Emergence of Depth

The depth of existence arises. This distinction indicates the limitations of imitation (tashabbuh) in contrast to the profundity of moral embodiment (takhluq) and realisation (tahqiq).

Key point: The poetry of Divine saints, arising from moral embodiment and realisation, is deeper than Hafez’s poetry, which remains limited to imitation.

Ranking of Prophets and Poets

For an accurate understanding of the stages of spiritual progress (suluk), it is necessary to rank prophets and poets according to their knowledge. Prophets are akin to guiding stars, each occupying a particular level of insight. Poets, such as Hafez and Saadi, must also be evaluated by the scale of knowledge. Some verses, like brilliant jewels, attain high status, whereas others occupy lower levels. This ranking assists in comprehending the hierarchical stages of spiritual journey.

Summary

The three stages of imitation, moral embodiment, and realisation function as successive levels guiding the seeker from superficial emulation to the vision of Truth. Imitation serves as a threshold where most seekers remain; moral embodiment and realisation, however, are stations accompanied by trials and suffering. Karbala exemplifies the ultimate manifestation of realisation, where Imam Husayn (peace be upon him), through total submission to the Divine, demonstrated the pinnacle of spiritual journey. These stages, inversely proportional to ease and prevalence, signify the rarity and difficulty of realisation. Trials act as the axis of transformation, and the seeker cannot reach the destination without acceptance of them. Evaluating Hafez’s poetry and the knowledge-based ranking of prophets and poets underscores the importance of a precise understanding of these stages. This discussion, by elucidating these concepts, provides guidance for seekers and scholars on the path of Divine knowledge.

Clarifying Ihsan in Mystical Conduct

This study elucidates the concept of ihsan within the framework of Qur’anic verses, traditions (ahadith), and theoretical and practical wisdom, representing a pinnacle in the spiritual journey of the seeker, deeply connected to knowledge and Divine unity (tawhid).

Definition of Ihsan in the Hadith of Gabriel and Stages of Spiritual Progress

In the Hadith of Gabriel, a foundational text of Islamic tradition, the Prophet Muhammad (peace be upon him) is asked: “What is Ihsan?” The response is:

“To worship Allah as though you see Him, and if you do not see Him, He indeed sees you.”

This definition presents ihsan as worship accompanied by mindfulness and awareness of Divine observation. Ihsan goes beyond the external forms of worship, pointing toward spiritual vision and knowledge, guiding the seeker to a superior stage where the heart is present before the Truth.

Key point: Ihsan is worship arising from mindfulness and visionary knowledge, connecting the seeker to awareness of Divine oversight and the perception of Truth.

Validity of the Hadith and Its Position

Although this hadith, transmitted by Sunni sources, has been questioned due to its interrupted chain (mursal) and certain narrational weaknesses, its content retains epistemic value due to alignment with Qur’anic teachings. In canonical Sunni collections, such as Sahih Muslim (Vol. 1, p. 157), Gabriel appears in a luminous form in the mosque and asks the Prophet about Islam, faith, ihsan, and the Hour, receiving confirmation from the Prophet, who then reveals Gabriel’s identity. This narrative, functioning pedagogically, explicates the hierarchical levels of religion (Islam, faith, and ihsan) and highlights Gabriel’s educational role.

The Companions’ Ignorance of Gabriel

In this account, Umar ibn al-Khattab and other companions were unable to recognise Gabriel, and the Prophet disclosed his identity after his departure. This event underscores the Prophet’s superior knowledge as Divine guide and teacher, revealing the diverse degrees of human understanding. The companions’ inability to recognise Gabriel reflects the differences in stages of spiritual insight.

Stages of Islam, Faith, and Ihsan

The Hadith of Gabriel delineates religion in three stages: Islam, concerning the outward testimony and actions; faith, concerning inner conviction; and ihsan, encompassing worship with awareness and visionary knowledge. These stages represent the seeker’s gradual progression from Sharia (external law) to Tariqa (inner path) and ultimately to Haqiqa (Truth). Ihsan, at the pinnacle of this journey, possesses an inseparable bond with knowledge and Divine unity.

Key point: Ihsan, as the highest stage of spiritual journey, integrates the stages of Islam and faith, guiding the seeker toward Truth and Divine unity.

Qur’anic Evidence for Ihsan

The Qur’an employs derivatives of the word hasan (ḥusn, hasan, muhsin) over two hundred times, sometimes referring to theoretical wisdom and sometimes to practical virtue. For instance, Surah An-Nisa, 4:125 states:

“And who is better in religion than one who submits himself to Allah while being a doer of good?”

Here, ihsan links submission to God with sincerity and virtuous conduct. Similarly, Surah Al-Baqarah, 2:112 states:

“Yes, whoever submits himself to Allah while being a doer of good.”

These verses present ihsan as an intermediary between action and knowledge.

