Muslim

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Iyyakum wa az-zann:
Beware of suspicion,
To interpret someone’s actions with ill intent without any reason or cause,
Or to harbor a bad thought about someone in your heart,
Or to attribute a false statement or action to them,
Because this is the most false assumption and thought
That arises in the heart,
For as a result of suspicion, a person keeps searching for others’ weaknesses and, like spies, tries to secretly discover others’ faults and deficiencies,
Tries to gain superiority over one another and to surpass others, and subsequent faults and weaknesses are produced.

(2)
La tahassasu:
Do not probe,
Do not pry,
This is from “hasasah”,
Do not use your senses.

(3)
Wa la tajassasu:
Which is,
To examine with the hand,
The intent is: do not seek to know people’s faults and deficiencies, and according to some, the meaning of “tahassus” is
To try to listen to others’ conversations, and “tajassus” is to search for faults,
Or to try to know hidden matters is “tajassus”, and to try to discover through apparent senses,
Is “tajassus”, meaning this is in the case
When there is no worldly or religious benefit that necessitates it, and by which no harm is reaching others.

(4)
La tanāfasū:
Do not become involved in undue greed and desire to surpass one another in worldly wealth and riches,
Because competition and rivalry in charity and good deeds is desirable.

Sahih al-Bukhari Hadith Number: 6724, Chapter: «بَابُ تَعْلِيمِ الْفَرَائِضِ:»
Relevance between the Chapter Heading and the Hadith:
The translation of the chapter heading is based on the teaching of the obligatory shares (farāʾiḍ), whereas the hadith under the chapter is about the prohibition of suspicion, so the hadith has no direct connection with the science of obligatory shares (ʿilm al-farāʾiḍ).
Ibn al-Munir rahimahullah, while establishing the relevance between the chapter heading and the hadith, says:
«و انما خص البخاري قول عقبة بالفرائض لأنها أدخل فيه من غيرها لأن الفرائض الغالب عليها التعبد و انحسام وجوه الرأي و الخوض فيها بالظن لا انضباط له.» (2)
“Imam al-Bukhari rahimahullah specifically mentioned the statement of ʿUqbah in the Book of Obligatory Shares (Kitab al-Farāʾiḍ) because it is more relevant here than elsewhere, since the majority of the laws of obligatory shares are based on pure worship (taʿabbud) and the closure (i.e., cessation) of avenues of personal opinion. In this, employing conjecture (ẓann) is not subject to any principle, unlike other branches of knowledge in which there is room for opinion and, generally, regulation is possible.”
Hafiz Ibn Hajar al-ʿAsqalani rahimahullah writes:
«و قيل وجه المناسبة أن فيه إشارة إلى أن النهي عن العمل بالظن يتضمن الحث على العمل بالعلم و ذالك فرع تعلمه و علم الفرائض يوخذ غالبًا بطريق العلم كما تقدم تقريره.» (1)
“Some have said that the relevance of the hadith to the chapter heading is that it alludes to the prohibition of acting on conjecture or suspicion, which entails encouragement to act upon knowledge, and this is a branch of its acquisition. Most of the knowledge of obligatory shares is derived through knowledge itself, as has already been explained.”
ʿAllamah Kirmani rahimahullah says:
“It is also said that from the phrase «و كونوا عباد الله اخوانا» in the hadith, the teaching of obligatory shares is derived, so that the brother and other heirs may be known.” (2)
Hafiz Ibn Hajar rahimahullah says:
«و قد ورد فى الحث على تعلم الفرائض حديث ليس على شرط المصنف أخرجه أحمد و الترمذي و النسائي و صححه الحاكم من حديث ابن مسعود رفعه تعلموا الفرائض و علموها الناس فإني امرؤ مقبوض، و أن العلم سيقبض حتى يختلف الاثنان فى الفريضة فلا يجدان من يفصل بينهما.» (3)
“A hadith has also been narrated regarding the encouragement to teach the obligatory shares, though it is not according to the author’s (Imam Bukhari’s) conditions. Ahmad, Tirmidhi, Nasa’i, and Hakim have transmitted it with a ruling of authenticity from Sayyiduna Ibn Masʿud radi Allahu anhu in marfuʿ form, that is: ‘Learn the knowledge of obligatory shares and teach it to the people, for I am about to be taken away (from this world) and knowledge will also be taken away, until two men will differ regarding an obligatory share and there will be no one to decide between them.’”
Muhammad Zakariyya Kandhlawi rahimahullah, regarding the above hadith which Hafiz Ibn Hajar rahimahullah has cited from Musnad Ahmad and others, writes:
«قلت : و لعل المصنف أشار إلى هذا الحديث.» (4)
“I say that it is possible that Imam Bukhari rahimahullah, through the chapter heading, has alluded to this very hadith.”
ʿAllamah ʿAyni rahimahullah writes:
“It has been said that there is no relevance between the chapter heading and the hadith... Indeed, there is another hadith regarding the teaching of obligatory shares, but it was not according to Imam Bukhari rahimahullah’s conditions, so he did not mention it.” (1)
ʿAllamah Qastallani rahimahullah has also given the same relevance between the chapter heading and the hadith. (2)
From all these details, it becomes clear that the relevance of the chapter heading to the hadith is in two ways: the first, which ʿAllamah Kirmani rahimahullah has mentioned, is that the words «كونوا عباد الله اخوانا» are present in the text of the hadith; thus, under these words, the point of the knowledge of obligatory shares is indicated in living as brothers, and according to other commentators, Imam Bukhari rahimahullah is alluding to that hadith which has been narrated by Tirmidhi, Ahmad, Nasa’i, and others. This humble and insignificant servant, by the mercy and grace of Allah Taʿala, says that the entire hadith which Imam Bukhari rahimahullah has presented under the chapter is connected to the chapter heading, because the knowledge of obligatory shares is related to social dealings, and in these dealings, it is extremely necessary to avoid suspicion, envy, malice, and hatred. When these diseases are not present in the heart, a person will be able to fulfill the rights of others in a good manner. For example, if you reflect, in Surah al-Baqarah, Allah Taʿala has revealed detailed rulings regarding the wealth of the deceased and his bequest (wasiyyah). In these verses, which are mentioned from al-Baqarah verse (180) to (182), there is so much caution and encouragement to fear Allah, because in the verse there is a rebuke for altering the bequest, and it is extremely necessary to avoid this alteration, because the bequest of the deceased can be changed by any person who is treacherous, suspicious, harboring malice and enmity, or is envious and spiteful. Therefore, Imam Bukhari rahimahullah, in a very subtle and precise manner, has presented the hadith of Sayyiduna Abu Hurayrah radi Allahu anhu to establish the chapter of the knowledge of obligatory shares, so that the one who learns this knowledge may purify his soul and strive to avoid these diseases of the heart.

