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Salihia vs Qadiria
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page 73 to 74
Renewers of the Age
Studies of nineteenth and twentieth century Islamic reform have tended to focus more on the evolution of ideas than how those ideas emerge from local contexts or are disseminated to a broad audience. Using the urban culture of southern Somalia, known as the Benaadir, this book explores the role...
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so wait this text claims that sayyid was an admirer of sheikh ibn abd al-wahab, is there any contemporary prove of that and in general how the sayyid viewed the salafiya? Also what were like the core beliefs of the salihya tariqa, as unlike say the qadirya, idrisya etc as there seemingly is no info on their beliefs online
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idk there is a possibility of that coming from his opponents calling him wahhabi. the core beliefs are the same as most shaficis. shafi fiqh and ashari aqeedah with tasawwuf.
here is his poem in aqeedah (ashari). https://maktabadda.com/2014/05/09/ilaaheennii-jaliilka-ahaa/
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Wow. I actually stumbled upon this marvellous work yesterday and was going to post it. I wonder how the white guy got to view the risalat al bimal and the other text/letter? The Sayid wrote another text about the hypocrites I heard. Where are all those texts/letters now? So many questions!
IMO, it is hard to judge what is being said without access to the original manuscript. Not to say it the author is lying, but some cadaan writers did rush to link Sufi Mujahids who resisted colonialism to the Wahabi movement with little evidence just because they resembled them in some matters. The Sayyid quoting Ibn Taymiyyah is very interesting though.
I also didn’t know the British had a hand in the Sayyid being excommunicated by his Sheikh from the movement.
IMO, it is hard to judge what is being said without access to the original manuscript. Not to say it the author is lying, but some cadaan writers did rush to link Sufi Mujahids who resisted colonialism to the Wahabi movement with little evidence just because they resembled them in some matters. The Sayyid quoting Ibn Taymiyyah is very interesting though.
I also didn’t know the British had a hand in the Sayyid being excommunicated by his Sheikh from the movement.
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the part that mentioned dance as a difference was eye opening. the qadiria guy was defending dance. but i see salihia videos these days dancing. what happened?
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Remember the Salahiya split into pro Sayyid and Anti Sayyid, so it could be the mainstream branch is what we see today. The Sayidds death also meant his ideological influence waned as time went on.
I feel like I distinctly remember this being mentioned in Ray Beachey's book in the Sayyid. This detail, at least, is correct. But I'll have to double check.
@reer, apparently the original letter was as destroyed by the warrior who was tasked with to delivering it to the Biimaal resistance:
So there's no actual surviving copy of the original letter. In Muslim Brotherhoods in Nineteenth-Century Africa the Author says
"About two-thirds of the text of the Risalat al-Bimal first appeared in Tsa, Ta’rikh, pp. 146-65, in 1965. The text published by Shaykh Yasin Kenadid appeared in his continuing cultural and historical anthology, Somaliya, 3, June 1967 (pp. 7-26 at the end of the number). Here Kenadid includes the whole text. These two versions show some minor variations. In fact, they come from a single individual, Al-Hajj Muhammad Ahmad Liban. Liban memorized the written text he was carrying with him to the Bimal from fear that he might be captured by the Italians while he was in possession of an incriminating document. The original he destroyed."
So there's no actual surviving copy of the original letter. In Muslim Brotherhoods in Nineteenth-Century Africa the Author says
"About two-thirds of the text of the Risalat al-Bimal first appeared in Tsa, Ta’rikh, pp. 146-65, in 1965. The text published by Shaykh Yasin Kenadid appeared in his continuing cultural and historical anthology, Somaliya, 3, June 1967 (pp. 7-26 at the end of the number). Here Kenadid includes the whole text. These two versions show some minor variations. In fact, they come from a single individual, Al-Hajj Muhammad Ahmad Liban. Liban memorized the written text he was carrying with him to the Bimal from fear that he might be captured by the Italians while he was in possession of an incriminating document. The original he destroyed."
Yeah, I was reading that they had a hand in convincing one of the Sayids adversaries to approach the sheikh and convince him to come out against him openly. This would have happened anyway as the mullah was a bit quick to summon executions. Overall, my personal opinion is that the dervish movements good outweighed their mistakes.
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why isnt this and other diplomatic messages available? imo they should be posted online.
both of those are wonderful books and being against the veneration of corpses and empty shrines isn’t enough to make one “wahabi”. Thank you for posting this.
page 73 to 74
Renewers of the Age
Studies of nineteenth and twentieth century Islamic reform have tended to focus more on the evolution of ideas than how those ideas emerge from local contexts or are disseminated to a broad audience. Using the urban culture of southern Somalia, known as the Benaadir, this book explores the role...www.google.com
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how would the political landscape be different if there was dervish style salihia tariqa sufism in somalia? especially their beef with the qadiria and everyone going crazy in the 90s. @Thegoodshepherd
The author is Siciid Samatar, the greatest Somali historian to ever live.
@reer I think that the spread of Wahhabism had one large cause: the discovery of an ocean of oil under Saudi Arabia. It does not matter much what kind of Sufism Somalis adopted in 1900, it would all be swept away later in the century. The discovery of oil in SA has been a disaster for the Sunni world.
“Wahabism” was independently invented in multiple Muslim countries, ahlul hadith etc. Saudi Arabia didn’t have much to do with spreading it, it was a result of increasing literacy and colonialism discrediting Madhabi-Turuqi oldheads
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The sheikh Al Majerteeni had ambitions to take over Barawa in the 1900s and the city was saved by the Geledi. This shows there must have some small support for wahabi teachings during that time. Th sufis were also being challenged by the Deobandi in India as well as modernists, so one can say Sufism tariqas would have met natural challenges. Being attached to oppressive governments in the Muslim world also did not help their cause.
