Husn Al-Dhann: The Path To Islamic Optimism

The body you wake up in is not the same as the one you fell asleep in the day before. During the night, a few strands of hair have fallen out. Nails have grown by an imperceptible amount. Countless skin, bone, and muscle cells have died, and countless more have multiplied to take their place.

The changes we experience each day run deeper than just the physical realm. By the grace of Allah , our souls leave our body in the night and are returned to us when we wake up. But the soul which returns is also not quite the same. It has grown and reacted to the events of the previous day. Its maturity level and the way it processes new information has also changed.

This growth, this temporary nature, is an inherent aspect of the dunya. Our souls and bodies change daily, as do our environments, our relationships, our financial status, and every other element of our lives. Allah mentions this countless times throughout the Qur’an:

“And the worldly life is not but amusement and diversion; but the home of the Hereafter is best for those who fear Allah, so will you not reason?” [Surah Al-An’am: 6;32]

And yet, we become so deeply attached to that which we know is temporary. The nature of man is such that he naturally wants to plan. He wants to optimize, control, and build the future according to his own specifications. He doesn’t do well with uncertainty; when the smallest piece of his intricate plan goes awry, he falls into panic. How quickly does he forget the statement of Allah ? Our Lord is the best of planners.

One of the most difficult things to do as a Muslim is to take a step back. When we desire control and do not have it, we know that the One who is always in control has our best interests in mind. Bad things may happen in the present. But we know that Allah is Ar-Razzaq, the Provider, and He will provide us with our needed sustenance. We know He is Al-Hakim, the Just, and He will let no slight against us go unanswered. He is Al-Basir, the All-Seeing, and He watches every moment of our struggle.

What is Husn Al-Dhann?

Husn Al-Dhann, literally translated, means “thinking good thoughts”. It is a practice we are encouraged to maintain with our Muslim brothers and sisters: to always see the best in them. When we see another Muslim doing something good, something righteous, we think highly of them for it. And when we see them seemingly doing something wrong, we make excuses for them. We do our best not to have negative opinions of our brothers and sisters, even when our eyes tell us something is amiss.

Maintaining Husn Al-Dhann is an excellent way to improve our interactions with others. From a spiritual perspective, it helps prevent awkward scenarios involving false accusations of sin or losses of trust. Slander is a major sin in Islam, but by being a person of Husn Al-Dhann, we protect ourselves from imagining topics to slander others about. Beyond that, maintaining Husn Al-Dhann simply makes us kinder people. If we’re always making excuses for others, if we’re truly looking at the best in them, our interactions with our brothers and sisters will shine. By focusing on what others do right rather than what they do wrong, we will uplift those around us and be a source of strength for our companions to overcome their own weaknesses.

Applying Husn Al-Dhann to Allah

Husn Al-Dhann is something we are encouraged to display in every aspect of our lives, with all of our Muslim brothers and sisters. It is strange, then, that we often fail to extend to the Creator the same courtesy that we give to the created. We make excuses for the failings of our brothers and sisters, but when life events don’t go our way, or a du’a is not answered how we expect, we turn on Allah and fall into pessimism. We believe that Allah doesn’t love us, or that he is not listening to our prayers. Though we may know in our minds that Allah . It means remaining in a state of gratitude and humility when things go our way, and seeking out kernels of goodness when they don’t. It means being consistent in our dua’s, even when we do not see them being answered.

“And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.” [Surah Al-Baqarah: 2;186]

Allah has promised the believers that He listens and responds to them. He has also given us many opportunities for du’a that are not rejected, including while traveling, while fasting, and during the rain. What He has not promised us, however, is an answer exactly to our own specifications.

“Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.” [Surah Al-Baqarah: 2;216]

Part of Husn Al-Dhann is accepting that Allah sees the full picture and we do not. Perhaps the job we so desperately pray for will lead to a haram source of income. Maybe the person we desire so deeply to marry will instead cause us sadness and strife. Often, when we hyper-focus on a single solution to our problems, we lose track of the bigger picture. Allah may offer us something that is better for us, but because we have tied our happiness to this one specific element of the dunya that we want, we cannot even take advantage of this alternative blessing.

