Islam is an Abrahamic monotheistic religion teaching that there is only one God, that Muhammad is the messenger of God. It is the world's second-largest religion with over 1.8 billion followers or 24% of the world's population, most known as Muslims. Muslims make up a majority of the population in 50 countries. Islam teaches that God is merciful, all-powerful and has guided humankind through prophets, revealed scriptures and natural signs; the primary scriptures of Islam are the Quran, viewed by Muslims as the verbatim word of God, the teachings and normative example of Muhammad. Muslims believe that Islam is the complete and universal version of a primordial faith, revealed many times before through prophets including Adam, Abraham and Jesus. Muslims consider the Quran in its original Arabic to be the final revelation of God. Like other Abrahamic religions, Islam teaches a final judgment with the righteous rewarded paradise and unrighteous punished in hell. Religious concepts and practices include the Five Pillars of Islam, which are obligatory acts of worship, following Islamic law, which touches on every aspect of life and society, from banking and welfare to women and the environment.
The cities of Mecca and Jerusalem are home to the three holiest sites in Islam. Aside from the theological narrative, Islam is believed to have originated in the early 7th century CE in Mecca, by the 8th century the Umayyad Islamic Caliphate extended from Iberia in the west to the Indus River in the east; the Islamic Golden Age refers to the period traditionally dated from the 8th century to the 13th century, during the Abbasid Caliphate, when much of the Muslim world was experiencing a scientific and cultural flourishing. The expansion of the Muslim world involved various caliphates, such as the Ottoman Empire and conversion to Islam by missionary activities. Most Muslims are of one of two denominations. About 13 % of Muslims live in the largest Muslim-majority country. Sizeable Muslim communities are found in the Americas, the Caucasus, Central Asia, Europe, Mainland Southeast Asia, the Philippines, Russia. Islam is the fastest-growing major religion in the world. Islam is a verbal noun originating from the triliteral root S-L-M which forms a large class of words relating to concepts of wholeness, submission and peace.
In a religious context it means "voluntary submission to God". Islām is the verbal noun of Form IV of the root, means "submission" or "surrender". Muslim, the word for an adherent of Islam, is the active participle of the same verb form, means "submitter" or "one who surrenders"; the word sometimes has distinct connotations in its various occurrences in the Quran. In some verses, there is stress on the quality of Islam as an internal spiritual state: "Whomsoever God desires to guide, He opens his heart to Islam." Other verses connect Islam and religion together: "Today, I have perfected your religion for you. Still others describe Islam as an action of returning to God—more than just a verbal affirmation of faith. In the Hadith of Gabriel, islām is presented as one part of a triad that includes imān, ihsān. Islam was called Muhammadanism in Anglophone societies; this term has fallen out of use and is sometimes said to be offensive because it suggests that a human being rather than God is central to Muslims' religion, parallel to Buddha in Buddhism.
Some authors, continue to use the term Muhammadanism as a technical term for the religious system as opposed to the theological concept of Islam that exists within that system. Faith in the Islamic creed is represented as the six articles of faith, notably spelled out in the Hadith of Gabriel. Islam is seen as having the simplest doctrines of the major religions, its most fundamental concept is a rigorous monotheism, called tawḥīd. God is described in chapter 112 of the Quran as: "He is God, the One and Only. Muslims repudiate polytheism and idolatry, called Shirk, reject the Christian doctrine of the Trinity. In Islam, God is beyond all comprehension and thus. God is described and referred to by certain names or attributes, the most common being Al-Rahmān, meaning "The Compassionate" and Al-Rahīm, meaning "The Merciful". Muslims believe that the creation of everything in the universe was brought into being by God's sheer command, "Be, it is" and that the purpose of existence is to worship or to know God.
