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Friday, September 28, 2007
The Only Saved Sect in Islam: A Deep Dive into the Creed of Ahlussunnah Waljamaah
In Islamic tradition, the Prophet Muhammad ﷺ foretold the division of his Ummah into seventy-three sects, stating that only one would be saved: “The one upon what I and my companions are upon.” This prophetic declaration underscores the critical importance of identifying and adhering to the authentic creed of Ahlussunnah Waljamaah (the People of the Sunnah and the Community).
Today, three distinct creeds claim to represent Ahlussunnah Waljamaah: the Salafi creed, the Ash’ari creed, and the Maturidi creed. This article examines the authenticity of these creeds, explores their differences, seeks reconciliation (if possible), and investigates the historical roots of the authentic creed from the time of the Companions to the present day.
The Three Creeds: Salafi, Ash’ari, and Maturidi
1. The Salafi Creed
The Salafi creed traces its roots to the early generations of Islam, emphasizing adherence to the Quran and Sunnah as understood by the Salaf (the pious predecessors: the Prophet’s Companions, their Followers, and the Followers of the Followers). It stresses the literal affirmation of Allah’s attributes (sifat), avoiding metaphorical interpretations (ta’wil), and rejects theological innovations (bid’ah).
2. The Ash’ari Creed
The Ash’ari creed was founded by Imam Abu al-Hasan al-Ash’ari (873–936 CE), initially a Mu’tazilite who later rejected their rationalist theology. Ash’aris emphasize a middle ground between literalism and rationalism, allowing allegorical interpretation (ta’wil) of certain divine attributes. They prioritize reason and logic, integrating aspects of Greek philosophy to defend Islamic beliefs against heretical ideologies.
3. The Maturidi Creed
The Maturidi creed, established by Imam Abu Mansur al-Maturidi (853–944 CE), aligns closely with the Ash’ari creed but with subtle differences, particularly in areas of divine will (qada’ wa qadr) and human free will. The Maturidis represent the theological framework followed by most Hanafi jurists, particularly in Central and South Asia.
Which Creed is Authentic?
The Creed of the Prophet ﷺ and His Companions
The authentic creed must align with the beliefs of the Prophet ﷺ and his Companions. The Companions’ creed was characterized by:
- Simplicity and Submission: They affirmed Allah’s names and attributes as stated in the Quran and Sunnah without delving into speculative theology.
- Rejection of Innovation: They adhered strictly to the Quran and Sunnah, avoiding philosophical or rationalistic interpretations.
- Unity of Belief and Practice: Their creed was inseparable from their actions, rooted in faith and submission to Allah’s will.
This creed is synonymous with what the Salaf upheld, representing a pure and unadulterated form of Islamic theology.
The Creed of the Four Imams
Imams Abu Hanifah, Malik, Ash-Shafi’i, and Ahmad ibn Hanbal inherited their beliefs from the Companions, adhering to a creed that emphasized:
- Acceptance of Allah’s names and attributes without delving into their modality (bi-la kayf).
- Strict opposition to theological innovations.
- A focus on textual evidence over speculative reasoning.
Notably, Imam Ahmad ibn Hanbal, often regarded as the Imam of the Sunnah, stood firmly against the Mu’tazilite rationalist creed during the mihna (inquisition), reinforcing the importance of sticking to the Salaf’s creed.
The Creed of Imam Al-Ash’ari
Imam Abu al-Hasan al-Ash’ari initially embraced Mu’tazilism but later renounced it and returned to the creed of the Salaf. Toward the end of his life, his works such as Al-Ibanah and Maqalat al-Islamiyyin reveal a clear adherence to the Salafi methodology, affirming Allah’s attributes as understood by the early generations.
Thus, while Ash’arism evolved after his death, the creed Imam Al-Ash’ari himself died upon aligns more closely with the Salafi creed.
Reconciliation of the Three Creeds
While the Ash’ari and Maturidi creeds share commonalities with the Salafi creed, particularly in opposing outright heretical beliefs, their reliance on speculative theology and allegorical interpretation represents a deviation from the pure methodology of the Salaf. Reconciliation is challenging, as the differences lie in fundamental principles of interpreting divine attributes and theological priorities.
