Ihsan

The following Hadith (Prophetic tradition) is of great importance because it encompasses the foundations of Islam, Iman and Ihsan. According to some scholars its status in Prophetic traditions (Sunnah) is the status of Surat al-Fatiha (the chapter called “The Opener”) from the remaining of the Glorious Qur'an. This is why it is called the mother of all sunnah just as the Fatiha is called the mother of all Qur'an. In the hadith of the Gabriel (Jibril), related by ‘Umar ibn al-Khattab, a companion of the Prophet (pbuh) and the second Khalipha in Islam, the basic dimensions of Islam are laid out:

‘Umar ibn al-Khattab said: One day when we were with God's messenger, a man with very white clothing and very black hair came up to us. No mark of travel was visible on him, and none of us recognized him. Sitting down before the Prophet, leaning his knees against his, and placing his hands on his thighs, he said, ell me about Islam?"

The Prophet (PBUH) replied, "Islam means that you should bear witness that there is no god but God and that Muhammad is God's messenger, that you should perform the ritual prayer, pay the alms tax, fast during Ramadan, and make the pilgrimage to the House if you are able to go there."

The man said, "You have spoken the truth," We were surprised at his questioning him and then declaring that he had spoken the truth. He said, "Now tell me about faith (Iman)?" The Prophet (PBUH) replied, "Faith means that you have faith in God, the angels, the Books, the messengers, and the Last Day, and that you have faith in the measuring out, both its good and its evil."

Remarking that he had spoken the truth, he then said, "Now tell me about doing what is beautiful (Ihsan)?"

The Prophet (PBUH) replied, "Doing what is beautiful means that you should worship God as if you see God, for even if you do not sec God, God sees you." (Narrated by Muslim)

On the basis of the above Hadith we can identify three distinct dimensions to the practices of Islam.

1. THE TAWHIDI OR PHILOSOPHICAL DIMENSION

In this dimension the key concern is with correct beliefs ('aqa'id) and understanding their significance.

2. THE FIQHI OR LEGAL APPROACH

Here the focus is exclusively on the (masa'il) correct outward physical performance of the acts of worship and determining which behaviour is permissible and which are prohibited. This is a popular approach amongst Muslims and is reflected in almost all books on Islam. Whilst it is important to perform the outward acts of Islam correctly, it is enhanced and becomes much more meaningful if the Muslim also appreciates its significance and participates in it with his or her inner self.

3. THE IHSANI OR SPIRITUAL DIMENSION

In this approach the emphasis is not so much on the external dimensions of Islam, but rather on the spiritual virtues and spiritual growth that the believer procures from the Islamic practices. The approach is usefully reflected in the following quotation by the twelfth century Muslim scholar, Imam Al-Ghazali: "Islam is an inward journey "(Inner Dimensions of Islamic Worship).

To understand this dimension of Islam, we must examine the Qur'anic roots of the word ihsan. The verb "to make beautiful" (ahsana) and its derivatives occur over fifty times in the text and it is often found in the ahadith. Ihsan is thus the dimension of the religion wherein one draws closest to God. The Qur'an exhorts as follows: "Do what is beautiful as God has done what is beautiful to you" (28:77). In this vein, the Prophet Muhammad would pray:

"Oh God, You have made beautiful my creation (khalq), make beautiful my character (khuluq)."

This ihsani dimension of Islam is the most neglected and needs to be recovered and rendered an essential part of the fabric of contemporary Muslim culture.