Saturday, March 8, 2014

Reaching the Level of Ihsan.

Reaching the Level of Ihsan.

By Idris Tawfiq

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Servant and Messenger.

1.When we have reached the level of “Ihsan” as Muslims, we have reached the level Allāh wants us to be

As adults, we lose much of the simplicity we once knew as children.Islam is very simple; but as adults we make it seem so very complicated. The message of Islam has existed since the beginning of time, and its message is for all people. The message of Islam can be summed up as follows: There is one Allāh; and that Allāh speaks to His Creation. All the rest is amplifying that message.
Such a simple message speaks to the hearts of all. Imagine those miners in Chile who were trapped underground for many weeks. Whether they were religious men or not, they would each one of them have prayed to be saved. Whether or not people accept the fact that Allāh exists, troubles and tragedies often mean He is the first one they should turn to.
In a simple way, Islam answers that need of men and women. Without popes or priests interceding on their behalf, Islam teaches that we can all bow down to our Creator and speak to Him directly. As Muslims, we should never forget this simplicity of Islam.
It is when we do forget it in talking to others, that we can make it sound like any other organized religion. And modern men and women are not too fond of organized religion. There comes a point, though, when we need to deepen our faith. Those new to Islam want to grow in their faith. They want to become better and better all the time.
It is relatively easy to declare the words of “Shahadah” (Testimony of faith: that there is no Allāh but Allāh, and that Muhammad is His Messenger), but it takes the rest of one's life to live up to those words. If we don't progress from that first day when we accepted Islam, then we have not made much progress in becoming better Muslims, have we? This deepening comes both in terms of knowledge and in the way we behave.

Think about our studying French. If our knowledge of French stayed at the same level as it was when we were seven years old, then we would have a childish knowledge of French. It is the same with Islam. If our knowledge of Islam stays the same as the very first day we learned about it, then our knowledge hasn't deepened at all. If, as adults, we relate to others in the same way as a child of seven, our understanding of behavior and relationships hasn't grown.
To become better Muslims, then, we need to make progress. This applies either to those who accepted Islam when they were seventy years old or to those who were born Muslims. New Muslims can often feel overwhelmed with all the details they have to learn about Islam. The danger here is that all these details can turn into facts to be learned, rather than ways of helping us to become better.
It isn't always helpful to use Arabic words in explaining things to those who have newly embraced Islam, but there is one Arabic word which is very important here, which we need to understand. This word is “Ihsan”. From the beginning of time He planned that we would be Muslim, the person He wanted us to be. And when we are laid in the grave we will finally have become that person. So, how do we grow as Muslims? How do we become better? How can we possibly ever be like Prophet Muhammad (Sallallāhu ‘alayhi wa sallam)?

In a Hadith from Abu Ya'la Shaddad ibn Aus, (radiyallāhu’anhu), who reported that the Messenger of Allāh, (Sallallāhu ‘alayhi wa sallam), said:

“Verily, Allāh has enjoined excellence (‘ihsān) with regard to everything. So, when you kill, kill in a good way; when you slaughter, slaughter in a good way; so every one of you should sharpen his knife, and let the slaughtered animal die comfortably.”

[Recorded by Muslim]

Al-‘Ihsān is a comprehensive concept; it denotes doing things in the four components:

1. Sincerity: Ikhlās;
2. Complete;
3. Elegant: doing things in a graceful, nice manner; and
4. Correct: doing things in the right way.

This concept is translated by commentators and interpreters as Excellence. The term ‘Ihsan  in itself is a comprehensive concept, and could be translated word for word into English as there is no equivalent word that gives its exact meaning. Therefore, it is better to use it as it is.

Allah commands the Muslim to practice and apply “Al-‘Ihsan” in all actions that they perform; hence it is an obligation (wajib).

Allāh the Almighty says: “Verily, Allāh enjoins Justice, and ‘Ihsan and giving help to kith and kin...” [Surah Al-Nahl, 16:90]

Allah mentioned that the Concept of ‘Ihsan as main purposes of the human creation.

