Good Manners when Dealing with the Creation – Shaikh Muhammad bin Saalih Al-‘Uthaimeen

Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,
as Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh

Good Manners when Dealing with the Creation
by  Shaikh Muhammad bin Saalih Al-‘Uthaimeen
Makaarim-ul- Akhlaaq (pg. 23-31) – Al-Ibaanah.com

As for having good manners with the creation, then some of them have defined it as withholding abuse, extending kindness and having a cheerful countenance. This has been mentioned as a saying of Al-Hasan Al-Basree, may Allaah have mercy on him. [1]

First: The Meaning of Withholding Abuse:

What is meant by withholding abuse is that a person refrains from harming others whether financially, spiritually or socially (i.e. by harming his reputation). So whoever does not withhold from harming the creation, he does not possess good manners. On the contrary, he is ill-mannered.

The Messenger proclaimed the prohibition of harming a Muslim through any means of abuse. He did this during the greatest of gatherings in which he congregated with his ummah, saying: Indeed, your blood (i.e. lives), your wealth and your honor are sacred for you just like the sanctity of this day of yours in this month of yours in this land of yours. [2]

If a man transgresses against people by taking their wealth or by committing fraud or by deceiving them or by hitting them and committing a crime against them or by reviling, backbiting or slandering them, such a person is not good-mannered towards people. This is since he has not refrained from harming others.

And the sin of this becomes even greater every time his bad manners are directed towards someone who has a bigger right over you. So maltreatment of your parents, for example, is worse than you treating anyone else bad. Maltreatment of your relatives is worse than you treating strangers bad. And maltreatment of your neighbors is worse than treating those who are not your neighbors bad. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: “By Allaah, he does not believe! By Allaah, he does not believe! By Allaah, he does not believe!” They (i.e. the Companions) said: Who O Messenger of Allaah?” He said: “He whose neighbor is not safe from his calamities.” [3]

Second: The Meaning of Extending Kindness:

The word nadaa (kindness) means generosity and courtesy, i.e. to extend one’s generosity and courtesy to others. Generosity does not mean what some people think it to be, which is giving money only. Rather, generosity can also be by way of giving one’s self, offering one’s status (to assist), donating one’s wealth and spreading one’s knowledge.

If we see an individual taking care of the people’s needs by helping them, directing their affairs to those who are not able to reach them, spreading his knowledge amongst the people and donating his wealth to them, can we describe this man as having good manners? Yes, we can say he has good manners because he has extended kindness and generosity. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: Fear Allaah wherever you may be, and follow up an evil deed with a good deed, (for) it will wipe it out. And treat the people with good manners.” [4]

What falls under treating the people with good manners is: If you are oppressed and maltreated by someone, you should pardon and forgive that person. Allaah has praised those who pardon others, as He says about the inhabitants of Paradise: Those who spend (in Allaah’s Cause) during times of prosperity and adversity, who repress anger and who pardon people. Verily, Allaah loves the good-doers.” [Surah Aali ‘Imraan: 134]

And Allaah says: And to forego is closer to piety (Taqwaa).” [Surah Al-Baqarah: 237]

And He says: And let them pardon and forgive.” [Surah An-Noor: 22]

And He says: So whoever forgives and makes reconciliation, his reward is with Allaah.” [Surah Ash-Shooraa: 40]

A person is in constant contact with people, so he will most definitely encounter some bad treatment from people. But his stance with regard to this bad treatment should be that of pardoning and overlooking. And he should know for certain that by pardoning, overlooking, and responding with good, the animosity that exists between him and his brother will transform to amicability, love and friendship. Allaah says: The good deed and the evil deed are not equal. Repel (the evil) with that which is better, then behold, the one between whom he and you there was enmity (will become) as though he were a close friend.” [Surah Fussilat: 34]

Those of you who have knowledge of the Arabic language should reflect on how the end-result is derived here via the abrupt mention of “idhaa” (which means “then behold” here). The abrupt mention of this word indicates that the result (at the end of the ayah) will come to pass immediately, and that is: “then behold, the one between whom he and you there was enmity (will become) as though he were a close friend.”

However, not everyone is granted this same result. This is why Allaah says: But none are granted it except those who are patient. And none are granted it except those who possess a great portion (of moral character).” [Surah Fussilat: 35]

Do we understand from this that pardoning a criminal is praiseworthy in the absolute sense and that it is something that we were ordered to do? Some people have come up with this understanding based on this verse. However, it should be known that pardoning should only be commended if forgiving is the best and most advisable option. However, if retribution is the best option then doing that is better. This is why Allaah says: The recompense for an evil is an evil the like thereof. But whoever forgives and makes reconciliation, his reward is with Allaah. Verily, He likes not the wrongdoers.” [Surah Ash-Shooraa: 40] So here Allaah has linked forgiveness with reconciliation.

So it is possible that forgiveness may not necessarily mean reconciliation. For example, it could be that this individual who committed a crime against you and was insolent towards you is an evil man who is known for being evil and corrupt, and so if you were to forgive him, he would persist in his evil and mischief. In this situation, it is better that this man is punished for his crime since there is reconciliation in this.Shaikh-ul-Islaam Ibn Taimiyyah said: “Reconciliation is obligatory whereas forgiveness is optional. So in the event that forgiveness will cause reconciliation to be bypassed, this means that we have given precedence to something optional over something obligatory. And the religious legislation did not come to institute this.” And he has spoken truthfully, may Allaah have mercy on him.

An Important Note:

I would like to take this opportunity to point out something that many people do today with the intention of being good and sympathetic. And it is that when a person gets into an accident and as a result another person dies, the guardians of the deceased come and revoke the blood-money that is owed by this offender that committed the accident. So is their canceling of the blood-money praiseworthy and considered as being from good manners or does this issue have more detail to it?

There is more detail required on this issue. We must reflect and ponder on the condition of this offender who has caused this accident. Is he from among those people who are known to be careless and inconsiderate? Does he fall into the type of people that say: “I don’t care if I run over somebody on the road because I already have his blood-money prepared inside my desk” and we seek refuge in Allaah!

Or is he someone who has fallen into an accident even though he employed complete discretion and complete poise and balance, but in spite of this Allaah had already decreed all things to come to pass?

