Salafus-Saaliheen سلف صالحين

Q: “Is it allowed to eat while standing?” Shaikh al-Albaani: “I say, there is no text about the prohibition of eating while standing like there occurs the text prohibiting drinking while standing. But there is a narration from Anas bin Maalik رضي الله عنه that when he narrated to those around him in a gathering that the Prophet ﷺ prohibited drinking while standing, someone said to him: ‘What about eating (while standing)?’ He replied: ‘It is worse.’ I say here, we should follow this Companion because we don’t have anything with which we can contradict him. But what is the distinction between eating while standing and eating while walking? Eating while walking is allowed, because there is text clearly stating that they used to eat while walking during the time of the Prophet ﷺ. As for eating while standing, there is no text regarding it from the Prophet ﷺ, neither negative nor positive. All we have is this authentic narration from Anas bin Maalik and this is what we act upon. Moreover, maybe some of you noticed in these times that it has become a fashion for the disbelievers to eat while standing although chairs are present; but they don’t sit on them out of pride. So then, the previous ruling is further strengthened. I say, we are with the narration of Anas, because Anas knew what we don’t know, and because the disbelievers nowadays and the Muslims who imitate them eat while standing, so we differ from them.” [silsilat ul-hudaa wa nnoor 246/7 / asaheeha translations]

Eating while standing

Translated by Ahmed Abu Turaab

Questioner: There is a question, O Shaikh. What do you say about someone who has opposed the Imaams of Islaam in a particular issue which they have united upon and the proof has been established against him but he does not turn back, rather, add to that the fact that he praises some of the Sufis and mufawwidah, praised the one who goes by the saying of Jahm regarding the Quraan and slanders some of the Companions, in fact, some of the Messengers, calling them Imaams and harsh. In fact, he praises some of the heretics who have permitted apostasy and have vilified the aqidah and the Prophet عليه السلام and the Companions and the People of Hadith, and says that there is a lot of good in them, and calls their aberrations and misguidance ijtihaad, saying, “… even though we are wary of some of their ijtihaad …” So is such a person an innovator and should we single him out and say that so and so is an innovator to warn the Ummah and out of sincerity to Allaah, His Book, His Prophet, the Imaams of the Muslims and their general folk?

Al-Albaani asked about Maududi and Salmaan and his advice to the Youth | 1

Questioner: I have found, and I ask Allaah to forgive me and I hope that my feeling is misplaced, but I’ve started to notice that some of the students of knowledge, young people, who generally, alhamdulillaah, are good, but you will see that he has studied for four or five years, just having started [studying] the science of hadith and you find that he tries to build himself up by opposing so and so, for example, he will disagree with Al-Albaani [in hadith], or in fiqh he will even oppose Abdul-Aziz Ibn Baaz or Uthaimeen, so this is a phenomenon which I fear, O Shaikh.

Al-Albaani: We are men and they are men!

The Beginner Students of Knowledge who Try to Tower Over the Major Scholars

Answered By Shaykh Al-Albaanee

Question: What is the best way for women to give da’wah?

Answer: I say to the women:

“Remain in your homes.” [Surah Ahzaab: 33]

And you should not concern yourselves with da’wah. I reject the use of the word “da’wah” amongst the male youth by them making it seem like they are from the people of da’wah – as if the word da’wah has become the fashion of modern times. So every individual that knows something about the Religion becomes a Da’ee (caller to Islaam)!

What is the best way for women to give da’wah

Shaikh al-Albaani : Squeezing in the Grave

Click here to reach the E-book

The Shaikh’s Life in His Own Words E-Book

I had travelled to Aleppo from Damascus for da’wah and gave a lesson after which the people dispersed. Normally four to five people from our brothers, our friends, stay behind. [This time] another person stayed behind with them who I had never seen before. He was sitting there, far away from me. His stomach was like this, he was not overweight, slim, yet along with that his stomach was like this [i.e., sticking out].

I said to him, ‘What is this?’

He said, ‘This is ‘Rahmaaniyyah.’’ That was the first time I heard this word, [I heard it] there in Aleppo. I said, ‘What does Rahmaaniyyah mean?’

Is the Sufi’s Stabbing themselves with Skewers a Miracle?

Translated by Ahmed Abu Turaab

How was it possible for Musa alaihis-salaam to hit an angel? And the Angel of Death at that? And knock his eye out too?

