The Strange Concept of Tawheed in Samastha!

✒ Moosa Swalahi Kara

17 October 2026, 6 Jumada Al-Awwal 1448 AH

A new trend of distorting Tawhid, the foundational pillar of Islam, in both form and essence continues to be promoted by scholars of the Samastha methodology. At the same time, Samastha strives hard to convince the community that they are the true champions of Tawhid. An article titled "Ithanu Tawhid" (This is Tawhid) written by a Musliyar in the July 16–31, 2026 issue of Sunni Voice is a clear testament to this.

Tawhid and the Musliyar's Illusions

Let us examine how the Musliyar attempts to establish that Samastha’s creed represents true faith:
"Tawhid is the life of Islam. It is pure monotheism. There is no deity (ilah, God) except Allah that is its testimony (La ilaha illallah). Allah alone is the Sustainer, Creator, Controller, and Sovereign of the universe" (p. 8).
Notice how, instead of giving La ilaha illallah its proper meaning, that Allah alone is the true object of worship, it was explained as: "Allah alone is the Sustainer, Creator, Controller, and Sovereign of the universe!"

Even the polytheists (mushriks) of Mecca acknowledged this very fact. However, they were unwilling to accept that worship must be directed to Allah alone. This exact mindset is what these scholars are inviting the community toward.
The honesty behind the words of those who steer people away from Tawhid toward grave-worship can easily be imagined. Instead of translating La ilaha illallah as "Allah alone is the rightful object of worship," they explained it as: "Allah alone is the Sustainer, Protector, Controller, and Sovereign of the universe."

As mentioned, the mushriks of Mecca readily admitted this. Yet, they refused to accept that worship belongs exclusively to Allah. This is the very same ideology these scholars are pushing upon the community. The Musliyar continues:

"Therefore, other than Allah, there is no one for any matter who acts as a creator, protector, or controller (possessing independent ability). Nor is there anyone to whom submission is to be offered with that belief, this is the meaning of La ilaha illallah" (p. 14).

"All humility, reverence, and supplication that ought to be directed to an ilah must be given to Him alone. Not an iota of it, at any time, should be attributed to any created being. Doing so is an unforgivable major sin in the sight of Allah, the Creator" (p. 9).

Through such explanations, the Musliyar attempts to convince the public that they do not believe the false saints (awliya) in shrines are deities (ilahs), and therefore, seeking help from them is not wrong. Their argument is that calling upon the deceased with all the outward markers of worship only constitutes associating partners with Allah (shirk) if one explicitly holds the belief that the entity is an ilah.

In other words, as long as one doesn't explicitly view them as an ilah, they imply it is permissible to call upon stones, trees, and the dead.

The Musliyar further states:
"The core of Tawhid is that Allah is One in His Essence (Dhat), Attributes (Sifat), and Actions (Af'al)" (p. 14).

Yet, through exaggerated praises contained in numerous malas (hymns) compiled by various figures, these groups have effectively equated false awliya with Allah in all three of these categories. In doing so, they have undermined the very "core of Tawhid" they profess.

Are They Also Religious Rationalists?

Observe how the Musliyar disparages the creed adopted by Ahl al-Sunnah based on foundational texts:
"Here, just as some religious rationalists say, Allah and His Messenger have not made any categorization, distinguishing between hidden channels and apparent channels, or dividing matters into those within human capacity and those beyond it, attributing some things to Allah and others to creatures" (p. 12).

All appeals and calls for help must be directed to Allah alone. The Qur'an states:
"You alone do we worship, and you alone do we ask for help" (Qur'an 1:5).

Matters such as help beyond causal laws, help within causal laws, ordinary abilities, and extraordinary abilities are terms utilized by early scholars when discussing the capacities of the Creator versus the creation. Are all those early scholars considered "religious rationalists" in the eyes of this group? Are esteemed scholars of Ahl al-Sunnah, such as Imam al-Nawawi, Imam al-Razi, Ibn Taymiyyah, and Ibn Kathir, regarded as religious rationalists by them? Because their flawed beliefs cannot stand before such foundational principles, they resort to rejecting them.

