Part 1. Introduction.
Part 2. Belief in Allah. Oneness of Lordship (Tawheed al-Rububiyyah)
Part 3. Belief in Allah. Oneness of the Divine Names and Attributes (Tawheed al-Asma’ wa as-Sifaat)
Part 4. Belief in Allah. Oneness of Divinity (Tawheed al-Uluhiyyah)
Part 5. Belief in Allah. Idolatry, disbelief, hypocrisy
Part 6. Belief in the Angels
Part 7. Belief in the Revealed Books
Part 8. Belief in the Messengers
Part 9. Belief in the Last Day
Part 10. Belief in Divine Decree, Whether Good or Bad
Allah has commanded us to have faith in Him and that we worship Him alone. Failure to obey this order can manifest itself in three different forms: polytheism (shirk), disbelief (kufr) and hypocrisy (nifaq).
Polytheism in Arabic is expressed by the word “shirk”, which is derived from the verb “sharika” meaning “to be an associate, a partner (in business).” The word “shirk”, correspondingly, means “association, partnership”.
Polytheism in its general meaning implies ascribing a partner or rival to Allah in what should be exclusively for Him. There are three types of such shirk:
• The first type is ascribing partners to Allah in Lordship, which is to say setting up an equal to Allah among His creations in any attribute that should be reserved for the Lord or ascribing any of these attributes, such as creation, providing for the creation, taking of life, administrating the Universe, etc., to another. Allah, Glorious and Exalted is He, said, “Is there any creator other than Allah who provides for you from the sky and the earth? None has the right to be worshipped but He. How then are you turning away?” Surah “Fātir”, ayah 3.
• The second type is ascribing partners to Allah with regard to the divine names and attributes, which is to say setting up an equal to Allah among His creations in any of His names and attributes. The Almighty said, “There is nothing like Him; and He is the All-Hearer, the All-Seer.” Surah “Ash-Shūra”, ayah 11.
• The third type is ascribing partners to Allah in Divinity, which is to say setting up an equal to Allah among His creations in something which is an exclusive right of Allah, being the only True God worthy of worship. This may be through praying, fasting, supplicating, asking for salvation, offering sacrifices, taking an oath, as well as other kinds of worship, both major and minor, obligatory or voluntary, inward and outward. Allah Almighty said, “And of mankind are some who take for worship others besides Allah as rivals. They love them as they love Allah.” Surah “Al-Baqarah”, ayah 165.
Major shirk implies associating someone or something with Allah as an equal and worshipping him in the same manner as worshipping Allah. This kind of shirk puts the one who does it beyond the pale of Islam and destroys whatever good deeds he might have done previously. Whoever dies as a polytheist will become a permanent inhabitant of the Hellfire, unless this kind of shirk is repented from before death. Death will not deliver him in Hell, nor will its torment be ever lightened for him.
Minor shirk includes all acts that may lead to major shirk, as well as any statement or action which is described as polytheism in the texts of the Qur’an and the Sunnah, but does not reach the extent of being major shirk. The fate of the one who indulges in minor shirk will depend on Allah’s volition. If Allah Almighty wishes, He will forgive such sinner on the Day of Judgement, or else He will requit him with a painful retribution.
There are certain differences between major polytheism and minor polytheism, the most important of which are the following:
1. Major shirk can be forgiven by Allah Almighty only if the one who falls into it repents before death, whereas minor shirk may be forgiven whether the one who falls into it repents or not, according to Allah’s will.
2. No previous act of worship will be valid if a person falls into major shirk. Minor shirk, however, only invalidates the act with which it occurs.
3. Major shirk puts a person beyond the pale of Islam, as the one who engages in it is judged as a disbeliever, whereas minor shirk does not put a person outside the fold of Islam.
4. The one who dies having fallen into major shirk will remain permanently in the Hellfire, and Paradise will forever be forbidden for him. Minor shirk, however, is qualified as any other sin and does not imply the same punishment.
