A person can be categorized as Kaafir or Murtadd (meaning apostate) if the following twelve beliefs or actions are found in him. Everyone should be aware of what Kufr is so that we can save ourselves from its dangers. Not knowing about kufr may result in you thinking that you are a Muslim, yet in reality you come under the category of Kaafir (May Allah save us from such disgrace).

However, unless we have clear and irrefutable evidence, ensure not to haste in labeling a person who claims to be Muslim as a kaafir (disbeliever) or Murtadd (Apostate). Leave this job to the scholars of Islam. But when you feel the need of letting people know about the person’s kufr, you may mention that his actions portray kufr in them. The reason for not directly assigning a person the label of a kaafir (Disbeliever) is the warning from prophet (pbuh) in the below Hadith:

Ibn Umar (radiallahu ‘anhu) reports that the Prophet (sallallahu ‘alaihi wa sallam) said “Any person who called his brother ‘O Unbeliever’ (has in fact done an act by which this kufr) would return to one of them. If it were so as he (the accuser) asserted, (the kufr of the accused would be confirmed, but if the kufr was not true) then it returned to him (the man who called his brother Muslim a kaafir).” Muslim.

There are matters which may indeed indicate or even necessitate that a person be a disbeliever (kaafir) such as defiling the Qur’aan or cursing the Prophet (sallallaahu ‘alaihi wa sallam) regardless of what the person espouses and it is only Allah who knows the unseen. As humans we can only judge or make determinations from what is outwardly evident.

Kufr (disbelief) is of two types: action (‘amaly) and belief (‘itiqaady ), some of which may be termed “kufr doona kufr” that is, a degree of kufr less than the total kufr which does not necessarily put one outside of Islam although such a person’s Islam may be doubtful or in grave danger. This is the explanation of Qur’aan 5:44 by the companion Ibn Abbaas (radiallahu ‘anhu) collected by Ibn Jareer and quoted by Ibn Katheer on the authority of ‘Ataa.

1) To disavow Allah’s Lordship (Ruboobiyah) or Deity and singular right to be worshipped (Uloohiyah) [Qur'aan 4:48 & 116, 5:72, 39:2-3, 51:56] or the message of any of the Messengers of Allah (Tawheed) [Qur'aan 10:35, 16:36] or to claim that any Messenger or Prophet (Rasool or Nabiy) came after the Prophet Muhammad (sallallahu ‘alaihi wa sallam). [Qur'aan 6:93, 6:21, 7:37, 11:18-19, 18:15, 29:68, 33:40, 39:32, 61:8]

2) To deny or reject any of Allah’s Attributes or Names (Asmaa was Sifaat) i.e. Living, Knowing, Hearing, Seeing, Merciful, having a face and hands (though we know not in what manner yet certainly not like His creation), or to add to them that which is not mentioned in the Qur’aan or authentic Sunnah. i.e. Belief that Allah is not above His creation & that He is everywhere or in everything or to attribute any quality that is Allah’s alone to man [Qur'aan 4:48, 6:18 & 61, 10:3, 68 - 69, 20:5, 35:10, 42:11, 72:26 - 27, Ch. 112]

3) Setting up intermediaries between oneself and Allah, making supplication to them, asking their intercession, and placing one’s trust in them. Calling upon the dead, asking them for help, or offering them gifts or sacrifices is all shirk. [Qur'aan 2:165 & 255, 5:72, 30:52, 39:44]. To give any of the creation that which is due to Allah alone or to be pleased with being given worship besides Allah in any manner [Qur'aan 21:29] thus making or becoming a taaghoot (pl. tawaagheet).

