Shirk Al Uloohiyyah, and that is Shirk
in At-Tā’ah or Shirk in governorship. And Shirk here also means to obey
other than Allah like you obey Allah.
"They took their rabbis and their monks to
be their lords besides Allāh (by obeying them in things which they made
lawful or unlawful according to their own desires without being ordered
by Allāh), and (they also took as their lord) the Messiah, son of
Maryam, while they were commanded to worship none but One Ilāh (Allāh)." [9:31]
Once while the Prophet (saws) was reading this verse, ‘Adi Ibn Hātim said, “O Prophet of
Allah, they do not worship the rabbis and monks (because he came from
a background from them).” The Prophet (saws) said
yes they do, they worship the rabbis and the monks. The rabbis and the
monks make legal things that Allah made illegal, and make illegal things
that Allah made legal. The jews and christians follow them and by
following them, they really worshipped them. That is worship. So
listening to them in the Haraam and Halaal became a matter of worship.
In the seventh volume, Ibn Taymiyyah talks a
lot about this. He said they listened to their monks in telling them
what is Halaal and what is Haraam, knowing that they changed the Deen of
Allah, yet they still followed them. That is shirk even if they do not
make Salaah or Sujood to them. Listening to them in the Haraam and the
Halaal, and knowing that they are making a new legislation is shirk even
if they do not make Sujood and Salaah to them. I will revise the
statement of Ibn Taymiyyah somewhat. Whoever derives his legislation,
his Halaal and Haraam, from the rules of democracy or other man-made rules
or ideology, knowing they changed the Deen of Allah, has in reality
worshipped democracy or those man-made rules, laws or whatever they may
be. He followed them and he committed shirk, even if he does not make
Sujood and Salaah to democracy or to those man-made laws.
Those who give blind obedience to those who they claim ‘Ulamaa, saints or an Aimmah (the twelve Imaams for example) to the point that those ‘Ulamaa become their source of Haraam and Halaal, and it opposes the Haraam and Halaal in the Qur’aan and Sunnah, then they have worshipped them. This is a summary of some of the stuff that Ibn Taymiyyah said.
Philosophers and some modernists for example
who reject the Qur’aan and the Sunnah for their mind or their rationale,
giving their mind and rationale precedence over the Qur’aan and the
Sunnah and judging the Qur’aan and the Sunnah according to what their
mind tells them, and they call those who adhere to the Qur’aan and the
Sunnah as people of bid’ah or Kuffr – they have worshipped their minds
and their rationale instead of Allah, even if they do not bow and
prostrate for their minds and their rationale.
Let us take some more practical examples of
shirk in governorship. The first one is one who thinks the rule of other
than Allah is better or like the rule of Allah. He is a Mushrik and it
is Shirk Akbar because he is disbelieving in the clear verses.
"Do they then seek the judgment of (the Days of) Ignorance? And who
is better in judgment than Allāh for a people who have firm Faith." [5:50]
"Is not Allāh the Best of judges?" [95:8]
These
are rhetorical questions and they do not need an answer. It is a
statement. Another form is to merely think it is permissible to rule by
other than Allah and that which other than Allah revealed. That is
Shirk Akbar. Why? Because it is against what is in the verses, the
Hadith and Ijmaa’, prohibiting judging by other than what Allah has
ordered. A third scenario is to legislate laws or a Sharī’ah different
than what is in the Qur’aan and the Sunnah, believing this law is
permissible to judge by or believing this law is better or equal to the
laws of Allah. That is Shirk Akbar,legislating in contrary to what Allah
has ordered. A fourth example is willingly obeying or accepting whoever
governs by other than the rule of Allah. Acceptance by giving them
precedence over the Qur’aan and the Sunnah, by showing discontentment to
the laws of Allah, by thinking it is okay to be governed by other than
the rules of Allah, and by believing this rule or law is better than the
rule of Allah or like it.
