Excellence(Ihsān)

 Introduction:

The ranks of religion are Islam, faith, and excellence [Iḥsān]. Excellence involves giving all types of benefits to any creature, and it is one of the best acts of worship and a means of drawing closer to Allah ﷻ. Through it, love flourishes, affection and camaraderie increase; the bonds of brotherhood are strengthened, and a spirit of cooperation and solidarity spreads among members of society. For this reason, it is one of the acts of righteousness that Allah ﷻ has commanded and encouraged.

Allah ﷻ, the Exalted, says in His ﷻ Noble Book:

‘And do good; indeed, Allah loves the doers of good.’  Qurʾān: The Cow [Al-Baqarah] 2:195

The Messenger of Allahﷺ was asked about excellence [Iḥsān] and he said: “Worship Allah as if you see Him; if you do not see Him, He sees you.” (Reported by Muslim)

      Degrees of Iḥsān

The noble Prophet ﷺ informed us that the rank of excellence has two degrees, and those who excel are on two different levels.

–          “To worship Allah  as if you see Him.”

–          “And if you cannot see Him,  know that He  sees you.”

 

v  The first degree is: “To worship Allah  as if you see Him,” which some scholars refer to as the “station of witnessing.” It is as ifﷻ you are witnessing Him ﷻ, so that you strive in your work, purify it, and perform it in the best and most complete way. For a believer, when he works as if he sees Allah ﷻ before him, he will be diligent in his work, careful to complete it and perfect it. It is as if he sees Allah ﷻ, so he perfects his work and does it in the best possible way.

 

v  “And if you cannot see Him, know that He sees you.” This means that if you cannot worship Allah ﷻ as if you see Him ﷻ with your own eyes, then lower yourself to the second rank, which is to worship Allah ﷻ as if He ﷻ sees you. Realise that He  ﷻ observes you, watches over you, and is fully aware of you. So, strive to improve and excel in your work.

In the first rank, he acts out of desire and hope, while in the second, out of fear and caution.

Imām Al-Nawawi رَحْمَةُ الله عليه [rahmatullāhi ʿalayhi: May the Mercy of Allah be upon him] said: “This part of the hadīth is a fundamental principle of religion, a major guideline among the principles of Islam, and the essence for the truthful, the path for the seekers, a treasure for the knowledgeable, and the custom of the righteous. It is part of the concise speech granted to the Prophet (peace be upon him). For if one of us were to engage in worship while witnessing their Lord, he would fulfil everything within his ability with humility, reverence, and excellence in both inner and outer aspects.”

Ibn Rajab رَحْمَةُ الله عليه  said: “When a servant is instructed to be mindful of Allah ﷻ in worship, to be conscious of Allah’s ﷻ closeness to him, as though he sees Allah ﷻ, it may be difficult for him. He can seek help by believing that Allah ﷻ sees him, aware of his innermost and outermost states, knowing that nothing about him is hidden. When he fully realises this, it becomes easier for him to progress to the second level: to always gaze with insight upon Allah’s ﷻ closeness to His  ﷻ servant, as though he sees Him ﷻ.”

We ask Allah Almighty  ﷻ to make us among those distinguished in this narration [hadīth], those who perfect their words and deeds, both outwardly and inwardly, in reverence and in hope. Indeed, He ﷻ is the Hearing, the Responsive.

Allah ﷻ said, ‘He who sees you when you stand and your movements among those who prostrate,’ Qurʾān: The Poets [Ash-Shuʿarāʿ] 218-219

 And Allah ﷻ also said, ‘Indeed, I am with you both; I hear, and I see.’ Qurʾān: Ta-Ha [Ṭā Hā] 20:46

 Stations of Iḥsān

Allah Almighty ﷻ obliges His ﷻ servants to act justly as part of excellence and urges them to increase in goodness. Achieving the rank of excellence comes through seven spiritual stations:

v  The station of piety [al taqwa]

Piety is the stage when the believing servant has fear, consciousness and awe of Allah ﷻ and through this he obeys His ﷻ orders and keeps away from prohibitions.

 

‘Provide yourself with provision because the best provision is piety.’ Qurʾān: The Cow [Al Baqarah] 2:197

 

‘Whoever fears Allah, He brings forth a way out for him, (2) And provides him (with what he needs) from where he does not even imagine. And whoever places his trust in Allah, He is sufficient for him. Surely Allah is to accomplish His purpose. Allah has set a measure for everything. (3)’  Qurʾān: Divorce [Al-Ṭalāq] 65: 2-3

Piety is also a prevention and shield from Allah’s ﷻ anger through the ways of self-discipline, devotion to and worshipping Allah ﷻ, and having respect for His ﷻ Law [Sharīʿa] through living in accordance with it.

 

v  The station of certainty [al yaqīn]

 

     In the name of Allah Most Gracious Most Merciful.

 

Certainty [al yaqīn] is the knowledge that will take every doubt away. It is absolute certainty which is found through evidence and proof. 

 

 ‘On the earth there are signs for those with sure faith.’ Qurʾān: Scattering [Winds] [Al-Dhāriyāt] 51: 20

 

And certainty [al yaqīn] is:

a)      Truth and absolute acceptance of that truth

b)      Eye-witnessing and observation [mushāhada]

c)      The knowledge – as mentioned: ‘and of the hereafter they are certain [in faith].’ Qurʾān: The Cow [Al-Baqarah] 2: 4

 

v  The levels of Certainty [al yaqīn]

 

a.      Knowledge of Certainty [ʿilm al yaqīn]; This is certainty that comes about as a result of knowledge.

b.      The Eye of Certainty [ʿain al yaqīn] ; This is an assured vision of the truth.

 

c.       The Certainty of Reality [haqq al yaqīn]; This is absolute certainty, gained through physical experience.

