walla_hu gafu_run halim(un).

5: 102

Asad People before your time have indeed asked such questions – and in result thereof have come to deny the truth [note 123].

Yusuf Ali Some people before you did ask such questions and on that account lost their faith.

Pickthall A folk before you asked (for such disclosures) and then disbelieved there in.

Transliteration Qad sa'alaha_ qaumum min qablikum summa asbahu_ biha_ ka_firin(a).

[[ Ruby’s note 5-101: I think what is implied is the type of SOME of the questions that were brought before the Prophet if answered in truth would be difficult to understand and accept. There are realities that are beyond human comprehension, even within the ability that is given to human it is through advancement of knowledge that one can see things better. There are truths that would totally confuse us and baffle us if given before we have that level of understanding or if the truth is something that is beyond our scope of understanding. We are given a limitation as to how much we can comprehend and we would be judged by that, no more. If we insist and if those truths are revealed that would not help us but baffle us. As for example if it was told at that time that the world is round and the earth revolved around the Sun and not the other way around it would make a lot of people completely reject these truths at that time and reject this Quran. However, with the enhancement of human knowledge now it is known and acceptable. Therefore, it is not wrong to pursue knowledge as much as we can and reach our potential to know. However, at any given time we must cultivate the humility that we do have limitation as to comprehension and perception and we will never know or capable of knowing some truth. The reality is often deceiving – that is it appears what it is not -- and enormously complex and we are part of it. We should endeavor to know with humility and conviction asking guidance from God and not be arrogant and challenging Him with our limited understanding.

Here the Quran is saying is that if asked and persisted God is going to reveal the truth as to those questions brought before the Prophet but that would further confuse people and challenge their understanding. It would be too difficult to accept and therefore it would drive people to disbelief. I believe this is what is conveyed here. I disagree with the interpretation of Asad and his note 120 to this verse. ]]

[[ Ali’s notes:

807 Many secrets are wisely hidden from us. If the future were known to us, we need not necessarily be happy. In many cases we should be miserable. If the inner meaning of some of the things we see before our eyes were disclosed to us, it might cause a lot of mischief. Allah's Message, in so far as it is necessary for shaping our conduct, is plain and open to us. But there are many things too deep for us to understand, either individually or collectively. It would be foolish to pry into them, as some people tried to do in the time of the Prophet. Where a matter is mentioned in the Qur-an, we can reverently ask for its meaning. That is not forbidden. But we should never pass the bounds of (1) our own capacity to understand, (2) the time and occasion when we ask questions, and (3) the part of the Universal Plan which it is Allah's purpose to reveal to us. (5.101)

808 For example, the merely fractious questions asked of Moses by the Jews: ii. 68- 71. They showed that they had no faith. When foolish questions are asked, and there is no answer, it also shakes the faith of the foolish ones. (5.102)

[[ Asad’s note 123 – Following Ibn Hazm’s principles of jurisprudence, Rashid Rida [a reputable Islamic scholar] thus explains the above verse: “Many of our jurists [‘fuqaha’] have, by their subjective deductions, unduly widened the range of man’s religious obligations ( ‘takalif’), thus giving rise to the very difficulties and complications which the clear wording [of the Quran] had put and end to; and this has led to the abandonment, by many individual Muslims as well as by their governments, of Islamic Law in its entirety” (Manar Vll, 138). ]]

[[ Ruby’s note 5-102: I think the above explanation of Asad could be a part of this verse but the main thrust of the meaning is explained in my note 5-101. This detail or deviation is covered in the Sura 2 [Baqara] where the insistence of details led people to deviation. ]]

5: 103

Asad …………….yet those who are bent on denying the truth attribute their own lying inventions to God. And most of them never use their reason:

Yusuf Ali It was not Allah Who instituted (superstitions like those of) a slit-ear she-camel or a she-camel let loose for free pasture or idol sacrifices for twin-births in animals or stallion-camels freed from work; it is blasphemers who invent a lie against Allah but most of them lack wisdom.

Pickthall Allah hath not appointed anything in the nature of a Bahirah or a Saibah or a Wasilah or a Hami, but those who disbelieve invent a lie against Allah. Most of them have no sense.

Transliteration Ma_ ja'alalla_hu mim bahiratiw wa la_ sa_'ibatiw wa la_ wasilatiw wa la_ ha_m(iw), wa la_kinnal lazina kafaru_ yaftaru_na 'alalla_hil kazib(a), wa aksaruhum la_ ya'qilu_n(a).

[[ Ali’s note - 809 A number of Arab Pagan superstitions are referred to. The Pagan mind, not understanding the hidden secrets of nature, attributed certain phenomena to divine anger and were assailed by superstitious fears which haunted their lives. If a she-camel or other female domestic animal had a large number of young, she (or one of her offspring) had her car slit and she was dedicated to a god: such an animal was a bahira. On return in safety from a journey, or on recovery from an illness a she-camel was similarly dedicated and let loose for free pasture: she was called a saiba. Where an animal bore twins, certain sacrifices or dedications were made to idols: an animal so dedicated was a wasila. A stallion-camel dedicated to the gods by certain rites was a ham. The particular examples lead to the general truth: that superstition is due to ignorance, and is degrading to men and dishonouring to Allah. (5.103) ]]