[1] From the Four Fundamentals Principles of Shirk(Qawaid al Arba) Introduction by Allamah Mujaddidh Imam Muhammad Abdul bin Wahab rahimahullah

Download free pdf: Microsoft Word - Explanation of The Four Rules Regarding Shirk.doc

Download free pdf, Explained by Scholars: An Explanation Of The Four Rules Regarding Shirk

Explanation:

🌟 1. Asking for protection from shirk, kufr, and bid‘ah

🔹 From Shirk (associating partners with Allah):

"Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills."
 — Qur'an, Surah An-Nisa (4:48)

"Avoid the greatest sin, shirk, for it is the gravest injustice."
 — Surah Luqman (31:13)

🔹 From Kufr (disbelief):

"Whoever disbelieves in Allah — his deeds are worthless, and he will be among the losers in the Hereafter."
 — Surah Al-Ma’idah (5:5)

Full verse:Made lawful to you this day are At-Tayyibât [all kinds of Halâl (lawful) foods, which Allâh has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits)]. The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time when you have given their due Mahr (bridal-money given by the husband to his wife at the time of marriage), desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girl-friends. And whosoever disbelieves in Faith [i.e. in the Oneness of Allâh and in all the other Articles of Faith i.e. His (Allâh’s) Angels, His Holy Books, His Messengers, the Day of Resurrection and Al-Qadar (Divine Preordainments)], then fruitless is his work; and in the Hereafter he will be among the losers.

— Al-Hilali & Khan Quran Surah Maidah (5:5).

🔹 From Bid‘ah (innovation in religion):

The Prophet ﷺ said:
 “Every newly invented matter is a bid‘ah, and every bid‘ah is misguidance, and every misguidance is in the Fire.”
 — Sunan an-Nasa’i 1578; Sahih Muslim (similar wording)

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/

🌍 2. Asking for blessings wherever one may be

"And He made me blessed wherever I may be…"
 — Qur’an, Surah Maryam (19:31) — referring to ʿĪsā عليه السلام

3. Asking Allah to protect one's family

"My Lord, make me an establisher of prayer, and [many] from my descendants. Our Lord, and accept my supplication."
 — Surah Ibrahim (14:40)

"O you who believe, protect yourselves and your families from a Fire..."
 — Surah At-Tahrim (66:6)

🔁 4. Thankfulness when given (gratitude):

"If you are grateful, I will surely increase you [in favor]..."
 — Surah Ibrahim (14:7)

🧪 5. Patience when tested:

"Indeed, the patient will be given their reward without account."
 — Surah Az-Zumar (39:10)

The Prophet ﷺ said:
 “Whoever remains patient, Allah will make him patient. No one is given a gift better and more comprehensive than patience.”
 — Sahih al-Bukhari 1469

💔 6. Seeking forgiveness after sinning:

"And those who, when they commit a sin... remember Allah and ask forgiveness for their sins... and who can forgive sins except Allah?"
 — Surah Aal-Imran (3:135)

The Prophet ﷺ said:
 “Every son of Adam sins, and the best of those who sin are those who repent.”
 — Sunan Ibn Majah 4251 – Hasan

✅ 7. These three are signs of happiness

Imam Allamah Muhammad Abdul bin wahab رحمه الله said in his book “four fundamental principles regarding Shirk:

“The keys to happiness are three:
– being grateful when given,
– being patient when tested,
– and repenting when sinning.”

The Prophet ﷺ said:
 "Wondrous is the affair of the believer. Verily all of his affair is good... If something good happens, he is thankful... if he is afflicted, he is patient..."
 — Sahih Muslim 2999

The Worldly Life is the Prison of the Believer and the Paradise of the Disbeliever | Shaykh Muhammad ibn Saalih al-Uthaymeen (rahimahullaah)

Questioner: Questioner asks regarding the meaning of a hadith cited by Abu Hurrayrah: The Prophet [may the peace and salutations of Allah be upon him] said: “The worldly life is the prison of the believer and the Paradise of the disbeliever”

Shaykh Muhammad ibn Saalih al-Uthaymeen: The meaning of this hadith is that the worldly life – no matter how great its luxuries are, and pleasant its days are, and radiant its dwellings are; to the believer it has the status of prison, because the believer has his sight on luxury that is better, more fulfilling and of a higher enjoyment.

As for what pertains to the disbeliever, then indeed the worldly life is his paradise because he delights in it, and forgets the hereafter. He is as Allah describes the disbelievers:

“Those who disbelieve enjoy themselves and eat as cattle eat; and the Fire will be their abode”. [Surah Muhammad 47:12].

When the disbeliever dies, he will not find in front of him except the fire – Allah’s refuge is sought –woe to the people of the fire.

