عَنْ أَبِي يَعْلَى شَدَّادِ بْنِ أَوْسٍ رَضِيَ اللهُ عَنْهُ
عَنْ رَسُولِ اللَّهِ صلى الله عليه و سلم قَالَ:
"إنَّ اللَّهَ كَتَبَ الْإِحْسَانَ عَلَى كُلِّ شَيْءٍ، فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ، وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذِّبْحَةَ، وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ، وَلْيُرِحْ ذَبِيحَتَهُ"
[رَوَاهُ مُسْلِمٌ]
On the authority of Abu Ya’la Shaddad bin Aws RA,
that the Messenger of Allah SAW said:
Verily Allah has prescribed ihsan (proficiency, perfection) in all things. So if you kill then kill well; and if you slaughter, then slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters.”
[Muslim]
The hadith emphasises the concept of Ihsan, and provides a clear and practical framework for excellence in both worship and daily interactions. By understanding the nuances of this narration, we can gain insights into the prophetic methodology of teaching and the timeless wisdom embedded in these words.
The hadith also reflect on its application in contemporary life and how the principles of Ihsan can be incorporated into modern-day practices, fostering a community that upholds the highest standards of conduct and spirituality.
The narrator, Shaddad ibn Aws, was a noteworthy but not widely known companion of the Prophet Muhammad SAW who holds a special place in Islamic tradition. His full name is Abu Ya’la Shaddad ibn Aws, with Abu Ya’la being his Kunya. Shaddad's familial connections include being the nephew of Hassan ibn Thabit, a distinguished companion renowned for his poetic prowess and eloquent tongue. This relationship is established through Shaddad's father, Aws, who was Hassan's brother.
Shaddad's life spanned approximately six decades, during which he made significant contributions to the early Muslim community. He passed away in the region of Sham, also known as the Levant, a historic area that includes modern-day Syria, Lebanon, Jordan, and Palestine. Despite not being as famous as some other companions, Shaddad ibn Aws is recognized and respected among the Sahaba (companions of the Prophet) for his devotion and service.
One of the notable contributions of Shaddad ibn Aws is his narration of Hadiths, including one that is part of Imam Nawawi's collection of 40 Hadiths. This particular Hadith has been a cornerstone for Islamic teachings, emphasising the profound insights and wisdom imparted by the Prophet Muhammad SAW. Shaddad's role as a narrator highlights his importance in preserving and transmitting the Prophet's teachings, ensuring that future generations could benefit from the spiritual and moral guidance of Islam
Understanding the Obligation of Ihsan in Islamic Teachings
إنَّ اللَّهَ كَتَبَ الْإِحْسَانَ عَلَى كُلِّ شَيْءٍ
Verily Allah has prescribed ihsan (proficiency, perfection) in all things.
In Islamic jurisprudence, the word "كَتَبَ" (kataba) in إنَّ اللَّهَ كَتَبَ الْإِحْسَانَ and its variations such as "كُتِبَ" (kutiba) or "كِتَابَة" (kitaba) are significant as they denote an obligation. This is similar to other Arabic words like "فَرَضَ" (farada) and "وَجَبَ" (wajaba), which also imply a mandatory action or duty. The use of "كَتَبَ" in religious texts indicates a command that must be followed by believers.
For instance, in the Quran, Allah SWT says,
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous
[Surah Al-Baqarah 2:183]
Here, the term "كُتِبَ" (kutiba) highlights that fasting is not merely recommended but is an obligatory act prescribed by Allah. This denotes that the command to fast during the month of Ramadan is a divine obligation for all believers.
Understanding this concept is crucial when interpreting hadiths and Quranic verses, as it helps distinguish between recommendations and obligatory commands. For example, when a hadith entails the use of "كَتَبَ" or its derivatives, it indicates that the action mentioned is obligatory. This principle is essential in the study of Islamic jurisprudence and methodology, as it clarifies the level of importance and compliance required for various religious practices and commands.
