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Munafiq for correcting others?

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#1 [Permalink] Posted on 1st June 2014 20:29
Salaams brothers.

If someone who does not say his salah 5 times a day, but reminds and encourages others to do so then are they sinning?

Or if someone reminds one not to listen to music, but does so himself?

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#2 [Permalink] Posted on 1st June 2014 20:36
If someone asks if one should pray or if music is haram then one has to say yes. There is no other possibility for a muslim here except saying yes. One should consider this issue this way around.
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#3 [Permalink] Posted on 1st June 2014 21:51
Hadith Explanation

Practice What You Preach

The Prophet (sal Allahu alaihi wa sallam) said: "A man will be brought forth on the Day of Resurrection and thrown into the Fire. Then his entrails will be spilled out into the Fire, and he will be forced to walk around and around like a donkey in a mill. The people of Hell will gather around him and will say, 'O So-and-so, what is wrong with you? Did you not enjoin us to do good and forbid us to do evil?' He will say, 'I used to order you to do good, but I did not do it myself, and I used to forbid you to do evil, but I used to do it myself.' Then he will walk around and around like a donkey in a mill." [Bukhari]

This hadith warns us to practice what we preach. If a person helps to bring others into Allah's obedience he/she will be rewarded equally for all the good deeds the other person does and all the bad deeds that the other person refrains from. Some people think that with all the credit they might be getting they do not need to bother with their own conduct. The above mentioned hadith describes clearly what the end is of those who neglect themselves.

Since each person is liable to sin, should one then not tell others to be obedient to Allah (subhana wa ta'ala)? No. Whoever believes in the Last Day, Jannah and Jahannum, cannot heartlessly allow others to go to their ruin. A Muslim is a well-wisher of others and Allah (subhana wa ta'ala) has commanded him/her to enjoin good and forbid evil, work towards the same end, and repent for one's inevitable shortcomings. When a Muslim tells others how to behave he/she will automatically have to check his/her own behaviour, so that the fingers pointed back are minimal. Thus, enjoining good and forbidding evil works to cleanse both parties.
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#4 [Permalink] Posted on 1st June 2014 22:07
Imam Ali wrote:
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No this is not Nifaaq

Not praying = Sinful for not praying.
Encouraging = reward for encouraging if Allah wills.

Two separate things. If he believes it's not important nor Fardh then that's another territory. But one should not mistake genuine sound advice with hypocrisy.

I recommend speaking to a scholar and they'll explain in detail to understand the difference.
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#5 [Permalink] Posted on 1st June 2014 22:14
Surah Baqarah
44. Enjoin you Al-Birr (piety and righteousness and each and every act of obedience to Allah) on the people and you forget (to practice it) yourselves, while you recite the Scripture [the Taurat (Torah)]! Have you then no sense?

--This ayat [2:44] was speaking to the Jews but it also applies to us, Muslims
--we follow the ayat and not the reason it came down
--even though it was revealed for Jews, the general meaning must be taken

O you who believe! Why do you say that which you do not do? (61:2)
--[61:2] was revealed specifically for Muslims

Practice what you Preach
Most hateful it is with Allah that you say that which you do not do (61:3)
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#6 [Permalink] Posted on 1st June 2014 22:29
Quote:
Allah subhanahu wa ta'ala says in Surah as-Saf يَأَيُّهَاالَّذِينَ ءَامَنُوالِمَتَقُولُونَ مَالَاتَفْعَلُونَ (ya ayyuha allatheena amanoolima taqooloona ma la tafAAaloon) كَبُرَمَقْتًاعِندَاللَّهِ أَن تَقُولُواْمَالَاتَفْعَلُونَ (kabura maqtan AAinda Allahi antaqooloo ma la tafAAaloon) - Believers, why do you profess that which you do not practice? كَبُرَمَقْتًاعِندَاللَّهِ (kabura maqtan AAinda Allahi) - it's the most detestful thing to Allah subhanahu wa ta'ala that you profess that which you do not practice. So, in this ayah, Allah subhanahu wa ta'ala is warning against saying what we don't practice, or just doing things that we don't really preach, and so on. This is a very dangerous thing, specifically when you say things that you know you don't practice yourselves. When you invite people to qiyam al-layl and you don't do qiyam al-layl yourself. You ask people to fast on Monday's and Thursday's, and you don't do that yourself. You tell people to wake up for Fajr, and you're always oversleeping for Fajr. Then you start feeling and wondering if this is hypocrisy. How can we balance activism with a personal schedule in our lives?

