significance of sufi movement i want a big answer
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Aşık Paşa
Sayyid Maxamed Cabdulle Xasan
Ahmed Yesevi
Saʿd od-Dīn Maḥmūd Shabestarī
Jāmī
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Islam
Zuhd
Ḥāl
Samāʿ
Fana
Maqām
Tariqa
Sheikh
Mushāhadah
Dervish
DID YOU KNOW?
Most Sufis are Sunni Muslims.
Sufi orders have influenced Islam in the Balkans from the time of the Middle Ages.
Sufis are sometimes targets for fundamentalists and extremists such as the Islamic State, who see Sufism as heretical.
Islamic mysticism is called taṣawwuf (literally, “to dress in wool”) in Arabic, but it has been called Sufism in Western languages since the early 19th century. An abstract word, Sufism derives from the Arabic term for a mystic, ṣūfī, which is in turn derived from ṣūf, “wool,” plausibly a reference to the woollen garment of early Islamic ascetics. The Sufis are also generally known as “the poor,” fuqarāʾ, plural of the Arabic faqīr, in Persian darvīsh, whence the English words fakir and dervish.
Though the roots of Islamic mysticism formerly were supposed to have stemmed from various non-Islamic sources in ancient Europe and even India, it now seems established that the movement grew out of early Islamic asceticism that developed as a counterweight to the increasing worldliness of the expanding Muslim community; only later were foreign elements that were compatible with mystical theology and practices adopted and made to conform to Islam.
By educating the masses and deepening the spiritual concerns of the Muslims, Sufism has played an important role in the formation of Muslim society. Opposed to the dry casuistry of the lawyer-divines, the mystics nevertheless scrupulously observed the commands of the divine law. The Sufis have been further responsible for a large-scale missionary activity all over the world, which still continues. Sufis have elaborated the image of the Prophet Muhammad—the founder of Islam
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Sufism has helped to shape large parts of Muslim society. The orthodox disagree with such aspects of Sufism as saint worship, visiting of tombs, musical performances, miracle mongering, degeneration into jugglery, and the adaptation of pre-Islamic and un-Islamic customs; and the reformers object to the influences of the monistic interpretation of Islam upon moral life and human activities. The importance given to the figure of the master is accused of yielding negative results; the shaykh as the almost infallible leader of his disciples and admirers could gain dangerous authority and political influence, for the illiterate villagers in rural areas used to rely completely upon the “saint.” Yet, other masters have raised their voices against social inequality and have tried, even at the cost of their lives, to change social and political conditions for the better and to spiritually revive the masses. The missionary activities of the Sufis have enlarged the fold of the faithful. The importance of Sufism for spiritual education, and inculcation in the faithful of the virtues of trust in God, piety, faith in God’s love, and veneration of the Prophet, cannot be overrated. The dhikr formulas still preserve their consoling and quieting power even for the illiterate. Mysticism permeates Persian literature and other literatures influenced by it. Such poetry has always been a source of happiness for millions, although some modernists have disdained its “narcotic” influence on Muslim thinking.