International Journal of Civil Engineering and Technology (IJCIET) Volume 10, Issue 03, March 2019, pp. 3344–3350, Article ID: IJCIET_10_03_335 Available online at http://iaeme.com/Home/issue/IJCIET?Volume=10&Issue=3 ISSN Print: 0976-6308 and ISSN Online: 0976-6316

© IAEME Publication Scopus Indexed

AL-TAKFIR ACCORDING TO AHL AL- 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 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 al- Wasatiyyah 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 a- Sunnah 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

http://iaeme.com/Home/journal/IJCIET 3344 [email protected] 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(3), 2019, pp. 3344–3350. http://iaeme.com/Home/issue/IJCIET?Volume=10&Issue=3

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 al- Sunnah wa al-Jama‟ah is the group of people which is most safe as well as told by the Prophet in a couple of . 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 al- Sunnah 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 al- Asha‟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 al- Sunnah 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-) (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 al- Takfir 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 al- ridwan, 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

http://iaeme.com/Home/journal/IJCIET 3345 [email protected] 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- which one verse represent one division of al-kufr respectively. The verses are:                         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                   Translation: “Believers, in fact, are those who believe in Allah and His Messenger, then have no doubt” Surah al-Hujurat (49): 15                           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 al- Quran 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:

http://iaeme.com/Home/journal/IJCIET 3346 [email protected] 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 al- Sunnah 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 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 al- Wahhabiyyah 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 al-Rasul, the recitation of Qunut in 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 al- Jama‟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:                                                                                 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

http://iaeme.com/Home/journal/IJCIET 3347 [email protected] Engku Ahmad Zaki Engku Alwi, Mohd Hafiz Nordin, Mohd Hasrul Shuhari 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 al- Wahhabiyyah. 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

http://iaeme.com/Home/journal/IJCIET 3348 [email protected] Al-Takfir According to Ahl al-Sunnah wa al-Jama'ah and its Relation to National Unity 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):  . 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.

REFERENCES [1] Ahmad Shidqi. 2013. “Respon Nahdatul Ulama (NU) Terhadap Wahabisme dan Implikasinya Bagi Deradikalisasi Pendidikan Islam”. In Jurnal Pendidikan Islam: Vol.2. No.1. Jun 2013: 109-130. Yogyakarta: STAI Sunan Pandanaran. [2] Ahmad Zaini Dahlan. 1978. Fitnah al-Wahhabiyyah. Istanbul: Darussefaka. [3] Al-Buhuti, Mansur b. Yunus b. Idris. 1996. Syarh Muntaha al-Iradat. Beirut: „Alam al- Kutub. [4] Al-Ghumari, „Abd Allah ibn al-Sidddiq. 2005. Itqan al-Sun‟ah fi Tahqiq Ma‟na al-Bid‟ah. Kaherah: Maktabah al-Qahirah.

http://iaeme.com/Home/journal/IJCIET 3349 [email protected] Engku Ahmad Zaki Engku Alwi, Mohd Hafiz Nordin, Mohd Hasrul Shuhari

[5] Al-Harari, Abdullah bin Muhammad. 2011. „Umdat al-Gharib fi Mukhtasar Bughyatu al- Talib. Beirut: Dar al-Masyari‟ [6] Al-Harari, Abdullah bin Muhammad. 2013. al-Syarh al-Qawim fi Hal al-alfaz al-Sirat al- Mustaqim. Beirut: Dar al-Masyari‟. [7] Al-Maliki, Muhammad „Illaysy. 1990. Manh al-Jalil Syarh Mukhtasar Khalil. Beirut: Dar Sadir. [8] al-Nawawi, Yahya b. Syaraf. 1985. Rawdah al-Talibin. Beirut: Dar „Alam al-Kutub. [9] al-Subki, Abu Nasr „Abd al-Wahhab b. „Ali. n.d. Tabaqat al-Syafi„iyyah al-Kubra, j. 01, Kaherah: Dar Ihya‟ al-Kutub al-„Arabiyyah. [10] al-Tabarani, Sulaiman bin Ahmad. n.d. Mu‟jam al-Awsat. No.Hadis:5415, Kaherah, Dar Al-Haramain. [11] al-Zabidiy, Muhammad Murtadha. n.d. Ithaf al-Saadati al-Muttaqin bi Sharhi Ihya‟ Ulum al-Din. n.p. [12] Dewan Bahasa dan Pustaka. 2004. Ensiklopedia Islam. DBP: Kuala Lumpur. [13] Ibn „Abidin, Muhammad Amin b. „Umar. 2000. Hasyiah Radd al-Muhtar „ala al-Durr al- Mukhtar. Beirut: Dar al-Fikr. [14] Ibn Manzur, Abi al-Fadl Jamaluddin Mohammad Ibn Makram. 1968. Lisan al-„Arab. Beirut: Dar al-Kutub. [15] Muhadir Joll. 2015. “Wasatiyyah Dalam Kerangka Ahli Sunnah wal Jamaah”. Presentation of paperwork in Seminar Pemurnian Akidah. Kuala Lumpur: Pejabat Mufti Wilayah Persekutuan [16] Muhammad Alwi al-Maliki. n.d. Huwa Allah. n.p. [17] Muhammad Zaki Ibrahim. 2004. Al-Ifham wa al-Ifham aw Qadaya al-Wasilah wa al- Qubur fi Daw‟i Samahah al-Islam. Kaherah: Muassasah Ihya‟ al-Turath al-Sufi. [18] Muhd Imran Abd Razak et al. 2016. “Aplikasi Maqasid al-Shari‟ah Dalam Menilai Fiqh Aliran Ekstremisme Agama”. In Maqasid al-Shari‟ah : Aplikasi Dalam Aspek Sosial & Perundangan. Kuala Lumpur: Jabatan Fiqh dan Usul APIUM. H. 57-80. [19] Siti Zaleha Ibrahim et al. 2016. “Pertukaran Agama dan Kesannya Terhadap Komuniti: Satu Sorotan Terhadap Kes-kes Murtad dan Masuk Islam di Malaysia”. In Journal of Social Sciences dan Humanities. Bangi: Universiti Kebangsaan Malaysia. Special Issues 3: 2 04-213.

http://iaeme.com/Home/journal/IJCIET 3350 [email protected]