Al-Ma'idah: 95

Ayah

Word by Word

يَٰٓأَيُّهَا

O you

ٱلَّذِينَ

who

ءَامَنُواْ

believe

لَا

(Do) not

تَقۡتُلُواْ

kill

ٱلصَّيۡدَ

the game

وَأَنتُمۡ

while you

حُرُمٞۚ

(are in) Ihram

وَمَن

And whoever

قَتَلَهُۥ

killed it

مِنكُم

among you

مُّتَعَمِّدٗا

intentionally

فَجَزَآءٞ

then penalty

مِّثۡلُ

(is) similar

مَا

(to) what

قَتَلَ

he killed

مِنَ

ٱلنَّعَمِ

the cattle

يَحۡكُمُ

judging

بِهِۦ

ذَوَا

two men

عَدۡلٖ

just

مِّنكُمۡ

among you

هَدۡيَۢا

(as) an offering

بَٰلِغَ

reaching

ٱلۡكَعۡبَةِ

the Kabah

أَوۡ

كَفَّـٰرَةٞ

an expiation

طَعَامُ

feeding

مَسَٰكِينَ

needy people

أَوۡ

عَدۡلُ

equivalent

ذَٰلِكَ

(of) that

صِيَامٗا

(in) fasting

لِّيَذُوقَ

that he may taste

وَبَالَ

(the) consequence

أَمۡرِهِۦۗ

(of) his deed

عَفَا

Pardoned

ٱللَّهُ

(by) Allah

عَمَّا

what

سَلَفَۚ

(has) passed

وَمَنۡ

but whoever

عَادَ

returned

فَيَنتَقِمُ

then will take retribution

ٱللَّهُ

Allah

مِنۡهُۚ

from him

وَٱللَّهُ

And Allah

عَزِيزٞ

(is) All-Mighty

ذُو

Owner

ٱنتِقَامٍ

(of) Retribution

Translation

O ye who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any of you doth so intentionally, the compensation is an offering, brought to the Ka'ba, of a domestic animal equivalent to the one he killed, as adjudged by two just men among you; or by way of atonement, the feeding of the indigent; or its equivalent in fasts: that he may taste of the penalty of his deed. Allah forgives what is past: for repetition Allah will exact from him the penalty. For Allah is Exalted, and Lord of Retribution.

Tafsir

Prohibiting Hunting Game in the Sacred Area and During the State of Ihram

Allah says;

يَا أَيُّهَا الَّذِينَ امَنُواۡ

you who believe!

لَيَبۡلُوَنَّكُمُ اللّهُ بِشَيۡءٍ مِّنَ الصَّيۡدِ تَنَالُهُ أَيۡدِيكُمۡ وَرِمَاحُكُمۡ

Allah will certainly make a trial for you with something in (the matter of) the game that is well within reach of your hands and your lances,

Ali bin Abi Talhah Al-Walibi said that Ibn Abbas said that Allah's statement refers to,

The weak and young game. Allah tests His servants with such game during their Ihram, that if they wish, they would be able to catch it with their hands. Allah has commanded them to avoid catching it.

Mujahid said that,

تَنَالُهُ أَيۡدِيكُمۡ

(well within reach of your hands), refers to the young game and chicks,

while

وَرِمَاحُكُمۡ

(and your lances), refers to mature game.

Muqatil bin Hayyan said that;

this Ayah was revealed during the Umrah of Al-Hudaybiyyah, when wild game and birds were coming to the Muslim camping area, which they had never seen the likes of before. Allah prohibited them from hunting the game while in the state of Ihram.

لِيَعۡلَمَ اللّهُ مَن يَخَافُهُ بِالۡغَيۡبِ

that Allah may test who fears Him in the unseen.

Therefore, Allah tests His servants with the game that comes near their camping area, for if they wish, they can catch it with their hands and spears in public and secret. This is how the obedience of those who obey Allah in public and secret becomes apparent and tested.

In another Ayah, Allah said;

إِنَّ الَّذِينَ يَخۡشَوۡنَ رَبَّهُم بِالۡغَيۡبِ لَهُم مَّغۡفِرَةٌ وَأَجۡرٌ كَبِيرٌ

Verily! Those who fear their Lord in the unseen, theirs will be forgiveness and a great reward (i.e. Paradise). (67:12)

Allah said next,

فَمَنِ اعۡتَدَى بَعۡدَ ذَلِكَ

Then whoever transgresses thereafter,

According to As-Suddi,

after this warning and threat, then,

فَلَهُ عَذَابٌ أَلِيمٌ

for him there is a painful torment.

for his defiance of Allah's command and what He has decreed.

