Taḥdhīr al-SājidNasir al-Din al-Albani

led them (1) away from their religion, forbade them what I had made lawful for them, and ordered them to associate with Me that for which I had sent down no authority.” (1)

The second proof-text is his ﷺ saying: “Every newborn is born upon the fiṭrah—that natural disposition—yet it is his parents who make him a Jew, a Christian, or a Magian, just as a beast delivers a perfectly formed offspring—do you find in it any mutilation?” Abu Hurayrah then added, “Recite, if you wish: ‘The innate nature of Allah upon which He has created mankind; there is no altering the creation of Allah’ (2).” End of the verse. (3)

Once this has become clear, it is of utmost importance for a Muslim to understand how polytheism first slipped in among believers after they had been people of pure monotheism.

= It is also said: among its uses is the expression al-jawlan (swift maneuvering) in warfare; see Ibn al-Athir, al-Nihaya, and a similar note in al-Gharib by al-Harbi. (1) Reported by Muslim 8/159; Ahmad 4/162; al-Harbi, al-Gharib, 5/24/2; al-Baghawi, Hadith Hudbah ibn Khalid, 1/251/2; and Ibn Asakir 15/328/1. (2) Quran 30:30. (3) Reported by al-Bukhari 11/418; Muslim 18/52; al-Dulabi 1/98; among others. I have authenticated it in Irwa al-Ghalil, no. 1220.
وحَرَّمت عليهم ما أحللتُ لهم، وأمرتُهم أن يشركوا بي ما لم أنزل به سلطاناً»(١). الثاني: قوله ﷺ: «ما من مولود إلا يولد على الفطرة، فأبواه يهودانه وينصرانه ويمجسانه، كما تنتج البهيمة بهيمة جمعاء، هل تحسون فيها من جدعاء؟». قال أبو هريرة: واقرأوا إن شئتم ﴿فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لا تَبْدِيلَ لِخَلْقِ اللَّهِ﴾(٢). الآية(٣). إذا تبين هذا، فإن من المهم جداً أن يعلم المسلم كيف طرأ الشرك على المؤمنين بعد أن كانوا موحدين؟
= وجاء ومنه الجولان في الحرب. «نهاية» ونحوه في «غريب الحربي». (١) رواه مسلم (١٥٩/٨)، وأحمد (١٦٢/٤)، والحربي في «الغريب» (٥ / ٢٤ / ٢)، والبغوي في «حديث هدبة بن خالد» (١ / ٢٥١ / ٢)، وابن عساكر (١٥ / ٣٢٨ / ١). (٢) سورة الروم الآية ٣٠. (٣) رواه البخاري (٤١٨ / ١١)، ومسلم (٥٢ / ١٨)، والدولابي (١ / ٩٨) وغيرهم وقد خرجته في «الإرواء» رقم (١٢٢٠).

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