The root of shirk and the motive behind the occurrence of this vice among humanity is excessiveness in extolling and praising of their righteous and highly esteemed ancestors. Allah Almighty said: “And they have said, ‘You shall not leave your gods: nor shall you leave Wadd, nor Suwâ‘, nor Yaghûth, nor Ya‘uq nor Nasr.’ And indeed they have led many astray. So grant no increase to the wrongdoers save error!” Surah “Nūh”, ayahs 23-24.
Wadd, Suwâ‘, Yaghûth, Ya‘uq and Nasr are names of some righteous people from among the people of Nuh. After their death their contemporaries made their statues and named them after those righteous men. They did it with the aim of glorifying their pious ancestors, immortalizing their remembrance, commemorating their virtues and greatness. However, they ended up worshipping them, thus deifying them beside Allah.
It is reported that the idols which were worshipped by the people of Nuh were worshipped later by the Arabs. Concerning the idol Wadd, it was worshipped by the tribe of Kalb at Daumat al-Jandal; Suwâ‘ — by the tribe of Hudhayl. Yaghûth was the idol of the tribe of Murad first, and then was worshipped by Banu Ghutayf at Jurf near Saba’. Ya‘uq was the idol of the tribe of Hamdan, and Nasr was the idol of Himyar, the branch of Dhi-al-Kala. The names of the idols formerly belonged to some righteous men of the people of Nuh. When they died, Satan inspired their fellow tribesmen to prepare and set down idols at the places where they used to sit, and to call those idols by their names. The people did so, but the idols were not worshipped until the people who initiated them had died and the origin of the idols had become obscure, whereupon people then began worshipping them.
It is also reported: “They [Wadd, Suwâ‘, Yaghûth, Ya‘uq and Nasr] were a group of righteous people from among the descendants of Adam who had others who followed their example. After their death, it came to the minds of their followers that if they produced images of their deceased leaders, it would give them more enthusiasm for engaging in acts of worship of Allah whenever they remembered those virtuous men. They, therefore, made statues of them. After their demise, Iblis (Satan) rushed to tell the succeeding generation: ‘They (your forefathers) used to worship those men, and for their sake, they were usually blessed with rain. Thus, that generation began to worship them.’ ”
You should be aware that by doing so, they combined two evils. First, they started gathering, directing their devotion to the graves of the virtuous men. Second, they carved out images that they later placed upon the area where those men sat and started visiting them. This led to ascribing partners to Allah, taking place within the history of humanity. Thus, these two acts were the major cause of shirk and remain the principal means of its occurrence at any time and in any place.
Associating partners with Allah in such form of worship as supplication. Since supplication is an act of worship, invoking anyone other than Allah is shirk. Accordingly, whoever directs supplication to a Prophet, an angel, a righteous person, a tomb, a stone or any other creation is a polytheist and a disbeliever.
Allah, Glorified and Exalted is He, said, “And whoever invokes, besides Allah, any other god, of whom he has no proof; then his reckoning is only with his Lord. Surely! The disbelievers will not be successful.” Surah “Al-Mu’minūn”, ayah 117.
It is also evidenced by the following words of the Almighty: “When they embark on a ship, they invoke Allah, making their faith pure for Him only; but when He brings them safely to land, behold, they give a share of their worship to others.” Surah “Al-‘Ankabūt”, ayah 65.
Associating partners with Allah in such form of worship as intention. This happens when a person’s intentions for performing good deeds are purely material, mundane or for showing off and gaining fame, and aim to gain neither Allah’s pleasure nor the blessing of Paradise. Such a person falls into major shirk, as it was described by Allah the Almighty: “Whosoever desires the life of the world and its glitter, to them We shall pay in full their deeds therein, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire, and vain are the deeds they did therein. And of no effect is that which they used to do.” Surah “Hūd”, ayahs 15-16.
