Question: Who will have a worse punishment (in the Hereafter): The sinners or the innovators?

Shaykh Saalih al-Fawzaan

Question: Who will have a worse punishment (in the Hereafter): The sinners or the innovators?

Answer 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, 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 –

Al-Hasan Al-Basree, may Allaah have mercy upon him, said:
“Do not sit with a person of innovation, for indeed he will put a disease in your heart.”

(Al-I’tisaam of Ash-Shaatibee (1/72) verified by Saleem Al-Hilaalee and Al-Bid’a wan-Nahee ‘anhaa of Ibn Waddaah (pg. 54))

Ash-Shaatibee (158) said:

“Indeed the saved sect – and they are Ahl-us-Sunnah – are commanded to disassociate themselves from the people of innovations, to expel them, and to punish severely anyone that follows in their direction, whether by killing them or less than that. And the scholars have warned us against accompanying and gathering with them.”

I (the compiler) say : may Allaah have mercy on the Salaf (predecessors). They did not leave behind any person of innovation except that they subdued him and warned against him.

– for they would influence those whom they sat with, and their danger is great. There is no doubt that innovation is worse than sin and that the danger of the innovator is worse to the people than the danger of the sinner. –

Concerning the danger of the people of innovation, Shaykh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, said:
“If it were not for those whom Allaah placed to repel the danger of them [meaning the innovators], the Religion would have been corrupted. Their corruption is worse than the corruption caused by the conquering of the enemies at times of war. For indeed, when they conquer, they do not corrupt hearts or the Religion found in them, except for a while. But as for these people [i.e. the innovators], then they corrupt the hearts from the very beginning.”

(Majmoo’-ul-Fataawaa: (28/232)

He (Ibn Taimiyyah) also said (20/103):

“The people of innovation are worse than the people of lustful sins, according to the Sunnah and the Ijmaa’ (consensus).”

– This is why the Salaf would say:

“Being moderate while upon the Sunnah is better than exerting oneself while upon Innovation.”

[This statement is reported from Ibn Mas’ood, may Allaah be pleased with him. Refer to Al-Laalikaa’ee (1/188, no. 114), Al-Ibaanah (1/320, no. 161) and As-Sunnah of Ibn Nasr (30).]

Reference: Beneficial Answers to Questions on Innovated Methodologies by Shaykh Saalih al-Fawzaan Hafithahullaah. (Beneficial footnotes by Jamaal bin Fareehan Al-Harithee). Pg. 31-32



BACKBITING THE INNOVATORS – 14 narrations of the Salaf for the PERMISSIBILITY of backbiting innovators.

