Be Salafi with Your Family, Just Like You Are Salafi with the Brother
بسم الله الرحمن الرحيم
Indeed our religion has taught us the best of character and mannerisms, and the Prophet Muhammad (may the peace and blessings of Allah be upon him) without a doubt displayed exemplary character to his wives, and children. It is for this reason that if a person claims to be Salafi, he should be diligent in displaying this character and mannerism amongst those who are closest to him; his family.
We ask Allah to allow us to be true followers of the Salaf al Saaleh.
Brief reminder to my brothers and sisters:
The Salaf used to say:
The best of the speech is that which is short and straight to the point.
With this in mind, I will only mention in this reminder a short hadeeth, and a short statement of one of the Imam’s of his time. In this hadeeth and statement, myself and my brothers should realize an area of family life which we have greatly neglected! May Allah forgive us all and guide us to that which is better.
The Prophet (May the peace and blessings of Allah be upon him) said:
خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ ، وَأَنَا خَيْرُكُمْ لِأَهْلِي
“The best of you is the best to his family, and I am the best to my family.” (Jame’ al Tirmidhee)
The Statement of Imam al Showqanee (died 1255) He stated:
فترى الرجل إذا لقي أهله كان أسوأ الناس أخلاقاً وأشجعهم نفساً وأقلهم خيراً، وإذا لقي غير الأهل من الأجانب لانت عريكته وانبسطت أخلاقه وجادت نفسه، وكثر خيره، ولا شك أن من كان كذلك فهو محروم التوفيق، زائغ عن سواء الطريق، نسأل الله السلامة!
“You find a man, if he comes into contact with his family, he displays the worst of character, he is prideful, and very little good is seen from him. But if he meets with other people, his disposition is very gentle, his character is very soft, he is very giving, and he displays much good. There is no doubt, this type of individual is from those who have been prevented from good and success, and he is one who has deviated from the correct path. We ask Allah for protection!
Source: Nal al Awtaar (2/246)
9th Muharam 1435 | Nov. 12, 2013
“While I was taking part in a Ghazwa (battle). I heard ‘Abdullaah ibn ‘Ubayy (ibn Abi Salool) saying. ‘Do not spend on those who are with Allaah’s Messenger, that they may disperse and go away from him. If we return (to Medina), surely, the more honorable will expel the meaner amongst them.’ I reported that (saying) to my uncle(1) or to ‘Umar who, in his turn, informed the Prophet, peace and blessings be upon him, of it. The Prophet, peace and blessings be upon him, called me and I narrated to him the whole story. Then Allah’s Messenger, peace and blessings be upon him, sent for ‘Abdullaah ibn ‘Ubayy and his companions, and they took an oath that they did not say that. So Allaah’s Messenger, peace and blessings be upon him, disbelieved my saying and believed his. I was distressed as I never was before. I stayed at home and my uncle said to me. ‘You got nothing of this except Allah’s Messenger disbelieved your statement and hated you.’ So Allaah revealed (the Soorah (a chapter) of the Noble Quran beginning with) ‘When the hypocrites come to you.’ [Al-Munaafiqoon 63:1] The Prophet, peace and blessings be upon him, then sent for me and recited it and said, ‘O Zaiy! Allaah confirmed your statement.”(2)
Amongst the lessons drawn from the above-mentioned Hadeeth are:
1- An-Nawawi, may Allaah have mercy upon him, said: “It is obligatory for the one who hears something related to the Imaam (leader or governor of Muslims) or the like of the great people in authority and expects that this will cause harm to Muslims to inform them (those who are in authority) with it so that they may be careful of it and take the necessary precautions.
Furthermore, Ibn Hajar, may Allaah have mercy upon him, said: “It is not to be deemed dispraised Nameemah (carrying tales to circulate slanderous rumors between two persons to damage or sever the ties between them) unless he intends to cause absolute corruption by doing so. However, if this implies a benefit that dominates over the corruption, it will not(3) as it can be observed in this incident.
2- Not holding the prominent figures in society by minor mistakes so that their followers may not turn away from them, confining to blaming them and accepting their excuses, believing in their oaths, even if the evidences indicate the opposite of this for this implies intimacy and affection.
3- The great morals of the Prophet, peace and blessings be upon him, his perfect patience towards the harm caused to him and his great ability of enduring for the Sake of Allaah The Almighty, expecting His immense reward.
4- It indicates the great virtues and merits of Zay ibn Arqam, may Allaah be pleased with him, because verses of the Noble Quran were sent down to prove his truthfulness.
5- Maliciousness, wickedness and plots of the hypocrites against Islam and Muslims.
1) It was said he is ‘Abdullaah ibn Rawaahah, may Allaah be pleased with him, because he was his stepfather while his real paternal uncle is Thaabit ibn Qays, may Allaah be pleased with him.
2) Reported in Saheeh Al-Bukhaari no. (4617) and Saheeh Muslim no. (2772).
3) An-Nawawi; Sharh Saheeh Muslim (17/120).