Moreover, recognizing these obligations underscores the significance of adhering to divine commands in Islam, reflecting the importance of commitment to religious duties such as fasting, prayer, and acts of ihsan (excellence in faith and conduct). Understanding the linguistic and jurisprudential implications of these terms enhances the comprehension and implementation of Islamic teachings in daily life.
In Arabic language and jurisprudence, the preposition "عَلَى" (‘ala) plays a critical role in understanding various contexts, especially within the study of hadiths and Quranic verses. This preposition can carry multiple meanings depending on its use. Specifically, in the context of the discussed hadith, "عَلَى" in عَلَى كُلِّ شَيْءٍ implies two significant meanings.
The first meaning of "عَلَى" entails that Allah has decreed ihsan (excellence) upon all things, indicating a universal decree where everything in existence inherently operates with excellence by design. This understanding aligns with the concept of "القدر الكوني" (al-qadr al-kawni), which means a universal decree where no entity has a choice, and everything functions perfectly as part of the divine plan. This perspective suggests that all creations are set upon a path of excellence without needing to strive for it, as it is inherently ingrained within their design.
The second meaning of "عَلَى" relates to "القدر الشرعي" (al-qadr al-shar'ee), which refers to the divine decree within the framework of Sharia (Islamic law). In this context, ihsan is not just a predetermined state but an expectation and command from Allah for individuals to strive for excellence in their actions. Unlike the universal decree, this interpretation implies that while the potential for excellence exists, humans have the choice to pursue or neglect it. This aligns with the general concept of Islamic commands, where individuals are given guidance and the ability to choose compliance or non-compliance.
If we consider the second meaning as the more apparent one, as many scholars of Hadith suggest, then "عَلَى" in this context would carry a similar implication to the preposition "فِي" (fii). This understanding would translate the command to pursue excellence into a more actionable directive, where the responsibility to achieve ihsan lies with the individual, who must exert effort to realise this excellence in their deeds.
Thus, the dual interpretations of "عَلَى" highlight both the inherent perfection in creation and the obligation on individuals to strive for excellence, encompassing both universal and legalistic dimensions of divine decree in Islam. This nuanced understanding enriches the study of jurisprudence and reinforces the multifaceted approach to interpreting Islamic texts and commands.
In the discussion of Arabic grammar and the eloquence of the language, there's an important principle known as "Al-Jarr Kathā al-Nawāb" (الجر كالثواب), which signifies that prepositions in Arabic can sometimes take the place of each other. This concept means that one preposition can be used while intending the meaning of another, showcasing the flexibility and richness of Arabic.
This principle is not a mistake but a feature of Arabic's eloquence. There are many examples of this phenomenon. For instance, in the hadith of the Prophet Muhammad SAW, when asked which deeds are most beloved to Allah, he responded with "الصلاة على وقتها" (as-salatu 'ala waqtihā), which translates to "prayer on its time." Scholars agree that the intended meaning is "to pray on time," where the preposition "على" (‘ala) is used, but the meaning of "في" (fii), meaning "in" or "within," is implied. This indicates the effort to pray within the specified time frame, thus emphasizing the importance of praying on time.
This flexibility extends to other examples in Arabic literature and speech, where "على" (‘ala) is used but the meaning of "في" (fii) is intended. When "في" (fii) is used, it generally entails effort or action on the part of the creation, reflecting an obligation to perform the action within a specific context or time frame.
Understanding this principle is crucial because it highlights the nuanced meanings that can be conveyed through different prepositions. It demonstrates the depth of Arabic syntax and the importance of context in interpreting texts. This principle ensures that even when different prepositions are used, the intended meaning remains clear and contextually appropriate, allowing for a richer and more precise expression of ideas in Arabic.
Categories of Ihsan
In exploring the concept of Ihsan within Islamic teachings, it's important to recognize where and how it is commanded. We've previously discussed how Ihsan is a divine command, and we find this command reiterated in various contexts within Islamic texts. Notably, males in the class might recall hearing this command at least once a week.
