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Major principles of Islam: Thinking well of others (husn ad-dhan)

Major principles of Islam: Thinking well of others (husn ad-dhan)
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January 05, 2025
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One of the core principles of Islam is husn ad-dhann—having a good opinion or thinking well of others. The word husn derives from hasan, which means good, and ad-dhann refers to one’s assumptions or opinions. Together, husn ad-dhann means to think positively about others, while its opposite, su ad-dhann, refers to harbouring negative assumptions or bad opinions.

In the society at the time of Prophet Muhammad (peace be upon him), he sought to foster a harmonious, loving, and caring community built on mutual trust and cooperation. Husn ad-dhann was a cornerstone of this vision to create a united and supportive society. This is why the Quran emphasises the importance of holding good opinions about others, and why the Prophet (peace be upon him) affirmed this value on numerous occasions in his sunnah.

However, it is also important to strike a balance. Islam encourages husn ad-dhann, but it does not advocate for naïveté or blind trust. Unfortunately, some people conflate having a good opinion with being naïve, failing to understand that husn ad-dhann does not mean ignoring legitimate concerns or blindly trusting in all circumstances.

Changing patterns of thought

To begin at the very beginning, in the Quran, Allah Almighty taught us to have a good opinion of Him and others. For instance in the ayah Allah Almighty says in Surat al Hujarat:

یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ ٱجۡتَنِبُوا۟ كَثِیرࣰا مِّنَ ٱلظَّنِّ إِنَّ بَعۡضَ ٱلظَّنِّ إِثۡمࣱۖ وَلَا تَجَسَّسُوا۟ وَلَا یَغۡتَب بَّعۡضُكُم بَعۡضًاۚ أَیُحِبُّ أَحَدُكُمۡ أَن یَأۡكُلَ لَحۡمَ أَخِیهِ مَیۡتࣰا فَكَرِهۡتُمُوهُۚ وَٱتَّقُوا۟ ٱللَّهَۚ إِنَّ ٱللَّهَ تَوَّابࣱ رَّحِیمࣱ

O you who believe, abstain from many of the suspicions. Some suspicions are sins. And do not be curious (to find out faults of others), and do not backbite one another. Does one of you like that he eats the flesh of his dead brother? You would abhor it. And fear Allah. Surely Allah is Most-Relenting, Very-Merciful. (Al-Ḥujurāt, Ayah 12)

This ayah is suggesting that when you have some negative thoughts and suspicions, but they are not based on evidence, or anything concrete, solid or factual, then you shouldn’t hold them. Often, it is our default setting to think the of the worst scenario. This is very common. So, Allah Almighty is teaching us not to think of the worst possible case first.

Training the new community

The context of this ayah in Surat al Hujurat is that the community of believers was still new to Islam. Allah Almighty, through His Messenger (peace be upon him), was teaching them how to live as a cohesive and righteous society. He was setting boundaries—guiding them on what to do, what to avoid, how to think, and how to deal with various situations. This was not just about external actions but also about purifying the heart from sinful tendencies and harmful assumptions. It was in this context that the principle of avoiding baseless suspicions was introduced.

Allah instructed the believers to refrain from jumping to conclusions without evidence. Suspicion, in itself, is not the problem—what matters is how it is handled. If doubts or suspicions arise, check to see if they are correct or if they are baseless. Once validated, it is no longer mere suspicion but an established fact. This is very different from jumping to conclusions without facts, without evidence.

Similarly, Allah Almighty mentioned in Surat an Nur,

لَّوۡلَاۤ إِذۡ سَمِعۡتُمُوهُ ظَنَّ ٱلۡمُؤۡمِنُونَ وَٱلۡمُؤۡمِنَـٰتُ بِأَنفُسِهِمۡ خَیۡرࣰا وَقَالُوا۟ هَـٰذَاۤ إِفۡكࣱ مُّبِینࣱ

Why – when you (O believers) heard of it – did the believing men and the believing women not think well about their own selves, and (why did they not) say, “This is a manifest lie”. (An-Nūr, Ayah 12)

This verse was revealed in the context of the infamous slander of Aisha (may Allah be pleased with her). A baseless rumour spread through the community, alleging that she had committed an affair. This accusation was not only false but also targeted one of the most honoured and purified individuals in the Muslim community. Through this verse, Allah Almighty declared Aisha’s innocence and condemned the spreading of such suspicions and rumours.