Shaikh al-Albaani continues, “As for the difficulty described in the question asking how Musa عليه السلام could hit the Angel of Death, then the answer is–and in this is an indication of what I had said earlier about these people not studying theSunnah–the answer is found in a narration present in the Musnad of Imaam Ahmad with an authentic chain of narration that, “The Angel of Death used to come to people in the form of a man.”

So when the Angel of Death came to Musa and said to him, “Answer your Lord,” he didn’t come with a sign which made Musa عليه السلام note the fact that this person who just told him to submit his soul to Allaah was sent by Allaah, for he came in the form of a man.

And if someone were to come to any one of us and say to him, “Give me your soul.” What would ones stance be towards him? It would be just like that of Musa عليه السلام, because he would have transgressed into the [area of] duty of a noble angel which no other angels share in with him.

So how can a man go to another like him and say, ‘Submit your soul.’ So his reaction was but to strike him and knock his eye out, this is something natural. Thus every aspect of doubt disappears when we remember this other narration [which states] that the Angel of Death used to come to people in plain view and in the form of a man.

For this reason you can see that at the end of the hadith when the Angel of Death complained about his situation to Allaah saying, “You sent me to a servant who hates death.” Allaah gave him a sign, saying, “Go back to Musa and say to him, ‘Indeed your Lord orders you to place your hand on …” to the end of the hadith, “… on the back of a bull and you will have life for every hair under your hand …’” when the Angel went back to Musa عليه السلام with this clear proof he said, “And what is after that?” He said, “Death.” He replied, “So then let it be now,” and so he took his soul at that time.

Why did he submit the second time and not the first? The answer is now clear. The first thing is that the request was from one man to another … and Musa did not know that he was an angel sent from Allaah and so he hit him. So when the angel came back with a sign from Allaah the Mighty and Majestic he said, “Then let it be now.”

How was it possible for Musa alaihis-salaam to hit an angel? And the Angel of Death at that? And knock his eye out too?

Serving From Your Right Hand Side Taken from ‘Silsilah Ahadeeth As-Saheehah’

By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani
Translated by Abbas Abu Yahya

No. 1771 - From Anas bin Malik that the Messenger of Allaah -sallAllaahu alayhi wa sallam- was brought some milk that was blended with water and on his right was a Bedouin and on his left was Abu Bakr, so he drank from it then he gave it to the Bedouin and said: ‘On the right on the right.’
And in another narration: ‘those on the right, those on the right, you should give it on the right hand side.’ No. 1771[Collected by Bukhari, Muslim, Abu Dawood]

Shaykh Albaani said: ‘In this hadeeth, the one who was serving the drinks began with the Prophet -sallAllaahu alayhi wa sallam- because the Prophet -sallAllaahu alayhi wa sallam- was the one who requested a drink. Therefore, it is not correct to use this hadeeth as an evidence to prove that the Sunnah is to essentially begin with the eldest of the people as is widespread nowadays.

How can this be the case when the Prophet -sallAllaahu alayhi wa sallam- himself did not do this, on the contrary the Prophet -sallAllaahu alayhi wa sallam- gave the drink to the Bedouin who was on his right hand side and not to Abu Bakr who was on his left hand side, then the Prophet -sallAllaahu alayhi wa sallam- explained by saying: ‘On the right hand side then the next one after him.’
[Taken from Silsilah Ahadeeth as-Saheehah by Shaykh al-Albaani (No.1771)]


taken from:
http://en.miraath.net/content/serving-your-right-hand-side

Serving From Your Right Hand Side

combining prayers for the resident

By : Ash-Shaykh, Al-Imam Muhammad Nasirud Deen Al-Albani

(May Allah rest him Jannah)

Questioner: In relation to choosing the name Muhammad (sallahu alayhi wa salim), did this happen by way of revelation or a vision. And how do we join between the outward contradicting texts in this issue?

Al-Albani : Join what? What is the apparent contradiction, so we can join the two meanings ?

Questioner: Ok, there is one thing we need to be sure of first then we can understand both texts clearly. That is , did the name Muhammad come to his mother by way of a vision? Then She said, “ I will name this child Muhammad?

Al-Albani: That’s superstition, that’s superstition.

Questioner: This idea is superstition?

Al-Albani: Yes, that’s right.

Questioner: There is no text that says this?

Al-Albani: No

How did the Prophet’s Parents choose his name?

