Polytheism
Slaughtering, vows, bows, prostration, and circumambulation.
Introduction:
Worship is the right of Allah, Alone, Who has no partner, whether it is in the form of a sacrifice, a vow, prostration, bowing, circumambulation, and the like.

Slaughtering and vows
Slaughtering or making a vow to someone other than Allah Almighty, is in actual fact associating partners with Allah Almighty; this is because they are two acts of worship that must be spent on Allah Almighty Alone. So, whoever spends them on other than Him has committed polytheism. Those who offer sacrifices or make vows to other than Allah Almighty, whether that is for the dead, the jinns, the angels, or others, they do so out of a false belief; and they believe that this brings benefit or repels harm. And among them are those who offer those sacrifices and vows to these deities in order to bring them closer to Allah.
Allah Almighty states, “Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and those animals killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you are able to slaughter before its death, and those which are sacrificed on stone altars, and prohibited is that you seek decision through divining arrows. That is grave disobedience.”  Al-Maa’idah: 3
Ibn Atiyyah said in the interpretation of the statement of Allah: “‘And that which has been dedicated to other than Allah,’ it means what was slaughtered for other than Allah Almighty, and it was intended for an idol or a human being among the people instead, as the Arabs used to do, as well as the Christians. The habit of the one who slaughters is to name his intention and shout it out, and that is meant by its Arabic word Ihlaal (to raise the voice of dedication during slaughtering).” [330] Tafseer Ibn ‘Attiyyah, (2/150).
Al-Raazi said, “The scholars said, ‘If a Muslim slaughters a sacrificial animal, and intends by slaughtering it to draw closer to other than Allah, he becomes an apostate, and his sacrifice is the sacrifice of an apostate.” [331] Mafateeh al-Ghayb, (5/192).
And Ibn Katheer said, “The Almighty’s saying: “And what was slaughtered on the alters,’ Mujahid and Ibn Jurayj said, “The alters were stones around the Kaaba. There were 360 alters, … .” Allah forbade the believers from this deed and forbade them to eat these sacrifices that were done at the alters, even if the name of Allah was mentioned on them in the slaughter at the alters, as it is from the polytheism that Allah and His Messenger have forbidden. [332]  Tafseer of Ibn Katheer, (3/23).
On the authority of ‘Alee ibn Aboo Taalib (may Allah be pleased with him) that the Messenger of Allah ? said, “May Allah curse those who slaughter for other than God.” [333] Narrated by Muslim (1978).
Those who make a vow or sacrifice to other than Allah Almighty, they do so out of a belief that it brings benefit or repels harm.
Al-San’ani said, “If you say, ‘These vows and sacrifices, what is the ruling on them?’ I will reply, ‘Every sane person knows that wealth is precious to its people, and they strive to collect it, even by committing every sin, and they cross the deserts of the nearby and distant lands for that purpose. No one expends anything of his wealth except with a belief to bring more benefit from it, or to ward off harm. So, the one who vows to the grave does not take out his money except for that purpose, and this is a false belief. And if the one who vowed had known the invalidity of what he intended, he would not have taken out even a dirham.” [334] Tatheer al-‘Itiqaad, (p.: 74).
In the book, al-Tawdeeh ‘an Tawheed al-Khallaaq, [335] Abdullah bin Muhammad bin Abd al-Wahhaab, Hamad bin Mua’mmar, and Muhammad bin Ghareeb participated in authoring this book. To investigate this documentation, see the book: Da’awi al-Munawi’ina li Da’wah ash-Shaykh Muhammad bin ‘Ad al-Wahhaab, by Abdul Azeez Al Abdul Lateef (59). it is mentioned that vowing to someone other than Allah is from creedal polytheism (Shirk ‘Itiqaadi). It states, “A vow to someone other than Allah, and for that, the translation was made, such as a vow to Ibraaheem al-Khalil, or Muhammad, the unlettered Prophet ? or Ibn Abbaas, may Allah be pleased with them, or Sheikh Abd al-Qadir, or al-Khidr, or to an angel among the angels, a jinn, or a tree; there is no dispute between the Muslim scholars who consider this as a form of creedal polytheism.  Because the vower did not make this vow that is for someone other than Allah, except for his belief in the vowed thing that it harms and benefits, gives and withholds, either by its nature, or by the power of causation in it, and it brings goodness and blessing, and repels evil and hardship. The evidence for the wrong belief of these vowers and their polytheism is their narration and their saying: ‘They have fallen into great hardships, so they vowed a vow to so-and-so! Thereafter, their hardships were revealed, and their thoughts relaxed.  
It has established in themselves that these vows are the cause in attaining their objectives and repelling their horror. How who ponders over the Quran and the Sunnah of the Prophet sent with it and sees the conditions of the pious predecessors, will learn that this vow is just as like the one the Polytheists used to make to their gods as can be witnessed in the statement of the Almighty, “‘This is for Allah,’ by their claim, ‘and this is for our 'partners'’ associated with Him.” Al-An’aam: 136; and His statement: “And they assign to what they do not know i.e., false deities a portion of that which We have provided them. By Allah, you will surely be questioned about what you used to invent.”   An-Nahl: 56 [336] At-Tawdeeh, (p.: 382). See: Fath Al-Mannaan, tatimmatu Mihaaj at-Ta’sees, by Mahmoud Al-Aloosee (p.: 233).
It should not be confused between what is slaughtered for someone other than Allah Almighty out of getting closer or out of veneration as this comes under the heading of worship and actions that seek nearness to Allah, and between what is usually slaughtered with the intention of eating or honouring a guest and the like.
