International Journal of Civil Engineering and Technology (IJCIET)
Volume 10, Issue 04, April 2019, pp. 2178–2184, Article ID: IJCIET_10_04_225
Available online at http://www.iaeme.com/ijmet/issues.asp?JType=IJCIET&VType=10&IType=4
ISSN Print: 0976-6308 and ISSN Online: 0976-6316
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AL-TAKFIR ACCORDING TO AHL AL-SUNNAH
WA AL-JAMA'AH AND ITS RELATION TO
NATIONAL UNITY
Engku Ahmad Zaki Engku Alwi
Professor, PhD, Center of Study of Usuluddinm,
The Faculty of Islamic Contemporary Studies
Universiti Sultan Zainal Abidin, Kampus Gong Badak, 21300
Kuala Nerus, Terengganu
Mohd Hafiz Nordin
Master Student, Center of Study of Usuluddin
The Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin
Kampus Gong Badak, 21300 , Kuala Nerus, Terengganu
Mohd Hasrul Shuhari*
Lecturer, PhD., Center of Study of Usuluddin
The Faculty of Islamic Contemporary Studies, Universiti Sultan Zainal Abidin
Kampus Gong Badak, 21300, Kuala Nerus, Terengganu
*Corresponding Author
ABSTRACT
The misunderstanding of the concept of al-Takfir in Islam is one of the factors that
leads to disunity of people nowadays. The unity of a country depends on the unity of
its people. Al-Takfir without rights and propositions is a violation of the concept of alWasatiyyah and a breach of the principle of al-Tabayyun. One considered as an
extremist when he judges a person blindly without any proof and investigation. Hence,
the role of Ahl al-Sunnah wa al-Jama‟ah to be in the middle between two extremes
seems to be significant so that the real concept of moderation is preserved in addition
to comply with syariah. By using the method of libratory study, this qualitative
research explains what is meant by concept of al-takfir and how its relation to the
national unity. The result of research shows that the concept of al-takfir by Ahl aSunnah wa al-Jama‟ah is very specific and not to judge a person with the matters of
khilafiyyah in a simple way. It is also one of the aspect to mantain the national unity
and its people.
Key words: Al-Takfir, Ahl al-Sunnah wa al-Jama‟ah, National Unity
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Al-Takfir According to Ahl al-Sunnah wa al-Jama'ah and its Relation to National Unity
Cite this Article: Engku Ahmad Zaki Engku Alwi, Mohd Hafiz Nordin, Mohd Hasrul
Shuhari, Al-Takfir According to Ahl al-Sunnah wa al-Jama'ah and its Relation to
National Unity, International Journal of Civil Engineering and Technology 10(4),
2019, pp. 2178–2184.
http://www.iaeme.com/IJCIET/issues.asp?JType=IJCIET&VType=10&IType=4
1. INTRODUCTION
This article explains the views of scholars in various dominant school of thoughts which are
known as Ahl al-Sunnah wa al-Jama‟ah on the topic of al-Takfir. The concept then related to
the unity of the particular nation. The issue of al-Takfir is a sensitive matter that can ruin the
brotherhood among the Muslims and affects negatively towards the unity of a country. Ahl alSunnah wa al-Jama‟ah is the group of people which is most safe as well as told by the
Prophet Muhammad in a couple of hadith. They are the people of Muhammad that apply the
characteristics of ummatan wasata who are the best group of people because of the moderate
attitude applied as the principle of life. They urge peace and denounce the extremism and
outrageous such as some people who are misguided from the path and easily accuse Muslims
as non-believer without rights.
Ahl al-Sunnah wa al-Jama‟ah have a large number of followers. Al-Zabidi (t.t.:5) stated
briefly about Ahl al-Sunnah wa al-Jama‟ah in his work: “if it is called who is the Ahl alSunnah wa al-Jama‟ah then it referred to al-asha‟irah dan al-maturidiyyah.” As was said by
Prophet Muhammad, it is impossible for Ahl al-Sunnah wa al-Jama‟ah to form in a large
number of people to achieve a goal which being misguided from the path. Al-Tabarani in his
book narrated that the Prophet Muhammad said: and this nation (of Muslims) will split into
seventy-three sects. All of them will be in the Fire except one sect (the Saved Sect). We (the
companion) then said to him, “tell us about their characteristic (the saved sect)”. The
Prophet replied, “(they are) the majority” (al-sawad al-a‟zam).