NOTE: It is not considered backbiting when talking about the people of desires and innovation, and those who oppose the Salaf:
  1.      Al-A’amash reported that Ibraaheem (An-Nakha’ee) said: “There is no backbiting with regard to (talking about) the innovator.” [Al-Laalikaa’ee (1/140, no: 276)]
2.      Al-Hasan Al-Basree said: “There is no backbiting with regard to (talking about) the innovator or the sinner who openly professes his evil.” [Al-Laalikaa’ee (1/140, no: 279)]
3.      And he also said: “There is no backbiting when it concerns the people of innovations.” [Al-Laalikaa’ee (1/140, no: 280)]
4.      Al-Fudayl Ibn ‘Iyyaad said: “Whoever enters upon a person of innovation, then he has no sanctity (i.e. protection from being talked about).” [Al-Laalikaa’ee (1/140, no: 282) ]
5.      Sufyaan Ibn ‘Uyainah said: “Shu’abah used to say: ‘Come let us backbite for the sake of Allaah, ‘azza wa jall.’” [Al-Kifaayah fee ‘Ilm-ir-Riwaayah of al-Khateeb Al-Baghdaadee (91) and Sharh ‘Ilal At-Tirmidhee of Ibn Rajab (1/349)]
6.      Abu Zayd Al-Ansaaree An-Nahwee said: “Shu’abah came to us on a rainy day and said: ‘This is not a day for (learning) hadeeth. Today is a day for backbiting. Come let us backbite the liars (in hadeeth).’” [Al-Kifaayah fee ‘Ilm-ir-Riwaayah of al-Khateeb Al-Baghdaadee (91)]
7.      On the authority of Makkee Ibn Ibraaheem who said: “Shu’abah used to go to ‘Imraan Ibn Hudayr saying (to him): ‘O ‘Imraan, come let us backbite for an hour for the sake of Allaah.’ And they would mention the faults and defects of hadeeth reporters.” [Al-Kifaayah fee ‘Ilm-ir-Riwaayah of al-Khateeb Al-Baghdaadee (91)]
8.      Abu Zur’ah Ad-Dimashqee said: “I heard Abu Mushar being asked about a man that makes mistakes, misconstrues and distorts ahaadeeth, so he said: ‘Make his affair known.’ So I said to Abu Zur’ah: ‘Do you consider that to be backbiting?’ He said: ‘No.’” [Sharh ‘Ilal At-Tirmidhee of Ibn Rajab (1/349) and Al-Kifaayah of Al-Baghdaadee (91-92) but there occurs in Al-Khateeb’s report: “So I said to Abu Mushar” instead of “So I said to Abu Zur’ah.”]
9.      ‘Abdullah Ibn Al-Mubaarak said: “Al-Mi’allaa Ibn Hilaal is fine except when it comes to hadeeth, he lies.” So someone among the sufis (i.e. ascetics) said: “O Abu ‘Abdir-Rahmaan! Are you backbiting?” So he said: “Be quiet! If we do not clarify this, how will the truth be made known from the falsehood?” [Sharh ‘Ilal At-Tirmidhee of Ibn Rajab (1/349) and Al-Kifaayah of Al-Baghdaadee (91-92) ]
10.  ‘Abdullaah, the son of Imaam Ahmad said: “Abu Turaab An-Nakhshabee once went to my father, so my father began saying ‘this person is weak’ and ‘that person is reliable.’ So Abu Turaab said: ‘O Shaikh, do not backbite the scholars!’ So my father turned to him and said: ‘Woe be to you! This is advice, this is not backbiting.”[Al-Kifaayah fee ‘Ilm-ir-Riwaayah of al-Khateeb Al-Baghdaadee (92) and Sharh ‘Ilal At-Tirmidhee of Ibn Rajab (1/350)]
11.  Muhammad Ibn Bindaar As-Sabbaak Al-Jarjaanee said: “I once said to Ahmad Ibn Hanbal: ‘Verily, it is becoming hard upon me to say: (So and so is weak) and (so and so is a liar). So Ahmad said: ‘If you remain silent and I remain silent, then who will make the ignorant person aware of the authentic from the defective?’”[Majmoo’-ul-Fataawaa of Ibn Taimiyyah (28/231)]
12.  Shaudhab reported that Katheer Abu Sahl said: “It used to be said: ‘The people of desires do not have any sanctity (i.e. protection from being talked about).” [Al-Laalilkaa’ee (1/140, no: 281)]
13.  Al-Hasan Ibn ‘Alee Al-Iskaafee said: “I asked Abu ‘Abdillaah Ahmad Ibn Hanbal about the meaning of backbiting. He responded: “It is when you mention the defect of a person.” I said: “What if the person says: ‘Do not hear (hadeeth) from so and so’ and ‘Such and such person makes mistakes (in his narration)?’” He said: “If the people were to abandon doing this, the authentic would not be known from its opposite.” [Sharh ‘Ilal At-Tirmidhee (1/350-351)]
14.  Isma’eel Al-Khatabee said: ‘Abdullaah Ibn Ahmad reported to us, saying: “I said to my father: ‘What do you say about seekers of Hadeeth going to a teacher who perhaps is murji’ee or a shi’ee or he has some opposition to the Sunnah in him. Is it permitted for me to remain silent about him or should I warn against him?’ So my father said: ‘If he calls the people to innovation and he is an Imaam (or a head figure) in that and calls to that, then yes, warn against him.’” [Al-Kifaayah (93) and Sharh ‘Ilal At-Tirmidhee (1/350) ]
Modified for presentation purposes: from

