Definition of Major Shirk

Major Shirk means associating a partner or an equal to Allah in His Lordship, Divinity, Names, and Attributes. [63] See: ((Iqtidaa’ Al-Siraat Al-Mustaqeem)) (2/226), ((Al-Istiqaamah)) (1/344), ((Majmoo’ Al-Fataawa)) (1/91) by Ibn Taymiyyah, “Madaarij Al-Saalikeen by Ibn Al-Qayyim 1/348), ((Al-Irshaad ila Ma‘rifat Al-Ahkaam, Majmoo‘ Mua’lafaat Al-Sa‘dee )) (8/176), ((Tafseer Al-Sa‘dee)) (p.: 279) ((Ma‘aarij Al-Qabool)) by Haafith Al-Hakmi (2/483). Major Shirk occurs at the level of belief; where a perpetrator of major Shirk may believe that other deities are worthy of worship besides Allah.
It may occur with regard to (devotional) deeds, such as the case when someone offers animal sacrifices for other than Allah. It may also occur at the level of statement, like supplicating other than Allah to fulfill what only He can fulfill. [64] See: ((Manhj Ahl Al-Sunnah wa Al-Jamaa‘ah)) and ((Mahaj Al-Ashaa‘irah Fee Tawheed Allah)) by Khaalid ‘Abd Al-Lateef (1/93), ((Al-Qawaadih Fee Al-‘Aqeedah, in Majmoo’ Al-Fataawa by Ibn Baaz)) (8/14).

The difference between major Shirk and major Kufr
Shirk is the opposite of Tawheed, and it means assigning some of the due rights of Allah, The Almighty, with regard to His Lordship, Divinity, Names and Attributes, to any of His creation, and it falls under the category of disbelief in Him.

As for Kufr (disbelief), Muhammad ibn Nasr Al-Marwazi said: (It only refers to the act of denial harbored in the heart, disbelief with the heart or tongue, or refusal and rejection accompanied by arrogance and defiance). [65] See Ta‘theem Qadr Al-Salaah 2\749 Al-Raaghib Al-Isfahaani said: (In general, a disbeliever is the one who denies the Oneness of Allah, the Prophethood, Sharee’ah, or the three of them. It may also refer to the one who violates the Sharee’ah and refrains from showing the due gratitude to Allah.” [66] See Al-Mufradaat Fee Ghareeb Al-Quraan p. 715

Ibn Taymiyyah said: “Disbelief is the opposite of belief, whether it is accompanied by denial, arrogance, defiance, or rejection. Whoever does not harbor belief and submission in his heart, is labelled as disbeliever.” [67] See Majmoo‘ Al-Fataawa 7\639 Allah, Most High, says (interpretation of meaning): Those are the ones who disbelieve in the ayaat of their Lord and in their meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any importance. Quran 18:105

Ibn Al-Jawzee said: (Those who disbelieved in the signs of their Lord have rejected the evidence on His Tawheed, and disbelieved in the resurrection and recompense (i.e., reward in Paradise or punishment in Hellfire), and this is because they disbelieved in the Messenger of Allah ? and the Quran, and therefore were declared as disbelievers which renders their good deeds void and worthless.) [68] See Tafseer Ibn Al-Jawzee 3\112 Thus, it is clear that Kufr means disbelief in all or any of the six fundamental articles of faith, and just as Eman (Faith) comprises of the conviction (of the heart), statement (uttered by the tongue), and action (of the body). Likewise, Kufr could occur on account of beliefs, statements, or deeds, and it is more general than associating partners with Allah, since among the categories of Kufr are: Shirk in Lordship, Shirk in Uloohiyyah, and Shirk with regards to the divine Names and Attributes.

Kufr and Shirk are two different things. Using the two terms interchangeably may be due to a contextual similarity between their meanings, but Kufr is a more general term than Shirk.  Al-Nawawee said: (Surely, Shirk and Kufr could be used interchangeably to refer to disbelief in Allah, The Almighty, and they may be used as two different terms denoting two different meanings, where the term Shirk may be used to refer to idol-worship and the worship of other created beings while acknowledging Allah, Exalted be He, as God, like the polytheists of Quraysh. In this sense, the term Kufr has a more general indication than Shirk, and Allah knows best.” [69] See Sharh Al-Nawawee ‘ala Muslim 2\71 Ibn ‘Uthaymeen said: (Are Kufr and Shirk the same, or does one term have a general indication and the other has a specific one, or do they denote two different meanings?
We believe that one term has a general indication and the other has a specific one. Every polytheist is a disbeliever, but not every disbeliever is a polytheist, so he who rejects and disbelieves in Allah, is not labelled as polytheist, but he is a disbeliever. On the other hand, the one who associates another deity with Him is a disbeliever and polytheist at the same time. One term has a general indication and the other has a specific one, unless the speaker is using the term Shirk to refer to following one’s sinful whims and desires, being labelled as Shirk, according to the general meaning of the term. Allah, Most High, says (interpretation of meaning): Have you seen he who has taken as his god his own desire. Quran 45:23 In this ayah, Allah held following one’s desires the same as taking them as ‘god’. Accordingly, if the intended meaning is the general indication of the term Shirk, it can be said that every disbeliever is a polytheist. However, each term has its specific meaning, as far as Islamic terminology is concerned, and Kufr has a more general indication than Shirk”. [70] See the official website of Ibn ‘Uthaymeen, Tafseer Chapter no.2, audio no. 25.

Topic Three: Ruling on Shirk [71] See Al-Shirk Fee Al-Qadeem wa Al-Hadeeth by Aboo Bakr Muhammad Zakaariyya 1\141, 160
Shirk is the gravest sin that Allah has deemed forbidden.
Allah, Most High, says (interpretation of meaning): Worship Allah and associate nothing with Him… Quran 4:36 In this ayah, Allah coupled the prohibition of Shirk to His greatest and most emphasized command, namely, to worship Him, the very purpose for which He originated the creation in the first place. He Says (interpretation of meaning): And I did not create the jinn and mankind except to worship Me. Quran 51:56

It is the first and foremost prohibited acts (as stated in the Quran). Allah, Most High, says (interpretation of meaning): Say, "Come, I will recite what your Lord has prohibited to you. He commands that you do not associate anything with Him… Quran 6:151
Shirk renders one’s good deeds invalid and worthless. Allah, Most High, says (interpretation of meaning): But if they had associated others with Allah, then worthless for them would be whatever they were doing. Quran 6:88 Ibn Jareer said: (The ayah means that even had these Prophets – whose names were stated earlier – associated partners with their Lord, and worshipped other deities besides Him, their good deeds would become void and worthless, and they would be denied their rewards because Allah does not accept any good deed marred by Shirk.” [72] See Tafseer Ibn Jareer 9\387

A polytheist has committed the most heinous crime and the most terrible act of injustice
Allah, Most High, says (interpretation of meaning): And he who associates others with Allah has certainly fabricated a tremendous sin. Quran 4:48 It was reported on the authority of Ibn Mas‘ood (may Allah be pleased with him) that he said: “I asked the Prophet ?, “Which sin is the most grievous in the sight of Allah?” He ? replied: “To associate partners with Him, although He (alone) created you!” [73] Narrated by Al-Bukhaaree (4477) and Muslim (86) from the Hadeeth narrated by ‘Abdullah ibn Mas‘ood (may Allah be pleased with him). See: ((Tafseer Ibn Katheer)) (2/331).