Allāh says: “The One Who created death and life so that He may test you which of you is best of conduct and He is All-Mighty as well as All-Forgiving.” [Al-Mulk, 67: 2]

Sayyid Abul Ala Mawdudi (rahimahullāh) in his commentary of the verse says:

The phrase “One Who created death and life so that He may test you which of you is best of conduct” means: Firstly, that the Creator alone will decide who has done good or evil; Secondly, it is not for us to propose a criterion for the good and the evil deeds but for Almighty Allah; Thirdly, therefore, whoever desires to get through the test;Fourthly, will have to find out what is the criterion of a good deed in His sight; Fifthly, is contained in the meaning of the test itself, that is, every person will be recompensed according to his deeds, for if there was no reward or punishment the test would be meaningless.

And the phrase “He is All-Mighty as well as All-Forgiving” means it has two meanings and both are implied here:

Firstly, that He is Almighty: in spite of being dominant over all His creatures, He is Merciful and Forgiving for them, not tyrannous and cruel; and Secondly, that He has full power to punish the evildoers: no one can escape His punishment; but He is forgiving for him who feels penitent, refrains from evil and asks for His forgiveness.

[Tafhim al-Qur'ān]

Although the contact of hadith was when doing sacrificing but the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) told Muslims that Allāh Almighty has enjoined excellence (‘ihsān) with regard to everything. It means doing everything  in a good way each time which emphasised the “significance of al-Ihsan”.
Acquiring facts is very useful, but it won't lead us to heaven! I once received an email from a Muslim in the UK, saying: "I am a born Muslim and I want to become one!" In other words, this man recognized that it is a lifetime's achievement to become the kind of Muslim Allāh wants us to be.
Translating it into an English word, though, is very difficult. Enough to say, that when we have reached the level of “Ihsan” as Muslims, we have reached the level Allāh wants us to be. When we understand what “Ihsan” is, we will have understood what it is to be a Muslim. The word “Ihsan” comes from an Arabic root word that means a number of things.

This root word can mean: to do right; to improve; to be in a desirable condition or in a proper state; to decorate or embellish; and to treat with kindliness. The word also means perfection ; excellence while doing anything. In Arabic, one who practices “Ihsan” is called a “Muhsin”. The plural of “Muhsin” is “Muhsineen”. We know that Allāh loves “Muhsineen”.

It is because he tells us so in the Qu’rān:

“Whoever submits himself to Allāh and is a Muhsin (one who is good) then his reward is with his Lord, on such shall be no fear, nor shall they grieve.”

(Al-Baqarah, 2:112)

What a remarkable progress we will have made in life if we no longer fear or grieve. Isn't that something the whole world is looking for? In the two parts of this article, then, we will try and see how Muslims can grow and grow in their faith until they reach that level that is truly loved by Allāh. There have been many academic articles written about “Ihsan” and its meanings, but that is not our purpose.
Our purpose is to show that by doing this and this we can become better. We might even choose to abandon the word“Ihsan” altogether, preferring instead to talk about "good Muslims" or "real Muslims." Sometimes, those who have embraced Islam reach the stage where they think it is all done and that they have achieved everything necessary for them to be real Muslims.
Being Muslim, though, means more than knowing the correct way to perform ablution or the correct postures to use in solāh. New Muslims need to be aware of the progress they can continue to make in their spiritual journey within Islam. This is very exciting, knowing that they can continue to experience what they first felt when they declaredShahadah”. They will come to know that this is a path which takes time and therefore needs patience, knowledge and practice, one day at a time, as faith grows from one stage to the next. They will learn that it is possible for us all, every day, to be better Muslims.

Ihsan” includes sincerity during solāh and being grateful to parents, family, and to Allāh. In part two we will try to learn some of the qualities associated with “Ihsan” in the Qur’ān, and even learn some of the rewards promised for those who are Muhsins”.

2. Our journey in seeking goodness will not only make us better people, better Muslims, but will guide us to heaven

Of all the words used to translate the Arabic word “Ihsan” into English, my preferred word is Goodness. This may not be technically correct, but it sums up for us what we are trying to achieve in becoming better Muslims. We are, in fact, trying to be better people, people who think of Allāh and be good to others all the time.

When we reach “Ihsan”, the level of real goodness in our lives, everything we do is for Allāh's sake – and people will see it! There are some people we meet in life who have a big impact on us because they are such good people. As Muslims, we strive each day to become like those people.

