Not All Sins and Misguidance are Equal in Islam - Levels of Sins and Their Rulings

Compiled by Ali Hussain Dhuniya

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بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ
In the Name of Allah, the Entirely Merciful, the Especially Merciful.

Disclaimer:
This article-link is not purely generated by AI tools such as ChatGPT, Gemini, or others. AI tools have only been used for correcting grammar, sentences, and organizing the content properly. The intention, content structure, layout, references, as well as the checking and verification of this article-link have been carried out by the compiler himself, Ali Hussain Dhuniya. This article-link does not have any affiliate links attached.

The Types, Levels, and Consequences of Misguidance

Misguidance (ḍalālh) in religion differs in type, level, and consequence, depending on the nature of deviation and the intention behind it. Islam teaches that not every error or sin expels a person from the fold of Islam completely, but some forms of misguidance lead to eternal punishment, while others are lesser forms of deviation that still endanger one’s faith(Iman).

Disbelief (kufr) and shirk (association with Allah) are of different kinds. The Qur’an, Sunnah, and understanding of the Salaf (the righteous predecessors) clarify that not every form of deviation expels a person from Islam, yet all misguidance is dangerous and destructive if not corrected.

The Proofs are:

1. Minor Sins (Sagha’ir al-Kabā’ir)

Definition:
 Minor sins are sins that do not nullify Islām and do not remove a person from the fold of Tawḥīd, but they weaken a believer’s relationship with Allāh and accumulate punishment if persistent.

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Types and Levels

1. Everyday minor mistakes in worship or behavior
   

• Examples: forgetting prayer briefly, speaking harshly, minor dishonesty, anger without action.
  

2. Negligence in obligatory acts (without deliberate rejection)
   

• Example: delaying prayers without valid reason, slight exaggeration in acts of worship.
  

3. Temporary lapses influenced by temptation
   

• Example: fleeting jealousy, impatience, or minor inappropriate speech.
  

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Consequences

• In this world:
  

• Weakens the believer’s heart, removes blessing from deeds, may lead to spiritual stagnation.
  

• In the Hereafter:
  

• Punishment for minor sins is temporary, and they can be forgiven through righteous deeds.
  
• No need to verbally seek forgiveness every time; righteous actions like prayer, charity, fasting, or recitation of Qur’ān can erase minor sins, as the Prophet ﷺ said:
  

“The five daily prayers, from one Friday prayer to the next Friday prayer, and the month of Ramadan, will expiate the sins committed in between, so long as major sins are avoided.”
 (Sahih Muslim 233)

• Level: Minor sins are less severe than major sins, and they do not incur eternal punishment if the person remains sincere and continues good deeds.
  

Summary:

• Minor sins → Forgivable by good deeds
  
• No verbal repentance required for each instance
  
• Cumulative effect → can become serious if neglected, but Allāh’s mercy encompasses those who return to Him sincerely.
  

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2. Major Sins (Kibār)

Definition:
 Major sins are serious violations of Allāh’s commands that are explicitly forbidden in the Qur’ān or Sunnah and carry specific punishments in this world and/or the Hereafter. They weaken or damage the believer’s faith and require verbal repentance (istighfār) and sincere turning to Allāh for forgiveness.

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Types and Examples

1. Shirk (Associating partners with Allāh)
   

• Calling upon others besides Allāh, grave worship, intercession to the dead.
  

2. Fornication and adultery (Zinā)
   
3. Theft, robbery, or embezzlement
   
4. Murder or unjust killing
   
5. False testimony or lying in serious matters
   
6. Oppression and injustice
   
7. Consuming interest (Ribā) or intoxicants (Khamr)
   
8. Neglecting obligatory acts of worship (deliberately leaving prayer, fasting, or zakāh)
   

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Consequences

• In this world:
  

• Certain sins carry specific punishments according to Shari‘ah, e.g., hadd penalties for theft or adultery, or blood money for murder.
  
• Corruption in society, loss of barakah in wealth and family, and spiritual harm.
  

• In the Hereafter:
  

• Punishment in Hellfire if one dies without sincere repentance.
  
• Some may be forgiven if sincere verbal repentance (Tawbah) is performed:
  

“And those who, when they commit a sin or wrong themselves, remember Allāh and seek forgiveness for their sins — and who can forgive sins except Allāh? — and do not persist knowingly in what they have done.”
 (Surah Āl ʿImrān 3:135)

• Level: Major sins are severe, and forgiveness requires:
  

1. Stopping the sin immediately
   
2. Feeling remorse in the heart
   
3. Verbal asking of forgiveness (istighfār)
   
4. Resolving never to return to it
   
5. Restitution if the sin affects the rights of others
   

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Summary:

• Minor sins → erased through righteous deeds, verbal istighfār optional
  
• Major sins → require verbal repentance, sincere remorse, and reform
  
• Punishment: immediate in this world if applicable, and in the Hereafter if unrepented
  

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3️⃣ Bid‘ah Mufassiqah (Innovations that Make a Person Fāsiq – Sinful)

Yes, all bidah is misguidance (ضلالة) and every misguidance is in the fire. There is no good bidah (bidah hasnah). However, as we know, misguidance and its consequences in this world and the Hereafter differ in severity.

From this understanding, we have severe bidah, which reaches the level of shirk-kufr, and other bidah which do not reach that level but can lead to it. These are referred to as bidah mufassiqah.

Definition

Bid‘ah Mufassiqah refers to innovations in religion that contradict the Sunnah but do not reach the level of disbelief (kufr).
They are major sins (fisq) that corrupt a person’s faith and worship, yet do not expel one from Islam unless accompanied by denial of a clear, known truth.

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Type

• Type: Bid‘ah Mufassiqah (Sinful innovation)
  
• These are deviations in belief, worship, or practice that oppose the guidance of the Prophet ﷺ and his Companions.
  

Examples:

1. Innovating in acts of worship (e.g. celebrating religious occasions not legislated — like Mawlid, collective dhikr circles, specific forms of salutation).
   
2. Exaggerating in permissible acts until they become ritualized (e.g. specific dhikr formulas with fixed numbers never done by the Prophet ﷺ).
   
   

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Level

• Level: Fisq (Defiance / major sin)
  
• It is below kufr (disbelief) but above ordinary sin.Meaning bidah is worse than sins.
  
• The person becomes fāsiq (sinful), not kāfir (disbeliever), unless the innovation includes rejection of something established from the religion by clear text and consensus.
  

🟡 Ibn Taymiyyah (رحمه الله) said:

“Bid‘ah is of two kinds: one that constitutes disbelief (Bid‘ah Mukaffirah), and one that is sinful (Bid‘ah Mufassiqah). The sinful innovation does not expel from Islam, but it corrupts the religion of the person.”
(Majmū‘ al-Fatāwā, 3/345)

Same imam ad dhahbi mention

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Consequence

• Consequence: Fisq (corruption and deviation)
  

• The person’s deeds are reduced in reward, and may be rejected if the act of innovation replaces a Sunnah.
  
• The heart becomes hardened, and truth becomes obscured, leading gradually to more misguidance.
  
• The innovation spreads confusion among Muslims and divides the Ummah.
  

📖 Qur’ān Proof:

“Then We made their hearts hard, because they altered the words from their proper places and forgot a portion of what they were reminded of.”
 (Surah al-Mā’idah 5:13)
 This verse illustrates the spiritual consequence of changing and innovating in religion — hardening of the heart.

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Hadith Proof

🕋 The Prophet ﷺ said:

“Whoever innovates in this affair of ours that which is not from it, it will be rejected.”
 (Sahih al-Bukhari 2697, Sahih Muslim 1718)

This means that innovations are rejected, not accepted, regardless of the innovator’s intention.

And the Prophet ﷺ warned:

“Beware of newly invented matters, for every innovation is misguidance.”
 (Abu Dawud 4607, al-Tirmidhi 2676)

Even if not kufr, it is still misguidance (ḍalālah) — leading to sin and deviation.

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Summary Table: Bid‘ah Mufassiqah

Aspect	Description
Type	Innovation that contradicts Sunnah but does not nullify Islam
Level	Fisq — major sin and deviation from guidance
Consequence	Rejection of the act, loss of reward, corruption of heart, possible path to greater misguidance
Examples	Innovated dhikr circles, religious celebrations without proof, exaggeration in worship
Proofs	Ḥadīth: “Whoever innovates…” (Bukhari & Muslim); “Every innovation is misguidance.” (Abu Dawud, Tirmidhi)
Scholars	Ibn Taymiyyah, Ibn al-Qayyim, Imam ash-Shāṭibī (in al-I‘tiṣām)

Conclusion

Bid‘ah Mufassiqah is dangerous because it appears religious but diverts people from the prophetic path.
While it doesn’t expel one from Islam, it corrupts the religion, destroys sincerity, and erodes unity — the very reasons the Prophet ﷺ came to purify and protect the Ummah.

4. Minor Shirk/Kufr (Ash-Shirk/Kufr al-Asghar)

Type: Shirk in intention or action, such as showing off (riyā’).
Level: A lesser form of shirk that does not expel one from Islam.
Consequence: Nullifies reward, leads to punishment if not repented, and may lead to major shirk if persisted in.

Proof:
 The Prophet ﷺ said:

“The thing I fear most for you is minor shirk.”
They said, “What is minor shirk, O Messenger of Allah?” He said:
“Showing off (ar-riyā’).”
 (Ahmad 27742; authenticated by al-Albani, Silsilah as-Sahihah, no. 951)

But if all the acts are shown and done for show off then it becomes munafiq al itiqadan as shaykh ahmad an najmi mention .

Shaykh Ahmad an-Najmi said:

Ar-Riyaa’ (i.e. desiring to be seen in an act of worship) that is counted as Major Shirk, and that is when Riyaa’ is the motivation behind the actions. That is like the Riyaa’ of the hypocrites (al-Munaafiqeen). Allaah, the Most High, has stated:

إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا

“Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, [for the purpose of] showing-off the people and not remembering Allah except a little.” [an-Nisaa: 142]

So when being seen by others is the sole motivation of ones deeds, so that the one being seen does not act except to be seen by others (i.e. only due to ar-Riyaa’), then this is Major Shirk that necessitates eternity in the Hellfire. This is like the person who prays when he is with the Muslims, yet he does not pray when he is alone or in a situation or location where no one is able to see him. So him being seen is sole motivation behind his actions. And, as I have stated, this is Major Shirk.

The Second: However if the motivation behind the action is Imaan (Faith in Allaah), and during the course of preforming the act of worship he changes his intention, making it now for another person, so that he loves to be mentioned, i.e. that he loves to be praised by people, [then this is Minor Shirk]. This is like a person who stands to pray, and if he notices a person watching him, he beautifies his prayer further. So this beautification of the prayer is considered to be temporary Riyaa’ so as to be seen by others in worship. And this Riyaa’ is in accordance to particular situations: so it is sometimes such that a person persists in it and thus his act of worship in nullified; and sometimes it maybe such that a person seeks refuge with Allaah from the Shaytaan, thus purifying his intention once again, so his action, therefore, contains defect in accordance to what it contains of Riyaa’, and refuge is sought with Allaah.

Link: https://abukhadeejah.com/ahmad-an-najmees-kitaab-at-tawheed-chapter-3-fear-of-falling-into-shirk/ 

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Lesser Disbelief (Kufr Dūna Kufr)

Type: Disobedience or injustice without rejecting Allah’s rulings.
Level: A lesser form of kufr, not expelling from Islam.
Consequence: A major sin leading to Allah’s punishment but not eternal Hellfire.

Proof:
 Here are the three Qur’anic verses where Allah mentioned the ruling:

“Whoever does not judge by what Allah has revealed…” — each with a different ending that clarifies the types and levels of misguidance (kufr, ẓulm, and fisq).

1️⃣ Surah al-Mā’idah (5:44)

إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ ۚ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ ۚ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ

“Indeed, We sent down the Torah, in which was guidance and light. The Prophets who submitted (to Allah) judged by it for the Jews, as did the rabbis and scholars by that which they were entrusted of the Book of Allah and they were witnesses thereto. So fear not the people but fear Me, and do not exchange My verses for a small price. And whoever does not judge by what Allah has revealed — then it is those who are the disbelievers (الكافرون).”
 (Surah al-Mā’idah, 5:44)

🟢 Explanation:
 This verse refers to disbelief (kufr) — and Ibn ʿAbbās (رضي الله عنه) explained:

“It is not the disbelief that takes one out of Islam, but a lesser kufr (kufr dūna kufr).”
— meaning, if one judges by other than Allah’s law without rejecting it, it is lesser disbelief.
If he rejects Allah's law, then it becomes major disbelief.

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2️⃣ Surah al-Mā’idah (5:45)

وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنْفَ بِالْأَنْفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ ۚ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

“And We ordained for them in it (the Torah): a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, and a tooth for a tooth, and for wounds is legal retribution. But whoever gives [up his right as] charity, it is an expiation for him. And whoever does not judge by what Allah has revealed — then it is those who are the wrongdoers (الظالمون).”
 (Surah al-Mā’idah, 5:45)

🟡 Explanation:
 This verse refers to ẓulm (oppression or injustice) — misjudgment out of personal desire or bias is a major sin, but not disbelief unless it involves denial of Allah’s revelation.

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3️⃣ Surah al-Mā’idah (5:47)

وَلْيَحْكُمْ أَهْلُ الْإِنْجِيلِ بِمَا أَنْزَلَ اللَّهُ فِيهِ ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

“And let the people of the Gospel judge by what Allah has revealed therein; and whoever does not judge by what Allah has revealed — then it is those who are the defiantly disobedient (الفاسقون).”
 (Surah al-Mā’idah, 5:47)

🔴 Explanation:
 Here, Allah calls them fāsiqūn (rebellious sinners) — meaning, those who know the truth yet turn away from acting upon it. This shows a different level of misguidance: not disbelief by rejection, but open defiance and disobedience.

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Summary Table: Levels of Misguidance in Judging by Other than Allah’s Revelation

Verse	Term Used	Meaning	Level of Misguidance
5:44	Kāfirūn (Disbelievers)	Rejection or denial of Allah’s ruling	Kufr (Disbelief) — Major or Lesser, depending on intent
5:45	Ẓālimūn (Wrongdoers)	Injustice, bias, or oppression in judgment	Ẓulm (Oppression) — Major sin, lesser deviation
5:47	Fāsiqūn (Defiantly disobedient)	Knowing but ignoring Allah’s ruling	Fisq (Rebellion) — Major sin, not disbelief

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Lesson:

These three verses together show that misguidance differs in type, level, and consequence:

• Some forms of judging by other than what Allah revealed are major disbelief (kufr akbar) when a person denies or rejects Allah’s law.
  
• Others are lesser disbelief (kufr asghar) when done out of weakness, desire, or negligence, while still believing in Allah’s law.
  
• Each leads to corruption, but the final consequence differs:
  

• Major kufr → Eternal Hellfire
  
• Lesser kufr → Punishment but not eternal
  

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3. Bid‘ah Mukaffirah (Innovations that Constitute Major Disbelief/Shirk)

This section defines, classifies, and explains the type, level, and consequences of this most dangerous form of innovation, supported with Qur’an, Hadith, and scholarly explanation.

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Definition

Bid‘ah Mukaffirah refers to innovations in belief, statement, or action that contradict the essentials of Islam and remove a person from the fold of Islam.

It is called “Mukaffirah” because it entails kufr (disbelief) — meaning the innovation nullifies Tawḥīd, denies the truth of revelation, or opposes what is known in religion by necessity (ma‘lum min ad-deen bid-darūrah).

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Type

• Type: Bid‘ah Mukaffirah (Disbelief innovation)
  
• It includes innovations in creed (‘aqīdah) that contradict the foundation of Islamic belief.
  

Examples:

1. Denying the attributes of Allah (like saying Allah does not speak, see, or is not above His Throne).
   
2. Claiming revelation continues after the Prophet ﷺ — such as believing in a new prophet or messenger.
   
3. Calling upon the dead, angels, or jinn for help or intercession besides Allah (Shirk in ‘Ibādah).
   
4. Believing the Qur’an is created, not the uncreated speech of Allah (belief of Jahmiyyah).
   
5. Preferring human reason or philosophy over revelation — rejecting what Allah revealed because of intellect.
   
6. Declaring lawful what Allah made haram, or vice versa, knowingly and without excuse.
   

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Level

• Level: Kufr Akbar (Major Disbelief)
  
• It invalidates Islam entirely if the person commits it knowingly, willingly, and without valid excuse.
  

🟥 Ibn Taymiyyah (رحمه الله) said:

“Bid‘ah Mukaffirah is that which contradicts the clear and definite proofs of Islam and is known in religion by necessity. Whoever commits it knowingly becomes a disbeliever.”
(Majmū‘ al-Fatāwā, 3/345)

🟥 Imam ash-Shāṭibī said:

“Innovations are of two types: one that expels from Islam (Mukaffirah), and one that does not (Mufassiqah).”
(Al-I‘tiṣām, 1/113)

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Consequence

• Consequence: Apostasy and Eternal Punishment if Unrepented
  

When a person commits Bid‘ah Mukaffirah, the consequences are grave:

1. Takes the person outside the fold of Islam.
   
2. All deeds are nullified until they repent.
   
3. If they die upon it, they will abide eternally in Hellfire.
   

📖 Qur’an Proofs:

“Indeed, whoever associates partners with Allah – Allah has forbidden Paradise for him, and his abode is the Fire.”
 (Surah al-Mā’idah 5:72)

“And whoever does not judge by what Allah has revealed – then they are the disbelievers (kāfirūn).”
 (Surah al-Mā’idah 5:44)

“It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter, to have any choice in their affair.”
 (Surah al-Aḥzāb 33:36)

“And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers, We will turn him to what he has chosen and burn him in Hell – what an evil destination.”
 (Surah an-Nisā’ 4:115)

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Hadith Proofs

🕋 The Prophet ﷺ said:

“The Hour will not come until some people from my Ummah join the polytheists and until they worship idols.”
 (Sahih Abu Dawud 4252)

🕋 And he said:

“Whoever innovates in this affair of ours what is not from it, it will be rejected.”
 (Sahih Bukhari 2697, Muslim 1718)

And he also said:

“Indeed, the most evil of affairs are newly invented matters, and every innovation is misguidance.”
 (Abu Dawud 4607, al-Tirmidhi 2676)

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Summary Table: Bid‘ah Mukaffirah

Aspect	Description
Type	Innovation that contradicts the foundation of Islam and causes disbelief
Level	Kufr Akbar (Major disbelief)
Consequence	Apostasy, nullification of deeds, eternal punishment if unrepented
Examples	Worshipping others besides Allah, denying Allah’s Attributes, rejecting revelation, claiming new prophethood
Proofs	Qur’an 5:44, 5:72, 4:115; Hadith “Every innovation is misguidance.”
Scholars	Ibn Taymiyyah, ash-Shāṭibī, Ibn al-Qayyim, Ibn Bāz, al-Fawzān

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Conclusion

Bid‘ah Mukaffirah is the most dangerous and destructive innovation — it strikes at the roots of Tawḥīd and opposes the finality of Prophethood.
Its danger lies in that many people commit it thinking they are upon truth, as Allah said:

“Say, shall We inform you of the greatest losers in deeds? Those whose effort is lost in worldly life while they think that they are doing well in work.”
 (Surah al-Kahf 18:103–104)

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1. Major Shirk and Disbelief (Shirk al-Akbar / Kufr al-Akbar) or things which makes human beings mushrik-kafir

Type: Associating partners with Allah or rejecting faith entirely.
Level: The highest level of misguidance — disbelief that nullifies Islam.
Consequence: Eternal punishment in Hellfire with no forgiveness for one who dies upon it.

