The Quest for Counter-Radicalisation in India and Pakistan: Is Sufism A ‘Natural Antidote’ To Fanaticism?

By Ghulam Rasool Dehlvi, New Age Islam 4 September 2024 The Study of Sufism in The Context of Counter-Radicalisation in The Indian Subcontinent Is a Relatively New Area Main Points: 1. Sufi scholars, especially in India and Pakistan brainstormed ways to stem the tide of faith-based Militancy and Religious Extremism catching the imagination of gullible tech-savvy young Muslims. 2. From Egypt to Morocco, Bosnia to Chechnya, Pakistan to the war-torn Iraq and Syria, Europe and America, Sufi scholars came out to tackle the extremist ideological onslaughts. 3. Even the government of Pakistan sought help from the Sufi-minded scholars of the Pakistani education board, Tanzimul Madaris, in a bid to correct the violent interpretations of Islamic texts in Pakistani madrasas. 4. But the internal crisis of Sufism in India goes much deeper and more deplorable than in Pakistan and Bangladesh where young Muslims are gradually 'disfavouring' Sufism as a 'corrupted form of Islam', not only among the mullahs, but also in the government, military, and bureaucracy. ------- Sultan Shahin, founding editor of this progressive Islamic debating forum in his oral statement at the UNHRC (37th regular session) raised a pertinent point: “One would think that at least Sufi Muslims, who have been for long a victim of Jihadism, an offshoot of neo-Khwarij Salafism, would introspect and look into their own theology and purify it from elements of political Islam. This may sound strange to some. For, Sufism has been identified as the antidote to Jihadism. It is true that Sufi masters have emphasised pluralism and co-existence in both their sayings and conduct. Their service to humanity and treatment of humans from all caste and creed has been exemplary. No wonder one continues to find people belonging to all religions thronging their shrines. But we must also understand that [some] Sufi scholars and theologians too have been votaries of political Islam”. This has intrigued us and has challenged our conventional belief that Sufism is a natural ally of peace and pluralism and hence an unquestionable antidote and counterpoint to radical Islamist strains. But there is more than what meets the eyes. First, today’s Sufism has been reduced into several cultisms in place of Orders, Silsilahs or Tariqas (spiritual paths). In fact, the first book on Sufism in the Indian subcontinent “Kashful Mahjub” (Unveiling of the Veiled) makes it patently clear that much damage was already done to Sufism even in the times of Data Ganj Bakhsh Ali Hijweri. The 11th century Islamic scholar and mystic is regarded the first Sufi saint in the Indian Islam. Therefore, this paper addresses the question whether Sufism really runs as an effective antidote to radical narratives? The discourse on Sufism and counter-radicalisation created divergent contemporary debates among the political analysts, enlarging the ambit of modern approaches to peace, pluralism and non-violence. Although Sufis are not political scientists, their pluralistic concepts, inclusivist theories and spiritually-inclined Islamic narratives of peace and counter-extremism are worth studying. Given this, I hypothesize that an analysis of the Sufi narrative of counter-extremism and its ideological underpinnings will generate an avid academic interest among the political analysts. Sufism is essentially a “mystical branch” of Islam, which has been conflated in sections of the media and academia, over a period of time, with violent extremism, radicalization, exclusivism, puritanical fundamentalism, xenophobia and religo-facism (Schwartz: 2003).. The study of Sufism or other religious movements and their political thoughts in the context of counter-radicalisation in the Indian subcontinent is a relatively new area. In the beginning, many social scientists viewed the study of religion and counter-radicalisation as an anachronism, something that is out of its proper chronological order belonging to an outdated context. (Ted G. Jelen and Mark J. Rozell, 2015). But in the modern academia, studies and researches on religious movements are considered as a key variable in media, public sphere, elections, and other important platforms. Now the academic trend of studying religion in the context of peace and counter-radicalisation in Social