Hadith Commentary:
The relevance of this hadith to the chapter heading is as follows: when a person does not possess knowledge of the Qur’an and Hadith, he will make judgments and issue rulings based on his own conjecture. This also includes the knowledge of inheritance laws (ilm al-fara’id).

Hadith Commentary:
(1)
When knowledge and scholars no longer remain, ignorance will become widespread. At that time, conversation will be based solely on conjecture and assumption. Falsehood will quickly flow from the tongues of such people. When no one possesses knowledge of the Qur’an and Hadith, they will make judgments based on their own suppositions, and thus the knowledge of inheritance (fara’id) will also be sacrificed as a result.

(2)
Imam al-Bukhari rahimahullah could not find any hadith regarding the knowledge of inheritance (fara’id) that met his criteria, so he highlighted the importance of teaching fara’id through the aforementioned hadith. In one hadith, the Messenger of Allah sallallahu alayhi wa sallam said:
“Learn and teach the knowledge of inheritance (fara’id), for I will soon depart from this world, and a time will come when knowledge will be taken away from the world, to the extent that two men will dispute regarding inheritance, but they will not find anyone to judge between them correctly.” (al-Mustadrak lil-Hakim: 4/333)
In another hadith, the Messenger of Allah sallallahu alayhi wa sallam said:
“Acquire the knowledge of inheritance (fara’id), for it is half of knowledge, and it will be the first knowledge to be taken away from my ummah.” (Sunan Ibn Majah, al-Fara’id, Hadith: 2719)
The knowledge of inheritance (fara’id) is called half of knowledge because a person has two states: the state of life and the state of death, and this knowledge pertains to the state of death.
And Allah knows best.