Sheikh Abdul Qadir Al-Jilani and the Authentic Creed
Sheikh Abdul Qadir Al-Jilani (1077–1166 CE), a towering figure in Islamic spirituality and jurisprudence, explicitly emphasized the importance of adhering to the creed of the Salaf. He famously stated:
“There has never been a wali (saint) without the authentic creed (of the Salaf), and there will never be.”
In his works, Al-Jilani refuted speculative theology and upheld the unadulterated beliefs of the early generations. His commitment to the Salafi creed underscores its primacy over other theological frameworks.
Authentic Creed Precedes Jurisprudence and Sufism
In Islamic tradition, theology (aqidah) is the foundation upon which other disciplines, such as jurisprudence (fiqh) and spirituality (tasawwuf), are built. Sheikh Al-Jilani’s assertion that no saint exists without the authentic creed underscores this hierarchy. A sound creed ensures that one’s worship, ethics, and spiritual practices align with the Quran and Sunnah.
Tasawwuf, when practiced correctly, is an extension of the authentic creed, emphasizing the purification of the soul (tazkiyah) and deepening one’s relationship with Allah. However, deviations in creed can corrupt both jurisprudence and spirituality, leading to innovation and misguidance.
Conclusion: The Path to Salvation
The saved sect in Islam is the one that adheres to the Quran and Sunnah as understood by the Prophet ﷺ and his Companions. This methodology, preserved by the Salaf, forms the foundation of the authentic creed of Ahlussunnah Waljamaah.
The Salafi creed, by adhering strictly to this methodology, represents the most authentic form of Islamic theology. While the Ash’ari and Maturidi creeds share certain aspects of orthodoxy, their reliance on speculative theology introduces elements that depart from the simplicity and purity of the Salaf’s creed.
Imam Al-Ash’ari himself returned to the Salafi creed before his death, affirming its primacy. The four Imams and Sheikh Abdul Qadir Al-Jilani upheld this creed, emphasizing its precedence over jurisprudence and spirituality.
For Muslims seeking the path of salvation, the authentic creed of the Salaf offers a timeless guide, ensuring fidelity to the teachings of the Prophet ﷺ and the Companions. It is through this creed that true unity and adherence to the straight path can be achieved.
Research:
The Creed of the 4 Imams
The Wasiti Creed & Ibn Taimiyyah
Opposition of Ibn Taimiyyah to the Ash’ariyah
The Creed of 'Abd Al-Qadir Al-Jilani
Aqidah Tahawiyya
Abu Al-Hasan Al-Ash'ari
The Ash'ari theology
ASH`ARI, AL- (AH 260-324/874-935 CE) Muslim theologian
Maturidi
Athari
Sunday, September 23, 2007
Thursday, September 20, 2007
Research on The State of Israel as the fulfilment of the Shiite Mahdi (Messiah) prophecies, by Ahmad Mokhzani Abdullah
A leading Shiite Ayatullah became a whistleblower and wrote a revealing book based on Shiite sources, and concludes that the establishment of the state of Israel is the fulfilment of the Shiite Mahdi (Messiah) prophecies.The Book in Arabic
Other books free
Research on The Antichrist, by Ahmad Mokhzani Abdullah
Visitors are welcome to surf the AMA blogs related to the Antichrist:Thursday, September 13, 2007
Revisiting Ibn Taimiyyah’s Relationship with Sufism: A Scholarly Perspective
Ibn Taimiyyah (1263–1328 CE) has long been a controversial figure in Islamic history. Often portrayed as a fierce critic of Sufism, his name evokes a mix of reverence and criticism in Muslim circles. However, recent research by an orientalist and several trustworthy Sunni scholars has challenged the narrative of Ibn Taimiyyah being entirely opposed to Sufism. Far from being an anti-Sufi polemicist, he has been revealed to be not only a defender of Sufism in its authentic, Quranic, and Sunnatic form but also a practitioner himself. This discovery reframes Ibn Taimiyyah as a nuanced figure whose critique was directed at deviations within Sufism, not at the discipline itself.
The Context of Ibn Taimiyyah’s Criticism of Sufism
To understand Ibn Taimiyyah’s stance on Sufism, it is essential to place his critiques in their historical and intellectual context. The 13th and 14th centuries were a period of considerable upheaval in the Muslim world. Mongol invasions, internal strife, and the fragmentation of Islamic political authority coincided with the emergence of various Sufi orders. While many Sufi practitioners adhered to the teachings of the Quran and Sunnah, others introduced practices that Ibn Taimiyyah and other scholars considered bid’ah (innovations) or shirk (associating partners with Allah).
