Hypocrisy is a chronic disease and a dangerous moral deviation in the life of individuals, communities and nations. Its danger is great and the hypocrites are the cause of this great evil. This danger is clearly noticeable when the destructive consequences of hypocrisy afflict the entire Ummah (Muslim nation) and the charitable reform movements in particular, as the hypocrite causes their fatal internal destruction, whilst he is safe and unwatched. No one expects his slyness and plotting since he is considered a Muslim whose name, appearance and speech is like that of any other Muslim.
Scrutinising the essence of hypocrisy, you will find it a Satanic combination that comprises severe cowardice, greed for the immediate pleasures of this worldly life, denial of truth and lying. Of course, one can imagine the evil effects of such a combination. The linguistic meaning of hypocrisy implies deception, cunning, showing outward goodness and concealing evil.
Forms of hypocrisy
Many scholars mentioned that hypocrisy is divided into two types:
1- Hypocrisy in Belief: Some scholars call this form of hypocrisy “Major Hypocrisy”. Al-Hafith ibn Hajar, may Allah have mercy upon him, explained it as follows: “It is when the person shows his belief in Allah, His angels, His books, His messengers and the Last Day, but conceals what contradicts some or all of this.” He added: “This was the type of hypocrisy that prevailed during the time of the Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention). In the Qur’an, Allah The Exalted dispraises such hypocrites and brands them as disbelievers. The Qur’an also mentions that they will be destined to be in the lowest depths of Hell. Allah The Almighty Says (what means): {Indeed, the hypocrites will be in the lowest depths of the Fire - and never will you find for them a helper.} [Qur’an 4:145]”
2- Hypocrisy in Action: Some scholars call this form “Minor Hypocrisy”. It is when the person has some of the manners of the hypocrites such as lying and slackness in performing prayers; however, he still believes in Allah The Almighty, His Messenger, sallallaahu ‘alaihi wa sallam, and the Last Day. It was narrated in a Hadith that the Prophet, sallallaahu ‘alaihi wa sallam, said: “The signs of the hypocrite are three: Whenever he speaks, he tells lies; whenever he makes a promise, he breaks it; and whenever he is entrusted with something, he betrays the trust.” In another Hadith, it was narrated that the Prophet, sallallaahu ‘alaihi wa sallam, said: “The most burdensome prayers for the hypocrites are the ‘Ishaa’ prayer and the Fajr prayer. If they were to know what these two prayers include [of goodness], they would come to them, even if they had to do so crawling.”
Dominant characteristics of the hypocrites
Hypocrites are known for many characteristics which we will only briefly mention as elaboration needs many books to expose their real qualities:
1- They say with their tongues what is not in their hearts, as Allah The Almighty Says (what means): {And of the people are some who say: “We believe in Allah and the Last Day,” but they are not believers.} [Qur’an 2:8]
2- They deceive the believers, as Allah the Almighty Says (what means): {They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not.} [Qur’an 2:9]
3- They cause corruption on earth by means of both their speech and their actions. Concerning this point Allah The Almighty Says (what means): {Unquestionably, it is they who are the corrupters, but they perceive [it] not.} [Qur’an 2:12]
4- They mock the believers. Allah The Almighty Says (what means): {And when they meet those who believe, they say: “We believe”; but when they are alone with their evil ones, they say: “Indeed, we are with you; we were only mockers.” [But] Allah mocks them and prolongs them in their transgression [while] they wander blindly.} [Qur’an 2:14-15]
5- They falsely swear in order to conceal their crimes. Allah The Almighty Says (what means): {They have taken their oaths as a cover, so they averted [people] from the way of Allah. Indeed, it was evil that they were doing.} [Qur’an 63:2]
6- Having allegiance towards the disbelievers and supporting them against the believers. Allah The Almighty Says (what means):
{Give tidings to the hypocrites that there is for them a painful punishment - Those who take disbelievers as allies instead of the believers. Do they seek with them honor [through power]? But indeed, honor belongs to Allah entirely. And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together}[Qur’an 4:138-140]
