Fatwa Kalungan Bunga Di Tugu

Pada menjalankan kuasa yang diberikan oleh seksyen 31(1) dan seksyen 32, Enakmen Pentadbiran Perundangan Islam 1989, Selangor, Mufti bagi Negeri Selangor atas perintah Duli Yang Maha Mulia Sultan dan selepas berbincang dengan Jawatankuasa Perunding Hukum Syara’ membuat fatwa bahawa amalan seperti bertafakur dengan menundukan kepala, dan meletakkan kalungan bunga yang dilakukan di hadapan tugu dalam upacara menyambut Hari Pahlawan adalah bercanggah dengan Islam.

Fatwa tersebut diwartakan oleh Mufti Negeri Selangor, Dato' Haji Ishak Haji Baharom pada 21hb Ogos 1995.

Why Did God Create Mankind? #4

The Purpose of Creation

Description: The purpose for the creation of mankind is worship. To contradict the purpose of one’s creation is then the greatest evil that a human being can commit

By Dr. Bilal Philips

The Gravest Sin: Syirik

To contradict the purpose of one’s creation is then the greatest evil that a human being can commit. Abdullah reported that he asked God’s Messenger (peace be upon him) which sin is the gravest in God’s sight and he replied:

“To give God a partner, even though He created you.” (Bukhari)

Worshipping others besides God, called shirik in Arabic, is the only unforgivable sin. If a human being dies without repenting from his or her sins, God may forgive all their sins, except shirik. In this regard, God stated:

“Surely God will not forgive the worship of others besides Him, but He forgives sins less than that to whomever He wishes.” (Quran 4:46, 4:116)

Worshipping others besides God essentially involves giving the attributes of the Creator to His creation. Each sect or religion does this in their own particular way. A small but very vocal group of people down through the ages have actually denied God’s existence. To justify their rejection of the Creator, they were obliged to make the illogical claim that this world has no beginning. Their claim is illogical because all of the observable parts of the world have beginnings in time, therefore it is only reasonable to expect the sum of the parts to also have a beginning. It is also only logical to assume that whatever caused the world to come into existence could not have been a part of the world nor could it have a beginning like the world. The atheist assertion that the world has no beginning means that the matter which makes up the universe is eternal. This is a statement of shirik, whereby God’s attribute of being without beginning is given to His creation. The numbers of genuine atheists have historically always been quite small because, in spite of their claims, they instinctively know that God does exist. That is, in spite of decades of communist indoctrination, the majority of Russians and Chinese continued to believe in God. The Almighty Creator pointed out this phenomenon, saying:

“And they denied [the signs] wrongfully and arrogantly, though within themselves they were convinced of them.” (Quran 27:14)

To atheists and materialists, life has no purpose beyond the fulfillment of their desires. Consequently, their desires also become the god which they obey and submit to instead of the One True God. In the Quran, God said:

“Have you seen the one who takes his desires as his god?” (Quran 25:43, 45:23)

Christians gave Prophet Jesus Christ the attributes of the Creator by first making him co-eternal with God, then by making him a personality of God whom they titled ‘God the Son.’ Hindus, on the other hand, believe that God has become man in many ages, by incarnations called avatars, and then they divided God’s attributes between three gods, Brahma the creator, Vishnu the preserver and Shiva the destroyer.

Love of God

Shirik also occurs when human beings love, trust or fear the creation more than God. In the last revelation, God said:

“There are among men those who worship others besides God as equals to Him. They love them as only God should be loved. But those who believe have a stronger love for God.” (Quran 2:165)

When these and other similar emotions are directed more strongly to the creation, they cause human beings to disobey God in an effort to please other humans. However, only God deserves a complete human emotional commitment, for it is He alone who should be loved and feared over all creation. Anas ibn Maalik narrated that the Prophet (peace be upon him) said:

“Whoever possesses [the following] three characteristics has tasted the sweetness of faith: he who loves God and His Messenger above all else; he who loves another human being for God’s sake alone; and he who hates to return to disbelief after God has rescued him as he hates to be thrown into a fire.” (As-Sayuti)

All the reasons for which humans love other humans or love other created beings are reasons to love God more than His creation. Humans love life and success, and dislike death and failure. Since God is the ultimate source of life and success, He deserves the full love and devotion of mankind. Humans also love those who benefit them and help them when they are in need. Since all benefit (7:188) and help (3:126) come from God, He should be loved above all else.

“If you try to count God’s blessings, you will not be able to add them up.” (Quran 16:18)

However, the supreme love which humans should feel for God must not be reduced to the common denominator of their emotional love for creation. Just as the love humans feel for animals should not be the same as what they feel for other humans, the love of God should transcend the love humans feel towards each other. Human love of God should be, fundamentally, a love manifest in complete obedience to the laws of God:

“If you love God, then follow me [the Prophet] and God will love you.” (Quran 3:31)

This is not an abstract concept, because human love of other humans also implies obedience. That is, if a loved one requests that something be done, humans will strive to do it according to the level of their love for that person.