Ibn Taimiyyah’s critique was aimed at these deviations. He opposed practices like grave worship, the elevation of Sufi leaders to quasi-divine status, and unorthodox theological ideas that strayed from the principles of the Salaf (pious predecessors). His opposition to such practices has often been misinterpreted as a wholesale rejection of Sufism. However, a deeper reading of his works reveals a much more complex relationship.
Ibn Taimiyyah’s Defense of Authentic Sufism
A Sufi in Principle and Practice
Recent research highlights that Ibn Taimiyyah was not an opponent of Sufism itself but a proponent of what he called "sunnatic Sufism" (tasawwuf al-sunna). He recognized Sufism as a legitimate discipline within Islam when practiced in accordance with the Quran and Sunnah. He viewed it as an essential means of purifying the soul (tazkiyah) and achieving closeness to Allah. Ibn Taimiyyah’s works often reference prominent early Sufis, such as Al-Junaid, Abdul Qadir al-Jilani, and Fudayl ibn Iyad, whom he praised as exemplary figures.
In his book Majmu' al-Fatawa, Ibn Taimiyyah wrote, "The way of the Sufis is among the most commendable paths of worship, provided it adheres to the principles of the Quran and Sunnah." This statement underscores his recognition of Sufism’s value in fostering piety and devotion. Furthermore, he frequently referenced the works of Sufi masters, showing his deep familiarity with the discipline.
Sufi Terminology in Ibn Taimiyyah’s Works
Ibn Taimiyyah was well-versed in Sufi terminology and concepts. He often discussed fana (annihilation of the self in Allah), mahabba (divine love), and dhikr (remembrance of Allah) in his writings. His discussions were grounded in the Quran and Sunnah, and he emphasized the importance of understanding these concepts within the framework of Islamic orthodoxy.
Ibn Taimiyyah’s Personal Asceticism
A striking feature of Ibn Taimiyyah’s life was his ascetic lifestyle. Despite his high scholarly status and influence, he led a life of simplicity, often fasting and engaging in nightly prayers. His piety and humility were noted by both his supporters and detractors. Ibn Taimiyyah’s asceticism was a practical demonstration of the principles he advocated, contrasting sharply with some of the materialism and excesses observed among certain Sufi leaders of his time.
One of Ibn Taimiyyah’s contemporaries remarked, “He lived what he preached—a man detached from the world and attached to his Lord.” His lifestyle serves as a rebuke to modern-day pretenders who claim to follow the path of Sufism while indulging in fame, wealth, and worldly pleasures.
Works on Sufism and Spirituality
Ibn Taimiyyah’s contributions to Sufism include several writings that explore the spiritual dimensions of Islam. Among his notable works is Kitab al-Tawhid, in which he emphasizes the importance of purifying one’s belief and worship. While the book is often cited for its theological rigor, it also contains profound insights into spirituality and the role of the heart in attaining closeness to Allah.
In Al-Ubudiyyah (The Book of Servitude), Ibn Taimiyyah explores the concept of total submission to Allah, a cornerstone of Sufi practice. He describes servitude as the highest station of a believer, attainable only through sincere devotion, humility, and love for Allah. This work resonates deeply with the principles of authentic Sufism.
Another important text, Al-Siyasa al-Shar’iyyah, highlights the balance between spiritual refinement and societal engagement. Ibn Taimiyyah argued that true Sufism does not advocate withdrawal from the world but encourages believers to actively contribute to their communities while maintaining their spiritual integrity.
The Myth of Ibn Taimiyyah as Anti-Sufi
The portrayal of Ibn Taimiyyah as anti-Sufi is largely the result of selective reading and misrepresentation. Critics often cite his harsh condemnation of deviant practices without acknowledging his nuanced views on authentic Sufism. Orientalist scholars and Sunni academics now point to this oversimplification as a distortion of his legacy.
