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Muhammadiyah Scholar Emphasizes Holistic Understanding of Ahlusunah wal Jamaah to Fortify Islamic Creed Amidst Diverse Theological Currents

by Nana Wu July 22, 2026

written by Nana Wu

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.

July 22, 2026 0 comment

Islamic and Religious Life

Clarifying the Pillars of Ahlusunah wal Jamaah: A Deep Dive into Islamic Creed and Practice

by Azzam Bilal Chamdy July 22, 2026

written by Azzam Bilal Chamdy

Nur Fajri Romadhon, Vice Chairman of the Tarjih and Tajdid Council of Muhammadiyah’s Jakarta Special Region Chapter, delivered a comprehensive lecture in Temanggung, Central Java, on July 19, 2020, urging Muslims to embrace a holistic understanding of Ahlusunah wal Jamaah. His address, delivered at Masjid Baitussakinah, underscored the critical importance of grounding one’s Islamic creed firmly in the Quran, the Sunnah of Prophet Muhammad, and the interpretations of his companions. This foundational approach, he argued, is essential for believers to navigate the complex landscape of diverse theological perspectives and movements prevalent in the Muslim world today, ensuring a clear and unwavering spiritual compass.

The Historical Genesis and Definitional Imperative

Romadhon commenced his discourse by tracing the historical roots of the term Ahlusunah wal Jamaah, revealing its early emergence in Islamic scholarship. He cited the venerable companion Abdullah bin Abbas, who, in his exegesis of Surah Ali Imran, verse 106, interpreted the "faces turning white" on the Day of Judgment as referring to the Ahlusunah wal Jamaah. These, according to Ibnu Abbas, are the recipients of Allah’s boundless mercy, destined for eternal abode in Paradise. This early association highlights the term’s profound significance, linking it directly to salvation and divine favor.

Further solidifying its historical context, Romadhon connected the term to prophetic traditions concerning the fragmentation of the Muslim Ummah. He referenced various narrations indicating that the Ummah would splinter into 73 sects, with only one group achieving salvation. This singular, saved group, the Prophet Muhammad (peace be upon him) reportedly clarified, would be those who adhere to his path and the path of his companions. Romadhon emphasized that the distinctions outlined in these hadiths do not pertain to organizational affiliations, schools of fiqh (jurisprudence), or da’wah (preaching) institutions. Instead, the fundamental divergence lies in matters of aqidah (creed or belief system). He supported this assertion by quoting Imam as-Safarini from his seminal work, Lawāmi’ al-Anwār al-Bahiyyah, which explicitly states that the division into 73 groups stems from core issues of belief, not peripheral or branch matters of religious practice. This distinction is crucial for understanding the depth and gravity of theological differences within Islam.

Navigating the Labyrinth of Theological Divergence

To illustrate the nature of these creedal deviations, Romadhon meticulously classified several groups historically identified by Islamic scholars as falling outside the Ahlusunah wal Jamaah umbrella. These included various factions under the broader categories of Mu’tazilah, Shia, Khawarij, Murji’ah, Najjariyah, Jabariyah, and Musyabbihah. Each group, he explained, possesses distinct theological characteristics that set them apart from the orthodox Sunni understanding.

For instance, the Khawarij, who emerged in the early Islamic period following the Battle of Siffin, are famously characterized by their severe stance on major sins, declaring perpetrators of grave sins as having exited the fold of Islam, thus becoming disbelievers. This extreme position led to significant political and social unrest in early Muslim history. In stark contrast, the Shia adhere to the belief that the rightful leadership of the Ummah after the Prophet (PBUH) should have been vested in Ali ibn Abi Talib and his descendants, a doctrine known as the Imamate, which forms a cornerstone of their theological and political identity. Their various branches, such as the Twelvers and Ismailis, diverge on the specific lineage of these Imams.

The Mu’tazilah, a rationalist school that gained prominence during the Abbasid Caliphate, particularly during the Mihna (Inquisition) in the 9th century, were renowned for their five fundamental principles (al-usul al-khamsah). These principles included:

Tawhid (Divine Unity): While a core Islamic concept, the Mu’tazilah interpreted it to negate divine attributes like hearing or seeing as distinct entities, fearing it would imply multiplicity in God. They argued that Allah is All-Hearing and All-Seeing by His essence, not through separate attributes.
Adl (Divine Justice): This emphasized human free will and accountability, asserting that Allah would never compel humans to do evil, nor would He punish them for actions they had no choice in. This stood in opposition to extreme predestinarian views.
Al-Manzilah bayn al-Manzilatayn (The Intermediate Position): This doctrine posited that a Muslim who commits a major sin is neither a full believer nor a full disbeliever, but occupies an intermediate status. This contrasted sharply with the Khawarij’s view.
Al-Wa’d wal-Wa’id (The Promise and the Threat): This stressed that Allah would invariably fulfill His promises of reward for obedience and His threats of punishment for disobedience, leaving no room for divine forgiveness for grave sinners unless they repented.
Amr bil Ma’ruf wa Nahy anil Munkar (Enjoining Good and Forbidding Evil): While a universal Islamic duty, the Mu’tazilah, like the Khawarij, often applied this principle in ways that sanctioned rebellion against unjust rulers, sometimes leading to political instability.

