A Discussion and analysis on the different meanings of ihsan and how ihsan plays out in everyday life

Ihsan (spiritual excellence) is mentioned in both the Qur’an and hadiths (a speech, saying or tradition of the Prophet Muhammad-peace be upon him) with differing meanings. Despite these varied meanings ihsan is conclusively deemed to be of such high importance that it surpasses Islam and iman among the three Islamic faith essentials.

A sound understanding of the differing meanings as well as tangible examples of how ihsan plays out in the everyday life of a Muslim, are essential knowledge that every worshiper should have in order to practice ihsan correctly. Ihsan affects every facet of a Muslims life, whereby contributing positively not only in the individual’s life but that of the society in general. This article will discuss and analyse the various meanings of ihsan in order to enable correct understanding of the concept. In addition, examples of ihsan being played out in everyday life will be given to further aid understanding of the term.

Ihsan, is regarded as the highest of the Islamic faith essentials, which comprises of three elements including iman and Islam. Due to its critical and essential nature it is deemed an incumbent practice in Islamic tradition, whereby worshipers are required to practically adopt ihsan and struggle to achieve greatness in all their endeavours (“Prescription of ihsan,” 2013). Gulen, describes how the Quran and sunnah (practices and teachings of Prophet Muhammad-pbuh) use the term ihsan to mean both “doing something well and perfectly and doing someone a favour” (Gulen, 2012, para. 1). Additionally, the Prophet Muhammad-pbuh says, "Ihsan is to worship Allah as if you see Him, and if you do not achieve this state of devotion, then (take it for granted that) Allah sees you" “Quran explorer” (Bukhari, book 6, volume 60, number 300).  It is further described as knowledge that enables one to strive to achieve optimal results with each endeavour (Keskin, 2016, slide 5).  The practice and application of ihsan is a necessary requirement for a Muslim worshiper, when consciously applied it enables the individual to achieve excellence in all that they do. 

The Qur’an, which is the primary source of knowledge in Islam, discusses Ihsan at length and emphasis its vital importance through diverse explanations of the term. Allah (God) says in the Qur’an, 

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone               - Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah's sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): … He admonishes you, that you may take heed (Quran, 16:90).

Allah further admonishes humanity of the significance and gravity of behaving with excellence, by describing how the human will be judged upon this merit, “Who has created death and life, that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving” (Qur’an, 67:2). It is evidently clear that the Qur’an prescribes the behaving with ihsan as an imperative and incumbent practice upon all Muslim worshipers, and signifies that the matter is not to be taken lightly.  

The outstanding treatment a Muslim is to afford the poor is one such example that should not to be taken lightly. God says in the Quran, 

Those who spend their wealth in the Cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve. Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury (Qur’an, 2:262-263)

The poor are not to depart one’s presence and feel as though they have been maltreated, disrespected or caused any injury. One must ensure they do not belittle or behave haughtily toward the needy but instead offer them respect, good treatment and cover their faults. One must feed them to satisfaction and stimulate a desire in the community to offer and contribute the same (Ahmad, 2014). This level of ihsan can only truly manifest and play out when one has an acute sense of the divine presence. The Prophet Muhammad-pbuh clearly identifies this in a hadith where he says, ihsan “is that every act should be performed in the full awareness of God’s presence” (Gordon, 2005, p. 72). This hadith clearly defines the level of awareness an individual should have of their Creator. Through such consciousness one is driven to performing altruistic acts that are pleasing to God and are of benefit to fellow humans as well as God’s creation at large. 

Acting with excellence towards God’s creatures is another example of ihsan being played out in daily life. A simple illustration of this can be found in a hadith that is narrated by Abu Huraira (companion of Prophet Muhammad-pbuh), 

Allah's Apostle said, while a man was walking on a road he became very thirsty. Then he came across a well, got down into it, drank (of its water) and then came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. The man said to himself "This dog is suffering from the same state of thirst as I did."So he went down the well (again) and filled his shoe (with water) and held it in his mouth and watered the dog. Allah thanked him for that deed and forgave him “Quran explorer” (Bukhari, book 8, volume 1, number 38).

Behaving and conducting oneself in a God conscious manner produces behaviour that can be both compassionate and exemplary. The man acts with excellence by removing any selfish inclination to serve himself solely and instead thinks beyond himself whereby considering and fulfilling the needs of God’s creatures. The Prophet Muhammad-pbuh further reinforces this message in another hadith by saying, 

Verily, Allah has prescribed excellence in all things. Thus, if you kill, kill in a good manner. If you slaughter, slaughter in a good manner. Each of you should sharpen his blade and spare suffering to the animal he is slaughtering (Muslim, as cited in Zarabozo, 2012, p. 555).