4) To curse, abuse the Name of Allah, to deny or to revile Him or any of His Messengers or Prophets or Angels. [Qur'aan 2:285, 4:136, 6:10, 57:19]

5) To deny, stop, or reject any Fard (obligatory) duty of the Sharia (Divine Law) i.e. Salaah, Zakaah, Saum, Hajj, Kindness to parents, or Jihad. [Qur'aan 4:50, 64-65, 80] or to turn away from the religion by not learning or practicing it’s precepts. [Qur'aan 32:22]

6) To deem or to make permissible (halaal) what is clearly forbidden (haraam) -i.e. adultery, fornication, drinking alcohol, taking drugs, theft, murder, sorcery, magic; or to make what is halaal haraam – i.e. to eat meat or seafood, marry plural wives, women to veil, etc. [Qur'aan 2:102, 174-176,4:69, 6:157]

7) To deny or reject any chapter, verse, or letter from the Book of Allah (Al-Qur’aan) or to purposely give it deviant interpretations [Qur'aan 3:7, 6:21] i.e. not derived from the Qur’aan itself, the authentic Sunnah of Muhammad (sallallahu ‘alaihi wa sallam) [Qur'aan 6:153, 16:64] or according to established methods of tafseer. Abu Hurairah (radiallahu ‘anhu) reported that the Rasool (sallallahu ‘alaihi wa sallam) said, “Don’t pursue that which you have no knowledge of”. Ahmed. [Qur'aan 4:59, 10:68-70].

8 ) To openly show disdain, scorn, contempt for, or treat with levity the Deen of Islam or it’s tenets, obligatory injunctions or it’s traditions. [Qur'aan 4:140] To ridicule and deride them or to treat the Qur’aan as a piece of garbage or filth or to trample or abuse it as an insult. [Qur'aan 4:83, 140, 6:4-5, 7:50-51, 9:63-66, 20:124, 41:26 27]

9) To disbelieve in the Resurrection, Punishment, or Goodly reward on the Day of Reckoning or that punishment and reward are only abstract, symbolic or spiritual. [Qur'aan , 56:1-2, 67:8-10, 69]

10) To say that the Righteous (Awliyaa’) are above the Prophets (‘alaihimus salaam) or that some of the Righteous are exempt from acts of worship prescribed by Islam according to the Sunnah of Muhammad (sallallahu ‘alaihi wa sallam). [Qur'aan 3:85, 8:34, 10:62-63]

11) To rule or judge by other than that which Allah revealed. This is of different types and the ruling differs depending on the beliefs and actions. Whoever rules by other than what Allah has revealed viewing it or believing it to be superior or better than Allah’s sharia is considered a disbeliever by all the Muslims. Likewise, the one who substitutes the sharia with man-made laws and views that as permissible, even if he says that to rule by the sharia is better, is a disbeliever because he has made halaal what Allah has made haraam. If one rules as described following whims or in opposition to someone (i.e. not viewing it as equal, a substitute or superior as described above) he is considered a major sinner. [2:120, 3:85, 4:115, 5:3, 44, 49, 50, 33:36, 45:18, 58:22]. [explained in detail in Fataawa Ibn Baz, Vol. 1 Rulings on 'Aqeedah, pg. 991]

12) To support or aid the polytheists (mushrikoon) against the Muslims. [3:28. 118, 4:51, 5:57]

Types of Kufr:

There are many types of Al-Kufr ul Akbar:

1. Kufrul-’Inaad: Disbelief out of stubborness. This applies to someone who knows the truth and admits to knowing the truth and admits to knowing it with his tongue, but refuses to accept it and refrains from making a declaration. Allaah subhanahu wa ta’ala says: Throw into Hell every stubborn disbeliever [Soorah Qaaf (50), Ayah 24]

2. Kufrul-Inkaar: Disbelief out of denial. This applies to someone who denies with both heart and tongue. Allaah subhanahu wa ta’ala says: They recognize the favors of Allaah, yet they deny them. Most of them are disbelievers. [Soorah Nahl (16), Ayah 83]

3. Kufrul-Kibr: Disbelief out of arrogance and pride. The disbelief by the devils (Iblees) is an example of this type of Kufr.

