Islam and Shirk, in their true meanings, are complete opposites. Their meanings are explained absolutely clearly in the Qur’an and Sunnah – about this there is a consensus. So he who commits Shirk does not fulfill the basis of Islam.
How can one who commits Shirk fulfill the basis of Islam, when this very basis is to leave all Shirk and dedicate all your worship to Allah alone? Therefore whoever commits Shirk can never be a Muslim? One is either Muslim or Mushrik, a third group does not exist! Islam means, in the consensus of the scholars of language and Tafseer and all other scholars “to completely submit oneself under the Will of Allah”, so including the humility, submission and obedience. Allah the Almighty says:
“Yes, but whoever submits his face (whole self) to Allah (performs his deeds free from Shirk, purely for Allah) and he is a Muhsin (is a doer of good) then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve.” (Baqarah 2:112)
At-Tabary narrates from some of the Salaf as follows: “That they said, “He who submits his whole self to Allah” means “Akhlasa lillah” (that he does it purely for Allah alone, free from Shirk, submitting himself only to Allah).” He said further: “Like Zaid ibnu Amr ibn an-Nufail also said: “I have surrendered my face (my whole self) to Him (purified it completely from all other), to Whom the clouds carrying pure water also surrendered.”
Meaning here, “I have submitted myself to His obedience, to Whose obedience the clouds have also submitted and Whose orders they follow.”
In this Ayah (2:112) Allah the Almighty mentions those who submit their faces alone to Allah. Mentioning the face here has been given preference to over the rest of the body because the most precious, important and worth protecting part of the body is the face. When a person submits his face, his most precious part of the body, to something or someone then the rest of the body naturally follows in submission. For the Arabs it was logical (linguistically) that when they mentioned the face it meant the body as a whole.
So the Ayah means “Nay, whoever obeys and worships Allah purely (free from Shirk) for Allah alone and carries it out in the best manner…” As also stated and thoroughly explained by Ibnu Katheer. Hence, Islam means, in the consensus, to surrender in worshipping Allah alone with submission without associating anything with Him. Whosoever does not do this can never be a Muslim, upon this they are all in agreement. And how else can it be? Let us demonstrate this by means of an example: A man never rides a horse, instead always walks by foot and he also never did ride, how could a rational and reasonable thinking person call him an equestrian (one who rides a horse)? Similarly, a person who never submitted himself to Allah alone, and attributed others to Him, someone who never worshipped Him sincerely and still does not do it, such a person cannot be described as a Muslim. He does not possess the characteristics required in Islam which would make him to a Muslim and his deeds are not according to the deeds of a Muslim. No one who has a common sense would define him as a Muslim.
Ibnu Taymiyyah, may Allah be merciful to him, says in Majmu‟ ul-Fataawa 14:282, 284: “And so anyone who does not worship Allah, must undoubtedly be worshipping something other than Him; he worships someone other than Him and is therefore a Mushrik. Among the sons of Adam there is no third part. There is only Muwahhid and Mushrik or those who combine both parts like the distorters of the followers of different religions and the Christians and those who have gone astray who consider themselves to be within Islam”.
He who reflects over this passage, will find that Shaykh ul-Islam says five times, each time in a different way that someone who commits Shirk can never be a Muslim. Is there something clearer than that?
Shaykh Abd ur-Rahman says in his work “Explanation of the principle of Islam and its most important pillar” and Abd ul-Latif says in Minhaaj (pg. 12): “He who commits Shirk, leaves Tawheed for they are two opposites which never come together and can never cancel each other out.”
When Islam departs, Shirk must take its place whereas it is irrelevant why Islam departed. And who does not know this, has not understood Islam.
Islam and shirk are opposites
Re: Islam and shirk are opposites
Allah cannot be comprehended, fall in human brain (cannot understand Allah), so no one can make anyone or anything as partner with Allah!
Shirk mean making partner: with authorised nominee of Prophet/Imam of Allah.
None of the siha-sitta books have not even a single tradition that says Prophet has appointed etc, etc and etc as the authority after him.
Where else most of the prominent Sunni books says that Prophet sad: "Ali is the owner (mola) or all whom I am the owner."
Hence all those who partner others with Ali as successor of Prophet PBUH have/are committing shirk.
Shirk mean making partner: with authorised nominee of Prophet/Imam of Allah.
None of the siha-sitta books have not even a single tradition that says Prophet has appointed etc, etc and etc as the authority after him.
Where else most of the prominent Sunni books says that Prophet sad: "Ali is the owner (mola) or all whom I am the owner."
Hence all those who partner others with Ali as successor of Prophet PBUH have/are committing shirk.
Re: Islam and shirk are opposites
That is actually a pretty idiotic statement. Infact it is the exact opposite. People do not understand Allah and cannot comprehend his greatness, hence they attribute similar qualities to human beings and make them into partners of Allah. For example, according to the bohras, they won't be able to enter Jannah without the Dai's permission. Hence they have made the Dai a partner with Allah.Allah cannot be comprehended, fall in human brain (cannot understand Allah), so no one can make anyone or anything as partner with Allah!
They don't understand that Allah is the Malik and Maalik of the day of judgement and the only permission needed on that day to enter Jannah is of Allah.
