An Introduction to Innovation in the Language

It is a valid form of innovation, it is an invention without a preceding likeness. And from it is the statement
of Allah the Exalted, "Inventor of the Heavens and the Earth." [Al-Qur'an 2:117] That is, the Innovator of
those two things on other than a preceding likeness. The statement of the Exalted, "Say, I am not a new one
from amongst the messengers." [Al-Qur'an 46:9]
That is, "I am not the first who came with a message from Allah to the slaves, rather there have preceded
before me, many from amongst the messengers." And it can be said, "So and so innovated (ibtada') an
innovation (bid'ah)," meaning that he invented a way not having a predecessor for it.
Innovating is divided into two:
1.Innovating in 'adat (customs, habits, culture, etc.) such as inventing innovations of speech, and
this is permissible (mub'ah), because the basic principle regarding 'adat is one of permissibility
(ibahah).
2.And innovating in the religion, then this is prohibited because the basic principle regarding it is
one of tawaquf (restriction to authentic texts). He sallallahu 'alayhi wa sallam said, "Whoever
invents (ahdatha) in this matter of ours what is not from it, then it is rejected." [Agreed upon] And
in a narration, "Whoever performs an action not in accordance with our matter, then it is rejected."
[Sahih Muslim]

Innovation in Religion is of Two Types

The First Type: Innovation in statements of belief, such as the sayings of the Jahmiyyah, and
the Mu'tazilah, and the Rafidhah, and the generally known misguided sects and their beliefs.
The Second Type: Innovation in the acts of worship, such as worshipping Allah with an act of worship
which is not legislated. And it has four divisions:
1.It has no origin ('asl) in worship, rather it is a newly invented form of worship having no origin in
the law (Shar'); Such as inventing prayer not legislated, or fasts not having a Shari'ah legislated
origin, or days of celebration such as the celebration of birthdays, and other than that.
2.What exists from additions in the legislated worship, like if one were to add a fifth rak'ahin the
Noon (Dhuhr) prayer, or the afternoon ('Asr) prayer for example.
3.What exists in the characteristics of carrying out legislated worship. To perform it on a manner
not legislated; such as carrying out legislated remembrances (Adhkar singular: Dhikr) in
simultaneous and melodious voices, and such as being extreme on oneself in worship to the point of
leaving from the Sunnah of the Messenger sallallahu 'alayhi wa sallam.
4.What exists from specification of a time for legislated worship which was not specified by the law
(shar') such as specifying the middle night of Sha'ban and it's day for fasting and prayer. So verily
fasting and praying have a basis in the Religion, but specifying them to a time from amongst the
times is in need of a proof.

The Ruling of Innovation in the Religion, With All of Its Types

Every innovation in the religion is forbidden, and a misguidance because of the statement of the
Messenger sallallahu 'alayhi wa sallam, "And beware of newly invented matters, for every newly invented
thing is an innovation, and every innovation is a misguidance." [Abu Dawud, and at-Tirmidhi who said it
was Hasan Sahih] And his sallallahu 'alayhi wa sallam statement, "Whoever invents in this affair of ours
what is not from it, then it is rejected." [Agreed Upon] And in a narration, "Whoever performs an action not
in accordance with our affair, then it is rejected." [Sahih Muslim] So these two ahadith show that all newly
invented things in the Religion are innovations, and every innovation is a rejected misguidance, [1] and the
meaning of that is that innovation in belief and worship is forbidden. However, it's prohibition is according
to the degree in the type of innovation, and from it is evident disbelief such as circumambulation around
the graves in order to get closer to it's inhabitants, and offering sacrifices and vows to them and
supplicating to their inhabitants, and seeking rescue with them. And such as the extremist statements of
the Jahmiyyah and the Mu'tazilah. And from it is what is a means of shirk such as erecting the graves, and
praying and supplicating to them. And from it is what is disobedience in creed such as the innovation of the
limbs by the Qadariyyah, and the Murji'ah in their statements and belief in opposition to the proofs of
the Shari'ah. And from it is sexual abstinence and fasting established in the sun, and castration with the
intention of cutting off all desires [see al-I'itisam of ash-Shatibi (2/37)].

Warning
Whoever divides innovation [in the religion] into good innovation (bid'ah hasanah), and sinful innovation
(bid'ah sayyi'ah), then he has committed wrong, and has opposed his sallallahu 'alayhi wa sallam statement,
"Every innovation is a misguidance," because the Messenger sallallahu 'alayhi wa sallam ruled that
innovation - all of it - is misguidance,[2] and this says that not all innovation is misguidance, rather there is
good innovation. Al-Hafidh Ibn Rajab said in his commentary to al-Arba'in [that this hadith is] " ... from
the all encompassing word, not excluding from it anything. And it is the greatest principle from the
principles of the Religion. And it is associated with his sallallahu 'alayhi wa sallam statement, 'Whoever
invents in this affair of ours, what is not from it, then it is rejected.' So whoever invents things and
attributes them to the religion, and it does not have an origin in the religion to return to, then it is
misguidance, and the Religion is free from those things. And equal to that are matters of beliefs, or actions,
or statements whether hidden, or manifest." [Jami' al-'Ulum wa'l-Hikam, p. 233] [3]
And there is not a proof for them that there is good innovation, except for the statement of 'Umar radiallahu
'anhu regarding the tarawih prayer, "What a good innovation this is!"
And they also say, "Verily there were things invented, and they were not objected to by the Salaf, like the
collection of the Qur'an into one book, and the writing of the hadith, and recording them." So the answer to
these is that these are matters which have an origin in the law (shar'), so they are not newly invented. And
the statement of 'Umar radiallahu 'anhu "What a good innovation", he desires the linguistic innovation, and
not the religious innovation (al-bid'ah ash-shar'iyyah). So whatever has an origin in the law, returns to it. If
it is said that it is an innovation, then it is an innovation in language, and not in Islamic Law. So the
religious innovation is what does not have an origin for it to return to. So the collecting of the Qur'an into
one book has for it an origin in the law to return to, because the Prophet sallallahu 'alayhi wa sallam had
commanded the recording of the Qur'an, but it was written scattered so the Companions collected it into
one book for it's protection. Indeed the Prophet prayed tarawih with his Companions radiallahu
'anhu nightly, and they had preferable fear about it in the appointment [of an Imam], and the continuing of
the Companions in praying in separate groups in the lifetime of the Prophet and after his sallallahu 'alayhi
wa sallam passing, up until 'Umar Ibn al-Khattab united them on one Imam like how they used to be
behind the Prophet (sallalahu 'alayhi wa sallam), and this is not an innovation in the Religion. And the
writing of the hadith also has an origin for it in the Law. Indeed the Prophet sallallahu 'alayhi wa
sallam commanded the writing of some ahadithfor some of his Companions radiallahu 'anhum, so as to
study that from it. [4]
And there was warning against writing it on regular paper according to his sallallahu 'alayhi wa
sallam advice fearing that there would get mixed with the Qur'an, that which was not from it. So when the
Prophet sallallahu 'alayhi wa sallam passed away, this warning was done away with - because
the Qur'an was completed, and vowelized before his sallallahu 'alayhi wa sallampassing. So the Muslims
recorded the ahadith after that, preserving it from destruction. And may Allah reward Islam and the
Muslims with good when they preserve the Book of their Lord, and the Sunnah of their Prophet sallallahu
'alayhi wa sallam from destruction, and the mockery of the scornful. [5]
(s) Kitab at-Tawhid