 

‘And it is surely an absolute truth. (51) So, pronounce the purity of the name of your magnificent Lord. (52)’ Qurʾān: The Inevitable Hour [Al-Hāqqa] 69:51

 

An example of these three is that you have the knowledge that there is a city called Istanbul in Turkey from a true source. So you have knowledge of certainty [ʿilm al yaqīn]. Then you decide to travel there and fly over the city so you see it from the plane. Now you have certainty of sight [ʿain al yaqīn] . And finally, you walk in the streets of the city and so now you have the certainty of reality through experience [haqq al yaqīn].

This shows how a believer’s faith in Allah ﷻ increases in power, depth and conviction.

 

v  The station of reliance [tawakkul]

 

This means that the believer relies on Allah ﷻ completely and entrusts all his affairs to Him ﷻ, certain in the knowledge of His ﷻ absolute sufficiency and at the same time, realising his own utter helplessness.

 

v  There are two kinds of reliance [tawakkul]:

a)      To rely on Allah ﷻ to provide the servant with his worldly needs, also protecting him from any harm or evil in this world.

b)      This is reliance to gain from Allah ﷻ what He ﷻ loves and is content with through the faith [imān] of the believer.

 

v  Degrees of reliance [tawakkul] include:

I.            Knowledge of Allah ﷻ

This is the spiritual knowledge [maʿrifah] of Allah ﷻ, His ﷻ attributes and His ﷻ ultimate Power over all things. 

II.            Acknowledgement of causes and taking means

Our best example is when the Prophet  ﷺ ordered us to have complete reliance on Allah ﷻ whilst also acknowledging the causes and taking means to obtain what we want.

Anas bin Malik  رضى الله عنه [radiallāhu-ʿanhu: May Allah be pleased with him] said: “A man came to the Prophet ﷺ and wanted to just leave his camel untied and he asked the Prophet ﷺ, ‘Should I tie her and make tawakkul or let her free and make tawakkul?’ The Prophet replied, ’Tie her and make tawakkul.’” REFERENCE

This narration [ḥadīth] teaches us that reliance [tawakkul] will only be complete if we also take the means that Allah ﷻ provided for us to reach our aim. 

‘Prepare against them whatever force you can, and the trained horses whereby you frighten Allah ﷻ’s enemy and your own enemy and others besides them whom you do not know. Allah ﷻ knows them. Whatever thing you spend in the way of Allah ﷻ, it will be paid to you in full, and you shall not be wronged.’ Qurʾān: Battle Gains [Al-Anfāl] 8: 60

Allah ﷻ is teaching us that even if we are fighting in Allah’s ﷻ way, we still have to use the means and prepare ourselves as much as we are able, and then we rely on Allah ﷻ for victory.

Leaving the means is not of the character of the people of reliance [tawakkul], as it leads to complacency.

The real servant of reliance is the one who takes the means and then relies on Allah ﷻ.

 

v  The heart’s steadfastness in monotheism [tawhīd]

 

Monotheism [tawhīd] when a believer forgets himself and is completely absorbed and in love in the presence of the oneness of  Allah ﷻ, witnessing Allah ﷻ with His ﷻ names and attributes and nothing else beside Him ﷻ.

The believer witnesses in certainty that:  Allah ﷻ is the First, the Closest, the Giver and the Withholder.  There is no other giver and no other withholder. No one will harm and no one will benefit except Him ﷻ.

This means the heart of the believer perceives everything in the light of Allah ﷻ, recognizing His ﷻ power in all things.

It is the appearance of the attributes of oneness to the servant until he is drowned in this truth, his heart completely certain in this belief without a trace of doubt.

The highest degree is that the servant does not see anything in existence apart from Allah ﷻ.  The highest rank above that is that you don’t see anything in the world apart from Allah ﷻ, not even yourself.

 

v  The heart’s dependance on Allah ﷻ

 

Whoever trusts Allah ﷻ and relies on Him ﷻ, Allah ﷻ will be sufficient for him so he will not need to rely on anything or anyone from creation and he will be safe and protected from his enemy.  He ﷻ is the best Disposer of our affairs, He ﷻ  is our Lord, our God and He ﷻ owns us. A servant depends on Allah ﷻ, through acknowledging in his heart that Allah ﷻ is the owner of everything and He ﷻ is the Controller of every situation.  There is nothing impossible for Allah ﷻ.  Everything is reachable for Him ﷻ and our duty is to trust and obey Him ﷻ.  We trust Him ﷻ, we obey Him  ﷻ and then leave the rest and the result to Allah ﷻ.

 It is to depend on Allah ﷻ with complete trust that He ﷻ will do what is best, even when we experience hardship, loss and sacrifice.

The best example of this is when the Prophet David عليه السلام [Dāwūd:ʿalayhi salām: Peace be upon him] depended on Allah ﷻ completely for victory.  He knew he was not strong enough to be alone to face Goliath [Jālut] but still he went to the battle. He never thought that he had the ability to kill him or to fight against him. Instead he depended with all his heart that Allah ﷻ would save him.  So when he threw the stone, with Allah’s ﷻ  help, Goliath died.

 

‘So, when it (the river) was crossed by him and by those who believed with him, they said: “There is no strength with us today against Jalut and his troops.” Said those who believed in their having to meet Allah: “How many small groups have overcome large groups by the will of Allah. Allah is with those who remain patient.” (249) And when they faced Jalut and his troops, they said: “Our Lord, pour out endurance on us, make firm our feet and help us against the disbelieving people.” (250) So, they defeated them by the will of Allah, and Dawud (David) killed Jalut, and Allah gave him the kingdom and the wisdom and taught him what He willed.’ Qurʾān: The Cow [Al-Baqarah] 2: 249-251

 

v  Having good thoughts about Allah ﷻ

 

Allah ﷻ is what a person thinks of him.  Have a good opinion of Allah ﷻ for Allah ﷻ will not let down the believing servant who has reliance on Him ﷻ.

