Perhaps the most important factor militating against strong dissonance between two opposing views of the world concerns the felt needs of Muslim peoples. For ordinary mortals, reality is seen very differently; they need help close at hand, on a daily basis.
The continuation and development of folk-Islamic belief and practice by the Muslim masses represents not a deliberate erection of an alternative worldview to that proposed by ideal Islam, but a simple maintenance of life as they construe it. So after al-Ghazali, the all-important fuqaha (jurists) of Islam more or less accepted Sufism within the bounds of orthodoxy.
Where the felt needs of ordinary Muslims are excluded from the theological expression of Islam, as under radical reform movements, folk-Islamic belief and practice have often been tolerated because Islam is, in itself, more than simply a religious system. There is no going back on that accommodation now, whatever the neo-fundamentalists may pronounce in their immediate enthusiasms.
The worldview of popular Islam is built upon and integrates with the everyday stresses and joys of ordinary people. Each local community recognizes practitioners who can offer the charms or ceremonies necessary to effect peace of mind and to restore equilibrium.
The folk-Islamic view of the world thus has little argument with that of official Islam. It is simply that their personal and local needs find solution within another worldview – that of popular Islam.