well! i think ur question should be " what are the imacts of Islam or Sufism on Bakhti Movement"rather than"what r the imacts of Bhakti Movement on Islam" and offcourse Islam,whereever it went left deep and long lasting imapacts on the culture of that particular region..
so one should first know what is Islamic sufism?how it spread in India and then finally how it effected the bhakti movement.
so here we go.....
we now proceed to consider the influence of Islam
on the Indian subcontinent, and consequence that it had for the bhakti tradition
in India in particular.

What is Sufism?

In the beginning Sufism developed in Mesopotamia, Arabia, Iran and modem
Afghanistan. It was formalized by the end of the 8th century. Right from the
beginning there was a hiatus between the ulemas and the mystics. The latter
claimed to be delving into the interior of religion, which depended on the heart.'The
Sufi and bhakti traditions are characterised by adherence to religious text,
governmental authority and opposed to external ritualism of prayer. The Sufis aim
for a direct relationship with God and thus their basic features incorporate strands
from various sources including Hinduism.
Ritu Dewan has pointed out that as a consequence of the 12th century Mongal
invasion many Sufis took shelter in India, especially in Multan, Punjab, and Sindh.
One of the greatest Sufi mystics Maulana Jalaluddin Rumi (1207-1273) was
very influenced by Indian folklore and even wrote a poem dedicated to the flute of Krishna. He founded the Maulavi Sufi order in which music and dance
were spiritual methods. Soami ji Maharaj founder of the Radha Soami sect was
much influenced by Rumi who he often quoted in his discourses. Guru Nanak too
was inspired by Rumi. Rumi and Baba Farid's compositions (1 173-1265) have been
included in the Granth Sahib together with those of Kabir.

Sufism can be explained through three basic religious attitudes of
-1) Islam
2) Iman
3) Thsan
1slam.i~ the attitude of submission to the will of Allah.
Iman designates a firm faith in the teachings of the Islam.
Ihsan is to adore Allah though one may not see him. Sufism is the spirituil progress
of a devotee from the initial stage of Islam to the ultimate stage of Ihsan.
As Islam in India, it came to enfold in its cloak, the system of monasticism and
a defined way of community life. The Sufi mystic however was in no way forced
to live a defined and organised life. By the 9th century, these Sufis who had come
to form a brotherhood and a definite way of community life, also began wearing
a particular kind of coarse woollen garment known as sufi and thus came to be
called sufis. Suifis, though Muslim, are considered to be pantheistic mystics. This
was a basic difference with orthodox Islam but in common with the bhakti school
of the Hindus.
The Sufis followed the Quran, and sought to reveal their purpose in life through
their sayings, actions and the path that they followed. This path was often shared
by different mystics and came to be called tariqah or sufism. The path of
lunselfishness' through either renouncing the world and ones possessions and desires
or by adopting an attitude of patience, humility and charity, towards God, were
essential to being a sufi. The sufis also had a special method of their own for
producing the state of mind in which they would have revelations. They called this
dhikr.

The Spread of Sufism in India

Sufism mainly flowed into Indian from Arabia, Mesopot
accounts of the various saints of different orders spreading sufi teaching in different parts of India: To name a few, we have the well-known Shaikh Muinuddin Chisti
who had established himself in Ajmer and Shaikh Nizarnudd Auliya whose teachings and followers spread all over India.
Sufism is one of the creative manifestations of Islam. It is amystic sect
which developed out of Islam. Sufism seeks mystical union. Many Sufi
saints who were responsible for developing sufism include Hasan al-
Basvi, Ibrahim Ibn Adham Rabiati Adawiyah, Dhu al nun al Misri.
Each of these saints developed Sufism in their own way. For example Al-
Hallaj was initiated into sufism while still a teenager. He lived in relative
seclusion (for twenty years) and was trained by many masters. His basic
teaching was moral reforms and intense Union with the Beloved. In mystical
ecstasy he cried out loud: "Ana-al-Hagg!" ("I am the Divine Truth"). Al-
Hallaj was decapitated and burnt by his detractors but he died with dignity
and grace believing it to be the will of God (Encyclopaedia of Religion).

SUFISM AND BHAKTI

let us now consider the role of Sufism in the bhakti tradition. You may have already noticed that much of what
the Sufis taught was very similar to the bhakti teaching of concentrating upon a
God and the significance of sacred music and song.This interaction between the
twois believed to have led to the
creation of a medieval mysticism which was independent of sectarian or orthodox
practices and disclaimed particularly caste practices and atrocities.
The first
Sufi teacher who came to India was, as mentioned earlier, Khwaja Muinuddin
Chisti, who arrived in Delhi in 1193 and settled in Pushkar in Ajmer. He had both
Hindu and Muslim followers.We are all familiar with the 'Urs' at his dargah in
A-jmer, to which flocks of followers come, treating it as a major pilgrimage centre
even today. As mentioned, these Sufis, were Islamic mystics who sought the
path of salvation through an ardent and passionate love for God. The teachings
of the Sufis greatly influenced not only followers but many saints of the bhakti
tradition who came to combine in themselves, sufi and bhakti teachings.The two most significant figures here from the 15th116th century, were Kabir and Guru
Nanak. We will briefly consider their role in the development of medieval mysticism.