Changing the meaning of shirk to associate partners with Allah is also shirk. This normally happens with people who haven't understood Allah or his Quran. Allah says in the Quran -Shirk mean making partner: with authorised nominee of Prophet/Imam of Allah.
لَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا
There is no shirk with prophet or Imam. Shirk is only with Allah!!
Re: Islam and shirk are opposites
The differences between Allah and humans are:
1. Allah creates something from nothing.
2. Allah gives life.
3. Allah creates and does everything on a scale humans cannot match.
As for the rest of Allah's attributes, they are incomprehensible. So humans give Allah human attributes.
Except for the three points above humans can do pretty much anything Allah can do. They can create winds, create rain or snow, kill people, build pits of fire where they can consign those they do not like and so on.
So shirk happens if someone claims to create something from nothing or claims to give life or does something on a scale that matches that of Allah. Since no one makes these claims, there is no shirk, never!
However, for 'true' Muslims, the most ignorant folks on the planet, shirk simply means idol worship, bowing down to someone, or folding hands in showing respect. When people do that, 'true' Muslims go after their blood. They delude themselves into thinking Allah only talks to them and they have heard Allah right. So they run amok crying "Havoc" and let unleash the dogs of war.
1. Allah creates something from nothing.
2. Allah gives life.
3. Allah creates and does everything on a scale humans cannot match.
As for the rest of Allah's attributes, they are incomprehensible. So humans give Allah human attributes.
Except for the three points above humans can do pretty much anything Allah can do. They can create winds, create rain or snow, kill people, build pits of fire where they can consign those they do not like and so on.
So shirk happens if someone claims to create something from nothing or claims to give life or does something on a scale that matches that of Allah. Since no one makes these claims, there is no shirk, never!
However, for 'true' Muslims, the most ignorant folks on the planet, shirk simply means idol worship, bowing down to someone, or folding hands in showing respect. When people do that, 'true' Muslims go after their blood. They delude themselves into thinking Allah only talks to them and they have heard Allah right. So they run amok crying "Havoc" and let unleash the dogs of war.
Re: Islam and shirk are opposites
As explained earlier, bohra's consider Dai to be ghaib na jaankar. Hence, they have attributed to a human, a quality that can belong to Allah only.
The dead Dai is now known to the bohras as Al-Hayy - The Living. Another attribute that belongs only to Allah. No human can be called "The Living", especially after the said human is dead and buried. Hence they have now associated partners with Allah.
I can go on and on, but apparently, education amongst bohras makes them more dumb as can be seen in the above post. I have said before that you have kindergarten level understanding of shirk, which I now doubt you do.
The dead Dai is now known to the bohras as Al-Hayy - The Living. Another attribute that belongs only to Allah. No human can be called "The Living", especially after the said human is dead and buried. Hence they have now associated partners with Allah.
I can go on and on, but apparently, education amongst bohras makes them more dumb as can be seen in the above post. I have said before that you have kindergarten level understanding of shirk, which I now doubt you do.
Re: Islam and shirk are opposites
Ghayb means 'not present' or 'not perceived'. That Allah knows all is simply a definition. It is not a demonstrable statement of fact. It cannot be demonstrated that Allah knows ghayb. To demonstrate that, you would have to know what ghayb is and then get Allah somehow to prove it to you. Impossibility.anajmi wrote:As explained earlier, bohra's consider Dai to be ghaib na jaankar. Hence, they have attributed to a human, a quality that can belong to Allah only.
The dead Dai is now known to the bohras as Al-Hayy - The Living. Another attribute that belongs only to Allah. No human can be called "The Living", especially after the said human is dead and buried. Hence they have now associated partners with Allah.
I can go on and on, but apparently, education amongst bohras makes them more dumb as can be seen in the above post. I have said before that you have kindergarten level understanding of shirk, which I now doubt you do.
Al-hayy is definition. You cannot demonstrate that Allah or anything else is al-hayy. To call someone who has obviously died al-hayy is a contradiction. Bohras might mean that for them he is 'alive in their memories'.
Since a dead Dai cannot create anything from nothing, cannot give life, even to himself and cannot do things in scale matching Allah, he cannot be compared to Allah.
To call a dead Dai al-hayy is like is calling an atheist by his given name Abdullah. It is all nonsense but not shirk.
Re: Islam and shirk are opposites
By the way, knowledge of ghayb is also a human attribute. You may know something that I don't. That is ghayb for me. I may know something you don't. That is ghayb for you. That Allah knows these ghaybs is simply a definition, an axiom, an unprovable assumption.
Re: Islam and shirk are opposites
Looks like your IQ is dropping quicker than rain. No one chooses to be referred to themselves by a common human attribute. For example, no human with hair chooses to call himself - Possessor of Hair!! Only an idiot would. That would imply that your Dai is an idiot or the followers are bigger idiots who choose to name him something so common.
Good thing my family didn't refer to me as "ghaib na jannar" because I know something you don't. Else every human who knows you would be known as ghaib na jannar. Apparently, everyone knows something you don't.
Re: Islam and shirk are opposites
Partially correct. Shirk is also nonsense. But those with a better understanding of shirk are able to classify the shirky nonsense as shirk, while those without the proper understanding club everything together into one bucket. In order to fix this nonsense, it is important to be able to classify it.It is all nonsense but not shirk.