Shaykh Muhammad ibn Saalih Al-‘Uthaymeen
Returning to the truth is a virtue. There is no doubt that if we were to give a person a choice between two paths; the path of the Majoos (fire worshippers) or the path of the Prophets, which would he choose? Every believer would choose the path of the Prophets. The Prophets-at the head of them is the seal of them, Muhammad ﷺ-would all let their beards grow, while the Majoos would shave the beard; so choose whichever of the two paths you wish.
Due to this, we do not see that anyone has an excuse, after the truth has been clarified to him, to abandon the truth. The Prophet ﷺ said:
“Be different from the Majoos; be different from the polytheists. Let the beards grow fully and trim the mustaches.”
This was the way of the people from aforetime. We did not used to know of anyone who shaved their beards. Rather, it has been said that some of the oppressive rulers would punish an individual by shaving his beard. He would make it to be a punishment! The scholars, may Allaah have mercy upon them, textualized within the books of At-Ta’zeer (punishments) that it is not permissible to punish by shaving the beard. (This is) from that which indicates that some of the oppressive rulers deemed it to be permissible. So how about now? A person blows his wealth on shaving it. He loses out on the most important thing; he loses out on following the Messenger ﷺ and compliance with his command.
We hope for this brother of ours, whom you all respect; we ask Allaah to bless him with guidance, and that he grows his beard in compliance with the command of the Prophet ﷺ and in keeping with his Sunnah.
In Al-Fawaaid Ad-daraaree, Al-Ajloonee related that Imam Bukhaaree (may Allah have mercy on him) once travelled by boat on a journey to seek out knowledge and that he had taken with him one-thousand dinars. One of his fellow travelers ingratiated himself with Imam Bukharee, outwadly showing him love and admiration. During the sea-voyage, the man often made it a point to sit in his company. On long journeys, friendships develop faster than normal, and during the course of the time they spent together, Imam Bukhaaree informed the man that he had one-thousand dinars with him.
The morning after Imam Bukharee spoke about the money, the man woke up and began to cry, scream, rip his clothing apart, and slap his own face, as if he had just been afflicted with a great loss. His fellow shipmates asked him what was wrong, and he refused to answer at first, as if he was still in a state of shock and could not bring himself to speak about his situation. After they continually insisted that he tell them what the matter was with him, he finally said, “I had a bag that contained one-thousand dinars, and I lost it.”
The crewmen who were incharge of the ship began to search the passengers. One by one everyone was being searched, and upon realizing what was happening, Imam Bukharee, making sure that no one was looking, threw his bag of money over the side of the ship. When it was his turn to be searched, nothing was found. When the entire ship and all of its passengers were searched, and when no bag of money was found, those in authority on the ship went back to the man who had made up the story and chastised him for making a false claim and for putting them through so much trouble. As soon as the ship finally reached shore, the passengers began to disembark;meanwhile, Imam Bukhaaree’s old friend went to him and asked him what he had done with the bag of money.
“I threw it into the sea,” Imam Bukhaaree matter-of-factly replied.
“And you are patiently accepting the fact that you have just lost such a huge sum of money?” the man asked in bewilderment.
“O ignorant one,” Imam Bukhaaree said,
“Do you not know that I have spent my entire life gathering the Ahadeeth of the Messenger (Sallalaahu alaihi wa Sallam) and that the world now acknowledges my trustworthiness. Would it then have been befitting for me to subject myself to the accusation of theft? And shall I lose the precious pearl (i.e my knowledge and achievements as a scholar) that I have earned over a lifetime over a limited number of dinars?”
 Refer Al-Fawaaid Ad-Daraaree As-Sujloonee, and to Seerathul Bukhaaree by Al-Mubaarakpooree
Source: The Boigraphy of Imaam Bukhaaree (May Allah have mercy on him), published by dar-us-salam. pg 143-144
It was narrated that Abu Hurairah, may Allaah be pleased with him, said:
“The Prophet, peace and blessings be upon him, sent some cavalry towards Najd and they brought a man from the tribe of Banu Haneefah who was called Thumaamah ibn ‘Uthaal. They fastened him to one of the pillars of the Mosque.
The Prophet, peace and blessings be upon him, went to him and said, “What have you got, O Thumaamah?” He replied, “I have got a good thought, O Muhammad! If you should kill me, you would kill a person who has already killed somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want property, then ask me whatever wealth you want.”
He was left till the next day when the Prophet, peace and blessings be upon him, said to him, “What have you got, Thumaamah? He said, “What I told you, i.e. if you set me free, you would do a favor to one who is grateful.”
The Prophet, peace and blessings be upon him, left him till the day after, when he said, “What have you got, O Thumaamah?” He said, “I have got what I told you.”
On that the Prophet, peace and blessings be upon him, said, “Release Thumaamah.”
So he (i.e. Thumaamah) went to a garden of date-palm trees near to the Mosque, took a bath and then entered the Mosque and said, “I testify that None has the right to be worshipped except Allaah, and also testify that Muhammad is His Messenger! By Allaah, O Muhammad! There was no face on the surface of the earth most disliked by me than yours, but now your face has become the most beloved face to me. By Allaah, there was no religion most disliked by me than yours, but now it is the most beloved religion to me. By Allaah, there was no town most disliked by me than your town, but now it is the most beloved town to me. Your cavalry arrested me (at the time) when I was intending to perform the ‘Umrah. And now what do you think?”