Al-Raafi’ee said, “Know that slaughtering for an idol and in its name is like prostration to it, and each of them is a kind of glorification and worship that is meant to be specific to Allah Almighty, Who is Alone worthy of worship. Whoever slaughters for an animal apart from Allah, or an inanimate object such as an idol, in the form of veneration and worship - his slaughtering is not permissible, and what he has done is an act of disbelief, such as one who prostrates a prostration of worship to someone else apart from Him, and likewise if he slaughtered for Him or someone else in this manner.” [337] Al-Azeez Sharh Al-Wajeez, (12/84).
It is also necessary to differentiate between polytheistic vows that take one out of the religion, and vows of disobedience concerning something lesser than that.
It has been mentioned in the book, al-Tawdeeh ‘an Tawheed Al-Khallaaq:
One of them (vows): is a vow to commit a sinful act, such as drinking alcohol and killing an innocent person... so fulfilling it is forbidden because the Prophet ? said, “Whoever vows to disobey Allah, let him not disobey Him,” [338] Al-Bukhaaree (6696) with a slight difference from the hadeeth of Aisha, may Allah be pleased with her. and because disobedience to Allah, the Blessed and Most High, is not permitted under any circumstances ... .
The second: making a vow to someone other than Allah Almighty... such as making a vow to Ibraaheem the Beloved, or Muhammad the unlettered Prophet, ? or Ibn Abbaas, may Allah be pleased with them, or Sheikh Abd al-Qadir, or al-Khidr, or an angel among the angels, or a jinn or tree. There is no difference of opinions between those Muslim scholars who consider that it is a creedal polytheism (Shirk ‘Itiqaadi). [339] Tawdeeh, by Abdullah bin Muhammad bin ‘Ad al-Wahhaab and others (p.: 282).
Bowing and prostrating
Prostration or bowing to other than Allah Almighty is from apparent polytheism, so there is no doubt that they are two acts of worship to Allah alone who has no partner. Hence, whoever prostrates or kneels to other than Allah Almighty, he has committed polytheism.
Allah Almighty states, “And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostrate to Allah, who created them, if it should be Him that you worship.” Fussilat: 37
Siddeeq Hassan Khan says, “Some of the people of knowledge stated in the interpretation of this ayah, ‘Whoever wants to be a sincere servant of Allah, then he should not prostrate to anyone except to Him, the Glorified, and should not prostrate to the sun and the moon. He notified thereby about other heavenly creatures besides them; hence, the lower ones made of stones, trees, tombs, and the like, are more rightful of not being worshipped. This ayah indicates that our religion entails that prostration is the right of the Creator, and thus, there is prostration at all for any creation whatsoever. For the createdness equally encompasses the sun and the moon, a wali (friend of God) and a prophet, a stone and a clod of mud, the trees and the like.” [340] Ad-Deen al-Khalis, (2/38).     
A distinction should be made between the prostration of worship and the prostration of greeting. As for the prostration of worship, it has been previously discussed, and as for the prostration of greeting, it was justified in the previous laws, then it became forbidden for this nation; so, it is a disobedience to Allah Almighty. It is well-known that the prostration of worship based on devotion, humiliation, submission, and reverence to Allah Alone is from the monotheism on which the call of the messengers agreed, and if it is directed to someone else, then it is polytheism and creating equivalents to Him, however, if one of them prostrates to a father or a scholar and the like, with the intention of greeting and honouring, then this is among the prohibited acts that are below polytheism.
But if the intention is to submit, seeking nearness to and humiliated before him, then this is from polytheism, but if he prostrated to the sun, the moon, or a grave, then such prostration can only come from worship, submission and seeking closeness, then it is a polytheistic prostration. Here is the clarification of this for you from the following sacred texts:
Allah Almighty said, “And he raised his parents to the throne, and they fell down prostrating before him,” Yoosuf: 100
Ibn Katheer said, “This was acceptable in their laws, when they greeted an elder, they would prostrate to him, and this remained permissible from Adam to the law of Jesus, peace be upon him. However, this is forbidden in this religion, and prostration was made specific to the nobility of the Lord, the Glorified and Exalted.” [341] Tafseer of Ibn Katheer, (4/412).  
Circumambulation
What is meant by the circumambulation that is polytheism: the circumambulation outside the Kaaba with the intention of getting closer to other than Allah Almighty, such as the circumambulation of graves and sacred sites and the like. The circumambulation is worship; due to the statement of Almighty, “Then let them end their untidiness and fulfil their vows and perform ?aw?f (circumambulation) around the ancient House.” Al-Hajj: 29, as an exchange of worship or something of it to other than Allah is shirk; however, if one circumambulates around those graves with a view to get closer to Allah, then this is haram, it is a reprehensible innovation, and is a means of worshipping those graves.
Ibn Taymiyyah said, “As for the man who asked his father for Hajj, he ordered him to go around his own father and told him, ‘Go around a house that Allah has never left for the blink of an eye.’ According to the consensus of the Muslims, this is an act of disbelief. That is because the circumambulation of the Ancient House is what Allah and His Messenger have commended to do. As for the circumambulation of the Prophets and righteous people, it is haram according to the consensus of the Muslims. If anyone believes that that is part of religion, then he is an infidel, irrespective whether he goes around his body or grave.” [342] (Majmoo’ Al-Fataawaa, (2/308).
Ibn Baaz said, “It is not permissible to circumambulate the graves of saints or anyone else because circumambulation is specific to the honourable Kaaba, and it is not permissible to circumambulate other than it.” [343] Majmoo’ Fataawaa Ibn Baaz, (6/326).
