Source:
An-Nahj al-Asmaa’ fee Sharh Asmaa’ Allaahul-Husnaa, by Shaikh Muhammad al-Humood an-Najdi
The Linguistic Meaning
Al-Muhsin is derived from the word ‘Ahsana’ (did good), ‘Yuhsinu’ (does good), ‘Ihsaan’ (good deed, perfection or excellence); ‘Al-Husn’ is the opposite of ugliness.
‘Hassantu ash-shay’ tahseenan’ means decorated the thing (or beautified it) and did good to it and perfected it.
Al-Azhari reported on the authority of Abu al-Haitham that he said that Allaah’s statement in the story of Yusuf (‘Alayhis-salaam) in Surat Yusuf (12:100):
“He was indeed Ahsana to me, when He took me out of the prison,”
means, He was good to me.
‘Al-Husna’ means Paradise, in Allaah’s Statement in Surat al-Layl (92:6):
وصدق بالحسنى
“And believes in Al-Husna.”
The interpreters said: “Al-Husna (the best) is either Laa ilaaha illa Allaah, or a reward from Allaah (i.e., Allaah will compensate him for what he will spend in Allaah’s Way) or He will bless him with Paradise. [Noble Qur’an]
Similar is Allaah’s statement in Surat Yunus (10:26):
“For those who have done good is Al-Husna and even more.”
Al-Husna is Paradise and the ‘more’ is the honor of glancing at the Countenance of Allaah (Azza wa jall).
Al-Muhsin is the good doer. Allaah (Azza wa jall) says in Surat Luqman (31:22):
“And whoever submits his face (himself) to Allaah, [i.e. follows Allaah’s Religion of Islaamic Monotheism, worships Allaah (Alone) with sincere Faith], while he is a Muhsin [good doer, i.e. performs good deeds totally for Allaah’s sake without any show-off or to gain praise or fame and does them in accordance with the Sunnah of Allaah’s Messenger Muhammad (Salla-Allaahu ‘alayhi wa sallam)], then he has grasped the most trustworthy hand-hold [La ilaaha illa Allaah].”
Tha’lab said: “Muhsin in these verses refers to those who follow the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam).”
As for Ihsaan, ar-Raaghib said: “It has two meanings:
One: To do good to others (this is Ihsaan to others)
Second: To be perfect (excellent) in one’s action (this is Ihsaan in his action), and that is if he acquired some good (hasan) knowledge or did a good (hasan) deed.”
The Ameer of the believers ‘Ali (Radia-Allaahu ‘anhu) said: “The people are attributed with what they know and what they do of good deeds.”
Ihsaan is mentioned in Allaah’s statement in Surat an-Nahl (16:90):
“Verily, Allaah enjoins ‘Adl (i.e. justice and worshipping none but Allaah Alone) and Ihsaan [i.e. to be patient in performing your duties to Allaah, totally for Allaah’s sake and in accordance with the Sunnah (legal ways) of the Prophet (Salla-Allaahu ‘alayhi wa sallam) in a perfect manner]…”
Ihsaan is something above ‘Adl (Justice). Being keen to be just is obligatory and being keen to practice Ihsaan (perfection) is voluntary and recommendable.
Based on this, Allaah (Ta’ala) says in Surat an-Nisaa’ (4:125):
“And who can be better in religion than one who submits his face (himself) to Allaah and he is a Muhsin (a good doer).”
And He (Ta’ala) also says in Surat al-Baqarah (2:178):
“…and payment of the blood-money to their heir should be made in fairness (with Ihsaan).”
Therefore, Allaah (Ta’ala) promised a great reward for the Muhsinun (the good doers). He (Ta’ala) says in Surat al-Ankubut (29:69):
“And verily, Allaah is with the Muhsinun (good doers).”
In Surat al-Baqarah (2:195), He (Ta’ala) says:
“Truly, Allaah loves al-Muhsinun (the good doers).”
In Surat at-Tawbah (9:91), Allaah (Ta’ala) says:
“No ground (of complaint) can there be against Muhsinun (good doers).”
In Surat az-Zumar (39:10), He (Ta’ala) says:
“Good is (the reward) for those who do good in this world.”
