The Reality of Shirk, its Manifestations and its Types
September 27, 2010 An original Deoband.org article By Shah Waliullah al-Muhaddith al-Dahlawi Translated by Zameelur Rahman
Shirk is to affirm the special attributes of Allah (Exalted is He) for [those] besides Him, like: (1) affirming absolute disposal (al-tasarruf al-mutlaq) in the cosmos (kawn) by an absolute will (al-iradah al-mutlaqah), which is expressed as "kun fayakun" (Be! And it is); (2) or affirming intrinsic knowledge (al-'ilm al-dhati) which has not been obtained through acquisition (iktisab) by means of the senses, rational proof, dreams (manam), inspiration (ilham) and their likes from [both] material and spiritual means; (3) or affirming [the act of] existentialising (ijad) the healing of a sick person; (4) or affirming a curse on an individual or displeasure upon him such that the object of this curse becomes penniless, sick or wretched; or [affirming] mercy and satisfaction with an individual, such that he becomes by means of this mercy and pleasure, rich, healthy, fit and happy. These [pre-Islamic] mushrikun did not recognise a partner (sharik) besides Allah (Exalted is He) in the creation of substances (jawahir), i.e. the foundations of matter, and administration of cosmic affairs. They recognised that none had the power, when Allah (Exalted is He) had established and decreed a thing, to impede or stop Him.
Their association (ishrak) was only in specific matters with [respect to] some servants [of Allah], since they believed that just as a great sultan from amongst the great sultans dispatches his servant and his close companions to one of the corners of his kingdom to take charge of one of the particular affairs and he makes them freely-dispose (mutasarrifin) therein by their choice and authority until another decision issues from him, and he does not take charge of the affairs of [his] subjects and their particular affairs himself, rather he delegates this to his authorities (wulat) and rulers (hukkam) and he accepts from them their intercession and their commendation of the employees that are working under their watch and those connected to them and those close to them, similarly the Absolute King of Kings (Exalted is His Eminence) has indeed conferred the
robe of divinity to some of His close servants, and He made their displeasure and pleasure effective for His other servants. As a result of this, they would believe it necessary to come close to these servants that were brought close [to Allah], until this became a means of the validity of being accepted in the presence of the True King; and [they believed] their intercession with respect to them would obtain privilege and acceptance from Him (Glorified is He) when deeds are recompensed and accounted.
Considering this perception and conception which was firmly-rooted in their minds, their minds incited them to prostrate before them and slaughter on their behalf, and take oaths upon their names and seek help (isti'anah)[1] by their absolute power, and carve their images and their statues from stone, brass, copper etc. and make them a Qiblah (direction of worship) in order to turn to their spirits; and the ignorant gradually advanced in this manner until they began to worship these images and statues and believed them to be gods (alihah) themselves, and confusion, doubt and great corruption occurred in their beliefs.[2] (Al-Fawz al-Kabir fi Usul al-Tafsir, translated into Arabic by Salman al-Husayni al-Nadwi, pp. 23-25, Dar al-Basha‟ir al-Islamiyyah, Third Edition) _____________________________
1. Shah Waliullah Dahlawi wrote on this issue: "All who go to the land of Ajmer or to the grave of Salar Mas‟ud or those that resemble them in order to request [to fulfil] a need, it is indeed a sin more grievous than murder and adultery. Its likeness is not but the likeness of those who worship the creation or like those who call on Al-Lat and Al-‟Uzza. However, we do not [unequivocally] declare disbelief [upon them] due to the absence of a text from the Lawgiver in this specific matter. All who assign life to the dead and request their needs from them, „his heart is surely sinful‟ (Qur‟an, 2:283), and [this act] is included in His statement (Exalted is He), „that is iniquity‟ (Qur‟an, 5:3)." (Al-Tafhimat al-Ilahiyyah, 2:45)
