In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Abu Muntafiq [radiyallaahu-anhu] said, “I went to Makkah and enquired about Allaah’s Messenger [sallal laahu alayhi wasallam], so they [i.e. the people] said that he was at Arafah. I approached him and drew close to him, but I was stopped; then he said, ‘Leave him’; so I drew close to him until the neck of his riding beast was next to the neck of my riding beast, then I said to him, ‘O Messenger of Allaah [sallal laahu-alayhi wasallam]! Inform me of that which will distance me from Allaah’s punishment and enter me into Paradise’. He [sallal laahu alayhi wasallam] said, ‘Worship Allaah alone and do not associate anything with Him; establish the prayers; pay the Zakaat, fast the month of Ramadhaan; perform hajj and Umrah; look at how you love to be treated by the people, then treat them that way; and how you hate to be treated, then do not treat them that way’”.

Shaikh Zayd Bin Haadi Al-Mad’khali [rahimahullaah] said: The subject matter of the [above] hadeeth is that it is obligated on a person who is ignorant [of something] to ask a scholar.

The Lofty Benefits Derived From This Hadeeth:

Firstly: It is legislated to travel in pursuit of knowledge. Secondly: It is obligatory to seek understanding of the religion, so it is obligated on the one who does not possess understanding in his religion to ask someone who has understanding in his religion to teach him- regardless how hard that might be for him- because Allaah created the Jinn and humankind to established the religion. The Muslim must establish his religion on clear-sightedness – meaning, based on [sound] knowledge. Asking about affairs related to knowledge is the path of righteous, the men of sound understanding and the wise ones. Indeed, many questions were asked [by the people] in the noble Qur’aan, so Allaah [The Blessed and Exalted] gave an answer as revelation to His Prophet [sallal laahu alayhi wasallam]; and from those examples is the statement of Allaah [The Exalted]: [يَسۡـَٔلُونَكَ عَنِ ٱلۡأَهِلَّةِ‌ – They ask you (O Muhammad ) about the new moons. (Surah Al-Baqarah. Aayah 189)]; [يَسۡـَٔلُونَكَ عَنِ ٱلۡخَمۡرِ وَٱلۡمَيۡسِرِ  -They ask you (O Muhammad) concerning alcoholic drink and gambling. (Surah Al-Baqarah. Aayah 219]; [يَسۡـَٔلُونَكَ عَنِ ٱلۡأَنفَالِ‌ۖ – They ask you (O Muhammad) about the spoils of war. (Surah Al-Anfaal. Aayah 1], and other questions that were presented  to the Prophet [sallal laahu alayhi wasallam], so Allaah [The Blessed and Exalted] responded to them by way of the divine revelation.

When a teacher is asked, it is obligated on him to explain clearly to the people, [so that in doing so] he follows the example of the Prophet [sallal laahu alayhi wasallam] who was commanded by his Lord to clarify for the people what was revealed to him, just as Allaah said: [وَأَنزَلۡنَآ إِلَيۡكَ ٱلذِّڪۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيۡہِمۡ وَلَعَلَّهُمۡ يَتَفَكَّرُون  – And We have also sent down unto you (O Muhammad) the reminder and the advice (the Qur’an), that you may explain clearly to men what is sent down to them, and that they may give thought. (Surah An-Nahl. Aayah 44)]

And the statement of Allaah [The Blessed and Exalted]: [    يَـٰٓأَيُّہَا ٱلرَّسُولُ بَلِّغۡ مَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ‌ۖ – O Messenger (Muhammad)! Proclaim (the Message) which has been sent down to you from your Lord. [Surah Al-Maa’idah. Aayah 67]

And indeed, the Prophet [sallal laahu alayhi wasallam] has fulfilled the command of his Lord by clearly explaining to the people what they need from that which has been revealed in the Qur’aan, the pure and sound Sunnah. He [sallal laahu alayhi wasallam] said: [تركتكم على البيضاء ليلها كنهارها لا يزيغ عنها بعدي إلا هالك -I am leaving you upon (الْبَيْضَاءِ -Al-Baydaa), its night is like its day and none deviates from it except that he is destroyed].[Ref1]

