signs of hypocrite-2

7/26/2019 Signs of Hypocrite-2

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Introduction about manners:

-Rasul (salAllahu alayhe wassallam) was sent to teach us manners and to continue ongood manners. He used to say "The best amongst you are those who hae the bestmanners and character." (Al-!uhari)

-#en the $ %illars o& Islam hae two as%ects' one as%ect is related to ibaddah (worshi%)and the other is something that relates to manners. or instance *alaah is not only a wayo& worshi%%ing Allah but also teaches us certain manners. Allah says in the +uran thatsalah &orbids and %rohibits one &rom committing al-&ahsha wal munar (eil).

- *ince manner and morals are an im%ortant as%ect o& Islam it is essential to study them.

,ying (atheb)#%lanation o& !ulugh al-/aram:

Hadith number 0121:3arrated Abu Huraira: Allah4s /essenger (salla allahu alayhe wasalam) said 5There arethree signs o& a hy%ocrite' when he s%eas he lies' when he maes a %romise he breasit' and when he is trusted he betrays his trust.6 (Agreed u%on)Al-!uhari and /uslim re%orted the hadith o& Abdullah ibn 7mar with this addition:5and when he 8uarrels he abuses.6

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TH# HA;ITH

Ty%es o& hy%ocrites:

-There are two inds o& a hy%ocrite:

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7$8in actions in &aith

i& someone is o& this ind someone who &alls under thishe is not considered a a&ir category is a a&ir

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Abdullah bin *alul was the biggest hy%ocrite in /edinah. He betrayed the /uslims andthe and thus he was a a&ir.

A %erson who has one o& the &our characteristic o& a hy%ocrite is not an absolutehy%ocrite but has traits o& hy%ocrite' thus he is a hy%ocrite in actions = >.

A %erson who commits the ? acts mentioned in the hadith aboe continually andhabitually is considered out-and-out hy%ocrite. Ibn @mar said that the


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,ying u%on Allah

57n the ;ay o& Fudgment you will see those who told lies against Allah' their &aces willbe turned blac6 *. DC:G

Attributing to Allah a son or %artner:5urther that He may warn those (also) who say "Allah hath begotten a son"what theysay is nothing but &alsehoodB6 *. 02:?-$

laiming one is a messenger o& Allah:5Jho can be more wiced than one who inents a lie against Allah or said "I haereceied ins%iration" when he has receied none...6 *. G:CD

*%eaing about Allah without nowledge.

57r is that you say o& Allah what you do not nowK6 *. 1:2

,ying u%on the


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D) Jhen one tells a Eoe that is a lie. The


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C/D (/aali ibn ;inaar):He said whoeer lies Allah will cut his tongue with scissors in hell. His tongue will bemade to grow bac again and this %rocess will be re%eated oer and oer.

(@mar) said 5*tay with the truth een i& it will ill you.6 At another %lace he said5or truth&ulness to %ut me in a lower %osition is more beloed to me than to say a lie andac8uire a higher %osition.6

Ty%es o& ,ies:

&'( (atheb) means a regular lie (aryah) means a huge lie (bigger than &'()

How to treat lying:

7ne who recogniPes the seere %unishment o& Allah will sto% this bad deed. (;oes onewant to be nown as a liar in the sight o& AllahK)Tae res%onsibility &or his actions.,eae gatherings o& ain tal and lies.now that eery time someone utters a word Allah has it recorded.ee% in mind that lying is wiced and wicedness leads to hell.Raise children not to lie.,ead by eam%le (do not lie es%ecially in &ront o& children).Instill &ear o& Allah in them.

Jhen a child maes a mistae and comes with the truth ease u% on the conse8uence and%oint out that the truth was said.

E :I& a /uslim &aces a di&&icult situation where he needs to say what is against the truth inorder to %rotect himsel& or someone who is innocent or to sae himsel& &rom serioustrouble is there a way &or him to esca%e the situation without lying or &alling into sinKOes there is a legal way and a %ermissible esca%e that one can mae use o& i& necessary.It is e8uiocation or indirectness in s%eech. Imaam al-!uhaari (may Allaah hae mercyon him) entitled a cha%ter o& his *aheeh: 5Indirect s%eech is a sa&e way to aoid a lie6.(*aheeh al-!uhaari itaab al-Adab (!oo o& /anners) cha%ter 00G).