Benefit: Hiding behind Al-Albaanee, Ibn Baaz, Ibn ‘Uthaymeen?
In the Name of Allaah…

Something came to my mind about a question I was asked the other night about people who only mention references to the scholars of recent times, specifically:Al-Albaanee, Ibn Baaz, and Ibn ‘Uthaymeen.

You may recall that I said that these are – of course – the greatest scholars of recent times, and we are happy to hear people mention them with goodness and attach themselves to them.

I also mentioned that some people claim an attachment to them and then contradict their teachings, and so a good and wise tactic to use in calling them to the Truth would be to mention to them what those scholars have said about that issue that they are mistaken in, so that they could accept the correction more easily.

And I alluded to the idea of those three – may Allaah have Mercy on them – recommending other scholars and warning against certain callers. And that could be a way of introducing them to or helping them establish contact with other noteworthy scholars who are still alive.

I’d like to mention a specific example of this, that is sadly too common to hear. People say, “I prefer the manhaj of Shaykh Ibn ‘Uthaymeen over the manhaj of Shaykh Rabee’ al-Madkhalee…” Or they may say Shaykh Ibn Baaz or Shaykh Al-Albaanee in place of Shaykh Ibn ‘Uthaymeen, or all three of them!

Let’s be perfectly clear on this issue – this is not the speech of the people of knowledge. All three of those great scholars were upon the same manhaj of Shaykh Rabee’ ibn Haadee al-Madkhalee (may Allaah preserve him) – the manhaj of the Salaf. This is not merely a devoted student’s opinion, rather, all three of those scholars have clear and specific praises of Shaykh Rabee’, his teachings, his books, his recordings, and even his refutations.

As for the statements of taxi drivers and their students, or anonymous internet writers, that the manhaj of Shaykh Ibn ‘Uthaymeen was other than the manhaj of Shaykh Rabee’, etc… then it is simply jahl murak-kab (compound ignorance), when a person hears a specific point of disagreement between two scholars, and assumes that it means that a major disagreement has taken place, and that they have parted ways and gone forth on two different paths!

As an extremely clear example, here are the words of Shaykh Ibn ‘Uthaymeen himself, about the visit of Shaykh Rabee’ to his city (Unayzah) around the year 1421 shortly before the death of Shaykh Ibn ‘Uthaymeen:

…Our brother (Shaykh Rabee’), may Allaah grant us and him success, is upon Salafiyyah, the way of the Salaf. And I do not mean here that Salafiyyah is a hizb (party) which is set up to oppose the Muslims outside of it, but I mean by Salafiyyah, that he is upon the path of the Salaf in his Manhaj. Especially in the field of actualising Towheed and throwing aside what opposes this [manhaj].

The visit of our brother, Shaikh Rabee bin Haadee to this region, our city, Unayzah, no doubt will have a good effect, and it will also become clear to many of the people what used to be hidden from them due to the scare-mongering and rumour-mongering, and also letting loose the tongue [of discord].

You may access the original Arabic audio, transcription, and translation, including other helpful articles on the topic here:http://www.themadkhalis.com/md/articles/ebhen-shaykh-ibn-uthaymin-on-shaykh-rabi-al-madkhali.cfm

So let those who insists that Shaykh Ibn ‘Uthaymeen was upon a different manhaj than Shaykh Rabee’ repent from their audacious lie against Shaykh Ibn ‘Uthaymeen, and their oppression of Shaykh Rabee’ as well.

I mention this illustration since it is something that affected a dear brother of mine, may Allaah guide me and him to what is correct. And it is generally relevant to the question I was asked, as people claim attachments to the likes of those great scholars, and may hide these kinds of sentiments, revealing them every now and then.

And it really really hurts to hear people slander a great man like Shaykh Rabee’, a man of the Sunnah, a concerned advisor, patient, full of love for the Muslims and hope for the success of their da’wah, busy with knowledge day and night, reading, writing, researching, compiling, falling asleep on a thin mattress on the floor with a book on his chest and books all around him, critical of his own self and his own students, a brave and guided critic whose writings are blessed with academic strength and clarity, a gracious host, a father-figure to people all over the world, a man who cries when he hears about things that harm the image of our da’wah, a man who reads a book about the history of the rightous Salaf and the trials they faced and becomes engaged in the story and attached to it more devoutly than how common people watch an action movie!!