Ahl Al-Bid’ah amongst the Jinn

Al-Hâfidh Ibn Kathîr – Allâh have mercy upon him – reports the following incident in his tafsîr of Sûrah Al-Jinn, verse 11:

Ahmad b. Sulaymân al-Najjâd said in his Amâlî: … Abû Mu’âwiyah said, “I heard Al-A’mash say, ‘A jinni once came to us and I asked him: what is the favorite food amongst you?’ He replied, ‘Rice.’ So we gave some to them and I saw handfuls of rice being lifted and I couldn’t see anyone [picking them up]. I asked, ‘Do these false desires (bid’ah) that are amongst us exist amongst you?’ He replied, ‘Yes.’ I asked, ‘How are the Râfidah amongst you?’ He replied, ‘The worst of us.’”

Ibn Kathîr said, ‘I presented this chain of narration to our Shaykh, Al-Hâfidh Abû Al-Hajjâj Al-Mizzî and he said, ‘This chain of narration is sahîh all the way to Al-A’mash.’’


Shaykh Salih al-Fawzan said, when asked about the ruling on using beads for remembering Allaah:

The tasbeeh beads (misbahah), when a person makes use of it, believing that in using it there is some excellence and virtue, and that it is from the ways and means of the remembrance of Allaah, the Mighty and Majestic, then this is an innovation. As for when a person uses them from the angle of the permitted things (mubaahaat), or that he counts those things with them which he needs to count, then this is from the permitted affairs. As for taking them as religion and nearness, then this is treated as [being from] the newly-introduced innovations.

And it is better that a person glorify (Allaah) and count the tasbih (glorification) by his fingers, this is what is desirable. As for taking the beads upon the understanding that there is virtue in them as is believed by some of the Sufis and their followers and for which reason you find them carrying these bulky beads and wearing them around their necks, this enters into showing off (riyaa) from one angle, and it has no foundation in the shariah(from another), hence making use of it and employing it becomes from the newly-introduced innovations.

Nur alaa al-Darb Fatawa Shaykh Salih al-Fawzan (1/81) through al-Bida’ wal-Muhdathaat (p. 343-344).

The ruling on Prayer Beads

Shaykh al-Islam Ibn Taymiyah said in al-Fataawa (22/187): “Some of them might show off by putting their prayer-mats over their shoulders and carrying their masbahahs in their hands, making them symbols of religion and prayer. It is known from the mutawaatir reports that neither the Prophet (peace and blessings of Allaah be upon him) nor his Companions used these as symbols. They used to recite tasbeeh and count on their fingers, as the hadeeth says: “Count on your fingers, for they will asked, and will be made to speak.” Some of them may count their tasbeeh with pebbles or date stones. Some people say that doing tasbeeh with the masbahah is makrooh, and some allow it, but no one says that tasbeeh with the masbahah is better than tasbeeh with the fingers.” Then he (may Allaah have mercy on him) goes on to discuss the issue of showing off with the masbahah, saying that it is showing off with regard to something that is not prescribed by Islam, which is worse than showing off with regard to something that is prescribed.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (al-Liqa’ al-Maftooh, 3/30) was asked whether using the masbahah for tasbeeh is bid’ah, and his reply was: “It is better not to do tasbeeh with the masbahah, but it is not bid’ah, because there is a basis for it, which is the fact that some of the Sahaabah did tasbeeh with pebbles. But the Messenger (peace and blessings of Allaah be upon him) taught that tasbeeh with the fingers is better, as he said, ‘Count with the fingertips, for they will be made to speak.’ Doing tasbeeh with the masbahah is not haraam or bid’ah, but it is better not to do it, because the one who does tasbeeh with the masbahah has shunned something better. Using the masbahah may also be contaminated with some element of showing off, because we see some people carrying masbahahs that contain a thousand beads, as if they are telling people, ‘Look at me, I do a thousand tasbeehs!’ Secondly, those who use the masbahah for tasbeeh are usually absent-minded and not focused, so you see them doing tasbeeh with the beads, but their gaze is wandering all over the place, which indicates that they are not really concentrating. It is better to do tasbeeh with one’s fingers, preferably using the right hand rather than the left, because the Prophet (peace and blessings of Allaah be upon him) used to count his tasbeeh on his right hand. If a person counts his tasbeeh using both hands, there is nothing wrong with that, but it is better to use the right hand only.”