Criticism of Deviant Practices, Not Sufism
Ibn Taimiyyah’s critiques were directed at specific practices and doctrines that he viewed as corruptions of Islam. He opposed grave worship, excessive veneration of saints, and esoteric philosophies that lacked basis in the Quran and Sunnah. These critiques were not unique to Ibn Taimiyyah; many classical scholars, including Imam Al-Ghazali and Imam Al-Dhahabi, also criticized such practices.
Defending the Early Sufis
Ibn Taimiyyah frequently defended the early Sufis, distinguishing them from later groups that introduced un-Islamic innovations. He praised figures like Al-Junaid, describing them as exemplars of true Sufism. His admiration for these early practitioners underscores his respect for the discipline in its authentic form.
Lessons for Modern Sufi Practitioners
The rediscovery of Ibn Taimiyyah’s positive engagement with Sufism offers valuable lessons for contemporary Muslims, particularly those who identify as Sufis. His emphasis on adhering to the Quran and Sunnah serves as a reminder to avoid innovations and ensure that spiritual practices remain rooted in Islamic orthodoxy.
A Call to Authenticity
Ibn Taimiyyah’s critique of materialism, fame, and reputation-seeking among certain Sufi leaders is particularly relevant today. Many so-called Sufi shaykhs have deviated from the ascetic example set by the early Sufis and by scholars like Ibn Taimiyyah. For those seeking genuine spirituality, his life and writings provide a blueprint for balancing inner purification with adherence to Islamic principles.
Unity Through Understanding
The recognition of Ibn Taimiyyah as a defender of true Sufism has the potential to bridge divides within the Muslim community. By moving beyond simplistic labels and engaging with his works, Muslims can appreciate the depth of his scholarship and his commitment to the spiritual, intellectual, and ethical dimensions of Islam.
Conclusion: Reframing Ibn Taimiyyah’s Legacy
The new research into Ibn Taimiyyah’s relationship with Sufism demolishes the myth of his being entirely anti-Sufi. It reveals a scholar deeply engaged with the spiritual tradition of Islam, defending its authenticity while critiquing its deviations. Ibn Taimiyyah was not merely a polemicist but a practitioner and advocate of sunnatic Sufism, embodying its principles in both his writings and his personal life.
For Muslims today, this rediscovery is more than an academic revelation. It is a call to revisit the spiritual richness of Islam, to balance reason and revelation, and to seek closeness to Allah through a path rooted in the Quran, Sunnah, and the legacy of scholars like Ibn Taimiyyah. His nuanced perspective invites us to transcend polarizations and strive for authenticity in our faith and practice.
We invite visitors to research:
Ibn Taymiyah
GEORGE MAKDISI
The Place of Tasawwuf in Traditional Islam
Nuh Ha Mim Keller on the sufism of Ibn Taimiyyah
The Debate with Ibn Taymiyya
The Testimony of Ibn Taymiyya to Ibn `Ata' Allah: Shaykh Ibn Taymiyya had been imprisoned in Alexandria. When the Sultan pardoned him, he came back to Cairo. At the time of the evening prayer he went to al-Azhar mosque where salat al-maghrib was being led by Shaykh Ahmad Ibn `Ata Allah al-Iskandari. Following the prayer, Ibn `Ata' Allah was surprised to discover that Ibn Taymiyya had been praying behind him
ON TASAWWUF
Shaykh Yusuf al-Qaradawi
Sufi quotations of Ibn Taimiyyah
Amazing words
Pandangan Ibn Taymiyyah Dalam Tasawuf
Hafiz Firdaus Abdullah
Monday, September 10, 2007
Exploring Differences in Creed and Methodology Between Imam Asy-Syafii and Imam Al-Ghazali
The Islamic intellectual tradition has been shaped by towering figures whose legacies continue to influence the faith today. Among the most celebrated are Imam Asy-Syafii (767–820 CE), the founder of the Syafii school of jurisprudence, and Imam Al-Ghazali (1058–1111 CE), famously known as "Hujjatul Islam" (the Proof of Islam). Although both are considered luminaries of the Syafii school, their approaches to creed and methodology reveal significant divergences that have far-reaching implications for Islamic thought.
This article delves into these differences, shedding light on Imam Asy-Syafii’s commitment to the creed of the Salaf (pious predecessors) and his rigorous methodology of ijtihad, in contrast to Imam Al-Ghazali’s adherence to the Asyari creed and his approach to jurisprudence, which leaned heavily on the foundational work of Asy-Syafii.
