MEANING OF 'SHIRK' CHANGED 'Shirk' is a comprehensive term. I o! "orship is its simp!est #orm. In #act$ peop!e "orship i o!

s %eca&se the' think these (ot the po"er to chan(es their estin'. Ho"ever$ it is an in#erior thinkin( o# man. Go has create man as s&perior %ein( amon( man' o# His creat&res )*+,+-.. It is not proper #or him to s&%mit to an'one "ho are either in#erior to him )i o!s or his !o"!' esires. or "ho are morta! %ein(s !ike him se!# )priest an r&!ers.. Man sho&! s&%mit himse!# to the a&thorit' o# Go a!one. He is the creator an He kno"s "hat the p&rpose o# man's creation is/ )0+,*1.. 2here#ore$ no one co&! think %etter than Go "hat is %est #or man. 3hen 4&ran sa's5 6 a&thorit' %e!on(s to Go ...6 )0,7+. or "hen Go con emn 'Shirk' as the %i((est an &n8par ona%!e crime )9*,*951,1:.$ it oes not mean that Go is!ikes eities an asserts Himse!# as a soverei(n. He is #ar a%ove emotions an #ar a%ove "hat "e associate "ith Him. I# man associates h&n re s o# eities$ it oes not a##ect Go 's soverei(nt' in the &niverse. Secon !'$ He Himse!# has con emne comp&!sion in 'A!8Deen' );,;70.. So$ ho" co&! He threat or #orce h&man %ein(s a(ainst their "i!!$ to #o!!o" a partic&!ar path/ Act&a!!'$ these a monitions are meant to inc&!cate the tr&th that man can accomp!ish his (oa!s %' no other means e<cept Go 's !a"s. He can reach his estination %' #o!!o"in( Go 's path a!one. 2here#ore$ the rea! 'shirk' is not the "orship o# i o!s or eities %&t it is the #o!!o"in( o# paths other than the one$ "hich Go has recommen e . 2hese paths )in other "or s$ vario&s man8ma e s'stems. mis(&i e man an take him #ar a"a' #rom his estination )1,**0.. =a!&es an princip!es in man8ma e s'stems are not eno&(h to (&i e man in the ri(ht irection. >' #o!!o"in( man8ma e s'stems$ he cannot emancipate #rom anima!8instincts an !o"!' esires5 He cannot rise to %ecome a no%!e an i(ni#ie h&man %ein(. It is possi%!e on!' %' #o!!o"in( the va!&e s'stem o# the 4&ran );:,:7.. It is state in the 4&ran, 6Go "ants to raise man to the e<a!te ranks o# h&manit' thro&(h the va!&e s'stem o# the 4&ran. >&t$ man #o!!o"s the earth!' esires "hich event&a!!' %rin(s him !o" to the position o# %easts an "orse.6

)+,*+0.. 2his o"n#a!! is e<c!&sive!' attri%&te to 'Shirk' in another verse$ "hich rea s as #o!!o"5 6H&na#aa !i!!ahe (haira M&shrikeena %eh 8 >ein( tr&e in #aith to Go $ an never assi(nin( partners to Him 8 3a man'&shrik %i!!ahe 8 i# an'one assi(ns partners to Go 8 Fa ka ann ma kharra min&samai 8 he is as i# he ha #a!!en #rom heavens 8 Fa takhta#h8o8tairo a& tahvee %ehir reeho #i makanin sahee? 8 an %een snatche &p %' %ir s$ or the "in ha s"oope an thro"n him into a #ar8 istant p!ace.6 );;,9*. Go 's (iven va!&e s'stem (rooms h&man persona!it'. It imparts en!i(htenment$ an e<ce!!ence o# taste thro&(h inte!!ect&a! an aesthetic trainin(. It provi es him protection a(ainst the spontaneo&s #orces o# nat&re an the societ'. Accor in(!'$ "e conc!& e that rea! 'Shirk' is to #o!!o" va!&es an princip!es$ "hich are a(ainst the 4&ran. 2he rea! 'Shirk' is to #o!!o" the s'stems$ "hich are %ase on non84&ranic va!&es an princip!es. 4&ran has emphatica!!' state , 6@a '&shrik #i h&kmehee aha a 8 Go oes not share His Comman )va!&es A princip!es. "ith an'one "hatsoever6. )*:,;0. 2his e#inition o# 'Shirk' is m&ch more important an practica!!' re!ate "ith the "e!#are o# the societ'. I# &n erstoo ri(ht!' an taken care o#$ it "o&! have !i%erate the masses #rom the evi!'s s'stems$ "hich e<p!oit nationa! reso&rces an man's !a%or to sa#e(&ar the interests o# privi!e(e c!asses a(ainst the common man's interests. 2he masses "o&! have never s&%mitte to s&ch s'stems %eca&se s&%mission to these man8ma e s'stems is no !ess a %i( crime than 'Shirk'. >&t the re!i(io&s scho!ars i not pa' &e attention on this concept an !ai &n eserve emphasis in con emnin( i o!'s "orship as a #orm o# 'Shirk'. 2he' iverte the #oc&s o# attention o# the peop!e #rom a an(ero&s an #ata! #orm o# 'Shirk' to"ar s a simp!e an harm!ess #orm o# 'Shirk'. Conse?&ent!'$ as ear!ier sai $ the M&s!im masses can to!erate an %o" their hea s %e#ore an' evi! r&!er no matter ho" m&ch his r&!e is a(ainst the r&!e o# Go 's 3i!!5 the' can !ive in an' man8ma e s'stem no matter ho" m&ch its