For this reason, the worldly life –with all the hardship, irritation, anxiety, and grief (that one experiences in it), to the disbeliever it is paradise; because he transits from it to the torment of the hell fire –Allah’s refuge is sought –thus the worldly life has the status of paradise to him.

It is mentioned about Ibn Hajr al-Asqalaani [may Allah bestow mercy upon him] the author of Fathul-Baari [the explanation of Sahih al-Bukhaari]; who was the senior judge of Egypt in his time. He was passing by a market place on a carriage during a procession when a Jewish man stopped him, and said to him: “Your Prophet said: “Indeed the worldly life is the prison of the believer and the paradise of the disbeliever”. (But) How can that be, when you live in affluence and festivity?!

The Jew then described himself as living in extreme poverty and inferiority –so how can that be?!

So Ibn Hajr replied to him saying: “Even though I live as you see, in festivity with people at my disposal, –the worldly life, in comparison to what the believer attains of bliss in Paradise, is like prison; and what you are experiencing of poverty and humiliation –in comparison to what a disbeliever encounters in hell fire, is paradise.

This speech amazed the Jew and so testified a true testimony saying: “I testify that none is worshipped in truth except Allah, and I bear witness that Muhammed is the messenger of Allah” Source:https://youtu.be/VAQtrWE1Wx4?si=GRbxv9w-KxsyuHTw

🌍 Summary:

The Prophet ﷺ said:

“The worldly life is a prison for the believer and a paradise for the disbeliever.”
 — Sahih Muslim 2956

Shaykh Ibn ʿUthaymeen (رحمه الله) explained that:

• No matter how enjoyable this world is, to a believer it is like a prison, because he is restricted by obedience, avoids desires, and looks forward to greater eternal reward in the Hereafter.
  
• For the disbeliever, this world is his paradise, because he enjoys it freely without care for the Hereafter — but when he dies, he finds only punishment.
  

Allah said:
"Those who disbelieve enjoy themselves and eat as cattle eat, and the Fire will be their abode."
 — Surah Muhammad (47:12)

A story of Ibn Hajar al-ʿAsqalānī illustrates this point: when a Jewish man questioned the hadith upon seeing Ibn Hajar's wealth and his own poverty, Ibn Hajar told him:

“What I have now is still prison compared to Paradise. What you have now is still paradise compared to Hell.”

The man was so struck by this truth that he accepted Islam. End

Allah Said in Surah An-Nas(last chapter of Quran 114:4):  Mankind (114:4)

مِن شَرِّ ٱلْوَسْوَاسِ ٱلْخَنَّاسِ ٤

 "From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one’s heart after one remembers Allâh).— Al-Hilali & Khan translation

In footnotes:(V.114:4) Narrated Abu Hurairah رضي الله عنه: Allâh’s Messenger صلى الله عليه وسلم said, "The (Hell) Fire is surrounded by all kinds of desires and passions, while Paradise is surrounded by all kinds of disliked undesirable things."* (Sahih Al-Bukhari, Vol. 8, Hadith No.494).

* Inordinate desires and animalistic passions lead to the Fire while self-control, perseverance, chastity and all other virtues, and the obedience to Allâh and His Messengerصلى الله عليه وسلم lead to Paradise. What leads to Hell is easy to do while what leads to Paradise is difficult to do. End

🔥🌿 Brief Summary:

The Prophet ﷺ said:

“Hellfire is surrounded by desires, and Paradise is surrounded by hardships.”
 — Sahih al-Bukhari, Vol. 8, Hadith 494

✍️ Meaning:

• Desires (like lust, laziness, sin) are easy and tempting but lead to Hell.
  
• Obedience, self-control, and struggle are hard but lead to Paradise.
  

👉 The path to Hell is easy but dangerous.
👉 The path to Paradise is hard but rewarding.

This teaches us to fight temptations and stay firm on the straight path. End

“And among mankind is he who worships Allah on the edge: if good befalls him, he is content with it; but if a trial befalls him, he turns on his face (i.e., back to disbelief). He loses both this world and the Hereafter. That is the clear loss.”
 — Surah Al-Hajj (22:11)

And among mankind is he who worships Allâh as it were, upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face (i.e. reverts to disbelief after embracing Islâm). He loses both this world and the Hereafter. That is the evident loss.— Al-Hilali & Khan english translation(recommended by scholars source: https://youtu.be/BDY8i9VQeZM?si=zf6BGloyYg5-UI0r remember this shakh Hasan al banana is sunni-salafi not deviant ikhwani Hasan al banana)

🧠 Meaning:

• Some people worship Allah with conditional faith.
  
• When things go well, they are satisfied.
  
• But when tested with hardship, they abandon faith or complain, showing lack of sincerity.
  