Shaykh Muhammad Naasir al-Deen al-Albaani said in Al-Silsilat al-Da’eefah (1/110), where he quotes the (weak) hadeeth “What a good reminder is the subhah [masbahah],”

“In my view, the meaning of this hadeeth is invalid for a number of reasons:

Firstly, the subhah [masbahah] is bid’ah and was not known at the time of the Prophet (peace and blessings of Allaah be upon him). It happened after that, so how could he (peace and blessings of Allaah be upon him) have encouraged his Sahaabah to do something that was unknown to them? The evidence for what I have said is the report narrated by Ibn Waddaah in Al-Bid’ wa’l-Nahy ‘anhaa from al-Salt ibn Bahraam, who said: ‘Ibn Mas’ood passed by a woman who had a [masbahah] with which she was making tasbeeh, and he broke it and threw it aside, then he passed by a man who was making tasbeeh with pebbles, and he kicked him then said, “You think you are better than the Sahaabah, but you are following unjustified bid’ah! You think you have more knowledge than the Companions of Muhammad (peace and blessings of Allaah be upon him)!”’ Its isnaad is saheeh to al-Salt, who is one of the trustworthy (thiqah) followers of the Taabi’een.

Secondly, it goes against the guidance of the Prophet (peace and blessings of Allaah be upon him). ‘Abd-Allaah ibn ‘Amr said, ‘I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) counting the tasbeeh on his right hand.’”

He also said (1/117): “If there is only one bad thing about the masbahah, which it is that it takes the place of the Sunnah of counting on the fingers, even though all are agreed that counting on the fingers is preferable, then that is bad enough. How rarely I see people counting their tasbeeh on their fingers!

Moreover, people have invented so many sophisticated ways of following this bid’ah, so you see the followers of one of the [Sufi] tareeqahs wearing the masbahah around their necks! Or some of them counting with the beads whilst talking or listening to you! Or another one – the like of whom I have not seen for some time – riding his bicycle through a street crowded with people, with the masbahah in one of his hands! They are showing the people that they are not distracted from the remembrance of Allaah for even an instant, but in many cases this bid’ah is a cause of their neglecting what is obligatory (waajib). It has happened many times – to others as well as myself – that when I greet one of these people with salaam, they answer only by waving and not by saying the words of the greeting. The bad results of this bid’ah are innumerable, and no one can say it better than the poet:

‘All goodness is in following that which went before (the salaf)

All badness is in the innovations of those who came later.’”

And Allaah knows best


Reciting the Quran like a Song

It is reported that a person recited in a melodious [1] way in front of Al-A’mash. He said:
A man once recited in front of Anas [ibn Mâlik – Allâh be pleased with him] in this manner and he detested it.
Abû Bakr Al-Khallâl, Al-Amr bil-Ma’rûf wa Al-Nahî ‘an Al-Munkar, p110.

It is reported that Sâlim [b. ‘Abdillâh b. ‘Umar b. Al-Khattâb] – Allâh have mercy on him – was asked to listen to someone leading the prayer. When he heard the recitation he turned back exclaiming:
Singing! Singing!
Ibn Al-Jawzî, Al-Qussâs wa Al-Mudhakkirîn article 183.

It is reported that there was a man who used to lead the prayer in Al-Madînah. One night, he became euphoric (got carried away by emotion). [2] Al-Qâsim b. Muhammad recited:
Verily it is a mighty and noble Book. Falsehood does not approach it, neither before it nor behind. It is a revelation from the Most Wise, Most Praiseworthy. [Al-Quran, Fussilat: 41, 42]
And he detested [the behavior of the reciter].
Ibid. article 184.

It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – was asked about reciting the Qurân with melodies,
[1] to which he replied:
This is something they took from singing.
Ibid. article 182

Ibn Dâwûd [‘Abdullâh b. Dâwûd b. ‘Âmir Al-Khuraybî] – Allâh have mercy on him – was once asked by Bishr b. Al-Hârith:
If I pass by a man reciting, should I sit and listen? He asked, “Does he become euphoric [2] (because of emotional recitation)?” Bishr replied, “Yes.” Ibn Dâwûd said, “He has shown his bid’ah, do not sit with him.”
Ibid article 186.

