Iḥsān 

Contents

• Introduction
• The Linguistic Meaning of iḥsān
• The concept of iḥsān in Islam (terminology)

3.1 To worship Allahﷻ as if you can see Him ﷻ

3.2 To know that Allahﷻ can see you

3.3 Al Hafiz ibni Rajab رضى الله عنه

• Encouragement of excellence [iḥsān] in the Qur’ān and Sunnah
• What are the best excellent deeds?
• Levels of excellence [iḥsān]

6.1 The level of vigilance [murāqabah]and contemplation [mushāhada] and the fear of Allahﷻ

6.2 The level of modesty before Allahﷻ

6.3  The level of intimacy with Allahﷻ and contentment with Himﷻ and happiness with servanthood to Himﷻ[uns]

• Examples of different kinds of iḥsān

7.1 Excellence [Iḥsān] in worship

7.2  Excellence [Iḥsān] in speech

7.3  Excellence [Iḥsān] in actions

• Doors to Iḥsān

8.1  Excellence [Iḥsān] to yourself

 8.2  Excellence [Iḥsān]to others

8.2i  Excellence [Iḥsān] to parents

8.2ii The Story of ʾUways ibn ʿĀmir ibn Jazʾ ibn Mālik al-Qaraniyy

8.2iii  Excellence [Iḥsān] to relatives

8.2iv  Excellence [Iḥsān] to orphans, the poor, the wayfarer and the passer-by

8.2v   Excellence [Iḥsān] to the neighbour

8.2vi  Excellence [Iḥsān] to a close friend

8.2vii  Excellence [Iḥsān] to the rest of creation

9. The reward for excellence [iḥsān]
10. The benefits of excellence [iḥsān]

11.The fruits of excellence [iḥsān]

12. Conclusion

• Introduction

In the Noble Qurʾān there are many verses that encourage Muslims to be part of a beautiful brotherhood/sisterhood radiant with the qualities of caring, mercy, generosity, righteousness and excellence [iḥsan]. These fine human qualities  are like an invisible thread that strengthens ties in families and between people generally, as well as lifting any illnesses and hardships that can occur, creating an exemplary society.

Excellence [Iḥsān]comes with the highest rank of believing in Allah ﷻ [God, jalla jalāluhu: Great is His Majesty] for it brings happiness to the heart, ease to the chest, attracts blessing and pushes away hardship.  Leaving it causes narrowness, constriction in the heart and restlessness.

Excellence [Iḥsān]is the essence and completion of faith [imān]. It is the perfection and completion of acts.  It is our key to gaining Allah’sﷻ mercy through worshipping Himﷻ and working to benefit Hisﷻ servants.

• The linguistic meaning of iḥsān

Iḥsān [kindness/ excellence] is the opposite of abuse.  The origin of the word is ‘hassan’ which means beautiful/good.

• The concept of iḥsān in Islam (terminology)

According to the narration [ḥadīth] of Gabriel  [Jibrīl] عليه السلام [ ʾalayhi salām: Peace be upon him], the second narration  in the Forty Hadith of Imām an Nawawī, there are two aspects of goodness and excellence  [iḥsān] which is the third, upholding pillar of our faith.

3.1) To worship Allahﷻ as if you can see Himﷻ

In this narration [ḥadīth] of Gabriel عليه السلام   excellence [iḥsān] lies in the way in which we worship our Creatorﷻ:

“It is to worship Allah as if you can see him, for although you cannot see Him, He sees you.” Musnad Aḥmad 367, 368

This means to worship Allahﷻ as if you can see Himﷻ , and if you cannot see Him ﷻ, you know that Heﷻ can see you. It is to build the feeling of Allah’sﷻ place in your heart so it can reach the stage of witnessing [mushāhada] which is equal to physically seeing Himﷻ.

Hanzalah Al-Usayyidi (May Allah be pleased with him) reported: “When we are in the company of the Messenger of Allah ﷺ and he reminds us of Hell-fire and Jannah, we feel as if we are seeing them with our very eyes.”   Riyāḍ aṣ-Ṣāliḥīn 151  

Such witnessing as described in the  narration [ḥadīth] would certainly prompt us, as  servants,  to strive to perfect our deeds as much as possible, so purifying and improving ourselves both inwardly and outwardly.  As believers we do our deeds as if we see Allahﷻ and Allahﷻ  is in front of us, or we work hard to complete our deeds to the best of our ability, knowing that Heﷻ is ever-present and aware. This leads to sincerity in all that we endeavour to do, seeking to please Allahﷻ and for Himﷻ to be pleased with us.

“although you cannot see Him, He sees you.”

And if we cannot see Allahﷻ, then we should know that Heﷻ can see us.  Heﷻ sees us, our actions, our hearts, our movements and our innermost thoughts, everything. Therefore, we work hard to improve our deeds and make them the most beautiful and pleasing to Allahﷻ. A servant who does his deeds as if he sees Allahﷻ, attains thereby the highest degree of contemplation [mushāhadah].

3.2) To know that Allah ﷻ is seeing you.

Believing that Allahﷻ is seeing us generates an awareness that every deed we do is under the sight and hearing of Allahﷻ so that we work hard in performing  our duties to the best of our ability.   We develop a feeling that Allahﷻ is always close to us and that wherever we are and whatever we are doing, Heﷻ knows.                                                           

“Who sees you when you stand (in prayer),

And (sees) your movement among those who prostrate themselves.” Qurʾān:  The Poets [Al- Shuʿarāʾ] 26: 218 – 219  

“He said, “Do not be afraid. I AM surely with you both. I hear and I see.” Qurʾān: Ta Ha [Tā Hā] 46   

 This state of fearing and being aware of Allahﷻ, is the essential meaning of Iḥsān.   As believing servants who obey Allahﷻ, we are always aware that Heﷻ is observing us.  To lose this status, would be to lose the highest rank of obedience and servanthood.  It is the foundation of the relationship between us and our Creatorﷻ.  