This type of polytheism is hidden and very dangerous.
Associating partners with Allah in obedience. Whoever obeys any of Allah’s creations, whether they make lawful what Allah has prohibited or make prohibited what He has made lawful, and believes that they have the right to allow or forbid whatever they will either for him or for any other, even when he knows that their judgement in this regard goes against the teachings of Sharia, then he takes those whom he obeys as other lords besides Allah and therefore commits major shirk.
Almighty Allah commented on this: “They took their rabbis and their monks to be their lords besides Allah, so did they take Messiah, son of Maryam, while they were commanded to worship none but the One God. None has the right to be worshipped but He. Far above is He from having the partners they associate with Him.” Surah “At-Tawbah”, ayah 31.
This verse, the meaning of which is uncontroversial, reveals that the subject matter here is not just invoking their scholars and monks, but obeying them in their appeal to disobey Allah, that is to say, in changing the divine Law. Thus, when Adiyy bin Hatim, a companion of the Prophet’s, peace and blessings of Allah be upon him, remarked: “We never worshipped them”, the Prophet, peace and blessings of Allah be upon him, explained to him that their compliance with the orders of those religious leaders, when they ask to commit sins and change the Law of Allah, is in fact their worshipping of them. He asked Adiyy: “Is it not true that they forbid what Allah has permitted and permit that which He has forbidden, and you follow them in both?” Adiyy, Allah be pleased with him, replied: “Yes, it is true.” The Prophet, peace and blessings of Allah be upon him, then said: “That is how you worshipped them.” At-Tirmidhi, “Sunan” 3095 who said that it is a Hasan (good) hadith, Al-Tabarani “Al-Mu’jam Al-Kabir” 17/92.
Associating partners with Allah in love. This refers to love in conjunction with servitude and usually implies glorification, exaltation of the object of love, as well as humiliation and submission to the beloved. This kind of love is due to Allah alone, Who has no partners. And if a servant offers it to another, he indulges in major shirk. The proof for this is found in the words of the Almighty: “And of mankind are some who take for worship others besides Allah as rivals. They love them as they love Allah. But those who believe, love Allah more.” Surah “Al-Baqarah”, ayah 165.
The linguistic meaning of the Arabic word “kufr” is “covering”, “concealing”. Alternatively, the Sharia, or legalistic, meaning of it is quite the opposite of faith, which is lack of belief in Allah and His Messenger. One can be a disbeliever if he really considers the truth a lie, or else if he, without holding such views, doubts the truth or deliberately avoids the truth because of envy, pride, submission to his passions which take him away from the Qur’an and the Sunnah.
Disbelief, just as polytheism, is divided into major and minor. Major disbelief will lead a person to abide permanently in the Hellfire, while minor disbelief will subject a person to a transitory punishment, but not permanent torture in Hell.
Major disbelief can be manifested in five forms:
The first type is disbelief as a result of considering the truth a lie (kufr al-takdhib). This form of disbelief implies lack of belief in the truthfulness of the Prophets and Messengers of Allah. Any person who considers them liars, either in word or in deed, is an unbeliever. The proof for this is found in the words of the Almighty: “And who does more wrong than he who invents a lie against Allah or denies the truth, when it comes to him? Is there not a dwelling in Hell for disbelievers?” Surah “Al-‘Ankabūt”, ayah 68.
The second type of major disbelief is disbelief as a result of rejection of the truth and arrogance (kufr al-iba wa al-istikbar). A person who falls into this type of kufr, in spite of being convinced of the truthfulness of Allah’s Messenger, peace and blessings of Allah be upon him, and of him bringing the truth from Allah, arrogantly and stubbornly refuses to abide by his rules or comply with his orders. Allah the Almighty said, “And when We said to the angels: “Prostrate yourselves before Adam.” And they prostrated except Iblîs; he refused and was proud and was one of the disbelievers.” Surah “Al-Baqarah”, ayah 34.