The Prophet [sallal laahu alayhi wasallam] blamed the one who gave religious verdict without knowledge whilst it was possible for him to ask before giving a verdict, as narrated in the story of the man who suffered a head injury, so he slept and had a wet dream; then he asked his companions [i.e. after waking up] whether he had an excuse to perform Tayammum because he feared that using water would harm him; so they told him that he does not have an excuse to perform Tayammum whilst he is able to use water. So, he perform Ghuls and that led to his death! This [news] reached the Prophet [sallal laahu alayhi wasallam], so he said, “They kill him, so may Allaah kill them! Why did they not ask?! Indeed, the cure for ignorance is to ask”.  [Abu Daawud. Number 336]

This text shows that it is obligated on a Muslim to ask the scholars- those who have sound answers; for if he does not find the answer from a particular individual, he will find it with another one. This is how it should be so that he acquires understanding of the sound religion ordained by Allaah based on a sound path.

Thirdly: A benefit is derived from this hadeeth about giving concern to the fundamental principles of the religion, and its fundamentals are the five pillars of Islaam that have been mentioned in this narration and [also] in the narration transmitted by Abdullaah Ibn Umar [radiyallaahu anhumaa] who said: I heard the Messenger [sallal laahu alayhi wasallam] saying:

بني الإسلام على خمس : شهادة أن لا إله إلا الله ، وأن محمدا رسول الله ، وإقام الصلاة ، وإيتاء الزكاة ، وحج البيت ، وصوم رمضان

Islaam is built on five [pillars]: The testimony that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; establish the prayer, pay the Zakaat, perform the hajj and fast [during the month of] Ramadhaan. [Bukhaari-Number 8 and Muslim-Number 16]

This man [i.e. Abu Muntafiq (radiyallaahu anhu)] intended to [meet] the Prophet [sallal laahu alayhi wasallam] to ask him about the deed that will enter him into paradise and distance him from the hell-fire, so he [sallal laahu alayhi wasallam] mentioned – to him – the pillars of Islaam, and the first affair is to worship Allaah [The Blessed and Exalted] alone, without partner. Al-Ibaadah [worship] is a comprehensive term for everything which Allaah loves and is pleased with from among the sayings and inward and outward actions.  And the first affair included in [Al-ibaadah (worship)] is Tawheed – to single Allaah in His Lordship, single Allaah out in worship and single Allaah out in His Names and Attributes. The Prophet [sallal laahu alayhi wasallam] commanded the man to establish Tawheed- to perform all acts of worship for Allaah alone- and forbade him from Shirk. Tawheed is the greatest command and Shirk is the greatest thing Allaah has prohibited, therefore the teacher and guide began by giving clarification regarding this great fundamental which is to worship Allaah alone and turn away from worshipping others besides Allaah. This is what is demanded due to the statement of Allaah [The Blessed and Exalted]: [فَمَن يَكۡفُرۡ بِٱلطَّـٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ – Whoever disbelieves in Taghut (i.e. disbelieves in everything that is worshipped besides Allaah) and believes in Allah, then he has grasped the most trustworthy handhold that will never break]. [Surah Al-Baqarah. Aayah 256]

Also, among the great obligatory deeds is Iqaamah As Salaah – to establish the prayer with its Shuroot [conditions], Arkaan [pillars] and Waajibaat [obligatory acts]; avoid its Mubtilaat [nullifiers] and Makroohaat [i.e. the acts that are detested in the Salaah], and to [increase] its perfection with the Sunan [i.e. those legislated acts that will increase the reward in the Salaah] in the manner that Allaah [The Blessed and Exalted] and His Messenger [sallal laahu alayhi wsallam] want it to be performed, as the Messenger [sallal laahu alayhi wasallam] said, “Pray in (the manner) you have seen me pray”. [Bukhaari 631]

Also, the wealthy Muslim is required to pay Zakat from his wealth – from cash, livestock, agricultural produce and merchandise.