Allah said next

يَا أَيُّهَا الَّذِينَ امَنُواۡ لَا تَقۡتُلُواۡ الصَّيۡدَ وَأَنتُمۡ حُرُمٌ

O you who believe! Kill not game while you are in a state of Ihram,

This Ayah prohibits killing the game in the state of Ihram, except what is exempt from this as mentioned in the Two Sahihs;

Aishah narrated that the Messenger of Allah said,

خَمۡسٌ فَوَاسِقُ يُقۡتَلۡنَ فِي الۡحِلِّ وَالۡحَرَمِ

الۡغُرَابُ

وَالۡحِدَأَةُ

وَالۡعَقۡرَبُ

وَالۡفَأۡرَةُ

وَالۡكَلۡبُ الۡعَقُور

Five are Fawasiq, they may be killed while in Ihram or not;

the crow,

the kite,

the scorpion,

the mouse and

the rabid dog.

Ibn Umar narrated that the Messenger of Allah said,

خَمۡسٌ مِنَ الدَّوَابِّ لَيۡسَ عَلَى الۡمُحۡرِمِ فِي قَتۡلِهِنَّ جُنَاحٌ

الۡغُرَابُ

وَالۡحِدَأَةُ

وَالۡعَقۡرَبُ

وَالۡفَأۡرَةُ

وَالۡكَلۡبُ الۡعَقُور

It is not harmful in a state of Ihram to kill five kinds of animals:

the crow,

the kite,

the scorpion,

the mouse and

the rabid dog.

This Hadith was recorded in the Two Sahihs.

Ayub narrated that Nafi` narrated similar wordings for this Hadith from Ibn Umar.

Ayub said, So I said to Nafi, `What about the snake?'

He said, `There is no doubt that killing the snake is allowed.'

The ruling concerning the rabid dog also includes the wolf, lion, leopard, tiger and their like, since they are more dangerous than the rabid dog, or because the term Kalb (dog) covers them. Allah knows best.

Abu Sa`id narrated that the Prophet was asked about the animals that the Muhrim is allowed to kill and he said,

الحَيَّةُ

وَالۡعَقۡرَبُ

وَالۡفُوَيسِقَةُ

وَيَرۡمِي الۡغُرَابَ وَلَا يُقۡتُلُهُ

وَالۡكَلۡبُ الۡعَقُورُ

وَالحِدَأَةُ

وَالسَّبُعُ العَادِي

The snake,

the scorpion,

the mouse,

and the crow - which is shot at but not killed --

the rabid dog,

the kite and

wild beasts of prey.

Abu Dawud recorded this Hadith, as did At-Tirmidhi, who said, Hasan, and Ibn Majah.

The Penalty of Killing Game in the Sacred Area or in the State of Ihram

Allah said,

وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّدًا فَجَزَاء مِّثۡلُ مَا قَتَلَ مِنَ النَّعَمِ

And whosoever of you kills it intentionally, the penalty is (an offering of) livestock equivalent to the one he killed.

Mujahid bin Jabr said,

The meaning of `intentionally' here is that one intends to kill the game while forgetting that he is in the state of Ihram. Whoever intentionally kills the game while aware that he is in the state of Ihram, then this offense is more grave than to make an expiation, and he also loses his Ihram.

This statement is odd, and the view of majority is that they have to pay the expiation for killing the game whether they forgot that they are in Ihram or not.

Az-Zuhri said,

The Book (the Qur'an) asserts the expiation for intentional killing, and the Sunnah included those who forget, as well.

The meaning of this statement is that the Qur'an mentioned the expiation and sin of those who intentionally kill game,

يَحۡكُمُ بِهِ ذَوَا عَدۡلٍ مِّنكُمۡ هَدۡيًا بَالِغَ الۡكَعۡبَةِ أَوۡ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَو عَدۡلُ ذَلِكَ صِيَامًا

(that he may taste the heaviness (punishment) of his deed. Allah has forgiven what is past, but whosoever commits it again, Allah will take retribution from him), the Sunnah that includes the rulings issued by the Prophet and his Companions, indicated the necessity of expiation in cases of unintentional killing of game, just as the Book legislated expiation for intentional killing. Killing game is a form of waste, which requires expiation in intentional and unintentional cases, although those who intend it have sinned, rather than those who made an honest error.

