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Treating Parents harshly is NOT a Solution – Shaikh Ahmad ibn Yahya an-Najmee

 white-flower-wallpaper-7Question: Some young people think that treating their parents with a degree of harshness gets rid of many evils; what is the ruling on this?

Answer: I say that this is a mistaken view; Allaah (subhanhu wa ta’ala) ordered His worshippers to treat their parents well,

“Say not to them a word of disrespect (uff), nor shout at or harass them.”

Harshness through words is a kind of harassment and shouting or even worse, and if the harshness occurs through actions it can even lead to hitting.

Whoever thinks that he can forbid his parents from doing evil by being harsh to them has imagined wrongly because Allaah (subhanahu wa ta’ala) said,

“But if they strive to make you join in worship with Me others of which you have no knowledge, then obey them not; but behave kindly towards them in this worldly life.”

Here Allaah didn’t command a person to be harsh to his parents. Also, harshness is not a way of stopping all people from doing evil.
People have different dispositions, and some are only spurred on further by harsh treatment.

It therefore becomes clear that harshness does not bring about any good; the Prophet (sallallahu ‘alayhi wa sallam) said,

“Gentleness does not touch anything except that it beautifies it, and harshness does not touch anything except that it spoils it.”

This person should then fear Allaah and address his parents gently, kindly and mercifully.

Doing so, he would be deemed obedient to Allaah, kind to his parents and disallowing evil to the best of his ability, and Allaah did not burden people except with what is in their ability.

I think that this type of person (who tries to disallow his parents’ evils by being harsh to them) is like none other than those who want to reject evil by revolting against the Muslim ruler and shedding blood.

This person’s attitude is wrong, because his harshness against his parents is a greater evil than the one he wants to criticize.

And Allaah is the One who grants success.

[Fat-h Al-Rabb Al-Wadud fi Al-Fatawa wa Al-Rasa`il wa Al-Rudud #612]
[Translated by Abu Abdillah (Abu Zaynab) Owais Al-Hashimi]

Types Of Actions That Will Be As Scattered Dust – Ibn Rajab Al-Hanbali

ibn-rajab-hanbaliThe First: One having deeds from which he hopes good but they end up scattered dust and are altered to evil deeds. Allaah سُبحانه وتعالى says,

وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَاء حَتَّى إِذَا جَاءهُ لَمْ يَجِدْهُ شَيْئًا وَوَجَدَ اللَّهَ عِندَهُ فَوَفَّاهُ حِسَابَهُ وَاللَّهُ سَرِيعُ الْحِسَابِ

As for those who disbelieve, their deeds are as a mirage in a desert. The thirsty one thinks it to be water till he comes to it and finds it naught, and finds, in the place thereof, Allaah Who will pay him his due; and Allaah is swift at reckoning.¹

(An-Nur 24:39)

وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاء مَّنثُورً

And We shall turn unto the work they did and make it scattered motes.²

Fudayl said concerning this verse,”And there will appear unto them from their Lord, that wherewith they never reckoned,” ‘They worked deeds thinking them to be good when in reality they were evil.’

The Second: Close to the above: a servant commits an evil deed to which he pays no regard, thinking it insignificant, and that sin will be the cause of his perdition as Allaah says,

“…you counted it a trifle but in the sight of Allaah it is very great.” ³

One of the Companions said, ‘You are doing deeds that are, in your eyes, more insignificant than a hair, whereas at the time of the Messenger of Allaah صلّى اللَّهُ عليه وسلّمwe would consider them to be destructive sins!.4

The Third: Worse than the previous case: one to whom the evil of his conduct seems pleasing. Allaah, Exalted is He says,

Say: Shall We inform you who will be the greatest losers by their works? Those whose efforts go astray in the life of the world, and yet they reckon that they do good work.5

Ibn Uyaynah said, ‘When death came to Muhammad ibn Al-Munkadir he became apprehensive and so the people summoned Abu Hazim and he came. Ibn al-Munkadir said to him,” Allaah says, And there will appear unto them, from their Lord, that wherewith they never reckoned, and I fear that things will become clear to me and confront me that Inever expected. ’Then both of them broke down in tears.’ Recorded by ibn Abi Hatim and ibn Abi Al-Dunya adds in his report, ’So his family said, ”We called you that you may console him but you have only increased his apprehension!” He then told them of what he had said.6

