The types of shirk:
The writings of the Qur’an and Sunnah demonstrate that avoid and the crediting of adversaries to Allaah here and there puts an individual past the pale of Islam and once in a while doesn’t. Thus the researchers partitioned evade into two sorts which they call avoid Akbar (major avoid) and avoid Asghar (minor avoid). There follows a short portrayal of each kind:
1 – Major evade
This implies crediting to somebody other than Allaah something that has a place just with Allaah, for example, Lordship (ruboobiyyah), heavenly nature (uloohiyyah) and the awesome names and qualities (al-asma’ wa’l-sifaat).
This sort of evade may once in a while be outward, for example, the avoid of the individuals who love icons and graves, or the dead or missing.
Or then again it might once in a while be covered up, for example, the individuals who put their trust in different divine beings other than Allaah, or the avoid and kufr of the two-timers. For despite the fact that their (wolves in sheep’s clothing’) avoid puts them past the pale of Islam and implies that they will withstand everlastingly in Hell, it is a covered up evade, on the grounds that they make an outward showcase of Islam and disguise their kufr and evade, so they are internally mushriks yet not ostensibly.
Evade may now and again appear as convictions:
For example, the conviction that there is another person who makes, gives life and demise, rules, or controls the issues of the universe alongside Allaah.
Or on the other hand the conviction that there is another person who must be obeyed totally adjacent to Allaah, so they tail him in viewing as admissible or taboo anything he desires, regardless of whether that conflicts with the religion of the Messengers.
Or on the other hand they may connect others with Allaah in affection and worship, by cherishing a made being as they love Allaah. This is the sort of evade that Allaah doesn’t excuse, and it is the avoid of which Allaah says (translation of the significance):
“Furthermore, of humanity are some who take (for love) others other than Allaah as rivals(to Allaah). They love them as they love Allaah”
Or then again the conviction that there are the individuals who know the Unseen just as Allaah. This is normal among a portion of the freak orders, for example, the Raafidis (Shi’ah), extraordinary Sufis, and Baatinis (obscure groups) when all is said in done. The Raafidis accept that their imams know about the concealed, and the Baatinis and Sufis accept comparative things about their awliya’ (“holy people, etc. It is additionally evading to accept that there is somebody who presents leniency in a way that is befitting just for Allaah, so he shows kindness as Allaah does and pardons sins and disregards the terrible deeds of his admirers.
Avoid may in some cases appear as words:
For example, the individuals who make du’aa’ or appeal to somebody other than Allaah, or look for his assistance or look for asylum with him concerning matters over which nobody has control aside from Allaah, regardless of whether the individual called upon is a Prophet, a wali (“holy person”), a heavenly attendant or a jinn, or some other made being. This is a sort of major evade that puts one past the pale of Islam.
Or then again, for example, the individuals who ridicule religion or who compare Allaah to His creation, or state that there is another maker, supplier, or controller other than Allaah. These are major evade and a grave sin that isn’t excused.
Evade may some of the time appear as activities:
For example, one who forfeits, supplicates or prostrates to some different option from Allaah, or who proclaims laws to supplant the decisions of Allaah and makes that the law to which individuals are obliged to allude for judgment; or one who bolsters the kaafirs and encourages them against the adherents, and different acts that conflict with the essential importance of confidence and put the person who does them past the pale of Islam. We ask Allaah to keep us free from any danger.
2 – Minor avoid
This incorporates everything that may prompt major evade, or which is portrayed in the writings as being avoid yet doesn’t arrive at the degree of being major avoid.
This is as a rule of two kinds:
1 – Being genuinely joined to certain methods which have no premise and for which Allaah has not given consent, for example, hanging up “hands”, turquoise globules, and so on in light of the fact that they offer assurance or that they avoid the hostile stare. Be that as it may, Allaah has not made them the methods for such security, either as indicated by shari’ah or as per the laws of the universe.
[Translator’s note: the “hands” alluded to are objects made of metal, ceramics, and so on, typically blue or turquoise in shading, that a few people hang up to avert the hostile stare, as per their mixed up belief]
2 – Venerating a few people or things in a manner that doesn’t venture to such an extreme as crediting lordship to them, for example, depending on some different option from Allaah, or saying, “Were it not for Allaah thus,” and so forth.