Allah's statement,

فَجَزَاء مِّثۡلُ مَا قَتَلَ مِنَ النَّعَمِ

(The penalty is (an offering of) livestock equivalent to the one he killed) indicates the necessity of offering an equivalent animal to the one the Muhrim killed.

The Companions gave rulings that the camel, for instance, is the equivalent of the ostrich, the cow is the equivalent of wild cattle, and the goat for the deer.

As for the cases when there is no equivalent for the killed animal, Ibn Abbas said that one should spend its amount in Makkah (i.e. charity), as Al-Bayhaqi recorded.

Allah's statement,

يَحۡكُمُ بِهِ ذَوَا عَدۡلٍ مِّنكُمۡ

As adjudged by two just men among you;

means, two just Muslim men should determine an animal equivalent to the game killed, or the amount of its price.

Ibn Jarir recorded that Abu Jarir Al-Bajali said,

I killed a deer when I was in the state of Ihram and mentioned this fact to Umar, who said, `Bring two of your brethren and let them judge you.' So I went to Abdur-Rahman and Sa`d and they said that I should offer a male sheep.

Ibn Jarir recorded that Tariq said,

Arbad killed a deer while in the state of Ihram and he went to Umar to judge him. Umar said to him, `Let us both judge,' and they judged that Arbad should offer a goat that was fed on abundant water and grass.

Umar commented,

يَحۡكُمُ بِهِ ذَوَا عَدۡلٍ مِّنكُمۡ

(As adjudged by two just men among you);

Allah's statement,

هَدۡيًا بَالِغَ الۡكَعۡبَةِ

an offering brought to the Ka`bah.

indicates that this equivalent animal should be brought to the Ka`bah, meaning, the Sacred Area, where it should be slaughtered and its meat divided between the poor of the Sacred Area.

There is a consensus on this ruling.

Allah said,

أَوۡ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَو عَدۡلُ ذَلِكَ صِيَامًا

or, for expiation, he should feed the poor, or its equivalent in fasting,

that is, if the Muhrim does not find an equivalent to what he killed, or the animal hunted is not comparable to anything else.

Ali bin Abi Talhah said that Ibn Abbas commented on the Ayah,

هَدۡيًا بَالِغَ الۡكَعۡبَةِ

أَوۡ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَو عَدۡلُ ذَلِكَ صِيَامًا

(...an offering brought to the Ka`bah, or, for expiation, he should feed the poor, or its equivalent in fasting),

If the Muhrim killed game, then his judgment is its equivalent.

If he kills an antelope, he offers a sheep slaughtered in Makkah. If he cannot, then he feeds six poor people, otherwise he should fast for three days.

If he kills a deer, he offers a cow. If unable, he feeds twenty poor people, or otherwise if unable, he fasts for twenty days.

If he kills an ostrich or zebra, he offers a camel, or he feeds thirty poor people, or fasts thirty days.

Ibn Abi Hatim and Ibn Jarir recorded this statement, and in Ibn Jarir's narration, the food measurement is a Mudd (4 handfuls of food) each that suffices for the poor.

Allah's statement,

لِّيَذُوقَ وَبَالَ أَمۡرِهِ

that he may taste the heaviness (punishment) of his deed.

means, We have required him to pay this expiation so that he tastes the punishment of his error.

عَفَا اللّهُ عَمَّا سَلَف

Allah has forgiven what is past.

during the time of Jahiliyyah, provided that one becomes good in Islam and follows Allah's Law, all the while avoiding the sin.

Allah then said,

وَمَنۡ عَادَ فَيَنتَقِمُ اللّهُ مِنۡهُ

but whosoever commits it again, Allah will take retribution from him.

meaning, whoever does this after it has been prohibited in Islam and having knowledge that it is prohibited.

فَيَنتَقِمُ اللّهُ مِنۡهُ

وَاللّهُ عَزِيزٌ ذُو انۡتِقَامٍ

Allah will take retribution from him. And Allah is Almighty, All-Able of retribution.

Ibn Jurayj said,

I said to `Ata', `What is the meaning of,

عَفَا اللّهُ عَمَّا سَلَف

(Allah has forgiven what is past),'

He said, `Meaning, during the time of Jahiliyyah.'

I asked about,

وَمَنۡ عَادَ فَيَنتَقِمُ اللّهُ مِنۡهُ

(but whosoever commits it again, Allah will take retribution from him).

He said, `Whoever commits this offense again in Islam, then Allah will take retribution from him and he also has to pay the expiation.'

I asked, `Is there any punishment for repeating this offense that you know of?'

He said, `No.'