Fudayl ibn Iyad said, I have been informed that it was said to Sulayman al-Taymi, ”You! Who is there like you!” He said, ”Quiet! Do not say this! I do not know what will appear before me from Allaah, I have heard Allaah saying,” And there will appear unto them, from their Lord, that wherewith they never reckoned.”7

The Fourth: Sufyan ath-Thawri would say upon hearing this verse, ’Woe to the people of ostentation.’8This can be seen in the Hadith about the three who would be the first to be hurled into the Fire: the scholar, the one who gave charity, and the Mujahid.9

The Fifth: The one who has worked righteous deeds but has also wronged others and he thinks that his deeds will save him, so there confronts him that which he was not expecting. All of his deeds are apportioned amongst those who he wronged then some wrong still remains to be requited, and so their evil deeds are piled onto his and as a result he is hurled into the Fire. 10

The Sixth: His account could be scrutinized at which it will be asked of him to show how he was grateful for the blessings granted him. The least blessing would be balanced against his deeds and outweigh them with the remaining blessings yet to be weighed! This is why the Prophet صلّى اللَّهُ عليه وسلّم said, Whoever’s account is scrutinized will be punished, or will be destroyed. 11

The Seventh: He could have evil deeds that destroy some of his deeds or the deeds of his limbs, save Tawhid,  as a result of which he will enter the Fire. Ibn Majah records the hadith on the authority of Thawban that the Messenger of Allaah صلّى اللَّهُ عليه وسلّم said, ’There are people amongst my nation who will come with deeds like mountains and Allaah will render them as scattered dust.’ This hadith goes on to mention, ”They are people who have your skin, (they speak your language), 12 they spend part of the night in prayer as you do, but they are people who, when they are alone, violate the prohibitions of Allaah.” 13

Yaqub ibn Shaybah and ibn Abi al-Dunya record on the authority of Salim, the freed-slave of Abu Hudhayfah, that the Messenger of Allaah صلّى اللَّهُ عليه وسلّم said, “A group of people will be brought on the Day of Judgment with deeds like Mount Tihamah and Allaah will render their deeds to dust and they will be thrown face first in the Fire.” Salim said, ”I fear that I am one of them! He صلّى اللَّهُ عليه وسلّم said, ”They would fast, pray, and apportion some of the night for worship, but in secret, when an opportunity to do something forbidden presented itself, they would take it and as such Allaah will invalidate their deeds.” A person could have his deeds annulled because of showing off or arrogance and the likes yet not even be aware of it!


[Transcribed from: The Journey to Allaah, page 82-87 of Ibn Rajab Al-Hanbali رحمه الله]



1. An-Nur 24:39
2. Al-Furqan 25:23
3. An-Nur 24:15
4. Bukhari no.6492 on the authority of Anas
5. Al-Kahf 18:103-104
6.Ibn al-Jawzi,vol.2,p.167 no.185.
7.Dhahabi, Tadhkiratu’l-Huffaz,vol.1, p. 151
8.Qurtubi,vol.15, p. 265

9.Muslim no. 1905/4923 on the authority of Abu Hurayrah with the words, ’The first man (whose case) will be decided on the Day of Judgment, will be a man who died as a martyr. He shall be brought forth and Allaah will recount His blessings (which he had bestowed upon him) and he will acknowledge them. Then Allaah will ask, ’What did you do with them?” He will reply, ”I fought for Your sake until I died as a martyr.” Allaah will say, ’You lie. You fought so that you might be called a ‘brave warrior’ and you were called so. ’Then a command will be given and he will be dragged on his face and cast into Hell.

And a man who acquired knowledge and taught it and recited the Qur’an. He will be brought forth and Allaah will recount His blessings (which he had bestowed upon him) and he will acknowledge them. Then Allaah will ask, ”What did you do with them?” He will say, ”I acquired knowledge and disseminated it and recited the Qur’an so that it might be said, ’He is a Qari,and it was said. Then a command will be given and he will be dragged on his face and cast into Hell.

And a man who Allaah had made abundantly rich and had granted every kind of wealth. He will be brought forth and Allaah will recount His blessings (which He had bestowed upon him) and he will acknowledge them. Then Allaah will ask, ”What did you do with them?”He will say, ”I spent money in every cause in which You wished that it should be spent for Your sake.” Allaah will say, ”You lie. You did so that it might be said, ”He is generous,” and it was said. Then a command will be given and he will be dragged on his face and cast into Hell.”