“The flesh of the scholars is poisonous! The way that Allaah exposes those who belittle them is well known! Those who unleash their tongues (with falsehood) against the scholars, Allaah shall cause them to suffer from the death of their hearts before their lives end!” (So let those who contradict his order be warned that a trial may befall them, or a painful punishment!)
(Words attributed to Ibn Ásaakir, quoted in An-Nawawee’s Tibyaan)

I say this, while I praise no one above Allaah, al-’Alee al-Qadeer, and it is HE alone who is his Reckoner.

(And I do not endorse or encourage the blind following of Shaykh Rabee’, or any other specific scholar.)

Moosaa Richardson
________
Source: Forum discussion – http://www.troid.org/index.php?option=com_kunena&Itemid=445&func=view&catid=20&id=1246#1249

Hiding Behind Al-Albaanee, Ibn Baaz, Ibn ‘Uthaymeen?

The Prophet (‘aleyhi salat wa salam) said:

“The life spans of my Ummah are between sixty and seventy years, few amongst them surpass this.”

Ibn Urfah said: “I am from amongst those few.”

Shaykh Al-Albaani (rahimahullaah) comments:

“I say; I am also amongst those few, for I have surpassed the age of 84, I ask Allaah the Glorified, that I am amongst those who lived long with good deeds. But I also almost wish that I pass away, due to what the Muslims have been afflicted with concerning deviation from the religion, and what is happening to them, even from the lowly. But how can I wish so, while the Hadeeth of Anas has been before my eyes since my youth, I cannot say except what my Prophet ordered me to say: “O Allaah, keep me alive as long as living is better for me, and take my soul if death is better for me.”

Sahih Mawarid Ad-Dhaman”, 2087

“I am from amongst those few.”

Imaam al Albaanee on the Innovators

Shaykh Muhammad Naasiruddin al-Albani

The best way to change the evil is for Muslims to repent to their Lord, correct their beliefs, and nurture themselves and their families according to the correct Islam, as Allaah says 'Verily, Allaah does not change: people's condition unless they change what is in themselves.' (Soorah ar-Ra'd 13:11). And the way to salvation is not, as some people imagine, to rise up with arms against the rulers, and to conduct military coups. In addition to being among the contemporary bid'ahs (innovations), such actions disregard the texts of Islam, among which is the command to change ourselves. Furthermore, it is imperative to establish the foundation upon which the building will stand: 'Verily, Allaah will Most certainly support him who supports His cause; verily, Allaah is Most Powerful and Almighty.' (surah al-Hajj 22:40). This is the methodical and orderly approach, and the correct practice based upon the Qur'aan and Sunnah that the Ummah must agree upon, enjoin and call to.

Change

Bismillah

What follows is beneficial knowledge from AshShaykh Al’Allaamah AlAlbaanee (rahimahullaah) transmitted by way of his student Saalih bin Taha Abu Islaam in his book entitled, (what translated means) Al’aqeedah first, if they but only knew (Vol 1, pgs. 16-17), wherein he (Abu Islaam) said,
“He called me rahimahullaah (meaning AshShaykh AlAlbaanee) one day by telephone, but I was not there. My young daughter, upon answering the telephone, said, “Assalaamu ‘alaikum wa rahmatullaah”. The Shaykh asked for me and then said to her, “Inform your father that Muhammad Naasiriddeen AlAlbaanee called”. (He did not say ‘AshShaykh’ . . . and this is from his humbleness, may Allaah raise his rank in Aljannah)”.

Proper Manner in Answering the Phone

Author: Shaikh Naasir ud-Deen al-Albaanee
Article ID : SLF020002 [24957]
I will say a true word after which no Muslim can argue after the truth appears to him.Firstly, the Salafee da'wah is an ascription to what? 'Salafee' is an ascription to the 'Salaf' (pious predecessors), so we have to know who the Salaf are and then what this ascription means and its importance as regards its meaning and implication.

The Salaf are the people of the first three generations whom the Messenger of Allaah (S) declared to be good in the authentic and mutawaatir hadeeth recorded in al- Bukhaaree and Muslim and others from a group of the Companions that he said: "The best of people is my generation, then those who come after them, then those who come after them.", i.e the first three generations. So the Salafees attach themselves to the Salaf, and if we know the meaning of 'Salaf' and 'Salafee' then we should bear two things in mind.