The third type of major disbelief is disbelief as a result of doubt (kufr al-shak). It refers to the situations when one remains hesitant and is unconvinced of the truthfulness of Allah’s Messengers. This form of disbelief is also called disbelief to suspicion, because lack of certainty and being indecisive are the opposite of confidence and belief. The Qur’anic proof in this regard are the following verses: “And he went into his garden while in a state unjust to himself. He said, ‘I think not that this will ever perish. And I think not the Hour will ever come, and if indeed I am brought back to my Lord, I surely shall find better than this when I return to Him.’ His companion said to him during the talk with him: ‘Do you disbelieve in Him Who created you out of dust, then out of a small drop of fluid, then fashioned you into a man? But as for my part, Allah Alone is my Lord, and none shall I associate as partner with my Lord.’ ” Surah “Al-Kahf”, ayahs 35-38.
The fourth type is disbelief as a result of deliberate avoidance of the truth (kufr al-irad). Avoidance in this context implies keeping oneself completely away from the religion of Islam by turning a deaf ear to the message of the Prophet, peace and blessings of Allah be upon him, and paying no attention whatsoever to it. The proof for this is found in the words of the Almighty: “But those who disbelieve turn away from that whereof they are warned.” Surah “Al-Ahqāf”, ayah 3.
The fifth type of major disbelief is hypocritical disbelief (kufr al-nifaq). This is the case when one pretends to be a believer in order to show off to people, while in reality he is not. This is confirmed by the words of Almighty Allah: “That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not.” Surah “Al-Munāfiqūn”, ayah 3.
Minor disbelief is a kind of disbelief that does not convert one into an unbeliever, however it subjects him to a severe punishment, but not to eternal torment in Hell. Minor disbelief in fact presents ingratitude for Allah’s mercy and includes all the acts which in the texts of the Qur’an and the Sunnah are referred to as disbelief (kufr), but which do not reach the extent of what can be termed as major disbelief.
Below are some of the examples of minor disbelief.
Allah’s Messenger, peace and blessings of Allah be upon him, said, “Two (things) are found among men which are tantamount to unbelief: slandering one’s lineage and lamentation on the dead.” “Sahih Muslim”, 67.
The Prophet, peace and blessings of Allah be upon him, also said, “Do not revert to disbelief after me by striking the necks of one another.” “Sahih Al -Bukhari” 121, “Sahih Muslim” 65.
These and other similar examples found in the religious texts allude to minor disbelief, which do not take a person out of the fold of Islam.
Such is the hypocrisy which is related to faith, which is to say concealing disbelief whilst making an outward show of being a Muslim. Those who have committed this sin will find themselves in the lowest depth of Hellfire, below all other unbelievers, as it was said by Allah the Almighty: “Verily, the hypocrites will be in the lowest depth of the Fire; no helper will you find for them.” Surah “An-Nisā’”, ayah 145.
This type is sometimes referred to as “practical hypocrisy”, which means that its manifestations are manifold. Thus, for example, it is narrated that the Prophet, peace and blessings of Allah be upon him, said: “There are three signs of a hypocrite: when he speaks, he lies; when he makes a promise, he breaks it; when he is trusted, he betrays his trust.” This hadith, narrated on the authority of Abu Hurairah, Allah be pleased with him, was reported by Al-Bukhari and Muslim.
It is also narrated that the Prophet, peace and blessings of Allah be upon him, said: “Whoever has the following four characteristics will be a pure hypocrite, and whoever has one of the following four characteristics will have one characteristic of hypocrisy unless and until he gives it up: whenever he is entrusted, he betrays; whenever he speaks, he tells a lie; whenever he makes a covenant, he proves treacherous; whenever he quarrels, he behaves in a very imprudent, evil and insulting manner.” This hadith was quoted by Al-Bukhari and Muslim on the authority of Abdallah bin Amr, Allah be pleased with him.