Re: Islam and shirk are opposites
Islam was introduced at a time Arabs refer to as the 'Age of Ignorance'. Islam did not eradicate ignorance. They called all worshipers of idols Mushrik. They were very ignorant about the sublime religions of India. Ignorance continues with 'true' Muslims like you today. That is why your co-religionists vandalize priceless art which include representational images.
Why don't you go to Iraq and establish pristine Islam without a trace of representational image? In the USA, we welcome all religions including idol-worshiping ones. You are clearly out of place here. Thank you for booking a trip to ISIS-land.
Why don't you go to Iraq and establish pristine Islam without a trace of representational image? In the USA, we welcome all religions including idol-worshiping ones. You are clearly out of place here. Thank you for booking a trip to ISIS-land.
Re: Islam and shirk are opposites
Next time when you feel the urge to discuss shirk with someone, remember, you are not qualified. Simply start with this statement,
Thanks.
and we won't waste each others time.In the USA, we welcome all religions including idol-worshiping ones.
Thanks.
Re: Islam and shirk are opposites
Sorry I missed this gem from you. This was hilarious. I don't even know where to begin. The stupidity of this analogy is mind numbing.To call a dead Dai al-hayy is like is calling an atheist by his given name Abdullah. It is all nonsense but not shirk.
Re: Islam and shirk are opposites
It is amazing they don't even realize the meaning of Shirk, shirk is not just worshipping stone idols!
Re: Islam and shirk are opposites
Do you realize it?araz5253 wrote:It is amazing they don't even realize the meaning of Shirk, shirk is not just worshipping stone idols!
Shirk is saying that Allah has a partner in:
1. creating something out of nothing
2. creating or giving life
3. doing 1 & 2 above on a scale unmatched by humans or other living beings
Do you know of any Bohra who believes that a Prophet, Imam or Dai does all of those things in partnership with Allah? Do you even know a non-Bohra or a non-Muslim who believes all that?
No, of course not.
Shirk, according to 'true Muslims', simply means worshiping idols. Everybody knows idols can't do anything. They knew that even in the Age of Ignorance.
Let us go further. Shirk, after the passing of Prophet, is a political accusation leveled at rivals in power grab. That is why Munira is of the view that 1,2,3 were mushriks. That is why 'true Muslims' call Mushriks all those who will not defer to them in authority. That is why you and other Wahhabis on this board call Bohras mushriks. Evidence for your accusations is that Bohras display symptoms of idol-worship for their Mola.
So shirk is simply idol worship in symptoms but the at its core it is the desire for power grab.
Shirk meaning partnering Allah in creation etc simply does not exist. No matter what Quran says.
Re: Islam and shirk are opposites
Fayyaz , you say Quran is wrong on SHIRK!! really then why do you even bother to comment about Islamic terms?, why would anyone believe you who is an apostate\under cover kothari goon masquerading as an apostate tryng to explain tawheed and shirk??
Guess what people like you are worse than Kafirs , coz the kafirs only reject tawheed but people like you attempt to change it, they think themselves smart to do this but for us they are foolish.
Guess what people like you are worse than Kafirs , coz the kafirs only reject tawheed but people like you attempt to change it, they think themselves smart to do this but for us they are foolish.
Re: Islam and shirk are opposites
That is simply your limited definition of shirk. Shirk is actually much more than just the above. I have posted a sample ayah above. Unfortunately, as explained before, your understanding of the shirk, Quran or Arabic is not mature enough to comprehend it.Shirk is saying that Allah has a partner in:
1. creating something out of nothing
2. creating or giving life
3. doing 1 & 2 above on a scale unmatched by humans or other living beings
Re: Islam and shirk are opposites
This is what fayyaaz normally does. Let us say he found 100 things that can be classified as shirk. Run that against what the bohras do. They do 97 things that can be classified as shirk. So let us change the definition of shirk to include only the 3 things that the bohras don't do today.
The bohra Dai chooses to call himself "Ghaib na jannaar" which is nothing more than power grab. Hence he is a mushrik. He also claims that no one can enter jannah without his permission. Again, a claim simply for power grab. Hence, the bohra Dai is a mushrik as per badri_munira's definition!!
The bohra Dai chooses to call himself "Ghaib na jannaar" which is nothing more than power grab. Hence he is a mushrik. He also claims that no one can enter jannah without his permission. Again, a claim simply for power grab. Hence, the bohra Dai is a mushrik as per badri_munira's definition!!
Re: Islam and shirk are opposites
A person calling himself "Ghaib na jannaar" is not committing shirk. He is simply harboring a delusion if he believes he knows what Allah claims to be His Secret (ghaib). I know things that you do not know and vice versa. So we are both "Ghaib na jannaar".
If I tell you that I know some secret (ghaib) but I am not going to tell you what it is, you can say I am "Ghaib na jannaar". That is what Allah does. In either case, whether it is the 'truth' is unverifiable.
Whether Allah says he is "Ghaib na jannaar" or the Dai says he is "Ghaib na jannaar", it is simply unverifiable and not worth bothering with. You cannot do much with that statement except sloganizing.
There cannot be any shirk. Calling someone a mushrik is merely sloganizing for power grab.
If I tell you that I know some secret (ghaib) but I am not going to tell you what it is, you can say I am "Ghaib na jannaar". That is what Allah does. In either case, whether it is the 'truth' is unverifiable.
