TO HAVE A BAD OPINION ABOUT OTHERS (SÛ-I ZAN)

  TO HAVE A Terrible Assessment On

OTHERS (Sû-I ZAN)

To assume that one's transgressions won't be pardoned means to

commit sû-I-zan against Allâhu ta'âlâ. Also, to assume that all

Devotees are miscreants, means to commit sû-I-zan against Adherents

(Mu'mins). "Sû-I zan" is a prohibited (harâm) act. An aversion taken

against somebody after seeing him committing a disallowed activity

or on the other hand discovering that he has committed disallowed activities wouldn't

be "sû-I zan"; all things considered, it is an abhorrence taken for Allâhu

ta'âlâ (bughd al-fillâh); it produces thawâb (compensations in the

In the future). At the point when a Muslim sees another Muslim (sibling) doing

something wrong, he ought to attempt to decipher it in a decent way

(husn al-zan) and ought to attempt to save him from doing that activity

once more. A negative idea that comes to the heart however doesn't

remain there for long wouldn't be a "sû-I zan". Fostering areas of strength for a

figured in the heart in a negative way would be "sû-I zan". The

twelfth âyat of Sûra "Hujurât" in the Qur'ân al-kerîm implies:

"O ye who accept! Keep away from doubt so a lot (as could really be expected); for

doubt at times is a transgression: ..." Rasûlullah 'sall-Allahu 'alaihi

wa sal-lam' states in a hadîth-I-sherîf: "Don't have 'sû-I zan'.

'Sû-I zan' causes erroneous choices. Try not to get into others'

exclusive issues. Ignore others' flaws. Try not to contend with others.

Try not to be envious of others. Try not to have ill will against one

another. Try not to belittle each other. Love each other like

siblings. A Muslim is a sibling of another Muslim. In this manner, a

Muslim will not despotize another Muslim; he will help him. He

won't peer down on him." It is illegal (harâm) for one

Muslim to kill another Muslim. Rasûlullah 'sall-Allâhu 'alaihi wa

sal-lam' states in a hadîth-I-sherîf: "A Muslim doesn't assault

another Muslim's self, property or honor. Allâhu ta'âlâ doesn't

check out at strength or excellence of your bodies. He doesn't check out

your deeds, by the same token. Be that as it may, He takes a gander at your souls." Allâhu ta'âlâ

checks out at the truthfulness and apprehension about Allah in the hearts. For

deeds and adores to be acknowledged, i.e., rewards (thawâbs) to be

given, they must be finished with close consideration regarding their

essential circumstances and a legitimate goal, i.e., for

Allâhu ta'âlâ (ikhlâs). It would be ilhâd, (for example irreverence which

makes one leave Islam,) to guarantee that a demonstration of "love

which is sahîh is OK paying little mind to aim." An individual

who says so is zindiq (blasphemer). The assertion, "Allâhu ta'âlâ will

check your hearts out. He will acknowledge anything finished with a decent

expectation," has a place with oblivious shaikhs of tarîqat.

[These oblivious shaikhs are expressing that their hearts are spotless

and afterward committing a wide range of precluded acts (harâms) and

injustices. They say that whatever is finished with a decent

aim is a demonstration of love and will acquire you compensates (thawâb).

These cocky heathens ought not be preferred and followed, for their

genuine intention is to mislead Muslims and along these lines to draw in followers

around themselves. It isn't "sû-I zan" to say that individuals of this

sort are heathens (fâsiqs).]

Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam' states in a hadîth-isherîf: "Have great assessment 'husn al-zan' toward Allâhu ta'âlâ."

Fifty-third âyat of Sûra of Zumar of the Qur'ân al-kerîm

indicates: "Gracious My slaves with many sins! Try not to surrender any expectation of

getting leniency of Allah. Allah pardons all wrongdoings. He is a Being with

boundless pardoning and interminable kindness." Allâhu ta'âlâ will

absolutely excuse each sort of skepticism and sin when the

atonement is finished as per its circumstances. Assuming He wills,

He will likewise pardon a wide range of transgression other than mistrust without

atonement. In a hadîth al-Qudsî, Allâhu ta'âlâ pronounces: "I will

treat My slave the manner in which My slave considers Me." Allâhu ta'âlâ will

pardon the individuals who do contrition with the expectation that He will

excuse.

[Allâhu ta'âlâ's illuminating His Prophets 'salawâtullâhi ta'âlâ

wa taslîmâtuhu 'alaihim ajma'în' is called disclosure (wahy).

There are two kinds of disclosure. The holy messenger Gabriel (Jabrâîl)

would get data from Allâhu ta'âlâ and bring them and

peruse them to the Prophet. This kind of disclosure is designated "wahy

al-matlu'." This sort of wahy comes from Allâhu ta'âlâ both in

tenor and in vehicle. The Qur'ân al-kerîm is "wahy al-matlu'."

The second sort of disclosure is designated "wahy ghayr al-matlu' "

(disclosure other than "Wahy al-matlu' "). This sort of disclosure

was straightforwardly uncovered by Allâhu ta'âlâ into the core of a Prophet.

The Prophet would then tell the significance of this disclosure to his

buddies through his own words; these are classified "hadîth-iqudsî". The expressions of "hadîth-I-qudsî" have a place with the Prophet.

Hadîth-I-sherîfs are expressions of the Prophet which have a place with the

Prophet both in tenor and in vehicle.

Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam' states in the

following hadîth-I-sherîfs: "It is a demonstration of love to have a decent

assessment (husn-I-zan) about Allâhu ta'âlâ." and "I swear in the

Name of Allâhu ta'âlâ, who is the only One Ilâh with practically no

accomplice that He will acknowledge any request finished (with a heart) bearing

a decent assessment on Him." and "On the Moment of retribution

'Qiyâmat' Allâhu ta'âlâ will arrange somebody to be tossed into

For hell's sake. While being taken toward Heck, the individual will pivot

what's more, tell Allâhu ta'âlâ, 'Gracious my Master! While I was on the planet, I

continuously had a decent assessment on You!'. Allâhu ta'âlâ will say,

'Try not to take him to Damnation. I will treat him the manner in which he considered

Me'."

In the event that it isn't known whether a specific Devotee is sâlih (devout) or

fâsiq (evil, fiendish), we ought to have a decent assessment on him.

At the point when the chance of an individual's being devout or devilish equilibriums

out, this condition of vulnerability is named shakk (question, wariness).

An irregularity of probability in either bearing is a condition of zan

(speculation, assessment, deduce), while the more uncertain chance is

called wahm (daydream, doubt).