The Prophet, peace and blessings be upon him, gave him good tidings (congratulated him) and ordered him to perform the ‘Umrah. So when he came to Makkah, someone said to him, “You have become a Saab’ (i.e. renounced your past religion)?” Thumaamah replied, “No! By Allaah, I have embraced Islam with Muhammad, Messenger of Allaah. No, by Allaah! Not a single grain of wheat will come to you from Yamaamah unless the Prophet, peace and blessings be upon him, gives his permission.”(1)
Amongst the lessons drawn from the above-mentioned Hadeeth are:
1- The permissibility of fastening the captive in the Mosque. Al-Qurtubi, may Allaah have mercy upon him, said: “Fastening him in the Mosque may be permissible for he can look at the good prayers of Muslims and their gathering so that he may feel intimacy in this.” Al-‘Ayni said: “This explains what Ibn Khuzaymah reported in his book entitled Saheeh from ‘Uthmaan ibn Abi Al-‘Aas that when a delegation from Thaqeef came, the Prophet, peace and blessings be upon him, hosted them in the Mosque so that their heart may become tender.”
2- It implies the permissibility of sending military units to the non-Muslim countries and capturing whoever is found from them and then choosing to kill or keep him.
3- The Imaam (leader or governor of Muslims) has the right to kill, enslave or release the captive, or take ransom to in return for leaving him.
4- Highlighting greatly the matter of pardoning the mistaken. That is because Thumaamah took oath that his hatred changes to love all at once when the Prophet, peace and blessings be upon him, pardoned him while he got no return or benefit from him.
5- The permissibility of taking bath at converting to Islam.
6- Benevolence and good deeds removes hatred and instills love firmly. Thus, Muslim individual has to do his best in doing good deeds and being benevolent to the people. This will be even more necessary for the one who calls people to Islam so that the hearts may love him and respond positively to his call.
7- If the non-Muslim individual wants to do something good and then converted to Islam, he is allowed to go on doing this good deed.
8- It implies dealing kindly with the one who is expected to adopt Islam amongst the captives if there is a benefit in this for Islam, especially those whom many individuals of their people may follow in adopting Islam.
9- Polytheists used to call the one who adopts Islam among them Sabi’ (i.e. the one who renounced his religion) so that they may make people keep away from him and dishonor him. This is the way of the non-Muslims and hypocrites in all times i.e. to dishonor the one who adheres to the truth and defame him with bad descriptions to weaken him and make people turn away from him. Accordingly, Muslim individual has to adhere firmly to the truth and show patience towards harm for surely the best outcome is for the righteous.(2)
1) Reported in Saheeh Al-Bukhaari no. (1764) and Saheeh Muslim no. (4114).
2) Refer to Fat-h Al-Baari by Ibn Hajar (8/89) and ‘Umdat Al-Qaari (4/238).
And this is because the path that takes one to Allaah is one, and it is what He sent His Messengers and revealed His Books with, and nothing can take one to Allaah, except this one path. And even if the people were to come from every path, and they entered through every door, then all of these paths would be obstructed for them and all of those doors would be closed for them, except this one path; since it is the one that takes one to Allaah.
Know – may Allaah have mercy upon you – that the path which will guarantee the bounty of Islaam for you is one, not numerous paths; because Allaah has written success for one party (hizb) only. So He said,
“These are the Party of Allaah. Indeed the Party of Allaah is successful.” [Sooratul-Mujaadilah 58:22]
And He has written victory for this party alone, so He said,
“And whosoever takes Allaah, His Messenger and the Believers as protectors, then verily the Party of Allaah is successful.” [Sooratul-Maa‘idah 5:56 ]
So regardless of how much you search in the Book of Allaah and in the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam), you will not find anything permitting splitting the Ummah up into jamaa’aat (groups), and splitting it up into ahzaab (parties) and blocs, except that it is blameworthy. Allaah the Exalted said,
“And do not be from amongst the disbelievers, those who split up their Religion and became sects; every party being pleased with what is with it.” [Sooratur-Room 30:31-32]
And how could our Lord the Mighty and Majestic affirm division for the Ummah after He had safeguarded it with His Rope and freed His Prophet from it when it became like that; and after He had threatened it by saying,
“Verily those who split up their Religion and become sects, you have nothing to do with them in the very least. Verily their affair is only with Allaah, they shall be informed of what they used to do.” [Sooratul-An’aam 6:159]
From Mu’aawiyah Ibn Abee Sufyaan who said, ‘Verily the Messenger of Allaah stood amongst us and said, ‘Verily before you, the People of the Book split up into seventy-two sects, and verily this Religion shall split up into seventy three sects. Seventy-two of them will be in the Fire and one will be in Paradise , and it is the Jamaa’ah.”  So al-Ameer as-Sam’aanee said – rahimahullaah – said, “Mentioning the number (in the hadeeth) does not fully describe those who are destroyed, it only expounds upon the wide range of misguided paths and their offshoots, in comparison to the one true path. That is what the Scholars of Tafseer (explanation of the Qur‘aan) have mentioned in regards to the statements of Allaah,