ENDNOTES
[1] Many of the people of innovation say that the word 'kullu' in the hadith about innovated matters does
not mean everything, Al-Hafidh Ibn Rajab al-Hanbali says in Jami' al-'Ulum wa'l-Hikam (2/89) in
commentary to the part of the hadith, "and beware of the newly invented matter."
"His saying ... contains a warning to the 'Ummah from following the newly invented innovations, and he
stressed this by saying, 'and every innovation is a misguidance'. And the meaning of bid'ah is everything
that is newly invented that has no basis in the Shari'ah that would prove it. As for that which has a basis in
the Shari'ah that would prove it then this is not a bid'ah in the Shari'ah even if it be a bid'ah according to
the language. And in the Sahihof Muslim from Jabir radiallahu 'anhu from the Prophet that he used to say
in his sermons, 'The best speech is the Book of Allah, and the best guidance is the guidance of Muhammad,
and the worst of matters are the newly invented matters and every bid'ah is a misguidance.'
And Imam Ahmad reports from the report of Ghadif ibn al-Harith ash-Shimali, 'Abdul-Malik ibn Ma'an
sent (someone) to me and he said, 'Indeed we gather the people for two matters: raising the hands (for
supplication) upon the minbar on the day of Jumu'ah and giving exhortations after
the fajr and 'asr prayers.' So he said, 'As for these two matters, then they are examples of your innovations
in my opinion and I will not accept anything of them from you because the Prophet sallallahu 'alayhi wa
sallam said, 'A people do not introduce an innovation except that the likes of it is raised from the sunnah
(ie. forgotten and neglected) and sticking to the sunnah is better than innovating an innovation.' ' And
something similar is reported from Ibn 'Umar. And as for what has occurred from some of the Salaf in their
declaring some bid'ah to be good then this is regards to bid'ah in it's linguistic meaning not
its Shari'ah meaning, and from these is the saying of 'Umar radiallahu 'anhu when he gathered the people
for the standing of Ramadhan behind one Imam ... (he gives reasons as to why this is so, but these have
already been mentioned in other articles, and some of them above, so I will not repeat them)]
"And from them: the adhan for Jumu'ah that was increased on by 'Uthman due to the need of the people,
and it is reported from Ibn 'Umar that he said this was a bid'ah. And maybe he meant what his father meant
concerning the standing during the month of Ramadhan. And from them: collecting the mushaf as one
book, and the Prophet sallallahu 'alayhi wa sallamused to command that the revelation be written and there
is no difference in this between writing separately or as one collection, rather one collection has more
benefit ... [mentioning more examples] ...
"And Abu Nu'aym reports with a chain of narration from Ibrahim ibn Junayd who said: I heard ash-Shafi'i
saying: 'Bid'ah is of two types ... ' And he depended upon the saying of 'Umar radiallahu 'anhu, 'What a
good bid'ah this is' and the meaning of ash-Shafi'i (rahimahullah) is as we have mentioned previously: that
the foundation for the blameworthy bid'ah is that which does not have a basis in the Shari'ah that can be
referred to - and this is a bid'ah in the convention of the Shari'ah. As for the praiseworthy bid'ah then that is
what agrees with the Sunnah - meaning that is has a basis in the Sunnah that can be referred to, and this is
a bid'ah in it's linguistic meaning not in its Shari'ah meaning due to it conforming with the Sunnah. And
another statement has been reported from ash-Shafi'i that explains this, and that is: 'newly invented
matters are of two types.' "
[2] The alleged statement of Imam ash-Shafi'i is another ploy used by the people of bid'ah to try to legislate
their innovations into the complete and perfected Religion of Allah. Shaykh Salim al-Hilali says, "Those
who seek to make innovations good and acceptable claim that Imam ash-Shafi'i - may Allah have mercy
upon him - agrees to the concept of 'good innovations' - and they have taken it by what has been attributed
to him - may Allah have mercy upon him - regarding innovation: 'innovated matters are of two classes: that
which is innovated and is contrary to the Book, or the Sunnah, or a narration, or ijma' - then this is an
innovation of misguidance, and: those good things which are innovated that do not contradict any of these -
then this is a novelty which is not blameworthy. And 'Umar said concerning the night-prayer in Ramadhan:
'What a good innovation this is,' meaning something new not previously present, and if done does not rebut
anything which existed before. [Reported by al-Bayhaqi in Manaqib ash-Shafi'i (1/469) from ar-Rabi' ibn
Sulayman. I say: it's chain of narration contains Muhammad ibn Musa al-Fadl and I do not find a biography
for him.]
"And it is reported with the wording: 'Innovation is of two types: praiseworthy innovation and blameworthy
innovation. So whatever agrees with the Sunnah is praiseworthy, and whatever contradicts the Sunnah is
blameworthy.' And he used as evidence the saying of 'Umar radiallahu 'anhu - about night prayer
in Ramadhan: 'What a good innovation this is.' [Reported by Abu Nu'aym in Hilyatul-Awliya (9/113) from
Hurmulah ibn Yayha. I say: it's chain of narration contains 'Abdullah ibn Muhammad al-Atshi, who is
mentioned by al-Khatib al-Baghdadi in his Tarikh and by as-Sam'ani in Al-Insab but they mention
no jarh or ta'dil of them.]
"a) The saying of ash-Shafi'i - even if authentic - cannot be used to oppose or particularize the generality of
the hadith of Allah's Messenger sallallahu 'alayhi wa sallam, since ash-Shafi'i himself - rahimahullah - is
reported by his students to have said that the saying of a solitary companion is not a proof, and it is not
obligatory for those after him to follow him [as in Takhrij Furu ala'l-'Usul of az-Zanjani (pg. 179) with the
checking of Muhammad Adib as-Salih, Mu'assatur Risalah] And this is what the verifying scholar Ibn al-
Qayyim affirmed in his I'ilam al-Muwaqqi'in (4/121-123). So how can the saying of ash-Shafi'i be a proof if
the saying of a companion is not a proof?!
"b) How can ash-Shafi'i - may Allah have mercy upon him - be one of those who agree to 'good innovations'
whilst he said the famous saying: 'Whosoever declares something good has made it part of the Shari'ah,'
and he said in ar-Risalah (pg. 507), 'declaring things good (istihsan) is a form of exercising desires'
Therefore anyone who wants to explain the words of ash-Shafi'i - may Allah have mercy upon him - then let
him do so within the rules and fundamentals of ash-Shafi'i - which necessitate understanding his principles
- this is something applicable in every branch of knowledge - so he who is ignorant of the terminologies of
their specialists will be ignorant of the meaning of their sayings - and will incorrectly explain their meaning,
and here is an example to show what we mean:
i) The wording 'agreed upon' with the scholars of hadith means that which was reported by al-Bukhari and
Muslim, however according to Abu Baraqat 'Abdus-Salam ibn Taymiyyah, the author of Muntaq al-Akhbar,
it means that which is reported by Ahmad, al-Bukhari and Muslim." [Al-Bid'ah (pp. 63-66)] Even if this
statement was authentic, it's meaning would be that of linguistic bid'ah as was stated by Ibn Rajab, and as
we will further clarify in the next note on al-Hafidh Ibn Hajar.
[3] The Shaykh, Salih al-Fawzan quoted from al-Hafidh Ibn Rajab, so it would be useful to quote the full
discussion: al-Hafidh Ibn Rajab said in commentary of the hadith, "Whosoever introduces something in
this affair of ours which is not part of it then it must be rejected," and the hadith, "Whosoever does an
action which we have not commanded must be rejected,":
"This hadith contains a great principle from amongst the principles if Islam, for just as the hadith 'Indeed
actions are by intentions' is the scale (to judge the action in) it's inward form this hadith is the scale (to the