The aspects of why these actions are acts of Kufr can be summarised as follows:
1- These actions are shirk that contradict the unification of worship (Tawheed al-‘Ibadah), so slaughter and vows, as well as prostration, bowing and circumambulation, are acts of worship that can only be dispensed to Allah Almighty alone. Thus, whoever establishes for other than Allah that which is only reserved for Allah, then he is an unbeliever. [344] Ar-Radd ‘ala Al-Bakree by Ibn Taymiyyah (1/420).   This is because the major polytheism is diverting a type or an item of worship to other than Allah Almighty, while legal worship includes the utmost humiliation to God Almighty, along with the ultimate love for Him. [345] See: Al-Imaam fu Bayaan Adillah al-Ahkaam, by Ibn Abd al-Salaam (p. 168), Al-‘Ubudiyyah, by Ibn Taymiyyah (p. 48), Ma’aarij al-Qubool bi Sharh Sullam al-WUsool, (2/437).
2- That whoever intends through these acts of worship worshipping others besides Allah, the Highest, and directs them to other than Him, the Glorified; then he has likened the weak and helpless creature to the powerful and omnipotent Creator.
This likening is one of the worst and most heinous of injustice.
3- The scholars are unanimously agreed that whoever spends an act of worship to other than Allah Almighty, then he is an infidel.
Ibn Taymiyyah said, “Whoever makes the angels and the prophets mediators upon whom he calls, puts his trust in them, and asks them to bring benefits and repel harm, such as if he asks them for forgiveness of sins, and the guidance of the hearts and relieving afflictions, and stopping starvation; then he is a disbeliever according to the consensus of the Muslims.” [346] Majmoo’ Al-Fataawaa, (1/124).
Likewise, the prohibition of such kind of polytheism is among the matters that are known by necessity concerning the religion.
4- A collection of scholars’ sayings on this issue:
Ibn Abd al-Barr said, “The Messenger of Allah  ? used to warn his companions and the rest of his Ummah from the bad acts of the nations before him, who worshipped towards the graves of their prophets, and they took them as a direction for prayers (Qiblah) and places of worship, as idolators used to do with the idols which they used to bow down to and exalt; hence, this signifies the major shirk.” [347] At-Tamheed, (5/45).
‘Iyaad said, “We deem every deed as act of disbelief which all of the Muslims agree that it can only be done from an unbeliever, even if the doer of it is clearly declares Islam while doing that action, such as prostrating to the idol, the sun, the moon, the cross and the fire,” [348] Ash-Shifaa, (2/287).
Ibn Taymiyyah said, “It is not permissible for anyone to vow except in an act of obedience, and it is not permissible for him to vow except to Allah, so whoever vows to other than Allah is a polytheist, like one who fasts to other than Allah and prostrates to other than Allah, and whoever makes a pilgrimage to a grave among graves is an idolater.” [349] Minhaaj Al-Sunnah, (2/440).
Ibn an-Nuhhaas states whilst enlisting a number of evils, innovations, and inventions, “Among them include lighting lamps near trees, stones, springs, and wells; saying ‘they accept the vow.’ These are all outrageous innovations, and ugly misdeeds, which must be removed, and their impact must be erased. The more ignorant believe that they harm and benefit, and bring good things and repel evils, heal the sick, and return the absent if one vows for it; this all is polytheism and hostility against Allah and His Messenger ?. So, what is required of the one who sees something of that is to take away its effect which is capable of doing so and extinguish lamps, candles, and the like; as well as clarifying to people that that is evil and heresy, and a corrupt belief which is not permissible, and that there is no one to harm nor benefit except Allah Almighty Alone. And it is obligatory upon scholars, if something of that is prevalent, to explain the judgement of Allah concerning it and to criticise to the best of their ability. And Allah guides whom he wills to the Straight Path.” [350] Tanbih al-Ghafilin ‘an ‘Amaal al-Jahilin, (p. 522-524).
Abdullah Aboo Bateen said, “The whole religion is included in worship. If a person recognises and realizes the meaning of Allah, and that he is the object of worship, and knows the reality of worship, then it becomes clear to him that whoever makes something of worship to other than Allah, then he has worshipped him and taken him as a deity, even if he flees from calling him an object of worship or a deity, ... . Changing the name does not change the reality of the designated thing, nor does it remove its ruling, ... . Likewise, what the worshippers of the graves do concerning the supplications of their occupants and approaching them with sacrifices and vows; this all is an act of worship from them for those in the graves, even if they do not assume it to worship them or venerate them.” [351] Al-Intisar li Hizb Allah al-Muwahhidin, p.33, 34.
Seeking help from other than Allah Almighty
Istighaathah: It is a worship that is only reserved to Allah Alone. Allah Almighty said, “Remember when you were asking help of your Lord, and He answered you, "Indeed, I will reinforce you with a thousand from the angels, following one another. Al-Anfal: 9
Ibn Taymiyyah said, “It is not permissible for anyone to seek help from one of the absent or dead sheikhs, such as saying, ‘O my master so-and-so, assist me, help me and defend on my behalf, or I am under your sufficiency,’ and the like. Rather, all of this is from the polytheism that Allah and His Messenger have forbidden, and its forbiddance is what is known by necessity from the religion of Islam.” [352] Qa’idah Jalilah li Hizb Allah al-Muwahhidin, (pg.: 33, 34).
Al-Barkawi al-Hanafee said, “The supplication to the occupants of the graves, seeking their help, asking them for victory and sustenance, well-being, a child, repaying debts, relieving distress, relief from griefs, and other needs for which the worshipers of idols would ask from their idols; none of that is legally permissible by the agreement of the Imams of the Muslims. Because the Messenger of Allah ?, the Companions, and the Taabi’een (the followers) and the rest of the Imams of the religion did not do it.” [353] Ziyarat al-Quboor ash-Shar’iyyah wa ash-Shirkiyyah, p.33.