If he falls under the second category of people, then forgiving him is better. However, even if he does fall under this second category of prudent and well-poised people, before we forgive him, we must look to see if the victim has any debt he owes.

If the victim owes a debt, we cannot forgive the offender. And had we already pardoned the offender, the pardon would be dismissed. This is an issue that perhaps many people are unaware of. We say this because the heirs will assume entitlement of this blood-money from the victim that was killed in an accident, and their entitlement will not be satisfied until they pay back the deceased’s debt if he owed someone money.

This is why when Allaah mentions inheritance, He says: (The distribution in all cases is) after the payment of legacies he may have bequeathed or a debt (he owes). [Surah An-Nisaa: 11]

The point is that forgiving people is part of good manners and it falls under the realm of extending kindness to others. This is since extending kindness can either be in the form of giving something or in the form of revoking something, and pardoning falls under revoking something.

Third: A Cheerful Countenance:

Having a cheerful countenance means that your face is radiant and illuminated when you come in contact with other human beings. The opposite of this is to appear with a gloomy face. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: Do not think little of any good deed, even if it is encountering your brother with a cheerful face.” [5]

A poet put this understanding into a verse, saying:

“My son, indeed piety can be something so trivial,
as a cheerful face and a soft-spoken tongue.”

So a cheerful face allows happiness to enter into people; it brings out love and amiability; and it causes the heart to expand – both yours and those you encounter.

On the other hand, if you always appear upset, people will run away from you. They will not be happy sitting with you or talking to you. Perhaps you may even be afflicted with psychological problems. You may be suffering from a dangerous disease known as stress. If so, then being happy and having a cheerful face is from the most effective treatments one can use to combat this disease. This is why doctors advise those who are afflicted with this illness to keep away from those things that cause them to be instigated and angered since that will only cause their sickness to grow.

So being happy and having a cheerful face causes this disease to be exterminated. And as a result of these two characteristics, a person will become loved by the people and dear to them.

These are the three foundations that good manners when dealing with the creation revolve around.

Also from the signs of good manners towards creation is:

That a person observes good relations with those friends and relatives that he is contact with. He should not be bothered by them nor should he inconvenience them. On the contrary, he should cause happiness to go into their hearts according to the extent that he is able to, within the confines of Allaah’s Legislation. This restriction is absolutely necessary since there are some people who cannot be made happy except with things that are disobedience to Allaah, and we seek refuge in Allaah! So we should not consent with him in this. However, causing happiness and joy to enter into those you keep ties with whether they are your family members, friends or relatives according to the limits of the Religion is part of having good manners. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: The best of you are those who are the best towards their family. And I am the best of you towards my family. [6]

Many people, unfortunately, display good manners in front of people yet they do not behave in the same manner towards their family. This is extremely wrong and the opposite of how things should be. How can you have good manners in front of strangers yet bad manners in front of your own family?

Someone may say: Because I take care of them and support them! We respond by saying: This is not something that should cause you to display bad manners towards them. Your family members and relatives have the most right out of all people that you should be good-mannered towards them when accompanying and spending time with them. This is why when a man once asked the Prophet (sallAllaahu ‘alayhi wa sallam): “O Messenger of Allaah, who has the most right amongst people of my good companionship” , he (sallAllaahu ‘alayhi wa sallam) replied: “Your mother.” The man said: “Then who?” He replied: “Your mother.” The man said: “Then who?” He replied: “Your mother.” The man said: “Then who?” He replied: “Your father.” [7]

In spite of this, some people behave contrary to this. So you will find him having a bad relationship with his mother while having a good relationship with his wife. So he gives having good ties with his wife precedence (over having good ties with his mother) whereas the status of his wife before him is like that of a captive. The Prophet (sallAllaahu ‘alayhi wa sallam) said: Take care of the women for indeed they are like captives before you.” [8]

In summary: Keeping good relations with family, friends and relatives is all part of having good manners.

Footnotes:

[1] See al-Adaab-ush- Shar’eeyah (2/216); There are also other definitions for good manners such as the definition of Al-Waasitee, where he said: “It is when one does not argue due to his complete awareness of Allaah. It is also said it means the relinquishment of immoral characteristics and the adornment of virtuous characteristics. It is also said that it means offering the good while withholding the vile. Sahl was once asked about it so he replied: ‘The lowest form of it is showing, tolerance, lack of retribution and mercy towards the wrongdoer, while asking Allaah to forgive him and showing sympathy towards him.'” [Refer to Madaarij-us- Saalikeen of Ibn Al-Qayyim (2/294), Ihyaa ‘Uloom-id-Deen of Abu Haamid Al-Ghazaalee (3/53) and al-Adaab-ush- Shar’eeyah (2/216)]

[2] Reported by Al-Bukhaaree (no. 67, 1741 & 4406) and Muslim (no. 29 & 30)

[3] Reported by Al-Bukhaaree (no. 6016) and by Muslim (no. 73) with the wording: “He whose neighbor is not safe from his calamities will not enter Paradise.”

[4] Reported by At-Tirmidhee (no. 1987) who said it was “hasan saheeh” and Ahmad in al-Musnad (4/153, 158 & 236) from Abu Dharr and Mu’aadh bin Jabal, may Allaah be pleased with them. It is also found in Saheeh al-Jaami’-us- Sagheer (no. 97)

[5] Reported by Muslim (no. 144) and in extended form by At-Tirmidhee (no. 1833)

[6] Reported by At-Tirmidhee (no. 3895) and Ibn Hibbaan in his Saheeh (no. 1312 of al-Mawaarid) from the narration of ‘Aa’ishah, may Allaah be pleased with her; It is found in Saheeh al-Jaami’-us- Sagheer (no. 3314); It was also reported by Ibn Maajah (no. 1977) from the narration of Ibn ‘Abbaas (radyAllaahu ‘anhu).

