❖FROM MONOTHEISM TO POLYTHEISM : What Happened? ❖

 

۞  The First Idols: How Polytheistic Worship Emerged  ۞ 

➖➖➖

Allaah (ﷻ) created mankind and the jinn to worship Him alone, and He provided for them everything they need to fulfil this purpose.

Allaah, the Exalted, said:

وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ ۝ مَآ أُرِيدُ مِنْهُم مِّن رِّزْقٍۢ وَمَآ أُرِيدُ أَن يُطْعِمُونِ ۝ إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُ

“And I have not created jinn and mankind except to worship Me. I seek no provision from them, nor do I need them to feed Me. Indeed, Allaah is the Provider, the Possessor of strength, the Firm.”

[Adh-Dhaariyaat 51:56-58]

Tawheed is firmly rooted in the natural disposition (fitrah) of mankind, while Shirk is something that enters into and corrupts that natural disposition.

Allaah (ﷻ) says:

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًۭا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

“So direct your face towards the religion, inclining to truth—the Fitrah (natural disposition) of Allaah upon which He has created mankind. There is no changing the creation of Allaah. That is the straight religion, but most people do not know.”

[Ar-Rum 30:30] 

And the Prophet (ﷺ) said:

عن أبي هريرة رضي الله عنه قال: قال رسول الله ﷺ

كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ

“Every child is born upon the  Fitrah (natural disposition), then his parents make him a Jew, a Christian, or a Magian.”

[Ṣaḥīḥ al-Bukhārī 1385; Ṣaḥīḥ Muslim 2658] 

Therefore, Tawheed is the original state of mankind. Mankind was initially upon Tawheed, but Shaytaan gradually led people away from it until Shirk appeared.

Polytheism and corruption in Aqeedah first became widespread among the people of Nūḥ (عليه السلام), and Nūḥ (عليه السلام) was the first Messenger sent to mankind.

Allaah (ﷻ) says:

وَقَالُوا۟ لَا تَذَرُنَّ ءَالِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّۭا وَلَا سُوَاعًۭا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًۭا

“And they said: Never leave your gods, and never leave Wadd, nor Suwaa‘, nor Yaghooth, nor Ya‘ooq, nor Nasr.”

[Nūḥ 71:23]

Ibn ‘Abbaas (رضي الله عنهما) explained that these were the names of righteous men from the people of Nūḥ. When they died, Shaytaan inspired their people to make statues in the places where they used to gather and name them after them. The people did so, but the statues were not worshipped at first. When that generation died and knowledge was forgotten, the statues were eventually worshipped.

[Ṣaḥīḥ al-Bukhārī 4920] 

This shows how Shirk develops gradually. It may begin with something that appears to be a good intention—remembering righteous people—but eventually leads people away from the worship of Allaah alone.

Although many people throughout history committed Shirk in worship, most of them still acknowledged that Allaah is the Creator, Provider and Controller of the universe. Their main error was directing acts of worship to others besides Him.

Allaah (ﷻ) says:

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ لَيَقُولُنَّ ٱللَّهُ

“And if you ask them who created the heavens and the earth and subjected the sun and the moon, they will surely say: Allaah.”

[Al-‘Ankabūt 29:61]

Thus, merely believing that Allaah exists and that He is the Creator is not sufficient. A person must also worship Allaah alone, without directing any act of worship to another.

May Allaah (ﷻ) keep us firm upon Tawheed, protect us from every form of Shirk, and guide us and our families to the Straight Path.

*آمِيْن*

FROM DUST TO LIFE AGAIN : The Qur’ān’s Evidence for Resurrection

 

Resurrection in the Qur’ān: A Journey from Death to Eternal Life

 

The Qur'an has encouraged man in many verses to ponder over the nature of their creation. He who created them out of nothing is indeed able to bring them back to life once again. Allah (عَزَّ وَجَلَّ) says:

 وَيَقُولُ الْإِنسَانُ أَإِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا (66) أَوَلَا يَذْكُرُ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئًا (67)

(And (the disbelieving) man says: ‘When I am dead, shall I then be raised up alive? * Does not man remember that We created him before, while he was nothing?) 

[19:66-67]

Allah encourages man to ponder over how He produces fresh vegetation from land which was once dead. Allah (عَزَّ وَجَلَّ) says:

وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ ۚ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ ۚ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (39)

(And among His Signs (in this), is that you see the earth barren; but when We send down water [rain] to it, it is stirred to life and growth (of vegetation). Verily He Who

gives it life, surely, (He) is Able to give life to the dead (on the Day of Resurrection). Indeed, He is Able to do all things.) 

[41:39]

Allah encourages man to ponder over they wake up from their sleep, which is similar to life after death. This is the reason why it is called the ‘lesser’ form of death. Allah (عَزَّ وَجَلَّ) says:

 

 اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا ۖ فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَىٰ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ (42) 

(It is Allah Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply.) 

[39:42]

Al-‘Aas bin Waa`il came to the Messenger of Allah (r) with a crumbling bone, and crushed it, and then said:

‘O Muhammad! Will Allah raise this after it has become dust?” He replied, “Indeed Allah will raise this! He will cause you to die, then He will bring you back to life and then He will put you in the Hellfire.”

