Ibn Majah

Commentary:
(1)
The principle in worldly matters is that every action is permissible unless it has been prohibited by the Qur’an and Hadith. In contrast, in acts of worship, only those actions are permissible which are established by the Qur’an and Hadith. Therefore, in religious matters, any newly invented act is an innovation (bid‘ah), but not in worldly matters.

(2)
One should avoid engaging in debates about hypothetical issues that have no connection to practical matters.

(3)
Disobeying the command of the Prophet (sallallahu alayhi wa sallam) leads to destruction.

(4)
If a person, due to a legitimate (shar‘i) excuse, does not have the ability to comply with a command, then he is not blameworthy before Allah. As Allah the Exalted has said:
﴿لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا﴾ (al-Baqarah: 286)
“Allah does not burden a soul beyond its capacity.”

(5)
It is necessary to completely abstain from any action that has been prohibited by the Shari‘ah.

Hadith Commentary: That is, do not ask me about matters which I do not mention to you; in other words, do not ask unnecessary questions.

Hadith Commentary:
➊
The relevance of this hadith to the chapter heading is as follows: Only that person will refrain from what the Messenger of Allah (sallallahu alayhi wa sallam) has prohibited who adopts the ways and Sunnahs of the Messenger of Allah (sallallahu alayhi wa sallam), and only that person will act upon what he (sallallahu alayhi wa sallam) has commanded who is a follower of the Messenger of Allah (sallallahu alayhi wa sallam).

➋
Undoubtedly, this hadith comprises concise speech and foundational principles of Islam. In it, unnecessary questioning has been prohibited. Thus, the statement of Allah, the Exalted, is:
"O you who believe! Do not ask about things which, if made plain to you, may cause you trouble." ( al-Ma'idah: 101)
That is, do not ask the Messenger of Allah (sallallahu alayhi wa sallam) about such matters in which there is neither any religious benefit for you nor any worldly interest attached, because unnecessary questioning only brings harm to a person or results in some restriction being imposed upon him.

In this regard, the clear example is that of Bani Isra'il: when they were commanded to slaughter a cow, they imposed restrictions upon themselves by asking unnecessary questions. Further clarification of this will come in the next section, inshaAllah, by the permission of Allah, the Exalted.

Hadith Commentary: Benefits and Issues: According to Allamah Khattabi, asking questions without necessity, or merely out of stubbornness, opposition, and obstinacy, has been prohibited. Because, according to Imam Nawawi, as a result of unnecessary and excessively detailed questioning, something could have become prohibited, which would have been a cause of hardship for the Muslims. It could also have been an answer to a question that would have resulted in dislike and hardship for the questioner, and excessive questioning could have caused you (sallallahu alayhi wa sallam) distress and discomfort, which would have led to a humiliating punishment.

Explanation:
1:
That is, do not create hardship and difficulty for yourselves by asking unnecessary questions about issues and rulings.
Act according to what I have stated.
Because by excessive questioning, you may fall into confusion just as the people before you did.
The condition of Bani Israel described in Surah Al-Baqarah is extremely instructive in this regard.

Commentary:
(1)
Every command of the Prophet sallallahu alayhi wa sallam is obligatory to follow.
This ruling is established by many verses of the Noble Qur’an.

(2)
It is necessary to abstain from whatever the Prophet sallallahu alayhi wa sallam forbids.
Allah the Exalted says:
﴿وَمَآ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ وَمَا نَهَىٰكُمْ عَنْهُ فَٱنتَهُوا۟﴾ (Al-Hashr: 7)
“And whatever the Messenger gives you, take it; and whatever he forbids you from, abstain from it.”

(3)
From this, the following principle is established:
«الأَمرُ لِلوُجُوبِ» that is, «بِالعُمُوم» a command is for obligation, however, in the presence of other contextual indicators, recommendation or permissibility may also be intended.