[7] Reported by Al-Bukhaaree (no. 5971), Muslim (no. 201) and Ibn Maajah (no. 2706)

[8] Reported by At-Tirmidhee (no. 3087) who said it was “hasan saheeh”

Published on: May 20, 2007

The Status of Manners in Islaam – Abu Muhammad al-Maghribee (mp3/english)

Friday Khutbah – The Status of Manners in Islaam
Abu Muhammad al-Maghribee (hafidhahullaah)
http://followthesalaf.com
(mp3/english)

This khutbah was given on Friday, May 18, 2012 at Masjid at-Tawheed, Stone Mountain, GA.

The khutbah is regarding the Importance of Correct Islamic Manners and is a prelude to the lecture series “Upright Moral Character” that followed over the next several days.

Listen / Download mp3:

 

In the Company of Allaah: Confirming that Allaah is with His Creation – Aqeedah Al-Waasitiyyah : Shaykh Ibn Al-‘Uthaymeen

Shaykh Ibn Al-‘Uthaymeen
Translated by Abu az-Zubayr Harrison authentic-translations.com
From Shaykh Ibn Al-‘Uthaymeen’s explanation of the famous book “Al-‘Aqeedah Al-Waasitiyyah” by Ibn Taymiyyah.

Contents

The First Verse

Topic 1 : The Categories of Allah Being with His Creation
Topic 2 : Is Allah Actually with Creation or Metaphorically?
Topic 3 : Is It a Personal Characteristic of Allah or an Action?
Topic 4 : Does It Contradict Allah Being above His Creation?
Topic 5 : The Error of Those Who Say Allah is Physically with Us

The Second Verse
The Third Verse
The Fourth Verse
The Fifth Verse
The Sixth Verse
The Sevent h Verse
The Advantages of Allah Being with Us

Combining between Allah Being with Creation & Above Creation on His Throne

Confirming Allah is above the Heavens, High above Creation
Confirming Allah is with Creation
The Combination of Both Concepts

Appendix: Our Lord’s Descent

Click the below Link to read or download the PDF

In the Company of Allah Confirming that Allah is with His Creation-Shaykh Uthaymeen [PDF]

Explanation of Important Lessons for Every Muslim – Ibn Baaz – Abu Muhammad [Audio|En]

Explanation of Important Lessons for Every Muslims
By Sheikh Abdul-Azeez ibn Baaz
Audio Lessons : Abu Muhammad al-Maghribee  (mp3/English)
http://followthesalaf.com

You can read the eBook @ https://abdurrahman.org/2016/02/16/important-lessons-for-the-muslim-ummah-ebook/

Click On Part No. to Download the mp3

Download mp3 ListenDescription

Part 01

Part 02

Part 03

Part 04

Part 05

Part 06

Part 07

Part 08

Part 09

Part 10

Part 11In today’s class we covered the final Pillar – Hajj

Part 12In today’s class we began the introduction to the Pillars of Emaan (faith).  Do you know the difference between Islaam and Emaan?

Part 13In today’s class we continued with the discussion on Emaan, its increases and decreases and the effects of disobedience on Emaan.

Part 14In today’s class we discussed the actions which nullify one’s Eemaan (faith) and Islaam.

Part 15

Part 16 : we began studying the 2nd Pillar of Eemaan – Belief in the Angels

Part 17  – Missing

Part 18: we began studying the 4th Pillar of Eemaan – Belief in the Messengers.

Posted fromhttp://followthesalaf.com/home/?tag=Important+Lessons

Menses and Postnatal Bleeding – From the book Al-Mulakhas al-Fiqhi by Sheikh Saaleh al-Fawzaan – Abu Muhammad al-Maghribee [Audio|En]

From the book Al-Mulakhas al-Fiqhi by Sheikh Saaleh al-Fawzaan
Abu Muhammad al-Maghribee (mp3/english)
http://followthesalaf.com

These audios are based on the Book A Summary of Islamic Jurisprudence (Al-Mulakhas al-Fiqhi) by Sheikh Saaleh al-Fawzaan. It is Published in 2 volumes by Al-Maiman Pulishing house. The below two audios are based on the 13th Chapter under “Purification” Section of the Volume 1.

Part 01 / Download mp3:

Part 02 / Download mp3:
In this class we covered al-istihaadhah (irregular bleeding) and its rulings.

al-Haa’iyyah Poem of Ibn Abee Dawood – Text & Video

Text below: [Arabic Text Download Here]

(1) Hold tightly to the rope of Allaah and the guidance,
And do not be an innovator, so that you might be successful.

(2) And practice your religion based on the Book of Allaah and the Sunan which
have come from the Messenger of Allaah so you will be saved and earn reward.

(3) And say: Not a created thing is the Speech of our great King,
Such was the religious position of the pious ones (before us) which they clearly expressed.

(4) And do not be a person who takes no position on the Quran,
As did the followers of Jahm, and they had been too lax (to take the right position).

(5) And do not say that the Quran is created, meaning: its recitation,
Since the Speech of Allaah, through its recitation, is made clear.

(6) And say: Allaah will make himself visible to the creation, openly,
Just as the full moon is not hard to see, and your Lord (will be seen) more clearly.

(7) And He was not born, nor has He fathered anyone,
Nor is there anything similar to Him, exalted be the Glorified One.

(8) A Jahmee rejects this, however, we have
As a testimony to the truth of what we say – a hadeeth that clarifies it.

(9) Jareer narrated it, from the words of Muhammad,
So say what he said about that, and you will be successful.

(10) And certainly a Jahmee will deny His Right Hand as well,
While both of His Hands are giving out all kinds of bounties.

(11) And say: The Ever-Compelling descends each night,
Without asking how, magnificent is the One God and most worthy of praise.

(12) Down to the lowest heaven, granting bounties from His Grace,
As the gates of the heavens are opened and spread widely.

(13) He says: Is there anyone seeking forgiveness who would like to meet a Forgiver?
Or anyone seeking bounties of goodness and provisions, so he could be given (what he requests)?

(14) A group have reported this whose reports are not to be rejected,
But sadly some have went wrong and did not believe them, marring themselves.

(15) And say: Indeed the best of the people after Muhammad
Were his two deputies of old, and then ‘Uthmaan, according to the most correct position.

(16) And the fourth of them was the best of creation after them,
‘Alee, the companion of goodness, through goodness he was successful.

(17) Those are the people, those who we have no doubt about,
Upon the great camels of Firdows, shining brightly and roaming about.