3.3 Al Ḥāfiẓ ibni Rajab رضى الله عنه [radiallāhu ʿanhu: May Allah be pleased with him] 

Al Ḥāfiẓ ibni Rajab رضى الله عنه said, “If the servant is ordered to witness Allah in his worship and to feel His closeness to His servant, that will bring him to the stage that the servant can feel as if he can see him.  If he feels he cannot see Allah, then he receives help through his faith that Allah can see him. He can see his inner secrets and outer actions.    Nothing is hidden from Allah of his state.  If he reaches this stage, it will be easy for him to go to the constant state of seeing and feeling Allah’s closeness to Him as if the servant can see Allah.”

Excellence [Iḥsān] is the fruit and blossom of sincere and true belief in the pillars of faith and performing them with devotion, bringing us to feel as if we can see Allahﷻ.”

• Encouragement of excellence [iḥsān] in the Qur’ān and Sunnah

“Allah commands justice, the doing of good [iḥsān], and liberty to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition.” Qurʾān: The Bee [An-Nahl] 90

“For those who answered Allah’s call is [husnā] bliss.” Qurʾān: Thunder [Al-Rʿad] 18 translation: Pickthall

Excellence [iḥsan] is a beloved virtue.  Benefitting others whether it is with money or with knowledge, and many other beneficial deeds belong to the category of excellence [iḥsan].  Also included is goodness to animals.

“(Remember) when We took a pledge from the children of Isra’il (Israel): “You shall not worship anyone other than Allah; and you shall do good to the parents, and to near of kin, and to orphans and the needy.  And say to the people what is good, and be steadfast in Salah (prayer), and pay Zakah.”  Then, you went back (on your word), all but a few among you, and you are used to turning away.” Qurʾān: The Cow [Al-Baqarah] 83

This verse reminds us to be  good to our parents.  Such honouring of parents includes every kind of goodness – through speech, thought and actions and whatever else will bring them benefit. Also, we are forbidden to be bad to our parents or to abuse them in any way. Such is their honour that Allah has made it compulsory for us to behave towards them in a manner that is good and merciful – a kind and necessary reflection of the mercy our parents had on us when we were small.

In a famous  sound narration [ḥadīth] it was said by the Prophet of Allah, Muhammadﷺ: “He who is not grateful to people, is not grateful to Allah.” (Sunan Tirmidhī, Ḥadīth 1955, Musnad Ahmad, Vol 3 pg 32)

And surely, of all people, those who deserve the most thanks are our parents.

Next, Allahﷻ ordered people to behave with excellence [iḥsān] to others including close family, orphans and those in need as well as being good to others in general:

 “And say to people what is good.” Qurʾān: The Cow [Al-Baqarah] 83

 Here, good speech includes advising people to do good, preventing them from doing harm, teaching them, giving them greetings of peace [salām], smiling at them and anything else that includes good speech. This instruction to goodness from Allah ﷻ also embraces those people who do not have money so that they too can offer kindness to others. And whatever is the opposite of the above, we are not allowed to do.

“And seek the (betterment of) the Ultimate Abode with what Allah has given to you, and do not neglect your share from this world, and do good as Allah did good  to you, and do not seek to make mischief in the land.  Surely, Allah does not like the mischief-makers.” Qurʾān: The Story [Qaṣaṣ] 77

In the above verse [ayah] we read: “and do good as Allah did good to you.” This is telling us to be a good servant of Allah ﷻ as He ﷻ has been good to us and has given us all the bounteous blessings in this world [dunyā]. It also makes us aware that if we obey this order by doing good, then we can ask Allah ﷻ to bestow His ﷻ mercy upon us because Allah’s ﷻ mercy is close to those who do good to others and follow His ﷻ commands out of fear and out of aspiring for Hisﷻ Mercy. By obeying Him ﷻ in the best way, we can attain our desires for Hisﷻ ever-flowing Mercy [Raḥma].  And so, the reality of this kind of excellence [iḥsān] lies in the fact that through goodness we are ultimately benefitting ourselves as our Lord and Creator, Allahﷻ is independent of all need. So, by doing any kind of good, we are doing good to ourselves. Excellence [iḥsān]means giving, reciprocating, and receiving goodness.

4i) There are many narrations [aḥādīth] about excellence [iḥsān] towards animals in the life-time [sīrah] of the Prophet Muhammadﷺ:

One of the miracles of the Prophet Muhammadﷺ  is the story that tells of how one neglected camel, complained to the Prophetﷺ, seeking to express its grievance that it had not enough food to sustain the work it was forced to do and was due to be slaughtered by its owners:

 It was narrated by Abdullah bin Jafar رضى الله عنه that one day he was behind the Prophetﷺ when they saw a camel, lamenting.  The Prophet went to the animal and  wiped his tears asking, “Who is the owner of this camel?” A young man from the Helpers [Ansār]  رضی الله عنھم [radiallāhu ʿanhum: May Allah be pleased with them] spoke up saying that the camel belonged to him, whereupon the Prophetﷺ said: “Don’t you fear Allahﷻ with this animal.  Allahﷻ granted you the gift of owning it and now the camel is complaining that you leave him hungry and overwork him.”

In this story we can see the great mercy  shown by the Prophetﷺ towards animals. Heﷺ showed us how we need to show goodness and excellence [iḥsān]  to the creatures of Allahﷻ, to understand their needs, take into account their weakness and strengths and know when the animals need to rest and have comfort.

 The Prophetﷺ, purchased the camel from its owner and it was then released to spend the rest of its life free,  foraging for grasses and grains, and no wild animal ever tried to hurt it; instead they called out to it, declaring, “You belong to Muhammadﷺ!”

 Yet when the Prophetﷺ passed away, the camel,in his pure attachment to himﷺ,  refused to take even a morsel of food or a drop to drink, and so died. 

A further narration from Tha’laba, the son of Malik رضى الله عنه, tells of an aggressive and wild camel.  Nobody could tame it and whenever anybody entered its garden, they were attacked by the  creature.  The owner of the camel said, “We had a camel we used to use and now he refuses to work and the plants are becoming thirsty. The Prophetﷺ said, “He will not harm me.”