Alhamdulilah, Allah created us as human beings, not angels, and we cannot accept ourselves to be perfect. The only example of perfection that we should look for is the human perfection. Human perfection is that you expect mistakes and errors, and the way you fix that error is by repenting to Allah subhanahu wa ta'ala. Part of the human perfection is the struggle over and over again. In one of our presentations, we spoke about trials. You're going to be in constant trials, and you will deal with challenges. I don't want you to be disheartened by this feeling of hypocrisy. This feeling of hypocrisy is really coming from shaytaan. He's very clever. As the Prophet (salla Allahu alay-hi wa-salam) described shaytaan by saying that the wolf preys only on the stray sheep. Meaning, shaytaan is just like the wolf that looks into the flock, and they see the weakest and they try to pry in between to make one of these sheeps go astray, and then they attack it. That's exactly what shaytaan is trying to do with you. He's trying to take you away by those feelings of �doubts in your mind and your heart. "I'm a hypocrite, I'm not genuine, I'm not this or that..." Eventually, it will lead you to stop doing that good deed that you're doing.

Shaykh al-Islam Ibn Taymiyyah (rahimahullah) was asked about this ayah, and he gave a beautiful understanding for this. He says, this ayah was applied to those who lie about what they do, so it's pure hypocrisy, meaning you keep preaching something, and deep in your heart you're happy with not really doing what you preach. Meaning, people are happy with their sins, happy with their bad life style, and so forth, and they only show off their good deeds. This ayah applies to those type of people. But if you're that person who is struggling so much to maintain a good and healthy spiritual lifestyle, but on the way they trip here and there, they fall and make mistakes, and they keep struggling.

The Messenger of Allah (sallAllahu alayhi wa salam) said if you are pleased by your good deeds, and you're saddened by your bad deeds, that's a sign of belief in Allah subhanahu wa ta'ala.
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#7 [Permalink] Posted on 1st June 2014 22:43
Yasin wrote:
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Salaams Maulana sahib.

So, if a person gives sound advise, but chooses not to act upon itself him then this IS nifaq?

If a person offers genuine advise, but makes the intention to act upon it, but struggles then this is NOT nifaq?
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#8 [Permalink] Posted on 1st June 2014 22:45
Some Signs of a Hypocrite in Islam

Abdullah ibn 'Amr (RA) says that Rasulullah (SAW) said: "Four traits whoever possesses them is a hypocrite and whoever possesses some of them has an element of hypocrisy until he leaves it: the one who when he speaks he lies, when he promises he breaks his promise, when he disputes he transgresses and when he makes an agreement he violates it." (Muslim and Bukhari)

1) �Other wordings of this same hadith: "The signs of the hypocrite are three: when he speaks he lies, when he promises he breaks his promise and when he is entrusted he betrays the trust." (Bukhari and Muslim)

"...even if he prays and fasts and imagines that he is a Muslim." (Muslim)
2) Nifaq (hypocrisy): in the Arabic language means the general category of deception, scheming and presenting an outward appearance of good while concealing its opposite.
3) In the Shari 'a, nifaq is of two types:
a) Greater (An-Nifaq Al-Akbar): To present an outward appearance of belief in Allah, his Angels, his books, his messengers, the last day, etc. while concealing within that which negates all or some of that. This is the hypocrisy which Rasulullah (SAW) confronted during his life and the ones who Allah said in the Qur'an that they are in "the lowest depth of hell-fire".
b) Lesser (An-Nifaq Al-Asghar) or hypocrisy of action: To present an outward appearance of good and good deeds while concealing within that which negates that. This form of hypocrisy is built on the 5 things mentioned in the hadith at hand.
4) �The actions in this hadith are all part of lesser hypocrisy: One who has these character traits in interaction with other people is most likely to have them with regard to Allah and his Prophet's (AS's). That is why the existence of them is a 'sign' of the existence of greater nifaq.
5) Lying. Al-Hassan Al-Basri said: "Nifaq is the difference between the inner and the appearance, between statement and action and between entering and leaving and it used to be said that the foundation of nifaq upon which it is built is lying."
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#9 [Permalink] Posted on 1st June 2014 22:49
Imam Ali wrote:
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As far as I understand the thread and your questions, if someone tells people to do something and refrains from doing it them selves, then that is hypocritical!

If one intends to do good by also reminding others of doing it hoping that they themselves will feel the guilt is another issue. Deep down they know what right and what's wrong then again it's a different issue if they able to practice upon it or not.



The OP for me meant that the person is being hypocritical, hence my posts thereafter.
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#10 [Permalink] Posted on 1st June 2014 23:05
abu mohammed wrote:
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Hmmm, so one should refrain from giving advise when approach or not unless he himself indulges in it?
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#11 [Permalink] Posted on 1st June 2014 23:07
Wrong thread.
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#12 [Permalink] Posted on 1st June 2014 23:35
Sayyiduna Abu Sa'eed al-Khudri (may Allah be pleased with him) said: The Messenger of Allah (may Allah exalt his mention and grant him peace) said,

"Whoever of you sees an evil must then change it with his hand. If he is not able to do so, then [he must change it] with his tongue. And if he is not able to do so, then [he must change it] with his heart. And that is the slightest [effect of] faith." (Saheeh Muslim).

Does This Command Extend To Evildoers?


Mulla 'Ali al-Qaari (may Allah have mercy upon him) stated that the address in this hadeeth extends to "men, women, slaves, the impious or a boy who can distinguish [between right and wrong]." [1]

This leads to a very important point: one does not have to be completely pious and free of sins in order to enjoin good and forbid evil. Yes, it is true that the more pious a person is, the more he may be positively responded to when preaching to others. However, that does not mean that such is a requirement for ordering good and eradicating evil. An impious person who commits a great deal of sin has every right to, for example, take wine out of another person's hand and throw it down the drain, given the proper conditions.

Some people are confused on this issue because of a misunderstanding of specific verses of the Qur'an or hadeeth of the Prophet (peace be upon him). For example, one verse quoted in this regard is:



"Do you enjoin righteousness upon mankind while you yourselves forget (to practise it)? And you are readers of the Scripture! Have you then no sense?" (Soorah al-Baqara, 2:44)

This verse is used as a proof that a sinner should not or has no right to ask others not to perform sins or to prevent them from doing so. Many times this verse is used by the person himself to explain why he does not involve himself in that responsibility. He says, "I cannot order good and forbid evil because I myself am not a good Muslim. When I become a good Muslim and stop committing sins, then I will order good, forbid evil and so on. This is according to Allah's command in the Qur'an..." and then the above verse will inevitably be recited.

This argument is further enhanced with reference to the following hadeeth of the Prophet (peace be upon him): "A man will be brought and thrown into hell and he will circumambulate like a donkey of a flour grinding mill. The people of Hell will gather around him and say, 'O so and so, didn't you order others to do good and forbid them from evil?' The man will reply, 'I used to order others to do good but I myself never used to do it, and I used to forbid others from evil while I myself used to do it.'" (al-Bukhari and Muslim)

The misconception related to this verse and hadeeth seems to stem from a lack of complete understanding of the fiqh of ordering good and eradicating evil. [2]

From the Qur'an and Hadeeth it is clear that, with respect to ordering good and eradicating evil, every individual Muslim has the following four obligations:

(1) He must order himself to good.

(2) He must prevent himself from doing evil.

(3) He must order others to do good.

(4) He must restrain others from doing evil.

These are four mutually independent obligations. They must not be confused or mixed with each other. If a Muslim is not fulfilling one of those four obligations, does that mean that he should compound his error by not performing one or all of the other three obligations? If someone is not being honest, he is failing with respect to the first obligation of ordering himself to do good (be honest). If he sees someone killing an innocent man, should he not do anything to stop him while saying to himself, "I am not a pious person because I am not honest so I have no right to stop that murderer"? Or if he sees somebody else lying (the same sin he commits), should he say to himself, "I also lie so I shouldn't say anything to him"? Perhaps the following example will make things most obvious. Suppose a man drinks alcohol. Suppose he then sees his son drinking alcohol. Doesn't he still have the obligation to advise his son and tell him not to drink, even though he himself drinks?

If he does not do so, he will simply be compounding his sins. He neither stops himself from sins nor does he stop others from doing wrong. He is committing a mistake on top of another mistake.

What about the verse quoted above? Doesn't that verse condemn the person for keeping others from doing wrong while he himself does wrong? Yes, that is true. That is what the verse states. But what is the exact act that Allah is condemning the person for? Is Allah censuring the person for ordering others to do good? Is it conceivable that Allah would punish anyone for ordering good or stopping evil? Obviously, that is inconceivable. That is not the act that Allah is condemning.

Allah is not blaming the person for ordering others to do good or for keeping them from evil (obligations 3 and 4 listed above). But what Allah is blaming the person for is that he himself is not performing the good deeds or keeping himself from evil (obligations 1 and 2 mentioned above). [3]

These different obligations must not be confused as confusion in this matter could lead to disastrous results in both this life and in the Hereafter. Simply because someone may be failing in performing some of his obligations does not mean that he no longer has the obligation of guiding to the straight path or correcting others when they do wrong. [4]

Imaam Ibn al-Jawzi (may Allaah have mercy upon him) said, "Iblees has convinced some worshipers not to forbid evil on the basis that only righteous people ought to do so. They say: 'I am not worthy because I am not righteous enough, so how could I impose on others?' This is wrong, for he should forbid others from committing sins, including sins that he, himself, is committing. However, it is better if he stops committing this sin and then forbids others. His admonishment would be more effective in this way." [5]

Notes:

[1] Mirqaat al-Mafateeh Sharh Mishkaat al-Masaabeeh, vol. 9, p. 329

[2] For an excellent discussion of this misconception, see: Fadhl-Ilaahi, Shubhaat Haul al-Amr bil-Ma'roof wan-Nahi an al-Munkar (Gujranwala, Pakistan: Idaarah Tarjumaan al-Islaam, 1991), 00. 20-24. Also see an-Nawawi, Sharh Saheeh, vol. 2, p. 22

[3] Tafseer Ibn Katheer, vol. 1, pp. 90-92; Tafseer al-Qurtubi, vol. 1, p. 366; Taiseer al-Kareem ar-Rahmaan fi Tafseer Kalaam al-Mannaan (Riyadh: Muassasat as-Saidiya, n.d.), vol. 1, p. 82

[4] Commentary on the 40 Hadith of Imam an-Nawawi (may Allah have mercy upon him), vol. 2, pp. 986-988

[5] Talbees Iblees (Devils Deceptions), Chapter 9, pp. 254-255
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#13 [Permalink] Posted on 2nd June 2014 00:52
Imam Ali wrote:
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Not necessarily!
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#14 [Permalink] Posted on 2nd June 2014 01:11
abu mohammed wrote:
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Maybe if it's me, akhi, but I you said it yourself " if someone tells people to do something and refrains from doing it them selves, then that is hypocritical."

I'm going to read brother Seifeddine-M's post tomorrow, Insh'Allah.
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#15 [Permalink] Posted on 2nd June 2014 01:18

السلام عليكم و رحمة الله و بركاته

From Ma'ariful Qur'an, Tafsir of Surah as-Saff:


Difference Between a Claim (Da'wa) and Preaching (Da'wah)


It is learnt from the foregoing discussion that these verses are related to false claims (Da'wa) to do something in future without intention to do it, which incurs Divine displeasure and indignation. This verse is not related to a situation where a preacher invites others to do something, while he himself does not do it. The rules of this situation are mentioned in other verses and Ahadith. For example: (Do you bid others to righteousness while you ignore your own selves) [2:44] This verse puts to shame such preachers who do not practice what they preach. The import of this verse is that when they are preaching to others, they should preach to themselves with greater force, and if they are calling other people to do good deeds, they too should practice them.
All this does not imply that if a person has been lax in the performance of good deeds, he should abandon preaching to others. Or if he has been indulging in any kind of sin, he should not forbid others from indulging in such sins. It needs to be borne in mind that the performance of a righteous deed is one form of virtue, and urging others to perform this righteous deed is another form of virtue in its own right. Obviously, if one has abandoned one form of virtue, it does not necessarily follow that he should abandon the other form as well. It is possible that through the blessing of the preachment, the preacher might develop the ability to perform the righteous deed. This has been experienced widely and on a large scale. However, if the deed belongs to the category of wajib or sunnah mu'akkadah, it is obligatory, in the light of the verses, to continuously show remorse and regret on one's not practicing it. And if the action belongs to the category of mustahabbat, it is mustahab [rewardable] to show remorse and regret.

classicalislamgroup.com/index.php?view=tafseer/s61-v1to9-3
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