How wonderful it would be if people in Britain or the USA or Australia would point to a Muslim in the street and declare him or her to be a Muslim because of the goodness of their lives. Such a person would not only be faithful to prayer and eager to do everything the Prophet (Sallallāhu ‘alayhi wa sallam) did, but would be a good husband and father. He would be a loyal and trustworthy friend, an honest and conscientious worker, a kind and generous person. In attributing everything in his life to Allāh, that person would have become a “Muhsin”, one who has reached the level of “Ihsan”.

There are many places in the Qur’ān where we read about “Ihsan” and those who practice it.

Allāh tells us: Indeed, Allāh loves the doers of good.” (Al-Māidah,5:13)

In another place Allāh says: And spend in the way of Allāh and do not throw (yourselves) with your (own) hands into destruction (by refraining). And do good; indeed, Allāh loves the doers of good.” (Al-Baqarah, 2:195)

And again Allāh says: Indeed, he who fears Allāh and is patient, then indeed, Allāh does not allow to be lost the reward of those who do good.” (Yusuf, 12:90)

The question for us is how to reach a level of goodness. How do we become good persons? How do we become really good Muslims, whose goodness is obvious to everyone?

Well, obviously, such goodness isn't given to everyone. Even the one who is most steadfast and diligent in observing the five daily prayers at the proper times is not always generous and kind. Even the one who can tell us everything about Islam and lecture on its merits to big audiences is not always a gentle and caring person.

There are some people who each day divertingly hear the birds singing in the trees, whilst other people only hear background noise. There are some whose hearts are touched by the suffering of the poor in their midst, whilst others only find beggars a nuisance.

Reach The Level Of Ihsan

So, as Muslims, what do we do to reach the level of “Ihsan”? We can only give a few hints, and even then all of our efforts will depend on Allāh's grace. It is He who gifts us with goodness. A combination of all of these things will help us in our journey to be better.

1- The one who would be a better Muslim needs, first of all, to know enough about Islam. Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) urged us to: “Seek knowledge as far as China."   To our dying die we need to be thirsty to understand more about the message of Islam, which has touched the hearts of billions of people throughout history.

2-In order to be good we need to do good things. In fact, we become good people by the good things we do. Observing Solāh five times a day cannot but alter our lives. Helping the poor or those in need cannot but touch our own hearts.

3-We need to think very carefully who our friends are. If we are surrounded by bad people, or by people whose lives are consumed in materialism or violence, their behaviors will affect us, too. If our friends are gentle and kind, surely some of their kindness will rub off on us?

4- The Greek philosopher, Socrates, tells us that: "the unexamined life is not worth living." In other words, we need to be constantly asking ourselves what our motives are, what our hopes and aspirations are, and why we want to be good Muslims. By constantly asking ourselves questions we avoid the danger of complacency and of doing things just because we have always done them.

We need, for example, to ask ourselves why we do the things we do as Muslims? Why do we perform ablution “wudhu”? Why do we wear hijab? Why do we perform solāh? Of course, we do them because Allāh tells us to do them. But our lives as Muslims can be enriched beyond measure by seeing all of these things as gifts, not just as duties.

5- It is important for us to take time out and to reflect, muhāsabah. If it is important in a football game for the players to take time out and discuss their strategy to win the game, how much more important it is for us, as Muslims, to take time out and consider our strategy in life. Apart from the formal times for prayer, we should set aside a few moments from time to time to ponder on where we are in our spiritual journey. At such times we can give thanks for all the blessings in our lives. How often we take for granted the things that are most important to us. We only cry when we have lost them. In rendering thanks to Allāh for His kindness, we become better people.

6- If we need a benchmark, a measure of how we are progressing as Muslims, we need only to look at the way we treat other people. Are we courteous and kind to those we meet? Do we greet others with the best of manners?

7- Finally, even though there is an immense gap between our desire and the reality, we might ask ourselves how much we are like Prophet Muhammad (Sallallāhu ‘alayhi wa sallam). Sure, we can perform solāh five times a day, but how alike are we to the best of men ever to have lived. If we strive to be like him, we can only become better. We might never reach our goal, but at least we will make progress day by day.

