The hadith of 'Abd Allah ibn 'Amr ibn al-'As (regarding following the Sunnah).

The Shaykh : Now we come to a story that intersects with the story of the group in some aspects. This story concerns 'Abd Allah ibn 'Amr ibn al-'As (may Allah be pleased with them both). He said: "My father married me to a young woman from Quraysh. My father visited my wife, or her father did, and he asked her: 'How are you and your husband?' She said—and this was a surprise to her uncle, 'Amr ibn al-'As, who was her husband's father: 'He has not yet lain with us in a bed.'"
That is, as if they had not married. He married her to protect her honor, and this is the duty of every father toward his child. Among the curiosities is that 'Amr ibn al-'As and his son, this 'Abd Allah, had only a fifteen-year difference in age. Fifteen years only, meaning that 'Amr ibn al-'As married when he was fifteen years old. And by chance, or by divine concurrence, he married his son, who was also fifteen years old.
The point of specifying the age is for you to know how our righteous predecessors were. A young man in the prime of his youth, fifteen years old, his father marries him to a young woman from Quraysh, and it is as if he had not married. Why?
Because he was standing in prayer at night and fasting during the day. When 'Amr ibn al-'As asked her and she told him: "He has not yet lain with us in a bed," it was because he was standing in prayer at night and fasting during the day. As if he were saying there is no need for women in this; he is a man of asceticism and worship. So his father, 'Amr, became angry and went to the Prophet (peace and blessings be upon him) and complained about his son to him, as if he said, "I married my son, and it is as if he has not married," and his wife said, "He has not yet lain with us in a bed." 'Abd Allah ibn 'Amr says: "Either the Messenger of Allah (peace and blessings be upon him) met me, or he sent for me, and he said: 'O 'Abd Allah, here is the point. It has reached me ' He said: 'That is the case, O Messenger of Allah.' He said to him (may the prayer and peace of Allah be upon him): meaning the one who visits you, Then he (may the prayer and peace of Allah be upon him) set for him a methodology that combines all these rights. The hadith is long, because before that he (may the prayer and peace of Allah be upon him) said to him: because he used to complete the recitation of the Qur'an once every night. Look now, increasing in good is good; this is not empty talk. He used to complete the recitation of the Qur'an once every night, so he said to him: 'Read the Qur'an once every month.' And he used to fast constantly, always fasting, fasting. He said to him: He says, 'O Messenger of Allah, consider this young man, fifteen years old. He says: 'O Messenger of Allah, I am young, I am strong, I am able to do more than that.' The Messenger of Allah (peace and blessings be upon him) kept being lenient with him until the matter ended with him saying to him: meaning nights, And he said to him regarding fasting: because he combined the two strengths: spiritual strength and physical, bodily strength. So when he met the enemy, he had physical strength to resist him. And so it was a characteristic of Dawud (peace be upon him) in this hadith that he would fast one day and break the fast the next, and he would not flee when he met the enemy. Up to here, the Messenger of Allah (peace and blessings be upon him) had finished with 'Abd Allah ibn 'Amr in granting him concessions, but he did not stop suppressing him. He said: 'O Messenger of Allah, I want something better than that.' He said: 'There is nothing better than that.'
I want something better than that. He said: This hadith also confirms that the worship by which the Muslim draws near to Allah the Exalted and Majestic is only that which the Messenger of Allah (peace and blessings be upon him and his family) brought. No worship is accepted that adds to what the Messenger of Allah (peace and blessings be upon him and his family) brought. The conclusion and the research on this is long and very long, so we want to make room, as usual, to receive some questions. I conclude this speech to clarify the danger of adding to the religion and drawing near to Allah with what the Lord of the Worlds has not prescribed, with a report from Imam Malik, the Imam of the City of Migration, al-Madinah al-Munawwarah, where he said—and what a good thing he said: "Whoever innovates in Islam an innovation that he sees as good has claimed that Muhammad (peace and blessings be upon him and his family) betrayed the message." "Whoever innovates in Islam an innovation," a single one, that he sees as good, has claimed that Muhammad (peace and blessings be upon him and his family) betrayed the message. Read the saying of Allah, Blessed and Exalted is He: - listen - "So whatever was not a religion at that time will not be a religion today, and it will not rectify this." - a profound wisdom - "And it will not rectify the end of this Ummah except with what rectified its beginning." With what did the beginning rectify? By submission to Islam, as the Lord of the Worlds said: With this, the explanation of the two previous principles ends. I hope that at least the meaning of these two short sentences settles in your minds, if not their exact wording: We do not worship except Allah, we do not worship except Allah, we do not associate anything with Him, by the indication of And we do not worship Allah except with what Allah has prescribed on the tongue of the Messenger of Allah, because this is the meaning of our saying, "And I bear witness that Muhammad is the Messenger of Allah." With this, as I told you just now, I end this speech to hear what may come to us from some questions, and praise be to Allah, the Lord of the Worlds.

The questioner : May Allah reward you with good.

The Shaykh: And you as well, if Allah wills.