Other groups mentioned by Romadhon included the Murji’ah, who emphasized faith as the sole determinant of a person’s status, holding that major sins do not remove a person from Islam. This view often contrasted with the Khawarij by stressing the deferment of judgment on grave sinners to Allah. The Jabariyah represented an extreme predestinarian perspective, arguing that humans have no free will and are entirely compelled by divine decree, much like inanimate objects. Conversely, the Qadariyah (though not explicitly listed by Romadhon in this section, they are a logical counterpoint) held that humans have absolute free will, diminishing Allah’s role in predetermination. The Musyabbihah were those who engaged in anthropomorphism, likening Allah to His creation, attributing physical characteristics or human-like qualities to Him, which is considered a deviation from Islamic monotheism.

The Foundational Principles of Ahlusunah wal Jamaah

In contrast to these divergent viewpoints, Nur Fajri Romadhon meticulously articulated the core tenets of Ahlusunah wal Jamaah. Regarding the status of a grave sinner, Ahlusunah wal Jamaah maintains that such an individual remains a Muslim, albeit a fasiq (transgressor). Their ultimate fate on the Day of Judgment rests entirely with Allah’s will; they may be forgiven or punished according to His discretion, provided they have not committed shirk (polytheism), which is the only unforgivable sin without repentance. This balanced view avoids the extremes of both the Khawarij and the Murji’ah.

A poignant aspect of Romadhon’s lecture touched upon the critical importance of safeguarding the rights of fellow human beings. He underscored that sins involving injustice or oppression against others cannot be expiated by mere repentance to Allah. Instead, such transgressions demand accountability to the wronged party. He cited the profound hadith of al-muflis (the bankrupt person), describing an individual who arrives on the Day of Judgment with a mountain of good deeds, only to find their rewards depleted as they are distributed to those they had wronged during their earthly life. "Victims of injustice may remain silent in this world," Romadhon asserted, "but in the Hereafter, they will demand their rights. The most precious currency on that day will no longer be wealth, but good deeds." This powerful reminder served as a call for ethical conduct and social justice, emphasizing the enduring spiritual weight of human interactions. He thus encouraged the congregation to multiply their good deeds and engage in constant dhikr (remembrance of Allah) as preparation for the inevitable reckoning.

The Six Articles of Faith: A Sunni Perspective

Romadhon systematically expounded on the six articles of faith (rukun iman), which form the bedrock of Ahlusunah wal Jamaah creed:

Belief in Allah: Ahlusunah affirms all attributes of Allah as mentioned in the Quran and Sunnah, without likening Him to creation (tashbih) or denying His attributes (ta’til). For instance, attributes like istiwa (Allah’s establishment over the Throne) or His "two hands" are affirmed as they are, without delving into their kayfiyyah (modality or how they are) – a principle often summarized as bi-la kayf. The essence is belief without anthropomorphic interpretation or rejection. Furthermore, Romadhon clarified that Allah’s names are not limited to the commonly known 99 Asmaul Husna; while these 99 possess special virtues, Allah possesses other names unknown to humanity.
Belief in Angels: Ahlusunah affirms the existence of angels as unseen beings created by Allah from light, who serve Him unconditionally and carry out His commands.
Belief in Divine Books: This encompasses belief in all revealed scriptures sent by Allah to various prophets, including the Torah, Psalms, Gospel, and ultimately, the Quran, which is the final and preserved revelation.
Belief in Prophets and Messengers: Ahlusunah believes in all prophets and messengers sent by Allah, acknowledging Muhammad (PBUH) as the seal of prophecy.
Belief in the Day of Judgment: This entails conviction in the certainty of the Hereafter, including the azab kubur (punishment in the grave) and ni’mat kubur (blessings in the grave), the resurrection, the mizan (scales of justice), and the shafa’at (intercession) of Prophet Muhammad (PBUH) and other pious individuals with Allah’s permission. Romadhon urged increased salawat (blessings upon the Prophet) as a means to attain this intercession.
Belief in Divine Decree (Qadar): This complex article posits that Allah possesses perfect knowledge of all events, has recorded them, wills them, and creates them. However, Romadhon clarified that this does not negate human free will and accountability. Humans retain the capacity for choice, and therefore, cannot blame divine decree for their sins. "Allah knows what we will choose, records it, and then actualizes it according to our choice. So, humans remain responsible for their choices," he elucidated, striking a balance between divine omnipotence and human agency, a point of theological contention for groups like the Jabariyah and Qadariyah.

