By: Mohd Syauqi Md Zahir
Dept. of IRKHS
Centre for Foundation Studies IIUM
1. Introduction
Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition. 16:90
The Muslim does not consider Ihsan (perfection) to be merely a virtuous trait that beautifies character. Rather he considers Ihsan to be part of his creed (aqidah) and major part of his Islam, since the religion is founded upon three matters; faith (Iman), Islam and Ihsan. This was explained by prophet Muhammad SAW to jibril in the agreed upon hadith when he asked him about Iman, Islam and Ihsan. After the questioning was finished, he SAW said: (فإنه جبريل أتاكم يعلمكم دينكم): This is jibril who came to teach you about your religion.[1]
Ihsan is a concept emphasized by Allah SWT for human to attain it. In the above verse Allah SWT enjoins man to practice Ihsan. It is essential for Muslim who enslave (aslama) himself and belief (Iman) in Him the almighty, to understand Ihsan based on al-Qurán and al-sunnah. This is to enable us to practice Ihsan in our life.
Dept. of IRKHS
Centre for Foundation Studies IIUM
1. Introduction
Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition. 16:90
The Muslim does not consider Ihsan (perfection) to be merely a virtuous trait that beautifies character. Rather he considers Ihsan to be part of his creed (aqidah) and major part of his Islam, since the religion is founded upon three matters; faith (Iman), Islam and Ihsan. This was explained by prophet Muhammad SAW to jibril in the agreed upon hadith when he asked him about Iman, Islam and Ihsan. After the questioning was finished, he SAW said: (فإنه جبريل أتاكم يعلمكم دينكم): This is jibril who came to teach you about your religion.[1]
Ihsan is a concept emphasized by Allah SWT for human to attain it. In the above verse Allah SWT enjoins man to practice Ihsan. It is essential for Muslim who enslave (aslama) himself and belief (Iman) in Him the almighty, to understand Ihsan based on al-Qurán and al-sunnah. This is to enable us to practice Ihsan in our life.
2. Meaning
Literally, the word Ihsan is derived from the word husn which designates the quality of being good and beautiful. Lexically, the word husn in Arabic stands for every positive quality such as goodness, beauty, pleasantness, harmony, desirability and symmetry. Its opposites are qubh (repulsiveness) and su’(evil).[2]
The holy Qurán uses the word Ihsan and its active participle, Muhsin (the person who has Ihsan) more than seventy times. Sometimes, the subject of the verb is God, and al-Muhsin is usually found in the list of the divine names. As a human quality, Ihsan is always praiseworthy. Verses such as the following illustrates that human Ihsan are closely connected to divine Ihsan.[3]
Who can be better in religion than one who submits his whole self to Allah, does good, and follows the way of Abraham the true in Faith? For Allah did take Abraham for a friend.4:125
Technically, al-Qurán uses the word Ihsan and its derivatives in referring to doing what is beautiful or to making things beautiful. it is the way of doing things excellently and beautifully as well as establishing what is good and beautiful in life.[4] When Al-imam al-zamakhsyari in his tafsir al-kasyaf interpreted the verse:
Allah commands justice, the doing of good, 16:90
He said: justice means obligatory (fard), because the justice of Allah is exemplified when He obliged His slaves with something within their capabilities, thus no excuse for them to neglect it. Ihsan means supererogatory (nadb/ nafilah).[5]
We can understand from his interpretation that, Ihsan is something that Muslim do to beautify his submission to Allah SWT. For example, establishing prayer five times a day is an obligatory. But to beautify this form of submission, we could establish other form of submissions that recommended and encouraged by Allah SWT such as voluntary charity, night prayer (tahajjud), fasting on Monday and Thursday etc. Therefore, the observance of Ihsan by Muslim means Muslim who are not only perform what is required from him (al-ádl) but also practice something more than what is required from him (Ihsan). Thus, Muhsin can be called as an excellent Muslim. However in attaining Ihsan, one’s must observe justice (al-adl) or all the obligatory legislated by Allah SWT as much as possible. This is because, according to Ibn athiyyah in his tafsir al-muharrir al-wajiz, what ever related to obligatory (fard) is included in the observance of Ihsan.[6] Allah SWT has said on the relationship between Islam (obligatory submission) and Ihsan.
Nay,-whoever submits His whole self to Allah and is a doer of good,- He will get his reward with his Lord; on such shall be no fear, nor shall they grieve 2:112.