4. Kufrul-Juhood: Disbelief out of rejection.This applies to someone who aknowledges the truth in his heart, but rejects it with his tongue. This types of kufr is applicable to those who calls themselves Muslims but who reject any necessary and accepted norms of Islam such as Salaat and Zakat. Allaah subhanahu wa ta’ala says: They denied them (OUR SIGNS) even though their hearts believed in them , out of spite and arrogance. [Soorah Naml (27), Ayah 14]

5. Kufrul-Nifaaq: Disbelief out of hypocrisy.This applies to someone who pretends to be a believer but conceals his disbelief. Such a person is called a MUNAFIQ or hypocrite. Allaah subhanahu wa ta’ala says: Verily the hypocrites will be in the lowest depths of Hell. You will find no one to help them. [Soorah An Nisaa (4), Ayah 145]

6. Kufrul-Istihaal: Disbelief out of trying to make HARAM into HALAL. This applies to someone who accepts as lawful (Halal) that which Allaah has made unlawful (Haram) like alcohol or adultery.Only Allaah subhanahu wa ta’ala has the prerogative to make things Halal and Haram and those who seek to interfere with His right are like rivals to Him and therefore fall outside the boundries of faith.

7. Kufrul-Kurh: Disbelief out of detesting any of Allaah’s subhanahu wa ta’ala commands. Allaah subhanahu wa ta’ala says: Perdition (destruction) has been consigned to those who disbelieve and He will render their actions void. This is because they are averse to that which Allaah has revealed so He has made their actions fruitless. [Soorah Muhammed (47), Ayah 8-9]

8. Kufrul-Istihzaha: Disbelief due to mockery and derision. Allaah subhanahu wa ta’ala says: Say: Was it at Allaah, His signs and His apostles that you were mocking? Make no excuses. You have disbelieved after you have believed. [Soorah Taubah (9), ayah 65-66]

9. Kufrul-I’raadh: Disbelief due to avoidance. This applies to those who turn away and avoid the truth. Allaah subhanahu wa ta’ala says: And who is more unjust than he who is reminded of his Lord’s signs but then turns away from them. Then he forgets what he has sent forward (for the Day of Judgement) [Soorah Kahf (18), Ayah 57]

10. Kufrul-Istibdaal: Disbelief because of trying to substitute Allaah’s Laws. This could take the form of:

(a) Rejection of Allaah’s law (Sharee’ah) without denying it

(b) Denial of Allaah’s law and therefore rejecting it, or

(c) Substituting Allaah’s laws with man-made laws. Allaah subhanahu wa ta’ala says: Or have they partners with Allaah who have instituted for them a religion which Allaah has not allowed. [Soorah Shuraa(42), Ayah 8] Allaah subhanahu wa ta’ala says: Say not concerning that which your tongues put forth falsely (that) is lawful and this is forbidden so as to invent a lie against Allaah. Verily, those who invent a lie against Allaah will never prosper. [Soorah Nahl (16), Ayah 116]

[Source: Adapted from Tafseer Ibn Katheer]

It is of two types:

1. Intercession that will take place in the Hereafter, on the Day of Resurrection.
2. Intercession concerning matters of this world.

With regard to the intercession that will take place in the Hereafter, it is of two types:

The first type: Exclusive intercession, which will be granted only to the Messenger (peace and blessings of Allaah be upon him), and no one else in creation will have a share in that with him. This is of various kinds:

1) The greater intercession

This is the station of praise and glory (al-maqaam al-mahmood) which Allaah has promised to him, when He said:

“And in some parts of the night (also) offer the Salaat (prayer) with it (i.e. recite the Qur’aan in the prayer) as an additional prayer (Tahajjud optional prayer Nawaafil) for you (O Muhammad). It may be that your Lord will raise you to Maqaam Mahmood (a station of praise and glory, i.e., the honour of intercession on the Day of Resurrection)” [al-Isra’ 17:79]

What this intercession means is that he will intercede for all of mankind when Allaah delays the Reckoning and they have waited for so long in the place of gathering on the Day of Resurrection. Their distress and anxiety will reach a point where they can no longer bear it, and they will say, “Who will intercede for us with our Lord so that He will pass judgement amongst His slaves?” and they will wish to leave that place. So the people will come to the Prophets, each of whom will say, “I am not able for it,” until when they come to our Prophet (peace and blessings of Allaah be upon him), he will say, “I am able for it, I am able for it.” So he will intercede for them, that judgement may be passed. This is the greater intercession, and it is one of the things that belong exclusively to the Prophet (peace and blessings of Allaah be upon him).