“And do not follow the other paths, since they will separate you from His Paths.” [Sooratul-An’aam 6:53]
So He gathered together all of the prohibited paths along with their followers in order to explain the abundancy of the paths to misguidance and their wide range, and he lacked He singled out the path to guidance and the truth and its lack of plurality.”  From Ibn Mas’ood (radiyallaahu ’anhu) who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) drew a line for us, then he said, ‘This is the Path of Allaah,’ then he drew lines branching off from its right and its left. Then he said, ‘These are (other) paths, and upon each one of them is a devil calling to them.’ Then he recited,
“And verily this is My Straight Path, so follow it, and do not follow other paths, since they will separate you from His Path.” [Sooratul-An’aam 6:153]’ 
So this hadeeth proves through its text that the path is one. Ibnul-Qayyim (d.751H) said, “And this is because the path that takes one to Allaah is one, and it is what He sent His Messengers and revealed His Books with, and nothing can take one to Allaah, except this one path. And even if the people were to come from every path, and they entered through every door, then all of these paths would be obstructed for them and all of those doors would be closed for them, except this one path; since it is the one that takes one to Allaah.”  I say however, that the one who is unstable upon it will encounter doubt and feebleness. And the one who deviates only deviates to the sect due to numbers and fears being alone and hastily proceeds to the destination and cowers away from the long trip. Ibnul-Qayyim said, “Whoever makes the path long, his walk will become weak.”  And Allaah is the One from Whom aid is sought.
KNOWING THE PATH:
From the speech of Ibnul-Qayyim, the path is first explained and the intended meaning of path here, is the second pillar from the pillars of Tawheed. So after the testification that there is no deity worthy of worship besides Allaah, comes the testification that Muhammad is the Messenger of Allaah. And this is also the second pillar from the pillars of action and acceptance. Therefore, an action is not accepted – as is known – except by the fulfillment of two conditions:
 Making the Religion sincerely for Allaah
 Placing the Messenger of Allaah as an example to be followed
And I will not focus upon the derivation of this great principle right now, because the goal of this section is to explain the Prophetic path about which, it is not possible to reach Allaah. So, ‘ignorance of the path and its signs and the intended goal, necessitates much toil for little benefit.’ So it should be clear that this path is one. It does not exceed the advices of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) by callers to the Path of Allaah, being as numerous as the souls of the human beings and other them, from that which is known to falsified by the Religion of Allaah which came to unite its people, not to divide them. Indeed Allaah the Exalted said,
“And hold onto the Rope of Allaah altogether and do not be divided. And remember the bounty of Allaah upon you when you were enemies. So He united your hearts, so you became brothers through His Blessing.” [Soorah Aali-’Imraan 3:103]
Indeed this trustworthy rope which has gathered the Muslims together has been explained as being the Book of Allaah. Ibn Mas’ood (rahimahullaah) said, “This path is inhabited, the devils occupy it calling out, ‘O servant of Allaah, come on! This is the Path,’ in order to discourage them from the Path of Allaah.  So they hold firmly to the Path of Allaah, so the Path of Allaah is the Book of Allaah.” So there are two benefits found in this narration:
Firstly, that the path is one, and the devils only surround it for the purpose of dividing the people away from it. So they do not find a better way to divide them, than calling them to increasing the number of the path! So whoever wishes to misguide the people by claiming that the truth is not contained entirely in one path, then he is surely a devil. Indeed Allaah the Exalted said,
“So what is after the truth except falsehood?” [Soorah Yoonus 10:32]
Secondly, the Path of Allaah – which it is obligatory upon all of the Muslims to hold onto – is explained as the Book of Allaah. And this does not contradict the statement of Ibn Mas’ood (radiyallaahu ’anhu), “The Straight Path is what the Messenger of Allaah (sallallaahu ’alayhi wa sallam) left us upon.”  And that is because the Messenger of Allaah (sallallaahu ’alayhi wa sallam) left them upon the Book and the Sunnah, as he himself, “I have left you upon that which, if you hold firmly to it, you will never go astray after me; the Book of Allaah and my Sunnah.”  This is so, because the Sunnah is like the Book of Allaah in its nature, it is revelation, then it is an explanation of the Book of Allaah. Rather, the best person to explain the Speech of Allaah from His creation is the Messenger of Allaah (sallallaahu ’alayhi wa sallam), as Allaah the Glorified said,
“And We have revealed to you the Remembrance, so that you may explain to the people what has been revealed to them.” [Sooratun-Nahl 16: 44]
