That which contradicts the saying of the heart
Polytheism in Lordship
Every belief, saying, or action in which there is a denial of the characteristics of the Lordship of Allah Almighty or some of them, or claiming any of these characteristics to other than Allah is unbelief and apostasy, and that is like the claim of the Lordship just as what Pharaoh said, “I am your most exalted lord.” An-Naazi’aat or claiming to effectuate in the matters of the cosmo besides Allah Almighty; and likewise, those who believe this claim are declared unbelievers. The cosmo is without God Almighty, and likewise those who believe in this claim are committing disbelief.
Examples of this also include:
·    Belief that Allah Almighty, has a partner in dominion, creation, sustenance, giving life, giving death, and divine plan.
·    And the belief that the saints have a disposition in the cosmo with Allah Almighty.
·    And belief in the influence and disposition of other than Allah Almighty, from the constellations and planets and their paths and locations on the lives of people.
·    And the belief that the creation can provide sustenance for other members of the creation, or withhold their livelihood, or that they can harm or benefit the creations besides Allah Almighty.
·    And the belief that someone besides Allah Almighty, also knows the unseen.
·    And the belief that Allah Almighty is present in His creation, or that God is everywhere.
·    And the belief that the cure is from the doctor or the medicine, not from Allah, or the belief that success in a servant’s life is from his intelligence, or his effort and diligence, not from Allah.
·    And the belief that the creation has the right to enact laws and legislate them, and to rule them over people’s wealth and honour without the judgment of Allah Almighty.
·    And other beliefs that contradict and nullify faith. [266] See: Al-Iman Haqeeqatuhu Khawaarimuhu Nawaaqiduh ‘Inda Ahl as-Sunnah, by Abdullah Al-Atharee (p. 169), Nawaaqid al-Iman al-‘Itiqaadiyyah wa Dawaabit at-Takfeer ‘inda as-Salaf, by Muhammad Al-Wahaibee (2/86).

Polytheism in divinity
Allah Almighty, alone, is the One Who is truly ought to be worshipped, and all other things of worship are false and do not deserve anything of worship.
Whoever believes otherwise, or says a word, or does a deed, which contradicts this meaning, or denies the right of Allah Almighty, in His divinity (Uloohiyyah), or diminishes something of it, or turns something of it to someone else; He has disbelieved and renounced Islam.
Most of the previous nations, and most of the people in Islam fell into polytheism or unbelief in the Oneness of Divinity because they were not denying the Lordship of Allah Almighty, but they devoted some of their worship to other than Allah Almighty; Allah made them among the unbelievers by associating others in worship.
Allah Almighty, said, “And most of them believe not in Allah except while they associate others with Him.”  Yoosuf: 106.
On the authority of Ata’, he said: “They knew that Allah is their Lord, and He is their Creator, and He is their Sustainer; and despite that, they were polytheists.” [267] Narrated by Sa’eed bin Mansoor in his Sunan (1146).
Ash-Shanqeetee stated, “Ibn Abbaas, al-Hasan, Mujahid, Aamir Ash-Sha’bi, and most of the commentators said, “The meaning of this ayah is that most of the people, and they are the disbelievers, did not believe in Allah by their unification of Him in His Lordship except that they ascribed others as partners to Him in worship. What is meant by their faith is their confession that He is their Lord, who is their Creator and Controller of their affairs. What is meant by their Shirk is their worship of others with Him.” [268] Adwaa’ al-Bayaan, (2/218).
Worshiping Allah Almighty, alone, without partner, is the ultimate goal of the Creator, the Exalted, the Majestic, in the creation of His servants.
Allah Almighty, said, “And I did not create the jinn and mankind except that they should worship Me.” Al-Thaariyaat: 56
On the authority of Ibn Abbaas, may Allah be pleased with them both, he said, “Except that they acknowledge servitude voluntarily and unwillingly.” [269] It was included by Ibn Jareer in his Tafseer (21/554)
Ibn Taymiyyah said, “Tawheed, which is the basis of Islam, and it is the religion of Allah with which He sent all His messengers, and for this purpose He created the creation, and it is His right over His servants: to worship Him and not associate anything with Him.” [270] Tafseer of Muqaatil bin Sulaymaan, (4/133).