#8uiocation means saying something which has a closer meaning that the hearer willunderstand but it also has a remote meaning which what is actually meant and islinguistically correct. The condition &or this is that whateer is said should not %resent atruth as &alsity and ice ersa. (This is when someone says something but it4s not what ismeant in one4s heart.)

#am%les o& this:

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-Jhen someone says:/C/7$

The / here is o& 1 inds:/0F : here it means I do 37T hae your money.

/5/ : means I hae (all o&) your money.

This eam%le shows someone can say something mean something ery di&&erent in theheart and een be inter%reted di&&erently.

- G40 (Ibraheem An-3ahi4) was a scholar and %eo%le used to come to hishouse &re8uently. He lied to study and %re&erred not to be bothered by %eo%le' so he toldhis wi&e not to tell %eo%le where he was. Jhen %eo%le came to his door asing where hewas she would re%ly 5Mo loo &or him in the masEid.6 (*he did not lie and say he wasn4tthere but rather Eust suggested a %lace to loo &or him.)

-Jhen an old woman came to the


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came bac too his shoes and went away. The halee&ah ased about him and was toldthat he had sworn to come bac so he had come bac and taen his shoes.Imaam Ahmad was in his house and some o& his students including al-/irwadhi werewith him. *omeone came along asing &or al-/irwadhi &rom outside the house butImaam Ahmad did not want him to go out so he said: 5Al-/irwadhi is not here what

would he be doing hereK6 whilst %utting his &inger in the %alm o& his other hand and the%erson outside could not see what he was doing.7ther eam%les o& e8uiocation or indirectness in s%eech include the &ollowing:I& someone ass you whether you hae seen so-and-so and you are a&raid that i& you tellthe 8uestioner about him this would lead to harm you can say 5ma ra4aytuhu6 meaningthat you hae not cut his lung because this is a correct meaning in Arabic =5mara4aytuhu6 usually means 5I hae not seen him6 but can also mean 5I hae not cut hislung6>' or you could deny haing seen him re&erring in your heart to a s%eci&ic time and%lace where you hae not seen him. I& someone ass you to swear an oath that you willneer s%ea to so-and-so you could say 5Jallaahi lan uallumahu6 meaning that youwill not wound him because 5alam6 can also mean 5wound6 in Arabic =as well as

5s%eech6>. *imilarly i& a %erson is &orced to utter words o& u&r and is told to denyAllaah it is %ermissible &or him to say 5a&artu bi4l-laahi6 meaning 5I denounce the%layboy6 =which sounds the same as the %hrase meaning 5I deny Allaah.6>(Ighaathat al-,ah&aan by Ibn al-+ayyim 0D20 &&. 10G-0Q. *ee also the section one8uiocation (ma4aareed) in Al-Adaab al-*har4iyyah by Ibn /u&lih 00?).

4H%+ (ruling regarding tawriya):7ne should be cautious that the use o& such statements is restricted only to situations o&great di&&iculty otherwise:#cessie use o& it may lead to lying.7ne may lose good &riends because they would always be in doubt as to what is meant.I& the %erson to whom such a statement is gien comes to now that the reality was

di&&erent &rom what he was told and he was not aware that the %erson was engaging indeliberate ambiguity or e8uiocation he would consider that %erson to be a liar. Thisgoes against the %rinci%le o& %rotecting one4s honour by not giing %eo%le cause to doubtone4s integrity..The %erson who uses such a techni8ue &re8uently may become %roud o& his ability to taeadantage o& %eo%le.3awawi said it is marooh.Ibn Abbas said it is %ermissible under cases o& necessity.7thers (lie @mar) say it can be used only when one &ears he will be o%%ressed.SThe best o%inion is it is %ermissible only under the cases o& necessity


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;uring times o& war. or eam%le i& there is an army &ar away and the grou% wants tomeet the enemy. They tell the %eo%le around them they are going somewhere else whenin actuality they are heading towards the enemy.