(18) Sa’eed, Sa’d, Ibn ‘Awf, Talhah,
Aamir of Fihr, and Zubayr the praiseworthy.

(19) And speak with the best terms about the Companions, all of them,
And do not be one who speaks ill of them, pointing out their faults and criticizing,

(20) Since the clear Revelation has spoke of their excellence,
And in (Soorah) al-Fath are verses about the Companions, praising them.

(21) And regarding the pre-ordained Qadr, be convinced, since it is
The pillar that combines many affairs of the Religion, and the Religion encompasses much.

(22) And do not reject, out of ignorance, (belief in) Nakeer and Munkar,
Or the Pool or the Scales, surely you are being advised sincerely.

(23) And say: Allaah, the Great, will remove, from of His Grace,
Out of the Fire, people, burned severely, who will then be tossed

(24) Into the river in Firdows, wherein they will regain life by its water,
Like a seed taken by a flood that comes and wipes things away with its abundant water.

(25) And surely, the Messenger of Allaah will intercede for the creation.
And speak about the punishment of the grave, that it is the truth, made clear.

(26) And do not make takfeer of those who pray, even if they commit sins,
Since all of them commits sins, while the Owner of the Throne forgives graciously.

(27) And do not hold a belief like that of the Khawaarij, for it is
A position held by only those who desire it, and it is destructive and disgraceful.

(28) And do not be a Murji’, one who plays games with his religion,
Surely, the Murji’ is joking about the religion (ie. not taking it seriously).

(29) And say: Eemaan (faith) consists of statements, intentions (i.e. belief of the heart)
And Actions, according to the explicit statement of the Prophet.

(30) And it decreases sometimes, due to disobedience, and sometimes
Because of obedience it grows, and on the Scale it will outweigh (other things).

(31) And keep yourself from the opinions of people and their stances,
Since the stance of the Messenger of Allaah is more befitting and comforting to the chest.

(32) And do not be from those who play games with their religion,
Attacking the people of hadeeth and reviling them.

(33) If you keep the belief contained within this poem all your life, O my companion,
You will be upon goodness, day and night.

Ten Things That Nullify one’s Islam – Shaykh Muhammad ibn Abdul-Wahab [Video|Ar-En Subtitles]

Ten Things That Nullify one’s Islām – Shaykh Al-Islām, al-Mujadid, Muhammad ibn ‘Abdul-Wahāb ibn Sulaimān At-Tamimi – May Allāh have mercy upon him.
نواقض الإسلام العشرة لشيخ الإسلام محمد بن عبد الوهاب

Audio Download Link for the text: https://www.box.com/s/15d8372407bb92b…

Arabic Meten: http://www.ajurry.com/vb/showthread.p…

Notes: The Conditions (Shuroot), Pillars (Arkaan) and Requirements (Waajibaat) of the Prayer

A condition (sharat) is something that is required before the commencement of prayer in order for it to be valid.

The pillars (arkaan) are that which if one fails to perform any of them out of forgetfulness or intentionally, his prayer is rendered invalid because of his abandoning it. Sujood as Sahuw will not make up for someone neglecting one of these pillars – even out of forgetfulness. If, for example, someone realizes during the third rak’ah of the ‘Isha prayer that he left out a rukun (pillar) during each of the first two rak’ah, then he must make up those first two rak’ah. Additionally, before taslim, he should make Sujood as Sahuw. But if he were to say, “I’ll just make Sujood as Sahuw at the end” and not make up those first two rak’ah in which he left off a rukun, then his prayer would be null and void.

The requirements (waajibaat) are that which if one fails to perform any of them intentionally, his prayer is rendered invalid due to his abandoning it, but if he leaves any of them due to forgetfulness, he is obligated to perform the (extra) prostrations for forgetfulness. The Wajibaat (obligatory) matters are similar to the Arkaan (pillars) in that they cannot be left off on purpose. However, the wajibaat are different in that if left off unintentionally (out of forgetfulness), Sujood as Sahuw at the end make up for it; whereas the neglected arkaan (pillars) must be repeated even if unintentionally left off.

All these conditions and pillars are for the one who is saleem (able, normal). It is upon him to do what he is able to do. For example, if a person is not able to stand or is handicapped and cannot sit, then,

“Allaah does not place a burden on a soul more than it can bear.” (Al-Baqarah 2:286)

However, if he is able to stand and do rukoo’, but not sit or make sujood, then he is obligated to stand and do rukoo’, as these are pillars and he has the ability to do these. So whatever he is able to do, then these conditions, pillars (and obligations) are applicable to him.

 The Nine Conditions of the Prayer  The Fourteen Pillars of the Prayer  The Eight Requirements of the Prayer
1) One must be Muslim2) He must be sane and conscious3) He must be of the age of maturity4) He must have wudoo (ablution) and have taken ghusl if necessary

5) There must be no impurities on his body, clothes or place of prayer

6) He must cover his ‘awrah.

7) It must be the right time for the prayer he is performing

8) His entire body must be facing the Qiblah.

9) He must have the intention for the prayer in his heart

1) Standing, if one has the ability to do so2) The opening Takbeer3) Reciting Surah Al-Faatihah in every rak’ah4) Bowing

5) Rising from Bowing

6) Prostrating on all seven limbs

7) Erecting oneself from it

8) Sitting between the two prostrations

9) Remaining tranquil (i.e. not rushing) during all of these pillars)

10) Maintaining the same Sequence

11) The final Tashahhud

12) Sitting during the Tashahhud

13) Sending Salaat on the Prophet

14) The (final) two Tasleems

1) All the takbeers except the opening one2) Saying «Subhaana Rabby al-‘Adheem» when bowing3) Saying «Sami’a Allaahu Liman Hamidahu» – This applies to the one leading the prayer and the one praying alone

4) Saying «Rabbanaa wa Lakal-Hamd» – this applies to everyone praying

5) Saying «Subhaana Rabby al-A’alaa» when prostrating

6) Saying «Rabb Ighfir Lee» while in between the two prostrations

7) The first Tashahhud

8) Sitting during the first Tashahhud.