Thus, the researcher views that the phrasing of Ahl al-Sunnah wa al-Jama‟ah towards alAsha‟irah and al-Maturidiyyah meets the need of prophetic text. It is because of regarding to
the passage of time, the history witnesses that al-Asha‟irah and al-Maturidiyyah pave the
majority of people since the period of Prohet Muhammad until now. The creed of Ahl alSunnah wa al-Jama‟ah al-Asha‟irah and al-Maturidiyyah is not merely seen in the race of
Arabs, but also in the other races including Muslims in Malaysia. This two names are always
mentioned amongst the people of the world.
2. THE CONCEPT OF AL-TAKFIR
The term of al-Takfir is taken from the original word of ka-fa-ra. The ka-fa-ra means contrary
to faith (naqidu al-iman) (Ibnu Manzur, 1968: 144). Kafirun which called nonbeliever is the
one who refuses, acts against, deny and anti-truth (Ensiklopedia, 2004: 344). The one who
does have faith in Allah and the Messenger of Allah also known as kafirun. The word alTakfir is a derivation from the root word of ka-fa-ra.al-Takfir refers to the action that accuses
the other people as nonbeliever or putting the word kafir towards people who disagree with
him or his group (Muhadir, 2015: 70).
Ahl al-Sunnah wa al-Jama‟ah do not easily accuse the companions of the Messenger as
nonbelievers either they were coming from Muhajirin and Ansar, Ahl al-Badr, bai‟at alridwan, Ahl al-Bayt or Khulafa‟ al-Rasyidin. They also forbid reproaching all of them or part
of them and they do not accuse the Tabi‟iin and the people coming after them as nonbelievers.
They do not do that unless there are reasons enabling or permitting them to do so (Muhadir,
2015: 70-71). Therefore, in understanding the reasons people are convicted of al-kufr, the
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Engku Ahmad Zaki Engku Alwi, Mohd Hafiz Nordin, Mohd Hasrul Shuhari
scholars of mutakalimin explain the division of al-kufr into three different dimension which
are kufr al-i‟tiqadiy, kufr al-fi‟liy and kufr al-qawliy.
The division of al-kufr into three parts was explained by all school of thoughts of Ahl
Sunnah wa al-Jama‟ah as was stated by al-nawawi through his book of Rawdah al-Talibin
(1985: 283), Ibn „Abidin through his book of Hasyiah Radd al-Muhtar (2000: 283), al-Buhuti
through his book of Syarh Muntaha al-Iradat and Muhammad „Illaysy al-Maliki through his
book of Manh al-Jalil Syarh al-Mukhtasar al-Jalil (1990: 461-462). This division is based on
three verses in the al-Quran which one verse represent one division of al-kufr respectively.
The verses are:
‫ٌَحْ ِلفُْىَ بِ ه‬
‫بَّللِ َهب قَبلُْا َّلَقَ ْد قَبلُْا َك ِل َوةَ ْال ُك ْف ِز َّ َكف َُزّا بَ ْعدَ إِسْالهِ ِِ ْن‬
Translation:
“They swear by Allah that they said nothing, whlile indeed they had said the word of infidelity
and had disbelieved after having accepted Islam”
Surah al-Tawbah (09): 74
‫إًِه َوب ْٱل ُوؤْ هِ ٌُْىَ ٱلهذٌِيَ َءا َهٌُْا بِ ه‬
‫سْ ِل َِۦ ث ُ هن لَ ْن ٌَ ْزت َببُْا‬
ُ ‫ٱَّللِ َّ َر‬
Translation:
“Believers, in fact, are those who believe in Allah and His Messenger, then have no doubt”
Surah al-Hujurat (49): 15
‫ال ت َ ْس ُجدُّا لِل ه‬
َ‫ش ْو ِس َّال ل ِْلقَ َو ِز َّا ْس ُجد ُّا ِ هَّللِ الهذِي َخلَقَ ُِ هي إِ ْى ُك ٌْت ُ ْن إٌِهبٍُ ت َ ْعبُدُّى‬
Translation:
“Do not prostrate yourself to the sun and the moon. And prostatrate yourselves to Allah who
has created them, if it is Him whom you whorship”
Surah al-Fussilat (41): 37
Those three verses clearly show that the division of al-kufr into three parts is a fact based
on the solid evidence where the first verse refers to al-kufr al-qawliy, the second verse refers
to kufr al- i‟tiqadiy, and the third verse refers to kufr al-fi‟liy. Al-Harariy (2011: 78) stated
that Islam and Iman (faith) of a person need to be preserved for every single time since it is an
obligatory for the mukallaf (accountable person). According to al-Harariy (2011: 83-84), there
are a lot of words coming from people nowadays and at the same time they do not realise the
words are clearly prohibited in the religion. However, the ignorance about it is unforgivable
and can not save the speaker of that words from the act of al-kufr that has been done.
