On the authority of Abu Ya’la Shaddad bin Aws (may Allah be pleased with him), that the Messenger of Allah (peace be upon him) said:
“Verily Allah has prescribed ihsan (perfection) in all things. Thus if you kill, kill well; and if you slaughter, slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters.”
[Muslim]
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].
Commentary Summary
Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan’s audio commentary above and English translation of Ibn Daqiq Al-Id’s commentary on The Forty Hadith of Imam al-Nawawi.
Islam commands Muslims to practice and apply Ihsan, striving for excellence, in all that they do. Ihsan is so important that it was actually made obligatory, or wajib. It has been mentioned in the Quran, where Allah the Almighty says,
Verily, Allah enjoins justice, and ihsan and giving help to relatives, and He forbids immoral sins, evil and tyranny. He admonishes you, so that perhaps you may take heed. (16:90)
The structure of this hadith is very similar to the first one of Imam Al-Nawawi’s collection. The Prophet (sas) spoke in the first Hadith about intentions, then he gave an example to clarify what he meant by intentions. Likewise in this hadith, the Prophet (sas) speaks about ihsan and then gives an example of what ihsan means and how to apply it.
Components of Ihsan
When the Prophet (sas) used the terminology: “Allah has written ihsan upon everything,” the scholars of Usul al-fiqh[1] said that the word “written” implies obligation. Whenever the terminology “written” is used in the Quran or sunnah it implies a religious mandate. We are bound, then, to strive for excellence in everything we do.
Ihsan is a comprehensive concept. It includes doing things completely, nicely and in a tasteful manner. It comprises four components:
- Sincerity (Ikhlas)
- Completeness
- Tastefulness (doing things in a pleasant manner), and
- Correctness (doing things the right way).
A Muslim who practices ihsan throughout his life is a responsible person and a person of high quality. He does things in the best manner, in a pleasant and tasteful way, and is never satisfied with anything other than a top-notch quality job in all that he does. He or she is motivated to exercise this excellence because Allah prescribed ihsan for all deeds.
It is very important to apply ihsan to our deen and our relationship with Allah (swt). Sometimes we do the least possible thing to get by. Islam shouldn’t be understood this way, but rather as a way of life that is based on continuous striving for excellence. It is based on the understanding that God is watching and that He knows what we do. That God-consciousness should lead us to ihsan.
Applying Ihsan
The meaning of “killing well” is to exert oneself the utmost in performing the action well, without causing unnecessary pain or torment through it. “Slaughtering well” implies that we show kindness to the animal being slaughtered, do not push it to the ground cruelly or harshly, nor drag it from one place to another. It also includes facing it towards the Qibla, pronouncing the name of Allah upon it, cleanly and quickly cutting the throat and the two jugular veins, and finally leaving it until it has turned cold. This hadith also includes recognizing and acknowledging Allah’s favors upon us, and thanking Him and being grateful to Him. Allah (swt) has subjected some of His creation to us, and made their meat permissible when He could have made it forbidden, if He had wished.
Example of Abu Bakr
Acquiring Ihsan requires a level of preparation. We can’t practice ihsan without proper planning and readiness.
One of the best examples is the example of Abu Bakr, may Allah be pleased with him, who applied excellence in everything he did. When the Prophet (sas) gave permission to the companions to migrate to Madinah, Abu Bakr declined to migrate with the companions, secretly hoping that he could accompany the Prophet (sas) on his journey. While he was waiting, he readied two camels, fed them, and made sure they were ready to leave at a moments notice. This is true Ihsan; it is not only doing the action itself in the best way, but preparing for the action in the best way.
[1] Usul al-Fiqh are the principles underlying fiqh (religious jurisprudence); in other words, legal theory.
On the authority of Abu Dharr Jundub ibn Junadah, and Abu ‘Abd-ir-Rahman Mu’adh bin Jabal (may Allah be pleased with them) that the Messenger of Allah (peace and blessing of Allah be upon him) said:
“Be conscious of Allah wherever you are. Follow the bad deed with a good one to erase it, and engage others with beautiful character.”