At the time of this incident, the community of believers was transitioning out of jahiliyyah (the age of ignorance) into the enlightened teachings of Islam. Many were new to the faith, unfamiliar with the ethical and moral standards expected of them. In this atmosphere, when someone mentioned that Aisha had been left behind and returned with a stranger during the night, the rumour began to snowball. What started as a simple observation turned into a widespread slander, amplified by gossip and Chinese whispers.

Allah Almighty addressed this situation directly, rebuking the community for their entertaining the rumours and failing to uphold the standards of believers. The verse highlights the importance of thinking well of others, particularly those within the community of faith, and not hastily accepting or spreading baseless accusations.

In this verse, Allah is teaching an essential principle: when believers hear something suspicious or damaging about someone else, their immediate reaction should not be to entertain or spread the rumour. Instead, Allah Almighty asks why the believing men and women didn’t immediately think well of their own selves and declare, “This is a manifest lie.” This is a reminder that believers should extend the same benefit of the doubt to others that they would want for themselves.

Allah’s reproach is significant. It’s not just the act of spreading the rumour that is condemned, but also the passivity of those who allowed the rumour to flourish unchecked. As believers, we are held to a higher standard. It’s not enough to simply avoid spreading gossip; we must actively stand against it, questioning its validity and protecting the dignity of others.

The community that had only recently embraced Islam were still learning and adjusting to the new rules, regulations, and moral frameworks introduced by the faith. For many, this was their first exposure to a code of conduct that prioritised justice, personal accountability, and social harmony. Allah’s reprimand in this verse serves not just as a condemnation but also as an essential lesson for the emerging Muslim community.

This verse also draws attention to how rumours spread and evolve, particularly in close-knit communities. What may start as a small, ambiguous piece of information can quickly escalate into something damaging and far removed from the truth. In Aisha’s case, the initial observation—her return with a stranger—was innocuous, but through idle gossip and assumptions, it snowballed into a serious accusation.

Allah reminds the believers that they are not like ordinary people who simply “go with the flow” or follow the crowd. Instead, they are expected to uphold higher moral and ethical standards, guided by the teachings of Islam.

The incident of Aisha (may Allah be pleased with her) and the corresponding revelation serves as a reminder for all believers. Whether in a family, workplace, or community, the ripple effects of spreading rumours can be devastating. This ayah calls on us to pause, reflect, and uphold the dignity and trust that form the foundation of a harmonious society.

As believers, we must remember that our actions, words, and even our thoughts carry weight. We are called to embody the best of character, to think well of others, and to actively protect the integrity of our community.

In the UK, there were riots triggered by rumour that the stabbing of three young girls was done by a Muslim immigrant. In reality, he was neither a Muslim nor an immigrant. Had the rioters checked the facts, there would not have been this unleashing of violence and damage.

Have a good opinion of Allah

Husn ad-dhann is divided into two primary categories:

1. Having a good opinion of Allah Almighty. 

2. Having a good opinion of people.

The first and most essential aspect of husn ad-dhann is maintaining a good opinion of Allah Almighty. This principle is foundational in Islam, influencing how we view our relationship with Allah, His mercy, His wisdom, and His decrees.

Jabir (may Allah be pleased with him) said he heard God’s Messenger (peace be upon him) say three days before his death,

وَعَنْ جَابِرٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَبْلَ مَوْتِهِ بِثَلَاثَةِ أَيَّامٍ يَقُولُ: «لَا يَمُوتَنَّ أَحَدُكُمْ إِلَّا وَهُوَ يُحْسِنُ الظَّنَّ بِاللَّه»

See that none of you dies without having good expectations from God. (Muslim)

In another narration, he said:

None of you should die except while having a good opinion of Allah. (Muslim)

If you are close to death – and even if you didn’t feel that you are close to death – you should always have a good opinion of Allah Almighty. You need it the most when you are on your death bed nearly leaving this world, it is even more necessary to have a good opinion of Allah Almighty.   

