TEMANGGUNG, Central Java – In a significant religious discourse held at Masjid Baitussakinah, Temanggung, on Sunday, July 19, 2024, Nur Fajri Romadhon, Deputy Head of the Tarjih and Tajdid Council of Muhammadiyah’s Jakarta Regional Leadership, called upon Muslims to embrace a comprehensive understanding of Ahlusunah wal Jamaah. His address underscored the critical importance of grounding this understanding firmly in the foundational texts of Islam – the Qur’an and the Sunnah – as interpreted and practiced by the companions of the Prophet Muhammad. This initiative by Muhammadiyah, a leading Islamic organization in Indonesia, highlights its ongoing commitment to fostering a clear and unwavering creed amidst the multifaceted theological landscapes prevalent in contemporary society.
Romadhon articulated that a precise grasp of Ahlusunah wal Jamaah‘s identity is paramount for Muslims to maintain a clear doctrinal footing. This clarity, he argued, acts as a bulwark against the potential confusion arising from the myriad of philosophical viewpoints and religious movements that continuously emerge and evolve within the global Islamic community. The lecture served as a timely reminder of the necessity for theological literacy and adherence to established Islamic principles, particularly in a nation as religiously diverse as Indonesia.
The Historical Genesis and Doctrinal Roots of Ahlusunah wal Jamaah
Nur Fajri Romadhon meticulously traced the historical origins of the term Ahlusunah wal Jamaah, revealing its deep roots within early Islamic scholarship. He cited a profound interpretation attributed to Abdullah ibn Abbas, a revered companion of the Prophet Muhammad, regarding Surah Ali Imran, verse 106. This verse speaks of faces turning white and black on the Day of Judgment. According to Ibn Abbas, those whose faces brighten are identified as Ahlusunah wal Jamaah, signifying those who are blessed with Allah’s mercy and destined for eternal paradise. This early exegesis establishes a powerful eschatological dimension to the concept, linking adherence to Ahlusunah wal Jamaah with ultimate salvation.
Further elaborating on its doctrinal foundations, Romadhon connected the term to prophetic traditions concerning the fragmentation of the Muslim ummah. He referenced various narrations from Prophet Muhammad (peace be upon him) foretelling the division of the ummah into 73 sects, with only one group destined for salvation. This singular, saved group, as conveyed in these traditions, comprises those who steadfastly follow the path laid out by the Prophet and his companions. Romadhon emphasized that the "differences" alluded to in these hadiths are not merely organizational or jurisprudential variations among schools of thought (like the four Sunni madhahib), nor are they related to the methodologies of da’wah (preaching). Instead, he stressed that these fundamental divergences pertain specifically to matters of aqidah (creed or theology).
He substantiated this point by referencing Imam as-Safarini’s authoritative work, Lawami’ al-Anwar al-Bahiyyah. As-Safarini explicitly states that the distinctions giving rise to the 73 sects are rooted in core beliefs and fundamental theological principles, rather than secondary or ancillary religious issues (furu’ al-din). This distinction is crucial for understanding the gravity of theological deviations from the Ahlusunah wal Jamaah perspective.
Delineating Theological Divergences: The 72 Groups
During his presentation, Romadhon provided a detailed classification of various groups historically identified by Islamic scholars as falling outside the fold of the ‘saved’ group, thus constituting the 72 divergent sects. Among these, he specifically mentioned groups associated with Mu’tazilah, Shia, Khawarij, Murji’ah, Najjariyah, Jabariyah, and Musyabbihah. Each of these groups, he elucidated, possesses distinct theological characteristics that set them apart from the Ahlusunah wal Jamaah framework.
For instance, Romadhon highlighted the defining feature of the Khawarij, who controversially declare a Muslim who commits a major sin to be an apostate, thereby placing them outside the pale of Islam. In stark contrast, the Shia hold a fundamental belief in the rightful succession of leadership after the Prophet Muhammad to Ali ibn Abi Talib and his descendants, diverging from the Sunni consensus on the Caliphate. The Mu’tazilah, on the other hand, are renowned for their ‘five fundamental principles’ (al-usul al-khamsah), which include a rejection of divine attributes as distinct from Allah’s essence (often leading to a denial of literal attributes), their unique understanding of divine justice, and their intermediate position for a major sinner (neither fully a believer nor a disbeliever). The Murji’ah held that faith is solely belief in the heart, and actions do not affect one’s faith, leading to a dangerous complacency regarding sin. The Jabariyah believed that humans have no free will, and all actions are predetermined by Allah, absolving individuals of responsibility. Conversely, the Qadariyah (often contrasted with Jabariyah) believed humans have absolute free will, diminishing Allah’s omnipotence. The Musyabbihah are characterized by their anthropomorphic interpretations of divine attributes, likening Allah to His creation.