And God, Glory be to Him, said: “And yet, among the people are those who take other than Allah as equals to Him.” Al-Baqarah: 165
Ibn al-Qayyim said: “He said that whoever loves something besides Allah as he loves Allah, then he is one who takes equals besides Allah. For none of the people of the earth has established this equal status in lordship, in contrast to the state of being equal of love; most of the people of the earth have taken equals besides God in love and veneration.” [271] Madaarij as-Saalikeen, (3/21).
Examples of the nullifiers of faith in the monotheism of divinity and worship are:
·    The worship of anyone with Allah, or without Allah, or it supplicated alongside Allah Almighty, and to seek help from other than Him, Glory be to Him, in bringing good, or repelling harm, or reliance upon it, or seeking refuge with it, or fearing it, or being hoped for, or being submissive to it, or getting closer to it with any kind of worship, or obeying it in absolute terms, or loving it just as the love for Allah, the Blessed and Exalted. Or it is glorified as the glorification of Allah Almighty, whether this glorified or called person is an angel, a prophet, a waly (pious person), a grave, a stone, or a tree.
·    Bowing, prostrating, fasting, circumambulation, slaughtering, making vows, and submissiveness to other than Allah Almighty.
·    Obedience and submission to other than Allah Almighty, complying with His commands, and avoiding His prohibitions.
·    Believing that a person has the right to legislate what Allah Almighty has not authorized, of permissibility, prohibition, and the enactment of laws.
·    Believing that the law of Allah Almighty is not valid in this era.
So, whoever does any of these nullifiers, or is content with them, including the other nullifiers that pertain to the unification (Tawheed) of worship, becomes a disbeliever. [272] Al-Imaan Haqeeqatuhu, Khawaarimuhu, Nawaaqiduh ‘Inda Ahl as-Sunnah, by Abdullah Al-Atharee (p. 170).
Ar-Raazi said in the interpretation of the words of Allah Almighty, “And they worship other than Allah that which neither harms them nor benefits them, and they say, "These are our intercessors with Allah." Say, "Do you inform Allah of something He does not know in the heavens or on the earth?" Exalted is He and high above what they associate with Him.” Yunus: 18, meaning, “They put these idols based on the images of their prophets and elders, and they claimed whenever they engaged in the worship of these statues, then those senior elders will be intercessors for them before Allah Almighty, and its counterpart in this time is the engagement of many of the creation in glorifying the graves of the senior elders, believing that if they venerated their graves, then they will become intercessors for them before Allah!” [273] Mafatih al-Ghayb, (17/227).
Ibn Abd al-Haadee said in his response to al-Subkee, “His saying: Exaggeration in glorifying him i.e.: the Prophet, may God bless him and grant him peace is obligatory.
Does he want it to be exaggerated according to what everyone thinks of veneration, even the pilgrimage to his grave, prostration to him, circumambulation of it, and the belief that he knows the unseen, and that he gives and prevents, and possesses the power to harm and benefit the one who seeks help from him besides Allah, and that he fulfils the needs of those who ask. That he removes calamities from those afflicted by them and that he will intercede for whomever He wills and admits whomever He wills to paradise?! The claim that this veneration must be exaggerated is an exaggeration of polytheism, and an alienation from the whole religion.” [274] As-Saarim Al-Munki fi ar-Radd ‘ala as-Subkee. (p. 346).
Denial of a Name or Attribute of Allah Almighty
Ahmad ibn Hanbal said, “Whoever says: ‘The Quran is created, then he is an infidel to us, because the Quran is from the knowledge of Allah, the Mighty and Sublime.” [275] As-Sunnah, by Abdullah bin Ahmad (1/102) (2/385). And see: Usool ‘Itiqaad Ahl as-Sunnah wa al-Jamaa’ah, by Al-Lalkai, (2/391), Ash-Shari’ah, by Al-Ajri (1/504).
Haaroon ibn Ma’roof said, “Whoever claims that Allah Almighty does not speak, then he worships idols.” [276] As-Sunnah, by Abdullah bin Ahmad (1/172).
