TERM 3 - TAwheed - CLASS 4
SHIRK IN AL-IBAADAH
In this category of Shirk, acts of worship are directed to other than God & the reward for worship is sought from the creation instead of the Creator. As in the case of the previous categories, Shirk in al-Ibadah has two main aspects.
1. Ash-Shirk al-Akbar (Major Shirk)
This form of shirk occurs when any act or worship is directed to other than Allah. It represents the most obvious form of idolatry, which the prophets were specifically sent by Allah to call the masses of mankind away from. This concept is supported by Allah’s statement in the Qur’an:
“Surely we have sent to every nation a messenger saying, worship Allah and avoid taghut (false gods)...” (Qur’an 16: 36)
Taghut actually means anything which is worshipped along with Allah or instead of Allah. For example, love is a form of worship which, in its perfection, should only be directed to Allah. In Islam, the love of God is expressed by total obedience to Him. It is not the type of love which man naturally feels toward creation; towards parents, children, food, etc. To direct that type of love towards God is to lower Him to the level of His creation which is shirk in al-Asma’ was-sifat. Love that is worship is the total surrender of one’s will to God. Consequently, Allah told the Prophet ﷺ to tell the believers:
“Say: ‘If you love Allah, follow me and Allah will love you…….’’’ (Qur’an 3: 31)
The Prophet ﷺ also told his companions,
“None of you is a true believer until become more beloved to him than his child, his father & the whole mankind.” (Bukhari)
Love of the Prophet ﷺ is not based on his humanity but on the divine origin of his message. Thus, like the love of Allah, it is also expressed by total obedience to his commands. Allah (S.W.T.) said in the final revelation:
“Whoever obeys the Messenger has obeyed Allah…” (Qur’an 4:80)
And:
“Say: ‘Obey Allah and obey the Prophet…’ ” (Qur’an 3:32)
If man allows the love of anything or anyone to come between himself and Allah, then he has worshipped that thing. In this way, money can become one’s god or evenone’s desires could become a god.
The Prophet ﷺ said, “the worshipper of the dirham will always be miserable.” (Bukhari)
And Allah said in the Qur’an,
“Have you not seen the one who takes his desires as his god?...” (Qur’an 25:43)
Much emphasis has been placed on the evils of shirk in Ibadah (worship) because it contradicts the very purpose of creation as expressed in Allah’s statement:
“I have not created Jinn or mankind except for My worship.” (Qur’an 51:56)
Major Shirk represents the greated act of rebellion against the Lord of the Universe, and is thus the ultimate sin. It is a sin so great that it virtually cancels out all good a person may do and guarantees its performer eternal damnation in Hell. Consequently, false religion is based primarily on this form ofshirk. All man-made systems in one way or another invite their followers to the worship of creation. Christians are called upon to pray to a man, a Prophet of God named Jesus, whom they claim to have been God incarnate. Catholics among Christians pray to Mary as the “mother of God”, to the angels like Micheal.
Muslims whole acts of worship fall into this category of shirk are those who pray to Prophet Muhammad (S.A.W.) or to mystics in the Sufi heirachy of saints, believing that they can answer their prayers, though Allah has clearly said in the Qur’an:
“Say, Think to yourselves if there came upon you Allah’s punishment or the Final Hour, would you then call on other than Allah? [Reply] if you are truthful.” (Qur’an 6:40)
2. Ash-Shirk al-Asghar (Minor Shirk):
Minor Shirk does not constitute apostasy, but defects the Tawheed, and is conducive to Major Shirk. It is of two kinds:
1. Obvious Shirk which constitutes of UTTERANCES and ACTIONS.
As for the UTTERANCES, such as swearing by other than Allah; the Messenger of Allah ﷺ said: "He who swears by other than Allah, commits Kufr, or Shirk." [At-Tirmidhee and others]
Or making a statement such as: "Whatever Allah wills and you will."
This statement was made by a man to the Prophet ﷺ who objected his statement saying: "Have you made me a rival to Allah? Say: 'Whatever Allah Alone wills."
Or statements like this, 'Had it not been for Allah and so and so.'
The correct statements are: "Whatever Allah wills and then you will." Because the participle 'then' denotes sequence as well as delay, thus to signify that the will of the slave is subservient to the will of Allah.
Allah says: "And you will do nothing unless Allah, the Rabb of the worlds wills it to be done." [Soorah at-Takwir (81): 29]
As for 'and' it signifies absolute combination and association, it does not necessitate order or sequence. Similar to those statement are: 'I have none to resort to except Allah and you' or, 'This is from the blessings of Allah and your blessings.'
As for ACTIONS, such as wearing a ring or a thread for the purpose of warding-off evil, or wearing talismanic outfit or other items for fear of bad eye, or otherwise, if the person who wears them believes that such things are the means of warding-off evil or bringing relief. In that case, wearing them is considered as lesser Shirk, because Allah does not make things as means of protection. But if he believes that these things themselves ward-off evil, then such belief constitutes a major Shirk because he depends on other than Allah.
2. The hidden Shirk (Ar-Riya’) pertains to intentions and wills such as acting hypocritically and fame – that is, to do a thing which usually is done as a means for seeking nearness to Allah, but does it only so that people commend him for it; such as performing Salat in a perfect manner, or giving charitable gift to be praised, or raising his voice with the Dhikr (remembrance of Allah) or reciting Qur'aan for people to hear him and praise him. When an act of worship is done in Riya (doing an act of worship in order to make people see it or hear it), it would be nullified. Allah, the Exalted, says: "So let him who hope to meet his Rabb do good deeds without ascribing a partner to Allah in worshipping his Rabb." [Soorah al-Kahf (18): 110]
The Prophet ﷺ said: "The thing I fear most that you may commit is the lesser Shirk." They asked: 'O Messenger of Allah, what is the lesser Shirk?' He replied:"Riyaa." [Ahmed and at-Tabaranee]
Under this kind falls doing acts of worship for worldly gains, such as performing Hajj, calling our the Adhan (the call for prayer), leading Salaat for money, fame, etc or acquiring knowledge, or fighting in the cause of Allah for money, fame, etc. The Prophet * said: "May the slave of dinar be degraded, may the slave of dirham be degraded, may slave of garment be degraded, for if he is given, he would be satisfied, and if he is not given he is dissatisfied." [Saheeh al-Bukharee]
Ibn al-Qayyim (rahimahullah) said: "As for Shirk which is pertinent to will and intention, it resembles a sea without coast; very few of those who escape it. He who intends by doing good deeds to please other than Allah, and intends to do a thing not for the sake of coming near to Allah, and requested the reward from other than Allah, commits Shirk in terms of intention.
While sincerity is to dedicate all acts of worship and utterances and intentions sincerely to Allah and this is the genuine Hanifiyyah, the deen of Ibraheem which Allah commands all of his slaves to follow. Allah does not accept any other deen from anyone. It is the essence of Islam, as Allah, the Exalted, says: "And he who wants a deen other than Islam, it shall not be accepted from him, and in the world to come he shall be among the losers." [Soorah Al-Imran (3): 85]
It is the deen of Ibraheem that Allah saved from evil and only the light-witted turns away from it.
The Differences between Major Shirk and Minor Shirk.
The following differences between the Major Shirk and the Minor Shirk are deduced from the above mentioned:
The Major Shirk constitutes apostasy, while the Minor Shirk does not constitute apostasy.
The Major Shirk condemns the one who practices it to eternal like in the Fire. Whereas the Minor Shirk does not condemn the one who practices it to eternal life in the Fire if he enters it.
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