He (the narrator) said, “Then the following verses were revealed:

 أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ (77) وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ ۖ قَالَ مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ (78) قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (79) الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ (80) أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ (81) إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ (82) فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ (83)

(Does not man see that We have created him from Nutfah [mixed male and female discharge semen drops]. Yet behold! He (stands forth) as an open opponent. 

* And he puts forth for Us a parable, and forgets his own creation. He says: ‘Who will give life to these bones when they have rotted away and became dust?’ * Say: (Muhammad (ﷺ)) ‘He will give life to them Who created them for the first time! And He is the All-Knower of every creation! 

* He Who produces for you fire out of the green tree, when behold! You kindle therewith. * Is not He, Who created the heavens and the earth Able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator. 

* Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is! * So Glorified is He and Exalted above all that they associate with Him, and in Whose Hands is the dominion of all things, and to Him you shall be returned.) 

[36:77-83]

THE WAY OF THE SALAF VS. THE “SALAFI” SECT — SHAYKH IBN UTHAYMEEN رحمه الله

 

 

THE SALAF AND THE “SALAFI” LABEL — EXPLAINED BY SHAYKH IBN UTHAYMEEN  رحمه الله

 

 

سلسلة شرح الأربعين النووية للشيخ العلامة محمد بن صالح العثيمين رحمه الله تعالى

 

الحديث الثامن والعشرون

 

عَن أَبي نَجِيحٍ العربَاضِ بنِ سَاريَةَ رضي الله عنه قَالَ: وَعَظَنا رَسُولُ اللهِ مَوعِظَةً وَجِلَت مِنهَا القُلُوبُ وَذَرَفَت مِنهَا العُيون. فَقُلْنَا: يَارَسُولَ اللهِ كَأَنَّهَا مَوْعِظَةُ مُوَدِّعٍ فَأَوصِنَا، قَالَ

 

أُوْصِيْكُمْ بِتَقْوَى اللهِ عز وجل وَالسَّمعِ وَالطَّاعَةِ وَإِنْ تَأَمَّرَ عَلَيْكُمْ عَبْدٌ، فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلافَاً كَثِيرَاً؛ فَعَلَيكُمْ بِسُنَّتِيْ وَسُنَّةِ الخُلَفَاءِ الرَّاشِدِينَ المّهْدِيِّينَ عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ وَإِيَّاكُمْ وَمُحْدَثَاتِ الأُمُورِ فإنَّ كلّ مُحدثةٍ بدعة، وكُلَّ بِدْعَةٍ ضَلالَةٌ

 

[191]رواه أبو داود والترمذي وقال : حديث حسن صحيح

 

شرح عبارة الحديث

 

 

فإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اخْتِلافَاً كَثِيرَاً؛ فَعَلَيكُمْ بِسُنَّتِيْ وَسُنَّةِ الخُلَفَاءِ الرَّاشِدِينَ المّهْدِيِّينَ

 

أنه إذا كثرت الأحزاب في الأمة فلا تنتم إلى حزب، فقد ظهرت طوائف من قديم الزمان مثل الخوارج والمعتزلة والجهمية والرافضة،ثم ظهرت أخيراً إخوانيون وسلفيون وتبليغيون وما أشبه ذلك، فكل هذه الفرق اجعلها على اليسار وعليك بالأمام وهو ما أرشد إليه النبي صلى الله عليه وسلم في  قوله

 

"عَلَيكُم بِسُنَّتي وَسُنَّة الخُلَفَاء الرَاشِدين"

 

ولا شك أن الواجب على جميع المسلمين أن يكون مذهبهم مذهب السلف لا الانتماء إلى حزب معين يسمى السلفيين، والواجب أن تكون الأمة الاسلامية مذهبها مذهب السلف الصالح لا التحزب إلى من يسمى ( السلفيون) فهناك طريق السلف وهناك حزب يسمى (السلفيون) والمطلوب اتباع السلف،إلا أن الإخوة السلفيين هم أقرب الفرق إلى الصواب ولكن مشكلتهم كغيرهم أن بعض هذه الفرق يضلل بعضاً ويبدعه ويفسقه، ونحن لا ننكر هذا إذا كانوا مستحقين،لكننا ننكر معالجة هذه البدع بهذه الطريقة ، والواجب أن يجتمع رؤساء هذه الفرق، ويقولون: بيننا كتاب الله عزّ وجل وسنة رسوله فلنتحاكم إليهما لا إلى الأهواء والآراء، ولا إلى فلان أو فلان، فكلٌّ يخطئ ويصيب مهما بلغ من العلم والعبادة ولكن .العصمة في دين الإسلام

 

فهذا الحديث أرشد فيه النبي صلى الله عليه وسلم إلى سلوك طريق مستقيم يسلم فيه الإنسان، ولا ينتمي إلى أي فرقة إلا إلى طريق السلف الصالح سنة النبي صلى الله عليه وسلم والخلفاء الراشدين المهديين

 

https://shamela.ws/book/21812/280

 

 

The Way of the Salaf vs. The Sect of The Salafis

 

By Shaykh Ibn ‘Uthaymeen

 

 

From the Prophet’s (sallAllaahu alayhi wasallam) statement,

 

“Whoever lives amongst you will see much differing, so adhere to my Sunnah,”

 

It can be learnt that if parties (Ahzaab)within the Ummah emerge in increasing numbers, then one should not affiliate himself to a party (Hizb).