One clear instance is during the Jumu'ah (Friday) sermon, where the verse from the Quran is often recited:
إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ
Indeed, Allah commands you towards justice and Ihsan
[An-Nahl 16:90]
This verse underlines the divine command towards both justice and excellence (Ihsan). The use of "يَأْمُرُ" (ya'muru) indicates a compulsory command, similar to "كَتَبَ" (kataba) in the context of obligations.
This directive to Ihsan is further supported by hadith. In the Hadith of Jibreel, where the Prophet Muhammad SAW explains Ihsan as "to worship Allah as if you see Him, and if you do not see Him, then (know that) He sees you." This description highlights that Ihsan encompasses performing actions with utmost sincerity and excellence, recognizing Allah's constant observation.
Ihsan, therefore, translates appropriately to "excellence." When one worships with the awareness of Allah's presence, it naturally elevates the level of dedication and focus, bringing about a higher standard of performance. This understanding of Ihsan aligns with the idea of striving for excellence in all actions, whether in worship or in everyday life.
Scholars emphasise that Ihsan is relative in its application, meaning that while the standard of excellence may vary based on individual capacity and circumstances, the underlying principle remains striving for the best possible outcome in all endeavours. This relativity ensures that every believer can achieve Ihsan in their unique context, continually improving and seeking closeness to Allah through their sincere efforts.
In the study of Ihsan, or excellence, within Islamic teachings, it is important to understand that Ihsan is categorised into two levels: compulsory and recommended.
The first category is Al-Ihsan Al-Wajib (الإحسان الواجب), the compulsory level of Ihsan. This level represents the minimum standard that must be met to comply with the command in the Quran and the hadith. To fulfil this requirement, one must achieve the basic obligations (fard) and conditions (shurūt) associated with an act of worship. For instance, in the context of Salah (prayer), this includes performing all the pillars (arkan) and obligatory acts (wājibāt) of the prayer correctly. If these minimum standards are not met, the act is not valid, and the individual is not rewarded. For example, if a person prays without performing wudu’ (ablution), their Salah is invalid and not accepted. Similarly, missing the recitation of Surah Al-Fatihah, which is a pillar according to the majority of scholars, would invalidate the prayer.
The second category is Al-Ihsan Al-Mustahab (الإحسان المستحب), the recommended level of Ihsan. This level goes beyond the minimum requirements and includes actions that enhance the quality of worship and other deeds. These are not obligatory but are highly encouraged to achieve a higher standard of excellence. For example, in Salah, performing additional acts of worship such as reciting extra supplications or spending more time in prostration would fall under this category.
Excellence in the recommended sense is about striving for the best possible performance, even when it is not strictly required. For example, making an extra effort to remember Allah throughout the day, engaging in additional voluntary prayers, or fasting outside of Ramadan are acts that elevate one's level of Ihsan beyond the compulsory.
To achieve the bare minimum of Ihsan in our relationship with Allah, we must fulfil all obligatory acts and avoid prohibited actions (haram). This ensures that we meet the basic requirements of faith and practice. On the other hand, pursuing the recommended level of Ihsan means consistently going beyond what is required, thereby drawing closer to Allah and achieving a higher spiritual state.
In summary, Al-Ihsan Al-Wajib represents the essential actions needed to be considered a follower of the commands of Allah and His Prophet SAW while Al-Ihsan Al-Mustahab encompasses additional acts that enhance the quality of one's worship and deeds, reflecting a deeper commitment to excellence in all aspects of life.
Let's delve into the second level of Ihsan, which is Al-Ihsan Al-Mustahab (الإحسان المستحب), or the recommended level of excellence. This goes beyond merely fulfilling obligatory acts and involves engaging in additional voluntary deeds to achieve a higher standard of worship and interaction.
When it comes to Salah, after fulfilling the basic requirements and obligations, Ihsan Al-Mustahab involves incorporating recommended actions (mustahab) that enhance the quality of the prayer. For instance, reciting "Subhana Rabbiyal Azeem" three times during ruku' (bowing) instead of just once takes the prayer to the level of Sunnah. By completing these additional acts, one elevates their prayer beyond the compulsory level, engaging in acts that are highly recommended, thus swimming in the waters of Mustahab Ihsan. This meticulous attention to detail and extra effort reflects a deeper commitment to excellence in worship.