Allah, Exalted be He, does not forgive Shirk.
Allah, Most High, says (interpretation of meaning): Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. Quran 4:48 Al-Shawkaanee said: (There is no reported disagreement among Muslims that if a polytheist dies while adhering to Shirk, he will be denied the forgiveness of Allah that shall be bestowed on those who committed lesser sins, according to His will.” [74] See Fat-h Al-Qadeer by Al-Shawkaan (1\459), and Tafseer Ibn Jareer (7\123)

A polytheist shall abide in Hellfire perpetually.
Allah, Most High, says (interpretation of meaning): Indeed, he who associates others with Allah – Allah has forbidden him Paradise, and his refuge is Hellfire. And there are not for the wrongdoers any helpers. Quran 5:72
It was narrated on the authority of Jaabir ibn ‘Abdullah (may Allah be pleased with him) that the Messenger of Allah ? said: “He who meets Allah (dies) without associating anything with Allah will enter Paradise and he who met Him associating (anything) with Him will enter Hellfire.” [75] Muslim (no.93) Al-Nawawee said: (A perpetrator of Shirk shall enter Hellfire, and this applies to all perpetrators of Shirk. He shall enter Hellfire and abide therein enterally, and there is no difference between the people of the book – be they Jews or Christians-, idol worshippers, and other categories of disbelievers. There is also no difference between a disbeliever who commits Kufr out of stubbornness and others nor between a non-Muslim and a Muslim who is declared a disbeliever on account of committing an act which entails disbelief, and so on. [76] See Sharh Al-Nawawee ‘ala Muslim 2\97 In fact, a number of scholars have reported the scholarly consensus of opinion that a perpetrator of Shirk will abide in Hellfire perpetually.

Aboo Al-‘Abbaas Al-Qurtubee said: (Whoever dies while adhering to Shirk will not enter Paradise, nor will he receive the mercy of Allah, The Exalted. Rather, he will reside in Hellfire everlastingly and will be subjected to an endless and uninterrupted torment. This is one of the indisputably established facts of Islam about which all Muslims have unanimously agreed.) [77] See Al-Mufhm Lima-Ushkila min Kitaab Talkhees Muslim 1\290

Divisions of major Shirk
Shirk in Lordship
Definition of Shirk in Lordship
It means believing that someone else besides Allah, The Almighty, disposes of any of the affairs of the worldly life, by means of creation or erasing from existence, granting life or causing death, benefiting or harming, or any other act of lordship.” [78] See A‘laam Al-Sunnah Al-Manshoorah Li-I‘tiqaad Al-Taa’ifah Al-Naajiyah Al-Mansoorah by Haafith Al-Hakmi, p. 24

Ibn Taymiyyah said: (Indeed, Allah, Exalted be He, is Al-Malik (Eternal Lord), Al-Mudabbir (Disposer of all affairs), Al-Mu‘ti (Supreme Giver), Al-Maani‘ (Withholder), Al-Naafi‘ (Bringer of benefit), Al-Daarr (Causer of harm), Al-Khaafid (Abaser), Al-Raafi‘ (Exalter), Al-Mu‘izz (Bestower of glory), and Al-Muthill (Degrader). Whoever bears witness these (divine) attributes are ascribable to other than Him has associated partners with Him in Lordship.” [79] See Majmoo‘ Al-Fataawa 1\92 Haafith Al-Hakamee said: (The knowledge of the unseen is one of the Attributes of Lordship that are exclusive to Allah, Exalted be He, with no rival, equal, or partner with Him.) [80] See Ma‘aarij Al-Wsool Bi-Sharh Sillim Al-Wusool 2\571

Types of Shirk in Lordship
1.           Shirk in Lordship by means of Ta‘teel (i.e., To negate that which is obligatory to affirm for Allah from His Names and Attributes, or to deny some of them):
It is divided into various subtypes as follows: [81] See: ((Al-Radd ‘ala Al-Jahmiyyah)) by Al-Daarimi (p. 199), ((Al-Shifa)) by Al-Qaadi I‘yaad (2/292), ((Rawdat Al-Taalibeen)) by Al-Nawawee (7/284), ((Al-Jawaab Al-Shaafi)) (Pg.: 130), ((Mukhtasar Al-Sawaa’iq Al-Mursalah)) (1/252), both by Ibn Al-Qayyim, ((Al-Radd ‘ala Al-Qaa’ileen Bi-Wihdat Al-Wujood)) by ‘Ali Al-Qaari (p. 13, 154), ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p. 26).

a) Atheism: an example of this subtype of Shirk is the statement of Pharaoh, recorded in the Quran (which means): "And what is the Lord of the worlds?" Quran 26:23. Another example is the act of atheists and communists who deny the existence of Allah, The Exalted.

b) Ta‘teel by barring the created from the Creator (wherein the created being denies its Creator). An example of this regard is the belief in the eternity of the worldly life; it existed from eternity and will exist eternally (i.e., it has no beginning in time nor an end).

c) Ta‘teel of the perfection of Allah by negating His Attributes of perfection and Actions
An example of this subtype is the denial of the Messengers of Allah, His foreknowledge and Qadar, and the resurrection and gathering (on the Day of Judgment).

d) Ta‘teel of proper conduct towards Allah in a manner that is obligatory upon a slave as entailed by the true actualization of Tawheed (e.g., by abandoning worship)
An example of this type is the belief in the unity of existence.

2.   Shirk by associating partners with Allah without Ta‘teel
Examples of this type are the following:

1- Shirk committed by the Christians: They claimed trinity, i.e., that Allah is one in three hypostases (the Father, the Son, and the Holy Spirit), ascribing divinity to the Christ and his mother. [82] See: ((Tafseer Ibn Katheer)) (3/157).

2- Shirk committed by the Magians (Zoroastrians): They attributed all good to light and all evil to darkness. [83] See Al-Milal wa Al-Nihal by Al-Shahristaani (2\37), Al-Farq Bayna Al-Firaq by Al-Baghdaadi (p. 316)

3- Shirk committed by the Qadariyyah: Those who believe that human beings create their own actions, and that they occur without the Will and Power of Allah. By holding such beliefs, they could be likened to the Magians. [84] See Ma‘aalim Al-Sunan by Al-Khattaabee (4\317), Al-Farq bayna Al-Firaq by Al-Baghdaadi p. 94

4- Shirk committed by the king who debated with Prophet Ibraaheem (peace be upon him) regarding his Lord: Allah, Most High, says (interpretation of meaning): Have you not considered the one who argued with Abraham about his Lord merely because Allah had given him kingship? When Abraham said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death." Quran 2:258 He held himself equal to Allah, The Almighty, and claimed the ability to give life and cause death just like Allah! [85] See Ma‘aalim Al-Tanzeel Fee Tafseer Al-Quraan by Al-Baghawee 1\351

5- Shirk by associating celestial bodies with Allah: it involves claiming that these celestial bodies dispose of the affairs of the worldly life, like the doctrine of the polytheistic Sabians (who worshipped celestial bodies) and others. [86] See: ((Al-Milal wa Al-Nihal)) by Al-Shahristaani (2/107), ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p.: 26).