Aboo Omar al-Huthalee said, “Whoever claims that God does not speak, does not hear, does not see, does not get angry or does not get pleased ... then he is a disbeliever in Allah, the Mighty and Sublime.” [277] As-Sunnah, by Abdullah bin Ahmad (1/281); Tarikh Baghdad, by Al-Khateeb Al-Baghdaadee (7/247).
Ibn Khuzaymah said, “Whoever does not affirm that Allah is on His Throne, He positioned above the seven heavens, separate from His creation, then he is an unbeliever.” [278] Al-‘Uluww, (p.: 207), Siyar ‘Alaam An-Nubalaa, (14/373) both of them belong to Al-Thahabee.
Al-Mardaawee said, “Whoever associates anything with Allah, or denies His Lordship, Oneness, or one of His Attributes, then he disbelieves without dispute overall.” [279] Al-Insaf, (27/107).
Turning away from the religion of Allah
Among the nullifiers of faith is turning away from the religion of Allah, neither does he learn, nor does he practice.
The concept of turning away and turning one’s back
Aboo al-Baqaa’ al-Kafawee said, “Turning away is that you turn away your part away from a thing, i.e., your side and do not turn to it. The Arabic word al-Tawallee entails turning away absolutely, and it is not necessary to turn one’s back away... And turning away signifies averting from something with the heart; some of them said: The one who averts and turns his back away have the same behaviour, except that the one who averts is worse off... and the purpose of dispraise is to bring both together.” [280] Al-Kulliyaat, (p.: 28).
Turning away has been mentioned in the Holy Quran in more than fifty places: [281] Al-Mu’jam al-Mufharas, (p.: 457). Of which:
1- The Almighty’s saying, “And who is more unjust than he who is reminded of the ayaat of his Lord and then turns away from them.”  As-Sajdah: 22
Ibn Katheer said, “i.e.: he pretends to have forgotten them, turned away from them, did not listen to them, or paid attention to them.” [282] Tafseer of Ibn Katheer, (5/172).
2- His saying, the Mighty and Sublime, “Whoever turns away from Him, he will bear a burden on the Day of Resurrection.”  Taha: 100
Al-Baghawee said, “Whoever turns away from it, i.e.: from the Quran and does not believe in it and does not act upon it.” [283]Ma’aalim at-Tanzil, (3/274).
The Arabic word Tawalli, meaning, to turn away from the obedience, has been mentioned in places in the Quran. Of which:
1- The Almighty’s saying: “Say: “Obey Allah and the Messenger, for if they turn back, then Allah does not love the unbelievers.” Aal ‘Imraan: 32.
Al-Baydaawee said, “He did not say: ‘He does not love them,’ with the intent of generalisation, and to indicate that turning away is an act of disbelief, and that it is from this perspective that it negates the love of Allah, and that loving Him is specific to the believers.” [284] Anwar at-Tanzil wa Asrar at-Ta’weel, (2/13).
2- The saying of Allah Almighty, “Neither he spoke the truth nor prayed, but he lied and turned away.”  Al-Qiyaamah: 31-32
Ibn Taymiyyah said, “The denial is of the news, and the turning away is from the command, but faith is the belief in the Messengers in what they informed, and their obedience of what they commanded.” [285] Al-Iman, (p. 51).  
The meanings of the refusal can be deduced as follows:
1- It comes in the meaning: not listening to the commands of Allah, the Mighty and Sublime, and not caring about them or contemplating them, which is the predominant meaning.
2- It comes with the meaning: non-acceptance of it, and this comes after listening to it and being reminded of it.
3- It comes with the meaning of abstaining and turning away from obedience, and this is after listening and accepting.
4- It comes with the meaning: to leave work.
5- It comes with the meaning: disinclination.
6- It comes with the meaning: to leave the command of God, and to turn away from it with knowledge of its truth.
This is due to three things:
The first: It relates to knowledge (the saying of the heart), from not listening and indifference.
The second: is related to deed (the deed of the heart and limbs).
A - The deed of the heart: non-acceptance and non-surrender.
B - the deed of the limbs
The third: Turning away from Allah’s judgment and from resorting to it.
This is the concept of turning away, and these are its types and states.