Imam Asy-Syafii: A Salafi Approach to Creed and Jurisprudence
Creed of the Salaf
Imam Asy-Syafii was deeply rooted in the creed of the Salaf, characterized by a commitment to the theological simplicity and clarity upheld by the Prophet Muhammad (peace be upon him) and his companions. This creed was later championed by figures like Imam Ahmad Ibn Hanbal and, centuries later, defended rigorously by Syaikh Al-Islam Ibn Taimiyyah.
Asy-Syafii’s creed rejected speculative theology (kalam) and upheld the divine attributes of Allah as mentioned in the Quran and authentic Sunnah, without delving into metaphorical reinterpretations or anthropomorphism. His theological stance reflected a profound trust in the transmitted texts (naql) and the understanding of the earliest Muslim generations.
Methodology of Ijtihad
In jurisprudence, Asy-Syafii pioneered a systematic approach to deriving rulings directly from the Quran and Sunnah. His magnum opus, Al-Risalah, laid the groundwork for the science of Usul al-Fiqh (principles of jurisprudence), which harmonized textual sources with reason.
He was known for prioritizing authentic hadith over the opinions of scholars or speculative reasoning. His approach ensured that Islamic law remained anchored to its primary sources while accommodating the needs of diverse societies. This methodology distinguished him from later scholars, including Imam Al-Ghazali, whose reliance on earlier Syafii rulings sometimes lacked the same rigorous adherence to first principles.
Imam Al-Ghazali: Synthesizing Philosophy, Theology, and Fiqh
Advocacy of the Asyari Creed
Imam Al-Ghazali was a staunch defender of the Asyari creed, a theological school founded by Abu al-Hasan al-Ashari. While often associated with Ashari himself, this creed was heavily influenced by the earlier teachings of Ibn Kullab. The Asyari school sought to provide a rational defense of Sunni theology against the challenges posed by Mu'tazilites and other speculative theologians. However, it departed from the literalist stance of the Salaf by embracing metaphorical interpretations of divine attributes to align them with reason.
Al-Ghazali’s theological writings, such as Al-Iqtisad fi al-Itiqad (Moderation in Belief), reflect his deep commitment to the Asyari creed. He argued that rational inquiry was essential for safeguarding the faith, a perspective that diverged sharply from Asy-Syafii’s reliance on the transmitted texts.
Methodology in Jurisprudence
Although Al-Ghazali adhered to the Syafii school, his approach to jurisprudence was less innovative than Asy-Syafii’s. He relied heavily on the legal framework established by his predecessors, particularly Asy-Syafii. Critics have argued that Al-Ghazali’s contributions to fiqh were more about elaboration and synthesis than groundbreaking methodology.
Al-Ghazali’s real contributions lay in integrating fiqh with broader ethical and spiritual dimensions. His magnum opus, Ihya Ulum al-Din (The Revival of the Religious Sciences), infused legal rulings with insights from Sufism and theology, creating a holistic vision of Islam. This synthesis made him immensely influential but also drew criticism from traditionalists who saw his reliance on speculative theology and mysticism as a departure from the rigor of the Salaf.
Clash of Creeds: Salafi vs. Asyari
The theological differences between Asy-Syafii and Al-Ghazali highlight a broader tension within Sunni Islam. While Asy-Syafii upheld the creed of the Salaf, emphasizing submission to divine revelation, Al-Ghazali championed the Asyari creed, which sought to reconcile revelation with reason.
Divine Attributes
One of the key points of divergence lies in the interpretation of Allah’s attributes. Asy-Syafii, in line with the Salaf, affirmed these attributes as they appear in the Quran and Sunnah, without questioning their nature or engaging in metaphorical reinterpretation. Al-Ghazali, following the Asyari tradition, often adopted metaphorical interpretations to distance Allah’s attributes from any anthropomorphic connotations.
Role of Reason
For Asy-Syafii, reason played a secondary role, serving to understand and implement divine texts rather than to reinterpret them. In contrast, Al-Ghazali placed greater emphasis on rational theology, arguing that reason was a necessary tool for defending the faith against intellectual challenges.
Subversion of the Syafii School
By the time of Ibn Taimiyyah, the Syafii school had undergone significant transformations, partly due to the influence of Asyari scholars like Al-Ghazali. The Asyari creed had become dominant among many Syafii scholars, leading to tensions with traditionalists who sought to preserve the original teachings of Asy-Syafii.
