O you who have believed; that is: those who have given of themselves the covenant of faith; which means accepting all that has come with it from the one in whom faith has occurred; "Do not ask about things"; and this is because if they are in danger regarding what they hasten towards; and in what they benefit from food and drink; and other sayings and actions; they are like him in what they ask about; whether they ask about its ruling or not; because perhaps someone who is not harmed by anything may answer them regarding what harms them from what they asked; for they do not distinguish well between the foul and the good; as was done with the people of the Sabbath; when they rejected the Friday; and asked him; then its embrace intensified at that time with his saying: "Indeed, Allah judges what He wills" [Al-Ma'idah: 1]; and with his saying: "Upon the Messenger is only the conveyance" [Al-Ma'idah: 99]; so it was as if it was said: So whatever he conveyed to you, take it with acceptance and good compliance; and what he did not convey, do not ask about it; and the reason for its revelation - as in the two Sahihs - "from Anas - may Allah be pleased with him - that they asked the Prophet ﷺ until they overwhelmed him with questioning; so he became angry; and he ascended the pulpit and said: "Do not ask me today about anything except that I will clarify it for you"; and he began to repeat that; and when a man came who was called by someone other than his father when he would quarrel with men; he said: O Messenger of Allah, who is my father? He said: Your father is Hudhafah; then Umar - may Allah be pleased with him - began to say: We are pleased with Allah as our Lord; and with Islam as our religion; and with Muhammad ﷺ as our Prophet; we seek refuge with Allah from the evil of trials; and at the end of it: then it was revealed: "O you who have believed, do not ask about things that if they were shown to you, they would harm you"; and for Al-Bukhari in the tafsir; "from Anas also; he said: The Messenger of Allah ﷺ delivered a sermon such as I have never heard before; he said: "If you knew what I know, you would laugh little and weep much"; so the companions of the Messenger of Allah ﷺ covered their faces; for they had a longing; and a man said: Who is my father? He said: "So-and-so"; then it was revealed: "Do not ask about things"; and for Al-Bukhari also "from Ibn Abbas - may Allah be pleased with both of them - he said: There were people who asked the Messenger of Allah ﷺ in mockery; so the man would say: Who is my father? And the man whose she-camel strayed would say: Where is my she-camel? So Allah revealed this verse regarding them: "O you who have believed, do not ask about things"; until he completed the entire verse;" and for Ibn Majah summarized; and for the scholar Abu Qasim Ibn Asakir in "Al-Muwafaqat"; regarding what was conveyed by the beloved Al-Tabari in the virtues of the ten; and Abu Ya'la; in his Musnad; in detail "from Anas - may Allah be pleased with him - he said: The Messenger of Allah ﷺ came out to us while he was angry; and we saw that he had Gabriel - peace be upon him - with him until he ascended the pulpit - and in one narration: he addressed the people - and said: "Ask me; by Allah, you will not ask me about anything today except that I will inform you - and in one narration: I will notify you about it"; and I have not seen a day in which he was more weeping than him; and a man said: O Messenger of Allah - and in one narration: a man stood up to him; and said: O Messenger of Allah - we were recently in ignorance; who is my father? He said: "Your father is Hudhafah" - for his father who was called to him - and in one narration: "Your father is Hudhafah who is called to him" -; then another stood up to him and said: O Messenger of Allah; am I in Paradise or in Hell? He said: "In Hell"; then another stood up to him; and said: O Messenger of Allah; is the pilgrimage upon us every year? - and in one narration: every year - he said: "If I said: Yes; it would be obligatory; and if it were obligatory, you would not be able to fulfill it; and if you did not fulfill it, you would be punished"; then Umar ibn al-Khattab - may Allah be pleased with him - said: We are pleased with Allah as our Lord; and with Islam as our religion; and with Muhammad ﷺ as our Prophet - and in one narration: as our Messenger - do not expose us with our secrets - and in one narration: then Umar ibn al-Khattab - may Allah be pleased with him - stood up to him and said: O Messenger of Allah; we were recently in ignorance; so do not expose our secrets; will you