The love of God should also be expressed in the love of those whom God loves. It is inconceivable that one who loves God could hate those whom God loves and love those whom He hates. The Prophet (peace be upon him) was quoted by Abu Umaamah as saying:

“He who loves for God and hates for God, gives for God and withholds for God, [and marries for God] has perfected his faith.” (As-Sayuti)

Consequently, those whose faith is proper will love all those who love God. In Surah Maryam, God indicates that He puts love in the hearts of the believers for those who are righteous.

“Surely, God will bestow love [in the hearts of the believers for] those who believe and do righteous deeds.” (Quran 19:96)

Abu Hurairah also related that God’s Messenger (peace be upon him) said the following in this regard:

“If God loves a servant He informs angel Gabriel that He loves so-and-so and tells him to love him, so Gabriel loves him. Then Gabriel calls out to the inhabitants of the heavens: ‘God loves so-and-so, therefore love him.’ So the inhabitants of the heavens love him. Then he is granted the love of the people of the earth.” (Muslim)

©IslamReligion

The Concept of Tawhid #3.

The Nullifiers of Tawhid [Islamic Monotheism].

2. Syirik of Supplication.

In relations to the Syirik of supplication, Allah SWT Says in the Quran:

"And when they embark on a ship they invoke Allah, making their Faith pure for Him only. But when He brings them safely to the land, behold they give a share of their worship to others." [Al-Ankabut, 29:65].

"And when harm touches you upon the sea, those that you call upon vanish from you except Him [Allah Alone]. But when He brings you safely to land, you turn away [from Him. And man is ever ungrateful." [Al-Israq, 17:67]

Ibnu Kathir says in his book of Tafsir [explanation of the Quran] in regards to this verse:

"'Ikrimah Ibn Abu Jahl fled from Allah's Messenger at the time when Makkah was conquered. He rode over the [Red] Sea to cross over to Abyssinia [Ethiopia], but [as they proceeded] a heavy storm wind overtook their boat, and huge waves came to them from all sides, and they thought that they were encircled therein. The people of the boat said to one another, 'None can save you except Allah. So invoke Him [Alone] to deliver you safely.' 'Ikrimah said to himself, 'By Allah if none can benefit in the sea except Allah, then no doubt none can benefit over the land except Allah. O Allah, I promise You that if You delivered me safe from this, I will go and put my hands in the hands of Prophet Muhammad SAW and surely I will find him full of pity, kindness and mercy.' So, they were delivered safely [by Allah] and returned to their seashore and came out of the sea. 'Ikrimah then proceeded to Allah's Messenger SAW embraced Islam and became a perfect Muslim."

Therefore, invoking other than Allah is major Syirik. Supplication is an act of worship and devoting an act of worship to other than Allah is Syirik. The Messenger of Allah said: "[supplication] is the [core of] worship" [At-Tarmidzi and Abu Dawud]

3. Syirik of Intentions and Will.

Allah Almighty 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." [Surah Hud, 11:15-16]

Ibn Al-Qayyim said, "As for Syirik of intention and will, it's the sea without a shore and few are among people who survive it. Whosoever intends for his deeds to be for other than Allah and intends other than worshipping Him and seeking His reward, thereby he has fallen into Syirik in his intention and will." [Al-Jawaab Al–Kaafi, p.200]. Syirik of intention becomes of the major type only for the one whose acts of worship [all of them] are intended for other than Allah. Whereas having showing off occasionally in his deeds is considered as minor Syirik.

4. Syirik of Obedience.

This means to obey others in disobeying Allah. In other words, when someone tells you to prostrate to other than Allaah, you obey him and thus disobey Allah, as Allah forbids prostrating to others than Him. Or if someone legalizes the actions made illegal by Allah, or forbids what Allah has legalized, then that is considered 'Syirik of Obedience'.

Allah Says: "They [Jews and Christians] have taken their scholars and monks as lords besides Allah and [also] the Messiah ['Isa a.s], the son of Maryam [Mary]. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him." [At-Tawbah, 9:31]

'Adiy Ibn Haatim narated: "I heard the Prophet SAW reading this verse [9:31] above. So, I said to him, 'Verily, we did not worship them'. The Messenger of Allah SAW replied: 'Did they not make illegal what Allah made legal so you then deemed it illegal? And [did they not] make legal what Allah SWT made illegal and you therefore deemed it legal?' I said 'Yes'. The messenger said: "'That is worshipping them.' [Ahmad and At-Tarmidzi]

B. Minor Syirik consists of three types.

1. Swearing by others than Allah.

It is Syirik to swear by others than Allah.