There are many ahaadeeth which speak of this intercession, in al-Saheehayn and elsewhere, such as the hadeeth narrated by al-Bukhaari in his Saheeh (1748) from Ibn ‘Umar (may Allaah be pleased with him): “The people will fall on their knees on the Day of Resurrection, each nation following its Prophet, saying, ‘O So and so, intercede!’ until intercession is granted to the Prophet (peace and blessings of Allaah be upon him). On that Day Allaah will resurrect him to a station of praise and glory.”

2) Intercession for the people of Paradise to enter Paradise

It was narrated that Anas ibn Maalik said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘I will come to the gate of Paradise on the Day of Resurrection and will ask for it to be opened. The gatekeeper will say, “Who are you?” I will say, “Muhammad.” He will say, “I was commanded not to open it for anyone before you.”’” [Narrated by Muslim, 333]

According to another report narrated by Muslim (332), “I will be the first one to intercede concerning Paradise.”

3) The intercession of the Messenger (peace and blessings of Allaah be upon him) for his uncle Abu Taalib:

It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that mention was made of his uncle Abu Taalib in the presence of the Messenger of Allaah (peace and blessings of Allaah be upon him). He said, “Perhaps my intercession will benefit him on the Day of Resurrection, and he will be placed in a shallow part of the Fire which will come up to his ankles and cause his brains to boil.” [Narrated by al-Bukhaari, 1408; Muslim, 360]

4) His intercession so that some people of his ummah will enter Paradise without being brought to account

This kind of intercession was mentioned by some of the scholars, who quoted as evidence the lengthy hadeeth of Abu Hurayrah concerning intercession, in which it says: “Then it will be said, ‘O Muhammad, raise you head; ask, it will be given to you; intercede, your intercession will be accepted.’ So I will raise my head and say, ‘My ummah, O Lord; my ummah, O Lord; my ummah, O Lord.’ It will be said, ‘Admit those among your ummah who are  not to be brought to account through the right-hand gate of Paradise. They will share the other gates with the people of other nations.’” [Narrated by al-Bukhaari, 4343; Muslim, 287]

The second type: General intercession.

This will be granted to the Messenger (peace and blessings of Allaah be upon him) and others – angels, Prophets and righteous people – will share in it as Allaah wills. This is of various kinds:

1) Intercession for some people who have entered Hell, that they might be brought forth from it.

There is a great deal of evidence for this, for example:

The marfoo’ hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him) in Saheeh Muslim (269): “By the One in Whose hand is my soul, none of you can be more insistent in asking Allaah to restore his rights against his opponent than the believers who will ask Allaah, on the Day of Resurrection, (to grant them the power of intercession) for their brothers who are in the Fire. They will say, ‘Our Lord, they used to fast with us and pray and perform Hajj.’ It will be said to them, ‘Bring out those whom you recognize, so the Fire will be forbidden to burn them.’ So they will bring out many people… And Allaah will say: ‘The angels have interceded, and the Prophets have interceded, and the believers have interceded. There is none left but the Most Merciful of those who show mercy.’ Then He will seize a handful of the Fire and bring forth from it people who never did anything good.”

2) Intercession for people who deserve Hell, that they may not enter it.

This may be indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “There is no Muslim who dies and forty men who associate nothing with Allaah pray the funeral prayer for him, but Allaah will accept their intercession for him.” (Narrated by Muslim, 1577). For this intercession happens before the deceased enters Hell, and Allaah will accept their intercession concerning that.

