Shirk is the Islamic term for idolatry or polytheism, and it is defined as follows: (i.e.

, the deification or
worship of anyone or anything besides Allah). According to Islam, God does not share any of His
divine characteristics with any other creature. Following the Islamic idea of Tawhid, it is forbidden to
associate partners with God in any form (monotheism). Many verses in the Qur'an (Islamic scripture)
emphasise that God does not share his abilities with any other person or entity (shark). People who
believe their idols would intervene on their behalf are warned that they, along with their idols, will
become fuel for the fires of hell on the Day of Judgment, according to this verse (21:98). During the
Prophet's lifetime, the vast majority of mushrikn (polytheists) were those who had never converted
to Islam; as a result, the Qur'an's teachings were not intended for Muslims in order to enhance their
faith, but rather for non-Muslim Arabs who had never converted to Islam.

When it comes to fiqh (Islamic law), shirk has become legally equal to kufr (unbelief). All legal rights
are suspended until such time as they abandon polytheism, and Muslims who espouse it are
considered as outlaws who should be banished from Muslim community. However, as Islam's
doctrinal development progressed, the connotation of the word shirk grew dramatically. In addition
to being used in contrast to tawd (God's oneness), it began to be associated with any belief or
practise that was rejected by a certain sect, rather than simply for non-Islamic idolatry.

Aside from open polytheism and pure polytheism, many different degrees of shirk have been
recognised. A type of superstition known as shirk al-dah ("customary shirk") includes all forms of
superstition, including belief in omens and consulting soothsayers. It displays itself in the belief in
the inherent capabilities of created things—for example, reverence for saints, kissing holy stones,
and praying at the tomb of a holy man—and in the belief in the inherent capacities of created things.
There is shirk al-ilm ("knowledge shirk"), which refers to the practise of giving credit to someone
who has knowledge of the future, such as astrologers or dream interpreters, without their
awareness. When compared to polytheism, all of these forms of shirk are shirk aghr (shirking of God)
("small shirk").

In fact, Allah reprimands and censures anyone who seek assistance from sources other than himself,
stating how mistaken these people are for seeking assistance from sources other than himself,
“And who is more astray than he who invokes besides Allah those who will not respond to him
until the Day of Resurrection, and they, of their invocation, are unaware.” (Surah al-Ahqaaf
46:5)

According to Allah, the most high and majestic, on the day of judgement, when our acts will be
counted, the very same people who have been called upon will reject everything they have done,
"And those whom you invoke in addition to Him lack [even] the membrane of a date seed. They do
not hear your petition if you invoke them, and if they do, they will not answer to you. And they
will reject your affiliation on the Day of the Resurrection. And no one can inform you better than
[one] Acquainted [with everything]." (Al-Faatir Surah 35:13-14)

These verses warn of the perils of seeking for help from someone other than Allah and offering dua
to them instead of Allah. On the day of judgement, we will see many Muslims going to graves and
making dua to the people buried there, whom they consider to be Auliyah, holy saints and peers.
They mistakenly believe that the people buried there are actually listening to what they have to say,
when in reality they will deny and reject everything they have said and done during their lives.
Aqidah has been described by Muslim scholars with varying levels of understanding of the Qur'an
and the Hadith, and has been interpreted in many ways. "Aqidah," as well as its variants, are
constantly being used by people in their everyday dealings and conversations. Individuals would
frequently say things like, "I believe in such and such, or the belief of so and such is sound." The
Islamic Aqidah can be traced back to the origins of all of history's great Islamic conquests and
victories.

In the morphologically derived sense of the Arabic language, "aqidah" refers to something that has
been bound, knotted, securely secured, or held onto. The roots of the words tie, attach, unite, and
bound are all synonyms for one another.

The term "aqidah" refers to what people accept as true and affirm in their hearts as a result of this
development. Secondly, it refers to situations in which there is no place for dispute or disagreement
in one's mind. A derivation term from the Qur'anic verse Uqood, which means "the strongest
covenant" in English, is one of the phrases. To make matters worse, in Islam, Al-Aqidah (belief)
functions as a parallel to Shari'ah (law) because Islam is made up of two parts: Aqidah and Shari'ah.
Moreover Shari'ah, on the other hand, is comprised of the practical obligations imposed on Muslims
by Islam about their acts of worship and their dealings with others. As previously said, it emphasises
the need of having a strong, unwavering, and impenetrable belief in one's own abilities and abilities.
Any kind of speculation or scepticism is out of the question. In the following paragraph, the Qur'an
refers to it as "Iman," which means "faith."

Thus, We have sent you (O Muhammad SAW) Ruhan (a Source of Inspiration and Mercy) from Our
Command. You had no idea what a book is or what faith is. However, We have made it (this Qur'an)
a lamp by which We will guide whomever of Our slaves We will. And truly, you (O Muhammad SAW)
are directing (mankind) to the Straight Path (that is, Allah's religion of Islamic Monotheism).