And ’Aa‘ishah (radiyallaahu ’anhaa) said, “His character was the Qur‘aan.”  So due to this, the Prophet (sallallaahu ’alayhi wa sallam) commanded his Ummah to hold firmly to his Sunnah when division creeps into it, so he said, “And whomsoever from amongst you lives, then he shall see much differing. So adhere strictly to my Sunnah and the Sunnah of the Rightly Guided Caliphs after me. Hold onto it with your molar teeth and beware of newly invented affairs, since every newly invented affair is an innovation…”  Ibn Battah (d.387H) – rahimahullaah – said in explanation of the unity of the word of the Salaf upon one creed, “So the first generation did not cease to be upon this, their hearts were united as well as their madhaahib; the Book of Allaah and the Sunnah of al-Mustafaa was their guide. They did not act upon opinions, nor did they rush towards desires. So the people will not cease to remain upon that and the hearts will be safeguarded and protected by their master, and the souls will remain protected from their desires, along with their concern being focused.”  So he – may Allaah bestow mercy upon him – has spoken truthfully, since the Religion of Allaah is one, not variant. Allaah the Glorified said,
“And if it was from other than Allaah, you would have seen in it much differing.” [Sooratun-Nisaa‘ 4:82]
So this is the path which we call the people to, it is the clearest, fully explained, most sufficient and most complete of paths. So from al-’Irbaad Ibn Saariyah (radiyallaahu ’anhu) who said, ‘The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, ‘Indeed I have left you upon a clear white path, its night is like its day. No one deviates from it after me, except that he is destroyed.”  So when a person changes or alters it with something that the Messenger of Allaah (sallallaahu ’alayhi wa sallam) and his Companions did not do, then this only brings about splitting into various paths. Rather, it leads to the valley of destruction, and this is what the Messenger of Allaah (sallallaahu ’alayhi wa sallam) called, ‘the misguided innovation.’ So due to this, the Salaf were extreme in their opposition to the one who increases something into the Religion, or the one who intrudes upon it with his opinion. ’Umar Ibnul-Khattaab (radiyallaahu ’anhu) said, “Beware of sitting with the people of opinion, since they are the enemies of the Sunnah. They retain the Sunnah in order to memorize it, and they forget [And in a narration, “…and it slips away from them…”] the ahaadeeth that they have memorized. So they are asked about that which they do not know, and they are shy to say, ‘We do not know.’ So they give rulings by their opinions, so they go astray and they lead many others astray. So they go astray from the Straight Path. Verily Allaah did not take your Prophet until the Revelation had left no room for opinion. If the opinion took precedence over the Sunnah, then wiping over the bottom of the socks would take precedence over the tops.”  That is because the Religion is built upon following (ittibaa’), not invention and opinion in most cases; because the intellect alone cannot guide one to most of the affairs of the Religion, especially since the intellects contrast in their perceptions and realizations, and the opinion has already been mentioned.” 
And Ibn Mas’ood said, “Follow and do not innovate, for indeed you have been sufficed with. Hold onto the old affair.”  And ’Abdullaah Ibn ’Umar (radiyallaahu ’anhu) said, “Every innovation is misguidance, even if the people see it as something good.”  So as long as I am mentioning the effects of innovation in cutting off the way to the Straight Path for the seeker, then verily I must mention the narration of Ibn ’Abbaas concerning that. It shows the vast knowledge of the Companions. So from ’Uthmaan Ibn Haadir who said, ‘I entered upon Ibn ’Abbaas, so I said, ‘Will you advise me?’ So he said, ‘Yes! Adhere strictly to the fear of Allaah and steadfastness and the narration. Follow and do not innovate.”  So reflect upon this, he gathered two affairs in it, they are:
[i] The taqwaa (fear, reverence) of Allaah, and it means ikhlaas (sincerity) here, because it is attached to ittibaa’ (following).
[ii] And al-ittibaa’ which refers tot he Straight Path, as has preceded.
Then he warned him against that which opposes that, which is innovation. So this is how the Speech of the Salaf used to be; collective in meaning, yet concise. Indeed the Salafus-Saalih were extremely harsh in pushing forth the statements of men in order to shove aside the rulings of the Messenger of Allaah (sallallaahu ’alayhi wa sallam), regardless of whatever high status or nobility these men may have. There is no problem in having good manners with the people of knowledge and loving them and giving precedence to them over others and being doubtful of a person who places his own opinion along with theirs in a matter of great importance. However, this is one thing, and giving precedence to the text from the two forms of Revelation is another thing. ’Urwah said to Ibn ’Abbaas, “Woe to you! Do you misguide the people? You have permitted ’Umrah in the first ten days (of Muharram), yet there is no ’Umrah in them!” So he said, “O ’Urwah! Verily Abaa Bakr and ’Umar do not say that, yet they are more knowledgeable and better in following the Messenger of Allaah (sallallaahu ’alayhi wa sallam) than you.” So he said, “From there you have come! We come with the Messenger of Allaah (sallallaahu ’alayhi wa sallam), and you come with Abee Bakr and ’Umar?!” [And in a narration, “Woe to you! Are the two of them to be related from, according to you, or what is found in the Book of Allaah and the Sunnah of His Messenger of Allaah (sallallaahu ’alayhi wa sallam) for his Companions and his Ummah?!”] And in a narration, “I see that they will be destroyed. I say, ‘The Prophet (sallallaahu ’alayhi wa sallam) said,’ and it is said, ‘Aboo Bakr and ’Umar forbade.” 