In the past, many groups have appeared such as Khawaarij, Mu’tazilah, Jahmiyyah, Shi’ah and Raafidah.Then there appeared later on, Ikhwaanis, Salafis, Tablighis,and other similar groups.

Putting all of them to one side, one should only take the path of the righteous, which is what the Prophet (sallAllaahu alayhi wasallam) guided to
when he said,

 

... “Adhere to my Sunnah,” and “the Sunnah of the rightly guided Caliphs.”

 

No doubt, it is obligatory for all Muslims to adopt as their Madhhab, the way of the Salaf. It is obligatory for the Islamic Ummah to adopt as their Madhhab, the way of the Salaf-us-Salih, not bigoted partisanship to those called“The Salafis”.

 

Pay attention to the difference...

 

There is the way of the Salaf and there is a party (Hizb) called “Salafis”. What is the objective? Following the Salaf. Why?

 

The Salafi brothers are the closest sect to that which is right, no doubt. But their problem is the same as other sects, that they declare others as being Misguided,they declare them to be Innovators and Sinners.

We don’t censure this, if they deserve it. However, we censure handling this bid’ah in this way.

It is obligatory for the leaders of these sects to get together and say, “Between us is the Book of Allah, and the Sunnah of His Messenger (sallAllaahu alayhi wasallam), so let us judge by them (KITAB AND SUNNAH)and not according to desires,opinions or personalities.

Everyone makes mistakes and achieves correctness no matter what he has reached with regard to knowledge and worship. Infallibility is [only] in the Religion of Islam.”

In this Hadeeth, the Prophet (sallAllaahu alayhi wasallam) guided to the way in which a person secures himself. He does not affiliate him to any sect, only the way of Salaf-us-Salih, to the Sunnah of our Prophet (sallAllaahu alayhi wa sallam) and the rightly guided Caliphs.

[Audio clip was taken from a taped explanation (Sharh) of An-Nawawi’s 40 Hadeeth, during which the Shaykh (radiAllaahu ‘anhu) explained the Hadeeth of Irbaad Ibn Saariyah (Hadeeth Number 28).]

 

 

 

معنى (السلفية) وحكم الانتساب إليها

 

السؤال

 

فضيلة الشيخ -جزاكم الله خيراً- نريد أن نعرف ما هي السلفية كمنهج، وهل لنا أن ننتسب إليها؟ وهل لنا أن ننكر على من لا ينتسب إليها، أو ينكر على كلمة سلفي، أو غير ذلك؟

 

الجواب

 

السلفية: هي اتباع منهج النبي ـ صلى الله عليه وسلم ـ وأصحابه؛ لأنهم هم الذين سلفونا ،وتقدموا علينا، فاتباعهم هو السلفية. وأما اتخاذ السلفية كمنهج خاص ينفرد به الإنسان، ويضلل من خالفه من المسلمين، ولو كانوا على حق، واتخاذ السلفية كمنهجٍ حزبي، فلا شك أن هذا خلاف السلفية، فالسلف كلهم يدعون إلى الاتفاق والالتئام حول سنة الرسول ـ صلى الله عليه وسلم ـ ولا يضللون من خالفهم عن تأويل، اللهم إلا في العقائد، فإنهم يرون أن من خالفهم فيها فهو ضال، أما في المسائل العملية، فإنهم يخففون فيها كثيراً.

 

لكن بعض من انتهج السلفية في عصرنا هذا، صار يضلل كل من خالفه، ولو كان الحق معه، واتخذها بعضهم منهجاً حزبياً كمنهج الأحزاب الأخرى التي تنتسب إلى دين الإسلام، وهذا هو الذي يُنكر ولا يمكن إقراره، ويقال: انظروا إلى مذهب السلف الصالح ماذا كانوا يفعلون! انظروا طريقتهم، وفي سعة صدورهم في الخلاف الذي يُسوغ فيه الاجتهاد، حتى إنهم كانوا يختلفون في مسائل كبيرة، وفي مسائل عقدية، وعملية، فتجد بعضهم مثلاً يُنكر أن الرسول ـ صلى الله عليه وسلم ـ رأى ربه، وبعضهم يقول: بلى، وترى بعضهم يقول: إن التي توزن يوم القيامة هي الأعمال، وبعضهم يرى أن صحائف الأعمال هي التي توزن، وتراهم أيضاً في مسائل الفقه يختلفون كثيراً، في النكاح، والفرائض، والبيوع، وغيرها، ومع ذلك لا يضلل بعضهم بعضاً. فالسلفية بمعنى أن تكون حزباً خاصاً له مميزاته، ويضلل أفراده من سواهم، فهؤلاء ليسوا من السلفية في شيء. وأما السلفية اتباع منهج السلف عقيدة، وقولاً، وعملاً، وائتلافاً، واختلافاً، واتفاقاً، وتراحماً، وتواداً، كما قال النبي ـ صلى الله عليه وسلم ـ: «مثل المؤمنين في توادهم، وتراحمهم، وتعاطفهم كمثل الجسد الواحد إذا اشتكى منه عضو، تداعى له سائر الجسد بالحمى ،والسهر»،فهذه هي السلفية الحقة

