Presuming that one's sin would not be forgiven would be a "Su-i zan" to Allahu ta’ala.
Presuming that believers (Mumins) are all sinners (Fasiks) would be "Su-i zan" about believers.
"Su-i zan" is a forbidden (Haram) act. Not loving someone upon seeing him committing a
prohibited action or learning that he has committed prohibited actions would not be "Su-i zan"
instead it constitutes not loving for the sake of Allahu ta’ala (Bugd al-fillah) and is a rewarding
(Thawab) action. When one sees a mistake of a religious brethren, one should try to interpret it
in a good manner (Husn al-zan) and should try to save him from doing that action again. A
negative thought that comes to the heart but does not stay there for long would not be a "Su-i
zan". Developing a strong thought in the heart in a negative way would be "Su-i zan". The
twelfth verse of the Chapter "Hujurat" in the Qur'an states, "Oh believers! Protect yourselves
from having 'Su-i zan!' Some of the assumptions 'zan' that is done are sinful". In one
hadith, Rasulullah, peace be upon him, said, "Do not have 'Su-i zan’. 'Su-i zan' causes one to
err while making a decision. Do not investigate the secrets of others. Do not see others'
shortcomings. Do not argue with others. Do not be jealous of others. Do not have animosity
against each other. Do not backbite each other. Love each other like brothers. A Muslim is
a brother of another Muslim therefore one does not oppress the other but instead one helps
the other and does not see him as inferior to himself." It is forbidden (Haram) for one
Muslim to kill another Muslim. In one hadith, Rasulullah, peace be upon him, said, "A Muslim
does not attack another Muslim's self, property or honor. Allahu ta’ala does not look at
strength or beauty of your bodies. He does not look at your deeds also. But He looks at
your hearts." Allahu ta’ala looks at the sincerity and fear of Allah in the hearts. In order for
deeds and worships to be accepted, i.e., rewards (Thawabs) to be given, they have to be done by
following their necessary conditions and having the proper intention, i.e., for the sake of Allahu
ta’ala (Ikhlas.) One departs from the religion (Ilhad) if one says that if the worship is valid
(Sahih), it would be accepted without regards to the intention. Deeds or worships or any kind of
helping others would not be accepted unless they are done for the sake of Allahu ta’ala. The
phrase, "Allahu ta’ala looks at the heart and would accept everything done with a good intention"
are the sayings of ignorant shaikhs or the ignorant followers of the sufi paths (tariqats.)
[These ignorant shaikhs are stating that their hearts are clean and then committing all kinds of
prohibited acts (Harams) and ugly things. They say that anything that is done with good
intention would be worship and would earn rewards (Thawab) for them. It is necessary not to
love and follow these types of persons who commit prohibited deeds openly and who deceive
Muslims and gather followers around them. It would not be "Su-i zan" if one says that these
types of persons are sinners (Fasiks).]
In one hadith, Rasulullah, peace be upon him, said, "Have good opinion 'Husn al-zan' toward
Allahu ta’ala." Fifty-third verse of the Chapter of Zumar in the Qur'an states, "Oh my slaves
with lots of sin! Do not lose hope of getting mercy of Allah. Allah forgives all sins. He is a
being with infinite forgiveness and endless mercy." Allahu ta’ala would certainly forgive
every kind of disbelief and sin when the repentance is done according to its conditions. If He
wills, He would also forgive all kinds of sin other than disbelief without repentance. In onehadith al-Qudsi, Allahu ta’ala said, "I will treat my slave the way my slave thinks of Me."
Allahu ta’ala would forgive those who make repentance by thinking that He will forgive.
[Allahu ta’ala's informing His Prophets is called revelation (Wahy). There are two types of
revelation. The angel Gabriel (Jabrail) would receive information from Allahu ta’ala and bring
them and read them to the Prophet. This type of revelation is called "Wahy al-matlu." The
meaning as well as words of the revelation all came from Allahu ta’ala. The Qur'an is "Wahy almatlu."
The second type of revelation is called "Wahy gayr al-matlu" (revelation other than
"Wahy al-matlu"). This type of revelation is made by Allahu ta’ala into the heart of a Prophet
directly. The Prophet would then tell the meaning of this revelation to his companions through
his own words and these are called "Hadith al-Qudsi." The words of "Hadith al-Qudsi" are the
words of the Prophet. Hadiths are those words that are spoken by the Prophet and their meaning
as well as the words themselves are the Prophet's own.
In the following hadiths Rasulullah, peace be upon him, said, "Having good opinion 'Husn alzan'
toward Allahu ta’ala is worshipping," and "I swear on the One, the One who does not
have any other gods beside Him to worship! Allahu ta’ala would certainly accept any
prayer which is done by having good opinion 'Husn al-zan' about Him," and "In the Day of
Reckoning 'Qiyamat' Allahu ta’ala will order someone to be thrown into hell. While that
person is being taken toward hell, he will turn around and tell Allahu ta’ala, 'Oh my Lord!
While I was on earth, I always had a good opinion about You! '. Allahu ta’ala will say, 'Do
not take him to hell. I will treat him the way he thought of Me'."
We should have good opinion (Husn al-zan) about a believer (Mumin) of whom we are
unaware whether he is a pious (Salih) or a sinner (Fasik). If the probability of his being "Salih"
is equal to his being "Fasik", that state is called doubtful (Shaqq). If they are not equal, the one
which is more likely is called "Zan", and the one which is less likely is called conjecture or
illusion (Wahm).
