Giving the Benefit of the Doubt

Giving the Benefit of the Doubt

1988 5 May 20 Giving the Benefit of the Doubt (323) “Believers, avoid immoderate suspicion, for in some cases, suspicion is a crime...”

– (Quran), 49:12)

The Arabic word for suspicion, zann, is broader in its original sense, covering both good and bad opinion. It is, of course, the forming of bad and unfounded opinions that one is cautioned against and, in the case of Muslims, they are certainly encouraged to give each other the benefit of the doubt.

Adverse opinions may legitimately be formed if one has witnessed some actual wrongdoing, this being acceptable according to the Islamic Shariah. But, if there is nothing to go on besides surmise and speculation, the only possible opinion one ought to have is a favourable one. It this is not possible, it is better to suspend judgement altogether.

It is never permissible to have a bad opinion of anyone without tangible evidence to support one’s assumptions. One has to tread so carefully in this regard, that even when one’s suspicions have been strongly aroused, it is better to dismiss them from one’s mind, rather than delve into the matter, for, as the Prophet Muhammad says: “When your suspicion is aroused, do not investigate, but pass the matter over.”

His Companions took this advice seriously, as is evident from the example of Abdullah ibn Masood. One day, it was mentioned in his presence that wine had been seen dripping from the beard of Waleed ibn Uqbah, another of the Prophet’s Companions. Abdullah ibn Masood prevented any further discussion of Waleed’s presumed wrongdoing by saying: “We have been forbidden to spy on one another, and are allowed to take one another to task only about matters which come out into the open.” In a similar vein, Umer, the second Caliph of Islam, is reported to have said: “with reference to statements made by your Muslim brothers, when it is possible to place a good interpretation upon them, do so. One should always avoid taking them in a bad sense.”