Shirk in Divinity (Uloohiyyah)
Definition of Shirk in Uloohiyyah
Shirk in Uloohiyyah means associating partners with Allah, Exalted be He, in worship, even if the doer believes that He has no partner with regard to His Essence, Attributes, and His Actions.In fact, this type of Shirk is more widespread and common than Shirk in Lordship. It may even be committed by one who believes that none is worthy of worship but Allah, that He alone can benefit and harm them, that He alone is The Giver and Withholder, and that there is no god nor lord besides Him, but they do not devote worship exclusively to Him. Whoever fails to devote worship solely to Allah, does not abide by His divine command in this regard and accordingly his good deeds will be rejected, as stated in the Hadeeth narrated by Aboo Hurayrah (may Allah be pleased with him) that the Prophet ? said: “Allah, Exalted be He, Said: ‘I am the One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allah’” [87] Narrated by Muslim (no. 2985)

In the Hellfire, the polytheists shall say to their (false) gods, as Allah, Exalted be He, related (interpretation of meaning): “By Allah, we were indeed in manifest error * When we held you as equals to the Lord of the worlds.” Quran 26:97-98 In fact, they did not hold them equal to Allah, Exalted be He, with regard to His Lordship, in terms of creation, bestowal of Rizq (livelihood), causing death, granting life, dominion, power, and the like, but rather in terms of love, worship, submission, devotion, and veneration. [88] See: ((Al-Jawaab Al-Kaafi)) (p.: 131), ((Madaarij Al-Saalikeen)) (1/348) both by Ibn Al-Qayyim, ((Tahtheer Al-Saajid min Itikhaath Al-Quboor Masaajid)) by Al-Albaanee (p.: 74), ((Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen)) (7/286), ((Al-Shirk Fee Al-Qadeem wa Al-Hadeeth)) by Aboo Bakr Muhammad Zakaariyya (1/147)

Ibn Taymiyyah said: (Shirk in Uloohiyyah means holding someone or something equal to Allah, i.e., in terms of worship, love, fear, hope, and seeking help. This is the very kind of Shirk that Allah does not forgive unless the doer repents of it.” [89] See Majmoo‘ Al-Fataawa 1\91

Types of Shirk in Uloohiyyah
They are three types of this kind of Shirk:
1.   Ascribing a partner to Allah, The Almighty, in Uloohiyyah.
2.   Devoting any act of worship to other than Him.
3.   Shirk in legislation and judgment, and in obedience.

First: Associating a partner with Allah, Exalted be He, in Uloohiyyah
Whoever believes that someone or something is worthy of worship besides Allah, Exalted be He, or worthy of devoting to them any act of worship (instead of Allah), has fallen through this into Shirk in Uloohiyyah. [90] See: ((Tafseer Al-Qurtubee)) (5/181), ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p. 27), ((Al-Irshaad ila Ma‘rifat Al-Ahkaam)) part of Majmoo‘ Mu’alafaat Al-Sa‘dee)) (8/176).

Second: Devoting any act of worship to other than Allah, The Almighty
All acts of worship, those performed by the heart, tongue, or body, must be exclusively devoted to Allah, Exalted be He, and it is impermissible to devote them to none but Him. Whoever devotes an act of worship to other than Allah has fallen into major Shirk.
This subtype manifests itself in many forms, which can be categorized into the two following groups:

1- Shirk in supplication to have one’s needs fulfilled (requests)
2- Shirk in devotional supplication (worshipful acts)

First: Shirk in supplication to have one’s needs fulfilled (requests)
Supplication to have one’s needs fulfilled is one of the most important forms of worship, and it means that a slave of Allah asks his Lord to grant him what he wants, or ward off what he fears, such as asking for help, seeking refuge, and the like. It is obligatory to devote this act of worship exclusively to Allah, Exalted be He, and call upon none but Him. Whoever supplicates other than Allah has committed an act of major Shirk. [91] See: “Talbees Iblees” by Ibn Al-Jawzee (p.: 354), “Al-Istihaa’thah” by Ibn Taymiyyah (1/210), “Tahreer Al-Tawheed Al-Mufeed” by Al-Maqreezi (p.: 20), “Al-Durr Al-Naddeed fee Ikhlaas Kalimat Al-Tawheed) by Al-Shawkaanee (p.: 21), ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p. 172), and (Fat-h Al-Majeed)) by ‘Abdul Rahmaan ibn Hassan (p. 167), ((Majmoo‘at Al-Rasaa’il wa Al-Masaa’il Al-Najdiyyah)) (5/596).
Allah, Most High, says (interpretation of meaning): And your Lord says, "Call upon Me; I will respond to you." Indeed, those who disdain My worship will enter Hell rendered contemptible. Quran 40:60. It was narrated on the authority of Al-Nu‘maan ibn Basheer (may Allah be pleased with him) that the Prophet ? said: “Supplication is the essence of worship.” [92] It was narrated by Aboo Daawood (1479), Al-Tirmithi (3247), Al-Nasaa’i in “Al-Sunan Al-Kubra” (11464), Ibn Maajah (3828), and Ahmad (18352).  Al-Tirmithi said: “Hasan Saheeh.” It was classified as Saheeh by Ibn Hibbaan in his Saheeh (890), Ibn Baaz in Majmoo’ Al-Fataawa (2/112), Al-Albaanee in Saheeh Sunan Ibn Maajah (3828), and Al-Waadi’i in Al-Saheeh Al-Musnad. (1177), and Al-Baghawee classified as Hasan in “Sharh Al-Sunnah” (3/158) and said: “It is known only from the Hadeeth narrated on the authority of Aboo Tharr (may Allah be pleased with him).” Its chain of narration was judged authentic by Al-Haakim in “Al-Mustadrak” (1802), Al-Nawawee in “Al-Athkaar” (478), and Shu‘ayb Al-Arnaa’oot in his revision of “Musnad Ahmad” (18352). 1/64), and Al-Shawkaanee stated that it is authentically attributed to the Prophet ? in Fat-h Al-Qadeer (1/273).