Related by Tirmidhi
عَنْ أَبِي ذَرٍّ جُنْدَبِ بْنِ جُنَادَةَ، وَأَبِي عَبْدِ الرَّحْمَنِ مُعَاذِ بْنِ جَبَلٍ رَضِيَ اللَّهُ عَنْهُمَا، عَنْ رَسُولِ اللَّهِ صلى الله عليه و سلم قَالَ:
“اتَّقِ اللَّهَ حَيْثُمَا كُنْت، وَأَتْبِعْ السَّيِّئَةَ الْحَسَنَةَ تَمْحُهَا، وَخَالِقْ النَّاسَ بِخُلُقٍ حَسَنٍ” .
رَوَاهُ التِّرْمِذِيُّ [رقم:1987] وَقَالَ: حَدِيثٌ حَسَنٌ، وَفِي بَعْضِ النُّسَخِ: حَسَنٌ صَحِيحٌ.
Commentary Summary
Written commentary compiled by volunteers utilizing Sh. Jamaal Diwan’s audio commentary above and English translation of Ibn Daqiq Al-Id’s commentary on The Forty Hadith of Imam al-Nawawi.
In this hadith, the Prophet (sas) teaches us that we must have God-consciousness in every possible scenario: “wherever you may be.” Whether you are alone, in public, in a position of leadership, weakness, or strength, you should be aware and fearful that Allah is watching. This consciousness, keen awareness, and fearfulness of God at every time and in every place is called taqwa.
Visualizing Taqwa
Some of the companions explained the concept of taqwa as the following: “If you were to walk through a thorny patch wearing long clothing, how would you walk through that patch?’’ Someone answered that they would gather their clothes together and step over the thorns to avoid tearing their clothing; such is taqwa. This level of consciousness of Allah, knowing that He is watching us and having this awareness of Him in every moment is something that we should seek to instill in all aspects of our life.
There is a story about a teacher who preferred a student over the rest. The students would ask why and he would answer, “You’ll understand.” He did an experiment where he gave all of his students food and told them to go somewhere where no one could see them and eat it. They all went to different places and ate the treat, except for the one student. He was asked why he did not eat, and he answered, “You told us to go eat somewhere where we cannot be seen, and there is no where I can go where Allah will not see me. So, I didn’t eat.” The Sheikh told the students, “This is why I prefer him over the rest of you.” This awareness of Allah’s presence is an example of taqwa.
It may not be easy to build and deepen taqwa within ourselves, so we should actively call upon Allah (swt) for help. Imam Ash-Shafi said, “Three things are very difficult: to be generous when you have little, to be fearful of Allah when you are alone, and to say the truth in front of someone whom you fear or hope for their good opinion.” The Prophet (sas) used to make duaa saying, “Oh Allah, I ask of You to bestow upon me taqwa.” He also used to say, “I ask you that I fear You at times when I am seen and the times when I am not seen (by people).” We can learn from this sunnah of the Prophet (sas) to make duaa that Allah inspires us and blesses us with taqwa.
A Follow-up to Bad Deeds
This part of the hadith is proactive, an aspect that many Muslims don’t practice. Our understanding of sin should be mobilizing, not debilitating. Too often, we respond to a sin by putting ourselves in a figurative corner and abusing ourselves psychologically until we get over that sin. This is not what Allah wants from us. Yes, we should feel guilty and have a level of regret, but it should not stop us from moving forward in good deeds. People use their sins as an excuse to stay behind, but do not stop yourself from all the other good that you could be involved in.
The response to a sin should not be to wait, but rather to race to do something good so the sin can be erased. Our attitude should be proactive and positive. We should always have hope that Allah can, and will, have mercy on us as long as we keep struggling and pushing forward.
Good Manners
When you practice the hadith’s first two components of God-consciousness and following the bad deed with a good one, you will end up with the third component of good character. Good character is a true test of religiosity. Many times, people are outwardly religious, but their manners are terrible. They engage in religious matters with enthusiasm, but when it comes to business, they mistreat their employees. It is not just about what is legal; that is not what our standard of goodness is. The Prophet (sas) was sent and confirmed by Allah to have a very high level of morals and to be very strict in his ethics. We have to hold ourselves to the highest ethical standards and be morally rigorous, because it is part of what it means to bear witness to the world around us and carry the message of Islam. The Prophet (sas) was asked, “What will enter the greatest amount of people into Paradise?” His response was, “Taqwa of Allah and dealing with people in a nice and beautiful way.”
In another hadith narrated by Bukhari, the Prophet (sas) said the one who has good manners may attain the same level of merit as those who fast and pray frequently. When you stand in the night and you fast during the long days, you’re struggling with yourself against yourself. But when you strive to have good manners, you are struggling with yourself while amongst others. It is a higher level of interaction, and it can actually be more difficult than praying in the night and fasting during the day.
Abu al-‘Abbas ‘Abdullah bin ‘Abbas(ra) reports:
“One day I was riding (a horse/camel) behind the Prophet, peace and blessings be upon him, when he said, ‘Young man, I will teach you some words. Be mindful of God, and He will take care of you. Be mindful of Him, and you shall find Him at your side. If you ask, ask of God. If you need help, seek it from God. Know that if the whole world were to gather together in order to help you, they would not be able to help you except if God had written so. And if the whole world were to gather together in order to harm you, they would not harm you except if God had written so. The pens have been lifted, and the pages are dry.’ ”
Related by Tirmidhi
عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:
كُنْت خَلْفَ رَسُولِ اللَّهِ صلى الله عليه و سلم يَوْمًا، فَقَالَ: يَا غُلَامِ! إنِّي أُعَلِّمُك كَلِمَاتٍ: احْفَظْ اللَّهَ يَحْفَظْك، احْفَظْ اللَّهَ تَجِدْهُ تُجَاهَك، إذَا سَأَلْت فَاسْأَلْ اللَّهَ، وَإِذَا اسْتَعَنْت فَاسْتَعِنْ بِاَللَّهِ، وَاعْلَمْ أَنَّ الْأُمَّةَ لَوْ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوك بِشَيْءٍ لَمْ يَنْفَعُوك إلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَك، وَإِنْ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوك بِشَيْءٍ لَمْ يَضُرُّوك إلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْك؛ رُفِعَتْ الْأَقْلَامُ، وَجَفَّتْ الصُّحُفُ .
رَوَاهُ التِّرْمِذِيُّ [رقم:2516] وَقَالَ: حَدِيثٌ حَسَنٌ صَحِيحٌ.
وَفِي رِوَايَةِ غَيْرِ التِّرْمِذِيِّ: “احْفَظْ اللَّهَ تَجِدْهُ أمامك، تَعَرَّفْ إلَى اللَّهِ فِي الرَّخَاءِ يَعْرِفُك فِي الشِّدَّةِ، وَاعْلَمْ أَنَّ مَا أَخْطَأَك لَمْ يَكُنْ لِيُصِيبَك، وَمَا أَصَابَك لَمْ يَكُنْ لِيُخْطِئَك، وَاعْلَمْ أَنَّ النَّصْرَ مَعَ الصَّبْرِ، وَأَنْ الْفَرَجَ مَعَ الْكَرْبِ، وَأَنَّ مَعَ الْعُسْرِ يُسْرًا.
Commentary Summary
Ibn Abbas was, at most, 13 years old when he was gifted these words of advice by Prophet Muhammad, peace be upon him. Imagine the impression this made on a teenager, who would grow up to be an ocean of knowledge and for whom the Prophet said the prayer, “Allah, give him understanding of the religion, and teach him to discern its meanings.” As we equip children with every means of success, we should not forget to imprint in their memory and hearts these powerful rules to live by.
In another narration, the Prophet says, “Be mindful of Allah, you shall find Him in front of you. Know Allah in times of prosperity so He will know you in times of hardship. Know that whatever passed you by could never have happened, and what happened could never have been avoided. Know that victory comes with patience, relief comes with affliction, and with hardship comes ease.”
Take Care of Your Relationship with Allah
“Be mindful of Allah, He will be mindful of you…” This hadith reveals core truths about the nature of our relationship with Allah. If you take care of your relationship with Him, He will take care of you. Whatever you need or desire, in the end it can only come from Him. This is not to say that we can never ask people for help, but we should understand that ultimately Allah is the source of all help that comes our way. The companions used to ask Allah for help in everything, large or small, even in getting salt for their food.
We sometimes get bogged down with the side issues in our religion: with definitions, fiqh issues, and the differences between us, while forgetting the essence of our relationship with the Creator. The Prophet captured this essence for Ibn Abbas and for all Muslims, and taught us that as long as we turn to Allah, we will be all right. In order to understand we must try it; it is one thing to read about it, and another to actually experience finding Allah at your side in moments of hardship.
The Prophet told us a story of three men who were caught in a storm and sought shelter in a cave. No sooner had they entered the cave than a massive boulder fell and blocked the only exit. The three men called upon Allah to help them, testifying to deeds they had done solely for the sake of Allah, and as each one told the story of their deed, the boulder shifted and they were able to escape. One lesson of this story is that if we are mindful and obedient to Allah in times of ease and enablement, He will be at our side when we are desperate.
Freedom Through Reliance on Allah
What transformation will take place when we internalize the guidance in this hadith: being mindful of Allah so that He takes care of us; seeking help only of Allah; and understanding that no good or harm, no matter how inevitable it seems, can befall us unless Allah wills? There is tremendous freedom from the hindrances of fear and loneliness when we rely only on Allah. Great acts of courage, patience and independence become possible, because the individual senses the company of Allah by his or her side. When Prophet Ibrahim was about to be burned alive after destroying the idols of his people, the angel Jibreel came to him and asked him, “Do you need help?” Ibrahim replied, “From you? No. As for Allah? Then yes!”
Moreover, the we know that whatever harm Allah has written for us is inevitable, because the “pens have been lifted and the pages have dried.” We can put our hearts and minds to rest, knowing that what is written will come to be no matter what, and Allah will be at our side.
Difficulty Lies Ahead
It is implied in the hadith that there will be challenges and trials for the believer. Perhaps it is in difficulty that the strength and power of the Prophet’s words shine brightest. Hardship is never meant to break us. Even in the darkest moments, there will be unexpected sources of coolness and ease, and always the hope of victory that comes with patience. Allah says in the Quran:
وَلَنَبْلُوَنَّكُم بِشَىْءٍ مِّنَ ٱلْخَوْفِ وَٱلْجُوعِ وَنَقْصٍ مِّنَ ٱلْأَمْوَٰلِ وَٱلْأَنفُسِ وَٱلثَّمَرَٰتِ ۗ وَبَشِّرِ ٱلصَّٰبِرِينَ (١٥٥) ٱلَّذِينَ إِذَآ أَصَٰبَتْهُم مُّصِيبَةٌ قَالُوٓا۟ إِنَّا لِلَّهِ وَإِنَّآ إِلَيْهِ رَٰجِعُونَ (١٥٦) أُو۟لَٰٓئِكَ عَلَيْهِمْ صَلَوَٰتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُهْتَدُونَ (١٥٧)
We shall certainly test you with fear and hunger, and loss of property, lives, and crops. But give good news to those who are steadfast. Those who say, when afflicted with a calamity, ‘We belong to God and to Him we shall return.’ These will be given blessings and mercy from their Lord, and it is they who are rightly guided.
(Al-Baqarah 2:155-157)
Abu Mas’ud ‘Uqbah bin ‘Amr al-Ansari al-Badri(ra) reported that the Messenger of Allah(sas) said:
“The Messenger of Allah, peace be upon him, said: ‘Among the early prophetic teachings that have reached people is this: if you do not feel shame, do what you wish.’ ”
Related by Bukhari
عَنْ أَبِي مَسْعُودٍ عُقْبَةَ بْنِ عَمْرٍو الْأَنْصَارِيِّ الْبَدْرِيِّ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم:
“إنَّ مِمَّا أَدْرَكَ النَّاسُ مِنْ كَلَامِ النُّبُوَّةِ الْأُولَى: إذَا لَمْ تَسْتَحِ فَاصْنَعْ مَا شِئْت” .
[رَوَاهُ الْبُخَارِيُّ].
Commentary Summary
In society, there remains some faint traces of the earliest Prophetic teachings. Prophet Muhammad (sas) in this hadith reminds us of one of those teachings, while also conveying an important message about heeding our internal compass of haya’.
The Arabic word used here is haya’, and is often translated as modesty. However, Haya’ is more complex and dynamic than just modesty and encompasses many shades of meaning, including humility, sensitivity, shyness, apprehensiveness, and shame.
We know that all of the Prophets are interconnected. They came with the same message, a universal call to worship the one true God. The concept of haya’ is neither new and invented, nor exclusive to Islam. The Prophet (sas) said, “I was sent to perfect good character.” From this, we learn that good character and manners is a component of society, and earlier prophets also emphasized good moral character.
Several Meanings
The statement, “If you do not feel shame, do what you wish,” can be understood in several ways. The scholars give several explanations. It is interesting to consider that all of these meanings are true, and all of the meanings are possible simultaneously.
One way to understand it is as a threat. Do whatever you want, but be prepared to face the consequences. Those who do not have a sense of shame may as well do whatever they want, since that haya’ is an indispensable condition of good character and piety. It can also be understood as a statement of fact. People who lack haya’ will simply do as they please. They have no internal limitations or barriers to engaging in whatever they want. This problem can manifest on two levels: on an individual level where someone is openly indecent and sinful, and on a community level where society as a whole normalizes and embraces immorality.
The hadith can also be interpreted as a prescription from the Prophet. Believers can use their internal haya’ as a barometer to measure their actions. For actions that are not clearly forbidden, one way that we can check is by paying attention to our internal state. The Prophet (sas) said, “A sin is what becomes lodged in your chest, and what you hate for people to see you doing.” When a believer is faced with a choice, he or she can check for the feelings of haya’–shyness, shame, apprehensiveness, and worry. Would you feel ashamed if you were caught doing the action? If so, then refrain. If not, then do it hoping for Allah’s mercy.
It is important to remember here that the reference is Islam, not necessarily the norms of the general public. Society may try to promote something as acceptable or not, but our core values are shaped by the word of Allah and the example of His Prophet. The interpretations and standards of morality may differ based on the environment, but the underlying principle never changes.
Haya’ in Front of Allah
Haya’ is a compulsory and core value that should permeate our lives. It may be expressed in different ways depending on the context, but we should hold to the essence of this keystone quality. Haya’ should be a part of our relationship with Allah and should extend to all of our interactions.
Allah says in the Quran, “Do whatever you will. Indeed, He sees all that you do.” (Al-Fussilat 41:40) We worship Allah as though we see Him, because we know that although we can’t see Him, He sees us. Truly and deeply knowing Allah as Al-Baseer, the All-Seeing, should instill a deep sense of haya’ in front of Him. This is especially true of deeds that we perform when no human sees us. Many times, the company of other people suffices as a restraint in our actions. We worry about our image and what people think of us. The true test of haya’ lies in those actions which no one but Allah witnesses.
Allah created human beings with fitrah, natural inclinations. Our inborn fitrah can direct us towards haya’ and good morals. Our fitrah is programmed to feel an uneasiness when codes of morality are violated. The believer is most in touch with his or her fitrah, and is keen to act in accordance with this natural disposition. Haya’ is a quality that for some people comes naturally, and some may need to struggle to instill it in some aspect of their life. It’s possible to revive and kindle this great quality of haya’, just as it is possible to ruin by consistently neglecting it. Nurturing haya’ in our hearts is part of the process of our spiritual development and building our relationship with Allah.