• Allah calls this the clear loss — because they lose both dunya and akhirah.

[2] 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).

[3] The prophet said “...Praise be to Allah from Whom we ask help and pardon, and in Whom we take refuge from the evils within ourselves. He whom Allah guides has no one who can lead him astray, and he whom He leads astray has no one to guide him…” - Sunan Abu Dawood,2118(Sahih Al-Albani)

[4] 1. “Whosoever Allah guides, none can misguide; and whosoever He misguides, none can guide.”

 🔹 Qur’anic References:

🔸 Surah Az-Zumar (39:37):

وَمَن يَهْدِ ٱللَّهُ فَمَا لَهُۥ مِن مُّضِلٍّۢ ۚ
 "And whomever Allah guides – there is none that can misguide him."

🔹 [Surah Az-Zumar 39:37]

🔸 Surah Al-A‘raf (7:186):

مَن يُضْلِلِ ٱللَّهُ فَلَا هَادِىَ لَهُۥ ۚ
 "Whomever Allah sends astray – none can guide him."

🔹 [Surah Al-A‘raf 7:186]

🔹 Hadith References:

Sahih Muslim 868a — Part of the Khutbat al-Haajah:

"Whomsoever Allah guides, none can misguide; and whomsoever He misguides, none can guide."

• Narrated by ʿAbdullah ibn Masʿud, also found in Sunan Abu Dawood and An-Nasa’i.
  

2. “Allah leaves astray the disbelievers, the liars, and the insincere.”

This part is found explicitly in the Qur’an, describing the types of people Allah allows to go astray — due to their own arrogance, hypocrisy, and rejection of truth.

🔹 Qur’anic References:

🔸 Surah Al-Mu’min (Ghafir) 40:34:

كَذَٰلِكَ يُضِلُّ ٱللَّهُ مَنۡ هُوَ مُسۡرِفٞ مُّرۡتَابٞ
 "Thus does Allah lead astray he who is a transgressor and doubter."

🔸 Surah Al-Baqarah (2:26):

وَمَا يُضِلُّ بِهِۦۤ إِلَّا ٱلۡفَٰسِقِينَ
 "...But He misleads none except the defiantly disobedient."

🔸 Surah As-Saff (61:5):

فَلَمَّا زَاغُوا۟ أَزَاغَ ٱللَّهُ قُلُوبَهُمۡۚ
 "So when they deviated, Allah caused their hearts to deviate."

🔸 Surah At-Tawbah (9:115):

إِنَّ ٱللَّهَ لَا يُضِلُّ قَوۡمَۢا بَعۡدَ إِذۡ هَدَىٰهُمۡ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ
 "Indeed, Allah does not misguide a people after He has guided them until He makes clear to them what they should avoid."

✅ Summary:

"Whomever Allah guides, none can misguide..."

Qur’an 39:37, 7:186; Hadiths

"Whomever Allah misguides, none can guide..."

Qur’an 7:186

"Allah misguides the transgressors, liars, disbelievers, hypocrites"

Qur’an 2:26, 40:34, 61:5, 9:115

[5] 📖 1. Qur’an — Surah Al-Balad (90:4):

لَقَدْ خَلَقْنَا الْإِنسَانَ فِي كَبَدٍ

“Verily, We have certainly created man in hardship.”

— [Surah Al-Balad 90:4]

📘 Tafsīr Explanation (Ibn Kathīr Summarized of Surah Al-Balad 90:4 ):

"Fi kabad" (فِي كَبَد) = in toil, struggle, hardship, constant effort — physically and spiritually.

لَقَدْ خَلَقْنَا الإِنسَـنَ فِى كَبَدٍ

• (Verily, We have created man in Kabad.) Ibn Abi Najih and Jurayj reported from `Ata, from Ibn `Abbas concerning the phrase `in Kabad', "He was created while in hardship. Don't you see him" Then he mentioned his birth and the sprouting of his teeth. Mujahid said,
• فِى كَبَدٍ
• (in Kabad.) "A drop of sperm, then a clot, then a lump of flesh, enduring in his creation." Mujahid then said, "This is similar to Allah's statement,
• حَمَلَتْهُ أُمُّهُ كُرْهاً وَوَضَعَتْهُ كُرْهاً
• (His mother bears him with hardship. And she brings him forth with hardship.) (46:15) and she breast-feeds him with hardship, and his livelihood is a hardship. So he endures all of this." Sa`id bin Jubayr said,
• لَقَدْ خَلَقْنَا الإِنسَـنَ فِى كَبَدٍ
• (Verily, We have created man in Kabad.) "In hardship and seeking livelihood." `Ikrimah said, "In hardship and long-suffering." Qatadah said, "In difficulty." It is reported from Al-Hasan that he said, "Enduring the hardships of the world by life and the severity of the Hereafter." End of Tafsir Ibn Katheer - Summarized of Surah Al-Balad 90:4

📖 2. Qur’an — Surah Al-‘Ankabūt (29:2):

أَحَسِبَ ٱلنَّاسُ أَن يُتْرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمْ لَا يُفْتَنُونَ

“Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested?”

