On the authority of Abū Hurayrah ʿAbd al-Raḥmān ibn Ṣākhr (رضي الله عنه) who said: I heard the Messenger of Allāh (صلى الله عليه وسلم) say: “Refrain completely from all acts I have forbidden and engage—to the very best of your abilities—in the acts I have commanded. For the nations of the past were only destroyed in relation to excessive questioning, and their impetuous differing with their respective prophets.” Narrated by al-Bukhārī¹ and Muslim².

Al-ʿAllāmah ʿAbd al-Muḥsin al-ʿAbbād explains:

1. The two shaykhs (al-Bukhārī and Muslim) have both narrated this ḥadīth, and the wording mentioned here belongs to Muslim. The impetus for this statement is clarified in another narration also reported by Muslim: “The Messenger of Allāh (صلى الله عليه وسلم) once delivered a sermon in which he said: “O mankind! Allāh has obligated the performance of Ḥajj, so perform it.” A man then said: “Has it been obligated yearly, O Messenger of Allāh?” The Messenger of Allāh (صلى الله عليه وسلم) remained silent, so the man repeated his question three times. Then, the Messenger of Allāh (صلى الله عليه وسلم) replied: “If I was to say: ‘yes’, then it would have been considered a yearly obligation despite you lacking the ability to perform it”. Then, he (صلى الله عليه وسلم) said: “Do not force me to broach that which I have left open for you. Rather, engage—to the very best of your abilities—in the acts I have commanded and refrain completely from that which I have forbidden”.³
2. “Refrain completely from all acts I have forbidden and engage—to the very best of your abilities—in the acts I have commanded.” In it, there is the stipulation of the extent of one’s abilities in reference to the execution of commanded acts, but no such stipulation is made in relation to that which is forbidden. This is because that which is forbidden is merely to be avoided and is, therefore, not contingent on the possession of ability. For every individual is fully able to avoid (voluntary) engagement in an act. As for acts that have been commanded, they are contingent upon ability, as a person may find himself able to fulfil a command or not. Hence, he fulfils the command to the best of his abilities. To clarify this, the drinking of intoxicants is forbidden, so a person must merely avoid drinking them. Whereas, the performance of ṣalāh has been obligated and each person must perform it in accordance with his abilities. For example, if one is unable to stand whilst performing it, then he may sit. If he is unable to sit, then he may lie down. This may also be understood in practical terms. For example, if a person was commanded: “do not enter through this door”, then he is fully capable of not entering it, as he is being commanded to abandon the act. Contrarily, if he was commanded: “lift this rock”, he may find himself capable or incapable. His abilities are contingent because he is being commanded to engage in an act [rather than abandon one].
3. The abandonment of that which has been forbidden remains encompassing and general, except in extremely dire circumstances. This includes, for example, the consuming of dead animals in a life-threatening situation or drinking a small amount of intoxicants when choking.
4. The forbidden acts being referenced here are those that are considered ḥarām only. As for that which is makrūh or disliked, they are permissible but their complete abandonment is more befitting.
5. Commanded acts are performed to the extent of one’s abilities, for Allāh does not burden a person beyond his scope. Such that if a person is unable to perform an act in its most perfect, complete manner, then he may perform it in a manner that is consistent with his ability. For example, if he cannot pray standing, he may sit. In the same vein, if he is unable to fulfil an obligation completely, then he may fulfil the portion of it he is able. For example, if he is performing wuḍūʾ but only possesses water sufficient for a portion of it, then he may use the water he has to perform a part of wuḍūʾ then perform tayammum in replacement of its remaining portion. Or if he is unable to donate a full ṣāʿ [cubic measure] of a staple food item for zakāt al-fiṭr, he may donate a portion of it consistent with his means.
6. “For the nations of the past were only destroyed in relation to excessive questioning, and their impetuous differing with their respective prophets.” The type of forbidden questioning being alluded to here are those that occur during his (صلى الله عليه وسلم) time period which necessitate the prohibition of an act because of the question being posed, or stipulate the obligation of an act regarding which the people find great hardship and may even completely lack the ability to perform it. This is inclusive of, for example, performing Ḥajj yearly. As for after his (صلى الله عليه وسلم) time period, the type of forbidden questions are those that are asked seeking excessive burden, inappropriate, needless, and scrupulous attention to the meaningless minutia of commanded acts (tanaṭṭuʿ), or questions that stipulate excessive concern or attention being paid to unimportant matters in preference to those of greater importance.
7. Ibn Rajab (رحمه الله) said: “With regards to this, the people have been divided into several categories. Among them are the companions of narration who have all but closed the door of queries such that their knowledge of Islamic jurisprudence has been made paltry, their recognition of the boundaries revealed by Allāh to His prophet made scant. They are carriers of jurisprudence [by means of the narrations they possess], while not themselves jurists. Then, there are the jurists, companions of opinion and pontification, who have widened the berth of questions extensively, spurning them to discuss issues prior to their actual occurrence, be they normal issues or those that would never occur practically. They have chosen to busy themselves with the burden of supplying answers to these scenarios, debating and arguing with one another concerning them. This has then resulted in the occurrence of division and dissension of their hearts, producing a breeding ground for the establishment of false desires, rancour, hatred and enmity among them. For such practices are often accompanied by the desire to overcome one’s adversary, seeking supremacy over others, boastfulness, and seeking renown and the attention of the masses. All of which is considered blameworthy by the rabbānī⁴ scholars, prohibited and detestable according to the Sunnah. As for the jurists among the companions of narration who act in accordance with the narrations they report, their greatest concern is the ascertainment of the meanings of the Book of Allāh—the Exalted in Might, interpreting it in consideration of the authentic Sunnah, the speech of the companions and the tabiʿīn who have followed their example with excellence. Their attention is consumed with the Sunnah of the Messenger of Allāh (صلى الله عليه وسلم), determining its authenticity, then seeking to understand and implement it by thoroughly understanding its meanings. Then, paying due care and attention to the speech of the companions and tābiʿīn regarding varying subjects including tafsīr, ḥadīth, issues that pertain to the permissible and impermissible, the foundations of the Sunnah, true asceticism, that which softens the heart, and other such matters. Such was the path of Imām Aḥmad (رحمه الله) and those who followed him among the rabbānī companions of ḥadīth. For in busying oneself with such matters, one foregoes the needless pontificating of opinions on invented issues that shall never occur; an endeavour that is fruitless, completely futile. For the discussion surrounding such issues encourages only adversarial arguing and needless debate, and frequent relaying of unsubstantiated claims and statements. Just as Imām Aḥmād, when asked regarding issues that never actually occurred, would say: ‘Remit us from having to discuss such innovative, created issues’.” Ibn Rajab (رحمه الله) then said: “The one who embarks upon the path of seeking knowledge in the manner we have alluded to will—in most instances—find himself fully able to understand and provide an appropriate answer to most practical, real-world scenarios anyways. This is because the roots of those issues are found in the foundations we have mentioned. Then, his traversal of the path of seeking knowledge must be in lockstep with the established leaders and imams of this realm, whose knowledge and cognizance of this field is fully agreed upon. The likes of Imām al-Shāfiʿī, Aḥmad (ibn Ḥanbal), Isḥāq (ibn Rāhūyah), Abū ʿUbayd (al-Qāsim ibn Sallām) and those who follow their example. As for the one who claims to seek knowledge while avoiding the exemplary path set out by the likes of them, they will find themselves in a desolate wasteland of destruction, adopting that which is completely impermissible, abandoning that which was obligatory upon them. The fundamental, most essential prerequisite for the seeking of knowledge is to intend by it the face of Allāh, seeking closeness to Him by becoming acquainted with His revelation to His Messenger (صلى الله عليه وسلم), emulating the path set forth by him (صلى الله عليه وسلم), and inviting the creation towards this path. He whose state is as described will find himself blessed with guidance from Allāh, his path made aright, inspired with the sound path of correctness, taught that which he was previously ignorant of. He will be among the praiseworthy scholars who are firmly rooted in knowledge, as mentioned in the saying of the Most High:

   إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

   ‘It is only those who have knowledge among His slaves that fear Allāh.’”
   (Fāṭir, 28:35)

   He then said: “In general, whosoever enacts the commands of the Prophet (صلى الله عليه وسلم) as narrated in this ḥadīth, refraining from that which he (صلى الله عليه وسلم) has forbidden, concerning himself with this over all else, will find himself among the saved ones in this life and the hereafter. As for those who have chosen to oppose this way, busying themselves instead with their own thoughts and whims, and that which they personally consider correct, they must fall into that that which the Prophet (صلى الله عليه وسلم) has cautioned against, which was the situation of the People of the Book previously who were destroyed in relation to their excessive questioning, and their impetuous differing with their respective prophets, and their outright refusal to show obedience and subservience to their messengers.”

8. The lessons that may be derived from this hadīth include:
   1. The obligation of completely abandoning every act that was forbidden by Allāh and His Messenger (صلى الله عليه وسلم).
   2. The obligation of enacting every command given by Allāh and His Messenger (صلى الله عليه وسلم).
   3. Being wary and cautious from falling into this practice of the People of the Book which caused their destruction.
   4. No person is expected to fulfil any aspect of an obligated act that surpasses his own abilities.
   5. Whomever is unable to fulfil a portion of a commanded act may suffice with the portion of the command he is able to perform.
   6. Confining questions to matters that are needed, and abandoning needless, inappropriate, burdensome types of queries.

Source: Fatḥ al-Qawī al-Matīn: 124-128
Translated by: Riyāḍ al-Kanadī