{Have you not considered those who practice hypocrisy, saying to their brothers who have disbelieved among the People of the Scripture: “If you are expelled, we will surely leave with you, and we will not obey, in regard to you, anyone - ever; and if you are fought, we will surely aid you.” But Allah testifies that they are liars. If they are expelled, they will not leave with them, and if they are fought, they will not aid them. And [even] if they should aid them, they will surely turn their backs; then [thereafter] they will not be aided.} [Qur’an 59:11-12]
7- Making efforts to dishearten and disappoint the believers. In this respect, Allah The Almighty Says (what means): {And [remember] when the hypocrites and those in whose hearts is disease said: “Allah and His Messenger did not promise us except delusion,” And when a faction of them said: “O people of Yathrib, there is no stability for you [here], so return [home].” And a party of them asked permission of the Prophet, saying: “Indeed, our houses are unprotected,” while they were not exposed. They did not intend except to flee. And if they had been entered upon from all its [surrounding] regions and Fitnah [tribulation] had been demanded of them, they would have done it and not hesitated over it except briefly. And they had already promised Allah before not to turn their backs and flee. And ever is the promise to Allah [that about which one will be] questioned.
Say, [O Muhammad]: “Never will fleeing benefit you if you should flee from death or killing; and then [if you did], you would not be given enjoyment [of life] except for a little.” Say: “Who is it that can protect you from Allah if He intends for you an ill or intends for you a mercy?” And they will not find for themselves besides Allah any protector or any helper. Already Allah knows the hinderers among you and those [hypocrites] who say to their brothers: “Come to us,” and do not go to battle, except for a few.} [Qur’an 33:12-18]
8- Conspiring against the believers or participating in such matters. The books of history are full of incidents that show their plotting against the Muslim Ummah, and our current situation also proves this fact. The conspiracies of the hypocrites were also the cause of many Mujahids (holy warriors) being captured by the disbelievers and the other enemies of Islam in many places.
9- Referring legislation to other than Allah and His Messenger, sallallaahu ‘alaihi wa sallam, where Allah The Almighty Says (what means): {Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to Taghoot [false judges] while they were commanded to reject it; and Satan wishes to lead them far astray. And when it is said to them: “Come to what Allah has revealed and to the Messenger,” you see the hypocrites turning away from you in aversion. So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allah: “We intended nothing but good conduct and accommodation.” Those are the ones of whom Allah knows what is in their hearts, so turn away from them but admonish them and speak to them a far-reaching word.} [Qur’an 4:60-63]
Such is the state of the hypocrites when they reject the legislation of Allah and His Messenger, sallallaahu ‘alaihi wa sallam, and their hypocrisy is revealed before others. When this happens, they invent false and fabricated excuses and falsely swear in order to acquit themselves. They say: “We did not intend to contradict the Messenger of Allah, sallallaahu ‘alaihi wa sallam, in his judgment; we only meant to settle and reconcile the two parties and we wanted to be good to them both.
Strangely, when they find the judgment in their favour, they accept it; otherwise, they turn away. Allah The Almighty has informed us about this where He Says (what means): {But the hypocrites say: “We have believed in Allah and in the Messenger, and we obey”; then a party of them turns away after that. And those are not believers. And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal]. But if the right is theirs, they come to him in prompt obedience. Is there disease in their hearts? Or have they doubted? Or do they fear that Allah will be unjust to them, or His Messenger? Rather, it is they who are the wrongdoers.} [Qur’an 24:47-50]
10- Defaming the believers and doubting the intentions of the obedient is another of their sly characteristics. Allah The Almighty Says (what means): {Those who criticise the contributors among the believers concerning [their] charities and [criticise] the ones who find nothing [to spend] except their effort, so they ridicule them - Allah will ridicule them, and they will have a painful punishment.} [Qur’an 9:79]
They do not know sincerity or feel in their hearts the true meaning of worshipping Allah The Almighty. Therefore, they think that both the believers and the hypocrites are alike, and that their righteous deeds are only for the sake of worldly gains. In their view, an actress who repents must have received millions in return for this and the Mujahids are simply failures in life who choose to commit suicide.
