The word Islam from the Arabic language dictionaries means submission, humbling oneself, and obeying commands and heeding prohibitions without objection, sincerely worshipping Allaah alone, believing what He tells us and having faith in Him. The word Islam has become the name of the religion which was brought by Muhammad (peace and blessings of Allaah be upon him).
Why is this religion called Islam?
For all the religions on earth are called by various names, either the name of a specific man or a specific nation. So Christianity takes its name from Christ; Buddhism takes its name from its founder, the Buddha; the Zoroastrians became well known by this name because their founder and standard-bearer was Zoroaster. Similarly, Judaism took its name from a tribe known as Yehudah (Judah), so it became known as Judaism. And so on. Except for Islam, for it is not attributed to any specific man or to any specific nation, rather its name refers to the meaning of the word Islam.
What this name indicates is that the establishment and founding of this religion was not the work of one particular man and that it is not only for one particular nation to the exclusion of all others. Rather its aim is given the attribute implied by the word Islam to all the peoples of the earth. So everyone who acquires this attribute, whether he is from the past or the present, is a Muslim, and everyone who acquires this attribute in the future will also be a Muslim.
The literal meaning of the Arabic term emaan is that ones heart is absolutely and totally convinced, without an iota of a doubt, about something.
For example, it is the belief of emaan of every human being that fire burns, or poison kills, or jumping from a considerable height would sustain injuries, etc. One thus does not need to put ones hand in the fire to confirm whether it is hot or it burns, or one does not need to taste poison to confirm it is dangerous to ones health, or one does not need to jump from a considerable height to confirm whether one will sustain injuries. Any belief whereupon ones heart is totally and absolutely convinced is emaan.
When used in Islamic terminology, the term emaan would mean:
- Absolute and total belief and conviction in the Oneness of Allah Subhanah WataAla.
- Absolute and total belief and conviction in all the appointed Prophets of Allah Subhanah WataAla.
- Absolute and total belief in all the revealed Scriptures of Allah Subhanah WataAla.
- Absolute and total belief in the Angels of Allah Subhanah WataAla.
- Absolute and total belief in the concept of the Hereafter, Paradise and Hell Fire, etc.
- Absolute and total belief in the Qadr or Divine Decrees of Allah Subhanah WataAla.
If ones heart is absolutely and totally convinced with all the six aspects and conditions of faith listed above, and ones heart does not hold even an iota of a doubt in the Truth of any of the six conditions listed above, then one would have been blessed with emaan or faith.
If one disbelieves or doubts even a part of one of the six conditions of emaan listed above, then one would join the ranks of those who disbelieve. For example, if one believes in all the Prophets but denies even one only of the appointed Prophets of Allah, or one denies or doubts even one of the Revelations or Books of Allah, etc.then that person would be deemed to have no emaan or faith in the Sight of Allah Subhanah WataAla.
Tawheed in Arabic means attributing Oneness to Allaah and describing Him as being One and Unique, with no partner or peer in His Essence and Attributes.
The Arabs say waahid, ahad and waheed, all meaning one. Allaah is Waahid, meaning that He has no rivals or peers in any way. So Tawheed means knowing Allaah is One, with none like unto Him. Whoever does not acknowledge Allaah in these terms and does not describe Him as being One with no partner or associate does not believe in Tawheed.
With regard to the shar’i definition of Tawheed, it means believing in Allaah alone as God and Lord and attributing to Him alone all the attributes of Lordship and divinity.
It may be defined as follows: Believing that Allaah is One with no partner or associate in His Lordship (ruboobiyyah), divinity (uloohiyyah) or names and attributes (al-asma’ wa’l-sifaat).
This word (Tawheed) and its derivatives are used with this meaning in the Qur’aan and Sunnah. For example:
Allaah says (interpretation of the meaning):
“Say (O Muhammad): He is Allaah, (the) One [Ahad].
2. Allaah‑us‑Samad [Allaah — the Self‑Sufficient Master, Whom all creatures need, (He neither eats nor drinks)].
3. He begets not, nor was He begotten.
4. And there is none co‑equal or comparable unto Him”
“And your Ilaah (God) is One Ilaah [ilaahun waahidun] (God — Allaah), Laa Ilaaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful”
“Surely, disbelievers are those who said: ‘Allaah is the third of the three (in a Trinity).’ But there is no Ilaah (god) (none who has the right to be worshipped) but One Ilaah [ilaahun waahidun] (God —Allaah). And if they cease not from what they say, verily, a painful torment will befall on the disbelievers among them”
And there are many similar verses.
In Saheeh al-Bukhaari (7372) and Saheeh Muslim (19) it is narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: When the Prophet (peace and blessings of Allaah be upon him) sent Mu’aadh ibn Jabal to Yemen, he said to him: “You are going to people from among the People of the Book, so let the first thing to which you call them be belief in Allaah alone (Tawheed). If they accept that, then tell them that Allaah has enjoined on them five prayers every day and night. If they pray then tell them that Allaah has enjoined on them zakaah from their wealth to be taken from their rich and given to their poor. If they agree to that then take it from them but avoid the best of people’s wealth.”
