Today, there is a need to re-understand the ascetic movement of Islam, which regulates human and social life and returns it to its essence. After the death of the Prophet, the books on asceticism and spiritual discipline were written down, and then its concepts and numerous classical works were authored. Thus, the ascetic movement, which is the social practice of the monotheistic movement, created the first religious discipline. The Prophet Muhammad (peace be upon him) and the Prophet... Ali and his students Abu Aswad al-Du'ali (d. 69/688), Hasan al-Basri (d. 21-110/643-728), the Abadila, the works on asceticism, and the Sufi classics written based on this accumulation, such as al-Ri'ayah/Muhasibi, al-Risala/Qushayri, and Qut al-Qulub/Abu Talib al-Makki, have presented a history of the ascetic movement. However, this movement needs to be examined from a socio-economic and theopolitical perspective using contemporary disciplines and concepts. This is because, with the decline of the Ottoman Empire and the influence of ideologies following the revolutions, Sufi concepts lost their prestige and fell out of circulation. Beginning with the Tanzimat reforms, various laws abolished institutions such as the Janissary army, the office of the Sheikh, endowments, Sharia law, tekkes (Sufi lodges), and zawiyas (Sufi centers), and prohibited the use of Sufi titles. The history of Sufism was first taught as a course in Turkish universities during the 1914-15 academic year by Mehmet Ali Aynî (d. 1945). A proposal by the Ministry of Education to introduce Sufism courses in Darul Fünun (universities) was raised in 1908, after the deposition of Sultan Abdul Hamid II (d. 1918), but a critical analysis of the issue was never conducted. The history of this movement, according to today's systematic approach, has been written by authors such as M. Ali Aynî (d. 1945), Ebu’l-Ulâ Afifî (d. 1966), Fuad Köprülü (d. 1966), Abdulhalim Mahmud (d. 1978), Ebu’l-Vefâ Taftazânî (d. 1994), and Abdurrahman Bedevî (d. 2002). Orientalists also began their studies (!) on the movement in the 1600s in Germany, England, and France with the aim of distorting Islam and promoting Christianity. Sufi classics were translated into Western languages; The Sufi movement was studied by Orientalists such as Adam Olearius (d. 1671), Johann W. Von Goethe (d. 1832), Friedrich Rückert (d. 1866), Ignac Goldziher (d. 1921), Reynold Nicolson (d. 1945), Louis Massignon (d. 1962), Arthur Arbery (d. 1970), and Titus Burckhart (d. 1984). Its members initiated liberation wars and resisted imperialist occupations over the last two centuries. Therefore, Sufi movements were closely monitored by the theorists of the occupying powers. Their origins, philosophical roots, and educational methods were investigated, geographical and territorial maps of Sufi organizations were drawn, and the movement was rendered passive. Its leaders were martyred, and it was silenced through isolation, imprisonment, and exile. The economic institutions of Sufi lodges and monasteries were confiscated, and their structures in cities like Mecca, Medina, Jerusalem, and Cairo were closed. However, with the end of the age of ideologies (1970), interest in Sufism, which is the official thought of Turkish-Islamic states today, is increasing despite the prohibitions. This study examines the history of the Sufi/ascetic movement upon which the Islamic State of Medina was based; its concepts, formations (tarikats), and writings. The Sufi movement, which preserved Islamic values, brought about social change, and gave personality to the individual, is analyzed from various perspectives.