Suleiman ibn Abdullah Aal ash-Sheikh says concerning the following ayah, “And whoever invokes besides Allah another deity for which he has no proof - then his account is only with his Lord. Indeed, the disbelievers will not succeed.” al-Mu’minoon: 117, the ayah is textual evidence that supplicating to other than Allah and seeking help from them are a major shirk.” [354] Tayseer Al-Azeez Al-Hameed, (p. 195).
Muhammad ibn Ibraaheem Aal ash-Sheikh said, “The polytheistic Istighaathah (seeking help) that we denounced… is to seek the help from the absent or the dead, or the present and the living who is not able to do so. As for the permissible kind, it is to request help of the living and the present.” [355] Sharh Kashf ash-Shubuhaat, p.119
Ibn Uthaymeen says, “If one seeks help from a dead person, seeks help to defend him, or from an absent person, or a present living person to cause rain, then all of this is part of polytheism. If he seeks help from a living person who is present concerning what he is capable of, then it is permissible … . And if you asked someone to help and he is able to do it, then it is obligatory for you to correct your monotheistic belief by perceiving that he is just a cause. And that he has no effect in himself in removing distress because you may rely on him and forget the Creator of the cause, and this is detrimental to the perfection of monotheistic creed.” [356] Al-Qawl al-Mufeed ‘ala Kitaab at-Tawheed, 1/260.
Supplicating to the dead
Supplication is an act of worship part of the greatest of acts of worship, and the most honourable of acts of obedience, and it must be spent on Allah Almighty Alone, Who has no partner. Whoever supplicates, seeks help, or seeks assistance from or seeks refuge of other than Allah Almighty in that which none but Allah the Mighty and Sublime is able to do, then he has disbelieved and left the religion, whether this other person who he sought help from is a prophet, a guardian, an angel, a jinn, or any other of the creatures.
Allah Almighty said: “And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers. And if Allah touches you with harm, none can undo it except Him. And if He intends good for you, none can withhold His bounty. He grants it to whomever He wills of His servants. And He is the All-Forgiving, Most Merciful.” Yunus: 106 – 107
As-Sa’dee said, “This is a description of every creature, that it neither benefits nor harms, but rather the one who benefits and harms is Allah Almighty. “If you did,” that is that you supplicated besides Allah that which neither benefits you nor harms you, “Then indeed you would be of the wrongdoers,” that is: those who harm themselves by destroying themselves, and this injustice is polytheism, as the Almighty said, “Indeed polytheism is a great injustice.”  If the best of creation were to supplicate with Allah other than him, he would be one of the unjust polytheists, so how about anyone else?” [357] Tafseer Al-Sa’dee, (p. 375).
Ibn Baaz said, “There is no doubt that the supplication is one of the most important types of worship and the most universal, hence, it is obligatory to devote it to Allah Alone, as the Almighty said, “So invoke Allah, being sincere to Him in religion, although the disbelievers dislike it.” Ghaafir: 14, and the Almighty also stated, “And He revealed that the masjid are for Allah, so do not invoke with Allah anyone.” Jinn: 18. This command is universal that encompasses all creatures among the prophets and others because “anyone” is an indefinite noun in the context of the prohibition, thus, it will cover everyone besides Allah, the Glorious. The Almighty states, “And do not invoke besides Allah that which neither benefits you nor harms you.” Yunus: 106. This is an address to the Prophet ?, and it is well-known that Allah, the Glorified, has protected him from polytheism. Thus, what is meant by that is an issuance of warning to others apart from him. Then Allah, the Mighty and the Majestic says, “If you did so, then you would be among the wrongdoers.” If the master of the son of Adam ? called upon other than Allah, he would be one of the wrongdoers, then how about other than him doing that?” [358] Majmoo’ Fataawaa Ibn Baaz, (2/110).
Ibn 'Uthaymeen says, “Supplicating to other than Allah is an act of polytheism in religion and a foolishness of the mind. It is an act of polytheism in religion because they have made a partner with Allah and a foolishness of the mind because Allah says: “And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection i.e., never, and they, of their invocation, are unaware.”  Al-Ahqaaf: 5” [359] Majmoo’ Fataawaa wa Rasaa’il Al-Uthaymeen, (5/288).
And on the authority of Ibn Mas’ood (may Allah be pleased with him) that the Prophet ? said, “He who dies whilst supplicating besides Allah someone whom he held as an equal to Him, then he will enter Hell.” [360] Narrated by Al-Bukhaaree (4497).
Ibn al-Qayyim said, “Among its types i.e., major polytheism is seeking fulfilment of needs from the dead, seeking their help, and turning to them, and this is the origin of the world’s polytheism. For the dead, his deeds have ceased, and neither he owns any harm nor benefit for himself, let alone for the one who sought help from him, and asked him to fulfil his need, or asked him to intercede for him with Allah concerning it.” [361] Madaarij as-Saalikeen(1/353).
It must be known that whoever aims at someone other than Allah with a supplication, seeking refuge, or seeking assistance, then he is an unbeliever, even if he does not believe in the one whom he aimed at for assistance in terms of control, effectuation, or creation. So, the polytheists of the Arabs, whom the Messenger of Allah ? fought, did not believe that their deities create and provide for, and manage the affair of whomever aimed at them, rather they knew that it was for Allah alone Who could do that, as He mentioned about them, in many places of His Book. Rather, they used to invoke them and seek help from them, whilst simultaneously acknowledging that Allah is the Controller, the Creator, the Sustainer. [362] Al-Durr Al-Nadheed, by Al-Shawkaanee (p. 48-52), Tafseer Al-Manaar, by Muhammad Rashid Rida (2/53, 281), Dawaabit at-Takfeer, by Al-Qarnee (p. 129-136).
