THE ISLAMIC METHOD

What is the method which an Islamic researcher follows and how does it differ from the method of
the modern scientist?

How is this method to be applied to the various fields of Islamic research --to the problems of
philosophy as well as those of natural and social sciences?

The Methodology of the Salaf Concerning Ijtihad and Taqlid

 Definition of Ijtihaad
 linguistically ijtihaad means: to expend efforts in order to reach some difficult
matter.

 Technically it means: expending efforts to arrive at a Sharee’ah ruling. And the

Mujtahid is the one who expends efforts for this purpose.

 Conditions for Ijtihaad:

 Ijma’

 The unanimous agreement of the Muslim scholars.

 It signifies the importance of delegated legislation to the Muslim

community.

 The Prophet of Islam said, "Muslim (majority or main body) will never
agree on a wrong mailer”

 Qiyas

 To derive from one law or Islamic Shariah (which is known through anyone of the
above three sources) other laws on the basis of similarity etc.

It is a kind of Ijtihad (method of facing the new problems in the light of the Quran &
Sunnah

The Main Islamic Sources

Some of the unique characteristics of Qur'an:

 It is the actual Word of Allah; not created but revealed for the benefit of all
mankind.

"Blessed is He Who sent down the Criterion to His servant, that it may be An admonition to all
creatures." (25.1)

 It is complete and comprehensive.

"Nothing have We omitted from the Book." (6.38)

 It is a theoretical and a practical Book, not only moralizing but also defining
specifically the permissible and the forbidden.

"So take what the Prophet gives you, and refrain from what he prohibits you." (59.7)
  Allah has perfected His religion for all mankind with the revelation of this Book.

"This day have I perfected your religion for you, completed My favor upon you and have chosen for
you Islam as your religion." (5.3)

 It is Allah's eternal miracle revealed to the Prophet Muhammad for all succeeding
generations. .

"Say, if the whole of mankind and jinns were to gather together to produce the like of this
Qur'an, they could not produce the like thereof; even if they backed-up each other with help and
support." (17.88)

 It has been revealed to re-establish the sincere worship of Allah alone.

"This is a Book with verses basic or fundamental (of established meaning), further explained in
detail, from One Who is Wise and Well-Aware. (It teaches) that you should worship none but
Allah." (11.1-2)

Evidence in Favour of the Authority of Reason

 The Qur'an's Emphasis on Rationalism

The Qur'an, in various ways, confirms the authority of reason. E.g.:

“Surely the worst of beasts in God's sight are those that are deaf and dumb and do not reason.
(8:22)”

Say: Bring your proof if you are truthful. (2:111)

 References to the Law of Causality

The Qur’an defines various problems in terms of cause-and-effect relationship.

God changes not what is in a people, until they change what is in themselves ... (13:11)

How many a city We have destroyed in its evildoing, and now it is fallen down upon its turrets.
How many a ruined well, a tall palace. What, have they not journeyed in the land so that they
have hearts to understand with, or ear to hear with ... ? (22:45-46)

 Rational Basis of Divine Commands

The Qur'an believes in the ultimate authority of reason, it always explains the rationale behind its
commands, laws and precepts.

Indeed prayer forbids indecency and dishonour ... (29:45) Prescribed for you is the Fast, even as it
was prescribed for those that were before you --haply you will be God-fearing. (2:183)

 Combating Deviations of Reason

Another evidence in favour of the Qur'an's affirmation of the authority of reason is the battle it
launched against all those agents which obstruct the proper functioning of reason.

The human mind can also fall into error. However, this danger is not limited to the intellect alone,
but can equally befall the senses, and feelings as well.
The Islamic Method
Western social science is reductionist, for it not only separates reason from revelation but rejects
the latter as a means of knowledge.

In contrast, the civilization of Islam is deeply rooted in Divine revelation. It is a distinguishing

feature of the methodology of Islam and Muslim scholars took very keen interest in disentangling
the various issues connected with it.

Reason and Revelation

 The truth of revelation was always appreciated in the light of reason.

 Revelation and reason are complementary to each other.

