Preface
This article addresses the importance of calling to the Oneness of Allah the Exalted (tawhid), by balancing zeal for the creed and protecting it from innovations against the necessity of adopting wisdom and gentleness in presenting the truths of the Shari’ah, according to a balanced scholarly and da’wah method founded on Shari’ah evidence and a gentle manner.
The First Theme: The Believer’s Zeal for Tawhid
Tawhid is the greatest thing on which a lifetime can be spent, the noblest message with which the Messengers were sent, and the foundation upon which all other deeds are built.
For this reason, zeal for tawhid is obligatory upon every Muslim, for through it the religion is protected from deviation and the sanctity of Allah is guarded from polytheism (shirk) and innovations.
May Allah reward with good everyone who is zealous for tawhid, who is keen to correct the creed, and who calls to Allah with insight, using a noble manner befitting the sanctity of da’wah, one that brings out the beauty of the truth to which he calls.
The Second Theme: The Need for an Aware, Contemporary Discourse
Despite the abundance of classical lessons on creed, the reality of da’wah today needs a contemporary discourse, in a tongue the youth understand, that clarifies the problems in widespread practices without obscure terminology or confrontational language.
Presenting tawhid in simple, well-grounded language able to reach the general public is part of the understanding of da’wah; indeed, it is part of the complete conveying of the message.
The Third Theme: Balance Between Zeal and Wisdom
Many people who fall into outward practices contrary to tawhid, such as taking part in mawlid celebrations or seeking intercession through graves, are not hostile to the creed and do not hate the religion; they do so only out of ignorance, good intention, or innate religious emotion.
These are the people most deserving of being addressed with wisdom and good admonition, as Allah the Exalted said:
“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best” (al-Nahl 16:125).
“Repel, by [means of] what is best, [their] evil” (al-Mu’minun 23:96).
Harsh discourse bears no fruit. The basis of reform is that souls be refined before they are condemned, and that people be shown the truth without severity or arrogance.
The Fourth Theme: Correcting the Act, Not Condemning the Person
Preoccupation with names, individuals and organisations weakens the effect of da’wah and takes it away from its essence.
What is obligatory is that we focus on explaining the act and correcting the concept, without touching on intentions or speculation about the unseen.
For the intention is known only to Allah, and delving into it is a da’wah pitfall that weakens the message and makes it lose its balance.
The Fifth Theme: The Mawlid and Contrary Practices
When we address issues such as mawlid celebrations or visiting graves, our discourse must be founded on knowledge, not on agitation.
Love for the Prophet ﷺ does not justify what contradicts the Oneness of Allah the Exalted, and what is obligatory is to clarify the Shari’ah error in the acts, not in the persons.
Allah the Exalted said:
“And [He revealed] that the masjids are for Allah, so do not invoke with Allah anyone” (al-Jinn 72:18).
“Say, ‘I hold not for myself [the power of] benefit or harm’” (al-A’raf 7:188).
Supplication (du’a’) is an act of worship directed to none but Allah, and the Prophet ﷺ himself forbade going to extremes regarding the righteous, and said:
“O Allah, do not make my grave an idol that is worshipped” (Narrated by Malik).
The Sixth Theme: Lawful and Innovated Tawassul
Seeking a means of approach to Allah the Exalted (tawassul) is done through what He has prescribed, such as seeking approach through faith and righteous deeds, through His Beautiful Names, and through the supplication of living righteous people.
As for seeking approach through graves or through the dead, it is nothing at all of the religion of Islam, and none of the Companions did it with the Prophet ﷺ after his death.
It is established in al-Sahih that ‘Umar, may Allah be pleased with him, said in the Year of Ashes (‘Am al-Ramadah):
“O Allah, we used to seek a means of approach to You through our Prophet, and You would give us rain; and now we seek a means of approach to You through the uncle of our Prophet, so give us rain.” And they were given rain.
Had seeking approach through the grave been permissible, ‘Umar and the Companions would have done it, but they did not.
The Seventh Theme: Love and Respect for the Prophet’s Household
Love for the household of the Prophet ﷺ (Ahl al-Bayt) is religion and faith, but love does not mean going to extremes, nor does it permit directing any act of worship to them.
We honour them, revere them and recognise their right, but worship is for Allah alone.
Allah the Exalted said:
“Say, ‘Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He’” (al-An’am 6:162-163).
Conclusion
Zeal for tawhid is obligatory, but it bears fruit only when joined with knowledge, insight and mercy.
The call to tawhid yields its fruit only when it combines the insight of the scholar with the heart of the preacher, so that the word of tawhid becomes life for hearts and light for nations.
Allah the Exalted said:
“So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you” (Al ‘Imran 3:159).
We ask Allah to make us among those who call to tawhid with insight, to grant us sincerity in word and deed, and to employ us in supporting His religion with gentleness and guidance.