In Islamic law, the Ehsan Rule is introduced as one of the civil responsibility removers. It means that if a person does an action intending favor to others and with a good intention, and if his action incidentally causes loss and harm to the other, the doer is not the guarantor and he should not compensate the damage. Some documents have been mentioned for this rule. The most important of them is this holy verse of the Quran: "و ما علي المحسنين من سبيل", ( There is no hardship for benefactors). Certainly, they rely on some narrations, too. Also, wisdom certifies that it is indecorous to rebuke the benefactor.

      There's an Ejma'a (Consensus) between the jurists about removing the civil responsibility documenting the Ehsan Rule. For recognizing the action as an evidence for beneficence and including the Ehsan Rule, not only the doer should have a righteousness intention, but also his work should be recognized as a righteousness affair. As Ehsan (Beneficence) has a wide range of meanings, it implies on reasons and rules of civil responsibility and destroys or restricts their amplitude.

      Ehsan can remove the civil responsibility advantaging the benefactor, as well as evidencing the civil responsibility for him. It means that the benefactor can claim the compensation as the result of his beneficent action, using and relying on the Ehsan Rule. We apply it from the Quran verse- which is the source of Ehsan- as well as the related narrations abut this matter. Wisdom also, judges that it is not permissible to force any hardship on a benefactor because of his good and beneficent action.

The rules which are substituting the Ehsan Rule for proving the civil responsibility, such as Hesbeh Rule, Velaayat e Odool e Mo menin Rule, and … cannot meet our need not to document the Ehsan Rule. The maximum usages of these rules are licensing to take possession of  others' properties, and also changing unjust authority to just authority. But these rules are unable to prove the civil responsibility for the benefactor.