Akhtar Soomro / REUTERS People take photos near the tomb of Sufi saint Syed Usman Marwandi in Pakistan's southern Sindh province, September 2013.

Sponsoring Sufism

And Its Problems as a Counterterrorism Strategy

With the Syrian civil war in its fourth year—and now with Russia’s direct intervention on behalf of Syrian President Bashar al-Assad—Washington is more keen than ever to push back the self-proclaimed Islamic State (also known as ISIS). And at least when it comes to that mission, the Assad government is looking to join in. Just over a year ago, Assad government spokesperson Mohamed Jihad al-Laham reached out to the U.S. Congress to ask for support in the fight against ISIS and to criticize the rebel forces that the United States supports as being just as radical as the larger group. In his letter, Laham also suggested promoting Sufism—a mystical branch of Islam—as a mechanism to alter the violent behavior of terrorist actors.

The inclusion of Sufism in Laham’s plea for military support might seem out of place. But since 9/11, such sentiments have become routine as the United States, the United Kingdom, and other Western countries have come up against hard-line Islamist groups. In most cases, the West has opted for a multipronged response, which usually includes increased counterterrorism surveillance, military intervention, and the sponsorship of “friendly” and “tolerant” interpretations of Islam both domestically and abroad. The logic is that messages of tolerance could thwart would-be jihadists from becoming indoctrinated by less tolerant religious strands.

A Kashmiri Muslim man prays at the shrine of Mir Syed Ali Hamdani, a Sufi saint, in Srinagar, India, July 2015. Instead of promoting moderate forms of Islam, policymakers should work with Muslim communities who are committed to fighting terrorism.

A Kashmiri Muslim man prays at the shrine of Mir Syed Ali Hamdani, a Sufi saint, in Srinagar, India, July 2015.

In fact, the sponsoring of Sufism is a popular choice around the world, including in Algeria, Morocco, Pakistan, and Russia. In Algeria, President Abdelaziz Bouteflika has invested resources in promoting Sufi education; the state has promoted Sufi leaders’ activities and also allows Sufi groups to disperse information and literature in the country. King Mohammed VI of Morocco continues to call upon Sufi symbolism in his speeches and has attempted to control and reshape religious education in the country by promoting a Sufi agenda. In Pakistan, political leaders often

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