Allāh Almighty tells us: And those who strive for Us – We will surely guide them to our ways. And indeed, Allāhis with the doers of good.”   (Al-Ankabut, 29:69)

Our journey in seeking goodness will not only make us better people, better Muslims, but will guide us to Jannah itself.

And Allāh Almighty knows best.

Related Links:
·        The Search for Inner Peace
·        Allāh is with the Patient
·        Perfecting Our Character
·        Striving for Purification


[Excerptrd from “Becoming Better Muslims - How to Reach the Level of Excellence (Ihsan)” By Idris Tawfiq, Via On Islam Saturday, 15 February 2014; Idris Tawfiq is a British writer who became a Muslim five years ago. For many years, he was head of religious education in different schools in the United Kingdom. Before embracing Islam, he was a Roman Catholic priest. He now lives in Egypt. You can visit his website here.]

Addendum:

Ihsan: Nothing Heavier in the Scales

By Sa’adiah Humayun

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Servant and Messenger.

With people, ihsan (excellence) is a display of good manners (akhlaq). What might excellence be with Allāh? He, above all, is most deserving of this attitude.
A couple of days back I was talking to a friend about a certain particular colleague of ours who can be very persistent at times, and very annoyingly so that I've found myself on the brink of exploding sarcasm a fair few times while dealing with her.
Nothing too strong, I assure you.
Commenting on my own behavior, I said to this friend of mine, “At least you have a patience range. Mine finishes where it starts.”
Now coming back to the day at present, while I was searching for references on ihsan and good character, the first hadith  that I came across was:
It was narrated that the Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) said to Al-Ashaj ibn 'Abd Qays (radiyallāhu’anhu):You have two qualities that Allāh and His Messenger love.” Al-Ashaj (radiyallāhu’anhu) became overjoyed and said:What are the two qualities, O Messenger of Allāh?” The Prophet (Sallallāhu ‘alayhi wa sallam) said:Forbearance and patience.” (Recorded by Muslim)
Sarcasm aside, I was afraid that when I will get down to writing this piece, I will find a fair few traits I need to improve upon myself.Imagine my euphoria!
It is enough for anyone to exercise patience knowing that it is highly appreciated by the Almighty Allāh, and yet we tend to lose control in the heat of the moment as all sense and reason fly by, and we are left satiating our own egos.
Sad, right?
Excellence with Others

As long as you are minding your own business, giving other people their due rights and making sure you wrong nobody, it's perfectly fine. You are in the clear. But when you strive to add beauty to the relationships or add an extra effort to make someone's day, that is ihsan (excellence). That is empathy.
To put it short, it is about putting yourself in another person's place and feeling what he is going through, and reacting accordingly.Then it gets relatively easier to keep your temper in check, forgive, sympathize and connect with that person on a higher level.
But why, you would ask, would anyone bother to go to such lengths to understand people?
Why should we even care to analyze human psyche, gauge people's emotions, then painstakingly exhibit a range of good manners that the situation requires (and the person might not even deserve)?
It can be tiresome, pussyfooting around people's sensitivities.
Here is why:
Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) was asked about piety (taqwa), and he replied: “Piety is to show good manners.” (Muslim)
Amazing, right?
You can be in a state of worship even through your interpersonal skills. And believe me it's easy. Being nice is easy. Really! What's difficult though is to keep hold of your patience when dealing with extremely aggravating individuals who never fail to get on your nerves. And even when you do manage to interact with them with strained patience, you sometimes express your utter annoyance to another person to get it out of your system.Well, that just killed your ihsan. And all of us do this all the time unintentionally. No surprises there. But this is a fine point we need to get a grip on.
And what's even more difficult is to practice this control within our own families. Theirs is the real testimony we should be striving to attain. Enough said. We all know our score there.
Allāh Says: “Those who spend (in the way of Allāh) in prosperity and in adversity, who repress their anger and who forgive people; and Allāh loves those who are virtuous.” (Ali-‘Imran, 3: 134)
These were all the big chunks from good manners. But the list doesn't end here.
‘Abdullāh ibn Mas’ūd (radiyallāhu’anhu) quotes the Prophet (Sallallāhu ‘alayhi wa sallam) as saying:"Should there be three of you, then let not two of them be in conversation to the exclusion of the third, because this will hurt him." (Al-Bukhari and Muslim)
Small Things Matter
For example you find yourself in a class where there are just a few people you are familiar with. You take your seat next to a group of people you think you will get along with. Some didn't even acknowledge your presence and continued to talk among themselves. Others just glanced your way and listened on. But one of them broke away to greet you and even tried a jab at a small conversation. Who would you respect the most from them? No guesses there. The last person just won you over.
Keeping someone company, even though he might not be a very good friend of yours but you decide to spend time with him until his work is done, is great and very magnanimous of you. Teaching rocket science to a fellow student lagging behind and even lending a sympathetic ear to a person narrating his ordeals qualifies you as a good person.
But in all this glory, do remember that your intentions should be purely to seek Allāh's approval here. Or it is all wasted if you tire yourself in serving others and expect them to return the goodness in the same magnitude, or you just helped because you wanted to leave a nice impression on so-and-so. It will leave one anyway- but that's all you're getting then. For if you pass the intentions stage, then, the Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) said:
"There is nothing heavier in the scales than good manners." (Abu Dawud)
Excellence with Allāh