 And so the Prophet  of Allahﷺ took upon himself to  approach the rogue animal,  whereupon it came to him, placing its muzzle on the earth and kneeling before the noble Prophetﷺ in submission.  So the Prophetﷺ  took his  forelock and pulled him up to complete his work, uttering words of Truth: “There is nothing between the heavens and the earth that does not know I am the Messenger of Allah, except the disobedient amongst the jinn and mankind.”  Ash-Shifa | The Miracles Given To The Prophet Together With Their Special Characteristics (balagha.net)

In these examples we can see how excellence [iḥsān] extends as a flow of compassion and love for all of creation including animals and even trees and inanimate objects.  This is evident in the paradigm set by the Prophet Muhammadﷺ  who was so good and pure that Companions loved himﷺ more that themselves, their wealth, their children, fathers, mothers and heﷺ was more beloved to them than cold water is to  the parched and thirsty person. Through him we can see a perfect model of excellence [iḥsān] . 

“And you are surely on an excellent standard of character,”  Qurʾān: The Pen [Al Qalam] 4

 These are proven stories and signs of Prophethood and teach us as believers to honour and treat every thing, living and inanimate, with kindness and goodness.

 “Is there any  reward for goodness, other than goodness?” Qurʾān: The Lord of Mercy [Al-Raḥmān] 60

As the above verse states, in return for goodness, there is more goodness. So we recall the story of the Prophetﷺ and his  companion  Abu Bakr رضى الله عنه when they fled their enemies in Mecca who sought to kill the Prophetﷺ  and took refuge in the shade of a cave.A  dove hovered there with its wings outstretched, and a spider wove its  web of silk over the entrance to the cave, so that nobody even suspected that they were hiding in there.  The Prophet ﷺ and his Companionرضى الله عنه  were safe to continue their mission of guidance.

See how Allah cares for and protects the Prophetﷺ so that even these animals made a shield of protection for himﷺ at hisﷺ time of need.

“Surely, the mercy of Allah is close to those who are good in their deeds.” Qurʾān: The Heights [Al-ʾAʿrāf] 56

 Here we can understand that Allah’sﷻ  mercy is closer to those who show excellence [iḥsān] towards others.  Such proximity to Himﷻ will only be attained by good deeds. This divine Mercy [Raḥma] is so close to the people of goodness because it is goodness from Allah the Most Mercifulﷻ.

• What are the best good deeds?

Faith [Imān], believing in the Oneness of Allahﷻ, having trust  [tawakkul] in Allahﷻ as if you can see Himﷻ, to have grace, consciousness of His Majestyﷻ and to feel both fear and love: This is the station [maqām][ of excellence [iḥsān] as defined by the Messenger of Allahﷺ  when Angel Gabriel [Jibrīl] عليه السلام asked himﷺ about it and heﷺ replied: “It is to worship Allah as if you can see him, for although you cannot see Him, He sees you.”

Excellence [Iḥsān] is encouraged in the way the Prophetﷺ lived hisﷺ life [Sunnah]:

It was narrated that Shaddad bin Aws said: “There are two things that I memorised from the Messenger of Allah, who said: ‘Allah has decreed proficiency [iḥsān] in all things, so when you kill, kill well and when you slaughter, slaughter well.  Let one of you sharpen his blade and spare suffering to the animal he slaughters.’” Sunan an-Nasāʾī 4405

In this narration [ḥadith] we discover how Allahﷻ has ordered us to undertake all that we do with excellence [iḥsān].  What is meant here is that when we sacrifice an animal, we must do so kindly and without causing pain; it should be carried out quickly and with a sharp knife and all the etiquettes of sacrifice.

 Excellence [Iḥsān]  is mentioned in following narration [ḥadith]:

Abu Wa’il said that Ibn Masu’d said that the Messenger of Allah said: “He who becomes good in his Islam, will not be punished for what he has committed in Jahiliyyah [before Islam].  He who becomes bad in his Islam, will face a punishment for his previous and latter deeds.” Saḥīḥ al-Bukhāri: Book of Īmān 120 302-2

Also, excellence [iḥsān] is being good to parents:

‘Abdullah bin ‘Amr bin Al-‘as (May Allah be pleased with them) reported: A man came to the Prophet of Allah and said, “I swear allegiance to you for emigration and Jihad, seeking reward from Allah.” He (ﷺ) said, “Is any of your parents alive?” He said, ‘Yes, both of them are alive.” He (ﷺ) then asked, “Do you want to seek reward from Allah?” He replied in the affirmative.  Thereupon the Messenger of Allah (ﷺ) said, “Go back to your parents and keep good company with them.”  Saḥīḥ al-Bukhāri: Book of Jihād 304/59-4

• Levels of excellence [iḥsān]

6.1 The level of vigilance [murāqaba] and contemplation [mushāhada] and the fear of Allahﷻ

As believers, we should worship Allah ﷻ as if we can see Him ﷻ with our hearts.  The rewards of this level of vigilance are equivalent to that which we do. For example, as the servant feels that he can see Allah ﷻ during his worship in this world, Allah ﷻ will grant him the ultimate reward of beholding the honourable Face of Allah ﷻ in the Afterlife [Ākhirah].

“For those who do good there is the best, and something more. Neither gloom shall cover their faces, nor disgrace.  Those are the people of Paradise.  Therein they shall live forever.” Qurʾān: Jonah [Yūnus] 26 trans: Mufti-Taki-Usmani

6.2 The level of modesty before Allah ﷻ

This level of feeling modesty before your Lord ﷻ is reached when we know in the depths of our hearts that Allah ﷻ can see us at all times and in any place. We will be constantly aware that Allah ﷻ knows every deed we do so that we will not be able to bear that He ﷻ will see us in a place or situation that He ﷻ has forbidden us to be in. At such a level, we will make Allah ﷻ our priority, so that we worry about Him ﷻ seeing us when we do something wrong, rather than people.

