1363 / 1846) of Medina, spread out from Libya, but it created the Rah-m-niyyah in the Hijaz and the Yashrut-iyyah in the Levant. In addition, other Sh-dhil-s would move southward into Africa (Nasr 1997, 45)
In this regard, Spadola advises, "Just as new reformists sought to use technologies of mass communication, including the newspaper and camera, to speak to and for 'the People,' they chafed at the global renown these same media lent to public Sufi spectacles" (2007, 119). Based on his analysis of Moroccan print media in 1930s Fez, Spadola suggests that anti-Sufi critiques were primarily neither doctrinal nor anti-colonial; new reformists aimed, rather, to domesticate the popular connective force of ritual as well as the enhanced power of these picturesque rites to speak for the nation (Spadola 2007, 119)
103). In fact, the Pir Pagaro, came by his rank and honor the hard way through armed conflict with imperialists during the early 20th century (Ziring 1980)
Sufism is more than just "the inner or esoteric dimension of Islam," (Nasr 5)
Reacting to prevailing political conditions -- mainly the Mongol invasions in Asia and Europe, Ibn Arabi created poetry that uplifted the human soul and did not feed the negativity brewing. The situation "produced, in marked contrast to this destruction, an upsurge in mystical activity, ideas, feelings, and poetry not only in the Islamic world" and thus the greatest mystical writers emerged during this time (Schimmel 279)