Hadith Commentary:
Najsh is when a person does not actually intend to purchase an item, but in order to deceive another, he falsely increases its price. Similarly, if a brother is negotiating the price of something, you should not interfere in that matter.

Hadith Commentary:
(1)
The word "zann" in the Arabic language has several meanings. One of its meanings is "to assume" or "to suspect," and another meaning is "knowledge" or "certainty." However, in this hadith, "zann" refers to those incorrect and evil suspicions that take root in the heart regarding someone, even though there is no evidence for them. In the Shariah, there is no allowance for such suspicions; rather, a Muslim is commanded to have good opinion (husn al-zann) about another Muslim. Accordingly, in a hadith, it is mentioned that a man was brought to Abdullah ibn Mas'ud radi Allahu anhu and it was said that this is such-and-such a person and drops of wine are dripping from his beard. He replied: "We have been forbidden from spying and seeking out faults. Yes, if something is clearly evident, then we will certainly hold him accountable for it." (Sunan Abi Dawud, al-Adab, Hadith: 4890)

(2)
In any case, many social diseases are born from evil suspicion and spying, and they create corruption in society. Therefore, every Muslim should avoid them. And Allah knows best.

Hadith Commentary:
May Allah the Exalted grant every Muslim the ability to act upon this Prophetic instruction. Ameen.

In both "tahassasu" and "tajassasu," one "ta" has been omitted. Al-Khattabi has explained its meaning: do not seek out people's faults. The root of "tahassasu" is "ha-sa-sa," and it is also used for general searching, as in the verse in Surah Yusuf where the statement of Prophet Ya'qub is quoted: "Go, and search (fatahassasu) for Yusuf and his brother" (: Yusuf: 87)—meaning, go and search for Yusuf and his brother.

By "zann" is meant suspicion—that is, harboring suspicion in the heart without investigation. This is not the way of a true Muslim.

Explanation: 1:

In this very hadith, there is a strong emphasis on avoiding suspicion, because it is the worst kind of falsehood. Therefore, in general circumstances, it is necessary to think well of every Muslim, except when there is clear evidence to the contrary.

Benefits and Issues:
The word "zann" (assumption/suspicion) is used in several meanings: zann meaning conjecture, and zann meaning knowledge and certainty.
But here, by "zann" is meant those incorrect and evil suspicions that take root in the heart regarding someone, for which in reality there is no evidence, and which are not supported by the Shariah.
For the discussion on "zann," the book "Hujjiyat-e-Hadith" by Maulana Muhammad Ismail Salafi rahimahullah is an important and worthy book for study.

Explanation of the Hadith:
In the mentioned hadith, several prohibited matters are mentioned which become causes of hatred and enmity among Muslims. These are such social evils that are eating away at our society like termites. In this noble hadith, several moral matters are being emphasized which are extremely necessary for the reformation of society.

➊ Beware of suspicion:
Suspicion is a false assumption about another, and it is a type of falsehood:
«فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيْثِ»
“So indeed, most suspicions are falsehood.”
Imam Baghawi rahimahullah says:
The meaning of «إِيَاكُمْ وَالظَّنَّ» is to avoid evil suspicion, such suspicion in which one sees ill-intent in every action of another person, as a result of which brotherly relations between two individuals are ruined. The suspicion is not meant which a person has no control over, which arises in the heart automatically; that is why it is said:
«يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ» [الحجرات: 12]
“O you who believe! Avoid much suspicion, indeed some suspicions are sins.”
In the mentioned verse, suspicion in general is not considered a sin, but some suspicions are called sins, and that is evil suspicion. And the suspicion which is not a sin is to have a good opinion (husn al-dhann) about someone. The Messenger of Allah sallallahu alayhi wa sallam said:
«إِنَّ حُسْنَ الظَنِّ مِنْ حُسْنِ الْعِبَادَة»
Ahmad Shakir has declared its chain authentic. [مسند احمد، رقم: 7943 - سنن ابو داؤد، كتاب الأدب، رقم: 4993]
“Indeed, good opinion is the best form of worship.”
Furthermore, Allamah Baghawi rahimahullah says:
Sufyan Thawri rahimahullah says that suspicion is of two types:
➊ A person has evil suspicion about someone and then conveys it to others; for such suspicion, there is sin.
➋ It refers to the suspicion which a person does not convey to others; for such suspicion, there is no sin.
[شرح السنة: 110/13]
Zajjaj rahimahullah says:
“There is no harm in having (evil) suspicion about the outward actions of the wicked and immoral, and about a Muslim whose outward state is good, having evil suspicion is not permissible. And about one whose outward state is bad, there is no harm in having evil suspicion.”