Finally, it should be noted that the aforementioned characteristics of the hypocrites are just a few of the many other traits. May Allah grant us all refuge against hypocrisy, and protect the Ummah (Nation) from the evil of the hypocrites.
Article source: http://www.islamweb.net/emainpage/
Allah’s Command to people to repent for what they did
Allah the Almighty, said: Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards. [4:17]
Allah says:
Then, verily! Your Lord, for those who do evil in ignorance and afterward repent and do righteous deeds, verily, your Lord thereafter, (to such) is Oft-Forgiving, Most Merciful. [16:119]
Thus although the companions and those who followed them say: “Each disobedient person is an ignorant person,” as has been explained in another place, this saying includes those who know it was unlawful as well.
This is a proof that one is a doer of an evil deed, even though he did not hear the address that clarifies the prohibited action. If he repents of it, Allah the Almighty forgives him and has mercy on him. He does not deserve punishment except after the address has been conveyed and the proof established.
If repentance and asking for forgiveness are for abandoning obligations, and for the action which one commits not knowing it is a sin while committing it, then this clarifies the many things that repentance and seeking forgiveness would cover. When repentance and asking for forgiveness are mentioned before many people, they recall the disgraceful deeds they have done. Common knowledge tells them that such acts are disgraceful, like immoral behavior and open oppression.
As for following religion without knowing it is sinful - with the exception of those who are aware of their falsehood like the religions (creeds) of the polytheists, and the distorted beliefs of the people of the Book - then repentance and asking for forgiveness in such cases is obligatory, even though their followers think that they follow guidance. The same applies to the innovators.
This is why a group of predecessors - Ath-Thawri is one of them - said: Innovation is dearer to Iblis than disobedience. Because one repents from the act of disobedience and it is liable to be forgiven; while the innovator does not repent.
This is the meaning of what has been narrated by a group: Allah the Almighty has withheld repentance from each innovator. Meaning that the innovator will not repent for it, because he thinks that he is following guidance. But if he repents, Allah the Almighty accepts his repentance as He accepts the repentance of the disbeliever.
Whoever says that Allah will not accept the repentance of an innovator at all, he is severely mistaken. As for what is said that: Allah the Almighty does not allow the innovator to repent. It means that as long as he adheres to what he innovated and sees it as good, then he does not repent from it (thinking that he is guided). But if Allah, the Almighty, shows him its evil, (and he repented from it), Allah, the Almighty will accept his repentance in the same way as when the disbeliever sees that he is in error. It is well known that many of those who were innovating in the religion of Allah the Almighty came to know that they were in manifest error and repented from it, and Allah accepted their repentance. None knows their true number but Allah.
When Ibn Abbaas (radiallahu ‘anhu) went to the Khawaarij to debate with them, about half or more of them repented. Such a portion of people who do not know the evil they commit represent a large number of people of the Qiblah, and the number is even greater among other people.
So there are a great many cases of people abandoning what is obligatory, while they do not know that it is obligatory. Then when one comes to know that what he abandoned was something good, part of faith and Tawheed, that it is something for which he was commanded to repent and ask for forgiveness, as he repents for what he had done of evil deeds, (he would repent and ask for forgiveness).
Thus, the repentant repents for what he had abandoned, missed, and neglected of the rights of Allah, the Almighty, just as he repents from what he committed of evil deeds; even if he committed this or abandoned that before the Message reached him. Once the Message reaches him, punishment for abandoning and committing becomes due. As for him being a doer of blameworthy deeds, and abandoning good deeds for which one would be blameworthy, he is still considered repentant as previously clarified; where we mentioned the two views, the view of those who negated the blame and punishment and the view of those who affirmed both the blame and the punishment.
