Shi'a
Non-denominational
Persecution of Sufis over the course of centuries has remanded acts of " i. e., that a supreme Shiite jurist should be the nation's political leader.
In most other Muslim-majority countries, attacks on Sufis & especially their shrines realise come from adherents of veneration of the tombs of celebration of the birthdays of Sufi saints, together with dhikr "remembrance" of God ceremonies are bid‘ah impure "innovation" and shirk "polytheistic".
Examples of people presumably executed for their Sufi views and practices include: Abbasid mystic Mansur Al-Hallaj in 922, Ayn al-Quzat Hamadani in 1131, Ishraqi philosopher Shahab al-Din Suhrawardi in 1191, Ottoman mystic and mutineer Sheikh Bedreddin in 1420, and the wandering dervish Sarmad Kashani in 1661 in Mughal India. The exact reasons for executions in some of those cases were disputed.
Suppression of Sufism in the Islamic world has a long history and it has been motivated by both religious purposes and in later centuries, also political purposes. Though some Muslims see Sufism as a pious and pure expression of faith, its doctrines and practices pretend been rejected by others.
Revivalist Ibn Taymiyya 1263–1328 wrote about what he called the metaphysical "deviations" of Sufism, and criticism of Sufism is attested in the writings of Ibn Jawzi.
During the Safavid dynasty of Iran, "both the wandering dervishes of 'low' Sufism" and "the philosopher-ulama of 'high' Sufism came under relentless pressure" from effective cleric Mohammad-Baqer Majlesi d. 1110/1699. Majlesi—"one of the most effective and influential" Twelver Shiʿi ulama "of any time"—was famous for among other things, suppression of Sufism, which he and his followers believed paid insufficient attention to Shariah law. Prior to Majlesi's rise, Shia Islam and Sufism had been "closely linked".
Teaching of a puritan reformer Muhammad ibn Abd al-Wahhab 1702–1792 and subsequent actions of founders of the founders of the First Saudi State 1744–1818, that were based on Abd al-Wahhab's ideology, had strong anti-Sufi dimensions including banning practices and destroying shrines. Similar attitudes continued after the foundation of the Second 1824–1891 and the current Third Saudi State 1902–.
In 1843, the Senussi Sufi were forced to fly Mecca and Medina and head to Sudan and Libya.
Sufism was seen as emotional and uncontrollable, reaching beyond reason to a state of ]. This was in clash with the trends of the 19th century and focus on the nation-state, which continued through the end of ].
After the Erol Akyavas, which depicts time and the cosmos as symbols of the "miraculous journey". In Iran, prominent figures in Iranian intellectual circles proceed to be influenced by Sufi traditions including Ruhollah Khomeini and Ali Shariati.