➋ Do not artificially raise prices over others:
The meaning is that one does not intend to buy an item, but to deceive another, he falsely raises the price of that item; similarly, if someone is bargaining for something, you should not interfere in it. The one who falsely raises the price to deceive is sinful.

➌ Do not envy one another:
Envy (hasad) is an inseparable part of human nature. The meaning of envy is that a person sees something or a blessing with another and wishes that this thing be with him, and that it be removed and lost from the one who possesses it. Some people even wish that, even if they do not get the blessing, the other person should also be deprived of it. Those who have this kind of envy are more wicked and evil-natured. Remember! In this hadith, envy is prohibited, because envy is haram.
Allah Ta’ala has taught the Noble Prophet sallallahu alayhi wa sallam to seek refuge in general from the evil of all creatures, and especially to seek refuge from some evils, among which is envy. As in Surah al-Falaq:
«وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ .......»
“O Prophet! Say: I seek refuge in You from the envy of the envier when he envies.”
So that the one who is envied is not harmed. Some commentators have written that the one who gives the evil eye is also included in the meaning of the envier, because the one who is envious, evil-natured, and wicked of soul, it is his gaze that is harmful.
Umar ibn Abd al-Aziz rahimahullah says:
“I have not seen anyone more similar to the oppressed than the oppressor in the case of envy; due to envy, he is an oppressor, but due to deprivation of blessing, he appears oppressed.” [تيسير الرحمن، ص: 1783]
The greatest reason for the prohibition of envy is that whatever Allah has given to anyone, He has not given it without wisdom, whether it is His grace and bounty, or the result of that person’s effort; in any case, the Giver is Allah, the Creator and Owner of all. So objecting to a blessing is in reality objecting to Allah’s grace and bounty, whereas the creation has no right to object to its Creator—He is capable of everything, He does whatever He wills. When a person envies someone, he seeks harm for his brother, and then diseases like backbiting, lying, etc., are born, which he then commits.

➍ Be desirous (of good) for others:
But being desirous (rashk) is permissible and correct. Rashk means to desire the blessing that Allah has given to another. The Messenger of Allah sallallahu alayhi wa sallam said:
«لا حسد إلا على اثنتين: رجل آتاه الله الكتاب وقام به آناء الليل، ورجل اعطاه الله مالا فهو يتصدق به آناء الليل والنهار» [صحيح بخاري، كتاب فضائل القرآن، رقم: 5025]
“Envy (rashk) is only for two persons: one whom Allah has given knowledge of the Qur’an and he stands with it in prayer during the night hours; and the other is the one whom Allah has given wealth and he spends it in charity day and night.”

➎ Do not compete with one another out of selfishness:
Tabarani rahimahullah, while explaining this hadith, writes:
“Do not compete with one another, striving to surpass each other in acquiring worldly wealth and possessions. Rather, strive to surpass each other in doing good deeds.”
The command of Allah Ta’ala is: «فَلْيَتَنَافَسِ الْمُتَنَافِسُوْن» [المطففون: 26] “In these (good) deeds, let those who desire, desire.”
Thus, here the meaning of competition (munafasah) is to be desirous (rashk), and some people interpret it as envy (hasad), which is not correct.”