Turning away that labels one as a disbeliever
Ibn Al-Qayyim mentioned one of the major types of disbelief: the disbelief of turning away, and he defined it by his saying, “As for the disbelief of turning away: it is one who turns away with his hearing and heart from the Messenger ?, neither does he testify him nor does he falsify him, neither does he ally with him or harbours hatred to him. Nor does he turn his hearing towards what he brought at all.” [286]Madaarij as-Salikim, (1/347), Miftah Dar as-Sa’adah, (1/261).
Muhammad ibn ‘Abd al-Wahhaab said when mentioning the Nullifiers of Islam, “Tenth: Turning away from the religion of Allah, he does not learn it, nor does act upon it, and the proof is the statement of Allah, the Exalted, “And who is more unjust than one who is reminded of the ayaat of his Lord; then he turns away from them? Indeed We, from the criminals, will take retribution.” As-Sajdah: 22 [287] Ar-Rasaa’il ash-Shaksiyyah, (p.: 214).
Abdul Latif ibn Abdur Rahmaan ash-Sheikh said, “People’s conditions vary greatly, and their differences are according to their levels of faith if the foundation of faith is present. Being laxed and neglecting is in what is below that of the obligatory and desirable acts, but if the foundation that is to be entered into Islam is lacking, and he turns away from this altogether, then this is blasphemy (kufr) by turning away.” [288] Ad-Durar as-Saniyyah, (8/360).
Commenting on this speech, Sulaymaan ibn Sahman said, “So it became clear from the Sheikh’s words that a person does not become a disbeliever except by turning away from learning the basic principles by which a person enters Islam, not by neglecting duties and obligations.” [289] Minhaaj Ahl al-Haqq wa Al-Atbaa’, (p. 81). See: Minhaaj at-Ta’sis wa at-Taqdis, by Abdul Lateef Aal ash-Shaykh (p.: 227).
Among the forms of turning away that takes the person out of the fold of Islam are as follows:
Turning away from the judgement of Allah Almighty and His Messenger ?.
Allah Almighty said, “But they i.e., the hypocrites say, ‘We have believed in Allah and in the Messenger, and we obey’; then a party of them turns away after that. And those are not believers. And when they are called to the words of Allah and His Messenger to judge between them, at once a party of them turns aside in refusal. But if the right is theirs, they come to him in prompt obedience. Is there a disease in their hearts? Or have they doubted? Or do they fear that Allah will be unjust to them, or His Messenger? Rather, it is they who are the wrongdoers i.e., the unjust. The only statement of the true believers when they are called to Allah and His Messenger to judge between them is that they say, ‘We hear, and we obey.’ And those are the successful.” An-Noor: 47-51
Ibn Taymiyyah said, “Then, Allah, the Glorified, made it clear that whoever turns away from obeying the Messenger ?, and turns away from his judgment, then he is one of the hypocrites and not a believer, and that the believer is the one who says: ‘We heard and obeyed. If hypocrisy is proven, and faith is removed by simply turning away from the rule of the Messenger and the will to arbitrate to someone else, although this is pure abandonment, and it may be caused by the power of lust; how about belittling, cursing, and the like?” [290] As-Saarim Al-Maslool, (2/81).
And Allah, Glory be to Him, stated, “And when it is said to them, ‘Come to what Allah has revealed and to the Messenger,’ you see the hypocrites turning away from you in aversion.”   An-Nisaa’: 61
Ibn al-Qayyim said about the meaning of this ayah, “So He made turning away from what the Messenger brought and turning to others the reality of hypocrisy, just as the reality of faith is his judgment, and the lifting of hardship from the hearts by his judgment, and submission to what he ruled happily, by choice, and with love. This is the reality of faith and that former one is the reality of hypocrisy.” [291] Mukhtasar As-Sawaa’iq Al-Mursalah, by Ibn Al-Mawsili (p.: 705).

Doubt about a ruling from amongst Allah’s rulings or a report among his reports
Allah Almighty stated, “The believers are only the ones who have believed in Allah and His Messenger and then doubt not.” Al-Hujurat: 15
Ibn Jareer said, “‘Then they do not doubt.’ He is stating, ‘Then they did not doubt the Oneness of Allah, nor about the prophethood of His Prophet ? and he committed himself to obeying Allah and obeying His Messenger and to doing what is obligatory upon him of the obligatory duties of Allah, without having any doubt that these acts are obligatory upon him.” [292] Tafseer of Ibn Jareer, (21/395).