Ibn Taymiyyah said, “Among the followers of these the polytheists are those who prostrate to the sun, the moon, and the planets, and invoked them as they invoke Allah, the Most High, and fast for them and make a rite of worship for them, and draw near to them, and then he has the guts to say, “Actually, this is not Shirk. Rather, it is only polytheism if I thought they were the planners for me. However, only when I made them a means and intermediaries, then I would not be a polytheist then!” Whereas it is known by necessity as part of the religion of Islam that this is purely polytheism (Shirk).” [363] Dar’ at-Ta’arudh, (1/227).
Just as supplicating to other than Allah is one of the nullifiers of faith, likewise, seeking help and seeking assistance from and seeking refuge of other than Him nullify it. That can be for many aspects, of which are as follows:
1 - That Allah Almighty is the true God, and that the meaning of there is no god but Allah, signifies: ‘There is no deity in truth but Allah Almighty Alone, so He, the Glorified, is the One, Who is worthy of all kinds of worship, and supplication is one of the honourably greatest of worship, and the notably highest of it as Allah Almighty has named it as an act of worship, as He, the Almighty, stated: “And your Lord says, ‘Call upon Me; I will respond to you.’ Indeed, those who disdain My worship will enter Hell rendered contemptible.” Ghaafir: 60
Ash-Shawkaanee said, “Most of the commentators stated: ‘The meaning: believe in Me as One and worship Me, I will then accept your worship and I will forgive you.’ It was said, ‘What is meant by supplication is to ask for bringing benefit and repelling harm.’ It was also mentioned: ‘The first explanation is more appropriate.’ This is because supplication in the most usages of the Revered Book (the Quran) is worship.’ However, I state, “The second explanation is more befitting” because the meaning of supplication in reality and in law is to seek, so if it is used in other than that meaning, then it is metaphorical. That the supplication in itself, given its true meaning, is worship, rather it is the brain (centrepiece) of worship, as mentioned in the authentic hadeeth. [364] Al-Tirmithee (3371), At-Tabarani in “Al-Mu’jam Al-Awsat” (3196), and Al-Daylami in “Al-Firdaws” (3087) from the hadeeth of Anas bin Maalik (may Allah be pleased with him).   Allah, Glorified be He, has commanded His servants to supplicate to Him, and promised them to answer them, and His promise is true. The statement is not altered with Him, nor does He miss the appointment. Then He, the Glorified, declared that this supplication, considering its true meaning, which is request, is one part of His worship. Thus, He, states, “Indeed, those who disdain My worship will enter Hell rendered contemptible.”  Ghaafir: 60 Meaning, that he will enter therein humiliated and belittled. This is a severe warning for the one who disdains supplicating to Allah. In it, there is great kindness to His servants, and enormous goodness towards them, wherein He threatened the one who forwent seeking good from Him, and seeking repelling evil from Him, through this eloquent threat, and punished him with this great punishment. O Servants of Allah, direct your desires, and rely in all your requests on the One Who commanded you to direct them to Him, and He guided you to rely on Him, and ensured that you were answered by granting the request; for He is absolutely the Most Generous, Who answers the supplication of the supplicant when he calls upon Him, and He gets angry at the one who does not ask from His great bounty and His vast dominion for what he needs in worldly and religious matters. It was stated, “This promise of an answer is bound by will, i.e., I will respond to you if I wish, as the statement of the Glorified goes, “And He would remove that for which you invoked Him if He willed.” Al-An’aam: 41” [365] Fath Al-Qadeer, (4/571).
On the authority of an-Nu’maan ibn Basheer (may Allah be pleased with him) who said, “I heard the Messenger of Allah ? state on the pulpit, ‘Supplication is worship, then he recited, ‘And your Lord says, ‘Call upon Me; I will respond to you.’ Indeed, those who disdain My worship will enter Hell rendered contemptible.’” Ghaafir: 60 [366] It was included by Aboo Dawood (1479), Al-Tirmithee (3247), Al-Nasaa’ee in “Al-Sunan Al-Kubraa” (11464), Ibn Maajah (3828), and Ahmad (18352).
As-San’aanee said, “His (the Prophet’s) saying in the hadeeth of an-Nu’maan ibn Basheer: “Supplication is worship.” This is because worship is the ultimate goal of submission and humility to Allah Almighty; and in supplication, there is submission and humility, which is worship.” [367] At-Tahbeer li Idhaah Ma’aanee at-Tayseer, (4/10).
Hence, if the supplication is an act of worship, then spending it to someone other than Allah Almighty is surely an act of disbelief. [368] Ar-Radd ‘ala Al-Bakree by Ibn Taymiyyah (1/420).
Muhammad ibn Abd al-Wahhaab said, “Among the types of worship is supplication, as the believers used to supplicate to Allah Alone day and night in times of distress and ease. No one doubts that this is a form of worship, so think - may Allah have mercy on you - about what happened to people today in supplications other than Allah in distress and ease. One wants to travel, so he comes to a grave or something else, and he enters it with his money, on behalf of someone who plunders it. This one is afflicted by hardship on land or sea, so he seeks help from ‘Abd al-Qaadir or Shamsan, or one of the prophets, or a waly from among the saints to save him from this distress! It will be said to this ignorant person: ‘If you know that Allah is the object of worship, and you know that supplication is a form of worship, then how do you call upon a dead and helpless creature, and leave the Living, the Present, the Everlasting, the Compassionate, the Merciful, the All-Powerful?” [369] Ad-Durar Al-Saniyyah, (2/104).