3) Intercession for some of the believers who deserve Paradise, that they may be raised in status in Paradise.

For example, Muslim (may Allaah have mercy on him) narrated (1528) that the Prophet (peace and blessings of Allaah be upon him) prayed for Abu Salamah and said: “O Allaah, forgive Abu Salamah and raise his status among those who are guided, and take good care of his family that he has left behind. Forgive us and him, O Lord of the Worlds, make his grave spacious for him and illuminate it for him.”

Conditions of this intercession:

The evidence indicates that intercession in the Hereafter will only happen if the following conditions are met:

1) Allaah must approve of the one for whom intercession is made, because Allaah says (interpretation of the meaning):

“and they cannot intercede except for him with whom He is pleased” [al-Anbiya’ 21:28]

This implies that the one for whom intercession is made must be a believer in Tawheed, because Allaah is not pleased with the mushrikeen. In Saheeh al-Bukhaari (97) it is narrated from Abu Hurayrah (may Allaah be pleased with him) that he said: “It was said, ‘O Messenger of Allaah, who will be the most blessed of people by your intercession of the Day of Resurrection?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I thought, O Abu Hurayrah, that no one would ask me about this hadeeth before you, because I have seen how keen you are to learn hadeeth. The people who will be most blessed by my intercession on the Day of Resurrection are those who say Laa ilaaha ill-Allaah sincerely from the heart.’”

2) Allaah must give permission to the intercessor to intercede, because Allaah says (interpretation of the meaning): “Who is he that can intercede with Him except with His Permission?” [al-Baqarah 2:255]

3)     Allaah must approve of the intercessor, because Allaah says: “…whose intercession will avail nothing except after Allaah has given leave for whom He wills and is pleased with” [al-Najm 53:26]

And the Messenger (peace and blessings of Allaah be upon him) has stated that those who curse much will not be intercessors on the Day of Resurrection, as Muslim narrated in his Saheeh (4703) that Abu’l-Darda’ (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Those who curse much will not be witnesses or intercessors on the Day of Resurrection.’”

The second type of intercession is that which has to do with matters of this world. This is of two types:

1 – That which is within a person’s ability to do something. This is permissible, subject to two conditions:

1) That it should have to do with a permissible thing. It is not correct to intercede concerning something that will result in the loss of people’s rights or in wrong being done to them. It is also not correct to intercede concerning something that is haraam, such as those who intercede concerning those who deserve the hadd punishment, asking that it not be carried out on them. Allaah says : “Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression” [al-Maa’idah 5:2]

According to a hadeeth narrated by ‘Aa’ishah (may Allaah be pleased with her), Quraysh were concerned about a Makhzoomi woman who had stolen, and they said, “Who will speak to the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning her? Who better than Usaamah, the beloved of the Messenger of Allaah (peace and blessings of Allaah be upon him)?” So Usaamah spoke to him, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Are you interceding concerning one of the hadd punishments prescribed by Allaah?” Then he stood up and addressed the people, and said, “O people, those who came before you were only destroyed because if one of their nobles stole they would let him off but if one of the weak stole they would carry out the punishment on him. By Allaah, if Faatimah the daughter of Muhammad were to steal, I would cut off her hand.” (Narrated by al-Bukhaari, 3261; Muslim, 3196).

In Saheeh al-Bukhaari (5568) and Saheeh Muslim (4761) it is narrated that Abu Moosa (may Allaah be pleased with him) said that if someone came with a need to the Messenger of Allaah (peace and blessings of Allaah be upon him), he would turn to those who were sitting with him and say, “Intercede, and you will be rewarded, and Allaah will decree what He wills through the lips of His Messenger.”

2) In his heart, the person must depend on Allaah alone to realize his aim and ward off what is disliked. He should know that this intercessor is no more than a means which Allaah has permitted to us, and that benefit and harm are in the hand of Allaah alone. This meaning is expressed clearly in the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him).