Ibn Taimiyyah and his contemporaries, including traditionalist Syafii scholars like Ibn Kathir, worked to reclaim the Syafii school from what they saw as deviations introduced by Asyari theology. This effort underscores the enduring struggle within Sunni Islam to balance fidelity to the Salaf with the intellectual demands of later generations.
Conclusion: A Legacy of Divergence and Synthesis
The differences between Imam Asy-Syafii and Imam Al-Ghazali in creed and methodology reflect the diversity of Sunni Islam’s intellectual heritage. Asy-Syafii’s unwavering commitment to the Salafi creed and his groundbreaking methodology in jurisprudence laid the foundation for a tradition rooted in the Quran and Sunnah. Al-Ghazali, by contrast, sought to synthesize theology, law, and spirituality, leaving a profound impact on Islamic thought but also inviting controversy.
For modern Muslims, understanding these differences is crucial. The forthcoming book by IVIFOND promises to illuminate these distinctions, offering a nuanced appreciation of both scholars’ contributions. By examining their legacies, readers can better navigate the complexities of Islamic theology and law, reconnecting with the principles that have guided the faith for centuries.
This exploration of Asy-Syafii and Al-Ghazali is not merely an academic exercise but a call to reflect on the enduring relevance of their ideas. Whether one aligns with the rigor of the Salaf or the synthesis of Al-Ghazali, their intellectual journeys remind us of the richness of the Islamic tradition and its capacity to adapt and endure.
Research on Secret Khomeini-Israel Relationships, by Ahmad Mokhzani Abdullah
Is Iran really such an avowed enemy of the Zionist state?If it really is, how can the 2 non-Arab Middle Eastern powers explain Iran-Contra scandal happening even during Khomeini's era?
What's the significance of the authentic hadith predicting the Antichrist to be emerging from Yahudiyyah in Isfahan, Iran?
What's the significance of the authentic hadith predicting the Antichrist to be emerging amongst the Prophetic Kharijites?
Did the Kharijites die out or they through 'taqiyyah' or dissimulation emerged as another deviant Islamic sect? Perhaps the Shiites?
References
Saturday, September 8, 2007
Research on Albert Einstein’s Relativity and the Quran, by Ahmad Mokhzani Abdullah
The objectives:Eventual Islamization and Tawhidization of the General Theory of Relativity of Einstein
Using Einstein’s Relativity as ‘mihrab al-iman’ or means towards fortification of iman or conviction in the Existence of the Creator
Giving intellectual credit to Einstein as ‘mufassir’ or interpreter of the Quran relating to time, space and destiny as ‘makhluq’ or creation of God
Synthesizing The Wasiti Creed of Ibn Taimiyyah and Einstein’s General Theory of Relativity
Exploring the universe beyond Newton’s and Einstein’s astrophysical perceptions of reality
Will a Muslim come forward to explore reality of our existence far beyond than what the 2 scientific titans had done?
Thursday, September 6, 2007
Warren Buffett: The greatest investor of all time
Warren Buffett - Wikipedia, the free encyclopediaBERKSHIRE HATHAWAY INC.
#2 Warren Buffett - Forbes.com
Warren Buffett Biography
Salon Brilliant Careers Warren Buffett
The Warren Buffett You Don't Know
Stockpickr! Warren Buffett Portfolio
Warren Buffett
Warren Buffett
The Warren Buffett Fan Center
Warren Buffett: How He Does It
Warren Buffett - The TIME 100 - TIME
Warren Buffett Secrets
Shareholder Letters
Warren Buffett MBA Talk
Wednesday, September 5, 2007
Ahmad Mokhzani Abdullah Al-Malizi
Pseudonyms:Daniel Levy Nor & The Malaysian Oracle & Darius Lucas Nehemiah
E-mail:
ahmad_mokhzani@hotmail.com
Web:
Cyber Ahmad Mokhzani Abdullah Space
Phone:
006(0)176445805
Chief Visionary Architect of The UAI Group, The IVI Group, The AMA Group and The UNU Group.
General Partner of Al-Malizi Fund as well as Patriarch & Supreme Guide of Al-Malizi Group of Companies & Charities and Al-Malizi Online.