Whether Allah says he is "Ghaib na jannaar" or the Dai says he is "Ghaib na jannaar", it is simply unverifiable and not worth bothering with. You cannot do much with that statement except sloganizing.
There cannot be any shirk. Calling someone a mushrik is merely sloganizing for power grab.
Re: Islam and shirk are opposites
I am not sure if you are dumb or simply pretending to be dumb. When the Dai claims to be a ghaib na jannaar, he is not implying a run of the mill ghaib na jannaar like you knowing what I don't and I knowing what you don't.
He is definitely delusional or he wouldn't be making idiotic statements for power grab. Hence, as per the definition you agree with, your Dai is a mushrik. A delusional mushrik.
Considering the fact that SMB wants to grap power from SKQ and SKQ wants to grab power from SMB, they are both mushriks.
And now I want to grab power from SMB.
And since badri_munira is calling 1,2,3 mushriks, he_she is trying to grab power from them.
He is definitely delusional or he wouldn't be making idiotic statements for power grab. Hence, as per the definition you agree with, your Dai is a mushrik. A delusional mushrik.
Considering the fact that SMB wants to grap power from SKQ and SKQ wants to grab power from SMB, they are both mushriks.
And now I want to grab power from SMB.
And since badri_munira is calling 1,2,3 mushriks, he_she is trying to grab power from them.
Re: Islam and shirk are opposites
Therefore, you are a mushrik.anajmi wrote: And now I want to grab power from SMB.
Re: Islam and shirk are opposites
One of the most important obligations is to know the meaning of shirk, its seriousness and its different types, so that our Tawheed (belief in the Oneness of Allaah) and our Islam may be complete, and our faith may be sound. We say – And Allaah is the Source of strength and true guidance comes from Him:
Know – may Allaah guide you – that the word shirk in Arabic means taking a partner, i.e., regarding someone as the partner of another. It is said [in Arabic]: ashraka baynahuma (he joined them together) when he regarded them as two of equal status; or ashraka fi amrihi ghayrahu (he introduced another into his affair) when he made two people involved in it.
In terms of sharee’ah or Islamic terminology, shirk means ascribing a partner or rival to Allaah in Lordship (ruboobiyyah), worship or in His names and attributes.
A rival is a peer or counterpart. Hence Allaah forbids setting up rivals with Him and he condemns those who take them (rivals) as gods instead of or besides Allaah in many verses of the Qur’aan. Allaah says (interpretation of the meaning):
“Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped)”
[al-Baqarah 2:22]
“And they set up rivals to Allaah, to mislead (men) from His path! Say: ‘Enjoy (your brief life)! But certainly, your destination is the (Hell) Fire!’”
[Ibraaheem 14:30]
In the hadeeth it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies claiming that Allaah has a rival, will enter Hell.”
Narrated by al-Bukhaari, 4497; Muslim, 92.
The types of shirk:
The texts of the Qur’aan and Sunnah indicate that shirk and the ascribing of rivals to Allaah sometimes puts a person beyond the pale of Islam and sometimes does not. Hence the scholars divided shirk into two types which they call shirk akbar (major shirk) and shirk asghar (minor shirk). There follows a brief description of each type:
1 – Major shirk
This means ascribing to someone other than Allaah something that belongs only to Allaah, such as Lordship (ruboobiyyah), divinity (uloohiyyah) and the divine names and attributes (al-asma’ wa’l-sifaat).
This kind of shirk may sometimes be outward, such as the shirk of those who worship idols and graves, or the dead or absent.
Or it may sometimes be hidden, such as those who put their trust in other gods besides Allaah, or the shirk and kufr of the hypocrites. For even though their (hypocrites’) shirk puts them beyond the pale of Islam and means that they will abide forever in Hell, it is a hidden shirk, because they make an outward display of Islam and conceal their kufr and shirk, so they are inwardly mushriks but not outwardly.
Shirk may sometimes take the form of beliefs:
Such as the belief that there is someone else who creates, gives life and death, reigns or controls the affairs of the universe along with Allaah.
Or the belief that there is someone else who must be obeyed absolutely besides Allaah, so they follow him in regarding as permissible or forbidden whatever he wants, even if that goes against the religion of the Messengers.
Or they may associate others with Allaah in love and veneration, by loving a created being as they love Allaah. This is the kind of shirk that Allaah does not forgive, and it is the shirk of which Allaah says (interpretation of the meaning):
“And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah”
[al-Baqarah 2:165]
Or the belief that there are those who know the Unseen as well as Allaah. This is very common among some of the deviant sects such as the Raafidis (Shi’ah), extreme Sufis, and Baatinis (esoteric sects) in general. The Raafidis believe that their imams have knowledge of the unseen, and the Baatinis and Sufis believe similar things about their awliya’ (“saints”), and so on. It is also shirk to believe that there is someone who bestows mercy in a manner that is befitting only for Allaah, so he shows mercy as Allaah does and forgives sins and overlooks the bad deeds of his worshippers.
Shirk may sometimes take the form of words:
Such as those who make du’aa’ or pray to someone other than Allaah, or seek his help or seek refuge with him with regard to matters over which no one has control except Allaah, whether the person called upon is a Prophet, a wali (“saint”), an angel or a jinn, or some other created being. This is a kind of major shirk which puts one beyond the pale of Islam.