I said, `Do you think that the authorities should punish him?'

He said, `No, for it is a sin that he committed between him and Allah. He should pay the expiation.'

Ibn Jarir recorded this statement.

It was said that;

the Allah will take retribution' refers to the expiation, according to Sa`id bin Jubayr, Ata, and the majority among the earlier and later generations.

They stated that when the Muhrim kills game, the expiation becomes necessary, regardless of whether it was the first, second or third offense, and whether intentional or by error.

Ibn Jarir commented on Allah's statement;

وَاللّهُ عَزِيزٌ ذُو انۡتِقَامٍ

(And Allah is Almighty, All-Able of retribution),

Allah says that He is invincible in His control, none can resist Him, prevent Him from exacting retribution from anyone, or stop Him from punishing anyone. This is because all creation is His creation and the decision is His, His is the might, and His is the control.

His statement,

ذُو انۡتِقَامٍ

(All-Able of retribution),

meaning, He punishes those who disobey Him for their disobedience of Him.

Water Game is Allowed for the Muhrim

Allah says;

أُحِلَّ لَكُمۡ صَيۡدُ الۡبَحۡرِ وَطَعَامُهُ

Lawful to you is (the pursuit of) water game and its use for food,

Sa`id bin Al-Musayyib, Sa`id bin Jubayr and others commented on Allah's statement;

أُحِلَّ لَكُمۡ صَيۡدُ الۡبَحۡرِ

(Lawful to you is (the pursuit of) water game...), that it means,

what one eats fresh from it,

while,

وَطَعَامُهُ

(And its use for food) what is eaten dry and salted.

Ibn Abbas said that;

`water game' refers to what is taken from water while still alive,

while,

وَطَعَامُهُ

(and its use for food) refers to what the water throws ashore dead.

Similar statements were reported from Abu Bakr As-Siddiq, Zayd bin Thabit, Abdullah bin `Amr, Abu Ayub Al-Ansari, Ikrimah, Abu Salamah bin Abdur-Rahman, Ibrahim An-Nakhai and Al-Hasan Al-Basri.

Allah's statement,

مَتَاعًا لَّكُمۡ وَلِلسَّيَّارَةِ

for the benefit of yourselves and those who travel,

as food and provision for you,

وَلِلسَّيَّارَةِ

(and those who travel),

According to Ikrimah,

those who are in the sea and traveling along the sea.

Other scholars said that;

water game is allowed for those who fish it from the sea, as well as, when it is salted and used as food for travelers inland.

A similar statement was reported from Ibn Abbas, Mujahid and As-Suddi and others.

Imam Malik bin Anas recorded that Jabir bin Abdullah said,

Allah's Messenger sent an army towards the east coast and appointed Abu Ubaydah bin Al-Jarrah as their commander, and the army consisted of three hundred men, including myself.

We marched on until we reached a place where our food was about to finish. Abu Ubaydah ordered us to collect all the food for our journey, and it was collected in two bags of dates.

Abu Ubaydah kept on giving us our daily ration in small amounts from it, until it was exhausted. The share of each of us used to be one date only.

I (one of the narrators from Jabir) said,

How could one date suffice for you?

Jabir replied, We came to know its value when even that finished.

Jabir added, When we reached the seashore, we ﷺ a huge fish which was like a small mountain. The army ate from it for eighteen days. Then Abu Ubaydah ordered that two of its ribs be affixed in the ground. Then he ordered that a she-camel be ridden, and it passed under the two ribs (forming an arch) without touching them.

This Hadith was also collected in the Two Sahihs.

Malik recorded that Abu Hurayrah said,

A man asked Allah's Messenger, `O Allah's Messenger! We go to sea and carry little water with us. If we use it for Wudu, we get thirsty, so should we use seawater for Wudu?

The Messenger of Allah said,

هُوَ الطَّهُورُ مَاوُهُ الۡحِلُّ مَيۡتَتُه

Its water is pure and its dead are lawful.

The two Imams, Ash-Shafii and Ahmad bin Hanbal, recorded this Hadith, along with the Four Sunan compilers.

Al-Bukhari, At-Tirmidhi and Ibn Hibban graded it Sahih.

This Hadith was also recorded from the Prophet by several other Companions.

Hunting Land Game is Prohibited During Ihram

Allah said,

وَحُرِّمَ عَلَيۡكُمۡ صَيۡدُ الۡبَرِّ مَا دُمۡتُمۡ حُرُمًا

but forbidden is land game as long as you are in a state of Ihram.