va!&es an princip!es are e(ra e an a(ainst the no%!e va!&es o# the (!orio&s 4&ran$ %&t the' "o&! never to!erate %o"in( %e#ore an i o!. 2he' hate i o!'s "orship !ike the' hate pi(s "hereas i o!s has no po"er either to harm or to %ene#it them. 2he re!i(ion's opi&m has "orke ri(ht!' on them. 2he' #or(ot their primar' o%!i(ations to strive har a(ainst i(norance$ povert'$ an &n emocratic va!&es. 2he' never rea!iBe that i o!s o# h&man esires are "orst than stone's i o!s. 2hese no%!e i eas never to&che them %&t the' ream to %e kno"n as '>&tshikan'. 2he' have %ecome the tr&e em%o iment o# "hat the 4&ran sai in this verse, 6An most o# them %e!ieve not in Go "itho&t associatin( )others as partners. "ith Him6. )*;,*-0. MEANING OF 'I>ADAH' CHANGED 3hen 'i!!ah' came to %e misinterprete 5 62he one "ho is "orshipe 6$ instea o#$ 62he one "ho is the r&!er6$ an 'Shirk' came to %e misinterprete 5 62o associate i o!s in the "orship o# Go 6$ instea o#$ 62o associate others in the r&!e o# Go 6 then$ nat&ra!!'$ the meanin( o# 'i%a ah' has to %e misinterprete 5 62he "orship o# Go 6$ instea o#$ 62he r&!e o# Go 6. 2his chan(e in the meanin(s o# "or s a!on( "ith the intro &ction o# other non84&ranic concepts s&ch as '2he concept o# recitation' an '2he concept o# #ive pi!!ars' ha p!a'e a ke' ro!e in the trans#ormation o# 'A!8Deen' into re!i(ion. 2he 4&ran has (iven a ver' c!ear concept o# 'i%a ah'. It simp!' means, 6o%e ience to Go 's comman 6. In verse )*:,**-. it sa's5 6"a !a '&shrik %e8i%a ateh ra%%ehe aha a 8 nor oes he associate an'one in 'i%a ah' o# his Go . An in verse )*:,;0. it sa's5 6"a !a '&shrik #i h&kmehe aha a68 nor oes He share His Comman "ith an' person "hatsoever6. 2hese verses have c!ear!' e#ine the re!ation %et"een 'h&km' an 'i%a ah' an !e#t no room #or con#&sin( 'i%a ah' "ith "orship. Neither Go "ants to share His Comman "ith an'one nor His Messen(er !ike to o%e' an'one e<cept Go . 2he concept o# "orship )I%a ah. is a!ien to 'A!8Deen'. It is a creation o# re!i(ion. 'A!8Deen' is a

