Praise be to Allaah.
One of the most important obligations is to know the meaning of shirk, its seriousness and its different types, so that our Tawheed (belief in the Oneness of Allaah) and our Islam may be complete, and our faith may be sound. We say â And Allaah is the Source of strength and true guidance comes from Him:
Know â may Allaah guide you â that the word shirk in Arabic means taking a partner, i.e., regarding someone as the partner of another. It is said in Arabic: ashraka baynahuma (he joined them together) when he regarded them as two of equal status; or ashraka fi amrihi ghayrahu (he introduced another into his affair) when he made two people involved in it.
In terms of shareeâah or Islamic terminology, shirk means ascribing a partner or rival to Allaah in Lordship (ruboobiyyah), worship or in His names and attributes.
A rival is a peer or counterpart. Hence Allaah forbids setting up rivals with Him and he condemns those who take them (rivals) as gods instead of or besides Allaah in many verses of the Qurâaan. Allaah says (interpretation of the meaning):
âThen do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped)â
âAnd they set up rivals to Allaah, to mislead (men) from His path! Say: âEnjoy (your brief life)! But certainly, your destination is the (Hell) Fire!ââ
In the hadeeth it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: âWhoever dies claiming that Allaah has a rival, will enter Hell.â
Narrated by al-Bukhaari, 4497; Muslim, 92.
The types of shirk:
The texts of the Qurâaan and Sunnah indicate that shirk and the ascribing of rivals to Allaah sometimes puts a person beyond the pale of Islam and sometimes does not. Hence the scholars divided shirk into two types which they call shirk akbar (major shirk) and shirk asghar (minor shirk). There follows a brief description of each type:
1 â Major shirk
This means ascribing to someone other than Allaah something that belongs only to Allaah, such as Lordship (ruboobiyyah), divinity (uloohiyyah) and the divine names and attributes (al-asmaâ waâl-sifaat).
This kind of shirk may sometimes be outward, such as the shirk of those who worship idols and graves, or the dead or absent.
Or it may sometimes be hidden, such as those who put their trust in other gods besides Allaah, or the shirk and kufr of the hypocrites. For even though their (hypocritesâ) shirk puts them beyond the pale of Islam and means that they will abide forever in Hell, it is a hidden shirk, because they make an outward display of Islam and conceal their kufr and shirk, so they are inwardly mushriks but not outwardly.
Shirk may sometimes take the form of beliefs:
Such as the belief that there is someone else who creates, gives life and death, reigns or controls the affairs of the universe along with Allaah.
Or the belief that there is someone else who must be obeyed absolutely besides Allaah, so they follow him in regarding as permissible or forbidden whatever he wants, even if that goes against the religion of the Messengers.
Or they may associate others with Allaah in love and veneration, by loving a created being as they love Allaah. This is the kind of shirk that Allaah does not forgive, and it is the shirk of which Allaah says (interpretation of the meaning):
âAnd of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaahâ
Or the belief that there are those who know the Unseen as well as Allaah. This is very common among some of the deviant sects such as the Raafidis (Shiâah), extreme Sufis, and Baatinis (esoteric sects) in general. The Raafidis believe that their imams have knowledge of the unseen, and the Baatinis and Sufis believe similar things about their awliyaâ (âsaintsâ), and so on. It is also shirk to believe that there is someone who bestows mercy in a manner that is befitting only for Allaah, so he shows mercy as Allaah does and forgives sins and overlooks the bad deeds of his worshippers.
Shirk may sometimes take the form of words:
Such as those who make duâaaâ or pray to someone other than Allaah, or seek his help or seek refuge with him with regard to matters over which no one has control except Allaah, whether the person called upon is a Prophet, a wali (âsaintâ), an angel or a jinn, or some other created being. This is a kind of major shirk which puts one beyond the pale of Islam.
Or such as those who make fun of religion or who liken Allaah to His creation, or say that there is another creator, provider or controller besides Allaah. All of these are major shirk and a grave sin that is not forgiven.
Shirk may sometimes take the form of actions:
Such as one who sacrifices, prays or prostrates to something other than Allaah, or who promulgates laws to replace the rulings of Allaah and makes that the law to which people are obliged to refer for judgement; or one who supports the kaafirs and helps them against the believers, and other acts that go against the basic meaning of faith and put the one who does them beyond the pale of Islam. We ask Allaah to keep us safe and sound.