In practical terms, some people like to whip themselves, and blame themselves all the time. They think that this is a good way to improve themselves. Even when they are nearly dying they have thoughts like ‘I don’t think that Allah Almighty will forgive me, I’ve done many bad things, I don’t think that this will be forgiven’. Don’t say this.  Say Allah Almighty’s mercy is so vast, even if the one who has done many bad things but repents to Allah Almighty sincerely, will be forgiven by Allah. Never despair of Allah Almighty’s mercy, forgiveness and acceptance. It is Shaytan who sows doubt in our minds. He wants us to have bad opinion of Allah Almighty.    

Imam Sha’fi was adept at writing poetry. Indeed, he was one of the great poets. Had he not worked extensively on fiqh issues he would have been the best poet. In one of his many poems, he says:

My Lord I knew that I have too many sins. But I know as well that your mercy is greater than my sins.’ 

This is the way to think well about Allah Almighty – to know that He will forgive you, He will pardon you and accept you. This is what Prophet Muhammad (peace be upon him) was training our minds, our tongues, and our hearts to assume about Allah Almighty – that He is the most forgiving, the most merciful.

In the hadith Qudsi, Prophet Muhammad (peace be upon him) says that Allah Almighty says:

عن رسول الله صلى الله عليه وسلم قال:” قال الله عز وجل أنا عند ظن عبدي بي فليظن بي ما شاء “. مسند أحمد.

I am as My servant thinks of Me, so let him think of Me as he wishes. (Musnad Ahmad)

Therefore, if you think that Allah Almighty will forgive you, then He will. If you think that He will never forgive you, then He won’t. By doubting Allah Almighty’s forgiveness and mercy, you restrict what is vast and beyond our comprehension.

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said:

روى مسلم عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم:” يقول الله عز وجل أنا عند ظن عبدي بي، وأنا معه حين يذكرني: إن ذكرني في نفسه، ذكرته في نفسي، وإن ذكرني في ملإ، ذكرته في ملإ هم خير منهم، وإن تقرب مني شبرا تقربت إليه ذراعاً، وإن تقرب إلي ذراعاً، تقربت منه باعاً، وإن أتاني يمشي أتيته هرولة

Allah, the Mighty and Majestic, says: ‘I am as My servant thinks of Me, and I am with him when he remembers Me. If he remembers Me to himself, I remember him to Myself; and if he remembers Me in a gathering, I remember him in a gathering better than theirs. If he draws near to Me by a hand’s span, I draw near to him by an arm’s length; and if he draws near to Me by an arm’s length, I draw near to him by a fathom’s length. And if he comes to Me walking, I go to him running. (Muslim)

Trusting Allah Almighty deepens your good opinion of Him. In any scenario, not just regarding sins, for instance, if you are applying for something, don’t doubt that Allah Almighty might not facilitate it for you. Say Allah Almighty will facilitate it for me if it’s good for me. Be positive be optimistic. It will make you cheerful. Those who are doubt Allah’s generosity, usually doubt themselves and everyone – their spouses, their children, their friends, and neighbours, and are miserable. They are living in hell, before getting to hell, because they are always troubled inside. So have pure intentions, a pure heart, good opinions and be a person of goodness.

If you do not have a good opinion of Allah Almighty, it is an indication that you do not think well of people because it is a mindset. It shows that your perspective is inherently negative. A negative mindset affects all aspects of your life. This is why the application of husn ad-dhann (thinking well) must begin with Allah Almighty. When your heart is trained to have a good opinion of Him, it naturally transforms how you view people and situations.

