Just as imperialists used Salafism in the past to advance their agenda, today Sufism has become their favorite vehicle and tool. Will the Muslims ever learn?
It came as a shock to the Saudis that they were not only not invited to the Islamic conference in Grozny but that the final communiqué even excluded them from being Sunnis.1
In the contemporary Ummah, Sufism is often associated with apolitical, pacifist Islam of the type that the West would like to promote as “true Islam” all over the Muslim world. FAHAD ANSARI looks back at the great tradition of jihadi Sufis in recent Muslim history.
The life and legacy of the 8th Imam – Imam Ali al-Rida [AS]. As was always the case, the death of the preceding Imam [AS] Imam Musa al-Kazim [AS] was accompanied with a degree of uncertainty and division within the community about the identity of the successor. On this occasion however the disagreement and confusion was relatively minor and short lived, almost the entirety of the Shi’i community came to accept Imam Ali al-Rida [AS] as the 8th Imam [AS] and as the successor to Imam Musa al-Kazim [AS].1
After the Prophet [sAW] himself there is no other figure in Islamic History who has exercised the same comprehensive and lasting influence as Imam Ali [AS]. This can in part be seen from the duality of titles that one may be applied to him with respect to Sunni and Shi'ah tradition respectively. From the Sunni point of view he is the fourth among the rightly guided caliphs, from the Shi’ah point of view he is the first of he 12 Imams [AS], that in itself indicates that he holds an honoured position in the totality of Islamic tradition despite varying interpretations.1
There is only one Maulana in Turkey - Maulana Jalaluddin Rumi, known as one of the greatest mystic poets of Islam. In Turkey, he is known simply as ‘Mevlana,’ and his followers go by the title of ‘Mevlevi.’
The integrality and comprehensiveness of the Imam's personality and vision of Islam are such that analytical distinctions among their various dimensions are in a sense artificial, reflecting an effort to understand the Imam rather than his actuality. It is nonetheless legitimate - or at least inevitable - to speak of the Gnostic ( ‘irfani) and political aspects of his life and activity and to accord a certain primacy to the former, in terms of not only chronology but also significance.1