In this sense it is the western view of the Holy Grail which comes closest to the Sufic ideal ; for to the Sufis Perfection is the Grail ; and the Holy Grail is for those who after they become perfect by giving all they have to the poor then go on to become " Abdal " or " changed ones " like Enoch who was " taken " by God because he " walked with God ".

While recuperating at Youpon Dunes, a home owned by Elizabeth Patterson, in Myrtle Beach, he worked on the charter for a group of Sufis, which he named Sufism Reoriented.

Besides arguing that Arlequin be a character of Sufi origins, Idries Shah also wrote a chapter of The Sufis on the sufi influence over Saint Francis, arguing him having adopted the patched robe as his only garment was a clear example of a sufi influence ( Shah, I.

The Sufis base the assigning of forty days of khalwa period on the forty days Allah had appointed for Musa ( Moses ) as a fasting period before speaking to him, as mentioned in different chapters in the Qur ' an.

The Lyab-i Hauz ensemble, surrounding the pond on three sides, consists of the Kukeldash Madrasah ( 1568 – 1569 ), the largest in the city ( on the north side of the pond ), and of two religious edifices built by Nadir Divan-Beghi: a khanaka ( 1620 ), or lodging-house for itinerant Sufis, and a madrasah ( 1622 ) that stand on the west and east sides of the pond respectively.

Erickson's metaphorical strategies can be compared with the teaching tales of the Sufis ( those of for example the Nasreddin ) and the Zen tradition of Koans, each also designed to act on the unconscious mind.

Like Shah's other books on the topic, The Sufis was conspicuous for avoiding terminology that might have identified his interpretation of Sufism with traditional Islam.

Ibn Taymiyyah's attacks on Ibn Arabi drew the ire of many Sufis and even led the famous Sufi and Islamic scholar Ibn ' Ata Allah al-Iskandari to devote a significant portion of the last years of his life writing refutations of Ibn Taymiyyah's attacks on Ibn Arabi.

* A photo essay on the Sufis and Sufi dervishes of Pakistan

The Sufis manage a system of Lataif-e-sitta, that are positioned at various points on the body, and at the level of the heart there are 3 positioned horizontally.

According to Hadith which is narrated by Shia and Sufis, Muhammad told about him " I'm the city of knowledge and Ali is its gate ..." Muslims regard Ali as a major authority on Islam.

In Christianity, there is the silence of contemplative prayer such as centering prayer and Christian meditation ; in Islam, there are the wisdom writings of the Sufis who insist on the importance of finding silence within.

He is known by many Sufis as a commenter on Sufi teachings, one of the great Persian poets, and an artist.

~ Asrar-ul-Khiraqq wa ' l-ma ' unat, on the patched frocks of the Sufis ;

Takfiris, on the other hand, exist in every Muslim sect, large or small, and often their fingers point not only to those who supposedly belong to a rival sect, but also to those within their own ; one example of this is the clear enmity between the Sufis and Salafi.

In places like Syria where Sufis are a visible part of the fabric and psyche of society, each order typically has their private gathering on one day and will participate in a public haḍra at a central location to which both the affiliated and unaffiliated alike are invited as an expression of unity.

While all Muslims believe that they are on the pathway to God and will become close to God in Paradise — after death and after the " Final Judgment " — Sufis believe that it is possible to become close to God and to experience this closeness while one is alive .< ref >

Basirah ( بصيرة ) is an Arabic word meaning insight, discernment, and perceptivity when used by Sufis to denote the ability to directly perceive a transcendental truth, or meaning dark, sad, and frowning when referring to non-believers on Yaum al-Qiyamah.

While traditionally Islamic jurists have concentrated on Islam and theologians on Iman, the Sufis have focused their attention on Ihsan.

The Sufis within these two sects are much more ambiguous about its use as seen in the concept of " Barakah ".

Al-Yafi ‘ i, Ibn ‘ Ata ’ Allah and others have declared that they considered Ibn ‘ Arabi a walî, noting that the language which Sufis use is appropri ¬ ate among the experts in its usage and that the knower of Allah (‘ ârif ), when he becomes completely ab ¬ sorbed in the oceans of Unity, might make some statements that are liable to be misconstrued as indwelling ( hulûl ) and union ( ittihâd ), while in reality there is neither indwelling nor union.