Or such as those who make fun of religion or who liken Allaah to His creation, or say that there is another creator, provider or controller besides Allaah. All of these are major shirk and a grave sin that is not forgiven.
Shirk may sometimes take the form of actions:
Such as one who sacrifices, prays or prostrates to something other than Allaah, or who promulgates laws to replace the rulings of Allaah and makes that the law to which people are obliged to refer for judgement; or one who supports the kaafirs and helps them against the believers, and other acts that go against the basic meaning of faith and put the one who does them beyond the pale of Islam. We ask Allaah to keep us safe and sound.
2 – Minor shirk
This includes everything that may lead to major shirk, or which is described in the texts as being shirk, but does not reach the extent of being major shirk.
This is usually of two types:
1 – Being emotionally attached to some means which have no basis and for which Allaah has not given permission, such as hanging up “hands”, turquoise beads etc on the grounds that they offer protection or that they ward off the evil eye. But Allaah has not made them the means of such protection, either according to sharee’ah or according to the laws of the universe.
[Translator’s note: the “hands” referred to are objects made of metal, pottery etc, usually blue or turquoise in colour, that some people hang up to ward off the evil eye, according to their mistaken belief]
2 – Venerating some people or things in a way that does not go so far as ascribing lordship to them, such as swearing by something other than Allaah, or saying, “Were it not for Allaah and So and so,” etc.
The scholars have stipulated guidelines to distinguish major shirk from minor shirk when shirk is mentioned in the texts of sharee’ah. These guidelines include the following:
(i) – When the Prophet (peace and blessings of Allaah be upon him) states clearly that this action is minor shirk, such as in al-Musnad (27742) where it is narrated that Mahmoud ibn Labeed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The thing that I fear most for you is minor shirk.” They said: “O Messenger of Allaah, what is minor shirk?” He said: “Showing off, for Allaah will say on the Day when people are recompensed for their actions: ‘Go to those for whom you were showing off with your deeds in the world, and see what reward you find with them.’” Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 951.
(ii) – When the word shirk is used in the texts of the Qur’aan and Sunnah in the indefinite form [without the definite article al-]. This usually refers to minor shirk, and there are many examples of this, such as when the Prophet (peace and blessings of Allaah be upon him) said: “Incantations, amulets and love spells are shirk.”
Narrated by Abu Dawood, 3883; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 331.
What is meant by shirk here is minor shirk, not major shirk.
Amulets are things that are hung on children such as turquoise beads and the like, which they claim will protect them from the evil eye.
Love spells are something that they do, claiming that it will make a woman beloved to her husband and a man beloved to his wife.
(iii) – If the Sahaabah understood from the texts of sharee’ah that what was meant by shirk here was minor shirk, not major. Undoubtedly the understanding of the Sahaabah carries weight, because they are the most knowledgeable of the people concerning the religion of Allaah, and the most knowledgeable as to the intent of the Lawgiver. For example, Abu Dawood (3910) narrated from Ibn Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Tiyarah (superstitious belief in omens) is shirk, tiyarah is shirk,” three times, and there is no one among us but (will have some of that) but Allaah will rid him of it by means of tawakkul (putting his trust in Allaah). The words “there is no one among us…” are the words of Ibn Mas’ood, as was explained by the prominent scholars of hadeeth. This indicates that Ibn Mas’ood (may Allaah be pleased with him) understood that this was minor shirk, because he could not have said, “There is no one among us…” referring to major shirk. Moreover, major shirk cannot be eliminated by means of tawakkul, rather it is essential to repent therefrom.
(iv) – If the Prophet (peace and blessings of Allaah be upon him) interpreted the words shirk or kufr in a manner which indicates that what is meant is a minor form thereof and not the major form. For example al-Bukhaari (1038) and Muslim (74) narrated from Zayd ibn Khaalid al-Juhani that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (peace and blessings of Allaah be upon him) finished, he turned to face the people and said to them: “Do you know what your Lord has said?” They said: “Allaah and his Messenger know best.” He said: “This morning one of My slaves became a believer in Me and one a disbeliever. As for him who said: ‘We have been given rain by the grace of Allaah and His mercy,’ that one is a believer in Me, a disbeliever in the stars; and as for him who said: ‘We have been given rain by such-and-such a star, that one is a disbeliever in Me, a believer in the stars.’”
The interpretation of the word kufr here is given in another report narrated from Abu Hurayrah who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do you not know what your Lord said? ‘I do not send any blessing upon My slaves but a group among them become kaafirs thereby because they refer to the stars and attribute things to the stars. This explains that if a person attributes rainfall to the stars by believing that they caused it to fall – when in fact Allaah has not made the stars a means of causing rainfall – his kufr is a kind of ingratitude for the blessing of Allaah. It is well known that ingratitude for the blessing of Allaah is minor kufr. But if a person believes that the stars are controlling the universe and they are the ones that cause the rain to fall, then this is major shirk.
Minor shirk may sometimes take the form of outward actions, such as wearing talismans, strings, amulets and the like, and other words and deeds. And sometimes it may be hidden, like a little bit of showing off.
It may also take the form of beliefs:
Such as the belief that something may be a cause of bringing benefit or warding off harm, when Allaah has not made it so; or believing that there is barakah (blessing) in a thing, when Allaah has not made it so.