In the same work, he writes: "The definition of associating (shirk) [partners] with Allah (Glorified is He) in worship is glorifying (ta'zim) other than Allah, intending thereby to come closer to Allah (Exalted is He) and salvation in the Final Abode. One of the greatest diseases in this age of ours is their worship of their shuyukh when [they are] alive or [worship] of their graves when [they are] dead. The ignorant [Muslims] imitate the disbelievers of India [i.e. Hindus] in worshipping their idols [which is] amongst their [ritual] acts. The definition of associating [partners] with Allah in seeking help (isti'anah) is to seek one‟s need from another while believing he has the power to accomplish it by applying [his] powerful will (sarf al-iradah al-nafidhah), like curing the sick, giving life and death, giving provision and creating a child, and other things that are contained in the Names of Allah (Exalted is He). The definition of associating [partners] with Allah in supplication (du'a) is to mention other than Allah (Glorified is He) while believing this action of his will benefit him in his afterlife or in coming closer to Allah, just as they mention their shuyukh when waking up in the morning." (Al-Tafhimat al-Ilahiyyah, 2:64)
He also discusses isti'anah in relation to shirk in his masterpiece, Hujjat Allah al-Balighah: "This concept [i.e. shirk] has various embodiments and forms, and the divine law only discusses embodiments and forms of it which the people practice with the intention of shrik, so that they become anticipated sources (mazinnah) of shirk and customarily inseparable from it. This is similar to the practice of the divine law in establishing the causes that entail good or evil actions as being tantamount to those acts themselves. We want to alert you to those things which God, may He be Exalted, has made anticipated sources (mazinnat) of shirk in the divine law brought by Muhammad, may there be peace and blessings upon the one who brought it, so that he forbade them…2) Among them is that they used to request assistance (yasta'inuna) with their needs (fi hawa'ijihim) such as in curing the sick and meeting the needs of the poor, from other than God. They would make vows to them expecting the accomplishment of their purposes through these vows, and they would recite their names, hoping for their blessing. Therefore, God, may He be Exalted, made incumbent upon them that they say during their prayers: „Thee alone do we worship, Thee alone do we seek for help‟ (Qur‟an, 1:4). And He said, may He be Exalted, „Call upon no one except God‟ (Qur‟an, 72:18). The meaning of „calling upon‟ is not worship as certain of the interpreters of the Qur‟an said, it rather means „seeking help‟ (isti'anah) according to the saying of God, may He be Exalted, „No, but you call upon Him and He removes the thing because of which you call upon Him‟ (Qur‟an, 6:41)." (The Conclusive Argument of God: Shah Wali Allah of Delhi's Hujjat Allah al-Balighah, Trans. Marcia K. Hermansen, p.184-6) [↩]
2. After explaining further the condition of the mushrikun, Shah Waliullah compares them with some Muslims of his time. He writes: "If you, dear reader, are hesitant in accepting the accuracy of what was said about the beliefs of the mushrikin and their deeds, look at the superstitious distorters of this age, especially those of them who reside in the borders of the Abode of Islam [i.e. India], what their conceptions of "sainthood" (wilayah) are; for, despite recognising the sainthood of the early saints, they believe the existence of saints in this age is impossible, and they attend the graves and holy places [of the early saints] and are afflicted by all kinds of shirk, bid'ahs and superstitions; and distortion (tahrif) and assimilation (tashbih) have taken root in them and penetrated into their minds until no tribulation amongst the tribulations and no trial amongst the trials contained in the judgement that has come in the authentic hadith, „You will surely follow the ways of those who went before you…‟ remained but a group from amongst the groups that are Muslims by name plunged into it and became attached to it. Allah (Glorified is He) save us from that." (Al-Fawz al-Kabir, p.26)
He wrote elsewhere: "Allah‟s Messenger (Allah bless him and grant him peace) said, „You will surely follow the ways of those who went before you, hand span for hand span, arm‟s length for arm‟s length, until if they were to enter the hole of a lizard, you would follow them.‟ We said, „O Messenger of Allah! The Jews and Christians?‟ He said, „Then who?‟ Al-Bukhari and Muslim transmitted it. Allah‟s Messenger (Allah bless him and grant him peace) spoke the truth for indeed we have seen men amongst the feeble of the Muslims taking the pious as lords besides Allah and adopting their graves as mosques just as the Jews and Christians would do." (Al-Tafhimat al-Ilahiyyah, 2:134-5) [↩]
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Tags: ajmer, istimdad, reality of shirk, salar masud ghazi, seeking aid, shah waliullah, shirk, tasarruf, types of shirk
This entry was posted on September 27, 2010 at 2:31 am and is filed under Allah and His Attributes. You can follow any responses to this entry through the RSS 2.0 feed.