— [Surah Al-‘Ankabūt 29:2]

📖 3. Qur’an — Surah Al-Insān (76:2):

إِنَّا خَلَقْنَا ٱلْإِنسَٰنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ

“Indeed, We created man from a drop of mixed fluid to test him…”

— [Surah Al-Insān 76:2]

[6] Everyone shall taste death. And only on the Day of Resurrection shall you be paid your wages in full. And whoever is removed away from the Fire and admitted to Paradise, he indeed is successful. The life of this world is only the enjoyment of deception (a deceiving thing). Quran Surah Al-Imran 3:185

[7] 📚 Sahih Muslim 771

Narrated from ʿĀ’ishah (رضي الله عنها):

The Prophet ﷺ used to say in his night prayer:

"O Allah, all praise is due to You. You are the Light of the heavens and the earth and whatever is in them. All praise is due to You. You are the Maintainer of the heavens and the earth and whatever is in them..."

Then near the end of the duʿā’, the Prophet ﷺ said:

"...And evil is not attributed to You. I turn to You. You are my Lord..."

✅ Arabic Text (Partial):

 لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ أَنَا بِكَ وَإِلَيْكَ تَبَارَكْتَ وَتَعَالَيْتَ

— Source: Sahih Muslim, Book 4 (Book of Prayer), Hadith 771 

🟢 Note: The duʿā’ begins with praise of Allah and ends with deep theological etiquette: that although Allah created everything, we do not attribute "sharr" (evil) to Him.

Full Hadith:

 حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ، حَدَّثَنَا يُوسُفُ الْمَاجِشُونُ، حَدَّثَنِي أَبِي، عَنْ عَبْدِ، الرَّحْمَنِ الأَعْرَجِ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ كَانَ إِذَا قَامَ إِلَى الصَّلاَةِ قَالَ ‏"‏ وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَالأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَاىَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِينَ اللَّهُمَّ أَنْتَ الْمَلِكُ لاَ إِلَهَ إِلاَّ أَنْتَ ‏.‏ أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا إِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ وَاهْدِنِي لأَحْسَنِ الأَخْلاَقِ لاَ يَهْدِي لأَحْسَنِهَا إِلاَّ أَنْتَ وَاصْرِفْ عَنِّي سَيِّئَهَا لاَ يَصْرِفُ عَنِّي سَيِّئَهَا إِلاَّ أَنْتَ لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ أَنَا بِكَ وَإِلَيْكَ تَبَارَكْتَ وَتَعَالَيْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ ‏"‏ ‏.‏ وَإِذَا رَكَعَ قَالَ ‏"‏ اللَّهُمَّ لَكَ رَكَعْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ خَشَعَ لَكَ سَمْعِي وَبَصَرِي وَمُخِّي وَعَظْمِي وَعَصَبِي ‏"‏ ‏.‏ وَإِذَا رَفَعَ قَالَ ‏"‏ اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمَوَاتِ وَمِلْءَ الأَرْضِ وَمِلْءَ مَا بَيْنَهُمَا وَمِلْءَ مَا شِئْتَ مِنْ شَىْءٍ بَعْدُ ‏"‏ ‏.‏ وَإِذَا سَجَدَ قَالَ ‏"‏ اللَّهُمَّ لَكَ سَجَدْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَصَوَّرَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ‏"‏ ‏.‏ ثُمَّ يَكُونُ مِنْ آخِرِ مَا يَقُولُ بَيْنَ التَّشَهُّدِ وَالتَّسْلِيمِ ‏"‏ اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَسْرَفْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لاَ إِلَهَ إِلاَّ أَنْتَ ‏"‏ ‏.‏

• Sahih Muslim 771a

Dr Saleh As-Saleh highlight this arabic :  لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ أَنَا بِكَ وَإِلَيْكَ تَبَارَكْتَ وَتَعَالَيْتَ from above hadith in his book “Fate in Islam(The Salaf’s Guide To The Understanding of Al-Qadaa’ Wal Qadar meaning in arabic ‘hadee salaf feel kadha wal qadar’) pdf page 93” and said: “I am here at Your service and ready to obey You. All good is in Your Hand, and evil is not attributed to You. I am by You and I turn to You. You are Blessed and Most High”

Buy the book from here: Al Qadaa wal Qadar (Fate in Islam) By Dr. Saleh As-Saleh, – DARUSSALAM US 

The wording that clearly shows evil is not attributed to Allah is already present inside this hadith itself.