The Ahaadeeth that quote this Name
1- Anas ibn Maalik (Radia-Allaahu ‘anhu) narrated that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) said: “If you judge (between people) then be just, and if you speak then say good. Verily, Allaah is Muhsin (and He) loves Ihsaan (doing good and perfection).” [Authenticated by al-Albaani in as-Silsilah as-Saheeha no. 470]
2- Shadaad ibn Aws (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) said: “Verily, Allaah is Muhsin (and He) loves Ihsaan; so when you kill, make the killing in the best manner and when you slaughter, make your slaughter in the best manner. Let one of you sharpen his knife and give ease to his sacrificial animal (in order to reduce his pain).” [Reported by Abdur-Razzaq in his Musannaf and at-Tabaraani in al-Kabeer. This Hadeeth is originally reported by Muslim.]
The Meaning of the Name with Regards to Allaah
Al-Qurtubi said: “The Name of Allaah, Al-Muhsin is not mentioned in the Noble Qur’an as a Name for Him, but it is mentioned in the form of a verb.
In Surat Yusuf (12:100), He (Ta’ala) says:
“He was indeed Ahsana (good) to me, when He took me out of the prison, and brought you (all here) out of the Bedouin life”.
Its meaning is referring to the meaning of the Owner of Grace, the Mannan (the Bestower), the Wahhab (the Provider).” [Al-Kitab al-Asna]
He (al-Qurtubi) also said: “Al-Muhsin is the participle of ‘Ahsana’, i.e. did good. Allaah’s Ihsaan (good and benevolence) to His creation is not hidden; His favors upon them and what he has bestowed upon them of Ihsaan, grace, favors and generosity is manifest (evident).” [Al-Kitab al-Asna]
Al-Manawi said, commenting on the statement of the Prophet (Salla-Allaahu ‘alayhi wa sallam): “Verily, Allaah is Muhsin,” i.e. all the Ihsaan (the good, the benevolence, etc.) belongs to Him; it is an inherent Attribute that He is attributed with always (forever), and no existing thing can be free (or self-sufficient) of His Ihsaan for even the blink of an eye.
Every existing being has been given His Ihsaan when He (Ta’ala) brings him (it) into existence and provides him (it) with what it needs of provision for its existence (in this life).” [Faid al-Qadeer]
The Impact of Belief in this Name
1- Our Lord, the Exalted, is the Muhsin who has immersed (surrounded) all His creation with His Ihsaan (benevolence, goodness, etc.) and Grace; there are righteous and wicked from among them, there are believers and disbelievers. They cannot live self-sufficiently without Him even for the blink of an eye. Nor can they stand on their own or remain in existence except with Him, His generosity and His favors. Even if the heedless ones are heedless of that, or the deniers deny that or the disobedient ones turn away from thanking Him, still they cannot live without His Ihsaan.
Al-Uqleeshi explained the generosity, grace and benevolence (Ihsaan) of Allaah and its types upon His creation, saying:
“Ihsaan and graces are of three categories: the foundation, the intermediary and the perfected ones. The foundation is comprised of the following:
First: Bringing about the creation out of nothingness into existence. This is what the Attribute of generosity entails, as Allaah (Ta’ala) reminded (man) of that in the context of favors in Surat al-Insaan (76:1):
“Has there not been over man a period of time, when he was not a thing worth mentioning?”
Second: After creating him (man), He (Ta’ala) gave him form (the form of Adam) which is the best form in the whole world.
And Allaah (Ta’ala) conferred this favor upon Him in His Statement in Surat Ghaafir (40:64):
“And (He) has given you shape and made your shapes good (looking).”
Third: Allaah (Ta’ala) made man sane (having intellect, i.e. having the capacity to think and acquire knowledge), not insane or foolish, in order to be distinguished from the animals. And He (Ta’ala) reminded man of that favor in Surat al-Insaan (76:3):
“Verily, We showed him the way.”
Also in Surat al-Balad (90:10), He (Ta’ala) says:
“And shown him the two ways (good and evil).”
In Surat an-Nahl (16:78), He (Ta’ala) says:
“And He gave you hearing, sight and hearts that you might give thanks (to Allaah.”)
The intermediary connects the other two categories and is comprised of the following Ihsaan and favors:
First: Guiding him (man) to Islaam.
This is the greatest Ihsaan (good) and blessing, and this is what is mentioned in the Qur’an of guidance, light, opening of the breasts and so forth.