expose us with our secrets? Forgive us; may Allah forgive you; then he was relieved; then he turned to the wall and reminded of something like Paradise and Hell;" and for Imam Ahmad; and Muslim; and Al-Nasa'i; and Al-Daraqutni; and Al-Tabari; from Abu Huraira - may Allah be pleased with him - he said: He delivered a sermon - and in one narration: "He addressed us - the Messenger of Allah ﷺ and said: "O people; indeed Allah has made pilgrimage obligatory upon you, so perform pilgrimage"; then a man said - and in the narration of Al-Nasa'i: "Then Al-Aqra' ibn Habis Al-Tamimi said: Is it every year, O Messenger of Allah?"; he was silent; until he said it three times; then he said: "Who is the questioner?"; he said: So-and-so; then the Messenger of Allah ﷺ said: "By the One in Whose Hand is my soul; if I said: Yes, it would be obligatory; then you would not hear or obey; but it is a single pilgrimage"; and in the narration of Al-Daraqutni; and Al-Tabari: "And if it were obligatory, you would not be able to fulfill it; and if you did not fulfill it, you would disbelieve"; then Allah, the Exalted, revealed: "O you who have believed, do not ask about things that if they were shown to you, they would harm you"; then he said: "Leave me as I have left you; for indeed those before you perished due to their excessive questioning and their differing with their Prophets; so if I command you with something, then do of it what you are able; and if I prohibit you from something, then leave it"; and in one narration: "Then avoid it";" and this hadith has many words from various chains; I have detailed them in my book "The Insight into the Farewell Pilgrimage"; and there is no contradiction between these reports; even if it is difficult to return them to one thing; as has preceded regarding His saying (the Exalted): "Do not make unlawful the good things which Allah has made lawful for you" [Al-Ma'idah: 87]; that one command may have multiple causes; rather, everything mentioned among the causes of that; and what is similar; as His saying (the Exalted): "Have you not seen those who were told: Restrain your hands and establish prayer and give zakah? But when fighting was prescribed for them" [An-Nisa: 77]; the verse; it is suitable to be a reason for this; and Al-Daraqutni narrated; in the last of breastfeeding; from his Sunan; from Abu Thalabah Al-Khushani; and in the last of hunting; from Abu Al-Dardaa - may Allah be pleased with both of them - that the Messenger of Allah ﷺ said: "Indeed Allah (the Exalted) has prescribed obligations, so do not neglect them; and He has prohibited prohibitions, so do not violate them; and He has set limits, so do not transgress them; and He has remained silent about things without forgetting, so do not inquire about them"; and Abu Al-Dardaa said: "So do not burden yourselves; it is a mercy from your Lord, so accept it"; and the hadith of Abu Al-Dardaa was also narrated by Al-Tabarani. And when a person is incapable of knowledge of the unseen; it is a deterrent for him from uncovering what would harm him; Allah said: "If it is revealed"; meaning: it appears; "to you"; by the revealing of the Knower of the unseen to it; "it would harm you"; and when perhaps he might fall into a stubborn delusion that this deterrent is only for the comfort of the one being asked about the question; fearing the consequences of it - He said: "And if you ask about it"; meaning: those things which are expected to harm you upon their being revealed; "when the Quran is revealed"; meaning: and the King is present; "it would be revealed to you"; and when perhaps he might say: So why does He not reveal it; was he asked about it or not? He said: "Allah has forgiven"; with what He has of absolute richness; and magnificent greatness; and all attributes of perfection; "about it"; meaning: He has concealed it; so He did not reveal it to you; as a mercy from Him to you; and relief from what would harm you; and weigh heavily upon you in religion; or in worldly matters; and when His attributes - glorified is He - are eternal; there is no stopping of one of them upon another; He placed the apparent in the position of the concealed; so that it would not be restricted to what preceded it; so He said - calling upon whoever has committed a sin to repent -: "And Allah"; meaning: the One who has; with the attribute of perfection; the attribute of honoring; "is Forgiving"; eternally and perpetually; He erases sins; in essence and effect; and replaces them with honor; according to the habit of the wise; "and Forbearing"; meaning: He does not hasten against the sinner with punishment.