Growth of Medieval Mysticism

An important role in the growth of medieval mysticism was played by Ramananda
(1370-1440) who himself was a follower of Ramanuja. Ramananda challenged
caste divisions, questioned traditional ceremonies and accepted the Hindu philosophy
of divisions, questioned traditional ceremonies and accepted the Hindu philosophy
of jnana or knowledge, meditation or yoga and devotion or bhakti. He had many
disciples of which twelve were the more important and came from low castes. The
most famous of these disciples was Kabir, the son of a Muslim weaver. It is
believed that though, he early in his life abandoned the Muslim faith, he retained the
strict monotheism of Islam and an aversion to the caste system. He saw religion
as a personal concern and stressed relationship between man, God and his teacher
or guru. He combined in him, elements of both the Sufi and bhakti traditions,
claiming that both Allah and Rama were the same thing.
Since he was trying to reach out to the common people he used the dialect or its
variant as the language of communication. He stressed the importance of both
material and spiritual things in one's life. He had both Hindu and Muslim followers
and was non-sectarian. It is possible however that his Hindu followers are greater
in number. Much of Kabir's life and work is derived from reconstructing its course
from the dohas or sakhis rendered by him. These were essentially rhymed poems;
set to music. There is much debate however about how many of these dohas were
written by Kabir himself and how many of his followers or the Kabir panthis.
Thus, there is doubt about the legitimacy of some of the sayings that are attributed
to Kabir. Many it is believed are those of his devotees. These dohas, it is believed
were very often included by the Sufi saints into their sama.
Important among Kabir's followers was Dadu (1 544-1608) who also belonged to
a Muslim .family. He made the important contribution of seeking a unification of
faiths, and founded the Brahma-Sampradaya where God would be worshipped
without ritual or orthodoxy. As a mystic he contributed to the idea of the beauty
of the world to be discovered not by becoming a recluse or an ascetic but by living
a full life and enjoying what it had to offer.
At the same time as Kabir we have, the contribution of Guru Nanak of Punjab
(1469-1538). There is greater certainty about his dates and origins than those of
Kabir. Live Kabir, he too was a monotheist and was greatly opposed to the caste
system. His disciples, the Sikhs, were organised into a close knit community. His
teachings and writings and those of the subsequent Gurus were compiled together
by the fifth Guru, Arjun, into the sacred book of the Sikhs, the Adi-Grantha. The
Sikhs represented a bhakti sect, where their bhakti was sung in the form of the
Gurbani. Guru Nanak's religious renderings we find, also incorporated the best of
sufi influence and much of his teachings reflect the union of bhakti and sufi
practices.

Sufi-Bhakti Interaction

This interaction of the Sufi and bhakti traditions occurred to give to the lives of
Kabir and Nanak a peculiar flavour. Kabir was linked to the Sufis, not just in terms
of the' mystical nature of his renderings but also on the level or organization of
thought. In the Khazinat al-asfiya, by Ghulam Sarvar Lahori, we find that Kabir
is identified, rightly or wrongly as a Sufi and related to the Chistis. Scholars have
aruged in recent times that this, however, presents a chronological error. In these
writings, he is believed to have visited many Sufi centres and is even believed to
have debated with Sufi saints. None however denies the significant position that his
dohas had come to occupy. Guru Nanak too it is believed had encounters with Sufi
teachers or Shaikhs of which a single encounter, with a Shaikh Ibrahim, of
Pakpattan near Multan is considered authentic by scholars.
On most fronts, however, the available documentation on contact between Sufi
mystics and the Hindu sants or saints, are contradicted. The most convincing field
for the consideration of an inter-change between the Sufis and the sants can be
found in the themes of their poetry and devotional songs particularly the attitude of
the two traditions towards the "love relationship" between disciple, God and teacher
which is central to both traditions. Thus, both traditions shared the nature of the pain
and suffering of the devotees in their relationship to the divine. This suffering, which
we earlier called viraha, in ones lovt for the God as beloved, is found in Kabir's
writings too. Scholars compare this bhakti notion of viraha to the Sufi notion of
ishq which is expressed not through viraha but dard. It leads to an experience that
is called atish which is similar to the experience of agni or burning of one's soul
in viraha. The ideas in Kabir's dohas about love, separation and suffering are found revealed in the lyrics of Sufi poetry as well as we can see. Both, Kabir's nirguna bhakti and the Sufi tradition, also speak of the idea
of how without Lord and devotee, there can be no devotion. There is in fact another
sphere of the bhakti tradition where the Sufi influence is seen. This is in the
context of hagiographic writing about the bhakti saints. Here the influence of the
Sufi tradition is revealed in the style of writing. This tradition of biographic writing
about the lives of saints had existed in the Sufi tradition from the 15th century and
before.

Bhakti-Sufi Teachings

It is important to remember that the relationship between the Sufi and bhakti saints
was reciprocal and the Sufis too were influeked by the bhakti tradition. Thus,
besides this major similarity in terms of the method of devotion and its expression,
we find that the Sufi tradition also produced its saints such as the Shah Karim and
Shah Inayet from the 17th century in whose teachings little distinction was made
between the divine as Allah 'or Rama or Hari, similar to what Kabir sought to say,
and revealing the influence of the bhakti tradition.

__________________
The color of blood in my veins is green,I am a proud Pakistani.