 

المصدر: سلسلة لقاءات الباب المفتوح > لقاء الباب المفتوح [57]

 

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_057_11.mp3

 

 

**The Meaning of "Salafiyyah" and the Ruling on Affiliating with It**

 

**Question:**

 

Your Eminence, may Allah reward you with good—we would like to know what Salafiyyah is as a methodology. Are we allowed to affiliate ourselves with it? And should we denounce those who do not affiliate with it or reject the term "Salafi," and so on?

 

**Answer:**

 

**Salafiyyah** is following the methodology of the Prophet (ﷺ) and his Companions, because they are the predecessors who came before us. Thus, following them is Salafiyyah.

 

However, if Salafiyyah is taken as an exclusive methodology that isolates its followers, leading them to declare other Muslims as misguided—even if those Muslims are upon the truth—and if it is treated as a partisan movement, then this is undoubtedly contrary to true Salafiyyah.

 

The Salaf (Righteous Predecessors) all called for unity and harmony around the Sunnah of the Messenger (ﷺ). They did not declare those who differed with them as misguided — except in matters of creed, where they believed that whoever opposed them was indeed misguided. As for practical issues, they were much more lenient.

 

Yet, some of those who claim Salafiyyah in our time have begun to declare anyone who disagrees with them as misguided—even if the truth is on the other side. Some have turned it into a partisan movement, similar to other groups that claim affiliation with Islam. This is what must be rejected and cannot be approved.

 

We should instead look at the way of the Salaf and how they behaved. Observe their broad-mindedness in matters where scholarly disagreement was permissible. They even differed on major issues, whether in creed or practice. For example:

 

- Some denied that the Prophet (ﷺ) saw his Lord, while others affirmed it.

 

- Some held that deeds would be weighed on the Day of Judgment, while others said it would be the scrolls of deeds.

 

- They also differed greatly in matters of jurisprudence—marriage, inheritance, transactions, and more—yet they did not declare one another misguided.

 

Thus, if Salafiyyah is taken as an exclusive partisan movement with its own distinctions, whose followers declare others outside it as misguided, then these people have nothing to do with true Salafiyyah.

 

**True Salafiyyah** is following the methodology of the Salaf in creed, speech, action, unity, disagreement, mutual compassion, and affection—just as the Prophet (ﷺ) said:

 

*"The believers, in their mutual love, mercy, and compassion, are like a single body: if one part aches, the whole body responds with sleeplessness and fever."*This is the true Salafiyyah.

 

**Source:** *Series of Open-Door Sessions* >

 

**Audio Link:**

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_057_11.mp3

 

 

مسمى السلفية في الميزان

 

السؤال

 

درج على وصف فئة معينة من المسلمين بالسلفيين وأن هذا الاسم لا يمتد إلى غيره من المسلمين السؤال هنا: إذا كان الإسلام و السلفية شيء واحد وأنه لا فرق بين مسمى سلفي ومسلم، وعليه كما أن في الإسلام هناك مسلم ملتزم ومسلم عاص ومسلم مبتدع، فهل ممكن أن نقول: هناك سلفي ملتزم وعاص ومبتدع، حتى إننا ممكن أن نصف مغنياً فاسقاً بأنه مسلم، ولكن هل نستطيع أن نسمي هذا المغني الفاسق بأنه سلفي؟

 

الجواب

 

 

أولاً: يجب أن نعلم أن السلفي ليس محصوراً على فئة معينة، كل من تمسك بمذهب السلف فهو سلفي.هذا السلفي سواءً تقدم زمنه أو تأخر. وأما أن نجعله في فئة معينة نقول: هؤلاء سلفيون وهؤلاء عقلانيون فهذا غلط، ولكن ليعلم أن من العلماء من يغلب جانب العقل ومنهم من يغلب جانب الشرع; ولهذا تجد في كتب الخلاف الفقهية إذا أرادوا أن يتكلموا عن أصحاب أبي حنيفة رحمهم الله يصفونهم بأنهم أصحاب الرأي؛ لأن عندهم أصحاب الدليل وأصحاب الرأي. فخذ هذه القاعدة: السلفي من تمسك بمذهب السلف ولا يختص بطائفة معينة، ولا يجوز أن نصنف الناس ونقول: هؤلاء سلفيون وهؤلاء عقلانيون، أو ما أشبه ذلك. أقول: السلفي من أخذ بمذهب السلف عقيدة وقولاً وعملاً في أي مكان، ولا يصح أن نقسم المسلمين ونقول: هذا عقلاني، وهذا سلفي وما أشبه ذلك. بل يجب على الجميع أن يكونوا سلفيين، لا على أنها مسألة حزبية لا، على أنها هي الحق. قال الله عز وجل: ﴿وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ﴾ [التوبة:100].