Book: The Conditions, Pillars and Requirements of the Prayer – Shuroot as-Salaat wa Arkaanuhaa wa Waajibaatuhaa
Author: Imaam Muhammad bin ‘Abdil-Wahhaab
Source: His treatise “Shuroot as-Salaat wa Arkaanuhaa wa Waajibaatuhaa”
Published by: Al-Ibaanah Book Publishing, USA
Translated by: Abu Maryam Isma’eel Alarcon

Tafseer Ayatul-Kursi – Shaykh ibn Uthaymeen / Dr Saleh as Saleh [ Book and Video]

Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah)
With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah,  Prepared by  Dr. Saleh As-Saleh (rahimahullah)

Click the below link to read or download the document

Tafseer Ayatul-Kursi – Shaykh ibn Uthaymeen – Dr Saleh as Saleh [PDF]

Speaker: Dr. Saleh as Saleh (rahimahullah)
Duration: 58:13

The following articles are extracted from this e-Book:

  1. Al Hayy, Al-Qayyoum: Two of Allaah’s names which comprise the perfection of Attributes and Actions
  2. Aayatul-Kursi contains Ismullaahi al-Aa’tham (Allaah’s Most Greatest Name)
  3. Verily Allaah does not sleep and it does not befit Him to sleep
  4. To Allaah belongs whatever is in the Heavens and the Earth
  5. Who is it that can intercede with Allaah except with His Permission?
  6. Allaah Knows what happens to His creatures in this world, and what will happen to them in the Hereafter
  7. They will never compass anything of Allaah’s Knowledge except that which He wills
  8. Allaah’s kursi extends over the heavens and the earth encompassing them all
  9. Allaah is Al-’Alee (the Most High) & Al-’Atheem (the Most Great)
  10. Points of Benefit Deduced from Aayatul Kursi
  11. Brief Overview of the Khaarijites (Khawaarij) الخوارج
  12. The Mu’tazilites المعتزله – The so-called Rationalistic Sect
  13. The Call for the Unity of Religions – A False and Dangerous Call

Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Explanation of the Creed (Sharh as-Sunnah)
Abu Muhammad al-Hasan ibn ‘Alee ibn Khalf al Barbahaaree [d.329 H]
Explanation by Shaikh Saalih ibn Fawzaan al-Fawzaan.
Translated by Abu Talhah Dawud ibn Ronald Burbank

This classic work consists of 170 points* on different aspects of the Muslim creed, with quotes from the the Qur.aan, the Sunnah, the Companions and later scholars. The author was an imaam who stood firm in defending this creed in the face of enmity and opposition from the people of innovation, may Allaah have mercy on him.

*In this audio series, Dawud Burbank rahimahullaah covers first 150 Points only

All lectures have been uploaded with the permission of Abu Talha rahimahullaah.

Some recordings begin with a summary of the points covered in the previous lesson.

(Please note that point numbers refer to the points in Shaykh Fawzaan’s Arabic Sharh, as against in the English translation)

Audio Lessons (mp3)

01 |02 |03 |04 |05 |06 |07 |08 |09 |10 |
11 |12 |13 |14 |15 |16 |17 |18 |19 |20 |
21 |22 |23 |24 |25 |26 |27 |28 |29 |30 |
31 |32 |33 |34 |35 |36 |37 |38 |39 |40 |
41 |42 |43 |44 |45 |46 |47 |48 |49 |50 |
51 |52 |53 |54 |55 |56 |57 |58 |59 |60 |
61 |62 |63 |64 |65 |66 |67 |68 |69 |70 |
71 |72 |73 |74 |75 |76 |77 |78 |79 |80 |
81 |82 |83 |84 |

Transcripts of Audio Lessons (PDF)

Transcripts available only for the first 30 lessons. May Allaah reward abundantly those who transcribed these lessons , ameen

01 | 02 | 03 | 04 | 05 | 06 | 07 | 08 | 09 | 10 |
11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 |
21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 |

Audio and Transcripts Courtesy: ittibaa.com

Visit : Book Study Resources of Sharhu Sunnah – Imam Barbaharee

The following Points are extracted from the above Lecture Series 

All the Points from the Audio Series Posted and Completed, Alhamdulillaah

[Book reco] Al-‘Aqidah Al-Wasitiyyah – Shaykh Muhammad bin Salih Al-‘Uthaimin

Al-'Aqidah Al-Wasitiyyah - Shaykh Muhammad bin Salih Al-'Uthaimin
Al-‘Aqidah Al-Wasitiyyah (2 Vol. Set)
Author: Muhammad bin Salih Al-‘Uthaimin
Publisher: Darussalam Publishers & Distributors (2010)
Pages: 1155 Binding: Hardcover .  Buy Here

A detailed commentary/explanation of the famous writing of Shaikh Al-Islam Ibn Taymiyyah, al-Aqeedatul-Wasitiyah, done by the noble Shaykh, Muhammad Ibn Saalih al-‘Uthaymeen (Rahimahumullaah).

Two large deluxe volumes contain a detailed study/explanation on the topic of creed/aqeedah (belief in oneness of Allah). Each volume has golden color page edges.

Nullifiers of Islam – Shaykh Ibn Baaz

All praise is due to Allah Alone. Peace and blessings be upon the Last Prophet, his family, Companions and those who follow his guidance.

A Muslim should know that Allah (may He be Praised) enjoins all the creation to embrace Islam, hold it firmly and avoid what contradicts it. Allah sent His Prophet Muhammad (peace be upon him) to call for that, informing them that whoever follows him will be guided and whoever turns away from him will be misguided. In many Ayahs (Qur’anic verses), Allah warned people against causes of apostasy and all forms of Shirk (associating others with Allah in His Divinity or worship) and Kufr (disbelief). Under the topic of the rulings of the apostate, scholars (may Allah be merciful with them) mentioned that a Muslim may abandon Islam by committing one of the nullifiers that make his blood and money violable and turn him out of the fold of Islam. The most dangerous and common ten nullifiers are mentioned by Shaykh and Imam Muhammad ibn `Abdul-Wahhab and other scholars (may Allah be merciful with them). Here we will list them in brief so that a Muslim can keep away from them and warn people against them in hope for safety and wellbeing. We will briefly elaborate on them.