If either of these two conditions is not met, then the intercession is not allowed.

2 – That which is not within a person’s ability to do something, such as seeking intercession from the dead and occupants of graves, or from a living person who is absent, believing that he is able to hear and meet one’s need. This is the kind of intercession that constitutes shirk, which is clearly forbidden in many verses of the Qur’aan and ahaadeeth from the Prophet (peace and blessings of Allaah be upon him), because it ascribes to them attributes which belong only to the Creator, for He is the Ever-living Who never dies.

Their specious argument is that the awliya’ (“saints”) and Sayyids intercede for their relatives and for those who call on them and take them as friends and love them, and because of that they ask them for intercession. This is exactly what Allaah described the early mushrikeen as doing, when they said, “These are our intercessors with Allaah” [Yoonus 10:18 ] ; referring to those whom they worshipped among the angels, righteous people and others, and meaning that they would intercede for them with Allaah. In the same way, the contemporary mushrikoon say “the awliya’ (‘saints’) intercede for us; we cannot ask of Allaah (directly) so we ask them and they ask of Allaah.” And they say that the Prophet (peace and blessings of Allaah be upon him) and all the Prophets and righteous people were given the power of intercession, and we call upon them and say, intercede for us as Allaah has given you the power of intercession. They give the example of kings in this world, and say that the kings of this world can only be approached through intercession; if you need something, you go to their friends and those who are close to them, their ministers, gatekeepers, servants, etc., to intercede for you so that the king can deal with your matter; so we reach Allaah by approaching and asking His awliyaa’ and the Sayyids who are close to Him. By doing this they fall into the same shirk as those who came before them, and they compare the Creator to His creation.

Allaah tells us of a righteous man in Soorat Ya-Seen, who said (interpretation of the meaning): “ ‘Shall I take besides Him aalihah (gods)? If the Most Gracious (Allaah) intends me any harm, their intercession will be of no use for me whatsoever” [Ya-Seen 36:23]

And Allaah tells us that the kuffaar will confess it themselves: “They will say: ‘We were not of those who used to offer the Salaah (prayers), Nor we used to feed Al-Miskeen (the poor); And we used to talk falsehood (all that which Allaah hated) with vain talkers. And we used to belie the Day of Recompense,  Until there came to us (the death) that is certain’ So no intercession of intercessors will be of any use to them” [al-Muddaththir 74:43-48]

The Prophet (peace and blessings of Allaah be upon him), even though he will be given the power of intercession on the Day of Resurrection, will not be able to use it until after Allaah has given him permission and has approved of the one for whom intercession is to be made.

Hence he (peace and blessings of Allaah be upon him) did not let his ummah ask him to intercede for them in this world, and that was not narrated from any one of his Sahaabah (may Allaah be pleased with them). If that had been a good thing, he would have conveyed it to his ummah and called them to do it, and his Companions who were keen to do good would have hastened to do it. Thus we know that seeking intercession from him now (in this world) is a great wrong, because it involves calling upon someone other than Allaah and doing something which is an obstacle to intercession, for intercession is available only to those who sincerely believe in Allaah alone (Tawheed)

The people in the place of standing (on the Day of Resurrection) will only ask the Prophet (peace and blessings of Allaah be upon him) to intercede for them so that judgement will be passed, because he will be there with them and because he will be able to turn to his Lord and ask Him. This is like asking a person who is alive and present to do make du’aa’ for one, which is something that he is able to do.

Hence it is not narrated that any of the people in the place of standing will ask him (peace and blessings of Allaah be upon him) to intercede for them that their sins might be forgiven.