Ibn Al-Malik said: (Supplication is the essence of worship because the ultimate purpose of worship is to devote oneself to Allah, Exalted be He, (wholeheartedly) and turn away from everyone and everything else, so that he would aspire to none but Him and fear none but Him. These meanings are inseparably embedded in supplication, and therefore the Prophet ? described it as the very essence of worship. [93] See Sharh Al-Masaabeeh 3\73
Al-Sana’aani said: (He ? said, “Supplication is the essence of worship,” as narrated by Al-Nu’maan ibn Basheer, because worship is the ultimate manifestation of submission and devotional humbleness to Allah, The Almighty, and supplication involves submission and devotional humbleness to Him as well, and therefore supplication is described as the essence of worship). [94] See Al-Tahbeer Li-Idaah Ma‘aani Al-Tafseer 4\10

Examples of Shirk in supplications to have one’s needs fulfilled are the following:
1.   To ask of a created being what only Allah, Exalted be He, is able to do, whether this created being is alive or dead, a Prophet or a Wali (close ally of Allah), an angel, a Jinn, or the like, such as asking a created being to cure his ill, grant him triumph over enemies, relieve his calamities, provide him with assistance, and the like of things that only Allah, Exalted be He, is able to do. This falls under the category of major Shirk that takes the doer out of the fold of Islam according to the consensus of Muslims. [95] See “Majmoo’ Al-Fataawa” by Ibn Taymiyyah (1/124) (27/72), “Madaarij Al-Saalikeen” by Ibn al-Qayyim (1/353), “Al-Durr Al-Nadeed” by Al-Shawkaanee (p. 28-29), ( (Minhaaj Al-Ta’sees wa Al-Taqdees)) by ‘Abd Al-Lateef Aal Al-Shaykh (p.: 17), ((Al-Sunan wa Al-Mubtada‘aat)) by Muhammad Al-Shuqayree (p. 262), ((Al-Qawl Al-Jaliy)) (p. 56), ((Sayful-Allah ‘ala man Kathaba ‘ala Awliyaa’ Allah) by Sun‘iul-Allah Al-Hanafi (p. 22)

Ibn Taymiyyah said: (Supplicating a dead person, be him a Prophet of Allah or otherwise, is one of the reprehensible and prohibited acts according to the consensus of Muslims. Such act was not commanded by Allah, Exalted be He, nor His Messenger, and it was not done by any of the Companions (may Allah be pleased with them), the Taabi‘oon, and those who followed in their footsteps, and no one from among the Muslim scholars declared it a recommended act. It is an indisputably established fact that whenever a calamity befell them or they had needs to be fulfilled, they did not turn to a dead person, saying, ‘O my master! I seek your help regarding such-and-such; fulfill my need,’ like what some of these polytheists say to the dead and absent people, upon whom they call! It was not reported that any of the Companions (may Allah be pleased with them) sought refuge with the Prophet ? after his death, or with any other Prophet, neither at their graves nor elsewhere.) [96] Al-Radd ‘ala Al-Bakree, 1\448
Muhammad ibn Ibraaheem Aal Al-Shaykh said: (The polytheistic form of Istighaathat (seeking relief) that we denounced … is to seek refuge from an absent or dead person, or someone who is alive and present, but unable to grant relief. As for seeking relief from someone who is alive and present, it is permissible). [97] See Kashf Al-Subuhaat p. 119

2.   To take an intermediary in supplication between oneself and Allah, Exalted be He, believing that He does not answer the supplications directly, and that there must be an intermediary between him and Allah, The Exalted. [98] See: “Majmoo’ Al-Fataawa” by Ibn Taymiyyah (1/149), “Ighaath Al-Lahfaan” by Ibn Al-Qayyim (1/104), “Risaa’il Al-Tawheed” by Al-Dehlawi (Dehlavi) (p. 50-52), “Tafseer” Al-Manaar) by Muhammad Rasheed Ridaa (5/344). He Says (interpretation of meaning): Unquestionably, for Allah is the pure religion. And those who take protectors besides Him say, "We only worship them that they may bring us nearer to Allah in position." Quran 39:3 Ibn Taymiyyah said: “Whoever affirms that there are intermediaries between Allah and His creation, like those between a ruler and the ruled, is a polytheist. In fact, this was the very false belief held by the polytheist idol-worshipers, who used to say: ‘These are statues of our Prophets and righteous people, and we merely take them as intermediaries to draw closer to Allah.’ This is the act of Shirk committed by the Christians that Allah, Exalted be He, forbade. He Says (interpretation of meaning): They have taken their scholars and monks as lords besides Allah, and also the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him. Quran 9:31” [99] See Majmoo‘ Al-Fataawa 1\134  Allah, Exalted be He, also Says (interpretation of meaning): Nor could he order you to take the angels and prophets as lords. Would he order you to disbelief after you had been Muslims? Quran 3:80

Ibn Taymiyyah said: (In this ayah, Allah, The Almighty, stated that taking the angels and Prophets as lords besides Him is an act of disbelief; whoever holds the angels and Prophets as intermediaries between themselves and Allah, call upon them, rely on them, implore them to grant them benefits and ward off harms, ask them for the forgiveness of sins, and guidance of the hearts, and the relief of calamities, is a disbeliever according to the consensus of Muslims). [100] See Majmoo‘ Al-Fataawa 1\124

Second: Shirk in devotional supplication (worship)
The devotional supplication here simply means the worship of Allah by means of performing various kinds of worshipful acts, those performed by the heart, tongue, and body, such as love, fear, hope, prayer, fasting, offering animal sacrifices, reciting the Quran, and the like. These acts of worship are referred to as “devotional supplication”, given the fact that a worshiper performs them while aspiring to the rewards of Allah and fearing His punishment, even if no explicit request is made. [101] See: ((Badaa’i Al-Fawaa’id)) by Ibn Al-Qayyim (3/835), “Tayseer Al-‘Azeez Al-Hameed” by Sulaymaan Aal Al-Shaykh (p. 175), “Tafseer Al-Sa‘dee” (p.: 944)

Below are examples of Shirk in devotional supplication:
1.   Shirk of intention:
This type of Shirk is committed by the hypocrites, who show Islam outwardly and harbor Kufr inwardly, falling into ostentation regarding the very essence of faith. Allah, Most High, says about such hypocrites (interpretation of meaning): And when they meet those who believe, they say, "We believe"… Quran 2:14  He might also fall into ostentation with regard to some acts of worship, such as prayer. Allah, Most High, says about the hypocrites (interpretation of meaning): And when they stand for prayer, they stand lazily, showing themselves to people and not remembering Allah except a little. Quran 4:142

Haafith Al-Hakamee said: “When a person performs a righteous deed to please Allah, Exalted be He, aspires to His rewards in the Hereafter, and his act is free of ostentation and in compliance with the Shari’a, then such is the righteous deed that is accepted. On the contrary, if the doer’s intention is devoted to other than Allah, this is considered a form of major hypocrisy (i.e., hypocrisy in belief), irrespective if it was done seeking after social prestige, high renown, and worldly gains, and the one who merely seeks to shield his life and wealth (i.e., to be declared Muslim and accordingly his life and wealth would be declared inviolable), and the like. These are two opposites that are principally contradictory ... If the doer devotes his good deed exclusively to Allah and aspires to His reward in the Hereafter but falls into ostentation by beautifying and enhancing it merely to win people’s praise, this act was labelled as minor Shirk by the Prophet ?, who explained that it meant ostentation in deeds. He ? further clarified it by saying: ‘When a man stands in prayer and perfects his performance merely because he sees a man looking at him!’ [102] It was cited by Ibn Maajah (4204) and Al-Daylami in “Al-Firdaws” (3675) as part of a longer narration, with a slight difference in wording on the authority of Aboo Sa‘eed Al-Khudree (may Allah be pleased with him). It was classified as Saheeh by Ibn Baaz ((Sharh Kitaab Al-Tawheed)) (252), and as Hasan by Al-Albaanee in “Saheeh Sunan Ibn Maajah” (4204), and its chain of narration was judged Hasan by Al-Busayri in “Misbaah Al-Zujaajah” (4/237). Although this act does not take the doer out of the fold of Islam, it diminishes the rewards thereof proportionally. If may render the whole good deed or worshipful act invalid and worthless, may Allah safeguard us!” [103] Ma‘aarij Al-Qabool Bi-Sharh Sullam Al-Wusool (2/492-494)