10. Muslim no. 2581/6579 records on the authority of Abu Hurayrah that the Messenger of Allaah (sallallaahu `alayhi wa sallaam) asked, ’Do you know the bankrupt person is? ’They said, ’A bankrupt man amongst us is one who has neither dirham with him nor wealth. ’He said, ’The bankrupt person of my nation would be he who comes on the Day of Resurrection with prayers and fasts and Zakat but he hurled abuses upon this person ,brought calumny against that person, unlawfully consumed the wealth of that person, shed the blood of that person, and beat that person. So his good deeds would be credited to the deeds of those people [by way of retaliation] and if his good deeds fall short to clear the account, their sins would be added to his and he would be thrown in the Fire.”

Muslim no.2582/6580 record on the authority of Abu Hurayrah that the Mesenger of Allaah (sallallaahu `alayhi wa sallaam) said, ’All rights will be restored to their owners on the Day of Judgment.Even a hornless goat that is butted by a ram will have justice.”

11. Bukhari no. 6537 and Muslim no. 2876/7227, 7228 on the authority of Aishah. The wording of Bukhari has Aishah then asking, ’Does not Allaah say, ”Then who is given his Record in his right hand, soon will his account be taken by an easy reckoning,’ [al-Ishiqaq 84:7-8], He replied, ”That is not the scrutiny that is a presentation, whoever’s account is scrutinized will be punished.”
Bukhari no.6536 and Muslim no.2876/7225 on the authority of Aishah.This wording mentioned above is also recorded by Tirmidhi no.3338 on the authority of Anas.

Hakim no.8728 and Dhahabi said the isnad contained a weak narrator. Ibn Abi Shaybah, vol. 13, p.360, has the wording,… ”will not be forgiven,” and ibn al-Mubarak, al-Zuhd no.1324  also records this wording as a statement of Aishah.
12. This sentence is not found in the hadith of Ibn Majah.
13. Ibn Majah no.4245. Busayri said, ’Its isnad is sahih and it was declared sahih by Albani, no. 2346.

While the People Sleep – Al-Hafidh Ibn Rajab Al-Hanbali

praying-in-nightPraying at night necessitates Jannah as was previously mentioned. Allaah said: 

Verily, the pious will be in the midst of gardens and springs, taking joy in the things which their Lord has given them. Verily, they were before this Muhsinun. They used to sleep but little of the night. And in the hours before dawn, they were asking for forgiveness, and from their properties was [given] the right of the beggar, and the deprived.”

(Adh-Dhariyat 15-19)


Thus He described them as being awake at night, seeking forgiveness in the early hours of the morning, and spending from their wealth. Some of the Salaf would be asleep and something would come to them saying: Stand and pray. Don’t you know that the keys to Jannah lie with those who stand at night? They are its treasurers.

Standing at night entitles one to the highest levels in Jannah. Allaah said to His prophet (صلّى اللَّهُ عليه وسلّم), And in some parts of the night offer the Salah with it (ie. recite the Qur’an), as an optional salah for you. It may be that your Lord will raise you to the highest level in Jannah.” (Isra: 79) Hence, He made the highest level in Jannah the reward for his (صلّى اللَّهُ عليه وسلّم) tahajjud at night.


‘Awn Ibn Abdullah said, “Indeed Allaah will enter into Jannah people who will be given until they cannot accept anymore. However, there will be people on the higher levels above them, and when they look at them they will recognize them. They will say, “Our Lord they are our brothers who used to be with us. By what were they favoured above us?” He would say, “Indeed they used to be hungry whilst you were all filled. They used to thirsty whilst you were all satiated, and they used to stand whilst you were all asleep” It also necessitates the pleasures of Jannah that no eye has ever seen anything similar to it in this life. Allaah says: Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do. (As-Sajdah 16-17)


Al-Bukhari narrated from Abu Hurayrah that the Prophet (صلّى اللَّهُ عليه وسلّم) said, “Allaah says I have prepared for My servants what no eye has seen, no ear has heard and no human heart can imagine.” Recite if you wish, “No person knows what is kept hidden for them of joy as a reward for what they used to do.”
(Al Bukhari 8/515 and Muslim 4/2174)

Some of the Salaf have said (regarding this ayah): They hid their deeds for Allaah’s sake so He hid their reward.


Al-Hasan Al-Basri was asked about how is it that those who perform tahajjud have the brightest faces. He replied, “That is because they seclude themselves in devotion to Allaah so He beautifies them with light from His light.”  Karaz Ibn Wabrah said that it had reached him that Ka’b used to say, “The angels look down from the sky at (holding in esteem) those who make tahajjud just as you all look up to the stars in the sky.”