action in) it's outward form. Just as any action that is not done seeking the Face of Allah the Exalted does
not bestow any reward upon the actor, similarly any action that has not been commanded by Allah and His
Messenger is rejected. And everyone that innovates in the religion that which Allah and His Messenger have
not given permission for, then it is nothing in the religion ... And this hadith in it's wording indicates that
every action that has not been commanded by the Legislator is rejected, and it's understanding indicates
that every action that has been commanded is not rejected. And the meaning of 'his command' here is 'his
religion and law' as is the meaning of his saying in the other narration, 'Whosoever introduces something in
this affair of ours which is not part of it must be rejected.'
"Therefore the meaning is that whosoevers action is outside the Shari'ah and not bound by the Shari'ah, is
rejected. And his saying, 'Which we have not commanded' indicates it is necessary for the actions of the
actors to fall under the rules and regulations of the Shari'ahand that the rules of the Shari'ah be the judge to
command them or forbid them. So whosoevers action falls under the rules and regulations of the Shari'ah,
in agreement with them, then his action is accepted, and otherwise it is rejected ... and whosoever seeks to
draw close to Allah with an action that Allah and His Messenger sallallahu 'alayhi wa sallam have not
appointed as a means of drawing close to Allah then his action is false and rejected ...
"And the Messenger sallallahu 'alayhi wa sallam saw a person standing in the sun, and so he inquired about
him and it was said in reply he had taken an oath to stand and not to sit or take shade, and to fast. So the
Prophet sallallahu 'alayhi wa sallam ordered him to sit and seek the shade and to complete his fast. [Al-
Bukhari] So he sallallahu 'alayhi wa sallam did not make his standing and exposure to the sun a means of
getting close (to Allah) such that it would require fulfilling the oath. And it is reported that this event
occurred on the day of Jumu'ah at time of hearing the khutbah of the Prophet sallallahu 'alayhi wa
sallam while he was on the minbar. So this man made the oath to stand and not sit or seek the shade for as
long as the Prophet sallallahu 'alayhi wa sallam gave his sermon, in glorification/respect of listening to the
sermon of the Prophet sallallahu 'alayhi wa sallam, and yet the Messenger sallallahu 'alayhi wa sallam did
not make this a means of getting close to Allah that would require fulfillment of his oath. Despite the fact
that standing is worship in other places such as prayer and adhan and offering du'a on 'Arafah. And
exposure to the sun is a means of getting closer to Allah for the one in ihram, so this indicates that
everything that is a means of getting close to Allah on a particular occasion is not a means of getting close
on every occasion, rather one follows what occurs in the Shari'ah in it's correct place for everything." [It is
known in the Shari'ah that an oath which involves disobedience to Allah does not require fulfillment.]
[4] As for the deception of the people of bid'ah in saying that the collection of the ahadith of the
Messenger sallallahu 'alayhi wa sallam as an innovation, then this is simply not true.
From Abu Qabil who said: We were with 'Abdullah ibn 'Amr ibn al-'As and he was asked which city will be
conquered first Constantinople or Rome? So 'Abdullah called for a sealed trunk and he said: "Take out a
book from it." Then 'Abdullah said: "Whilst we were with the Messenger of Allah sallallahu 'alayhi wa
sallam writing, the Messenger of Allah sallallahu 'alayhi wa sallam was asked: 'Which city will be conquered
first, Constantinople or Rome?' So Allah's Messenger sallallahu 'alayhi wa sallam said: 'The city of
Heraclius will be conquered first,' meaning Constantinople." [Related by Ahmad (2/176), ad-Darimi (1/126)
and al-Hakim (3/422)] So this narration shows that some of the Companions did write the ahadith of the
Messenger sallallahu 'alayhi wa sallam in his presence.
[5] Ibn Hajar on bid'ah as in Fath (13/314+) Kitab al-I'tisam, Chapter: Following the Sunan of The Prophet
sallallahu 'alayhi wa sallam. "His saying, 'and the worst of matters are the newly invented matters',
and muhadathat means the newly invented matters that have no basis in the Shari'ah, and the are called
according to the convention of the Shari'ah bid'ah, and that which has a basis in the Shari'ah that would
prove it then it is not a bid'ah. So bid'ah in the convention of the Shari'ah is blameworthy in contravention
to the language, for linguistically every thing that is newly invented, be it blameworthy or praiseworthy, is
called bid'ah ... and ash-Shafi'i said, 'bid'ah is of two types ...' Reported by Abu Nu'aym via the route of
Ibrahim ibn Junayd, and there occurs from ash-Shafi'i also what is reported by al-Bayhaqi in his Manaqib,
'the newly invented matters are of two types.' end. And some of the scholars divided bid'ah into the five
categories of ahkam and this is clear. And it is established from Ibn Mas'ud that he said, 'Indeed you have
matured upon the fitrah, but indeed you shall innovate, and things shall be innovated for you, so when you
see the innovations then stick to the original guidance,' ... And Imam Ahmad reported with a
good sanad from Ghadif ibn al-Harith who said, 'Al-Malik ibn Marwan sent (someone) to me and he said:
Indeed we gather the people for two matters; raising the hands (for du'a) upon the minbar on the day
of Jumu'ah, and giving exhortations after the fajr and 'asr prayers. So he said: as for these two, then they
are examples of your innovations in my opinion and I will not accept anything of them from you because
the Prophet sallallahu 'alayhi wa sallam said, 'A people do not introduce an innovation except that a Sunnah
the likes of it is raised (i.e. forgotten and neglected),' and sticking to the Sunnah is better then introducing
a bid'ah.' So if this was the answer of this sahabi concerning a matter that has a basis in the religion, then
what do you think the case would be concerning a matter that has no basis in the religion? And how about
when it includes things that contradict the Sunnah? ... and this matter (of giving exhortations) was present
during the time of the Prophet sallallahu 'alayhi wa sallam but it was not done constantly like
the Jumu'ah khutbah rather it was done as the need dictated. And as for his saying in the hadith of al-
Irbadh, 'Indeed every bid'ah is a misguidance' after saying, 'and beware of the newly invented matters'
proves that newly invented matters are called bid'ah. And his saying, 'and indeed every bid'ah is
misguidance' is a complete Shari'ah principle both in wording and understanding. As for in wording then it
is as if it is said, 'the ruling of such and such is that it is a bid'ah and every bid'ah is a misguidance' and so it
would not be from the Shari'ah because the Shari'ah, in it's totality, is guidance ... and the meaning of his
words 'every bid'ah is a misguidance' is that which has been introduced that has no evidence in either a
specific or general way .... Ibn 'Abdis-Salam said at the end of Al-Qawa'id: bid'ah is of five classifications ...
[mentioning the five and some examples of them]."
There are some points to be recognized here:
1. Ibn Hajar's quoting from Imam ash-Shafi'i after making clear that in the language bid'ahis of two types
but in the Shari'ah it is only one.
2. Indicating that he understands the statement 'praiseworthy bid'ah' in the linguistic sense as did Ibn
Rajab.
3. His quoting Ibn 'Abdis-Salam in his classifying bid'ah into 5 categories but he himself saying, "and the
meaning of his words 'every bid'ah is a misguidance' is that which has been introduced that has no evidence
in either a specific or general way" and other similar statements.
And verily Allah the Exalted knows best.
Commandments of the Imams of Ahl as-Sunnah Concerning Following the
Sunnah and Avoiding Bid'ah
by 'Abd-Allah ibn 'Abd al-Hameed al-Athari