First: Shirk in the worship of Allah. Allah (Exalted be He) says: Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills He (Exalted be He) also says: Verily, whosoever sets up partners (in worship) with Allâh, then Allâh has forbidden Paradise to him, and the Fire will be his abode. And for the Zâlimûn (polytheists and wrong-doers) there are no helpers. This includes invoking the dead and seeking relief, vowing or offering sacrifice for them.

Second: Whoever takes intermediaries between him and Allah, invokes, and asks them for intercession with Allah and puts his trust in them has committed Kufr (disbelief) according to the Ijma` (consensus) of scholars.

Third: Whoever does not hold the polytheists to be disbelievers, has doubts about their disbelief or considers their ways and beliefs to be correct has committed disbelief.

Fourth: Whoever believes that some guidance other than that of the Prophet (peace be upon him) is more complete than his guidance or that someone else’s judgment is better than his judgment, such as those who prefer the judgment of the Taghut (false gods) over his judgment, then he is a disbeliever.

Fifth: Whoever hates something that the Messenger (peace be upon him) came with, even though he may act on it, has disbelieved. Allah (Exalted be He) says: That is because they hate that which Allâh has sent down (this Qur’ân and Islâmic laws, etc.); so He has made their deeds fruitless.

Sixth: Whoever mocks or ridicules any part of the Messenger’s religion, its rewards or punishments has committed an act of disbelief. Allah (Exalted be He) says: Say: “Was it at Allâh (عز وجل), and His Ayât (proofs, evidence, verses, lessons, signs, revelations) and His Messenger (صلى الله عليه وسلم) that you were mocking?” Make no excuse; you disbelieved after you had believed.

Seventh: Sorcery, which includes magic spells that cause a person to hate or love someone/something. Whoever practices it or is pleased with it commits disbelief. The proof for this is the saying of Allah (Exalted be He): but neither of these two (angels) taught anyone (such things) till they had said, “We are only for trial, so disbelieve not (by learning this magic from us).”

Eighth: Supporting and assisting the polytheists against the Muslims. The proof for this is the saying of Allah (Exalted be He): And if any amongst you takes them as Auliyâ’, then surely he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (polytheists and wrong-doers and unjust).

Ninth: Whoever believes that it is permitted for some people to be free of (implementing) the Shari`ah (Islamic law) brought with Muhammad (peace be upon him), then he is a disbeliever. Allah (Exalted be He) says: And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers.

Tenth: Turning away from Allah’s religion, not learning it or implementing it (is an act of disbelief). The proof for this statement is the saying of Allah: And who does more wrong than he who is reminded of the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of his Lord, then turns aside therefrom? Verily, We shall exact retribution from the Mujrimûn (criminals, disbelievers, polytheists, sinners).

There is no difference in committing these nullifiers between the utters them in humor, seriously, or even out of fear except for a person who says them under coercion. All of these (ten) matters are the gravest nullifiers that most often occur. A Muslim must beware of and keep away from these acts. We seek refuge with Allah from the things that entail His anger and severe punishment. May Allah’s Peace be upon the best of His Creation Muhammad, his family, and Companions!

The Fourth Nullifier includes those who believe that man-made laws and constitutions are better than the Shari`ah of Islam, equal to it, or that it is permissible to resort to them for judgment even if he believes that the judgment of Shari`ah is better. Likewise, whoever believes that it is not correct to implement the Laws of Islam in the twentieth century, that this is a cause for the fall of Muslims, or that it is limited to relationship between the servant and his Lord and should not interfere in the other affairs of life. The fourth category also includes those who hold that carrying out Allah’s laws, such as cutting off the hand of a thief or stoning a guilty adulterer is not befitting for this modern era. This category includes those who believe that it is permissible to rule by something other than the Laws of Allah (Shari’ah) in matters of transactions, Hudud (prescribed penalties) and so on, even if he does not believe that it is better than ruling by the Shari`ah. This is because, by doing that, he makes lawful that which Allah forbade, according to the consensus of scholars. Similarly, whoever makes lawful that which Allah has prohibited and this prohibition is indisputably established, such as adultery, Khamr (intoxicant), Riba (usury/interest) and ruling by anything other than the Shari`ah, then he is a disbeliever according to the consensus of Muslim scholars.

May Allah guide all of us to what pleases Him. May Allah guide us and all Muslims to His straight path! He is All-Hearer, Ever Near. May peace and blessings of Allah be upon our Prophet Muhammad, his family, and Companions!

Source for above : Shaykh Ibn Baaz – alifta.com

Imam Ahmad A Good Example Of Implementing The Sunnah Over Desires – Shaikh Jamaal Al-Haarithee

Bismillaah Al-Hamdulillaah wa salatu wa salamu ‘ala Rasool Allaah

The following is from Shaikh Jamaal Al-Haarithee from his comments on Shaikh Saalih al-Fawzaan’s Beneficial Answers to Questions on Innovated Methodologies (hafidhahumullaah):

It is reported in the book as-Sunnah of Ibn Abee ‘Aasim (2/351), al-Mustadrak of Al-Haakim (3/290) and the Musnad of Imaam Ahmad (3/404) from the narration of ‘Iyyaad bin Ghanam that the Messenger of Allaah (salallaahu ‘alaihiwasallam) said:

 “Whoever has some advice for the leader should not speak it out in public. Rather, he should take his hand and sit with him in privacy. So if he [the ruler] accepts it, then he accepts it, and if he doesn’t, then he [the advisor] has performed what is required of him and what is for him.”

The wording of this hadeeth is from Al-Haakim, and it is a sound hadeeth.

Look at the example of the Imaam of Ahlus Sunnah, Ahmad ibn Hanbal (rahimahullaah). He was beaten with a whip, dragged on the floor, and imprisoned due to the [the deviants’ claim] of the Qur`an being created. But in spite of this, he would refer to him [the ruler] as the “Commander of the Believers” and tell the people: “Do not rebel (against the leader); be patient.” Don’t we have a good example in our righteous predecessors? Or is it that we are more knowledgeable and braver than them?!