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said,

وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال‏:‏ ‏ “‏إياكم والظن، فإن الظن أكذب الحديث‏”‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏

Beware of suspicion, for suspicion is the worst of false tales. (Bukhari and Muslim)

He also said:

عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ إِيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ ‏”‏

Beware of suspicion, for suspicion is the most false of speech. (Bukhari and Muslim)

When you truly believe that Allah is the Most Merciful, the Most Compassionate, and the All-Wise, it becomes easier to give others the benefit of the doubt, to approach situations with optimism, and to see the good in people.

When you have a good opinion about people it means you can communicate better with them, you can trust them, you can deal with them. Otherwise, if you don’t trust anyone, you avoid them and become isolated. It is like a rabbit hole. You don’t know how to get out of it unless somebody gives you a hand and pulls you out of it.

Suspicion starts in the mind and as it goes round your mind, it begins to seem like reality, even though you don’t have any evidence, or facts, and they are whispers from Shaytan. Prophet Muhammad (peace be upon him) knows that this is what Shaytan will do to us, so he’s blocking the Shaytan’s access to your mind.

You should check to find out whether your suspicion is true or not, rather than always assuming that the action of another is based on their evil intention. For instance, if you were walking in the street and somebody passed by you, and you greeted them. But they were so immersed in their thoughts that they did not register and did not reply. In your mind, you may be thinking they deliberately slighted you and that they are angry with you. The Shaytan will come and fill your mind with bad ideas. This person becomes intentionally rude, disrespectful, or even malicious—when none of that is true. In fact, it might be that they had some issues that were worrying them – maybe financial troubles, or issues at home, or illness in the family. It has happened to us that we have not noticed others who have greeted us, even though they were close by, but we were in our own world, oblivious to them.

Meanwhile, Shaytan always exacerbates pain reminding you of previous times when they might have said or done something you did not like, putting jigsaw pieces together which do not go. ‘You remember that day? You remember this?’ Once all the wrong pieces are assembled they seem like a hideous person. If you reorganised these pieces correctly, you would see that that is not the case at all. In your mind, you might even decide never talk to him again. So one day, when they call you out of the blue, wondering where you have been, you might decline their call or be cold towards them.  However, if you were to ask them why they did not return your greeting, they would say they had not even seen you pass by.

Unless someone is a rude person, and you had a genuinely bad experience with them, it could be they ignored you. However, if they are a good person, and they don’t usually behave like this, don’t jump to a negative assumption. It’s just in your mind. Don’t fall prey to Shaytan. This is how he escalates friction, tension and ill-feelings, especially between husbands and wives, friends, and colleagues. It’s an open-ended vicious circle.

Bad suspicion (su ad-dhann) is when you assume that these whispers which you received from the Shaytan are facts. You will be accountable for this when you took it as a fact and acted upon it. But when you choose not to dwell on suspicion—when you dismiss it when it crosses your mind, saying t yourself, No, I don’t think they meant it that way. They didn’t do this deliberately. Perhaps they were busy. This mindset is the first step toward finding peace and harmony. The remedy for suspicion, or the counterargument to it, lies in finding a good excuse for the other person’s behaviour.

For instance, if someone doesn’t reply to your salam, think: Maybe she didn’t hear me. Perhaps she was busy, preoccupied, or lost in her thoughts. Many of us, if we’re honest, find ourselves in such moments of distraction—lala land, as we might call it. These distractions could stem from personal issues, family matters, global concerns like Gaza, financial stress, social pressures, or a myriad of other challenges. Everyone is carrying something, and often, it has nothing to do with you.

By making a habit of finding excuses for others, we actively combat suspicion and negativity. This practice not only protects our relationships but also nurtures a sense of empathy and understanding. It is your choice. If you the act according to the Islamic position – you will be rewarded for this, if you react with the shaytanic position, you will be sinful.

In “Awn al-Ma’bud,” the commentary on a hadith in Sunan Abu Dawood by Al-‘Adheem Aabadi, it is mentioned:

(حسن الظن) أي بالمسلمين، وبالله تعالى (من حسن العبادة) أي من جملة حسن العبادة التي يتقرب بها إلى الله تعالى.