Emeritus Professor and Syaikh Al-Islam of the Islamic Academia like Ibn Taimiyyah.
Universal Ummatic Futurist and Sunnatic Ummatic Islamist.
Universal Ummatic Futurist and Sunnatic Ummatic Islamist.
Author, Educator, Entrepreneur, Fighter, Investor, Reformer, Researcher, Speaker and Thinker.
Aspiring to be a Universal Jihadist-Reformist-Traditionalist Salafi and Quranic-Sunnatic Sufi.
Aspiring to be a Universal Jihadist-Reformist-Traditionalist Salafi and Quranic-Sunnatic Sufi.
The Pathans: A Journey from Ancient Israelites to Afghan Muslims and Their Role in the End Times
The story of the Pathans (or Pashtuns) is an extraordinary saga of identity, transformation, and destiny. It is a tale that spans millennia, tracing their origins to the ancient Tribes of Israel and following their journey into Islam as devout Afghan Muslims. The Pathans' unique lineage, ethnic and religious development, and their potential end-times role—arguably through movements like the Taliban—offer a fascinating lens into history and prophecy. Alongside this, the genealogy of modern Jews is also examined, with evidence suggesting that the majority, particularly the Ashkenazi Jews, descend not from ancient Israelites but from the Khazars, a Turkic people who embraced Judaism in the 8th century CE. This dual exploration challenges prevailing narratives and provides a deeper understanding of historical and eschatological developments.Pathans: Tracing Their Lineage to the Tribes of Israel
The origins of the Pathans have long intrigued historians, anthropologists, and theologians. Oral traditions, historical records, and genetic studies suggest that the Pathans may descend from the Ten Lost Tribes of Israel, exiled by the Assyrian Empire in the 8th century BCE. The theory posits that these tribes dispersed and settled in various regions, with some eventually finding refuge in the mountainous terrain of present-day Afghanistan and Pakistan.
Oral Traditions and Cultural Parallels
Pathan tribal lore often speaks of descent from Qais Abdur Rashid, a figure claimed to be a descendant of King Saul of Israel. This lineage, combined with the Pathans' clan names, many of which mirror those of ancient Israelite tribes (e.g., Afridi, Yusufzai, and Levani), strengthens the claim of their Israelite heritage.
Cultural practices further bolster this connection. Pathans historically observed customs resembling Jewish traditions, such as ritual purity laws, dietary restrictions akin to kosher rules, and the wearing of prayer shawls. Before their widespread conversion to Islam, these practices hinted at a Judaic past that persisted for centuries.
Islamic Conversion and Identity Transformation
The Pathans’ mass conversion to Islam occurred around the 7th and 8th centuries CE, following the arrival of Muslim armies and missionaries. Despite their new religious identity, echoes of their Israelite heritage remained embedded in their cultural fabric. Today, the Pathans are known for their devout adherence to Islam, with their societal codes, such as Pashtunwali (the traditional tribal code), reflecting a blend of ancient customs and Islamic principles.
The End-Times Role of the Pathans
Islamic eschatology places significant emphasis on the role of certain peoples and movements in the events leading up to the Day of Judgment. The Pathans are often associated with the prophecies surrounding the conquest of Rome (often interpreted as the West or Byzantium), a major event foretold in Islamic traditions.
Taliban Movement and the Pathan Connection
The Taliban movement, founded predominantly by Pathans, has been a powerful force in modern Islamic geopolitics. While controversial, the Taliban’s rise and resilience have led some to draw parallels with eschatological prophecies. Islamic traditions speak of armies emerging from the region of Khorasan (often identified with parts of Afghanistan and Pakistan), carrying black flags and playing a pivotal role in the final battles before the end times.
The Pathans, as the primary ethnic group driving the Taliban, are seen by some as fulfilling this prophetic narrative. Their fierce independence, strong religious commitment, and historical resilience align with the characteristics described in these traditions. Whether or not this interpretation holds true, the Pathans' historical and spiritual journey positions them as key players in the unfolding of eschatological events.
The Khazars and the Genealogy of Modern Jews
Contrasting the lineage of the Pathans with that of modern Jews unveils a striking narrative shift. While the Pathans are argued to retain a direct connection to the ancient Israelites, the majority of today’s Jews—particularly Ashkenazi Jews—are increasingly understood to descend from the Khazars, a federation of Turkic tribes that embraced Judaism in the 8th century CE.