Proofs:

“Indeed, whoever associates others with Allah – Allah has forbidden Paradise for him, and his abode is the Hellfire.”
 (Surah al-Mā’idah, 5:72)

“Indeed, Allah does not forgive that partners be associated with Him, but He forgives whatever is less than that for whom He wills.”
 (Surah an-Nisā’, 4:48)

“And whoever disbelieves in Allah and His Messengers – then indeed We have prepared for the disbelievers a blazing Fire.”
 (Surah al-Fatḥ, 48:13)

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6️⃣ Hypocrisy in Belief (Nifāq al-I‘tiqād / Munāfiq al-I‘tiqādī) comes under things which nullifies islam completely

Definition

Nifāq al-I‘tiqād refers to hypocrisy in belief — when a person outwardly displays Islam but inwardly conceals disbelief (kufr).

Such a person pretends to be Muslim, prays, fasts, and claims faith — but does not believe in Allah, His Messenger, or the Last Day.

This is the hypocrisy of the heart, the most dangerous type, and it takes one completely out of Islam.

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Type

• Type: Hypocrisy in belief (‘aqīdah)
  
• Other name: Munāfiq al-I‘tiqādī (the hypocrite in creed)
  

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Level

• Level: Kufr Akbar (major disbelief)
  
• The hypocrite in belief is worse than the open disbeliever, because he hides his kufr under the appearance of Islam.
  

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Consequence

• Consequence: Eternal punishment in the lowest depth of Hellfire (Asfal as-Sāfilīn)
  

📖 Qur’ān Proof:

“Indeed, the hypocrites will be in the lowest depths of the Hellfire – and you will never find for them any helper.”
 (Surah an-Nisā’ 4:145)

This means they will be in the deepest level of Hell — below the open disbelievers — because their deceit and betrayal were greater.

📖 Another verse:

“When the hypocrites come to you, they say: We testify that you are the Messenger of Allah. Allah knows that you are His Messenger, and Allah testifies that the hypocrites are liars.”
 (Surah al-Munāfiqūn 63:1)

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Characteristics (Signs of Nifāq al-I‘tiqād)

(as mentioned by scholars like Ibn Taymiyyah and Ibn al-Qayyim)

1. Disbelief in the heart while pretending Islam outwardly.
   
2. Mocking or hating the commands of Allah and His Messenger ﷺ.
   
3. Loving the disbelievers and aiding them against the Muslims.
   
4. Disliking that Islam should be victorious.
   
5. Rejecting the truth when it comes from revelation but accepting falsehood.
   

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Examples from Qur’an:

Allah described them in Surah al-Baqarah (2:8–16):

“And among mankind are some who say, ‘We believe in Allah and the Last Day,’ but they are not believers. They seek to deceive Allah and those who believe, but they deceive none except themselves, though they perceive not.”

They will have double punishment — for their disbelief and their deception.

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Summary

Aspect	Nifāq al-I‘tiqād (Hypocrisy in Belief)
Type	Hypocrisy in creed / belief
Level	Kufr Akbar (major disbelief)
Consequence	Eternal Hellfire — lowest depth (Surah 4:145)
Examples	Pretending Islam while disbelieving in heart
Proofs	Surah al-Munāfiqūn 63:1, Surah an-Nisā’ 4:145
Judgment	Out of the fold of Islam

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7️⃣ Hypocrisy in Action (Nifāq al-‘Amal / Munāfiq al-‘Amalī)

Definition

Nifāq al-‘Amal refers to acting with hypocrisy in deeds, while still believing in Islam in the heart.

It is not disbelief but a major sin, because it imitates the actions of the hypocrites — such as lying, betrayal, laziness in prayer, and showing off.

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Type

• Type: Hypocrisy in action
  
• Other name: Munāfiq al-‘Amalī (hypocrite in deeds)
  

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Level

• Level: Fisq (major sin)
  
• It does not expel from Islam, but it reduces the level of īmān (faith) and resembles the ways of the true hypocrites.
  

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Consequence

• Consequence: Sinfulness, danger of sliding into disbelief if persistent
  
• Such a person is in danger of being written among the hypocrites if he continues in those acts.
  

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Hadith Proofs

🕋 The Prophet ﷺ said:

“The signs of a hypocrite are three: when he speaks, he lies; when he promises, he breaks his promise; and when he is entrusted, he betrays the trust.”
 (Sahih al-Bukhari 33, Sahih Muslim 59)

Another narration adds:

“Even if he fasts, prays, and claims to be a Muslim.”
 (Muslim 59)

🕋 The Prophet ﷺ also said:

“Four characteristics, whoever possesses them is a pure hypocrite. Whoever has one of them has a characteristic of hypocrisy until he gives it up: when entrusted, he betrays; when he speaks, he lies; when he makes a covenant, he proves treacherous; when he disputes, he behaves in an evil manner.”
 (Sahih al-Bukhari 34, Muslim 58)

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Qur’ān Proof:

“Indeed, the hypocrites deceive Allah, but He deceives them. When they stand for prayer, they stand lazily, showing off to the people and they do not remember Allah except a little.”
 (Surah an-Nisā’ 4:142)

This describes the hypocrisy in action — outward worship without sincerity, and laziness in prayer.

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Summary

Aspect	Nifāq al-‘Amal (Hypocrisy in Action)
Type	Hypocrisy in deeds
Level	Fisq — major sin but not kufr
Consequence	Loss of reward, resemblance to hypocrites, danger of slipping into disbelief
Examples	Lying, betraying trust, breaking promises, showing off
Proofs	Bukhari 33–34, Muslim 58–59; Surah 4:142
Judgment	Still Muslim, but sinful hypocrite

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Conclusion

• Nifāq al-I‘tiqād (belief) → Major kufr, eternal Hell.
  
• Nifāq al-‘Amal (action) → Major sin, not kufr, but imitates the hypocrites.
  

Both forms are dangerous and destructive, but the first destroys the foundation of īmān, while the second corrupts its branches.

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1. Things That Nullify Islam Completely — Major Shirk / Bidʿah Mukaffirah

Proofs from the Qur’an & Hadith (Eternal Hellfire)

• Qur’an verses:
  
  
  “Indeed, whoever associates others with Allah — Allah has forbidden Paradise for him, and his abode is the Fire. And for the wrongdoers there are no helpers.”
   (Surah al-Mā’idah 5:72)
  
  
  
   “Indeed, Allah does not forgive that partners be associated with Him, but He forgives anything besides that for whom He wills.”
   (Surah an-Nisā’ 4:48)
  
  
  
   “O you who believe! Do not take My enemies and your enemies as allies, showing them affection, even though they have disbelieved in what came to you of the truth…”
   (Surah al-Mujādilah 58:22) — includes the general prohibition of taking disbelievers as intimate allies.
  
  
  These verses indicate that major shirk (associating partners with Allah) leads to eternal separation from Paradise if one dies without repentance.
  
• Hadiths about major sinners / those who died upon shirk:
  

1. Ibrāhīm’s father in Hellfire
    The Prophet ﷺ said:
   
   
   “No father can benefit his child at the Day of Resurrection unless that child is a Muslim.”
   (Sahīḥ Muslim, Book of Faith, hadith 2814 in some numbering)
    This implies that if someone died upon disbelief (including shirk) — even if his child is Muslim — he does not benefit.
   Also, in narrations it is mentioned that Ibrāhīm’s father was in Hell because of his polytheism.
   
   
2. Abū Ṭālib in Hellfire
    A hadith related:
   
   
   That the Prophet ﷺ made duʿā’ for him but said, “I can do no more for him.”
   (Reported in Muslim, Ibn Mājah, others — complication over strength of chain, but widely quoted in classical works)
    Some narrations also mention that Abū Ṭālib died upon disbelief, so although the Prophet ﷺ loved him and strove for him, he could not intercede for him fully because he died in shirk.
   
   

• These narrations are used by scholars to demonstrate that even the closest ones (like the Prophet’s uncle or father of a Prophet) are not exempt from punishment if they die upon major shirk.
  

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2. Minor Shirk / Lesser Kafir (Shirk al-Asghar / Kufr dūna kufr)

These are errors in actions or intentions that resemble shirk, but do not nullify Islam if one does not reject the oneness of Allah outright.

• Punishment in Hellfire, then exit
   Shaykh Aḥmad an-Najmī said (in Kitāb at-Tawḥīd):
  
  
  With respect to major shirk (ash-Shirk al-Akbar), there is no difference among scholars that Allah will not forgive one who dies upon it, and He will not remove him from the Fire.
  However, regarding minor shirk (ash-Shirk al-Asghar) — such as swearing by other than Allah or riyyā’ (showing off in worship) — there is a difference of opinion:
  

• Some scholars hold that the person will be punished for it, then removed from Hell and admitted to Paradise — meaning it is not eternally unforgiven.
  
• Others hold that minor shirk is treated like major sins in that Allah may forgive or punish according to His will.
  

• He further cites a hadith of Jābir (رضي الله عنه) that supports the view that minor shirk is punished but then the person may be admitted into Paradise:
  
  
  “Whoever meets Allah while committing shirk, Allah will enter him into Hellfire.”
  And the Prophet ﷺ said:
  “What I fear most for you is minor shirk.”
  They asked: “O Messenger of Allah, what is minor shirk?” He replied: “Riyyā’ (showing off).”
  
  
  From this, scholars deduce: if a person dies in minor shirk, he will enter Hellfire for it, but not remain in it eternally (unless it transitions into major shirk).
  
• Hadith: “Whoever meets Allah while committing shirk…”
   This indicates that committing shirk at the time of death is a grave matter. It may mean entering Hellfire, unless repentance overtakes it.
  

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3. Bidʿah Lesser than Shirk / Kafir (Innovations that Do Not Reach Shirk)

• Hadith about no intercession at the Hawdh (Pool)
   A hadith states that the angels will say: “You do not know what they innovated after you.”
   This means that innovations may prevent someone from receiving intercession from Prophet ﷺ at the Hawdh, even though they are Muslims. Their sins or innovations block that special mercy.
  
• These innovations are considered worse than ordinary sins, because they affect one’s connection to the Prophet’s guidance and may erase or reduce one’s deeds.
  

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4. Major Sins (Fawāḥiš) such as Fornication, Theft, etc.

• Worldly punishments (hudūd)
   Islam prescribes specific worldly punishments for many major sins:
  

• Adultery / fornication: 100 lashes (if unmarried), or stoning in certain interpretations (for married) — under strict evidence requirements.
  
• Theft: amputation of the hand (in certain conditions).
  
• False accusation of adultery (qadhf), slander, etc.
  
• Other serious crimes (rape, murder) carry severe legal consequences in an Islamic legal (sharīʿah) system.
  

• Hereafter consequences
   Regardless of whether punishment is carried out in this world, one who commits major sins without repentance is in danger of:
  

• Hellfire as a temporary or eternal punishment (depending on repentance and Allah’s mercy).
  
• Loss of reward, dignity, and honor before Allah.
  
• Barriers to intercession, mercy, and forgiveness.
  

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Therefore, The Types and Consequences of Misguidance

Misguidance is of two main types:

1. Those who ascribe to Islām — such as the people of bidʿah, hypocrisy, minor shirk, and major sins. Their misguidance varies in levels and consequences according to the severity of deviation — from sinfulness to disbelief.
   
2. Those who do not ascribe to Islām — such as the polytheists and  disbelievers.Their consequence is eternal Hellfire if they die upon disbelief and shirk.
   

Section 1: Those Who Ascribe to Islām

Those who ascribe to Islām differ in their level of guidance and misguidance according to their adherence to Tawḥīd and Sunnah, or their deviation through shirk, bid‘ah, or major sins.

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Why Priority Is Given to Refuting the Innovators (Ahl al-Bid‘ah)

Summarized points from Shaykh Ṣāliḥ ibn ʿAbd al-ʿAzīz Āl ash-Shaykh (Minister of Islamic Affairs):

• The Imāms of Islām — such as Imām Aḥmad, Sufyān, Ḥammād ibn Zayd, al-Awzāʿī, Isḥāq, and Ibn al-Madīnī — dedicated most of their efforts to refuting innovators, not Jews or Christians.
  
• The reason: Innovators harm Muslims from within the Ummah under the name of Islām, whereas the misguidance of Jews and Christians is clear and well-known in the quran and sunnah.
  
• Thus, the evil of innovation is more dangerous than the clear disbelief of the non-Muslims.
  
• The early scholars agreed that refuting the innovators is an act of jihād and protection of the Ummah’s creed.
  
• This does not mean neglecting refutation of disbelievers; rather, each person refutes in their specialized field — collectively protecting Islām from internal and external enemies.
  

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Categories of Those Who Ascribe to Islām

1. Those Who Fall into Major Shirk and Kufr

• They ascribe to Islām by name but commit acts that nullify Islām, such as calling upon others besides Allāh, seeking intercession from the dead, or denying clear fundamentals of the religion.
  
• Ruling: They are Mushrikīn–Kuffār, outside the fold of Islām if they die upon it.
  

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2. Innovators (Ahl al-Bid‘ah)

1. Bid‘ah Mukaffirah (Innovation that Expels from Islām)
   

• Innovations that contradict the foundations of Tawḥīd and ʿAqīdah, such as denying Qadar or claiming the Qur’ān is created.
  
• Consequence: Kufr — expulsion from Islām if done knowingly and persistently.
  

2. Bid‘ah Mufassiqah (Innovation that Makes One a Fāsiq)
   

• Innovations in worship or beliefs that do not reach kufr, such as dhikr circles with invented formulas or exaggerated praise.
  
• Consequence: Misguidance and sin; the innovator remains Muslim but is warned against.
  

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3. Non-Innovators (Ahl al-Sunnah wa al-Tawḥīd)

1. People of Sunnah and Tawḥīd (Best of the Ummah)
   

• Those who follow the Qur’ān and Sunnah according to the understanding of the Salaf.
  

2. Those with Few Sunnahs but Free from Innovation
   

• They hold firm to Tawḥīd and avoid innovation, though they may lack full adherence to Sunnah in practice.
  

3. Those with Tawḥīd but Major Sins (Not Innovators)
   

• They remain within Islām, under Allāh’s Will (Mashī’ah) — if He wills, He forgives them; if He wills, He punishes them temporarily in Hell.
  

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Explain in details above point here:

🌿 Your Note (Refined Summary)

“Always protect yourself from whatever nullifies Islam completely — whether by speech of the tongue, belief in the heart, or actions of the limbs.
Without major shirk or kufr, a Muslim — even with sins — will eventually enter Paradise.
But whoever commits major shirk or kufr and dies upon it will remain in the Hellfire forever.
One must also be cautious of major sins like fornication, adultery, rape, stealing, murder, and usury, because persisting in them without repentance can lead to kufr.”

This is a precise summary of the Islamic principle that:

• Major Shirk/Kufr → destroys all good deeds and causes eternal Hellfire.
  
• Major Sins → do not expel a Muslim from Islam by themselves, but persisting in them arrogantly or rejecting their sinfulness can lead to disbelief.
  

Conclusion: The Three Types of Muslims

At the end, the Muslims are divided into three main categories, as mentioned by Imām ʿAbd al-Raḥmān ibn Nāṣir al-Saʿdī (رحمه الله):

1. Those Who Race Towards Good:
    They establish the obligatory and recommended acts and abstain from all forbidden and disliked matters.
   
2. Those Who Are Moderate (Economical):
    They fulfill the obligations and avoid the prohibitions but fall short in voluntary acts.
   
3. Those Who Wrong Themselves:
    They mix righteous deeds with sinful ones.
   

📖 The Three Categories of Muslims (From Surah Fāṭir 35:32)

“Then We caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds, by permission of Allah. That [inheritance] is what is the great bounty.”
 (Surah Fāṭir 35:32)

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Explanation of the Three Categories:

1. 1️⃣ Ẓālimun li-nafsih (The one who wrongs himself)
   

• These are Muslims who commit sins — major or minor — and neglect obligations.
  
• They are believers but fall short in their practice.
  
• If they die without repentance, they are under Allah’s will: He may forgive them or punish them temporarily.
  
• Example: A Muslim who prays but also commits major sins and does not repent.
  

2. 2️⃣ Muqtaṣid (The one who is moderate)
   

• These are Muslims who fulfill the obligations and avoid the major sins, but sometimes fall into minor mistakes.
  
• They do the obligatory acts but not much of the extra (nafl) deeds.
  
• They are on the straight path but not at the highest level.
  

3. 3️⃣ Sābiqun bil-khayrāt (The one foremost in good deeds)
   

• These are Muslims who not only fulfill obligations and avoid sins but also excel in voluntary deeds.
  
• They worship Allah with love, sincerity, and excellence (ihsān).
  
• They are the closest to Allah and will enter Paradise without reckoning, by His permission.
  

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🌸 Scholars’ Explanation (e.g. Ibn Kathīr, Saʿdī, and others):

• All three are believers, but they differ in their obedience and closeness to Allah.
  
• Allah mentions them together in the verse to show that despite their differences, they are all recipients of Allah’s mercy — so long as they avoid major shirk.
  
• This ayah teaches that salvation depends not on perfection, but on maintaining tawḥīd and striving for righteousness.
  

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💎 Key Lesson

• The root of all success is Tawḥīd (pure monotheism) — avoiding shirk and kufr.
  
• The foundation of safety is repentance and fear of falling into disbelief or persistent sin.
  
• A Muslim should always aim to move from ẓālim li-nafsih → muqtaṣid → sābiq bil-khayrāt.
  

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Final Advice

Always remember — the most important form of misguidance to guard against is that which nullifies one’s Islam:
major shirk, major kufr, and Bidʿah Mukaffirah.
Understanding these and their consequences helps one remain steadfast upon Tawḥīd until death.

As the Prophet Muhammad ﷺ said:

“Īmān (faith) has over sixty or seventy branches.”
 — [Ṣaḥīḥ al-Bukhārī & Ṣaḥīḥ Muslim]

Section 2: Those Who Don’t Ascribe to Islam

After mentioning the categories of Muslims, it is also important to understand those who do not ascribe to Islam — meaning all those who do not ascribe to Islam outwardly — meaning, they do not testify to Lā ilāha illallāh, Muhammadur Rasūlullāh. These are people who either openly follow other religions, reject the truth entirely, or were never reached by the true message of Islam or ignorance of the message.

They can be divided into three groups:

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1. Those Who Don’t Ascribe to Islam (Outward Disbelievers)

This includes Hindus, Jews, Christians, Buddhists, Sikhs, Atheists, Secularists, and any other labels who reject the truth of Islam or associate partners with Allah (shirk).

These people may have their own religious systems or philosophies, but since they deny or distort the message of Tawheed (pure monotheism), they are classified as non-Muslims (kuffār) in the sight of Allah.

Consequence in the Hereafter:

• If they die upon disbelief, their final abode is eternal punishment in Hellfire.
  
• Their good deeds will not benefit them because they were not built upon Tawheed.
  
• Allah says:
  
  
  “Indeed, those who disbelieved and died while they were disbelievers — upon them will be the curse of Allah, the angels, and mankind all together. They will abide therein forever.”
   — [Surah Al-Baqarah 2:161–162]
  
  
  
   “And whoever seeks a religion other than Islam, it will never be accepted from him, and in the Hereafter, he will be among the losers.”
   — [Surah Āl ʿImrān 3:85]
  
  

Consequence in This World:

• They are not part of the Muslim community and are ruled as non-Muslims in Islamic law.
  
• Their acts of worship, prayers, and sacrifices are invalid in the sight of Allah.
  
• Muslim men and women cannot intermarry with them (except chaste women from the People of the Book, according to Islamic law).
  