In His Glorious Quran, Almighty Allah has laid forth all of the essentials of Islamic Aqidah, including
the concept of karma. When it comes to understanding the true Islamic religion, even the most well-
intentioned Muslim must be able to comprehend these components. If you are a Muslim, you are
required to believe in everything that Allah and His Messenger taught you, which is referred to as
Aqidah (Islamic belief).

A Muslim's Aqidah cannot be fully established until there is no uncertainty in their mind, and until
that time, this component will be unable to assist them in solidifying their belief system. If there is
any uncertainty, it is simply supposition, not Aqidah, on the part of the reader. It's crucial to recall
that the Iman (faith) that Allah praised in His prophets is the same as the Aqidah belief, and that
they are not mutually exclusive. Iman is founded on the Aqidah, which serves as the foundation for
the practise of the religion. This has the consequence that, once Aqidah has become firmly
established in the heart, it clings to it and rarely departs from there. The believer who proclaims this
Aqidah has a stable foundation in his or her heart. Aqidah's instructions are reinforced by his actions,
which indicate his belief and preaching of the religion. An empty and flawed belief that has no visible
manifestation is not worthy of the title of Aqidah since it is founded purely on the heart's belief and
hence is not worthy of the title. Despite the fact that Iblis is certain of the truth, he continues to
battle it despite his knowledge of it. This is something to keep in mind when one attempts to
comprehend the nature of the problem.
Sihr, on the other hand, cannot be eliminated by sihr, and kufr, on the other hand, cannot be
eliminated by kufr. Anyone who is sensitive to sihr should abstain from sihr treatment. The presence
of good extinguishes evil. This is why, when questioned about al-nushra', the Prophet (peace and
blessings of Allah be upon him) said, "This is the work of the Shaytaan." The term "nushrah" refers to
the process of detoxifying someone who has been exposed to sihr through the use of extra sihr.
While it is allowed to treat it with the Qur'an, permissible medicines, or good ruqyahs, it is
prohibited to treat it with sihr, as sihr entails worshiping the shayaateen, as previously established
(devils). The saahir (magician, practitioner of witchcraft) learns or performs sihr only after adoring
and serving the shayaateen. As a follow-up, Sihr is taught to him. As a result, persons suffering by
sihr can receive the same medical care as everyone else, including the recital of the Qur'an and the
prescribed prayers for refuge with Allah in sharee'ah, as well as approved medicines. Because not
everyone who is unwell recovers, there is no certainty that the patient will. Even if the patient is
treated by the best doctors and receives the best treatment, there remains a probability that he will
die from this sickness despite receiving the best care imaginable. When the set hour of death
approaches, no amount of medication or treatment will be able to help, since, as Allah states, "Allah
spares no one when the appointed time comes."

As stated in [al-Munaafiqoon 63:11],

Medical therapy is useful when Allah has ordered that His slave be healed. There are various reasons
why Allah may or may not declare that someone infected with the sihr virus will never recover.
There are several probable explanations for this, one of which is that the one treating him lacks the
necessary treatment. The Prophet (peace and blessings of Allah be upon him) stated, according to a
trustworthy narration:

"Every ailment has a remedy, and if that remedy is applied to the disease, he will heal by Allah's
grace." According to him (peace and blessings be upon him), "Allah has not sent down any sickness,
but He has also sent down the treatment for those who are aware; those who are unaware are
unaware."