In Saheeh Muslim it is narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): belief that Allaah is One, establishing regular prayer, paying zakaah, fasting Ramadaan and Hajj.”
What is meant by Tawheed in all these texts is affirming the meaning of the testimony that there is no god but Allaah and that Muhammad is the Messenger of Allaah, which is the essence of the religion of Islam with which Allaah sent His Prophet Muhammad (peace and blessings of Allaah be upon him), based on the evidence of the words of the Qur’aan and Sunnah. In some versions of the hadeeth of Mu’aadh quoted above it says: “You will come to some people from among the People of the Book so when you come to them, call them to bear witness that there is no god except Allaah and that Muhammad is the Messenger of Allaah.” Narrated by al-Bukhaari, 1492.
According to another version of the hadeeth of Ibn ‘Umar: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Islam is based on five (pillars): the testimony that there is no god except Allaah and that Muhammad is His slave and Messenger...” Narrated by Muslim, 16.
This indicates that Tawheed is the essence of the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah, and that this is Islam with which Allaah sent His Prophet to the two races of mankind and the jinn, other than which Allaah will not accept any religion from anyone.
Allaah says (interpretation of the meaning):
“Truly, the religion with Allaah is Islam”
[Aal ‘Imraan 3:19]
“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers”
[Aal ‘Imraan 3:85]
Once this is understood, it should be noted that the scholars have divided Tawheed into three categories, as follows:
Tawheed al-Ruboobiyyah (Oneness of Divine Lordship), Tawheed al-Uloohiyyah (Oneness of Divinity) and Tawheed al-Asma’ wa’l-Sifaat (Oneness of the Divine Names and Attributes).
Tawheed al-Ruboobiyyah (Oneness of Divine Lordship): means believing in Allaah as One and Unique with regard to His actions such as creation, sovereignty, control, giving life and death, and so on.
There is a great deal of evidence to support this in the Qur’aan and Sunnah. See question no. 13532 to learn some of it.
Whoever believes that there is any creator other than Allaah or any sovereign controlling this universe and disposing of its affairs other than Allaah has denied this aspect of Tawheed and disbelieved in Allaah.
The kuffaar of old accepted this aspect of Tawheed in general terms, although they differed with regard to some of its details. The evidence that they used to accept this is to be found in several verses of the Qur’aan such as the following (interpretation of the meaning):
“And if you were to ask them: ‘Who has created the heavens and the earth and subjected the sun and the moon?’ they will surely reply: ‘Allaah.’ How then are they deviating (as polytheists and disbelievers)?”
“And if you were to ask them: ‘Who sends down water (rain) from the sky, and gives life therewith to the earth after its death?’ they will surely reply: ‘Allaah.’ Say: ‘All the praises and thanks be to Allaah!’ Nay, most of them have no sense”
“And if you ask them who created them, they will surely say: ‘Allaah.’ How then are they turned away (from the worship of Allaah Who created them)?”
In these verses Allaah states that the kuffaar affirm that He is the Creator, Sovereign and Controller, but despite that they do not worship Him alone (Tawheed of worship), which points to the graveness of their wrongdoing and lies, and the weakness of their reasoning. For if there is One Who is described in such terms, none should be worshipped except Him alone and none should be described as being one and unique except Him; may He be glorified above those that they associate with him.
So whoever affirms this Tawheed in the true sense must inevitably also affirm the Oneness of Allaah’s Divinity (Tawheed al-Uloohiyyah).
Tawheed al-Uloohiyyah means devoting all acts of worship, both inward and outward, in word and deed, to Allaah Alone, and not worshipping anything or anyone other than Allaah, no matter who he is. Allaah says (interpretation of the meaning):
“And your Lord has decreed that you worship none but Him”
“Worship Allaah and join none with Him (in worship)”
It may be described as devoting all one’s actions to Allaah alone.
It is called Tawheed al-Uloohiyyah because it is based on ta’alluh lillaah which is worship and devotion of Allaah accompanied by love and veneration.
It is also called Tawheed al-‘Ibaadah (oneness of worship) because it means that a person worships Allaah by doing that which He has commanded and avoiding that which He has forbidden.
It is also called Tawheed al-Talab wa’l-Qasd wa’l-Iraadah (Oneness of goal, purpose and will) because it means that a person does not seek anything except the Face of Allaah, so he worships Him sincerely.
This is the kind of Tawheed concerning which people went astray, which is why the Prophets were sent and the Books were revealed. This is the purpose for which the universe was created and laws were prescribed. Concerning this disputes arose between the Prophets and their peoples, so the stubborn were doomed and the believers were saved.