The Ahlusunah wal Jamaah Stance on Sin and Accountability
In contrast to these groups, Nur Fajri Romadhon explained the Ahlusunah wal Jamaah perspective on major sins. According to this mainstream view, a Muslim who commits a major sin remains a believer, albeit a fasiq (transgressor). Their ultimate fate on the Day of Judgment rests entirely with Allah’s will; they may be forgiven by His mercy or receive punishment in accordance with His justice, provided they have not committed shirk (polytheism or associating partners with Allah), which is considered the gravest and unforgivable sin without sincere repentance before death.
Beyond theological distinctions, Romadhon underscored the critical importance of upholding the rights of fellow human beings. He powerfully asserted that sins related to injustice or wrongdoing against others cannot simply be absolved through repentance alone. Such transgressions necessitate accountability to the wronged party. To illustrate this profound ethical principle, he invoked the well-known hadith about al-muflis (the bankrupt person). This refers to an individual who arrives on the Day of Judgment with an abundance of good deeds, only to find their accumulated rewards depleted because they must compensate those whom they oppressed or wronged during their earthly life. "Victims of injustice may remain silent in this world," Romadhon stated, "but in the Hereafter, they will demand their rights. The most valuable currency on that day will no longer be wealth, but good deeds." This poignant reminder served to emphasize the holistic nature of Islamic accountability, extending beyond ritual worship to encompass ethical conduct and social justice.
Pillars of Faith and the Divine Attributes
Romadhon then transitioned to outlining the fundamental tenets of Ahlusunah wal Jamaah creed, primarily encapsulated within the six pillars of faith: belief in Allah, His angels, His books, His messengers, the Day of Judgment, and divine decree (qadar). He stressed that Ahlusunah wal Jamaah affirms all attributes of Allah as mentioned in the Qur’an and Sunnah without anthropomorphism (likening Allah to His creation) or ta’til (negating or denying these attributes).
He offered specific examples, such as Allah’s istiwa’ (ascending) over the Throne and His possessing two hands, as explicitly stated in the Qur’an. Ahlusunah wal Jamaah, he explained, believes in these attributes without attempting to comprehend their precise nature, which is known only to Allah, and without drawing comparisons to created beings. This approach, known as tanzih (transcendence) without ta’til (negation) and affirmation without tashbih (likening), is a cornerstone of Sunni theology.
Furthermore, Romadhon clarified the popular misconception regarding the number of Allah’s names. While 99 names are commonly recited and held in high esteem, he explained that the hadith concerning Asmaul Husna (the Most Beautiful Names of Allah) indicates that these 99 possess special virtues. However, Allah possesses many other names that He has not revealed to humanity, some known only to Him. This nuanced understanding emphasizes the infinite nature of Allah’s perfection and attributes.
A core principle unequivocally asserted by Nur Fajri Romadhon was the absolute exclusivity of worship to Allah alone (Tawhid). He adamantly declared that directing any act of worship to other than Allah – be it to graves, trees, stones, unseen entities, or even revered pious figures – constitutes shirk. Such polytheistic practices are unequivocally forbidden and considered a grave deviation from the pure monotheistic creed of Islam.
Regarding the remaining pillars of faith, Romadhon elaborated on the Ahlusunah wal Jamaah belief in the existence and roles of angels, the divine origin and preservation of Allah’s revealed books, and the prophetic mission of His messengers. On the topic of qadar (divine decree), he offered a balanced perspective: Allah possesses perfect knowledge of all human actions, records them, wills them to occur, and creates them. However, humans are endowed with free will and the capacity for choice, making them ultimately accountable for their deeds. "Allah knows what we will choose, records it, and then brings it into existence according to our choice," he clarified. "Thus, humans remain responsible for their choices." This reconciles divine omnipotence with human moral responsibility, a complex theological issue that has historically been a point of contention among various Islamic sects.
He also affirmed the Ahlusunah wal Jamaah belief in the reality of grave torment (azab al-qabr) and grave blessings (na’im al-qabr), the scales of deeds (mizan) on the Day of Judgment, and the intercession (syafaat) of Prophet Muhammad and other righteous individuals, by Allah’s permission. Consequently, he encouraged the congregants to frequently send blessings upon the Prophet (peace be upon him) as a means of seeking his intercession in the Hereafter.
