Islamic Fundamentalism

According to Jordan's, Royal Islamic Strategic Studies Centre, which is the publisher of the book. The point as you got, is that these sufi orders are part of sunni islam.

The question you ask is beyond the scope of that research of the 500 most influentional people, just a general background is tendered.

Something else to be noted is that I quote: "

ISLAMIC FUNDAMENTALISM

(3% OF THE WORLD'S MUSLIMS)

This is a highly politicized religious ideology popularized in the 20th century

through movements within both the Shi'a and Sunni branches of Islam--

characterized by aggressiveness and a reformist attitude toward traditional

Islam."

And

"Wahhabism/Salafism

Wahhabism/Salafism are terms used interchangeably to refer to a particular

brand of Islam. Salaf, meaning predecessors in Arabic, refers to the very early

practice of Islam by Muhammad and his immediate successors. Salafism

proposes to revive the practice of Islam as it was at the time of the Prophet and is

critical of emphasis being placed on thinkers from after this period. Muhammad

ibn 'Abd al Wahhab (1703-1792 CE) was the central figure in the formulation of

this ideology therefore Salafism is often simply known as Wahhabism."

This is the root of the opposition to Sufism. The practice of Sufism is integral to islam, it is the systemization of the process of tazkiya and the science and practice of ihsan. Hence the difference in the orders. They use different methods to reach the same goals. All of them are authentic because each sufi order has a 'salsala' or chain of transmission in the authority to teach the process of tazkiya reaching back to the time of the prophet SAW. Meaning that each sufi shaykh has been trained by someone, who was authorized to teach, who was also trained by someone who was authorized to teach, leading all the way back to the prophet SAW. So there are literally hundreds of tariqah's or paths and they are all in accordance.

It is a path of zikr. "And if anyone withdraws himself from the Remembrance of the Beneficent, WE assign unto him a devil who becomes his (constant) comrade." 43-56 Surah Zukhruf

The necessity of this type of 'tutelage' has been implied