Shaykh ’Abdur-Rahmaan Ibn Hasan (d.1258H) – rahimahullaah – said after quoting this narration, “And in the speech of Ibn ’Abbaas is that which proves that taqleed (blind-following) towards an imaam is not to be done by the one whom the proof has reached. So it is obligatory to oppose him severely due to his opposition to the proof.”  He also said, “Indeed it has become a general necessity with this evil, especially from the one who ascribes himself to knowledge, that they have set up obstacles to obstruct taking from the Book and the Sunnah and they have prevented the following of the Prophet (sallallaahu ’alayhi wa sallam) along with the exaltation of his command and prohibition. So from that is their statement, ‘The Book and the Sunnah cannot be used as a proof, except by the mujtahid (one who is qualified extract rulings from the Revelation), and ijtihaad has already been closed off.’ And they say, ‘This is a case in which the one whom you are making taqleed of is more knowledgeable than you about hadeeth and its abrogater and abrogated.’
So the likes of these statements, whose goal is to leave off following the Messenger (sallallaahu ’alayhi wa sallam), who does not speak form his own desire, and to place reliance upon one who could be mistaken. And other than him from the Scholars may oppose him and prohibit his statement with proof. So there is no scholar, except that he has some knowledge, but not all of it. So it is obligatory upon everyone under obligation, that if the proof reaches him from the Book of Allaah and the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam). So the (correct) understanding is that he must act upon it, even though he will be opposing whoever he will be opposing, as Allaah the Exalted said,
“Follow that which has been revealed to you from your Lord, and do not follow protectors other than Him; yet you remember little.” [Sooratul-A’raaf 7:3]
And He said,
“Is it not sufficient for them that We revealed to you the Book, which is recited to them? Verily in it is a mercy and a reminder for a people who believe.” [Sooratul-’Ankaboot 29:51]
Indeed an ijmaa’ (consensus) has already been mentioned concerning that, and it has been explained that the muqallid (blind-follower) is not from the people of knowledge. Indeed a consensus has already been mentioned concerning that by Aboo ’Umar Ibn ’Abdul-Barr and other than him.” 
 Taken from Sittu Durar min Usool Ahlil-Athar (p. 51-61) of ’Abdul-Maalik Ramadaanee
 Saheeh: Related by Ahmad (4/102), Aboo Daawood (no. 4597), ad-Daarimee (2/241), at-Tabaraanee (9/376, 884-885) and al-Haakim (1/28). It was authenticated by al-Albaanee in Silsilatul-Ahaadeethus-Saheehah (no. 203).
 Hadeeth Iftiraaqul-Ummah ilaa Nayyif wa Sab’een Firqah (p. 67-68)
 Saheeh: Related by an-Nisaa‘ee (no. 184) and Ahmad (1/435) and this wording is by him. It is also related by ad-Daarimee (1/67-68) and at-Tabaree in Jaami’ul-Bayaan (8/65).
 at-Tafseerul-Qayyim (p. 14-15)
 al-Fawaa‘id (p. 90)
 al-Fawaa‘id (p. 223)
 Saheeh: Related by Aboo ’Ubayd in Fadaa‘ilul-Qur‘aan (p. 75), ad-Daarimee (2/433), as-Sunnah (no. 22) of Ibn Nasr, Fadaa‘ilul-Qur‘aan (p. 74) of Ibn Darees, and Ibn Jareer in his Tafseer (no. 7566), at-Tabaraanee (9/9031), ash-Sharee’ah (no. 16) of al-Aajurree, al-Ibaanah (no. 135) of Ibn Battah.
 Saheeh: Related by at-Tabaraanee (10/10454), al-Bayhaqee in ash-Shu’ab (4/1487). And the likes of it has been related by Ibn Jareer in his Tafseer (8/88-89).
 Hasan: Related by Ibn Nasr in as-Sunnah (no. 69), Ibnul-Waddaah in al-Bida’ (no. 76), al-Haakim (1/93), and al-Albaanee declared it authentic in his notes to al-Mishkaat (no. 186).
 Related by Muslim (no. 746) and Ahmad (6/91, 163)
 Saheeh: Related by Aboo Daawood (no. 4607) and at-Tirmidhee (no. 2676)
 al-Ibaanah (1/237) of Ibn Battah al-’Akbaree
 Saheeh: Related by Ahmad (4/126), Ibn Maajah (no. 5, 43), as-Sunnah (no. 48-49) of Ibn Abee ’Aasim and al-Haakim (1/96). It was authenticated by al-Albaanee in Dhilaalul-Jannah fee Takhreejis-Sunnah (1/27).
 Related by Ibn Zamneen in Usoolus-Sunnah (no. 8) and al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad (no. 201), al-Khateeb al-Baghdaadee in al-Faqeeh wal-Mutafaqqih (p. 476-480), Jaami’ Bayaanul-’Ilm wa Fadlihi (no. 2001, 2003-2005), Ibn Hazm in al-Ihkaam (6/42-43), and al-Bayhaqee in al-Madkhal (no. 213) and Qiwaamus-Sunnah (1/205).
