Analysis of information sources in references of the Wikipedia article "Salafi–Sufi relations" in English language version.
kubrawiyya percent gedimu hui ma tong.
The rift between the Salafis/Wahhabis and the Sufis is not unique to the Caucasus. It is found in practically every Muslim country today (as well as the Muslim diasporic communities of the West),
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ignored (help)sufi doctrine: The same doctrine is professed by those Süfi who teach that this world is a sleeping soul and yonder world a soul awake, and who at the same time admit that God is immanent în certain places-eg. in heaven in the seat and the throne of God (mentioned in the Koran). But then there are others who admit that God is immanent in the whole world, in animals, trees, and the inanimate world, which they call his universal appearance. To those who hold this view, the entering of the souls into various beings in the course of metem psychosis is of no consequence.
While most Muslim governments in the 1960s were tolerant of popular Islam, the one state that proscribed the brotherhoods even more strictly than secular Turkey or Algeria (Where prohibition was eventually lifted) was Saudi Arabia. Here, the scholarly Islam of ulemas claimed a monopoly on religious matters and dictated the only acceptable discourse on the central values of society and political order. Mystics and secularist intellectuals were held in particular opprobrium.
I studied each volume page by page and never came across any place in which Shaykh Muhammad bin 'Abd al-Wahhab criticizes, refutes or rejects Tasawwuf or any one of the Sufi shaykhs on account of his Tasawwuf.
The rift between the Salafis/Wahhabis and the Sufis is not unique to the Caucasus. It is found in practically every Muslim country today (as well as the Muslim diasporic communities of the West),
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: CS1 maint: multiple names: editors list (link)The Afghan Taliban's scholars are strict Deobandis and suppressed the Salafist trend when they came to power in Afghanistan in the 1990s.... However, the post-9/11 U.S. invasion of Afghanistan provided Salafists with an opportunity to thrive because the religious duty of defensive war against 'infidel' American invaders forced the Afghan Taliban to ally with Salafists... Salafists, therefore, remained either foot soldiers or part of small groups under the Afghan Taliban's command.
Pashtun Salafist figures convened in Peshawar under the leadership of Shaikh Abdul Aziz Nooristani and Haji Hayatullah, who is the nephew of Shaikh Jamil ur Rehman, and pledged an oath of loyalty to the Afghan Taliban and condemned IS-K. They requested protection from the Afghan Taliban for the Salafist community... Salafists ostensibly are now loyal to the Afghan Taliban
In an effort to intellectually uproot Wahhabism and Salafism, the Hawza ʻElmiyya in the city of Qom—a seminary where Shiite Muslim clerics are trained—has provided special education for thousands of people around the country. They aim to raise awareness and promote a critical approach to "Wahhabism, Baha'ism, Sufism, fake mysticism, Christianity, and Zoroastrian". The latter two faiths are legal in Iran, but have been lumped in with the others in an effort to strengthen the footing of the dominant Shiite faith.
The rift between the Salafis/Wahhabis and the Sufis is not unique to the Caucasus. It is found in practically every Muslim country today (as well as the Muslim diasporic communities of the West),
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ignored (help)In July of this year [2012], a group of 22 Somali Salafi scholars met in Nairobi, Kenya, and issued a fatwa (a religious edict) that condemned a young Somali cleric based in Kenya named Shaikh Hassaan Hussein Adam .... Many Salafis from the old school, consider him [Hassaan Hussein Adam] to be extremely dangerous because, ... Hassaan provides Al Shabab radicals with the religious justification they need for their militant war in Somalia.
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: CS1 maint: unfit URL (link)In an effort to intellectually uproot Wahhabism and Salafism, the Hawza ʻElmiyya in the city of Qom—a seminary where Shiite Muslim clerics are trained—has provided special education for thousands of people around the country. They aim to raise awareness and promote a critical approach to "Wahhabism, Baha'ism, Sufism, fake mysticism, Christianity, and Zoroastrian". The latter two faiths are legal in Iran, but have been lumped in with the others in an effort to strengthen the footing of the dominant Shiite faith.