The Khazar Conversion to Judaism
The Khazars, a powerful Turkic empire in the Caucasus region, adopted Judaism en masse under their king, Bulan, around 740 CE. This conversion was strategic, allowing the Khazars to remain politically neutral between the Christian Byzantine Empire and the Islamic Caliphate. Over time, the Khazars became a stronghold of Judaism, influencing Jewish culture and demographics significantly.
The Khazar Empire eventually fell, but its people dispersed across Europe, particularly Eastern Europe. This migration forms the basis for the argument that Ashkenazi Jews, who today constitute the majority of the global Jewish population, are primarily of Khazar origin rather than Israelite descent.
Genetic and Historical Evidence
Genetic studies have revealed that Ashkenazi Jews share significant genetic markers with populations from the Caucasus region, supporting the Khazar hypothesis. This challenges the narrative propagated by Zionist ideologies that modern Jews are the direct descendants of the ancient Israelites. Instead, it suggests that many contemporary Jews are more closely related to Turkic peoples than to the Semitic Israelites.
Implications for the State of Israel
If modern Jews are primarily of Khazar descent, the foundation of the State of Israel as the "ancestral homeland" of the Jewish people becomes historically tenuous. Rather than being a revival of an Israelite kingdom, Israel could be viewed as a modern iteration of the Khazar kingdom, reflecting a historical continuity of Jewish Khazar influence.
Contrasting Pathans and Modern Jews
The juxtaposition of the Pathans’ and the Khazars’ stories reveals a striking dichotomy in the preservation of lineage and identity. The Pathans, despite centuries of cultural and religious transformation, have retained a connection to their Israelite roots while fully integrating into the Islamic tradition. In contrast, the Khazars adopted Judaism, shaping the demographic and cultural identity of modern Jews but distancing themselves genealogically from the ancient Israelites.
Conclusion: A Tale of Two Peoples
The narratives of the Pathans and the Khazars offer profound insights into the complexities of identity, heritage, and destiny. The Pathans’ journey from the ancient Tribes of Israel to devout Afghan Muslims showcases the enduring impact of lineage and faith. Their potential role in the end times, as foretold in Islamic eschatology, underscores their historical and spiritual significance.
Meanwhile, the story of the Khazars challenges conventional understandings of Jewish genealogy. The evidence pointing to their Turkic origins and their influence on modern Jewry invites a reevaluation of historical assumptions, particularly concerning Zionist claims about the State of Israel.
Together, these stories remind us of the fluidity and resilience of identity and the enduring power of faith and heritage in shaping the destinies of peoples and nations. For the Pathans, their past, present, and potential future remain a testament to the profound interconnectedness of history, religion, and prophecy.
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Possible descendants of the ancient Israelites, from the progeny of Saul
Embraced Islam at the time of Muhammad
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Kashmir
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Khazars:
Possible descendants of the ancient Gog and Magog or 'Yajuj wa Majuj' of the Islamic eschatology
Now behind Global Freemasonry controlling virtually every nation of the globe in particular the US, the EU and Israel
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THE SEPHARDHIM AND THE ASHKENAZIM
Yajuj wa Ma'juj (Gog and Magog)
How they began controlling the world
Ahmad ibn Fadlan Summary
Benjamin H. Freedman - Wikipedia, the free encyclopedia
The Amazing Warnings Of Benjamin Freedman
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BEN FREEDMAN ON THE JEWS
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The 60 Forthcoming Books of Ahmad Mokhzani Abdullah under Universal AMA Scholarship (Part 4)
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Christian Zionism: 
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Network Marketing Jewels
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The Emerging Antichrist
In Light Of Prophecies Of The Prophet Muhammad And Nostradamus
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The Mosaic Pharaoh
The Scholarly Quest For The Biblical And The Quranic Pharaoh
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The Best Information Entrepreneurship Secrets That Could Make You Millionaire
The Entrepreneur Mind
Understanding The Mindset Of Bill Gates And Other Multimillionaire Entrepreneurs
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Islam Dan Syiah
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Secret Vatican Agenda
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Suffering In Silence
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The Millionaire Paradise
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Secret Israeli Agenda
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Monday, September 3, 2007
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