Among the conditions of there is no god but Allah: (certainty that excludes doubt), and the items of evidence for that are:
1- On the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ? stated, “I bear witness that there is no god but Allah and that I am the Messenger of Allah.  No servant meets Allah with them (the testimonies), without doubting in them but he will enter Paradise.” [293] Narrated by Muslim (27).
Ibn Hubayrah said, “Everyone who meets Allah without doubting His Word will not be withheld from Paradise.” [294] Al-Ifsaah ‘an Ma’aanee as-Sihah, (8/59). See: Fayd al-Qadeer, by al-Manawi (1/96).
2- On the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ? said to him: “Go with these two sandals of mine, for whoever you meet from behind this wall testifying that there is no god but Allah, while his heart ascertains it, then give him the glad tidings of Paradise.” [295]Narrated by Muslim (31).
Aboo al-Abbaas al-Qurtubee said, “Whoever believes in the truth and believes in it resolutely without any doubtfulness or doubt, he will enter Paradise.” [296] Al-Mufhim lima Ashkala min Talkhees Kitaab Muslim, (1/197).
Examples of disbelief of doubt are:
Doubting the truthfulness of the Messenger ? or doubting about the resurrection, or doubting about the unbelief of an unbeliever, or doubting in something from the Quran, or doubting in a ruling from the rulings.
‘Iyaad said when speaking about some of the items that render one a disbeliever, “Likewise, whoever adds to our Prophet ?, deliberately telling lies about what he conveyed and what he reported or doubts his veracity or insults him, then he is an unbeliever by consensus.” [297] Ash-Shifaa, (2/284).
He also said, “This is why we declare those who believe other than the creed of the Muslims among the creeds, or who stood in their midst, or who doubted, or corrected their sect, as disbelievers.” [298] Ash-Shifaa, (2/286).
He also said, “Know that whoever belittles the Quran or the Mus-haf (a copy of the Noble Quran) or something of it, insults them, denies it, or a letter or a ayah from it, or falsifies it or something of it, or falsifies something that is expressed in it of a ruling or a report or confirms what the Quran denies, or denies what it affirms, with his knowledge of that, or doubts about any of that, then he is a disbeliever according to the people of knowledge by consensus.” [299] Ash-Shifaa, (2/ 304).
And Muhammad ibn ‘Abd al-Wahhaab mentioned one of the nullifiers of Islam, “The third: whoever does not declare the polytheists to be disbelievers, or doubts their unbelief, or deems their sect to be correct, then he has committed disbelief by consensus.” [300] Majmoo’ah ash-Shaykh, ar-Rasaail ash-Shakhsiyyah, (p.: 213).
Ibn Sahmaan said, “The Quran has indicated that doubting the fundamentals of the religion is blasphemy, and doubt is hesitation between two things, such as the one who is not certain of the truthfulness of the Messenger ? or his life, and he is not certain that the resurrection will occur or will not occur, and the like, such as one who does not believe whether prayer is obligatory or not, or does not believe whether adultery is forbidden or not prohibited by consensus, and this is an act of disbelief by consensus.” [301] Majmoo’ah ash-Shaykh, ar-Rasaail ash-Shakhsiyyah, (p.: 213).

There is a difference between doubt and insinuation.
Ibn Taymiyyah said, “Waswasah (insinuation) is something that attacks the heart without a person’s choice. If a person dislikes it and negates it, then his undesirability expressed faith.” [302] Ad-Diyaa’ ash-Shaariq, (p.: 374).
As for the one who doubts the truth, then he is abandoning the faith, which has no salvation or happiness without it. [303]Majmoo’ Al-Fataawaa, (14/108).

There is a difference between rayb (doubtfulness) and shakk (doubt).
Ibn Taymiyyah said, “Rayb is related to the knowledge of the heart and in the action of the heart, unlike Shakk, for it is only in knowledge.” [304] Majmoo’ al-Fatwas, (14/108), Al-Iman, (p.: 221).