1. Mu'aadh ibn Jabal (R) said:

"O' people, you must seek knowledge before it is taken away, for indeed when its people (the
scholars) die, it wll be taken away. And beware of bid'ah, innovation and sophistication, and
adhere to the ancient way [i.e., the way of the Prophet (S)]." [1]
2. Hudhayfah ibn al-Yamaan (R) said:
"Do not perform any act of worship that was not practiced by the Companions of the
Messenger of Allah, for the earlier generation did not leave any room for the latter to add
anything (to the religion). Fear Allah, O' readers, seekers of knowledge, and follow the patho of
those who came before you." [2]
3. 'Abd-Allah ibn Mas'ood (R) said:
"Whiever wants to follow an example, let him follow the example of those who have passed
away, the Companions of Muhammad (S). They were the best of this ummah, the purest in
heart, the deepest in knowledge, the least in sophistication. They were people whom Allah
chose to be the Companions of His Prophet (S) and to convey His religion, so imitate their ways
and behaviour, for they were following the Straight Path." [3]
And he (R) said:
"Follow and do not innovate, for everything has been taken care of, and you must follow the
ancient way (i.e., of the Salaf)."
[4]
4. 'Abd-Allah ibn 'Umar (R) said:
"People will continue to adhere to the correct way so long as they folow the footsteps [of the
Prophet (S)]." [5]
And he said:
"Every bid'ah is misguidance, even if people think it is good."
[6]
5. The great Sahabi Abu ad-Darda' (R) said:
"You will never be misguided so long as you follow the footsteps [of the Prophet (S)]."
[7]
6. Ameer al-Mu'mineen 'Ali ibn Abi Taalib (R) said:
"If religion were based on opinion (what people think is common sense), then we should wipe
the bottom of the khuf (leather slippers) rather than the top, but I saw the Messenger of Allah
wiping the top of them." [8]
7. 'Abd-Allah ibn 'Amr ibn al-'Aas (R) said:
"No bid'ah is introduced but it will spread further and no Sunnah is neglected but it will
dimminish further." [9]
8. It was narrated that 'Abbaas ibn Rabee'ah said: I saw 'Umar ibn al-Khattaab (R) kissing the Black
Stone and saying,
"I know that you are only a stone and can neither do harm or bring benefit. If I had not seen
the Messenger of Allah kissing you, I would not have kissed you." [10]
9. The just caliph 'Umar ibn 'Abd al-'Azeez (R) said:
"Stay within the limits of the people, because they stayed within the limits on the basis of
knowledge, and because of their deep knowledge they did not transgress limits, even though
they had the means to go as far as they wanted. If there was any virtue in going beyond the
limits, they could have done that if they wanted to. If you say that innovations were introduced
after they died, they were only introduced by people who went against their guidance and
preferred a way other than theirs. They (the salaf) explained their way and made it clear to
everyone, and they said enough about it. Whoever tries to outdo them, is going to extremes,
and whoever falls short in that is lacking. There are people who fell short and were negligent,
and there are people who tried to surpass them and went to extremes. Theirs is a middle path
between these two extremes, and it is a straight path." [11]
10. Imam al-Awzaa'i (may Allah have mercy on him) said:
"You must follow the footsteps of those who came before, even if the people reject you. Beware
of personal opinions even if people make them attractive. The clear way is that of the Straight
Path." [12]
11. Ayyoob as-Sakhtiyaani (may Allah have mercy on him) said:
"The more the innovator increases his efforts in innovation, the further away he becomes from
Allah." [13]
12. Hassaan ibn 'Atiyah (may Allah have mercy on him) said:
"No people introduce innovation into their religion but an equivalent amount of Sunnah will be
taken away."
[14]
13. Muhammad ibn Seereen (may Allah have mercy on him) said:
"They used to say: so long as he is following the footsteps (of the Salaf), then he is on the right
path."
[15]
14. Sufyaan ath-Thawri (may Allah have mercy on him) said:
"Bid'ah is dearer to Iblees than sin, because a person may repent of sin but he cannot repent
of bid'ah."
[16]
15. 'Abd-Allah ibn al-Mubaarak (may Allah have mercy on him) said:
"Be one who relies on the narrations (from the Salaf) and accept of people's opinions that
which may explain the hadith to you."
[17]
16. Imam Ash-Shaafi'i (may Allah have mercy on him) said:
"Every issue of which I spoke in a manner that goes against the Sunnah, I retract it during my
lifetime and after my death."
[18]
It was narrated that Ar-Rabee' ibn Sulaymaan said:
"One day Ash-Shaafi'i narrated a hadith, and a man said to him, 'Do you accept that, O' Abu
'Abd-Allah?' He said, 'If I narrate a saheeh hadith from the Messenger of Allah and I do not
accept it, then bear witness that I have lost my mind.'"
[19]
17. It was narrated that Nooh al-Jaami' said:
"I said to Abu Haneefah (may Allah have mercy on him), 'What do you say about the
philosophical issues that people have innovated?' He said, 'That is just the words of
philosophers. you should adhere to the way of the Salaf, and beware of every newly invented
thing, for it is an innovation (bid'ah)."
[20]
18. Imaam Maalik ibn Anas (may Allah have mercy on him) said:
"The Sunnah is like the ship of Nooh (Noah). Whoever rides in it will be saved and whoever
hangs back and does not get on board will be drowned."
[21]
And he said:
"If 'ilm al-kalaam (philosophical rhetoric) were (beneficial) knowledge,
the Sahaabah and Taabi'oon would have spoken of it just as they spoke of the rulings of Islam.
But it is falsehood and points to falsehood."
[22]
It was narrated that Ibn al-Majishoon said:
"I heard Maalik say, ' Whoever introduces an innovation into Islam thinking that it is good is
implying that Muhammad betrayed his mission, because Allah (SWT) says:
{...This day, I have perfected your religion for you...} (Qur'an 5:3)
So, whatever was not part of the religion on that day, cannot be part of the religion today.'"[23]
19. Imam Ahmad ibn Hanbal, the Imam of Ahl as-Sunnah (may Allah have mercy on him) said:
"The basic principles of Sunnah in our view are: adherence to the way of the Companions of
the Messenger of Allah, following their example and forsaking bid'ah, for every bid'ah is a
going astray."
[24]
20. It was narrated that Al-Hasan al-Basri (may Allah have mercy on him) said:
 "If a man who met the early Salaf were to be brought back to life today, he would not
recognize anything of Islam" - and he put his hand on his cheek, then said, "apart from this
prayer - By Allah, anyone who lives in these strange times and did not meet the
righteous salaf, and sees the innovator promoting his bid'ah and the one whose main concern
is wordly gains calling others to join him; but Allah protects him from that and causes him to
long for the righteous salaf, asking about their path and following their footsteps, and he
follows their path, he will be compensated with a great reward. Be like that, in sha' Allah."
[25]
21. How beautiful are the words of the scholar Al-Fudayl ibn 'Iyaad (may Allah have mercy on him)
who said:
"Follow the path of guidance, and do not worry about how few are the people who follow it.
Beware of the paths of misguidance, and do not be decieved by the large numbers of those
who doomed."
[26]
22. 'Abd-Allah ibn 'Umar (R) said to a person who asked him about something and said, "Your father
forbade that":
"Is the command of the Messenger of Allah more deserving of being followed, or the command
of my father?!"
[27]
He (R) was one of the strongest of the Sahaabah in denouncing bid'ah and following the Sunnah. He
heard a man sneezing and saying "Praise be to Allah and peace and blessings be upon the
Messenger of Allah." Ibn 'Umar said to him:
"This is not what the Messenger of Allah taught us to do. Rather, he said, 'When any one of you
sneezes, let him praise Allah (by saying Al-Hamdu Lillaah).' He did not say, 'and send blessings
upon the Messenger of Allah.'"
[28]
23. Ibn 'Abbaas (R) said to a person who opposed the Sunnah by quoting the words of Abu Bakr and
'Umar (R):
"Soon stones from heaven will be sent down upon you (as a punishment). I say to you, 'The
Messenger of Allah said,' and you say, 'Abu Bakr and 'umar said'."
[29]
Ibn 'Abbaas (R) spoke the truth when he described Ahl as-Sunnah in the following terms:
"You will always see a man of Ahl as-Sunnah calling people to the Sunnah and
forbidding bid'ah."
[30]
24. Sufyaan ath-Thawri (may Allah have mercy on him) said:
"If you hear that a man in the east is a follower of the Sunnah, then send salaams to him,
for Ahl as-Sunnah are becoming very few."
[31]
25. Ayyoob as-Sakhtiyaani (may Allah have mercy on him) said:
"Whenever I am told of the death of a man among Ahl as-Sunnah, it is as if I have lost one of
my limbs."
[32]
26. Ja'far ibn Muhammad said: "I heard Qutaybah (may Allah have mercy on him) say,
'If you see a man who loves Ahl al-Hadeeth, like Yahya ibn Sa'eed, 'Abd ar-Rahmaan ibn Mahdi,
Ahmad ibn Hanbal, Ishaaq ibn Raahawayh...' - and he mentioned others; 'he is following the
Sunnah, and whoever goes against them, know that he is an innovator.'"
[33]
27. Ibraheem an-Nakha'i (may Allah have mercy on him) said:
If the Companions of Muhammad had wiped over a fingernail (in wudoo'), I would never have
washed it, seeking virtue in following them."
[34]
28. It was narrated that 'Abd-Allah ibn al-Mubaarak (may Allah have mercy on him) said:
"Know that death nowadays is an honour for every Muslim who meets Allah adhering to the
Sunnah. Verily, to Allah we belong and unto Him is our return. It is to Allah that we complain of
our Alienation, the passing away of our brothers, the lack of support and the emergence
of bid'ah. it is to Allah that we complain of the great calamity that has befallen this ummah
because of the passing away of the scholars and Ahl as-Sunnah, and the emergence of bid'ah."
[35]
29. Al-Fudayl ibn 'Iyaad (may Allah have mercy on him) said:
"Allah has slaves through whom He will revive the land. They are the followers of the Sunnah."
[36]
30. How true are the words of Imam Ash-Shaafi'i (may Allah have mercy on him) when he
described Ahl as-Sunnah in the following terms:
"When I see a man among the scholars of hadith, it is as if I have seen a man from among the
Companions of the Messenger of Allah."
[37]
31. Imam Maalik set out an important rule which sums up all that we have quoted from the Imams.
He (may Allah have mercy on him) said:
"The last generations of this ummah can only be reformed by that which reformed its first
generations. What was not part of the religion then cannot become part of the religion now."
[38]
These are the words of some of the Imams of the righteous Salaf, Ahl as-Sunnah wal-Jamaa'ah. They
are the most sincere of people, the most caring towards their ummah, the most knowledgeable of
what is in their best interests and will guide them. They enjoin adherence to the Book of Allah and
the Sunnah of His Messenger (S), and they warn against newly-invented matters and innovations.
They tell us - as the Prophet (S) taught them - that the path to salvation lies in adhering to the
Sunnah and teachings of the Prophet (S).

References

[1] Al-Bia'h wan-Nahy 'anha by Ibn Waddaah.

[2] Narrated by Ibn Battah in Al-Ibaanah.

[3] Al-Baghawi in Sharh as-Sunnah.

[4] Ad-Daarimi in his Sunan.

[5] Al-Laalkaa'i in Sharh Usool I'tiqaad Ahl as-Sunnah wal-Jamaa'ah.

