SHIRB (شرب‎). The share of water used for tillage. [RIVER.]

SHIRK (شرك‎). “Idolatry; paganism; polytheism.” Ascribing plurality to the Deity. Associating anything with God.

According to Wahhābī writers, Shirk is defined to be of four kinds: Shirku ʾl-ʿilm, ascribing knowledge to others than God; Shirku ʾt-taṣarruf, ascribing power to others than God; Shirku ʾl-ʿibādah, offering worship to created things; Shirku ʾl-ʿādah, the performance of ceremonies which imply reliance on others than God.

(1) Shirku ʾl-ʿilm 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 ʿĀyishah. 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 anyone 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 Shirku ʾl-ʿilm.”

(2) Shirku ʾt-taṣarruf is to suppose that anyone has power with God. He who looks up to anyone 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.” (Sūrah 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 Shafāʿat-i-Wajāhah, or “intercession from regard.” But to suppose that God so esteems the rank of anyone 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 Shafāʿat-i-maḥabbah, or “intercession from affection.” But to consider that God so loves anyone 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 Ḥabīb, ‘favourite,’ or K͟halīl, ‘friend,’ &c.; but a servant is but a servant, no one can put his foot outside the limits of servitude, or rise beyond the rank of a servant.” Again, the King may himself wish to pardon the offender, but he fears lest the majesty of the law should be lowered. The Vizier perceives the King’s wish, and intercedes. This intercession is lawful. It is called Shafāʿat-i-ba-ʾiẕn, “intercession by permission,” and such power Muḥammad will have at the Day of Judgment. Wahhābīs hold that he has not that power now, though all other Musalmāns consider that he has, and in consequence (in Wahhābī opinion) commit the sin of Shirku ʾt-taṣarruf. The Wahhābīs quote the following passages in support of their view. “Who is he that can intercede with Him but by His own permission.” (Sūrah ii. 256) “Say: Intercession is wholly with God! His the kingdoms of the heavens and of the earth.” (Sūrah xxxix. 45.) They also say: “Whenever an allusion is made in the Qurʾān, or the Traditions to the intercession of certain prophets or apostles, it is this kind of intercession and no other that is meant.”

(3) Shirku ʾl-ʿIbādah is prostration before any created being, with the idea of worshipping it; perambulating the shrines of departed saints. “Prostration, bowing down, standing with folded arms, spending money in the name of an individual, fasting out of respect to his memory, proceeding to a distant shrine in a pilgrim’s garb and calling out the name of the saint.” It is wrong “to cover the grave with a sheet, to say prayers at the shrine, to kiss any particular stone, to rub the mouth and breast against the walls of the shrine, &c.” This is a stern condemnation of the very common practice of visiting the tombs of saints and of some of the special practices of the pilgrimage to Makkah. All such practices as are here condemned are called Ishrāk fī ʾl-ʿIbādah, “association in worship.”

(4) Shirku ʾl-ʿādah is the keeping up of superstitious customs, such as the Istik͟hārah, seeking guidance from beads, &c., trusting to omens, good or bad, believing in lucky and unlucky days, adopting such names as ʿAbdu ʾn-Nabī (Slave of the Prophet), and so on. In fact, the denouncing of such practices and calling them Shirk brings Wahhābīism into daily contact with the other sects, for scarcely any people in the world are such profound believers in the virtue of charms and the power of astrologers as Musalmāns. The difference between the first and fourth Shirk, the Shirku ʾl-ʿilm and the Shirku ʾl-ʿādah, seems to be that the first is the belief, say in the knowledge of a soothsayer, and the second the habit of consulting him.

To swear by the name of the Prophet, of ʿAlī, of the Imāms, or of Pīrs (Leaders) is to give them the honour due to God alone. It is Ishrāk fī ʾl-adab, “Shirk in association.” [WAHHABI.]

SHIRKAH (شركة‎). “Partnership.” The term signifies the union of two or more persons in one concern. It is applied in Muslim law to contracts as well as to partnerships. Shirkah, or association, with regard to the essence and person of God, is forbidden in Islām.