Explanation of the Hadith:
«ذَرُونِى مَا تَرَكْتُكُمْ» From this portion of the hadith, it is clear that the intent of the Messenger’s statement is that unnecessary questions are tantamount to wasting time. Therefore, it is best to act only upon what has been conveyed and explained, and one should completely avoid idle talk.
Furthermore, this hadith is mentioned in detail in Sahih Muslim, Book of Hajj. It is narrated from Sayyiduna Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam addressed us during a sermon and said: “O people! Allah, the Exalted, has made the pilgrimage (Hajj) obligatory upon you, so you must perform Hajj.” At that moment, someone said: “O Messenger of Allah! Is Hajj obligatory every year?” The Prophet sallallahu alayhi wa sallam did not answer him, until the man repeated the question three times. Upon this, the Messenger of Allah sallallahu alayhi wa sallam said: “If I were to say ‘yes’ in response to your question, then (it would become) obligatory upon you to perform Hajj every year, and you would not be able to do so.” After this incident, the Messenger of Allah sallallahu alayhi wa sallam repeated the same words that have already been mentioned in the hadith of the Sahifah.
This is what the Messenger of Allah sallallahu alayhi wa sallam forbade, and it is certain and self-evident that not every person has the ability to perform Hajj every year, nor can everyone fulfill the obligation of Hajj annually. Therefore, the Prophet sallallahu alayhi wa sallam said that one should suffice with acting upon what has been conveyed and explained, so that there is not even a possibility of opposing him.

The previous people were destroyed due to excessive questioning and differing from the commands given by the Prophets:
The Messenger of Allah sallallahu alayhi wa sallam forbade excessive questioning and, to instill fear, also informed us that the destruction of previous peoples was due to excessive questioning and acting contrary to the answers received.
For example, the Children of Israel were commanded to slaughter a cow, but they began to ask unnecessary and idle questions such as: “What kind of cow should it be? What color should it be?” even though they had been given a general command: “Slaughter a cow.” But they were not content with this and, by asking pointless questions, entangled themselves in further difficulties. (The detailed mention of this incident is found in Surah al-Baqarah.)
Hafiz Ibn Hajar rahimahullah writes under this hadith:
“This hadith is used as evidence that (when) there is no established ruling from the Shariah regarding a matter, then the default ruling for that matter is non-obligation (i.e., it is not obligatory).
Because the default in things is non-obligation, unless a ruling is established from the Shariah, then we accept whatever is in accordance with the temperament of the Shariah.” [فتح الباري: 261/13]

When I forbid you from something, then abstain from it:
The apparent meaning of this is that it is obligatory to abstain from whatever has been prohibited. However, in reality, this ruling is only for those who are wasting their lives in luxury, not for those who are in a state of necessity, i.e., compelled. In any case, one should completely abstain from those things which the Shariah has prohibited, except that abstention is not necessary for a person in a state of necessity. As Allah, the Exalted, Himself has stated, which is a just testimony to this principle:
«وَقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ إِلَّا مَا اضْطُرِرْتُمْ إِلَيْهِ» [الانعام: 119]
“And Allah has explained to you in detail what is forbidden to you, except for those to whom you are compelled.”
Also, Allah, the Exalted, has mentioned in several places in the Noble Qur’an the prohibition of forbidden things such as blood, carrion, and swine, but interestingly, in almost every place, immediately after mentioning the prohibition, He also says: «فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَّلَا عَادٍ» “Whoever is compelled by necessity, then for him these forbidden things are permissible (provided) he does not transgress or rebel.”
From all this explanation, it is understood that in a state of necessity and compulsion, the use of forbidden things to the extent of need is permissible and lawful. By “state of necessity” is meant a condition that brings a person’s life close to death or at least causes extreme hardship.
It should be noted that forbidden things cannot be used as medicine or as an admixture in medicines at all, because there are clear and explicit statements of the Messenger of Allah sallallahu alayhi wa sallam regarding this in the books of hadith. As in Sunan Abi Dawud, it is narrated from Sayyiduna Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: “The use of forbidden things as medicine is absolutely prohibited.” [سنن ابو داود، كتاب الطب، رقم: 3870]
– Al-Albani rahimahullah has graded it as “Sahih.”
Furthermore, in Sahih Muslim, it is narrated from Sayyiduna Wa’il radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «إِنَّهُ لَيْسَ بِدَوَاءٍ وَلَكِنَّهُ دَاءٌ» “This wine is not a cure, but rather a disease.”
Regarding not seeking cure from forbidden things, it is narrated from Sayyidah Umm Salamah radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said: «إِنَّ اللهَ لَمْ يَجْعَلْ شِفَاءَ أُمَّتِى فِيْمَا حَرَّمَ عَلَيْهَا» “Indeed, Allah, the Exalted, has not placed the cure of my Ummah in forbidden things.”