Therefore, hunting land game during Ihram is not allowed, and

if someone who is in the state of Ihram hunts, he will have to pay expiation, along with the sin he earns if he does it intentionally.

If he hunts by mistake, he will have to pay the expiation and is not allowed to eat from it, because this type of game is just like dead animals, be he a Muhrim or a non-Muhrim.

If someone who is not in the state of Ihram hunts and gives the food to a Muhrim, the Muhrim is not allowed to eat from its meat if it was killed for him in particular.

As-Sa`b bin Jaththamah said that;

he gave a zebra as a gift to the Prophet in the area of Waddan or Abwa', the Prophet gave it back. When the Prophet ﷺ the effect of his returning the gift on As-Sa`b's face, he said,

إِنَّا لَمۡ نَرُدَّهُ عَلَيۡكَ إِلاَّ أَنَّا حُرُم

We only gave it back to you because we are in a state of Ihram.

This Hadith was collected in the Two Sahihs.

The Prophet thought that As-Sa`b hunted the zebra for him, and this is why he refused to take it. Otherwise, the Muhrim is allowed to eat from the game if one who is not in Ihram hunts it.

For when Abu Qatadah hunted a zebra when he was not a Muhrim and offered it to those who were in the state of Ihram, they hesitated to eat from it.

They asked the Messenger of Allah and he said,

هَلۡ كَانَ مِنۡكُمۡ أَحَدٌ أَشَارَ إِلَيۡهَا أَوۡ أَعَانَ فِي قَتۡلِهَا

Did any of you point at it or help kill it?

They said, No.

He said,

فَكُلُوا

Then eat, (and he also ate from it).

This Hadith is also in the Two Sahihs with various wordings.

(Ibn Kathir only mentioned Ayat 96 to 99 here and explained the better part of Ayah number 96, but he did not mention the explanation of the rest of that Ayah or the other Ayat (97 to 99). This is the case in all of the copies of his Tafsir in existence, and he might have forgotten to do that, for it is less likely that all who copied this book forgot to copy only this part. So we used a summary of the Tafsir of these Ayat from the Imam of Tafsir, Ibn Jarir At-Tabari. We tried to summarize At-Tabari's eloquent words to the best of our ability, by Allah's help and leave).

وَاتَّقُواۡ اللّهَ الَّذِيَ إِلَيۡهِ تُحۡشَرُونَ

And have Taqwa of Allah to Whom you shall be gathered back.

Allah says, fear Allah, O people, and beware of His might, by obeying what He commands you and avoiding what He prohibits for you in these Ayat revealed to your Prophet.

These Ayat forbid Khamr, gambling, Al-Ansab and Al-Azlam, along with hunting land game and killing it while in the state of Ihram. To Allah will be your return and destination, and He will punish you for disobeying Him and will reward you for obeying Him

جَعَلَ اللّهُ الۡكَعۡبَةَ الۡبَيۡتَ الۡحَرَامَ قِيَامًا لِّلنَّاسِ

Allah has made the Ka`bah, the Sacred House, an asylum of security and benefits for mankind,

Allah says, Allah made the Ka`bah, the Sacred House, an asylum of safety for the people who have no chief to prevent the strong from transgressing against the weak, the evil from the good-doers, and the oppressors from the oppressed.

وَالشَّهۡرَ الۡحَرَامَ وَالۡهَدۡيَ وَالۡقَلَيِدَ

And also the Sacred Month and the animals of offerings and the garlanded.

Allah says that He made these symbols an asylum of safety for the people, just as He made the Ka`bah an asylum of safety for them, so that He distinguishes them from each other, for this is their asylum and symbol for their livelihood and religion.

Allah made the Ka`bah, the Sacred Month, the Hady, the garlanded animals and people an asylum of safety for the Arabs who used to consider these symbols sacred. Thus, these symbols were just like the chief who is obeyed by his followers, and who upholds harmony and public safety. As for the Ka`bah, it includes the entire sacred boundary.

Allah termed it Haram because He prohibited hunting its game and cutting its trees or grass.

Similarly, the Ka`bah, the Sacred Month, the animals of offerings and the garlands were the landmarks of existing Arabs. These symbols were sacred during the time of Jahiliyyah and the people's affairs were guided and protected by them. With Islam they became the symbols of their Hajj, their rituals, and the direction of the prayer, i.e., the Ka`bah in Makkah.