2- Allah Almighty called supplicating to other than Him polytheism and disbelief, and this has been mentioned in many ayaat; Among which is the statement of the Almighty: “Say, ‘Have you considered: if there came to you the punishment of Allah or there came to you the Hour - is it other than Allah you would invoke, if you should be truthful?’ No, it is Him alone you would invoke, and He would remove that for which you invoked Him if He willed, and you would forget what you associate with Him.”  Al-An’aam: 40-41
Al-Sa’dee says: “Meaning: If you get these hardships and the anguish that have to be paid, do you call your gods and idols, or you call your Lord, the Open True King? “No, it is Him alone you would invoke, and He would remove that for which you invoked Him if He willed, and you would forget what you associate with Him.” Al-An’aam: 41. If this is how you are with your fabricated equals in worship in adversity, that you completely forget them then; based on your knowledge that they possess neither harm nor benefit for you, nor death, nor life, nor resurrection, and that you sincerely pray to God at that time; based again on your knowledge that He Alone is the One Who benefits and harms, answers the supplication of the one compelled in need. So, what is the problem with that in prosperity you associate with Him and make partners for him?! Did intellect or transmission guide you to that, or do you have any authority over this?! Rather, you are fabricating a lie against Allah.” [370] Tafseer Al-Sa’dee, (p. 256).
3- That a supplication to a creation and aiming at it is an analogy of turning to a weak and helpless creature instead of the Powerful and Capable Creator; for supplication is a true right of Allah, the only One, Who has no partner, so whoever calls upon other than Allah has diminished the rank of the Lord, the Exalted and Sublime, and fallen into the greatest and most heinous injustice, as the Almighty says: Indeed polytheism (association with Allah) is a great injustice.” Luqmaan: 13
Al-Sa’dee says, “‘Indeed polytheism (associating partners/Shirk) is a great injustice,’ and the reason for it being great is that there is no one most terrible and worse than those who equalise a creature made from dust with the Owner of servants, and equalise one who does not have any control over any affair with the One Who controls all affairs; those who equalise the one who is poor and who is incomplete in all respects with the Perfect Rich Lord in all aspects; those who equalise one who cannot grant an atom’s weight of blessings with the One from Whom Only emanate all the bounties that the creation has in their religion, world, and afterlife, and their hearts and bodies; and that none can avert any evil apart from Him.   Is there any greater injustice than this injustice? Is there anyone more unjust than the one whom Allah created for his worship and monotheism, instead, he took his honourable soul and placed it in the lowest ranks? He made it a worshipper of someone who is not equal to anything, and thus, indeed he did himself a great injustice.” [371] Tafseer Al-Sa’dee, (p. 648).
Also, whoever asks a creature that only Allah is capable of, he is of the same kind as the polytheists of Arabs who call on angels, prophets, and statues, and is of the same kind as the Christians’ supplication to Christ and his mother.
Ibn Taymiyyah states, “Whoever establishes mediators between Allah and His creation, such as the mediators that are between kings and subjects, then he is a polytheist. Rather, this is the religion of the polytheists, the worshipers of idols. They used to say, ‘They are statues of the prophets and the righteous, and they are means by which they draw near to Allah, and it is part of the polytheism that Allah criticised the Christians for.” [372] Majmoo’ Al-Fataawaa, (1/134).
4- The people of knowledge are unanimously agreed that whoever supplicates to someone other than Allah or seeks help from him in that which only Allah Almighty is able to do, he is an infidel outside the Islamic religion.
Ibn Taymiyyah says, “Whoever makes the angels and prophets mediators whom he calls upon, in whom he trusts, and whom he asks to bring benefits and repel harm, such as if he asks them for forgiveness of sins, and guidance of hearts, relieving affliction, removal of miseries; then he is a disbeliever according to the consensus of the Muslims.” [373] Narrated by Al-Bukhaaree (4497).
Sulaymaan ibn Abdullah Aal Ash-Sheikh said, “It is a valid consensus, known by necessity as part of the religion, and the scholars from the people of the four Mathhabs and others have also stipulated, in the chapter on the judgement concerning the apostate: that whoever associates partners with Allah, he is an infidel, that is, that he worshipped others apart from Allah with some kind among the kinds of worship.” [374]Tayseer Al-Azeez Al-Hameed, (p.: 188).
Ibn ‘Abd al-Haadee says, “If a person came to the bed of the dead, calling upon him besides Allah, and seeking help from him, this would be considered as polytheism, which is forbidden by the consensus of the Muslims.” [375] Al-Saarim Al-Munki, (p.: 325).
Muhammad Rasheed Ridaa states, “Among people are those who call themselves the people of Tawheed, while they do like what all the Mushrikeen (polytheists) do. However, they make mischief in the language as they also make mischief in religion. They do not call these actions of theirs acts of worship, whereas they call it Tawassul (use of means) and intercession.  Rather, the reckoning and the reward are based on facts, not on names. And if there was nothing from them except supplication to other than Allah and calling to him to fulfil needs and relieve distress, that would be sufficient to deem it as act of worship of him and associating partners with Allah, the Mighty and Sublime... . Whoever contemplates the expression of the Mighty Book about worship being described as supplication in most ayaat mentioned about that, and they are many, then he will know as one who has experienced the conditions of human beings in their worship knows that supplication is the true, innate worship that is provoked by a firm belief from the depths of the soul, especially in times of distress.” [376] Tafseer Al-Manaar, (5/344).