It sometimes takes the form of words:
Such as when they said, “We have been given rain by such and such a star,” without believing that that the stars could independently cause rain to fall; or swearing by something other than Allaah, without believing in venerating the thing sworn by or regarding it as equal with Allaah; or saying, “Whatever Allaah wills and you will,” and so on.
It sometimes takes the form of actions:
Such as hanging up amulets or wearing a talisman or string to dispel or ward off calamity, because everyone who attribute powers to a thing when Allaah has not made it so either according to sharee’ah or according to the laws of the universe, has associated something with Allaah. This also applies to one who touches a thing seeking its barakah (blessing), when Allaah has not created any barakah in it, such as kissing the doors of the mosques, touching their thresholds, seeking healing from their dust, and other such actions.
This is a brief look at the division of shirk into major and minor. We cannot go into great detail in this short answer.
Conclusion:
What the Muslim must do is to avoid shirk in both its minor and major forms. The greatest sin is shirk and transgression against the unique rights of Allaah, which are to be worshipped and obeyed alone, with no partner or associate.
Hence Allaah has decreed that the mushrikeen will abide forever in Hell and has told us that He will not forgive them, and He has forbidden Paradise to them, as He says (interpretation of the meaning):
“Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills; and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin”
[al-Nisa’ 4:48]
“Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise to him, and the Fire will be his abode. And for the Zaalimoon (polytheists and wrongdoers) there are no helpers”
[al-Maa'idah 5:72]
Every wise and religiously-committed person should fear shirk for himself and should turn to his Lord, asking Him to help him avoid shirk, as al-Khaleel [Ibraaheem – peace be upon him] said:
“and keep me and my sons away from worshipping idols”
[Ibraaheem 14:35 – interpretation of the meaning]
One of the salaf said: “Who can claim to be safe from this after Ibraaheem?”
So the sincere believer’s fear of shirk should increase as should his desire for his for his Lord to keep him away from it, and he should say the great du’aa’ which the Prophet (peace and blessings of Allaah be upon him) taught to his companions when he said to them: “Shirk among you will be more subtle than the footsteps of an ant, but I will teach you something which, if you do it, both minor and major shirk will be kept away from you. Say: Allaahumma inni a’oodhu bika an ushrika bika wa ana a’lam wa astaghfiruka lima la a’lam (O Allaah, I seek refuge with You from associating anything with You knowingly, and I seek Your forgiveness for that of which I am unaware).”
Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3731
The above refers to the difference between major and minor shirk, defining each and describing its types.
With regard to the difference between them as far as the ruling is concerned:
Major shirk puts a person beyond the pale of Islam, so the one who does that is judged to be out of Islam and to have apostatized therefrom, so he is a kaafir and an apostate.
Minor shirk does not put a person beyond the pale of Islam, rather it may be done by a Muslim but he still remains in Islam; but the one who does that is in great danger because minor shirk is a major sin. Ibn Mas’ood (may Allaah be pleased with him) said: “If I were to swear by Allaah falsely, that is better for me than if I were to swear by something other than Him sincerely.” So he regarded swearing by something other than Allaah (which is minor shirk) as being worse than swearing by Allaah falsely, and it is well known that swearing by Allaah falsely is a major sin.
We ask Allaah to make our hearts steadfast in adhering to His religion until we meet Him, and we seek refuge in His Might – may He be glorified – from going astray, for He is the Ever-Living Who never dies, but the jinn and mankind will die. And Allaah knows best and is most wise, and to Him is the final return of all.
Islam Q&A
Know – may Allaah guide you – that the word shirk in Arabic means taking a partner, i.e., regarding someone as the partner of another. It is said [in Arabic]: ashraka baynahuma (he joined them together) when he regarded them as two of equal status; or ashraka fi amrihi ghayrahu (he introduced another into his affair) when he made two people involved in it.
In terms of sharee’ah or Islamic terminology, shirk means ascribing a partner or rival to Allaah in Lordship (ruboobiyyah), worship or in His names and attributes.
A rival is a peer or counterpart. Hence Allaah forbids setting up rivals with Him and he condemns those who take them (rivals) as gods instead of or besides Allaah in many verses of the Qur’aan. Allaah says (interpretation of the meaning):
“Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped)”
[al-Baqarah 2:22]
“And they set up rivals to Allaah, to mislead (men) from His path! Say: ‘Enjoy (your brief life)! But certainly, your destination is the (Hell) Fire!’”
[Ibraaheem 14:30]
In the hadeeth it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies claiming that Allaah has a rival, will enter Hell.”
Narrated by al-Bukhaari, 4497; Muslim, 92.
The types of shirk:
The texts of the Qur’aan and Sunnah indicate that shirk and the ascribing of rivals to Allaah sometimes puts a person beyond the pale of Islam and sometimes does not. Hence the scholars divided shirk into two types which they call shirk akbar (major shirk) and shirk asghar (minor shirk). There follows a brief description of each type:
1 – Major shirk
This means ascribing to someone other than Allaah something that belongs only to Allaah, such as Lordship (ruboobiyyah), divinity (uloohiyyah) and the divine names and attributes (al-asma’ wa’l-sifaat).
This kind of shirk may sometimes be outward, such as the shirk of those who worship idols and graves, or the dead or absent.