 

المصدر: سلسلة لقاءات الباب المفتوح > لقاء الباب المفتوح [220]

 

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_220_16.mp3

 

 

 

**The Designation of Salafiyyah in the Balance**

 

 

**Question:**

 

It has become common to describe a specific group of Muslims as "Salafis," implying that this name does not extend to other Muslims. The question here is: If Islam and Salafiyyah are one and the same, and there is no difference between being called a "Salafi" and a "Muslim," then just as in Islam there are committed Muslims, sinful Muslims, and innovating Muslims — can we similarly say there are committed Salafis, sinful Salafis, and innovating Salafis? For instance, we might describe a sinful singer as a "Muslim," but can we call this sinful singer a "Salafi"?

 

**Answer:**

 

First, we must understand that being a Salafi is not limited to a specific group. Anyone who adheres to the methodology of the Salaf (pious predecessors) is a Salafi—whether they lived in earlier or later times. However, to categorize people by saying, "These are Salafis, and those are rationalists," is incorrect.

It should be noted that some scholars lean more toward reason, while others prioritize scriptural evidence. For example, in books of juristic differences, when discussing the followers of Imam Abu Hanifah (may Allah have mercy on him), they are often described as "The people of opinion," whereas others are referred to as "The people of evidence."

Here is the principle: A Salafi is one who adheres to the methodology of the Salaf in belief, speech, and action—wherever they may be. It is not appropriate to divide Muslims and say, "This one is a rationalist, and that one is a Salafi," or similar labels. Rather, all Muslims should be Salafis—not in a partisan sense, but because it represents the truth.

 

Allah the Exalted says:

 

**"The first forerunners [in the faith] among the Muhājireen and the Anṣār and those who followed them with good conduct—Allah is pleased with them, and they are pleased with Him."**

 

(Quran 9:100)

 

**Source:** *Series of Open Door Sessions > Open Door Session [220]*

 

**Audio Link:**

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/od_220_16.mp3

 

 

من هم السلف ؟

 

السؤال 

 

هذه مستمعة من الرياض لها مجموعة من الأسئلة تقول في السؤال الأول: أسمع عن السلف، من هم السلف يا فضيلة الشيخ؟

 

الجواب

 

الشيخ: السلف معناه المتقدمون، فكل متقدم على غيره فهو سلف له، ولكن إذا أطلق لفظ السلف فالمراد به القرون الثلاثة المفضلة: الصحابة، والتابعون، وتابعوهم، هؤلاء هم السلف الصالح، ومن كان بعدهم وسار على منهاجهم فإنه مثلهم على طريقة السلف، وإن كان متأخراً عنهم في الزمن؛ لأن السلفية تطلق على المنهاج الذي سلكه السلف الصالح رضي الله عنهم، كما قال النبي عليه الصلاة والسلام: «إن أمتي ستفترق على ثلاث وسبعين فرقة ،كلها في النار إلا واحدة، وهي الجماعة». وفي لفظ: «من كان على مثل ما أنا عليه وأصحابي». وبناء على ذلك تكون السلفية هنا مقيدة بالمعنى، فكل من كان على منهاج الصحابة والتابعين وتابعيهم بإحسان فهو سلفي وإن كان في عصرنا، هذا وهو القرن الرابع عشر بعد الهجرة. نعم

 

المصدر: سلسلة فتاوى نور على الدرب > الشريط رقم [175]

 

 

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_175_18.mp3

 

**Who are the Salaf?**

 

**Question:**

 

female listener from Riyadh has a set of questions. In her first question, she asks: *"I hear about the Salaf—who are the Salaf, O honorable Sheikh?"*

 

**Answer:**

 

**Sheikh:** The term *Salaf* refers to those who came before. Anyone who precedes others is considered their *Salaf* (predecessors). However, when the term *Salaf* is used in an unrestricted sense, it refers to the first three virtuous generations: the *Sahaba* (Companions of the Prophet), the *Tabi’un* (their successors), and the *Tabi’ al-Tabi’in* (the successors of the successors). These are the righteous *Salaf*.

 

Anyone who came after them but followed their path is considered to be upon the way of the *Salaf*, even if they lived in a later era. This is because *Salafiyyah* (the Salafi methodology) refers to the path taken by the righteous *Salaf*, may Allah be pleased with them.

 

As the Prophet (peace be upon him) said: *"Indeed, my Ummah will split into seventy-three sects—all of them in the Fire except one, and that is the Jama’ah (the united group)."* In another narration: *"Those who follow what I and my Companions are upon."*

 

Based on this, the term *Salafiyyah* here is tied to its meaning. So, anyone who follows the methodology of the *Sahaba*, the *Tabi’un*, and their righteous successors is considered *Salafi*, even if they live in our time—the fourteenth century after Hijrah.

Yes.