Imam Ibn Rajab al-Hanbalee (rahimahullaah) said in his book Jaami’ul-‘Uloom wal Hikam (pg. 113):

“Sincere Advice to the Muslim leaders means cooperating with them upon the truth, obeying them, reminding them, cautioning them with gentleness and ease, preventing an uprise against them, and supplicating for them to be guided.”

Imaam Ash-Shawkaanee said in his book Raf’-ul-Asaateen fee Hukm-il-Ittisaal bis-Salaateen (pg. 81-82):

 “It is well established in the Mighty Book (Qur`an) that we are commanded to obey the ruler. Allaah put obeying the rulers after obeying Him and obeying the Messenger (salallaahu ‘alaihiwasallam). There are many ahaadeeth in the purified Sunnah, i.e. the main collections, and other books that state that it is obligatory to obey them [the rulers] and to be patient with their oppression. One of the ahaadeeth in which the Prophet (salallaahu ‘alaihiwasallam) commanded us to obey them [the rulers] consists of the words: ‘…even if he beats your back and takes your money.’ It is also authentically reported on him (salallaahu ‘alaihiwasallam) that he said: Give them what they are entitled to (of rights), and ask Allaah for what you are entitled to (of rights).‘”

Note: From the comments that follow the 31st question and answer in Beneficial Answers to Questions on Innovated Methodologies.

Correct methodology with regard to advising the Rulers – Shaykh Saalih al-Fawzaan

Beneficial Answers to Questions on Innovated Methodologies by Shaykh Saalih al-Fawzaan Hafithahullaah. (Beneficial footnotes by Jamaal bin Fareehan Al-Harithee). Pg. 51-55

Question :

What is the correct methodology for advising, particularly with regard to advising the rulers? Is it by publicising their evil actions from their evil actions from the mimbars or by advising them in private? I would like to know what the correct methodology is concerning this matter?

Answer

Infallibility is not for anyone except Allaah’s Messenger . Rulers are humans and they make errors. So no doubt they have errors and mistakes, as they are not infallible. But do not make their errors a reason for you to publicise them and remove yourself from obeying them, even if they may be oppressive and unjust  ,and even if they may be sinful, so long as they do not commit clear disbelief. This is that the Prophet commanded us.

Quote:
This is the Creed of Ahlus-Sunnah wal-Jamaa’ah with respect to the Muslim ruler. The author of Al-‘Aqeedah at-Tahaawiyyah said:“And we do not hold it permissible to rebel against our Imaams and our leaders, even if they may be oppressive. Nor do we supplicate against them or remove ourselves from obedience to them. And we hold that obeying them is part of obeying Allaah and hence an obligation so long as they do not order (us) commit sins. We supplicate to Allaah for them that He grant them rectification and pardon.”This is the same belief that the callers to truth are upon to this very day. These same words and those that bear a similar meaning to it were constantly repeated by our teacher, Shaykh ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz, may Allaah have mercy on him, in his classes and lectures.

Quote:

He is referring to the hadeeth of ‘Ubaadah bin as-Saamit (radhiyAllaahu anh) in which he said:“The Prophet summoned us and so we gave him the oath of allegiance that we would hear and obey (the leader) in matters that we liked and matters that we disliked and in things that were hard upon us and things that were easy upon us, and (that we would give him) preference over ourselves. And that we would not oppose the authority of the leader unless we notice him having open disbelief, for which you would have a clear proof from Allaah against him.”(Fath-ul-Baaree: 13/5)

Ahmad added to this in his narration:

“And if you believe that you have some justification in the matter (i.e. of rebelling), do no act upon this suspicion. Rather, just hear and obey until it reaches you, without removing yourself from the obedience.”

And there is further addition in the report of Ibn Hibbaan and Ahmad:

“…even if they take your wealth and beat your back.”

(Fath-ul-Baaree: 13/8)

And if they have sins and commit oppression and injustice, then indeed having patience while obeying them  keeps the unity, maintains unification of the Muslims, and protects the lands of the Muslims. Furthermore, there are great evils that result from in opposing them and seceding from them, which are greater than the evils that (may) come from them. So there will occur greater evil –

Quote:
The Shaykh, may Allaah preserve him, is referring to the hadeeth of the Ibn ‘Abbaas (radhiyAllaahu anh) in which he narrated that the Prophet said:“Whoever sees in his leader something that he dislikes, then let him be patient with it, for indeed, whoever splits away from the Jamaa’ah (unified group) even an inch, and then dies, he does not die except the death of some in the Days of Ignorance.”(Reported by Al-Bukhaaree (7054); See Fath-ul-Baaree (13/5))And he is also referring to the hadeeth of Anas bin Maalik (radhiyAllaahu anh) in which the Prophet said:“You will indeed see things after me that you will disapprove of.”

So they said:“What do you order us to do with them, O Messenger of Allaah?”

He replied:“Give them (i.e. the leaders) their rights and ask Allaah for your rights.”

(Reported by Al-Bukhaaree (7052); See Fath-ul-Baaree (13/5) and Sunan At-Tirmidhee (2190))

Quote:

Such as the rallies and demonstrations that have appeared in some of the neighbouring countries. These demonstrations are from the practices of the disbelievers , and not from the Muslims. And it is not part of the Religion in any way. They result in the shedding of blood, the destruction of property, and that misery gained over the Sunnah and its adherents. So won’t the callers to political instigation reflect on these consequences?

– than that which comes from them in the first place, so long as this evil (on their part) is less than disbelief (Kufr) and polytheism (Shirk). We are not saying that one should remain silent at the errors that come out from the rulers. No, rather they should be corrected. But they must be corrected in a pure way, by advising them privately, and writing to them in private. By writing to them, we don’t mean that which is written down, passed through the hands of a group of individuals and then spread amongst the people. This is not permissible. Rather, a confidential letter, should be written, in which there is advice –

Quote:
(This is the methodology of the Salaf with regard to advising the rulers – that it be private and concealed so that there is no room for self-amazement (riyaa) to enter. And in these circumstances, it is much more likely that they (i.e. the leaders) will accept the advice and that Allaah will accept the (good) deed. We will mention some of the texts and narrations regarding this later.)