When I command you to do something, then do it to the best of your ability:
Imam Nawawi rahimahullah says: “This blessed statement of the Messenger of Allah sallallahu alayhi wa sallam is among the most important and greatest principles of Islam, and at the same time, it is among the ‘jawami’ al-kalim’ (concise comprehensive speech) which were specially granted to the Messenger of Allah sallallahu alayhi wa sallam as a mercy.” [شرح مسلم، للنووي: 482/3]
In this blessed statement, countless rulings have been encompassed, upon which a person can act according to his ability. For example, the obligation of prayer (salah): in this, the relation to one’s strength is such that if a person cannot perform the obligatory prayer standing, then he is allowed to perform it sitting; if he cannot perform it sitting, then he may perform it lying down. In short, he should act with complete honesty according to the strength he possesses.
Similarly, with ablution (wudu): if a person, due to lack of strength, can wash some of the limbs of ablution and not others, then the ruling for him is that he should wash as many limbs as possible according to his ability, and so on.
Here, acting upon the command has been restricted to strength and ability. That is, wherever there is a command (“amr”), it will be acted upon according to strength and ability, whereas in the hadith, when prohibition (“nahy”) is mentioned, it is left unrestricted. The wisdom that can be understood from this principle is that absolute abstention from prohibited matters is obligatory, and even if one commits a prohibited act in a small amount, it will still constitute opposition to the Shariah. Secondly, the commanded acts (“ma’mur bihi”) are those from which compliance is sought, because the purpose of commands is essentially compliance, and this is achieved even by acting upon the commanded act in a small amount. [هامش صحيح مسلم: 91/7 ، طبع دار التحريد]