 

**Source:** *Series of Fatwas "Noor 'ala al-Darb"* > Tape No. [175]

 

**Audio Clip Link:**

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_175_18.mp3

RULING ON PRAYER BEHIND AN INNOVATOR (MUBTADIʿ) — SHAYKH IBN UTHAYMEEN رحمه الله | AR-EN

 

PRAYER BEHIND THE PEOPLE OF INNOVATION — IBN UTHAYMEEN رحمه الله

 

حكم الصلاة خلف المبتدع

 

السؤال

 

هذا مستمع للبرنامج يماني يقول: ما حكم الصلاة خلف إمام مبتدع؟

 

الجواب

 

الشيخ: الصلاة خلف الإمام المبتدع إن كانت بدعته مكفرة فإنه لا يجوز أن تصلي خلفه؛ لأن صاحب البدعة المكفرة لا تقبل له صلاة؛ لأن الكفر يمنع من قبول الصلاة، وإن كانت لا تقبل صلاته فكيف تقتدي به، أو فكيف تأتم بإمام لا صلاة له، لكن إذا كنت لا تدري عنه، وصليت خلفه، ثم تبيَّن لك بعد ذلك أنه متبدع بدعة مكفرة فإن صلاتك صحيحة، فقول الله تعالى: ﴿لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا وُسْعَهَا لَهَا

 

والإنسان لا يعلم الغيب، أما إذا كانت البدعة مفسقة لا تخرج الإنسان من أهل الإسلام، فإن الصلاة خلفه صحيحة على القول الراجح؛ وهو أن الصلاة خلف الفاسق صحيحة؛ لأنه -أعني الفاسق- تصح وتقبل صلاته، وفسقه وعدالته لنفسه ليس علينا منها شيء ما دام يأتي بالصلاة على الوجه المطلوب، أما إذا كان يخل بالصلاة فإنك لا تصلي خلفه، ولو كان سليماً من البدعة والفسوق، هذا هو خاص ما يقال عن الرجل المبتدع، على أن بعض العلماء يقول: إن الفاسق مطلقاً لا تجوز الصلاة خلفه، ولكن هذا قول مرجوح، والراجح أن الصلاة خلف الفاسق صحيحة، ولكن كما قلت لك: إذا كان يخل بالصلاة فلا تصل خلفه، نعم. وكذلك أيضاً في إمكانك أن تجد إماماً عدلاً مستقيماً في دينه فإن صلاتك خلفه أولى من صلاتك مع هذا الرجل الفاسق

 

المصدر: سلسلة فتاوى نور على الدرب > الشريط رقم [215]

 

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_215_01.mp3

 

 

 

**Ruling on Praying Behind an Innovator (Mubtadi')**

 

 

**Question:**

 

A listener of the program from Yemen asks: What is the ruling on praying behind an imam who is an innovator (Mubtadi')?

 

**Answer:**

 

**Shaykh (Ibn 'Uthaymeen):**

 

Praying behind an innovator depends on the nature of his innovation. If his innovation is of a **kufr (disbelieving) type**, then it is **not permissible** to pray behind him. This is because a person with a kufr innovation has his prayers invalidated—since disbelief prevents the acceptance of prayer. If his prayer is invalid, how can you follow him in prayer?

However, if you were unaware of his innovation and prayed behind him, only to later discover that he holds a kufr innovation, your prayer remains **valid**, as Allah says:

 

**"Allah does not burden a soul beyond its capacity..."** (Quran 2:286)

 

A person cannot be expected to know the unseen.

 

If, however, the innovation is **sinful (fusq)** but does not take the person outside Islam, then praying behind him is **valid according to the stronger opinion**. This is because a sinful person’s prayer is still accepted—his sin affects him personally and does not concern us as long as he performs the prayer correctly.

 

That said, if he **neglects the proper conditions of prayer**, you should not pray behind him—even if he is free from innovation and sin.

 

Some scholars hold that it is **impermissible** to pray behind a sinful person in all cases, but this is a **weaker opinion**. The **stronger view** is that praying behind a sinful person is valid. However, as mentioned, if you can find a **righteous and upright imam**, praying behind him is **preferable** to praying behind a sinful one.

 

**Source:** *Series of Fatwas "Noor 'ala al-Darb"* > Tape No. [215]

 

**Audio Link:** 

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_215_01.mp3

 

 

حكم الصلاة خلف المبتدع

 

السؤال

 

بارك الله فيكم. له فقرة أخرى يقول: ما حكم الصلاة خلف المبتدع؟

 

الجواب

 

الشيخ: الصلاة خلف المبتدع إن كان هذا مما يغري الناس به فيقوى، يثقل ميزانه عند الناس وتقوى بدعته، فلا يجوز أن يصلى معه مهما كانت البدعة، وإن كان ذلك لا يؤثر، وإن كانت بدعته مكفرة، فإنه لا يصلى خلفه، وإن كانت بدعته مفسقة فإنه يصلى خلفه كسائر العصاة، ولكن إذا كان هذا يؤدي إلى اغتراره بنفسه واستمساكه ببدعته فإنه لا يجوز أن يصلى خلفه احتقاراً له، ولئلا يضل الناس ببدعته. نعم

 

 

المصدر: سلسلة فتاوى نور على الدرب > الشريط رقم [285]

 

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_285_08.mp3

 

 

**Ruling on Praying Behind an Innovator (Mubtadi')**

 

 

**Question:**

 

May Allah bless you. Another point he asks: What is the ruling on praying behind an innovator (in religion)?