In term of prophetic explaination on Ihsan is defined as: to worship Allah as if you see him for, verily, even though you do not see Him, He surely sees you
(أن تعبد الله كأنك تراه، فإن لم تكن تراه فإنه يراك)
This definition is actually parallel with the Quránic usage of the term. Muslim who has the feeling of being observed (muraqabbah) will surely strive (juhd) to beautify his action to attain His love and pleasure. On the other hand he will try his best effort of avoiding evil and and repulsiveness. Al-imam al-syaukani in his tafsir stated that this hadith has given the correct understanding of Ihsan in al-Qurán.[7]
3. TYPE AND FORM
Ihsan is of two types: Ihsan in the worship of Allah and Ihsan towards His creation. Ihsan in the worship of Allah has been interpreted in the hadith as: "...to worship Allah as if you see him for, verily, even though you do not see Him, He surely sees you." In the case of worship towards Allah SWT, the meaning of Ihsan is that the servant (ábd) performs his act of worship, whatever type it is; be it prayer, fasting, hajj, zakah, etc, correctly, fulfilling its conditions, pillars, the sunnan elements required in it and with the proper etiquette. No one will accomplish this until he performs his worship in a state deeply submersed in awareness of Allah’s observation of him, being cognizant that Allah is looking at him. He must at least sense within himself that Allah is watching over him. This is the only way he would be able to perform his worship in the state of Ihsan, and protect it, and fulfill what is sought from him in the most complete fashion.[8] This is the manifestation of one’s Tawhid (maintaining the oneness of Allah) in his submission and enslavement towards Allah SWT.
Is there any Reward for Good - other than Good? 55:60
Ibn kathir when commenting on this verse quoted hadith of the prophet SAW in explaining the meaning of the verse. The prophet SAW said: The reward of those who believe in the oneness of Allah (Tawhid) is the heaven of Allah SWT.[9]
Thus, Ihsan in worshiping Allah SWT is also known as Tawhid. It is interesting to mention that there are two terms in al-Qurán that are used in the similar sense in describing Ihsan towards Allah and Tawhid towards Allah. The two are ikhlas and Taqwa.
Ihsan towards Allah SWT and ikhlas (purifying submission for Allah) are closely related in al-Qurán. Ibn jawzi in his tafsir on the verse:
Allah commands justice, the doing of good, 16:90
He said: there are five connotation of Ihsan in this verse…thirdly: al-ikhlas.[10] Ikhlas means purity, cleanliness and freedom from admixture. Frequently translated as sincerity. Technically it refers to turns the mind and heart away from everything other than God. Ikhlas is a deepening of works and faith such that one’s only motive in acting and thinking is God. If Tawhid can be understood to mean the voicing of the kalimah “there is no god but Allah,” ikhlas implies that Tawhid is internalized so that it becomes the determining factor in thought and action. [11] In short, Ihsan towards Allah SWT is directly related with Tawhid towards Allah SWT and ikhlas towards Allah SWT.
The term Taqwa in the Quránic context is to stand in awe of Allah, to fear the consequences of acting against His Will, and to do everything in one’s power to protect oneself from these consequences. The term implies observing the religion carefully, sincerely and with full presence of mind. Thus it can be translated as God-wariness.[12] The element of God-wariness in the term Taqwa is consistent with the concept of muraqabah in Ihsan when one feels of being observed by Allah SWT anywhere and anytime. Sayed qutb in his tafsir of the term Taqwa in the verse related on the obligation of fasting stated that Taqwa is the heart that feels the presence of Allah SWT. [13] Allah has stated in Al-Qurán:
God is with those who are God-wary, and those who do Ihsan – 16:128
This verse shows that Ihsan towards Allah SWT is connected with one’s Taqwa towards Him.[14]
As for Ihsan toward His creation, it can consist of causing spiritual or material benefit to reach them or using ones strengths to keep some harm away from them, or both together. In this category, al-Qurán has stated various forms of Ihsan that need to be observed. Allah SWT said:
4:36 Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess: For Allah loveth not the arrogant, the vainglorious;-
From this verse we can derived that Ihsan need to be observed in one’s relationship towards:
i. Parents: it is done by being kind to them and obeying them, helping them in good, preventing harm from them, supplicating and seeking forgiveness for them, fulfilling their agreements and honoring their friends.
17:23 Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of
contempt, nor repel them, but address them in terms of honour and spread over them humbly the wings of thy tenderness,and say: "O my Sustainer! Bestow Thy grace upon them, even as they cherished and reared me when I was a child!"
Allah SWT even mentioned the reason behind the injunction.
46:15 We have enjoined on man kindness to his parents: In pain did his mother bear him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length, when he reaches the age of full strength and attains forty years, he says, "O my Lord! Grant me that I may be grateful for Thy favour which Thou has bestowed upon me, and upon both my parents, and that I may work righteousness such as Thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow (to Thee) in Islam."
ii. Relatives: After the limited circle of the family, the next social sphere is that of kinship and blood relationship. Islam wants all those who are related through common parents, common brothers and sisters or marriage to be affectionate, cooperative and helpful to each other. In many places in the Qur’an good treatment of the near relations (Dhawi-al-qurba) is enjoined.. It includes being kind and merciful with them, being forgiven and lenient with them, doing what please them and avoiding what they dislike, not speaking or behaving in a disgraceful manner with them
2:177 True piety does not consist in turning your faces towards the east or the west - but truly pious is he who believes in God, and the Last Day; and the angels, and revelation, and the prophets; and spends his substance - however much he himself may cherish - it - upon his near of kin, and the orphans, and the needy, and the wayfarer and the beggars, and for the freeing of human beings from bondage; and is constant in prayer, and renders the purifying dues; and [truly pious are] they who keep their promises whenever they promise, and are patient in misfortune and hardship and in time of peril: it is they that have proved themselves true, and it is they, they who are conscious of God.
iii. Orphans: It includes protecting their wealth, maintaining their rights, educating and instructing them, keeping them away from what would harm them, not being forceful with them, being cheerful with them.