• Their funeral prayer, burial rites, and inheritance laws are not shared with Muslims.
  
• However, Islam commands justice and kindness in worldly dealings, as Allah says:
  
  
  “Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes — from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.”
   — [Surah Al-Mumtahanah 60:8]
  
  

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2. Those Who Never Received the Message of Islam

These are people who live in places or times where the true message of Islam never reached them properly, or it reached them in a distorted or corrupted form — such as some remote tribes, ancient generations, or individuals misinformed about Islam due to false portrayals.

Judgment and Consequence:

• Their case is under the Will and Justice of Allah.
  
• Allah will test them on the Day of Judgement; if they obey Him then, they will enter Paradise, and if they reject, they will be punished.
  
• This is based on Allah’s statement:
  
  
  “And We never punish until We have sent a Messenger.”
   — [Surah Al-Isrā’ 17:15]
  
  
• Therefore, no one will be punished unjustly; everyone will be judged based on what the proof (Hujjah) reached them.
  

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3. The Children Who Died Before Reaching Puberty

This includes children of both Muslims and non-Muslims who died before reaching the age of maturity (bulūgh).

Judgment and Consequence:

• Their matter is under the Will of Allah, as mentioned in authentic narrations.
  
• The Prophet Muhammad ﷺ said regarding such children:
  
  
  “Allah knows best what they would have done.”
   — [Ṣaḥīḥ al-Bukhārī, 1384; Ṣaḥīḥ Muslim, 2660]
  
  
• Many scholars of Ahlus-Sunnah hold that the children of Muslims who die young will be in Paradise, as mentioned in other authentic narrations.
  
• As for children of disbelievers, their judgment belongs to Allah — He will test them with His perfect justice on the Day of Resurrection.
  

Fitri Islam — Every child is born upon al-fitrah (Muslim by nature)

The mufassirūn(commentators of the Quran) and scholars, such as Shaykh al-Islām Ibn Taymiyyah al-Dimashqī al-Ḥanbalī al-Ḥarrānī and Imām Ibn al-Qayyim al-Jawziyyah al-Dimashqī al-Ḥanbalī, explained that the meaning of al-ḥanīf is: “to turn away from the path of shirk and move towards pure Tawḥīd.”

Al-ḥanīfiyyah is the millah (religion) which is Islām — the way of turning away from falsehood and inclining towards the truth. It is to abandon shirk and all false objects of worship, and to dedicate oneself to Allah alone with sincerity and purity of worship.

They further explained that there is a close connection between al-ḥanīfiyyah and al-fiṭrah. Both point to the same reality: a natural inclination towards Tawḥīd and truth, and an aversion to falsehood.

• Al-ḥanīfiyyah is the natural inclination to Islām — to incline towards the worship of Allah alone, to find peace and satisfaction in His worship, and to accept the truth when it comes.
  
• Al-fiṭrah is the capacity that Allah has placed in every human being, predisposing him to accept the truth. Allah created all mankind upon the fiṭrah, which is Islām — an innate tendency towards Tawḥīd and an aversion to shirk and falsehood.
  

The Prophet ﷺ said:

“Every child is born upon the fiṭrah, but his parents make him a Jew, a Christian, or a Magian…”
 (Ṣaḥīḥ al-Bukhārī 1385, Ṣaḥīḥ Muslim 2658)

This shows that the original nature of man is Tawḥīd, but external influences corrupt it.

Allah also said about Ibrāhīm عليه السلام:

“Ibrāhīm was neither a Jew nor a Christian, but he was a ḥanīf, a Muslim, and he was not of the polytheists.”
 (Āl ʿImrān 3:67)

Here “ḥanīf” means upright, inclined solely to Tawḥīd, turning away from shirk. And “Muslim” means one who submits fully to Allah. Thus, the essence of Islām is to be upright (ḥanīf), to incline naturally to the truth (fiṭrah), and to submit to Allah (islām).

Source: https://youtube.com/watch?v=F2MXXx8iN1M&si=1khtMYWFbXyKb_KH timing from 2:51:53 - 2:55:30

Fitrah (فطرة) linguistically means the natural disposition or innate constitution. The Qur’ān describes this fitrah clearly: “So set your face toward the religion, inclining to truth — the fitrah of Allāh upon which He has created mankind. No change should there be in the creation of Allāh. That is the correct religion, but most people do not know.” (Q. 30:30, Hilali & Muhsin-Khan).

The Prophet ﷺ states this reality explicitly in the authentic Ḥadīth: “No child is born except upon al-fitrah. Then his parents make him a Jew, a Christian, or a Magian (polytheist).” (Sahīh Muslim; parallel reports in al-Bukhārī). This means the newborn’s natural inclination is to submit to Allāh (Islam) — the environment, upbringing and teaching then shape the child’s expressed belief.

What this means in practice

• A child is born in a state of submission to Allāh (fitrah). The hadith explains the mechanism: parents, caregivers and surrounding culture imprint beliefs (Judaism, Christianity, polytheism, or Islam) once the child’s tongue and understanding begin to express belief.
  
• This religious orientation has also been studied in cognitive science: major projects and researchers (including work led from Oxford and the book Born Believers by Justin Barrett) report that young children show natural tendencies to read purpose into the world and are cognitively predisposed to believe in agents or a Creator — i.e. a natural inclination that makes belief in God intuitive unless socio-cultural forces teach otherwise. These academic findings dovetail with the prophetic teaching about fitrah (they do not replace revelation; they simply show a compatible psychological tendency).

Who is “a child” in Sharīʿah (legal terms)?

• In Islamic law a child (non-mukallaf) is anyone who has not reached puberty. The onset of puberty is determined by physical signs (for girls: menstruation or other bodily changes; for boys: emission of semen, growth of pubic hair, voice change) — there is no single fixed age that applies absolutely in all cases. Medical authorities (e.g., NHS UK) confirm that puberty onset varies widely (commonly between about 8–14 years for girls and 9–14 for boys), so legal rulings look to physical signs and circumstances rather than a single number. In short: the child who dies before puberty is not legally accountable in the way an adult is. Source:(what0-18.nhs.uk)

According to NHS-UK

Puberty happens to everyone, usually between ages 8 and 16. It varies, so don’t worry if your friends have started to change and you haven’t. Source: https://www.healthiertogether.nhs.uk/young-person/puberty 

Does this type of Islam benefit the child?

Yes but the condition is that the child must be below the age of puberty. If the child passes the age of puberty, then no — as we are speaking here in the context of children. Therefore, yes, this second type of Islam (Fitri Islam) will indeed benefit the child if he or she dies before reaching the age of puberty in this world then that child will be in the paradise.

Now the question is: Does the above text mean for both non muslims and muslims child or what about their final destination — are they in Jannah or Hell?

First of all, No dispute about Muslim children

There is no difference of opinion among the scholars that the children of Muslims who die before reaching puberty will be in Jannah.

As per the Non muslims children.This has been categorized into four different views based on proofs from the Qur’an, Sunnah, and the analysis of the Salaf.

The Fate of Children Who Die Before Puberty

So There is no dispute among the scholars that Muslim children will enter Jannah.

Scholars differed concerning the fate of the children of the non-Muslims that they will be:

1. In Jannah.
   
2. With their parents in Hell.
   
3. The servants of the people of Paradise.
   
4. Tested in the Hereafter, and whoever obeys Allah will enter Paradise, and whoever disobeys Him will enter Hell.

Perfect — here is your text, kept exactly as it is, only arranged neatly and nicely for clarity, without changing wording:

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The Fate of the Children Who Die Before Puberty

So From my observation and analysis of the major scholars opinions based upon quran and sunnah clear proofs is that:

1. The child of the muslims before the age of puberty is in jannah no doubt all agree. But with regards to
   
2. The child of the non muslims who died before the age of puberity:
   

• Some will be in jannah as hadith points out mushrikeen childrens playing with ibrahim alyhisalam.
  
• Some will be in hell as hadith point out.
  
• Some will be the servant of the people of paradise.
  
• And finally some will be Tested in the Hereafter, and whoever obeys Allah will enter Paradise, and whoever disobeys Him will enter Hell.
  

This is what I come to the conclusion as Allamah Imam ibn Qayiyam mentioned.

The Proofs Are:

Hadith 1
 Hasna bint Muawiyyah from Bani Suraym said:

“My paternal uncle told me: I said, O Messenger of Allah, who will be in Paradise?
He said: ‘Prophets will be in Paradise, martyrs will be in Paradise, infants will be in Paradise and baby girls who were buried alive will be in Paradise.’”

(Narrated by Imam Ahmad, 5/409; classed as inauthentic by Al-Albani in Daif Al-Jami, 5997)

Hadith 2
 Salamah ibn Qays Al-Ashja`i (may Allah be pleased with him) said:

“My brother and I came to the Prophet (peace and blessings of Allah be upon him) and said that our mother had died during the Jahiliyyah, and that she had honoured her guests and upheld the ties of kinship, but that she had buried alive a sister of ours during the Jahiliyyah who had not reached the age of puberty.
He said: ‘The one who was buried and the one who buried her are in Hell, unless Islam reached the one who buried the child alive and she became Muslim.’”

The Hadith was classed as sound by Ibn Kathir in At-Tafsir (3/33), and before him by Ibn `Abd Al-Barr in At-Tamhid (18/120).

Hadith 3
 According to Ibn `Abbas (may Allah be pleased with him):

“The Prophet (peace and blessings of Allah be upon him) was asked about the children of the Polytheists, and he said: ‘Allah knows best what they would have done.’”

(Narrated by Al-Bukhari, 1383 and Muslim, 2660)

There is a similar Hadith narrated by Abu Hurayrah.
(Narrated by Al-Bukhari, 1384 and Muslim, 2659)

Some scholars say that the children of the Polytheists will be the servants of the people of Paradise.Shaykh Al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

“There is no basis for this view.”

(Majmu` Al-Fatawa, 4/279).

I say: Concerning this, there was a Hadith narrated by At-Tabarani and Al-Bazzar, but it was classed as inauthentic by the Imams – including Al-Hafidh ibn Hajar in Al-Fat-h (3/246) but there are other supporting evidences.

 That they will be tested in the Hereafter, and whoever obeys Allah will enter Paradise, and whoever disobeys Him will enter Hell.

This is the view of the majority of Ahl As-Sunnah wal Jamaah, as transmitted by Abul Hasan Al-Ashari, and it is the opinion of Al-Bayhaqi and many other researchers. It is also the opinion favoured by Shaykh Al-Islam Ibn Taymiyah. He said that this is what is implied by the texts of Imam Ahmad, and is the view regarded as most correct by Al-Hafidh Ibn Kathir. He said: this view reconciles all the reports, and all the Hadiths quoted above support one another. (At-Tafsir, 3/31)

They quote the following to support their view:

Anas said:

“The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Four (kinds of people) will be brought forth on the Day of Resurrection: the infant, the insane, the one who died during the Fatrah (the period between two prophets) and the very old man. All of them will speak in their own defence, then the Lord, may He be blessed and exalted, will say to a neck of Hell, “Come forth!” and He will say to them, “I used to send Messengers to My slaves from amongst themselves. Now I am the Messenger of Myself to you. Enter this (i.e., the Fire).” Those who are decreed to be among the doomed will say, “O Lord, how could we enter it when we are trying to escape it?” And those who are decreed to be among the blessed will rush to enter it. And Allah will say: “You would have been more disobedient towards My Messengers.” So those will enter Paradise and those will enter Hell.’”

(Narrated by Abu Ya`la, 4224; corroborating reports mentioned by Ibn Kathir in At-Tafsir 3/29-31)

The Reconciliation of Ibn Al-Qayyim

Ibn Al-Qayyim (may Allah have mercy on him) said:

“This is the most reasonable of the opinions, which reconciles all the reports and brings all the Hadiths into harmony. On this basis, some of them will be in Paradise, as in the Hadith of Samurah, and some of them will be in Hell, as in the Hadith of `A’ishah. The reply of the Prophet (peace and blessings of Allah be upon him) indicates this, as he said: ‘Allah knows best what they would have done, because He created them.’ It is known that Allah does not punish anyone on the basis of what He knows, unless what He knows actually comes to pass.

The phrase ‘Allah knows best what they would have done’ indicates that Allah knows what they would have done if they had lived. The ones who obey Him at the time of the test are the ones who would have obeyed Him if they had lived in this world, and those ones who disobey Him at that time are the ones who would have disobeyed Him if they had lived in this world. This indicates that He knows about what does not happen and how it would have been if it had happened. And Allah knows best.”

(Hashiyat Ibn Al-Qayyim `ala Sunan Abi Dawud, 7/87)

The Prophet ﷺ saw disbelievers’ children in Jannah

The Hadith of Samurah (may Allah be pleased with him):

“The Prophet (peace and blessings of Allah be upon him) saw the children of the Muslims and the children of the Polytheists with Ibrahim (peace be upon him).”

(Narrated by Al-Bukhari, 6640)

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So in summary:
 The child of the Muslims before the age of puberty is in Jannah, no doubt — all agree. But with regards to

The child of the non-Muslims who died before the age of puberty — it is unknown to us, and only Allah will decide on the Day of Judgement their place of final destination. So if you know that any child of non-Muslims dies before the age of puberty, it is forbidden to say they died as disbelievers (kafir). Rather, we say: we don’t know the situation. But the Last Prophet Muhammad ﷺ said about the non-Muslims’ children in four possible ways that Allah will deal with them. They are mentioned below:

1. Some will be in Jannah, as the hadith points out mushrikeen children playing with Ibrahim (ʿalayhis-salām).
   
2. Some will be in Hell, as the hadith points out.
   
3. Some will be the servants of the people of Paradise.
   
4. And finally, some will be tested in the Hereafter, and whoever obeys Allah will enter Paradise, and whoever disobeys Him will enter Hell.
   

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Summary: The Three Non-Muslim Categories

Category	Description	Hereafter Ruling	Worldly Ruling
1. Those who don’t ascribe to Islam	Hindus, Jews, Christians, Buddhists, Atheists, etc.	Eternal Hell if dying upon disbelief	Ruled as non-Muslims; treated with justice
2. Those who never received the message	Remote tribes, misinformed people	Tested by Allah on Qiyāmah; under His Will	Not Muslim in this world
3. Children before puberty	From Muslim or non-Muslim parents	Under Allah’s Will; children of Muslims in Paradise	Not accountable in this world

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Conclusion

So, among those who do not ascribe to Islam, there are three main categories:

1. Those who knowingly reject or distort the truth,
   
2. Those who never received the message properly,
   
3. And children who die before maturity.
   

All of them are under the judgment of Allah, and none will be wronged even by an atom’s weight. Allah is the Most Just, the Most Merciful.

“And your Lord does not wrong anyone.”
 — [Surah Al-Kahf 18:49]

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Chapter 5 — The Different Types of Refutation and Their Rulings With priority

In Islam, refutation (radd) is not one single category but varies according to the type of issue being refuted. The scholars divided it into two main types based on the nature and seriousness of the subject — Fiqh al-Akbar (The Greater Jurisprudence) and Fiqh al-Asghar (The Lesser Jurisprudence). Each has its own rulings, priorities, and levels of importance in refutation.

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1. Fiqh al-Akbar — The Greater Jurisprudence

This refers to the foundation of the religion, matters that directly relate to ‘Aqidah (belief), Tawheed (oneness of Allah), Shirk (polytheism), Kufr (disbelief), Iman (faith), and Bid‘ah (innovation in creed). These are the core and highest matters of Islam because they determine whether one remains within the fold of Islam or leaves it.

• It is called “Fiqh al-Akbar” because it deals with the greatest and most serious matters — understanding the correct belief about Allah, His Names and Attributes, and the correct meaning of the Shahadah (La ilaha illa Allah).
  
• Any mistake or deviation in this area leads to major misguidance, and in some cases, shirk or kufr.
  
• Therefore, refutation in Fiqh al-Akbar takes first priority, because protecting the correct creed is the foundation of Islam itself.
  
• This includes refuting those who distort the names and attributes of Allah, deny Qadr, reject parts of revelation, or introduce innovations (bid‘ah) that oppose Tawheed and the Sunnah.
  

Imam Abu Hanifah and other early Imams used the term “Fiqh al-Akbar” for ‘Aqidah, not for the rulings of prayer, fasting, or zakah — because they saw the understanding of belief as the root of all actions. If the foundation of belief is corrupt, all actions that follow are invalid.

So refutation in this category is obligatory and urgent, especially when false beliefs spread among Muslims, as it safeguards the Ummah from shirk, kufr, and deviant sects.

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2. Fiqh al-Asghar — The Lesser Jurisprudence

This refers to practical rulings — the branches of jurisprudence related to acts of worship (‘ibadat) and social dealings (mu‘amalat).

It includes:

• Prayer (salah), its rulings, mistakes, and conditions
  
• Fasting (sawm), Hajj and ‘Umrah
  
• Marriage and divorce
  
• Transactions, business, and financial dealings
  
• Public and social affairs
  

This is called “Fiqh al-Asghar” because these matters come after belief. They are important, but they depend on the soundness of the ‘Aqidah. A person’s salah or fasting will not be accepted if his creed is corrupt or his belief is mixed with shirk.

Refutation in this area deals with errors in action or legal rulings, not with disbelief or shirk. For example, refuting wrong opinions about wudu, or correcting bid‘ah in prayer — these are Fiqh al-Asghar refutations.

Though these issues are important, they come after Fiqh al-Akbar in priority, because they deal with how to worship Allah correctly rather than who Allah is and what we believe about Him.

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Statement of Shaykh Salih al-Fawzan

Shaykh al-Fawzan said:

“It has always been from the norm of the Salaf that whenever they would author books in jurisprudence (fiqh), they would begin by clarifying the creed (‘aqidah). Thus, they would divide it into two parts:

1. The greater affairs of jurisprudence (Fiqh al-Akbar) — which is the understanding of the correct creed (‘aqidah).

2. The branches of jurisprudence (Fiqh al-Furu‘) — which is the understanding of how to worship Allah and how to deal with people.”

(Source: Explanation of the Creed of Ibn Zayd al-Qayrawani, SalafiBookstore)

This means the Salaf prioritized creed before secondary issues. They knew that without a sound belief, worship hold no value. Hence, scholars would begin their books by explaining Tawheed, Iman, and Aqidah before discussing prayer, fasting, or business rulings.

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Priority in Refutation

1. Refutation in Fiqh al-Akbar takes the highest priority because it deals with matters that determine a person’s Islam or kufr, Tawheed or shirk, Sunnah or bid‘ah.
   
2. Refutation in Fiqh al-Asghar comes after, as it concerns how one practices Islam after having the correct belief.
   

Therefore, the most important refutation is against those who corrupt the creed — the Mushrik-Kafir, the innovator in Aqidah, or the one who distorts Tawheed — before refuting mistakes in secondary rulings.

Correct belief is the foundation, and actions are the branches. If the foundation is destroyed, the branches cannot stand.

The Levels of Misguidance in Islam According to Their Severity, Ruling, Priority, and Solution

Before listing the levels, we must first understand Shirk and Kufr, as all misguidance originates from them.

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Meaning of Shirk and Kufr

Linguistic meaning:

• Shirk (شِرْك) in Arabic means association or partnership — to make someone a partner with another.
  
• Kufr (كُفْر) linguistically means to cover, conceal, or deny something. The farmer is called “kafir” in Arabic because he covers the seed in the soil.
  

Islamic meaning:

• Shirk in Islam means to associate partners with Allah in His Rububiyyah (Lordship), Uluhiyyah (Worship), or Asma’ wa Sifat (Names and Attributes).
  