Some of the scholars explained having a good opinion of Allah ﷻ as: to have certainty that Allah ﷻ will fulfil His ﷻ promise; He  ﷻ is generous, accepts repentance and forgives sins. He ﷻ is very close in answering the  supplications [duās] of believers; He ﷻ covers His ﷻ servants with goodness and generosity. His ﷻ grace is great upon them and to have a good opinion of Allah ﷻ has been mentioned in many verses of the Quran. Some of them came under the word of good opinion but the meaning was actually certainty [yaqīn].

 

‘Seek help through patience and prayer. It is indeed exacting, but not for those who are humble in their hearts, (45) Who bear in mind that they are to meet their Lord, and that to Him they are to return.(46)’ Qurʾān: The Cow [Al-Baqarah] 2: 45-46

 

 

‘So they (the people of Pharaoh) pursued them (the people of Musa) at the time of sunrise. (60) And when the two hosts saw each other, the companions of Musa said, “Surely we are overtaken.” (61) He said, “Never! Indeed with me is my Lord. He will guide me.”’ (62)  Qurʾān: The Poets [Ash-Shuʿarāʿ] 26: 60 – 62

 

“Who created me, and who guides me, (78) And Who feeds me and gives me drink, (79) And when I become sick, He heals me, (80) And who will make me die, then will give me life, (81) And who, I hope, will forgive my fault on the Day of Retribution. (82)” Qurʾān: The Poets [Ash-Shuʿarāʿ] 26: 78 – 82

 

‘Now, as for him who is given his book in his right hand, he will say (to his colleagues), “Come here, read my book. (19) I was sure that I would encounter my reckoning.” (20) So he will be in a well-pleasing life (21) In a lofty garden, (22)’ Qurʾān: The Inevitable Hour [Al-Hāqqah] 69: 19 – 22

 

v  Submission of the heart to Allah ﷻ [istislām]

 

Any believer who leaves all his affairs to Allah ﷻ and submits to Him, Allah ﷻ will find him a way out and a great degree of reward and the best of patience. This station [maqām] is that of the Prophets and Saints [awliyā]. 

We have an example in the story of Ibrāhīm عليه السلام [ʿAbraham, alayhi salām: Peace be upon him]  who left his son in a desert in Mecca, a baby with his helpless mother.  As he was leaving his wife asked him:

“Was it your decision or Allah’s ﷻ decision?”

He replied that it was Allah’s ﷻ decision and so she said: “I accept. Allah ﷻ will not let us down, then.” 

Here we see the absolute submission to Allah’s ﷻ order when Ibrāhīm عليه السلام left his only son and family in a desert where there was no person, no water and no tree for shelter.  It was Allah’s ﷻ order that he had submitted to with all his heart. And when  his wife, Hajar,  knew it was Allah’s ﷻ order, she submitted to being left alone. Because of this submission and their trust in Allah ﷻ, He ﷻ never let them down; He ﷻ granted them zamzam water, so that  the dry desert with no plants and no water, became an oasis for the Arabs who were then able to settle there.

In another example:

‘Thereafter, when he (the boy) reached an age in which he could work with him, he (Ibrahim) said, “O my little son, I have seen in a dream that I am slaughtering you, so consider, what is your opinion?” He said, “O my dear father, do what you have been ordered to do. You will find me, insha’allah , (if Allah wills) one of those who endure patiently.” (102) So, (it was a great episode) when both of them submitted themselves (to Allah’s will), and he laid him on his forehead (to slaughter him), (103) And then We called out to him, “O Ibrahim, (104) You did make the dream come true.’ This is how We reward those who are good in their deeds.” (105)  Qurʾān: Ranged in Rows [As-Ṣāffāt] 102-105

 

When we submit our heart to Allah ﷻ and leave our affairs to Him ﷻ with all honesty from our heart, Allah ﷻ will never let us down.  He ﷻ will make the smallest reasons in our hand to gain victory and achieve our aim. For example,

 

‘He said, “Never! Indeed with me is my Lord. He will guide me.” (62) So We revealed to Musa saying, “Strike the sea with your staff.” So it was severed apart, and each part became like a big mountain. (63) Then We brought others close to that place. (64) And We saved Musa and all those with him. (65) Then we drowned the others. (66)’ Qurʾān: The Poets [Ash-Shuʿarāʿ] 62-66

 

Here, Allah ﷻ rewarded Musa عليه السلام for his full submission by making the smallest stick  a reason for the sea to open.  Submission to Allah  ﷻ is the highest completion of our faith and will only be complete when the submission of the heart is manifest in life with an inner relaxation and contentment. 

 

Umm Salamah reported:  The Messenger of Allah said: “When one of you is afflicted with a calamity, he should say: ‘We belong to Allah, and to Him we do return.’  O Allah, I expect reward from Thee for this affliction, so give me reward for it, and give me better compensation.  Saḥīḥ al-Bukhāri, Sunan Abi Dāwūd 3119, Book 21, Ḥadīth 31

 

v  Full entrusting of all affairs to Allah  ﷻ – this is the essence and truth of reliance [tafwīẓ]

 

Full entrusting and reliance  means to  believe in your heart that whatever Allah  ﷻ has written for you is good and to trust your destiny.  We do what we can do, knowing  that whatever Allah  ﷻ brings to our path, we have to have to be content with it as described by the Prophet ﷺ:

Suhaib reported that Allah’s Messenger (ﷺ) said: “ Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble, and shows resignation (and endures it patiently), there is good for him in it.”  Saḥīḥ Muslim 2999, Book 55, Ḥadīth82

 

 ‘Soon you will remember what I am saying to you. And I entrust my matter with Allah. Surely, Allah has all (His) servants in sight.’ Qurʾān: The Forgiver [Ghāfir]  40:44