The prohibition of the crime of al-kufr or riddah is mentioned in the holy book of alQuran for several time and threats the committer with punishment. Islam has stated the
punishment on the offenders of riddah which they are sentenced to the death after undergoing
the process of repentance that is called as istitabah. The punishment based on the hadith
narrated by al-Bukhari, the Prophet Muhammad had given order to execute the one who have
changed their religion (from Islam into any other religion) and they did not repent after being
told to do so (Siti Zaleha, 2016: 207). The crime of al-kufr can be seen when a people deny
one of the obligatory thas is known publicly, legalise the illegal matters that is known
publicly, insulting Islam, having intention to change the religion from Islam into other
religions and other matters (Siti Zaleha, 2016: 206).
Thus, the punishment of death denotes that Allah does not accept the religion other than
Islam. Every branch of these three division of al-kufr leads to the void of faith and without
gathering all these three type of al-kufr at the same time, one can be considered commiting the
crime of al-kufr as were agreed upon by all the scholars of al-Asya„irah and the leaders of
four school of Islamic thought (madhahib al-arba‟ah). In this situation, al-Subki (t.t.: 91)
narrated that:
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Al-Takfir According to Ahl al-Sunnah wa al-Jama'ah and its Relation to National Unity
“There is no khilaf neither among al-Asy‟ari and his companions nor all the Muslims that
whoever says the word of apostasy or the actions, they have fallen into al-kufr and will be last
in the Hellfire forever”
In a brief word, according to the concept of al-takfir from the perspective of Ahl alSunnah wa al-Jama‟ah, it is not easy as Muslim to accuse someone with al-kufr and also
Islam does not look down to the attitudes thats create path to the al-kufr. For example,
allowing the atheism to be spread, the LGBT (lesbiangaybisexualtranssexual) activities,
assuming a leader with apostasy, the practices of Muslim that are classified as khilafiyyah
such as tawassul and the other similar practices need to be observed and studied in detail. The
reason is, if a clear apostasy happened ignored or a matter of khilafiyyah easily considered as
apostasy, it can cause the destruction of national unity. The next subtopic will explain some
examples that will focus on the symtomps of al-takfir in several practices of khilafiyyah in the
community if Islam.
3. THE SYMPTOMS OF AL-TAKFIR AND ITS RELATION TO THE
NATIONAL UNITY
The word bid‟ah (innovation) often being mentioned by a group of people known as alWahhabiyyah or Pseudo-Salafi. This word is thrown into some community who continue the
traditional practices especially the community of Malay since they always organize the tahlil
ceremony, dhikrullah, the celebration of Mawlid al-Rasul, the recitation of Qunut in Fajr
prayer and others. The accusation of bid‟ah is one of the initial factors thats leads to the
symptoms of al-takfir. According to al-Ghumari (2005: 5), some people think that a new thing
is considered as innovation even some people also wrongly classify it as a part of Islamic
creed. This kind of opinion has no basis and gone astray from the truth.
Misunderstanding the concept of innovation that is highlighted by Ahl al-Sunnah wa alJama‟ah is one of the reason the emergence of extremism. The group seems like to justify
eagerly all the actions that are never practiced by the Prophet Muhammad as the bad
innovation. It is based on the hadith narrated by Abu Dawud and the hadith said:
“and for every newly invented matter is an innovation. Every innovation is misguidance
and every misguidance is in the Hellfire”.