[6] Ibid.

[7] Ibn Battah in Al-Ibaanah.

[8] Ibn Abi Shaybah in Al-Musannaf.

[9] Ibn Battah in Al-Ibaanah.

[10] Bukhari and Muslim.

[11] Quoted by Ibn Qudaamah in Lum'at al-'Itiqaad al-Haadi ila Sabeel al-Rashaad.

[12] Al-Khateeb in Sharaf Ashaab al-Hadeeth.

[13] Al-Bia'h wan-Nahy 'anha by Ibn Waddaah.

[14] Al-Laalkaa'i in Sharh Usool I'tiqaad Ahl as-Sunnah wal-Jamaa'ah.

[15] Ibid.

[16] Al-Baghawi in Sharh as-Sunnah.

[17] Al-Bayhaqi in Sunan al-Kubra.

[18] Al-Khateeb in Al-Faqeeh wal-Mutafaqqih.

[19] Ibn Battah in Al-Ibaanah.

[20] Al-Khateeb in Al-Faqeeh wal-Mutafaqqih.

[21] Miftaah al-Jannah fil-I'tisaam bis-Sunnah by As-Suyooti.

[22] Al-Baghawi in Sharh as-Sunnah.

[23] Al-I'tisaam by Imam Ash-Shaatibi.

[24] Al-Laalkaa'i in Sharh Usool Ahl as-Sunnah.

[25] Al-Bia'h wan-Nahy 'anha by Ibn Waddaah.

[26] Al-I'tisaam by Imam Ash-Shaatibi.

[27] Zaad al-Ma'ad by Ibn al-Qayyim.

[28] At-Tirmidhi in his Sunan with a hasan isnad.

[29] 'Abd ar-Razzaaq in Al-Musannaf with a saheeh isnad.

[30] Al-Laalkaa'i in Sharh Usool I'tiqaad Ahl as-Sunnah.

[31] Ibid.

[32] Ibid.

[33] Ibid.

[34] Abu Dawood in his Sunan.

[35] Al-Bia'h wan-Nahy 'anha by Ibn Waddaah.

[36] Al-Laalkaa'i in Sharh Usool I'tiqaad Ahl as-Sunnah.

[37] Al-Khateeb in Sharaf Ashaab al-Hadeeth.

[38] See Ash-Shifa' by Al-Qaadi 'Ayaad, vol. 2, p. 88.

Ibn Abbaas (d. 68H) said:

"Indeed the most detestable of things to Allaah are the innovations."
(Reported by al-Bayhaqee in as-Sunan al-Kubraa 4/316)

Imaam ash-Shaafi’ee (d. 204H) said:

"That a person meets Allaah with every sin except Shirk is better than
meeting Him upon any one of the innovated beliefs."
(Reported by al-Bayhaqee in al-I’tiqaad p.158)

Al-Layth bin Sa’d (d. 175H) said:

"If I saw a person of desires (i.e. innovations) walking upon the water I
would not accept from him."
So Imaam as-Shaafi’ee then said:
"He (al-Layth) has fallen short. If I saw him walking in the air I would
not accept from him."
(Reported by as-Suyooti in al-Amr bil ‘Ittibaa wan-Nahee anil Ibtidaa’.)

Yunus bin Ubaid said to his son,

"I forbid you from fornication (zinaa), stealing and drinking wine. However
that you meet Allaah with any of these sins is better to me than that you
meet him with the view of Amr bin Ubaid and the associates of Amr (i.e. the
Mu’tazilah)."
(al-Ibaanah 2/466).

Sa’eed bin Jubair said,

"That my son accompanies a sinful and cunning scoundrel who is a Sunni is
more beloved to me than that he accompanies a devoteful and worshipful
Innovator."
(al-Ibaanah no. 89).

Imaam Al-Barbahaaree said,

"However, 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. 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."
(Sharh us-Sunnah no. 149).

Imaam Ahmad said,

"The graves of Ahl us-Sunnah from those who committed the major sins are
like gardens. And the graves of Ahl ul-Bid’ah from amongst their abstemious
pious ones are hollow and empty. The sinners of Ahl us-Sunnah are the
Awliyaa’ (Friends) of Allaah and the abstemious pious ones of Ahl ul-Bid’ah
are the Enemies of Allaah."
(Tabaqaat ul-Hanaabilah 1/184).

Imam Al-Barbahaaree (May Allah's Mercy be upon him) said:

"The innovators are like scorpions. They bury their heads and bodies in the
sand and leave their tails out. When they get the chance they sting: the
same with the innovators who conceal themselves amongst the people,
when they are able, they do what they desire."
[Sharhus-Sunnah, p.94]
Imaam al-Barbahaaree (d.329H) - rahimahullaah – said,
"Beware of small innovations, because they grow and become large. This
was the case with every innovation introduced into this Ummah. It started
as something small, bearing a resemblance to the truth, which is why those
who entered into it were misled, and then were unable to leave it. So it
grew and it became the religion which, they followed, so they deviated from
the Straight Path and thus left Islaam. May Allaah have mercy upon you!
Examine carefully the speech of everyone you hear from, in your time
particularly. So do not act in haste, nor enter into anything from it,
until you ask and see: Did any of the Companions of the Prophet
(sallallaahu ’alayhi wa sallam) speak about it, or any of the (early)
Scholars? So if you find a narration from them about it, cling to it
and do not go beyond it for anything, nor give precedence to
anything over it and thus fall into the Fire.’’
Sharhus-Sunnah (no. 8)

’Abdullaah Ibn ’Umar (radiyallaahu ’anhu) once he heard a man sneezing and saying, ‘Praise be to
Allaah and may the salaah and salaam (the praises of Allaah and blessings of peace) be upon Allaah's
Messenger.’ So he said to him,
‘What is this? This is not what Allaah’s Messenger (sallallaahu
’alayhi wa sallam) taught us, rather he said, ‘‘When one of you
sneezes then let him praise Allaah.’’ And he did not say: And also
send salaah (blessings of peace) upon Allaah’s Messenger.’’
Related by at-Tirmidhee (no. 2738) and al-Mizzee in Tahdheebul-Kamaal (no. 552-553). The isnaad is
good.

It is reported from Sa’eed Ibnul-Musayyib (d.90H) – rahimahullaah - that he saw a man praying after
the appearance of dawn, more than two rak’ahs, making many rukoos (bowings) and sajdahs
(prostrations), so he forbade him from this.
So the man said, ‘O Aboo Muhammad (i.e. Ibn al-Musayyib)! Will Allaah
punish me for my Prayer?’ So he said, ‘‘No! But He will punish you for
opposing the Sunnah (Prophetic guidance).’’
Related by al-Bayhaqee is as-Sunanul-Kubraa (2/466) and the isnaad is authentic.