 

We say this supplication  from our heart in every matter of this life, whether it is religious or worldly.  Allah has said:

 

‘In Allah you must place your trust, if you are believers.’ Qurʾān: The Feast [Al Māʾidah] 5:23

 

‘And put your trust in Allah.  Allah is enough to trust in.’ Qurʾān: Women [An-Nisāʾ]  4: 81

 

 

v   The station of submission [taslīm]

This is where the believer accepts Allah’s ﷻ decisions, ruling and declarations and the information He  ﷻ gave about Himself ﷻ through the Quran and through the Prophet  Muhammad ﷺ – both apparent and hidden. It means to surrender our life to Allah  ﷻ and to seek His  ﷻ Will in all aspects: the servant  is constantly aware of Allah ﷻ in his heart and brings it to life in all his affairs which will enable him to reach the status of contentment and Excellence [Iḥsān].

v  The station of contentment [riḍā]

This is one of the highest stations of the ego [nafs] where the believing servant constantly seeks to gain Allah’s  ﷻ pleasure and this brings about harmony of the mind, body and soul. The servant will therefore find comfort, inner peace, tranquillity and the heart’s security and trust in Allah ﷻ.

The path to it includes:

a)      Knowing that our ultimate goal is the pleasure of Allah ﷻ.

b)      Reflection on ourselves and on our relationship with Allah ﷻ.

c)      Seeking knowledge of our religion: We have to obtain knowledge in order to know the actions that we should follow by obeying Allah’s ﷻ orders and keeping away from sin. This is our guide to gain Allah’s  ﷻ pleasure.

It has been related that ‘Umar bin Al-Khattab said: “Reckon with yourselves before you are reckoned with, and prepare for the Greatest Inquisition.  The reckoning of the DAy of Judgement is only light for the one who reckoned with himself in the world.” Jamiʿ al-Tirmidhī 2459

‘It is only those who have knowledge among His slaves that fear Allâh.’ Qurʾān:The Creator [Fāṭir] 35: 28

The scholars who know Allah ﷻ and His ﷻ religion, His ﷻ Book and the Sunnah of the Prophet ﷺ, are the ones who fear Allah ﷻ the most and so that fear will lead them to reach a higher status in God-consciousness [taqwa], submission [taslīm], and obedience.  The best examples for us are the Messengers and Prophets and this opens the way to gain Allah’s  ﷻ pleasure.

 

A.     Committing ourselves to prayer, supplication and Allah’s ﷻ commands.

‘The ones who believe and their hearts are peaceful with the remembrance of Allah. Listen, the hearts find peace only in the remembrance of Allah.’ Qurʾān: Thunder  [Al Rʿad] 13:28

‘Those who believe and do good deeds, for them there is the bliss and a good place to return.’ Qurʾān: Thunder  [Al Rʿad] 13:29

 

 

 

B.      Continually improving ourselves seeking righteousness and piety.

It was narrated that the Prophet (peace and blessings of Allah be upon him), said to his companions when they returned from a military campaign, “We have come back from the lesser jihad to the greater jihad.”  They said, “Is there any greater jihad than jihad against the kuffar?” He said, “Yes.  Jihad al-nafs (jihad against the self).” Bayhaqī

 

The way to improve our manners is to be in constant alertness and to strive against our ego [jihād] through exercising it and seeking to purify it.  This effort to purify your inner self, will be manifest in your outer actions. It is to be alert in stopping your heart from deviating and cutting inner negativity.  If you let your heart or  ego [nafs] do as they please, they will become uncontrollable. It is like training a horse to be tame; you hold the reins of the horse to direct it and equally hold your  ego [nafs] to stop it wandering and deviating from goodness. This is to control your manners in order to try and reach the manners of the Prophet Muhammad ﷺ.

The Prophet ﷺ said,’I have been appointed as Prophet of God for the completion of moral ethics.’ Al Mustadrak, vol 2 page 282

The mothers of manners are wisdom, bravery, chastity and the ability to control one’s desires  [ʿifah],  and justice.

Wisdom

This is the status of the ego [nafs] which can differentiate between wrong and right in all actions.  It is the ability to comprehend and make the correct choices in every action.

Bravery

This is the strength of anger which only follows the brain in going ahead or stopping oneself. It is when a person has anger but makes a rational choice on how to proceed or not with it. This will then lead to generosity, helping others, honourability, wisdom, fortitude, steadiness, controlling anger. They are respected and honoured because of their excellent character.

The ability to control one’s desires [ʿifah]

This means that the strength of desires is mannered and tamed by the brain and the islamic law [sharīʿa] . This leads to generosity, modesty, patience, forgiveness, contentment, fear of Allah ﷻ , gentility, helping others and with no greed.

If you do not establish this with stability there will be evil, no manners, cruelty, too much spending, hypocrisy, stinginess, greed, immodesty, playfulness, jealousy, looking down on people, being nice to the rich and putting down the poor people.

Justice

This is the status of the ego [nafs] when it has the strength of anger and desire but has wisdom as a controlling force, allowing it to be released or held back.

If these four sources of manners have been established, then beautiful manners will emerge. Also  when the strength of the brain has reached the right level, this will lead to good decisions and the vigilance to make the right choices and to be aware of even the most delicate deeds and the hidden illnesses of the soul.  When the strength of the brain is not controlled, there is deception, foolish decisions, and it can even reach stupidity and the loss of rationality and madness. It is a corrupt way that leads to corrupt manners. A mad person will not make the right choices and it will destroy him. This is the opposite of bravery and will lead to wasting money, pride, looking down on others, fearfulness, evil and having no ability to attain and manage righteous responsibilities.