6.3 The level of intimacy with Allah ﷻ and contentment with Him ﷻ and happiness with servanthood to Him ﷻ [Uns]

At this level, the servant feels the closeness of Allah ﷻ to him and is overjoyed with the feelings of intimacy with Allah ﷻ and so does not need anybody besides Him ﷻ; he has the certainty that only Allah ﷻ will ease any problem or hardship.   The Messenger of Allah [Rasūlullāh] ﷺ reached this level.  He ﷺ used to mix with people, never cut off from them, but at the same time, he ﷺ had the continuous feeling of closeness to Allah ﷻ and was in a continuous state of remembrance [dhikr] of his Lord ﷻ.

• Examples of different kinds of Excellence [Iḥsān]

7.1 Excellence [Iḥsān] in worship

Goodness and excellence [iḥsān] in worship is the greatest feeling that we can acquire because it means we are performing our worship in accordance with the requirements of the Islamic Law [Sharīʿah].  So, we then strive to perfect everything we do in words or deeds within our worship. And, regarding excellence [iḥsān], the Prophet Muhammad ﷺ said to Gabriel [Jibrīl] عليه السلام :

“It is to worship Allah as if you can see him, for although you cannot see Him, He sees you.”

This means that we must obey Allah’sﷻ orders and feel that Heﷻ is observing us and that we are observing Himﷻ. This is a level of worship that makes us, as servants of Allahﷻ, feel as if we can see Himﷻ whilst worshipping Himﷻ, knowing that Heﷻ is the Oneﷻ Who sees and knows what is open and what is secret and what is in our hearts.  Goodness and excellence [iḥsān] in worship come through performing it as Allah ﷻ and the Messenger of Allah [Rasūlullāh] ﷺ ordered us to do.  Such worship will be sincerely for Allah ﷻ, complete with all its pillars, conditions and prophetic ways [Sunan]; it will be performed at its correct time, and it should manifest then in our hearts and limbs.  It should not be cut by whims or desires but should remain as Allahﷻ ordered it to be.

7.2 Excellence [Iḥsān] in speech

Excellence [Iḥsān] is beautiful manners  that influence everything we do, from our speech and actions, to our worship and all our worldly affairs.

The Messenger of Allah [Rasūlullāh]ﷺ said, “Indeed Allah has decreed goodness [ iḥsān] in everything.”  Jamiʿ al-Tirmidhī 1409

The rulings of the Islamic Law [Sharīʿah] encompass all aspects of life.  This divine law came to order us to do everything with excellence [iḥsān] and to forbid us from all kinds of corruption – and so there is naturally a requirement for excellence [iḥsān] in language and speech.

Any speech that we utter must be good and kind:

“And say to the people what is good [husnā].” Qurʾān: The Cow [Al-Baqarah] 83

So, we should strive to acquire the habit of only speaking what is good and beneficial to others and we should refrain from any bad or ugly speech.  For example, greeting and returning the greeting [salām] is part of good speech. Also, when we engage in dialogue with others it should be done in a most pleasing manner [husnā] just as when we call and supplicate to Allah ﷻ it should be done with excellent manners and the finest etiquette.

7.3 Excellence [Iḥsān] in actions

Excellence [Iḥsān] in actions encompasses every deed that we do, be it for religion or for worldly purposes.  We should strive to perfect our deeds, to increase our activities with honesty and sincerity. Just finishing our work does not suffice; rather our duty and work should be carried out with perfection and the best of completion.

The Prophet said, “Allah loves if any of you has done a deed to perfect it.” Tabarāni 901, al-Haytamī 98/4 Al-Siyūṭi 5232

The Qur’an is rich with verses that encourage believers to engage in good deeds [iḥsān], bringing us tidings of the divine bestowal of fruits and rewards as well as outlining their importance and positive effects. In this  way, faith educates and guides our egos to be sincere believing servants, and to have better and beautiful manners in all that we do.

• Doors to Excellence [Iḥsān]

From reading the verses in the Qur’ān that discuss the subject of excellence [iḥsān], we realise that there are many doors that lead to it. This circle of goodness radiates out to include ourselves, our close families, our distant relatives and then society and humanity as a whole.  It also embraces every single aspect of our lives.

8.1 Excellence [Iḥsān] to yourself

One of the doors to excellence [iḥsān] is for us to begin striving for it within ourselves by worshipping and obeying Allahﷻ with sincerity and by submitting completely to every order and prohibition Heﷻ has given to us. 

“Who is better in Faith than one who has surrendered his self to Allah and is good [muhsinun] in deeds, and has followed the creed of Ibrahim, the upright. Allah has made Ibrahim a friend.”  Qurʾān: Women [An-Nisāʾ] 125

 Being good towards yourself means not to make it carry what it cannot bear, either with worship or with work. It also means that you protect yourself from any dangers such as disease and death, leaving anything that compromises your safety.  

“Spend in the way of Allah and do not put yourselves into destruction, and do good [ahsinū].  Of course, Allah loves those who do good [muhsineen].” Qurʾān: The Cow [Al-Baqarah] 195

8.2 Excellence [Iḥsān] to others

Excellence [Iḥsān] is an invisible thread connecting hearts together. The words we utter and actions we carry out are vitally part of excellence [iḥsān]. Excellence [Iḥsān] begins with immediate family, then reaches out to close and more distant relatives,  and then to the rest of the needy in our communities and wider society. 

It is natural for us as individuals to be good to those who are closest to us, thus strengthening ties of kinship.  These loving and closely knit bonds in families then help to build social solidarity and community spirit, which we need both in times of ease and times of hardship

8.2i Excellence [Iḥsān] to parents

As mentioned previously,  excellence [iḥsān] to parents is one of the greatest doors of excellence [iḥsān].

“(Remember) when We took a pledge from the children of Isra’il (Israel): “You shall not worship anyone other than Allah; and you shall do good to the parents,” Qurʾān: The Cow [Al-Baqarah] 83

“Your Lord has decreed that you worship none but Him,and do good to parents. If any one of them or both of them reach old age, do not say to them: uff (a word or expression of anger or contempt) and do not scold them, and address them with respectful words,” Qurʾān: The Night Journey [Al-ʾIsrāʾ] 23

Parents are from close family, but because the ties of birth are the closest of these, not matched by any other kind of relationship, Allahﷻ has mentioned the importance of excellence [iḥsān] towards parents more often in the Qurʾān.