Science, Media Scholarship, Communication and Cultural Studies is an evolving area of study. This is also the case in other social science disciplines, such as anthropology, philosophy, literature, psychology and sociology. In the wake of 9/11 attacks, a considerable corpus of literate was devoted to explain how peculiar and idiosyncratic elements of religion can motivate both violence and non-violence. Scholars well-versed in the sociology of world religions reproduced holistic analyses of the different, vibrant and myriad spiritual theories of peace and non-violence that emanate from the mystical interpretations of all religions. In the case of Islam, Sufism emerged as the spiritually-inclined version of faith helping in peace making and eradicating violence and extremism. Case studies of different religions and populations of faith adherents have been examined as practical applications of religions’ spiritual resources for counter-extremism. In this context, a coherent narrative of peace and counter-extremism within an Islamic framework was required. Therefore, leading Sufi scholars, not only in India but across the rest of the world brainstormed ways to stem the tide of extremism catching the imagination of gullible tech-savvy young Muslims. In a bid to refute extremism on ideological grounds, they articulated an Islam-based and Sufism-inspired approach to peace and de-radicalization. Thus, a Sufi narrative of peace, counter-extremism and de-radicalization based on counter-arguments in refutation of the extremist underpinnings came into being. (Ozcan Keles and Ismail Mesut Sezgin, 2015) The first research inquiries into this field of study can be traced back to the post-9/11 outburst of views and debates on terrorism linked with Islamophobia, radicalism, jihadism, Wahhabism and other forms of religious extremism. Since then, Islam has been conflated in sections of the global media as well as academia with violent extremism, xenophobia, intolerance religio-fascism and other supremacist and exclusivist attitudes (Schawrtz), for the Islamist ideologues of the extremist hue worked out a radical ideology that wrongly sought to justify sectarian conflict, violence, wanton killing of civilians and suicide-bombing (Al-Yaqoubi, 2015). Of late, rigorous researches on Sufism as an ‘antidote’ and counter-narrative to global extremism have been carried out in the Middle Eastern, European, American and South Asian media as well as academia. A considerable number of seminal works on this subject have been accomplished in many peer-reviewed academic journals. Remarkably, increasing number of books and monographs on these themes are also seen in the academic publications. In an article published in The Guardian dated, Thursday 23 October 2014, Jason Webster explained how Sufism runs as ‘a natural antidote to fanaticism’ (Jason Webster, 2014). One of the first research works on this dynamic facet of “Sufism” was carried out by Idries Shah around 55 years ago. Entitled “The Sufis”, the book had the renowned western writer Robert Graves writing a foreword for it. It was praised as “a seminal book of the century” by The Washington Post. Ted Hughes described it as “astonishing”. Other renowned writers such as Doris Lessing, JD Salinger and Geoffrey Grigsonwere were deeply moved by it. A recently-published book “State and Nation-Building in Pakistan: Beyond Islam and Security” mentioned that the former Pakistani President, Pervez Musharraf needed to reinforce Sufi liberal attitudes to mitigate the sectarian conflicts in the country. “He (Musharraf) launched the concept of Enlightened Moderation at the 2002 Organization of the Islamic Conference meeting in Malaysia and emphasized Sufi teachings as a counter to extremism. In November 2006, he launched a National Sufi Council amidst great fanfare”. “Government efforts ensured that a number of religious scholars of the Barelvi (Sufi-oriented) education board, Tanzimul Madaris Pakistan, issued a fatwa against terrorism and suicide bombing”. A ground-breaking work entitled “Re-Appropriating Sufi Authorship in New Media” clearly asserts that until recently, Sufi Islam was not fashionable for many Pakistani Muslims. Rather, it was shunned not only by the upper class, government, military, and bureaucrats but also by academic and intellectual circles. But a reversing viewpoint is emerging now. Both academicians