• Kufr in Islam means to reject, deny, or disbelieve in Allah, His commandments, His Messenger, or His revealed truth.
  

In Islamic usage, shirk and kufr are often used interchangeably, because every shirk is kufr and every kufr can be shirk depending on the intention and nature of rejection.

• Major Shirk-Kufr: Takes a person completely out of Islam, makes him mushrik-kafir, and leads to eternal hell if one dies upon it.
  
• Minor Shirk-Kufr: Does not expel one from Islam, but is a great sin that may lead to major shirk if not repented from.
  

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1. Refutation of Major Shirk-Kufr or things which nullifies someone's Shahadah completely

Definition:
 Major shirk-kufr is to direct any act of worship to other than Allah or to reject what Allah has revealed. This includes invoking the dead, believing intermediaries can bring one closer to Allah, or committing acts of apostasy (riddah).

Examples:

• Worshiping idols, graves, saints, prophets, or any creation.
  
• Magic and sorcery.
  
• Believing others share divine qualities with Allah.
  
• Bid‘ah mukaffirah (innovations that reach the level of disbelief) like taking blessings from taziyaah on 10th muharaam.
  

Type: Fiqh al-Akbar

Ruling:

• In this world: The person becomes mushrik-kafir (outside Islam).
  
• In the hereafter: Eternal Hellfire if one dies upon it without repentance.
  
• However, no individual can be declared in Hell by name unless clear proof exists and Allah decrees so.
  

Priority: First and highest priority — refutation of this is obligatory upon the scholars and callers to Islam before all other issues.

Level of Misguidance: Extreme — it destroys the foundation of Islam.

Solution:

• Renew the Shahadah (La ilaha illa Allah, Muhammadur Rasulullah) sincerely with repentance.
  
• Learn and act upon Tawheed.
  

Resources to Learn:

• Books of Aqeedah and Tawheed by scholars such as Kitab at-Tawheed, Sharh al-Aqeedah al-Wasitiyyah, Aqidah al-Tahawiyyah, and Lum’at al-I’tiqad.
  

How to Live:
 Always prioritize and never compromise in matters of creed. Meaning, safeguard Tawheed at all costs, refute every form of shirk or kufr no matter how small, and live upon pure monotheism. Refutation of this type is an act of worship, as it protects the foundation of faith.

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2. Refutation of Minor Shirk-Kufr

Definition:
 Minor shirk or kufr does not remove a person from Islam but is still a grave sin. It includes showing off in worship, swearing by other than Allah, or saying words that resemble disbelief without intent of rejection.

Examples:

• Riya (showing off in worship).
  
• Saying “if not for so-and-so, this wouldn’t have happened.”
  
• Slight exaggeration in respect of saints or graves without actual worship.
  

Type: Fiqh al-Akbar

Ruling:

• Does not take one out of Islam.
  
• Serious sin; Allah may punish in Hell temporarily but not eternally.
  
• Must repent before death.
  

Priority: 2nd priority, High priority — though less than major shirk-kufr.

Level of Misguidance: Greater — leads to major shirk if continued without correction.

Solution:

• Renew sincerity and correct intention.
  
• Frequently say: “Allahumma inni a’udhu bika an ushrika bika wa ana a’lam, wa astaghfiruka lima la a’lam.”
  
• Avoid all words and acts resembling shirk.
  

Resources to Learn:

• Books on sincerity, Tawheed, and purification of the heart, like Kitab at-Tawheed and Al-Istighathah.
  

How to Live:
 Live cautiously — protect the purity of intention and constantly check your heart for hidden shirk. Do not praise or fear creation more than Allah. Refute such errors through advice and education, not harshness.

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3. Refutation of Bid‘ah (Mufassiqah) — Innovations Less than Shirk-Kufr

Definition:
 Bid‘ah mufassiqah refers to religious innovations that do not reach kufr, but corrupt the purity of worship and belief. These are innovations in practice or understanding that oppose the Sunnah but do not make one a mushrik-kafir.

Examples:

• Adding acts to worship not taught by the Prophet ﷺ.
  
• Innovated dhikr forms, celebrations, or rituals.
  
• Exaggerating in honoring righteous people but without worshiping them.
  

Type: Fiqh al-Akbar

Ruling:

• The person remains a Muslim but is a fasiq (sinner) depending on the nature of innovation.
  
• Bid‘ah is misguidance and leads towards kufr if not stopped.
  

Priority: third after shirk and kufr — must be refuted publicly to protect the Sunnah.

Level of Misguidance: Greater — may lead to kufr if defended and persisted upon.

Solution:

• Return to the Qur’an and authentic Sunnah upon the understanding of the Salaf.
  
• Repent from innovation and correct the act according to evidence.
  

Resources to Learn:

• Sharh al-Sunnah by al-Barbahari, I’tisam by al-Shatibi, Sahih al-Bukhari Book of Knowledge, and writings of Ibn Taymiyyah and Ibn Baz on bid‘ah.
  

How to Live:
 Follow only what the Prophet ﷺ and his companions practiced. Avoid “good bid‘ah” claims — all bid‘ah is misguidance. Live by clinging to authentic Sunnah and refuting innovations wisely with proof, not emotion.

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4. Refutation of Major Sins (Less than Shirk-Kufr-Bid‘ah)

Definition:
 Major sins (kabā’ir) are severe acts of disobedience that do not expel a person from Islam but bring Allah’s anger and punishment if not repented from.

Examples:

• Zina (fornication), theft, murder, interest (riba), lying, breaking oaths, backbiting, etc.
  

Type: Fiqh al-Asghar

Ruling:

• The person remains Muslim but sinful.
  
• If one dies without repentance, Allah may punish in Hell temporarily but may forgive by His mercy.
  

Priority: four priority, Great — comes after Aqidah-related refutations.

Level of Misguidance: Serious — affects one’s faith and heart, leads to destruction if repeated.

Solution:

• Sincere Tawbah (repentance) with regret, cessation, and resolve not to return.
  
• Increase in good deeds to erase bad ones.
  

Resources to Learn:

• Kitab al-Kaba’ir by Imam Dhahabi, Riyadh al-Saliheen, Tafsir Ibn Kathir on verses about sin and repentance.
  

How to Live:
 Avoid environments of sin, guard prayers, keep righteous company, and constantly repent. Refutation here is by advice and reminders, not takfir. Encourage repentance and hope in Allah’s mercy.

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5. Refutation of Minor Sins

Definition:
 Minor sins are the small, repeated acts of disobedience that do not reach the level of major sins but still require purification.

Examples:

• Looking without lowering the gaze, small lies, wasting time, minor bad speech, etc.
  

Type: Fiqh al-Asghar

Ruling:

• Do not expel one from Islam.
  
• Forgiven through good deeds, prayers, fasting, and charity.
  

Priority: Low priority — though not ignored.

Level of Misguidance: Normal — but accumulation leads to hardness of heart.

Solution:

• Perform good deeds: prayer, fasting, charity, remembrance, and constant istighfar.
  
• Avoid persistence upon them.
  

Resources to Learn:

• Riyadh al-Saliheen, Adhkar of Imam Nawawi, Tafsir on verses of repentance.
  

How to Live:
 No need to verbally repent for every minor sin; let continuous good deeds wipe them out. Keep the heart soft through dhikr, fasting, and Qur’an recitation. Refutation here is internal — self-correction and spiritual cleansing.

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Summary of Priority and Level

Category	Type	Ruling	Priority	Level	Solution
Major Shirk-Kufr	Fiqh al-Akbar	Out of Islam	Highest	Extreme	Shahadah, Tawheed
Minor Shirk-Kufr	Fiqh al-Akbar	Grave sin	High	Great	Sincerity, repentance
Bid‘ah (Mufassiqah)	Fiqh al-Akbar	Sinful innovation	Second	Severe	Return to Sunnah
Major Sins	Fiqh al-Asghar	Sinful but Muslim	Moderate	Serious	Tawbah, good deeds
Minor Sins	Fiqh al-Asghar	Forgiven by deeds	Low	Normal	Good deeds, dhikr

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In conclusion, refutation (radd) must be prioritized according to the severity of deviation — starting from major shirk-kufr, then moving down to minor shirk, bid‘ah, major sins, and finally minor sins. The believer must live upon clarity, sincerity, and steadfastness, giving precedence to protecting Tawheed above all else.

Clarification: Not Everyone Who Falls into Shirk, Kufr, or Bid‘ah Becomes Automatically a Mushrik-Kafir or Ahle Bid‘ah in This Life

Before proceeding with classifications, it is vital to understand that not everyone who commits an act of shirk, kufr, or bid‘ah is declared a mushrik, kafir, or innovator (ahle bid‘ah) in this worldly life automatically. There are conditions (shurūt) that must be fulfilled and preventive barriers (mawāni‘) that must be absent before a person is judged as such.

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Speech of Shaykh al-Imam Muhammad Nasiruddin al-Albani (rahimahullah):

Imam al-Albani said in meaning:

“We do not declare a person an unbeliever (kafir) or an innovator (mubtadi‘) simply because he has fallen into disbelief or innovation, until the proof (hujjah) has been established upon him. For not everyone who falls into disbelief becomes a disbeliever, just as not everyone who falls into innovation becomes an innovator. There are conditions to be fulfilled and obstacles to be removed.”

This principle comes from the foundation laid by Imam Ibn Taymiyyah and Ibn al-Qayyim, and it is the balanced approach of Ahlus-Sunnah wal-Jama‘ah, opposite to the extremists (Khawarij) who make takfir without proof and opposite to the Murji’ah who excuse everyone without limits.

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The Division of People According to Their Ascription to Islam

Human beings in the matter of shirk, kufr, and bid‘ah are divided into two broad categories:

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1. Those Who Do Not Ascribe to Islam

These are people who are outside the fold of Islam altogether. Their judgment in this life and in the Hereafter depends on their situation and exposure to truth.

Types:

a. Those Who Never Heard of Islam:

• People who never received the message of Islam or never heard the Qur’an and Sunnah correctly.
  
• Their matter is with Allah on the Day of Judgment. They will be tested, as mentioned by many scholars.
  

b. Children Below Puberty Born in Non-Muslim Families:

• Those who die before reaching maturity are not judged as mushrik-kafir in the Hereafter.
  
• The scholars say they will be tested in the Hereafter; if they obey, they will enter Paradise; if they disobey, they will enter Hell.
  

c. The Insane Person (Majnūn):

• The one who has no intellect or understanding cannot be held accountable.
  
• The Prophet ﷺ said: “The pen is lifted from three: from the child until he reaches maturity, from the insane until he regains his mind, and from the sleeping person until he wakes up.”
   (Hadith: Abu Dawood and Ibn Majah)
  

So these categories are not to be labeled as mushrik-kafir by name, because they lack either knowledge, intellect, or ability to receive the message.

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2. Those Who Ascribe Themselves to Islam

This is the more detailed category because they claim to be Muslims, pray, fast, and identify with Islam, yet they may fall into misguidance — shirk, kufr, bid‘ah, or sin — either through ignorance, misinterpretation, or deliberate rejection.

These are divided into two major types:

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A. Ahl al-Bid‘ah (The People of Innovation)

Those who have introduced beliefs or actions into Islam that are not from the Qur’an and Sunnah. But even among them, there are two levels based on their extremity in deviation.

1. Extreme Ahl al-Bid‘ah (Outside Islam)

These are the ones whose innovations reach the level of kufr, taking them outside the fold of Islam, such as:

• The Jahmiyyah who deny Allah’s attributes completely.
  
• The Mu‘tazilah who give intellect precedence over revelation and deny Qadr.
  
• The Extreme Sufis who claim unity of existence (wahdat al-wujud) or divinity of creation.
  
• Those who insult or reject the Qur’an and Sunnah in belief.
  

Such groups’ deviation is classified under Fiqh al-Akbar, and their refutation has first priority because it protects the core of Islam.
However, as Shaykh al-Albani clarified, no individual among them is declared kafir personally until the proof is established clearly and obstinacy is confirmed.

2. Non-Extreme Ahl al-Bid‘ah (Within Islam)

These are Muslims who fall into innovation not reaching kufr, such as:

• Adding innovations in worship or religious rituals.
  
• Following weak or fabricated hadith in acts of devotion.
  
• Holding mistaken views in creed due to blind following (taqlid) or ignorance, not rebellion.
  

They are Muslims but threatened with temporary punishment in Hell depending on their level of innovation and repentance.
The correct approach is to refute their innovation but not remove them from Islam, while still warning against their error.

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B. Ahl al-Sunnah wal-Jama‘ah

This group follows the Qur’an and authentic Sunnah according to the understanding of the Salaf. But even among them there are two subcategories:

1. Those Who Are Free from Major Mistakes

These are the scholars and followers upon the pure methodology of the Salaf, striving to maintain purity in both creed and practice.
They are to be followed, their books read, and their path preserved.

Shaykh arafat: find it like take from scholars free from controversies source: https://youtube.com/shorts/fxRXGuAEAFM?si=FFDe--_f2dZLtRGA.

2. Those Who Fall into Mistakes

Even among the scholars of Ahl al-Sunnah, there can be mistakes. But there is a distinction between:

• A scholar known for bid‘ah and innovation — who should be avoided and warned against.
  
• A scholar known for Qur’an, Sunnah, and the Manhaj of Salaf, who may make a slip or error — such a mistake is not to be used to destroy his reputation.
  

As Ibn Taymiyyah said:

“The great Imams of Islam have made mistakes, yet they are excused due to their striving for truth. Their mistakes do not remove them from the fold of Ahlus-Sunnah.”

So when a scholar of Sunnah errs, his mistake is refuted, but his virtue is preserved. We do not follow the error, nor do we nullify his good because of one slip.

Response1:

 Sunan an-Nasā’ī 1578

Sahih Muslim 867

Jamiʿ at-Tirmidhi 2676

Jabir b. Abdullah said:

When Allah's Messenger (may peace he upon him) delivered the sermon, his eyes became red, his voice rose, and his anger increased so that he was like one giving a warning against the enemy and saying: "The enemy has made a morning attack on you and in the evening too." He would also say: "The Last Hour and I have been sent like these two." And he would join his forefinger and middle finger; and would further say: "The best of the speech is embodied in the Book of Allah, and the best of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error." He would further say:, I am more dear to a Muslim even than his self; and he who left behind property that is for his family; and he who dies under debt or leaves children (in helplessness), the responsibility (of paying his debt and bringing up his children) lies on me." - Sahih Muslim 867

This is called Khutbat al-Hajah (the sermon of need) that the Prophet ﷺ would often recite before giving a speech, a khutbah, or a marriage.

Allamah Shaykh Salih Al-Fawzan said:”...The innovators will have a worse punishment, since innovations are worse than sins. Innovations are more beloved to the Devil than sins because (it is likely that) the sinner may repent –

Sufyaan Ath-Thawree, may Allaah have mercy on him(taba at tabyeen), said:

“Innovation is more beloved to Iblees (the Devil) than sins. This is because sins are repented from whereas innovations are not repented from.”

(Majmoo’-ul-Fataawaa (11/472))

The Prophet said:

“Verily Allaah has prevented repentance from every person of innovation.”

(Silsilat-ul-Ahaadeeth as-Saheehah (1620))

– but as for the innovator, then very rarely does he repent because he thinks that he is upon the truth.

This is contrary to the sinner for he knows that he is disobeying Allaah and that he is committing a sinful deed. As for the innovator, he considers himself to be obeying Allaah and to be upon obedience. This is why innovation – and Allaah’s refuge is sought – is worse than sin. And this is why the Salaf warned the people from sitting and gathering with the innovators –...” Source: https://abdurrahman.org/2009/10/14/worst-punishment-for-the-sinners-or-the-innovators/

The People of Innovations are worse than the People of Sins

[134] Abu Moosaa said: “That I live next to a Jew and a Christian, and monkeys and pigs, is more beloved to me than that if I were to live next to a follower of desires (i.e. deviant), who will spread disease to my heart.” [1]

[135] Yoonus bin ‘Ubaid said to his son: “I forbid you from fornicating, stealing and drinking alcohol. But if you were to meet Allaah having committed these (sins), that would be more beloved (to me) than if you were to meet Him with the views of ‘Amr bin ‘Ubaid or the followers of ‘Amr.” [2]

[136] Abul-Jawzaa said: “If the apes and the swine were to live with me in a house, that would be more beloved to me than if a person from Ahlul-Ahwaa (deviants) were to live with me. They have entered into the ayah: ‘And when they meet you they say: We believe. But when they are alone, they bite the tips of their fingers at you in rage. Say: Perish in your rage. Allaah knows what is in the hearts.’ [Surah Aali ‘Imraan: 119]” [3]

[137] Al-‘Awwaam bin Hawshab said about his son ‘Eesaa: “By Allaah, if I saw ‘Eesaa gathering with the people of musical instruments, alcohol and falsehood, that would be more beloved to me than if I were to see him sitting with the people of argumentation – the innovators.” [4]

[138] Yahyaa bin ‘Ubaid said: “A man from the Mu’atazilah encountered me (one day), so I got up and said: “Either you pass on or I will pass on, for indeed if I were to walk with a Christian, that would be more loved to me than if I were to walk with you.” [5]

[139] Arta’ Ibn al-Mundir said: “If my son were one of the sinful wicked people, that would be more beloved to me than if he were a Follower of Desires (i.e. a deviant).” [6]

[140] Sa’eed bin Jubair said: “If my son were to keep the company of a sinning scoundrel upon the Sunnah that would be more beloved to me than if he were to accompany a worshipping innovator.” [7]

[141] It was once said to Maalik bin Mughawal: “We saw your son playing with the birds.” So he responded: “How wonderful that it preoccupies him from accompanying an innovator.” [8]

[142] Al-Barbahaaree said: “If you see a person whose manner and opinion is despicable, he is wicked, sinful, and oppressive, yet he is a person of the Sunnah, accompany him and sit with him, since his sin will not harm you. And if you see a man who strives hard and long in worship, is abstemious, being continual in worship, except that he is a person of innovation, do not sit with him, do not listen to his words, and do not walk along with him, since I do not feel safe that you will not eventually come to be pleased with his way and go to destruction along with him.” [9]

[143] Abu Haatim said: “I heard Ahmad bin Sinaan said: “That a Tanboor player were to live next to me is more beloved to me than if an innovator were to live next to me. This is since I can forbid the Tanboor player and I can break the tanboor (a mandolin-like instrument). But as for the innovator, he corrupts the people, the neighbors and the youth.” [10]

[144] Imam ash-Shaafi’ee, may Allaah have mercy on him, said: “If the servant were to meet Allaah having committed every sin except Shirk, that would be better for him than if he were to meet Allaah with some deviant belief.” [11]

[145] Imaam Ahmad, may Allaah have mercy on him, said: “The graves of sinners from People of Sunnah is a garden, while the graves of the pious ascetics from the People of Innovation is a barren pit. The sinners among Ahlus-Sunnah are the Friends of Allaah, while the pious among Ahlul-Bid’ah are the Enemies of Allaah.” [12]

---

Sub Footnotes:

[1] Al-Ibaanah (2/468, no. 469)

[2] Al-Ibaanah (2/466, no. 464)

[3] Al-Ibaanah (2/467, no. 466-467)

[4] Al-Bid’a wan-Nahee ‘anhaa (56)

[5] Al-Bid’a wan-Nahee ‘anhaa (59)

[6] Ash-Sharh wal-Ibaanah of Ibn Battah (132, no. 87)

[7] Ash-Sharh wal-Ibaanah (132, no. 89)

[8] Ash-Sharh wal-Ibaanah (133, no. 90)

[9] Sharh as-Sunnah (124, no. 149) [Translator’s Note: Refer to Explanation of the Creed]

[10] Al-Ibaanah (2/469, no. 473)

[11] The checker of the book Sharh as-Sunnah of al-Barbahaaree mentioned it (124) and attributed it to al-Bayhaqee in Al-‘Itiqaad (158)

[12] Tabaqaat al-Hanaabilah (1/184)

End source:https://abdurrahman.org/2014/09/30/the-people-of-innovations-are-worse-than-the-people-of-sins-jamaal-haarithee/

In summary:

The Prophet Muḥammad ﷺ strongly warned against innovations (bidʿah) in religion, declaring them the worst of affairs in his sermons, as reported in authentic narrations such as Sahih Muslim 867, Sunan an-Nasā’ī 1578, and Jamiʿ at-Tirmidhī 2676. His sermons would be delivered with passion and urgency, warning that every innovation is misguidance, and emphasizing that the best guidance is that of the Qur’an and his own Sunnah. This form of sermon, often referred to as Khutbat al-Ḥājah, was a standard introduction the Prophet ﷺ used before addressing the people.