 Revelation enlightens man, provides direction and purpose, and widens the scope of
knowledge.

The Nature of Science

 Science is generally regarded and generally understood to be the rational pursuit of
knowledge by empirical means.

 However, has to be based upon some fundamental assumptions, or some fundamental

beliefs. These beliefs or assumptions, which underlie science by the nature of knowledge
itself and by the nature of the pursuit of knowledge, concern the fundamental reality -the
nature of what we call 'reality' (or existence) itself.

There are two very different answers in explaining the nature of Reality:

 Humanist Answer (Modern Science)

 This answer is based upon the assumption that Reality is defined by us, as human
beings and it really is a deification of the human individual.

 The Islamic/Muslim Answer

 This answer is based upon the belief that there is a hierarchy of realities, of which
the observable and thus physical reality, of which we are part, is but one and
perhaps the lowest one.

The Main Islamic Sources

Introduction to Al-Hadith

The Muslims are agreed that the Sunnah of the Prophet (p.b.u.h) is the second of the two revealed
fundamental sources of Islam.

A hadith (pl. ahadith) is composed of two parts:

 The matn (text)

 The isnad (chain of reporters)

A text may seem to be logical and reasonable but it needs an authentic isnad with reliable
reporters to be acceptable; 'Abdullah b. al-Mubarak (d. 181 AH), one of the illustrious teachers of
Imam al-Bukhari, said, "The isnad is part of the religion: had it not been for the isnad, whoever
wished to would have said whatever he liked."

Components of Hadith

 A hadith is composed of three parts

Hadith with the reference to a particular authority

Classifications of Hadith

QUIZ 1
 Discussion on worldview normally centre on the few concepts. Name these
concepts.
 "So take what the Prophet gives you, and refrain from what he prohibits you."
(59.7)
Based on the verse above, explain one of the unique characteristics of al-Qur’an.
 CHAPTER 2 : AQIDAH
REVIEW:
1. ALLAH’S ATTRIBUTES
2. THE ATTRIBUTES OF THE PROPHET
3. THE CREEDAL STATEMENT OF ISLAM

LEARNING OBJECTIVE:

 To explain the required knowledge for the accountable person.

 To comprehend and explain Allah’s Attributes according to the Quran dan Hadith.

 To describe the meaning of Prophets and messengers of Allah and their attributes.

 To relate all aspect of life and being to the creedal statement of Islam.

The judgments of the sound intellect

The judgments of the intellect are limited to 3 categories:

1. What absolutely must be, or the absolutely necessary

 What the mind absolutely does not accept the non-existence of. That is, to
propose its non-existence would be absurd. In other words, Allāh’s
existence.

2. What absolutely cannot be, or the absolutely impossible

 What the mind does not accept the potential existence of under any
circumstance. That is, the proposition of its possible existence is absolutely
absurd and logically incongruent. It refers to what is merely practically
impossible, such as rivers flowing up a mountain

3. What may be, or the possible

 The mind can accept the existence or non-existence of. All created things fall
into this category.

Required Knowledge for the Accountable Person

 It is required of every accountable person to know what absolutely must be true of Allāh,
what Absolutely cannot be true of Allāh, and what may be true of Allāh. One must also know
these things with regards to the Messengers, upon them Peace and Blessings.

 An accountable person is someone who is sane, has reached Islamic puberty and has heard
the Creedal Statement of Islām.

 The accountable person will be held accountable by Allāh for all his sayings, deeds and
beliefs. He is required to perform all obligations prescribed upon him by Allāh and avoid all
that Allāh has prohibited him from.
  The accountable is only accountable for his or her own acts. It must be kept in mind,
however, that one of the obligations to act is to prevent the disobedience of others. The
Prophet said:

 “Whoever among you sees something disapproved of by Allāh, let him change it by his
hand. If unable, then let him do so by His tongue. If unable to do even that, let Him reject
it in his heart, and that is the least (act) of faith.”

the Attributes that Allāh Must be Attributed with

Among the attributes which absolutely must be true of Allāh are 20 as follows:

1. Existence(al-Wujūd/ )
 This first attribute, existence, is called an “Attribute of Self,” as it
merely refers to what exists, without additional meaning.
2. Non-beginning existence(al-Qidam/ )

 Allāh stated in the Qur’ān that:

 “He is al-Awwal.” This means that He existed before everything else,
and that He was not preceded by non-existence. The Prophet

Muammad said:
“Allāh existed and there was nothing else”.
3. Non-ending existence(al-Baqā’/ )

 Allāh said in the Qur’ān:

 This may be interpreted as, “Allāh Himself lasts,” that is, absolutely.
His existence does not have the possibility of ending.
4. Non-resemblance to all ‘events’-all things that have a beginning (al-
Mukhālafatuli-l-awādith/ )

 Allāh stated in the Qur’ān:

 “Absolutely nothing resembles Him, and He is All-Hearing, All-Seeing.”
Allāh created everything, brought everything into existence, therefore
He does not resemble anything.
 The rule is therefore that whatever you can imagine in your mind,
Allāh does not resemble it. It was narrated Ibn‘ Abbās said, “Ponder
about everything, but do not ponder about the Self of Allāh.”
5. Self-existence, meaning having no need of location or specification (al-
Qiyāmu binafsihi/ )
  Allāh said in the Qur’ān:

 “O People, you are the desolate in absolute need of Allāh, and Allāh is
the One that does not need anything or anyone, and He is the One
that deserves all praise.”
6. Absolute Oneness, having no second like Him in self, actions, or attributes (al-
Wadāniyya/ )

 Allāh stated in the Qur’ān:

 “Say! [O Muammad] He is Allāh, He is One.” The word “One” here is
absolute in meaning. In other words, it is impossible that He should
have an equal in His self, actions or attributes.
The last five attributes are classified as the attributes of negating imperfections.
There are another 7 attributes that absolutely must be true of Allāh known as Sifāt al-Ma’ānī
“Attributes of Meanings”.
7. Power(al-Qudra/ )
 Allāh said in the Qur’ān:
 “Verily Allāh is able to create anything.”
8. And Will (al-Irāda/ ) ,both of which relate to all things that may be, whether they
exists or not
 Allāh said in the Qur’ān:
 “Verily Your Lord does whatever He wills.”
The attribute of Power is an eternal attribute by which Allāh brings what has the possibility of
existence into existence, or annihilates it, according to His Will. His Will is an eternal
attribute by which He specifies things with what is possible. All created things fall under
His Will and Power
9. Knowledge(al-‘Ilm / )
 This attribute pertains to all that absolutely must be, cannot be, or

maybe. Allāh said in the Qur’ān:

 “Verily Allāh knows everything.”
‫ب َو ََل‬ ْ ‫ض َو ََل َر‬
ٍ ‫ط‬ ِ ‫ت ْاْل َ ْر‬ ُ ‫ب ََل يَ ْعلَ ُم َها إِ اَل ه َُو ۚ َويَ ْعلَ ُم َما فِي ْالبَ ِ ِّر َو ْالبَحْ ِر ۚ َو َما ت َ ْسقُطُ مِ ن َو َرقَ ٍة إِ اَل يَ ْعلَ ُم َها َو ََل َحبا ٍة فِي‬
ِ ‫ظلُ َما‬ ِ ‫وعندَهُ َمفَاتِ ُح ْالغَ ْي‬
﴾٥٩ ‫ين ﴿سورة اْلنعام‬ ٍ ‫يَابِ ٍس إِ اَل فِي ِكت َا‬
ٍ ِ‫ب ُّمب‬
And with Him are the keys of the unseen treasures-- none knows them but He; and He knows
what is in the land and the sea, and there falls not a leaf but He knows it, nor a grain in the
darkness of the earth, nor anything green nor dry but (it is all) in a clear book.
 10. Life (al-ayāt / )
This attribute does not relate to anything. Allāh stated in the Qur’ān:

“And rely on the One that is attributed with eternal”

11. Hearing (al-Sam’/ )

12. Sight(al-Bașar/ )
Both attributes pertain to all that exists. Allāh said in the Qur’ān:

“Absolutely nothing resembles Him, and He is All-Hearing, All-Seeing.”

