Every year, particularly during Durga Puja, a recurring issue comes to the fore. Some Muslims—including certain leaders and activists of Islamic parties—knowingly or unknowingly participate in activities that raise serious questions from the perspective of Islamic creed (*ʿaqīdah*) and, in some cases, may fall within the categories of *shirk* or *kufr*.
In such situations, we, the ʿulamāʾ, discuss and examine their faith and creed, as well as the rulings concerning shirk and kufr. We also issue warnings and reminders. Undoubtedly, identifying deviations in matters of creed and alerting people to them is an important responsibility of ours.
However, a fundamental question arises in this regard:
How clearly have we explained the true nature of faith, the significance of shirk and kufr, and the fundamental principles associated with them to those whose faith and creed we become so vocal about on particular occasions?
If there have been shortcomings in this regard, is the responsibility solely theirs, or must we also subject the responsibilities and failings of the scholarly community to serious self-examination?
Throughout the year, we discuss various aspects of religion in Friday sermons and religious gatherings. We highlight the importance of worship, religious practice, moral conduct, lawful and unlawful matters, and adherence to Islamic injunctions in everyday life. These discussions are certainly necessary. But alongside them, how clearly are we explaining the fundamental principles of faith to ordinary Muslims?
Are we conducting sustained and systematic discussions about what belief in Allah entails, what its essential requirements are, which beliefs and behaviours are consistent with faith, and which are contrary to it? Are we giving sufficient attention in our regular discourse to how faith is acquired, preserved, and strengthened, and to the factors that can weaken or even completely undermine a person's faith?
In particular, how much awareness are we creating about the profound changes taking place in people's beliefs and religious consciousness under the influence of contemporary ideologies, intellectual currents, and worldviews—and about the fact that some people are gradually moving towards irreligion?
Are we engaging in sufficiently objective and knowledge-based discussions about the relationship between secularism, liberalism, and an intensely materialistic worldview, on the one hand, and Islamic beliefs, on the other? Are we examining their potential conflicts and implications for Islamic creed?
Are we clearly explaining which aspects of these ideologies directly conflict with Islamic beliefs and which require careful analysis within their proper context? Or is the lack of adequate discussion on these matters contributing to growing religious alienation and the gradual loss of importance attached to the fundamental principles of faith and Islam?
An important responsibility of the scholarly community deserves particular attention here.
How clearly have we explained the meaning, scope, and implications of “belief in Allah” to ordinary people? Is believing that Allah exists and is our Creator and Master sufficient to grasp the full significance of faith? Or are there other essential dimensions that Muslims need to understand clearly, including affirming Allah's oneness, worshipping Him alone, obeying Him, and properly acknowledging His laws and authority?
Without a clear understanding of these fundamental aspects of faith, people may fail to recognize the inconsistencies between their beliefs and their conduct, or to appreciate the implications of particular actions for their creed. Consequently, even when they know the legal ruling concerning an action, their understanding of why it is consistent or inconsistent with faith may remain incomplete.
Discussions by specialists in Islamic creed often devote considerable attention to detailed explanations of Allah Almighty's attributes (*ṣifāt*), differences of opinion, and theoretical debates. These are important components of Islamic theology. However, equal attention should be given to explaining the significance of Allah's Lordship (*rubūbiyyah*) and exclusive right to be worshipped (*ulūhiyyah*), His sole entitlement to worship, complete obedience to Him, and recognition of His laws and authority—and to establishing these principles clearly in people's understanding of faith.
Similarly, while preachers and religious speakers address worship, moral conduct, social problems, and various practical religious matters, their discussions of the nature of faith, its essential requirements, beliefs and behaviours that conflict with it, and ways of preserving and strengthening it need to become more extensive and systematic.
On the other hand, leaders and activists of Islamic parties often emphasize social justice, the establishment of justice, and good governance in their speeches and discussions. Yet it is worth considering whether the fundamental principles of faith and their essential implications receive the attention they deserve. Alongside presenting Islamic ideals in the social and political spheres, discussions must also adequately address the principles of faith that underpin those ideals.
The central question here is not merely what someone did on a particular occasion or what the Sharīʿah ruling on that action might be. More importantly, we must ask how deeply the fundamental teachings of faith have been established in Muslim society, what sustained and long-term educational initiatives have been undertaken to protect people from deviations in creed, and how fully we, the ʿulamāʾ, are discharging our own responsibilities in this regard.
It may be possible to conclude hastily, merely from the outward appearance of an action, that the person concerned has lost their faith. But how productive and effective is such an approach? That question deserves consideration. The opposite danger must also be acknowledged: it is equally inappropriate to overlook an action that conflicts with faith and creed without proper examination.
The Sharīʿah assessment of an action and a definitive judgment about the faith of a particular individual on account of that action are two distinct matters. In such cases, it is essential to consider the nature of the action, the person's knowledge, intentions, and circumstances, while exercising due caution in applying religious rulings.
At the same time, we must engage in serious self-examination regarding how responsibly the scholarly community is fulfilling its duty to give people a clear understanding of matters that conflict with faith and creed and to warn them against such matters.
Therefore, it is certainly necessary to speak out against Muslims becoming involved, during Durga Puja or on any other occasion, in activities that contradict Islamic creed and the Sharīʿah.
However, our responsibility must not remain confined to reactive discussions on particular occasions or debates about the faith of specific individuals. Rather, sustained efforts are needed throughout the year to establish the fundamental teachings of *tawḥīd* and *īmān* among ordinary Muslims, develop a clear understanding of the nature of shirk and kufr, explain the implications of contemporary ideologies and worldviews for Islamic creed, and teach people how to preserve their faith.
These efforts must be grounded in knowledge, guided by responsibility, and oriented towards education. People should not merely learn which things contradict faith; they should also understand why they do so, how to avoid them, and how to strengthen and preserve their own faith.
For while it is necessary to question the faith of others, we must also ask ourselves whether we have adequately ensured that they receive proper education about faith.
Identifying deviations in matters of faith is one responsibility of the ʿulamāʾ; conveying sound and clear teachings about faith to protect people from such deviations is equally indispensable.
If we neglect this dimension of self-criticism, then no matter how vocally we speak out on particular occasions, there remains a real risk that our long-term goal of cultivating a strong and well-grounded awareness of faith throughout Muslim society will remain unfulfilled!