phase
of Muhammadan revival.

Shirk is defined to be of four kinds: Shirk-ul-'Ilm, ascribing knowledge to
others than God; Shirk-ut-tasarruf, ascribing power to others than God;
Shirk-ul-'Ibadat, offering worship to created things; Shirk-ul-'adat, the
performance of ceremonies which imply reliance on others than God. {107}

The first, Shirk-ul-'Ilm, is illustrated by the statement that prophets and
holy men have no knowledge of secret things unless as revealed to them by
God. Thus some wicked persons made a charge against 'Ayesha. The Prophet
was troubled in mind, but knew not the truth of the matter till God made it
known to him. To ascribe, then, power to soothsayers, astrologers, and
saints is Polytheism. "All who pretend to have a knowledge of hidden
things, such as fortune-tellers, soothsayers and interpreters of dreams, as
well as those who profess to be inspired are all liars." Again, "should any
one take the name of any saint, or invoke his aid in the time of need,
instead of calling on God, or use his name in attacking an enemy, or read
passages to propitiate him, or make him the object of contemplation--it is
Shirk-ul-'Ilm."

The second kind, Shirk-ut-tasarruf, is to suppose that any one has power
with God. He who looks up to any one as an intercessor with God commits
Shirk. Thus: "But they who take others beside Him as lords, saying, 'We
only serve them that they may bring us near God,'--God will judge between
them (and the Faithful) concerning that wherein they are at variance."
(Sura xxxix. 4.) Intercession may be of three kinds. For example, a
criminal is placed before the King. The Vizier intercedes. The King, having
regard to the rank of the Vizier, pardons the offender. This is called
Shafa'at-i-Wajahat, or 'intercession from regard.' But to suppose that God
so esteems the rank of any one as to pardon a sinner merely on account of
it is Shirk. Again, the Queen or the Princes intercede for the criminal.
The King, from love to them, pardons him. This is called
Shafa'at-i-muhabbat, or 'intercession from affection.' But to consider that
God so loves any one as to pardon a criminal on his account is to give that
loved one power, and this is Shirk, for such power is not possible in the
Court of God. "God may out of His bounty confer on His favourite servants
the epithets of Habib--favourite, or Khalil--friend, {108} &c.; but a
servant is but a servant, no one can put his foot outside the limits of
servitude