IHSAN‎‎

The word "Ihsan" is derived from "Husn" which means "to perfect" or "to beautify". Literally, Ihsan‎‎ means "the perfection or beautification of good deeds". In the context of Shari'ah, however, this word has a very special meaning. It refers to a state where one acts and behaves as if one is seeing Allah Ta'ala in front of oneself, or is at least aware that He is watching one. In other words, one feels the presence of Allah Ta'ala in all aspects of daily life.

THE IMPORTANCE OF IHSAN‎‎

The degree of beautification achieved by performing any task or practice is dictated by the amount of interest one has in the action. This interest, in turn, is based mainly on:

1. the acquisition of benefits, and
2. protection from harm and negative consequences.

The more a person realizes the benefits of a practice, the more he performs it with care. Similarly, the more a person realizes the harm caused by an action, the more he strives to avoid it. One would not dare to touch a conductor that carries a huge electric current as he knows the danger, but one would not hesitate to buy a medicine if it is beneficial to him, even if it is very expensive and bitter to the taste.

As a Muslim, we believe in "Hisaab Kitaab", i.e. we are certain that one day we will be judged for everything we have done in this world here below. We believe in the granting of Sawab and the infliction of Azaab by Allah Ta'ala, the "Ahkam-ul-Haakimeen" who will make the judgment in the Aakhirah. Obviously, a person's behaviour will be regulated by the faith he possesses. The more he believes in what he does, the more firm and constant he will be. How convinced he is of the punishments that sins engender will determine the effort he will make to avoid these same sins. As for his zeal to perform good deeds, it will depend on his faith in the Sawab (rewards) that result from them.

Therefore, if a person cultivates a state of mind that makes him conscious of being in the presence of Allah or at least conscious of the gaze of Allah, his zeal to perform good deeds and refrain from blameworthy actions will only be greater. A mental state develops in oneself the virtuous quality of "Haya" which prevents one from falling into immorality. In addition, a person debases himself in the eyes of Allah Ta'ala, if he indulges in the forbidden things and abandons the prescribed acts (with varying degrees of emphasis). With the development of Ihsan, a person acquires modesty and moral as well as spiritual decency which will make him avoid any conduct that will dishonour him in the eyes of Allah Ta'ala. Thus, it is in this way - for one to be a good practitioner, worthy of his title of Muslim - that the development of Ihsan is very important.

To better understand Ihsan, let us take the example of a worker who works in the presence of his boss and another who works in the absence of his boss. It is quite normal that, in the first case, the work done in the presence and under the gaze of the boss will be more correct and efficient. On the other hand, the second worker will not be as dedicated and diligent in his task where quality will be sorely lacking. Similarly, when a person reaches the level of Ihsan in his behaviour, he acts like the worker working under the watchful eye of his boss - he is aware of the presence, gaze and supervision of his Master. Therefore, any perfection or any deficiency in human behaviour reflects the condition of Ihsan of the person.

TASAAWWUF AND ITS AIM

During the time of the Holy Prophet (Sallallaahu ‘Alaihi Wasallam), the Shari‘ah was learned directly from his blessed mouth. There was no question of authenticity, as everything heard was direct and categorical. However, over time the teachings of the Shari‘ah reached people only through intermediaries, whose integrity and truthfulness then had to be carefully verified. This necessity led to the establishment of subjects such as ‘Ilm-ul-Hadith, Usul-ul-Hadith, ‘Ilm-ut-Tafsir, and Fiqh.

This classification did not exist during Rasulullah’s lifetime—it arose later when there was a need to organize the teachings of Islam into various branches. Thus, ‘Ilm-ul-Hadith deals with the authentic teachings of Rasulullah (Sallallaahu ‘Alaihi Wasallam), while Fiqh concerns the proper application of the Qur’an-e-Kareem and the teachings of Rasulullah (Sallallaahu ‘Alaihi Wasallam) in the practical life of a Muslim. Similarly, Tasawwuf or ‘Ilm Tahzeeb-ul-Akhlaaq is a branch of Islam that deals with instilling noble character traits and spiritual values while purifying the Nafs (soul) of its diseases—hypocrisy, jealousy, arrogance, resentment, etc.