13. And Speech (Kalam/ )
His speech is without letter or sound. Allah said:

“And Allāh spoke to Moses.”

The last 7 of the 20 attributes are known as “Sifāt Ma’nawiyya,” or Attributes pertaining to
meanings.” It tells you that the attributed has a certain attribute.
1. Being Qādir ( ), or being attributed with Power
2. Being Murīd ( ), or being attributed with Will
3. Being ‘Ālim ( ), or being attributed with Knowledge
4. Being Hayy ( ), or being attributed with Life
5. Being Samī‘ ( ), or being attributed with Hearing
6. Being Bașīr ( ), or being attributed with Seeing
7. Being Mutakallim ( ), or being attributed with Speech

The Attributes That Are Impossible For Allāh

 1. Non-existence 8. Give existence of H had not
2. Being an ‘event’ willed for
3. Having an end 9. Ignorance
4. Similarity to ‘events’ 10. Death
5. Not to be self-existent 11. Deafness
6. Not to be One 12. Blindness
7. Unable to create event 13. Lack of Speech

the Proofs of Allāh’s Attributes

His attribute of non-ending existence
 This attribute is based on the fact that if He was not non-ending then he would have
an ending. There is no third option. This is equivalent to claim that Allāh was merely
possible in existence.
His attribute of non-resemblance to creation
 If He resembled events in any way, then He would also be an event and that is
impossible.
His attribute of self-existence
 As for Allāh’s self-existence, it means that Allāh has no need of anything else in order
to exist, neither something to be in nor someone to give Him specification. The proof
of Allāh’s self-existence is that if He needed something to be in, then He would be
an attribute.
His attribute of Oneness
 If He was not One, then nothing of the world could exist because He would be weak.
His attribute of Power, Will, Knowledge and Life
 It is clear that if it were not for these attributes, nothing in the universe would have
come into existence.
His attribute of Hearing, Sight and Speech
 As for Allāh’s Hearing, Sight and Speech, we believe in them because they are clearly
stated in the Qur’ān, Hadīths, and there is ijmā’‘ (scholarly consensus)on that. In
 addition, if He was not attributed with them, then He would have been attributed
with their opposites, which is a weakness, and this is impossible.
What may be true of Allāh
 Doing any thing possible, or not doing it, is possible for Allāh; the proof is that
otherwise, the possible would either be absolutely necessary or impossible, and this
is a contradiction.
 For Allāh to be obliged to do something or not to do it would be a flaw, and this is
impossible for Allāh. Allāh said in the Qur’ān:

 “He is not asked about what He does to creation in terms of guiding and misguiding,
or honoring and humiliating, but the creation is asked.”

The Messengers of Allāh and their Attributes

Definition of Prophet and Messenger
 Messengers are intelligent, free, male humans, that had a revelation of a teaching of
religion.
 Some of them have Heavenly books revealed to them.
 Chosen by Allāh and protected from birth from characteristics or behavior that do not
befit their rank, such as blasphemy, sins, meanness and foolishness.
 The only practical difference between a Messenger and a Prophet is that the latter
follows the laws of the Messenger prior to him, and does not bring new laws.
Attributes that Messengers must have
 All Messengers must possess truthfulness, trustworthiness, and must have delivered
their messages entirely.
Attributes that are impossible for Messengers to have
 It is impossible that they should be attributed with the opposites of these attributes
by telling lies, or committing treachery by doing what their message forbids or
dislikes, or keeping to themselves a message they have been ordered to deliver to
creation.
Attributes that Messengers could have
 It is possible for the Messengers to have any human condition which does not imply
flaw in their rank, such as getting married or falling ill.
The proof that their truthfulness is a necessity is that lies would be a contradiction to the
Prophetic miracles of the Messengers.
A Prophetic Miracle, or mu‘jizah in Arabic, is an extra ordinary events that is joined with a claim
of Prophethood. It cannot be imitated by an opponent or challenger.
There are also other types of extraordinary events, they are:
 A preparatory wonder, or irhāș
 A Walī’s wonder, or karāmah
 Assistance, or ma‘ūnah
 A lure,or istidrāj