6 Responses to The Reality of Shirk, its Manifestations and its Types
1.
absalih on October 5, 2010 at 8:19 pm The book „Al-Fawz al-Kabir fi Usul al-Tafsir‟(The Principles of Qur‟an Commentary) by this Great Scholar Hazrat Shah Waliyullah Muhaddis Dehlawi(Quddisa Sirrahu) is available in English, as translated by Prof.G.N. Jalbani ,Ex.Professor,University of Sind, at the link below.It is useful for all those interested in the philosophy of this eminent scholar. "Al-Fauz Al-Kabir Fi-Usul Al-Tafsir is among Shah Waliyullah‟s important works and presumbly the best compilation ever prepared on the subject. The author‟s approach to the study of the Qur‟an is independent and in conformity with the exigencies of logic. It helps in clearing the cobwebs of misconception which sometimes crop up in the minds of non-Muslim readers; it also helps commentators in tiding over difficulties which they occasionally come across in comprehending the Holy Book."
http://www.kitabbhavan.com/book_detail.asp?id=40&catid=25
Reply
2.
SeekerOfGuidance on October 10, 2010 at 12:17 am Subhanallah! The Maslak of these Ulama who are accepted by the whole Ummah is so clear. I guess the only route the ahl al-bid‟ah will have left is to castigate such previously cherished Ulamah from Ahl as-Sunnah or interpret as forgery every text that they take a dislike for. Here is another unambiguous saying from a recognised Mujaddid of the Ummah, which adds further weight to some of Shah Waliullah‟s statements above: Imaam Rabbani Mujaddid Alfe Sani [r.h] states in his Maktubaat: "Those animals that are offered on the names of the buzrugs [awliya] and they are slaughtered at the grave of the buzrug [awliya], according to the fiqhi [jurisprudent] ruling such acts are included as being amongst shirk [polytheism]. A great deal of discouragement from such acts has been recorded. Such offerings are in the same category as those which are made in the name of some jinnaat. According to the Shariah such acts are prohibited and counted as shirk…Abstinence is also very necessary from such acts which bear resemblance to shirk. There are various ways of taking vows on the name of Allaah Ta`ala. What is the need for slaughtering an animal when taking a vow? Also for combining this slaughter with that which is made in the name of some jinnaat? There is a similarity between this is and the worship of jinnaats… Included in such vows [which are made in the names of other than Allaah Ta`ala] are those rozas [fasts] which women keep, on the names of their peers [shaykhs]. For the iftaar of those rozas [fasts] they stipulate all special types of treats. They even specify a particular day for the roza. They combine their object and desire with the fast. Through the waseelah of these fasts they ask of their needs from their peers [shaykhs]. And they consider their shaykhs to be their helpers and solvers of difficulties [in the time of distress] through these fasts. This is shirk in ibadat… One should clearly understand the gravity of making waseelah in the Ibaadat of anyone other than Allaah Ta`ala. When the evil and iniquity of this heinous sin becomes manifest, then the women aver that they kept the roza for Allah Ta`ala but they intended the thawaab [reward] for the peer [shaykh]. This is a glaring falsity. If they were true to their word, then why do they specify a particular day for the roza? And why do they stipulate all sorts of special and specific food for the Iftaar?" [Maktubaat, vol. III, maktoob # 41]
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September 27, 2010 An original Deoband.org article By Shah Waliullah al-Muhaddith al-Dahlawi Translated by Zameelur Rahman