Historical Continuity and Modern Relevance
In the concluding segment of his lecture, Nur Fajri Romadhon asserted that the struggle to uphold Ahlusunah wal Jamaah has been a continuous endeavor throughout Islamic history, spanning from the era of the companions to the great scholars of subsequent generations. He invoked a distinguished lineage of intellectual giants who contributed to and championed the Ahlusunah wal Jamaah tradition, including Imam Ahmad ibn Hanbal, Abu al-Hasan al-Ash’ari, Abu Mansur al-Maturidi, Imam al-Ghazali, Ibn Taymiyyah, Muhammad ibn Abd al-Wahhab, Muhammad Abduh, Rashid Rida, and prominent Indonesian scholars such as K.H. Ahmad Dahlan (founder of Muhammadiyah) and K.H. Hasyim Asy’ari (founder of Nahdlatul Ulama), among many others. This historical panorama underscored the enduring legacy and broad acceptance of Ahlusunah wal Jamaah as the mainstream trajectory of Islamic thought.
Addressing the contemporary assertion that Mu’tazilah thought might be more compatible with modern times due to its emphasis on rationality, Romadhon firmly rejected this notion. He argued that Ahlusunah wal Jamaah equally mandates amar ma’ruf nahi mungkar (enjoining good and forbidding evil), even towards oppressive rulers. However, its methodology differs fundamentally. Ahlusunah wal Jamaah prohibits rebellion or insurgency that could lead to greater chaos and societal harm. "The wrongdoing of rulers should not be ignored," he stated. "What differs is the approach. Ahlusunah wal Jamaah teaches advice and correction without inciting anarchy." This highlights a pragmatic and stability-oriented approach to political engagement, balancing justice with societal order.
Clarifying Terminology and Intra-Sunni Relations
During the interactive Q&A session, Nur Fajri Romadhon provided valuable clarifications on various Islamic terms, distinguishing between Ahlul Qiblah, Sunni, and Ahlusunah wal Jamaah. He explained that Ahlul Qiblah broadly encompasses all Muslims who face the Ka’bah during prayer, signifying a basic unity in ritual direction. The term Sunni, in its later development, became more frequently employed as a differentiator from the Shia. Ahlusunah wal Jamaah, however, refers specifically to those who adhere to the Qur’an, the Sunnah, and the understanding of the Prophet’s companions in matters of creed.
He also addressed a question regarding the relationship between Salafi, Ash’ariyah, and Maturidiyah schools of thought. Romadhon clarified that all three intellectual currents fall within the larger umbrella of Ahlusunah wal Jamaah, despite possessing some detailed differences in specific theological points. This acknowledgment of internal diversity within the broader Sunni tradition is crucial for fostering mutual respect and understanding.
Concluding his insightful lecture, Nur Fajri Romadhon urged the Muslim community to refrain from making premature claims of being among the ‘saved group.’ Instead, he encouraged continuous supplication to Allah for steadfastness upon the creed of Ahlusunah wal Jamaah and a relentless pursuit of knowledge. This intellectual and spiritual endeavor, he emphasized, would enable individuals to discern the upright teachings from various theological deviations and distortions, thereby safeguarding their faith.
Broader Implications and Muhammadiyah’s Role
The lecture by Nur Fajri Romadhon, facilitated by Muhammadiyah, carries significant implications for religious discourse in Indonesia. As a nation with the world’s largest Muslim population, Indonesia navigates a complex tapestry of religious interpretations and movements. Events like this are crucial for promoting a moderate, inclusive, and well-grounded understanding of Islam, which is essential for national stability and social harmony.
Muhammadiyah, known for its modernist approach to Islam, emphasizes tajdid (renewal) and a direct return to the Qur’an and Sunnah, often aligning with the Salafi-leaning aspects of Ahlusunah wal Jamaah while remaining committed to social welfare and education. By clarifying the tenets of Ahlusunah wal Jamaah, the organization aims to empower Muslims with a robust theological framework that can withstand external ideological pressures and internal sectarian divides. This initiative implicitly serves to counter radical interpretations and extremist ideologies that often distort fundamental Islamic teachings.
The emphasis on ethical conduct, social justice, and accountability for human rights, as highlighted by Romadhon’s discussion on al-muflis, underscores the practical and moral dimensions of Ahlusunah wal Jamaah. It moves beyond abstract theological debates to address the tangible responsibilities of Muslims in society, fostering a sense of community and mutual respect.
In an era of rapid information dissemination and the proliferation of diverse religious opinions online, the role of established Islamic institutions like Muhammadiyah in providing authoritative and accessible religious education becomes ever more critical. By organizing such kajian (religious studies), Muhammadiyah continues its legacy of intellectual leadership and commitment to nurturing an informed and pious Muslim community in Indonesia and beyond. The lecture ultimately reinforces the idea that true adherence to Ahlusunah wal Jamaah is not merely an intellectual affirmation but a holistic way of life guided by divine revelation and prophetic example.