Innovations are more dangerous than sins because the innovator typically believes they are doing something righteous, and thus rarely repents. This is affirmed by the hadith: "Verily Allah has prevented repentance from every person of innovation" and by the statement of Sufyān ath-Thawrī, who said: "Innovation is more beloved to Iblīs than sin, because sin is repented from." Scholars like Shaykh Sālih al-Fawzān explain that sins—though harmful—do not alter the religion, while innovations introduce foreign elements into the religion, corrupting its purity.

The early generations of Islam (the Salaf) held similar views. They preferred living next to open sinners over innovators. Abu Musa al-Ashʿarī said he would rather live near Jews, Christians, and even pigs than near an innovator, fearing the spiritual damage innovation causes. Imām Aḥmad and Imām ash-Shāfiʿī both stated that meeting Allah with sins is better than meeting Him with deviant beliefs. They warned that even a pious worshipper upon innovation is more dangerous than a sinful person upon the Sunnah, because innovations spread and deceive others.

In summary, the people of innovation are more severely condemned than the people of major sins. The Salaf emphasized avoiding their company, guarding one’s heart and creed, and always adhering to the Qur’an and Sunnah as understood by the righteous predecessors. Innovations, though often disguised as religious zeal, represent a greater spiritual threat than open sinfulness.

Clarifying the Ruling: Not Everyone Who Falls into Innovation, Shirk, or Kufr Is Immediately an Innovator, Mushrik, or Kāfir

Not everyone who falls into bidʿah (innovation) is automatically considered a mubtadiʿ (innovator). Similarly, not everyone who falls into major shirk or major kufr becomes a mushrik (polytheist) or kāfir (disbeliever) immediately.

Islam recognizes that people can make mistakes but the mushibah(calamity) is when someone persist upon falsehood eitheir it is bidah, shirk or kufr.

If a person, organization, or sect persists knowingly in bidʿah, major shirk, or major kufr after the truth has been clarified to them, then the appropriate ruling is applied.

This ruling applies to:

• individuals who continue openly upon misguidance
  
• organizations that promote false beliefs
  
• sects that outwardly claim Islam but oppose its core foundations
  

The key difference is between falling into a mistake and persisting upon falsehood. The scholars judge based on persistence, clarity of proof, and public harm.

…….

There are two things when it comes to the mistakes of scholars

First: if they fit within the fold of ahlesunnah wal-jamah then their mistake is overlook and excused because their principles(usool) was Quran, Sunnah and the way of the salaf

Second: As for those whose principles(usool) is corrupted and he's known from Ahlebidah then that Imam is misguided.And we hate ahlebidah imams,heads,leaders and callers according to the level of their misguidance and their innovation. We don't encourage physical violence towards them.

Below are the speech of the major scholars regarding this affair:

'There are some who speak about Imam Abu Hanifa and criticise him. What is the response to this criticism?"

 

Response from Allamah Shaykh Salih Al-Fawzan: What are they saying about him? Let us look into what the Objection to Abu Hanifa is. Abu Hanifa was a human being, he could make mistakes and also be correct We do not claim he never made a mistake. Let it be clarified to us if there is criticism of Abu Hanifa or anyone else.

Abu Hanifa is the earliest of the four imams earliest of thefour imams and he is more

knowledgeable than others: It is said that he lived during the time of the students of the Companions and learned from them.

Some even say he leårnéd directly from the Companions.- Abu Hanifa is a revered Imam, a respected authority & one of four imams.

He is our imam in creed-(aqeedah) and knowledge. Thus, no one should disparage Abu Hanifa, may Allah have mercy on him.

End of speech

Why Make Excuses for Ibn Hajr and an-Nawawi but Not Modern Day Innovators? | Shaykh Salih Aal Shaykh

Allamah Shaykh Muhammed ibn Salih Al-'Uthaymin: There are scholars who are commended and known for good, they do not ascribe to a partisan sect from the people of innovation, but within their speech exists something from the speech of the people of innovation, like Ibn Elajr al-'Asqaläni and an-Nawawi may Allah have mercy upon them both.

For indeed, some foolish people have disparaged them unreservedly from every angle. To the extent it is has been narrated to me that some individuals say, 'Fath al-Bäri [an explanation of the Sahih of Al-Bukari by Ibn Hajr] must be burned', we seek refuge in Alläh, because [they falsely claim] that Ibn Hajr was an Ash'ari, but this is not correct.

Concerning these two men specifically, then I do not know Of anyone today who has contributed to Isläm, relating to the ahädith of the Messenger, close to what they have contributed.

What indicates this is that Alläh the Exalted, with His Might and Power, and I do not praise anyone above Allah, has allowed their works to be accepted and widely received by the people, students of knowledge and even amongst the Muslim masses.

Right now Riyäd us-Sälihin [by An-Nawawi], is read in countless gatherings and is in [nearly] every masjid and the people greatly benefit from it. And I hope that Allah grants me a book like this book, that every individual benefits from, in his house and in his masjid.

So how can it said about them that they are misguided innovators whom it is impermissible to ask Allah to have mercy upon, or that reading their books is prohibited and that Fath al-Bäri [an explanation of the Sahih of al-Bukhäri by Ibn Hajr] must be burned. Subhan Alläh! So how can it said about them that they are misguided innovators whom it is impermissible to ask Alläh to have mercy upon, or that reading their books is prohibited and that Fatb al-Bäri [an explanation of the Sahih of al-Bukhäri by Ibn klajr] must be burned.

Subhan Alläh! For indeed I say to them vocally, and by letting the situation speak for itself: 'Take heed and lessen your blame upon them. If you are not able to do so, then try to fill the gap which they filled [which you will be unable to do].' Who is able to contribute to Islam as much as these two men have contributed? Except if Alläh wills it.

Therefore I say, may Allah have mercy on an-Nawawi , ibn Wajr al-Asqaläni and whoever is Of their like; from those who Allah has brought benefit through to Isläm and the Muslims... Say Amin... [Audience says Amin].

End of speech - source: https://www.youtube.com/watch?v=sU8hS7PjrA4

Why Make Excuses for Ibn Hajr and an-Nawawi but Not Modern Day Innovators? | Shaykh Salih Aal Shaykh

A Question is posed to the Shaykh: "Why do you repudiate al-Turäbi, [Umar] al-Tilamsäni, al-Ghazäli and al-Qaradäwi; you declare them to be innovators, refute them, speak ill of them and leave off mentioning their good qualities. Whilst Ibn Wajr and an-Nawawi fell into innovation, yet you mention them with good and not the latter day ones?"

Shaykh Sälih Aal Ash-Shaykh: We say firstly, the likening this person has made [of al-Hafiz ibn Hajr and al-Nawawi to modern day innovators] is an evidence Of his own ignorance. How can he compare al-Häfiz ibn Hajr and al-Nawawi with the likes of al-Ghazäli, al-Turäbi and al-Qaradäwi?

As the poet Says: Where is the dust when compared to the stars? Where is the dung when compared to the camel? For they [al-Häfiz ibn Hajr and al-Nawawi] loved the sunnah; explained and clarified it. As for the mistakes they fell into, [then] they are minute in relation to what they clarified from the affairs Of Islam.

The people of knowledge have not ceased to benefit from their speech, rather, they understand the texts of The Book and the Sunnah in accordance to what they clarified, because they were truly people of knowledge. As for these contemporary individuals, the likes of al-Turäbi, al-Ghazäli, al-Qaradäwi, [Umar] al-Tilamsäni and those who resemble them, those are figureheads who called the people to disregard the Sunnah as well as to rejecting it.

so the affair is different between the one who errs and holds an inaccurate [view] in an affair, or in a branch from the subsidiaries, or in an affair of creed, or two [of the instances mentioned] and one who opposes in the a core foundation. 

These people do not establish tawhid nor do they give it importance, rather, the people of tawhid have greatly suffered from them, as witnessed nowadays. Concerning al-Turäbi, his condition is known. He holds it a must that the foundations of Islam and the foundations of fiqh be renewed. He says that the scholars have set terms for the foundations of fiqh, however we are not bound by them, so, he [al-Turäbi] says it is a must that we set new foundations for fiqh in our time so that we can understand the Book and the Sunnah with what is befitting for Our time.

As for al-Ghazäli, he rejects the sunnah if it opposes his intellect or understanding, and al-Qaradawi traverses upon this same methodology, even if he does not show it the way al-Ghazäli does.

And [Umar] al-Tilamsäni does not truly know the tawhid of worship, nor does he truly know the Sunnah, he is in a great deal of disarray in these affairs. And [Umar] al-Tilamsäni does not truly know the tawhid Of worship, nor does he truly know the Sunnah, he is in a great deal of disarray in these affairs.

However this is not strange because these four and those who sow what they sow and resemble them are all students of the same school; the school of the Ikhwän al-Muslimün [Muslim brotherhood], a school that has foundations and methodologies that are well known. so it is not strange that this school Of thought produces the likes of these four, in fact, it is not strange that the likes of these [four] exist in our time so long as they have been cultivated upon the foundations of this school.

They should bc specifically warned against, because they misguided the youth in the name of 'da'wah' [propagation l. and the youth eulogize them with titles such as 'callers to Isläm'.

As for al-Häfiz ibn Hajr and al-Nawawi, we have not heard on any day when a person spread a matter from the creedal matters; which they erred in, using as evidence the fact that al-Häfi(, ibn Hajr or al-Nawawi said it. Instead, their mistakes stayed confined to their era and the people continued to benefit from their extensive knowledge and enlightening understanding. As for the aforementioned individuals, they should not be compared with them, nor should they be placed on the same rank and the dust should not be compared with the stars.

Source: Why Make Excuses for Ibn Hajr and an-Nawawi but Not Modern Day Innovators? | Shaykh Salih Aal Shaykh - YouTube

We know A-Hadaddiyah movement which is to belittle 0r make tabdee on major scholars of the past and present.Allamah Imam Rabi Hadi Al-Madkhali spoke first gainst Hadadiyaah movement.

If a Student Falls into Mistakes, Should We Hate and Warn Against Him? - Shaykh al-Fawzan

Question: If a student of knowledge falls into some mistakes, and his ʿaqīdah is generally Salafī, is it obligatory upon us to hate and warn against him?

Shaykh Ṣāliḥ ibn Fawzān al-Fawzān

Advise him. It may be that he is ignorant or doesn’t know. Clarify and advise him. If he persists upon [his mistakes] then hate him in accordance to the level of his deviation.

Source: If a Student Falls into Mistakes, Should We Hate and Warn Against Him? - Shaykh al-Fawzan

…….

Major Scholars on ruling of Boycotting and Staying Away from Ahlul Biddah(people of innovator)

Yes, it's true that some individuals mis-understood the matter of boycotting Ahlul-Bid‘ah, applying it without wisdom. However, the major scholars of Ahlus-Sunnah have spoken with balance and detail on this matter. They emphasize that boycotting is a legitimate Islamic principle, but it must be done with proper understanding, based on benefit and harm, and not according to emotion or personal judgment.

Summary:

• Boycotting Ahlul-Bid‘ah is a valid principle in Islam.
  
• It must be applied with wisdom, not emotion.
  
• Not everyone who falls into bid‘ah is boycotted—context matters.
  
• Scholars differentiate between callers to innovation and followers.
  
• The goal is always correction, protection, and unity upon the truth.

Below is a list of scholars' speech based on the Qur’an, Sunnah, and the way of the Salaf regarding boycotting Ahlul-Bid‘ah (the people of innovation):

1. Al-Allamah(highly learned man) Shaykh Ahmad an-Najmi

Questioner:

Are there conditions for boycotting, when is boycotting prohibited, and whom should it be applied to?

Shaykh Aḥmad al-Najmi:

I say as I have previously said, and others have said too; boycotting is based on a benefit. Shaykh al-Islam Ibn Taymīyyah has even said this: “If there is a benefit in boycotting, a benefit to daʿwah, if there is such benefit in boycotting then it should be done, and if there is no such benefit in boycotting then it should not be done.” Leave these people, i.e do not sit with them, or laugh with them, or show kindness to them, but if one of them comes and greets you then greet him back, if you find a gathering and you find one of them present in this gathering then greet him – there is no problem with this.

The Prophet ﷺ was amongst the disbelievers and he used to speak to them and they would speak to him. Has it not been reported that when the Prophet ﷺ was sitting in the mosque, Walīd ibn al-Mughīrah came to him and said to him: “Oh my nephew, you have brought to your people something which no man has brought to his people before, you caused them to doubt their dreams, and insulted their fathers, and criticized their gods, and if by your speech you are seeking marriage, then we will marry you ten of our women from the most beautiful of our girls, and if by it (your speech) you are seeking wealth, we will gather our wealth together so you will be the wealthiest of us, and if you are seeking a high stature, we will make you a master over us so that we do not follow any order except yours.” He ﷺ said to him: “Have you finished, my uncle?”, so Walīd ibn al-Mughīrah responded “Yes” or something similar to that, so the Prophet ﷺ said to him: “Listen to me” and he then recited:

In the Name of Allah, the Most Beneficent, the Most Merciful,

۞ حم ۞  تَنزِيلٌ مِّنَ الرَّحْمَـٰنِ الرَّحِيمِ ۞  كِتَابٌ فُصِّلَتْ آيَاتُهُ قُرْآنًا عَرَبِيًّا لِّقَوْمٍ يَعْلَمُونَ

“Hā-Mīm. A revelation from Allah, the Most Beneficent, the Most Merciful. A Book whereof the verses are explained in detail; A Qurʾān in Arabic for people who know.” [Q 41:1-3]

until he reached the verse:

۞ فَإِنْ أَعْرَضُوا فَقُلْ أَنذَرْتُكُمْ صَاعِقَةً مِّثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ

“But if they turn away, then say, “I have warned you of a thunderbolt like the thunderbolt [that struck] ʿĀd and Thamūd.” [Q 41:13]

So he [Walīd ibn al-Mughīrah] remained silent.

So the Prophet ﷺ used to speak to the polytheists and the polytheists used to speak to him, however the matter of boycotting the Muslim innovators who have not left the fold of Islam, then what is its purpose? It is so that they feel isolated, and that they feel the anger of the Muslims towards them, so they return (to the truth) and leave what they are upon. So if there is such benefit in boycotting them, they should be boycotted, and if boycotting them will not result in such benefit, but rather it will only increase them in stubbornness, then they should not be boycotted. Instead leave them and turn away from them, but remember, do not show kindness towards them.

Allah says

۞ وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِم مِّن شَيْءٍ وَلَـٰكِن ذِكْرَىٰ لَعَلَّهُمْ يَتَّقُونَ

“And those who fear Allah are not held accountable for the disbelievers at all, but [only for] a reminder – that perhaps they will fear Him.” (Q 6:69)

Meaning, if the person is acting upon something by himself, i.e if he is doing something by himself, but he is upon the truth in doing that,  and some of the people of falsehood oppose him in that, then he should not have any regard for them, he should fear Allah within himself and have no regard for those wicked people.

Follow up question, Questioner:

But now they boycott salafīs too…?

Shaykh Aḥmad al-Najmi:

I say boycotting is as I have said, he (the questioner) says that in reality some of the salafīs exaggerate, where if they find something small (error) from someone, they resort to things that are not befitting. So this exaggeration or excessiveness is what causes such things to occur, and differing between the salafīs. So what is obligatory is to have moderation between the two matters without exaggeration or watering-down. End of Speech source: Boycotting and Staying Away from Ahlul Biddah 2 | Shaykh Ahmed an-Najmee & Principles of Boycotting and Staying Away from Ahl al-Bidah – Shaykh Ahmad al-Najmi | Masjid Daar us Sunnah

In Summary:

Summary of Shaykh Aḥmad an-Najmī’s Ruling on Boycotting Ahlul-Bidʿah:

Shaykh Aḥmad an-Najmī (رحمه الله) stated that boycotting is based on benefit. If it helps the daʿwah and causes the innovator to return to the truth, it should be done. If it only increases them in stubbornness and harm, then it should not be applied. He emphasized that one should not show friendliness to innovators but may return their salām and interact if needed without forming ties. He gave the example of the Prophet ﷺ speaking to disbelievers such as al-Walīd ibn al-Mughīrah, showing that interaction does not negate firmness upon the truth.

The purpose of boycotting is to make the innovator feel the disapproval of the Muslims, hoping they return to the truth. But if no benefit is seen, then turning away from them without harshness may be better. The Shaykh also warned against exaggeration among some Salafis who declare boycott over minor errors, leading to division. He advised moderation—avoiding both extremism and compromise—when applying the principle of boycotting.End

Important Note:

The ruling of Allāmah Shaykh Ahmad an-Najmī applies to those whose innovations do not reach the level of kufr (disbelief). However, there are individuals, organizations, and groups that openly promote major shirk, major kufr, and bid‘ah that amounts to major disbelief. In such cases, the ruling is different and stricter, because it concerns matters of major disbelief and leaving Islam.

For example, many extreme Sufi groups like Barelvi-Sufis and Naqshbandi Sufis who say phrases like “Yā ‘Alī Madad” (O Ali, help us) fall into major shirk, as do  extreme Shī‘ah groups such as the Rāfidah who also use similar expressions and practices.

When innovations reach the level of major shirk or kufr, scholars apply the ruling of excommunication (takfīr), and such groups and individuals are not considered Muslims unless they repent and return to the correct creed. However, general Muslims should stay away from pronouncing takfīr, as it means declaring someone a kafir by name. This matter should be referred back to scholars who are well-grounded in knowledge.

In general, extreme groups such as Barelvi-Sufis, Naqshbandi Sufis, Rāfidah Shī‘as, and extreme ʿIlm al-Kalām groups like the Jahmiyyah and Mu‘tazilah are considered kāfir and mushrik. But when it comes to naming individuals explicitly as mushrik or kāfir, proofs (ḥujjah) must be firmly established, and takfīr is not for everyone to make; it is the responsibility of qualified scholars.

Sometimes, even when major shirk or kufr is clear in a person, scholars may refrain from pronouncing takfīr out of fear of Allah and caution. For example, Allāmah Shaykh Muhammad ibn Ṣāliḥ al-ʿUthaymīn refrained from declaring takfīr on Sayyid Quṭb despite clear evidence of major shirk or kufr in his beliefs. This does not mean such persons do not hold major shirk or kufr beliefs; it means scholars may choose not to declare takfīr on them because of fear of Allah they have at the same time, It is valid to say that such a person has beliefs of major shirk or kufr without necessarily pronouncing them kāfir by name.

Therefore, the difference in rulings depends on the level and severity of the innovation:

• Minor or lesser bid‘ah: Boycott with wisdom and moderation, as Shaykh Ahmad an-Najmī explained.
  