The prerequisite for Allah Ta‘ala to accept any good deed is sincerity. This cannot be achieved without purifying the Nafs, which is why Tasawwuf is indispensable. Its goal is the development of Ihsan—the degree of Ikhlaas par excellence. This shows that Tasawwuf is not only recommended but is necessary, even indispensable, for every Muslim who truly respects himself.

The acquisition of this state of mind which is Ihsaan, which makes a person feel the presence of Allah Ta'ala all the time, was done without any special training at the time of Rasulullah (Sallallaahu 'Alaihi Wasallam). It took root automatically in those who remained in the "suhbat" (company) of Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam). After the wafaat of Rasulullah (Sallallaahu 'Alaihi Wasallam), this blessing began to fade away gradually, to the point that the Mashaaikh had to establish (in the light of the Qur'an and the Ahaadith) principles to achieve this goal. One could question the legality of the means used for this purpose, but one would also have to question at that time the establishment of Madrassahs and universities, all the school materials (chalks, notebooks, books), etc., which did not exist during the lifetime of Rasulullah (Sallallaahu 'Alaihi Wasallam). Only a fool would dare to question the use of these things. Moreover, today they are essential tools for a good teaching of Deen, therefore they are perfectly justified and within the strict framework of Islam.

Being necessary and even indispensable for the development of Ihsan, all of these principles, which constitute Tasawwuf, are obligatory. This is because the means of accomplishing a Farz is also classified as Farz. If the Salah is Farz, the means which allow its accomplishment are also. If it is incumbent upon one to perform Hajj, then the payment of the air ticket, the purchase of Ihram, vaccination, etc. are also incumbent upon him - without these steps, one cannot perform that Farz. Therefore, if the development of Ihsan is necessary and important, then so is the adoption of these principles (collectively referred to as Tasawwuf), because nowadays one cannot acquire Ihsan in any other way.

THE NEED FOR A SHAYKH FOR THE DEVELOPMENT OF IHSAN

In this context, a Shaykh is a spiritual guide who has himself remained in the company of a qualified Shaykh for a sufficient period to purify his Nafs and attain Ihsan. Purifying the Nafs is not merely theoretical—it requires practical supervision by a knowledgeable Shaykh. Just as any practical subject must be studied under the guidance of an expert, the ennoblement of the Nafs requires the continuous supervision of a Shaykh who has completed his own purification under another’s guidance.

Every character trait, whether good or bad, has a clear definition, yet the Taalib (one who seeks purification) often finds it difficult to distinguish between them. This confusion can lead to mixing virtue with vice. For example, bravery and kibr (arrogance) are two very different qualities; one is commendable while the other is deeply flawed. However, the line between bravery and arrogance sometimes becomes so blurred that the Taalib is apt to confuse the two at the practical level. Similarly, the line between cowardice and a lack of self-esteem, or between humility and cowardice, can be so subtle that the Taalib may not know whether his behaviour is motivated by noble or base feelings. It is only with the advice of a Sheikh-e-Kamil (a fully qualified spiritual guide) that one can discern the true motives behind the behaviour or attitude of the Taalib.

This is why, to purify one’s Nafs, the constant supervision of a Shaykh is essential for an adequate period.

When you meet someone who has acquired zuhud (disinterestedness toward the dunya) and the virtue of tranquillity, draw near to him, for wisdom is inspired in his presence. (Ibn-e-Majah)

Once the Prophet of Islam (Sallallaahu ‘Alaihi Wasallam) was asked: “Who can be the best among us [the Sahabah (Radiyallahu anhum)]?”

He replied: “The one who, when you see him, reminds you of Allah; when you listen to him, your knowledge of Deen increases; and when you observe his actions, you remember the life of the Aakhirah.” (Abu Ya‘la)

[English version of "Ihsan‎‎" – Al Haadi – Vol. 3 No. 1]