2:215 they will ask thee as to what they should spend on others. Say: "Whatever of your wealth you spend shall [first] be for your parents, and for the near of kin, and the orphans, and the needy, and the wayfarer; and whatever good you do, verily, God has full knowledge thereof."
iv. Poor and needy: It includes curbing their hunger, clothing them, without degrading them or treating them in a bad manner that would displease them.
The Prophet said "The one who looks after and works for a widow and for a poor person, is like a warrior fighting for Allah's Cause or like a person who fasts during the day and prays all the night." Narrated Abu Huraira that the Prophet said as above.[15]
The above hadith emphasized on the important of taking care of the need of the poor and the widow. It is clear that Islamic state being guardian of the poor and helpless is responsible for providing the barest necessities of life to its poor and needy citizens.
The Prophet said "The one who looks after and works for a widow and for a poor person, is like a warrior fighting for Allah's Cause or like a person who fasts during the day and prays all the night." Narrated Abu Huraira that the Prophet said as above.[15]
The above hadith emphasized on the important of taking care of the need of the poor and the widow. It is clear that Islamic state being guardian of the poor and helpless is responsible for providing the barest necessities of life to its poor and needy citizens.
v. Neighbor: Islam has enjoined fair treatment, affection and courtesy to one’s neighbour. Islam, therefore, requires all neighbours to be loving and helpful and to share each other’s sorrows and happiness. It enjoins them to establish social relations in which one can depend upon the other and regard his life, honour and property safe among his neighbours. A society in which two people, separated only by a wall, remain unacquainted with one another for years, and in which those living in the same area of a town have no interest or trust in one another, can never be called Islamic.
vi. Wayfarer: The expression Ibn as-sabil (lit., "son of the road") denotes any person who is far from his home, and especially one who, because of this circumstance, does not have sufficient means of livelihood at his disposal. In its wider sense it describes a person who, for any reason whatsoever, is unable to return home either temporarily or permanently: for instance, a political exile or refugee.[16] Ihsan includes helping him fulfill his needs, removing his hunger and thirst, looking out for his wealth, maintaining his honor, giving him correct directions and showing him the way if he is lost.
vii. Workers: Ihsan includes paying him his wages before his sweat dried, not forcing him to do unnecessary jobs, or jobs he is not responsible for or not capable of performing. Preserving his honor and respecting him as a person. If he is a servant who works in the home, then he should be fed with the food of the people of the home and clothed with the same kind of clothes they wear.[17]
viii. Wife: The husband is responsible to be kind and mercy to his wife due to the fact that woman’s need is not merely limited to material side, but she has the psychological need to satisfy. Thus, the husband must not rise up his hand and beat his wife without and reasonable reason. His is also forbidden torture his wife physically and mentally. Even in the time of divorcing her, the husband is required to release her with kindness. Allah said: (2:229). Besides that, he is also responsible to preserve her dignity by not insulting her in front of others and to ask her to cover her aurah and moral character. And lastly, he is responsible to patience and calm in handling the disputes or conflict between them.
2:229 A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah. so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (Themselves as well as others).
2:229 A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah. so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (Themselves as well as others).