Allah's Messenger SAW said: "Whoever swears by other than Allah has disbelieved or committed Syirik." [At-Tarmidzi and Al-Hakim]

Swearing by other than Allah such as a prophet, an angel, one's parents, etc, is considered minor Syirik. But if the one sworn by is glorified, then it is considered a major Syirik. Ibn Mas’uud said, "To swear by Allah while lying is more loved by me than to swear by other than Him while speaking the truth."

2. Saying "What Allah may Will and you may will".

'Abdullah Ibn ‘Abbas narated: "Once a man came to the Prophet SAW and said: 'With the Will of Allah and [also] with your will.' The Prophet SAW then said: "Have you made me an associate with Allah? Rather, it is what Allah alone wills." [An-Nasaa'i)

The same applies here as in swearing by other than Allah. If one says, "with Allah's will and someone's will" while glorifying that someone, then this is considered major Syirik; otherwise it is minor Syirik.

3. Riya’ [Showing Off].

Showing off is practicing an act of worship in order to please the creation instead of the Creator or to boast in front of someone. It can be major or minor Syirik. If the person practices all of his good deeds in order to please others than Allah, then this is considered to be major Syirik. But if the person intends to please others than Allah in some of his good deeds, then this is considered to be a minor Syirik. Allah Says:

"Say [O Muhammad]: I am only a man. It has been inspired to me that your God is One. So whosoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord." [Al-Kahf 18:110]

©Islam web.

The Concept of Tawhid #2.

The Nullifiers of Tawhid [Islamic Monotheism].

Some scholars says the nullifiers of Islam are around ninety matters and others classified up to four hundred, but all the theme falls under the following ten catogories.

Syirik [Polytheism, i.e. associating others with Allah in worshipping].

Allah Almighty Says : "Verily, Allah forgives not that partners should be set up with Him [in worship], but He forgives except that [anything else] to which He wills." [Quran 4:48].

"And verily, whosoever sets up partners [in worship] with Allah, then Allah has forbidden Paradise on him and the Fire will be his abode. And for the wrongdoers [polytheists] there are no helpers." [Al-Maidah 5:72]

It is also Syirik to sacrifice for other than Allah:

The Messenger of Allah, Muhammad SAW also defined Syirik to be the greatest sin made by man. 'Abdullah Ibn Mas’uud narrated: "I asked the Messenger of Allah SAW: 'Which sin is the gravest in the sight of Allah?' He replied: 'That you associate a partner with Allah [despite the fact] that He has created you.' He [the reporter] said, 'I told him [the Prophet] 'Verily it is indeed grave.' He [the reporter] said, 'I asked him what the next [gravest sin] was.' He [the Prophet] replied, 'That you kill your child out of fear that he shall join you in food.' He [the reporter] said, 'I asked, what the next [gravest sin] was.' He SAW said: '[The next gravest sin is] that you commit adultery with the wife of your neighbor.'" [Muslim]

Abu Hurairah narrated that the Messenger of Allah SAW said: "Avoid the seven destructing sins." It was said [by the listeners], "What are they, O Messenger of Allah?" He SAW replied: "Associating anything with Allah, magic, killing of one whom Allah has declared inviolate without a just cause, consuming the property of an orphan, and consuming of Riba [interest or usury], fleeing the battlefield during Jihad, and slandering chaste believing women who are unwary." [Al-Bukhari and Muslim]

Syirik is also defined as "holding false gods as equals with Allah in His Attributes [Characteristics]". Falling into Syirik can be practiced in many ways. The Messenger of Allah SAW said: "Syirik is of seventy-some types…" [Al-Bazzaar]. This narration means that falling into Syirik could happen in many ways and not only by practicing one violation of Tawhid [Islamic monotheism], as many people mistakenly believe. Syirik could be practiced by associating others with Allah in His Uluhiyah [Divinity], Rabbubiyah [Lordship] or Names and Attributes.

Associating others with Allah in His Uluhiyah is by praying to others, supplicating to them, prostrating before them, slaughtering in their name, seeking their help in things which only Allah Almighty can do, calling on them in their absence or devoting any type of worship to other than Allah. Associating others with Allah in His Rabbubiyah is by ascribing to any of the creation management or control of the universe. For example: believing that someone or something can create, resurrect, give sustenance, move the clouds, bring down rain, move the wind, etc, of the things which only Allah Almighty can do .

Associating others with Allah in His Names is by calling someone by any of the Names of Allah, such as naming someone Allah, Ar-Rahmaan [The Most Merciful] or Al-Khaaliq [The Creator]. Associating others with Allah in His Attributes is to equate the creation with The Creator in His Attributes, such as believing that a certain person or Jinn knows the future, etc.