Shirk is to affirm the special attributes of Allah (Exalted is He) for [those] besides Him, like: (1) affirming absolute disposal (al-tasarruf al-mutlaq) in the cosmos (kawn) by an absolute will (al-iradah al-mutlaqah), which is expressed as "kun fayakun" (Be! And it is); (2) or affirming intrinsic knowledge (al-'ilm al-dhati) which has not been obtained through acquisition (iktisab) by means of the senses, rational proof, dreams (manam), inspiration (ilham) and their likes from [both] material and spiritual means; (3) or affirming [the act of] existentialising (ijad) the healing of a sick person; (4) or affirming a curse on an individual or displeasure upon him such that the object of this curse becomes penniless, sick or wretched; or [affirming] mercy and satisfaction with an individual, such that he becomes by means of this mercy and pleasure, rich, healthy, fit and happy. These [pre-Islamic] mushrikun did not recognise a partner (sharik) besides Allah (Exalted is He) in the creation of substances (jawahir), i.e. the foundations of matter, and administration of cosmic affairs. They recognised that none had the power, when Allah (Exalted is He) had established and decreed a thing, to impede or stop Him.
Their association (ishrak) was only in specific matters with [respect to] some servants [of Allah], since they believed that just as a great sultan from amongst the great sultans dispatches his servant and his close companions to one of the corners of his kingdom to take charge of one of the particular affairs and he makes them freely-dispose (mutasarrifin) therein by their choice and authority until another decision issues from him, and he does not take charge of the affairs of [his] subjects and their particular affairs himself, rather he delegates this to his authorities (wulat) and rulers (hukkam) and he accepts from them their intercession and their commendation of the employees that are working under their watch and those connected to them and those close to them, similarly the Absolute King of Kings (Exalted is His Eminence) has indeed conferred the
robe of divinity to some of His close servants, and He made their displeasure and pleasure effective for His other servants. As a result of this, they would believe it necessary to come close to these servants that were brought close [to Allah], until this became a means of the validity of being accepted in the presence of the True King; and [they believed] their intercession with respect to them would obtain privilege and acceptance from Him (Glorified is He) when deeds are recompensed and accounted.
Considering this perception and conception which was firmly-rooted in their minds, their minds incited them to prostrate before them and slaughter on their behalf, and take oaths upon their names and seek help (isti'anah)[1] by their absolute power, and carve their images and their statues from stone, brass, copper etc. and make them a Qiblah (direction of worship) in order to turn to their spirits; and the ignorant gradually advanced in this manner until they began to worship these images and statues and believed them to be gods (alihah) themselves, and confusion, doubt and great corruption occurred in their beliefs.[2] (Al-Fawz al-Kabir fi Usul al-Tafsir, translated into Arabic by Salman al-Husayni al-Nadwi, pp. 23-25, Dar al-Basha‟ir al-Islamiyyah, Third Edition) _____________________________
1. Shah Waliullah Dahlawi wrote on this issue: "All who go to the land of Ajmer or to the grave of Salar Mas‟ud or those that resemble them in order to request [to fulfil] a need, it is indeed a sin more grievous than murder and adultery. Its likeness is not but the likeness of those who worship the creation or like those who call on Al-Lat and Al-‟Uzza. However, we do not [unequivocally] declare disbelief [upon them] due to the absence of a text from the Lawgiver in this specific matter. All who assign life to the dead and request their needs from them, „his heart is surely sinful‟ (Qur‟an, 2:283), and [this act] is included in His statement (Exalted is He), „that is iniquity‟ (Qur‟an, 5:3)." (Al-Tafhimat al-Ilahiyyah, 2:45)
In the same work, he writes: "The definition of associating (shirk) [partners] with Allah (Glorified is He) in worship is glorifying (ta'zim) other than Allah, intending thereby to come closer to Allah (Exalted is He) and salvation in the Final Abode. One of the greatest diseases in this age of ours is their worship of their shuyukh when [they are] alive or [worship] of their graves when [they are] dead. The ignorant [Muslims] imitate the disbelievers of India [i.e. Hindus] in worshipping their idols [which is] amongst their [ritual] acts. The definition of associating [partners] with Allah in seeking help (isti'anah) is to seek one‟s need from another while believing he has the power to accomplish it by applying [his] powerful will (sarf al-iradah al-nafidhah), like curing the sick, giving life and death, giving provision and creating a child, and other things that are contained in the Names of Allah (Exalted is He). The definition of associating [partners] with Allah in supplication (du'a) is to mention other than Allah (Glorified is He) while believing this action of his will benefit him in his afterlife or in coming closer to Allah, just as they mention their shuyukh when waking up in the morning." (Al-Tafhimat al-Ilahiyyah, 2:64)