ix. People in general: Ihsan includes speaking them in a kind manner, dealing with them well, addressing them well after commanding them with good and forbidding them from evil. It also includes providing guidance to those who have strayed, teaching those who are ignorant, being fair with them, recognizing their rights, preventing harm from them and not doing anything that would harm them or constitute a crime against them.[18]
2:83 And remember We took a covenant from the Children of Israel (to this effect): Worship none but Allah. treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and practise regular charity. Then did ye turn back, except a few among you, and ye backslide (even now)
Therefore, Islam forbids man from telling lie for lies become a source of menace to society. It also forbids theft, bribery, forgery, cheating, and usury for whatever means is obtained by causing loss and injury to others. Backbiting and slander have been forbidden due to its evil consequences. Gambling, lottery and all games of chance are prohibited for in all of them one person gains the expense of thousand of losers. All those forms of exploitative commerce such as monopoly, hoarding, and black-marketing have been prohibited in which on party alone is to be the loser. Murders, bloodspilling, spreading of mischief and destruction have been made crimes, for no one has a right to take away the life or property of others merely for his personal gain. Adultery, fornication and unnatural sexual indulgence have been strictly prohibited for they not only vitiate the morality and impair the health of the person but also spread immorality. All these limitations and restrictions have been imposed by the law of Islam to prevent a man encroaching on the rights of others. [19]
2:83 And remember We took a covenant from the Children of Israel (to this effect): Worship none but Allah. treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and practise regular charity. Then did ye turn back, except a few among you, and ye backslide (even now)
Therefore, Islam forbids man from telling lie for lies become a source of menace to society. It also forbids theft, bribery, forgery, cheating, and usury for whatever means is obtained by causing loss and injury to others. Backbiting and slander have been forbidden due to its evil consequences. Gambling, lottery and all games of chance are prohibited for in all of them one person gains the expense of thousand of losers. All those forms of exploitative commerce such as monopoly, hoarding, and black-marketing have been prohibited in which on party alone is to be the loser. Murders, bloodspilling, spreading of mischief and destruction have been made crimes, for no one has a right to take away the life or property of others merely for his personal gain. Adultery, fornication and unnatural sexual indulgence have been strictly prohibited for they not only vitiate the morality and impair the health of the person but also spread immorality. All these limitations and restrictions have been imposed by the law of Islam to prevent a man encroaching on the rights of others. [19]
x. Animals: As the khalifah of Allah on the earth, He has honored man with authority over His creatures. Everything has been harnessed for him. He has been endowed with the power to subdue them and make them serve his objectives. However, this does not mean that Allah has given him total liberty and freedom in using His creatures. Islam says that all creatures have certain rights on man. it means that, man has to observe certain rules and regulations when he want to use His creatures. For example, man should not waste them on fruitless ventures nor should he unnecessarily hurt or harm them. The law in Islam dictates that we are allowed to slaughter animals for food but have been forbidden to kill them merely for fun or sport. To slaughter them, the method of slaughtering has been fixed. Similarly, killing animal by causing continuous pain and injury is prohibited in Islam. However, Islam allows the killing of dangerous and venomous animals and of beasts of prey only because it values man’s life more than theirs. But here, too, it does not allow their killing by resort to prolonged painful methods.[20]
Islam also forbids man to keep their animal hungry or to put intolerable burdens on them and to beat them cruelly. It also does not approve even of the useless cutting of trees and bushes. All these rules are meant for man to utilize the creatures of Allah wisely and efficiently because they are also the creations of Allah SWT that need to be honored by human.
Verily, Allah has prescribed Ihsan towards everything. Therefore, when you kill, kill in the best manner. When you slaughter, slaughter in the best manner. Let one of you sharpen his knife and give ease to his animal.
Islam also forbids man to keep their animal hungry or to put intolerable burdens on them and to beat them cruelly. It also does not approve even of the useless cutting of trees and bushes. All these rules are meant for man to utilize the creatures of Allah wisely and efficiently because they are also the creations of Allah SWT that need to be honored by human.
Verily, Allah has prescribed Ihsan towards everything. Therefore, when you kill, kill in the best manner. When you slaughter, slaughter in the best manner. Let one of you sharpen his knife and give ease to his animal.
xi. Works: the prophet in one of his hadith narrated by al-baihaqi mentioned:
Verily Allah loves those perform his work with perfection and excellent
In this hadith the prophet Muhammad SAW enjoins Muslim to work with the quality of excellent and perfection (itqan). It means being dedicated and professional in one’s work. Allah SWT and His messenger love Muslim who work without cheating, irresponsibility, corruption etc. The quality of itqan is actually related to the concept of Ihsan because al-hafiz Ibn hajar al-asqalani in his fath al-bari did mentioned that Ihsan means perfection and excellent in Ibadah (itqan al-ibadah)[21] when he explain the meaning of Ihsan in the hadith of jibril.
Verily Allah loves those perform his work with perfection and excellent
In this hadith the prophet Muhammad SAW enjoins Muslim to work with the quality of excellent and perfection (itqan). It means being dedicated and professional in one’s work. Allah SWT and His messenger love Muslim who work without cheating, irresponsibility, corruption etc. The quality of itqan is actually related to the concept of Ihsan because al-hafiz Ibn hajar al-asqalani in his fath al-bari did mentioned that Ihsan means perfection and excellent in Ibadah (itqan al-ibadah)[21] when he explain the meaning of Ihsan in the hadith of jibril.
4) EXAMPLES OF MUHSIN IN AL-QURÁN
The culture of Ihsan in Muslim life will produce the exemplary (mithaliyah) idol that can be followed by other people. This is the contribution of Islam to the concept humanity. In al-Qurán, Allah has attributed His prophets with Muhsin. They need to have the quality of Ihsan because they are the role model to their followers. Among the prophet that had been attributed directly with Muhsin are:
The culture of Ihsan in Muslim life will produce the exemplary (mithaliyah) idol that can be followed by other people. This is the contribution of Islam to the concept humanity. In al-Qurán, Allah has attributed His prophets with Muhsin. They need to have the quality of Ihsan because they are the role model to their followers. Among the prophet that had been attributed directly with Muhsin are:
a) Prophet Yusuf A.S: Allah SWT said in five occasions on the Muhsin of prophet yusuf A.S. firstly is when he grown up, Allah SWT bestowed upon him the prophethood (al-nubuwwah) and the knowledge of interpreting dreams because he was among those who were patience during his childhood time. Therefore Allah praised him with Muhsin.
