http://blog.crisisgroup.org/africa/2015/09/15/east-africas-sufi-path-to-countering-violent-extremism/
"The attraction of Salafism lies in the simplicity and accessibility of its theology; its absolute certitude; its disdain for hierarchy and intermediaries; and its emphasis on active faith. The true believer is not simply preoccupied with individual salvation; he or she is also an active agent for social change and for creating Dar ul Islam – a polity governed by sharia. It is these latter qualities that have allowed Salafism to tap youthful idealism effectively and attract idealists impatient for social reform and revolution. Salafi dominance in political, social and economic spheres is in no small part a function of this activist view of faith."
"the mistaken tendency to conflate Sufism with Ahlu Sunnah Wal Jammah (the followers of the four orthodox Sunni schools of jurisprudence). It is of course possible to be orthodox and be a Sufi. But, historically, the relation between Sufism and orthodoxy has not always been one of easy cohabitation and Sufi literature is full of commentaries that rail against “ossified” orthodoxy. Adopting the Sufi moniker is today convenient, unifying and, perhaps, expedient for groups keen to attract donor funding, but in itself explains little.
"The growing hostility to Salafism and its wholesale demonisation is unhelpful. While it is true that much of the modern Sunni jihadism and extremism is inspired by virulent strains of Salafism, there is little historical and contextual evidence to support the notion that the theology is inherently violent. Salafism has always been diverse and its evolution as incongruous as that of other movements. In its home soil in the Gulf it has learnt to blend pragmatism with conservatism and cohabits with modernity with ease.
The notion of an absolutely flawed and inflexible theology is thus a misreading. In fact, Salafism’s problem is its relatively unstable nature. This is because of its anticlericalism, its disregard for competent mediatory and oversight authority (marja’iyah) to offer proper guidance and “correct” interpretation. Salafism is thus a faith of the laity, constantly open to radical reinterpretation. The positive flipside is that this “structural flaw” may actually be its strength – allowing for the flexibility to reinterpret its doctrines in a way that will allow its adherents to join Sufi, orthodox and other Muslims in marginalising those people who resort to violence."
http://www.dawn.com/news/444730/newspaper/newspaper/column
"Hence, purely in qualitative terms, Wahabi and Deobandi Islam appear an alternative to the dispossessed, especially the youth. While the educated ones amongst the younger lot of the population see Salafi Islam as a way of challenging the hegemonic order, though unconsciously, others are attracted to this brand of Islam due to the sense of empowerment it provides and its comparative modernity. In a hegemonic system where access to God is based on the whims of an individual, Salafi Islam appears attractive to many, as it does not pose such conditions. The path to God and spiritualism also means that people can only get access through the pir, which in turn means negotiating through the cronies or khalifas (religious assistants) of the pir. This is certainly an arduous task as compared to what Salafi Islam offers - the route to God and forgiveness can be obtained through martyrdom. Further, martyrs contribute to transforming the future of other Muslims, which ensures that they would be rewarded in the next life. In addition, the martyr would earn greater rewards such as 70 hooris, a crown of gold and jewels, and the ability to seek forgiveness for seventy other people. Interestingly, the visualization of jihad is about freeing helpless Muslim women from brutal un-Islamic governments.
Furthermore, Salafi Islam appears much more modern in outlook. For instance, the militant outfits use published literature, CDs, and DVDs to disseminate their message. The pirs on the other hand depend on word of mouth and traditions to attract people. In any case, the pirs and sajjada nasheens are limited in their capacity to reach out to people. While they seek offerings from the disciples, they hardly use modern techniques to reach out to the people."
"The attraction of Salafism lies in the simplicity and accessibility of its theology; its absolute certitude; its disdain for hierarchy and intermediaries; and its emphasis on active faith. The true believer is not simply preoccupied with individual salvation; he or she is also an active agent for social change and for creating Dar ul Islam – a polity governed by sharia. It is these latter qualities that have allowed Salafism to tap youthful idealism effectively and attract idealists impatient for social reform and revolution. Salafi dominance in political, social and economic spheres is in no small part a function of this activist view of faith."
"the mistaken tendency to conflate Sufism with Ahlu Sunnah Wal Jammah (the followers of the four orthodox Sunni schools of jurisprudence). It is of course possible to be orthodox and be a Sufi. But, historically, the relation between Sufism and orthodoxy has not always been one of easy cohabitation and Sufi literature is full of commentaries that rail against “ossified” orthodoxy. Adopting the Sufi moniker is today convenient, unifying and, perhaps, expedient for groups keen to attract donor funding, but in itself explains little.
"The growing hostility to Salafism and its wholesale demonisation is unhelpful. While it is true that much of the modern Sunni jihadism and extremism is inspired by virulent strains of Salafism, there is little historical and contextual evidence to support the notion that the theology is inherently violent. Salafism has always been diverse and its evolution as incongruous as that of other movements. In its home soil in the Gulf it has learnt to blend pragmatism with conservatism and cohabits with modernity with ease.
The notion of an absolutely flawed and inflexible theology is thus a misreading. In fact, Salafism’s problem is its relatively unstable nature. This is because of its anticlericalism, its disregard for competent mediatory and oversight authority (marja’iyah) to offer proper guidance and “correct” interpretation. Salafism is thus a faith of the laity, constantly open to radical reinterpretation. The positive flipside is that this “structural flaw” may actually be its strength – allowing for the flexibility to reinterpret its doctrines in a way that will allow its adherents to join Sufi, orthodox and other Muslims in marginalising those people who resort to violence."
http://www.dawn.com/news/444730/newspaper/newspaper/column
"Hence, purely in qualitative terms, Wahabi and Deobandi Islam appear an alternative to the dispossessed, especially the youth. While the educated ones amongst the younger lot of the population see Salafi Islam as a way of challenging the hegemonic order, though unconsciously, others are attracted to this brand of Islam due to the sense of empowerment it provides and its comparative modernity. In a hegemonic system where access to God is based on the whims of an individual, Salafi Islam appears attractive to many, as it does not pose such conditions. The path to God and spiritualism also means that people can only get access through the pir, which in turn means negotiating through the cronies or khalifas (religious assistants) of the pir. This is certainly an arduous task as compared to what Salafi Islam offers - the route to God and forgiveness can be obtained through martyrdom. Further, martyrs contribute to transforming the future of other Muslims, which ensures that they would be rewarded in the next life. In addition, the martyr would earn greater rewards such as 70 hooris, a crown of gold and jewels, and the ability to seek forgiveness for seventy other people. Interestingly, the visualization of jihad is about freeing helpless Muslim women from brutal un-Islamic governments.
Furthermore, Salafi Islam appears much more modern in outlook. For instance, the militant outfits use published literature, CDs, and DVDs to disseminate their message. The pirs on the other hand depend on word of mouth and traditions to attract people. In any case, the pirs and sajjada nasheens are limited in their capacity to reach out to people. While they seek offerings from the disciples, they hardly use modern techniques to reach out to the people."
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