Al-Qurtubi mentioned something similar on the authority of Wahb ibn Munabbih who said: “The heads of the blessings and favors are three: The first of them is the blessing of Islaam, as no blessing is more perfect than this. The second is the blessing of well-being, without which life will not be good, and the third is the blessing of richness [sufficiency of provision] without which no one can live.”
Second: Making him one of the Ummah (Muslim nation and followers) of the Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam), the best of the prophets and the best of nations. And He (Ta’ala) drew the attention to His blessing in Surat Aal-‘Imran (3:110):
“You [true believers in Islaamic Monotheism, and real followers of Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) and his Sunnah] are the best of people ever raised up for mankind.”
I.e. you were the best of people in the unseen until you came into existence according to His Knowledge.
Third: Keeping His great Book safe and protected in order for him to recite with his tongue, the Speech of his Lord; and this is one of His greatest Ihsaan to man. Ibn ‘Abbaas (Radia-Allaahu ‘anhu) interpreted the bounty and mercy of Allaah in the following verse in Surat Yunus (10:58) as being the Qur’an:
“Say: ‘In the Bounty of Allaah, and in His Mercy (i.e. Islaam and Qur’an); therein let them rejoice.’ That is better than what (the wealth) they amass.”
Fourth: Teaching him, after memorizing it (the Qur’an), some of its meanings, and teaching him some of the Shari’ah (Islaamic laws) of His Prophet (Salla-Allaahu ‘alayhi wa sallam), in addition to some of the true knowledge. Allaah (Ta’ala) says in Surat al-Mujadilah (58:11):
“Allaah will exalt in degree those of you who believe and those who have been granted knowledge”.
In Surat az-Zumar (39: 9), He (Ta’ala) says:
“Are those who know equal to those who know not?”
Fifth: Bestowing upon him the ability to act upon what he has acquired of knowledge; and this is the fruit of knowledge, as Allaah (Ta’ala) says in Surat Faatir (35:28):
“It is only those who have knowledge among His slaves that fear Allaah.”
Sixth: Guiding him to impart and spread what he has acquired of knowledge to others such that he becomes a light (guiding to Islaam), and he is followed in his way. Accordingly, he deserves to be called great in the dominion of the heavens, and to be from among the noble scholars as he is an inheritor of the Prophets.
As for the perfected blessings and Ihsaan, it is what He (Ta’ala) has bestowed upon man of subtle favors whereby he is honored and respected. This category is comprised of the following:
First: What He (Ta’ala) has bestowed upon man of perfect form and shape, good stature, fluency in speech, soundness of his form (shape) from deficiency or distortion (defects) in his limbs or organs) in order to remain intact (fit) and pursue the right way in obedience to Allaah. And those who see him accept his form (image) [i.e. they like his appearance; it is fair-seeming to them], he has a clean heart and they do not have any aversion to his habits; and this is really a blessing from Allaah upon him and it is a special gift from Him (Ta’ala).
Second: What He (Ta’ala) has bestowed upon him of stability in his affairs and broadened wealth such that he has no need to rely on the creation to earn his provision; others will need him so he will give them of what good he has, and this is a blessing which Allaah should be thanked for because not everyone is given such a blessing.
Third: What Allaah (Ta’ala) has bestowed upon him of family, tribe, friends and followers such that their hearts are united upon his love from among all the people and they stand as a protection between him and his enemies such that no enemy can touch him with harm, and he lives in safety (secured) from all the creation. He is regarded as having dignity and honor (worthy of respect). His needs are fulfilled in his place and all other places. He is mentioned with praiseworthy qualities by those who are present and is boastfully mentioned (remembered) by his contemporaries.
Fourth: What has been bestowed upon him of a good righteous wife, of whom his self finds repose in, and his joy is perfected with her and his offspring is increased through her until his offspring from the nation and followers of the Prophet Muhammad (Salla-Allaahu ‘alayhi wa sallam) will be abundant and all of them, monotheists, believing in the Oneness of Allaah, are grateful for His blessings and favors; so his strength will be increased with them in this world and his sins will be expiated because of them in the Hereafter.