• Major shirk or kufr: Apply rulings of disbelief and separation, as the person or group has left the fold of Islam by their belief or practice but ruling should be based on qualified scholars.

This distinction is crucial in maintaining the balance between protecting the religion and avoiding wrongful accusations.

Yes, the default ruling regarding Ahlul-Bidʿah is to boycott them, show harshness and enmity towards them, not give salām, not pray their janāzah, not sit, joke, or mix with them—as is established from the authentic narrations of the Salaf. This is to protect the dīn and make the people of innovation feel the pressure of the Sunnah so that they may return to it.

However, when it comes to applying this ruling on individuals, organizations, and sects who outwardly ascribe to Islam, it depends on the situation, the country, and the level of innovation. This was clearly explained by Shaykh Ahmad an-Najmī, one of the major scholars of Ahl al-Sunnah wal-Jamāʿah (Sunni-Salafi). The principle remains in place, but its application is not absolute on every case and person. Someone may choose to boycott a person or group themselves, but expecting others to do so requires consideration of the context and the fatāwā of the scholars.

These rulings concern those whose innovation has not reached the level of bidʿah mukaffirah (innovation that expels one from Islam). Bidʿah mukaffirah is when the innovation reaches the level of major shirk or kufr. For example, when someone goes to the grave of a righteous person, or even from far, and says or makes duʿā like: “O so-and-so, ask Allah for me” or “make duʿā to Allah for me”, then this is major shirk and bidʿah mukaffirah, because the people of Jāhiliyyah and Quraysh at the time of the final Prophet Muḥammad ﷺ did not ask Allah directly like this by saying ask Allah or make dua to Allah on behalf of me to the infront of righteous muslim graves, but said: “These are our intercessors with Allah”—[Surah Yūnus 10:18], ‘We only worship them so that they may bring us nearer to Allah in position.’- Surah Az-Zumar (39:3),.

Likewise, regarding praying five daily ṣalāh, the scholars have said: Find someone who is free from bidʿah, but if you cannot find anyone, then it is allowed to pray behind the innovator, as long as his innovation has not reached the level of shirk or kufr. However, even if his bidʿah doesn’t reach that level, you are not allowed to take knowledge from him. This distinction is very important and well established in the speech of the major scholars of the Salaf.

End Important Note

There is no such thing as "good" and "bad" bidʿah (innovation) in the religion. As firmly stated by Shaykh Ṣāliḥ al-Fawzān, Shaykh Ibn ʿUthaymīn, and the scholars of the past, every innovation is misguidance and leads to the Hellfire, as the Prophet ﷺ said:

"Every innovation is misguidance, and every misguidance is in the Hellfire." (Sahih Muslim)

This statement is general and absolute—meaning all innovations in the religion are evil, regardless of a person’s intention or how appealing it may seem.

However, the level of innovation differs. Some innovations reach the level of bidʿah mukaffirah (major innovation that takes a person outside of Islam), while others are lesser innovations that are still misguidance but do not expel a person from the religion.

An example of bidʿah mukaffirah is when a person goes to the grave of a righteous person—whether near or far—and says: “O so-and-so, ask Allah for me” or “make duʿā to Allah on my behalf.” This is major shirk, and it falls under bidʿah mukaffirah, because it resembles the shirk of the people of Quraysh, who said:

“We only worship them to bring us closer to Allah…”
 and
“These are our intercessors with Allah.”

So while all innovation is misguidance, not all innovation makes a person a disbeliever (kāfir). The ruling depends on the nature of the innovation, whether the proof has been established, and whether the person persists after clarification.

In conclusion, there is no room in Islam for “good” innovation, and every bidʿah is to be rejected, as it goes against the complete and perfect guidance of the Prophet ﷺ.

Below are the resources from other scholars concerning boycotting Ahlul-Bid‘ah and staying away from them

1. Boycotting and Staying Away from Ahlul Biddah | Shaykh Ahmed an-Najmee
2. Boycotting and Staying Away from Ahlul Biddah 2 | Shaykh Ahmed an-Najmee - YouTube
3. Boycotting and Staying Away from Ahlul Biddah | Shaykh Abdullah al-Bukharee
4. Boycotting and Staying Away from Ahlul Biddah | Shaykh Saalih al-Fawzaan
5. My Friend sits with the People of Innovation | Shaykh Saalih Al-Luhaydaan
6. Is One Who Praises People of Innovation Counted Among Them? | Shaykh ʿAbd al-Aziz ibn Baz
7. Boycotting and Staying Away from Ahlul Biddah | Shaykh Muhammed al-Aqeel
8. Why the People of Sunnah Refute Innovators More Than Non-Muslims - Shaykh Salih Aal-Shaykh
9. Working With the People of Innovation in the Field of Dawah | Shaykh Salih al-Fawzan
10. Do Refutations of Ahlul Biddah Harden the Heart? | Shaykh Saalih al-Fawzaan
11. Refuting the Shia Rafidha: The Ruling on the General Rafidhi and Co-Operation with Them – Shaykh Rabi Ibn Hadi al-Madkhali | Masjid Daar us Sunnah

Questioner:

What is the Islamic ruling on the Rāfiḍha and how should we interact with them?

Shaykh Rabīʿ ibn Hādī al Madkhalī:

I assume that the questioner differentiates between the laymen and other than the laymen, and this is a good measure. The laymen [of the Rāfiḍha] who do not slander the wives of the Prophet (ṣallallāhu ʿalayhi wa sallam) who do not make takfīr upon the Companions (raḍiAllāhu ʿanhum) and those who do not believe that the Qurʾān has been distorted, yet they have some elements of rejection [الرفض] within them, and some hatred for the Companions (raḍiAllāhu ʿanhum) without making takfīr of any of them and things similar to that, then those people are considered misguided innovators whom we do not make takfīr upon.

As for the one who joins their infidels [of the Rāfiḍha] by making takfīr of the Companions (raḍiAllāhu ʿanhum), slandering and defaming the wives of the Prophet (ṣallallāhu ʿalayhi wa sallam), holding a filthy belief that the Qurʾān has been distorted, and that parts have been added and removed from it – then this person is a disbeliever just like the Jews, Christians and other than them from the disbelievers. There is no difference between their scholars and their laymen (who hold these beliefs).

Interact with them if it is in relation to worldly affairs such as trading or anything similar to that. It is permissible to interact with the Jews, Christians and a Rāfiḍhī. As for co-operating with them in matters related to the religion, then never! Since [by doing so] you will be co-operating upon sin and transgression.End of speech source: Refuting the Shia Rafidha: The Ruling on the General Rafidhi and Co-Operation with Them – Shaykh Rabi Ibn Hadi al-Madkhali | Masjid Daar us Sunnah

📘 Shaykh Rabīʿ ibn Hādī al‑Madkhalī on Cooperation with Rāfidah

Shaykh Rabīʿ distinguishes between two types of interactions:

1. Lay Rāfidī (ordinary individuals who:
   

• don’t slander the Prophet’s ﷺ wives,
  
• don’t declare the Companions as disbelievers,
  
• don’t claim the Qur’an is distorted),
  — These are viewed as misguided innovators, not disbelievers. One may do business with them.
  

2. Rāfidī who openly reject core Islamic beliefs, such as:
   

• declaring Companions kāfir,
  
• slandering the wives of the Prophet ﷺ,
  
• claiming the Qur’an has been altered,
  — Such beliefs amount to major kufr, making such individuals disbelievers, similar to Jews and Christians.
  🔹 You can interact with them in worldly matters like trade.
  🚫 But you must never cooperate with them in religious matters (e.g., prayer, dawah), for that would be assisting in sin and transgression (dusunnah.com).

Summary:

• Work/business with ordinary Shī‘ah is permitted.
  
• Religious cooperation with those promoting major kufr is forbidden.
  
• The principle maintains religious integrity while allowing normal civil interaction.

Dealing with relatives upon innovation - By Shaykh Saalih Al-Fawzaan

Question: How do you interact with the people of innovation if they are from (one's) kinsfolk and near relatives?

Shaykh Saalih Al-Fawzaan: Interact with them by showing kindness to them if they are in need and assist them. Connect the ties of kinship.

As for following them, this is not permissible. Do not obey them in the innovation, and do not follow them upon the innovation, but show them kindness according to their rights.

But do not follow them upon the innovation. And it is also obligatory upon you to advise them. And presenting them with clarity is from their rights they have upon you. Advise them against the innovation and clarify it to them; because perhaps they believe it is not innovation rather it is from the Sunnah!! So you explain this to them.

Translated by: Rasheed ibn Estes Barbee
 Source: www.mtws.posthaven.com, Youtube: Dealing with relatives upon innovation - By Shaykh Saalih Al-Fawzaan - YouTube, https://www.youtube.com/watch?v=zG0mhQv_IYM 

Don't Argue With Your Family! - Advice from Abu Khadeejah 'Abdul-Waahid

“I’m the only Salafi in my family and I often argue with them when trying to clarify issues—can you advise me?”

Summary:

Shaykh Abu Khadeejah advises not to argue with family. He explains that when someone newly begins practicing Salafiyyah and returns home to argue and debate, the family sees no improvement and may be pushed away. Instead, let your actions reflect your knowledge: be respectful, helpful, and obedient to your parents. Show good character—take your mother shopping, care for her, serve your parents kindly—this will have more impact than words or debates.

If they ask about the religion, answer gently without argument. Remember your parents raised you when you couldn’t even speak or care for yourself. Do not repay them with harshness.

Debate them in the best manner, not through shouting or disrupting the home. You are like a guest(stranger) in the house—so behave according to the Qur’an, Sunnah, and the way of the Companions with excellent manners.

Most importantly, never be the reason someone turns away from Salafiyyah due to your bad behavior. If they reject the truth, let it be due to their own choice—not because of your poor conduct.
Bārakallāhu fīk.

How Ahl al-Bid‘ah Misuse the Term “Bid‘ah Ḥasanah(Good Bidah”)|Abu Iyaad | Bidah.com

Many innovators deceive lay Muslims by claiming there is such a thing as a “good innovation” in religion (bid‘ah ḥasanah), misusing statements from scholars like Imām al-Nawawī. But in reality, these scholars were only referring to innovations in language or worldly matters—not new acts of worship. Al-Nawawī himself strongly refuted innovations in worship such as Salāt al-Raghā’ib and Salāt Nisf Shaʿbān. True scholars clarified that all innovations in religion are misguidance, even if they appear good.

🔗 Read the full detailed refutation here:
 Refuting the Notion of Bidʿah Ḥasanah (Good Innovation) in Worship – Part 8

Distancing yourself from Ahlul-Bidah even if they have knowledge | Shaykh Sālih Al-Fawzān

If a student of knowledge utters innovation and calls to it, and he is one with Fiqh and (knowledge of) Hadeeth; does his speech of innovation necessitate an invalidation of his knowledge and his (knowledge) of hadeeth, and not to (benefit from) him unrestrictedly?

Shaykh Sālih bin Fawzān Al-Fawzān:

Yes, he is not to be trusted; the one who is an Innovator is neither to be trusted nor his knowledge, nor (to have) a lackadaisical (stance) towards him. That is because if you (have) a lackadaisical (stance) towards him, the student will be influenced by his Shaikh-he will be influenced by his teacher. Therefore, it is obligatory to be distanced from the people of innovation, and the Salaf (pious predecessors) used to forbid (others) from sitting with the innovators, visiting and going to them; so that their evil is not spread to the one who sits with them and mixes with them. نعم source: Distancing yourself from Ahlul-Bidah even if they have knowledge | Shaykh Sālih Al-Fawzān

Allamah Shaykh Salih Al-Fawzan said: “Don’t get deceive by Ahlebidah worship and character”.

• Don’t be impressed by outward displays of worship—many innovators use eloquence and impressive rituals to deceive.
  
• Bow your heads to the Qur’an and Sunnah, not to performance or charm.
  End source: I can’t recall it now, once I found it, I will paste it here

🔥 Consequences of Ahlul-Bidʿah in the Hereafter and This Life

🚫 1. Deprived from the Prophet’s Intercession and the Hawdh (Fountain)

The Prophet ﷺ said:

“A group of my followers will come to me at the Hawdh (Fountain), but they will be driven away from it, and I will say, ‘O Lord! My followers!’ It will be said, ‘You do not know what they innovated after you.’”
 (Sahih al-Bukhari 6584)

This shows that innovators (Ahlul-Bidʿah) will be rejected from the Prophet’s intercession due to their deviation from his Sunnah.

❌ 2. Allah Prevents the Innovator from Repenting

The Prophet ﷺ said:

“Indeed Allah has closed the door of repentance upon every person of innovation.”
 (Silsilat al-Ahaadeeth as-Saheehah, no. 1620, Shaykh al-Albani graded it sahih)

Scholars explain this means: the innovator believes he is upon truth, so he rarely repents, unlike a sinner who knows his action is wrong.

😈 3. Shayṭān (Iblīs) Loves Innovation More Than Sin

Imām Sufyān al-Thawrī (رحمه الله) said:

“Innovation is more beloved to Iblīs than sin, because a sin may be repented from—but innovation is not repented from.”
(Majmoo’-ul-Fataawaa (11/472))

That’s why Some of the Salaf said: I prefer that all of them be against me—except the last Prophet Muḥammad ﷺ—on the Day of Judgment. - Mention by Ustaad Shamshi

💡 Summary:

• Innovators will be pushed away from the Prophet ﷺ on the Day of Judgment.
  
• Repentance is closed for the one who persists in innovation unless Allah wills.
  
• Iblīs loves innovation more than open sin because the innovator often thinks he’s obeying Allah, and so does not repent.
  

📌 These consequences show the grave danger of religious innovation and why the Salaf were harsh in warning against it.

The Prophet Muḥammad ﷺ said:

"Every innovation is misguidance, and every misguidance is in the Fire."
 — Narrated in Muslim (867) and elsewhere

This powerful warning was often repeated by the Prophet ﷺ in public gatherings, especially in the Friday Khutbah and other important occasions. What’s important to note is that when he made this declaration, there were no apparent innovations (bidʿah) yet present among his companions. That means this warning was a prophetic safeguard, showing the severe danger of religious innovation in Islam even before it appeared.

By stating “every misguidance is in the Fire,” the Prophet ﷺ was not just giving general advice—it was a serious warning to avoid anything added to the religion that he himself did not teach.

🔹 This shows:

• Bidʿah is a path to Hellfire even if the person intends good.
  
• Repeating it in the Khutbah emphasizes its central importance in Islam.
  
• He ﷺ prepared his followers early to stay firm upon the Sunnah and reject innovations, no matter how “good” or “spiritual” they may seem.
  

In short: the absence of bidʿah in his time makes the warning even more serious, as it was given in anticipation of future deviations, stressing that Islam is complete and doesn't need additions.

Why the People of Sunnah Refute Innovators More Than Non-Muslims - Shaykh Salih Aal-Shaykh

Shaykh Ṣāliḥ ibn ʿAbd al-Azīz Al-Shaykh

Importance given to the Sunnah and refuting the innovators is a something well known - as you all aware, amongst the Imāms of Islam. Their lives were spent in rebuking the people of innovation. They did not busy themselves in refuting the disbelievers from the Jews and Christians. So if you were to look into the speech of Imām Aḥmad, Sufyān, Ḥamād ibn Zayd, Ḥamād ibn Salama, Nuʿaym bin Ḥamād, also al-ʿAwza’ī, Isḥāq, ʿAlī ibn al-Madinī or others from the Imāms of Islam, you will find that the majority of their speech and jihad revolved around rebuking the people of innovation and criticising the foundations of the innovators, regardless of the fact the refuted ones were Muslims.

The Imāms did not busy themselves in rebuking the Jews or Christians, nor the rest of the non-Muslims, and away from refuting the Jews and the Christians. This is because the Muslims are the most vulnerable to the evils of the innovators, and are not safe from them in contrast to the evils of the non-Muslims from Jews and Christians since their evil is well-known and apparent as Allah has made it clear in his Book. However, the evils of the people of innovation is great and due to this, it is not befitting to say that the People of Sunnah are preoccupied in refuting the Muslims away from refuting the Jews and the Christians - as said by some intellectuals from the Muʿtazilah and other than them; that the People of Sunnah are preoccupied with refuting Muslims and have abandoned refuting the disbelievers - the Jews, Christians, and the rest of people of disbelief. As previously mentioned, the reason for this lies in the reality that the evil of innovation is greater. This is due to the fact that the innovators enter upon the Muslims in the name of Islam. As for the disbelievers, such as the Jews and the Christians, their misguidance is clear to the people.

So the guidance of the Imāms of Islam was known in relation to refuting the people of the innovation and desires, and it was not known from them to exert great efforts in refuting the Jews and Christians. This does not mean that the believers from the People of Sunnah should not busy themselves with refuting the Jews and the Christians. Rather, it is said that from the distinguishing characteristics of the Imāms of the Sunnah, is their rebuttal of the people of innovation and the enemies of Islam is an obligation, whether their origin is of disbelief or of the people of innovation. It should not be said to the one who is busy with refuting the innovators, “Why have you left refuting the Jews and the Christians for the people of innovation?” rather, we say that this is the guidance of the early Imāms. Hence, every one refutes in accordance to their field. From us are those who refute the Jews and the Christians and from us are those who refute the innovators, and collectively we all protect the sanctity of Islam by refuting the deceptions of the deceivers, the innovations of the innovators, the polytheism of the polytheists, and the misguidance of the disbelievers whether it be from the Jews and the Christians or other than them. End of Speech source: Why the People of Sunnah Refute Innovators More Than Non-Muslims - Shaykh Salih Aal-Shaykh - YouTube

Do Refutations of Ahlul Biddah Harden the Heart? | Shaykh Saalih al-Fawzaan

❓ Questioner:

“O Shaykh, may Allah make you successful.
Does refuting the people of falsehood harden the hearts? Because there are some who turn us away from the statements of the people of knowledge who refute the people of falsehood.”

🗣 Shaykh Ṣāliḥ ibn Fawzān al-Fawzān:

“Not refuting them is what hardens the hearts, because their doubts enter the hearts and then harden them.

To refute them with the truth is what softens the hearts and brings them back to the truth.

So do not pay attention to their ideologies and false statements—those who want people to turn to falsehood and doubts—and find no one to oppose or refute them.

They call this freedom of speech and difference of opinion. They say: ‘This is just one opinion, and that is another opinion.’

The religion, according to such people, has become a set of opinions.

But the religion has no opinions—the religion is revelation from Allah.

Allah did not leave us to our opinions and intellect. Rather, He commanded us to follow the Book and the Sunnah.” End of Speech source: Do Refutations of Ahlul Biddah Harden the Heart? | Shaykh Saalih al-Fawzaan - YouTube

Those who know of Innovations and the Sunnah are the Scholars | Shaykh Saalih al-Fawzaan

Questioner:
 "It is permissible for a person to boycott another Muslim or an innovator. And if it is permissible, then what are its conditions? Because we have with us in Britain some of the youth who boycott one another and view some to be innovators while their innovations are not related to belief, rather they are regarding hayaah (modesty) and working with groups or other than that."

Shaykh Ṣāliḥ al-Fawzān:
 "Yes, the innovator may be boycotted if it is established that he is an innovator. However, who knows the difference between innovations and the Sunnah? None knows the difference except the scholars.

As for the beginner students and seekers of knowledge, they do not know the innovations from the Sunnah. Rather, they hold anyone who opposes or disagrees with them to be an innovator, even though the one who is opposing or disagreeing may be upon the truth and they be upon falsehood.

