* Usually, when wakademic ‘experts’ are trying to beautify Islam, it is simply a matter of following the money: Â all too often one finds invitations to Islamic countries, prizes for this and that, Â for being ‘a friend of such and such organization’, Â we find earlier, colorful reports on how wonderful, how hospitable and howÂ progressiveÂ this or that Moslem country is, and always, invariably, the “Islam cannot be blamed for terrorism” Â apologies that stick to these wakademics like theÂ odiousÂ ‘right wing’ label the media attaches to anyone who opposes the Islamic scourge.
Here we have a professor Philip Jenkins who shamelessly Â puts lipstick on Sufism, something he obviously knows very little about. Instead of “speaking the language ofÂ peace, hope, and reconciliation and condemningÂ terrorism”, there is nothing in Sufism that makes it different from mainstream Islam. The Sufi Koran is not peaceful and neither is their history. The Sufi’s support the jihad the same way the Sunni’s or the Shiites support the jihad, because that is the first and foremost obligation of the believers, as we can see here:Â Iraqi Sufis donate to Hamas, boast of jihad activity in Iraq
For years, the Islamic revival has seemed to be a story of ever-growing fundamentalism and political extremism, but around the world, Sufi orders are rapidly gaining strength — in Turkey and Syria, Uzbekistan and Indonesia. Sufism is also growing quickly in Iran, as younger Muslims seek a liberal and liberating kind of spirituality utterly different from anything the ayatollahs can provide. In 1979, Iran had 100,000 Sufis; today, there may be 5 million.
Globally, the movement represents a close parallel to the explosive worldwide growth of charismatic and Pentecostal styles within Christianity. Both practice a passionate style of religion, and both have demography on their side. The Sufi revival is most obvious in the African and Asian lands that have some of the world’s highest birth rates. Although the Sufi revival has its impact in many Muslim countries, the North African story is particularly important for Europe and the West because of the influence of migrants. As Morocco and Senegal spawn new forms of Sufi devotion, for example, these spread to African communities in Europe, and find expression in youth culture and hip hop, even in Sufi rap.
Always, these movements speak the language of peace, hope, and reconciliation, and condemn extremism. These are the Muslim voices that can compete with the calls to jihad and terror.