Beyond these articles, Romadhon firmly stated that all forms of worship (ibadah) are to be directed exclusively to Allah alone. Any act of worship offered to other entities – be it graves, trees, stones, unseen beings, or even revered pious figures – constitutes shirk, an unforgivable act of polytheism in Islam.

A Legacy of Scholarship and Contemporary Relevance

Nur Fajri Romadhon underscored the enduring legacy of Ahlusunah wal Jamaah, tracing its continuous intellectual and spiritual struggle from the era of the Prophet’s companions through successive generations of Islamic scholars. He cited a pantheon of influential figures who championed and shaped the Ahlusunah tradition, including Imam Ahmad ibn Hanbal, a foundational figure of Sunni jurisprudence; Abu al-Hasan al-Ash’ari and Abu Mansur al-Maturidi, the architects of the two dominant theological schools within Sunni Islam; Imam al-Ghazali, whose works synthesized Sufism with mainstream Islamic thought; Ibn Taymiyyah, a prolific scholar whose reformist ideas influenced later movements; Muhammad ibn Abd al-Wahhab, founder of the Wahhabi movement; and modernist reformers like Muhammad Abduh and Rashid Rida. In Indonesia, he recognized the pivotal roles of KH Ahmad Dahlan, founder of Muhammadiyah, and KH Hasyim Asy’ari, founder of Nahdlatul Ulama, both instrumental in propagating Ahlusunah principles in the archipelago. This lineage highlights the rich, diverse, yet unified intellectual tradition of Ahlusunah wal Jamaah.

Addressing a common contemporary misconception that Mu’tazilah thought might be more aligned with modern sensibilities due to its emphasis on rationality, Romadhon deemed this view inaccurate. He clarified that Ahlusunah consistently upholds the duty of amar ma’ruf nahi munkar (enjoining good and forbidding evil) even towards tyrannical rulers. However, the Ahlusunah methodology differs significantly; it prioritizes advice, counsel, and correction without resorting to rebellion or actions that could trigger greater societal chaos and bloodshed. "The wrongdoing of rulers must not be ignored," he affirmed. "What differs is the method. Ahlusunah teaches admonition and correction without inciting disorder." This pragmatic approach reflects a deep concern for societal stability while upholding moral accountability.

Clarifying Terminology and Inter-Sunni Nuances

In a crucial question-and-answer segment, Romadhon further clarified distinctions between related Islamic terms. He explained that Ahlul Kiblat is a broad term encompassing all Muslims who face the Ka’bah during prayer, essentially denoting anyone who professes Islam. The term Sunni, in later historical development, became primarily used to differentiate from Shia Islam. However, Ahlusunah wal Jamaah represents a more precise theological identity, referring specifically to those who adhere to the Quran, the Sunnah, and the understanding of the Prophet’s companions in matters of aqidah.

He also addressed the relationship between Salafi, Ash’ariyah, and Maturidiyah movements. Romadhon affirmed that all three theological orientations fall within the expansive framework of Ahlusunah wal Jamaah, despite their nuanced differences in specific doctrinal interpretations. The Salafi approach generally emphasizes a literal understanding of the Quran and Sunnah, advocating for direct emulation of the early generations (Salaf us-Salih) in creed and practice. The Ash’ariyah and Maturidiyah schools, while upholding the core tenets of Ahlusunah, often employ a more systematic theological methodology, integrating rational arguments and dialectics to defend orthodox positions, particularly concerning divine attributes, free will, and the nature of revelation. These schools emerged as intellectual responses to the rationalist challenges posed by the Mu’tazilah and other philosophical currents. While these distinctions exist, they are generally considered internal variations within the broader Sunni consensus on fundamental creedal matters.

Nur Fajri Romadhon concluded his insightful lecture by humbly advising Muslims against making premature claims of being among the "saved group." Instead, he urged continuous prayer for steadfastness upon the aqidah of Ahlusunah wal Jamaah and an unwavering commitment to seeking knowledge. This pursuit of learning, he emphasized, is vital for cultivating the discernment necessary to distinguish the righteous path from the myriad of creedal deviations that continue to emerge, thereby ensuring intellectual clarity and spiritual purity in an increasingly complex world.

July 22, 2026 0 comment