Then the Prophet [sallal laahu alayhi wasallam] mentioned – to the man- fasting in the month of Ramadhaan. Many [authentic texts] have be reported regarding the virtue of fasting in Ramadhaan, just as the Prophet [sallal laahu alayhi wasallam] said, “Whoever fasts the Month of Ramadhaan out of Eemaan and hoping for the reward [of Allaah], he will be forgiven his previous [minor sins]”. Ramadhaan is a month that has been given virtue over all the other months  because within it is Laylatul Qadr, which is not found in other months. The virtue of this night is well known and Allaah has made that known in the Qur’aan; Allaah [The Mighty and Majestic] said:

وَمَآ أَدۡرَٮٰكَ مَا لَيۡلَةُ ٱلۡقَدۡرِ

لَيۡلَةُ ٱلۡقَدۡرِ خَيۡرٌ۬ مِّنۡ أَلۡفِ شَہۡرٍ۬

And what will make you know what the night of Al-Qadr (Decree) is? The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months). [Surah Al-Qadr. Aayat 3-4]

Then the Prophet [sallal laahu alayhi wasallam] said, “Perform Hajj and Umrah” – meaning: Perform Hajj at least once in a lifetime in accordance with the manner in which it has been legislated – with its Shuroot, Arkaan, Waaibaat and Sunan – if you have the means to perform it. Also perform Umrah once in a lifetime, for this Hadeeth [in particular] establishes that Umrah is obligatory, because it [i.e. Umrah] has been mentioned together with these great obligations.

The performance of Umrah at least once in a lifetime is an obligatory duty according to the most correct opinion of the scholars; but whoever performs it more than once, the good and reward in that will increase and become greater due to the statement of the Prophet [sallal laahu alayhi wasallam] “[The performance of] Umrah is an expiation for the sins committed between it and the previous one. And the reward of Al-Hajj Al-Mabroor [the one accepted by Allaah] is nothing but Paradise”. [Ref 2]  This is what is obligatory [i.e. Umrah and Haj once in a lifetime(Ref 3)], but any extra [Hajj and Umrah] is considered to be a recommendation and a virtuous deeds by way of which Allaah multiplies a person’s reward, expiates his sins and raises his status.

And regarding the statement of the Prophet [sallal laahu alayhi wasallam], “Look at how you love to be treated by the people, then treat them that way; and how you hate to be treated, then do not treat them that way”: This is the main point of emphasis [and discussion] in this hadeeth – that a Muslim is to give consideration to his Muslim brothers in the same way he would gives consideration to himself; wishing for them the good he wishes for himself and hates that evil should touch them just as he hates that for himself. The one who loves that the people should approach him with good related to the worldly affairs and affairs related to the Afterlife, then it is obligated on him to do the same for them, so that the statement of the Prophet [sallal laahu alayhi wasallam], “You cannot [truly] believe until you wish for your brother what you wish for yourself” becomes a reality in his personality; and also the statement of the Prophet [sallal laahu alayhi wasallam], “The believer in relation to another believer is like a structure, each part strengthening the other”; and also the statement of the Prophet [sallal laahu alayhi wasallam], “The Muslim is the brother of another Muslim”. Whoever is able to have these characteristics, then indeed he has established Eemaan [in this affair], good manners and good dealings.    [Source: At-ta’leeqaat Al-Maleehah Alaa Silsilati Al-Ahaadeeth As-Saheehah. 2/29-33. slightly paraphrased]


Footnotes: 

