Yesterday we looked at Tawḥīd (Absolute Monotheism).
Ṣhirk, that is polytheism or associating partners with God, may be considered it's opposite.
It has many categories, but they can be collapsed into three:
#theology101
Ṣhirk, that is polytheism or associating partners with God, may be considered it's opposite.
It has many categories, but they can be collapsed into three:
#theology101
1) Association with His essence.
For example, to attribute things like being Pre-Eternal, Creator, or Sustainer to other than Allah, the Exalted.
2) Association with His attributes. All His attributes are - like Him - Pre-Eternal and are not shared with anyone.
For example, to attribute things like being Pre-Eternal, Creator, or Sustainer to other than Allah, the Exalted.
2) Association with His attributes. All His attributes are - like Him - Pre-Eternal and are not shared with anyone.
3) Association in worship. To revere, or to worship someone other than Allah, the Exalted, whether that be with one's heart, body, or by the tongue.
As for the prostration of the angels for Adam, peace be upon him, or the brothers of Yusuf, peace be upon him, both were out of respect and they were not abrogated in previous communities.
*There is a bit more to be said here but that's for another time.
*There is a bit more to be said here but that's for another time.
There are other ways Ṣhirk has been divided. Here it has been split into six categories:
1) Istiqlāl: To believe in more than one deity.
2) Tab‘īḍh: To consider the deity to be composed of parts, like the trinity.
1) Istiqlāl: To believe in more than one deity.
2) Tab‘īḍh: To consider the deity to be composed of parts, like the trinity.
3) Taqrīb: To believe in someone as a deity in order to draw closer to God:
“They worship alongside God things that can neither harm nor benefit them, and say, ‘These are our intercessors with God.’” (10:18).
“They worship alongside God things that can neither harm nor benefit them, and say, ‘These are our intercessors with God.’” (10:18).
4) Taqlīd: Not to be confused with the term used in fiqh. In theology it means to follow one’s predecessors who were in the wrong out of pure ignorance or fanaticism.
5) Asbāb: To consider the cause to be the real cause of all events, and not to ascribe them to the Ultimate Cause, that is Allah, the Exalted. This is very common.
6) Aghrāḍh: To seek the pleasure of others in fulfilling ones needs in place of seeking the pleasure of Allah, the Exalted.