 For a detailed explanation of this, refer to I’laamul-Muwaqqi’een (1/63)
 Saheeh: Related by Wakee’ in az-Zuhd (no. 315), ’Abdur-Razzaaq (no. 20456), Aboo Khaythamah in al-’Ilm (no. 54), Ahmad in az-Zuhd (p. 62), ad-Daarimee (1/69), Ibnul-Waddaah in al-Bida’ (no. 60), Ibn Nasr in as-Sunnah (no. 78, 85), at-Tabaraanee (9/8770, 8845), Ibn Battah in al-Ibaanah (no. 168-169), al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad (no. 104-108), al-Bayhaqee in al-Madkhal (no. 387-388), al-Khateeb in al-Faqeeh wal-Mutafaqqih (1/43). It was authenticated by al-Albaanee in Kitaabul-’Ilm of Abee Khaythamah.
 Saheeh: Related by Ibn Nasr in as-Sunnah (no. 82), al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad (no. 126) and al-Bayhaqee in al-Madkhal (no. 191).
 Related by ad-Daarimee (1/53), Ibn Waddaah in al-Bida’ (no. 61), Ibn Nasr in as-Sunnah (no. 83), Ibn Battah in al-Ibaanah (no. 200-206), and al-Khateeb in al-Faqeeh wal-Mutafaqqih (1/83).
 Hasan: Related by Ishaaq Ibn Raahwayh, as is found in al-Matlabul-’Aaliyah (no. 1306), Ibn Abee Shaybah (4/103) and by at-Tabaraanee (24/92) by way of him. And it is related by Ahmad (1/252, 323, 337) and by at-Tabaraanee also in al-Awsat (1/42) and by al-Khateeb al-Baghdaadee in al-Faqeeh wal-Mutafaqqih (no. 379-380) and by Ibn ’Abdul-Barr in is Jaami’ (no. 2378-2381). It was authenticated by Ibn Hajar in al-Matlab, and it was declared hasan by al-Haythamee in al-Majma’ (3/234) and by Ibn Muflih in al-Aadaabush-Shar’iyyah (2/66).
 Fathul-Majeed Sharh Kitaabut-Tawheed (p. 338)
 Fathul-Majeed (p. 339-340)
Praise be to Allah, the Lord of the Worlds, and peace and blessings be upon His Messenger the trustworthy, his family, companions and those who followed them in good faith until the Day of Judgment. In what is to follow…
The incident related to causes and consequences makes the hearing yearn for it. When interspersed by instances of lessons to be learned from the News of those of past times, the eagerness to know about them becomes among the strongest factors in the entrenchment of the morale behind it in the psyche. The etiquette surrounding the narrative has today become a peculiar art amongst the arts of language and literature. Among its most significant depictions, the narrative in the book and the Tradition (of the prophet).
The meaning of narratives:
The narrative is following one’s trail. It is said: I tracked his trail, i.e: I followed it, and the term “narrative” is an infinitive. The Almighty said: ((So they went back on their footsteps, following (the path they had come).)) [Al-Kahf: 64]. He said on the tongue of the mother of Moses: ((And she said to his sister: “Follow him”:)) [Al Qasas:11], ie, follow his trail to see who will take him.
A narrative is also: the News followed. The Almighty said: ((This is the true account)) [Al-Imran: 62], and said: ((There is, in their stories, lessons to be learned for men endued with understanding)) [Yusuf: 111].
The narrative: The command, the report, the matter of importance, and the circumstance.
The narratives of the Sunnah: Its reporting about the conditions of the past nations, past prophecies and incidents which occurred. The Sunnah has included many of the facts of the past, conditions of people, their news and what happened to them, and narrated about them a talking picture on how they were.
Types of narratives in the Sunnah:
The narratives in the Sunnah come in types, including:
First type: Narratives about the Prophets, by mentioning something from what has happened to them of incidents; the story of Ibrahim with his wife and his son Ismail in their coming to Makkah, and Moses with Al-Khidhr and others.
Second type: narratives relating to bygone incidents, past news, the story of the people of the cave, the man who killed ninety-nine souls, and the one who used to excuse the well to do and relieve the one in hardship and the like.
Benefits of narratives:
The narratives have many benefits, including the following:
1 – Believing the prophets, reviving their memory and showing their virtues, as in the story of Abraham in building the Kaaba.
2 – It is a kind of literature, to which the hearing listens and the lessons behind them are deeply established in the persona ((There is, in their stories, lessons to be learned for men endued with understanding)) [Yusuf: 111].
3 – To urge on doing good deeds and encourage for it by mentioning its immediate and postponed fruits, as in the story of the people of the cave.
4 – To strongly discourage bad actions, showing their bad consequences, as in the story of the three people, including the bald man and the leper.
Narratives in the Sunnah, a fact and not fiction:
We firmly believe that Mohammed, peace be upon him, is sincere in his Prophethood, sincere in his call and sincere in his words, since what he utters is from inspiration, as the Almighty says: ((Nor does he say of (his own) Desire, it is no less than inspiration sent down to him)) [AnNajm: 3 – 4].