Hanbal reports:
Abû ‘Abdillâh (Imâm Ahmad) used to detest this innovated recitation which is called Al-Alhân (melodious, musical recitation).
Ibid. article 187.

And it is reported that Imâm Ahmad said:
“This innovated recitation which is called Al-Alhân, I detest it.” He was very strict against it. He said, “I believe it resembles singing, and the Qurân is to be preserved from this.”
Ibid. article 188.

There are numerous narrations from Imâm Ahmad about this, amongst them:
When asked about it once he said:
It is something innovated. But [to recite in a beautiful voice is fine] if it is naturally his voice, as was Abû Mûsâ [Al-Ash’arî – Allâh be pleased with him].

When asked about reciting with alhân another time, he replied:
No. [It is allowed] if that is his natural voice, like the voice of Abû Mûsâ. As for learning how to recite like this, then no.

He was asked about recitation with melodies and harmonies, to which he replied:
“IT IS BID’AH.” It was said to him, ‘They gather to listen to it.” He said, “Allâhul-musta’ân (‘Allâh is the one whose aid is sought’; a statement of sorrow and disapproval.)”

Also, he said:
It is a bid’ah, not to be listened to.

‘Abdullâh b. Yazîd Al-’Anbarî reports:
A man once asked Ahmad b. Hanbal:
“What do you say about reciting with alhân?” Abu ‘Abdillâh said, “What is your name?” The man replied, “Muhammad.” Imâm Ahmad said, “So would you like to be called Moohammad?”
Al-Khallâl, op. cit., p99+.

Imâm Mâlik – Allâh have mercy on him – said:
I do not like reciting in melodies, neither in Ramadan nor at other times, because it resembles singing, and it causes the Qurân to be laughed at. It is said ‘this person is a better reciter than that person (the Quran becomes the subject of rivalry and entertainment).
It has reached me that the slave-girls are taught to recite like this as they are taught how to sing. Do you think this was the way Allâh’s Messenger – peace and blessings be upon him – used to recite?
Al-Qayrawânî, Kitâb Al-Jâmi’ p166.

[1] Arabic: Alhân. This refers to reciting in a melodious, song-like tone. See notes.
[2] Arabic: Al-tarb. This refers to a state of emotional intensity which may bring about physical expression. See notes.


After relating some of these traditions, Ibn Al-Jawzî states:

Know that melodious musical recitation (Al-Alhân) is detested for a number of reasons, amongst others: [its reciters] merge letters that are not supposed to be merged, they extend vowels (madd) where there should be no extension, and they omit the hamzah and the doubling of consonants (tashdîd) just in order to preserve the melody. Also, this kind of recitation causes people to get emotionally carried away (al-tarb) and it distracts people from pondering the Quran. [3]
Explaining the type of recitation that is praiseworthy and the type that is detestable, Ibn Kathîr states:
What is sought in the Sharî’ah (teachings of Islam) is the type of beautification of the voice that leads to pondering the Quran and seeking to understand it, to submission, humility and compliance with the obedience [of Allah].

As for using voices with novel melodies, composed on distracting and entertaining rhythms and musical rules, then the Quran is far removed from this and is too respected and esteemed to have this approach taken in its delivery.[4]

[3] Ibn Al-Jawzî, Al-Qussâs wa Al-Mudhakkirîn p335.
[4] Ibn Kathîr, Fadâ`il Al-Qurân p198.


There is Not an Innovator Except that he hates Ahlul-Hadeeth, by Abu Hakeem Bilal Davis

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah

Abu Uthmaan as-Saaboonee (d. 449H) – rahimahullaah – said: “I heard al-Haakim Abu ‘Abdullaah al-Haafidh saying: I heard Abu ‘Alee al-Husain bin ‘Alee al-Haafidh saying: I heard Ja’far bin Ahmad bin Sinaan al-Waasitee saying: I heard Ahmad bin Sinaan al-Qattaan say: There is no innovator in [this] world except that he detests the Ahl ul-Hadeeth (the People of Hadeeth). So when a man innovates (into the religion), the sweetness of the hadeeth is removed from his heart.”