ذَلِكَ لِتَعۡلَمُواۡ أَنَّ اللّهَ يَعۡلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الَارۡضِ وَأَنَّ اللّهَ بِكُلِّ شَيۡءٍ عَلِيمٌ

that you may know that Allah has knowledge of all that is in the heavens and all that is in the earth, and that Allah is the All-Knower of each and everything.

Allah says; O people, I made these symbols an asylum for you, so that you know that He Who made these symbols that benefit your life and provide you with security, also knows everything in the heavens and earth that brings about your immediate or eventual benefit. Know that He has perfect knowledge of everything and that none of your deeds or affairs ever escapes His observation; and He will count them for you so that He rewards those who do good with the same and those who do evil in kind.

اعۡلَمُواۡ أَنَّ اللّهَ شَدِيدُ الۡعِقَابِ وَأَنَّ اللّهَ غَفُورٌ رَّحِيمٌ

Know that Allah is severe in punishment and that Allah is Oft-Forgiving, Most Merciful.

Allah says, know that your Lord, Who has perfect knowledge of whatever is in the heavens and earth, and Who is never unaware of your deeds - public or secret - is severe in punishment for those who disobey and defy Him. He also pardons the sins of those who obey and repent to Him, more Merciful than to punish them for the sins that they repented from.

مَّا عَلَى الرَّسُولِ إِلاَّ الۡبَلَغُ وَاللّهُ يَعۡلَمُ مَا تُبۡدُونَ وَمَا تَكۡتُمُونَ

The Messenger's duty is but to convey. And Allah knows all that you reveal and all that you conceal.

This is a warning from Allah for His servants in which He says:

Our Messenger, whom We sent to you, has only to convey Our Message and then the reward for the obedience, and punishment for the disobedience is on Us. The obedience of those who accept Our Message never escapes Our knowledge, just as in the case of those who disobey and defy Our Message. We know what one of you does, demonstrates physically, announces, and utters with his tongue, and what you hide in your hearts, be it of faith, disbelief, certainty, doubt or hypocrisy. He Who is so capable, then nothing that the hearts conceal, nor any of the apparent acts of the souls in the heavens and earth could escape His knowledge.

In His Hand, alone, is the reward and punishment, and He is worthy to be feared, obeyed and never disobeyed

Allah says to His Messenger,

قُل

Say, (O Muhammad),

لااَّ يَسۡتَوِي الۡخَبِيثُ وَالطَّيِّبُ وَلَوۡ أَعۡجَبَكَ

Not equal are the bad things and the good things, even though they may please you, (O human),

كَثۡرَةُ الۡخَبِيثِ

the abundance of bad.

This Ayah means, the little permissible is better than the abundant evil.

فَاتَّقُواۡ اللّهَ يَا أُوۡلِي الَالۡبَابِ

have Taqwa of Allah, O men of understanding...,

who have sound minds, avoid and abandon the impermissible, and let the permissible be sufficient for you.

لَعَلَّكُمۡ تُفۡلِحُونَ

in order that you may be successful.

in this life and the Hereafter.

Unnecessary Questioning is Disapproved of

Allah said next

يَا أَيُّهَا الَّذِينَ امَنُواۡ لَا تَسۡأَلُواۡ عَنۡ أَشۡيَاء إِن تُبۡدَ لَكُمۡ تَسُوۡكُمۡ

O you who believe! Ask not about things which, if made plain to you, may cause you trouble.

This Ayah refers to good conduct that Allah is teaching His believing servants, by forbidding them from asking about useless things. Since if they get the answers they sought, they might be troublesome for them and difficult on their ears.

Al-Bukhari recorded that Anas bin Malik said,

The Messenger of Allah gave a speech unlike anything I heard before. In this speech, he said,

لَو تَعۡلَمُونَ مَا أَعۡلَمُ لَضَحِكۡتُمۡ قَلِيلً وَلَبَكَيۡتُمۡ كَثِيرًا

If you but know what I know, you will laugh little and cry a lot.

The companions of Allah's Messenger covered their faces and the sound of crying was coming out of their chests.

A man asked, `Who is my father?'

The Prophet said, `So-and-so'.

This Ayah was later revealed,

لَا تَسۡأَلُواۡ عَنۡ أَشۡيَاء

(Ask not about things...).

Muslim, Ahmad, At-Tirmidhi and An-Nasa'i recorded this Hadith.