He is viewed as a personal god who responds whenever a person in distress calls him. There are no intermediaries, such as clergy, to contact God who states, "I am nearer to him than jugular vein." God consciousness is referred to as Taqwa. Allāh is the term with no plural or gender used by Muslims and Arabic-speaking Christians and Jews to reference God, while ʾilāh is the term used for a deity or a god in general. Other non-Arab Muslims might use different names as much as Allah, for instance "Tanrı" in Turkish, "Khodā" in Persian or "Ḵẖudā" in Urdu. Belief in angels is fundamental
The Jerrahi are a Sufi tariqah derived from the Halveti order. Their founder is Hazreti Pîr Muhammad Nureddin al-Jerrahi, who lived in Istanbul and is buried at the site of his tekke in Karagumruk, Istanbul. During the late Ottoman period, this Order was widespread throughout the Balkans Macedonia and southern Greece; the Halveti-Jerrahi Order of Dervishes is a cultural and social relief organization with members from diverse professional and national backgrounds. Muhammad Nureddin was a direct descendant of Muhammad both from his father; the path he founded is dedicated to the teachings and traditions, through an unbroken chain of spiritual transmission, that go directly back to Muhammad. The head dergah "convention" of the Halveti-Jerrahi Order is in Istanbul. There are some substations in Turkey and it has branches in some European countries, South Africa, South America and North America, including Los Angeles, New York, San Francisco and Chicago. Branches of the Halveti-Jerrahi Order conduct gatherings where the dervishes perform Sufi remembrance ceremonies, practice sufi music, serve dinner, pray together and listen to the discourses of their Sufi guides.
The main branch of the Jerrahi Order of America is in Chestnut Ridge, Rockland County, New York with a congregation of mixed immigrant and local convert backgrounds. During the Bosnian War, the Order's American branch worked with the Fellowship of Reconciliation to bring 160 Bosnian refugees to the US; this Sufi Order was brought to Western countries by Muzaffer Ozak, the 19th Grand Sheikh of the Order from 1966 until his death in 1985. Sefer Dal was Grand Sheikh of the Order from 1985 until his own death in 1999. Omer Tugrul Inancer has been Grand Sheikh of the Order since 1999. According to Gift of the Givers founder Imtiaz Sooliman, it was Sefer Dal, 20th Grand Sheikh of the Order, who advised him to establish the organization during a visit to Dal's Istanbul mosque. Inancer, the current Grand Sheikh of the Order, was a speaker at the World Sufi Forum organized by the All India Ulema and Mashaikh Board in 2016. Nur Ashki Jerrahi Sufi Order Muzaffer Ozak Malamatiyya Mevlevi Order Bektashiyyah Bayramiyya Halveti Jerrahi order of America Halveti Jerrahi order in Mexico Halveti Jerrahi order in Canada Halveti Jerrahi order in Argentina, tekke of Orhan Baba.
Murillo 686, Buenos Aires Tel: 48575336 Halveti Jerrahi order in Argentina Halveti Jerrahi in Chicago Halveti Jerrahi in Los Angeles Halveti Jerrahi order in Italy Halveti Jerrahi Order in Brazil Zawiya of the Tariqa Halveti-Cerrahi in Granada, Spain First khalyfa Jerrahi in Italy Interview with Sheikh Tosun Bayrak al-Jerrahi Interview with Sheikh Ragip al-Jerrahi Interviews with Rabbi David Edelman and Sheikh Tosun Bayrak al-Jerrahi The Unveiling of Love Sufism and the Remembrance of God By Sheikh Muzaffer Ozak IRSHAD Wisdom of a Sufi Master By Sheikh Muzaffer Ozak Al-Jerrahi Garden of Paradise - Sufi Ceremony of Remembrance - Music CD Sheikh Muzzafer Ozak and the Halveti-Jerrahi Order of Dervishes Lifting the Boundaries: Muzaffer Efendi and the Transmission of Sufism to the West by Gregory Blann
Sufi whirling is a form of physically active meditation which originated among Sufis, and, still practiced by the Sufi Dervishes of the Mevlevi order and other orders such as the Rifa'i-Marufi. It is a customary meditation practice performed within the Sema, or worship ceremony, through which dervishes aim to reach the source of all perfection, or kamal; this is sought through abandoning one's nafs, egos or personal desires, by listening to the music, focusing on God, spinning one's body in repetitive circles, seen as a symbolic imitation of planets in the Solar System orbiting the sun. The Mevlevi practice gave rise to an Egyptian form, distinguished by the use of a multicolored skirt; this has developed into a performance dance by non-Sufis, including dancers outside the Islamic world. "In the 12th century, Sufi fraternities were first organized as an established leadership in which a member followed a prescribed discipline in service to a sheikh or master in order to establish rapport with him."