Excellence [iḥsān] to parents means our relationships to them through actions, serving them, looking after them and maintaining their needs according to our ability.  We should have good relationships with them, obeying them with goodness, being humble to them and protecting them from things that may harm them.  We should be merciful towards them, keep close relationships with those they like, fulfil their requests and any aspect of goodness to try to repay the hardship they have endured in bringing us up and looking after us as children.

Allahﷻ placed the order of being good to parents next to the order of worshipping Himﷻ in the Qur’ān.

“We commanded man (to be good) in respect of his parents.  His mother carried him (in her womb) despite weakness upon weakness, and his weaning is in two years. (We said to man,) ‘Be grateful to Me, and to your parents. To Me is the ultimate return.’” Qurʾān: Luqman [Luqmān] 14

“ Serve Allah and join not any partners to Him: and do good to parents…” Qurʾān: Women [Al-Nisaʾ] 36

Here, Allahﷻ started with mentioning the command of worshipping Him and then He praised excellence [Iḥsān] to parents to show the importance of obeying them.  Allahﷻ attached great importance to being good to parents to increase their worth in our eyes and to raise the great value of obeying them.

It is the least thing we can do in respect of what they have sacrificed for us.  We thank Allahﷻ and we thank our parents; they are the physical reason for a child’s existence.  Allahﷻ gives them mercy towards their children, and they work hard to bring them goodness and prevent harm from coming their way without waiting for a reward from them.  So especially, when parents reach a time when they are weak or helpless, Allahﷻ orders children to repay them by treating them with excellence [iḥsān]. 

Allah ﷻ also mentions what the parents suffer while bringing up their children and the hardship they experience for them.

“And We have enjoined upon man to do good to his parents. His mother carried him with difficulty and delivered him with difficulty.  And his carrying and his weaning is (in) thirty months,” Qurʾān: The Sand Dunes [Al-Aḥqāf] 15

So, the blessing of the parents towards their child makes it compulsory for us to be good to them and to thank them; we should try to fulfil their rights through obeying them, always being connected to them, serving them, especially when they need it in their old age and when they are helpless.

“Your Lord has decreed that you worship none but Him, and do good to parents.  If any one of them or both of them reach old age, do not say to them: uff (a word or expression of anger or contempt) and do not scold them, and address them with respectful words, [23]

And submit yourself before them in humility out of compassion, and say, “My Lord, be merciful to them as they have brought me up in my childhood.” Qurʾān: The Night Journey  [Al-ʾIsrāʾ] 23-24

The first stage of looking after them and the etiquette of that is to never show your boredom or bad manners towards them or anything that will make them feel insulted or disrespected.  

An even higher stage is that when you talk to them, you do so with great respect. 

Even higher than that is to have great mercy and humility towards them and to express peace [salām] and submission to them and to ask Allahﷻ to have mercy on them.

Old age is specifically mentioned because of the raised importance of being good to them, looking after them, and never letting them experience bad manners from you at this stage of life.  Allahﷻ mentioned old age because the need for excellence [iḥsān] is greater as there is more hardship for a person caring for elderly parents.  As you look after them, their manners can be harder to deal with and so this is the most difficult phase of life in caring for them.  Allahﷻ mentioned both parents to lay emphasis on the necessity of looking after them and treating them with excellence [iḥsān].  Also, Allah’sﷻ words are a warning to us against finding excuses to avoid fulfilling our duties to them.

Sadly, in our time and age, many parents suffer neglect and disobedience from their children, especially when they reach an old age, and they are weak and needy. Proof of this is the increase in old people’s homes which have reached full capacity. This is because some children get rid of their parents by sending them to care homes.  That is of course done under different kinds of pressure and conditions, but in reality, it all goes back to the weak awareness of religious duties that children have.

However, being good to parents should not pass the threshold of disobeying Allah ﷻ.

“We have instructed man to do good to his parents.  And if they insist upon you that you should ascribe partners to Me, then do not obey them.  To Me is your return; then I shall tell you what you used to do.” Qurʾān: The Spider [al-ʿAnkabūt] 29:8

The Messenger of Allahﷺ made a supplication against those who live during the old age of their parents but fail to do good to them in order to enter Paradise [Jennah].

Abu Hurairah رضى الله عنه [radiallāhu ‘anhu: May Allah be pleased with him] reported: The Prophet ﷺ said, “May he be disgraced!  May he be disgraced!  May he be disgraced whose parents, one or both, attain old age during his lifetime, and he does not enter Jannah (by rendering being dutiful to them).” Muslim: Riyāḍ aṣ-Ṣāliḥīn 317

8.2ii) The Story of ʾUways ibn ʿĀmir ibn Jazʾ ibn Mālik al-Qaraniyy رضى الله عنه

In the story of this  man we see a perfect example of the fruits of devotion and honouring parents. He was a man from Yemen who greatly loved the Prophet Muhammadﷺ,  but on account of caring for his elderly mother, he was not able to see himﷺ.  On one occasion he gained permission from his mother to travel to the City of Madina and visit the Prophetﷺ but on the condition that he must come straight back the very next day.  When ʾUways رضى الله عنه  arrived in the blessed city, he sought the Prophetﷺ in the mosque but was told that heﷺ had gone on  a journey. Due to his promise and his honouring of his mother, he was unable to stay and wait for himﷺ to return and so, ʾUways  returned back home without meeting his Prophetﷺ…

When the Prophet Muhammadﷺ returned from hisﷺ journey, he said: “I smell the fragrance of ʾUways!”  When his daughter,  Fatima replied: “Yes, he came!”, the Prophet declared: “Visit the eyes that saw ʾUways!”  Such was this man’s honour; he was dusty and dishevelled and unknown, but, he gained a high reward from Allahﷻ and love in the heart of the Prophetﷺ  for his sincerity and goodness to his parents. The Prophetﷺ recognised his value in honouring his parents and so praised him in this way.  Indeed so high was his rank, that the Prophet asked the noble Companions, ʿUmar and Ali رضى الله عنهما  that if ever they were to meet him, they should ask him to ask Allahﷻ to forgive them. 