Ibn Jarir recorded that Qatadah said about Allah's statement,

يَا أَيُّهَا الَّذِينَ امَنُواۡ لَا تَسۡأَلُواۡ عَنۡ أَشۡيَاء إِن تُبۡدَ لَكُمۡ تَسُوۡكُمۡ

(O you who believe! Ask not about things which, if made plain to you, may cause you trouble),

Anas bin Malik narrated that once, the people were questioning the Messenger of Allah until they made him angry. So he ascended the Minbar and said,

لَاا تَسۡأَلُونِي الۡيَوۡمَ عَنۡ شَيۡءٍ إِلاَّ بَيَّنۡتُهُ لَكُم

You will not ask me about anything today but I will explain it to you.

So the Companions of the Messenger of Allah feared that it was the commencement of a momentous event, and I looked to my right and left and found only people who covered their faces, crying.

An argumentative man who was said to be the son of someone other than his true father asked, O Allah's Messenger! Who is my father?

The Prophet said, `Your father is Hudhafah.

Umar stood up (when he ﷺ anger on the Prophet's face) and said, We accept Allah as our Lord, Islam as our religion and Muhammad as our Messenger, I seek refuge with Allah from the evil of the Fitan (trials in life and religion).

The Messenger of Allah said,

لَمۡ أَرَ فِي الۡخَيۡرِ وَالشَّرِّ كَالۡيَومِ قَطُّ صُوِّرَتۡ لِي الجَنَّةُ وَالنَّارُ حَتَّى رَأَيۡتُهُمَا دُونَ الۡحَايِط

I have never witnessed both goodness and evil like I have today. Paradise and the Fire were shown to me and I ﷺ them before that wall.

This Hadith was recorded in the Two Sahihs from Sa`id.

Al-Bukhari recorded that Ibn Abbas said,

Some people used to question the Messenger of Allah to mock him. One of them would ask, `Who is my father,' while another would ask, `Where is my camel,' when he lost his camel.

Allah sent down this Ayah about them,

يَا أَيُّهَا الَّذِينَ امَنُواۡ لَا تَسۡأَلُواۡ عَنۡ أَشۡيَاء إِن تُبۡدَ لَكُمۡ تَسُوۡكُمۡ

(O you who believe! Ask not about things which, if made plain to you, may cause you trouble...).

Imam Ahmad recorded that Ali said,

When this Ayah was revealed,

وَللَّهِ عَلَى النَّاسِ حِجُّ الۡبَيۡتِ مَنِ اسۡتَطَـعَ إِلَيۡهِ سَبِيلً

And Hajj to the House is a duty that mankind owes to Allah, those who can bear the journey. (3:97)

they asked, `O Allah's Messenger! Is it required every year?'

He did not answer them, and they asked again, `Is it every year?'

He still did not answer them, so they asked, `Is it every year?'

He said,

لَاا وَلَوۡ قُلۡتُ نَعَمۡ لَوَجَبَتۡ وَلَوۡ وَجَبَتۡ لَمَا اسۡتَطَعۡتُم

No, and had I said `yes', it would have become obligated, and had it become obligated, you would not be able to bear it.

Allah sent down,

يَا أَيُّهَا الَّذِينَ امَنُواۡ لَا تَسۡأَلُواۡ عَنۡ أَشۡيَاء إِن تُبۡدَ لَكُمۡ تَسُوۡكُمۡ

(O you who believe! Ask not about things which, if made plain to you, may cause you trouble).

At-Tirmidhi and Ibn Majah also recorded this Hadith.

The apparent wording of this Ayah indicates that we are forbidden to ask about things that if one has knowledge of, he would be sorry he had asked. Consequently, it is better to avoid such questions.

Allah's statement,

وَإِن تَسۡأَلُواۡ عَنۡهَا حِينَ يُنَزَّلُ الۡقُرۡانُ تُبۡدَ لَكُمۡ

But if you ask about them while the Qur'an is being revealed, they will be made plain to you.

means, if you ask about things that you are prohibited from asking about, then when the revelation about them comes to the Messenger , they will be made plain for you,

وَذَلِكَ عَلَى اللَّهِ يَسِيرٌ

(Verily! That is easy for Allah). (64:7)

Allah said next,

عَفَا اللّهُ عَنۡهَا

Allah has forgiven that,

what you did before this,

وَاللّهُ غَفُورٌ حَلِيمٌ

and Allah is Oft-Forgiving, Most Forbearing.

Do not ask about things that do not have a ruling yet, for because of your questions, a difficult ruling may be ordained.

A Hadith states,

أَعۡظَمُ الۡمُسۡلِمِينَ جُرۡمًا مَنۡ سَأَلَ عَنۡ شَيۡءٍ لَمۡ يُحَرَّمۡ فَحُرِّمَ مِنۡ أَجۡلِ مَسۡأَلَتِه

The worst criminal among the Muslims is he who asks if a matter is unlawful (or not), and it becomes unlawful because of his asking about it.