A member of such a fraternity is referred to as a Persian darwish. These turuk were responsible for organizing an Islamic expression of religious life founded by independent saints or resulted from the division of existing orders; each Sufi tariqa stems from a unique silsila, or "chain of order" in which a member must learn, as the silsila binds each member to Allah through one's chain of order. One's silsila extends through the member's individual teacher, to their teacher and so on, through time until one is connected to the Prophet and thus Allah; the Prophet himself is revered as the originator of Sufism, which has in turn been traced down through a series of saints. A dervish practices multiple rituals, the primary of, the dhikr, a remembering of Allah; the dhikr involves recitation of devotional Islamic prayer. This dhikr is coupled with physical exertions of movement dancing and whirling, in order to reach a state assumed by outsiders to be one of "ecstatic trances"; as explained by Sufis: In the symbolism of the Sema ritual, the semazen's camel's hair hat represents the tombstone of the ego.
By removing his black cloak, he is spiritually reborn to the truth. At the beginning of the Sema, by holding his arms crosswise, the semazen appears to represent the number one, thus testifying to God's unity. While whirling, his arms are open: his right arm is directed to the sky, ready to receive God's beneficence; the semazen conveys God's spiritual gift to those. Revolving from right to left around the heart, the semazen embraces all humanity with love; the human being has been created with love. Mevlâna Jalâluddîn Rumi says, "All loves are a bridge to Divine love. Yet, those who have not had a taste of it do not know!" Among the Mevlevi order, the practice of dhikr is performed in a traditional dress: a tennure, a sleeveless white frock, the destegul, a long sleeved jacket, a belt, a black overcoat or khirqa to be removed before the whirling begins. As the ritual dance begins, the dervish dons a felt cap, a sikke, in addition to a turban wrapped around the head, a trademark of the Mevlevi order.
The sheikh leads the ritual with strict regulations. To begin, The sheikh stands in the most honored corner of the dancing place, the dervishes pass by him three times, each time exchanging greetings, until the circling movement starts; the rotation itself is on the left foot, the center of the rotation being the ball of the left foot and the whole surface of the foot staying in contact with the floor. The impetus for the rotation is provided in a full 360-degree step. If a dervish should become too enraptured, another Sufi, in charge of the orderly performance, will touch his frock in order to curb his movement, The dance of the dervishes is one of the most impressive features of the mystical life in Islam, the music accompanying it is of exquisite beauty, beginning with the great hymn in honor of the Prophet and ending with short, enthusiastic songs, some things sung in Turkish; the Western world, having witnessed Sufi whirling through tourism, have described the various forms of dhikr as "barking, dancing, etc."
The practice of each tariqa is unique to its individual order, specific traditions and customs may differ across countries. The same tariqa in one country will not mirror that of another country as each order's ritual stresses "emotional religious life" in various forms; the Mevleviyah order, like many others, practice the dhikr by performing a whirling meditation. Accompanying the dhikr practices of whirling and prayer, the custom of sama serves to further one's "nourishment of the soul" through devotional "hearing" of the "'subtle' sounds of the hidden world or of the cosmos." In contrast to the use of sama and devotional prayer in the practice of dhikr, the tariqa orders perform Sufi whirling in addition to playing musical instruments, consuming glowing embers, live scorpions and glass, puncturing body parts with needles and spikes, or practicing clairvoyance and levitation. The dervish practice can be performed by community residents or lay members, members have been those of lower classes.
