Salafi dating - Anonymous chat room for guys looking to be humilated for free cybersex
The academic literature on Sufism tends to focus on classical texts by Rabi’a al-Adawiyya (713-801), Muhyi’l-Din ibn’l-Arabi (1165-1240), Jalaluddin al-Rumi (1207-1273) and other gnostic Sufis whose major themes were the love of God, the quest for union with the divine and the equivalence of all religions. This orientation is mirrored in the anthropological literature that champions popular are typically depicted as exclusivist, intolerant of local cultures and other religions and, particularly in the post-9/11 literature, as being the embodiment of inherently violent Islam, and are associated with “conversion by the sword.”  Ibn Saud’s 18th century wars of conquest and Rumi’s 13th century verses about churches, mosques and synagogues as houses of God have become archetypes in contemporary Western discourse about .
Schwartz has written that: “Sufis seek mutual civility, interaction, a cooperation between every human being.” He describes Muhammad Ibn Abd al-Wahhab (1703-1792), the founder of the sect that carries his name, as “a simpleton from the wilderness,” whose teachings inspired: “Al-Qaida on September 11, 2001, as well as in Iraq and everywhere else the terrorist conspiracy sheds blood.” He characterizes al-Wahhab’s principal theological work, believe and constantly remind each other of the need to be loyal only to Muslims, and to hate, be suspicious of, not work in alliance with, and ensure only minimal/necessary interaction with non-Muslims.This attitude is underpinned by the dispositions towards both.In the case of violent movements many theologies become tools for the demonisation of designated enemy others.The very same theologies can be used to promote tolerance, and even acceptance of religious diversity. Salafism is often associated with intolerance and violence and Sufism with tolerance and nonviolence. Authors wishing to submit a piece of work should review the author guidelines and then email submissions to [email protected] is often assumed that there is a strong correlation, if not a causal relationship between varieties of Muslim thought and violent tendencies.
In this article we demonstrate that these assumptions are baseless.
Based on analysis of historical and contemporary cases from Southeast Asia and West Africa, we show that there is no significant correlation between theology and violent tendencies.
Some violent groups are Sufi and others Salafi, while some non-violent groups are Salafi, others Sufi.
Policy makers are therefore ill-advised to use theological orientation as a factor in assessing the violent potential of Muslim movements and organisations.
(Muslim mysticism) is inherently tolerant and peaceful.
These assumptions are virtually axiomatic and rarely subject to serious scrutiny.