Al-Qurtubi said: “There is a fifth Ihsaan which is what He has bestowed upon him of good health and peace of mind.” The Prophet (Salla-Allaahu ‘alayhi wa sallam) said: ‘There are two blessings which many people lose: (they are) health and free time for doing good.’” [Al-Bukhaari] [Al-Kitab al-Asna]
2- Allaah (Ta’ala) loves that His creation worships Him with (the meanings of) His Names and Attributes; He is ‘Aleem (All-Knower) and loves the ‘Ulamaa’ (knowledgeable people), He is Beautiful and loves beauty, He is Muhsin and loves Ihsaan (doing good and perfection). Therefore, He (Ta’ala) prescribed and enjoined Ihsaan in everything, even in killing and slaughtering, [i.e. by sharpening the knife in order not to harm the sacrificial animal. Also, the slaughtering should not be done in front of it, and one should make his animal relaxed and not tie its legs and he should drive the knife cleanly and swiftly].
Allaah (Ta’ala) says in Surat al-Ma’idah (5:13):
“Verily, Allaah loves al-Muhsinun (good doers).”
Ihsaan is of two kinds:
- Ihsaan (perfection) in worshipping Allaah which is mentioned in the Hadeeth of Jibreel (‘Alayhis-salaam) when he said to the Prophet (Salla-Allaahu ‘alayhi wa sallam): “To worship Allaah as if you see Him, and if you cannot achieve this state of devotion then consider that He is looking at you.” [Al-Bukhaari]
- Ihsaan (doing good) to the servants of Allaah and that is by extending all kinds of good to them. Allaah (Ta’ala) has promised the doers of both types of Ihsaan with reward, as He (Ta’ala) says in Surat at-Tawbah (9:120):
“Surely, Allaah wastes not the reward of the Muhsinun [doers of good sincerely for Allaah’s sake and in accordance to the Sunnah of the Prophet (Salla-Allaahu ‘alayhi wa sallam)].”
Ibn al-Qayyim (Rahimahullaah) said in his explanation of the means of the opening (expansion) of the breasts: “One of the means of opening the breasts is one’s Ihsaan (doing good) to the creation and benefitting them with one’s efforts in regards his position, in addition to other kinds of Ihsaan, and with as much as one can afford of his wealth. Indeed, the person who is generous and who is a Muhsin (good doer) is one of the people whose breasts are opened; they have a blissful heart which comes from having a deeper concern/ compassion towards others. On the other hand, the miser who does not do good to others will feel constriction of his breast and will be more miserable in life; having many concerns (worries) and grief.
The Prophet (Salla-Allaahu ‘alayhi wa sallam) has set forth an example in the Saheeh tradition, for the miser and the alms-giver: “They are like two people wearing iron cloaks from their breasts to their collar bones, and when the alms-giver gives in charity, the cloak becomes spacious till it covers his whole body to such an extent that it hides his finger tips and covers his footprints [obliterates his tracks (i.e. his sins will be forgiven)]. And when the miser wants to spend, it (the iron cloak) sticks and (its) every ring gets stuck to its place and he tries to widen it, but it does not become wide.” [Saheeh al-Bukhaari and Muslim, the Book of Zakat]
These are the examples of the opening the breast of the alms-giving believer and the constriction of the breast of the miser and the straightening of his heart.” [Zaad al-Ma’ad]
3- The greatest Ihsaan to the creation is teaching mankind what benefits them in their religion and that which will be a means of their salvation in this world and the Hereafter. And that is the knowledge of the Qur’an and the Sunnah and the jurisprudence of the Salaf (the predecessors); knowledge by which man is guided to ways of goodness and nearness to Allaah, and by which he is warned about the ways of evil and destruction. This is the duty (task) of the Messengers and the followers of the Messengers. In this way they became the greatest of the people in Ihsaan (doing good) to the creation. Therefore, the creation cannot give them enough thanks and appreciation.
Allaah (Ta’ala) says in Surat Aal-Imran (3:164):
“Indeed, Allaah conferred a great favor on the believers when He sent among them a Messenger (Muhammad Salla-Allaahu ‘alayhi wa sallam) from among themselves, reciting unto them His Verses (the Qur’an), and purifying them (from sins by their following him), and instructing them (in) the Book (the Qur’an) and al-Hikmah [the wisdom and the Sunnah of the Prophet (Salla-Allaahu ‘alayhi wa sallam)], while before that they had been in manifest error.”
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