A number of Sufi centres have been set up in the Western countries including the U.S. where people take an interest in Sufi literature. It is worth noting that these same people of the West are appreciative of such a philosophy, while they should be allergic to the political interpretation of Islam by the fundamentalists.
What is the reason for their being attracted to Sufism and their being repelled by fundamentalism? It is because the way of Sufism is the way of persuasion. Sufism speaks purely of spiritual development and strictly confines its activities to the peaceful dissemination of its message. In stark contrast to this, Muslim fundamentalists believe in imposing their viewpoint on others by force. And it is against the mental make-up of Western people to allow themselves to be subjected to any such imposition.
This does not mean that the Western nations are the enemies either of Islam or of Islamic fundamentalism. This is not a case which hinges either on friendship or enmity. It is a matter of principle. To Western people, freedom has the position of the summum bonum of existence. It is the absolute right of all human beings. But it does not tolerate the freedom of one individual if it interferes with that of another.
The concept of the West’s regard for human freedom is illustrated by the following anecdote. The story goes that when America was set free from the political domination of Europe, a certain American went out into the street to celebrate his freedom. Filled with exuberance and in a great state of excitement, he walked along the street swinging his arms to and fro. He happened quite accidentally to hit a passer-by on the nose. The man said, in anger, “What is this nonsense? Why did you hit me on the nose?” The American replied, “Today America is free and I am free to exercise my freedom as I wish.” The passer-by replied: “Your freedom ends where my nose begins!”
The Sufis launch their movements without hitting anyone else on the nose. That is why people in the West have no grudge against them. But Muslim fundamentalists consider that without hitting others on the nose, their ends cannot be achieved. The difference between the two types of movements—rendering the one desirable and the other undesirable in the eyes of the West—is respectively their peaceable persuasiveness and their violent coerciveness.
An Arabic saying goes: Things are known by their opposites. Let us study this matter in the light of this adage. The Americans on the one hand dislike Islamic fundamentalism, while at the same time they like Islamic Sufism. This opposite behaviour shows that the aversion of Americans is not for Islam, but is rather for violence in the name of Islam. They like Sufism, because Sufis do not subscribe to the theory that anything can be achieved by violence.
The truth is that it is not doing the Western countries justice to characterize them as an enemy of Islam because of its negative response to Islamic fundamentalism. Those who declare America to be an enemy of Islam on this account should pause and reflect on this verse of the Quran, in which there is a lesson for them: “Do not allow your hatred for other men to turn you away from justice. Deal justly; justice is nearer to true piety. Have fear of God: He is cognizant of what you do.” (5:8)
A Solution to the Problem
Islamic fundamentalism has emerged as a threat to peace in present times. This problem is not limited to a particular region; it would be truer to say that it has assumed the proportions of a universal threat. In Muslim countries, the fundamentalists are at war with their secular rulers, while in non-Muslim countries, they are at loggerheads with the powers that be, because they believe that these lead the forces against Islam. Whenever they find an opportunity in their homelands or in the countries of their adoption, they promptly lay the basis for a culture of violence. Where they find no opportunity for physical violence, they start to vitiate the atmosphere through their writings and speeches, so as to produce a culture of hate. In this way, by constant manoeuvring, they are continually engaged in the campaign of arousing hatred among the Muslims for their non-Muslim compatriots.
Those rulers, or nations, who are faced with this problem have largely found a solution in the form of counter-violence. In Muslim countries these aggressive elements are directly crushed, but in non-Muslim countries such activity has to be dealt with in a more indirect fashion. But this is no solution to the problem. That is because the present Muslim fundamentalists are not militants in the simple sense. Actually, they have been activated by a particular theory of Islam. Under the influence of this theory they see their mission as Muslims as having to establish Islam as a complete political system. And that they have been appointed by God as His vicegerents in order that they may establish His rule on earth. What brings them close to being almost indomitable is that they are preoccupied with the thought that even if they do not succeed in this bid, and even if they are killed, they will become martyrs and will be ushered with full honours into paradise, where they will have all that they desire. This obsession has gone beyond all limits, so that, unafraid of death, they are prepared to take any option, however dangerous that may prove. This is why, in spite of the violence of the reaction to their activities on the part of certain governments, their fanatical obsession shows no signs of abating. The truth is that it is not a gun versus gun problem, but rather a gun versus ideology problem. There is only one solution, and that is to counter them with another ideology in order to effect a thorough transformation in their thinking.
Fortunately, the opportunity to do so fully exists here. The political interpretation of Islam, which has influenced them to become violent activists, is totally without foundation so far as the Scriptures are concerned. There are no real and valid arguments in its favour in either of the two basic sources of Islam. Although these extremists have fallen a prey to an erroneous interpretation of Islam, they do believe the Quran to be the supreme authority. Therefore, if it is proved by arguments from the Quran that what they have come to regard as Islam is not Islam at all, but a mere fallacy arising from a misunderstanding of their own religion, they would definitely abandon their aggressive stance, rethink their goals and resort to peaceful means to achieve their ends.
This is no mere guesswork or conjecture. It falls within my personal experience. For over forty years I have been making sustained efforts, through my writings and public addresses, to transform people’s thinking, and bring to them the realization that Islam is a religion of peace and humanitarian ideals, and not one which inspires war and bloodshed. Today, by the grace of God, there are thousands of people who, under the positive influence of Islam, have abandoned the path of violence and extremism, and have now engaged themselves in the cause of religion and humanity in a peaceful sphere. My efforts to this end have borne fruit to the extent of communal violence having almost ceased between Hindus and Muslims in India.
When the misconceptions stemming from a distorted ideology lead to deleterious policies and actions, it is time to launch a massive programme of re-education which will lead the formulators of these policies and the perpetrators of these actions away from militarism and towards pacifism. What we really need to do is to adopt the ‘old’ original version of Islam, based on peace, mercy and the love of mankind. □
