Surah 5. Al-Ma'ida, Ayah 101

This verse connects directly with verse {99}: "No more is the Apostle bound to do than deliver the message." Read in conjunction with the sentence, "Today have I perfected your religious law for you" (occurring in verse {3} of this surah), the above statement implies that the believers should not try to deduce "additional" laws from the injunctions clearly laid down as such by the Qur'an or by the Prophet, since this "might cause you hardship" - that is, might (as has indeed happened in the course of the centuries) impose additional burdens on the believers above and beyond anything that has been stipulated in terms of law in the Qur'an or in the authentic commandments of the Prophet. On the basis of this verse, some of the greatest Muslim scholars have concluded that Islamic Law, in its entirety, consists of no more than the clear-cut injunctions forthcoming from the self-evident (zahir) wording of the Qur'an and the Prophet's commandments, and that, consequently, it is not permissible to extend the scope of such self-evident ordinances by means of subjective methods of deduction. (A most enlightening discussion of this problem is to be found in the Introduction to Ibn Hazm's Muhalla, vol. I, 56 ff.) This, of course, does not prevent the Muslim community from evolving, whenever necessary, any amount of additional, temporal legislation in accordance with the spirit of the Qur'an and the teachings of the Prophet: but it must be clearly understood that such additional legislation cannot be regarded as forming part of Islamic Law (the shari'ah) as such.

I.e., with possibly unfortunate consequences. An illustration of this problem has been provided in the following authentic Tradition, quoted by Muslim on the authority of Abu Hurayrah. In one of his sermons, the Prophet said: "O my people! God has ordained the pilgrimage (al-hajj) for you; therefore perform it." Thereupon somebody asked, "Every year, O Apostle of God?" The Prophet remained silent; and the man repeated his question twice. Then the Prophet said: "Had I answered 'yes', it would have become incumbent on you [to perform the pilgrimage every year]: and, indeed, it would have been beyond your ability to do so. Do not ask me about matters which I leave unspoken: for, behold, there were people before you who went to their doom because they had put too many questions to their prophets and thereupon disagreed [about their teachings]. Therefore, if I command you anything, do of it as much as you are able to do; and if I forbid you anything, abstain from it." Discussing this Tradition, Ibn Hazm observes: "It circumscribes all the principles of religious law (ahkam ad-din) from the first to the last - namely: what the Prophet has left unspoken - neither ordering nor forbidding it - is allowed (mubah), that is, neither forbidden nor obligatory; whatever he ordered is obligatory (fard), and whatever he forbade is unlawful (haram); and whatever he ordered us to do is binding on us to the extent of our ability alone" (Muhalla I, 64). It should be borne in mind that the term "the Prophet" comprises, in this context, the Qur'an as well, since it was through the Prophet that the Qur'anic message was communicated to mankind.

I.e., by leaving certain matters unspoken, God has left them to man's discretion, thus enabling him to act in accordance with his conscience and the best interests of the community.

 This implies that either these minor details have been overlooked by Allah out of His mercy or that Allah has forgiven them for these unnecessary questions.

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.