This story shows how we should honour and serve our parents and so win the favour and love of Allahﷻ and closeness to the Prophetﷺ.

Uwais Al-Qarni: A Simple Man Honored by the Prophet – The Religion of Islam (islamreligion.com)

8.2iii) Excellence [Iḥsān] to relatives

After Allahﷻ ordered us to do goodness to our ties of birth, Heﷻ also commanded us to do good to the rest of our family and to maintain close ties and positive feelings.

“(Remember) when We took a pledge from the children of Israi’il [Israel]: ‘You shall not worship anyone other than Allah; and you shall do good to the parents, and to near of kin,” Qurʾān: The Cow [Al-Baqara] 83

8.2iv Excellence [Iḥsān] to orphans, the poor, the wayfarer and the passer-by

The circle of excellence [iḥsān] expands to include the weakest of groups in society – such as orphans, the poor, the wayfarers and those who pass by you on the street.

“Worship Allah, and do not associate with Him anything, and be good to parents and to kinsmen and orphans and the needy and the close neighbour and the distant neighbour and the companion at your side and the wayfarer and to those (slaves who are) owned by you. Surely, Allah does not like those who are arrogant, proud,” Qurʾān: Women [An-Nisāʾ] 36 Trans for article Mufti-Taqi-Usman

An orphan is a child who has lost his father, before reaching puberty.  Once he reaches puberty, then he is no longer referred to as an orphan.  Excellence [Iḥsān] to orphans is carried out by looking after them, being kind to them, protecting their rights and their wealth, bringing them up and teaching them, never humiliating them because they lack the father who would have looked after them, and helping them in every matter of life.

Sahl bin Saʿd (May Allah be pleased with him) reported: Messenger of Allah ﷺ said. “I will  be like this in Jannah with the person who takes care of an orphan.” Messenger of Allah ﷺ raised his forefinger and middle finger by way of illustration. [Al-Bukhāri] Riyāḍ aṣ-Ṣāliḥīn 262

A poor person [al miskīn] is a person who is in need due to poverty.  He does not gain enough for himself and his children even when he is working.  Excellence [iḥsān]  to such a person is carried out by giving them their needs to stop their hunger, covering them, looking after them, taking care of their honour and fulfilling their needs, and treating them with goodness.

The wayfarer is the traveller who is far from his family, his wealth and country.  Excellence [iḥsān] to him is manifested by giving to him, being nice to him, guiding him to his way for he is a stranger with great need and no one to help him.  Allah ﷻ has specified the importance of treating travellers with excellence [iḥsān]  because of this weakness. Allah ﷻ mentioned the orphans first because they have two weaknesses which are that of being of a young age and that they have nobody to spend on them for their essential needs.  However, whilst a traveller has no wealth or money, because of his age, he can work to improve his life and conditions.   The passer-by is the least in need because his need is only temporary.

8.2 v Excellence [Iḥsān] to the neighbour

Allahﷻ ordered us to have excellence [iḥsān]  towards the neighbour after Heﷻ ordered us to be good to orphans and poor people even though they are further away than neighbours.  This is because they  have greater requirements and need to be looked after.

“Worship Allah, and do not associate with Him anything, and be good to parents and to kinsmen and orphans and the needy and the close neighbour…” Qurʾān: Women [An-Nisāʾ] 36 Trans: Mufti-Taqi-Usman

Regardless of whether the neighbours are family or not related, we still have to look after them.

Scholars said that the boundary of considering somebody a neighbour is 40 houses in all directions.  Some say that a neighbour is a person who can hear your call.

A’isha, may Allah be pleased with her, reported that the Prophet, may Allah bless him and grant him peace, said, “Jibril, may Allah bless him and grant him peace, kept on recommending that I treat neighbours well until I thought that he would order me to treat them as my heirs.”  Al-Adab Al-Mufrad 101, Book 6 Ḥadīth 101

Excellence [Iḥsān] to the neighbour is of two kinds:

• To give to them and to help them in any way
• Not to harm them in any way possible – either through talking or through action.

 The Messenger of Allah [Rasūlullāh] ﷺ placed great importance on giving rights to neighbours.  Praising them is considered as excellence [iḥsān] and talking about them badly is a bad deed.

It was narrated that Kulthum Al-Khuza’i said: “A man came to the Prophet ﷺ and said: ‘O Messenger of Allah ﷺ, how can I know, when I have done something good, that I have done well, and if I have done something bad, that I have done a bad deed?’  The Messenger of Allah ﷺ said: ‘If your neighbours say that you have done something good, then you have done well, and if they say that you have done something bad, then you have done something bad.’” Sunan Ibn Majah 4222

8.2 vi Excellence [Iḥsān] to a close friend

Allahﷻ ordered us to treat our close friend with excellence [iḥsān] but after our neighbour because our neighbour is always close to us whilst we can only meet our friend at intervals.

“Worship Allah, and do not associate with Him anything, and be good to parents and to kinsmen and orphans and the needy and the close neighbour and the distant neighbour and the companion at your side…” Qur’ān: Women [An-Nisāʾ] 36 Trans: Mufti-Taqi-Usman

This is an open friendship: it is the friend who is with us, or whom we  are travelling with; our friend in studies or who works with us, or the friend who sits with us in the mosque. For every friendship we have, we must give them their rights and never forget them.

Find ways to do excellence [iḥsān] through helping them with religion and worldly needs, advising them and being loyal  in hardship and ease.

 The closer we are  to the person, the greater their rights become.

8.2 vii Excellence [Iḥsān] to the rest of creation

The circle of excellence [iḥsān]also includes every living thing.

