“If it is a mistake which contradicts the path of the Salaf it is a deviation without variance. However, the perpetrator is not to be sentenced with deviation until the proof is established upon him. In the event that the proof has been established upon him, but he nevertheless persists upon his mistake and deviation, he is to be (deemed) an innovator (Mubtadi’) in relation to that (matter) which he has opposed the truth in.

If however (the individual) is a Salafee in other matters, he is not to be ascribed with the (term) innovator unrestrictedly, nor is he to be (considered) a Salafee without exception. Rather he is to be ascribed with the (term) Salafee, an innovator in those matters in which he has differed with them.

This principle is in accordance to be statement of Ahl al Sunnah concerning the Faasiq (wrongdoer). He is to be (deemed) a Believer in relation to what he possesses of Imaan, and Faasiq in relation to what he (commits) of wrongdoing. Accordingly, he is not to be ascribed the term without exception, nor is the absolute term to be negated (from him).

This is the equity and justice which Allah has enjoined (upon us). (However), the innovator is (deemed) to be devoid of honor in the event that he arrives at a stage which causes him to be expelled from the Millah (religion).

“Kitab al ‘Ilm” pg. 212-213 by Shaykh Muhammad ibn Salih al ‘Uthaymeen.

When the father performs that which it is obligatory upon him in regards to the child from educating and providing for him, then he has opened the way so the child will establish obedience to this father and give him his rights. And when the father differs in that which is obligatory upon him from that, then he will be punished by the child denying his right, and this is a suitable punishment for him, as you will be treated as you have treated others.

(Huqooq Da’at Ilayha al-fitrah)
From Tarbiyat Al-Abnaa’, a collection of advices and rulings
concerning raising children

So if a person were to try to gain those (correct manners), and his inherent nature were not (naturally) like that, then he would encounter difficulty.

However with practice, he can improve his condition.

And this is something shown by experience. For we have heard of a person who was far removed from al ‘ilm (knowledge) and from seeking knowledge, having evil manners.

Then when Allaah bestowed upon him the blessing of knowledge and guidance, his manners became good because he trained himself upon these manners until they became just as if they were from his inherent nature and his natural disposition.

(Sharh hilyah taalib il ‘ilm p40 of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah, translated by Nasser ibn Najam)

(The types of dhulm):

1) The most oppressive (form)of dhulm ; and it is shirk with regards to Allaah.

2) The dhulm done by a person against his own self so he does not give it its right;  for example, that he fasts and does not break the fast and he stands and does not sleep.

3) The dhulm done by a person against someone else; for example, when he transgresses against a person through hitting (him) or killing (him) or taking (his) wealth or whatever resembles that.

 (“al qawl ul mufeed”of Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullaah , quoted in Mu’jam at Ta’reefaat p296)