,and handed over to the ruler or read to him orally. As for a letter that is written, then photocopied, then distributed to the people, then this act is not permissible because it is publicising (his errors), and it is just like speaking against him from the mimbar. In fact, it is worse because it is possible for a person to forget a speech, but as for a written letter, it remains and passes through hands. So this is not from the truth. The Prophet said:

“The Religion is sincerity (advice). The Religion is sincerity (advice). The Religion is sincerity (advice).”

We said:

“To who, O Messenger of Allah?”

He said:

“To Allaah, His Book, His Messenger, the leaders of the Muslims and their common folk.”

(Reported by Muslim (55))

And in the hadeeth, it states:
“Verily Allaah is pleased with three things for you and He is displeased with three things for you. He is pleased that you (1) worship Him and not associate anything (in worship) with Him; and that (2) you hold tight onto the Rope of Allaah, all of you together, and not be divided, and that (3) you mutually advise he whom Allaah gives authority of your affairs.”

(Saheeh: An authentic hadeeth reported by Ahmad (2/367) and Maalik in Al-Muwatta (2/756) with the verification of ‘Abdul-Baaqee.)

The people most fitting and qualified to advise the rulers are the scholars, the members of legal and consultative decisions, and those responsible for making decisions and problem-solving. Allaah says:

When there comes to them some matter touching (public) safety or fear, they make it known (among the people). But if Only they had referred it to the Messenger or to those charged with authority amongst them, the proper investigators would have understood it from them (directly).And had it not been for the Grace and Mercy of Allaâh upon you, You would have followed Shaitân (Satan), except for a few (from you).
(Surah an-Nisaa: 83)

So not everybody is fit to do this. And disseminating and publicising their errors is not from advising at all. Rather, it is from spreading evil and wickedness amongst those who believe. And it is not from the methodology of the Salaf As-Saalih, even if the intention of the one who does it may be good and pure, such as for the sake of forbidding an evil, according to his view. However, what he did is a greater evil than that which he is forbidding. Therefore, forbidding an evil may be evil in itself if it is done in a way other than what Allaah and His Messenger have legislated.

Quote:
Shaykh-ul-Islaam Ibn Taymiyyah (rahimahullaah) said:“Gentleness is a way towards commanding good and forbidding evil. This is why it is said: “Let your commanding of good be good, and your forbidding of evil not evil.”And since commanding good and forbidding evil are from the greatest of obligatory and recommended acts, the benefit derived from it must always outweigh the evil… Rather, everything that Allaah commanded us with is in fact good. Allaah has praised good and the doers of good, and He has condemned evil and the doers of evil in many places (of the Qur’aan). So in the case where commanding good and forbidding evil will only bring about greater corruption, it is something that Allaah has not commanded, even if it results in a person abandoning an obligation and committing a prohibition, since the believer is only required to fear Allaah with regard to Allaah’s servants, and it is not upon him to guide.”(Al-Amr bil-Ma’roof wan-Nahee ‘anil-Munkar (pg. 19)This is since this person has not followed the legislated way of the Prophet, which he described when he said:“Whoever amongst you sees an evil, then let him change it with his hand. But if he is not able to, then with his tongue. And if he is not able to, then with his heart, and this is the weakest of Faith.”

(Reported by Muslim (49))

So Allaah’s Messenger divided people into three categories: Amongst them is he who able is able to terminate the evil with his hand, and he is the one in authority, such as the ruler and those entrusted with authority, such as committees, governors and leaders. The second type is the scholar who because he has no authority, forbids (evil) by explaining and advising with wisdom and fair admonition, and by advising those in authority in a wise manner. The third category consists of those who have no knowledge or authority. They should forbid the evil with their hearts, by hating it and by hating and withdrawing away from those who do it.

Reference: Beneficial Answers to Questions on Innovated Methodologies by Shaykh Saalih al-Fawzaan Hafithahullaah. (Beneficial footnotes by Jamaal bin Fareehan Al-Harithee). Pg. 51-55

Hating Anything that the Messenger came with – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi

The Fifth Invalidator Of Islam

Those who hate anything that the Prophet came with are also disbelievers even if they act upon them.
The Qurâan says: “That is because they hate that which Allah sent down, so He has made their deeds fruitless.” (Soorah 47:9)

EXPLANATION OF THE TEXT BY SHAYKH AL-WASAABEE:

The shaykh read to us from the book, Explanation of the Nullifiers of Islaam, by Shaykh Muhammad ibn Abdul-Wahhaab (rahimahullaah), which was explained (sharh “Explanation of the Nullifiers of Islaam”) by Shaykh Abdul Azeez ibn Marzook. The shaykh read to us the following from the aforementioned book:

Whoever dislikes or hates something which the Prophet (Peace be upon him) came with, from his guidance or his rulings, then verily he has disbelieved in Allaah. And this is from the attributes of the hypocrites. The hypocrites who have nifaaq [hypocrisy] in belief. And this is nifaaq akbar (major hypocrisy) that takes one out of the fold of al-Islaam. A person who has this type of nifaaq, then he is in the lowest part of the hellfire.

So whoever hates something from the legislation of Allaah and the guidance of the Prophet (Peace be upon him), whether it be his rulings, or his orders, or his forbiddances, or what has come from the Prophet (Peace be upon him) concerning belief; then he has exceeded his bounds, and has exposed himself to a wrath that he cannot bear. And even if one were to work in accordance with and agree to what one hates from the rulings and legislations of Allaah, then this will not benefit him.

The one who hates the permissibly of having more than one wife in Islaam, and hates this legislation, then he is a disbeliever in Allaah, even though he may have more than one wife.

Similarly is the one who dislikes the legislation of Allaah for the witnessing of two women, which equals the witness of one man.

Likewise is the one who he hates certain legislations that have been affirmed through news of the unseen, and believes that they do not agree with the aql (intellect), and that they are not an actuality and a reality. The proofs for this are the verses in Soorah Muhammad (47:8-9). Allaah (subhaana wa taâlaa) has categorized them and made them disbelievers, the reason behind this being that they hate what Allaah has revealed.

Source for above :

Ten Invalidators of Islam – Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi
Source: Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen

Worst punishment for 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 – Shaykh Saalih-al-Fawzaan Pg. 31-32