The exact Arabic phrase is:

وَالشَّرُّ لَيْسَ إِلَيْكَ

This literally means: “and evil is not attributed to You” or “evil is not from You in the sense of attribution.”

It comes in the same supplication where the Prophet ﷺ says:

وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ
 “All good is in Your Hand, and evil is not attributed to You.”

So yes, the meaning is directly stated in the hadith itself. The scholars explained it like this: Allah creates everything, but evil is not attributed to Him as a quality or attribute. Rather, evil comes from the actions of the servants, while Allah is Perfect and only good is attributed to Him.

That is why the dua also says right before it:
“I wronged myself and confessed my sin,” which shows the sin is attributed to the servant, not to Allah.

So the hadith itself contains the proof.

Dr Saleh As-Saleh (rahimahullaah) was from the foremost students of Shaykh Ibnul-Uthaymeen (rahimahullaah). He took knowledge from the Shaykh from a long distance for a while, then on a continuous basis from 1412-1415H and then regularly from 1415H where he became a dedicated student and studied with him until his death in 1421H.

Dr Saleh lived around 500 yards from Shaykh’s Ibnul-Uthaymeen house and has been blessed by Allaah to have obtained a PhD in Medical Biochemistry and was a professor at Qaasim University, KSA. Furthermore, he was a well-known author of many great writings and books. He resided in ‘Unayzah, KSA and was active in his call to the salafi da’wah. He used to hold regular classes in the English Language on Paltalk.

The website of Dr. Saleh as-Saleh rahimahullaah now maintained by his son:
http://understand-islam.net/

Source: About Dr Saleh As-Saleh – Saleh As Saleh

[8] In short: "Good deeds are not the means to Paradise itself, but they are the means to Allah’s mercy—through which everyone enters Paradise, even the last Prophet, Muhammad ﷺ."

Hadith:

The Prophet Muhammad ﷺ said:

"No one will enter Paradise by his deeds alone."
 They said, "Not even you, O Messenger of Allah?"
 He said, "Not even me, unless Allah grants me His mercy."
 — [ Sahih Muslim, Hadith 2818, 2817]

This hadith beautifully emphasizes that it is only through Allah’s mercy that anyone, even the Prophet ﷺ, will enter Paradise.

Know that No One will enter Paradise except by the mercy of Allaah... Abu Iyaad - from 0 min to 15mins

Know that No One will enter Paradise except by the mercy of Allaah" by Abu Iyaad

🕌 Summary of Key Points (0:00–15:00)

1. Understanding Allah's Mercy:
   

• Abu Iyaad emphasizes that entry into Paradise is solely by Allah's mercy, not by one's deeds alone.
  
• He highlights the importance of recognizing Allah's mercy and seeking it through sincere worship and repentance.
  

2. The Role of Good Deeds:
   

• While deeds are essential, they are not the means to enter Paradise without Allah's mercy.
  
• Good deeds serve as a means to seek Allah's pleasure and mercy, but they are not sufficient on their own.
  

3. The Prophet's Example:
   

• The Prophet Muhammad ﷺ acknowledged that even he would not enter Paradise except by Allah's mercy.
  
• This underscores the significance of humility and reliance on Allah's mercy.
  

4. The Importance of Tawheed (Monotheism):
   

• Abu Iyaad stresses the necessity of adhering to Tawheed, the oneness of Allah, as a fundamental aspect of seeking Allah's mercy.
  

5. Avoiding Arrogance:
   

• Believers are reminded to avoid arrogance and to recognize that all good deeds are facilitated by Allah's guidance and mercy.

[9] 'Anas narrated: "The Messenger of Allah (s.a.w) would often say: Ya Muqallibal-qulub, thabbit qalbi 'ala dinik('O Changer of the Hearts! Strengthen my heart upon Your Religion.)' So I said: 'O Prophet of Allah! We believe in you and what you have come with, but do you fear for us?' He said: 'Yes. Indeed the hearts are between two Fingers of Allah's Fingers, He changes them as He wills.'" - Jami` at-Tirmidhi 2140 Graded Hasan (good) by al-Tirmidhi and Sahih by others including Shaykh al-Albani.

Shahr bin Hawshab said:“I said to Umm Salamah: ‘O Mother of the Believers! What was the supplication that the Messenger of Allah (ﷺ) said most frequently when he was with you?” She said: ‘The supplication he said most frequently was: “O Changer of the hearts, make my heart firm upon Your religion (Yā Muqallibal-qulūb, thabbit qalbī `alā dīnik).’” She said: ‘So I said: “O Messenger of Allah, why do you supplicate so frequently: ‘O Changer of the hearts, make my heart firm upon Your religion.’ He said: ‘O Umm Salamah! Verily, there is no human being except that his heart is between Two Fingers of the Fingers of Allah, so whomsoever He wills He makes steadfast, and whomever He wills He causes to deviate.’”