The complete balance of these four was achieved fully and only by the Prophet Muhammad ﷺ.  A person will be close to Allah ﷻ according to his strength of connection to the Prophetic manners. And whoever attains such manners must be treated like a king whom people should obey as he then becomes the example of these excellent deeds. And whoever leaves these manners and does the opposite of it, is going closer to the Devil [shayṭān].  Therefore our example of manners is the Prophet ﷻ . As the Qurʾān tells us:

‘And you are surely on an excellent standard of character.’ Qurʾān: The Pen [Al Qalam] 68:3

‘And by the soul, and the One who made it well, (7) Then inspired it with its (instincts of) evil and piety, 1 (8) Success is really attained by him who purifies it, (9) And failure is really suffered by him who pollutes it. (10)’ Qurʾān: The Sun [As-Shams] 91: 7-10

Also, one of the most successful means of improving our manners is through remembrance [dhikr] and prayer. 

‘O Allah I hope for your mercy, so do not leave me to my own self for the blink of an eye and rectify all of my affairs.’  Al-Albānī graded it as good in Saḥīḥ Abu Dāwūd 3/959

‘Abu  Hurairah (May Allah be pleased with him) reported, The Prophet ﷺ said, “He who believes in Allah and the Last Day must either speak good or remain silent.”’ Muslim

Abu Musa Al-Ashari (May Allah be pleased with him) reported: ‘I asked  the Messenger of Allah ﷺ: “Who is the most excellent among the Muslims?”  He said, “One from whose tongue and hands the other Muslims are secure.”’ Al-Bukhārī and Muslim.

Keeping good company

Having the right company has a profound effect on a person’s character, manners and his drawing close to Allah ﷻ [sulūk].

A friend will have an influence on the character of a friend – on both his spiritual and physical life.

Humans are social creatures.  They mix with people and have friends and even closer friends. If he chooses people of corruption and evil, he will gradually obtain their manners and his good characteristics will drop without him even realising.  He will fall until he reaches their level . However if he chooses a friend with the characteristics of faith [imān] and god-consciousness [taqwa], who lives on the straight path and has the knowledge of Allah ﷻ, this friendship will elevate him and he will gain from their characteristics – deep faith, manners and knowing of Allah ﷻ.  He will be freed from the weaknesses of his  ego [nafs].

There is a saying that you will know a man’s manners by knowing his friends. If you are among people, choose the best of them and do not choose the worst of characters so you do not fall with them.

The  Companions [Ṣaḥāba]  reached the highest station [maqām] after being in the darkness of Pre Islam [jāhilīya] and that was only through being close to the Prophet ﷺ,  spending time with him  ﷺ and learning from him ﷺ. 

After that the followers of the Companions [Tābiʿīn ]  reached their station [maqām]only by being close to the Companions [Ṣaḥāba] of the Messenger of Allah ﷺ and because the message of the Prophet ﷺ is a message until the end of time, there  are inheritors who are the scholars and  knowers of Allah [ʿāriffīn billah]– who have inherited knowledge, manners, faith [imān] and god-consciousness [taqwa] from him ﷺ. They are his ﷺ successors in guiding people and calling them to Allah ﷻ. They take from his  ﷺ light, in order to lighten the way for humanity to reach the truth and guidance. So whoever sits with them, will take from their state [hāl] which they have taken from the Prophet ﷺ.  And whoever stands with them, means he has stood with the religion. And whoever tied his rope with their ropes, they have connected to the Prophet ﷺ. And whoever took from their guidance and righteous path, has drunk from the spring of the Prophet ﷺ . These are the inheritors who will carry the religion to the people through their manners [akhlāq] and ways [sulūk].  It is manifest in all their movements and way of life.

‘Thawban narrated that the Messenger of Allah ﷺ said: “There will never cease to be a group from my Ummah manifest upon the truth.  They will not be harmed by those who forsake them until Allah’s decree comes.”’ Jamiʿ al-Tirmidhī , Book 33, Ḥadīth 72

For all times, there will constantly be a group on the right path of Allah ﷻ and no changes will affect them.  These are the inheritors who will guide us; to be friends with them and to be close to them is to be safe.  If we are far from them it is like being in poison due to the changes that are happening. 

By being close to them, they will guide you.

‘Say, “Shall We tell you about the greatest losers in respect of (their) deeds?” (103) Those are the ones whose effort in the worldly life has gone in vain, while they think they are doing well. ‘(104)  Qurʾān: The Cave [Al Kahf] 18: 103-104

Every human is full of spiritual diseases which we cannot see.  No person is free from the illnesses of the heart.  There are illnesses that are unseen which a person cannot recognise in himself,  such as hypocrisy, pride, envy, selfishness, love of fame, stinginess and others.  He might think that he is the best man in manners and religion.  This is ignorance and deviation.

 And because a person cannot see these characteristics, he will only ever see them through a pure mirror that will expose these realities to him. And for a believer, this mirror  is a believing brother or sister who is sincere and will tell him the truth  in order to show to him his faults and his hidden diseases in the heart, and from whom he will obtain better manners and faith [imān].

Abu Hurairah narrated that the Messenger of Allah ﷺ said: “Every believer is the mirror of his brother.”  Related by Abu Dāwūd with a good chain of narrators.

There are friends who are not on the right path who will not show you the reality and you will keep believing them until you think you are complete and pride will overtake.  Or there will be a friend who will make you give up on improving yourself and put you down until you become pessimistic and give up on improving yourself.  A proper believer is the one who will guide you in truth, whose own mirror has been cleaned/polished by being with a proper guide who has inherited it in a chain that goes back to the Prophet ﷺ.  He ﷺ  is the mirror that Allah ﷻ left to us as the perfect example for humanity.

