Universal AMA Scholarship (Dunia Ilmu Al-Malizi)

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Ahmad Nor

Iranian President Ahmadinejad,
Islamic Eschatology,
and Near-Term Implications

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Moshiach: The Messiah

The Awaited Saviour

CATHOLIC ENCYCLOPEDIA: Jesus Christ

Mission Of Maitreya, "Eternal DIvine Path"

The Count of St. Germain - Crystalinks

Saoshyant

The Knights Templar The Baphomet Mythos www.templarhistory.com

The Meaning of "the Great Architect of the Universe"

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Dreaming of Moshiach
The best weblog to understand the Antichrist from the Judaic perspective

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Personal UPDATE News Journal Articles

1993 - 2 articles
1994 - 8 articles
1995 - 25 articles
1996 - 36 articles
1997 - 49 articles
1998 - 38 articles
1999 - 53 articles
2000 - 69 articles
2001 - 74 articles
2002 - 54 articles
2003 - 52 articles
2004 - 61 articles
2005 - 55 articles
2006 - 63 articles
2007 - 34 articles

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Iran Contra

Secret Iran-Israel Relationships

Secret Khomeini and Israel Relationships

Shiites and Israel

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The 3 Powers are representatives of the Antichrist, although Nostradamus argued America will be betrayed in the future, probably by both Iran and Israel. Please research Fenomena Iran dan Hizbullah.

Links:
The Nostradamus Code: World War III
Iran’s Fifty-year Plan to export the Revolution
THE PROTOCOLS OF THE LEARNED ELDERS OF ZION
The International Jew The World's Foremost Problem

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The Biblical Antichrist?

The Comte de St. Germain.

From Sacred Texts.

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Shiite depiction of the Caliph Ali.

How similar to description of the Antichrist given by the Prophet Muhammad in authentic narrations!

Except the eye is not blind.

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Ahmad Nor

The Antichrist in person will unite Shiites, Catholics and Zionists worldwide under his dominion.

Iran, Vatican and Israel together with Socialist-Communist block countries will be the new Global Superpower surpassing the US and the UK, to be led by the Antichrist.

The new Antichrist Superpower will invade the whole globe, country after country, city by city, leading to planet's greatest holocaust of those opposing authority of the Beast.

The future Antichrist Superpower will be global expansion of Greater Israel and Shiite Crescent, as well as global expansion of the new Persian Empire (Iran and Iraq) and the New Roman Empire (the EU).

The Antichrist will first appear as The Twelth Imam of the Shiites in Isfahan, Iran within Iranian Jews there and subsequently enter Israel to be crowned as Moshiach of the Zionists and later on accepted by many Zionist Jews worldwide. He will eventually take over The Holy See and rule Vatican as The Christ (the Biblical Antichrist) together with the Last Pope, Petrus Romanus; repeating the bloody Inquisition of innocent humanity on a global scale. Shiites and Catholics will unite as one brotherhood together with Zionists under the Antichrist.

The Beast will impersonate Christ in many ways and finally claim to be Allah Himself (Arabic: الله, Hebrew: אלה‎), holding his own Day of Judgement, whilst deceiving mankind with images of Paradise and Hell.

The researcher is certain that Allah of Shiites, Catholics and Zionists differs from Allah of all the Messengers, from Adam to Muhammad. Allah of the former can manifest himself as human on earth, whilst Allah The Creator of the Universe can only be seen with physical eyes in the Next World. The Antichrist in the midst of his Day of Judgement will enslave humanity to accept him as Allah. Please read Return of Allah: Shiite Muslims in Iraq.

In summary, the Antichrist will initially claim to be The Twelth Imam, and then Moshiach and Christ, then Son of Allah and eventually Allah Himself.

The Prophet Muhammad advised Muslims to recite the first ten verses of Surah Al-Kahf of the Quran as protection from tribulations of the Antichrist. It is the most vital chapter of the Quran in relations to the end-times; in it are signs pertaining to Zulqarnain, Gog and Magog and Youth of the Cave.

The researcher is certain that the Antichrist will imitate Zulqarnain in establishing his future empire, starting from Iran and Israel, moving towards Asia and finally other parts of the world.