From the previous hadith, al-Ghumari (2015: 15) took the view from al-Nawawi that the
hadith of Prophet stated about innovation is general and had been specified by another hadith
narrated by Muslim. This hadith gives meaning that the bad innovation is the innovation that
contradicts with religion (al-Harariy, 2013: 533). Muslim narrated, the Messenger of Allah
said:
‫ْالم‬
َ ‫ ه ِْي‬،ٍَُ‫عوِ َل بِ َِب بَ ْعد‬
َ ‫ْر ُِ ْن‬
ُ ‫ْالم‬
ِ ‫اْلس‬
َ ‫ َّأَج ُْز َه ْي‬،‫ فَلََُ أَجْ ُزَُب‬،ً‫سٌَة‬
ِ ‫اْلس‬
َ ‫ َّ َه ْي‬،‫ش ًْ ٌء‬
َ ‫سٌهةً َح‬
َ ‫َه ْي‬
َ ُ‫غٍ ِْز أ َ ْى ٌَ ٌْق‬
ِ ‫ص هِ ْي أ ُ ُج‬
ِ ْ ًِ‫س هي ف‬
ِ ْ ًِ‫س هي ف‬
‫ش ًْ ٌء‬
َ ‫ هِ ْي‬،ٍِ‫عوِ َل ِب َِب هِ ْي بَ ْع ِد‬
َ ‫ص هِ ْي أ َ ّْسَ ِار ُِ ْن‬
ُ
َ ‫علَ ٍْ َِ ِّ ْس ُرَُب َّ ِّ ْس ُر َه ْي‬
َ َ‫ َكبى‬،ً‫س ٍِّئَة‬
َ ً‫سٌهة‬
َ ُ‫غٍ ِْز أ َ ْى ٌَ ٌْق‬
Translation:
“whoever starts a good thing and is followed by others, will have his own reward and a
reward equal to that of those who followed him, without it detracting from their reward in any
way. Whoever starts a bad thing and is followed by others, will bear the burden of his own sin
and a burden that equal to that of those who followed him without it detracting from their
burden in any way”.
Al-Baihaqi narrated the words of al-Syafi‟i via his book named Manaqib al-Syafi‟i where
he once said: (al-Gumari, 2005: 12; al-Harariy, 2013: 540)
“al-Imam al-Syafi‟i said -may Allah have mercy upon him- innovated matters are of two
classes: that which is innovated and is contrary to the Book, or the Sunnah, or a narration, or
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ijmaa - then this is an innovation of misguidance, and those good things which are innovated
that do not contradict any of these - then this in a novelty which is not blameworthy”.
Based on the statement of al-Imam al-Syafi‟i and a hadith narrated by Muslim, the
researcher found clearly that there are the concept of good and bad innovation. Thus, the
founder of a good innovation will be rewarded for every practices applied and the founder of
bad innovation will bear the burden of sin and reproached. Hence, the accusation of apostacy
towards the people who practice the good innovation is contradict to the words of the Prophet
Muhammad and the words of scholars. It even more does not conform the context of
innovation and fall into extremism.
According to Ahmad Shidqi, the concept of innovation thats always be a rhetoric of
spreading the teaching of al-Wahhabiyyah is a concept that coming from thinking and idea of
Muhammad ibn Abdul Wahab. In the book of Fadlul Islam, Muhammad ibn Abdul Wahab
wrote a sub-chapter entitled “Ma ja‟a anna al-bid‟atu asyaddu min al-kabair” which means
anything thats fall into innovation is a great sin. Thus, the practice of Muslims nowadays such
as tahlil, celebration of Mawlid al-Rasul, visiting a tomb, the practice of tawassul with the
bless of waliyyullah are great sins (2013: 115). Difference in opinions about the branch issues
in Islam should not viewed as extremism in religion because ikhtilaf is a something that is
acceptable in sharia. However, rigid and not accepting other‟s opinions are truly an extremism
(Muhd Imran, 2016: 59).
Besides, tawassul has become an issue that unitie the unity of the ummah. There are also
some people tend to relate the issues of khilafiyyah with apostasy. Muhammad Alwi al-Maliki
(t.t.: 61) stated clearly that misunderstanding does really exist in a number of people‟s opinion
who take the similarity between tawassul and worshipping idols. According to Muhammad
Zaki Ibrahim (2004: 6), tawassul is legitimated in Islam without any form of khilaf. It is not
an obligatory otherwise it leaves choice for anyone whether to practice it or leave it, but the
scholars just have different opinions on the method to perform it. Tawassul means
supplicating Allah to gain the benefit and to avoid from harm by means of Prophets of Walis,
in honoring them for the need, that may be fulfilled (al-Harariy, 2013: 543). According to
Muhammad Zaki Ibrahim (2004: 9), there is no khilaf on the necessity of tawassul with the
pious who had already passed away until then it reached the century of seventh Hijri and Ibn
Taimiyyah had forbid the practice which then being followed by the gorup of alWahhabiyyah. This is a contradiction to the views of majority of Muslims on the necessity of
it.