2.   Shirk in fear:
It means to fear a created being and such fear is accompanied by veneration mixed with submission or love. Accordingly, he fears that this created being would harm him with its will and power. This is considered an act of major Shirk because it involves fearing and venerating other than Allah, and because of the belief that someone or something else can benefit or harm him besides Allah, The Exalted.
Allah, Most High, says (interpretation of meaning):The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer and give Zakat and do not fear except Allah, for it is expected that those will be of the rightly guided. Quran 9:18
So, the Fear which is coupled with love, veneration, and submission must be exclusively devoted to Allah and this is one of the fundamental foundations of worship.
As for the innate fear such as the fear of enemies or predatory animals and the like, it is permissible within its proper context. Allah, Most High, says about Prophet Moosa (interpretation of meaning): So he left it, fearful and anticipating apprehension. Quran 28:21 [104] See: ((Tareeq Al-Hijratayn)) by Ibn Al-Qayyim (p.: 292), ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p. 417), ((Al-Qawl Al-Mufeed)) by Ibn ‘Uthaymeen (2/68).

3.   Shirk in love:
It means to love a created being and such love is coupled with submission and veneration. In fact, love that is entailed by the due servitude to Allah must be exclusively by devoted to Him and whoever harbors such (devotional) love towards other than Allah has fallen into major Shirk. Allah, Most High, says (interpretation of meaning): And yet, among the people are those who take other than Allah as equals to Him. They love them as they should love Allah. Quran 2:165

Ibn Katheer said: (In these ayaat, Allah mentions the situation of the polytheists in this worldly life and their destination in the Hereafter. They claimed equals and rivals to Allah, worshipping them besides Him and loving them just as they love Him, although none is worthy of worship but Allah, Who has no rivals, opponents, nor partners.) [105] See: ((Tafseer of Ibn Katheer)) (1/476).
The obligatory (devotional) love is to love Allah, Exalted be He, and love whatever He loves. As for the innate love and affection like a person’s love for their hisher child, a friend, and the like, the love for Allah and His Messenger ? must always be more than any other love.” [106] See: “Qaa‘idah Fee Al-Mahbah” by Ibn Taymiyyah (p. 69, 87), “Tareeq Al-Hijratayn” by Ibn Al-Qayyim (p. 296), “Tajreed Al-Tawheed” by Al-Maqreezi (p. 14), ((Tayseer Al-‘Azeez Al-Hameed) by Sulaymaan Aal Al-Shaykh (p.: 403).

Allah, Most High, says (interpretation of meaning): Say, O Muhammad, "If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people." Quran 9:24

Al-Sa’dee said: (This noble ayah is the strongest evidence on the obligation of loving Allah and His Messenger, that their love must be given priority over any other love, and the stern warnings and confirmed wrath of Allah incurred by loving any of these listed pleasures and objects of love more than Him, His Messenger, and Jihaad (i.e., striving in the cause of Allah). The due love of Allah His Messenger is proven at times of free choice; whenever a person is given the choice between two options, one of which is loved by Allah and His Messenger, but he is not inclined to it, while the other is of his liking and he is inclined to it, but opting for it and giving priority to what he desires, will cause him to miss out on or diminish his chance to avail himself of what Allah and His Messenger loves. If he chooses to follow his desires, his choice proves that he has wronged himself by neglecting the obligations of his Lord.” [107] See Tafseer Al-Sa‘dee p. 322

4.   Shirk in hope:
It means to hope and aspire to an attainment from a created being while only Allah, The Almighty, is Able to grant it, such as victory, Rizq (sustenance), healing, offspring, protection, and the like. This falls under the category of major Shirk that takes the doer out of the fold of Islam. [108] See: ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p. 23).
Allah, Most High, says (interpretation of meaning): Or who is it that could be an army for you to aid you other than the Most Merciful? The disbelievers are not but in delusion. Or who is it that could provide for you if He withheld His provision? But they have persisted in insolence and aversion. Quran 67:20-21 He also Says (interpretation of meaning): To Allah belongs the dominion of the heavens and the earth; He creates what he wills. He gives to whom He wills female children, and He gives to whom He wills males. Or He makes them both males and females, and He renders whom He wills barren. Indeed, He is Knowing and Competent. Quran 42:49-50 

5.   Shirk in prayer, prostration, and bowing:
Allah, Most High, says (interpretation of meaning): Do not prostrate to the sun or to the moon, but prostate to Allah, who created them, if it should be Him that you worship. Quran 41:37
It was narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) that the Prophet ? said: “No person should prostrate himself before another”. [109] Narrated by Ibn Hibbaan (4162). It was classified as Saheeh (authentic) by Ibn Hibbaan and Shu‘ayb Al-Arnaa’oot in his revision of “Saheeh Ibn Hibbaan” (4162), and its chain of narration was judged as Hasan by Al-Albaanee in “Irwaa’ Al-Ghaleel” (7/54)
Whoever prays, prostrates, kneels, or bows to a created being out of love, submission, and devotion to draw closer to it, has fallen into major Shirk, according to the scholarly consensus of opinion.” [110] See: ((Al-Shifa)) by ‘Iyaad (2/287), ((Al-Jawaab Al-Kaafi)) by Ibn Al-Qayyim (p. 133), ((Al-Saarim Al-Munki)) by Ibn ‘Abd Al-Haadi (p. 164), ((Al-I‘laam Bi-Qawaati‘ Al-Islam) ) by Ibn Hajar Al-Haytami (p. 74).

‘Abd Al-Wahhaab ibn Al-Hanbali said: (A Muslim is considered out of the fold of Islam only when he rejects any of the divine commands and prohibitions, prays for, or offers animal sacrifices to other than Allah.” [111] See: ((Al-Risaalah Al-Waadihah Fee Al-Radd ‘ala Al-Ashaa‘irah)) (2/1050). ‘Iyaad said: (We believe that any given act, which all Muslims agreed that it is exclusively done by a disbeliever, takes the doer out of the fold of Islam, even if the doer proclaims his adherence to Islam despite his act, such as prostrating himself to an idol, the Sun, Moon, a cross, or fire.) [112] See: ((Al-Shifa Bi-Ta‘reef Huqooq Al-Mustafa)) (2/287).