“And seek the (betterment of) the Ultimate Abode with what Allah has given to you, and do not neglect your share from this world, and do good [ahsin]as Allah did good to you [ahsana] and do not seek to make mischief in the land.  Surely, Allah does not like the mischief-makers.” Qurʾān: The Story [Al-Qaṣaṣ] 77

Allah ﷻ is encouraging excellence [iḥsān] specifically and in general because it includes people, the society, animals, plants, and every kind of life.

• The reward for excellence [iḥsān]

The rewards of excellence [iḥsān] have been mentioned in many verses of the Qur’ān.  Allahﷻ has mentioned the best of rewards for it.

1. The rewards and blessings of Allahﷻ will be granted to those who are good [muḥsinīn] for their excellence [iḥsān].

“Is there any reward for goodness other than goodness ?” Qurʾān: The Lord of Mercy [Ar-Raḥmān] 60

1. Allahﷻ is with those who do good in their deeds.

“Surely, Allah is with those who fear Him and those who are good in their deeds.” Qurʾān: The Bee [An-Naḥl] 128

1. Those who do good, gain the love of Allahﷻ.

“Spend in the way of Allah and do not put yourselves into destruction, and do good . Of course, Allah loves those who do good.”  Qurʾān: The Cow [Al-Baqarah] 195

1. There are beautiful rewards in this life [Dunyā] and the After-life [Ākhira] for doers of good.

“So, Allah gave them the return in this world and also the better rewards in the Hereafter. Allah loves those who do good [muḥsinīn]. Qurʾān: The Family of ʿImran [Al-ʿImrān] 3:148

1. The best of rewards for doers of good and excellence [muḥsinīn] are Paradise and safety from Allah’sﷻ punishment and also ‘something more’ which Allahﷻ mentioned in the Qurʾān:

“For those who do good [aḥsinū] there is the best [al ḥusnā], and something more. Neither gloom shall cover their faces, nor disgrace.  Those are the people of Paradise. Therein they shall live forever.” Qurʾān: Jonah [Yūnus] 10:26

In relation to this verse, scholars have said that ‘the best’ [al ḥusnā] is Paradise and that ‘something more’ [ziyāda] refers to seeing Allah ﷻ in the Afterlife (how Heﷻ wants –  but how that will be, we do not know).      

• The benefits of excellence [iḥsān]

10.1 There are many great fruits of excellence [iḥsān].  It reflects the close ties needed to build a flourishing society.  It is a protection from destruction and from social illnesses.

10.2 The doer of good and excellence [muḥsin] is with Allahﷻ. And whoever is with Allahﷻ should not fear any harm.

10.3 With these good deeds, the doer of good and excellence [muḥsin] gains the love of Allahﷻ.

10.4 The doers of good and excellence [muḥsinīn] have a great reward in the After-life [Ārkihirah]. They will have safety from fear and sadness.

10.5  The doer of good and excellence [muḥsin] is close to the mercy of Allahﷻ.

10.6 Excellence [iḥsān] is a way for society to develop and thrive. If we consider justice as a way to protect humanity, then excellence [iḥsān] is a means to its development in terms of morality. This in turn builds the development of strong ties and a sense of needing to help each other.

10.7 Excellence [Iḥsān] is a means of getting rid of ego-driven misunderstandings and bad feelings between people. 

10.8 Excellence [Iḥsān] in worshipping the Creatorﷻ prevents us from disobeying Himﷻ.

10.9 Excellence [Iḥsān] towards people is one of the means of giving us comfort in our hearts.  The most generous of people are those whose chests are expanded with contentment and have the nicest of hearts. However, the stingy person who has no part of excellence [iḥsān] has a constricted chest and is always gloomy and stressed.

10.10 Excellence [Iḥsān] towards people extinguishes the fire of  jealousy.  Every time a person displays jealousy towards you, increase your goodness and guidance towards them and feel sorry for them.

“Good and evil are not equal.  Repel (evil) with what is best, and you will see that the one you have had mutual enmity with will turn as if he were a close friend. (34)

And no one is blessed with this (attitude) but those who observe patience, and no one is blessed with this (attitude) but a man of great luck. (35)

And should a stroke from Shaitan (Satan) strike you, seek refuge with Allah. Surely, He is the All-Hearing, the All-Knowing. (36)” Qurʾān: [Verses] Made Distinct (Fuṣṣilat) 34-36

“Such people will be given their reward twice, because they observed patience. And they repel evil with good [ḥassanati],and spend from what We have given to them.” Qurʾān: The Story (Al-Qaṣaṣ) 54

By being good and behaving with excellence[iḥsān] to our enemy and those who are jealous of us, we will gain one of two things:

1. Either we will own them with our excellence [iḥsān] and they will follow us and be the most beloved to us;
2. Or they will not change but will stop behaving badly towards us as the act of goodness and excellence [iḥsān] can be more powerful in its effect than taking revenge.

• The fruits of excellence [iḥsān]

 11.1   Through excellence [iḥsān], we are obeying Allahﷻ and His Prophetﷺ. Indeed, we will get great rewards for this obedience.

“These are the limits set by Allah.  Whoever obeys Allah and His Messenger, He will admit him to gardens beneath which rivers flow, where he will live forever.  That is a great success.” Qurʾān: Women (Al-Nisāʾ) 13

11.2   Through excellence [iḥsān]we will win the love of Allahﷻ:

“So Allah gave them the reward of this world, and the excellent reward of the Hereafter.  And Allah loves Al-Muhsinūn (the good-doers).” Qurʾān: The Family of Imran [Al-ʿImrān] 148

And indeed – to win the love of Allahﷻ, is to gain the best of blessings and happiness.

11.3 Through excellence [iḥsān], we can enter Allah’sﷻ Heaven and enjoy eternal life there:

“So because of what they said, Allah rewarded them gardens beneath which rivers flow, wherein they will live forever.  That is the reward of those who are good in their deeds.” Qurʾān: The Feast [Al-Māʾidah] 85

11.4. Through excellence [iḥsān], we draw near to the divine Mercy of Allahﷻ:

“Surely, the mercy of Allah is close to those who are good in their deeds.” Qurʾān: The Heights [Al-ʾArāf] 56

11.5 The rewards of those who do good and behave with excellence [muḥsinīn] will never be lost with Allahﷻ:

“Surely, whoever fears Allah and observes patience, Allah does not let the reward of such good people go to waste.” Qurʾān: Joseph [Yūsuf] 90

And so, this promise of divine reward inspires us to increase in our goodness and excellence [iḥsān].