‘There is indeed a good model for you in the Messenger of Allah – for the one who has hope in Allah and the Last Day, and remembers Allah profusely.’ Qurʾān: The Joint Forces [Al Aḥzāb] 33:21

‘Keep yourself content with those who call their Lord morning and evening, seeking His pleasure, 8 and let not your eyes overlook them, seeking the splendor of the worldly life. And do not obey the one whose heart We have made heedless of Our remembrance, and who has followed his desire and whose behavior has exceeded the limits. (28)’ Qurʾān: The Cave [Al Kahf] 18: 28

‘Musa said to him, “May I have your company so that you teach me some of the rightful knowledge you have been given.’” Qurʾān:The Cave [Al Kahf] 18: 66

‘And (Be mindful of) the Day the wrongdoer will bite his hands saying, “Would that I had taken a path along with the messenger! (27) Woe to me! Would that I had not taken so-and-so for my friend!”’(28) Qurʾān: The Differentiator [Al-Furqān] 25: 27-28

‘O you who believe, fear Allah, and be in the company of the truthful.’ Qurʾān: Repentance [Al-Tawba] 9: 119

 Allah ﷻ tells us to keep company with truthful people in order for us to survive all the dangers that will face us in this world. 

 

v  The station of servitude [ʿubūdīyyah]

Allah  created us  in the best stature,  and formed us in the finest form, perfected His ﷻcreation with precision, subjected for Him ﷻ all that is in the heavens and the earth, and prepared everything for us  Then He ﷻ commanded us —to worship Him ﷻ and to make prostration [sajdah]  only to Him and to no other. He ﷻ made pure acts of worship take on different physical forms, including standing, bowing, and prostrating. And each physical form has an inner spiritual dimension.   For example the prostation [sajdah] is a symbol of absolute poverty, where the intelligent part of the forehead is touching the dust to show its humbleness and servitude to Allah ﷻ.  In this state if we have the spiritual understanding of reality and being nothing [ʿajz] you are closest to Allah ﷻ as you have realised that you are nothing without Allah ﷻ and you know your real status as a servant to Him ﷻ.

‘I did not create the Jinns and the human beings except for the purpose that they should worship Me.’ Qurʾān: Scattering [Winds] [Al-Dhāriyāt] 51:56

In the opening chapter of the Qurʾān we read:

‘You alone do we worship, and from You alone do we seek help.’ Qurʾān: The Opening [Al-Fātihah] 1:5

  Some of the scholars would pause at this point to ensure they feel that meaning in their hearts.

Even when the Prophet Muhammad  ﷺ was given the choice of being a king or a servant, he ﷺ chose to be a servant because he ﷺ understood that this was a great honour from his Lord ﷻ.

 

‘On the authority of Abū ﷻHurayrah, may Allah be pleased with him, who said:

Jibrīl sat with the Prophet ﷺ. The Prophet ﷺ looked toward the sky, and suddenly a certain angel was descending. Jibrīl said to him: “This angel has not descended since the moment he was created before the Hour.” When he descended, he said: “O Muhammad, your Lord has sent me to you: Shall I make you a king or a servant and a messenger?”

Jibrīl said to him: “Show humility to your Lord, O Muhammad.”

So the Messenger of Allah ﷺ said:

“Rather, a servant and a messenger.”’ Narrated by Aḥmad

 

From this narration [ḥadīth] we can understand that servitude to Allah  ﷻ is one of the highest stations that a believer can attain.

And in the Qurʾān, Allah ﷻ called the Prophet Muhammad ﷺ a servant, as an honour to him ﷺ:

 ‘Glorious is He Who made his servant travel by night from Al-Masjid-ul-Haram to Al-Masjid-ul-Aqsa whose environs We have blessed, so that We let him see some of Our signs.’ Qurʾān: The Night Journey [Al-ʾIsrāʾ] 17:1

The real freedom of a believer is to be a servant of Allah ﷻ and so to be free of all the chains of creation and the world.  It is the real freedom as you will not worry about anything, trusting only in Allah ﷻ. It is the understanding that from Allah ﷻ you have come, to Him ﷻ you will return and it is to Him ﷻ alone that you are accountable.

 

 

v  The station of love for Allah ﷻ, the Exalted.

 Imām Abū Ḥāmid al-Ghazālī رَحْمَةُ الله عليه who passed away in the year 505 AH, said:

‘So what is the reality of divine love, and what are its necessary conditions?

Love, in its essence, is a strong and firm connection that binds the lover to the beloved. It is a specific type of attachment of the will, and the will to love does not manifest except after knowing the attributes of the beloved. A person does not love what he does not know or perceive—so love only arises after recognition and understanding.

People love those whom they recognize—through their knowledge—as being adorned with beautiful character traits such as piety, dignity, courage, chastity, selflessness, generosity, and a noble way of life. All these praiseworthy qualities are desirable and beloved in everyone who embodies this moral and spiritual image.

And the more perfectly and beautifully these traits are found in someone, the greater the love toward that person becomes.

Now, if every form of beauty and goodness captivates hearts and draws forth love and longing, then it is even more befitting that we be captivated by the spiritual beauty and perfection found in Allah, the Exalted, and in His Prophets—and that we enter into the realm of divine closeness and sacred love.

At the pinnacle of this love stands the love of the Worshipped One, blessed and exalted is He—the One whose attributes of beauty, majesty, greatness, and kindness have been unveiled to us through the witnessing of the heart and the evident traces of His manifest qualities.’