The Creedal Statement of Islām

All of the above is summarized in the creedal statement of “Lā’ ilāha ill-Allāh, Muammadu-r-
Rasūl-Ullāh,” which literally means “there is no God but Allāh, Muammad is the Messenger
of Allāh”.
 This is because the word ilāh in Arabic comes from the word Ulūhiyyah or
“godhood,” which means, “being the One who needs nothing else and all else needs
Him.”
 It is clear that the saying “there is no god but Allāh” includes the three categories
that all accountable people are obligated to know as being true of Allāh. That is,
what must be true of Him, what cannot be true of Him, and what is possibly true of
Him.

1)Tawheed ar-Ruboobeeyah
 Allah alone caused all things to exist when there was nothing

 root "Rabb" (Lord).

 This category is based on the fundamental concept that Allaah alone caused all
things to exist when there was nothing; He sustains and maintains creation without
any need from it or for it; and He is the sole Lord of the universe and its inhabitants
without any real challenge to His sovereignty.

 In Arabic the word used to describe this creator-sustainer quality is Ruboobeeyah

which is derived from the root "Rabb" (Lord).

 The basis for the Ruboobeeyah concept can be found in many Qur'anic verses.
o "Allaah created all things and He Is the agent on which all things depend."
 o "And Allaah created you all and whatever you do."
o "It was not you who threw, when you threw, but it was Allaah who threw."

 Everything that man conceives as good fortune and misfortune are merely events
predestined by Allaah as part of the tests of this life. The incidents follow patterns
set only by Allaah. Allaah has said in the Qur'aan,

 "O Believers! Surely there Is In your wives and children an enemy for you, so beware
of them."
 That is, within the good things of this life there are severe tests of one's faith in God.
Likewise, in the terrible events of life there lies test as is mentioned in the verse,

 "Surely We will test you with fear, hunger, loss of wealth and life and the fruits of
your work, so give glad tidings to those who are patient.“
 Sometimes the patterns are recognizable, as in the case of cause and effect
relationships, and sometimes they are not.

 God has explained that the wisdom behind these apparent irregularities is often
beyond man's immediate comprehension due to his limited scope of knowledge.

 "Perhaps you may dislike something which is really good for you or like something
bad for you, but Allaah knows (what is best for you), and you do not."

2) Tawheed al-Asmaa was-Sifaat

 How He and His Prophet (S.A.W.) have described Him without explaining away His
names and attributes

 Allah as He has referred to Himself without giving Him any new names or attributes

 without giving Him the attributes of His creation

 man not be given the attributes of Allah

 cannot be given to His creation unless preceded by the prefix 'Abd

 His category of Tawheed has five main aspects:

o For the unity of Allaah's names and attributes to be maintained in the first
aspect, Allaah must be referred to according to how He and His Prophet
(saws) have described Him without explaining away His names and attributes
by giving them meanings other than their obvious meanings.

 "Allaah is angry with them, curses them and has prepared for them an evil end."
o Thus, anger is one of God's attributes. It is incorrect to say that His anger must
mean His punishment since anger is a sign of weakness in man and, as such,
not befitting of Allaah. What Allaah has stated should be accepted with the
 qualification that His anger is not like human anger, based on Allaah's
statement, "There is nothing like him".
o The second aspect of Tawheed al-Asmaa was-Sifaat involves referring to
Allaah as He has referred to Himself without giving Him any new names or
attributes. For example, Allaah may not be given the name al-Ghaadib (the
Angry one), in spite of the fact that He has said that He gets angry, because
neither Allaah nor His messenger has used this name.
o Tawheed al-Asmaa was-Sifaat Allaah is referred to without giving Him the
attributes of His creation. For example, it is claimed in the Bible and Torah
that Allaah spent the first six days creating the universe then slept on the
seventh. It is man who tires after heavy work and needs sleep to recuperate.
o "There is nothing like Him and He is hearer and seer of all."
o Tawheed al-Asmaa was-Sifaat requires that man not be given the attributes
of Allaah. For example, in the New Testament Paul takes the figure of
Melchizedek, king of Salem, from the Torah (Genesis 14:18-20) and gives
both him and Jesus the divine attribute of having no beginning or end.
o Maintaining the unity of Allaah's names also means that Allaah's names in
the definite form cannot be given to His creation unless preceded by the
prefix 'Abd meaning "slave of" or "servant of'.