Or it may sometimes be hidden, such as those who put their trust in other gods besides Allaah, or the shirk and kufr of the hypocrites. For even though their (hypocrites’) shirk puts them beyond the pale of Islam and means that they will abide forever in Hell, it is a hidden shirk, because they make an outward display of Islam and conceal their kufr and shirk, so they are inwardly mushriks but not outwardly.
Shirk may sometimes take the form of beliefs:
Such as the belief that there is someone else who creates, gives life and death, reigns or controls the affairs of the universe along with Allaah.
Or the belief that there is someone else who must be obeyed absolutely besides Allaah, so they follow him in regarding as permissible or forbidden whatever he wants, even if that goes against the religion of the Messengers.
Or they may associate others with Allaah in love and veneration, by loving a created being as they love Allaah. This is the kind of shirk that Allaah does not forgive, and it is the shirk of which Allaah says (interpretation of the meaning):
“And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah”
[al-Baqarah 2:165]
Or the belief that there are those who know the Unseen as well as Allaah. This is very common among some of the deviant sects such as the Raafidis (Shi’ah), extreme Sufis, and Baatinis (esoteric sects) in general. The Raafidis believe that their imams have knowledge of the unseen, and the Baatinis and Sufis believe similar things about their awliya’ (“saints”), and so on. It is also shirk to believe that there is someone who bestows mercy in a manner that is befitting only for Allaah, so he shows mercy as Allaah does and forgives sins and overlooks the bad deeds of his worshippers.
Shirk may sometimes take the form of words:
Such as those who make du’aa’ or pray to someone other than Allaah, or seek his help or seek refuge with him with regard to matters over which no one has control except Allaah, whether the person called upon is a Prophet, a wali (“saint”), an angel or a jinn, or some other created being. This is a kind of major shirk which puts one beyond the pale of Islam.
Or such as those who make fun of religion or who liken Allaah to His creation, or say that there is another creator, provider or controller besides Allaah. All of these are major shirk and a grave sin that is not forgiven.
Shirk may sometimes take the form of actions:
Such as one who sacrifices, prays or prostrates to something other than Allaah, or who promulgates laws to replace the rulings of Allaah and makes that the law to which people are obliged to refer for judgement; or one who supports the kaafirs and helps them against the believers, and other acts that go against the basic meaning of faith and put the one who does them beyond the pale of Islam. We ask Allaah to keep us safe and sound.
2 – Minor shirk
This includes everything that may lead to major shirk, or which is described in the texts as being shirk, but does not reach the extent of being major shirk.
This is usually of two types:
1 – Being emotionally attached to some means which have no basis and for which Allaah has not given permission, such as hanging up “hands”, turquoise beads etc on the grounds that they offer protection or that they ward off the evil eye. But Allaah has not made them the means of such protection, either according to sharee’ah or according to the laws of the universe.
[Translator’s note: the “hands” referred to are objects made of metal, pottery etc, usually blue or turquoise in colour, that some people hang up to ward off the evil eye, according to their mistaken belief]
2 – Venerating some people or things in a way that does not go so far as ascribing lordship to them, such as swearing by something other than Allaah, or saying, “Were it not for Allaah and So and so,” etc.
The scholars have stipulated guidelines to distinguish major shirk from minor shirk when shirk is mentioned in the texts of sharee’ah. These guidelines include the following:
(i) – When the Prophet (peace and blessings of Allaah be upon him) states clearly that this action is minor shirk, such as in al-Musnad (27742) where it is narrated that Mahmoud ibn Labeed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The thing that I fear most for you is minor shirk.” They said: “O Messenger of Allaah, what is minor shirk?” He said: “Showing off, for Allaah will say on the Day when people are recompensed for their actions: ‘Go to those for whom you were showing off with your deeds in the world, and see what reward you find with them.’” Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 951.
(ii) – When the word shirk is used in the texts of the Qur’aan and Sunnah in the indefinite form [without the definite article al-]. This usually refers to minor shirk, and there are many examples of this, such as when the Prophet (peace and blessings of Allaah be upon him) said: “Incantations, amulets and love spells are shirk.”
Narrated by Abu Dawood, 3883; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 331.
What is meant by shirk here is minor shirk, not major shirk.
Amulets are things that are hung on children such as turquoise beads and the like, which they claim will protect them from the evil eye.
Love spells are something that they do, claiming that it will make a woman beloved to her husband and a man beloved to his wife.
(iii) – If the Sahaabah understood from the texts of sharee’ah that what was meant by shirk here was minor shirk, not major. Undoubtedly the understanding of the Sahaabah carries weight, because they are the most knowledgeable of the people concerning the religion of Allaah, and the most knowledgeable as to the intent of the Lawgiver. For example, Abu Dawood (3910) narrated from Ibn Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Tiyarah (superstitious belief in omens) is shirk, tiyarah is shirk,” three times, and there is no one among us but (will have some of that) but Allaah will rid him of it by means of tawakkul (putting his trust in Allaah). The words “there is no one among us…” are the words of Ibn Mas’ood, as was explained by the prominent scholars of hadeeth. This indicates that Ibn Mas’ood (may Allaah be pleased with him) understood that this was minor shirk, because he could not have said, “There is no one among us…” referring to major shirk. Moreover, major shirk cannot be eliminated by means of tawakkul, rather it is essential to repent therefrom.