So, with people, ihsan (excellence) is a display of good manners (akhlaq). What might excellence be with Allāh? He, above all, is most deserving of this attitude. When the Prophet (Sallallāhu ‘alayhi wa sallam) was asked about this, he replied:
“You fear Allāh as if you are seeing Him, because if you cannot see Him, He is watching you.” (Al-Bukhari and Muslim)
Solāh every solāh like it is your last. Just like you gave people your undivided attention while you were with them, lose yourself in Allāh while you stand before Him.
And in all this awesomeness, pray your second standing is easier where you will have to settle the score with your people and your Lord.
And Allāh Almighty knows best.
Related Links:



[Excerpted from “Ihsan: Nothing Heavier in the Scales” by Sa’adiah Humayun, Via On Islam, Sunday, 12 August 2012; Saadia Humayun is currently enrolled in a biomedical engineering program and also a diploma holder in Qur’ānic studies. She is interested to write Islamic articles. She is writing about her latest infatuations and blogs at http://callofthedusk.wordpress.com ]



The Concept of ‘Ihsan

By Imam Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam, is His Servant and Messenger

Abu Ya'la Shaddad ibn Aus,(radiyallāhu’anhu),reported that the Messenger of Allāh, (Sallallāhu ‘alayhi wasallam), said:

“Verily, Allāh has enjoined excellence (‘ihsān) with regard to everything. So, when you kill, kill in a good way; when you slaughter, slaughter in a good way; so every one of you should sharpen his knife, and let the slaughtered animal die comfortably.”

[Muslim]

Background

Al-‘Ihsān is a comprehensive concept; it denotes doing things in the four components:

1. Sincerity: Ikhlās;
2. Complete;
3. Elegant: doing things in a graceful, nice manner; and
4. Correct: doing things in the right way.

This concept is translated by commentators and interpreters as Excellence. The term ‘Ihsan  in itself is a comprehensive concept, and could be translated word for word into English as there is no equivalent word that gives its exact meaning. Therefore, it is better to use it as it is.

Allah commands the Muslim to practice and apply “Al-‘Ihsan” in all actions that they perform; hence it is an obligation (wajib).

Allāh the Almighty says: “Verily, Allāh enjoins Justice, and ‘Ihsan and giving help to kith and kin...” [Surah Al-Nahl, 16:90]

Allah mentioned that the Concept of ‘Ihsan as main purposes of the human creation.

Allāh says: “The One Who created death and life so that He may test you which of you is best of conduct and He is All-Mighty as well as All-Forgiving.” [Al-Mulk, 67: 2]

Sayyid Abul Ala Mawdudi (rahimahullāh) in his commentary of the verse says:

The phrase “One Who created death and life so that He may test you which of you is best of conduct” means:

Firstly, that the Creator alone will decide who has done good or evil;

Secondly, it is not for us to propose a criterion for the good and the evil deeds but for Almighty Allah;

Thirdly, therefore, whoever desires to get through the test;

Fourthly, will have to find out what is the criterion of a good deed in His sight;

Fifthly, is contained in the meaning of the test itself, that is, every person will be recompensed according to his deeds, for if there was no reward or punishment the test would be meaningless.