This is why we make the dua of Prophet Dawūd  عليه السلام:

Abud-Dardaʾ  (May Allah be pleased with him) reported:

‘The Messenger of Allah (ﷺ) said, “One of Prophet Dawud’s supplications was: ‘O Allah! I ask You for Your Love, the love of those who love You, and deeds which will cause me to attain Your Love. O Allah! Make Your Love dearer to me than myself, my family and the cold water.’”’ [At- Tirmidhī]

Allah ﷻ showed us how to attain this love in the holy Qurʾān:

‘Say (O Prophet): “If you really love Allah, then follow me, and Allah shall love you and forgive you your sins. Allah is Most-Forgiving, Very-Merciful.”’  Qurʾān: Family of Imran [Al-E-ʿImrān] 3: 31

And once Allah ﷻloves you, he ﷻ will call to his angel Gabriel [Jibrīl] عليه السلام:

Abu Hurairah (May Allah be pleased with him) reported:

The Prophet (ﷺ) said, “When Allah loves a slave, calls out Jibril and says: ‘I love so-and-so; so love him’. Then Jibril loves him. After that he (Jibril) announces to the inhabitants of heavens that Allah loves so- and-so; so love him; and the inhabitants of the heavens (the angels) also love him and then make people on earth love him”. Al-Bukhārī and Muslim

 If you come close to Allah ﷻ he becomes the sight  with which you see:

Abu Hurairah (May Allah be pleased with him) reported:

Messenger of Allah (ﷺ) said, “Allah the Exalted has said: ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (prayer or doing extra deeds besides what is obligatory) till I love him. When I love him I become his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks; and if he asks (something) from Me, I give him, and if he asks My Protection (refuge), I protect him”. Al-Bukhārī

 And is there a greater thing than to gain  the love of your Creator ﷻ?  It is indeed a great gift and blessing and a noble status.

‘O Allah, to You be all the praise until You are pleased, and to You be all the praise when You are satisfied, and to You be all praise after satisfaction, and to You be all the praise in every condition.’  Duʿā Qunūt

Examples of the Prophet’s ﷺ  excellence [iḥsān]

  Illustrating  excellence [iḥsān] in action

Among the Prophet Muhammad’s ﷺ acts of kindness towards his wife Khadījah  رضى الله عنھا [radiallāhu-ʿanhā : May Allah be pleased with her] after her death was honoring her friends.

ʾAīsha رضى الله عنھا said: “Whenever he would slaughter a sheep, he would send some of its meat to her friends.” Saḥīḥ al-Bukhārī

 

Anās ibn Malik رضى الله عنه  said: “Whenever the Prophet ﷺ  was given something, he would say: ‘Take it to so-and-so, for she used to love Khadījah.’” Hasan, Al-Albānī

Excellence is a characteristic of noble and virtuous people, and this honorable trait can only be reached by those who are guided and fortunate. Excellence is the opposite of wrongdoing, and the virtues in action stand in contrast to vices. Allah ﷻ says:

‘And they repel evil with good.’ Qurʾān: Thunder  [Al Rʿad] 13:22

 

Fruits of excellence [iḥsān]

Among the fruits of excellence [iḥsān] are:

        I.            The love and pleasure of Allah ﷻ for the doers of good:

Allah ﷻ says: ‘And do good; indeed, Allah ﷻ loves the doers of good.’ Qurʾān: The Cow [Al-Baqarah] 2:195

 He also says: ‘So Allah gave them the reward of this world and the good reward of the Hereafter. And Allah loves the doers of good.’ Qurʾān: Family of Imran [Al-E-ʿImrān] 3:148

      II.            Continuity and increase in guidance:

The guidance of Allah ﷻ for His doers of good is a great blessing, and no one can be self-sufficient without guidance, not even the messengers of Allah ﷻ. Allah ﷻ says:

‘And We gave to him Isaac and Jacob, all [of them] We guided. And Noah, We guided before; and among his descendants, David, Solomon, Job, Joseph, Moses, and Aaron. Thus do We reward the doers of good.’ Qurʾān: Cattle [al-ʾAnʿām] 6:84

    III.            Response to supplication:

The doers of good are the chosen friends of Allah ﷻ, and they find in their hearts a confidence in Allah ﷻ’s promise that others do not have:

‘And indeed, Noah called us, and we are the best of responders. And We saved him and his family from the great affliction and made his descendants the remaining ones.’ Qurʾān: Ranged in Rows [As-Ṣāffāt] 37:75-77

Allah ﷻ responded to the supplication of Prophet ʾIbrāhīm (Abraham) عليه السلام:

‘“My Lord, grant me [a child] from among the righteous.” So We gave him good tidings of a forbearing boy.’” Qurʾān: Ranged in Rows [As-Ṣāffāt] 37: 100-101

    IV.            The special companionship of Allah ﷻ for the doers of good:

The special companionship of Allah ﷻbrings  protection, support, assistance, empowerment, love, and affirmation, along with other divine gifts:

 ‘Indeed, Allah is with those who fear [Him] and those who are doers of good.’  Qurʾān: The Bee [An-Naḥl] 16: 128

‘And those who strive for Us, We will surely guide them to Our ways, and indeed, Allah ﷻ is with the doers of good.’ Qurʾān: The Ant [Al-ʿAnkabūt] 29: 69

Ibn Kathīr رَحْمَةُ الله عليه  [raḥmatullāhi ʿalayhi: May the Mercy of Allah be upon him] said: ‘This means He is with them in support, victory, and assistance; this is a special companionship.’

Congratulations to you, O doer of good! Allah ﷻ‘s care and attention protect you day and night; do not fear when people fear.

