Selangor firmly upholds creed of Ahl al-Sunnah wa al-Jama‘ah

Sinar Daily

7 days ago

The creed of Ahl al-Sunnah wa al-Jama'ah is the belief held by the majority of Muslims around the world, particularly in the Southeast Asian region, including our country, Malaysia.
In fact, it has been established as the official religious doctrine for Muslims in the country based on the decision of the National Council of Fatwa Committee, the views of the muftis and members of the State Fatwa Committees.
The Muzakarah Committee of the National Council for Islamic Religious Affairs Malaysia which convened on May 5, 1996, clearly decided that:
'Muslims in Malaysia must adhere solely to Islamic teachings based on the teachings of Ahl al-Sunnah wa al-Jama'ah in terms of faith, syariah and ethics.'
The term 'Ahl al-Sunnah wa al-Jama'ah' originates from 'ahlus sunnah' which means those who adhere to the Sunnah of the Prophet PBUH and al-jama'ah, referring to the group of companions and their followers who consistently followed the path of the Prophet PBUH.
Thus, Ahl al-Sunnah wa al-Jama'ah refers to those who firmly uphold the teachings of Prophet Muhammad PBUH as understood and practised by his companions, the generation of tabi' tabi'in (successors of the Successors) and the generation after them until today.
This group prioritises unity in religion while avoiding hostility and division.
Allah SWT states in Surah Ali-'Imran, verse 106:
'On the Day (of Judgement), some faces will be bright while others gloomy. To the gloomy-faced it will be said, 'Did you disbelieve after having believed? So taste the punishment for your disbelief.'
According to Imam al-Suyuti, this verse refers to the Ahl al-Sunnah wa al-Jama'ah as those with bright faces on the Day of Judgement.
With the consent of His Royal Highness the Sultan of Selangor, the Selangor State Government gazetted a fatwa concerning Ahl al-Sunnah wa al-Jama'ah on June 17, 2025.
The fatwa clearly states that in matters of faith and monotheism (aqidah and tawhid), Ahl al-Sunnah wa al-Jama'ah follows the methodology (manhaj) of Imam Abu al-Hasan al-Ash'ari, Imam Abu Mansur al-Maturidi and the scholars of the Ash'ari and Maturidi traditions.
In matters of Islamic law (shariah and fiqh), legal rulings are based on the school of Imam al-Shafi'i.
However, under specific circumstances, views from the Hanafi, Maliki or Hanbali schools or rulings issued by the Fatwa Committee, may be referred to as well.
Meanwhile, in the area of ethics and spiritual purification (akhlaq and tasawwuf), the tradition follows the methodology of Imam Junaid al-Baghdadi, Imam al-Ghazali and other recognised Sufi scholars.
This interpretation is based on strong foundations and views, as upheld by the majority of scholars and Muslims throughout generations.
It is a religious understanding and practice inherited from the Prophet PBUH and his companions (may Allah be pleased with them), then passed down by reputable scholars from the generations of salaf (the early Muslim generations) and khalaf (later generations who preserved Islamic scholarly tradition) until today.
This belief represents a unified consensus that has safeguarded the ummah across the ages. A hadith narrated by Anas bin Malik RA reports that he heard the Prophet PBUH say:
'Verily, my nation will not unite upon misguidance. If you see differences, you must follow the great majority (as-sawād al-a'zam).' (Narrated by Ibn Majah)
Besides that, Imam Murtadha al-Zabidi, in his commentary on Ihya' Ulumuddin, stated:
'When the term Ahl al-Sunnah wa al-Jama'ah is used without qualification, it refers to the Ash'aris and the Maturidis.'
Scholars and rulers aligned with Ahl al-Sunnah wa al-Jama'ah have played vital roles in developing educational institutions, Islamic administration, judicial systems, valid jihad implementation, enjoining good and forbidding evil (amar makruf nahi mungkar) and expanding Islamic knowledge including faith, jurisprudence, spirituality, Quranic recitation, hadith and more.
Since the arrival of Islam in the Malay Peninsula, sultans, scholars, judges and ordinary people have adhered to Ahl al-Sunnah wa al-Jama'ah. Today, nearly every state in Malaysia holds the same interpretation, differing only slightly in terminology.
In Selangor, the sultans and religious scholars have upheld, practised and propagated the teachings of Ahl al-Sunnah wa al-Jama'ah, making it a prominent feature of religious life.
His Royal Highness Sultan 'Alaeddin Sulaiman Shah Alhaj, the fifth Sultan of Selangor, authored a book entitled 'Pohon Agama' on the 20 attributes of Allah SWT based on the methodology of Abu al-Hasan al-Ash'ari, a leading figure in the Ahl al-Sunnah wa al-Jama'ah faith.
Allah SWT says in Surah An-Nisa', verse 59:
"O you who believe, obey Allah and obey the Messenger (Muhammad) and those in authority among you."
Therefore, obeying those in authority (Ulil Amri) is obligatory, as long as they do not commit wrongdoings. All good matters that bring benefit and have been prescribed must be followed.
The Ash'ari and Maturidi methodologies are moderate, not narrow or extreme and do not easily declare others as disbelievers.
These methodologies are broad, inclusive of scholars and Muslims from various schools of thought and spiritual traditions. Imam Abu al-Hasan al-Ash'ari firmly opposed declaring fellow Muslims disbelievers.
A leading scholar of Ahl al-Sunnah wa al-Jama'ah in theology, jurisprudence and spirituality, Hujjat al-Islam Muhammad bin Muhammad al-Ghazali, once said:
'To deem a thousand disbelievers Muslim is better with Allah than to deem one Muslim a disbeliever.'
These words should serve as a reminder and guidance to us all. They reflect how scholars of Ahl al-Sunnah wa al-Jama'ah approach the issue of takfir (excommunication) with great caution, far removed from any form of extremism.
The scholars of the Ash'ari and Maturidi schools, with their moderate approach, are also careful not to declare as heresy matters that are debatable, let alone label fellow Muslims as disbelievers.
This interpretation also does not deny the permissibility of praying behind an imam from a different school of thought. According to the Shafi'i school, such prayers are valid as long as the imam is a Muslim.
If the term Ahl al-Sunnah wa al-Jama'ah is not clearly and comprehensively defined, there is concern it may be misused by deviant groups such as the Shi'a, Arqam, Hizb ut-Tahrir and those promoting liberalism, religious pluralism and the like.
These groups may claim to belong to Ahl al-Sunnah wa al-Jama'ah, while in reality, they reject the core principles agreed upon by the majority of scholars of Ahl al-Sunnah wa al-Jama'ah throughout history.
Moreover, this interpretation does not exclude other groups or schools that share the same methodology and understanding as the Ash'aris and Maturidis from being part of Ahl al-Sunnah wa al-Jama'ah.
As long as a school follows the same methodology, even if the name or association differs, it remains within Ahl al-Sunnah wa al-Jama'ah.
(Adapted from the Friday Khutbah published by the Khutbah Unit, Mosque Management Division, Jais, July 4, 2025.)