The Two types of Syirik: Major and Minor.

Some scholars add a third kind, which is the Unseen [Hidden] Syirik, but it is actually included in within the second type:

A: Major Syirik consists of many types, which falls under following Four major types.

1. Syirik of Love: This type means to love a creation as you love Allah, or even more so. Allah says in the Quran : "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]." [Al-Baqarah, 2:165]

Ibn Taimiyyah said, "Whosoever loves a creation equal to his love to Allah, he has committed Syirik; and there must be a difference between loving for the sake of Allah and loving with Allaah." [Fatwa Sheikh Al-Islam; V15: P49].

Many people who claim to be Muslim have fallen into this type of Syirik by loving their leaders or pious people as they love Allaah, or even more so. When you ask one of them to take a false oath by Allah [swearing in Allah while lying] they may do so, but when you ask them to take a false oath by those pious people, they refuse. This is the Syirik of Love.

The Four Different Types of Love.

Firstly: Loving for the sake of Allah and loving what Allah and His Messenger SAW love. This is how a Muslim should be.

Ibn Al-Qayyim said about this type of love, "There are four types of love where one must differentiate between them and there were some people who have been misguided because they were unable to differentiate between them. They are:

A: Loving Allah only, which is not enough for surviving Allah's punishment and winning His reward. For, the polytheists, the worshippers of the cross, the Jews and others also love Allah.

B: Loving what Allah loves. This leads one to enter Islam and depart infidelity. The most beloved ones by Allah are those with much of this type of love.

C: Loving for the sake of Allah. This is a requirement of loving what Allah loves. And loving what Allah loves will not be complete except by loving for Him.

D: Loving with Allah, which is the 'Syirik of love'. Everyone who does not love something with the love of Allah, not for the sake of Allah, nor for Him, then he has associated a partner with Him. This is the love of the polytheists."

Secondly: Loving lawful things, such as food, clothes or drinks. This is normal love.

Thirdly: Sympathetic loving, such as loving your children or wife. This is normal love.

Fourthly: Loving others equal or more than the love of Allah. This is major Syirik.

©Islam web.

The Categories of Tawhid #5

Description: Form of Syirik; 2nd. Syirik in al-Asma was-Sifat ; 3rd. Syirik in al- Ibadah.

Dr. Abu Bilal Philips

Syirik in this category includes both the common pagan practice of giving Allah the attributes of His creation as well as the act of giving created beings Allah's names and attributes.

A. Syirik by Humanization

Major Syirik represents the greatest act of rebellion against the Lord of the Universe, and is thus the ultimate sin. It is a sin so great that it virtually cancels out all good a person may do and guarantees its perpetrator eternal damnation in Hell. Consequently, false religion is based primarily on this form of Syirik. All man-made systems in one way or another invite their followers to the worship of creation. Christians are called upon to pray to a man, a Prophet of God named Jesus, whom they claim to have been God incarnate. Catholics among Christians pray to Mary as the "mother of God", to the angels like Michael who is honored on May 8 and September 29, Michael mass Day, as St. Michael, [91] as well as to human saints, whether real or fictitious.

Muslims whose acts of worship fall into this category of Syirik are those who pray to Prophet Muhammad (saws) or to mystics in the Sufi hierarchy of saints believing that they can answer their prayers, though Allah has clearly said in the Qur'an: Much emphasis has been placed on the evils of Syirk in 'Ibadah (worship) because it contradicts the very purpose of creation as expressed in Allah's statement:

"I have not created Jinn or mankind except for my worship."[90]

If man allows the love of anything or anyone to come between himself and Allah, then he has worshipped that thing. In this way, money can become one's god or even one's desires could become a god. The Prophet (saws) said, "The worshipper of the Dirham will always be miserable" [88] and Allah said in the Qur'an:

The Prophet SAW also told his companions, "None of you is a true believer until I become more beloved to him than his child, his father and the whole of mankind".85 Love of the Prophet SAW is not based on his humanity but on the divine origin of his message. Thus, like the love of Allah, it is also expressed by total obedience to his commands.