6.   Shirk in offering animal sacrifices:
Whoever offers an animal sacrifice to draw closer to a created being and out of veneration, has fallen into the major Shirk. [113] See: ((Al-Ashbaah and Al-Nathaa’ir)) by Al-Suyootee (p.: 12), ((Sharh Al-Nawawee ‘ala Muslim)) (13/141), ((Al-Ashbaah and Al-Nathaa’ir)) by Ibn Najim (p.: 25), ((Risaa’il Al-Tawheed) ) by Al-Dehlawi (p.: 55), ((Al-Durr Al-Nadeed fi Ikhlaas Kalimat Al-Tawheed)) by Al-Shawkaanee (p. 56-57) ((Haashiyat Ibn ‘Aabideen)) (6/310), ((Sharh Al-Usool Al-Sittah)) by Ibn ‘Uthaymeen (p. : 115). Allah, Most High, says (interpretation of meaning): Say, "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. Quran 6:162- 163

Ibn Katheer said: (Allah, Exalted be He, commands the Prophet ? to inform the polytheists, who worshipped and offered animal sacrifices to other than Him, that he rejected their practices and acted contrary to them, as he ? dedicated his prayer and devotional rituals exclusively to Allah, Exalted be He, slaughtered the animal sacrifices by the Name of Allah alone with no partner. This is similar to His Saying So pray to your Lord and sacrifice to Him alone. Quran 108:2 The ayah means, ‘Devote your prayer and animal sacrifices exclusively to Him,’ for the polytheists used to worship idols and offer them animal sacrifices. Therefore, Allah, Exalted be He, commanded him to give up their (erroneous) practices by devoting his intentions solely to Him.” [114] See Tafseer Ibn Katheer 3/381
It was reported on the authority of ‘Alee ibn Aboo Taalib (may Allah be pleased with him) that the Prophet ? said: “Cursed is he who offers animal sacrifices to other than Allah, The Exalted.” [115] Narrated by Muslim (no. 1978)

Al-Nawawee said: (As for offering animal sacrifices to other than Allah, Exalted be He, it means offering an animal sacrifice to an idol, the cross, Prophet Moosa (Moses) or ‘Esa (Jesus), or to the Ka‘bah and the like. Such act is prohibited, and these animal sacrifices are deemed unlawful for consumption as per the Sharee’ah, whether the person offering them is a Muslim, Christian, or Jew, as stated by Al-Shaafi’ee, and our companions (i.e., the Shaafi’ee scholars) agreed on it as well. If the doer intended with such act to venerate and worship the created being to whom he offered the animal sacrifice besides Allah, it is an act of disbelief and if the doer is a Muslim, he would be considered an apostate on account of such act.” [116] See: ((Sharh Al-Nawawee ‘ala Muslim)) (13/141).

Al-Raafi’ee said: (You should know that offering an animal sacrifice to a (false) deity and in its name is the same as prostrating oneself before it; both acts are forms of veneration and worship, which are exclusive to Allah, The Almighty, Who is worthy of worship. Whoever offers an animal sacrifice to other than Him, be it an animal or an inanimate object like an idol, out of veneration and worship, his animal sacrifice is deemed unlawful for consumption and his act is considered an act of disbelief, just like the case when a person prostrates himself or offers an animal sacrifice to other than Allah with the intention of worship.” [117] See Al-‘Azeez Sharh Al-Wajeez 48\12

Ibn ‘Uthaymeen said: “Offering animal sacrifices to other than Allah may be divided into two sections:

A. Offering animal sacrifices to other than Allah as a means to draw closer to a (false) deity and a gesture of veneration, and this is an act of major Shirk that takes the doer out of the fold of Islam.

B. Offering animal sacrifices to other than Allah as an expression of joy and a gesture of honor, and this act does not take the doer out of the fold of Islam and is rather a customary act that may be required at times and gratuitous at others. The basic principle is that such customary acts are permissible). [118] See Al-Qawl Al-Mufeed 1\214
7.   Shirk in vows, Zakat, and charity:
First: Shirk in vows:
A vow is an act of worship by means of which a person commits himself to doing something or refraining from doing it, and therefore it is not permissible to make a vow to other than Allah, The Almighty. Whoever makes a vow to a created being, such as saying: “I vow to so-and-so that I would give such-and-such in charity if my patient is cured,” scholars unanimously agreed that this falls under the category of major Shirk that takes the doer out of the fold of Islam.” [119] See: “Majmoo’ Al-Fataawa” by Ibn Taymiyyah (1/81, 286), “Al-Deen Al-Khaalis” by Siddiq Hasan Khaan (4/66), “Al-Sunan wa Al-Mubtada‘aat” by Muhammad Al-Shuqayri (p.: 176).  Ibn Taymiyyah said: (Scholars agreed that it is impermissible for anyone to make a vow to other than Allah, neither to a Prophet of Allah nor to anyone else, and that such vow is considered an act of Shirk that must not be fulfilled.” [120] See Majmoo‘ Al-Fataawa 1\286

Listing a number of prohibitions and religious innovations, Ibn Al-Nahhaas Al-Shaafi’ee said: “Below are the examples of such prohibitions and religious innovations: lighting lamps near certain trees, stones, water springs, and wells, and claiming that vows could be devoted to these inanimate objects. Undoubtedly, all of these acts are heinous religious innovations and reprehensible prohibitions, which must be eliminated and eradicated. Most of the ignorant people believe that these objects are able to benefit and harm them, heal the sick, and bring back the lost ones, if vows are devoted to them, and this is considered sheer Shirk and defiant opposition to Allah, Exalted be He, and His Messenger ?.” [121] See: ((Tanbeeh Al-Ghaafileen ‘an A‘maal Al-Jaahileen)) (p. 522-524).

Al-Suwaydee Al-Shaafi’ee said: “Some of them said that if a person makes a vow to the Prophets, close allies of Allah, or angels, there is no difference of opinions among whoever would know of and reflect on it that such an act is considered an act of Shirk pertaining to the creed, because the vow-maker devotes his vow out of his false belief that the one, to whom he made the vow, can benefit or harm him and can give or withhold (fulfill his needs or deny them), either due to its intrinsic ability or according to the embedded causation principles. This belief is proven by their saying: “A calamity befell us and when we made a vow to so-and-so, we were relieved!” Others would say, “As great surges of water carried the ship to the top of high waves, but we called upon so-and-so, and we survived!” Others would say: “We were attacked, and our enemies almost took us as prisoners of war, but when we called upon so-and-so and vowed to give him such-and-such, we were saved!” Moreover, when they fail to fulfill their vows, they may experience some pain and they would be advised to hasten to fulfil their vows or else they would be doomed, and they would comply. They may even incur debts to fulfill these vows, even if they were already burdened by other debts or have difficult financial conditions. They would care less about the repayment of their debts and may die before repaying them, out of fear of the created beings to whom they made the vows and seeking after their pleasure. Such acts are done on account of their false beliefs and lack of religiosity.” [122] See: ((Al-‘Iqd Al-Thameen Fee Bayaan Masaa’il Al-Deen)) (p. 529).  

Second: Shirk in Zakah and charity:
Ibn Taymiyyah said: (The gravest sin is associating partners with Allah, claiming an equal to Him although He (alone) created you. Shirk means devoting a share of your worship, reliance, and seeking help to other than Allah, The Exalted ... The same goes for Zakat and voluntary charity. It is impermissible to devote your Zakat or charity to other than Allah, The Exalted. He Says (interpretation of meaning): And not giving for anyone who has done him a favor to be rewarded * But only seeking the countenance of his Lord, Most High. Quran 92:19-20 He also Says (interpretation of meaning): Saying, "We feed you only for the countenance of Allah. Quran 76:9 He also Says (interpretation of meaning): And the example of those who spend their wealth seeking means to the pleasure of Allah and assuring reward for themselves … Quran 2:265 He also Says (interpretation of meaning): But what you give in Zakat, desiring the countenance of Allah - those are the multipliers. Quran 30:39 It is impermissible to devote Zakat and charity to a king, the Sun, Moon, a Prophet, or a righteous person.” [123] See: ((Majmoo’ Al-Fataawa)) (1/74).