 

      V.            Turning away evil and immorality from the doers of good:

The doer of good is a person exposed to the words of the wicked and their desires for sin, wrongdoing, and oppression. However, by Allah’s ﷻ mercy and His ﷻ ability over all things, He ﷻ extinguishes the fire of innate desires in the heart of the doer of good, diverting them away from such desires, just as He ﷻ  protected His ﷻ noble Prophet Yūsuf (Joseph) عليه السلام, from the treacherous plot of the wife of Al-Aziz:

 ‘And she sought to seduce him, and he would have inclined to her had he not seen the proof of his Lord. Thus, it was that We should avert from him evil and immorality. Indeed, he was of Our chosen servants.’  Qurʾān: Joseph [Yūsuf] 12: 24

   VI.            Rescue from plots and expected destruction:

The doer of good can be targeted in his person and his call by the people of falsehood, and perhaps by envious individuals. Allah ﷻ will save him from their plots and expected schemes, just as He saved Prophet ʾIbrāhīm  عليه السلام:  from the fire kindled by his people:

‘They said, “Burn him and support your gods if you are to act.” We said, “O fire, be coolness and safety upon Ibrahim.” And they intended for him harm, but We made them the most debased.’ Qurʾān: The Prophets [Al-ʾAnbiyāʾ] 21: 68 – 70

Similarly, Allah ﷻ saved Prophet Yūsuf  عليه السلام from the plot of his brothers:

‘He said, “Did you know what you did to Yusuf and his brother while you were ignorant?” They said, “Are you indeed Yusuf?” He said, “I am Yusuf, and this is my brother. Allah ﷻ has favored us. Indeed, he who fears Allah ﷻ and is patient—then indeed, Allah ﷻ does not allow to be lost the reward of the doers of good.”’ Qurʾān: Joseph [Yūsuf] 12:89-90

  VII.            Abundant living and increased sustenance for the doers of good:

Allah ﷻ said to the Children of Israel:

‘And [mention] when We said,’Enter this city and eat from it wherever you wish in abundance, and enter the gate bowing humbly and say, “Relieve us of our burdens.”We will forgive your sins and increase the reward of the doers of good.’’ Qurʾān: The Cow [Al-Baqarah] 2:58

Allah ﷻ also said:

‘For those who have done good is the best [reward] in this world.’  Qurʾān: The Throngs [Az-Zumar] 39:10

Al-Shawkānī رَحْمَةُ الله عليه said: ‘For those who have done good, the good deed in this world is health, well-being, victory, and gain.’

VIII.            Excellence fosters love in people’s hearts:

Nothing bridges the gap of enmity against the doers of good and unites hearts towards them like doing good to others and responding to their wrongs with kindness and generosity. Allah ﷻ says:

 ‘And not equal are the good deed and the bad. Repel [evil] by that [deed] which is best; then, indeed, the one whom between you and him is enmity will become as though he was a devoted friend.’  Qurʾān:  [Verses] Made Distinct [Fuṣṣilat] 41: 34

Souls are inclined to love those who do good to them.

    IX.            The good reputation of the doer of good and triumph over enemies:

The good reputation of the believer during his life is a source of immediate reward, and after his death, it serves as a testimony that benefits him before his Lord ﷻ.

Allah ﷻ spoke of the Prophets Nūh (Noah), ʾIbrāhīm (Abraham), Mūsa (Moses), Hārūn (Aaron), and ʾIlyās (Elias) عليهم السلام:

‘And We left for him [a good mention] among later generations.’ Qurʾān: Ranged in Rows [As-Ṣāffāt] 37: 78

He granted them the ultimate victory and triumph over their enemies, as Allah ﷻ says about Mūsa and Hārūn عليهما السلام:

‘And We gave him victory, and they were the ones who overcame.’  Qurʾān: Ranged in Rows [As-Ṣāffāt] 37: 116

 

Manifestations of excellence [iḥsān]

There are many manifestations of excellence [iḥsān] in our daily lives, including:

Excellence in the worship of Allah ﷻ: Allah ﷻ says:

‘For those who have done good is the best [reward] and even more. Nor will darkness or humiliation cover their faces. It is they who are the companions of Paradise; they will abide therein eternally.’  Qurʾān: Jonah [Yunus] 10:26

Excellence towards parents: Allah ﷻ says:

‘And your Lord has decreed that you not worship except Him, and to parents, good treatment.’ Qurʾān: The Night Journey [Al-ʾIsrāʾ] 17: 23

Excellence towards neighbours: Allah ﷻ says:

‘And worship Allah ﷻ and associate nothing with Him, and to parents, do good, and to relatives, orphans, the needy, the near neighbour, the neighbour farther away, the companion at your side.’  Qurʾān: Women [An-Nisāʾ] 4: 36

 Excellence towards animals:

The Messenger of Allah ﷺ said: ‘Indeed, Allah has prescribed excellence in all things. When you kill, kill well, and when you slaughter, slaughter well. Let one of you sharpen his blade and spare the animal pain.’ (Reported by Abu Dāwūd and Al-Nasāʾī )

Excellence towards relatives: Allah ﷻ says:

 ‘Indeed, Allah ﷻ commands justice, grace, as well as generosity to close relatives.’ Qurʾān: The Bee [An-Naḥl] 16:90

Excellence in debate and speech: Allah ﷻ says:

‘And argue with them in a way that is best.’ Qurʾān: The Bee [An-Naḥl] 16:125

Allah ﷻ has commanded His servants to act with excellence in many verses of the Qurʾān. He ﷻ says:

‘Indeed, Allah commands you to be just and to do good and to give to relatives; and He forbids immoralities, bad conduct, and oppression. He instructs you that perhaps you will be reminded.’ Qurʾān: The Bee [An-Naḥl] 16:90

The greatest doer of good is truly Allah ﷻ, the Exalted. He ﷻ is the possessor of grace, favor, generosity, and kindness towards His ﷻ servants. Any blessing they have is from Him ﷻ, and any good in their hands is solely from Him ﷻ.

Allah ﷻ says:

‘And whatever you have of favour—it is from Allah.’   Qurʾān: The Bee [An-Naḥl] 16: 53

The call to excellence in Allah’s ﷻ Book is abundant and diverse in its approaches: sometimes it is a direct command, and other times it is conveyed through the news that He ﷻ loves the doers of good, that He ﷻ is with them, and that He ﷻ rewards those who do good with the best and more. He ﷻ does not waste the reward of the doers of good. Often, this concept is coupled with piety or righteous deeds, all of which indicate the virtue of excellence  [iḥsān] and its great reward with Allah ﷻ.