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
No comments:
Post a Comment