Some people complained to Ibn Mas’ud, “We are not able to stand at night.” He told them, “That is because your sins have distanced you all.” It was said to Al-Hasan Al-Basri, “It is very difficult for us to stand at night.” He said, “Your sins are holding you back.”

  • Transcribed from: The Dispute of the Highest Angels | Ikhtiyar al-Awlaa fee Sharh Hadith Ikhtisaam al-Mala al-A’alaa | Al-Hafidh Ibn Rajab Al-Hanbali

The Bitter Consequences of Sins By Imaam Ibn Qayyim al-Jawziyyah

consequences-of-sinsIt is essential to know that sins and acts of disobedience are, necessarily, very harmful. Their harm effects upon the heart are akin to the harmful effects of poison upon the body, though the effects vary in their levels and intensities. So is there any evil or harm in this world, or in the Hereafter, except that it is due to sins and disobedience?

So what was it that expelled the two parents [i.e. Adam and Eve] from Paradise; the home of delight, bliss, splendor and joy; to the home of pain, sorrow and misfortune?

What was it that expelled Iblees [i.e. Satan] from the heavenly realms, causing him to be rejected and cursed; transforming him both inwardly and outwardly, so that his form became ugly and hideous – his inner form more hideous than his outer – replacing his nearness with remoteness, mercy with curse, his beauty with ugliness, from being in Paradise to being in the blazing Fire, from having faith to being an unbeliever, from having the patronage and friendship of Allaah, the Praiseworthy Guardian, to being the greatest enemy and opponent, from glorifying and praising Him to committing acts of unbelief, shirk, lies, deception and shamelessness, from being adorned with faith to being clothed in the garment of unbelief, sinfulness and disobedience, causing him to reach the deepest depths of despicability, plunging down in the sight of Allaah as far as it is possible to plunge; causing the anger of Allaah the Exalted to be upon him, making him an outcast – despised and humiliated – so that he became a leader for every sinner and criminal, becoming pleased with leadership for himself, after having reached the station of worship and nobility?

“O Allaah, we seek refuge in You from opposing Your command and falling into what You have forbidden.”

  • What was it that caused the people of the earth to drown, to the extent that the water rose above even the mountaintops?
  • What was it that caused the violent winds to overcome the people of ‘Aad, such that it flung them down dead upon the face of the earth – as if they were lopped-off palm trunks – and it destroyed whatever dwellings and crops it came across, thus making them an example for nations until the Day of Resurrection?
  • What was it that caused the piercing shrieks to be set loose upon the Thamood people, such that their hearts were severed within their very bodies, by which they all perished?
  • What was it that caused the town of the homosexuals to be raised­ up and turned upside down, such that they were all destroyed? Then stones from the sky pelted down upon them so that they suffered a combined punishment, the like of which was not given to any other nation! And for their brothers will be its like; and it is not far off from the transgressors!
  • What was it that caused the clouds of punishment to overcome the people of Shu’ayb, such that when these clouds were above their heads it rained scorching fire upon them?
  • What was it that caused the Pharaoh and his people to be drowned in the ocean, and caused their souls to be transported to the Hellfire, so their bodies drowned and their souls burned?
  • What was it that caused Qaaroon, his dwelling, wealth and family to sink down into the earth?
  • What was it that caused the destruction of those generations after Noah, and how they were afflicted with various punishments that caused their annihilation?
  • What was it that caused the destruction of the companions of Yaa Seen, with the clamorous shout, which destroyed them?
  • What caused there to be sent against the Children of Israa’eel enemies of great strength and might, plundering their homes, killing their men, enslaving their women and children, burning their dwellings, seizing their wealth, and then returning again a second time, destroying what was rebuilt after the first onslaught?
  • What was it that caused the various types of punishments to be set loose upon the Children of Israa’eel? Killing them, enslaving them, destroying their land and at times causing them to be oppressed by kings, whilst at another time causing them to be transformed into apes and swine – and finally the Lord took an oath that:

“He would certainly keep on sending against them, until the Day of Resurrection, those who will inflict them with a humiliating torment.”