The accusation of syirk towards the practicers of tawassul is a type of al-takfir. Al-Syirk
according to Ensiklopedia Islam (2004: 16) means to associate with Allah and considered as
great sin which have no right to be forgiven by Allah. As a result, his faith in Islam has been
invalidated, abolished and interrupted. According to Syeikh Ahmad Zaini Dahlan (1978: 4),
Muhammad bin Abdul Wahab who was a leader of movement of al-Wahhabiyyah all over the
world, considered people who pay visit to the tomb of prophets and the pious has fallen into
al-syirk. On top of that, calling up the names of the Messengers of Allah and tawassul with
them and the pious are also al-syirk. Muhammad ibn Abdul Wahab thought that he had come
with holy teachings of religion and leaving the al-syirk. He also came with the mindset that
most of the people had been living in al-syirk since 600 years ago and his emergence was
intentionally to renew their religion (Ahmad Zaini, 1978: 5). This kind of accusation towards
the Muslims generally is an act of outrageos and extreme thats claimed a large number of
followers of Muhammad have gone astray from the path and the truth.
The evidence of the practice of tawassul either in the presence of the Prophet or his
abssence is taken from hadith shahih which teeling a story that the Prophet Muhammad taught
a blindman to make tawassul and to recite the specific prayer as he told. The man then went
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out from the place where he met the Prophet and took ablution, performed a two rakaah
supererogatory prayer and recited that du‟a. In a short moment after that, he came back and he
could see as the sight was returned back to him and one of companion said that he could see
just like never been blided before. Hence, it is a strong and solid proof to denounce the ban of
tawassul whether in the presence of the Prophet or in the absence of him. The prayer had been
taught by the Prophet came in this phrase (Muhammad Zaki Ibrahim 2004: 6 dan 12):
ً‫اللِن إًً أسئلك ّأتْجَ إلٍك بٌبٍك دمحم ًبً الزحوة ٌب دمحم إًً أتْجَ بك إلً ربً ف‬
ً‫حبجتً لثقضى ل‬.
Translation:
Oh Allah I ask you and turn to You through my Prophet Muhammad, the Propeht of
mercy; Oh Muhammad (Ya Muhammad), I seek your interseccion with my God for my need,
that may be fulfilled.
This is an example of practices or principles that often been accused with apostasy by
some people that causes chaos and disunity of the community. The unity of a nation depends
on the unity of its people. If the khilafiyyah practices are easily considered as al-kufr, it then
leads to the breaking apart the bonding between the people in addition creating the weakness
of national unity. This negative effect will open the chance for outsiders or enemies to destroy
the country.
4. CONCLUSION
The research concludes that the reason of al-takfir emerged in the community is the ignorance
of knowledge of some people on the principles of sharia and the basis of creed. They do not
understand the real meaning of al-takfir according to Ahl al-Sunnah wa al-Jama‟ah. The
khilafiyyah issues are easily considered as al-kufr and al-syirk and thus, affecting the
brotherhood of Muslims and the unity of the nation. Hence, the approaches and methods
outlined that comply the requirement and principles of Ahl al-Sunnah wa al-Jama‟ah need to
be spread wider through symposiums, seminars and mass media. People should have
moderation (al-wasatiyyah) and not rush into accusing someone with apostasy as long as
people preserve the limition and do not exceed the boundaries of sharia without looking down
towards the practices that are clearly considered as apostasy. It is very significant to mantain
the stability of unity of the community and preserve the harmony of the country.
ACKNOWLEDGEMENT
This article is about the project of Special Research Grant Scheme (SRGS) which is
UniSZA/SRGS-FKI/2018/06, project code R0043-R0006. Special appreciation to Universiti
Sultan Zainal Abidin (UniSZA) for the sponsor and the support of the research.
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