➏ Do not create enmity or harbor hatred for one another.
Hatred (bughd) is the opposite of love, so instead of harboring hatred for one another, one should love each other, because all Muslims are brothers to one another. Allah Ta’ala says:
«إِنَّمَا الْمُؤمِنُوْنَ إِخْوَةٌ» [الحجرات:10]
“Indeed, the believers are brothers.”
In the noble hadiths of the Prophet sallallahu alayhi wa sallam, Islamic brotherhood has also been given great importance. It is narrated from Abdullah ibn Umar radi Allahu anhuma that the Messenger of Allah sallallahu alayhi wa sallam said:
«المسلم اخو المسلم لا يظلمه ولا يسلمه» [صحيح بخاري، كتاب المظالم، رقم: 2442]
“A Muslim is the brother of a Muslim; he does not oppress him nor does he disgrace him.”
And from Sayyiduna Abu Musa al-Ash’ari radi Allahu anhu, it is narrated that the Prophet sallallahu alayhi wa sallam said:
«إن المؤمن للمؤمن كالبنيان يشد بعضه بعضا، وشبك اصابعه» [صحيح بخاري، كتاب الصلوة، رقم: 481]
“Indeed, the believer for the believer is like a building, one part of which strengthens the other.” And he interlaced the fingers of one hand with those of the other.
And if this hatred is for the sake of religion, in view of «أَلْحُبُّ لِلّهِ وَالْبُغْضُ فِي للّه», then there is no harm in it. In the Qur’an, there is a command to have hatred for the disbelievers, and to refrain from friendship and love with them. It is said:
«لَّا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۖ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّـهِ فِي شَيْءٍ إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً ۗ وَيُحَذِّرُكُمُ اللَّـهُ نَفْسَهُ ۗ وَإِلَى اللَّـهِ الْمَصِيرُ» [آل عمران: 28]
“The people of faith should never take the disbelievers as friends instead of the believers, and whoever does so has no connection with Allah, except that you protect yourselves from them out of caution. And Allah warns you of Himself, and to Allah is the return.”
Imam Bukhari rahimahullah has narrated from Sayyiduna Abu Darda radi Allahu anhu that:
«إنا لنكشر فى وجوه اقوام وإن قلوبنا لتلعنهم» [صحيح بخاري، كتاب الادب، قبل حديث، رقم: 6131 تعليقا]
“We smile in the faces of some people, while our hearts curse them.”

➐ Do not sever ties with one another:
In this hadith, it is also prohibited to sever ties with one another, to turn one’s back, to turn away, and to adopt coldness. In a narration of Sahih Muslim, the words «لَا تَقَاطَعُوْا» are also present, that do not break ties with one another. Anger is a part of human nature; if one becomes angry with a friend, Islam, considering human psychology, has allowed it for three days. To remain estranged and not speak to one another for more than three days can become a cause of hatred and contempt. To avoid this situation, the statement of the Prophet sallallahu alayhi wa sallam is:
«لا يحل لرجل ان يهجر اخاه فوق ثلاث ليال، يلتقيان فيعرض هذا ويعرض هذا، وخيرهما الذى يبدا بالسلام» [صحيح بخاري، كتاب الادب، رقم: 6077]
“It is not permissible for a Muslim to boycott his brother for more than three days; when they meet, one turns away and the other turns away. The better of the two is the one who initiates the greeting (salam).”

➑ All of you, be servants of Allah and brothers to one another:
At the end of this hadith, it is commanded to live as brothers, so that Muslims remain united and strong among themselves. Because all of you Muslims are members of the same community; wherever a Muslim is, he is the brother of another Muslim. A Muslim has certain rights over another Muslim, which are also the demands of Islamic brotherhood: that he does not oppress the other, does not abandon him in need, does not look at him with hatred, and does not lie to him, etc. Although every saying of the Messenger is such that it should always be remembered, this sacred admonition of the Messenger of Allah sallallahu alayhi wa sallam is such that it should always be remembered, and if acted upon, surely the salvation of the Ummah can be achieved. May Allah, the Great and Exalted, grant everyone such courage and strength. «آمين يا رب العالمين!»