Allah said in the final revelation:

"Whoever obeys the Messenger has obeyed Allah,"[86]

Taaghut actually means anything which is worshipped along with Allah or instead of Allah. For example, love is a form of worship which, in its perfection, should only be directed to Allah. In Islam, the love of God is expressed by total obedience to Him. It is not the type of love which man naturally feels toward creation; towards parents, children, food, etc. To direct that type of love towards God is to lower Him to the level of His creation which is Syirik in al-Asma was-Sifat. Love which is worship is the total surrender of one's will to God. Consequently, Allah told the Prophet SAW to tell the believers: This form of Syirik occurs when any act of worship is directed to other than Allah. It represents the most obvious form of idolatry which the prophets were specifically sent by Allah to call the masses of mankind away from. This concept is supported by Allah's statement in the Qur'an:

"Surely we have sent to every nation a messenger saying, worship Allah and avoid Taaghut (false gods)"[83]

The theory also implies that mass and energy are eternal having no beginning or end since they are supposed to be uncreated and transform into each other. However, this attribute belongs only to Allah who alone is without beginning or end.

Darwin's theory of evolution is also an attempt to explain the evolution of life and its forms from lifeless matter without the intervention of God. One of the leading Darwinists of this century, Sir Aldous Huxley expressed this thought as follows:

"Darwinism removed the whole idea of God as the creator of organisms from the sphere of national discussion." [82]

Syirik In al-'Ibadah

In this category of Shirk, acts of worship are directed to other than God and the reward for worship is sought from the creation instead of the Creator. As in the case of the previous categories, Shirk in al-'Ibadah has two main aspects.

A. Ash-Syirik al-Akbar (Major Syirik)

This form of Syirik in al-Asma was-Sifat relates to cases where created beings or things are given or claim Allah's names or His attributes. For example, it was the practice of the ancient Arabs to worship idols whose names were derived from the names of Allah. Their main three idols were: al-Laat taken from Allah's name al-Elaah, al-'Uzza taken from al-'Azeez and al-Manaat taken from al-Mannan. During the Prophet Muhammad's era there was also a false prophet in a region of Arabia called Yamamah, who took the name Rahman which only belongs to Allah.

Among the Shi'ite sects is the Nusaireyah of Syria, who believe that the Prophet Muhammad's cousin and son-in-law, 'Ali ibn Abi Talib, was a manifestation of Allah and give him many of Allah's qualities. Among them is also the Ismai'ils also known as Agha Khan who considers their leader, the Agha Khan, to be God incarnate. Also included in this category is the Druze of Lebanon who believes that the Fatimid Caliph al-Hakim bi Amrillah was the last manifestation of Allah among mankind.

Claims of Sufis (Muslim mystics) like al-Hallaj that they have become one with God and as such exist as manifestations of the Creator within His creation may also be included in this aspect of Syirk in al-Asma was-sifaat. Modern-day spiritualists and mediums like Shirley Maclaine, J.Z. Knight, etc., often claim divinity for themselves as well as mankind in general. Einstein's Theory of Relativity (E = mc2, Energy is equal to mass times the square of the speed of light) taught in all schools is in fact an expression of Syirik in al-Asma was-Sifat. The theory states that energy can neither be created nor destroyed; it merely transforms into matter and vice versa. However, both matter and energy are created entities and they both will be destroyed as Allah clearly states:

"Allah is the creator of all things..."[ 80]

"Everything in (the world) will perish..."[81]

B. Syirik by Deification

In this aspect of Syirik in al-Asma was-Sifat, Allah is given the form and qualities of human beings and animals. Due to man's superiority over animals, the human form is more commonly used by idolaters to represent God in creation. Consequently, the image of the Creator is often painted, moulded or carved in the shape of human beings possessing the physical features of those who worship them. For example, Hindus and Buddhists worship countless idols in the likeness of Asian men and consider them manifestations of God in creation. Modern day Christian belief that Prophet Jesus was God incarnate; that the Creator became His creation is another good example of this type of Syirik. There have been many so-called great Christian painters like Michelangelo (d. 1565), who painted pictures of God as a naked old European man with long flowing white hair and beard on the ceiling of the Sistine Chapel in the Vatican. These pictures have in turn, been held by the Christian world in the highest of esteem.

"Say: If you love Allah, follow me and Allah will love you."[84]

And

"Say: Obey Allah and obey the Prophet..."[87]

"Have you not seen the one who takes his desires as his god?" [89]

"Say: Think to yourselves, if Allah's punishment came upon you or the Final Hour, would you then call on other than Allah? (Reply) if you are truthful."[92 ]

B. Ash-Shirik al-Asghar (Minor Syirik)

Mahmud ibn Lubaid reported, "Allah's messenger (saws) said: "The thing I fear for you the most is ash-Syirik al-Asghar (minor syirik)." The companions asked "Oh! Messenger of Allah, what is minor Syirik?" He replied "Ar-Riya' (showing off), for verily Allah will say on the Day of Resurrection when people are receiving their rewards, 'Go to those for whom you were showing off in the material world and see if you can find any reward from them.'" [93]Mahmud ibn Lubayd also said, "The Prophet SAW came out and announced, 'O people, beware of secret Syirik!' The people asked, 'O messenger of Allah, what is secret Syirik?' He replied, 'When a man gets up to pray and strives to beautify his prayer because people are looking at him; that is secret Syirik.'" [94]