And the phrase “He is All-Mighty as well as All-Forgiving” means it has two meanings and both are implied here:

Firstly, that He is Almighty: in spite of being dominant over all His creatures, He is Merciful and Forgiving for them, not tyrannous and cruel; and

Secondly, that He has full power to punish the evildoers: no one can escape His punishment; but He is forgiving for him who feels penitent, refrains from evil and asks for His forgiveness.

[Tafhim al-Qur'ān]
Lessons

The hadith contains a principle and provides an example of applying that principle. This is a Prophetic method, as mentioned previously, to enable Muslims to apply the same principle to other similar situations. It can also be said that providing the example is a way of explaining the principle so it is easily understood. Most of the forty hadiths collected by Imam Nawawi (rahimahullāh) are of this nature. It was also previously mentioned that Muslims have a tendency of taking the example and forgetting about the principle. This may explain why Muslims are reminded of this hadith only once a year, during Eid ul-Adha.

The concept of “‘Ihsan” means that a Muslim is a responsible person and a person of quality where he does things in a very good manner, in a complete sense, in a nice and tasteful way and is never satisfied with anything other than a quality job in all that he or she does, motivated by realizing that Allāh prescribed ‘Ihsan to everything and to all deeds.

The term “‘amalan” in its selected form, as mentioned in Surah Al-Mulk ayat 2, it implies to any kind of deeds. It is not just the religious deeds (‘ibadah), but it also that we do must be lawful. It should be done according to the concept of 'Ihsan and we should exert our efforts to live up according to its implications. The way we look and dress, the way we eat, the way we sleep, our work, our profession, our da’wah, teaching and learning, our relationship with our family, relatives, neighbours, and with others in general – ‘Ihsan should be observed and applied in all these actions. These actions and good deeds can be considered as ‘Ibadah thereof.

The superlative form of the verb used in the same verse: “ahsan” implies that all good deeds and actions that we do should be done in a competitive way. However, competition in Islam is not for achieving personal interest but rather for seeking the pleasure of Allāh.

The hadith mentions one way of dealing nicely or being merciful with animals and that is in the case of slaughtering. In another hadith the Prophet, (Sallallāhu ‘alayhi wasallam), said: “Whoever shows mercy even when slaughtering a bird, Allāh will have mercy on him on the Day of Judgement.” [Recorded by Al-Bukhari]

In another hadith, the Prophet, (Sallallāhu ‘alayhi wasallam), related this story: “While a man was traveling, he felt very thirsty. He found a well and went down to have a drink. When he came out he found a thirsty dog. He said to himself, "This dog is as thirsty as I was." He then went back inside the well and used his shoe to bring out some water for the dog. Allāh was pleased with him and forgave his sins because of he had done.” [Recorded by Al-Bukhari]

In other hadiths the Prophet, (Sallallāhu ‘alayhi wasallam), warns us not to frighten animals. While he was with his companions he found a bird making a grieving sound. The Prophet, (Sallallāhu ‘alayhi wa sallam), immediately said: “Who has frightened this bird by taking its offspring?” Then he commanded: “Return back her offspring.” In another hadith the Prophet, (Sallallāhu ‘alayhi wasallam), warned Muslims not to harm animals. He said: “A lady was put into the hellfire because of a cat. She tied up the cat and did not give her anything to eat nor did she allow it to look for food.”

One more ruling concerning dealing nicely with animals is not to abuse the animals we use for achieving certain work (i.e. carrying things) and not to overburden them. In one hadith (which shows a prophetic miracle), the Prophet, (Sallallāhu ‘alayhi wasallam), was passing by a farm in Medinah when he came across a camel. The camel approached the Prophet, (Sallallāhu ‘alayhi wasallam), as if it was telling him something. The Prophet, (Sallallāhu ‘alayhi wasallam), asked about the owner of the camel and called upon him and told him, “Your camel is complaining that you overburden him with work, and gives him too little to eat.” [Narrated by Abu Dawud, Al-Hākim, Imam Ahmad, and others and it is an authentic hadith]

Shaykh Abdullah bin Jibrin, a contemporary scholar, is in the view that animals should not be used as a testing instrument in the lab (like what is being done in the West) based on a basic ruling derived from this Hadith 17, where it is prohibited to harm an animal. The testing is only allowed if it can be ensured that the animal will not be harmed. All this shows that Islam is the religion of ‘Ihsan and mercy, which is totally contrary to the image of Islam being promoted in the West. Not only that, but this evidently proves that the West are the ones who abuse and harm animals.