Jami` at-Tirmidhi 3522.
Book 48, Hadith 153

[Authenticated by al-Albanee in al-Jaam’i as-Sagheer 1323/7988]

Translation Source: Darusslam Publication of Sunan At-Tirmidhi

Source: The Prophet’s ﷺ Most Repeated Du’a – Authentic Dua & Dhikr (abdurahmanorg -authentic site)

[10] The Prophet ﷺ said:

“Īmān (Aqidah) has over seventy—or over sixty—branches. The most excellent of which is the statement: Lā ilāha illAllāh…”
 (Sahih Muslim, Hadith 35, Sahih al-Bukhari 9)

• This shows that Shahādah is the foundation and highest level of faith.
  
• After it come other acts of worship: prayer, fasting, zakah, good character, modesty, etc.—but all of Islam is built upon this foundation which is Lā ilāha illā Allāh, Muhammadur Rasūlullāh. .

In Summary:

• Shahādah = Islam's foundation
  
• Lā ilāha illAllāh: No one deserves worship in truth except Allah (Tawheed)
  
• Muḥammadur Rasūlullāh: The Prophet must be followed and obeyed
  
• All Prophets taught this same message
  
• It is the highest branch of īmān (faith)
  

[11] حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْمُقَدَّمِيُّ، حَدَّثَنَا يُوسُفُ الْمَاجِشُونُ، حَدَّثَنِي أَبِي، عَنْ عَبْدِ، الرَّحْمَنِ الأَعْرَجِ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ كَانَ إِذَا قَامَ إِلَى الصَّلاَةِ قَالَ ‏"‏ وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَالأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَاىَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِينَ اللَّهُمَّ أَنْتَ الْمَلِكُ لاَ إِلَهَ إِلاَّ أَنْتَ ‏.‏ أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِي جَمِيعًا إِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ وَاهْدِنِي لأَحْسَنِ الأَخْلاَقِ لاَ يَهْدِي لأَحْسَنِهَا إِلاَّ أَنْتَ وَاصْرِفْ عَنِّي سَيِّئَهَا لاَ يَصْرِفُ عَنِّي سَيِّئَهَا إِلاَّ أَنْتَ لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ أَنَا بِكَ وَإِلَيْكَ تَبَارَكْتَ وَتَعَالَيْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ ‏"‏ ‏.‏ وَإِذَا رَكَعَ قَالَ ‏"‏ اللَّهُمَّ لَكَ رَكَعْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ خَشَعَ لَكَ سَمْعِي وَبَصَرِي وَمُخِّي وَعَظْمِي وَعَصَبِي ‏"‏ ‏.‏ وَإِذَا رَفَعَ قَالَ ‏"‏ اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمَوَاتِ وَمِلْءَ الأَرْضِ وَمِلْءَ مَا بَيْنَهُمَا وَمِلْءَ مَا شِئْتَ مِنْ شَىْءٍ بَعْدُ ‏"‏ ‏.‏ وَإِذَا سَجَدَ قَالَ ‏"‏ اللَّهُمَّ لَكَ سَجَدْتُ وَبِكَ آمَنْتُ وَلَكَ أَسْلَمْتُ سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَصَوَّرَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ تَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ ‏"‏ ‏.‏ ثُمَّ يَكُونُ مِنْ آخِرِ مَا يَقُولُ بَيْنَ التَّشَهُّدِ وَالتَّسْلِيمِ ‏"‏ اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَسْرَفْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لاَ إِلَهَ إِلاَّ أَنْتَ ‏"‏ ‏.‏

• Sahih Muslim 771a

Dr Saleh As-Saleh highlight this arabic :  لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ أَنَا بِكَ وَإِلَيْكَ تَبَارَكْتَ وَتَعَالَيْتَ from above hadith in his book “Fate in Islam(The Salaf’s Guide To The Understanding of Al-Qadaa’ Wal Qadar meaning in arabic ‘hadee salaf feel kadha wal qadar’) pdf page 93” and said: “I am here at Your service and ready to obey You. All good is in Your Hand, and evil is not attributed to You. I am by You and I turn to You. You are Blessed and Most High”

Buy the book from here: Al Qadaa wal Qadar (Fate in Islam) By Dr. Saleh As-Saleh, – DARUSSALAM US 

Dr Saleh As-Saleh (rahimahullaah) was from the foremost students of Shaykh Ibnul-Uthaymeen (rahimahullaah). He took knowledge from the Shaykh from a long distance for a while, then on a continuous basis from 1412-1415H and then regularly from 1415H where he became a dedicated student and studied with him until his death in 1421H.

