who were Sufis and what is her work
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While all Muslims believe that they are on the pathway to Allah and hope to become close to God in Paradise—after death and after the Last Judgment—Sufis also believe that it is possible to draw closer to God and to more fully embrace the divine presence in this life.[87] The chief aim of all Sufis is to seek the pleasing of God by working to restore within themselves the primordial state of fitra.[88]Sufism, or Taṣawwuf[1] (Arabic: الْتَّصَوُّف; personal noun: صُوفِيّ ṣūfiyy / ṣūfī, مُتَصَوِّف mutaṣawwif), variously defined as "Islamicmysticism",[2] "the inward dimension of Islam"[3][4] or "the phenomenon of mysticism within Islam",[5][6] is mysticism in Islam, "characterized ... [by particular] values, ritual practices, doctrines and institutions"[7] which began very early in Islamic history[5] and represents "the main manifestation and the most important and central crystallization of" mystical practice in Islam.[8] Practitioners of Sufism have been referred to as "Sufis" (Arabic plurals: صُوفِيَّة ṣūfiyyah; صُوفِيُّون ṣūfiyyūn; مُتَصَوُّفََة mutaṣawwifah; مُتَصَوُّفُون mutaṣawwifūn).[5]
Historically, Sufis have often belonged to different ṭuruq, or "orders" – congregations formed around a grand master referred to as a wali who traces a direct chain of successive teachers back to the Islamic prophet, Muhammad.[9] These orders meet for spiritual sessions (majalis) in meeting places known as zawiyas, khanqahs or tekke.[10] They strive for ihsan (perfection of worship), as detailed in a hadith: "Ihsan is to worship Allah as if you see Him; if you can't see Him, surely He sees you."[11] Sufis regard Muhammad as al-Insān al-Kāmil, the primary perfect man who exemplifies the morality of God,[12] and see him as their leader and prime spiritual guide.
All Sufi orders trace most of their original precepts from Muhammad through his cousin and son-in-law Ali, with the notable exception of one.
Although the overwhelming majority of Sufis, both pre-modern and modern, were and are adherents of Sunni Islam, there also developed certain strands of Sufi practice within the ambit of Shia Islam during the late medieval period.[5] Although Sufis were opposed to dry legalism, they strictly observed Islamic law and belonged to various schools of Islamic jurisprudence and theology.[13]
Sufis have been characterized by their asceticism, especially by their attachment to dhikr, the practice of remembrance of God, often performed after prayers.[14] They gained adherents among a number of Muslims as a reaction against the worldliness of the early Umayyad Caliphate (661–750)[15] and have spanned several continents and cultures over a millennium, initially expressing their beliefs in Arabic and later expanding into Persian, Turkish, and Urdu, among others.[16] Sufis played an important role in the formation of Muslim societies through their missionary and educational activities.[17] According to William Chittick, "In a broad sense, Sufism can be described as the interiorization, and intensification of Islamic faith and practice."[18]
Terminology
Etymology
History
Aims and objectivesEdit

The Tomb of Shah Rukn-e-Alamlocated in Multan, Pakistan. Known for its multitude of Sufi shrines, Multan is nicknamed the ’’City of Saints’’.