Points of Evidence:
Several points emerge from deriving evidence from this hadith, which are as follows:
➊ All things are permissible (mubah) unless a prohibition is established from the Prophet alayhis salam.
Mubah: those matters regarding which the Shariah has not issued any ruling, nor does acting upon them entail any opposition to any matter of the Shariah. Such matters are called mubah. Therefore, it is correct to act upon such matters or to leave them, provided that one does not consider them to be a ruling of the Shariah.
➋ Asking unnecessary questions and then engaging in debate and argumentation about them.
Imam Baghawi rahimahullah says: “There are two types of questioning. The first is when the purpose of the question is to seek knowledge and clarification, and it pertains to matters of religion; in such a case, asking is permissible, rather, it is in accordance with the demands of human nature. The Qur’an expresses this natural demand in this way:
«فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ» [النحل: 43 ، انبياء: 7]
‘If you do not know about any matter, then ask the people of knowledge.’ [شرح السنة: 1 / 310-311]
In addition, the statement of Allah, the Exalted, also clarifies the importance of questioning:
«فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِن قَبْلِكَ ۚ» [يونس: 94]
‘Ask those who used to read the Book before you.’
If one reflects on this verse, it becomes clear that if a person is in doubt about any matter or issue, he may ask a question.
Furthermore, a careful study of the Noble Qur’an reveals that the Companions radi Allahu anhum also used to ask the Messenger of Allah sallallahu alayhi wa sallam reasonable and religiously relevant questions, and Allah, the Exalted, would reveal the answers to them in the Qur’an by way of revelation, and their questions are mentioned in this manner:
«يَسْئَلُوْنَكَ عَنِ الْاَهِلَّةِ» [بقره: 189]
«يَسْئَلُوْنَكَ عَنِ الْمَحِيْضِ» [بقرة: 222]
‘They (the Companions radi Allahu anhum) ask you about the new moons and about menstruation.’
Other such questions of the Companions are also mentioned in the Qur’an.
From all this detail, it is clear that asking questions due to lack of knowledge is among the matters of religion.
The second type: asking without reason. Such a case is religiously prohibited, as the hadith under discussion attests. In addition, there is the noble statement of the Prophet sallallahu alayhi wa sallam:
«إِنَّ اللَّهَ حَرَّمَ عَلَيْكُمْ عُقُوقَ الْأُمَّهَاتِ، ......... وَكَثْرَةَ السُّؤَالِ» [صحيح بخاري، كتاب الاستقراض، رقم: 2408]
‘Indeed, Allah, the Exalted, has made disobedience to mothers unlawful for you (and after mentioning a few more things, said) and Allah, the Exalted, has also made excessive questioning unlawful for you.’
The great exegete Imam Razi rahimahullah writes in his tafsir under the word “yas’aloonaka” (“they ask you”): “In the Noble Qur’an, the questions whose answers are given with ‘yas’aloonaka’ are fourteen in total, of which about twelve were asked by the Companions radi Allahu anhum themselves. The remaining two questions were from the polytheists and Jews. Thus, it is clear that in the 22 years of revelation, the companions of Muhammad radi Allahu anhum asked only 12 questions. This makes it abundantly clear that the Companions radi Allahu anhum were not in the habit of excessive questioning. Furthermore, the Companions themselves used to say that we would wait for a Bedouin (A’rabi) or a new caravan to arrive, who would ask the Messenger of Allah sallallahu alayhi wa sallam questions about religious matters, from which our knowledge would increase.”
It is thus clear that one should avoid unnecessary questions and only ask those questions upon which our success and prosperity depend, not those questions which have no relation to our religion or faith, nor any connection to success and prosperity, such as asking: “What was the name of the mother of Sayyiduna Musa alayhis salam?” and so on.
The harm that arises from unnecessary questioning is described by Allah, the Exalted, in these words:
«يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ» [المائده: 101]
“Do not ask about such things which, if made apparent to you, would trouble you; and if you ask about them during the time of the Qur’an’s revelation, they will be made apparent to you.”
From this verse, it is clear that whoever asks a question without any excuse, and it is possible that from that question an issue may arise which becomes difficult for him to act upon, then due to not acting upon it, he will become sinful without reason.
➌ The third and final point derived from this hadith is that attention should be focused more on action than on questioning, and it should not be the case that there is abundant knowledge but the practice is completely lacking. Rather, the amount of practice should be parallel to the amount of knowledge. As in the hadith, a man asked the Messenger of Allah sallallahu alayhi wa sallam: “When will the Hour (Day of Judgment) come?” The Prophet sallallahu alayhi wa sallam replied: “What have you prepared for it?” He said: “Nothing, except that I love Allah and His Messenger.” The Prophet sallallahu alayhi wa sallam said: “Then you will be with those whom you love.” Anas radi Allahu anhu narrated: “We were never as happy about anything as we were upon hearing this hadith of the Prophet: ‘You will be with those whom you love.’” Anas radi Allahu anhu said: “I also love the Messenger of Allah sallallahu alayhi wa sallam and Abu Bakr and Umar radi Allahu anhuma, and I hope that due to my love for them, I will be with them, even if I have not performed deeds like theirs.” [صحيح بخاري، كتاب فضائل اصحاب النبي، رقم: 3688 - صحيح مسلم، كتاب البر والصلة، رقم: 6715]
Reflect: The Noble Prophet sallallahu alayhi wa sallam is saying to this man: “What deeds have you prepared for the Day of Resurrection?”

Benefit:
In this hadith, the prohibition of excessive questioning refers to futile types of questions, and this also includes those subsidiary (furu‘i) questions regarding issues that have not yet come into existence.
Furthermore, in this hadith, there is a warning of destruction due to opposition to the Qur’an and Sunnah, because the call of the Prophets is in accordance with revelation (wahy), and there is no room for disagreement in it. Yet, whoever still disagrees, it is as if he is differing with divine revelation itself.
The followers of taqlid (muqallidin) are openly seen opposing the Qur’an and Sunnah; they should take heed and realize why, by opposing, they are inviting the punishment of Allah Ta‘ala. It is also understood from this that adherence to the obligatory acts (fara’id) is necessary upon every legally responsible person (mukallaf), and in recommended and supererogatory acts (mustahabbat and nawafil), one should act according to one’s ability.