(oa!8oriente s'stem$ "hich #o!!o"s certain r&!es an princip!es. It is not a o(ma %&t a (&i e to practice. 3hatever$ it c!aims or promises #or the "e!#are o# peop!e that is concrete an achieva%!e in this "or! . On the contrar'$ re!i(ion consists o# %e!ie#s an o(mas %ase on "ist#&! thinkin( o# those peop!e "ho #ai! to esta%!ish Go 's A&thorit' a(ainst the a&thorit' o# oppressive #orces in the societ'. 3hi!e the #o!!o"ers o# 'A!8Deen' sacri#ice their persons an (oo s to "in the %!essin(s an the p!eas&re o# Go )C,***. the re!i(io&s #o!ks have nothin( to p!ease Him in this "or! e<cept to o##er their praises an pra'ers )"orship.. 3e ma' not kno" "hen/ An "here/ 2he trans#ormation o# 'A!8Deen' into re!i(ion took p!ace %eca&se socia! an c&!t&ra! chan(es are evo!&tionar' in nat&re an i##ic&!t to monitor. 2hese are$ !ike a c!ock's ho&r nee !e$ remain in motion invisi%!' #or a !on( perio o# time %e#ore the' %ecome mat&re an attain per#ection. Ho"ever$ in the !i(ht o# a%ove isc&ssion$ "e are certain that Is!am is no more 'a!8Deen'. A!tho&(h$ "e ca!! it 'A!8Deen' %&t ever'"here it is practice as re!i(ion. A re!i(ion cannot prove its tr&th#&!ness nor it can prove its s&periorit' over other re!i(ions. First!'$ a!! re!i(ions are %ase on #ear an i(norance. Secon !'$ the' o not have concern "ith the mana(ement o# "or! !' a##airs s&ch as po!itics an econom'. 2he primar' s&%Dect o# re!i(ion is spirit&a!it'. In this re(ar $ in or er to see "hich one is tr&e an s&perior$ one has to "ait ti!! ooms a'. On the contrar'$ a s'stem has to prove its "orth in this "or! . It is %ase on "e!!8 e#ine princip!es an po!icies. Its res&!ts an achievements are concrete an compara%!e. For e<amp!e$ "hen a s'stem promises socia! D&stice it has to e!iver it. Is!am as a s'stem ha remaine ver' s&ccess#&!. Is!amic state "as the em%o iment o# peace an D&stice. It ha e!ivere a!! the (oo s to its peop!e. >&t "hen Is!am re &ce to re!i(ion it %ecame a pan emoni&m o# chaos$ con#&sion$ an contra ictions. It #ai!e %a !' to e!iver "hat it c!aime . 2his sit&ation persiste ti!! no" an "i!! contin&e to persist ti!! Is!am is re e#ine as a s'stem.

3e have pointe o&t ear!ier that there are man' contra ictions #o&n in Is!am. M&s!ims %e!ieve in &nit' %&t the' are the most is&nite #o!ks in the "or! . 2he' %e!ieve in #raternit' %&t the' are not #raterna! to each other. 2he' %e!ieve in peace %&t kno"n to others as terrorists. 2he' %e!ieve in h&man e?&a!it' an i(nit' %&t these no%!e va!&es are no"here #o&n in M&s!ims' societies. 2hese an man' other contra ictions are #o&n in Is!am %eca&se it is not practice as a va!&es s'stem. 3hat the M&s!ims are practicin( in the name o# Is!am that is p&re!' a re!i(ion consistin( most!' o# %i%!ica! o(mas an Eoroastrian D&nk. It has ver' !itt!e$ i# an'$ teachin(s #rom the 4&ran or the !i#e o# the Frophet )p%&h.. 2here#ore$ "hen "e ta!k a%o&t the #ai!&re o# Is!am$ in #act$ "e ta!k a%o&t the #ai!&re o# Is!am as a re!i(ion. Dear Rea ers5 this is D&st a %rie# revie" o# a Great 2ra(e '. A tra(e ', "hich t&rne a s'stem o# (reat va!&es an princip!es into &st o# re!i(io&s o(mas an rit&a!s. 2his &n"ante trans#ormation %ro&(ht in its #o! man' rastic conse?&ences to the M&s!ims "or! . 2he most prominent "as the c&rse o# #actiona!ism an sectarianism. A!8Deen8a!8Is!am$ "hich &rin( the #irst ha!#8cent&r' o# its #o&n ation$ have "orke as a coherent an ominant s'stem on the map o# the "or! (ot ivi e into sec&!ar Is!am an re!i(io&s Is!am. 2his ivision never stoppe . 2he sec&!ar Is!am (ot #&rther ivi e into vario&s po!itica! an c&!t&ra! #actions an the re!i(io&s Is!am (ot ivi e into vario&s re!i(io&s sects s&ch as s&nni$ an shia. C!ash o# Interests$ "hich is an essentia! o&tcome o# sectarianism$ took them into its %!oo ' (rip an the sco&r(e o# m&t&a! ven(eance %ecame their estin'. )0,07. 2o s&m &p$ I "o&! sa' that i# the M&s!ims "ant to re eem the past (!or' o# Is!am5 i# the' "ant to see Is!am tri&mphant in the "or! 5 i# the' "ant to enDo' a se!#8satis#ie !i#e &n er Is!am then the' have to re e#ine Is!am as a s'stem. For$ it is the s'stem$ "hich can e!iver these (oo to them 8 not re!i(ion. GGGG3a ma 'a!aina i!!a! %a!a(hGGGG

