All Quran Verses about Ihsan Manifested in Prophet’s Life: Scholar
In Islamic teachings, Ihsan is a foundational principle with a scope far broader than simple charity.
It is a comprehensive concept encompassing all aspects of individual and social life. According to religious scholars, Prophet Muhammad (PBUH) embodied this ideal not only in his words but also in his interactions with Muslims and non-Muslims alike.
In an interview with IQNA, Hojat-ol-Islam Abbasali Vahidi, a seminary professor and religious researcher, elaborated on the various dimensions of Ihsan. He drew from Quranic verses and the Holy Prophet’s (PBUH) Seerah and Hadiths.
“The first point we derive from the Hadiths of the Messenger of God concerning Ihsan is that the circle of humanitarianism and benevolence is extremely wide,” Vahidi stated. “We assume that Ihsan means giving help or alms, while these are only a part of it.”
He cited a saying of the Prophet, “Whoever relieves a Muslim brother of a grief, a difficulty, or a predicament, God will write ten good deeds for him, raise him ten degrees, grant him the reward of freeing ten slaves, divert ten great calamities from him, and prepare ten intercessions for him on the Day of Judgment.”
Vahidi highlighted that while Muslims are obliged to be benevolent to all, specific groups receive special emphasis. These include relatives and orphans, who are considered vulnerable members of society, he noted
“The Holy Prophet (PBUH) said, ‘Should I not inform you of those most similar to me?’ The companions said, ‘Yes, O Messenger of God!’ He said, ‘…Those who are most benevolent to their kin…,’” Vahidi quoted.
Regarding orphans, he shared another tradition, “The Prophet of God, pointing to his index and middle fingers held together, said, ‘Myself and the guardian of an orphan will be like these two in Paradise, provided he is God-fearing.’”
The form of benevolence should be adapted to circumstances, Vahidi explained, noting that it could be alms, a loan, or another type of aid. “Three things increase love: giving a loan, humility, and giving charity,” he noted. “Therefore, one must choose the form of Ihsan according to the situation.”
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He also pointed out that not all who perform good deeds are on the same level. “Generosity is beautiful, but in the wealthy it is more beautiful,” Vahidi said, quoting the Prophet (PBUH). The reason, he explained, is that reward is proportional to one’s capacity, and a wealthy person can solve more significant problems.
When asked how benevolence was manifested in the Prophet’s (PBUH) practical conduct, Vahidi said the character of the last messenger of God was the Quran itself. “All the verses in the Quran about Ihsan were manifested in their highest form in the person of the Prophet (PBUH),” he stated.
Vahidi described the prophets of God as the best of humanity, with Prophet Muhammad (PBUH) being their leader. He referenced multiple Quranic verses that praise prophets by stating, “Indeed, thus do We reward the doers of good.”
The scholar shared Hadiths to illustrate the Prophet’s (PBUH) behavior, even towards non-Muslims. “He never took revenge for personal matters. His way was Afw ‘forgiveness’ and Safh ‘pardon’, which is much higher than ordinary forgiveness,” Vahidi explained.
He differentiated the two terms. “Sometimes a person writes something with a pencil and erases it, but a trace remains. Safh is like turning the page or taking a new sheet, leaving no trace whatsoever. The Prophet (PBUH) was such that no effect of others’ wrongdoings remained in his heart.”
A clear example, Vahidi said, was after the conquest of Mecca. Muslims who had suffered years of torture under the Quraysh tribe chanted, ‘Today is a day of slaughter (vengeance)’, he noted.
But upon hearing this, the Prophet (PBUH) instructed Imam Ali (AS) to proclaim instead, saying “Today is a day of mercy”, he added.
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“In another instance, during a battle, the Prophet (PBUH) reprimanded his companion Bilal for a lapse in compassion. The Muslims had captured some women from the polytheists, and the Prophet (PBUH) entrusted them to Bilal to move behind the lines. Bilal, whether intentionally or accidentally, made them pass by the bodies of their slain tribesmen. The women saw their relatives and began to weep.”
Vahidi continued, “When the Prophet (PBUH) heard of this, he summoned Bilal and said, ‘O Bilal, has mercy and affection departed from you? I heard you made two of the women pass by their dead?’”
This incident, Vahidi concluded, underscores the profound importance the Prophet (PBUH) placed on human dignity in every action, even amidst conflict.