Muslims are divided into two groups regarding the issue of sama and the use of music in general: 1 ) Advocates, which are most Sufis and other mystics, and 2 ) Opponents.

Sadhus and Sufis use Bhang to boost meditation and to achieve transcendental states.

The Mewlewī Sufis, also known as Whirling Dervishes, believe in performing their dhikr in the form of Sama.

Classical Sufis were characterised by their attachment to dhikr ( a practice of repeating the names of God ) and asceticism.

The great knowledge of the Sufis and their utter renunciation of this world and of everything other than Allah testify to their inno ¬ cence from these terrible accusations, therefore we prefer to dismiss such accusa ¬ tions and consider that their statements are true realities in the way they expressed them.

As for those who do not think of Ibn ‘ Arabi and the Sufis except as a pure light in front of them, and believe in their sainthood – how can a Muslim attack them by accus ¬ ing them of disbe ¬ lief?

In any case it can be taken for granted that from childhood onward ` Attar, encouraged by his father, was interested in the Sufis and their sayings and way of life, and regarded their saints as his spiritual guides .< ref > Ta < u > d </ u > kerat al-Awlīya ; pp. 1, 55, 23 ff </ ref >

All castes can participate, although there is debate between Sufis and legalists about whether novice Sufis and ones more advanced in their faith are capable of achieving the same positive results from sama '.

It is a spiritual writing that teaches Sufis how to reach their goal of being in true love with God.

This is when mystics or Sufis such as Shah Abdul Latif, Sachal Sarmast, Lal Shahbaz Qalandar ( as well as numerous others ) narrated their theosophical poetry depicting the relationship between humans and Allah.

Sufis recite Manqabat Ali in the praise of Ali ( Maula Ali ), after Hamd and Naat in their Qawwali.

In Turkey, the famous Sufi Whirling Dervishes perform their whirling at the shrine of Jalal-ud-Din Rumi in Konya, while in Morocco and Algeria, brotherhoods of Black African Sufis, the Gnouia, perform elaborate songs at the shrines of their Saints.

Among the famous Sufis who trace their lineage to him are: Quṭbuddīn Bakhtiyār Kākī, Farīduddīn Mas ' ūd, Nizāmuddīn Auliyā ', Amir Khusrau, Nasiruddin Chiragh Dehlavi, Muhammad Hussain-i Gisūdarāz Bandanawāz, Ashraf Jahāngīr Simnānī and Aṭā ' Hussain Fānī.

Revelation of the Veiled was written in response to the request of one Abu Sa ' eed Al-Hujwiri who put the following questions to him: " Explain to me the true meaning of the Path of Sufism and the nature of the stations ' ( maqamat ) of the Sufis, and explain their doctrines and saying, and make clear to me their mystical allegories, and the nature of Divine Love and how it is manifested in human hearts, and why the intellect is unable to reach the essence thereof, and why the soul recoils from the reality thereof, and why the spirit is lulled in the purity thereof ; and explain the practical aspect of Sufism which are connected with these theories.

Every day hundreds of people do visits these shrines to pay their respect to the Sufis.

Certainly the Sufis, brotherhoods of Muslim mystics, spread their music far and wide.

However, some saints are venerated by Sufis because of their religious reputations, whether or not they were associated with an order or one of its communities.

Sainthood also has been ascribed to other Sufis because of their status as founders of clans or large lineages.

With the passage of time, many other tribes namely, Shins, Yashkuns ( Dardic people ), Kashmiris ( known as Khache in local language ), Arabs ( mostly Sayeds ), Persian ( Sufis ) and Turks ( especially Uygurs from central Asia ) made their enroads to Baltistan and gradually merged with the local population.

The general populace accords Sufis respect for their learning and for possessing karamat, the psychic spiritual power conferred upon them by God that enables pirs to perform acts of generosity and bestow blessings ( barakat ).