8.   Shirk in Tawaaf (Circumambulation of the Ka‘bah):
Tawaaf is a physical act of worship, and it is not permissible to devote it to other than Allah, The Almighty. It is also impermissible to circumambulate anything except the Ka‘bah, as unanimously agreed upon. Whoever circumambulates the grave of a Prophet or a righteous person, any given place, or even the Ka‘bah, as a means of drawing closer to other than Allah, Exalted be He, has fallen into major Shirk according to the consensus of Muslims. [124] See: ((Majmoo’ Al-Fataawa)) by Ibn Taymiyyah (2/308), ((Al-Saarim Al-Munki)) by Ibn ‘Abd Al-Haadi (p.: 288). See ((Al-Jawaab Al-Kaafi)) by Ibn Al-Qayyim (p. 133, 135), ((Al-Deen Al-Khaalis)) by Siddeeq Hasan Khaan (2/68), ((Risaa’il Al-Tawheed)) by Al-Dehlawi (Dehlavi) (p.: 135), ((Tasheel Al-‘Aqeedah Al-Islaamiyyah)) by ‘Abdullah Al-Jibreen (p.: 162). Ibn Taymiyyah said: (Tawaaf around the Ka‘bah is an act of worship that is enjoined by Allah, Exalted be He, and His Messenger ?. As for circumambulating the graves of the Prophets and righteous people, it is prohibited according to the consensus of Muslims, and whoever believes it to be a devotional act of worship, is a disbeliever, whether he circumambulates a person’s body or grave.” [125] See: ((Majmoo’ Al-Fataawa)) (2/308).

Shirk in legislation and judgment and in devotional obedience
Al-Shinqeetee said: (The Quran indicated in many ayaat that legislation and judgment are exclusive to Allah, Exalted be He, and that following other than His divine law (Sharee’ah) constitutes Kufr. [126] See: ((Adwaa’ Al-Bayaan)) (7/48)
Allah, Most High, says, relating the words of Prophet Joseph (peace be upon him) to his fellow prisoners (interpretation of meaning): 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. Quran 12:40

Ibn Katheer said: “In this ayah, Allah, Exalted be He, informed them that the judgment and legislation, authority to dispose of all affairs of the worldly life, and ultimate sovereignty belong exclusively to Allah, and He commanded all His slaves to worship none but Him. He Says: That is the correct religion; ‘that’ here refers to Tawheed and devoting all acts of worship to Allah alone in sincerity. This is the true religion and straight path that Allah has ordained and for which He has revealed the strong arguments and (compelling) proofs that He sees fit.’ The ayah goes on: but most of the people do not know, meaning that this is why most of them were polytheists; Allah Says: And most of the people, although you strive for it, are not believers. Quran 12:103” [127] See: ((Tafseer Ibn Katheer)) (4/390)   

Al-Khujandi said: “Allah, Exalted be He, alone is the One and Only Judge and Legislator, He alone decides what is lawful and what is unlawful … Whoever declares lawful what Allah has deemed unlawful, declares unlawful what He has deemed lawful, or legislates man-made laws besides the Sharee’ah of Allah, has committed an act of Shirk.” [128] See: ((Muftaah Al-Jannah wa Al-Naar Laa illaha illa Allah)) (p. 75).

Below are some manifestations of this type of Shirk:

1.   Believing that the judgment and legislation of other than Allah is better than or equal to those of Allah. Allah, Most High, says (interpretation of meaning): Then is it the judgement of the time of ignorance they desire? But who is better than Allah in judgement for a people who are certain in faith? Quran 5:50
Ibn Baaz said: (Scholars unanimously agreed that whoever claims that the judgment and legislation of other than Allah is better than His judgment and legislation or that the guidance of other than the Messenger ? is better than his guidance, is a disbeliever.” [129] See: ((Majmoo’ Fataawa of Ibn Baaz)) (1/269) Ibn Taymiyyah said: (If he believes that the guidance of other than the Prophet ? is more perfect than his guidance… such person is declared a disbeliever and should be killed (for apostasy) after urging him to repent (as per the Sharee’ah).” [130] See: ((Majmoo’ Al-Fataawa)) (27/58)

2.   Belief in the permissibility of applying man-made laws instead of the Sharee’ah revealed by Allah. Allah, Most High, says (interpretation of meaning): And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best way and best in result. Quran 4:59

Al-Sa’dee said: (He commanded them to refer all differences of opinion regarding the fundamental rules of Islam and applied teachings of the Sharee’ah to Allah and His Messenger ?, i.e., to the Quran and Sunnah, for in them is a resolution to all the disputed matters … this is because the Quran and Sunnah are the cornerstone of Islam and faith can only be perfected by means of compliance with them. Referring these matters to them is thus one of the requirements of faith. Allah, Most High, says (interpretation of meaning): (refer it to Allah and the Messenger,) if you should believe in Allah and the Last Day. Quran 4:59 This proves that whoever refrains from referring the controversial matters to the Quran and Sunnah is not a true believer, but rather a believer in the false objects of worship, as stated in the conclusion of the ayah That is the best way and best in result, meaning that referring them to Allah and His Messenger yields the best results because the judgment of Allah and His Messenger is the best, fairest, and most convenient for people with regard to their religion, worldly life, and Hereafter.” [131] See: ((Tafseer Al-Sa‘dee)) (p.: 184).

Ibn Baaz said: “Scholars unanimously agreed that whoever claims that it is permissible for any Muslim to contravene the Sharee’ah revealed to Prophet Muhammad ? or seek other man-made laws and legislations, is a misguided disbeliever.” [132] See: ((Majmoo’ Fataawa Ibn Baaz)) (1/269)

3.   The call to abandon the Sharee’ah of Allah and apply man-made laws. Allah, Most High, says (interpretation of meaning): And whoever does not judge by what Allah has revealed – then it is those who are the disbelievers. Quran 5:44  Al-Shinqeetee said: “Whoever does not judge by the Sharee’ah of Allah, in opposition to the guidance of the Prophets of Allah and the divine provisions, his acts of injustice, dissoluteness, and rejection (of the Sharee’ah), are all considered acts of disbelief that take the doer out of the fold of Islam. Whoever refrains from judging in accordance with the Sharee’ah revealed by Allah, while believing that he is committing a forbidden and heinous misdeed, his acts of injustice, dissoluteness, and rejection do not take him out of the fold of Islam.” [133] See: ((Adwaa Al-Bayaan)) (1/407)