A reliable method of avoiding this is to not to be too specific in our du’as. Rather than asking for a specific job, ask Allah for provision. Rather than asking for a specific person, ask Allah for a righteous family. Doing so still addresses our problems without locking us into a single solution. A perfect example of this is Musa . In Surah Al-Qasas, we see Musa lose everything he had grown up with: his home, his wealth, his adoptive family, his entire people. However, at his lowest moment, he does not ask for any specific thing. He does not beg Allah for food, shelter, or protection. Rather, he says:

“So he watered [their flocks] for them; then he went back to the shade and said, ‘My Lord, indeed I am, for whatever good You would send down to me, in need.’” [Surah Al-Qasas: 28;24]

This is an encapsulation of Husn Al-Dhann in Allah . Despite the tests he has been put through, Musa believes that his Lord wants what is best for him. When he asks, he simply asks for provision, and leaves the rest in the hands of Allah . And look what provision he receives! Shortly afterward, he gets married, gains employment under Sho’ayb , and settles down in a new place. Allah knew what he needed and gave it to him without him even asking!

The concept of Husn Al-Dhann in Allah may be best summarized by an adage often taught to elementary school children: you get what you get, and you don’t get upset. We have no right to become angry with Allah when our plans fail; in life, we get what we get, and we say alhamdulillah. Alhamdulillah for that which is good, as it is a blessing from Allah , and alhamdulillah for that which is bad, as it means we are being honored with a test. It is said that when Allah wants to raise the status of a believer, He does two things: He puts a test in their life, and He places patience in their heart. We see this play out time and time again in the stories of the Prophets. By taking everything in life as an opportunity from Allah , we lock ourselves into an optimistic mindset that constantly brings us closer to our Lord.

Husn Al-Dhann Among the Sahabah

When reading stories of the Sahabah, it is immediately evident that each one of our righteous predecessors experienced the early days of Islam wildly differently. While each of the Sahabah underwent their own deep tests, these tribulations often manifested in different realms of life. Some Sahabah underwent brutal physical torture. The experiences of Khabbab , for example, sound like a description of Jahannam in worldly life. When Khabbab’s master found out that he had converted to Islam, she covered his back in burning coals, burning and scarring him. This mutilation was so severe that the flesh on Khabbab’s back fully melted off, and he was permanently disfigured for the rest of his life.

Many other Sahabah did not have to endure such immense physical torture, instead facing tests of finance, family, or community. Some, certainly, were tested more harshly than others. But among the Sahabah, there was no sense of jealousy, no sense that the perceived “ease” of a certain person’s test was somehow unfair. The men and women of early Islam instead fostered an environment of mutual support, where the intricacies and issues of life were dealt with as-is. This, again, represents a form Husn Al-Dhann: having faith that one’s tests are tailor-made for them.

Conclusion

Ultimately, being a person of Husn Al-Dhann means that one practices a type of Islamic optimism. Such a person is consistently uplifting of their brothers and sisters, focusing on their best and brightest qualities. This person is also unwaveringly trusting in Allah , no matter what tribulations arise in their life.

The Qur’an and Sunnah provide an “emotional first aid kit” that we can utilize as we aspire to be this person. The stories contained therein offer a wealth of advice to guide us through difficult situations. Learning more about those who overcame similar tests in the past is key to assisting us through our tests of the present. Additionally, expanding our knowledge of Allah’s Mercy, Love, and Provision can provide hope in trying times. Connecting with religious texts and the stories of our predecessors strengthens the faith that is at the core of Husn Al-Dhann. As the oft-quoted verse promises us, hardship is, without fail, accompanied in some way by ease.

As we deal with the inevitable challenges of the dunya, we can take solace in the fact that our Lord wants only that which is best for us.

 

Related:

– When Problems Have No Solutions: Making Peace With Endless Trials

– The Story of Yunus: Lessons of Trials, Dawah, and Patience For Our Lives Today