Dr Saleh lived around 500 yards from Shaykh’s Ibnul-Uthaymeen house and has been blessed by Allaah to have obtained a PhD in Medical Biochemistry and was a professor at Qaasim University, KSA. Furthermore, he was a well-known author of many great writings and books. He resided in ‘Unayzah, KSA and was active in his call to the salafi da’wah. He used to hold regular classes in the English Language on Paltalk.

The website of Dr. Saleh as-Saleh rahimahullaah now maintained by his son:
http://understand-islam.net/

Source: About Dr Saleh As-Saleh – Saleh As Saleh

Dr. Saleh As Saleh (Audio) – AbdurRahman.Org

Articles and Books by Dr. Saleh as-Saleh – AbdurRahman.Org

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[12] Yes, this supplication is authentically reported from the Prophet ﷺ. Here is the hadith with the wording mentioned clearly.

The Prophet ﷺ said:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ
 “O Allah, I seek refuge in You from anxiety and depression.”

This is part of a longer supplication narrated from Prophet Muhammad and recorded in Sahih al-Bukhari.

The full wording in the hadith is:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ، وَأَعُوذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ، وَأَعُوذُ بِكَ مِنَ الْجُبْنِ وَالْبُخْلِ، وَأَعُوذُ بِكَ مِنْ غَلَبَةِ الدَّيْنِ وَقَهْرِ الرِّجَالِ

Translation (simple):
 “O Allah, I seek refuge in You from anxiety and depression, from weakness and laziness, from cowardice and miserliness, and from being overcome by debt and overpowered by people.”

Full Hadith and meaning:

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا يَعْقُوبُ، عَنْ عَمْرٍو، عَنْ أَنَسِ بْنِ مَالِكٍ ـ رضى الله عنه ـ أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ لأَبِي طَلْحَةَ ‏"‏ الْتَمِسْ غُلاَمًا مِنْ غِلْمَانِكُمْ يَخْدُمُنِي حَتَّى أَخْرُجَ إِلَى خَيْبَرَ ‏"‏‏.‏ فَخَرَجَ بِي أَبُو طَلْحَةَ مُرْدِفِي، وَأَنَا غُلاَمٌ رَاهَقْتُ الْحُلُمَ، فَكُنْتُ أَخْدُمُ رَسُولَ اللَّهِ صلى الله عليه وسلم إِذَا نَزَلَ، فَكُنْتُ أَسْمَعُهُ كَثِيرًا يَقُولُ ‏"‏ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحَزَنِ وَالْعَجْزِ وَالْكَسَلِ وَالْبُخْلِ وَالْجُبْنِ وَضَلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ ‏"‏‏.‏ ثُمَّ قَدِمْنَا خَيْبَرَ، فَلَمَّا فَتَحَ اللَّهُ عَلَيْهِ الْحِصْنَ ذُكِرَ لَهُ جَمَالُ صَفِيَّةَ بِنْتِ حُيَىِّ بْنِ أَخْطَبَ، وَقَدْ قُتِلَ زَوْجُهَا وَكَانَتْ عَرُوسًا، فَاصْطَفَاهَا رَسُولُ اللَّهِ صلى الله عليه وسلم لِنَفْسِهِ، فَخَرَجَ بِهَا حَتَّى بَلَغْنَا سَدَّ الصَّهْبَاءِ حَلَّتْ، فَبَنَى بِهَا، ثُمَّ صَنَعَ حَيْسًا فِي نِطَعٍ صَغِيرٍ، ثُمَّ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ آذِنْ مَنْ حَوْلَكَ ‏"‏‏.‏ فَكَانَتْ تِلْكَ وَلِيمَةَ رَسُولِ اللَّهِ صلى الله عليه وسلم عَلَى صَفِيَّةَ‏.‏ ثُمَّ خَرَجْنَا إِلَى الْمَدِينَةِ قَالَ فَرَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يُحَوِّي لَهَا وَرَاءَهُ بِعَبَاءَةٍ، ثُمَّ يَجْلِسُ عِنْدَ بَعِيرِهِ فَيَضَعُ رُكْبَتَهُ، فَتَضَعُ صَفِيَّةُ رِجْلَهَا عَلَى رُكْبَتِهِ حَتَّى تَرْكَبَ، فَسِرْنَا حَتَّى إِذَا أَشْرَفْنَا عَلَى الْمَدِينَةِ نَظَرَ إِلَى أُحُدٍ فَقَالَ ‏"‏ هَذَا جَبَلٌ يُحِبُّنَا وَنُحِبُّهُ ‏"‏‏.‏ ثُمَّ نَظَرَ إِلَى الْمَدِينَةِ فَقَالَ ‏"‏ اللَّهُمَّ إِنِّي أُحَرِّمُ مَا بَيْنَ لاَبَتَيْهَا بِمِثْلِ مَا حَرَّمَ إِبْرَاهِيمُ مَكَّةَ، اللَّهُمَّ بَارِكْ لَهُمْ فِي مُدِّهِمْ وَصَاعِهِمْ ‏"‏‏.‏