SHĪS̤ (شيث‎). [SETH.]

SHOES. The removal of the sandals, shoes, or boots, from the feet upon entering either a mosque or house, or during worship, is not enjoined in Muḥammadan law, although it has become a common custom in all Eastern countries, for the modern Muslim uncovers his feet upon entering the Kaʿbah at Makkah (Burckhardt’s Arabia, vol. i. p. 270), the Muḥammadans of Palestine remove the shoes upon entering their places of worship (Robinson’s Researches, vol. ii. p 36) and it is also the practice to take off the shoes in Egypt (Lane, vol. i. pp. 16, 105; vol. ii. p. 11), and in Hindūstān.

The number of traditions which prove that Muḥammad allowed his followers to worship with their feet covered, is very numerous, and they are held to be Aḥādīs̤ of good authority, and supported by the fatwās of eminent doctors of law.

Shaddād ibn Aus relates that the Prophet said, “Act the reverse of the Jews in your prayers, for they do not pray in boots or shoes.”

Abū Saʿīd al-K͟hudrī says “the Prophet said his prayers with the Companions, and suddenly took off his shoes, and put them down on his left side; and when the people observed it, they took off theirs also, and when prayers were finished, the Prophet asked why they took their shoes off. The Companions replied, ‘We followed your example.’ The Prophet then said, ‘Verily Gabriel came to me and told me there was a little filth on my shoes. Therefore, when any of you enter a mosque, look well at your shoes, and if you perceive any dirt on them, wipe it off, and then say your prayer in them.’ ”

ʿAmr ibn Shuʿaib relates that he saw the Prophet saying his prayers sometimes with his shoes and sometimes without. (Mishkāt, book iv. ch. 9.)

In the Hidāyah it is enjoined that when there is any uncleanness on the shoes, such as dung, blood, &c., they must be rubbed with earth, and then they become legally clean and fit for worship. (Arabic edition, vol. i. p. 26.)

This is confirmed by the Durru ʾl-Muk͟htār (vol. i. pp. 30, 65), and by numerous traditions. (Mishkāt, book iii. ch. ii.)

If the dirt cannot be removed from the shoes by rubbing them with earth, the law permits the Muslim to make them ceremonially clean by wetting his three fingers and drawing them once over the upper part of the shoes or boots. [MASAH.]

According to the Traditions, when a Muslim sits down on the floor, he should take off his shoes and place them on one side, and he should take off the right shoe first and then the left. (Mishkāt, book xx. ch. iii.)

SHROUD. Arabic kafan (كفن‎). The act of shrouding is called takfīn. A wooden coffin is called tābūt, the use of which is generally held to be forbidden by Sunnīs, but it is used by the Shīʿahs.

Muḥammad is related to have said:—

“Do not be expensive in your shrouds, for they soon rot.”

“Plain white is the best for the shrouds of your dead.”

“The best cloth for a shroud is ḥullah” (i.e. a white striped cloth used in Arabia).

ʿĀyishah says: “The Prophet was shrouded in three garments, but there was neither a coat nor a turban.”

These three garments are still used as shrouds in all parts of Islām.

(1) Izār, a piece of cloth which covers from the waist to the feet.

(2) Ridāʾ, covering from the feet to the shoulders.

(3) Lifāfah, a large sheet covering the whole body from head to feet, and closed at the ends.

The bodies of martyrs are not shrouded, but are buried in the garments in which they fell, for it is related that Muḥammad so ordered the men who fell in the battle of Uḥud to be buried; their weapons being first removed from their bodies, they were buried in their blood-stained clothes. [BURIAL.]

SHUʿAIB (شعيب‎). The Muslim commentators generally suppose Shuʿaib to be the same person with the father-in-law of Moses, who is named in scripture Reuel or Rageul and Jethro. But Aḥmad ibn ʿAbdi ʾl-Ḥalīm charges those who entertain this opinion with ignorance. They say (after the Jews) that he gave his son-in-law [MOSES] that wonder-working rod with which he performed all those miracles in Egypt and the desert, and also gave excellent advice and instruction; whence he had the surname of K͟hat̤ību ʾl-Ambiyāʾ (خطيب الانبياء‎), the “Preacher to the Prophets.”