3. Tawheed al-'Ebaadah
 Tawheed ar-Ruboobeeyah and Tawheed al-Asmaa was-Sifaat must be accompanied
by their complement, Tawheed al-'Ebaadah, in order for Tawheed to be considered
complete according to Islaam.

 This point is substantiated by the fact that Allaah Himself has related in clear terms
that the Mushrikoon (idolators) of the Prophet's time confirmed many aspects of the
first two forms of Tawheed. In the Qur'aan Allaah tells the Prophet (saws) to say to
the pagans:

 "Say: 'Who is it that gives you all sustenance from the sky and earth, governs sight
and hearing, brings forth life from dead (matter) and death from the living, and plans
the affairs of man?' They will all say 'Allaah'.“
 Allaah said:
 "Most of them do not believe in Allah except while joining partners to Him."
 Mujaahid's commentary on this verse was as follows:
o Their belief in Allah represented by their statement,
 Allaah created us
 provides for us
 takes our lives
 o did not stop them from worshipping other gods along with Allah."

 Some pagan Makkans even believed in the Resurrection and the Judgement and
others in predestination (Qadar). Ample evidence of their belief can be found in pre-
Islamic poetry.

 In spite of the Makkans' confessions of Tawheed and their knowledge of Allaah,

Allaah classified them as disbelievers (Kuffaar) and pagans (Mushrikoon) simply
because they worshipped other gods along with their worship of Allaah. Allah said:

 Consequently, the most important aspect of Tawheed is that of Tawheed al-'Ebaadah,

maintaining the unity of Allaah's worship.
 All forms of worship must be directed only to Allaah because He alone deserves
worship, and it is He alone who can grant benefit to man as a result of His worship.

 Furthermore, there is no need for any form of intercessor or intermediary between

man and God

 That purpose is, as was previously mentioned: the worship of God ('Ebaadah) and
the main message of the prophets was to worship God alone, Tawheed al-'Ebaadah.

 Consequently, the gravest sin is Shirk, the worship of others instead of Allaah or
along with Allaah.

 In Soorah al-Faatihah, which every Muslim is required to recite in his or her prayers
at least seventeen times daily, verse four reads,

 "You alone do we worship and from You alone do we seek help".

 Allaah said:
 "When My servants ask you (O Muhammad) about Me (tell them), 'Verily I am close
(to them), I listen to the prayer of every one who calls on Me. So let them respond to
Me and believe In Me in order that they may he guided aright.“
 The confirmation of Tawheed al-'Ebaadah conversely necessitates the denial of all
forms of intercession or association of partners with Allaah.

 Worship ('Ebaadah) in the Islamic view, includes more than just fasting, paying
Zakaah, Hajj and animal sacrifices. It includes emotions like love, trust, and fear, all
of which have degrees which should only be directed to God.

 Allaah has addressed these emotions and warned against excesses in them as
follows:

 "There are among men those who take (for worship) others besides Allaah as equals
to Him. They love them as they should only love Allaah. But those who believe have a
much greater love of Allaah..."
 "Will you not fight people who broke their oaths, plotted to expel the messenger and
were the first to (attack) you? Do you fear them? Allaah has more right to be feared if
you are truly believers."
  Since the term 'Ebaadah means total obedience and Allaah is considered the
ultimate Lawgiver

 the implementation of secular legal systems not based on divine law (Sharee'ah) is
an act of disbelief in the divine law and belief in the correctness of such systems,
such a belief constitutes a form of worshipping other than Allaah (Shirk). Allaah said
in the Qur'aan:

 "Those who do not rule by what Allaah has revealed are disbelievers (Kaafiroon). "
 On one occasion, the Prophet's companion 'Adee ibn Haatim, who was a convert from
Christianity, heard the Prophet (saws) recite the Qur'anic verse, "They have taken
their rabbis and monks as lords besides Allaah," so he said: 'Surely we did not
worship them,' The Prophet (saws) turned to him and said 'Did they not make
forbidden (Haraam) what Allaah had made allowable (Halaal), and you all made it
Haraam, and did they not make Halaal what Allaah made Haraam and you all made
it Halaal?' He replied, 'We certainly did.' The Prophet (saws) then said, 'That was
how you worshipped them'."

SYIRIK
THE CATEGORIES OF SHIRK
The study of Tawheed cannot be considered complete without a careful analysis of its
opposite, Shirk.
Allah said in the Qur'aan:
"Surely Allaah will not forgive the association of partners (Shirk) with Him, but He forgives
(sins) less than that of whomever He wishes."
 Because the sin of Shirk denies the very purpose of man's creation, it is to God the
gravest of sins; the unforgivable sin.
 Shirk literally means partnership, sharing or associating, but Islamically it refers to
the act of assigning partners to Allaah in whatever form it may take.

Shirk in Ruboobeeyah
This category of Shirk 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.
1. Shirk 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 Islaam, 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
Tawheed.
2. Shirk 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.
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".

Shirk in al-Asmaa was-Sifaat

1. Shirk by Humanization
In this aspect of Shirk in al-Asmaa was-Sifaat, Allaah 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.

2. Shirk by Deification (Sacred)

This form of Shirk in al-Asmaa was-Sifaat relates to cases where created beings or
things are given or claim Allaah'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 Allaah.

Shirk In al-'Ebaadah
1. Ash-Shirk al-Akbar (Major Shirk)
 This form of Shirk occurs when any act of worship is directed to
other than Allaah.
 It represents the most obvious form of idolatry which the prophets
were specifically sent by Allaah to call the masses of mankind away
from.
  This concept is supported by Allaah's statement in the Qur'aan:
"Surely we have sent to every nation a messenger saying, worship Allaah and avoid
Taaghoot (false gods)"
 Taaghoot actually means anything which is worshipped along with
Allaah or instead of Allaah.
 For example, love is a form of worship which, in its perfection,
should only be directed to Allaah. In Islam, the love of God
is expressed by total obedience to Him. Allah said:
"Say: If you love Allaah, follow me and Allaah will love you."
Allaah said in the Quran:
"Whoever obeys the Messenger has obeyed Allaah,"
If man allows the love of anything or anyone to come between himself and Allaah,
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" and Allaah said in the
Qur'aan
"Have you not seen the one who takes his desires as his god?"
Much emphasis has been placed on the evils of Shirk in 'Ebaadah (worship)
because it contradicts the very purpose of creation as expressed in Allaah's
statement:
"I have not created Jinn or mankind except for my worship."90
Major Shirk represents the greatest act of rebellion against the Lord of the
Universe, and is thus the ultimate sin.

2. Ash-Shirk al-Asghar (Minor Shirk)

 Mabmood ibn Lubayd reported, "Allaah's messenger (saws)

said: "The thing I fear for you the most is ash-Shirk al-Asghar
(minor shirk)." The companions asked "Oh! messenger of
Allaah, what is minor Shirk?" He replied "Ar-Riyaa (showing
 off), for verily Allaah 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.‘
 “Mahmood ibn Lubayd also said, "The Prophet (saws) came
out and announced, 'O people, beware of secret Shirk!' The
people asked, 'O messenger of Allaah, what is secret Shirk?'
He replied, 'When a man gets up to pray and strives to
beautify his prayer because people are looking at him; that
is secret Shirk.'
Ar-Riyaa
 Riyaa 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 really significant to the believers whose goal is to make all of the
acts of their lives religious acts dedicated to God.
 The chance of committing Riyaa 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.
 Ibn 'Abbaas alluded to this reality when he said, "Shirk is more hidden
than a black ant creeping on a black stone in the middle of a moonless
night."