The significance in disagreements, partisanship (Hizbiyah), and groups is less important than following the Quran and Sunnah. So whoever is on the Quran and Sunnah, it is obligatory for him to be followed, imitated, and joined.

As for the one who does not follow the Quran and Sunnah and acts otherwise, then it is obligatory for us to distance ourselves.

However, who makes such things (innovations, boycotting) clear except the people of knowledge.

As for someone calling another an innovator because he disagrees with you in your speech, then this isn't correct. If we differ in something, then we return back to the people of knowledge who themselves return back to the Book of Allah and the Sunnah of His Messenger. Those who make clear for us who is an innovator from a Sunni, then after that we will be upon the correct understanding." End of Speech source: Those who know of Innovations and the Sunnah are the Scholars | Shaykh Saalih al-Fawzaan - YouTube

And many more things can be said about Bidah and innovator(Mubtadi).

Response 1 end

Response 2 started

]: Murrah narrated from Abdullāh Ibn Mas’ūd (radiyallāhu ’anhu) that he said: ”Allah has divided manners between you just as he divided your provision. Verily, Allah gives wealth to whom He loves and whom He does not loves—but He does not bestow Īmān except upon whom He loves .

So whoever feels miserly about giving his wealth in charity, and he fears fighting the enemy in battle and he is reluctant to wake up and pray the night prayer, then he should [at least] plentifully say:

Lā ilāha illallāh, wa subhānallāh, wal-hamdulillāh, wallāhu akbar.”

Reported by Al-Bukhāri in Al-Adab Al-Mufrad, no. 275, graded saheeh by Al-Albāni in As-Saheehah, no. 2714. This narration is marfoo’, i.e., ascribed as the saying of Allah’s Messenger (salallāhu ’alaihi wasallam).

[source: Hadith, ”Allah has divided manners between you just as he has divided your provision—and Allah gives wealth to whom He loves and to those He does not love—but He does not bestow Imān except upon whom He loves…” Taken from Shaykh AbuKhadeejah website ]

Iman(Faith), Tawheed(singling out Allah in worship) & Aqidah(Belief or Creed) are the Same things with different wording

The term “Aqidah' (creed) and the term 'tawheed' have a single meaning. So, whether it is called `Aqidah (creed or belief) or whether it is called tawheed or whether it is called eemaan (true faith), then the meaning is one, even though the names differ. - [ Mentioned by Allamah Shaykh Salih Al-Fawzan in Explanation of Aqidah Tahaawiyyah, translated by Abu Talhah Dawud bin Ronald Burbank & same thing is mentioned by Allamah Shaykh Aman Al-Jami ]. Side Note:c“Words like largest, greatest, highest, biggest, and tallest have similar single meanings, even though the words differ. For example: ‘Mount Everest is the highest/tallest/biggest mountain in the world.’”c

Never Stop Studying Aqeedah(Iman)

Source: The Salafi Centre of Manchester – YouTube
 Speaker: Allamah Shaykh Muhammad Amaan al-Jaami رحمه الله

“Indeed, it has been said by one whose heart is empty and far from the correct Aqeedah:
‘What is wrong with those who study Aqeedah, Aqeedah, Aqeedah all their lives? Five months or five years is enough!’”

Shaykh Muhammad Amaan al-Jaami رحمه الله responds:

❝The one who is deprived of something cannot give it. If he doesn’t have it, he speaks lightly of a heavy matter. We ask Allah to bless us with gifts from Himself. This is a sick person — if only he was aware of his sickness and his ignorance.❞

Aqeedah is not seasonal

• Aqeedah is obligatory to pursue constantly until you meet your Lord.
  
• It's strange — no one says:
  “Why are you always studying the Book of Prayer or the Book of Purification?”
  But they say:
  “Why always Aqeedah?”
  

❝They only turn away from Aqeedah because of a sickness in their hearts.❞

Aqeedah is Eemaan - Aqidah & Iman have the same meaning, with different wording

• True Eemaan only exists when the heart is free from disease.
  
• A sick heart dislikes Aqeedah, dislikes enjoining good, and becomes agitated by righteousness.
  

❝Aqeedah is from the greatest parts of Eemaan — it includes the action of the heart.❞

Everyone must learn Aqeedah(Iman)

• Studying Aqeedah is not just for students of knowledge.
  
• Even the common Muslim is not excused from learning and understanding Aqeedah.
  

Below is a word-for-word Speech of Allamah Shaykh Muhammad Aman-al-Jami - posted by Salafi Menchester

SHAYKH MUHAMMAD AMAAN AL-JAAMI said:

Indeed it has been said by one whose heart is empty and far from the correct Aqeedah, "What is wrong with those who study throught their lives Aqeedah, Aqeedah, Aqeedah?
5 months or 5 years is enough for Aqeedah!"

The one who is deprived of something can't give it!" If he doesn't have anything, a heavy affair. We ask Allah to bless us with gifts from himself. This is a sick person, if only he was aware of his sickness and of his ignorance.

Al-Aqeedah is obligatory that you pursue it incessantly and adhere to it until you meet your Lord. How amazing is their affair! They don't say why do you  always study the book of prayer, book of purification and book of zakah, why don't you study for two or three years then finish.

They do not turn away except from Aqeedah, the cause of this  is there is a sickness in their hearts. 

This Aqeedah is Eemaan, Eemaan is only established when your heart is free from
sickness, as for a sick heart then it dislikes Aqeedah, it dislikes  enjoining the good forbidding the evil and it become agitated by good.

This Aqeedah is Eemaan, or rather this Aqeedah which we study is a part of the greatest parts of Eeman as we have mentioned.

We have clarified that Eemaan consists of speech of the tongue, action of the limbs and action of the heart. And Aqeedah which we study is an action from the actions of the heart.

Therefore study this Aqeedah at all levels, even the common person, no one is excused from studying Aqeedah.

End of speech - source: Study Aqeedah for 5 Months - Shaykh Muhammad Amaan al-Jaami - YouTube

The Greatest Iman(Aqidah) is Shahada( لاَ إِلَهَ إِلاَّ اللَّهُ )

The prophet Muhammad said :”Iman has over seventy branches or over sixty branches, the most excellent of which is the لاَ إِلَهَ إِلاَّ اللَّهُ, - None has the right to be worshipped except Allah Alone and the humblest of which is the, removal of what is injurious from the path: and modesty is a branch of faith(faith).” - Sahih muslim

لاَ إِلَهَ إِلَّا اللَّهُ مُحَمَّدًا رَسُولُ اللَّهِ

The Statement is the Divider between Disbelief & Islam.

( Laa ilaaha illa Allah Muhammadan Rasoolullaah - There is nothing worthy of worship in truth except Allah & Muhammad is the Messenger of Allah )

Negation(Laa ilaaha - There is nothing worthy of worship): Shirk(major shirk), kufr(major kufr) & Bidah(which constitute major shirk & major kufr); Disbelief

Affirmation(illa Allah - Only Allah is the worthy of worship in truth which is singling out Allah alone exclusively in worship called Tawheed); Islam

Methodology(Muhammadan Rasoolullaah - Muhammad is the Messenger of Allah, which simply means we worship Allah through the way of the final Messenger Muhammad ﷺ)

Shahada(Kalima)

• The Shahādah (or testimony) is to say the following words:

أَشْهَدُ أَنْ لاَ إِلَهَ إِلَّا اللَّهُ   ،    وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ

or

 أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ  ،  وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

Ash-hadu an laa ilaaha illallaah, wa ash-hadu anna Muhammadan ʿabduhu wa rasooluhu.
The meaning is: “I testify that none has the right to be worshipped except Allāh — and I testify that Muhammad is His slave and Messenger.”

With these words, a person becomes a Muslim.

The Shahādah is a statement that separates the people of the dunyā(world) and those in the hereafter into two categories: the muʾminūn(Believers) and the kāfirūn(Non-Believers). And in Simple words, “the Shahada is the divider between Disbelief and Islam” as Allamah Shaykh Muhammad bin Abdul-Wahab At-Tamimi(d.1206 AH) said.

Laa ilaaha illallaah is the heaviest of good deeds on the scales on the Day of Judgement.

The Shahādah is the key to eternal Paradise, without its utterance a person cannot be a Muslim.

The Shahādah has a special place in Islām – it is the foundation of Islām. The rest of the four Pillars(Salah, Fasting, Charity, Hajj)  and the other aspects of the religion put into practice these two statements of faith.

The first part of  Shahadah Laa ilaaha illAllaah consists of both negation and affirmation:

laa ilaaha: is a negation(An-Nafee), it negates the right to worship from everything besides Allaah. Simply it means rejection of shirk(major shirk), kufr(major kufr), and Bidah(which constitute shirk and kufr) called Disbelief.

illAllaah: this is an affirmation(Al-Ithbaat) of worship for Allaah alone with no partner. It means, singling out Allah in all forms of worship called Tawheed.

The second part of Shahada Muhammadan Rasoolullaah - simply means we worship Allah through the way of the final Messenger Muhammad ﷺ.

Whoever commits shirk after the statement of the shahāda has negated his testimony of faith.Nowadays ignorant Muslims thinks saying Shahada(Kalimah) on the tongue, believing in the heart, believing prophet Muhammad is the last messanger and believing prophet Muhammad shariah law suffice even if the person does does major shirk action by practing major shirk istigatha, shafaah & Tawassul(Wasilah) through righteous Muslims who are not alive in this world. But this goes against the Muhammad because mention ar-risalah publication here responding to Daniel.

It is upon all Muslims to study their dīn and that which will nullify it.

Many Muslims who ascribe to Islam violate this very basic requirement of the religion, therefore it is a must to study our dīn(Islam).

All the Islamic teachings are found within the boundaries of Shahada.

In summary:

Laa ilaaha illAllaah (none has the right to be worshipped except Allaah) has two pillars, and they are:

• 1.An-Nafee (negation) and
• 2.Al-Ithbaat (affirmation).

So if it is said to you: What are the pillars of laa ilaaha illAllaah? Then say, negation and affirmation.

Its conditions are seven, and it (saying the shahadah) will not benefit except with these conditions; someone has written them in a line of poetry and said:

1. Knowledge, 2. certainty, 3 .purity and 4 .sincerity and 5. your being truthful Along with love, 6. compliance, and 7 .acceptance of them

[Source 🔗The True Meaning of “Laa ilaaha illAllaah” and It’s Explanation from the Qur’an – Shaykh Fawzan | Dawud Burbank [Audio|En]]

For more about Shahada(Kalimah). Read books below:

• Aqeedah it tawheed by Shaykh Salih Al Fawzan
• An explanation of shahadah

What is Iman(Aqeedah)?

He [Jibreel] came to the Prophet sallallaahu`alaihi wa sallam whilst he was with his companions. He came to them in the form of a man and he sat with the Prophet sallallaahu`alaihi wa sallam , and asked him about Islaam, eemaan, and ihsaan . Then, he asked him about the Last Hour and its signs.

This is called the hadeeth of Jibreel or it is called the hadeeth of `Umar. It is a hadeeth which occurs through a number of chains of narration from a group of the companions, so it is an authentic hadeeth . The Shaykh Salih Al Fawzan ( rahimahullaah ) mentioned the narration of `Umar ibn al-Khattaab  of this hadeeth . There is variations in the wordings of the hadeeth in other narrations. However, the meaning is one and the same.

[1] Hadith Reported in Saheeh Muslim no. 8. Refer to Jaami` al-Uloom wal-Hikam of Ibn Rajab 1/93, second hadeeth . From this hadith,

Eemaan(faith) has six(6) pillars i.e. 1.That you affirm your faith in Allah, 2.in His angels, 3.in His Books, 4.in His Apostles, 5.in the Day of Judgment, and 6. you affirm your faith in the Divine Decree about good and evil.

[ source: Taken from abdurahman.org site - Hadeeth of Jibreel : Islaam, Eemaan, Ihsaan & the Signs of the Hour – Shaykh Fawzan | Dawud Burbank [Audio|En] ]

"Al-Iman is:

(1) a statement on the tongue,

(2) belief in the heart,

(3) and actions of the limbs.

It increases with obedience and decreases with sin."

Evidences from Hadith and Qur’an:

1. Saying on the tongue:

"Whoever says: La ilaha illallah..." – [Bukhari & Muslim]

2. Belief in the heart:

"...but Allah has made Iman beloved to you in your hearts..." – [Qur’an, Surah Hujurat 49:7]

3. Action of the limbs:

"Iman has over seventy branches... removing harm from the road is a branch of Iman." – [Sahih Muslim]

4. Iman Increases and decreases:

"That they may increase in Iman along with their (present) Iman." – [Surah Al-Fath 48:4]

"That is because they believed, then disbelieved; so their hearts were sealed..." – [Surah Al-Munafiqun 63:3]

"The Salaf and the scholars of Ahlus-Sunnah(sunni salafi major scholars) have consistently defined Iman as belief in the heart, speech upon the tongue, and action upon the limbs — increasing through obedience to Allah and decreasing through disobedience."

What is Fuqahaa,Of Irja?

"The Fuqaha of Irja were among the early scholars who held that Iman is confined to the heart and tongue, and that actions are not part of Iman. This is a mistaken position. Some scholars from Ahlus-Sunnah adopted this view, but the major scholars excused them, acknowledging their overall adherence to the creed of Ahlus-Sunnah wal-Jama'ah. As a result, they were not counted among the Murji’ah sect."

"Shaykh al-‘Allāmah Ṣāliḥ al-Fawzān stated that Imām Abū Ḥanīfah and his teacher did hold a view associated with Irjā’, but it was not the blameworthy form of Irjā’. This does not lessen the status of Imām Abū Ḥanīfah, who remains the first of the four great Imāms of Ahlus-Sunnah."

Was Al-Allamah Imam Abu Hanifa raḥimahu llāh,accused of irja? | Answer by Allamah Shaykh Salih Al-Fawzan

Questionar: May man-grant: YOu shaykh GöOdness.

Should we study the book of At-Tahawi Even though Abu Hanifa is

accused of Irja?

Answer by Allamah Shaykh Salih Al-Fawzan: My dear brother, Abu Hanifa is not accused of Irja.

(He is) from the Imams of Ahl As-Sunnah Wal-Jama'ah.

He is the earliest of the four great Imams, may Allah have mercy on him.

He did not hold the view of Irja in the blameworthy sense.

And it does not remove him from Ahl As-Sunnah Wal-Jama'ah.

As for the people who hold complete irja, Then they are not from Ahl As-

Sunnah Wal-Jama'ah, yes.

End of speech - source: Was Abu Hanifa accused of Irja? | Shaykh Salih Al-Fawzan #fyp #trend #reminder #salafi - YouTube

What are the types of Murji’ah? – Allamah Shaykh Saalih al-Fawzaan

Question:

What are the types of the Murji’ah? Please also mention their statements with regards to the issues of eemaan.

Answer:

The Murji’ah are of four types:

ONE: Those who say that eemaan is merely knowledge (ma’rifah), even if this is not accompanied by testification (tasdeeq).

This is the statement of the Jahmiyyah.

This is the most evil and the ugliest of statements. It is in fact disbelief (kufr) in Allah Azza wa Jall, because the mushrikoon from the early times, and Pharaoh (Firawn), and Haamaan and Qaaroon and (even) Iblees all acknowledged (the existence) of Allaah, Azza wa Jall, in their hearts. However because they did not state this on their tongues, nor testify to this in their hearts, nor act upon it with their limbs, then this knowledge did not benefit them.

TWO: Those who say that eemaan is testification in the heart only.

This is the statement of the Ashaa’irah (the Ash’arees).

This is also a false statement since the disbelievers (kuffaar) testify in their hearts, they know that the Quraan is True and that the Messenger (sal Allaahu alaiyhi wa sallam) is True, and the Jews and Christians know that.

Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad sal Allaahu alaihi wa sallam) as they recognise their sons; but verily, a party of them conceal the truth while they know it – [i.e. the qualities of Muhammad sal Allaahu alaihi wa sallam which are written in the Tawraat and the Injeel]. (Surah Al Baqarah: 146)

And they testify to it in their hearts.

Allaah Ta’aala says regarding the Mushrikoon: We know indeed the grief which their words cause you (O Muhammad sal Allaahu alaihi wa sallam); it is not you that they deny but it is the Ayaat of Allaah that the Dhaalimoon (polytheists and wrongdoers) deny. (Surah Al An’aam: 33)

So these people did not state upon their tongues nor did they act with their limbs, yet they did testify in their hearts – so they did not become people of eemaan (mu’minoon).

THREE: The statement of those who are the direct opposite of the Ashaa’irah – and they are the Karaamiyah. Those who say that eemaan is statement on the tongue even if the person does not truly believe in his heart.

Without doubt, this is a false statement since the hypocrites (munaafiqoon) – those who are in the lowest depths of the Fire – say “We bear witness that laa ilaaha ill Allaah and that Muhammad rasool ullaah’ with their tongues and they act (accordingly) with their limbs, but they do not truly believe in that nor do they testify to it in their hearts.

This is just as Allaah Ta’aala says: When the hypocrites come to you (O Muhammad sal Allaahu alaihi wa sallam) they say: ‘We bear witness that you are indeed the Messenger of Allaah’. And Allaah knows that you are indeed His Messenger and Allaah bears witness that the hypocrites are liars indeed. They have made their oaths a screen (for their hypocrisy). In this way they hinder (men) from the Path of Allaah. Verily, evil is what they used to do. (Surah Al Munaafiqoon: 1-2)

And He says, Subhaanahu wa ta’aala: They say with their tongues what is not in their hearts. (Surah Al Fath: 11)

FOUR: The statement of the murji’ah al fuqahaa, and they are the lightest of the groups in terms of irjaa’ – those who say that eemaan is belief (i’tiqaad) in the heart and statement upon the tongue, but action does not enter into it.

This is the statement of the Murji’ah al-Fuqahaa and this is a statement which is also incorrect since there is no eemaan without action. cAllamah Imam Abu Hanfia falls into this category as stated above & we ask Allah to forgive him & forgive us.c

Shaykh Saalih al-Fawzaan
Masaa’il fil Eemaan p18, 19
Translated by Abu Abdir Rahmaan ibn Najam Source: https://abdurrahman.org/2012/03/11/what-are-the-types-of-murjiah-shaykh-saalih-al-fawzaan/

Csunni-salafi, ahlehadess, ahlesunnah-wal-jamah, ahle-athar, taifatul-mansoora, firqa-an-najiyah scholars acknowledge Imam AbuHanifa from Ahlesunnah wal-jamah. People think, we don’t acknowledge Imam Abu Hanifa that’s a pure lie. Yes some scholars of the past critize Imam Abu Hanfia for many things but overall he fits into the fold of Ahle-sunnah-wal-jamah.c source: Is Imam Abu Hanifah A Misguided Scholar?! | Shamsi for more on Imam Abu Hanfia see this playlist: Was Abu Hanifa accused of Irja? | Shaykh Salih Al-Fawzan #fyp #trend #reminder #salafi 

SunniSalafi View on Imam Abu Hanifah | Is Imam Abu Hanifah A Misguided Scholar?! by Shamsi | Is Imam Abu Hanifah a Murji? | Is Imam Abu Hanifah from Ahlesunnah-wal-jamah?