 

**Answer:**

 

**Shaykh (Ibn 'Uthaymeen):**

 

Praying behind an innovator depends on the situation:

 

- If doing so would attract people to him, strengthen his status among them, and promote his innovation, then it is **not permissible** to pray behind him—regardless of the nature of his innovation.

 

- If his innovation is **disbelief (kufr)**, then it is **not permissible** to pray behind him.

 

- If his innovation is **sinful but not disbelief**, then it is permissible to pray behind him, just as it is permissible to pray behind other sinners.

 

However, if praying behind him would make him arrogant, persist in his innovation, or mislead others, then it is **not permissible** to pray behind him—both to demean him and to prevent people from being misled by his innovation. Yes.

 

**Source:** *Series of Fatwas "Noor 'ala al-Darb"* > Tape No. [285]

 

**Audio Link:** 

https://sounds.binothaimeen.net/storage/uploads/ftawamp3/Lw_285_08.mp3

THE QADIANI MOVEMENT IN THE LIGHT OF THE QUR’AN AND SUNNAH

Qadianiyyah in Islam: Beliefs, History, Leaders and Scholarly Rulings

Introduction

Qadianiyyah, also known as the Ahmadiyya movement, is a religious movement founded by Mirza Ghulam Ahmad of Qadian (1839–1908) in British India. The movement takes its name from Qadian, a town in Punjab where its founder was born and where the movement developed.

The central theological issue concerning Qadianiyyah is the status that its founder claimed for himself. Mirza Ghulam Ahmad made a number of claims during his lifetime, including claims concerning the Promised Messiah, the Mahdi, and prophethood. These claims conflict with the Islamic doctrine that Muhammad ﷺ is the final Prophet.

Allah says:

مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَٰكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ ۗ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا

“Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets. And Allah is All-Knowing of everything.”

Qur'an 33:40

The Prophet ﷺ also said:

«وَأَنَا خَاتَمُ النَّبِيِّينَ لَا نَبِيَّ بَعْدِي»

“I am the Seal of the Prophets; there is no prophet after me.”

Sahih al-Bukhari; Sahih Muslim

Thus, the finality of Prophethood is an established principle of Islamic creed.

Mirza Ghulam Ahmad

Mirza Ghulam Ahmad al-Qadiani was born in Qadian, Punjab, in 1839 and died in 1908.

He initially presented himself as a defender of Islam and wrote extensively in response to Christian missionaries and other religious opponents. Over time, however, his claims developed considerably. He claimed to be the Promised Messiah and Mahdi and eventually used language concerning prophethood and divine revelation that led Muslim scholars to reject his claims as incompatible with Islam.

Among his well-known writings are:

Barahin-e-Ahmadiyya

Izala-e-Auham

Anjam-e-Atham

I'jaz-e-Ahmadi

Tajalliyat-e-Ilahiyyah

His writings are important when examining the beliefs of the movement because the principal claims of Qadianiyyah can be examined through the founder's own statements.

The Main Beliefs of Qadianiyyah

The movement contains a number of teachings that distinguish it from orthodox Islamic belief. The most important concern the following matters.

1. The Claim of Prophethood

The fundamental issue is the claim of Mirza Ghulam Ahmad concerning prophethood.

Orthodox Islam holds that Muhammad ﷺ was the final Prophet, and that no prophet will come after him.

Allah says:

وَخَاتَمَ النَّبِيِّينَ

“And the Seal of the Prophets.”

Qur'an 33:40

The Prophet ﷺ said:

«لَا نَبِيَّ بَعْدِي»

“There is no prophet after me.”

Sahih al-Bukhari, 3532; Sahih Muslim, 2286

(Numbering may differ according to edition.)

Consequently, the belief that a new prophet appeared after Muhammad ﷺ is incompatible with this fundamental principle of Islam.

2. Revelation After the Prophet ﷺ

Qadiani writings attribute forms of divine revelation and inspiration to Mirza Ghulam Ahmad and give his revelations a religious authority that orthodox Islam does not recognize.

Islam, however, teaches that the prophetic revelation associated with the coming of prophets ended with Muhammad ﷺ.

3. The Promised Messiah and Mahdi

Mirza Ghulam Ahmad identified himself as the Promised Messiah and Mahdi. Muslims believe in the coming of the true Messiah, ʿIsa ibn Maryam عليه السلام, and in the authentic teachings concerning the Mahdi.

The identification of Mirza Ghulam Ahmad as the final prophetic figure is therefore rejected by the mainstream Muslim understanding of these doctrines.

4. Differences Concerning Islamic Law

The Qadiani movement also developed distinctive interpretations concerning Islamic law, prophethood, jihad, revelation and other fundamental theological matters.

Because these issues are extensive, each should be examined through the movement's own authoritative writings rather than through isolated quotations or accusations made by opponents.

Important Figures in the Movement

Mirza Ghulam Ahmad

Founder of the movement and the central figure around whom its theology developed.

Hakim Nuruddin

After the death of Mirza Ghulam Ahmad in 1908, Hakim Nuruddin became the first Khalifah of the Ahmadiyya movement.

