Notions That Must Be Corrected – Six Misconceptions Tearing at Sunni Unity

Modern social feeds can turn half-read texts into certainties, and well-intentioned zeal into sectarian rupture. In Notions That Must Be Corrected, the late Meccan scholar Shaykh Muhammad b. ʿAlawi al-Maliki al-Hasani gathers from the Qurʾan, rigorously authenticated Hadith and the consensus and statements of the illustrious scholars of the past to dismantle the myths that most commonly set Muslims against one another. Below are six of those errors—and the orthodox answers that restore the balance.

Misconception 1—“Disagree with me and you’re a disbeliever”

Quick takfir violates the divine command to “invite to the way of your Lord with wisdom and good exhortation and argue with them in a way that is better.” [Sura al-Nahl 16:125]. Shaykh Ibn ʿAlawi writes that hurling kufr over historical points of juristic disagreement is “an ugly enormity” that fractures the very unity the Prophet built, abundant prayers and salutations be upon him and his family.

Misconception 2—“Any intermediary equals shirk”

I. A battle-field precedent

Hafiz Ibn Kathir records that the rally-cry at Yamama was “Ya Muhammada!”—yet none of the companions denounced it as idolatry.

II. The Hadith of the blind companion

The Messenger of Allah—prayers and salutations be upon him—himself taught a blind man to plead, “O Allah, I ask You and turn to you through Your Prophet, the Prophet of Mercy. O Muhammad, I turn to your Lord through you….” The Companion ʿUthman b. Hunayf later used the same supplication after the Prophet’s passing, and the petitioner’s need was met.

III. Our master the Messenger of Allah—prayers and salutations be upon him—still intercedes 

Authentic reports state, “Your actions will be shown to me; if I see goodness I shall praise Allah, and if I see evil I shall seek forgiveness of Him for you.” Turning to him is therefore appealing to the ever-concerned Messenger, not an absent relic.

Misconception 3—“Ashʿaris are deviant”

Ibn Taymiyya himself called Ashʿaris “helpers of the fundamentals of the religion.” Giants such as Imam al-Nawawi and Ibn Hajar al-ʿAsqalani anchor mainstream Sunni learning; branding them heretical saws off the branch all later scholarship stands on.

Misconception 4—“Every innovation is misguidance” 

Imam al-ʿIzz b. ʿAbd al-Salam, Imam al-Nawawi and others classify innovation [bidʿa] into obligatory, recommended, neutral, disliked and forbidden. Our master ʿUmar called the congregational tarawih prayer “a good innovation,” proving novelty is not synonymous with error.

Misconception 5—“Sufis neglect the Sacred Law” 

Traditional Sufism welds inner sincerity to outward obedience. Imam al-Junayd said: “The path is cut off from the creation, save for the one who follows the Messenger of Allah, follows his Sunna and sticks to his path..,” while Abu Yazid al-Bistami insisted on the fact that his students should not be fooled by a man given miracles such as flying in the air, until you see how he is with regard to the commands and prohibitions... Dismissing Sufism [tasawwuf] wholesale ignores its insistence on scrupulous compliance with the Sacred Law [shariʿa].

Misconception 6—“The Prophet—prayers and salutations be upon him—is just an ordinary human” 

The Qurʾan affirms his humanity [Sura al-Kahf 18:110], while the Hadith of the Prophet confirm a unique distinction: 

•    “I am the best of the first and the last—without boasting.”
•    “I am the most God-fearing of the children of Adam.”
•    “None of my forefathers ever committed fornication.”

Shaykh Ibn ʿAlawi notes that Prophets differ in their attributes and contingent qualities in both this life and the life in the grave [barzakh], where the Messenger—prayers and salutations be upon him—continues to see, hear and pray for his nation [umma]. Reducing him to ‘just a man’ erodes the very rationale for our unparalleled love and obedience to him.

Key take-aways

•    Reckless takfir, blanket condemnation of tawassul, cries of bidʿa and denial of Prophetic distinction fracture Sunni unity.

•    Ashʿari scholarship and true Sufism remain pillars of orthodox Islam.

•    Shaykh Ibn ʿAlawi’s work offers primary-source proofs to navigate these debates with confidence.

More myths the book dismantles

•    "Visiting the Prophet’s grave is ‘un-Islamic.’"

Classical consensus says the journey is meritorious devotion. 

•    "Seeking blessings from relics or historic sites is associating partners with Allah [shirk]."

Qurʾanic precedent and Hadith endorse tabarruk.

•    "Celebrating the birth of the Prophet [mawlid] is blameworthy." 

Early Muslims commemorated Prophetic milestones; scholars list the mawlid as praiseworthy.

•    "Prophets lose awareness after death."

Mass-transmitted Hadith attest to their barzakh life and ongoing intercession.

•    "Metaphor in creed is heretical."

The pious predecessors [salaf] employed majaz to affirm transcendence [tanzih] and negate anthropomorphism [tajsim].

FAQ

Is invoking the Prophet—prayers and salutations be upon him—after his passing an innovation? 
The Companions practiced it, and authentic Hadith approve of it—making it firmly within the Sunna.

Did early scholars really classify good bidʿa?
Yes—Imam al-ʿIzz b. ʿAbd al-Salam’s five-part typology is cited approvingly by Imam al-Nawawi.

Do prophets differ from ordinary humans now?
Their unique barzakh life, ongoing intercession and divinely preserved lineage distinguish them even after death.

Ready for the deep dive?

Notions That Must Be Corrected is more than a rebuttal; it is a roadmap back to balanced Sunni understanding—rich with Qurʾan, rigorously authenticated Hadith and scholarly consensus.

Own the evidence. ➡︎ Order your copy now.