Human beings, commit numerous wrong-doings and heinous crimes to gain personal advantages or to safeguard the national interests. They shed blood in the name of democracy and justice; they spread mischief in the name of order and peace; they exploit human labor and plunder natural resources in the name of economic development; they promote depravity and bestiality in the name of art, culture and liberalism and many more. Although, od !nows all these destructive doings of His "reature but yet He singled out #$H%&'# as the most devastating crime against humanity. The (uestion is why ) Here we will try to find the answer in the light of *uran. The *uran, in $urah +u(man verse thirteen has condemned #$H%&'# as #The highest wrong-doing# ,%nn al-$hir!a +a--ulmun A.eem/ and in $ura al-0issa as #An 1npardonable "rime#. %t says2 3 od forgiveth not #$H%&'#, but forgiveth anything else according to His 4ill3 - ,5256-778/. %f we translate # od#s 4ill# into # od#s +aws or od#s 9alue $ystem# and # od#s :orgiveness# into # od#s ;rotection from the conse(uences of the violation of these +aws and 9alues# then we can confidently say that if any person or any nation committed #$H%&'# he or she is doomed to disgrace in this world and torment of fire in the hereafter. #$H%&'# is generally defined and understood as to set up partners with od or to join other gods with Him. This is pretty good definition as far as worship of od is concerned. <very one !nows that we should not worship any person or object other than od and !eep our worships pure for Him alone. This form of #$H%&'# is clear and understandable. 0o =uslim commits it and rarely it is committed in the rest of the world. 0evertheless, as =uslims our duty is not only to worship od but also to obey Him. >ur concept of od is that He is The $overeign in the whole 1niverse both visible and invisible. He has established the rule of law for every thing. He has given the man a code of life which they have to follow and put certain duties and responsibilities which they have to enforce in order to achieve the distinction and honor conferred by od on them - ,7?2?@/. He has raised man to a position of honor above the brute creation. He has granted him talents by which he

can dominate over nature and its spontaneous forces. He has provided all the means for the sustenance and growth of every part of his nature. However, these are reali.ed only when he obeys none besides od. Thus, worship and obedience both belong to od alone. Accordingly, if we loo! closely at the above mentioned definition of #$H%&'# we find it insufficient and difficult to comprehend. %t confuses many people. They consider that #$H%&'# is the worship of persons and objects only. They do not consider the obedience to persons besides od is also #$H%&'#. As a result, they can easily avoid the former and fell prey to the later. However, obeying others besides od is the worst form of #$H%&'# and much more devastating than any other form of #$H%&'. 4hen we do not practice *uranic 9alues $ystem in pristine purity or relin(uish it as a whole it ma!es us either #%theem# or put us on an absolutely wrong trac! ,:a *ad Ahalla Ahalalum Ba#heeda/ which never get us to our noble destiny i.e an honorable life in this world and a blissful world in the hereafter. #%theem# is a beautiful *uranic terminology which often translated as #$ins#. %ts incorrect. Actually, it denotes a set of conditions in which people lose effiency, productivity, and interest in life. Their societies become sic! and lose dynamism -,5256 C 778/. %t is for these reasons, august and noble, that od has severely condmned #$H%&'#. %t is not out of some sorts of greed or fear ,=a#a. Allah/. He can never be defied or defeated even if the whole world turned into a class of #=1$H&%'<<0#. All that what He said in the *uran about #$H%&'#, for example, #+am Da!un +ahu $haree!un :il =ul! - He has no partner in His Aominion# or #+a Dushri! :i Hu!mehi Ahada - He does not share His "ommand with anyone# or #+a Dushri! Be-aba#det-e-&abbeh Ahada - 0o person should worship or obey anyone else besides od#, is meant to protect the honor and dignity of man.,7?2777, 762E8 C 77@/. =an is the latest specie on earth and od conferred on him special favours, above a great part of His creation - ,7?2?@/. od wants us to maintain this honor and elevate us to further glory through His uidance in the *uran -,?27?8/. Therefore, we should follow Him alone. %f we bows before stoc!s and stones which are inferior to us or follow the people who are similar to us then we are definitely degrading

ourselves. >ur #$H%&'# can not do any good or harm to od. %t is forbidden because it is a contempt of human honor and dignity. %t ma!es us #%theem# and gets us out of the &ight Trac!. Than!s Bashir Abid