Sufism       Islamic mysticism is called tasawwuf (literally, 'to dress in wool') in Arabic, but it has been called Sufism in Western languages since the early 19th century. Sufism is one of the most important social and intellectual movements of Iranians after being initiated into Islam, and its devotees have had a profound impact on the social, literary and cultural life of Muslims all over the world. Their influence, however, was both malign and benign; therefore, while studying the useful details of such a significant movement both its positive and negative aspects should equally be considered. The disciples of Sufism are called Sufi, Aref (wise man), Dervish, Salek and Rahro. This movement has undergone a profound, progressive transformation through the history. So, Sufism is not a wholly integrated movement to be simply criticized; though it is possible to examine briefly some of its shared aspects. The most vital aim for Sufis is to find the truth of divine love and knowledge through direct personal experience of God. In other words, they consider themselves as followers of a cult concerning love, and worshiping God through it, because they have a strong belief that the components of the Universe are all interrelated, originating from God himself to create a coherent system. This idea is called 'Pantheism', which means direct contact between the Creator and the Creature and the trust in the Creator. They believe that the essence of the universe staff is one thing, so the various colorful manifestations in the world are radiated beams of God's presence. Thus, Sufi loves the world since it is a revelation of God's entity.     To get the truth and to find the divine love, Sufis have to travel on a mystical path that is designed to ascertain the nature of man and God to facilitate the experience of the presence of divine love and wisdom in the world. It is called seiro-soluk (excursion), a spiritual travel towards God. One of the first steps in this journey is choosing a guide, who plays the role of a trainer or instructor as well. In Persian literature this guide is called Sheikh (an old wise man), Morad, Morshed (leader), Pir-e Tarighat and so on. He is responsible for directing his adherents who must blindly obey him and comply with his orders without any questions*. Sufis have a residence, called Khanghah, to go to practise their rites. So, in the vocabulary of mystic literature, some terms like Meikadeh (tavern, a bar where wine is served), Kharabat (nightclub), Deir (monastery) and the likes have only one meaning; that is Khanghah, i.e. in Hafiz's poetry such words connote his imaginative and desired Khanghah that can be sometimes interpreted as a sacred place for high-ranking men of God. As a symbol of being heedless to the earthly world and material life, the Sufis used to wear some kind of simple cheap woolen garments, a typical outfit of the poor and indicative of austerity. This person is recognized as fakir and dervish in Persian literature.     There are several theories about the origin of Sufism, two of which are most plausible. According to the first one the Islamic Sufism is an amalgamate of various cults and creeds including Buddhism, Neo-Platonism, Judaism, Christianity and Islam, while the other says that Sufism has stemmed from Islam that has been, influenced by other religious schools and sects. It is possible to divide the Sufis axioms into three basic subgroups including; asceticism, isolation, and austerity; real love towards the Creator; and Pantheism and connection to God. They have evolved step by step through history to contain love and totality instead of early stringent life of Sufis who only dealt excessively with prayer, solitude and austerity. The early Sufis considered the simple way of life practiced by the four consecutive successors of Mohammed as their practical drill for real life, so in addition to asceticism, they led an indigent life as a symbol of their objection against luxury life and sumptuous palaces of Bani-Ommaieh Califs.     It was in the 8th and 9th centuries A.D. when the maxim of 'love' was added to Sufism, which in turn, assisted it to evolve and to be enriched. During those years, a lot of affluent people who had political power as well as social status such as Ibrahim Adham, Shaqiq Balkhi and Bayazid Bastami, abandoned their majestic lives and positions to enter the creed of asceticism and love. During those years, the asceticism along with the divine love underwent such a deep transformation that it gave rise to the protestations by canonists and lawyer-divines who were strongly against this new school and, eventually, they pronounced it as an anti-Islamic doctrine. By the 8th century, the main bases of Sufism were solely asceticism and divine love, but during next century when Baghdad, the center of Arab Empire, changed into a focal point for academic and philosophical learning, debates and discussions and a place for a combination of Greek and Islamic dictums, a new element of Neo-Platonic axioms entered Sufism known as the Pantheism. So, it is believed that there is a severe linkage between the Originator and the creatures. *If the guide issues a decree for irrational or illogical actions, the follower has to conform without any objection or excuse.