Presuming that believers (Mumins) are all sinners (Fasiks) would be "Su-i zan" about believers.
"Su-i zan" is a forbidden (Haram) act. Not loving someone upon seeing him committing a
prohibited action or learning that he has committed prohibited actions would not be "Su-i zan"
instead it constitutes not loving for the sake of Allahu ta’ala (Bugd al-fillah) and is a rewarding
(Thawab) action. When one sees a mistake of a religious brethren, one should try to interpret it
in a good manner (Husn al-zan) and should try to save him from doing that action again. A
negative thought that comes to the heart but does not stay there for long would not be a "Su-i
zan". Developing a strong thought in the heart in a negative way would be "Su-i zan". The
twelfth verse of the Chapter "Hujurat" in the Qur'an states, "Oh believers! Protect yourselves
from having 'Su-i zan!' Some of the assumptions 'zan' that is done are sinful". In one
hadith, Rasulullah, peace be upon him, said, "Do not have 'Su-i zan’. 'Su-i zan' causes one to
err while making a decision. Do not investigate the secrets of others. Do not see others'
shortcomings. Do not argue with others. Do not be jealous of others. Do not have animosity
against each other. Do not backbite each other. Love each other like brothers. A Muslim is
a brother of another Muslim therefore one does not oppress the other but instead one helps
the other and does not see him as inferior to himself." It is forbidden (Haram) for one
Muslim to kill another Muslim. In one hadith, Rasulullah, peace be upon him, said, "A Muslim
does not attack another Muslim's self, property or honor. Allahu ta’ala does not look at
strength or beauty of your bodies. He does not look at your deeds also. But He looks at
your hearts." Allahu ta’ala looks at the sincerity and fear of Allah in the hearts. In order for
deeds and worships to be accepted, i.e., rewards (Thawabs) to be given, they have to be done by
following their necessary conditions and having the proper intention, i.e., for the sake of Allahu
ta’ala (Ikhlas.) One departs from the religion (Ilhad) if one says that if the worship is valid
(Sahih), it would be accepted without regards to the intention. Deeds or worships or any kind of
helping others would not be accepted unless they are done for the sake of Allahu ta’ala. The
phrase, "Allahu ta’ala looks at the heart and would accept everything done with a good intention"
are the sayings of ignorant shaikhs or the ignorant followers of the sufi paths (tariqats.)
[These ignorant shaikhs are stating that their hearts are clean and then committing all kinds of
prohibited acts (Harams) and ugly things. They say that anything that is done with good
intention would be worship and would earn rewards (Thawab) for them. It is necessary not to
love and follow these types of persons who commit prohibited deeds openly and who deceive
Muslims and gather followers around them. It would not be "Su-i zan" if one says that these
types of persons are sinners (Fasiks).]
In one hadith, Rasulullah, peace be upon him, said, "Have good opinion 'Husn al-zan' toward
Allahu ta’ala." Fifty-third verse of the Chapter of Zumar in the Qur'an states, "Oh my slaves
with lots of sin! Do not lose hope of getting mercy of Allah. Allah forgives all sins. He is a
being with infinite forgiveness and endless mercy." Allahu ta’ala would certainly forgive
every kind of disbelief and sin when the repentance is done according to its conditions. If He
wills, He would also forgive all kinds of sin other than disbelief without repentance. In onehadith al-Qudsi, Allahu ta’ala said, "I will treat my slave the way my slave thinks of Me."
Allahu ta’ala would forgive those who make repentance by thinking that He will forgive.
[Allahu ta’ala's informing His Prophets is called revelation (Wahy). There are two types of
revelation. The angel Gabriel (Jabrail) would receive information from Allahu ta’ala and bring
them and read them to the Prophet. This type of revelation is called "Wahy al-matlu." The
meaning as well as words of the revelation all came from Allahu ta’ala. The Qur'an is "Wahy almatlu."
The second type of revelation is called "Wahy gayr al-matlu" (revelation other than
"Wahy al-matlu"). This type of revelation is made by Allahu ta’ala into the heart of a Prophet
directly. The Prophet would then tell the meaning of this revelation to his companions through
his own words and these are called "Hadith al-Qudsi." The words of "Hadith al-Qudsi" are the
words of the Prophet. Hadiths are those words that are spoken by the Prophet and their meaning
as well as the words themselves are the Prophet's own.
In the following hadiths Rasulullah, peace be upon him, said, "Having good opinion 'Husn alzan'
toward Allahu ta’ala is worshipping," and "I swear on the One, the One who does not
have any other gods beside Him to worship! Allahu ta’ala would certainly accept any
prayer which is done by having good opinion 'Husn al-zan' about Him," and "In the Day of
Reckoning 'Qiyamat' Allahu ta’ala will order someone to be thrown into hell. While that
person is being taken toward hell, he will turn around and tell Allahu ta’ala, 'Oh my Lord!
While I was on earth, I always had a good opinion about You! '. Allahu ta’ala will say, 'Do
not take him to hell. I will treat him the way he thought of Me'."
We should have good opinion (Husn al-zan) about a believer (Mumin) of whom we are
unaware whether he is a pious (Salih) or a sinner (Fasik). If the probability of his being "Salih"
is equal to his being "Fasik", that state is called doubtful (Shaqq). If they are not equal, the one
which is more likely is called "Zan", and the one which is less likely is called conjecture or
illusion (Wahm).