Ar-Riya'

Riya' is the practise of performing any of the various forms of worship in order to be seen and praised by people. This sin destroys all the benefits that lie in righteous deeds and brings on the one who commits it a serious punishment. It is particularly dangerous, because it is natural for man to desire and enjoy the praise of his fellow men. Doing religious acts to impress people or in order to be praised by them is, therefore, an evil which deserves man's utmost caution. This danger is really significant to the believers whose goal is to make all of the acts of their lives religious acts dedicated to God. In fact, the likelihood that knowledgable true believers would commit ash-Syirik al-Akbar is small, since its pitfalls are so obvious. But, for the true believer like everyone else, the chance of committing Riya' is great because it is so hidden. It only involves the simple act of changing one's intention. The motivating forces behind it are also very strong, since it comes from man's inner nature. Ibn 'Abbas alluded to this reality when he said; "Syirik is more hidden than a black ant creeping on a black stone in the middle of a moonless night." [95]

Thus, great care has to be taken to ensure that one's intentions begin pure and remain pure whenever righteous deeds are being done. In order to ensure this, the saying of Allah's name is enjoined in Islam before all acts of importance. A series of Dua’s (informal prayers) have also been prescribed by the Prophet SAW before and after all natural habits like eating, drinking, sleeping, sex, and even going to the toilet, in order to turn these everyday habits into acts of worship and develop in Muslims a keen awareness of Allah. It is this awareness, called Taqwa, which ultimately insures that intentions remain pure.

The Prophet SAW also provided protection against the inevitable acts of Syirik by teaching certain specific prayers which may be said anytime. Abu Musa said, "One day Allah's messenger delivered a sermon saying 'O people fear Syirik for it is more hidden than the creeping of an ant.' Those whom Allah wished asked, 'And how do we avoid it when it is more hidden than the creeping of an ant, O Messenger of Allaah?' He replied, 'Say: Allaahumma Innaa na'udhu bika an nushrika bika shai'an na'lamuh, wa nastaghfiruka limaa laa na'lamuh (O Allah, we seek refuge in you from knowingly committing syirik with you and we ask your forgiveness for what we do not know about).'"[96]

Footnotes

80. Surah az-Zumar, 39:62.

81. Surah ar-Rahman, 55:26.

82. Quoted in Francis Hitching's, The Neck of the Giraffe, (New York: Ticknor and Fields, 1982), p.254 from Tax and Callender, 1960, vol.111, p.45.

83. Surah an-Nahl, 16:36.

84. Surah Ali-'Imran, 3:31.

85. Reported by Anas and collected by al-Bukhari (Sahih Bukhari (English- Arabic), vol.1, p.20, no.13) and Muslim (Sahih Muslim (English Trans.), vol.1, p.31, and no.71).

86. Surah an-Nisa, 4:80.

87. Surah Ali-'Imran, 3:32.

88. Reported by al-Bukhari (Sahih Bukhari, (English-Arabic), vol.8, p.296, no.443).

89. Surah al-Furqan, 25:43.

90 Surah adh-Dhariyat, 51:56.

91. William Halsey (ed.), Colliers Encyclopedia, (U.S.A: Crowell-Collier Educational Foundation; 1970, vol.16, p.110.

92. Surah al-An'aam, 6:40.

93. Reported by Ahmad. at-Tabarani and al-Baihaqi in az-Zuhd. See Taysir al-'Aziz al-Hamid, p.118.

94. Collected by Ibn Khuzaimah.

95. Reported by Ibn Abi Hatim and quoted in Taysir al-'Aziz al-Hamid, p. 587

96. Collected by Ahmad and at-Tabarani.

[MSA]

See: The Categories Of Tawhid #6

The Categories Of Tawhid #4

Description: Form of Syirik : 1st. Syirik Rabbubiyah

Dr. Billal Philips.

The study of Tawhid cannot be considered complete without a careful analysis of its opposite, Syirik. Some mention of Syirik has already been made in the previous chapter and examples of it have been given to illustrate how Tawhid may be obliterated. However, in this chapter of Syirik will be looked at as a separate topic whose grave importance Allah has attested to in the Qur'an:

"Surely Allah will not forgive the association of partners (Syirik) with Him, but He forgives (sins) less than that of whomever He wishes." [63]

The sin of Syirik denies the very purpose of man's creation, it is to God the gravest of sins; the unforgivable sin.