"And whosoever does not judge by what Allāh has revealed, such are the Kāfirūn (i.e. disbelievers)." [5:44]
"That is because they hate that which Allāh
has sent down (this Qur’ān and Islamic laws, etc), so He has made their
deeds fruitless." [47:9]
The fifth example of shirk in governorship
is to call to rule by other than the Sharī’ah of Allah, like those who
call for laws that allow women to walk with no Hijaab, those who call for
laws to have open usury in the society, or those who call for laws to
stop the law of having four wives. The call to any of that is major
shirk and takes one out of Islām, because calling to such a call can
only stem from a heart that admires laws of other than Allah in those
matters and deems those better than the laws of Allah. The call to it
implies that clearly and openly, and it implies hatred to the laws of
Allah. That is major shirk. He is also most likely a munāfiq because he
will tell you he is a Muslim and he is a supporter of the Muslims, and
he will bring you a picture of him in the Jumu’ah Salaah.
The one who declares a matter Halaal and it
is Haraam, and he is a sincere and genuine Mujtahid, then that is a
totally different situation. A Mujtahid may declare a matter Halaal
and say it is Halaal, and the opposite, by error, for one of many excuses
that ‘Ulamaa outlined in this matter. For example, the most popular
scenario is the Hadith did not reach him, so he considered a matter
Halāl because the Hadīth did not reach him. The error of a reputable and
genuine Mujtahid is not Kuffr or Shirk. It is not even a sin and it is
actually something he will get one reward for. For one who knows it is
wrong and follows a path different from the path of the Prophet (saws) knowingly, then that is Shirk.
In the third volume of his Fatāwā, Ibn
Taymiyyah said when one makes Halaal Haraam or the opposite, or switches
and replaces the Sharī’ah, meaning replaces the Sharī’ah with another,
then it is consensus he is kāfir by Ijmaa’ of the Fuqahā. In volume
thirty five, he spoke about ‘Ulamaa as well pertaining to this matter. He said when an
‘Ālim leaves his knowledge of the Qur’aan and the Sunnah and follows a
ruler who is in opposition to the rules of Allah and His Messenger, and
apostate legislations, he is worthy of punishment in the life after and
he is an apostate.
In the thirteenth volume of Bidāyah
wan-Nihāyah, Ibn Katheer said whoever leaves the Shar’ that was revealed
to the Prophet Muhammad (saws) and chooses to be
governed by other than the Sharī’ah – he is Kaafir. He means if
you leave the Qur’aan and Sunnah to go to the laws of the Tawrāh and the
bible. He went on to say that is for those types of laws, and at one
point in time those were the laws from Allah. Before they were tampered
with and before they were abrogated, those were laws that Allah sent to
people. He said if that is for those types of laws today because they
are now abrogated, imagine how it is for one who chooses to be governed
by other laws. Whoever does so is Kaafir by Ijmaa’.
After mentioning some proof in Adhwā’
Al-Bayān, Ash-Shanqītī said a beautiful quote. Look at these beautiful
quotes. I love this beautiful quote – he said, “Whoever follows
man-made laws made by devils on the tongues of humans, contrary to the
Sharī’ah of Allah that is on the tongue of the Prophet Muhammad (saws), there is no doubt he is a Kaafir and a Mushrik.
The only one who doubts that is one who Allah obliterated his vision
and blinded him from the brightness of revelation.” When Shaykh Muhammad
Ibn Ibrāhīm mentioned:
"But no, by your Lord, they can have no Faith, until they make you (O
Muhammad) judge in all disputes between
them." [4:65]
He said Allah denied Īmaan for those who do
not put the Prophet (saws) as their judge in
their disputes. This is a denial with an oath. There is a lot more I
wanted to talk about, but I think that is a sufficient summary.
[By Ash-Shaykh Ahmad ibnu Mūsā Jibrīl (hafithahUllāh) - Extracted from Shaykh's Tawheed classes]
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