It is recorded in the Sahih that the Messenger of Allah said,

أَنَّ اللهَ تَعَالَى فَرَضَ فَرَايِضَ فَلَ تُضَيِّعُوهَا وَحَدَّ حُدُودًا فَلَ تَعۡتَدُوهَا وَحَرَّمَ أَشۡيَاءَ فَلَ تَنۡتَهِكُوهَا وَسَكَتَ عَنۡ أَشۡيَاءَ رَحۡمَةً بِكُمۡ غَيۡرَ نِسۡيَانٍ فَلَ تَسۡأَلُوا عَنۡهَا

Allah, the Most Honored, has ordained some obligations, so do not ignore them; has set some limits, so do not trespass them; has prohibited some things, so do not commit them; and has left some things without rulings, out of mercy for you, not that He forgot them, so do not ask about them.

Allah said next,

قَدۡ سَأَلَهَا قَوۡمٌ مِّن قَبۡلِكُمۡ ثُمَّ أَصۡبَحُواۡ بِهَا كَافِرِينَ

Before you, a community asked such questions, then on that account they became disbelievers.

meaning, some people before your time asked such questions and they were given answers. They did not believe the answers, so they became disbelievers because of that. This occurred because these rulings were made plain to them, yet they did not benefit at all from that, for they asked about these things not to gain guidance, but only to mock and defy."

O you who believe, do not slay game while you are in the state of pilgrimage inviolability, for the hajj or the 'umra; whoever of you slays it wilfully, then the compensation shall be (read fa-jazaa'un, 'then the compensation [shall be]', followed by a nominative [mithlu, 'the like of']) that is to say, a compensation is incumbent on him, and that is, the equivalent of what he has slain, of flocks, in other words, a similar creature (a variant reading has an annexation construction for jazaa', 'compensation', [sc. fa-jazaa'u mithli, 'then the compensation of']), to be judged, that is, the equivalent [is to be judged], by two just men among you, both possessing astuteness, with which they are able to identify the nearest [animal] in equivalence to it [the slain animal]. Ibn 'Abbaas, 'Umar and 'Alee, may God be pleased with them, all adjudged a beast of sacrifice [as redemption] for an ostrich [slain]; Ibn 'Abbaas and Aboo 'Ubayda adjudged a cow [as redemption] for wildebeest or wild ass; ['Abd Allaah] Ibn 'Umar and ['Abd al-Rahmaan] Ibn 'Awf, a sheep for a gazelle, and, as Ibn 'Abbaas, 'Umar and others did, [a sheep] also [as a redemption] for [slaying] pigeons, because they [pigeons] resemble these [sheep] in taking scoops of water [when drinking]; an offering (hadyan is a circumstantial qualifier referring to jazaa', 'compensation') to reach the Ka'ba, that is, to be taken into the Sanctuary, sacrificed there and given as a voluntary offering to its needy [residents], and it cannot be sacrificed wherever [else] it may be (baaligha l-ka'ba, 'to reach the Ka'ba', is in the accusative because it is an adjectival qualification of what precedes, even if it stands as an annexation, since such an annexation is only morphological and not [valid] as a [grammatical] characterisation); if there is no equivalent beast of flock for the game slain, as in the case of a small bird or locusts, then the person is obliged [to compensate] with [equivalent] value. Or, it is incumbent on him [to make], an expiation: other than compensation, and if he hould find the means then this [expiation] is, food for the poor, [food] to be taken from the principal food of he town, equivalent to the value of the compensation, being one mudd measure for each poor person (a variant reading has kaffaara, 'expiation', in an annexation with the following noun [sc. kaffaaratu ta'aamin, 'the expiation of food'] as an explication [of kaffaara, 'expiation']); or, it is incumbent on him [to compensate with], the equivalent of that, food, in fasting, so that he fasts one day for every mudd measure [that he is unable to provide]; but if he has the means to [provide the food] then it is incumbent on him to do so, so that he may taste the evil consequence, the burden of the compensation, of his deed, the one he has perpetrated. God has pardoned what is past, of game slain before it was prohibited; but whoever offends again, God will take vengeance on him; God is Mighty, His way will prevail, Lord of Retribution, against those who disobey Him. Unintentional slaying [of game] is also included with intentional slaying in what has been mentioned [of required compensation or expiation].