12:22 When Joseph attained His full manhood, We gave him power and knowledge: thus do We reward those who do right.
Secondly, is when he was imprisoned, he was kind and Ihsan towards the people in the prison, thus they called him as Muhsin and Allah SWT acknowledged that he is a Muhsin. This is what has been interpreted by majority of the mufassir when the come across the story of yusuf interpreting the dreams of two men in the prison.
12:36 Now with him there came into the prison two young men. Said one of them: "I see myself (in a dream) pressing wine." said the other: "I see myself (in a dream) carrying bread on my head, and birds are eating, thereof." "Tell us" (they said) "The truth and meaning thereof: for we see thou art one that doth good (to all)."
Thirdly is when the king appointed him to be the treasurer of the state, Allah again praised him with Muhsin, due to his constancy (istiqamah) and perseverance in governing the state without forgetting his responsibilities towards Allah SWT. He still observed Ihsan in whatever circumstances; when he was child, in the prison or as a treasurer of the state.
12:56 Thus did We give established power to Joseph in the land, to take possession therein as, when, or where he pleased. We bestow of our Mercy on whom We please, and We suffer not, to be lost, the reward of those who do good.
Fourthly is when his brothers called him as Muhsin.
12:78 They said: "O exalted one! Behold! he has a father, aged and venerable, (who will grieve for him); so take one of us in his place; for we see that thou art (gracious) in doing good."
Lastly, when he was reunited with his family again and he mentioned that Muhsin are those who are pious towards him and patience in facing His test.
12:90 They said: "Art thou indeed Joseph?" He said, "I am Joseph, and this is my brother: Allah has indeed been gracious to us (all): behold, he that is righteous and patient,- never will Allah suffer the reward to be lost, of those who do right."
12:22 When Joseph attained His full manhood, We gave him power and knowledge: thus do We reward those who do right.
Secondly, is when he was imprisoned, he was kind and Ihsan towards the people in the prison, thus they called him as Muhsin and Allah SWT acknowledged that he is a Muhsin. This is what has been interpreted by majority of the mufassir when the come across the story of yusuf interpreting the dreams of two men in the prison.
12:36 Now with him there came into the prison two young men. Said one of them: "I see myself (in a dream) pressing wine." said the other: "I see myself (in a dream) carrying bread on my head, and birds are eating, thereof." "Tell us" (they said) "The truth and meaning thereof: for we see thou art one that doth good (to all)."
Thirdly is when the king appointed him to be the treasurer of the state, Allah again praised him with Muhsin, due to his constancy (istiqamah) and perseverance in governing the state without forgetting his responsibilities towards Allah SWT. He still observed Ihsan in whatever circumstances; when he was child, in the prison or as a treasurer of the state.
12:56 Thus did We give established power to Joseph in the land, to take possession therein as, when, or where he pleased. We bestow of our Mercy on whom We please, and We suffer not, to be lost, the reward of those who do good.
Fourthly is when his brothers called him as Muhsin.
12:78 They said: "O exalted one! Behold! he has a father, aged and venerable, (who will grieve for him); so take one of us in his place; for we see that thou art (gracious) in doing good."
Lastly, when he was reunited with his family again and he mentioned that Muhsin are those who are pious towards him and patience in facing His test.
12:90 They said: "Art thou indeed Joseph?" He said, "I am Joseph, and this is my brother: Allah has indeed been gracious to us (all): behold, he that is righteous and patient,- never will Allah suffer the reward to be lost, of those who do right."
b) Prophet Nuh A.S: He was extremely patience in spreading the teaching of Tawhid towards Allah eventhough his people and his family refuse to follow him and insult him. Allah SWT praised him in Al-Qurán with Muhsin due to his loyalty and patience to Him the Almighty.
"Peace and salutation to Noah among the nations!" Thus indeed do we reward those who do right. For he was one of our believing Servants.(37:79-81)
c) Prophet Ibrahim A.S: He was praised by Allah SWT with Muhsin due to his calmness and patience when he received revelation from Allah in his dream to sacrifice his son, ismail. As a father who is full of compassion and love for his son and at the same time as a righteous servant of Allah SWT, he choose of obeying Allah SWT due to his love towards Him. Therefore Allah praised him and replaces his son who was just going to be sacrificed with an animal. It was a test from Allah SWT to him.