__________________________________________________ _______________________________________

There is Not an Innovator Except that he hates Ahlul-Hadeeth, by Bilal Davis (Notes, not verbatim)

Ibn Taymiyyah (rahimahullaah) said: The bid’ah is joined with dividing, just as the Sunnah is joined to the Jama’ah. So it is said: Ahlus-Sunnah wal Jama’ah, and about the people of innovation: Ahlul Bid’ah wal furqa.

Even among the people of bid’ah themselves, they have splitting. Even within one sect, they have many groups.

The She’aah have many groups and different off-shoots.
The Khawaarij have many groups and different off-shoots.
The Mu’tazila have many groups and different off-shoots.

All of this is from the punishment of Allaah.

Ahlus-Sunnah – regardless of where they are – are united.

Ibnul Qayyim (rahimahullaah) wrote a famous poem entitled Nooniyah (each line ending with the letter ‘Noon’), and he also wrote Meemiyah (each line ending with the letter ‘Meem’).

In his Meemiyah, he started those lines by praising Ahlul-Hadeeth, and mentioning that this is his group, and they are the people he is with.

They (Ahlul-Hadeeth) are the followers of the Messenger (salallaahu ‘alayhi wa sallam). They are his party.

– If it wasn’t for (Allaah raising) them, then there would not be any Muslims on the earth.

– If it wasn’t for Ahlus-Sunnah protecting the Sunnah, and if it wasn’t for Ahlus-Sunnah protecting the Qur`an, and inscribing that, gathering the Sunnah, traveling for the gathering of the Sunnah, preserving the understanding of the Salaf concerning the Sunnah, then we would have nothing but Ahlul-Bid’ah and nothing but the Zanadiqah, individuals misunderstanding the Sunnah or not knowing the Sunnah at all, because it would not have been gathered by anyone.

– And if it wasn’t for Allaah raising Ahlus-Sunnah for that purpose, then we would not have Muslims on the earth.

– And if it wasn’t for (Allaah raising) them, the earth would have shaken and trembled with a convulsion – with its people (the people on the earth would be in a state of mayhem).

– But they [Ahlul-hadeeth] are the mountains of the earth.

– And if it wasn’t for (Allaah raising) them, the earth would have been in darkness for the people on the earth.

– But they are the moons and stars of the earth (bringing light to the people of the earth) by way of the Sunnah and by way of the guidance and by way of this Deen.

– They indeed are my companions, so… and welcome the good people and deal with them with benevolence.

The Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: Awthaqul ‘Urral Eeman al-hubbu fillaah, wal-bughdu fillaah (The strongest handhold of eeman is to love for Allaah, and hate for Allaah.)

The reason why Ahlul-Bid’ah hate Ahlul Hadeeth is because they differ in the usool (fundamentals) in ‘Aqeedah and that which unites the hearts. The usool – correct ‘aqeedah – is not present with them (Ahlul-Bid’ah ).

Allaah said (what means): So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition. So Allaah will suffice you against them. And He is the All-Hearer, the All-Knower. (Al-Baqarah, ayah 137)

[They] also [hate us], because we call to ‘ilm (authentic knowledge); the Prophet (salallaahu ‘alayhi wa sallam) said: Seeking knowledge is obligatory upon every Muslim.

Ahlus-Sunnah take their ‘aqeedah from Qur`an and Sunnah upon the understanding of the Salaf.

Allaah said (what means): And whoever contradicts and opposes the Messenger (Muhammad, (salallaahu ‘alayhi wa sallam)) after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination. (An-Nisa, ayah 115)

Allaah says (what means): And the first to embrace Islam of the Muhaajiroon and the Ansaar and also those who followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success. (At-Tawbah, ayah 100)

Ahlul-Bid’ah take their ‘aqeedah from: opinions and principles based upon “logic.”

Allaah says (what means): And so We have appointed for every Prophet enemies – Shayaatin (devils) among mankind and jinns – inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it, so leave them alone with their fabrications. (Al-An’aam, ayah 112) ——-> Shayateen from mankind and Jinn who inspire one another with adorned speech as a delusion.