Takhrij al-Hadith:
[وأخرجه البخاري 6066، ومسلم 2563، من حديث مالك به]

Jurisprudential Points:
➊ One should always have a good opinion (husn al-dhann) about every Muslim brother of sound creed, unless he is unknown (majhool); it should be noted that the narration of an unknown person is rejected.
➋ All Muslims are brothers to one another, whether they are Arab or non-Arab, Punjabi, Sindhi, Pathan, Balochi, etc. The Messenger of Allah (sallallahu alayhi wa sallam) said: «ألا لا فضل لعربي علٰی عجمي ولا لعجمي علٰی عربي، ولا لأحمر علٰی أسود ولا لأسود علٰی أحمر إلا بالتقویٰ» Listen! No Arab has any superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab, nor does a red-skinned person have any superiority over a black-skinned person, nor does a black-skinned person have any superiority over a red-skinned person, except by piety (taqwa). [مسند أحمد 411/5 ح23885 وسنده صحيح]
➌ If there is a valid legal (shar‘i) excuse, then backbiting (ghibah) is also permissible, such as warning people about a sinner (fasiq) or an innovator (mubtadi‘) so that they may be protected from his evil. Similarly, the same ruling applies to spying on disbelievers (kuffar) for the protection of Muslims and Muslim governments.
➍ The aforementioned hadith contains all rulings regarding Muslim brothers of sound creed. As for disbelievers, hypocrites, innovators, and others like them, it is obligatory to have legal enmity (shar‘i bughd) towards them.
➎ This hadith is the best explanation of verses 12 and 13 of Surah al-Hujurat.

Takhrij:
[بخاري 6066],
[مسلم، البر والصلة / 38],
[تحفة الاشراف 172/10]
The complete hadith in Sahih Bukhari is as follows:
«ولا تحسسوا ولا تجسسوا ولا تناجشوا ولا تحاسدوا ولا تباغضوا ولا تدابروا وكونوا عباد الله إخوانا»
“And do not pry, do not spy, do not artificially raise bids (in buying and selling), do not envy one another, do not harbor malice in your hearts against one another, and do not sever ties with one another. And be, O servants of Allah, brothers to one another.”

Benefits:
➊ Qurtubi rahimahullah said that here, “suspicion” (zann) refers to such an accusation for which there is no cause, for example, to firmly believe in one’s heart that a person is immoral or a drunkard, even though nothing of the sort has been observed from him that would justify such a belief. That is why it is immediately stated: «ولا تجسسوا» “Do not spy.” Because when a negative thought about someone takes root in the heart without any evidence, a person tries to prove it by spying, prying, and eavesdropping. Therefore, Allah, the Exalted, has prohibited this. This hadith closely resembles the verse:
«يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا» [49-الحجرات:12]
“O you who have believed, avoid much suspicion, for indeed some suspicion is sin. And do not spy, nor let some of you backbite others.”
In this verse, there is a very strong emphasis on preserving the honor of a Muslim. Thus, first, it is forbidden to harbor baseless suspicion regarding any Muslim brother, for which there is no cause or reason. If the one harboring suspicion says, “I will investigate to verify my suspicion,” he is told: «وَلَا تَجَسَّسُوا» “Do not spy.” If he says, “Even without spying, I have confirmed this matter,” he is told: «وَلَا يَغْتَب بَّعْضُكُم بَعْضًا» “Do not backbite one another” (i.e., do not say about your brother in his absence what he dislikes, even if it is true of him). [فتح الباري]

➋ There are two types of suspicion (zann). One is “preponderant suspicion” (zann ghalib), which becomes strong due to some evidence or strong indication. Acting upon this is permissible; in fact, most rulings of the Shariah are based on this, and almost all worldly affairs run on this basis. For example, court judgments, witness testimonies, mutual trade, information received via telephone and letters, and the narrations of single reporters (khabar wahid) — in all these matters, the knowledge acquired through careful consideration, investigation, and full effort is also preponderant suspicion, and acting upon it is obligatory. It is called suspicion because there remains a slight possibility of the contrary, for example, the witness’s testimony may not be correct, the informant may be lying, or the narrator may have erred, etc. But this possibility is not considered, because if one were to act on such possibilities, no work in the world could ever be accomplished. Therefore, after making every possible effort, the knowledge acquired through evidence, even if it is preponderant suspicion, must be acted upon.
The second type of suspicion is that which enters the heart without any evidence; due to the lack of evidence, the likelihood of its being true or false is equal in the heart — this is also called doubt (shakk) — or the likelihood of its being true is even less than its being false; this is called delusion (wahm). These forms are blameworthy and must be avoided. «إِنَّ بَعْضَ الظَّنِّ إِثْمٌ» “Indeed, some suspicion is sin” refers to this, and in «إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا» [يونس : 36] “Indeed, suspicion avails nothing against the truth,” and «وَمَا تَهْوَى الْأَنفُسُ» [النجم : 23] “They follow nothing but suspicion and what their souls desire,” the same type of suspicion is mentioned.