Ibn Baaz said: “Those who judge by other than the Sharee’ah are divided into various categories, and the rulings on their actions differ according to their beliefs and actions. Whoever judges by other than the divine Sharee’ah while believing that man-made laws and legislations are better than the divine Sharee’ah, is a disbeliever according to all Muslims. The same goes for those who apply man-made laws instead of the Sharee’ah, believing that this act is allowable, even if they held that the Sharee’ah is better and superior, because his act constitutes deeming lawful what Allah has deemed unlawful.  As for those who judge by other than the revealed Sharee’ah, following their sinful desires and whims, in return for a bribe, due to an enmity between them and the convict, or for other reasons, knowing that they are defying the divine commands and acknowledging the obligation of applying the Sharee’ah, they have committed major sins, and their act may amount to minor Kufr, injustice, or dissoluteness. This meaning was deduced from the reports narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with him), Taawoos, and a group of the righteous predecessors, and it is the well-known opinion held by Muslim scholars.” [134] See: ((Majmoo’ Fataawa Ibn Baaz)) (4/416)

Whoever hates the Sharee’ah revealed by Allah, Exalted be He, has become a disbeliever, because Allah Says (interpretation of meaning): That is because they hated what Allah revealed, so He rendered worthless their deeds. Quran 47:9 [135] See: ((Al-Tamheed)) by Ibn ‘Abd Al-Barr (4/226), ((Majmoo’ Al-Fataawa)) by Ibn Taymiyyah (1/97, 3/267, 7/67-72), ((Tafseer Ibn Katheer)) (3) / 131), ((Sharh Al-Tahaawiyah)) by Ibn Aboo Al-‘Ezz (2/446), ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p.: 469), ((Al-Qawl Al-Mufeed)) by Ibn Uthaymeen (2/157), ( (Risaalat Nawaaqid Al-Imaan Al-Qawliyyah wa Al-‘Amaliyyah) by ‘Abdul Azeez Aal ‘Abdul Lateef (p.: 294-343).

Al-Shinqeetee said: (Know, dear brothers, Shirk in judgment and legislation and Shirk in worship are the same, and there is no difference between them in the slightest. Whoever follows man-made governance systems, legislations, and laws, contravening the divine guidance revealed by Allah to His Messenger in this regard, is held in the same standing of the idol-worshipper who prostrate themselves before the idols. There is no difference between the two acts at all since they both constitute Shirk. The first act involves associating partners with Allah in judgment and legislation and the second involves associating partners with Him in worship, and they are both the same.” [136] See: ((Al-‘Athab Al-Nameer)) (5/441).


Shirk in Allah’s Names and Attributes

Defining Shirk in Allah’s Names and Attributes

It means to ascribe equals to Allah, The Almighty, in some of His Names or Attributes, or to assign to Him some of the attributes of His creation. [137] See: ((Al-Jawaab Al-Kaafi)) by Ibn Al-Qayyim (p. 130), ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p.: 27).

Manifestations of Shirk in Divine Names and Attributes

1.   Derivation of names for the false gods from the Divine Names:
An example of that is deriving the name (Al-Laat) from the word ‘Ilaah (Allah), and (Al-‘Uzza) from (Al-‘Azeez) All-Mighty. [138] See: ((Badaa’i Al-Fawaa’id)) by Ibn Al-Qayyim (1/298), ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p.: 27). Allah, Most High, says (interpretation of meaning): And to Allah belong the best names, so invoke Him by them. And leave the company of those who practice deviation concerning His names. They will be recompensed for what they have been doing. Quran 7:180

Ibn Jareer said: (As for His Saying: And leave the company of those who practice deviation concerning His names, it refers to the polytheists, and their disbelief in the Names of Allah manifested in their abuse of the divine Names, using them in reference to their false deities and idols, and adding to them or omitting some of them. They named one of their idols Al-Laat, derived from the divine Name ‘Allah,’ and another idol Al-‘Uzza, derived from the divine Name Al-‘Azeez.) [139] See: ((Tafseer of Ibn Jareer)) (10/596)

2.   Shirk by Tashbeeh (likening Allah to His Creation):
It means likening the Creator to the creation, such as saying, ‘The Hand of Allah is like my hands,’ ‘His Hearing is like my hearing,’ or ‘His Istiwaa’ (rising over the Throne) is like mine.’ [140] See: ((Badaa’i’ Al-Faawa’id)) (1/299), ((Al-Rooh)) (p.: 357), both by Ibn Al-Qayyim, and ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p.: 27). Allah, Most High, says (interpretation of meaning): There is nothing like unto Him. Quran 42:11 It was narrated on the authority of Na’eem ibn Hammaad that he said: “Whoever likens Allah to His creation has disbelieved, and whoever denies the Attributes with which He described Himself has disbelieved. The Attributes with which He described Himself or with which His Messenger described Him, do not involve Tashbeeh.” [141] It was cited by Al-Thahabi in ((Al-‘Ullow Li Al-‘Ali Al-Ghaffaar)) (p. 172).

‘Abd Al-Rahmaan ibn Hassan Aal Al-Shaykh said: (Shirk in His Names and Attributes includes likening the Creator to the creation, like those who say, ‘His Hand is like my hand,’ and this is Shirk by Tashbeeh.) [142] See: ((Al-Durar Al-Sunniyyah Fee Al-Radd ‘ala Al-Najdiyyah)) (2/307).

3.   Shirk by claiming the knowledge of the unseen that is exclusive to Allah:
Whoever claims that any created being knows the unseen has fallen into major Shirk that takes him out of the fold of Islam, because it involves claiming that this created being shares one of the divine Attributes of Allah, namely, the knowledge of the unseen, which is exclusive to Him.
Allah, Most High, says (interpretation of meaning): Say, "None in the heavens and earth knows the unseen except Allah" Quran 27:65 He also Says (interpretation of meaning): Say, O Muhammad, "I do not tell you that I have the depositories containing the provision of Allah or that I know the unseen Quran 6:50

Ibn Al-’Arabee said: “Whoever claims knowing people’s acquisitions and gains in the future is a disbeliever, and whoever foretold future events, in general or in details, is undoubtedly a disbeliever.” [143] See: ((Ahkaam Al-Quran)) by Ibn Al-’Arabee (2/259).

Ibn Baaz said: (He who claims knowledge of the unseen or believes someone claiming it, falls into major disbelief). [144] See: ((Fataawa ‘ala Al-Darb)) by Ibn Baaz (3/339).

Examples of Shirk by claiming the knowledge of the unseen are the following:
1- The belief that the Prophets of Allah or some close allies of Allah and righteous people know the unseen: this belief was held by the extremist Rafidites and Sufis, who seek the help of the dead righteous people, or the living who are absent, believing that they know their states and situations and hear their invocation. [145] See: ((Rasaa’il Al-Tawheed)) by Al-Dehlawi (p.: 102), ((Tayseer Al-‘Azeez Al-Hameed)) by Sulaymaan Aal Al-Shaykh (p.: 179).

2- The belief that sorcerers or soothsayers know the unseen. [146] See: ((Al-Shee‘ah wa Ahl Al-Bayt)) by Ihsaan Zaheer (p. 242), ((Al-Tasawwuf: Al-Mansha’ wa Al-Masaadir)) by Ihsaan Zaheer (p. 159 - 185), ((I‘aanat Al-Mustafeed min Sharh Kitaab Al-Tawheed)) Al-Fawzaan (1/ 370).