That this attachment is not to a single person or persons, as is the case with other Jamaa'ahs present in the Muslim world. This is not an attachment to a person or even tens of people, but to that which will not err, since it is impossible that the Salaf would unite upon error, as opposed to the people of later times, since with regard to the later generations, there is no text speaking in their favour. Rather, in general, they are spoken ill of in the end of the previous hadeeth: "Then there will come a people who give witness and their witness is not asked for...", and in other ahaadeeth there occurs: "A group of my Ummah will not cease to be upon the truth..."

So this is a praise for them but a censure of the rest since the praise is for a particular small group. Linguistically, 'Taa'ifah' is used to refer to a single person or more.

Thus if we understand this meaning of the 'Salafees' and that they attach themselves to the Salaf- and that if the Muslim clings to that which the Salaf were upon - then here we come to the second matter:

That after this is understood, it is not possible for any Muslim but to be a Salafee, since we have understood that in attaching oneself to the Salaf one has attached himself to that which cannot err. This is taken from the hadeeth: "My Ummah will not unite upon error," and it is not correct to refer this to the people of later ages; those present today.

In addition to that is the ahaadeeth referring to what happened to the previous peoples - the Jews and the Christians - and what will befall the Muslims, regarding splitting into sects, saying: "The Jews split into seventy-one sects and the Christians into seventy-two, and my Ummah will split into seventy-three sects. All of them are in the Fire except one." The Companions said, "Who are they, O Messenger of (S)?" He (S) replied "They are the Jamaa'ah." This shows who is meant in the previous hadeeth "My Ummah will not unite upon error" since they are the saved sect, along with those who have their outlook and follow them.

The Salafi Da'wah with Respect to Other Jamaa'ahs

On Ascription to the Salaf
Author: Shaikh Naasir ud-Deen al-Albaanee
Source: Al-Asaalah Magazine
Article ID : SLF010002 [15482]

Shaykh al-Albaanee - hafidhahullaah - said: "However, there are some who claim knowledge who deny this ascription, claiming that it has no foundation, saying: "It is not permissible for a Muslim to say: I am Salafi." And it is as if he is saying: "It is not permissible for me to say: l am following the Salafus-Saalih in what they were upon in 'aqeedah, worship and manners!" And there is no doubt that the likes of this denial - if that is what is meant - implies that he is disassociating himself from the correct Islaam that the Salafus-Saalih were upon ... Thus it is not permissible for a Muslim to disassociates himself from being ascribed to the Salafus-Saalih. If, however, he freed himself from any other nisbah ( ascription ), then none of the people of knowledge could accuse him of disbelief or sinfulness. However, the one who refuses calling himself with this name Salafi, then it should be seen, does he attribute himself to a particular madhhab - whether in matters of 'aqeedah or fiqh" So perhaps he will call himself an Ash'aree or a Maatareedee, or he may be from Ahlul-Hadeeth, or a Hanafee, Maalikee, Shaafi'ee or Hanbalee - from those matters which enter into the term Ahlus-Sunnah wal-Jamaa'ah. Despite that fact that the one who ascribes himself to the Ash'aree madhhab, or the four well-known madhhabs, then he has ascribed himself to those who are not protected from making mistakes as individuals - even though there are from them Scholars that attain what is correct. So why O why do they not reject the likes of these ascriptions to individuals who are not protected from mistakes? However, as for the one who ascribes himself to the Salafus-Saalih collectively - then he ascribes himself to that which is protected from mistakes." [Al-Asaalah Magazine 9/87]

The Statement of the Muhaddith of the Era

Author: Imaam al-Albaani
Source: Silsilatal Ahadith AsSaheehah (1/116) explanation of hadith 270 (trans. Abu Aisha Omar ibn Aly)
Article ID : MNJ060009 [9790]

Perhaps some of the people find it unusual that these scholars have explained the "Taa'ifah Al-Mansoorah" (Victorious Party) and the "Firqah An-Naajiyah" (Saved Group) as being the scholars of Hadith. But there is no strangeness in that sharh if we recall the following:

One: The scholars of Hadith are without exception the most knowledgeable of the Sunnah of the Prophet, his guidance, manners, battles, etc. (may peace and blessings be upon him.) This is due to their particular study of the Sunnah and whatever is connected to it from knowing the biographies of the narrators and stories behind the Hadith.