In terms of one's relationship with Allah, Al-Ihsan Al-Mustahab involves performing recommended acts (mustahab) and avoiding disliked actions (makruh). This includes engaging in voluntary prayers (nawafil), fasting on non-obligatory days, and frequently reciting the Quran. Additionally, staying away from actions that are disliked, even though they are not prohibited, further enhances one's spiritual state. This level of Ihsan means striving to perfect one's devotion and love for Allah beyond the minimum requirements, thereby attaining a higher level of spiritual excellence.
When it comes to interactions with other people, Ihsan Al-Mustahab varies depending on the nature and proximity of the relationship. The compulsory level involves fulfilling the basic rights of individuals based on their relationship to us, such as the rights of parents, siblings, relatives, neighbours, Muslims, and non-Muslims. The rights of each group differ, and the obligations towards them are relative to the closeness of the relationship and their conduct towards Islam and Muslims.
For example, parents have specific rights that require respect, obedience, and care, which differ from the rights of siblings that may involve support and companionship. The rights of neighbours include kindness and assistance, while the rights of non-Muslims can vary based on their stance towards Islam. Those who are hostile to Islam are treated differently from those who live peacefully alongside Muslims.
Excellence in Everything
فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ، وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذِّبْحَةَ، وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ، وَلْيُرِحْ ذَبِيحَتَهُ
and if you slaughter, then slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters
The Prophet Muhammad SAW exemplified an outstanding methodology of teaching by bringing lessons down to the barebone basics, making them comprehensible to everyone. In his wisdom, the Prophet SAW would sometimes provide additional explanations, ensuring that every learner could grasp the essence of the teachings. He was a prophet for all people, accommodating diverse learning needs.
In the hadith narrated by Shaddad ibn Aws, the Prophet SAW emphasized the importance of Ihsan (excellence) in all actions, including those that might seem straightforward or even harsh. The Prophet SAW stated, "فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ، وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذِّبْحَةَ، وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ، وَلْيُرِحْ ذَبِيحَتَهُ" which translates to "If you kill, kill well. If you slaughter, slaughter well. Let one of you sharpen his blade and spare the animal suffering."
The Prophet SAW provided explicit instructions to ensure that even in acts of killing or slaughtering, excellence must be maintained. For instance, if one is hunting, it should be done with skill and precision. This includes training hunting dogs properly and ensuring that any shot taken is accurate and humane. Similarly, when slaughtering an animal, the Prophet SAW advised that the knife should be sharpened to minimise the animal's suffering, achieving the task in one swift move. Furthermore, scholars have expanded on this by suggesting that animals should not hear, see, or smell the blood of other animals being slaughtered to avoid causing them distress.
The Prophet's SAW teachings on slaughtering animals reflect profound compassion and mercy. The scholars of fiqh (Islamic jurisprudence) elaborated on this, recommending practical steps such as keeping the next animal to be slaughtered out of sight and calming it down before the act. This comprehensive approach ensures that even in necessary acts like slaughtering, the principle of Ihsan is maintained.
The hadith narrated by Shaddad ibn Aws RA underscores the profound importance of Ihsan (excellence) in all aspects of life, both in worship and daily interactions. By embracing the principles of Ihsan, we can follow the prophetic methodology of teaching and embody the timeless wisdom embedded in these teachings.
As we reflect on these teachings, let us be motivated to incorporate Ihsan into our modern-day practices, aiming to achieve excellence in every aspect of our lives. May we be inspired to uphold the standards of Ihsan, ensuring our actions reflect the highest levels of proficiency, perfection, and compassion. May Allah SWT grant us the understanding and ability to live by these principles, enriching our lives and those around us.
Disclaimer:
Hadith #17 - Command Towards Excellence
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S2 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.