2 â Minor shirk
This includes everything that may lead to major shirk, or which is described in the texts as being shirk, but does not reach the extent of being major shirk.
This is usually of two types:
1 â Being emotionally attached to some means which have no basis and for which Allaah has not given permission, such as hanging up âhandsâ, turquoise beads etc on the grounds that they offer protection or that they ward off the evil eye. But Allaah has not made them the means of such protection, either according to shareeâah or according to the laws of the universe.
Translatorâs note: the âhandsâ referred to are objects made of metal, pottery etc, usually blue or turquoise in colour, that some people hang up to ward off the evil eye, according to their mistaken belief
2 â Venerating some people or things in a way that does not go so far as ascribing lordship to them, such as swearing by something other than Allaah, or saying, âWere it not for Allaah and So and so,â etc.
The scholars have stipulated guidelines to distinguish major shirk from minor shirk when shirk is mentioned in the texts of shareeâah. These guidelines include the following:
(i) â When the Prophet (peace and blessings of Allaah be upon him) states clearly that this action is minor shirk, such as in al-Musnad (27742) where it is narrated that Mahmoud ibn Labeed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: âThe thing that I fear most for you is minor shirk.â They said: âO Messenger of Allaah, what is minor shirk?â He said: âShowing off, for Allaah will say on the Day when people are recompensed for their actions: âGo to those for whom you were showing off with your deeds in the world, and see what reward you find with them.ââ Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 951.
(ii) â When the word shirk is used in the texts of the Qurâaan and Sunnah in the indefinite form without the definite article al-. This usually refers to minor shirk, and there are many examples of this, such as when the Prophet (peace and blessings of Allaah be upon him) said: âIncantations, amulets and love spells are shirk.â
Narrated by Abu Dawood, 3883; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 331.
What is meant by shirk here is minor shirk, not major shirk.
Amulets are things that are hung on children such as turquoise beads and the like, which they claim will protect them from the evil eye.
Love spells are something that they do, claiming that it will make a woman beloved to her husband and a man beloved to his wife.
(iii) â If the Sahaabah understood from the texts of shareeâah that what was meant by shirk here was minor shirk, not major. Undoubtedly the understanding of the Sahaabah carries weight, because they are the most knowledgeable of the people concerning the religion of Allaah, and the most knowledgeable as to the intent of the Lawgiver. For example, Abu Dawood (3910) narrated from Ibn Masâood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: âTiyarah (superstitious belief in omens) is shirk, tiyarah is shirk,â three times, and there is no one among us but (will have some of that) but Allaah will rid him of it by means of tawakkul (putting his trust in Allaah). The words âthere is no one among usâ¦â are the words of Ibn Masâood, as was explained by the prominent scholars of hadeeth. This indicates that Ibn Masâood (may Allaah be pleased with him) understood that this was minor shirk, because he could not have said, âThere is no one among usâ¦â referring to major shirk. Moreover, major shirk cannot be eliminated by means of tawakkul, rather it is essential to repent therefrom.
(iv) â If the Prophet (peace and blessings of Allaah be upon him) interpreted the words shirk or kufr in a manner which indicates that what is meant is a minor form thereof and not the major form. For example al-Bukhaari (1038) and Muslim (74) narrated from Zayd ibn Khaalid al-Juhani that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (peace and blessings of Allaah be upon him) finished, he turned to face the people and said to them: âDo you know what your Lord has said?â They said: âAllaah and his Messenger know best.â He said: âThis morning one of My slaves became a believer in Me and one a disbeliever. As for him who said: âWe have been given rain by the grace of Allaah and His mercy,â that one is a believer in Me, a disbeliever in the stars; and as for him who said: âWe have been given rain by such-and-such a star, that one is a disbeliever in Me, a believer in the stars.ââ
The interpretation of the word kufr here is given in another report narrated from Abu Hurayrah who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: âDo you not know what your Lord said? âI do not send any blessing upon My slaves but a group among them become kaafirs thereby because they refer to the stars and attribute things to the stars. This explains that if a person attributes rainfall to the stars by believing that they caused it to fall â when in fact Allaah has not made the stars a means of causing rainfall â his kufr is a kind of ingratitude for the blessing of Allaah. It is well known that ingratitude for the blessing of Allaah is minor kufr. But if a person believes that the stars are controlling the universe and they are the ones that cause the rain to fall, then this is major shirk.