It is one of Shariat's prescribed cures for sihr, and it entails recitation of the Qur'an. Al-Faatihah, the
Qur'an's most important soorah, should be repeated over the sihr-affected individual. This
procedure must be repeated multiple times to achieve the desired results. As long as the reader has
trust in Allah, is devout, and repeatedly recites this verse, the sihr can be erased and the individual
can heal via Allah's mercy. This is because the verse is being repeated by a virtuous person who
understands that Allah controls everything and that when He commands anything to "be," it will
occur. When the Sahaabah (may Allah have mercy on them) came across some Bedouins, they saw
their shaykh, or spiritual leader, had been bitten. They'd attempted everything, but he remained
unchanged. "Is there anyone here here is competent of performing ruqyah?" they questioned of one
of the Sahaabah. There was a thunderous "Yes!" After one of them chanted lines from the Book of
Faatihah over him, Allah healed him. He promptly rose to his feet and continued running around as if
nothing had occurred. "There is nothing wrong with ruqyah as long as it is not associated with shirk,"
the Prophet stated (peace and blessings of Allah be upon him). He (peace and blessings of Allah be
upon him) both had and performed ruqyah on himself. There is a tremendous deal of good and a
great deal of gain in ruqyah. Numerous surahs, such as al-Fatihah, Aayat al-Kursiy, "Qul Huwa
Allaahu Ahad," and al-Mi'wadhatayn, can be recited over someone who has been affected by sihr, as
well as du'as from the Prophet (peace and blessings of Allah be upon him), such as the one he made
when he performed ruqyah for someone. This can be repeated three or more times if necessary.
Additionally, it was narrated from him, may Allah's peace and blessings be upon him, that Jibreel
performed ruqyah for him and said three times, "(And it was also narrated from him, peace and
blessings of Allah be upon him) that Jibreel performed ruqyah for him and said three times,
"Bismillah arqeek" (in the name of Allah, I am performing ruqyah for you, from everything that
harms you, and from the evil of every soul and the envious eye, may Allah heal you). This wonderful
ruqyah was revealed by the Prophet Muhammad (peace be upon him) in a saheeh hadeeth. Those
who have been bitten or stung, as well as those who have been afflicted with sihr and those who are
ill, are required to perform ruqyah. Even if the Prophet's (peace and blessings of Allah be upon him)
hadeeth states, "'. There is nothing wrong with ruqyah as long as it does not involve shirk; it is
permitted to recite good du'aa's for individuals who are ill, bitten, or stung, as long as they do not
contain anything haraam, in accordance with the hadeeth's general meaning.

Without ruqyah and without the intervention of others, Allah may heal the sick person, the sihr
victim, as well as others, because He is Able to perform all things and is Wise in all that He does.
Allah declares in the Holy Qur'an:

When He has something in mind, all He has to do is speak the word "Be!" and it will come to pass.

At 36:82 into Yaa-Seen,

That whatsoever he wills and decrees should be seen as an expression of thanks for His wisdom.

If the sick person's allocated time period has passed and it has been determined that he will die from
this illness, he will be unable to be healed. Sihr poems may be read into water as part of a ruqyah, a
form of prayer. There are passages about sihr in Surah al-A'raaf that quote Allah, who says:

Musa was taken aback when he heard Us command, "Throw your stick, and behold!" It immediately
ate up all the crap they threw at it.

This demonstrated that they were correct and that their efforts were futile. As a result, when they
came home, they were thrashed and humiliated. Al-A'raaf 7:117-119 contains various sections on
this subject. Furthermore, according to the interpretation of Surah Yoonus:

As a result, Pharaoh issued the command, 'Bring me every magician.'"

Thus, Musa ordered the sorcerers upon their arrival, "Cast down everything you intend to cast!"
Musa then declared:

'What you have brought is sorcery; Allah will undoubtedly negate its effectiveness. Allah will not
correct Al-work Mufsidoons. Regardless of how much the Mujrimoon loathe it, Allah will establish
and make apparent the truth by His Words.'"

Similarly, in Yoonus (10:79–82), in Surah Ta-Ha (interpretation of meaning):

They screamed, 'O Musa!'

"Why not let us throw first if you're going to throw first?'

Musa persisted, "No, I'm going to toss you first." Then, as a result of their spell, their ropes and sticks
appeared to travel fast to him.

Musa developed terror in this manner.

Do not be afraid; we (Allah) warned you.

'Without a doubt, you will prevail. Now is the moment to throw the thing using your left hand! It will
consume everything they have made. It is only a magician's trick, and no matter how much (of skill)
the magician possesses, he will never succeed.'"

According to Ta-Ha 20:65–69 verses, Allah strengthens the ruqyah against sihr with these aayahs. It
is possible to cure someone who has been afflicted by sihr or is unable to have sexual relations with
his wife if the qaari' (reader) recites these verses into water along with Surah al-Faatiha, Aayat al-
Kursiy, "Qul Huwa Allaahu Ahad," and al-Mi'wadhatayn, and then pours the water over the person.
According to Shaykh 'Abd al-Rahmaan (may Allah have mercy on him), it is permitted to grind seven
lotus leaves and add them to water, as he references several scholars in the chapter Ma jaaa' fi'l-
Nushrah in Fath al-Majeed. According to Islamic tradition, the three soorahs that must be repeated
are Qul Huwa Allaahu Ahad, Qul A'oodhu bi Rabb il Falaq, and Qul A'oodhu bi Rabb il-Naas. This has
been rigorously tested and has always worked. Al-Faatihah alone, or Qul Huwa Allaahu Ahad and al-
Mi'wadhatayn together, can heal a person. This treatment must be administered by someone who
has genuine faith and confidence in Allah; both the practitioner and the recipient must understand
that Allah is in complete control of all things and that whatever He chooses will occur. The issue is in
His hands, and He has complete control over what occurs or does not occur. By Allah's Grace, this
ailment will quickly pass away if both those reading it and those being read it have faith and sincerity
toward Him. Allah hears and is always close by, and hence we implore His assistance in pleasing Him.