Violence and intolerance are rampant in Afghanistan, claiming victims mercilessly. For several decades, Afghanistan has suffered from extremist ideologies and has been mired in backwardness, poverty, and ignorance. This situation has prompted theorists to take action. Social reformers and relevant institutions propose various solutions to escape the dilemma of extremism and violence, each approaching the issue differently. The primary strategies proposed are based on the principle that the social, political, and religious structures of countries affected by religious violence and extremism must be addressed; otherwise, they will fail and be ineffective.
When Westerners came to Afghanistan after 2001, alongside using hard tools to suppress the Taliban and similar groups, they also attempted to test soft methods, strengthening moderate thoughts and promoting a balanced interpretation of Islam. Some Western institutions, including the RAND Corporation, which is said to have close ties to American policymakers, once suggested that for peace and stability in Afghanistan, the institution of Sufism should be strengthened, and Sufi ideologies should be popularized among people as an alternative to the Taliban’s interpretation of Islam. According to this institution, Sufis are potential allies of the United States and can play a significant role in combating violence and extremism. The institution also believes that Sufism has a long-standing presence in Afghanistan, providing a foundation for the strengthening of Sufi thoughts in the country.
The general perception is that Sufism, with its non-violent approach and emphasis on coexistence and tolerance, not only spreads moderate thoughts in society but also obstructs extremist ideologies and marginalizes or even eradicates violent interpretations of Islam. This is why Westerners, over the past twenty years, have supported some Sufi circles and tried to strengthen the position of certain Sufi leaders. These efforts have achieved some success, creating significant Sufi authorities across the country. Domestic researchers and writers also acknowledged that using Sufism to counter extremist and violent ideologies is effective.
There is no doubt that Sufism holds a high status in Afghanistan, and despite efforts by clerics to seize the initiative and concentrate all power in their hands, often suppressing Sufi thoughts directly or indirectly, a large segment of Afghan citizens still shows interest and devotion to Sufism, Sufi paths, and mystical literature. This phenomenon, given Sufism’s emphasis on compassion, tolerance, and coexistence, is a positive development. However, it is important to note that whenever Sufism intertwines with politics and political games, it takes on a harsh face, becomes ideological, and drifts away from tolerance and coexistence. Contemporary Afghan history demonstrates the role of Sufi leaders in promoting otherness and suppressing dissent.
Initially, it is believed that the core of the Taliban comprises individuals trained in religious schools in Afghanistan and Pakistan, who are driven to violence and war through exposure to extremist politico-religious thoughts. However, the bitter reality that must be acknowledged is that a significant portion of Taliban forces consists of individuals affiliated with Sufi orders, having pledged allegiance to the four major Sufi orders: Naqshbandiyya, Qadiriyya, Chishtiyya, and Suhrawardiyya. Sirajuddin Haqqani is called “Khalifa” because he is a leader of one of the Sufi circles in Afghanistan. The most brutal factions of the Taliban, including those from Kandahar, Helmand, and Zabul, are often followers of a Sufi master.
Looking at the history of the emergence, spread, and decline of ideologies, the most important conclusion is that thoughts and intellectual movements evolve and diverge significantly from their original state. Sufism initially emphasizes self-purification, moral strengthening, and striving to approach God, but when entangled with worldly desires and material interests, it loses its original essence and follows a path that its founders never intended. This is evident in the Safavid era in Iran, where the Safavids, originally Sufi leaders, engaged in bloody purges of opponents upon gaining power, forsaking compassion, kindness, tolerance, and religious leniency.
Another point not to be overlooked is that ideas and modes of thought are not saplings to be transplanted from one place to another. Ideas undergo transformation and distortion in different environmental contexts. Although Sufism fundamentally promotes tolerance and leniency, when placed in a backward, violent, and chaotic environment, it adopts the characteristics of that environment, deviating from its original principles. Unfortunately, contemporary Afghan history showcases that even the most progressive thoughts and worldviews are degraded and used for misanthropy, violence, and intolerance in this country.
The people of Afghanistan follow the Hanafi school of thought in jurisprudence and theology. The Taliban have repeatedly emphasized that they adhere to the Hanafi school. Experts say that the Hanafi doctrine respects women, values freedom of thought, and is lenient in everyday matters. However, the current Hanafi practice in Afghanistan is not only far removed from these teachings but also acts completely contrary to them. In such cases, should we blame the thought and ideology, or should we understand that a backward and dark environment swallows even the purest and finest thoughts, transforming them into their likeness? The people of Afghanistan profess to follow the Hanafi school but, in practice, embrace the harshest and most takfiri ideologies wholeheartedly. A backward and polluted environment interacts with intellectual frameworks in a way that discards their virtues and absorbs their flaws and afflictions.
The Republic supported some Sufi orders to establish peace and security, curb prejudice and terrorism, and institutionalize human rights and human dignity. Did these Sufi orders succeed in their mission to curb terrorism and violence? The answer is no. Not only did these orders fail to make tolerance, leniency, and easiness the norm in the country, but they also fell into the trap of intelligence games and are now serving the infernal Taliban machinery, making every effort to expand the group’s influence among the people. Unfortunately, the situation in Afghanistan is so complex and intricate that it has also bewildered and confused theorists.
You can read the Persian version of this analysis here:
آیا تصوف در افغانستان میتواند تفکرات افراطی را مهار کند؟ | روزنامه ۸صبح
