Ḥasan (good/beautiful) is that which is in accordance with the command (amr, i.e., divine command or circumstance)... Qabīḥ (ugly/evil) is that which is contrary to the command. (Hujwīrī, 469)
Ḥusn (beauty/goodness) and jamāl (beauty) exist not only in things that are perceived by the senses. For example, it is said: this is a beautiful character, this is beautiful knowledge, this is a beautiful path, and this is beautiful conduct. What is meant by beautiful character are qualities such as knowledge, intellect, chastity, courage, taqwā (God-consciousness), generosity, magnanimity, and other good traits. These attributes are not apprehended by the five senses, but only through the light of bāṣira (inner insight). (Iḥyāʾ, 9)
Ḥusn, like ḥikma (perfection), is a quality of completeness, while qubh is a quality of deficiency, like ẓulm (injustice). Ḥusn is the realization of a desirable aim, such as the death of an enemy, while qubh is the realization of an undesirable situation, such as the death of a friend. These are referred to as maṣlaḥa (benefit) and mafsada (harm/corruption).
Ḥusn, in relation to the immediate (dunyā, worldly life), means praise; in relation to the deferred (ākhira, afterlife), it means reward. Qubh, in relation to the immediate, means blame; in relation to the deferred, it means punishment. (Bughyat, 100)
(See also: jamāl–jalāl)
ḥusn al-khuluq / sign of ḥusn al-khuluq; ḥusn al-istimāʿ: To give the speaker the floor until he finishes, not paying excessive attention to the surroundings, turning one's face toward the speaker, looking at the speaker and being attentive—these are all included in ḥusn al-istimāʿ (good listening).
ḥusn al-taqdīr: Ḥusn al-taqdīr is to maintain moderation in matters of provision, acting with care and balancing between excessive frugality and wastefulness. (Mīzān, 76)