A man came to Imaam Maalik (d.179H) - rahimahullaah - and said,

‘O Aboo ’Abdullaah! Where shall I enter the state of ihraam (the dress for
one intending to do Pilgrimage)?’ So Imaam Maalik replied, ‘‘From Dhul-
Hulayfah, where Allaah’s Messenger (sallallaahu ’alayhi wa sallam) entered
the state of ihraam.’’

The man then said, ‘But I wish to enter the state of ihraam at the mosque by
his grave.’ So Imaam Maalik said, ‘‘Do not do that, for I fear for you the
fitnah (trial).’’

So the man said, ‘What fitnah are you referring to, since it is only a few
 extra miles.’ So Imaam Maalik said, ‘‘And what fitnah can be greater
than for you to think that you have attained some virtue, which
Allaah’s Messenger (sallallaahu ’alayhi wa sallam) fell short of. Have
you not heard the saying of Allaah,
‘‘Let those beware who oppose the command of the Prophet, lest
they are afflicted with fitnah (trial),or lest they are afflicted with
a painful punishment.’’
[Sooratun-Noor 24:63]

Imaam Maalik said:

"Nothing will benefit the Ummah to come except that which benefited its early generations.'"
[Related by Imaam Ibn 'Abdil Barr in At-Tamheed].

'Abdullaah Ibn Mas'oud said:

“The Jamaa'ah is what conforms to the Truth, even if you are alone."
[Reported by Ibn 'Asaakir in Taareekh Dimashq with a saheeh isnaad]

Imaam Muhammad Al-Barbahaaree said:

"Know that Islaam is the Sunnah and the Sunnah is Islaam and one of them cannot be established
Without the Other."
[Quoted from his book Sharhus-Sunnah. English Translation].

He also said:
"Everything (some) worshippers claim as hidden knowledge ('Ilmul Baatin), which is not found in the Qur
'aan and the Sunnah, is innovation and misguidance. It is not to be acted upon nor called to."
[Ibid]

Abu Qilaabah said:

"A people never introduces an innovation, except that they make use of the sword lawful."
[Ad- daarimee with a saheeh isnaad].

Al-Fudayl Ibn 'lyaad said:

"Indeed, I love those whom Allaah loves. They are those whom the Companions of Muhammad ( ‫صلى الله‬
‫ )عليه وسلم‬are safe. I hate those whom Allaah hates. They are the people of the deviant sects and
innovations."
[Reported by Abu Nu’aym in Al-Hilyah with a saheeh isnaad. See Sharh us Sunnah by AI-Barbahaaree, English Translation,
p. 94].

From The Prohibition of Studying Works on Speculative Theology (Kalam) - A treatise including a
refutation of Abu al-Wafa ‘Ali b. ‘Aqil al-Hanbali - By al-Imam Muwaffaq al-Din Ibn Qudama al-
Maqdisi (d. 620/1223)

[Author’s counsel]

100.
I bid you, my brothers—may God guide you rightly!— to adhere to the Book of your Lord and
to the Sunna of your Prophet, to hold fast thereto, and to avoid all innovations, For every
innovation is a heretical innovation, and every heretical innovation is an error. Do
not allow yourselves to be deceived by the discourse of a person who will turn you
away from the orthodox path which you have been following, no matter who he may
be. For he is incapable of adding anything to that which has been said by your Prophet, or by
his worthy Companions or by your Imam—Imam of the Sunna by universal agreement— Abu
‘Abd Allah Ahmad b. Muhammad b. Hanbal, or by the Imams who were his contemporaries or
 his predecessors. You have already heard, and we have already mentioned to you, some of
the doctrines which they followed and some of their counsels; do not deviate therefrom
through the doctrine of someone, though you may think him to be a great Imam. For it has
been related that Mu’adh b. Jabal said: “[I warn you against] the deviation of the
sage.”[67] ‘Umar has said: “Three things are detrimental to religion: the slip of a
learned man, the disputation of a hypocrite who uses the Quran, and Imams who
cause others to go astray.”[68] It is related that the Prophet said: “I fear for my
community three things: I fear for them the slip of a learned man, the judgment of a
despot, and a pursued heresy.”[69] And again he said: “I have left with you two
things; so long as you cling to them, you will never err: the Book of God and the
Sunna of His Apostle.”[70]
101.
God has given you a lesson in this man, whom you believed to possess a wealth of religious
knowledge, by showing you how he has committed his foul sin; so do not allow yourselves to
be deceived by anyone. Moreover, take care not to enter into discussions treating of
innovated questions which have not been the subject of some past tradition, or
treated by an approved Imam; for they are innovated heresies; and your Prophet
has warned you against innovations, by saying: “Beware of innovated things, for
every innovation is a heretical innovation and every heretical innovation is an
error.”[71]And again: “The most evil of things are the innovated ones.”[72] Such are,
for instance, the question of diacritical points and vocalization; the question of the eternal
punishment of the partisans of heretical innovation in hell-fire; and other innovations and
stupidities such as these, concerning which there is no tradition so that it may be followed, nor
a statement from an approved Imam so that it may be hearkened to. Plunging into a
discussion of it is a dishonour; whereas silence about it is an honour. He who speaks about it
is a heretic, plunging into heretical innovation, and guilty of the most evil of things, by virtue
of the testimony of established tradition. And God will be asking him who has discussed it to
give an account of his discussion, and He will demand of him his argument and his evidence.
102.
Sahl b. Abd Allah al-Tustari said: “No one has ever innovated a thing in matters of
religious knowledge, but that he is questioned about it on the Day of Resurrection;
should he conform to the Sunna, well and good; otherwise, he shall perish.” But he
who holds his tongue from these stupidities shall not be questioned about them; and he has
an excellent example to follow in the Apostle of God, his Companions and their Successors. We
are more learned in the traditions than you are, and more tenacious in our search for them;
and we have contented ourselves with following the path of our Salaf and avoiding the
innovations which came after them. Will you not therefore content yourselves with this? Is not
that which was fit for them, fit for us? Have we not in the Sunna ample scope to avoid
heretical innovation?
103.
He who does not find fit what proved to be fit for the Prophet, for the Salaf and the Imams,
may God not make ample his means of subsistence. He who is not contented with what they
were contented with, nor pleased with what they were pleased with, nor follows their path, but
weakens in spirit and censures them, belongs to the faction of Satan: “he only invites his
party that they may be among the inmates of the Blaze.”[35:6] He who is not contented
with the straight path, will enter upon the path of Hell. He who travels a path other than that
of his Salaf, will be brought thereby to his perdition. He who deviates from the Sunna is
deviating from the path which leads to Paradise.
104.
Therefore, fear God, and fear for your souls, for the matter is a difficult one. There is
nothing outside of Paradise but hell-fire; there is nothing outside of the truth but
error; and there is nothing outside of the Sunna but heretical innovation. Now you
know that every innovation is a heresy; therefore, do not discuss an innovation—
Peace be with you, and the mercy and blessings of God upon you! May God keep us
steadfast on the path of the Sunna, and grant us refuge from heretical innovations, and the
cause of temptation, by virtue of His mercy and beneficence.
105.
 Guard yourselves—may God be merciful to you—from obstinate dispute with regard to the
Quran, and from inquiry concerning matters which God did not impose upon you as a task,
and which serve no practical purpose. For it is related that the Prophet said: “Obstinate
dispute with regard to the Quran is unbelief.”[73] The Salaf have prohibited
disputing about God, His attributes and His names. We have been prohibited to
examine God mentally. Malik has said: “Discussion concerning religious matters, I
hate; and the inhabitants of our town have not ceased to hate it. I do not approve of
discussion except with regard to that which serves a practical purpose. But as for
discussion concerning religious matters and God, silence is more preferable to me;
because I have seen the people of our town prohibiting the discussion of religious
matters, except that which serves a practical purpose.”[74] Now what Malik said has
been followed by the community of scholars and jurisprudents—the people of tradition
and fatwas, both in ancient and in modern times. Only the partisans of heretical innovation
have opposed this; but as for the community, it follows what Malik said.
106.
If you have a desire for discussion, and the extension of the range of your knowledge, inquire
into fiqh, its problems and its regulations; inheritance ab intestat and its regulations; vested
inheritance; the division of the deceased’s estate; the problems of acknowledgment;
guardianship, which has many facets; then wills and legacies, and their regulations. After that,
the problems concerned with algebra, calculus, and the mensuration of land. In all of this, you
have ample scope to forego plunging into that from which you have been prohibited—matters
which your Salaf did not discuss, which your Imam has disapproved, which will not bring you
to good, and in which you cannot help but innovate a heresy in which your Imam would be
Satan. God will hate you for it; and your Prophet will declare himself free from you on account
of it; and your brothers, people of the Sunna, will abandon you for your having abandoned the
Sunna of your Prophet; and you will be kept back from the Pool of your Prophet, pursuant to
the tradition wherein it is related that on the Day of Resurrection, people will come to the Pool,
and come close to the Prophet. The Prophet has said; “I will say then, ‘O my Companions!
O my Companions!’ And I will be told: You do not know what they innovated after
you had left them!’ Therefore, I will say to them, ‘May God alienate you from good,
and curse you!’ ”[75] —God grant us and you protection from this!
107.
But if you adhere to the Sunna of your Prophet, accept his admonition, follow the
path of your Salaf, and abstain from busying yourselves with that which does not
concern you, you maybe assured of your safety, and rejoice at the annunciation of
excellence, dignity, and eternal dwelling in the abode of everlastingness “with the
Prophets, the Truthful Ones, the Martyrs and the Righteous upon whom God has
bestowed favour; good company are these!”[4:69]—God grant us and you the right
direction towards what pleases Him, by virtue of His mercy. Amen.
Praise be to God, Lord of the Worlds. The blessings of God and His salutations on our Master Muhammad, our Prophet
Muhammad, the Prophet of prosperity, the leader to prosperity, and the Apostle of mercy.