From research, it is probable that Zulqarnain of the Quran is the historical Cyrus the Great, whose Persian empire was the largest empire ever existed on the surface of the earth.

The new Cyrus will reestablish the Persian empire and expand it to the pride of many Iranians and Zoroastrians. It is amazing to note that during the ancient time, Cyrus the Great was held as Moshiach by many Jews for centuries although he was not Jewish by ethnicity, and the avenue where he permitted the Jews of Iran to rebuild the Temple in Jerusalem was in the heart of Isfahan, the place where the Prophet Muhammad prophesied the Antichrist to emerge before his global conquest.

The future Cyrus (the Antichrist) will first strengthen Iran acting as The Twelth Imam, and after being accepted as Moshiach by Israel, Jews and Zionists worldwide (just like the ancient Cyrus himself was accepted as Moshiach by the ancient Jews), he will finally launch his Global Revolution from Jerusalem to establish his New World Order and authoritarian supremacy, until the second advent of the Christ Jesus.

The Antichrist will direct his Shiite followers to put the whole Islamic nation under his dominion, whilst his Catholic followers are directed to force the whole Christendom to worship him as Christ, his followers amongst the feminists will be commanded to lure many innocent women into his Way, and finally his Zionist followers will take the task of invading the whole globe, even at the cost of destroying the present superpower, the United States of America. He will corrupt the teachings of Islam and ultimately destroy Christianity itself.

The researcher if of the opinion that both St. Paul and Abdullah Ibn Saba had been agents of the Antichrist to destroy Islam of Jesus and the Prophet Muhammad from within.

Shiite fundamentalists including those of Hizbullah and Sadr Army will join the Christian Fundamentalists and Zionist terrorists as well as Communist and Socialist revolutionaries worldwide, in conquering the whole world, under leadership of terror of the Antichrist.

The Antichrist will be a Sephardic Jew in ethnicity, but will claim himself via deception to be an Arab, a Persian and a Roman too, relating his ancestry to Household of the Prophet Muhammad, the last Emperor of the Persian Empire (under the Sassanid Dynasty) and finally descendant of Saint Peter; reputed to be Founder of the Catholic Church.

The Beast will have perfect command of Hebrew, Arabic, Persian and Latin languages. His rise to world power will be made easy by support of his Jewish followers from Euro-Jews or the Ashkenazic Jews, who according to the author of The Thirteenth Tribe, were descendants of the Khazars, converts to Judaism en masse in 740 AD.

There will occur massacre of the Arabs, (except the Shiite Arabs) in the whole Middle East, by joint efforts of the Iranians and the Israelis. The Persians and the Jews had always been hostile towards the Arabs. Please read this excerpt from Treacherous Alliance: The Secret Dealings of Israel, Iran and the United States.

The Shiite Arabs are descendants of the Prophetic Kharijites who abandoned Ali, but eventually infiltrated Party of Ali as a disguise; all were and are still loyal followers of the Jew, Abdullah Ibn Saba.

At the time of the Antichrist, Shiism will undergo tremendous changes in creed and jurisprudence, as then the Antichrist (acting as The Twelth Imam) will re-Judaize it to conform more to the Talmud. He will also bring his version of the Quran and destroy copies of the present Quran.

The Antichrist acting as The Twelth Imam will attempt to invade Makkah and Madinah with his Shiite fanatics but will be halted by angels guarding both cities. He will make claim as the Promised Divine Saviour to every existing religion of his day, and will seek to unite them under One Global Religion just like Bahaism.

The researcher is certain that the original Gog and Magog are located within the ranks of the present day Ashkenazic Jews, who had been pioneers of World Zionism, forefathers of Greater Israel and occupiers of The White House and thus the greatest Superpower today, the United States of America.

Pasdaran, an intelligence agency and vanguard of the 'Islamic' Revolution founded during Khomeini's rule will merge with Mossad, a notorious Israeli espionage organization during the 40 day governance of the Antichrist, of which the first day will be lengthened to the time equal to that of a year.