Mirza Bashir-ud-Din Mahmud Ahmad

He succeeded Nuruddin and became the movement's second Khalifah. He was the son of Mirza Ghulam Ahmad and became one of the most influential figures in developing and spreading Qadiani teachings.

Muhammad Ali

Muhammad Ali became a leading figure of the Lahore Ahmadiyya movement, which separated from the main Qadiani organization after disagreements concerning the interpretation of Mirza Ghulam Ahmad's status.

The Lahore group generally described Mirza Ghulam Ahmad as a mujaddid and reformer rather than an independent prophet, although Muslim scholars have continued to regard the Lahore movement as outside orthodox Islam because of its fundamental theological connection with Mirza Ghulam Ahmad.

The Lahore and Qadiani Branches

After the death of Mirza Ghulam Ahmad, differences arose among his followers.

The two principal branches became:

The Qadiani/Ahmadiyya Muslim Community, which maintained the doctrine of Mirza Ghulam Ahmad's prophethood in its distinctive interpretation.

The Lahore Ahmadiyya Movement, which generally rejected describing him as an independent prophet and instead emphasized his status as a reformer and messianic figure.

Despite these differences, Muslim scholars have examined both movements in light of their fundamental beliefs concerning Mirza Ghulam Ahmad and the finality of Prophethood.

The Position of Muslim Scholars

Muslim scholars throughout the twentieth century examined the claims and writings of Mirza Ghulam Ahmad and concluded that the Qadiani doctrine concerning prophethood contradicts an essential principle of Islam.

One important scholarly body that addressed the matter was the Islamic Fiqh Council 

(Majmaʿ al-Fiqh al-Islami) of the Muslim World League.

After examining the claims of Mirza Ghulam Ahmad and the beliefs of the Qadiani and Lahore movements, the Council stated that the claim of prophethood and revelation after Muhammad ﷺ contradicts the established principle that Prophethood ended with Muhammad ﷺ.

The Council consequently ruled that those who affirm such a claim are outside Islam.

Reference: Majmaʿ al-Fiqh al-Islami, p. 13.

A number of other major Muslim scholarly institutions and councils have likewise issued rulings concerning the Qadiani movement.

What About a Person Who Accepts Qadianiyyah?

The question often arises: What is the ruling on a person who is not himself a Qadiani but believes that Qadianiyyah is a valid madhhab or sect within Islam?

The answer requires an important distinction.

The theological doctrine itself can be judged in light of the Qur'an, Sunnah and established Islamic creed. The belief that a prophet came after Muhammad ﷺ contradicts the explicit texts concerning the finality of Prophethood.

However, judging a specific individual requires consideration of what that person actually believes, understands and has been taught. General rulings concerning a sect should not be confused with the process of declaring a particular individual an apostate.

This distinction is recognized in Islamic scholarship between takfir al-mutlaq (a general ruling concerning a belief or statement) and takfir al-muʿayyan (declaring a particular individual to be a disbeliever), which has conditions and requires knowledge and proper judgment.

Therefore, Muslims should not take individual declarations of takfir lightly or make themselves judges over other people.

The Finality of Prophethood

The foundation of the Islamic position is clear.

Allah سبحانه وتعالى says:

مَا كَانَ مُحَمَّدٌ ... وَلَٰكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ

“Muhammad is ... the Messenger of Allah and the Seal of the Prophets.”

Qur'an 33:40

And the Prophet ﷺ said:

«لَا نَبِيَّ بَعْدِي»

“There is no prophet after me.”

    This doctrine is not a minor difference in Islamic jurisprudence. It concerns one of the fundamental principles of Islamic belief.

For this reason, Muslim scholars have consistently distinguished Qadianiyyah from the recognized schools of Islamic jurisprudence and theology.

Conclusion

Qadianiyyah is a movement founded by Mirza Ghulam Ahmad of Qadian. Its central theological claims concerning Mirza Ghulam Ahmad's messianic status, revelation and prophethood are fundamentally different from the orthodox Islamic doctrine of the finality of Muhammad ﷺ.

The Qur'an explicitly describes Muhammad ﷺ as خَاتَمَ النَّبِيِّينَ — the Seal of the Prophets, while the Prophet ﷺ stated plainly:

«لَا نَبِيَّ بَعْدِي»

“There is no prophet after me.”

For this reason, major Muslim scholarly bodies have ruled that the Qadiani doctrine concerning prophethood is outside the boundaries of Islamic belief.

At the same time, Muslims should distinguish between explaining the ruling on a belief or sect and passing judgment upon a specific individual. The latter requires knowledge, evidence and fulfillment of the relevant scholarly conditions.

And Allah knows best.

Selected References

The Holy Qur'an, 33:40

Sahih al-Bukhari, Book of Prophets

Sahih Muslim, Book of Faith and Virtues

Mirza Ghulam Ahmad, Barahin-e-Ahmadiyya

Mirza Ghulam Ahmad, Izala-e-Auham

Ehsan Elahi Zaheer, Qadianiyyat: An Analytical Survey

Dr. Maniʿ Hammad al-Juhani, Al-Mawsuʿah al-

Muyassarah fi al-Adyan wa al-Madhahib wa al-Ahzab al-Muʿasirah

Majmaʿ al-Fiqh al-Islami, p. 13