That which contradicts the deeds of the heart
Disbelief due to pride and arrogance
Among the disbelief that contradicts the action of the heart is the disbelief of pride, arrogance, and abstinence [305] There is no need for a complete connection between arrogance, haughtiness, and rejection in all cases. There may be rejection and abstinence without arrogance. like the blasphemy of Satan, Pharaoh, and the scholars of the Jews; as they knew the truth; and did not submit to it and did not surrender to it.
Muhammed ibn Nasr al-Marwazee said, “Allah the Almighty states, “And mention when We said to the angels, ‘Prostrate before Adam’; so, they prostrated, except for Iblees (Satan). He refused and was arrogant and became of the disbelievers.” Al-Baqarah: 34, did Iblees really deny his Lord, while he also said“ Iblees said, "My Lord, because You have put me in error, I will surely make disobedience attractive to them i.e., mankind on earth, and I will mislead them all” Al-Hijr: 39, and he said the following as well: “He said, ‘My Lord, then reprieve me until the Day they are resurrected.’” Al-Hijr: 36, while displaying his belief in the resurrection, and belief in the expiration of his power in being granted reprieve until the day of resurrection?! Did he deny any of His prophets or deny any of His authority while he swears by His might? Was his disbelief only by leaving one prostration He commanded him to do, and he refused it?!” [306] Ta’theem Qadr as-Salaat, (1/394).
Ibn Taymiyyah said, “The disbelief of Satan, Pharaoh, the Jews and the like, was not originally based on lack of belief and knowledge. No one informed Iblees about any news, rather, Allah commanded him to prostrate to Adam directly, but he refused and was arrogant and was one of the unbelievers. His disbelief was due to arrogance and haughtiness and what followed that, not for the sake of denial, and likewise Pharaoh and his people denied it while their selves ascertained it, they did so unjustly and arrogantly.” [307] Al-Iman al-Awsat, (p. 418). And see: Majmoo’ Al-Fataawaa, (20/97), Al-‘Ubudiyyah, (p.: 99).
Ibn al-Qayyim said about the blasphemy of pride and arrogance: “It is predominant over the disbelief of the enemies of the Messengers.” [308] Madaarij as-Saalikeen, (1/346).
The reason for haughtiness and arrogance being an act of disbelief is its opposite of submission and surrender, which is the basis and origin of the deed of the heart.
In relation to this category, there is no difference of opinion or problem with excommunicating (doing Takfeer of) whoever falls into it, whether he is an individual or a sect. Because arrogance contradicts the reality of Islam, which is submission to Allah through monotheism, submission to Him with obedience, and liberation from polytheism. [309] Fath Al-Majeed Sharh Kitaab At-Tawheed, (p.: 92), Nawaaqid al-Iman al-‘Itiqaadiyyah wa Dawaabit at-Takfeer ‘inda as-Salaf, by Al-Wuhaybee (1/387).

Major Shirk through the deeds of the heart
As-Sa’dee said, “The definition of major polytheism and its interpretation that combines its types and members is that ‘the servant spends a type or an item of the items of worship for someone other than God.’ Every belief, saying, or action that is proven to be commanded by the Lawmaker, so spending it for Allah Alone is monotheism (Tawheed), faith and sincerity, and spending it on others is Shirk and disbelief. [310] Al-Qawl as-Sadeed, (p. 54).
These are examples of major polytheism for that they affect the deeds of the heart:
1- Polytheism of intention, will and intent (Shirk an-Niyyah, al-Iradah wa al-Qasd):
Al-Ghazali said, “Sincerity is opposed to polytheism, so whoever is not sincere is a polytheist, except that polytheism is in degrees. Sincerity in monotheism is opposed to associating others with divinity, and polytheism thereof is hidden and thereof is evident, likewise, sincerity. Sincerity and its opposite reside in the heart, so its place is in the heart. Rather that occurs in intents and intentions.” [311] Ihya ‘Ulum ad-Deen, Reviving the Sciences of Religion, (4/379).