[Ref 1]: Reported by Imaam Ibn Maajah [rahimahullaah], Number 43 and authentic by Imaam albaani [rahimahullaah] in As-Saheehah, Number 937. Regarding the statement of the Prophet [sallal laahu alayhi wasallam], “I am leaving you upon [الْبَيْضَاءِ -Al-Baydaa]; As-Sindee [rahimahullaah] said, “Al-Baydaa – meaning: A clear religion and proof which does not accept [or entertain] Shubhah in and of itself [i.e. it does not accept (or entertain) doubtful or ambiguous matters that are made to resemble the truth]; therefore it remains in the same state [i.e. purity] when doubts are presented in it, just as [it remains] in the [same state of purity] when doubts are removed from it and repelled. This is what the statement [ليلها كنهارها  – its night is like its day] refers to’”. [Sunan Ibn aajah Bi-Sharhis Sindee Wa Masaabeeh Az-Zujaajah Fee Zawaa’id Ibn Maajah. 1/32. Slightly paraphrased]

[Ref 2]: The Messenger [sallal laahu alayhi wasallam] said, “[The performance of] Umrah is an expiation for the sins committed between it and the previous one. And the reward of Al-Hajj Al-Mabroor [the one accepted by Allaah] is nothing but Paradise”. Imaam Abdul Azeez Bin Baaz [rahimahullaah] said, “Meaning: When the major sins are avoided”. A principle: The unrestricted ahaadeeth regarding the expiation of sins are restricted by the texts regarding the abandonment of major sins; either restricted by the statement of Allaah: [إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ – If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins. (Surah An-Nisaa. Aayah 31)]; or by the statement of the Messenger [sallal laahu alayhi wasallam], “The five prayers, Friday to Friday, and Ramadan to Ramadan will expiate the sins committed between them, as long as major sins are avoided”.

ال النبيُّ صلى الله عليه وسلم: «العمرةُ إلى العمرة كفَّارةٌ لما بينهما، والحجُّ المبرور ليس له جزاء إلا الجنة»، هذا يُبين فضل الحج والعمرة، وأن العمرة كفَّارة لما بينهما، يعني: عند اجتناب الكبائر.

قاعدة: الأحاديث المطلقة في تكفير الذنوب مُقيَّدة بترك الكبائر، إما بقوله سبحانه: {إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ} [النساء:31]، وفي قوله صلى الله عليه وسلم: «الصَّلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان كفَّارات لما بينهنَّ إذا اجتنب الكبائر»، وفي اللفظ الآخر: «ما لم تُغْشَ الكبائر»، فالعمرة إلى العمرة كفَّارة لما بينهما عند اجتناب الكبائر.

«والحج المبرور ليس له جزاء إلا الجنة» يعني: عند اجتناب الكبائر، كما قال صلى الله عليه وسلم: «مَن حجَّ فلم يرفث ولم يفسق رجع كيوم ولدته أمه»، فالحج المبرور هو الذي ليس فيه رفثٌ ولا فسوقٌ، هذا الحج المبرور، ليس فيه ما يُبطله، وليس فيه ما ينقصه من المعاصي، هذا هو الحج المبرور الذي يُوجب الجنة

https://binbaz.org.sa/audios/45/1–%D9%85%D9%86-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D8%A7%D9%84%D9%89-%D8%A7%D9%84%D8%B9%D9%85%D8%B1%D8%A9-%D9%83%D9%81%D8%A7%D8%B1%D8%A9-%D9%84%D9%85%D8%A7-%D8%A8%D9%8A%D9%86%D9%87%D9%85%D8%A7

[Ref 3]: Regarding Umrah, Shaikh Zayd [rahimahullaah] said that the most correct opinion of the scholars is that it is Waajib at least once in a lifetime. Shaikh Saaleh Al-Fawzaan [hafidhahullaah] briefly discussed the affair in Bulooghul Maraam [Vol 3/281-282 Kitaab Al-Hajj] and then finally stated that after looking at the proofs, -and Allaah knows best – they present a greater strength that Umrah is Waajib at least once in a lifetime. See here:

NB: There are scholars who hold that Umrah is not Waajib, therefore ask a Salafi student of knowledge in your Masjid for further details regarding this subject matter.

 

Pin It on Pinterest