Even in Jihad (fighting enemies), Muslims are to apply ‘Ihsan. We are not allowed to kill the elders, children, women, and those who are not fighting. When killing the aggressive enemy who deserves to be killed, ‘Ihsan has to be applied and observed. We have to make sure not to cause any harm or suffering to anyone we kill. The captives have to be treated with ‘Ihsan as well. It is Islam who introduced a new way of dealing with captives. We are to free them on the basis of them teaching some Muslims something beneficial.

Weapons that cause mass destruction have been initiated, introduced and used by the West. Using them contradicts with the concept of ‘Ihsan. But, how about when the enemies of Islam use them against us? Some cotemporary scholars say that Muslims are allowed to use them only in response and as a counter act.

Conclusion

By living in according to the concept of ‘Ihsan and applying it to all that a Muslim does, he or she will be rewarded and showered with mercy and forgiveness from Allāh Almighty. Furthermore, by doing that, a Muslim will ensure that he or she will pass the test and be amongst those of the best conduct.

May Allāh Almighty us all Guidance to the Right Path. The Guidance enables a person to be on the Path, accept and be grateful for the blessings that Allāh bestows every second of every day. Humankind has the great need for Allāh, while, acknowledging that Allāh has no need for us.  He is All Powerful, All Mighty.

The pious and righteous will be rewarded with Jannah whilst the wicked, disbelievers, sinners and evildoers would be in the blazing Hell Fire.

Allāh Almighty says: "Verily, the Abrar (pious and righteous) will be in Delight (Jannah).And verily; the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar, 82:13, 14]

The believers must constantly supplicate to Allāh Almighty for his guidance to the straight path, righteous in our deeds and steadfast in Ad-Deen. The Prophet, (Sallallāhu ‘alayhi wa sallam) taught the ummmah to seek Allāh’s forgiveness, guidance, steadfast and hasanah.

‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Messenger's saying a hundred times during one single sitting: ‘Rabb ighfir li wa tubb ‘alayya innaka antat-tawwābul ghafūrur -raheem’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, Oft-Forgiving Most Merciful). [Recorded by Abu Dawud and At-Tirmidzi].

Muslim Ibn Al-Harith reported that his father said, “The Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said to me, ‘When you performed Solāh Fajar, before you talk to anyone say, Allāhumma ajirni minannar (O Allāh, I seek your protection from the Hell-fire)” seven times. If you should die on that day, Allāh will record for you protection from the Hell-fire. When you performed the Solāh Maghrib, say before you speak to anyone, “Allāhumma inni as ‘aluka al-jannah, Allāhumma ajirni minannar (O Allāh, I ask Paradise of You. O Allāh, I seek Your protection from the Hell-fire)” seven times. If you die during that night, Allāh will record for you protection from the Hell-fire.” [Recorded by Ahmad and Abu Dawud]

Commentary:
 This Du’ā, seeking for Jannah and protection from An-Narr is a Sunnah of Rasūlullāh (Sallallāhu ‘alayhi wa sallam), and it is highly recommended to recite it not only after Solāh but in all situations.

In a narration of Abu Hurayrah (radiyallāhu’anhu), who reported that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) said: "If a believer had full knowledge of the chastisement of Allāhnone (but) would covet His Jannah; and were an infidel to know the Mercy Allāh hasnone would despair of His Jannah". [Muslim] Commentary: The phrase “full knowledge of the chastisement, none would covet His Jannah”  means  if a believer has complete understanding of the level of Allah’s unhappiness towards their wrong-doing, they could not bring themselves to even hope or desire to be allowed into Jannah. The phrase “and were an infidel to know the Mercy Allah has, none would despair of His Jannah” means if an unbeliever has any idea of the deepness of Allah’s generosity for forgiveness and or compassion, they will never lose hope of being able to enter Jannah.