➌ As mentioned above, the hadith commands to avoid such suspicion (zann) that is baseless. For example, a person who is outwardly righteous, whose faults Allah has concealed, and who is generally observed to be chaste and trustworthy, and there is no evidence or sign of his dishonesty or sinfulness — to harbor ill suspicion about him is forbidden (haram). However, if there is a real reason or sign for suspicion, then suspicion is not prohibited in that case. That is why Allah, the Exalted, did not prohibit all suspicion, but said: «اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ» “Avoid much suspicion, for indeed some suspicion is sin.”
Imam Bukhari rahimahullah said in his Sahih: «ما يجوز من الظن» “Which suspicions are permissible.” And in this, he mentioned the hadith from Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said: «ما اظن فلانا وفلانا يعرفان من ديننا شيئا» “I do not think that so-and-so and so-and-so know anything of our religion.” Layth said: These two men were hypocrites. End quote. The permissible suspicion here is that for which there are clear signs and evidence.

➍ If a negative thought about someone comes to mind, but a person does not give it a place in his heart, nor pursues it, nor backbites about it, then there is no sin in this. Because the Messenger of Allah sallallahu alayhi wa sallam said:
«ان الله تجاوز لامتي عما حدثت به انفسها ما لم تعمل او تكلم به» [مسلم/ الإيمان 332]
“Allah, the Exalted, has forgiven my ummah for what they think in their hearts, as long as they do not act upon it or speak of it.”

➎ Suspicion is the most false of statements, because when a person harbors suspicion about someone, he decides that the person is such-and-such, whereas in reality, that person is not so. Therefore, this judgment is called a lie, and it is the worst kind of lie because he declared someone bad without any indication or cause, merely on the prompting of his own self and Satan, while there was absolutely no basis for considering him bad.

Takhrij:
«أخرجه البخاري، النكاح، باب لايخطب علي خبطة أخيه حتي ينكح أو يدع، حديث:5143، ومسلم، البر والصلة، باب تحريم الظن والتجسس...،حديث:2563.»©Explanation:
Suspicion has been called the greatest falsehood because a person continues to nurture suspicion and conjecture within his heart, and then brings it to his tongue. Falsehood has no foundation, whereas the one harboring evil suspicion establishes a basis for it in his heart, and its falsehood remains hidden from the listeners. Thus, unlike ordinary lies, it cannot be detected; therefore, it is the greatest falsehood. For this reason, the scholars have declared it to be slander (tuhmah).

And to accuse someone falsely (tuhmah) is a very grave sin.

In other words, suspicion is another name for slander, and slander is a major sin (kabirah).

Therefore, one should avoid it, because in a society where evil suspicion is nurtured, nothing called good opinion (husn al-zann) can flourish, nor can an atmosphere of trust be created among the members of that society. Rather, people will look at each other with suspicious eyes.

In any case, this is not a sign of the construction and development of a society, but rather an indication of its decline and destruction.

In a righteous society, the germs of evil suspicion should not be allowed to grow and flourish.

Benefit:
In this hadith, the instruction is given to avoid evil suspicion. It should be noted that suspicion (guman) is of two types:
➊ First type:
Whatever one thought, one expressed it verbally, and this is a lie. However, if it is spoken for the purpose of investigation and with the intention of correcting the suspicion, then it is neither a sin nor a lie.
➋ Second type:
One forms an evil suspicion about someone but keeps it concealed within oneself; this suspicion will not be considered a lie or a sin. Rather, when suspicion arises, a person remains safe from its evil by keeping it within and swallowing it.
Evil suspicion has been called a lie because it is from Shaytan; compared to a false statement, evil suspicion is a greater lie. We should keep our hearts and minds completely clean from evil suspicion, avoid having evil suspicion about others, and when evil suspicion arises between two people, all matters become corrupted, and Shaytan destroys harmony and unity under the guise of suspicion. Evil suspicion is the root of thousands of evils; one should not harbor evil suspicion in any matter. Also see [تحفته الاحوذي - 120-121/12]