[Soorah al-A’raaf 7:167]

Imam Ahmad said: al-Waleed ibn Muslim related to us; that Safwaan ibn ‘Amr related to us; that ‘Abdur-Rahmaan ibn Jubayr ibn Nufayr related; from his father, who said:

“When Cyprus was conquered and its people were dispersed and they started weeping to each other, I saw Abud-Dardaa sitting alone and weeping. So I said to him: O Abud-Dardaa! What makes you weep on this day that Allaah has granted strength and honor to Islaam and its people? So he said: Woe be to you O Jubayr! How insignificant the creation becomes to Allaah when they turn away from His command. In front of us is a nation who were evidently powerful and who had dominion, yet they abandoned Allaah’s command, so look what has become of them.”

[2] ‘Alee ibn al-Ja’d said: Shu’bah ibn ‘Amr ibn Murrah informed us; I heard Abul-Bukhtaree say:I was informed by someone, who heard the Prophet (sallalalhu alaihi wa-sallam) saying:

“The people will not perish, until they have no excuse left for themselves.”

[3] Imaam Ahmad reports in his Musnad, from the hadeeth of Umm Salamah, who said: I heard Allaah’s Messenger (sallallahu alaihi wa-sallam) saying:

“When acts of disobedience become widespread in my Ummah, then Allaah may send punishment upon them all from Himself” So I said: O’ Allaah’s Messenger! Even if there are righteous people amongst them that day? So he replied: “Indeed!” So I said: How will that be? He replied: “They will be afflicted with what afflicts the people, then they will move on to the forgiveness of Allaah and His good pleasure.” [4]

From the book
Tabseer al-Bashr bi-Tahreem as-Sihar
Translated by
Abbas Abu Yahya


[1] Ad-Daa’ wad-Dawaa’ (pp.65-67).

[2] Reported by Imaam Ahmad in az-Zuhd (i/86) with an authentic (saheeh) chain of narration

[3] Reported by Ahmad (4/260) and Abu Daawood (no.4347) with an authentic chain of narration.

[4] Reported by Ahmad (6/304) and one of its narrators is Layth ibn Abee Sulaym, who is weak. However the hadeeth is established due to further supporting narrations. Consult Silsilatul-Ahaadeethus-Saheehah (no.1372) of Shaykh al-Albaanee

Warning Against the Fitnah of Takfeer

By the Muhadith, Allama, Ash-Shaykh Muhammad Nasir ud-Deen al-Albaani

Translated By Abbas Abu Yahya.

fitnah of takfir mioSo what is the methodology? What is the path?

No doubt that the correct path, which is an exemplary path, is what the Messenger of Allaah – SallAllaahu alayhi wa sallam – used to constantly talk about and remind his companions about in every khutbah:

And the best guidance is the guidance of Muhammed – SallAllaahu alayhi wa sallam .”

So it is upon all the Muslims without exception and specifically those who busy themselves with the return of Islaamic rule, that they begin from where the Messenger of Allaah – SallAllaahu alayhi wa sallam – began. We have labeled this in two concise words:

Purification and Education

Because we know the firmly established reality, which is being neglected or more accurately purposely neglected, by those extremists who do not have anything except that they proclaim Takfeer of the rulers, and then nothing else!!

And they continue to proclaim Takfeer of the rulers then nothing stems from them, or about them, except discord and strife!!

The calamities in these past few years which have been by the hands of these people, beginning from the discord (fitnah) of the Haraam of Makkah to the dissension in Egypt and the killing of Sadaat. Finally, in Syria and now in Egypt and Algeria- a sight that everyone can see; the shedding of the blood of many of the innocent Muslims because of these fitn, tribulations, and the occurrence of many trials and calamities.

All of this because they opposed many of the texts from the Book and the Sunnah and the most important of which is:

{ Indeed in the Messenger of Allaah you have a good example to follow, for him who hopes in the meeting with Allaah and the Last Day and remembers Allaah much. }

If we really want to establish the rule of Allaah on the earth – in reality not just in a claim – then do we start with making Takfeer of the rulers while it is not possible for us to confront them – let alone fighting them – or do we start – with the obligation – the Messenger of Allaah – SallAllaahu alayhi wa sallam – started with?

There is no doubt that the answer is:

{Indeed in the Messenger of Allaah you have a good example to follow……..}

But what did the Messenger of Allaah – SallAllaahu alayhi wa sallam -begin with?