The account given of him in the Qurʾān, Sūrah vii. 83–91, is as follows:—

“And unto Midian did we send their brother Shuʿaib, who said, ‘O my people! serve God, ye have no god save Him. There has come to you a manifest sign from your Lord: then give good weight and measure, and be not niggardly of your gifts to men, and do not evil in the earth after it has been righted. That is better for you if ye are believers; and sit not down in every path, threatening and turning from the path of God those who believe in Him, and craving to make it crooked. Remember when ye were few and He multiplied you; and see what was the end of the evil-doers! And if there be a party of you who believe in what I am sent with, and a party who believe not, then wait patiently until God judges between us, for He is the best of judges!’ Said the crowd of those who were big with pride amongst his people, ‘We will of a surety turn thee out, O Shuʿaib, and those who believe with thee, from our village; or else thou shalt return unto our faith.’ Said he, ‘What even if we be averse therefrom? We shall have devised a lie against God if we return unto your faith after God has saved us from it; and what should ail us that we should return thereto, unless that God our Lord should please? Our Lord embraces everything in His knowledge; on God do we rely. O our Lord! open between us and between our people in truth, for Thou art the best of those who open.’ And the chiefs of those who disbelieved amongst his people said, ‘If ye follow Shuʿaib, verily, ye shall be the losers.’ Then there took them the earthquake, and in the morning they lay in their dwellings prone. Those who called Shuʿaib a liar, (were) as though they had not dwelt therein. Those who called Shuʿaib a liar, they were the losers then! And he turned away from them and said, ‘O my people! I preached to you the messages of my Lord, and I gave you good advice; how should I be vexed for a people who do misbelieve?’ ”

ASH-SHUʿARĀʾ (الشعراء‎). “The Poets.” The title of the XXVIth Sūrah of the Qurʾān, so called because at the conclusion of the chapter the Arabian poets are severely censured. [POETS.]

SHUFʿAH (شفعة‎). [PREEMPTION.]

ASH-SHŪRĀ (الشورى‎). “The Consultation.” The title of the XLIInd Sūrah of the Qurʾān. Taken from the 36th verse, in which the believers are commended for taking consultation together.

SHURB (شرب‎). Lit. “Drinking.” A term used for wine-drinking, which is forbidden by the Muslim law. [DRUNKENNESS.]

ṢIBG͟HAH (صبغة‎). Lit. “A dye.” A word which occurs in the Qurʾān, Sūrah ii. 132: “The dye of God! And who is better than God at dyeing? And we are worshippers of Him”; which both Mr. Sale and Mr. Rodwell translate baptism, but which Professor Palmer says must be rendered “dye.” According to al-Baiẓāwī, it stands in the text for the Islām of God, but refers to Christian baptism. [BAPTISM.]

ṢIDDĪQ (صديق‎). “One who speaks the truth.” It occurs in the Qurʾān for Idrīs (generally identified with Enoch), who is described as a man of eminent truthfulness. Professor Palmer translates the word “confessor” (see Sūrah xix. 57.)

Aṣ-Ṣiddīq is a title said to have been given to the first K͟halīfah Abū Bakr by Muḥammad himself.

SIDRATU ʾL-MUNTAHĀ (سدرة المنتهى‎). Lit. “The Lote-tree of the extremity.” A tree in the seventh heaven, having its roots in the sixth. Its fruits were like water-pots, and its leaves like elephant’s ears. (Mishkāt, book xxiv. ch. vii. pt. 1.)

It is mentioned twice in the Qurʾān, Sūrah liii. 8–18:—

The Sidrah-tree is the Zizyphus jujuba of Linnæus, the prickly plum, which is called Ber in India. A decoction of its leaves is used in India to wash the dead, on account of the sacredness of the tree.