The researchers have specified rules to recognize major evade from minor avoid when evade is referenced in the writings of shari’ah. These rules incorporate the accompanying:
(I) – When the Prophet (harmony and endowments of Allaah arrive) states unmistakably that this activity is minor avoid, for example, in al-Musnad (27742) where it is portrayed that Mahmoud ibn Labeled stated: The Messenger of Allaah (harmony and gifts of Allaah arrive) stated: “what I dread most for you is minor evade.” They stated: “O Messenger of Allaah, what is minor evade?” He stated: “Flaunting, for Allaah will say on the Day when individuals are rewarded for their activities: ‘Go to those for whom you were flaunting with your deeds on the planet, and see what reward you find with them.'” Classed as Saheeh by al-Albaani in al-Silsilah al-Saheehah, 951.
(ii) – When the word evade is utilized in the writings of the Qur’an and Sunnah in the uncertain structure [without the positive article al-]. This generally alludes to minor evade, and there are numerous instances of this, for example, when the Prophet (harmony and gifts of Allaah arrive) stated: “Chants, special necklaces, and love spells are avoid.”
Described by Abu Dawood, 3883; classed as Saheeh by al-Albaani in al-Silsilah al-Saheehah, 331.
What is implied by evade here is minor avoid, not major evade.
Special necklaces are things that are held tight youngsters, for example, turquoise dabs and such, which they guarantee will shield them from the hostile stare.
Love spells are something that they do, guaranteeing that it will make a lady dearest to her better half and a man darling to his significant other.
(iii) – If the Sahaabah comprehended from the writings of sharee’ah that what was implied by avoid here was minor evade, not major. Without a doubt the comprehension of the Sahaabah conveys weight since they are the most proficient of the individuals concerning the religion of Allaah, and the most educated regarding the goal of the Lawgiver. For instance, Abu Dawood (3910) described from Ibn Mas’ood (may Allaah be satisfied with him) that the Prophet (harmony and gifts of Allaah arrive) stated: “Tiyarah (eccentric faith in signs) is evade, tiyarah is avoid,” multiple times, and there is nobody among us yet (will have a portion of that) however Allaah will free him of it by methods for tawakkul (placing his trust in Allaah). The words “there is nobody among us… ” are the expressions of Ibn Mas’ood, as was clarified by the unmistakable researchers of hadeeth. This shows Ibn Mas’ood (may Allaah be satisfied with him) comprehended this was minor avoid, in light of the fact that he was unable to have stated, “There is nobody among us… ” alluding to major evade. Also, major evade can’t be dispensed with by methods for tawakkul, rather it is basic to atone subsequently.
(iv) – If the Prophet (harmony and gifts of Allaah arrive) deciphered the words avoid or kufr in a way which shows that what is implied is a minor structure thereof and not the significant structure. For instance al-Bukhaari (1038) and Muslim (74) described from Zayd ibn Khaalid al-Juhani that he stated: The Messenger of Allaah (harmony and endowments of Allaah arrive) drove the morning petition for us at al-Hudaybiyah following precipitation during the night. At the point when the Prophet (harmony and gifts of Allaah arrive) completed, he went to confront the individuals and said to them: “Do you realize what your Lord has said?” They stated: “Allaah and his Messenger know best.” He stated: “at the beginning of today one of My slaves turned into an adherent to Me and one a doubter. With respect to him who stated: ‘We have been given downpour by the finesse of Allaah and His benevolence,’ that one is an adherent to Me, a skeptic in the stars; and concerning him who stated: ‘We have been given downpour by such-and-such a star, that one is a doubter in Me, a devotee to the stars.'”
The translation of the word kufr here is given in another report described from Abu Hurayrah who stated: The Messenger of Allaah (harmony and gifts of Allaah arrive) stated: “Do you not know what your Lord said? ‘I don’t send any gift upon My slaves however a gathering among them become kaafirs subsequently on the grounds that they allude to the stars and credit things to the stars. This clarifies if an individual credits precipitation to the stars by accepting that they made it fall – when in truth Allaah has not made the stars a methods for causing precipitation – his kufr is a sort of selfishness for the gift of Allaah. It is notable that thanklessness for the gift of Allaah is minor kufr. In any case, if an individual accepts that the stars are controlling the universe and they are the ones that cause the downpour to fall, at that point this is major avoid.
Minor avoid may here and there appear as outward activities, for example, wearing charms, strings, ornaments and such, and different words and deeds. Also, once in a while it might be covered up, similar to a smidgen of flaunting.
It might likewise appear as convictions:
For example, the conviction that something might be a reason for bringing advantage or averting hurt, when Allaah has not made it so; or accepting that there is barakah (favoring) in a thing, when Allaah has not made it so.
It some of the time appears as words:
For example, when they stated, “We h