You've researched and spent many hours reading his works. You've also posted here his works and links. What do you think?Grant wrote:Is Rashad Khalifa not a Muslim?
Wahabi Mosque vs Modernist Mosque
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Re: Wahabi Mosque vs Modernist Mosque
- abdikarim86
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Re: Wahabi Mosque vs Modernist Mosque
I just googled Rashad Khalifa
A crazy man who claimed to be a prophet and had
some mathematical obsession with the number 19

A crazy man who claimed to be a prophet and had
some mathematical obsession with the number 19

- Grant
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Re: Wahabi Mosque vs Modernist Mosque
OK. I googled Rashid Khalifa. He is not a Muslim.
Now. Go check that website and tell me if he had anything to do with it. I can't find his name and it doesn't look like it.
Now. Go check that website and tell me if he had anything to do with it. I can't find his name and it doesn't look like it.
- ToughGong
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Re: Wahabi Mosque vs Modernist Mosque
The Usmanian Caliphate wasn't "Sufi Khalifa" either.It was the de facto authority of the Islamic world who inherited that authority from the Mamluks
- Grant
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Re: Wahabi Mosque vs Modernist Mosque
Wiki: Sufism
"Growth of Sufi influence in Islamic cultures
The spread of Sufism has been considered a definitive factor in the spread of Islam, and in the creation of integrally Islamic cultures, especially in Africa[35] and Asia. Recent academic work on these topics has focused on the role of Sufism in creating and propagating the culture of the Ottoman world,[36] and in resisting European imperialism in North Africa and South Asia.[37]
Between the 13th and 16th centuries CE, Sufism produced a flourishing intellectual culture throughout the Islamic world, a "Golden Age" whose physical artifacts are still present. In many places, a lodge (known variously as a zaouia, khanqah, or tekke) would be endowed through a pious foundation in perpetuity (waqf) to provide a gathering place for Sufi adepts, as well as lodging for itinerant seekers of knowledge. The same system of endowments could also be used to pay for a complex of buildings, such as that surrounding the Süleymaniye Mosque in Istanbul, including a lodge for Sufi seekers, a hospice with kitchens where these seekers could serve the poor and/or complete a period of initiation, a library, and other structures. No important domain in the civilization of Islam remained unaffected by Sufism in this period.[38]"
The Wahaabbi criticism of the Ottoman Caliph was that he was a Sufi, unfit to be Caliph. This lead to the Ottoman-Saudi war:
"The Ottoman–Saudi War, also known as the Egyptian–Wahhabi War, was fought in 1811–1818 between Egypt under the reign of Muhammad Ali Pasha (nominally under Ottoman rule) and the army of the First Saudi State.
The Wahhabi movement was part of a fundamentalist/revisionist movement within Islam that would lead to the first Saudi State, and its crushing by the Ottoman empire’s Egyptian viceroy Muhammad Ali Pasha.