While all Muslims believe that they are on the pathway to Allah and hope to become close to God in Paradise—after death and after the Last Judgment—Sufis also believe that it is possible to draw closer to God and to more fully embrace the divine presence in this life.[87] The chief aim of all Sufis is to seek the pleasing of God by working to restore within themselves the primordial state of fitra.[88
Entrance of Sidi Boumediene Mosquein Tlemcen, Algeria, built to honor the 12th-century Sufi master Abu Madyan
To the Sufi, it is the transmission of divine light from the teacher's heart to the heart of the student, rather than worldly knowledge, that allows the adept to progress. They further believe that the teacher should attempt inerrantly to follow the Divine Law.[90]
According to Moojan Momen "one of the most important doctrines of Sufism is the concept of al-Insan al-Kamil "the Perfect Man". This doctrine states that there will always exist upon the earth a "Qutb" (Pole or Axis of the Universe)—a man who is the perfect channel of grace from God to man and in a state of wilayah (sanctity, being under the protection of Allah). The concept of the Sufi Qutb is similar to that of the Shi'i Imam.[91][92]However, this belief puts Sufism in "direct conflict" with Shia Islam, since both the Qutb (who for most Sufi orders is the head of the order) and the Imam fulfill the role of "the purveyor of spiritual guidance and of Allah's grace to mankind". The vow of obedience to the Shaykh or Qutb which is taken by Sufis is considered incompatible with devotion to the Imam".[91]
Historically, Sufis have often belonged to different ṭuruq, or "orders" – congregations formed around a grand master referred to as a wali who traces a direct chain of successive teachers back to the Islamic prophet, Muhammad.[9] These orders meet for spiritual sessions (majalis) in meeting places known as zawiyas, khanqahs or tekke.[10] They strive for ihsan (perfection of worship), as detailed in a hadith: "Ihsan is to worship Allah as if you see Him; if you can't see Him, surely He sees you."[11] Sufis regard Muhammad as al-Insān al-Kāmil, the primary perfect man who exemplifies the morality of God,[12] and see him as their leader and prime spiritual guide.
All Sufi orders trace most of their original precepts from Muhammad through his cousin and son-in-law Ali, with the notable exception of one.
Although the overwhelming majority of Sufis, both pre-modern and modern, were and are adherents of Sunni Islam, there also developed certain strands of Sufi practice within the ambit of Shia Islam during the late medieval period.[5] Although Sufis were opposed to dry legalism, they strictly observed Islamic law and belonged to various schools of Islamic jurisprudence and theology.[13]
Sufis have been characterized by their asceticism, especially by their attachment to dhikr, the practice of remembrance of God, often performed after prayers.[14] They gained adherents among a number of Muslims as a reaction against the worldliness of the early Umayyad Caliphate (661–750)[15] and have spanned several continents and cultures over a millennium, initially expressing their beliefs in Arabic and later expanding into Persian, Turkish, and Urdu, among others.[16] Sufis played an important role in the formation of Muslim societies through their missionary and educational activities.[17] According to William Chittick, "In a broad sense, Sufism can be described as the interiorization, and intensification of Islamic faith and practice."[18]
Terminology
Etymology
History
Aims and objectivesEdit

The Tomb of Shah Rukn-e-Alamlocated in Multan, Pakistan. Known for its multitude of Sufi shrines, Multan is nicknamed the ’’City of Saints’’.
While all Muslims believe that they are on the pathway to Allah and hope to become close to God in Paradise—after death and after the Last Judgment—Sufis also believe that it is possible to draw closer to God and to more fully embrace the divine presence in this life.[87] The chief aim of all Sufis is to seek the pleasing of God by working to restore within themselves the primordial state of fitra.[88
Entrance of Sidi Boumediene Mosquein Tlemcen, Algeria, built to honor the 12th-century Sufi master Abu Madyan
To the Sufi, it is the transmission of divine light from the teacher's heart to the heart of the student, rather than worldly knowledge, that allows the adept to progress. They further believe that the teacher should attempt inerrantly to follow the Divine Law.[90]
According to Moojan Momen "one of the most important doctrines of Sufism is the concept of al-Insan al-Kamil "the Perfect Man". This doctrine states that there will always exist upon the earth a "Qutb" (Pole or Axis of the Universe)—a man who is the perfect channel of grace from God to man and in a state of wilayah (sanctity, being under the protection of Allah). The concept of the Sufi Qutb is similar to that of the Shi'i Imam.[91][92]However, this belief puts Sufism in "direct conflict" with Shia Islam, since both the Qutb (who for most Sufi orders is the head of the order) and the Imam fulfill the role of "the purveyor of spiritual guidance and of Allah's grace to mankind". The vow of obedience to the Shaykh or Qutb which is taken by Sufis is considered incompatible with devotion to the Imam".[91]
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