Polytheism of legislation and ruling by other than what Allah has revealed
Legislation, making something as halal (lawful), and prohibition are among the characteristics of Allah Almighty, for it is a pure right of Allah alone, without partner. What is permissible is what Allah and His Messenger ? made lawful, and what is forbidden (Haram) is what Allah and His Messenger ? forbade, and religion is what Allah and His Messenger ? legislated. Whoever legislates besides Allah, or binds people to other than Allah’s law, has disputed with Allah what He singled out for Himself, the Most High, has transgressed one of His rights, and rejected Allah’s law. This deed is an act of polytheism with Allah Almighty, and its doer is a polytheist who is far astray.
Allah Almighty states whilst relaying the statement of Yoosuf (Joseph), peace be upon him, which he made to his two companions in prison, “Legislation is not but for Allah. He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know.”  Yoosuf: 40
Ibn Katheer says, “He told them that judgment, disposition, will, and dominion are all for Allah, and He commanded all His servants to worship none but Him. Then he said, ‘This is the correct religion,’ meaning: This is what I invite you to, part of believing in the Oneness of Allah and the sincerity of doing deeds for Him. It is the upright religion that Allah has commanded and sent down with it the proof and evidence that He loves it and is pleased with it, “but most of the people do not know,” meaning, for this reason most of them remained polytheists, “And most of the people, although you strive for it, are not believers.” Yoosuf: 103.” [377] Tafseer Ibn Katheer, (4/390).
Ash-Shanqeetee said, “The Quran has indicated in many ayaat that there is no judgment for other than Allah, and that following the legislation of others is disbelief in Him.” [378] Adwaa’’ Al-Bayaan, (7/48).
Allah, the Sublime, states, “And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers.”  Al-Maa’idah:  44
Ibn Al-Qayyim says “The judgement by other than what Allah has revealed applies to the unbelievers, the minor and the major, according to the state of the ruler. For if he believes that it is obligatory to rule by what Allah has revealed in this incident, however, turns away from it in disobedience, whilst acknowledging that he deserves to be punished, then this is a minor act of disbelief. However, if he believes that it is not obligatory, and that he has a choice in it, while being certain that it is the judgement of Allah, then this is a major act of disbelief; and if he is ignorant of it and errs, then he is mistaken, he deserves the rule of error-makers.” [379] Madaarij as-Saalikeen, (1/346).
The sayings of scholars concerning general legislation:
1.   Ibn Hazm states, “There is no dispute between two Muslims... that whoever judges by the rulings of the Gospels that whose textual evidence is mentioned as a revelation in the Shariah of Islam, then he is an infidel, a polytheist who is outside of Islam.” [380] Al-Ihkaam fi Usool Al-Ahkaam, (5/173).
2.   Ibn Taymiyyah says, “The copies of this Torah have been changed. It is not permissible to act upon them, and whoever acts today upon its changed and abrogated laws, then he is an infidel.” [381] Majmoo’ Al-Fataawaa, (35/200).
3.   Ibn Katheer states, “Whoever abandons the affirmed law that was revealed to Muhammad, the Seal of the Prophets ? and goes for judgement to other than it among the abrogated laws, then he has committed disbelief, so how about the one who takes his judgment to the Yassa [382] Al-Yasiq or it is also called the Yassa.   They are a code of laws Genghis Khan, the Tartar ruler, who forced people to resort to take their judgements to it. and puts it forward to it? Whoever does that then he has committed disbelief according to the consensus of Muslims.” [383] Al-Bidayah wa an-Nihaayah, 17/163.
Allah has described those who judge by other than what Allah has revealed with three descriptions:
Allah, the Almighty, states, “And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers. Al-Maa’idah: 44
Allah, the Sublime, states, “And whoever does not judge by what Allah has revealed - then it is those who are the wrongdoers i.e., the unjust.”  Al-Maa’idah: 45
Allah, the Mighty and Majestic, states, “And whoever does not judge by what Allah has revealed - then it is those who are the defiantly disobedient.”   Al-Maa’idah: 47
The scholars differed on that:
It was stated, “These descriptions are for a single descriptor because the infidel is unjust; Allah Almighty says, ‘And the unbelievers are the wrongdoers (unjust).’ Al-Baqarah: 254, and a disobeyer because Allah Almighty states, ‘But as for those who defiantly disobeyed, their refuge is the Fire.’ As-Sajdah: 20, meaning: they disbelieved.
Also, it has been stated that they are for several descriptors, and they are according to the ruling.
So, he is a disbeliever in three cases:
1- If he believes that it is permissible to judge by other than what Allah has revealed, as evidenced by the statement of the Almighty, “Then is it the judgement of the time of ignorance they desire?”  al-Maa’idah: 50 Thus, everything that contradicts the judgement of Allah is from the rule of the pre-Islamic era of al-Jaahiliyyah (ignorance), with the evidence of the definitive consensus that it is not permissible to rule by other than what Allah. So, the one who makes permissible to judge by other than what Allah has revealed is in violation of the definitive consensus of the Muslims, and this person is an apostate infidel, such as one who believes that adultery or alcohol is permissible, or that bread or milk is forbidden.
2- If he believes that the judgement of other than Allah is the same as the rule of God.
3- If he thinks that the rule of someone other than Allah is better than the judgement of Allah, as evidenced by the Almighty’s saying, “But who is better than Allah in judgement for a people who are certain in faith.” Al-Maa’idah: 50. The ayah includes that the judgement of Allah is the best of all the judgements.
Allah states to confirm this, “Is not Allah the most just of judges?” At-Tin: 8. If Allah is the best of judges, and He is the wisest of judges, thus, whoever claims that the judgement of other than Allah is the same or better than the judgement of Allah, then he is an infidel because he is a denier of the Quran.
And he will be unjust: If he believes that the judgement by what Allah has revealed is the best of judgments, and that it is more beneficial to the servants and the country, and that it must be applied, but he is carried away by hatred and jealousy for the condemned until he judges by other than what Allah has revealed, then he is unjust.