[67] Collected by al-Hakim who declared it Sahih, al-Tabarani in Mu’jam al-Kabir and Ibn ‘Asakir in
Tarikh Madinat Dimashq [68] Al-Darimi

[69] Dha’if, collected by al-Tabarani in Mu’jam al-Kabir and al-Daylami in al-Firdaws.

[70] Hasan, mentioned by Malik in al-Muwatta as mu’dhal, however, it is strengthened by a similar

tradition related by Ibn ‘Abbas and collected by al-Hakim.

[71] Sahih. See footnote #25

[72] Ibid.
[73] Sahih, collected by Ahmad, al-Bazzar, al-Hakim and Abu Nu’aym in al-Hilya.

[74] Ibn ‘Abd al-Barr, Jami’ Bayan al-‘Ilm 2/938, ed. Abu al-Ashbal, Dar Ibn al-Jawzi 1998

[75] Al-Bukhari, Muslim and Ahmad

It is reported from Abû Idrîs Al-Khawlânî – Allah have mercy on him

– that he used to say:

I would rather hear of a fire in the masjid than hear of a bid’ah in it without there being
anyone to do away with it. Never do a people innovate a bid’ah in their religion except
that Allah removes a sunnah from them.

Ibn Waddâh, Al-Bida’ p92.

Abû Idrîs Al-Khawlânî was the chief judge of Damascus in his time, its
main scholar, renowned for his exhortations. He was born in the year of the Conquest of Makkah and
his father is regarded as a Companion. He narrated from a number of the Companions. He died in
80H, Allah have mercy on him.

http://sayingsofthesalaf.blogspot.co...in-mosque.html

It is reported from Sufyân Al-Thawrî – Allah have mercy on him – that he said:

A person who sits with a heretic (an adherent of bid’ah) will not escape one of three
things:

Either he will become a trial (fitnah) for others, or some deviation will occur in his heart
and he will slip and be cast into the Fire by Allah, or he will say to himself, ‘By Allah, I
don’t care what they say, I am confident about myself;’ but whoever feels secure from
Allah about his religion even for the blinking of an eye, Allah will take his religion away
from him.

Shaikhul-Islaam Muhammad Ibn Aslam at-Toosee (died 242), rahimahullaah,

spoke the truth when he said:
"Whosoever honours, gives respect to, or venerates a person of bid'ah, then indeed he has
aided in the destruction of the Religion"
Ibn Waddaah, no. 120, Aboo Shaamah, no. 36.

Al Haafidh Ibn Rajab said in his commentary to al Arba'een:

'So his (sallallaahu 'alayhi wa sallam) statement, "Every innovation is misguidance." is
from the all encompassing word, not excluding from it anything. And it is the greatest
principle from the principles of the Religion. And it is associated with his (sallallaahu 'alayhi wa
sallam) statement, "Whoever invents in this affair of ours, what is not from it, then it
is rejected." So whoever invents things and attributes them to the religion, and it does not
have an origin in the religion to return to, then it is misguidance, and the Religion is free from
those things. And equal to that are matters of beliefs, or actions, or statements whether
hidden, or manifest.'
Jaami'ul 'Uloom Wal Hikam, p. 233

Mu’âdh b. Jabal – Allâh be pleased with him – used to say:

Ahead of you are times of trials (fitan) in which there will be much wealth and in which
the Qur’ân will be opened and taken (read) by believers and hypocrites, men and
women, young and old and freemen and slaves. At that time it is likely that there will be
people who will say, “Why aren’t the people following me when I have read the Qur’ân?
They will not follow me until I invent something else.” So, beware of everything that is
innovated (in religion), for those things that are innovated are misguidance.
Ibn Waddâh, Al-Bida’ p62, Al-Lâlakâ`î, Sharh Usûl I’tiqâd Ahl –Al-Sunnah wa Al-Jamâ’ah Vol. 1
p125 and others.