Two: The nation has divided into groups and schools of thought that are not found in the first Muslim generation. For all of these mathaahib (schools of thought) are separate principles, branches, and certain ahadith that that specific mathab (school of thought) uses as daleel (proof) and depends on. The one who follows one particular school of thought is fanatically engaged in it, and holds tightly to it without taking a look at the other schools of thought. Although he should look because perhaps he will find in them what he does not find in his own. What is confirmed with the scholars is that in every mathab exists information of the Sunnah that is not found in other mathaahib.

Thus, the one who holds on to only one mathab will be ignorant of a magnificent other side of the Sunnah that is preserved in other mathaahib. But the scholars of hadith are not upon this. For they take any hadith that has been authentically confirmed on the Prophet through an authentic chain of narrators regardless of the mathab it was reported by. They accept it from the person regardless of what group he was a part of so long that he is a trustworthy Muslim that can be depended on for narrations of hadith. Additionally, authentic Hadiths cannot be rejected from someone even if he was a communist, Qadari, or Khaariji, so how much more so from someone who considered himself a Hanafi (person who particularly follows the school of thought of Imam Abu Haneefah) or Maaliki (person who particularly follows the school of thought of Imam Maalik) or other than that. Indeed Imam Ash-Shafiee made this clear, may Allah be pleased with him, when he spoke with Imam Ahmad and said: "You are more knowledgeable of the ahadith than me. So if the authentic hadith comes to you, inform me of it so that it would be my position, regardless if the reporter is from al-Hijaz, Koofah, or Misr."

Thus, Ahlul Hadith (People of Hadith), may Allah gather us with them, do not fanatically blind follow the statement of one person no matter how high this person was. This method is contrary to other than them from those who do not associate themselves or their actions with the Hadith. Indeed those people fanatically blind follow the statement of the scholars when the scholars themselves warn them of that. Those people blind follow these statements to the same degree the people of Hadith are zealous in accepting the statement of their Prophet. So there is no amazement after this clear explanation that the People of Hadith are the Victorious Party and the Saved Sect, rather, they are the middle-grounded nation, and the witnesses over the creation.

The Way of As-haab ul-Hadeeth and Their Being Closest to the Truth

Author: Shaikh Naasir ud-Din al-Albaani
Source: Tahdheerus-Saajid min Ittikhaadhil-Quboori Masaajid
Article ID : TAW010004 [24598]

From that which has been established in the Sharee'ah (prescribed law) is that mankind was - in the beginning - a single nation upn true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allah, to other than Allah) gradually overcame them. The basis for this is the saying of Allah - the Most Blessed, the Most high:

"Mankind was one Ummah, then Allah sent prophets bringing good news and warnings." (Surah Baqarah 2:213)

Ibn 'Abbas - radiallaahu 'anhu - said:

"Between Nooh (Noah) and Adam were ten generations, all of them were upon Sharee'ah (law) of the truth, then they differed. So Allah sent prophets as bringers of good news and as warners"(1)

Ibn 'Urwah al-Hanbalee (d.837 H) said:

"This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshippers"(2)

I say: In it is also a refutation of some of the philosophers and athists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The preceeding aayah (verse) falsifies this claim, as do the two following authentic hadith:

Firstly:His (the prophet (sallallaahu `alaihi wasallam) ) saying that he related from his Lord (Allah) : "I created all my servants upon the true Religion (upon Tawheed, fre from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority."(3)

Secondly:His (the prophet (sallallaahu `alaihi wasallam) ) saying: " Every child is born upon the Fitrah(4) but his parents make him a jew or a christian or a magian. It is like the way an animal gives birth to a natural offspring. have you noticed any born mutilated, before you mutilate them."

Abu Hurayrah said: Recite if you wish: "Allah's fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allah."(Surah ar-Rum 30:30)(5)

After this clear explanation, it is of the upmost importance for the Muslim to know how Shirk spread amongst the believers, after they were muwahhideen (people upon Tawheed)

Concerning the saying of Allah - the most perfect - about the people of Nooh:

"And they have said : You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa', nor Yaghooth, nor Ya'ooq, nor Nasr."
(Surah Nooh 71:23)

It has been related by a group from the Salaf (Pious Predecessors), in many narrations, that these five deities were righteous worshippers. However, when they died, Shaytaan (Satan) whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allah - the most high - and he whispered to them that this is what their forefathers used to do!!!

The Origins of Shirk