He also discusses isti'anah in relation to shirk in his masterpiece, Hujjat Allah al-Balighah: "This concept [i.e. shirk] has various embodiments and forms, and the divine law only discusses embodiments and forms of it which the people practice with the intention of shrik, so that they become anticipated sources (mazinnah) of shirk and customarily inseparable from it. This is similar to the practice of the divine law in establishing the causes that entail good or evil actions as being tantamount to those acts themselves. We want to alert you to those things which God, may He be Exalted, has made anticipated sources (mazinnat) of shirk in the divine law brought by Muhammad, may there be peace and blessings upon the one who brought it, so that he forbade them…2) Among them is that they used to request assistance (yasta'inuna) with their needs (fi hawa'ijihim) such as in curing the sick and meeting the needs of the poor, from other than God. They would make vows to them expecting the accomplishment of their purposes through these vows, and they would recite their names, hoping for their blessing. Therefore, God, may He be Exalted, made incumbent upon them that they say during their prayers: „Thee alone do we worship, Thee alone do we seek for help‟ (Qur‟an, 1:4). And He said, may He be Exalted, „Call upon no one except God‟ (Qur‟an, 72:18). The meaning of „calling upon‟ is not worship as certain of the interpreters of the Qur‟an said, it rather means „seeking help‟ (isti'anah) according to the saying of God, may He be Exalted, „No, but you call upon Him and He removes the thing because of which you call upon Him‟ (Qur‟an, 6:41)." (The Conclusive Argument of God: Shah Wali Allah of Delhi's Hujjat Allah al-Balighah, Trans. Marcia K. Hermansen, p.184-6) [↩]
2. After explaining further the condition of the mushrikun, Shah Waliullah compares them with some Muslims of his time. He writes: "If you, dear reader, are hesitant in accepting the accuracy of what was said about the beliefs of the mushrikin and their deeds, look at the superstitious distorters of this age, especially those of them who reside in the borders of the Abode of Islam [i.e. India], what their conceptions of "sainthood" (wilayah) are; for, despite recognising the sainthood of the early saints, they believe the existence of saints in this age is impossible, and they attend the graves and holy places [of the early saints] and are afflicted by all kinds of shirk, bid'ahs and superstitions; and distortion (tahrif) and assimilation (tashbih) have taken root in them and penetrated into their minds until no tribulation amongst the tribulations and no trial amongst the trials contained in the judgement that has come in the authentic hadith, „You will surely follow the ways of those who went before you…‟ remained but a group from amongst the groups that are Muslims by name plunged into it and became attached to it. Allah (Glorified is He) save us from that." (Al-Fawz al-Kabir, p.26)
He wrote elsewhere: "Allah‟s Messenger (Allah bless him and grant him peace) said, „You will surely follow the ways of those who went before you, hand span for hand span, arm‟s length for arm‟s length, until if they were to enter the hole of a lizard, you would follow them.‟ We said, „O Messenger of Allah! The Jews and Christians?‟ He said, „Then who?‟ Al-Bukhari and Muslim transmitted it. Allah‟s Messenger (Allah bless him and grant him peace) spoke the truth for indeed we have seen men amongst the feeble of the Muslims taking the pious as lords besides Allah and adopting their graves as mosques just as the Jews and Christians would do." (Al-Tafhimat al-Ilahiyyah, 2:134-5) [↩]
Share this: Email Print Facebook13 Twitter1 Google +1 More
This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.