Within Islamic faith, unlike Middle Eastern law, women have equal status to men, allowing women to participate in dhikr as dervishes themselves. Women were received into a tariqa order by a male sheikh
Silsila is an Arabic word meaning chain, connection used in various senses of lineage. In particular, it may be translated as " order" or "spiritual genealogy" where one Sufi Master transfers his khilfat to his spiritual descendant; every tariqa has a silsila. Silsilas originated with the initiation of Sufi orders which dates back to the Islamic prophet Muhammad. Most silsilas trace their lineage back to his cousin and son-in-law Ali bin Abi Talib such as the Qadiriyyah, the Chishtiyya, the Noorbakhshia and the Suhrawardiyyah orders. However, other silsilas owe their ancestry to other caliphs such as the Naqshbandiyyah order of South Asia is through the Caliph Abu Bakr. Centuries ago, Arabia did not have schools for formal education. Students went to masters. Upon completion of their study, they received ijazah which acted as the certification of their education. A graduate acted as a master having his own students or disciples; this chain of masters was known as lineage. Somewhat analogous to the modern situation where degrees are only accepted from recognized universities, the certification of a master having a verifiable chain of masters was the only criteria which accorded legitimacy: "Theoretically one can only receive instruction in these practices from an authorised teacher of the tariqa, only after pledging a vow of obedience to this shaikh.
The shaikh gives his disciples permission to practice the tariqa: he may authorise one or more of them to teach it to others, i.e. appoint them as his khalîfa. In this way a hierarchically ordered; each shaikh can show a chain of authorities for the tarekat he teaches, his silsila or spiritual genealogy. The silsila reaches back from one's own teacher up to the Prophet, with whom all tarekats claim to have originated although there have been modifications along the way. A Sufi's silsila is his badge of source of legitimation. All Hafiz, Qaries are given a chain of credible narrators linking to the Islamic prophet Mohammad. For Muslims, the Chain of Authenticity is an important way to ascertain the validity of a saying of Mohammad; the Chain of Authenticity relates the chain of people who have heard and repeated the saying of Mohammad through the generations, until that particular Hadith was written down. A similar idea appears in Sufism in regards to the lineage and teachings of Sufi masters and students.
This string of master to student is called a silsila meaning “chain”. The focus of the silsila like the Chain of Authenticity is to trace the lineage of a Sufi order to Mohammad through his Companions: Ali bin Abi Talib, Abu Bakr, Umar; when a Sufi order can be traced back to Mohammad through one of the three aforementioned Companions the lineage is called the Silsilat al-Dhahab or the “Chain of Gold”. In early Islamic history, gold was an desired prize and was used for currency, to show wealth and power, for scientific purposes including medicine. Thus, gold was the most desired commodity in the material world, just as the Golden Chain is the most desired commodity of Sufi orders; when Sufism began in the second century of Islam, according to some experts, it was an individual choice. This included removing oneself from society and other people in general; as Sufism became a greater movement in Islam, individual Sufis began to group together. These groups were based on a common master; this common master began spiritual lineage, a connection between a Sufi order in which there is a common spiritual heritage based on the master’s teachings called tariq or tariqah.
As the number of Sufi orders grew, there arose a need for legitimacy of the orders to establish each order was following the teachings of Mohammad directly. If a Sufi order is able to trace its student to master lineage back to one of the three major caliphs who provide a straight link to Mohammad the order is considered righteous and directly following the teachings of Mohammad. In possessing the Golden Chain, a Sufi order is able to establish their order prominently in the mystical world. Shias use it idiomatically to mean a lineage of authentic Masters. Among Chinese Muslims, the concept of silsilah has developed into that of a menhuan: a Chinese-style Sufi order whose leaders trace a lineage chain going back to the order's founder in China, beyond, toward his teachers in Arabia; the term is used as the title of royal family trees and family records of the rulers in the palaces of Java. Tariqa Isnad, Islamic System of Certification Ehrenkreutz, A. S. "ḎH̲ahab." Encyclopaedia of Islam, Second edition.
Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel and W. P. Heinrichs. Brill, 2010. Brill Online. Augustana. 8 April 2010 "Silsila." Encyclopaedia of Islam, Second edition. Edited by: P. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel and W. P. Heinrichs
Akbariyya is a branch of Sufi metaphysics based on Ibn Arabi's teachings, an Andalusian Sufi, a gnostic and philosopher. The word is derived from Ibn Arabi's nickname, "Shaykh al-Akbar," meaning "the greatest shaykh." Akbariyya has never been used to indicate a Sufi society in history. It is nowadays used to refer to all historical or contemporary Sufi metaphysicians and Sufis influenced by Ibn Arabi's doctrine Wahdat al-Wujud, it is not to be confused with Al Akbariyya, a secret Sufi society founded by Swedish Sufi'Abdu l-Hadi Aguéli. Wahdat al-Wajud meaning the "unity of being" is a Sufi philosophy emphasizing that'there is no true existence except the Ultimate Truth' or in other words, that the only truth within the universe is God, that all things exist within God only. Ibn Arabi is most characterized in Islamic texts as the originator of this doctrine. However, it is not found in his works; the first to employ this term was Ibn Sabin. Ibn Arabi's disciple and stepson Sadr al-Din al-Qunawi used this term in his works and explained it using philosophical terms.
See Sufi metaphysics In the 20th century there has been focus on the Akbariyya School in academic circles and universities. Viewed in a historical context, increased government support for the study of the Muslim world and Islamic languages emerged in the United States after the Second World War where many students were attracted to Islam and religious studies during the 1970s; the greatest growth in American scholarship on Sufism, took place from the work done by scholars trained during the 1970s. Alexander Knysh notes that “in the decades after World War Two the majority of Western experts in Sufism were no longer based in Europe, but in North America.” Henri Corbin and Fritz Meier who were prominent among these experts, made important contributions to the study of Islamic mysticism. Another important names were Miguel Asín Palacios, Louis Massignon made contributions to Ibn Arabi studies. While Palacios discovered some Akbarian elements in Dante's famous work Divine Comedy Louis Massignon studied on famous Sufi Al-Hallaj saying "Anal Hak" and because of that expression he was executed.
Seyyed Hossein Nasr and his students and academic disciples, have come to play an important role in certain subfields of Sufi studies. The Influence of Nasr and other Traditionalist writers like Rene Guenon and Frithjof Schuon on Sufi studies can be seen on the interpretation of the works of Ibn Arabi and the Akbarian school by such scholars as Titus Burckhardt, Martin Lings, James Morris, William Chittick, Sachiko Murata and others; these names are both practitioners of Sufism and scholars studying Sufism. Viewed, Turkey is situated where Ibn Arabi's most prominent disciple and stepson Sadr al-Din al-Qunawi and other important commentators of Arabi's works lived in the past. Dawūd al-Qayṣarī was invited to Iznik by Orhan Ghazi to be director and teacher of the first Ottoman university was the disciple of Kamāl al-Dīn al-Qāshānī, himself a disciple of Sadr al-Dīn al-Qūnawī; this means that the official teaching itself was set in motion by a great master of the Akbarian school. Not only Sufis but Ottoman sultans and intellectuals had been impressed by Ibn Arabi and his disciples and interpreters.