Minor shirk may sometimes take the form of outward actions, such as wearing talismans, strings, amulets and the like, and other words and deeds. And sometimes it may be hidden, like a little bit of showing off.
It may also take the form of beliefs:
Such as the belief that something may be a cause of bringing benefit or warding off harm, when Allaah has not made it so; or believing that there is barakah (blessing) in a thing, when Allaah has not made it so.
It sometimes takes the form of words:
Such as when they said, âWe have been given rain by such and such a star,â without believing that that the stars could independently cause rain to fall; or swearing by something other than Allaah, without believing in venerating the thing sworn by or regarding it as equal with Allaah; or saying, âWhatever Allaah wills and you will,â and so on.
It sometimes takes the form of actions:
Such as hanging up amulets or wearing a talisman or string to dispel or ward off calamity, because everyone who attribute powers to a thing when Allaah has not made it so either according to shareeâah or according to the laws of the universe, has associated something with Allaah. This also applies to one who touches a thing seeking its barakah (blessing), when Allaah has not created any barakah in it, such as kissing the doors of the mosques, touching their thresholds, seeking healing from their dust, and other such actions.
This is a brief look at the division of shirk into major and minor. We cannot go into great detail in this short answer.
What the Muslim must do is to avoid shirk in both its minor and major forms. The greatest sin is shirk and transgression against the unique rights of Allaah, which are to be worshipped and obeyed alone, with no partner or associate.
Hence Allaah has decreed that the mushrikeen will abide forever in Hell and has told us that He will not forgive them, and He has forbidden Paradise to them, as He says (interpretation of the meaning):
âVerily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills; and whoever sets up partners with Allaah in worship, he has indeed invented a tremendous sinâ
âVerily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise to him, and the Fire will be his abode. And for the Zaalimoon (polytheists and wrongdoers) there are no helpersâ
Every wise and religiously-committed person should fear shirk for himself and should turn to his Lord, asking Him to help him avoid shirk, as al-Khaleel Ibraaheem â peace be upon him said:
âand keep me and my sons away from worshipping idolsâ
Ibraaheem 14:35 â interpretation of the meaning
One of the salaf said: âWho can claim to be safe from this after Ibraaheem?â
So the sincere believerâs fear of shirk should increase as should his desire for his for his Lord to keep him away from it, and he should say the great duâaaâ which the Prophet (peace and blessings of Allaah be upon him) taught to his companions when he said to them: âShirk among you will be more subtle than the footsteps of an ant, but I will teach you something which, if you do it, both minor and major shirk will be kept away from you. Say: Allaahumma inni aâoodhu bika an ushrika bika wa ana aâlam wa astaghfiruka lima la aâlam (O Allaah, I seek refuge with You from associating anything with You knowingly, and I seek Your forgiveness for that of which I am unaware).â
Classed as saheeh by al-Albaani in Saheeh al-Jaamiâ, 3731
The above refers to the difference between major and minor shirk, defining each and describing its types.
With regard to the difference between them as far as the ruling is concerned:
Major shirk puts a person beyond the pale of Islam, so the one who does that is judged to be out of Islam and to have apostatized therefrom, so he is a kaafir and an apostate.
Minor shirk does not put a person beyond the pale of Islam, rather it may be done by a Muslim but he still remains in Islam; but the one who does that is in great danger because minor shirk is a major sin. Ibn Masâood (may Allaah be pleased with him) said: âIf I were to swear by Allaah falsely, that is better for me than if I were to swear by something other than Him sincerely.â So he regarded swearing by something other than Allaah (which is minor shirk) as being worse than swearing by Allaah falsely, and it is well known that swearing by Allaah falsely is a major sin.
We ask Allaah to make our hearts steadfast in adhering to His religion until we meet Him, and we seek refuge in His Might â may He be glorified â from going astray, for He is the Ever-Living Who never dies, but the jinn and mankind will die. And Allaah knows best and is most wise, and to Him is the final return of all.