Ibn Majah

1؎ : From this hadith and the previous hadith, it is derived that if someone swears by other than Allah, considering that entity to be exalted (mu'azzam), then the person becomes a disbeliever (kafir). But what is meant by considering it exalted? There is a difference of opinion among the scholars regarding this. Some have said: to consider them equal to Allah or His peer. However, even the disbelievers and polytheists did not consider them as such; they too knew that Allah is the Greatest and that He alone is the Creator of the heavens and the earth, as is mentioned in this verse: «وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ لَيَقُولُنَّ اللَّهُ» (Surah Luqman: 25) and in this verse: «مَا نَعْبُدُهُمْ إِلا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَى» (Surah Az-Zumar: 3), meaning, "We only worship these idols so that they may bring us closer to Allah." And this issue is very delicate, and the matter of shirk (associating partners with Allah) is very grave. Shirk is such a sin that it is never forgiven. Therefore, every Muslim should avoid it. Shirk is that when someone considers anyone other than Allah capable of doing any harm or benefit independently, without Allah’s will and intention, or believes that they have any power over Allah, Allah forbid, like the kings of the world who take into account their deputies, fearing that if they become displeased, there will be disruption in their affairs. Or to believe that, like Allah, they hear the call of every supplicant, whether near or far, or that they can help in every difficulty, whether near or far, or that they see and hear everything—then such a person has committed shirk, even if he does not consider them equal to Allah. These are the meanings of considering someone exalted (mu'azzam); it does not mean that one should not honor anyone other than Allah at all. Honoring the Prophets and Messengers, angels, and the righteous and pious is established in our Shari‘ah, but this honor is that one should love them and consider them as righteous servants of Allah. However, it is not permissible to believe that they can accomplish even the smallest task without Allah’s will, or that they can object in any way to Allah’s command, or that they have any power—Allah forbid—over Allah. Rather, Allah does not fear anyone, even to the extent of a mustard seed. And if all of them unite against Allah’s command, He can destroy and annihilate them all in a single moment, and their opposition cannot affect His work in the slightest. This is the belief of the monotheists (muwahhidun). Therefore, when a monotheist swears by other than Allah, it will certainly be said that his oath is vain and out of habit, because it is not possible for a monotheist to believe that anyone other than Allah has any independent power or authority. As for one who performs acts of shirk but is a Muslim only in name, when he swears by other than Allah, the suspicion of shirk regarding him becomes even stronger. And there are many Muslims such that if you ask them to swear by Allah, they will do so a hundred times, but it is impossible for them to swear falsely by their pir (spiritual guide), murshid, madar, salar, or ghawth. There is no doubt about their being polytheists (mushrik). Now, it should also be understood that those things which are not at all worthy of honor in our Shari‘ah, but rather, whose humiliation and destruction is commanded—such as idols, and the flags used in ta‘ziyah processions, etc.—even the slightest honor given to them is disbelief (kufr), because honoring them is a distinctive sign of the polytheists. For example, if a person stands with folded hands before the grave of the Messenger of Allah (sallallahu alayhi wa sallam) or the grave of any wali or prophet, and another person stands with folded hands before an idol, there will be no doubt about the disbelief of the second person. But the intention of the first person will be investigated; if he did so with the intention of worship, he too will become a disbeliever. But if he did so only out of respect and honor, while his belief is in monotheism, then he will not be a disbeliever, but he should be prevented from doing so because it is against the Shari‘ah. Most of the investigating scholars (muhaqqiqin) have accepted this distinction, while some have held that the ruling is the same in both cases: the act that is disbelief with one is also disbelief with the other. For example, prostrating to an idol is disbelief, and prostrating to a grave is also disbelief. However, the difference is that the humiliation and destruction of idols is commanded, but there is no command to dig up the graves of the righteous believers. And this group says that honoring the Prophets, saints (awliya), angels, and the symbols of Allah (sha‘a’ir Allah) is in reality honoring Allah Himself, because it is by Allah’s command and considering them as Allah’s accepted servants that we honor them. Therefore, this is not considered honoring other than Allah; rather, it is honoring the righteous, and they are exempted in this matter, because it is in fact honoring Allah. This benefit should be remembered, and as much as possible, one should refrain from any act in which there is even a suspicion or doubt of shirk.