Those who ask him for intercession now, based on the fact that it will be permissible to ask him for that in the Hereafter, if their claims were justified, would have to limit what they say to, “O Messenger of Allaah, intercede for us that judgement may be passed”! But they do something other than that. They do not limit it to a request for intercession, rather they ask the Prophet (peace and blessings of Allaah be upon him) – and others – to relieve their distress and send down mercy; they turn to him at times of calamity; they pray to him on land and sea, at times of ease and times of difficulty, ignoring the words of Allaah (interpretation of the meaning):

“Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations?” [al-Naml 27:62]

From the above it is clear to every fair-minded person that the correct kind of intercession is intercession that depends on the permission and approval of Allaah, because all intercession belongs to Him. That also includes asking for intercession from living people who are able to do that concerning worldly matters, for which Allaah has granted permission. It should be pointed out here that this kind of intercession is permitted because Allaah has given permission for it, since it involves no kind of emotional attachment to the person, rather the point is that it is a means, like all other means which Islam permits us to use. The kind of intercession which is forbidden is asking someone other than Allaah to do something that no one is able to do except Allaah, because intercession belongs to no one besides Allaah, and no one can do it unless Allaah grants him leave and approves of him. So whoever seeks intercession from anyone else has transgressed upon the exclusive preserve of Allaah and has wronged himself, and has exposed himself to being deprived of the intercession of the Prophet (peace and blessings of Allaah be upon him) on the Day of Resurrection. We ask Allaah to keep us safe and sound, and we ask Him to cause our Prophet (peace and blessings of Allaah be upon him) to intercede for us … Ameen.

Allah knows the best!

Shirk

Types

There are three types of Shirk, namely:
(1) Ash-Shirk-al-Akbar, i.e. major Shirk

(2) Ash-Shirk-al-Asghar, i.e. minor Shirk

(3) Ash-Shirk-al-Khafi, i.e. inconspicuous Shirk.

Manifestations

(1) Ash-Shirk-al-Akbar (The major Shirk): The major and serious polytheistic form, it has four aspects:

(a) Shirk-ad-Du’â, i.e. invocation.This aspect implies invoking, supplicating or praying to other deities besides Allah.

Almighty Allah says:

“And when they embark on a ships they invoke Allah, making their Faith pure for Him only, but when He brings them safely to land, behold, they give a share of their worship to others,” [Al-Quran 29:65]

(b) Shirk-al-Niyyah wal-Iradah wal-Qasd: This aspect implies inten-tions, purpose and determination in acts of worship or religious deeds not for the sake of Allah but directed towards other deities.

Almighty Allah says:

“Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire; and vain are the deeds they did therein. And of no effect is that which they used to do.” [Al-Quran 11:15,16]

(c) Shirk-at-Tâ’a: This aspect implies rendering obedience to any authority against the Order of Allah.

Almighty Allah says:

“They (Jews and Christians) took their Rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah), and (they also took as their lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded (in the Torah and the Gospel) to worship none but One Ilâh (God i.e., Allah), Lâ ilâha illâ Huwa (none has the right to be worshipped but He). Praise and Glory be to Him, (far above is He) from having the partners they associate (with Him).” [Al-Quran 9:31]

Once, while Allah’s Messenger SAW was reciting the above Verse, ‘Adi bin Hatim said, “O Allah’s Prophet! They do not worship them (rabbis and monks).” Allah’s Messenger said, “They certainly do. They (i.e. Rabbis and monks) made legal things illegal, and illegal things legal, and they (i.e. Jews and Christians) followed them; and by doing so they really worshipped them.” (Narrated by Ahmad, At-Tirmidhi, and Ibn Jarir). (Tafsir At-Tabari, Vol.10, Page No. 114).

(d) Shirk-al-Mahabbah: This implies showing the love which is due to Allah Alone, to others than Him.

Almighty Allah says:

“And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). If only those who do wrong could see, when they will see the torment, that all power belongs to Allah and that Allah is Severe in punishment.” [Al-Quran 2:165]

(2) Ash-Shirk-al-Asghar Ar-Riyâ’ (The minor Shirk, i.e. acts performed to show off). Any act of worship or any religious deed done in order to gain praise, fame or for worldly purposes, falls under this minor form.
Almighty Allah says:

“Say (O Muhammad SAW ) : ‘I am only a man like you, it has been inspired to me that your Ilâh (God) is One Ilâh (God i.e Allah). So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.’ “ [Al-Quran 18:110]

(3) Ash-Shirk-al-Khafi (The inconspicuous Shirk). This type implies being inwardly dissatisfied with the inevitable condition that has been ordained for one by Allah; conscientiously lamenting that had you done or not done such and such or had you approached such and such you would have had a better status, etc.