And therefore the facts found in the narratives are fact not fiction, rather the narratives in the authentic Sunnah is among the most authoritative sources, and is stated therein is in complete agreement with reality.
The impact of narratives in education and discipline:
There is no doubt that the coherent and precise story touches the hearing passionately, penetrates the human soul with ease and facility, while taught and instructional lessons generate boredom. Young people are only able to follow them up and grasp their elements with difficulty, and for a short while. Therefore, the narrative style makes more sense and is more beneficial.
The common trend in souls is that they tend to listen to tales and stories, which remain longer in memory. Therefore educators should make use of them in the areas of teaching and education.
In the Prophetic narratives fertile material to help educators succeed in their mission, and provide them with disciplinary provisions, from the conducts of the Prophets and news the past ones. The instructor can elucidate the prophetic narratives in the style that suits the intellectual level of the learners at every stage of education.
Due to the importance of narratives in the Sunnah of the Prophet, we have chosen an adequate part of it from the books of Sunnah, according to the following process:
1 – Limitation to those (Statements) where the chain of narration has been authenticated, for there is sufficiency and wealth in them.
2 – Referencing the Statements from the books of Sunnah in use.
3 – Vocabulary of unfamiliar terms within the body of the Statement, with an overall explication of the Statement when in need to do so.
4- A mention of the most important benefits derived from the story.
5 – Return to the main sources, from the annotations of the Sunnah, Ghareeb Statements and language books, with reference to that in the footnote.
We ask Almighty Allah to benefit through it, He is the most Generous, Oft-Giving, and all praise is due to Allah, the Lord of the worlds.
A. Praise be to Allaah.
The sound evidence indicates that the shaytaan is close to man, and indeed he flows through him like blood, so he whispers to him at moments of heedlessness and withdraws from him when he remembers Allah.
Through this constant closeness he knows what whims and desires occur to man, so he makes them appear attractive to him and he whispers to him regarding them. Al-Bukhaari (3281) and Muslim (2175) narrated from Safiyyah bint Huyayy (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) said: ’The shaytaan flows through man like blood.“
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
They smell a good smell or a bad smell [meaning the angels, who smell a good smell when a person is thinking of a good deed, as was narrated from Sufyaan ibn …Uyaynah]. But the devils do not need that [smell] in order to know; rather they even know what is in the heart of the son of Adam, and they see and hear what he says to himself. Moreover, the devil has full control over man‘s heart, then when man remembers Allah he withdraws, and when he neglects to remember Him, he whispers to him. He knows whether he is remembering Allah or is neglecting to remember Him, and he knows the whims and desires of his heart and makes them appear attractive to him.
It is proven in al-Saheeh, in the hadeeth mentioned by Safiyyah (may Allah be pleased with her) that the Prophet (blessings and peace of Allah be upon him) said: ’The Shaytaan flows through the sons of Adam like blood.“
The closeness of the angels and the shaytaan to the heart of the son of Adam is something that is confirmed in many reports, whether the person is a believer or a disbeliever.
End quote from Majmoo‘ al-Fataawa, 5/508
The shaytaan is aware of what a person is thinking to himself, and he knows his inclinations and his whims and desires, both good and bad, so he whispers to him accordingly.
Shaykh Ibn Baaz (may Allah have mercy upon him) was asked — in a lengthy question –: If I intend in my heart to do something good, does the shaytaan know and try to divert me from it?
Every person has a devil and an angel with him, as the Prophet (blessings and peace of Allah be upon him) said:
’There is no one who does not have a companion from among the jinn and a companion from among the angels.“ They said: Even you, O Messenger of Allah? He said: ’Even me, but Allaah helped me with him and he became Muslim (or: and I am safe from him), so he only enjoins me to do that which is good.“
And he (blessings and peace of Allah be upon him) told us that the shaytaan dictates evils to man and calls him to evil, and he has some control over his heart. And he can see, by Allah’s will, what a person wants and intends to do of both good and bad deeds. The angel also has some control over his heart that makes him inclined towards good and calls him to good. This control is something that Allah has enabled them to have, i.e., He has given some power to the companions from among the jinn and from among the angels; even the Prophet (blessings and peace of Allah be upon him) had a shaytaan with him who was the companion from among the jinn as mentioned in the hadeeth quoted above.
The point here is that every person has with him a companion from among the angels and a companion from among the devils. The believer suppresses his shaytaan by obeying Allah and adhering to His religion, and he humiliates his shaytaan until he becomes weak and is unable to prevent the believer from doing good or to make him fall into evil except that which Allah wills. But the sinner, through his sins and bad deeds helps his shaytaan until he becomes strong enough to help him to follow falsehood and he encourages him to do so and he becomes strong enough to keep him from doing good.
The believer has to fear Allah and strive to resist his shaytaan by obeying Allah and His Messenger, and seeking refuge with Allah from the Shaytaan. And he should be keen to support his angel to obey Allah and His Messenger and to follow the commands of Allah.
End quote from Fataawa al-Shaykh Ibn Baaz, 9/369
And Allah knows best.