Commentary: Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) indicates the torment from Divine wrath is very severe if one had the knowledge of it. These are described to enable a sinner to save himself from it and only desire the Jannah. It is only those who are obedient; piety, Muttaqun and submitting to Him, faithfully and accordingly to Allah will receive His Grace and Mercy, while the disobedient will suffer the consequences of His Wrath. The Allāh’s Mercy is immeasurable. 

Anas bin Mālik (radiyallāhu’anhu) reported that Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said:  Whoever asks Allāh for Paradise,“Allāhumma inni as alukal-Jannah”, (O Allāh, I ask You for Paradise) - three times, Paradise will say, ‘O Allāh, admit him to Paradise. ‘Whoever seeks protection from the Fire, “Allāhumma ajirni minan-nār” (O Allāh, protect me from the Fire) three times, Hell will say, ‘O Allāh, protect him from the Fire.’” [Recorded by At-Tirmidzi, 2572; Ibn Mājah, 4340. This is a sahih hadith].

Abu Sāleh  related from one of the companions that the Allāh’s Messenger (Sallallāhu ‘alayhi wa sallam) inquired a man, “What do you say in your Solāt?” He said, “I say the Tashahhud and then I say, “Allāhumma inni asaluka al-Jannah wa a’udzu bika minan-nār (O Allāh! I ask of you Paradise and seek refuge in You from Hell-fire).” But I cannot murmur as good as you or Mu’adz (as eloquent as you are).” The Allāh’s Messenger (Sallallāhu ‘alayhi wasallam) said, ‘We ask concerning Paradise and the Hell-fire.’” [Related by Ahmad and Abu Dawud]

‘Abdullah bin Mas’ud (radiyallāhu‘anhu) reported that the Prophet (Sallallāhu ‘alayhi wasallam) used to say: "Allāhumma inni as ‘alukal-huda wat-tuqa wal-‘afafa wal-ghina (O Allāh! I ask You for guidance, piety, chastity and self-sufficiency)". [Recorded by Muslim].

Commentary: Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allāh is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the do’a of the Prophet (Sallallāhu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

In Surah Al-Kahfi, Allāh mentioned that when they were tested (prosecuted), the "Sleepers of the Cave",they made this du'a To Allāh: “Rabbana ātina mil ladunka Rahmatañ wahaiyi’ lana amrīna rasyada (Our Lord! Bestow on us Mercy from yourself, and facilitate for us our affair in the Right Way!)” [Al-Kahfi, 18:10]

‘Abdullāh Ibn Mas’ud (radiyallāhu’anhu) reported: One of the supplications of the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) was:
"Allāhumma inni as ‘aluka mujibati rahmatik, wa ‘aza ‘ima maghfiratika, was-salāmata min kulli ithmin, wal-ghanimata min kulli birrin, wal-fawza bil-jannati, wannajata mina-nar (O Allāh! I beg You for that which incites Your Mercy and the means of Your forgiveness, safety from every sin, the benefit from every good deed, success in attaining Jannah and deliverance from Fire)."[Al-Hakim].

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu’anha), said that the Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi ‘ala deenik (O Controller of the hearts make my heart steadfast in Your religion).”Rasulullah (Sallallāhu 'alayhi wa sallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Ali-'Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

Anas Ibn Mālik
 (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Rabbana-ātina-fid-dunya hasānah, Wa fil-ākhirati-hasānah, Wa-qina-‘ādzabānnār-nār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. At-Tarmidzi (rahimullāh) said: “Hasānah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this du’ā’” [Recorded in Jāmi’ At-Tarmidzi]

Abu Mūsa Al-Ash’ari (radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wa sallam) said: (Recite) ‘Lā hawla wa lā quwwata illa billāhil [‘aly-yul ‘Azeem]’ (There is neither change of any condition nor power except by Allāh [the Most High, the Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

And Allāh Almighty Knows best.


[Excerpted from  a commentary By  Dr. Jamal  Ahmed Badi  on “Hadith No. 17: The Concept of ‘Ihsan”, 40 Hadiths of Imam Nawawi , via ICTruth.  ]

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