ṢIFAH (صفة‎), pl. Ṣifāt. An attribute. Used for the attributes of God. The Qurʾān is also said to be a Ṣifah of the Almighty.

Ismu ʾṣ-Ṣifah, the name of an attribute, is a term applied to any of the ninety-nine names or attributes of God. [GOD.]

ṢIFĀTĪYAH (صفاتية‎). From Ṣifāt, “attributes.” A school of thought rather than a sect of Islām, although it is given by Mr. Sale as one of the Muḥammadan sects. The orthodox Sunnī claims to be a Ṣifātī, or Attributist (as opposed to the Muʿtazilahs, who reject the idea of God’s attributes being eternal), and maintains that the attributes of God are eternally inherent in His essence without separation or change; every attribute being conjoined with Him as life with knowledge, or knowledge with power. With regard to the verses of the Qurʾān which are held to be Mutashābih, and assign some resemblance between God and His creatures, the Ṣifātīyahs say the expressions “hands,” “face,” “sitting,” &c., must simply be accepted as they stand, without any attempt at explanation. [MUʿTAZILAH, WAHHABI.]

AṢ-ṢIḤĀḤU ʾS-SITTAH (الصحاح الستة‎), also called al-Kutubu ʾs-Sittah (الكتب الستة‎). “The six correct (books).” The title given to the six most trustworthy collections of traditions received by Sunnī Muslims, namely, those by:—

(1) Abū ʿAbdi ʾllāh Muḥammad ibn Ismāʿīl al-Buk͟hārī, born A.H. 194; died A.H. 256.

(2) Abū ʾl-Ḥusain Muslim ibn al-Ḥajjāj al-Qushairī, born A.H. 204, died A.H. 261.

(3) Abū ʿĪsā Muḥammad ibn ʿĪsā ʾl-Tirmiẕī, born A.H. 209, died A.H. 279.

(4) Abū Dāʾūd Sulaimān ibn Ashʿas̤ as-Sajastānī, born A.H. 202, died A.H. 275.

(5) Abū ʿAbdi ʾr-Raḥmān Aḥmad ibn Shuʿaib an-Nasāʾī, born A.H. 215, died A.H. 303.

(6) Abū ʿAbdi ʾllāh Muḥammad ibn Yazīd, ibn Mājah, al-Qazwīnī, born A.H. 209, died A.H. 273.

The above are generally esteemed the six authentic collections, but some substitute for the Sunan Ibn Mājah the Muwat̤t̤aʾ of Abū ʿAbdi ʾllāh Mālik ibn Anas ibn Mālik ibn Abī ʿĀmir ibn ʿAmr ibn al-Ḥāris̤ al-Aṣbaḥī al-Ḥimyarī, born A.H. 95, died A.H. 179.

(The above words in italics denote the popular title of the collection.)

Al-Buk͟hārī and Muslim are held in highest reputation, and are called aṣ-Ṣaḥīḥān, or “the two authentics.”

The collection by Mālik, the founder of the second orthodox sect of the Sunnīs, is the most ancient collection of traditions, and is held in high reputation, but it is sometimes omitted from the list by the Ḥanafīs, because he is the founder of a certain school of jurisprudence. [TRADITIONS.]

SIJDAH. [SAJDAH.]

SIJILL (سجل‎). A register. The record of a court of justice. The decree of a judge. In the Qurʾān, the word occurs when it is used for the angel which has charge of the register of the fate of mankind, or, according to others, it may mean the roll itself.

Sūrah xxi. 104: “The day when we will roll up the heavens as as-Sijill rolls up his books; as We produced it at the first creation, will we bring it back again.”

SIJJĪN (سجين‎). A deep pit in which is kept the register of the actions of the wicked, and hence this register itself. Qurʾān, Sūrah lxxxiii. 7, 8: “The book of the wicked is in Sijjīn, and what shall make thee know what Sijjīn is?—It is an inscribed book.” (See also Mishkāt, book v. ch. iii. pt. 3.)

SIKANDAR (سكندر‎). The Persian for Alexander, by which is meant Alexander the Great. [ZU ʾL-QARNAIN.]