Syirik literally means partnership, sharing or associating, [64] but Islamically it refers to the act of assigning partners to Allah in whatever form it may take. The following analysis of Syirik is according to the three broad categories developed in the study of Tawhid. Hence, we will first look at the main ways in which Syirik can occur in the area of Rabbbubiyah (Lordship), then Asma was-Sifat (Divine Names and Attributes) and finally in 'Ibadah (Worship).

Syirik in Rabbubiyah

This category of Syirik refers to either the belief that others share Allaah's Lordship over creation as His equal or near equal, or to the belief that there exists no Lord over creation at all. Most religious systems fall into the first aspect of syirik in Rabbubiyah while it is the philosophers and their man-made philosophies that tend to fill the second aspect.

A. Syirik by Association

Beliefs which fall under this sub-category are ones in which a main God or Supreme Being over creation is recognized, however His dominion is shared by other lesser gods, spirits, mortals, heavenly bodies or earthly objects. Such belief systems are commonly referred to by theologians and philosophers as either monotheistic (having one God) or polytheistic (having more than one God). According to Islam, all of these systems are polytheistic and many represent various degrees in the degeneration of divinely revealed religious systems all of which were originally based on Tawhid.

Within Hinduism, the Supreme Being Brahman is conceived as indwelling, all-pervading, unchangeable and eternal, the abstract impersonal Absolute, in which all things have their origin and end. While the god Brahma is the personified creator of the universe who forms a trinity with the preserver god, Vishnu and the destroyer god, Shiva. [65] Thus, Syirik in Rabbubiyah is expressed in Hinduism by the delegation of God's creative, destructive and preservative powers to other gods.

Christian belief states that the one God reveals himself in the three persons of Father, Son (Jesus Christ) and Holy Spirit. These three persons are nevertheless regarded as a unity, sharing one 'substance'.[66] Prophet Jesus is elevated to divinity, sits on the right hand of God and judges the world. The Holy Spirit, who in the Hebrew Bible is the means by which God exercises his creative power, in Christian thought becomes a part of the God-head. Paul made the Holy Spirit the alter ego of Christ, the guide and help of Christians, first manifesting itself on the day of Penecost.[67] Consequently, Syirik in Rabbubiyah occurs in the Christian belief that Jesus and the Holy Spirit are God's partners in all of His dominion, in their belief that Jesus alone pronounces judgement on the world and in their belief that Christians are helped and guided by the Holy Spirit.

Zoroastrians (Parsis) conceive of God, Ahura Mazda, as being the creator of all that is good, and is alone worthy of absolute worship. Fire is one of the seven creations of Ahura Mazda and is considered his son or representative. But they also commit Syirik in Rabbubiyah by conceiving of evil, violence and death as being the creation of another god called Angra Mainyu whom they represent by the symbol darkness. [68] Hence, God's sovereignty over all creation (i.e. His Rabbubiyah) is shared with an evil spirit elevated to the level of an opposing god due to man's desire to not attribute evil to God.

In the Yoruba religion, followed by over 10 million people in West Africa (mainly Nigeria), there is one supreme God, Olorius (Lord of Heaven) or Olodumare. Nevertheless, modern Yoruba religion is characterized by a multitude of Orisha worship, so that Yoruba religion appears as strict polytheism.[69] Consequently, Yoruba’s commit Shirik in Rabbubeyah by turning over all of God's functions to minor gods and spirits.

The Zulus of South Africa believe in one God, Unkulunkulu, meaning the ancient, the first, the most revered one. The principal specific titles for God are; Nkosi yaphezulu (Lord-of-the-Sky) and uMvelingqanqi (the first to appear). Their Supreme Being is represented as a male, who, along with the earth female, bring forth the human world. Thunder and Lightening are in Zulu religion acts of God, whereas sickness and other troubles in life may be caused by the ancestors, the "Idlozi" or "abaphansi" (those under the earth). The ancestors also protect the living, ask for food, are pleased with ritual and sacrifice, punish neglect and take possession of fortune tellers (inyanga).[70] Thus, Syirik in Rabbubeyah takes place in the Zulu religion not only in their concept of the creation of the human world but also their attribution of good and evil in human life to the work of ancestral spirits.

Among some Muslim people, Syirik in Rabbubiyah is manifested in their belief that the souls of saints and other righteous humans can affect the affairs of this world, even after their deaths. Their souls, it is believed, can fulfill one's needs, remove calamities and aid whoever calls on them. Therefore, grave worshippers assign to human souls the divine ability to cause events in this life which in fact only Allah can cause.

Common among many Sufis (Muslim mystics) is the belief in "Rijal al-Ghaib"[71], chief of whom occupies the station called "Qutub" from which the affairs of this world are governed.[72]

B. Syirik by Negation

This sub-category represents the various philosophies and ideologies which deny the existence of God either explicitly or implicitly. That is, in some cases God's non-existence is stated (Atheism), while in other cases His existence is claimed, but the way in which He is conceived actually denies His existence (Pantheism).