Well Summarized by Shamshuddin Abu Aisha Bensafi(Known as Shamshi - Teacher at Masjid Darrusunnah) when some hanfis blind follower & fanatics accused him at speakers corner-Hyde Park-UK

Salaam Alaikum Many people have noticed, have been asking about, you know, Abu Hanif  on my live stream, outside the streets.what do you think about Imam Abu hanifa.is he mubtadi(innovators).I'm thinking what is going on? Is it someone there out there? I mean someone try to spread that Imam Abu Hanfia is a mubtadi.Auzubillab(I see refuge from Allah). May Allah protects us.  My dear brothers and sisters. Imam Abu Hanifah may Allah have mercy on him and may Allah bless you. says IMA Abu Hanif I may Allah bless you. He was one of the great aimma(Imam) of the Salaf(Salafi Imam).  He's Imam from the imam of ahlesunnah wal-jamah. However, yes it is true.

that Some of the past of Ulema(scholars) of the Salaf did warns against him because in the beginning he fell into some mistakes which he took it back and some of the mistakes that has been narrated about him was not true and some of it is true and he never repent from it for example Irja(Irja of Fuqaha).

As for other than that some some things which was not true about him  like khalkl Quran(Quran is created) and  some issues it was true about it but  At the end he took it back. May Allah have mercy upon him and that's why Ulema of the najd at the time of Malik Abdul Aziz Raheemullah when they want to print the book of Kitab as-Sunnah by Imam Abdul Rahman Abdul Rahman Abdullah Ahmad Al Hanbal(son of Imam Ahmad) Rahimahullah. They removed that part.

The part when he mentioned many Aqwaal(calls) of the Salaf rebuking, warning and even making takfeer(calling another Muslim mushrik kafir) on imam AbuHanifa rahimahullah  and he removed it because that part was not needed anymore because afterwards it was clarified that it has a how he mentioned that Abu Hani Farhat Ala is Imam and other earlier mentioned that some stuff was said about him was not true and some stuff he was true but he has taken it back and some stuff for example, which is so the earlier of the Mutaimian. Other than him, all of them mentioned that he's Imam Alison Jemeah. And we only mentioned in a good way with a respectful way. As for our time that we see children, they haven't studied probably and speaking try to disrespect Imam Abu Hanifa. That is a calamity where they had to be left. Imam Abu Hanifa was Imam, in fact he's one of the Medea and soon that he will Jamar al Hadid with other from the arcada of the self. He had some mistakes. No one is perfect. May I have mercy upon him? Yeah, Abu Hanifa was barred in effect, but he's no Muslim. But we still love him and respect him. So he's had daddy's movements disrespected in Abu Hanifa, belittled in him.

{ 2:59 }

That is not the way of Arsenal, Gemma, is not the way of our ulama, Shah Rukh Albani and all of the ulama of Sunnah before them. May I bless you? So be careful. And I'm free from that. And that is not the way of the Salafi. About like a lot of eco Mohammed Ali was Marine was Salim and Kathira.

 ---   End of transcript   ---

Source: https://youtu.be/0Z3u30UrV_U?si=uro4nyYkIRq04Xlx

Imam Abu Hanifah took his mistake back.

Shaykh al-Albaanee says in Mukhtasar al-Uluww that most of what has been narrated about Abu Hanifah in this regard, that he spoke with the creation of the Qur'an is not free of criticism, and that if anything from it is authentic then it is all before Abu Yusuf, his student, debated him on the issue, after which his view became that it is uncreated.

Adh-Dhahabee brings with a good (jayyid) chain of narration, as occurs in Mukhtasar al-Uluww (p. 155) from Alee bin al-Hasan al-Kuraa'ee who said: Abu Yusuf said:

I debated Abu Hanifah for six months, and then our view became united that the one who said the Qur'an is created is a kaafir.

Source: https://www.maturidis.com/maturidi/articles/fnegp-imaam-abu-hanifah-d-150h-and-the-splitting-and-deviation-of-the-hanafis-after-him-into-diverse-factions.cfm

Imam Abu Hanifah had view of Irja - Iman is speech of the tongue, believe in the earth & action is not part of emaan(faith).

Further, there are abundant narrations from Abu Hanifah and Abu Yusuf indicating that they were clearly upon the way of the Salaf in the affairs of creed. The only thing that can be said is regarding the issue of eemaan (faith), for it is reported from him that he said that eemaan is "tasdeeq" (assent, belief) with the heart and affirmation with the tongue but actions (amal) is outside of the reality of eemaan" - and this is a form of irjaa' (expelling actions from eemaan). However, Abu Ja'far at-Tahawi reports a narration regarding an incident in which a discussion took place between the two Imaams, Abu Hanifah (d. 150H) and Hammaad bin Zayd (d. 179H) which indicates that he returned back from that saying.

Source: https://www.maturidis.com/maturidi/articles/fnegp-imaam-abu-hanifah-d-150h-and-the-splitting-and-deviation-of-the-hanafis-after-him-into-diverse-factions.cfm

Un-authentic and lies on imam Abu Hanifah

It is proven that a lot of lies attributed to him which was not true.

Shaykh Abu iyaad mention in his articles that Abu Hanifah and His Students Were Upon the Aqidah of Ahl us-Sunnah, the Righteous Salaf

It is agreed upon by the people of verification that Imaam Abu Hanifah (d. 150H), and this two companions Abu Yusuf Ya'qub bin Ibraaheem al-Ansaaree (d. 182H) and Muhammad bin al-Hasan ash-Shaybaanee (d. 189H), and others besides them likewise Abu Ja'far at-Tahaawi (d. 321H) were all upon the Salafi aqidah, and they are also from the generality of the Salaf of this ummah, like the other prominent scholars and Imaams of Ahl us-Sunnah in that time.

Many factions of the innovators from the later Hanafis ascribed to these scholars that they settled upon deviant beliefs, such as the saying of the creation of the Qur'an, or rejection of Allah's uluww and all of this is from the inventions and fabrications of the people of innovation against the scholars of Islaam, in order to beautify and spread their innovations amongst the people.

There are a number of issues mentioned by the Scholars of the Sunnah and Hadeeth in relation to Abu Hanifah himself in that he used to speak with the creation of the Qur'an, but they also mentioned that he was asked to repent from that, and that after repenting, his affair remained upright, upon what would be presumed about this Imaam, and thereafter many of the Scholars of the Sunnah declared him innocent of this saying, from the head of them Imaam Ahmad.

Refer to: Kitaab us-Sunnah of Abdullaah bin Imaam Ahmad ( 1/192-194), Taareekh Bagdhaad of al-Khateeb (13/383-393), and also (13/384), and at-Tankeel of al-Mu'allimee (1/449), and Sharh at-Tahaawiyyah of Ibn Abi al-Izz (p. 244) and Mukhtasar al-Uluww (pp. 155-157).

Source: https://www.maturidis.com/maturidi/articles/fnegp-imaam-abu-hanifah-d-150h-and-the-splitting-and-deviation-of-the-hanafis-after-him-into-diverse-factions.cfm

It's true that many of the sects and individuals who ascribe to Allamah Imam Abu Hanifah is actually a ascription only in fiqh(fiqh Al asgar/fiqh Al furur) not in Iman,Aqidah and Tawheed.

Shaykh Abu iyaad mention in his articles:

The Splitting and Deviation of the Hanafis

Unfortunately, many of the Hanafis did not traverse the way of Imaam Abu Hanifah and his students. For many false beliefs entered into them from an early stage, close to the time of this Imaam, and they became callers to corruption, deviation and were the heads of innovations and desires. Many different factions appeared amongst them, and they can be summarized as follows:

The Hanafiyyah Jahmiyyah

The Hanafiyyah Mu'tazilah

The Hanafiyyah Murji'ah

The Hanafiyyah Shi'ah

The Hanafiyyah Zaydiyyah

The Hanafiyyah Karraamiyyah Mushabbihah

The Hanafiyyah Mareesiyyah

The Hanafiyyah Soofiyyah, or Mutasawwifah and beneath which are the four tariqahs:

The Qaadiriyyah

The Chistiyyah

The Suhrawardiyyah

The Naqshabandiyyah

Also amongst them are the Hulooliyyah and Ittihaadiyyah, who are the extremist heretical deviants

The Hanafiyyah Qubooriyyah (Grave-Worshippers), amongst which are the Barelwiyyah, Kawthariyyah and some of the Deobandiyyah

The Hanafiyyah Maturidiyyah

And there is an overlap between the last three for many of them share in the affairs mentioned, Maturidi Creed, Tasawwuf and Grave-worship, however, the above is to separate out all of the various orientations.

And thus many of those ascribing to and claiming to follow Imaam Abu Hanifah (rahimahullaah) swerved from his way specifically and from the way of the Salaf of this ummah generally, and they became many diverse sects, with the full acknowledgment of Hanafi Maturidis, and even the Kawthariyyah themselves. The only ones who followed the way of Abu Hanifah and his associates were the "Hanafiyyah Sunniyyah", or the "Hanafiyyah Salafiyyah", or the "Hanafiyyah Kaamilah", and all of these are expressions of al-Allaamah Abdul-Hayy al-Luknowi (a Hanafi Scholar, d. 1304H).

Source: https://www.maturidis.com/maturidi/articles/fnegp-imaam-abu-hanifah-d-150h-and-the-splitting-and-deviation-of-the-hanafis-after-him-into-diverse-factions.cfm

Nowadays many of the callers, student of knowledge does not follow Imam Abu Hanifah Aqidah(Iman).They just only follow in fiqh even in fiqh they are extreme blind follower when clear proofs come to them and they are fanatics. For laymen it's ok to follow Imam Abu Hanifah in fiqh.

Shamshi encounter some of the hanfia fanatics at park. See below sources:

https://youtu.be/N55A7PIBQws?si=e8TzE0Mjvv1mDPxQ

https://youtu.be/rKmZVKZCcAc?si=DfZqDmsAsel77r5n

https://youtu.be/0Z3u30UrV_U?si=FG4BkRsLDZ6wNZ0y

https://youtu.be/dftP85NNcnE?si=jRuDqivqNJYthHoP

https://youtu.be/XozpGQTe5tU?si=kqiS7QwRWsxZHA7c

Read Fiqh ul Akbar by Imam Abu Hanifah. This book is attributed to Imam Abu Hanifah by his students. And scholars differs regarding authenticity of attribution to Imam Abu Hanifah but it's confirmed that Imam Abu Hanifah students compiles this book and attributed to Imam Abu Hanifah. Don't read commentaries by deobandi-sufi on fiqh ul aqbar but read as it is translation.you can find it online. If you come across from Salafi network do read but other than Salafi network don't trust their explanation or commentary on fiqh ul aqbar attributed to Imam Abu Hanifah.

There are two things when it comes to the mistakes of scholars

First: if they fit within the fold of ahlesunnah wal-jamah then their mistake is overlook and excused because their principles(usool) was Quran, Sunnah and the way of the salaf

Second: As for those whose principles(usool) is corrupted and he's known from Ahlebidah then that Imam is misguided.And we hate ahlebidah imams,heads,leaders and callers according to the level of their misguidance and their innovation. We don't encourage physical violence towards them.

Below are the speech of the major scholars regarding this affair:

'There are some who speak about Imam Abu Hanifa are some who speak about Imam Abu Hanifa and criticise him. What is the response to this criticism?"

 

Response from Allamah Shaykh Salih Al-Fawzan: What are they saying about him? Let us look into what the Objection to Abu Hanifa is. Abu Hanifa was a human being, he could make mistakes and also be correct We do not claim he never made a mistake. Let it be clarified to us if there is criticism of Abu Hanifa or anyone else.

Abu Hanifa is the earliest of the four imams earliest of thefour imams and he is more

knowledgeable than others: It is said that he lived during the time of the students of the Companions and learned from them.

Some even say he leårnéd directly from the Companions.- Abu Hanifa is a revered Imam, a respected authority & one of four imams.

He is our imam in creed-(aqeedah) and knowledge. Thus, no one should disparage Abu Hanifa, may Allah have mercy on him.

End of speech

Why Make Excuses for Ibn Hajr and an-Nawawi but Not Modern Day Innovators? | Shaykh Salih Aal Shaykh

Allamah Shaykh Muhammed ibn Salih Al-'Uthaymin: There are scholars who are commended and known for good, they do not ascribe to a partisan sect from the people of innovation, but within their speech exists something from the speech of the people of innovation, like Ibn Elajr al-'Asqaläni and an-Nawawi may Allah have mercy upon them both.

For indeed, some foolish people have disparaged them unreservedly from every angle. To the extent it is has been narrated to me that some individuals say, 'Fath al-Bäri [an explanation of the Sahih of Al-Bukari by Ibn Hajr] must be burned', we seek refuge in Alläh, because [they falsely claim] that Ibn Hajr was an Ash'ari, but this is not correct.

Concerning these two men specifically, then I do not know Of anyone today who has contributed to Isläm, relating to the ahädith of the Messenger, close to what they have contributed.

What indicates this is that Alläh the Exalted, with His Might and Power, and I do not praise anyone above Allah, has allowed their works to be accepted and widely received by the people, students of knowledge and even amongst the Muslim masses.

Right now Riyäd us-Sälihin [by An-Nawawi], is read in countless gatherings and is in [nearly] every masjid and the people greatly benefit from it. And I hope that Allah grants me a book like this book, that every individual benefits from, in his house and in his masjid.

So how can it said about them that they are misguided innovators whom it is impermissible to ask Allah to have mercy upon, or that reading their books is prohibited and that Fath al-Bäri [an explanation of the Sahih of al-Bukhäri by Ibn Hajr] must be burned. Subhan Alläh! So how can it said about them that they are misguided innovators whom it is impermissible to ask Alläh to have mercy upon, or that reading their books is prohibited and that Fatb al-Bäri [an explanation of the Sahih of al-Bukhäri by Ibn klajr] must be burned.

Subhan Alläh! For indeed I say to them vocally, and by letting the situation speak for itself: 'Take heed and lessen your blame upon them. If you are not able to do so, then try to fill the gap which they filled [which you will be unable to do].' Who is able to contribute to Islam as much as these two men have contributed? Except if Alläh wills it.

Therefore I say, may Allah have mercy on an-Nawawi , ibn Wajr al-Asqaläni and whoever is Of their like; from those who Allah has brought benefit through to Isläm and the Muslims... Say Amin... [Audience says Amin].

End of speech - source: https://www.youtube.com/watch?v=sU8hS7PjrA4

Why Make Excuses for Ibn Hajr and an-Nawawi but Not Modern Day Innovators? | Shaykh Salih Aal Shaykh

A Question is posed to the Shaykh: "Why do you repudiate al-Turäbi, [Umar] al-Tilamsäni, al-Ghazäli and al-Qaradäwi; you declare them to be innovators, refute them, speak ill of them and leave off mentioning their good qualities. Whilst Ibn Wajr and an-Nawawi fell into innovation, yet you mention them with good and not the latter day ones?"

Shaykh Sälih Aal Ash-Shaykh: We say firstly, the likening this person has made [of al-Hafiz ibn Hajr and al-Nawawi to modern day innovators] is an evidence Of his own ignorance. How can he compare al-Häfiz ibn Hajr and al-Nawawi with the likes of al-Ghazäli, al-Turäbi and al-Qaradäwi?

As the poet Says: Where is the dust when compared to the stars? Where is the dung when compared to the camel? For they [al-Häfiz ibn Hajr and al-Nawawi] loved the sunnah; explained and clarified it. As for the mistakes they fell into, [then] they are minute in relation to what they clarified from the affairs Of Islam.

The people of knowledge have not ceased to benefit from their speech, rather, they understand the texts of The Book and the Sunnah in accordance to what they clarified, because they were truly people of knowledge. As for these contemporary individuals, the likes of al-Turäbi, al-Ghazäli, al-Qaradäwi, [Umar] al-Tilamsäni and those who resemble them, those are figureheads who called the people to disregard the Sunnah as well as to rejecting it.

so the affair is different between the one who errs and holds an inaccurate [view] in an affair, or in a branch from the subsidiaries, or in an affair of creed, or two [of the instances mentioned] and one who opposes in the a core foundation. 

These people do not establish tawhid nor do they give it importance, rather, the people of tawhid have greatly suffered from them, as witnessed nowadays. Concerning al-Turäbi, his condition is known. He holds it a must that the foundations of Islam and the foundations of fiqh be renewed. He says that the scholars have set terms for the foundations of fiqh, however we are not bound by them, so, he [al-Turäbi] says it is a must that we set new foundations for fiqh in our time so that we can understand the Book and the Sunnah with what is befitting for Our time.

As for al-Ghazäli, he rejects the sunnah if it opposes his intellect or understanding, and al-Qaradawi traverses upon this same methodology, even if he does not show it the way al-Ghazäli does.

And [Umar] al-Tilamsäni does not truly know the tawhid of worship, nor does he truly know the Sunnah, he is in a great deal of disarray in these affairs. And [Umar] al-Tilamsäni does not truly know the tawhid Of worship, nor does he truly know the Sunnah, he is in a great deal of disarray in these affairs.

However this is not strange because these four and those who sow what they sow and resemble them are all students of the same school; the school of the Ikhwän al-Muslimün [Muslim brotherhood], a school that has foundations and methodologies that are well known. so it is not strange that this school Of thought produces the likes of these four, in fact, it is not strange that the likes of these [four] exist in our time so long as they have been cultivated upon the foundations of this school.

They should bc specifically warned against, because they misguided the youth in the name of 'da'wah' [propagation l. and the youth eulogize them with titles such as 'callers to Isläm'.

As for al-Häfiz ibn Hajr and al-Nawawi, we have not heard on any day when a person spread a matter from the creedal matters; which they erred in, using as evidence the fact that al-Häfi(, ibn Hajr or al-Nawawi said it. Instead, their mistakes stayed confined to their era and the people continued to benefit from their extensive knowledge and enlightening understanding. As for the aforementioned individuals, they should not be compared with them, nor should they be placed on the same rank and the dust should not be compared with the stars.

Source: Why Make Excuses for Ibn Hajr and an-Nawawi but Not Modern Day Innovators? | Shaykh Salih Aal Shaykh - YouTube

cWe know A-Hadaddiyah movement which is to belittle 0r make tabdee on major scholars of the past and present.Allamah Imam Rabi Hadi Al-Madkhali spoke first gainst Hadadiyaah movement.c

If a Student Falls into Mistakes, Should We Hate and Warn Against Him? - Shaykh al-Fawzan

Question: If a student of knowledge falls into some mistakes, and his ʿaqīdah is generally Salafī, is it obligatory upon us to hate and warn against him?

Shaykh Ṣāliḥ ibn Fawzān al-Fawzān

Advise him. It may be that he is ignorant or doesn’t know. Clarify and advise him. If he persists upon [his mistakes] then hate him in accordance to the level of his deviation.

Source: If a Student Falls into Mistakes, Should We Hate and Warn Against Him? - Shaykh al-Fawzan

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Summary of Division

Main Category	Subdivision	Status	Ruling	Approach
1. Non-Muslims (Do not ascribe to Islam)	Never heard of Islam, children, insane	Not accountable in dunya	Matter deferred to Allah in Akhirah	Clarify message with wisdom
2. Muslims (Ascribe to Islam)	Ahl al-Bid‘ah (Extreme)	Outside Islam	Kufr if hujjah established	Refute and warn
	Ahl al-Bid‘ah (Non-Extreme)	Within Islam but misguided	Threatened with Hell	Advise, correct, refute gently
	Ahl al-Sunnah (Pure)	Firm upon truth	Rewarded	Follow and honor
	Ahl al-Sunnah (With mistakes)	Still Sunni	Mistake refuted, person respected	Clarify truth, avoid ghuluw

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Conclusion

The principle of Ahlus-Sunnah wal-Jama‘ah is justice with everyone:

• Refute the falsehood wherever it appears.
  
• Do not rush to label individuals with kufr or bid‘ah.
  
• Establish the proof (hujjah), remove ignorance, and judge by knowledge and fairness.
  

This is the balanced way of the Salaf: firm in truth, merciful in correction, and always prioritizing the protection of Tawheed and the Sunnah above personal opinions or emotions.