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Arba'un 17 — God has prescribed ihsan upon everything

الأربعون 17 — إن الله كتب الإحسان على كل شيء

Shaddad ibn Aws's hadith, the seventeenth of al-Nawawi's Forty and of Ibn Rajab's commentary; transmitted by Muslim alone (1955) through Abu Qilaba from Abu al-Ash'ath al-San'ani from Shaddad ibn Aws, al-Bukhari omitting it as he narrates nothing from Abu al-Ash'ath in his Sahih though he is a reliable Syrian, with weak parallels from Samura ibn Jundab and Anas, and a mursal route 'upon every creature'; Ibn Rajab sets out two readings — that ihsan is written upon every created thing, so that 'everything' bears the prescription and ihsan is what is prescribed, or that ihsan is written toward or in everything, the one benefited being named rather than the one bound — and that the wording of 'writing' entails obligation for most jurists and usul scholars, the Quran using it both for what is legally obligatory and for what is decreed without fail (Jami' al-Ulum wal-Hikam pp. 360–374).

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At a glance

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إن الله كتب الإحسان على كل شيء، فإذا قتلتم فأحسنوا القتلة، وإذا ذبحتم فأحسنوا الذبحة، وليحد أحدكم شفرته، وليرح ذبيحته

Text: Tanzil Project,tanzil.net · verbatim and unchanged

Connections

Basis for
Ihsan (excellence in worship)
Mentions
Shaddad ibn Aws

People and things also explored

Goodness of Islam — leaving what does not concern oneIman (faith)The AnsarArba'un 2 — the hadith of JibrilJerusalemIhsan (excellence in worship)Shaddad ibn Aws

Sources

  • Jami' al-Ulum wal-Hikam — Ibn Rajab al-Hanbali
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islam.museum contributors. “Arba'un 17 — God has prescribed ihsan upon everything”. islam.museum, https://islam.museum/en/passage/arbaun-17/. CC BY-SA 4.0. Accessed 2026-10-12.

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Related

Goodness of Islam — leaving what does not concern one

Part of the goodness of a person's Islam is leaving what does not concern him in word and deed and confining himself to what does; Ibn Rajab explains that 'concerns him' means what his purposeful attention attaches to, and that the leaving is governed by the ruling of the sharia and Islam rather than by whim or the soul's desire — which is why the Prophet made it a mark of the goodness of one's Islam; when a person's Islam is sound it entails leaving all that does not concern him of the forbidden, the doubtful, the disliked, and the superfluous among the permissible for which he has no need, rising thereby to the station of ihsan, from which, together with watchfulness, is born modesty before God and the abandoning of all that occasions shame; Ibn Rajab calls it a great foundation of the foundations of proper conduct and cites Abu Amr ibn al-Salah reporting from Abu Muhammad ibn Abi Zayd, the Maliki imam of his time, that the conduct of goodness and all its reins branch from four hadiths: 'whoever believes in God and the Last Day, let him speak good or keep silent', this hadith, 'do not become angry', and 'the believer loves for his brother what he loves for himself'.