There are a few ancient religious "systems" in which God does not exist, foremost among them is the system attributed to Gautama Buddha. Buddhism, a reformist movement in Hinduism opposed to the caste system, was founded in the 6th century BC during the same period as Jainism. During the 3rd century BC it became the state religion. Eventually it was assimilated by Hinduism, Buddha himself becoming one of the Avatars (incarnations of God). It disappeared from India but became dominant in China and other Eastern nations. Hinayana Buddhism (400-250 BC), the earlier and stricter of the two interpretations of Buddhism which arose after Gautama Buddha's death, makes it clear that there is no God; hence the burden of salvation belongs to the individual alone.[73] Thus, this ancient strain of Buddhism could be classified as an example of Shirk in Rabbubiyah wherein God's existence is explicitly denied.

Similarly in the teachings of Jainism as systematized by Vardhamana, there is no God, but liberated souls achieve something of this status, having immortality and omniscience; and the religious community treats the liberated ones as though they were divine, building temples to them and venerating their images.[74]

Another ancient example is that of the Pharaoh of Prophet Moses' time. Allah mentioned in the Qur'an that he negated the existence of God and claimed to Moses and the people of Egypt that he, Pharaoh, was the only true lord of all creation. Allah quoted him as saying to Moses, "If you chose a god besides me, I will surely imprison you"75 and to the people, "He proclaimed, 'I am your Lord, the Most High'" [76]

In the nineteenth and twentieth centuries a number of European philosophers asserted the non-existence of God in what became know as the "death of God philosophy". The German philosopher Philipp Mainlander (1841-1876) in his principal writing, The Philosophy of Redemption, 1876, states that the world begins with the death of God, since God is a principle of unity shattered in the plurality of the world and a principle of joy denied in the law of suffering which dominates the worid. [77] In Prussia Friedrich Nietzsche (1844-1900) supported the idea of the "death of God" proposing that God was nothing more than a projection of man's uneasy conscience and that man was the bridge to the Superman. [78] Jean Paul Sartre, a French philosopher of the twentieth century also echoed the "death of God" thought. He claimed that God could not exist because He was a contradiction in terms. The idea of God, according to him, is a projection which man must make being what he is.[79]

Darwin's (d. 1882) proposal that man was merely a glorified ape was widely adopted in the theories of social scientists and philosophers of the nineteenth century as it provided a "scientific" basis for the non-existence of God. According to them religion evolved from animism to monotheism along with man's supposed social evolution from an independent individual to a national state and his physical evolution from ape to man.

They attempt to escape the questions surrounding creation by claiming that there was none and by attributing Allaah's attribute of being without beginning and end to matter which He has created. Present day holders of this belief are the followers of Karl Marx, communists and scientific socialists, who claim that the origin of everything in existence is matter in motion. They further claim that God is a figment of man's imagination created by the ruling classes to justify their hereditary rule and divert the attention of the oppressed masses from the realities in which they live.

An example of this form of Syirik among some Muslims is that of many Sufis like Ibn 'Arabi who claim that only Allah exists (All is Allah, and Allah is all). They deny the separate existence of Allah and thereby in fact deny His existence. This idea was also expressed in the 17th century by the Dutch Jewish philosopher, Baruch Spinoza, who claimed that God is the total of all parts of the universe including man.
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Footnotes

63. Surah an-Nisaa, 4:48.
64. The Hans Wehr Dictionary of Modern Written Arabic, p.468.
65. W.L. Reese, Dictionary of Philosophy and Religion, (New Jersey: Humanities Press, 1980), pp.66-67 and 58.6-7. See also John Hinnells, Dictionary of Religions (England: Penguin Books, 1984) pp.67-8.
66. Dictionary of Religions, p.337.
67. Dictionary of Philosophy and Religion, p.231.
68. Dictionary of Religions, pp.361-2.
69. Dictionary of Religions, p.358.
70. Ibid. p. 363.
71. Literally, "men of the unseen world". The world is supposed to endure due to the intercessions of a hierarchy of "averting" Saints whose number are fixed, the place of one who dies being immediately filled. (Shorter Encyclopedia of Islam, p.582).
72. Shorter Encyclopedia of Islam, pp.55.
73.Dictionary of Philosophy and Religion, p.72.
74. Dictionaries of Philosophy and Religion, pp. 262-3
75. Surah ash-Shuraa, 26:29.
76. Surah an-Naazi'aat, 79:24.
77. Dictionary of Philosophy and Religion, p.327.
78. Ibid. p.391.
79. Dictionary of Philosophy and Religion, pp.508-9

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See: The Categories of Tawhid#5