"Peace and salutation to Abraham!" Thus indeed do We reward those who do right. For he was one of our believing Servants. 37:109-111
d) Prophet Musa A.S and Harun A.S: Allah SWT praised both of them due to their bravery and patience in spreading the teaching of Tawhid to pharaoh. Eventhough they faced hardship, threaten of death from him, magic from his magicians, they still steadfast and strong in continuing their task as the messengers of Allah without feeling of fear and hopeless. Allah recorded all their stories in many surah in al-Qurán.
"Peace and salutation to Moses and Aaron!" Thus indeed do We reward those who do right. For they were two of our believing Servants. 37:120-122
e) Prophet Ilyas A.S: He was one of His prophet who was sent to his people, inviting them to worship Allah SWT and avoiding them from worshipping an idol with the name of Baál. However they refuse to follow and he leave the matter to Allah SWT to judge them in the hereafter.
"Peace and salutation to such as Elias!" Thus indeed do We reward those who do right. For he was one of our believing Servants. 37:130-132
"Peace and salutation to such as Elias!" Thus indeed do We reward those who do right. For he was one of our believing Servants. 37:130-132
In short, all the prophets of Allah SWT were considered as Muhsinin by Allah SWT, eventhough only few of them whose names were directly attributed with Ihsan. Al-sabuni mentioned that, this attribute of Ihsan are for the entire prophet as stated repeatedly in surah Al-saffat due to their patience and courage in spreading the Tawhid of Allah SWT to their people.[22]
5. THE CHARACTERISTICS OF MUHSIN
After Allah SWT mentioned that all his messengers are Muhsin, He also enjoins all Muslims to uphold this quality in their life. Allah has promise that He will give them His endless love and His countless reward for those who are Muhsinin.
but do good; for Allah loveth those who do good. 2:195
Therefore, in guiding them towards attaining Ihsan in their life, He stated in the Holy Qurán some characteristics of al-Muhsin. These characteristics are essential for all Muslim to strive in attaining Ihsan in their life. Among the characteristics are:
5. THE CHARACTERISTICS OF MUHSIN
After Allah SWT mentioned that all his messengers are Muhsin, He also enjoins all Muslims to uphold this quality in their life. Allah has promise that He will give them His endless love and His countless reward for those who are Muhsinin.
but do good; for Allah loveth those who do good. 2:195
Therefore, in guiding them towards attaining Ihsan in their life, He stated in the Holy Qurán some characteristics of al-Muhsin. These characteristics are essential for all Muslim to strive in attaining Ihsan in their life. Among the characteristics are:
a) Piety (Taqwa): it is the main characteristics of attaining Ihsan. Allah has related Ihsan with Taqwa in many places, showing that before one’s can attain Ihsan, he needs to attain Taqwa in his life. Allah SWT says:
5:93 On those who believe and do deeds of righteousness there is no blame for what they ate (in the past), when they guard themselves from evil, and believe, and do deeds of righteousness,- (or) again, guard themselves from evil and believe,- (or) again, guard themselves from evil and do good. For Allah loveth those who do good
Allah SWT also stated that the noblest man are those who with the most Taqwa.[23] It shows that the noblest man in front of Him is those who are not only have Taqwa in him but also possess the quality of Ihsan in his life. How does one achieve Taqwa? The answer is through training (tarbiyyah) and striving (mujahadah). This quality can be instilled in the child as he gradually taught about the omnipresence and existence of God. As he grows up, he will develop a constant awareness of the fact that he is always standing before God. With this, indirectly he had attained the quality of Ihsan. The enhancement of Taqwa is also possible by mingling with and being in the company of good people and by engaging in serious reflection on the moral teaching of Islam. The prophet instructed a group of new convert to live with some pious people in a village so that they could learn righteous deeds from them.[24]
5:93 On those who believe and do deeds of righteousness there is no blame for what they ate (in the past), when they guard themselves from evil, and believe, and do deeds of righteousness,- (or) again, guard themselves from evil and believe,- (or) again, guard themselves from evil and do good. For Allah loveth those who do good
Allah SWT also stated that the noblest man are those who with the most Taqwa.[23] It shows that the noblest man in front of Him is those who are not only have Taqwa in him but also possess the quality of Ihsan in his life. How does one achieve Taqwa? The answer is through training (tarbiyyah) and striving (mujahadah). This quality can be instilled in the child as he gradually taught about the omnipresence and existence of God. As he grows up, he will develop a constant awareness of the fact that he is always standing before God. With this, indirectly he had attained the quality of Ihsan. The enhancement of Taqwa is also possible by mingling with and being in the company of good people and by engaging in serious reflection on the moral teaching of Islam. The prophet instructed a group of new convert to live with some pious people in a village so that they could learn righteous deeds from them.[24]
b) Generosity and charitability (infaq): Allah SWT stated in al-quran:
Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous, Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good;- And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,- and who can forgive sins except Allah.- and are never obstinate in persisting knowingly in (the wrong) they have done. 3:133-135
Muhsin is also characterized of being generous and charitable towards all mankind who are in need of his help and service. His generosity is borderless and timeless. He is generous either in the time of pleasure or hardship. The prophet said: A giver of charity is near to Allah (Ihsan), is near to humans (Ihsan), and is near to paradise and away from hell. And a miser is away from Allah, is away from human and is away from paradise and near to hell. An uneducated giver of charity is liked more by Allah than a misely worshipper. [25] Being generous means Ihsan towards Allah SWT because of practicing one of His commands. It also means Ihsan towards others because of strengthening brotherhood (al-ukhuwwah) among muslim by helping them in need. Besides that Allah says that Ihsan towards others by being generous is due to the fact that in our wealth is the right of the needy. Thus, the payment of charity is Ihsan.In supporting this statement, let us see another verses of Al-Quran:
Taking joy in the things which their Lord gives them, because, before then, they lived a good life. They were in the habit of sleeping but little by night, And in the hour of early dawn, they (were found) praying for Forgiveness. And in their wealth and possessions (was remembered) the right of the (needy,) him who asked, and him who (for some reason) was prevented (from asking). 51:16-19
c) Restrain anger (al-kazimin al-ghaiz) and being pardon for people (al-affin): In the same verses (3:134), Allah SWT also mentioned another features of Muhsin that is one’s ability of refraining anger when he had the opportunity of expressing it. At the same time he can give forgiveness to the person whom he angry off. This is something that is easy to say but difficult to apply. For example Allah says in the case of qisas of killing others in the Quran:
2:178 O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty.