Narrated Anas bin Malik: The Prophet (ﷺ) said to Abu Talha, "Choose one of your boy servants to serve me in my expedition to Khaibar." So, Abu Talha took me letting me ride behind him while I was a boy nearing the age of puberty. I used to serve Allah's Messenger (ﷺ) when he stopped to rest. I heard him saying repeatedly, "O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." Then we reached Khaibar; and when Allah enabled him to conquer the Fort (of Khaibar), the beauty of Safiya bint Huyai bin Akhtab was described to him. Her husband had been killed while she was a bride. So Allah's Messenger (ﷺ) selected her for himself and took her along with him till we reached a place called Sa`d-AsSahba,' where her menses were over and he took her for his wife. Haris (a kind of dish) was served on a small leather sheet. Then Allah's Messenger (ﷺ) told me to call those who were around me. So, that was the marriage banquet of Allah's Messenger (ﷺ) and Safiya. Then we left for Medina. I saw Allah's Apostle folding a cloak round the hump of the camel so as to make a wide space for Safiya (to sit on behind him) He sat beside his camel letting his knees for Safiya to put her feet on so as to mount the camel. Then, we proceeded till we approached Medina; he looked at Uhud (mountain) and said, "This is a mountain which loves us and is loved by us." Then he looked at Medina and said, "O Allah! I make the area between its (i.e. Medina's) two mountains a sanctuary as Abraham made Mecca a sanctuary. O Allah! Bless them (i.e. the people of Medina) in their Mudd and Sa (i.e. measures).

Sahih al-Bukhari 2893

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[13] Yes, this is also based on an authentic hadith.

The statement comes from Prophet Muhammad and is recorded in Sahih Muslim.

The Prophet ﷺ said:

“Be strong and seek help from Allah, and do not feel helpless. If something happens to you, do not say: ‘If I had done this or that,’ but say: ‘Qaddarallahu wa ma sha’a fa‘al,’ because ‘if’ opens the door for Shaytan.”

Reference:
 Sahih Muslim, Book of Qadar (Divine Decree), Hadith 2664.

Full Hadith:

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَابْنُ، نُمَيْرٍ قَالاَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ إِدْرِيسَ، عَنْ رَبِيعَةَ بْنِ عُثْمَانَ، عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ حَبَّانَ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ الْمُؤْمِنُ الْقَوِيُّ خَيْرٌ وَأَحَبُّ إِلَى اللَّهِ مِنَ الْمُؤْمِنِ الضَّعِيفِ وَفِي كُلٍّ خَيْرٌ احْرِصْ عَلَى مَا يَنْفَعُكَ وَاسْتَعِنْ بِاللَّهِ وَلاَ تَعْجِزْ وَإِنْ أَصَابَكَ شَىْءٌ فَلاَ تَقُلْ لَوْ أَنِّي فَعَلْتُ كَانَ كَذَا وَكَذَا ‏.‏ وَلَكِنْ قُلْ قَدَرُ اللَّهِ وَمَا شَاءَ فَعَلَ فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ ‏"‏ ‏.‏

Abu Huraira reported Allah's Messenger (ﷺ) as saying: A strong believer is better and is more lovable to Allah than a weak believer, and there is good in everyone, (but) cherish that which gives you benefit (in the Hereafter) and seek help from Allah and do not lose heart, and if anything (in the form of trouble) comes to you, don't say: If I had not done that, it would not have happened so and so, but say: Allah did that what He had ordained to do and your" if" opens the (gate) for the Satan.

Sahih Muslim 2664

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[14] Yes, this is authentically reported from Prophet Muhammad.

He used to seek refuge from the punishment of the grave in his supplications during prayer, especially after the Tashahhud.

The Prophet ﷺ said:

“When one of you finishes the last Tashahhud, let him seek refuge with Allah from four things: from the punishment of Hell, from the punishment of the grave, from the trials of life and death, and from the evil of the Dajjal.”

This hadith is recorded in:

Sahih al-Bukhari
and
Sahih Muslim

Reference:
Sahih al-Bukhari – Hadith 1377
Sahih Muslim – Hadith 588

The wording that shows seeking refuge from the punishment of the grave is:

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ

which means: “O Allah, I seek refuge in You from the punishment of the grave.”

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