and bureaucrats are beginning to actively support Sufism as a much more tolerant version of Islam that can better equip them ‘to counter the rise of Islamic extremism in Pakistan’. To put it in the clear and unequivocal words of the author: "Different factions of upper- and upper-middle-class Pakistani society—including politicians, intellectuals, filmmakers, and celebrities—have joined together to raise their voices in opposition to the extremist threat by reaffirming Sufism”. (Cynthia Chris, David A. Gerstner, 2013) In his book, “Sponsoring Sufism: How Governments Promote Mystical Islam in Their Domestic and Foreign Policies” Fait Muedini also suggested “promoting Sufism—a mystical branch of Islam—as a mechanism to alter the violent behaviour of terrorist actors”. (Muedini, 2015) Sufism as an antidote to extremism is not, of course, a development only in India. It is now a widespread phenomenon in the entire Muslim society across the globe. From Egypt to Morocco, Bosnia to Chechnya, Pakistan to the war-torn Iraq and Syria, Europe and America, Sufi scholars have come out to tackle the extremist onslaught on an ideological level. So far, many Sufi Islamic scholars and their organizations have held back the tide of Islamist extremism and radicalism and what is called “Wahhabism”. (Tharoor, 2009) Even the government of Pakistan has also sought help from the Sufi-minded scholars of the Pakistani education board, Tanzimul Madaris, in a bid to correct the violent interpretations of Islamic texts in the Pakistani madrasas. In his book, 'Sponsoring Sufism: How Governments Promote Mystical Islam in Their Domestic and Foreign Policies', Fait Muedini also referred to Musharraf seeking to "promote Sufism – a mystical branch of Islam – as a mechanism to alter the violent behavior of terrorist actors." Even before Musharraf, Benazir Bhutto was also advocating this approach to counter the religious fanaticism rising in Pakistani societies. Though a Shia Muslim in faith, Bhutto chose to become a lifetime member of the global Sufi organisation Minhaj ul-Quran, founded and led by the Pakistan-origin Canadian Sufi scholar, Dr Tahirul Qadri. No wonder then, both Bhutto and Musharraf visited Sufi shrines in India, particularly the Hazrat Nizamuddin Aulia, in their bid to enhance cultural ties with India during the tenure of Atal Bihari Vajpayee. Thus, in Pakistan as across the globe, an inclination was shown towards the revival of Sufism to fight radicalism. Every successive Pakistani ruler sought to resort to Sufism, claiming to curb the challenge of religious extremism. They believed that Sufism could help them stem the tide of Talibani fanaticism in the country. But a reversing phenomenon is emerging today, in the wake of the neo-Talibanism and sectarian extremism playing havoc across the country. Young Pakistani Muslims are gradually 'disfavouring' Sufi Islam. Sufism is now castigated as a 'corrupted form of Islam', not only in circles of the clerics and mullahs, but also in the government, military, and bureaucracy. Not only the Pakistani people and intellectuals, but even the military and bureaucrats are now showing their disinterest in Sufism. The religious ministry (Awqaf) is taking control of the Sufi shrines in the name of 'reforming the Dargahs'. Thus, Pakistan is curbing the ideological influence of the Sufi leaders and Dargah attendants (Khuddam), particularly the biological descendants of the Sufi saints (Sajjadanashins). In fact, the current Pakistani regime is creating an 'ideological state apparatus' by replacing the traditional leadership of the Sufi shrines with that of the pro-government committees at the dargahs. If this situation remains unchanged, Sufi shrines, which are still promoting a synergetic culture in the country, will turn into political platforms for the state to further its endeavours to induce its ideology into the masses. KK Aziz has written in his book, 'Religion, land and politics in Pakistan', that since Ayub Khan, the visit of Sufi shrines by the Pakistani state officials has become "an official formality, a ceremonial act, a required observance, a prescribed regulation, and almost a state function." Thus, it is not difficult to see why the Pakistani government was not affected by the worst attacks recently launched on the Sufi shrines and their visitors in Pakistan. On 16 February, Pakistan witnessed the