Having husn al-Dhann—meaning, of the Muslims and of Allah, the Exalted—is part of good worship, meaning it is one of the aspects of good worship through which one draws closer to Allah, the Exalted.

Though the hadith contains some weakness, nevertheless it gives the correct meaning, that having a good opinion is a form of worship. This is in line with the Quran and sunnah.

You will be rewarded for holding a good opinion because you are blocking the whispers of Shaytan who wants to ruin the relationship between you and others. You are preventing him injecting poisonous thoughts about them in your bloodstream. It is a sin to let him do this.

In Islam, we are taught that the default position should be to find excuses for the behaviour of others. Some scholars have even said that we should find multiple excuses for our brothers and sisters—up to 70 excuses. Only after exhausting all 70 should we consider a negative assumption, and even this is mentioned as a form of exaggeration to train our minds.

Ja’far ibn Muhammad (may Allah be pleased with him) said,

قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ رحمه الله إِذَا بَلَغَكَ عَنْ أَخِيكَ الشَّيْءُ تُنْكِرُهُ فَالْتَمِسْ لَهُ عُذْرًا وَاحِدًا إِلَى سَبْعِينَ عُذْرًا فَإِنْ أَصَبْتَهُ وَإِلا قُلْ لَعَلَّ لَهُ عُذْرًا لا أَعْرِفُهُ

If you hear something from your brother that you reject, make an excuse for him up to seventy excuses. If you cannot do it, then say: Perhaps he has an excuse I do not know. (Bayhaqi in Shu’ab al-Imaan)

When we do this, it keeps our heart clean. It makes us treat others with a warm heart.

I often find myself having this argument or discussion with people around me when I witness something alongside them. Someone might come, say something, or do something, and then leave. As soon as they’re gone, the analysis begins: “Why did they say this? Why did they do that?” Their default position in such analysis is almost always negative: “She did this because of X, Y, Z. She has bad intentions.”

I step in and say, “Calm down, calm down. I was there. I was listening. That’s not the case.” Yet they insist, jumping to conclusions. I try to redirect their thinking: “No, no, she probably didn’t mean it like that. Maybe she misspoke, it might have been a slip of the tongue, or she explained herself poorly.” This is what it means to find excuses for others—to give them the benefit of the doubt. In English, we call it the benefit of the doubt, but in Islam, this is a deeply rooted concept.

The issue lies in the way some people train their minds. If their default mental mechanism is to assume the worst about others, this will happen every time something arises. And the result? They’re constantly upset, sad, or hurt over things that might not even exist. I tell them, “Calm down. There’s nothing to be upset about. I was there; nothing disrespectful happened.” But they reply, “No, no, this is so disrespectful, I feel hurt…” And I respond, “Come on, calm down. She didn’t say anything bad. Don’t put words in her mouth or assume intent that wasn’t there.”

Imagine if you were in their position—you had a slip of the tongue or made an innocent mistake. You didn’t mean to hurt anyone, but now people are accusing you of having bad intentions: “You meant this; you wanted to hurt us.” And you respond, “Wallahi, I didn’t mean it that way. It was just a mistake.” In such a moment, wouldn’t you want people to give you the benefit of the doubt? To believe you and understand it was unintentional?

Now, swap the roles. When someone else is in that position, do you give them the same benefit of the doubt you would want for yourself? Or do you jump to accusations and assume the worst? This double standard—expecting kindness and understanding when you make a mistake, but denying it to others—is unacceptable and harmful.

In the hadith, Abu Hurayrah reported Allah’s Messenger (peace be upon him) as saying:

عن أبي هريرة أن رسول الله صلى الله عليه وسلم، قال: إذا قال الرجل: هلك الناس، فهو أهلكهم

When a person says that people are ruined, he is himself ruined. (Muslim).

Those who cast judgments left, right, and centre, harbouring bad opinions about others, will ultimately ruin themselves, as they are accumulating sins, effectively distributing “certificates of sin” and passing judgment without authority. Who gave them the right to do this?