From the origin of this Manhaj – from the origin of Salafiyyah – is to refute the one in opposition, to refute the mukhalif (the one in opposition). If it wasn’t for this Radd (refutation) of the one in opposition, then this bid’ah would be allowed; it would have a nice place in the ranks of the Muslimoon, and accepted. The bid’ah that leads to Kufr and Shirk would have been established in the hearts of the Muslims.

If it wasn’t for Allaah raising for this Ummah Ahlus-Sunnah, Ahlul-Hadeeth, refuting and clarifying (exposing) the bid’ah, then SubhanAllaah!, we wouldn’t have known the haqq (truth) from the baatil (falsehood). As Allaah said (what means): And if it wasn’t for Allaah using (checking) some of the people to repel others, the earth would have become corrupt.

If Allaah didn’t raise for this Ummah individuals to refute a bid’ah as soon as it is raised, or spoken with, then the earth would have become corrupt. But indeed, it is the blessing that Allaah has given us this characteristic, this bravery, in the face of the [falsehood]. Bravery! Warriors as Ahlul-Hadeeth are! Warriors, ya ikhwaan, who have with them the characteristic of bravery – regardless of how beloved that individual is to the people, regardless of the standing that he has among the ranks of individuals – who will clarify (and expose) the baatil of that individual. Regardless of what the people are going to say.

The haqq (truth) is more beloved to us than that individual.
SubhanAllaah, we have certain individuals who are angered that the falsehood of certain individuals is clarified (refuted), becoming angered that Fulan from the people – such and such who was that “great caller to Salafiyah” at one time, the great “flag-bearer” at one time opposes the manhaj and (therefore) – is spoken against. People become angered at the fact that someone clarified the affair of that individual.

What is the state of affairs of an individual who becomes angered at the one who clarifies the haqq (truth), yet he doesn’t become angered at the statements [in opposition to what Allaah revealed] of that person? He doesn’t become angered at the fact that the person’s statement has opposed Allaah, opposed the Messenger (salallaahu ‘alayhi wa sallam), opposed the Salaf, opposed the ‘ulemma of the Ummah, opposed the Jama’ah. That does not anger him, because he loves that individual.

But as soon as someone stands up and speaks and clarifies, then he [the one speaking the truth] becomes “shaytaan rajeem” to most of these individuals – and refuge in Allaah is sought.

This is something, ya ikhwaan, that is from the finer characteristics of this Ummah. And because of that, Allaah has praised the Ummah. Allaah said (what means):

You [true believers in Tawheed, and true followers of Prophet Muhammad, and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’roof and forbid Al-Munkar, and you believe in Allaah… (Aali Imran, ayah 110)

This enjoining of the good and forbidding the evil is not only in the affairs of the sins. This is a secondary matter. The most important affair regarding enjoining of good and forbidding the evil is in the affair of Usool – the manhaj and ‘aqeedah. A person can be upon sin and still be Salafee, but the Innovator – regardless of how much he distances himself from sin – that which he is upon from bid’ah is greater than the sins that the sinful individual from Ahlus-Sunnah is upon.

That is something that we have to have understanding of, so we could put everything in its correct and proper place.

This is from the characteristics of Ahlus-Sunnah, clarifying as the Messenger (salallaahu ‘alayhi wa sallam) said: Indeed, Allaah will let the trustworthy ones from this Ummah carry this ‘Ilm (knowledge). They repel from this Deen the Tahreef of the Ghaaleen (the deviations of those who go beyond bounds), and the falsehood of the people of falsehood, and the false interpretations of the ignorant ones.

Those are the praiseworthy characteristics of the trustworthy ones from this Ummah, and of those whom the Messenger (salallaahu ‘alayhi wa sallam) has praised and referred to as “the carriers of this ‘ilm.”

How then is the case of the one who speaks ill of the one who clarifies (the truth)?

This indeed is a blessing from the blessings of Allaah.

Source: Tape There is Not an Innovator Except that he hates Ahlul-Hadeeth, by Bilal Davis