If it is said: “If it is not punishable, it is not disgraceful.” Then the reply can be from two views.
1. It is a cause for punishment, but this depends upon a condition, and that condition is the proof. Allah, the Almighty says:
And you were on the brink of a pit of fire, and He saved you from it. [3:103]
If He did not rescue them they would have fallen. Whoever stands at the brink of the fire, then his destruction depends upon falling into it. The case differs if one is far from the brink, because he is far away from perishing. Thus, those people were close to destruction and torment.
2. They are blameworthy, deficient, and hold a lower position because of this. If it is preordained for them not to be punished, they do not deserve what the safe person deserves of dignity and reward. This is a good punishment in the form of depriving them of good, and it is one of the two forms of punishment.
It is known that everyone who misses a desirable action, misses its reward; but there is a difference between what he misses because he could not obtain it, and what he neglects which he already had. This falls under the category of the sins for which one is not punished.
As for the one whom a Messenger was not sent to during his life, there are some narrations that Messengers will be sent to them at the gathering places on the Day of Judgment, as explained elsewhere.
People disputed about obligation and prohibition. Can these be realised without punishment for abandonment?
Here are the two views:
1. It cannot be achieved; since if it is not punished for, it is as if it were allowed.
2. It can be achieved; since one can be blamed even though he is not punished.
[Excerpted from the book “Seeking Forgiveness” by Taqiuddin Ahmed ‘Abdul-Halim]
An imploration to Allah to send rain
Khutbah By Sheikh al-‘Uthaymeen
O people! Hold Allah in reverence and piety and realise fully the grace of Allah upon you by His sending down rain from the sky, then directing it through springs on the earth and preserving it there for you to draw as required. Had it not been for the mercy of Allah, it would have remained on the surface of the earth and would have become contaminated and therefore resulted in pollution, as He says that which means: “And We sent the fertilising winds and sent down water from the sky and given you drink from it. And you are not its retainers.” (Al-Hijr: 22).
Thank Allah, O Muslims, for His grace, and realise your dire need of water, which is the essence of your life and that of your animals, trees and plants. You cannot do without it even for the twinkling of the eye as Allah says that which means: “Say: ‘Have you considered: if your water was to become sunken [into the earth], then who could bring you flowing water?” (Al-Mulk: 30).
O Muslims! You know fully well the harms resulting from the shortage of water and how this adversely affects the crops, fruits and animals. Some people have to resort to keeping underground reservoirs of water due to the shortage of rain. You Muslims are in dire need of rain and none but Allah can send it down to you. Allah alone listens to the distressed soul when it calls on Him, and it is He who relieves its suffering. He, the Exalted, helps the needy, supports the poor and endows His mercy on the weak. Allah alone has power over all things, and He alone has full knowledge of each and everything. When He bestows a bounty, He does so for a wise aim, and when He withholds it, He does so for another wise aim, and He alone is the One Who understands the finest mysteries and is well acquainted with them.
O Muslims! You must be aware of your neediness for the mercy of your Lord and His support. He alone can relieve you from such distress and none but the Most Gracious and the Most Merciful can save you from your suffering.
O Muslims! You should know that supplication is the essence of worship and that Allah is the Most Generous and the Most Bountiful. If a worshipper raises his hands in supplication, He will surely answer it. Whoever supplicates to Allah sincerely and with firm belief, will never be abandoned; either he will get what he desires, or that better rewards than what he asked for will be reserved for him, or that an evil that was heading his way will be averted from him.
O Muslims! Upon knowing this, raise your hands in supplication and direct your hearts to your Lord, seeking His Help and Support and hoping for His Grace and Generosity. Start your supplication by repenting sincerely and asking Allah to forgive your sins.
