Another great article confirms my believe that Sufism is just a Turkic socio-political enterprise not only in India and Asia but more importantly all over the world. It has unreligious origins and uses; and being promoted by Turkic groups infiltrating into all faiths.
International efforts and researches are much needed to expose such harmful deceptive practices and stop them from falsfying history and threaten national and international security, harmony and peace. Sufism is a ferousious Turkic-judaic wolf in an innocent sheep’s skin.
These articles are manifestations of the Turkic Sufism deceptive schemes of claiming that they are moderate, civilized and the solution.
“We are not here as Turkish Muslims to put ourselves in the service of Islam, but to put Islam in the service of life. (Fethullah Gu¨len)” For example what is meant by “life” in this quote actually means “Turkic life” which implies the use of different forms of Islam to serve their plans. Create conflicts then pretend they are the solution. They claim they are not the evil Salafists and they can help the World to moderate Islam, while they are the problem and the solution at the same time!!!!!!An Exposition of Sufism, A Critique of the Alleged “Clash of Civilizations”
“The predominantly negative media portrayal of Islam and Muslims needs to be balanced by widespread knowledge of peace-loving Muslims who pursue the path towards union of love and will with God. Such is the phenomenon of Sufism”!!!!!!!!!!
Region: Middle East & North Africa
andGlobal Research, June 25, 2005
“In March 2004, the Rand Corporation released a report – titled “Civil Democratic Islam: Partners, Resources, and Strategies” – that called for supporting the modernists Muslims against “fundamentalists and traditionalists” and promoting Sufism to formulate a market economy version of Islam.”!!!!!!
American Muslim Perspective 24 December 2004
Few more articles and books revealing Sufism
1- article “SUFISM IN INDIA: Its origin, history and politics. Paper No. 924 16/02/2004 by R.Upadhyay”
2- In the Name of Allah: Understanding Islam and Indian History
Penguin, Viking, 2009 – India – 289 pages
The history of Islam in India has resulted in impassioned debates between scholars-from the secularists to the Hindu right. Arguing that these histories tend to project modern concerns back in time, Raziuddin Aquil conducts a dispassionate investigation of the period between the thirteenth and the nineteenth centuries, from the heyday of Muslim political domination of large areas of the Subcontinent to the decline of the Mughals, accompanied by the transformations colonialism brought in its wake.
Using texts from the medieval and early modern periods, Aquil uncovers connections between a variety of factors-the religious orthodoxy or the ulama; Muslim rulers’ attempts to deal with competing religious ideologies; the influence of Sufi traditions; the emergence of Sikhism and its tenuous relationship with Islam; and the development of Urdu as a language of the people. Situating his arguments in the context of contemporary politics involving Hindus and Muslims, Islam and the West, and the longterm struggles within Muslim societies between reason and faith, Aquil contends that some of the issues explored here have come down to us from medieval times while others have been transformed completely into concerns that are purely modern in origin.
Penetrating and readable, In the Name of Allah tackles the legacy of Muslim rule in India, and in the process presents Islam as a complex and continually changing tradition.
3- Sufism, Culture, and Politics: Afghans and Islam in Medieval North India, by: Raziuddin Aquil
Oxford University Press, 2007 – Religion – 268 pages
Strongly grounded in Persian manuscripts, many of them unpublished, this book makes an innovative and original intervention in the existing debates on the questions of medieval politics, patterns of governance as well as the relationship between politics, Islam and Muslim religious leaders. Exploding the myth that Sufis, especially Chishtis, kept aloof from politics, it shows how Sufis enjoyed royal patronage and helped legitimise Aghans’ political cause. The author also explores the contributions of Sufis and Afghans to vernacular literature and devotional music. Contesting existing notions of the “tribal” character of Afghan political institutions, he argues that Surs and other Afghan dynasties drew upon Persian understandings of universal kingship to put in place a coherent monarchical system. The book also discusses how Rajputs and other non-Muslims collaborated with the Aghans to broaden the base of government apparatus.
Sufism came recently into the CNN spotlight when Al Qaeda-linked Mali Islamists armed with Kalashnikov’s and pick-axes destroyed centuries-old mausoleums of saints in the UNESCO-listed city of Timbuktu. Sufism is historically known from the 5th century A.D on (first Sufi order was founded 657), and has survived as the only mystic (gnostic) religion the purges of the three fighting monotheist religions. This article wants to explore its religious and historical roots, and its compatibility to the psychoanalytic concepts of C. G. Jung. Like in the “Golden Words of a Sufi Sheikh”, Sufism appears as a Gnostic chameleon always nodding its head. Gnostic thoughts had been rejected by Christianity, found a new host and became its spiritual brain, the muscle and sinew. First by oral tradition, later in writings, still later as Janissaries. Sufism is very appealing to intellectuals. Sufism and Gnosticism take over silently, hence were often purged violently by Islam…
View original post 9,293 more words