(iv) – If the Prophet (peace and blessings of Allaah be upon him) interpreted the words shirk or kufr in a manner which indicates that what is meant is a minor form thereof and not the major form. For example al-Bukhaari (1038) and Muslim (74) narrated from Zayd ibn Khaalid al-Juhani that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (peace and blessings of Allaah be upon him) finished, he turned to face the people and said to them: “Do you know what your Lord has said?” They said: “Allaah and his Messenger know best.” He said: “This morning one of My slaves became a believer in Me and one a disbeliever. As for him who said: ‘We have been given rain by the grace of Allaah and His mercy,’ that one is a believer in Me, a disbeliever in the stars; and as for him who said: ‘We have been given rain by such-and-such a star, that one is a disbeliever in Me, a believer in the stars.’”
The interpretation of the word kufr here is given in another report narrated from Abu Hurayrah who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do you not know what your Lord said? ‘I do not send any blessing upon My slaves but a group among them become kaafirs thereby because they refer to the stars and attribute things to the stars. This explains that if a person attributes rainfall to the stars by believing that they caused it to fall – when in fact Allaah has not made the stars a means of causing rainfall – his kufr is a kind of ingratitude for the blessing of Allaah. It is well known that ingratitude for the blessing of Allaah is minor kufr. But if a person believes that the stars are controlling the universe and they are the ones that cause the rain to fall, then this is major shirk.
Minor shirk may sometimes take the form of outward actions, such as wearing talismans, strings, amulets and the like, and other words and deeds. And sometimes it may be hidden, like a little bit of showing off.
It may also take the form of beliefs:
Such as the belief that something may be a cause of bringing benefit or warding off harm, when Allaah has not made it so; or believing that there is barakah (blessing) in a thing, when Allaah has not made it so.
It sometimes takes the form of words:
Such as when they said, “We have been given rain by such and such a star,” without believing that that the stars could independently cause rain to fall; or swearing by something other than Allaah, without believing in venerating the thing sworn by or regarding it as equal with Allaah; or saying, “Whatever Allaah wills and you will,” and so on.
It sometimes takes the form of actions:
Such as hanging up amulets or wearing a talisman or string to dispel or ward off calamity, because everyone who attribute powers to a thing when Allaah has not made it so either according to sharee’ah or according to the laws of the universe, has associated something with Allaah. This also applies to one who touches a thing seeking its barakah (blessing), when Allaah has not created any barakah in it, such as kissing the doors of the mosques, touching their thresholds, seeking healing from their dust, and other such actions.
This is a brief look at the division of shirk into major and minor. We cannot go into great detail in this short answer.
Conclusion:
What the Muslim must do is to avoid shirk in both its minor and major forms. The greatest sin is shirk and transgression against the unique rights of Allaah, which are to be worshipped and obeyed alone, with no partner or associate.
Hence Allaah has decreed that the mushrikeen will abide forever in Hell and has told us that He will not forgive them, and He has forbidden Paradise to them, as He says (interpretation of the meaning):
“Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills; and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sin”
[al-Nisa’ 4:48]
“Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise to him, and the Fire will be his abode. And for the Zaalimoon (polytheists and wrongdoers) there are no helpers”
[al-Maa'idah 5:72]
Every wise and religiously-committed person should fear shirk for himself and should turn to his Lord, asking Him to help him avoid shirk, as al-Khaleel [Ibraaheem – peace be upon him] said:
“and keep me and my sons away from worshipping idols”
[Ibraaheem 14:35 – interpretation of the meaning]
One of the salaf said: “Who can claim to be safe from this after Ibraaheem?”
So the sincere believer’s fear of shirk should increase as should his desire for his for his Lord to keep him away from it, and he should say the great du’aa’ which the Prophet (peace and blessings of Allaah be upon him) taught to his companions when he said to them: “Shirk among you will be more subtle than the footsteps of an ant, but I will teach you something which, if you do it, both minor and major shirk will be kept away from you. Say: Allaahumma inni a’oodhu bika an ushrika bika wa ana a’lam wa astaghfiruka lima la a’lam (O Allaah, I seek refuge with You from associating anything with You knowingly, and I seek Your forgiveness for that of which I am unaware).”
Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3731
The above refers to the difference between major and minor shirk, defining each and describing its types.
With regard to the difference between them as far as the ruling is concerned:
Major shirk puts a person beyond the pale of Islam, so the one who does that is judged to be out of Islam and to have apostatized therefrom, so he is a kaafir and an apostate.
Minor shirk does not put a person beyond the pale of Islam, rather it may be done by a Muslim but he still remains in Islam; but the one who does that is in great danger because minor shirk is a major sin. Ibn Mas’ood (may Allaah be pleased with him) said: “If I were to swear by Allaah falsely, that is better for me than if I were to swear by something other than Him sincerely.” So he regarded swearing by something other than Allaah (which is minor shirk) as being worse than swearing by Allaah falsely, and it is well known that swearing by Allaah falsely is a major sin.
We ask Allaah to make our hearts steadfast in adhering to His religion until we meet Him, and we seek refuge in His Might – may He be glorified – from going astray, for He is the Ever-Living Who never dies, but the jinn and mankind will die. And Allaah knows best and is most wise, and to Him is the final return of all.
Islam Q&A
Re: Islam and shirk are opposites
The real Islam forces you to think about the global implications of even your two rak'at of prayers, the same prayers which others would call a very individualistic and secret act in order to keep religion out of society.