Additionally, another example of ihsan being played out in daily life is through the interaction and service one provides to their parents. God clearly outlines the type of perfect behaviour that a child should be imparting upon their parents in the following verse,

And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour. And lower unto them the wing of submission and humility through mercy (Qur’an, 17:23-24).

In further clarification of the point Ahmad (2014) describes how, Ihsan towards parents manifests through the attentiveness and the carrying out of the parent’s wishes, in particular that of their final testaments. Moreover, the child should pray for their forgiveness and ensure that they do not expose their parents to grief or distress. Treating them in a loving manner as well as respecting and caring for those whom they befriend are all manifestations of ihsan toward parents. All points clearly illustrate the standard of behaviour a child should impart upon their parents throughout their daily lives. Through such struggle, excellence will be achieved. 

Finally, the true human potential can flourish and be made manifest when an individual adopts ihsan and intends to strive and go beyond the required, in an attempt to achieve the extraordinary. Ihsan played out at this level can perhaps be best witnessed through the various Muslim inventors who helped shape the modern world in a quest to bring virtue to humanity. Majeed (2005) describes how todays first world nations could have been in complete contrast to how we find them today, had it not been for the Muslim intellectuals who paved the way forward across many disciplines for around 650 years. These “scholars made numerous important scientific and technological advances in mathematics, astronomy, chemistry, metallurgy, architecture, textiles and agriculture. Techniques they developed … are still used” (Majeed, 2005, para. 3). Fatima al-Fihri, established a University in Fez, Morocco, which was the initial University to give students’ academic qualifications in the year 859 (Sterns, 2010). She desired for her society an educational establishment and in order to satisfactorily complete it, she promised to spend all her fortune toward realizing it (Al-Hassani, 2007). Additionally, Dr Al- Zahrawi “performed the first caesarean operation and created the first pair of forceps” (Sterns, 2010, para. 8). Both his inventions are still in use until today. Striving to give more and go beyond the ordinary limits of excellence produces results that benefit society and cascade and flow on to countless generations as can be witnessed in the remarkable inventions of al-Fihri and al- Zahrawi.

In conclusion, it is of crucial importance that Muslims have an awareness and firm understanding of the various meanings of ihsan, because of the great emphasis and importance placed on it in the Islamic faith. Through the realization that God sees all that you do, humans are encouraged to behave, act and live out their lives in the best possible manner. Ihsan, consciously applied into one’s daily life, invites God’s approval and pleasure whereby drawing the worshiper closer to God. Its application potentially transforms an average human act into an extraordinary and life changing one. The desirable benefits of practicing ihsan can not only be felt in the everyday life of the individual, but also extend to the betterment and benefit of society as a whole.

References

Ahmad, Y. A-H. (2014). The book of manners: Encyclopaedia of Islamic law. Retrieved from Google books database.

Al-Hassani, S. T. S. (Ed.). (2007). 1001 Inventions, Muslim heritage in our world (2nd ed.). UK: FSTC Ltd.

Bukhari, Muslim, Malik, Dawud Hadith collection. (n.d.). Retrieved from http://www.quranexplorer.com/Hadith/English/Index.html

Gordon, M. (2005). The rise of Islam (pp. 70-84). Retrieved from Google books database.

Gulen, M. F. (2012, December). Ihsan (perfect goodness). Fountain magazine,            issue 90. Retrieved from https://www.fountainmagazine.com/Issue/detail/ihsan-perfect-goodness-november-december-2012

Keskin, Z. (2016). Lecture 2: Ihsan (spiritual excellence) and the seven levels of nafs (ego) [PowerPoint slides]. Retrieved from Charles Sturt University website: https://interact2.csu.edu.au/webapps/blackboard/content/listContent.jsp?course_id=_12181_1&content_id=_807039_1 

Majeed, A. (2005). How Islam changed medicine. The British Medical Journal, 33(7531), 1486-1487. doi: http://dx.doi.org/10.1136/bmj.331.7531.1486

Prescription of ihsan (perfection). (2013). Retrieved from     http://40hadithnawawi.com/index.php/the-hadiths/hadith-17

Sterns, O. (2010). Muslim inventions that shaped the modern world. In Inside the middle east. Retrieved from http://edition.cnn.com/2010/WORLD/meast/01/29/muslim.inventions/

Zarabozo, J. A-D. M. (2012). Commentary on the forty hadith of Al-Nawawi: Vol. 1. Denver: Dar Dawat Al-Basheer.