Ibn al-Qayyim said, “As for polytheism in one’s wills and intentions, it is the sea that has no shoreline, and few are saved from it. Whoever desires by his deed other than the Countenance of Allah and intends something other than drawing near to Him, and asks for recompense from Him, he has committed Shirk in his intention and his will, and sincerity entails one being sincere to Allah in his actions and his words and his will and intention, and this is hanifiyyah (pure monotheism), the religion of Abraham, which Allah commanded all His servants to adhere to, and He does not accept anything else other than it from anyone, that is the fact of Islam, as Allah stated, “And whoever desires other than Islam as a religion - never will it be accepted from him. And he, in the Hereafter, will be among the losers.”  (Aal ‘Imraan: 85)” [312] Al-Jawaab al-Kaafee, (p.: 135).
Ibn Uthaymeen said, “Shirk corrupts the heart and intent, and if you mess around with the intent, you corrupt the deed as deeds are built on the intent. Allah, the Exalted, states, “Whoever desires the life of this world and its adornments - We fully repay them for their deeds therein, and they therein will not be deprived. Those are the ones for whom there is not in the Hereafter but the Fire. And lost is what they did therein,1 and worthless is what they used to do.” (Hud: 15, 16). [313] Al-Qawl al-Mufeed ‘ala Kitaab at-Tawheed, (1/438).

2- The Shirk of love:
Ibn al-Qayyim said in this definition of shirk, “Polytheism in love and veneration is that one loves a creation as he loves Allah, this is the polytheism that Allah does not forgive, which is the Shirk concerning which Allah Almighty stated, “And yet, among the people are those who take other than Allah as equals to Him. They love them as they should love Allah. But those who believe are stronger in love for Allah.”  Al-Baqarah: 165; and the advocates of this polytheism will say to their gods, while Hell will have gathered them together: By Allah, we were indeed in manifest error. When we equated you with the Lord of the worlds ash-Shu’araa’: 97-98; it is well known that they did not equate them with Allah Almighty, in the creation and sustenance, and death and resurrection, and dominion and power, but they equated them with Him in love, deification, submission to them, and devotion.” [314] Al-Jawaab al-Kaafee, (p.: 132). And see: Madaarij Al-Salikeen, (1/348); Ighaathah Al-Lahfan, (2/850).
Since love is the basis of every action of the actions of the heart and limbs, polytheistic association in love is the basis of every practical polytheism [315]  Al-Qa’idah fi al-Mahabbah, Ibn Taymiyyah (p.: 69). , so the origin of polytheism among the polytheists is their taking them as equals whom they love them as the love of God. [316] Majmoo’ Al-Fataawaa, by Ibn Taymiyyah (10/754).
Allah Almighty said, “And yet, among the people are those who take other than Allah as equals to Him. They love them as they should love Allah. But those who believe are stronger in love for Allah. And if only they who have wronged would consider that when they see the punishment, they will be certain that all power belongs to Allah and that Allah is severe in punishment.”  Al-Baqarah: 165
Ibn Katheer said, “The Almighty mentions the condition of the polytheists in this world, and what they have in the hereafter, where they have made for Him equals i.e., likes and peers whom they worship with Him, and love them as His love; whereas He is Allah, there is no deity but Him, there is no opposite to Him, there is no equal to Him, and there is no partner with Him; and in the two Saheeh hadeeth Books, Bukhaaree and Muslim, on the authority of Abdullah ibn Mas’ood, he said, “I said: ‘O Messenger of Allah, which sin is the greatest?’ He replied, ‘To set a match for Allah while He is the One Who created you.’ [317] Narrated by Al-Bukhaaree (4477) and Muslim (86). Further, His saying, “And those who believe are stronger in their love for Allah” Al-Baqarah: 165; that is due to their love for Allah and their complete knowledge of Him, their reverence and their unification of Him; They do not associate anything with Him, rather they worship Him alone, put their trust in Him, and turn to Him in all their affairs.” [318] Tafseer of Ibn Katheer, (1/476).
Abdur Rahmaan ibn Hasan Aal Sheikh said, “Everyone who takes an equal to Allah calls him instead of Allah and desires him and hopes for him for what he hopes for from him of fulfilling his needs and relieving his distress, as is the case of the worshipers of the graves and the tyrants. They must glorify and love them for that; they loved them with Allah, even if they have loved Allah Almighty, and said: ‘There is no god but Allah, and they pray and fast; nonetheless, they have indeed associated Allah in love by loving others and worshiping others.” [319] Fath Al-Majeed, (1/187-189).
