Dr Osama Al-Azhari
Minister of Awqaf
(Charitable Endowments)
In this article, we examine a highly
dangerous concept that represents a shared foundation among takfiri (branding someone as an apostate) movements, namely jahiliyyah (labelling people of belonging to the pre-Islamic era). This concept occupies a central position
within the intellectual framework of extremist movements. As has been repeatedly clarified, these movements invariably begin with the notion of takfir (branding someone as an apostate), directing it towards society through
various approaches, perspectives, and foundations.
They become deeply immersed in the doctrine of takfir (branding someone as an apostate), which intensifies within their consciousness to the extent that they come to believe that
religion itself has ceased to exist for centuries.
Once takfir (branding someone as an
apostate) becomes firmly established expanding in scope, penetrating nafs (the inner self), and dominating intellectual perception – while casting a veil over both vision and reason, a fundamental question arises within their
ideological framework: If disbelief has spread so extensively, filling the whole existence and the whole earth, and if humanity has regressed into a form of disbelief far worse than that which preceded the Prophetic mission of
Muhammad (peace and blessings be upon him), then what is the most accurate description of the current state of humanity?
This condition encompasses philosophies and ideologies, clothing and lifestyles, legislative systems, parliaments, laws, international regulations, communication and transportation
networks, as well as contracts and transactions. By what comprehensive term can this entire mode of life be described?
At this point, the concept of jahiliyyah (labelling people of belonging to the pre-Islamic era) emerges as a direct extension of takfir (branding someone as an apostate). It functions as a conceptual justification: if humanity is perceived to be immersed in disbelief,
then it necessarily follows that it is living in a state of jahiliyyah (pre-Islamic era), similar to that which preceded Islam and Prophet Muhammad’s (peace and blessings be upon him) mission.
From this premise arises the notion that only a select group has attained guidance. Consequently, the concept of al-firqah al-najiyah (the saved sect) emerges –
articulated in Salafi discourse – or what Sayyid Qutb describes as al-’usbah al-mu’minah (the believing vanguard).
This group is thus considered the sole recipient of the Qur’anic promises of victory,
empowerment, and salvation. Hence, their rigid adherence to their position stems from the belief that abandoning it would amount to doubting the divine promise.
When the concept of hakimiyyah (absolute divine authority; humans execute law) is integrated into this framework, it produces jahiliyyah (pre-Islamic ignorance), which in turn leads inevitably to the notion of al-firqah al-najiyah (the saved sect). From within
this ideological chain emerges a fourth concept: al-wala’ wa-al-bara’ (loyalty and disavowal).
This so-called al-firqah al-najiyah (the saved sect) is claimed by multiple movements, including ISIS, al-Qa’idah, and (MB). Each claims exclusive legitimacy while declaring others apostate through takfir (branding someone as an apostate). In this framework, al-wala’ wa-al-bara’ (loyalty and disavowal) becomes a foundational doctrine, requiring every individual to align in loyalty with one group and disassociate from all others.
This results in mutual hostility and reciprocal takfir (branding someone as an apostate), even among groups that collectively declare the broader Muslim community as apostate.
As this doctrine becomes entrenched, it directly opposes loyalty to al-watan (the homeland), effectively dismantling the concept of patriotism. It further paves the way for al-isti’la’ bi-al-iman (a sense of superiority grounded in religious inclinations), which in turn leads to the idea of inevitable confrontation – framed as al-jihad (armed struggle in their interpretation) – ultimately culminating in al-tamkin
(empowerment) or al-khilafah (claiming the universal caliphate of Muslims).
At a deeper level, this condition – where the individual enters into conflict with time, place, and humanity– requires extensive psychological analysis. Extremism is fundamentally rooted in a distorted psychological disposition characterised by aggression, domination, impulsivity, anger, and a vengeful temperament. This gives rise to
what may be described as a reactive, emotionally charged, and violent interpretation of the Qur’an. Indeed, the psychological state plays a decisive role in shaping whether the intellect remains balanced or deviates into excess and distortion.
Nevertheless, there are enduring constants that define al-ummah al-islamiyyah (the Muslim community). It may rise and decline, flourish and weaken, expand in civilisational influence or contract inward – such fluctuations are historically evident. However, a fundamental
principle – violated by extremist thought – is that this Ummah (the Muslim community) does not perish.
It can never reach a state of complete mawt (death/destruction), understood as the total disappearance of religion from its collective consciousness, identity, and intellectual life – this is inconceivable. This is affirmed in the statement of Prophet Muhammad (peace be upon him): “By Allah, I do not fear that you will commit shirk (associating partners with Allah) after me; rather, I fear that you will compete over worldly matters.”
This indicates that the real concern
lies not in disbelief, but in moral and spiritual decline –hardness of heart, arrogance, heedlessness, and distraction from seriousness, productivity, and uprightness in the life of al-insan (the human being).
The eminent scholar Abu ‘Umar ibn ‘Abd al-Barr – author of Kitab al-Istidhkar (The Comprehensive Record of Juristic
Opinions) – offers a profound reflection on this hadith, stating:
“The Prophet’s oath establishes that shirk
(associating partners with Allah) will not befall his Ummah (the Muslim community) after him. Whoever fears for the Ummah (the Muslim community) what the Prophet himself did not fear for it has fallen into grave excess.”
Thus, among the established constants is that this Ummah (the Muslim community) possesses an inherent safeguarding principle. These movements, however, attempt to override Prophet Muhammad’s (peace and blessings be upon him) assurance itself. Hence, it becomes
evident that the concept of al-jahiliyyah (labelling people of belonging to the pre-Islamic era), emerging from takfir (branding someone as an apostate), ultimately serves as a precursor to legitimising armed confrontation.
Finally, examining the development of al-jahiliyyah (labelling people of belonging to the pre-Islamic era) in the thought of Qutb and al-Mawdudi, we find the assertion that the world is engulfed in jahili conditions. This leads to the notion of al-’uzlah al-shu’uriyyah (psychological isolation), which marks the beginning of emotional withdrawal, social detachment, and
disconnection from people – their concerns, hopes, and suffering.
This isolation produces a harsh and rigid personality, often indifferent to human life and emotion – this being the first consequence of al-jahiliyyah (labelling people of belonging to the pre-Islamic era). The second consequence is the formation of insular, often clandestine groups claiming exclusive access to divine truth.
The third is the assertion that al-ahkam al-shar’iyyah (Islamic Legal Theoretical rulings) are no longer operative due to the perceived absence of a legitimate Islamic society.
Stay noble until we meet again,
Allah willing.