The Musliyar writes:
"The questioning of pious figures is no different. Just as Allah appointed the mother as a cause, He likewise appointed righteous souls as causes" (p. 13).

What a grave transgression this is! The Musliyar has fabricated such a massive falsehood in the name of Allah. He claims that Allah has appointed the deceased as means for the living to seek help! Allah says:
"Neither are the living and the dead equal. Indeed, Allah makes whom He wills to hear, but you cannot make those in the graves hear" (35:22).

The Musliyar further writes:
"When viewed this way, honoring parents, revering the Ka'bah, kissing the Hajar al-Aswad, drinking the water in which the Prophet's (ﷺ) hair was washed, or asking for help from angels or righteous figures when lost and bewildered, none of these contradict supreme devotion (ibadah) to Allah" (p. 14).
Honoring what has been prescribed for honor by the instructions of the Prophet (ﷺ) is by no means superstition. However, it is entirely inappropriate when religious leaders mix subjects to which they have arbitrarily assigned reverence, creating a novel concoction and insisting that others consume it.

Let us also become acquainted with the shape and form of Samastha’s concept of Tawhid:

The Shi'ite Tawhid of "Granted Authority"

It is a belief propagated worldwide by the Shi'ites that Allah has granted their Imams the ability to fulfill the requests of those who call upon them even after death. Scholars have taken this belief, which Islam has never accepted, and attributed it directly to the awliya. Witness the creed of Samastha:
"From what has been explained thus far, it is evident that the sensory capacities, such as hearing and sight, of the noble prophets and awliya are entirely extraordinary. Consequently, contrary to normal human limitations, they are able to hear, comprehend, and resolve calls made for various needs from distant places simultaneously, and that this ability was bestowed upon them by Allah as a bounty" (Fatawa Muhyi al-Sunnah, p. 469).

Given that they harbor the belief that Allah has granted the awliya unlimited capabilities, it is hardly surprising that they perform prayers, istighathah, vows, and invocation directly and indirectly to the deceased. After all, Samastha followers are known to believe that Allah addressed Muhyiddin Shaykh as "Ya Gawth al-A'zam" (The Greatest Helper), and consequently, they call out to him with "Ya Gawth, ya Muhyiddin."

Allah states:
"And who is more astray than one who calls upon besides Allah those who will not respond to him until the Day of Resurrection, and who are, of their invocation, unaware?" (46:5).
That the Tawhid of the Samastha followers and the Shi'ites is identical is acknowledged by their own publications:
"Sunnis (samastha) and Shi'ites agree upon Tawhid, which is the foundational creed" (Al-Mubarak, August 16, 1989, p. 5).

The Triangular Tawhid of the Sufis!

Adopted and endorsed by these scholars from Sufism is the "Triangular Tawhid": reciting the Shahada, continuously chanting it, and eventually dissolving into Allah to the point of proclaiming "I am Allah" and viewing the servant as identical to the Master. These sequential stages are named Shari'ah, Tariqah, and Haqiqah, respectively, and are treated as essential components of Sufi Tawhid.

Did any of the pious predecessors (salaf) use these terms or define them to teach Tawhid? Look at Samastha’s belief:
"The respected Imams taught that only those who thoroughly study, know, and practice the Shari'ah can attain the second stage, Tariqah, and from there reach the third stage, Haqiqah" (Risala Weekly, August 30, 2025, p. 20).

They themselves write that the ultimate goal of this Tawhid is monistic realization (advaita incarnation):
"There are no eyes, nose, tongue, teeth, stones, or thorns. There is only Allah."
"Know that she and he, and they and no one else exist. There is only Allah" (Wahdatu Mala Vyakhyanam, p. 36).
Just as sugar and salt dissolve into water, their awliya supposedly dissolve into Allah! It is also part of their belief that, much like fish diving in water, a saint buried in one place can appear in many other locations because they have allegedly attained the spiritual station known as Ma'rifah.

Allah states:
"They have taken their scholars and monks as lords besides Allah, and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him!" (9:31).