Whoever goes astray with regard to this Tawheed, such as devoting some of his worship to someone other than Allaah, has gone beyond the pale of Islam and drifted away from true belief. May Allaah protect us from that.
With regard to Tawheed al-Asma’ wa’l-Sifaat (Oneness of the Divine Names and Attributes), this means affirming the names and attributes of Allaah and believing that there is none like unto Allaah in His names and attributes. This Tawheed is based on two principles:
1 – Affirmation: i.e., affirming that which Allaah has affirmed for Himself in His Book or that His Prophet (peace and blessings of Allaah be upon him) has affirmed of His beautiful names and sublime attributes in a manner that suits the Majesty and Greatness of Allaah, without distorting them, twisting their meanings, denying their reality or discussing how they are.
2 – Denial: i.e., denying that Allaah has any faults and denying any shortcomings that He has denied Himself. The evidence for that is the words of Allaah (interpretation of the meaning):
“There is nothing like Him, and He is the All‑Hearer, the All‑Seer”
So He has denied that He bears any resemblance to His creation, and affirmed that He has attributes of perfection in a manner that befits Him, may He be glorified.
See al-Hujjah fi Bayaan al-Mahajjah, 1/305; Lawaami’ al-Anwaar al-Bahiyyah, 1/57.
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 – And Allaah is the Source of strength and true guidance comes from Him:
Know – may Allaah guide you – 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 sharee’ah 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 Qur’aan. Allaah says (interpretation of the meaning):
“Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped)”
“And they set up rivals to Allaah, to mislead (men) from His path! Say: ‘Enjoy (your brief life)! But certainly, your destination is the (Hell) Fire!’”
In the hadeeth it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies claiming that Allaah has a rival, will enter Hell.”
Narrated by al-Bukhaari, 4497; Muslim, 92.
The types of shirk:
The texts of the Qur’aan 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 – 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-asma’ wa’l-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 (hypocrites’) 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):
“And of mankind are some who take (for worship) others besides Allaah as rivals(to Allaah). They love them as they love Allaah”
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 (Shi’ah), 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 awliya’ (“saints”), 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 du’aa’ 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 (“saint”), 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 – 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 – Being emotionally attached to some means which have no basis and for which Allaah has not given permission, such as hanging up “hands”, 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 sharee’ah or according to the laws of the universe.
[Translator’s note: the “hands” 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 – 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, “Were it not for Allaah and So and so,” etc.
The scholars have stipulated guidelines to distinguish major shirk from minor shirk when shirk is mentioned in the texts of sharee’ah. These guidelines include the following:
(i) – 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: “The thing that I fear most for you is minor shirk.” They said: “O Messenger of Allaah, what is minor shirk?” He said: “Showing off, for Allaah will say on the Day when people are recompensed for their actions: ‘Go to those for whom you were showing off with your deeds in the world, and see what reward you find with them.’” Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 951.
(ii) – When the word shirk is used in the texts of the Qur’aan 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: “Incantations, amulets and love spells are shirk.”
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) – If the Sahaabah understood from the texts of sharee’ah 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 Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Tiyarah (superstitious belief in omens) is shirk, tiyarah is shirk,” 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 “there is no one among us…” are the words of Ibn Mas’ood, as was explained by the prominent scholars of hadeeth. This indicates that Ibn Mas’ood (may Allaah be pleased with him) understood that this was minor shirk, because he could not have said, “There is no one among us…” referring to major shirk. Moreover, major shirk cannot be eliminated by means of tawakkul, rather it is essential to repent therefrom.
(iv) – 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: “Do you know what your Lord has said?” They said: “Allaah and his Messenger know best.” He said: “This morning one of My slaves became a believer in Me and one a disbeliever. As for him who said: ‘We have been given rain by the grace of Allaah and His mercy,’ that one is a believer in Me, a disbeliever in the stars; and as for him who said: ‘We have been given rain by such-and-such a star, that one is a disbeliever in Me, a believer in the stars.’”
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: “Do you not know what your Lord said? ‘I 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 – when in fact Allaah has not made the stars a means of causing rainfall – 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, “We have been given rain by such and such a star,” 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, “Whatever Allaah wills and you will,” 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 sharee’ah 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):
“Verily, 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 sin”
“Verily, 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 helpers”
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 – peace be upon him] said:
“and keep me and my sons away from worshipping idols”
[Ibraaheem 14:35 – interpretation of the meaning]
One of the salaf said: “Who can claim to be safe from this after Ibraaheem?”
So the sincere believer’s 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 du’aa’ which the Prophet (peace and blessings of Allaah be upon him) taught to his companions when he said to them: “Shirk 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 a’oodhu bika an ushrika bika wa ana a’lam wa astaghfiruka lima la a’lam (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).”
Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 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 Mas’ood (may Allaah be pleased with him) said: “If I were to swear by Allaah falsely, that is better for me than if I were to swear by something other than Him sincerely.” 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 – may He be glorified – 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.