Seyyed Muhammad Nur al-Arabi was impressed by Ibn Arabi's doctrine, though that continued to decrease until the Modern Era. In the 20th century the last important commentator of Fusûs was Ahmed Avni Konuk, he was a composer of Turkish music. Studies on Sufism Akbarian works, were not common until the first Ph. D. thesis was written by Prof. Dr. Mahmud Erol Kılıc in Marmara University's Faculty of Theology titled "Ibn'Arabi's Ontology" in 1995. Academic studies on Akbarian metaphysics and philosophy began to rise after studies on this topic were conducted by Turkish scholars such as Mustafa Tahralı and Mahmud Erol Kılıc. In terms of Akbarian studies, the most important event to take place was the translation of Ibn Arabi's magnum opus,"Futuhat-ı Makkiyya", to Turkish. A Turkish scholar, Prof. Dr. Ekrem Demirli started translating the work in the form of 18 volumes in 2006 and finished in 2012; this particular translation was the first complete translation to another language. Demirli's work includes translating Sadr al-Din al-Qunawi's corpus to Turkish and writing a PhD thesis on him in 2004, writing a commentary on Fusus al-Hikam by Ibn Arabi, writing a book titled İslam Metafiziğinde Tanrı ve İnsan.
There are many Akbarian works in Ottoman Turkish. There had and have been many Akbarian Sufis and philosophers in history from all over the world. Ibn Arabi created the philosophy of Wahdat al-Wujud; the Sufis listed below were members of different orders, but following the concept of Wahdat al-Wujud. Masataka Takeshita: Ibn'Arabi's Theory of the Perfect Man and Its Place in the History of Islamic Thought, Tokyo: Institute for the Study of Languages and Cultures of Asia and Africa, Tokyo University of Foreign Studies, 1987 William C. Chittick: Ibn'Arabi's Imaginal Worlds: Creativity of Imagination and the Problem of Religious Diversity _____________: The Sufi Path of Knowledge: Ibn al-'Arabi's Metaphysics of Imagination ______________: Ibn'Arabi - Heir to the Prophets. ______________: Imaginal Worlds. ______________: The Self-Disclosure of God Stephen Hirtenstein: The Unlimited Mercifier: The Spiritual Life and Thought of Ibn'Arabi _____________: Prayer and Contemplation
A fakir, or faqir, derived from faqr is a Sufi Muslim ascetic who has taken vows of poverty and worship, renouncing all relations and possessions. Fakirs are prevalent in the Middle South Asia. A fakir only possesses the spiritual need for God. Faqirs are characterized by their attachment to dhikr. Sufism gained adherents among a number of Muslims as a reaction against the worldliness of the early Umayyad Caliphate. Though, Sufis have spanned several continents and cultures over a millennium expressing their beliefs in Arabic, before spreading into Persian, Indian languages and a dozen other languages; the term is applied to Hindu ascetics. These usages developed in the Mughal era in the Indian subcontinent. There is a distinct clan of faqirs found in North India, descended from communities of faqirs who took up residence at Sufi shrines. During the 17th century, another noble and spirited Muslim scholar and saint, Sultan Bahoo, revolutionized Sufism and reinstated the definition of faqr and faqir.
The terms tasawwuf and faqer were first used by Husayn ibn Ali, the grandson of Muhammad. He wrote a book, Mirat ul Arfeen, on this topic, said to be the first book on Sufism and tasawwuf. However, under Ummayad rule, neither could this book be published nor was it allowed to discuss tasawwuf, Sufism or faqr openly. For a long time, after Husayn ibn Ali, the information and teachings of faqr and Sufism kept on transferring from heart to heart. In the 10th century reputed Muslim Abdul-Qadir Gilani, the founder of Qadri silsila, which has the most followers in Muslim Sufism, elaborated Sufism and faqr. In the 13th century, Ibn Arabi was the first vibrant Muslim scholar who not only started this discussion publicly but wrote hundreds of books about Sufism and faqr. In English, faqir or fakir meant a mendicant dervish. In mystical usage, the word fakir refers to man's spiritual need for God, who alone is self-sufficient. Although of Muslim origin, the term has come to be applied in India to Hindus as well replacing gosvamin, sadhu and other designations.