O Allah! We ask You on account of the fact that we testify that there is nothing worthy of worship but You; You are Allah, the Eternal, the Absolute; He who does not beget, nor is He begotten; and there is none like You. O Allah! You are full of Majesty, Bounty and Honour, and you are the Living, the Self-Subsisting, and the Eternal. We ask You to renovate our hearts and make them alive with Your remembrance. We ask You to reform our inner being by endowing sincerity and Your love, for You are the Living, the Self-Subsisting, and the Eternal. We ask You to reform our external appearance by guiding us to follow Your Prophet sallallaahu ‘alaihi wa sallam and to act according to Your legal decrees to the extent that we find in our souls no resistance against Your decisions, but accept them with the fullest conviction.
O Allah! We ask forgiveness from you; for You are Oft-Forgiving. O Allah! Send us rain in abundance, and provide us with water and never make us among the disappointed.
O Allah! Relieve us. O Allah! Relieve us. O Allah! Relieve us.
O Allah! Make our plants and crops grow, provide our animals with milk, shower us with the blessings of the heavens and provide us with the blessings of the earth. O Allah! Provide us with water and never make us among the disappointed. O Allah! Make it rain of mercy, and not rain of torture, destruction and drowning.
Muslim brothers! Follow the method of your Prophet sallallaahu ‘alaihi wa sallam in this prayer, for he used to wear his gown inside-out in optimism, hoping that Allah will reverse his condition into that of affluence. It is also a symbol that one has changed his inner condition and embraced and adhered to piety instead of sins. After doing so, the Prophet sallallaahu ‘alaihi wa sallam would face the Qiblah, or direction of prayer, and supplicate to Allah. Then, he would call people to repent pointing out that what had afflicted them was nothing but the outcome of their sins and that they should repent to Allah and beg for His forgiveness at all times.
A grain of corn
“The parable of those who spend their wealth in the Way of Allah is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures’ needs, All-Knower.” (Qur’an 2:261)
Allah, subhanahu wa ta’ala, compared to the one who spends for His sake to the one who sows a grain in the ground, this grain grows and multiplies to give seven hundred grains! Allah multiplies the reward for those who spend in His way just as He multiplies the grain of corn in the ground.
The reward is multiplied in accordance to the belief of the person and his sincerity, and in accordance to the benefits resulting from his spending, and whether his money was spent in the right place. He who spends in the way of Allah with assurance, and with a stable hand as if the money already does not belong to him, and is happy to give it, will see his reward multiplied. In contrast, he who donates his money with a trembling hand and a trembling heart, while his eyes are following it wishing he had never separated from it, will hardly have the same reward.
The one who spends for the sake of Allah only, and not for any worldly profit, is like the one who sows a grain in a fertile land, free from weeds. The plant will grow and fructify whether it receives much or little rain, as Allah said: “And the likeness of those who spend their wealth seeking to please Allah and to strengthen their souls, is as a garden, high and fertile: heavy rain falls on it and it doubles its yield of harvest, and if it does not receive heavy rain, light moisture suffices it.” (Qur’an 2:265)
The mentioning of the heavy rain and the light moisture is a parallel to the large amount and the little amount of money spent in the way of Allah.
On the other hand, a person who donates in charity in order to be seen by others, and always reminds them of his generosity, is like a barren rock covered by a little soil. Rain which usually fructifies good soil, washes away the little soil and exposes its nakedness, as Allah, subhanahu wa ta’ala, said: “O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.” (Qur’an 2:264)
Allah also said: “Would any of you wish to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is stricken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought.” (Qur’an 2:266)
This is an allusion to the person who spends in charity, but not for the sake of Allah, he will not get the reward for his deed while he needs it the most.
Al Hassan al-Basri said: “This is a parable of which few really grasp the meaning. A man is most in need of his garden when he is weak, old and has many young children, and by Allah, one of you is most in need of his good deeds when he is leaving this world!”