In this verse, imagine if the person that you love is killed. And killer was caught a few days later. In Islam, if the killer is convicted guilty of killing, the prescribed punishment is death. However, Islam said that its better for the family to have Ihsan towards the killer by giving him pardon with the hope that the killer will repent to Allah SWT and realize his mistake. And Allah called this quality of forgiving others and repressing one’s anger as Ihsan. He is patience in dealing with this case. Thus patience is another characteristic of Muhsin as He said in other verse:
11:115 And be steadfast in patience; for verily Allah will not suffer the reward of the righteous to perish.
d) Remembering Allah SWT (al-zikr) and repenting towards Him (al-tawbah): In the same verses also (3:135), He mentioned that Muhsin are those who never forget of Allah’s presence, love, compassion and justice. Whenever he make mistake, he will quickly remembers and repents to him. In other verse, He says:
Taking joy in the things which their Lord gives them, because, before then, they lived a good life. They were in the habit of sleeping but little by night, And in the hour of early dawn, they (were found) praying for Forgiveness. 51:16-18
Taking joy in the things which their Lord gives them, because, before then, they lived a good life. They were in the habit of sleeping but little by night, And in the hour of early dawn, they (were found) praying for Forgiveness. 51:16-18
e) Establishing prayers: Besides that in other verses Allah mentioned other features of a Muhsin, which is regularly establishing prayers five times daily with full of khusyu. Allah says: These are Verses of the Wise Book,- A Guide and a Mercy to the Doers of Good. Those who establish regular Prayer, and give regular Charity, and have (in their hearts) the assurance of the Hereafter. These are on (true) guidance from their Lord: and these are the ones who will prosper. 31:2-5
In other verses, He also mentioned that Muhsin will not only observe the obligatory prayers, but also the night prayer. He says:
Taking joy in the things which their Lord gives them, because, before then, they lived a good life. They were in the habit of sleeping but little by night. 51:16-17
Many mufassir interpreted that Muhsin is one who is little of sleeping but a lot of praying at night. They never feel satisfy of performing the prescribed prayers. They want to beautify their submission by awakening the nights (qiyamullail).
f) Paying Zakat and Believing In the Day of Judgment: In the same verses (31:3-5), Allah concluded other features of Muhsin that is the observance of paying the zakat obliged on him and believing firmly on the hereafter. Muhsin will observe the payment of zakat because it is Ihsan towards the needy. They believe in the day of judgment because they know that it is the day where all the deeds will be counted and rewarded, thus he doesn’t want to waste his time of doing evil and repulsiveness. He will strive (jihad) towards excellence (Ihsan) in this world and the hereafter. Finally, Allah SWT has guaranteed that he will attain success (al-falah/ al-saádah) in this world by becoming Ihsan towards others and in the hereafter by preparing himself with Taqwa.
6. CONCLUSION
The culture of Ihsan (upholding excellence and beauty) is one the most essential dimension of the Islamic faith, whose direct implications are as follows:
a) In man’s relationship with the eco-system and other creations, the use of weapon of mass destruction, deployment of biological weapons, killing of civilians, economic domination and exploitations of the weak, and all other unspeakable abuses of the modern world are ugly.