Practical polytheism (Shirk ‘Amali) related to the actions of the limbs, such as praying for the dead and seeking their help, or obligating obedience to other than Allah, the Mighty and Sublime, and His Messenger ? in everything that is commanded by him or prohibited: in reality, this refers to associating partners in love (Ishraak fi al-Mahabbah), and it returns in reality to the action of the heart; assignment of any kind of worship to other than Allah is originally out of love for that other. [320] Ighaathah Al-Lahfan min Masaid ash-Shaitan, by Ibn Al-Qayyim (2/196), Nawaaqid al-Iman al-‘itiqaadiyyah wa Dawaabit at-Takfeer ‘inda  as-Salaf, by Al-Wuhaybee (2/195).
Other examples for the nullifiers of the faith in creed
Also, among the nullifiers of creedal beliefs, and which may merely be concerned to the belief of the heart, even if he does not speak of them, and even if it does not do any of them:
1- Denial, or doubting the existence of Allah, glory be to Him, or believing that Allah Almighty has a partner in His Lordship, the Majestic and High.
2- Denying or doubting the message of Muhammad ? and denying the entirety of his message and his being a Seal of the prophethood, or denying some of what the Messenger ? told, or refuting it after it was proven.
3- Believing that the Messenger ? concealed something that Allah Almighty, revealed to him while he was commanded to communicate it, or that he conveyed it to some Muslims and not to others.
4- Denying or doubting any of the five pillars of Islam, the six pillars of faith, heaven or hell, reward and punishment, jinns or angels, or something that is unanimously agreed upon: Like the Night Journey and the Ascension (al-Israa’ wa al-Mi’raaj), and others.
5- Denying something from the Quran, or believing of having something more concerning it, or believing that the Quran has an outward and inward part, and that its interior contradicts its outward appearance, and that this inward aspect is specific to some people and not to others.
6- Belief in a law other than Islam, believing that it is valid for humans, and working with it and applying it.
7- Belief that the disbelievers among the atheists, polytheists, and apostates are not disbelievers, or doubting their unbelief, or extending allegiance to them at the expense of religion.
8- The belief that churches are the houses of Allah, that Allah Almighty is worshiped in them, and that what the Jews and Christians do is worship of Allah, and obey Him, Glory be to Him, and His Prophets and Messengers, may blessings and peace be upon them.
9- Denying anything from the necessarily known parts of the religion, such as the five daily prayers, Zakaat, fasting, pilgrimage, and others.
10- Belief in prohibiting what is allowed among those things that are necessarily known in the religion, such as selling and marrying; or believing in the permissibility of a forbidden thing that is necessarily known as being part of the religion such as murder, fornication, usury, or giving others than Allah the right to command and forbid, the right to permit and prohibit, the right to legislate, or to believing in the permissibility of entrusting judgement to something other than the law of Allah Almighty.
11- Denying one of the Messengers of Allah Almighty in any of the matters that are proven about them.
12- Claiming prophethood or believing in those who claim it.
13- Believing that some people can deviate from the law of Islam, and that it is permissible for a person to adhere to a religion other than Islam.
14- The belief that the majority of the Companions, may Allah be pleased with them, apostatised, or disobeyed after the death of the Prophet ?.
15- Contentment with disbelief, resolve to disbelief, or suspending disbelief with a future matter.
16- Whoever sits with those who engage in the revelations of Allah and his religion with denial, mockery, and laughter, and is pleased with him and does not denounce them.
17- Whoever doubts the disbelief of the one who does the apparent kufr-related actions, the evidence of which is clear, and the imams of Ahl as-Sunnah wa al-Jamaa’ah agree on it. [321] Nawaaqid al-Imaan al-‘itiqaadiyyah wa Dawaabit at-Takfeer ‘inda  as-Salaf, by Al-Wuhaybee (239-354). See: al-Imaan Haqeeqatuhu Khawaarimuhu Nawaaqiduhu ‘Inda Ahl as-Sunnah, Abdullah al-Atharee, p.294.