Tuesday, December 22, 2009


Ihsan (Arabic: احسان), also ehsan (persian) or ahsan is an Arabic term meaning "perfection" or "excellence," which is related to the word "goodness" (Ara. husn). It is a matter of taking one's inner faith (iman) 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 (Arabic Allah) as if they see Him, and although they cannot see Him (due to the belief that Allah is not made of materials), they undoubtedly believe that He is constantly watching over them. That definition comes from the hadith (known as the Hadith of Gabriel) in which Muhammad states, "[Ihsan is] to worship God as though you see Him, and if you cannot see Him, then indeed He sees you." (Al-Bukhari and Al-Muslim).

Ihsan, meaning "to do beautiful things," is one of the three dimensions of the Islamic religion (Ara. ad-din): islam, iman and ihsan. In contrast to the emphases of islam (what one should do) and iman (why one should do), the concept of ihsan is primarily associated with intention. One who "does what is beautiful" is called a muhsin. It is generally held that a person can only achieve true ihsan with the help and guidance of Allah, who governs all things.

Some Islamic scholars explain ihsan as being the inner dimension of Islam whereas shariah is often described as the outer dimension:

From the preceding discussion it should be clear that not every Muslim is a man or woman of faith (mu'min), but every person of faith is a muslim. Furthermore, a Muslim who believes in all the principles of Islam may not necessarily be a righteous person, a doer of good (muhsin), but a truly good and righteous person is both a muslim and a true person of faith.

Ihsan "constitutes the highest form of worship" (ibadah). It is excellence in work and in social interactions. For example, ihsan includes sincerity during Muslim prayers and being grateful to parents, family, and God.

Ehsan or Ihsan is also a male and female(Ihsane) name among Muslims.

Noor is the link which binds being to knowledge in Sufism.[citation needed] The word itself means light. Each particle of light that is reflected of the "mirror of the heart" projects spiritual knowledge according to distinctive types of colors.

Noor is the spiritual light of a person.It is considered positive energy, or energy from God, which is supposed to clean a person's inner spiritual being ,It emanates primarily from the heart, but can bloom to the whole body.A person's spirituality can be judged by the Noor emanating from him.Noor is descended from the heavens, reaching the Kabatulallah in mecca. From there it is distributed to all the Mosques.There it manifests in those that are spiritually inclined.

Maqaam ( the station ) is one's spiritual station or developmental level, as distinct from one's hal, or state of consciousness. This is seen as the outcome of one's effort to transform oneself, whereas the haal is a gift. "Maqam" is also terms for “scale” .These are the topmost foundations of ‘’walaya:’’ the moral distinctions and spiritual degrees accorded to the men of the Way. They constitute the stabilizing element of liberating experience. According to Ibn 'Arabi, ‘’ al-yaqîn ’’ (certainty) the apex of the maqamaat .

Haal (Literally "state" or "condition", plural ahwal) is a special-purpose, temporary state of consciousness, generally a product of spiritual practices, recognised in Sufism.

A haal is by nature transient and one should not attempt to prolong it. It results from psychological or spiritual influences which effect the man of the Way during his progress towards God. Related concepts are Ecstasy (wajad), Annihilation (istilam) , Happiness (bast) , Despondency (qabd) , Awakening (sahû) Drunkenness (sukr) , etc. They arise like flashes on the horizon, blinding flashes of lightning which disappear immediately. However, these stages are necessary for the liberating experience of Man; thanks to them He may distinguish the contingent from the consciousness anything except that which is destined to endure. According to Ibn Arabi, ‘’Fanaa (al-fanâ)’’ (extinction) is the apex of the ahwal.

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