Fakirs are regarded as holy men who are possessed of miraculous powers. Among Muslims, the leading Sufi orders of fakirs are the Shadhiliyyah, Qadiriyah and Suhrawardiyah; the Cambridge English Dictionary defines faqir as "a member of an Islamic religious group, or a holy man". Winston Churchill is known to have referred to the peaceful resistance promoting independence leader of India, Mahatma Gandhi, as a "seditious fakir"; the attributes of a fakir have been defined by scholars. The early Muslim saint, Abdul-Qadir Gilani, defined Sufism and faqr in a conclusive manner. Explaining the attributes of a fakir, he says, "faqir is not who can not do anything and is nothing in his self-being, but faqir has all the commanding powers and his orders can not be revoked."Ibn Arabi explained Sufism, including faqr, in more details. He wrote more than 500 books on the topic, he was the first Muslim scholar to introduce the idea of Wahdat al-wujud. His writings are considered a solid source, that defied timeAnother dignified Muslim saint, Sultan Bahoo, describes a fakir as one "who has been entrusted with full authority from Allah".
In the same book, Sultan Bahoo says, "Faqir attains eternity by dissolving himself in oneness of Allah. He, eliminates himself from other than Allah, his soul reaches to divinity." He says. First step he takes from eternity to this mortal world, second step from this finite world to hereafter and last step he takes from hereafter to manifestation of Allah." In the Fourth Way teaching of G. I. Gurdjieff the word fakir is used to denote the physical path of development, as opposed to the words yogi and monk; the Fakir and Goshai was with the stronger religious influence, there are Bauls who would shave their heads as in their past and kept on practicing and believing in many of the basic creeds of Vaishnava-Sahajiya. So all followers of different religions and religious practices came under the nomenclature Baul, which has its etymological origin in the Sanskrit words Vatula, or Vyakula and used for someone, possessed or crazy, they were known as performers'mad' in a worshiping trance of joy - transcending above both good and bad.
Though fond of both Hinduism and Islam, the Baul evolved into a religion focused on the individual and centered on a spiritual quest for God from within. They believe the soul. Dervish Ghous-e-Azam Ibn Arabi Madariyya Mirin Dajo Qalandariyya Sai Baba of Shirdi Shramana Sultan Bahoo Yogi Monk List of Books of Sultan Bahoo Ibn Arabi Books
Ihsan, is an Arabic term meaning "perfection" or "excellence". It is a matter of taking one's inner faith and showing it in both deed and action, a sense of social responsibility borne from religious convictions. In Islam, ihsan is the Muslim responsibility to obtain perfection, or excellence, in worship, such that Muslims try to worship God as if they see him, although they cannot see him, they undoubtedly believe that he is watching over them; that definition comes from the Hadith of Gabriel in which Muhammad states, " to worship God as though you see Him, if you cannot see Him indeed He sees you".. Ihsan, meaning "to do beautiful things", is one of the three dimensions of the Islamic religion: islam and ihsan. In contrast to the emphases of islam and iman, the concept of ihsan is associated with intention. One who "does what is beautiful" is called a muhsin, it is held that a person can only achieve true ihsan with the help and guidance of God, who governs all things. While traditionally Islamic jurists have concentrated on Islam and theologians on Iman, the Sufis have focused their attention on Ihsan.
Some Islamic scholars explain ihsan as being the inner dimension of Islam whereas shariah is described as the outer dimension: From the preceding discussion it should be clear that not every Muslim is a man or woman of faith, but every person of faith is a muslim. Furthermore, a Muslim who believes in all the principles of Islam may not be a righteous person, a doer of good, but a good and righteous person is both a muslim and a true person of faith. Ihsan "constitutes the highest form of worship", it is excellence in social interactions. For example, ihsan includes sincerity during Muslim prayers and being grateful to parents and God. Murata, Sachiko. Chittick; the Vision of Islam. I. B. Tauris. Pp. 267–282. ISBN 1-86064-022-2; the Mysteries of Ihsan: Natural Contemplation and the Spiritual Virtues in the Quran by James W. Morris Hadith of Angel Gabriel Hadith #2 from An-Nawawi's Forty Hadiths