Muhammad ibn ‘Abd al-Wahhab and the amir Muhammad ibn Sa’ud launched their campaign to reform Islam in Arabia from their power-base in Diriyah. By 1805, the Wahhabis controlled Mecca and Medina, had attacked Karbala and the Imam Husayn Shrine.[1] The Wahhabis also attacked Ottoman trade caravans which interrupted the Ottoman finances.[2] The Saudi amir denounced the Ottoman sultan and called into question the validity of his claim to be caliph and guardian of the sanctuaries of the Hejaz[3] and when the Ottoman empire ordered the upstart Muhammad ‘Ali, viceroy of Egypt, to fight the Wahhabis. The Ottoman empire was suspicious of Muhammed Ali’s ambition, and thought that by ordering Ali against the Wahhabis, the defeat of either would be beneficial.[2]
Muhammad ‘Ali was ordered to crush the state as early as December 1807 by Sultan Mustafa IV, however internal strife within Egypt prevented him from giving full attention to the Wahhabis. The Egyptians were not able to recapture the holy cities until 1811.[3]
However, it would take until September 1818 that the Wahhabi state would end with the surrendering of the leaders. Ibrahim Pasha, Muhammad ‘Ali’s son, had taken over the campaign in 1817. Gaining the support of the volatile Arabian tribes by skillful diplomacy and lavish gifts, he advanced into central Arabia to occupy the towns of Unaizah and Buraidah. Joined now by most of the principal tribes, he appeared before the Saudi capital Diriyah in April 1818. With their march to Diriyah plagued by Wahhabi attacks, they arrived in Diriyah in April 1818. It took until September for the Wahhabis to surrender, in part due to Ibrahim’s poorly trained army. Diriyah was destroyed on June 1819, and Egyptian garrisons were posted in the principal towns. The head of the Wahhabi state, Amir ‘Abd Allah, was sent to Constantinople to be executed.[3]
Amir ‘Abd Allah, as head of the Wahhabi state, was sent for execution to Istanbul, although most of the political leaders were treated well. The empire was far more harsh with the religious leaders that inspired the Wahhabi movement. The execution of Sulayman ibn ‘Abd Allah and other religious notables reflects the resentment of these extremist views. Religious leaders were thought to be uncompromising in their beliefs and therefore a much bigger threat than political leaders.[3]"
[edi
"Growth of Sufi influence in Islamic cultures
The spread of Sufism has been considered a definitive factor in the spread of Islam, and in the creation of integrally Islamic cultures, especially in Africa[35] and Asia. Recent academic work on these topics has focused on the role of Sufism in creating and propagating the culture of the Ottoman world,[36] and in resisting European imperialism in North Africa and South Asia.[37]
Between the 13th and 16th centuries CE, Sufism produced a flourishing intellectual culture throughout the Islamic world, a "Golden Age" whose physical artifacts are still present. In many places, a lodge (known variously as a zaouia, khanqah, or tekke) would be endowed through a pious foundation in perpetuity (waqf) to provide a gathering place for Sufi adepts, as well as lodging for itinerant seekers of knowledge. The same system of endowments could also be used to pay for a complex of buildings, such as that surrounding the Süleymaniye Mosque in Istanbul, including a lodge for Sufi seekers, a hospice with kitchens where these seekers could serve the poor and/or complete a period of initiation, a library, and other structures. No important domain in the civilization of Islam remained unaffected by Sufism in this period.[38]"
The Wahaabbi criticism of the Ottoman Caliph was that he was a Sufi, unfit to be Caliph. This lead to the Ottoman-Saudi war:
"The Ottoman–Saudi War, also known as the Egyptian–Wahhabi War, was fought in 1811–1818 between Egypt under the reign of Muhammad Ali Pasha (nominally under Ottoman rule) and the army of the First Saudi State.
The Wahhabi movement was part of a fundamentalist/revisionist movement within Islam that would lead to the first Saudi State, and its crushing by the Ottoman empire’s Egyptian viceroy Muhammad Ali Pasha.