Tags: ajmer, istimdad, reality of shirk, salar masud ghazi, seeking aid, shah waliullah, shirk, tasarruf, types of shirk
This entry was posted on September 27, 2010 at 2:31 am and is filed under Allah and His Attributes. You can follow any responses to this entry through the RSS 2.0 feed.
6 Responses to The Reality of Shirk, its Manifestations and its Types
1.
absalih on October 5, 2010 at 8:19 pm The book „Al-Fawz al-Kabir fi Usul al-Tafsir‟(The Principles of Qur‟an Commentary) by this Great Scholar Hazrat Shah Waliyullah Muhaddis Dehlawi(Quddisa Sirrahu) is available in English, as translated by Prof.G.N. Jalbani ,Ex.Professor,University of Sind, at the link below.It is useful for all those interested in the philosophy of this eminent scholar. "Al-Fauz Al-Kabir Fi-Usul Al-Tafsir is among Shah Waliyullah‟s important works and presumbly the best compilation ever prepared on the subject. The author‟s approach to the study of the Qur‟an is independent and in conformity with the exigencies of logic. It helps in clearing the cobwebs of misconception which sometimes crop up in the minds of non-Muslim readers; it also helps commentators in tiding over difficulties which they occasionally come across in comprehending the Holy Book."
http://www.kitabbhavan.com/book_detail.asp?id=40&catid=25
Reply
2.
SeekerOfGuidance on October 10, 2010 at 12:17 am Subhanallah! The Maslak of these Ulama who are accepted by the whole Ummah is so clear. I guess the only route the ahl al-bid‟ah will have left is to castigate such previously cherished Ulamah from Ahl as-Sunnah or interpret as forgery every text that they take a dislike for. Here is another unambiguous saying from a recognised Mujaddid of the Ummah, which adds further weight to some of Shah Waliullah‟s statements above: Imaam Rabbani Mujaddid Alfe Sani [r.h] states in his Maktubaat: "Those animals that are offered on the names of the buzrugs [awliya] and they are slaughtered at the grave of the buzrug [awliya], according to the fiqhi [jurisprudent] ruling such acts are included as being amongst shirk [polytheism]. A great deal of discouragement from such acts has been recorded. Such offerings are in the same category as those which are made in the name of some jinnaat. According to the Shariah such acts are prohibited and counted as shirk…Abstinence is also very necessary from such acts which bear resemblance to shirk. There are various ways of taking vows on the name of Allaah Ta`ala. What is the need for slaughtering an animal when taking a vow? Also for combining this slaughter with that which is made in the name of some jinnaat? There is a similarity between this is and the worship of jinnaats… Included in such vows [which are made in the names of other than Allaah Ta`ala] are those rozas [fasts] which women keep, on the names of their peers [shaykhs]. For the iftaar of those rozas [fasts] they stipulate all special types of treats. They even specify a particular day for the roza. They combine their object and desire with the fast. Through the waseelah of these fasts they ask of their needs from their peers [shaykhs]. And they consider their shaykhs to be their helpers and solvers of difficulties [in the time of distress] through these fasts. This is shirk in ibadat… One should clearly understand the gravity of making waseelah in the Ibaadat of anyone other than Allaah Ta`ala. When the evil and iniquity of this heinous sin becomes manifest, then the women aver that they kept the roza for Allah Ta`ala but they intended the thawaab [reward] for the peer [shaykh]. This is a glaring falsity. If they were true to their word, then why do they specify a particular day for the roza? And why do they stipulate all sorts of special and specific food for the Iftaar?" [Maktubaat, vol. III, maktoob # 41]
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