And he will be a disobeyer: If his judgment is other than what Allah has revealed due to a whim in himself, with his belief that Allah’s judgment is the truth, but he judged by other than the divine judgment due a whim (desire) in himself, i.e.: due to love for the person/thing he has judged for, and not because of any dislike towards the judgement of Allah. Further, he does not hurt anyone through that judgement of his. For example, he judges in favour of a person due to the bribe that he has been given or due to him being a relative or a friend, or he is asking a favour from behind him, and the like, with his belief that the judgement of Allah is the ideal and must be followed, then this is a disobedient, even if he is unjust too, however, describing him as a disobedient is better in his regard than calling him unjust.
Whoever makes legislative laws despite of his knowledge of the judgement of Allah, and in violation of these laws of the rulings of Allah, then he has replaced the Sharee’a with these laws. And whoever enacts laws that contradict the Sharee’a, and claims that they are among the public interests, then he is a liar in his claim because the Sharee’a has considered the absolute and restricted public interests and indicated them, hence, they are part the Sharee’a, and what it negated, then that cannot be an interest, and what it remains silent about is, then that is pardoned.
Ibn Taymiyyah says, “Whenever a person permits what is forbidden by consensus, or forbids what is permitted by consensus, or alters the unanimous law of Sharee’a, then he is an apostate and an infidel by agreement of the jurists.” [384] Majmoo’ al-Fataawaa, (3/267).
And Muhammad Haamid al-Fiqqee says: “Whoever adopts laws from the words of the foreigners to use them to arbitrate in blood, sexual contraventions, and wealth, and gives them precedence over what he knows and becomes clear to him from the Book of Allah and the Sunnah of His Messenger ? , then he is undoubtedly an apostate and infidel, if he insists on it, and does not return to judgment by what Allah has revealed. Thereafter, no name by which he is named will benefit him, nor any of the outward actions of prayer, fasting, and pilgrimage and the like.” [385] Commentary on Fath Al Majeed, (2/242).
Muhammad al-Ameen ash-Shanqeetee states, “These heavenly texts that we mentioned show very clearly that those who follow the humanly legislated laws which the devil has crafted on the tongues of his friends that are contrary to what Allah, the Majestic and High, has prescribed on the tongues of His Messengers, may Allah send his salutations and peace to them; there is no doubt in their disbelief and shirk apart for the one whose insight Allah has blurred, and whom He blinded from the light of revelation who are like them.” [386]Adwaa’’ Al-Bayaan, (3/259).
Ibn 'Uthaymeen states, “Those who rule by the man-made laws now, whilst leaving behind the Book of Allah and the Sunnah of His Messenger ? are not believers due to the statement of Allah Almighty: “But no, by your Lord, they will not truly believe until they make you, O Mu?ammad, judge concerning that over which they dispute among themselves.” An-Nisaa’: 65, and His statement: “And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers.” Al-Maa’idah: 44. These crafters of man-made laws do not govern in a particular case in which they violate the Quran and the Sunnah due to a whim or injustice, but rather, they have replaced the religion with this law, and they have made this law in lieu of the law of Allah and doing such is Kufr; even if they pray, fast, give alms, and perform Hajj. The result is that the issue is very serious, it is one of the most dangerous issues for Muslim rulers today because they have crafted laws that contradict the Shariah, while they are fully aware of the Sharee’a. Nonetheless, they have made them, Allah forbid, following the enemies of Allah among the disbelievers who have crafted these laws and people began walking on that path, … . They fail to refer to the Book of Allah and the Sunnah of the Messenger of Allah ?. Where is Islam? Where is Imaan (faith)? Where is the affirmation of the Messengership of Muhammad ?, while he is a Messenger sent to the whole humanity?  Where is the affirmation of the universality of his Messengership as it encompasses everything? Many ignorant people think that the Sharee’a is only specific to the worship that is between you and Allah, the Mighty and Sublime, or in personal cases such as marriage, inheritance, and the like. But they have erred in this assumption, for the Sharee’a is general encompassing everything.” [387] See: Sharh Riyaad Al-Saaliheen, (2/261).
Other examples of the practical nullifiers of Imaan (faith)
Prostration to other than Allah Almighty, vowing to other than Allah, the Glorified, and slaughtering to other than Allah Almighty.
2- Underestimating the Noble Quran, or throwing it into the dirt, or deliberately trampling it with the foot, or referring to it with the hand, foot, or lip with contempt, or reciting it to the strike of the tambourine as a disdain, and also doing such things with the hadeeth of the Messenger of Allah ?.
3- The circumambulation of the shrines and the graves of the saints and the righteous in order to get close to them.
4- Showing hatred and dislike when mentioning Allah Almighty, or when mentioning His Messenger ?, or when Islam is mentioned, or when inviting to it.
5- Not singling out Allah Almighty with judgment and legislation, such as one who legislates a rule other than Allah Almighty’s rule, and imposes it on His servants, or alters the law of Allah Almighty, or deactivates it and does not rule by it, and replaces it with a man-made rule and rules by it.
6- The participation of the unbelievers in their worship, such as their prayers and the like.
7- Demolition of the landmarks of Islam, such as the demolition of mosques, due to the worship that is carried out in them.
9- To do such a deed about which the Muslims are unanimously agreed that it can only come from an unbeliever.
10- To learn, use, and teach magic.
11- Complete abandonment of the religion of Islam, neither learning nor acting upon it.
12- Avoiding deeming atheists, polytheists, and apostates as disbelievers and displaying sincere loyalty to them, or showing agreement with their religion, and drawing close to them with words, deeds, and intentions.
13- Abandoning prayer altogether, even if he recognises that it is obligatory.