Muhammad ibn ‘Abd al-Wahhab and the amir Muhammad ibn Sa’ud launched their campaign to reform Islam in Arabia from their power-base in Diriyah. By 1805, the Wahhabis controlled Mecca and Medina, had attacked Karbala and the Imam Husayn Shrine.[1] The Wahhabis also attacked Ottoman trade caravans which interrupted the Ottoman finances.[2] The Saudi amir denounced the Ottoman sultan and called into question the validity of his claim to be caliph and guardian of the sanctuaries of the Hejaz[3] and when the Ottoman empire ordered the upstart Muhammad ‘Ali, viceroy of Egypt, to fight the Wahhabis. The Ottoman empire was suspicious of Muhammed Ali’s ambition, and thought that by ordering Ali against the Wahhabis, the defeat of either would be beneficial.[2]
Muhammad ‘Ali was ordered to crush the state as early as December 1807 by Sultan Mustafa IV, however internal strife within Egypt prevented him from giving full attention to the Wahhabis. The Egyptians were not able to recapture the holy cities until 1811.[3]
However, it would take until September 1818 that the Wahhabi state would end with the surrendering of the leaders. Ibrahim Pasha, Muhammad ‘Ali’s son, had taken over the campaign in 1817. Gaining the support of the volatile Arabian tribes by skillful diplomacy and lavish gifts, he advanced into central Arabia to occupy the towns of Unaizah and Buraidah. Joined now by most of the principal tribes, he appeared before the Saudi capital Diriyah in April 1818. With their march to Diriyah plagued by Wahhabi attacks, they arrived in Diriyah in April 1818. It took until September for the Wahhabis to surrender, in part due to Ibrahim’s poorly trained army. Diriyah was destroyed on June 1819, and Egyptian garrisons were posted in the principal towns. The head of the Wahhabi state, Amir ‘Abd Allah, was sent to Constantinople to be executed.[3]
Amir ‘Abd Allah, as head of the Wahhabi state, was sent for execution to Istanbul, although most of the political leaders were treated well. The empire was far more harsh with the religious leaders that inspired the Wahhabi movement. The execution of Sulayman ibn ‘Abd Allah and other religious notables reflects the resentment of these extremist views. Religious leaders were thought to be uncompromising in their beliefs and therefore a much bigger threat than political leaders.[3]"
[edi
- ToughGong
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Re: Wahabi Mosque vs Modernist Mosque
For them the whole Khilafa from the Ummayad right down to the Uthmanian would be considered sufiThe Wahaabbi criticism of the Ottoman Caliph was that he was a Sufi, unfit to be Caliph.
The majority view of Muslim historians consider it otherwise.For me that is the view I hold and no article by some western acedemia is gonna change that

Re: Wahabi Mosque vs Modernist Mosque
They were, and as a matter fact, there were groups of Christians in the Southern part of the country which have been converted to Christianity and that missionary work continued until very recently. During the civil war, maany Christian NGOs went there and continued that work.arabmtu wrote:I didn't know the Corps were/are involved in missionary activities. This is new info to me.udun wrote:The other activities that your group--peace corps--conducted in Somalia were christian missionary work, and I would not be surprised if some of the people here, who constantly agree with your viewpoints here at SNET, were your students that you converted to Christianity.
To correct one thing that has been stated in this thread Thomas Edward (T.E.) Lawrence (aka Lawrence of Arabia) was not living at the time Sheikh Mohamed Bin Abdul-Wahhab, since Lawrence of Arabia had lived between 1888 - 1935, where Sheikh Mohamed Abdul-Wahhab lived between 1115 H - 1206 H (1701 - 1792 A.D). So, basically Sheikh Mohaamed Bin Abdul-Wahhab died 96 years ealier before Lawrence of Arabia was born.
Last edited by udun on Mon Dec 26, 2011 9:02 am, edited 1 time in total.
Re: Wahabi Mosque vs Modernist Mosque
It all makes sense. They can't openly operate as missionaries who convert Muslims, hence why they work under the cover of NGOs, humanitarianism, etc.udun wrote:They were, and as a matter fact, there were groups of Christians in the Southern part of the country which have been converted to Christianity and that missionary work continued until very recently. During the civil war, maany Christian NGOs went there and continued that work.
- abdisamad3
- SomaliNet Super
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- Joined: Sat May 30, 2009 10:18 am
- Location: Kismayo
Re: Wahabi Mosque vs Modernist Mosque
The ottoman caliphate was not shia they were sunni muslim.[/quote]Grant wrote:Lawrence of Arabia was a British Government agent who succeeded in separating the Arabs from the (Shia) Ottoman Caliphate and was consequently at least partly responsible for releasing the Nejdian menace upon the world. I am a teacher of English and a dental technician, pure and simple. If I can correct a few lies and and a little grammar I am happy. No government connections. I am hardly in Lawrence's league.
Sorry. I was thinking Sufi and Wrote Shia.
Union,
The CIA likes good Mormon boys. That would not be me.
TAM,
You should talk.


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