The Great Depression of 1929 will recur throughout the whole United States (during the global theocratic rule of the Antichrist and his followers among rabbis, priests and ayatollahs), leading to millions of people jobless and homeless, and countless corporations and businesses closed, and eventually collapse of the stock market and the entire American currency and economy.

According to Nostradamus in The Nostradamus Code: World War III, American supremacy will be reduced, and for the first time in world history, the world will be invaded by a single man ie the Antichrist.

The Hojjatieh Society of Iran, Society of Jesus of The Holy See and The Knights Templars (now known as Freemasonry) pave the way for the Antichrist to emerge on the global scene, having powerful alliance behind the scene.

The Antichrist will deceive the unitarian believers among Muslims, Jews and Christians via logic and magic. He will be an amazing logician and philosopher (interesting to note that the best minds in logic and philosophy had always been Persian and Jewish), and superior magician and cabalist, mastering the arts and science of Kabbalah. He will be the most superior logician and magician of his day, throughout the whole world.

The Beast's emergence will witness the rise of many debaters, liars, magicians and terrorists committing crimes in the names of God and Justice.

The Antichrist is the Father of Terror and Pioneer of Terrorism, and had been behind acts of terror of terrorist organizations like Hizbullah (as in Shabra Shatila Massacre), Mossad (as in September 11) and Freemasonry (as in the French Revolution).

The King of the Jews is the New World Messiah of the New World Order.

Blogs created by Ahmad Nor:
Antichrist And Shiism
Antichrist And Catholicism
Antichrist And Zionism

Books to be released by Ahmad Nor:
Secret Iranian Agenda
Secret Vatican Agenda
Secret Israeli Agenda

Visitors can surf:
Anti-Zionist Jews
Books on Freemasonry from Harun Yahya for Alburr
Islam and Freemasonry
Free Apocalypse Library for Alburr

Ahmad Nor

Visitors can research:

Mustafa Kemal Ataturk

Ataturk.com - Home
ATATURK was JEWISH
"Turkey Between Secularism and Islamism" by Jacob M. Landau
The Secret Jews
History of Jews in Anatolia - Pan Aryan Alliance
How Ataturk Destroyed Islam in Turkey

Muammar Al-Gaddafi

May 17, 2006: But you don't look Jewish (or maybe you do)
Gaddafi's plan for a bi-national Jewish-Muslim state, to be called "Israstine," is presented on a Hebrew language website in an attempt to promote his vision for peace directly to the Israeli public
Is Gaddafi Jewish?

Abdullah Ibn Saba

Books on Shiism
Jewish Encyclopedia: Abdullah ibn Saba, Founder of Shi’ism
Origins of the Shia Sect
Battle of Siffin
Battle of the Camel
A Shi'ite Encyclopedia Chapter 10
Historical Background of the Religion of Shiism
The Rebellion Against Uthman: People Behind the Conspiracy

Nouri Al-Maliki

From George Allen to . . . Nouri Al Maliki?

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Official Web

Contact The Scholar

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SŪRAH AL-KAHF: ARABIC TEXT - TRANSLATION AND MODERN
COMMENTARY

JERUSALEM IN THE QUR’AN

You can also research:
Free Apocalypse Library for Alburr

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NST Online

news@nstp.com.my

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Utusan Malaysia Online

online@utusan.com.my

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CREEDOPEDIA
An encyclopedic search engine on religion

Ahmad Nor

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

Ahmad Nor

Holiest Wars: Islamic Mahdis, Their Jihads, and Osama bin Laden

Timothy Furnish at tfurnish@bellsouth.net

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Treacherous Alliance

The Secret Dealings of Israel, Iran and the United States

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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

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Visitors are welcome to surf the AMA blogs related to the Antichrist:

The Antichrist Religion

The New Futurist

Jihad Against Terrorism

Antichrist And Zionism

The Antichrist Empire

Global Freemasonry Revealed

Antichrist And Shiism

Encyclopaedia Messianica Ummatica

New Age Christ

The Al-Kahf Code

Antichrist And Catholicism

Logic Terror Magic

Antichrist And UFOs

Darius Lucas Nehemiah

Ahmad Nor

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

Ahmad Nor

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.

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