The Noble Prophet Muhammad SAW said:

“Ash-Shirk-al-Khafi in the Muslim nation is more inconspicuous than the creeping of black ant on black rock in the pitch-darkness of the night.” And this inconspicuous Shirk is expiated by saying thrice the following sentences within a day and a night: “O Allah! I take Your refuge from that I should ascribe anything as partner in Your worship, being conscious of that, and I beg Your pardon for that sin which I am not aware of.”

Allah knows the best!

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.

Tawheed is categorized into three definations:

1. Tawheed Ar-Ruboobiyyah
2. Tawheed Al-uloohiyyah
3. Tawheed Al-Asma wa’l sifaat

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: “Say (O Muhammad): He is Allaah, (the) One [Ahad], Allaah‑us‑Samad [Allaah — the Self‑Sufficient Master, Whom all creatures need, (He neither eats nor drinks)], He begets not, nor was He begotten, And there is none co‑equal or comparable unto Him” [Surah Ikhlaas 112:1-3]

“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” [Surah Baqarah 2:163]

“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” [Surah Maa'idah 5:73]

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: “Truly, the religion with Allaah is Islam” [Surah 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” [Surah 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. 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)?” [Surah Ankaboot 29:61]

“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”[Surah Ankaboot 29:63]

“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)?” [Surah Al-Zukhruf 43:87]

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” [Surah Al-Isra’ 17:23]

“Worship Allaah and join none with Him (in worship)” [Surah Al-Nisa’ 4:36]

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” [Surah Al-Shoora 42:11]

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.

Aqeedah

The correctness of Aqeedah is the (most) fundamental principle. This is because bearing witness that Laa Ilaaha Illa Allaah Wa Anna Muhammaddan Rasool Allaah (there is no deity worthy of worship except Allaah and that Muhammad is His Messenger), is the first pillar of Islaam. And the Messengers called firstly, to the correction of the aqeedah because all acts of worship and behavior depends on it and without the correct aqeedah, there is no benefit from (these) deeds. The Most High said: “But if they had joined in worship others with Allaah, all that they used to do would have been of no benefit to them.” [Surah Al-An’am 6:88]

And their deeds became invalid. And Allaah said: “Verily, whosoever sets up partners in worship with Allaah, then Allaah has forbidden Paradise for him, and the Fire will be his abode. And for the Dhaalimoon (polytheists and wrong-doers) there are no helpers.” [Surah Al-Maa’idah 5:72]

And the Most High said: “And indeed it has been revealed to you (O Muhammad), as it was to those (Allaah’s Messengers) before you: ‘If you join others in worship with Allaah, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.” [Surah Az-Zumar 39:65]

From these texts and other than them, it is clear that the correction of the aqeedah is from the important (affairs) and at the forefront of the da’wah. And the first (affair) to establish for the da’wah is the correction of aqeedah. And the Prophet (Pbuh) remained in Makkah for thirteen years after his mission began, calling the people to the correction of the aqeedah and to at-Tawheed. And the faraa’id (obligatory acts of worship) were not revealed to him except in Madeenah.

Yes, and the salaat was made obligatory upon him in Makkah before the hijrah and the rest of the shar’iah was imposed on him after the hijrah. From this we have evidence that deeds are not accepted except after the correction of the aqeedah.

And this is for the one who says: That the eemaan is sufficient without having interest for the aqeedah.

This is contradictory because eemaan is not eemaan except if the aqeedah is correct. And if the aqeedah is not correct, then there is no eemaan, and (there is) no deen (religion).

Allah Knows Better!