11.6 Through excellence [iḥsān], we gain wisdom and knowledge as Allahﷻ said in the Quranic Chapter, Joseph:

“And when he reached the prime of his age, We gave him wisdom and knowledge, and this is how We reward those who are good in their deeds.” Qurʾān: Joseph [Yūsuf] 22

11.7 Allahﷻ gives good tidings to the doers of goodness and excellence [muḥsinīn].  Our acts of goodness will bring about an increasing flow of divine gifts [ḥassanāt] and forgiveness. They will be a reason for entrance into Heaven and more.

“And give good news to those who are good in their deeds.” Qurʾān: The Pilgrimage [Ḥajj] 37

11.8 Drawing close to Allahﷻ through excellence [iḥsān]

“As for those who strive in Our Way, We will certainly take them onto Our Paths, and indeed Allah is with those who are good in deeds.” Qurʾān: The Spider [al-ʿAnkabūt] 69

As Muslims, we need to have an intimate connection to Allahﷻ.

As the scholars have said:

“Whoever has Allahﷻ with him, who can be against him? And whoever has Allahﷻ against him, who can be with him?”

11.9 Through excellence [iḥsān] in our deeds and behaviour, we earn the bounteous and best rewards from Allahﷻ; we are granted  divine forgiveness from our worst bad deeds.

“For them, with their Lord, there is what they wish.  That is the reward of those who are good in their deeds,

So that Allah wipes out from them the worst deeds they did, and gives their reward to them for the best of what they used to do.” Qurʾān: The Throngs [Az-Zumar] 34-45

11.10 9 Through excellence [iḥsān] in our deeds and behaviour, we can come to resemble the generous Prophets.  That is alone a great honour for the Muslim.

“We bestowed upon him Ishaq and Yaqub.  Each one of them We guided to the right path.  Earlier, We guided Nuh and, of his progeny, (We guided) Dawud and Sulaiman and Ayyub and Yusuf (Joseph) and Musa and Harun.  Thus We reward those who are good in deeds.” Qurʾān: Livestock [Al-ʾAnʿām] 84

12 Conclusion

From the above, we can realise that excellence [iḥsān] is  like the most beautiful fruit and finest musk emanating from the stability and certitude of faith [imān], and  righteousness  and sincerity from the heart in following the orders of Allah ﷻ and all that we do.

Also, to conclude:

12.1 Excellence [Iḥsān] wipes out hatred and animosity between people.

12.2 Excellence [Iḥsān] plants mercy and good feelings in our hearts and that brings people together.  The fruits of excellence [iḥsān] nurture family ties and lay the foundations for stability. This in turn brings about the blossoming of a tight-knit and stable society.

We have also understood how Allahﷻ has honoured the status of parents, raising them above the status of other creation whilst remaining under the dominion of Allahﷻ.

Allah has established that by obeying our parents (but not disobeying Allahﷻ), we are obeying Himﷻ. By thanking our parents, we are also showing our gratitude to our Creatorﷻ.

Allahﷻ raised the importance of orphans and poor above that of the neighbour because of their great need.  He then places the neighbour before our friend or the passer-by.  This is because our relationship with our neighbours is continuous both day and night, unlike a friendship that might just be for a few hours in a day. And the need of the passer-by is only temporary.

• Performing excellence [iḥsān] has come to us as an order from Allahﷻ, so that we do not neglect its importance in all aspects of life.

• Excellence [Iḥsān] is an open door for all of us as we can do good to others simply by speaking to them with kindness and etiquette – a gift of goodness which anyone can offer, unlike doing good deeds through giving money which not everybody can do.

Abu Dharr narrated that the Messenger of Allah said :

“Your smiling in the face of your brother is charity,” Jamiʿ al-Tirmidhī 1956

• Doers of goodness and excellence [muḥsinīn] must also extend their excellence [iḥsān] to the wider society, competing with other societies and nations in goodness. The best examples of this were in the great Islamic civilisations of the past such as the Ummayyad, Abbasi, Andalusian and Usmani dynasties who gave the gift of science to the world.  The individuals leading these exemplary societies were people who feared Allahﷻ.

• Through excellence [iḥsān] in our deeds and behaviour, we are presenting an honourable picture of Islam and Muslims which corrects the distorted picture of Islam presented by the media. Excellence [Iḥsān] is manifested as a connecting energy between individuals of a society – bringing a wave of positivity which cancels out the negative imagery and understandings of the faith prevalent amongst non-Muslims.  This excellence [iḥsān] attracts them to Islam.

• A Muslim will be rewarded by Allahﷻ for their good deeds and in accordance with the best good deed they have done in their lifetime.
• The excellent character of the Prophetﷺ is the perfect paradigm of excellence [iḥsān]. His continuous expression of  kindness was so much that every individual and every blessed companion who sat with him would get the feeling that he was the most special and most beloved to the Prophetﷺ. This increased their love for him, as a fruit of his  etiquette towards them, overflowing with love, caring, sincerity and support. Not only did the Companions [Ṣaḥāba] in his lifetime feel special and close to himﷺ, but heﷺ also sent hisﷺ greetings to to us.

Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said, “I wish I could meet my brothers.” The companions of the Prophet said, “Are we not your brothers?” The Prophet said, “You are my companions, but my brothers are those who have faith in me yet they never saw me.”

Source: Musnad Aḥmad 12579

So as the Prophetﷺ wished to meet us, even we are made to feel close to himﷺ, and we too seek to express our honouring of this Prophetic connection through excellence [iḥsān] and beautiful manners, by the enabling Grace of Allahﷻ.

We ask Allahﷻ to benefit us from this work which we have done and to make it a help for us and not against us.  And may Allahﷻ show us the right way to excellence [iḥsān] and success! Ameen