deadliest strike on Sufism in the country. Over 100 Sufi devotees participating in a spiritual session, Dhamaal at the Dargah of Lal Shahbaz Qalandar, were brutally killed and more than 200 were injured. Not only Sufi devotees, but people from other faith traditions, who visited Qalandar's shrine to seek blessings, were also killed. Deplorably for Pakistan, while the common Muslims celebrate Sufism and its narrative of counter-extremism, the home-grown jihadists are freely pursuing their mission to eliminate the entire Sufi tradition from the country. Thus, it appears that the perceived interest of the Pakistani policymakers in Sufism has backfired. In fact, it has placed the Sufi followers in the line of fire, forcing them and shrine-visitors to fear for their own survival, religious freedom and security. Politics aside, the crucial question with an ideological implication is: Why Sufi-oriented people and places are being systematically targeted in Pakistan today? The recent bombing of the revered Sufi shrine, Dargah Lal Shahbaz Qalandar in Pakistan, drew the media attention to the vital geopolitical and ideological dynamics of this case. A Pakistani judge, Javaid Iqbal, son of the famous Muslim philosopher and poet, Allama Iqbal, wrote in his book 'Ideology of Pakistan' that his father's conception of Sufism was used as a driving force in reformation of the public policies. Sufism was the main intellectual influence behind the creation of the cultural ministries, like the Waqf boards. "The Sufi shrines, which were thought to be the remains of the traditional Islam, were to become catalysts of modernisation," Iqbal wrote. Perhaps, Pervez Musharraf was the first Pakistani prime minister to call for Sufi liberalism to curb the extremist religious influences in the country, as noted in the book, 'State and Nation-Building in Pakistan: Beyond Islam and Security'. The author of this book wrote: "Musharraf launched the concept of ‘enlightened moderation’ at the 2002 Organisation of the Islamic Conference meeting in Malaysia and emphasised the Sufi teachings as a counter to extremism. In November 2006, Musharraf launched a National Sufi Council amidst great fanfare." Noted Pakistani writer and scholar educated in a western European university, Hussain H Zaidi wrote: "Sufism [in Pakistan] stands in marked contrast with the fanaticism, intolerance, bigotry and militarism of the Taliban, their mentors and like-minded individuals – who, on their part, look upon it as heretical. According to the Taliban ideology, ‘the heretics’ deserve only one type of treatment: death. The militants regard bombing the shrines and killing the pilgrims who visit these places as a religious duty. Not surprisingly, several shrines in Pakistan have been soaked in blood by the militants.” Zaidi in his article entitled “The Sufi message” published in the English Pakistani daily The News dated February 26, 2017, further writes: “Unfortunately, in Pakistan, the implication of mysticism – consisting largely of political quietism – has been more pronounced than its teachings of love, compassion and tolerance. To understand this, we need to go back a little in history. The Subcontinent has been known for its mystics, particularly the Sufis. These Sufis – who are men of high character, profound knowledge and plain living – played a powerful role in the moral reconstruction of society.” However, he laments the fact that a class of hereditary ‘pirs’ have gradually emerged in Pakistan whose only claim to sainthood rested on being descendants of a saint or custodian of his shrine. Hence, the decadence of the entire Sufi institution has begun in the country. The same holds true in India too. It is distressing to note that the true philosophy of Sufism is in a constant decline in India today. Several pseudo-Sufis, who are actually self-serving mullahs, are capturing the lofty positions of ‘Gaddi ----- A Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is an Indo-Islamic scholar, Sufi poet and English-Arabic-Urdu-Hindi writer with a background in a leading Sufi Islamic seminary in India. He is currently serving as Head of International Affairs at Voice for Peace & Justice, Jammu & Kashmir. URL: https://www.newageislam.com/islam-terrorism-jihad/counter-radicalisation-india-pakistan-sufism-antidote-fanaticism/d/133116 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism