What is ihsan?

The definition the Prophet ﷺ gave

When Jibril asked the Prophet ﷺ "What is ihsan?", he answered:

"That you worship Allah as though you see Him, for if you do not see Him, He surely sees you."— Sahih al-Bukhari 50; Sahih Muslim

The scholars drew two states out of this single answer. Ibn Hajar, as reported by al-'Abbad, explained that the first clause points to the higher station: the servant's heart is so overcome by awareness of his Lord that he worships as though standing before Him. The second clause is the state of one who does not reach that, but who lives with the certainty that Allah is watching him — that nothing he does is hidden.

Al-'Abbad describes the two as al-targhib and al-tarhib — the first drawing the servant forward out of love and longing, the second restraining him out of fear and reverence. Ibn al-Qayyim calls this "the station of ihsan," and al-Nawawi called the hadith "a great principle from the principles of the religion."

What the word itself means

The word ihsan comes from ahsana, and the scholars noted it carries two meanings. Ibn Hajar, in Fath al-Bari, explained that it can be transitive by itself — ahsantu kadha, "I perfected this thing" — or transitive through a preposition — ahsantu ila fulan, "I brought benefit to someone."

In the hadith of Jibril, the intended meaning is the first: perfecting the act of worship itself — its sincerity, its humility, its freedom from distraction, and the servant's awareness of the One being worshipped. Al-Qurtubi, quoted by al-Athiyubi, said the same: the ihsan asked about here is not primarily about doing good to others, but about "perfecting the acts of worship and observing the rights of Allah within them."

Ihsan toward Allah and toward people

The scholars did not stop at worship. Ibn 'Uthaymeen, in his tafsir of Surah al-Qasas, explained that al-muhsinin in the Qur'an covers both ihsan in the worship of Allah and ihsan toward the servants of Allah. He summarised the second as two things: badhl al-nada — giving generously, whether of wealth, status, or effort — and kaff al-adha — refraining from harm, in word and in deed.

Al-'Abbad lists the forms this takes:

• With wealth: paying zakat and giving voluntary charity.
• With knowledge: teaching, calling to good, clarifying the truth, enjoining what is right and forbidding what is wrong.
• With status and position: using one's standing to benefit others.
• With the body and speech: acts of service, sincere advice, and holding the tongue from harm.

Ibn Rajab, in Jami' al-'Ulum wa al-Hikam, adds that ihsan is required in everything: in performing obligations completely, in abandoning the forbidden outwardly and inwardly, and in bearing what is decreed without complaint or despair.

The highest of three levels

Al-'Abbad explains that Islam, iman, and ihsan are three degrees, each more complete than the one before, and each contained within the one before it. Every muhsin is a believer, and every believer is a Muslim — but not every Muslim has reached the level of iman, and not every believer has reached the level of ihsan. The Qur'an makes this distinction in Surah al-Hujurat, where the bedouins claimed faith and were told:

"Say, 'You have not believed; but say, 'We have submitted,' for faith has not yet entered your hearts."— Qur'an 49:14

Ihsan is therefore not an optional extra. Ibn Rajab notes that the hadith

"Allah has prescribed ihsan in all things" (Sahih Muslim 1955)

is a text establishing its obligation — though the obligation varies: ihsan in fulfilling obligations is required, while ihsan in adding voluntary acts is recommended.

The reward attached to it

The Qur'an ties ihsan directly to Allah's mercy and love. Ibn al-Qayyim, commenting on

"Indeed, the mercy of Allah is near to the doers of good" (Qur'an 7:56)

explains that the verse carries three indications: that mercy is near the people of ihsan, that this nearness is earned by their ihsan, and that those who turn away from ihsan find mercy distant from them. His reasoning: "the recompense is of the same kind as the deed" — as they did good, so Allah does good to them.

Allah says:

"Is the reward for good anything but good?" (Qur'an 55:60)

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Key takeaways

• Ihsan is the highest of the three levels of the religion — above Islam and above iman — and it is defined by the Prophet ﷺ as worshipping Allah as though you see Him, and knowing He sees you.
• It has two states: the higher one, where the heart is overcome by awareness of Allah; and the second, where the servant acts with the certainty that Allah is watching him. Both are ihsan.
• It applies to worship and to people: perfecting your prayer and your sincerity before Allah, and giving generously and refraining from harm toward others.
• It is not optional: the command to do ihsan is established, though what is required differs — perfection in obligations is obligatory, perfection in voluntary acts is recommended.
• Its reward is tied to itself: Allah's mercy is near the people of ihsan, and the ultimate reward of ihsan is Paradise and the vision of Allah's face.

Further reading

• Ibn Rajab al-Hanbali, Jami' al-'Ulum wa al-Hikam — the chapter on the hadith of Jibril
• Ibn Hajar al-'Asqalani, Fath al-Bari — commentary on the hadith of Jibril in Kitab al-Iman
• Al-Nawawi, Sharh Sahih Muslim — the chapter on iman, Islam, and ihsan

And Allah knows best.