SUFI ISLAM

Ihsān (‫ )إحسان‬is an Arabic term that means "perfection," "excellence," or "doing something in the
best possible manner." In Islamic context, it refers to the concept of performing good deeds with
sincerity and excellence, often associated with a high level of faith and devotion.

Narrated by Umar ibn al-Khattab (Hadith Jabril))

"One day, while we were sitting with the Messenger of Allah (peace be upon him), there came
before us a man with extremely white clothing and extremely black hair. There were no signs of
travel on him, and none of us knew him. He sat down before the Prophet (peace be upon him),
resting his knees against his knees and placing the palms of his hands on his thighs. He said:
'O Muhammad, tell me about Islam.
The Messenger of Allah (peace be upon him) said: 1)'Islam is to testify that there is no deity,
but Allah and Muhammad is the Messenger of Allah, 2) to establish the prayer, 3) to
give zakat, 4) to fast in Ramadan, and 5) to make the pilgrimage to the House if you
are able to do so.’ (Five pillars of Islam)
He said: 'You have spoken rightly,' and we were amazed at him asking him and then saying that he
had spoken rightly.
He said: 'Tell me about Iman (faith).'
The Prophet (peace be upon him) said: 1)'It is to believe in Allah, 2) His angels, 3) His
books, 4) His messengers, 5) the Last Day, and 6) to believe in the divine decree, both
good and bad.’ (six articles of faith)
He said: 'You have spoken rightly.'
The Prophet (peace be upon him) said: 'It is to worship Allah as if you see Him, for even if
you do not see Him, He certainly sees you.'
Then he departed, and I stayed for a time. The Prophet (peace be upon him) then said: 'O Umar,
do you know who the questioner was?'
I said: 'Allah and His Messenger know best.’
He said: 'That was Gabriel. He came to teach you your religion.’ Sahih Muslim.

This hadith led the foundation for distinguishing Islam from Ahsan. In Sufism, Ahsan took
priority over Islam (Sharia and Fiqh-Orthodox Islam)
Orthodox Conception of God Traditional Islamic Theology)

Transcendence: The orthodox view emphasizes the absolute oneness and transcendence
of God. Allah is seen as the Creator of the universe, beyond any human likeness or
attributes. He is omnipotent, omniscient, and completely separate from His creation.

Tawhid (the oneness of God) is a central tenet. Allah has no partners, equals, or
intermediaries. Worship is solely directed toward Him, without intermediaries.

Relationship with Humanity: God is seen as a master, and humans as servants. The
relationship is formal, emphasizing obedience to divine laws (Shariah) as revealed through
the Qur'an and Hadith (sayings and actions of the Prophet Muhammad).Allah is viewed as
just and merciful but also a judge who will hold individuals accountable on the Day of
Judgment. The literal meaning of Islam is “surrender (to God). ”

Scriptural Adherence: Orthodox Islam places a strong emphasis on following the Qur'an
and the Hadith as the primary sources of understanding God and religious practice. Scholars
(ulama) play a significant role in interpreting religious texts and guiding the community on
religious matters.

Law and Rituals: Strict adherence to the outward aspects of Islamic law (Shariah) is
emphasized, including daily prayers, fasting, pilgrimage, and other acts of worship.
In Orthodox Islam, Ahkaam (plural of Hukm) obligations and directives are
categorized into the following terms. Actions are judged based on these categories,
and individuals are rewarded or punished accordingly by God. God will always be
transcendental being and

Fard (Mandatory): These are acts that are obligatory upon every Muslim. Not fulfilling a Fard
act is sinful. There are two types: Fard 'Ayn: Obligatory on every individual (e.g., daily
prayers, fasting during Ramadan).Fard Kifayah: A collective obligation, meaning if some
members of the community perform it, the others are exempted (e.g., funeral prayers).

Waajib (Obligatory but Less Strict than Fard): This is an act that is necessary to perform
but slightly less binding than Fard. Missing it without a valid reason is sinful, but the sin is
considered less than missing a Fard act (e.g., Witr prayer in some schools of thought).

Mustahabb (Recommended): These are acts that are highly encouraged but not obligatory.
Performing them earns reward, but not performing them doesn't incur sin (e.g., giving extra
charity, praying Sunnah prayers).

Mubah (Permissible): These are actions that are neutral. Neither doing them nor avoiding
them earns reward or incurs sin (e.g., eating lawful food).

Makruh (Disliked): Acts that are discouraged but not sinful. It's better to avoid them, and
avoiding them earns reward, but doing them does not incur punishment (e.g., eating
garlic/onion before going to the mosque).
This hadith , in part, has laid the foundation for mysticism/Sufiism/ (Tasawwuf) in Islam. Most Sufi or
mystic scholars including Abdul-Qadir Gilani (1077–1166), Al-Ghazali (1058–1111), Ibn Arabi (1165–
1240) and Rumi (1207–1273), in their thought have philosophized “Ahsan” and used it as evidence in
support of mysticism.

Islamic mysticism focuses on the inner, esoteric aspects of the faith, emphasizing personal
experience, spiritual purification, and the direct experience of God’s presence. The goal of
Islamic mysticism is to attain a deeper, more intimate connection with God.

Sufism is called "Sufism" because it derives from the Arabic word ṣūf (‫)ُصوف‬, meaning "wool,"
referring to the simple woolen garments worn by early Islamic mystics as a symbol of their
renunciation of worldly pleasures and focus on spiritual devotion. The early Sufis emphasized
humility, poverty, and asceticism, and their plain woolen clothing became a distinguishing mark.
Another interpretation links the name to the Arabic word ṣafā (‫)صفاء‬, meaning "purity," reflecting the
focus on the purification of the soul and seeking closeness to God through inward spiritual practices.