The Sunnah teaches us to be careful in our thoughts about others and in what we say about them. At the same time, it also teaches us to protect ourselves from harm. There is a clear difference between having a good opinion of people and being naive. For example, sleeping without locking the door because you think well of others is not the same as thinking well of people while taking necessary precautions. The Sunnah encourages a balance: trust in Allah, think well of others, but also take sensible steps to safeguard yourself.

Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:

عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ قَالَ ‏ “‏ لاَ يُلْدَغُ الْمُؤْمِنُ مِنْ جُحْرٍ وَاحِدٍ مَرَّتَيْنِ ‏”‏‏.

A believer is not stung from the same hole twice. (Bukhari and Muslim)

It means if somebody was bad to you, then don’t trust him again. You are basing this on proof. In another hadith, Anas bin Malik (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said:

عن أَنَسِ بنِ مَالِكٍ رَضِيَ اللهُ عنهُ قال: قالَ رَسولُ الله صَلَّى اللهُ عَلَيْهِ وَعلى آلِهِ وَصَحْبِهِ وَسَلَّمَ: «اِحتَرِسُوا من النَّاسِ بِسُوءِ الظَّنِّ».

Beware of people with bad suspicions. (Tabarani in Al-Awsat)

Scholars commented on this hadith by saying it means beware of people if you’re doing financial transactions. When it comes to dealing with people and contractual obligations, you need to be  extra careful. There’s no contradiction between having a good opinion and being very careful.

Something important to mention here is this: if you have a good opinion about someone and they turn out to be cunning or deceptive, it doesn’t matter—you will still be rewarded, and they will be sinful. You won’t bear any sin for thinking well of them, but they will bear the sin of their deceit. You lose nothing.

Of course, in financial transactions or situations requiring due diligence, you should exercise caution. But in normal, everyday scenarios—when someone says something and then clarifies it, such as “No, no, I didn’t mean this; I meant something else”—believe them. Even if they’re lying, believe them. Why? Because you will be rewarded for your good opinion, while they will bear the sin of lying. It’s a win-win situation for you.

Don’t respond with accusations like, “No, I don’t believe you; you’re a liar.” Instead, say, “I believe you.” Accept their explanation and let it end there. I often tell people this: believe the person, even if they’re lying. If they tell you, “This is what I meant,” then accept it and move on. End of the story. This mindset protects your heart from unnecessary negativity and aligns with the teachings of the Sunnah.

To summarise, husn ad-dhann—having a good opinion—is divided into two main categories:

Good opinion about Allah Almighty: This is the foremost and most important aspect. A believer must always maintain a positive view of Allah, trusting in His mercy, wisdom, and justice.

Good opinion about people: The default position of a believer should be to think well of others—99% of the time. However, in certain scenarios, such as financial transactions or situations involving significant risk, it is wise to exercise extra caution to protect oneself from potential harm or deceit.

The key is balance: always have good opinion of Allah, and with people, maintain trust and goodwill as the default while being prudent where necessary.

Based on talk delivered to the Convert Club by Shaykh Haytham Tamim on 27 Aug 2024. Transcribed by S Jawaid

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Shaykh Haytham Tamim is the founder and main teacher of the Utrujj Foundation. He has provided a leading vision for Islamic learning in the UK, which has influenced the way Islamic knowledge is disseminated. He has orchestrated the design and delivery of over 200 unique courses since Utrujj started in 2001. His extensive expertise spans over 30 years across the main Islamic jurisprudence schools of thought. He has studied with some of the foremost scholars in their expertise; he holds some of the highest Ijazahs (certificates) in Quran, Hadith (the Prophetic traditions) and Fiqh (Islamic rulings). His own gift for teaching was evident when he gave his first sermon to a large audience at the age of 17 and went on to serve as a senior lecturer of Islamic transactions and comparative jurisprudence at the Islamic University of Beirut (Shariah College). He has continued to teach; travelling around the UK, Europe and wider afield, and won the 2015 BISCA award (British Imams & Scholars Contributions & Achievements Awards) for Outstanding Contribution to Education and Teaching.

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