When this state of spirituality is reached, a person gets permanently attuned to God and becomes immune to all kinds of doubts and misgivings concerning his being. This condition is known among the Sufis(Muslim mystics) as Huzoori (presence) and Yad-Dasht (remembrance) and Nisbat (affinity), and when anyone is described by them as Saheb-i-Nisbat, it denotes that he has arrived at it in a considerable way. "O God! he would say, "Let such be my state that I may fear Thee and revere Thee as if I was seeing Thee constantly till (at last) my time came and I went up to join Thee." It was for the attainment of this state that the Prophet (Peace be upon him) would beg fervently to God. This state of sublimity can exist only when faith has worked itself out to the highest degree and become one's life-breath. (In other words, the stage of Ehsan is reached when the awareness of God becomes the greatest reality of one's life and one's every act is performed under a constant sense of his presence for although man cannot see God it is just not possible in this material world God does see him all the time).
Then he asked, "What is Ehsan" The Prophet (Peace be upon him) answered, "Ehsan means to worship God as if one is actually seeing him or is being seen by him." The Prophet (Peace be upon him) gave suitable replies to his questions. The first was, "What is Islam (Faith)?" And, the second, "What is Islam?. He took his seat close to the Prophet (Peace be upon him) and began to ask him some questions. The manner in which the term Ehsan occurs in it after Imam and Islam testifies to the truth of the assertion that Ehsan marks the ultimate stage in the evolution of faith.īriefly, the Tradition says that one day the Prophet (Peace be upon him) was sitting with some of the Companions that Gabriel came in disguised as a traveler from a far-off place. The famous Tradition of the Prophet (Peace be upon him) consisting of the dialogue between him and angel, Gabriel, is a pointer in this direction. Or not according to the measure with which he is blessed with this wealth. It is the supreme standard of one's spiritual state. One's external life gets completely pervaded by this internal feeling.Įhsan or Tasawwuf, thus, represents the very pinnacle of faith. All that one does then is inspired, governed and regulated by this all embracing faith and overpowering realization. When this consciousness becomes complete, it forges a bond of loyalty with God that fills the heart with his remembrance, his love and an intense awareness of his night it becomes the essence, the ruling spirit, of one's existence, of all one's thought and action, in prayer, in morality, in social behavior, in monetary dealings, and, so forth. In plain words, it means the creation of a real, living consciousness of God a consciousness so strong and vivid as if one had actually seen him, sweeping aside every trace of doubt and uncertainty. To perfection, is Ehsan, as the Prophet's (Peace be upon him) Tradition describe it, or Tasawwuf, as it is known in common parlance.
A very special branch of the Faith, through which it is carried
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