Theoretical and Practical Wisdom in Ihsan

Ihsan manifests in practical wisdom, as in the verse:

“And do good to parents” (Surah Al-Baqarah: 83)

indicating ethical action. Yet, in verses like “who submits his face to Allah while being a doer of good”, ihsan connects to theoretical wisdom and total submission to the Truth. This duality positions ihsan as a bridge between external action and inner knowledge, guiding the seeker from outward virtue to inward vision.

Key point: By integrating theoretical and practical wisdom, ihsan guides the seeker from external virtue toward existential surrender and Divine vision.

Existential Surrender to Truth

The surrender to Truth, as referenced in multiple Qur’anic verses, indicates the seeker’s existential orientation toward God. This surrender transcends outward actions, pointing toward Divine perception. The true muhsin (doer of good) entrusts their entire existence to God, analogous to handing a key to its rightful owner.

Ihsan and the Connection with Knowledge and Unity

Unlike many mystical texts that emphasise practical aspects, ihsan also possesses a vital theoretical dimension. Ihsan transcends external charity, referring to total existential surrender and witnessing the Truth. This lacuna in mystical sources, which rarely emphasise the epistemic aspect of ihsan, necessitates a comprehensive reevaluation of the concept.

Thought as Action

Thought, as an act of the soul, heart, and intellect, is an inner practice complementing external action, playing a role in ihsan. This perspective renders the boundary between theoretical and practical wisdom fluid, presenting ihsan as an inner action connected to knowledge and surrender to the Truth.

Distinction Between Theoretical and Practical Wisdom

Theoretical wisdom lacks immediate actionable consequence, whereas practical wisdom prescribes action. For instance, saying “prayer is good” implies “perform it,” but “God exists” does not mandate immediate action. Ihsan, encompassing both, transcends this duality, achieving unity of action and knowledge.

Key point: Ihsan, through the integration of theoretical and practical wisdom, unites knowledge and action, guiding the seeker toward complete surrender to the Truth.

Ihsan: Manifestation of Goodness

Ihsan signifies the manifestation of virtue from one to another, not mere practical benevolence, but total existential surrender to Truth. This elevates ihsan to the station of annihilation in God and Divine unity, where the seeker entrusts themselves entirely to the Truth.

Ihsan and Social Values, Such as Justice

Ihsan surpasses justice, as justice may lack benevolence, whereas ihsan always encompasses justice. By incorporating forgiveness and altruism, ihsan transcends justice and reaches the surrender to Truth.

Critique of Superficial Benevolence

Superficial charity, such as distributing identical clothes to the poor, can result in humiliation and dependence. True ihsan preserves human dignity and fosters independence. This critique underscores the necessity of sincerity in ihsan.

Ihsan and Freedom

Ihsan aligns with freedom, nobility, generosity, and independence. It is a conscious, free act, incompatible with servitude or dependency, guiding an Islamic society toward purity and unity.

Key point: Ihsan, connected with freedom and human dignity, guides the Islamic community toward independence and harmony.

Critique of Showiness in Ihsan

During oppressive regimes, elites displayed their status through servants or outward shows, yet true ihsan is free of ostentation. This example emphasises sincerity in ihsan and rejects all forms of display.

Qur’anic and Mystical Subtleties in Ihsan

In Qur’anic phrasing, instead of saying “fahuwa muhsin,” the expression “wa huwa muhsin” is used, indicating that ihsan is inherent and not conditional upon specific actions. Divine grace avoids condemnation of the servant, reflecting the innate quality of ihsan.

Distinction Between Islam and Surrender

Islam signifies conscious peace, inner submission, and pure compliance, whereas surrender (tafsil) may be coercive. Ihsan, linked to sincerity and peace, remains free from any compulsion, guiding the seeker toward inner contentment.

Ihsan Without Expectation

The true muhsin performs ihsan without expectation or self-interest. Expectation indicates ego and lack of sincerity, whereas pure ihsan is free from seeking reward.

Critique of Uncritical Approval

Unquestioning acceptance and superficial imitation hinder intellectual growth. The seeker must pursue truth through reflection and reasoning to attain deeper understanding.

Ihsan, Mystical Stations, and Divine Unity

Ihsan is deeply linked to Divine unity (tawhid), as surrendering to Truth entails the annihilation of the ego and merging into the Divine Essence. This connection elevates ihsan from external action to superior visionary experience.

Key point: Ihsan, through surrender to the Truth, guides the seeker to the station of Divine unity and annihilation in God.

The Role of Saints in Ihsan

Divine saints, having reached the stage of realisation, exemplify perfect ihsan. Through complete submission to the Truth, they attain a station which others strive to reach.

Imitation, Moral Embodiment, and Realisation

Ihsan corresponds with the stage of realisation, while Islam relates to imitation and faith to moral embodiment. This hierarchy portrays spiritual journey as an integrated system, wherein ihsan unites the seeker with the Truth.

Peace in Ihsan

Ihsan is a peaceful surrender performed with complete consent and without coercion. Peace (salaam) reflects sincerity and inner contentment, freeing ihsan from any conditionality.