The culture of Ihsan (upholding excellence and beauty) is one the most essential dimension of the Islamic faith, whose direct implications are as follows:
a) In man’s relationship with the eco-system and other creations, the use of weapon of mass destruction, deployment of biological weapons, killing of civilians, economic domination and exploitations of the weak, and all other unspeakable abuses of the modern world are ugly.
b) Lack of initiative, laxity and passiveness in carrying out one’s social responsibility are against the spirit of Ihsan.
c) A feeling of proximity with God would impel a Muslim to do what is required by God and what pleases Him, and to feel ashamed of doing things that earn His displeasure.
d) In overall structure of Islam, Ihsan helps to bring one’s motivation into harmony with one’s state of Iman (belief) and Islam (submission). As Iman focuses on understanding and internal virtues and Islam on activity, Ihsan supplements the psychological dimension by making the understanding and submission a willing, pure, beautiful, excellence and wholesome one.[26]
Endnote
[1] Minhaj Al-Muslim, Al-Jazairi, Pg:324
[2] Ethics And Fiqh In Daily Life: An Islamic Outline, Sayed Sikandar, Pg:23
[3] Faith And Practice Of Islam, William C.Chittick, Pg: 9
[4] Ethics And Fiqh In Daily Life: An Islamic Outline, Sayed Sikandar, Pg:24
[5] Http://Www.Altafsir.Com/Tafasir.Asp
[6] Http://Www.Altafsir.Com/Tafasir.Asp
[7] Ibid
[8] Minhaj Al-Muslim, Pg: 325
[9] Ibn Kathir, Abul Fida Ismail Imad Al-Din,( 1997), Tafsir Al-Quran Al-Azim, Dar Ihya Al-Turath, Ed:1, V: 4 , Pg:237
[10] Http://Www.Altafsir.Com/Tafasir.Asp
[11] Faith And Practice Of Islam, Pg:11
[12] Ibid, Pg:12
[13] Http://Www.Altafsir.Com/Tafasir.Asp
[14] Jami’al-Ulum Wal Hikam, Ibn Rajab Al-Hanbali, Pg:40
[15] Refer: Www.Islamicity.Com/Mosque/Sunnah/Bukhari/073.Sbt.Html#008.073.035
[16] Http://Www.Islamicity.Com/Quransearch/
[17] Http://Www.Altafsir.Com/Tafasir.Asp
[18] Minhaj Almuslim, Al-Jazairi, Pg:326
[19] Towards Understanding Islam, Al-Mawdudi, Abul Ala,.Pg: 107-108
[20] ibid,.Pg: 115
[21] http://www.al-eman.com/hadeeth/
[22] Safwatul Tafasir, Al-Sabuni Muhamad Ali, Darul Kutub Al-Islamiyyah, V:3, Pg:43
[23] Al-Hujurat:13
[24] Ethics And Fiqh For Daily Life, Pg:65
[25] Mishkat Al-Masabih, Karim, Fazlul, Delhi: Islamic Book Services (1994), Vol: 1, Pg:27
[26] Refer: Ethics And Fiqh In Daily Life: An Islamic Outline, Pg:24-25
[1] Minhaj Al-Muslim, Al-Jazairi, Pg:324
[2] Ethics And Fiqh In Daily Life: An Islamic Outline, Sayed Sikandar, Pg:23
[3] Faith And Practice Of Islam, William C.Chittick, Pg: 9
[4] Ethics And Fiqh In Daily Life: An Islamic Outline, Sayed Sikandar, Pg:24
[5] Http://Www.Altafsir.Com/Tafasir.Asp
[6] Http://Www.Altafsir.Com/Tafasir.Asp
[7] Ibid
[8] Minhaj Al-Muslim, Pg: 325
[9] Ibn Kathir, Abul Fida Ismail Imad Al-Din,( 1997), Tafsir Al-Quran Al-Azim, Dar Ihya Al-Turath, Ed:1, V: 4 , Pg:237
[10] Http://Www.Altafsir.Com/Tafasir.Asp
[11] Faith And Practice Of Islam, Pg:11
[12] Ibid, Pg:12
[13] Http://Www.Altafsir.Com/Tafasir.Asp
[14] Jami’al-Ulum Wal Hikam, Ibn Rajab Al-Hanbali, Pg:40
[15] Refer: Www.Islamicity.Com/Mosque/Sunnah/Bukhari/073.Sbt.Html#008.073.035
[16] Http://Www.Islamicity.Com/Quransearch/
[17] Http://Www.Altafsir.Com/Tafasir.Asp
[18] Minhaj Almuslim, Al-Jazairi, Pg:326
[19] Towards Understanding Islam, Al-Mawdudi, Abul Ala,.Pg: 107-108
[20] ibid,.Pg: 115
[21] http://www.al-eman.com/hadeeth/
[22] Safwatul Tafasir, Al-Sabuni Muhamad Ali, Darul Kutub Al-Islamiyyah, V:3, Pg:43
[23] Al-Hujurat:13
[24] Ethics And Fiqh For Daily Life, Pg:65
[25] Mishkat Al-Masabih, Karim, Fazlul, Delhi: Islamic Book Services (1994), Vol: 1, Pg:27
[26] Refer: Ethics And Fiqh In Daily Life: An Islamic Outline, Pg:24-25