It is known – with certainty – to anyone who has smelt the fragrance of knowledge that he began with the Daw’ah between individuals whom he thought were ready to accept the truth. Then whoever was ready to respond to him, from the individuals of the noble Companions responded to him – as it is well known in the prophetic biography. Then the punishment and the severity befell these Muslims in Makkah. After that came the command for the first migration and the second until Allaah Azza wa Jal consolidated Islaam in al-Madeena al-Munnawara. From there began the skirmishes and the opposition. Also, the fighting between the Muslims and the kuffaar on one side and the Jews from the other.……etc.

Therefore it is necessary for us to begin by teaching the people the true Islaam; like the Messenger – SallAllaahu alayhi wa sallam – had begun. Now we cannot just confine ourselves to teaching alone, because things have entered into Islaam which are not from it, and has no association with Islaam, from the bida’ and innovations which were the reason for the clear downfall of the lofty status of Islaam.

Because of this it is obligatory upon those inviting to Islaam to begin with purification of Islaam from what has entered into it.

The first principle – “Purification”

The second principle – “Education”

The education that is associated with this purification is the education of the young active Muslims on this pure Islaam.

If we study the reality of the Islaamic groups which have existed, for nearly a generation, and their ideas and the practice of these ideas. We would find that many of them have not benefited themselves, nor have they benefited others with anything that can be remembered! Despite their outcry and noise, that they want an Islaamic government!! Which was a reason of spilling blood of the innocent with this baseless argument!! Without them having realised anything from it.

We continue to hear from their beliefs which are opposed to the Book and Sunnah and actions which are negated by the Book and Sunnah, let alone them trying, again and again with futile attempts which oppose the Sharia’.

Finally I say: there is a statement which one of the propagators of Islaam said, which I used to hope that his followers would adhere to it and fulfill it, which is: ‘Establish the Islaamic state in your heart it will be established for you on the earth.’

Because If a Muslim corrects his Aqeedah built upon the Book and Sunnah, then there is no doubt that from this he will correct his worship, correct his behavior and his manners etc.

But, with regret, these fine words have not been acted upon by these people, they persist with an outcry to establish the Islaamic state but without any benefit! and it is said about them – and I swear by Allaah to this – what the poet said is true:

You hope for success and you do not follow its path, Indeed a ship does not sail on dry land.

Perhaps in this what I have mentioned is persuasive enough for every just person, and a termination for every oppressor.

We seek Allaah’s help.

Story of the Chief of the People of Yamaamah when he converted to Islam

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).

The Path is One : Shaykh ’Abdul-Maalik Ramadaanee al-Jazaa‘iree

straight-path-islamAnd 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.” [2] 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.” [3] 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]’ [4]

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.” [5] 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.” [6] And Allaah is the One from Whom aid is sought.


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:

[1] Making the Religion sincerely for Allaah

[2] 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.’[7] 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. [8] 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.” [9] 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.” [10] 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.” [11] 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…” [12] 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.” [13] 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.” [14] 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.” [15] 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.” [16]

And Ibn Mas’ood said, “Follow and do not innovate, for indeed you have been sufficed with. Hold onto the old affair.” [17] And ’Abdullaah Ibn ’Umar (radiyallaahu ’anhu) said, “Every innovation is misguidance, even if the people see it as something good.” [18] 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.” [19] 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.” [20]

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.” [21] 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.” [22]


[1] Taken from Sittu Durar min Usool Ahlil-Athar (p. 51-61) of ’Abdul-Maalik Ramadaanee

[2] 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).

[3] Hadeeth Iftiraaqul-Ummah ilaa Nayyif wa Sab’een Firqah (p. 67-68)

[4] 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).

[5] at-Tafseerul-Qayyim (p. 14-15)

[6] al-Fawaa‘id (p. 90)

[7] al-Fawaa‘id (p. 223)

[8] 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.

[9] 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).

[10] 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).

[11] Related by Muslim (no. 746) and Ahmad (6/91, 163)

[12] Saheeh: Related by Aboo Daawood (no. 4607) and at-Tirmidhee (no. 2676)

[13] al-Ibaanah (1/237) of Ibn Battah al-’Akbaree

[14] 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).

[15] 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).

[16] For a detailed explanation of this, refer to I’laamul-Muwaqqi’een (1/63)

[17] 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.

[18] 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).

[19] 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).

[20] 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).

[21] Fathul-Majeed Sharh Kitaabut-Tawheed (p. 338)

[22] Fathul-Majeed (p. 339-340)

Narratives in the Sunnah

blue_fields_by_luizalazar-d613y9jPraise 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.



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