Reconciliation (I5)when one wants to uni&y or reconcile two /uslims. 7ne can go

to one %arty and say 5so and so says these good things about you or really res%ects youetc.6

The hadith su%%orting this: 5He is not a liar he who unites two.6

-or one to be a good /uslim or caller to Islam they must be a truth&ul %erson.

The e&&ects o& lies on the ;ay o& Fudgment:Allah blacens the &aces o& liars.I& someone is truth&ul Allah will boost them in &ront o& others on the ;ay o& Fudgment.

I& someone is truth&ul Allah will as about their truth&ulness as i& to brag in &ront o& theothers (to mae the truth&ul %erson loo good).

Reasons why %eo%le lie:To stay away &rom trouble.ear o& being e%osed.To obtain a bene&it (%osition Eob %restige etc).To harm others hasad (eny).

J(7"FDKB/ (#ery blessing can be enied).As a bad habit.

The %erson who lies has no &ear o& Allah.In order to entertain others.

L(C/ (a4b ibn /aali):The /uslims and the Rasul (salAllahu alayhe wassallam) went out to Tabu &or a battleagainst the u&&ar. Tabu was ery &ar away and the tri% was long and tiresome. *omeo& the hy%ocrites and three o& the /uslims stayed behind. Jhen the Rasul and hiscom%anions came bac &rom Tabu the hy%ocrites started to tell the Rasul their ecusesas to why they had not accom%anied the Rasul in the battle. The


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In your heart---being truth&ul with Allah. This is when someone changes his li&e to anibadaah and eerything is &or the sae o& Allah.

Truth&ulness in the tongue. The


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hadith o&& by mentioning lying which is agreed by all re%utable scholars that it is haramand then &ollows by taling about maing %romises and trusts. A hadith neer combinessomething that is clearly haram with something that is mubah (%ermissible). *o this inout o& itsel& maes breaing a trust haram.

There are certain %romises that which i& made do not cause harm' while others that docause harm. or eam%le i& one was to %romise to meet someone &or a Eog and doesn4tshow u% or someone who %romises to %ay someone bac and doesn4t the end result isstill the same. The ruling is it is haram.

inds o& ommitments:

To Allah and Islam:

i) Jhen a %erson says the shahada (there is no Mod but Allah and /uhammad (sallaallahu alayhe wasalam) is the /essenger o& Allah) then he is committing himsel& to itwhich means the %erson is obligated to &ollow eerything encom%assed in Islam. This isthe worse ind o& commitment to brea.

Je as committed /uslims also hae to be&riend those that hae made this commitmentto their ,ord and denounce those that haen4t.

Jhen one maes this commitment with Allah he has a coenant with Allah. He%romises to &ollow all his commands including %raying not worshi%%ing any other deitylowering the gaPe %aying Paah etc.

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5And remember Je too a coenant &rom the children o& Israel (to this e&&ect): worshi%none but Allah' treat with indness your %arents and indred and or%hans and those inneed' s%ea &air to the %eo%le' be stead&ast in %rayer' and %ractice regular charity. Thendid ye turn bac ece%t a &ew among you and ye bacslide (een now).6 (1:2D)

+uraysh the u&ar o& /ecca understood this commitment better than us. They told


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Allah says in +uran: ";id I not charge you 7 ye children o& Adam that ye should notworshi% *atan' &or that he was to you an enemy aowedK And that ye should worshi% /e(&or that) this was the *traight JayK6 (DG:G-G0)

To the


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see someone %raying and worshi%%ing something other than Allah. *o he wanted to taeadantage o& the moment and ill the &ire-worshi%%er. Then he remembered the aya inthe +uran:

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ul&ill the coenant o& Allah when ye hae entered into it and brea not your oaths a&terye hae con&irmed them' indeed ye hae made Allah your surety' &or Allah nows all thatye do.(0G:C0)#ery time Ibn /ubare wanted to ill the man he remembered this aya thus%reenting him &rom doing so. Jhen the man &inished his %rayer he said to Ibn/ubare 5Mlory to a religion that %rotects another een in &ighting.6 This man then%ronounced the shahada and became a /uslim.

SAs a /uslim one must &ollow and &ul&ill all the %romises that he maes to others.

To those who did something good to you:

=This includes &ul&illing commitment to both /uslims A3; non-/uslims>

Jhen the Rasul and his &amily members were eiled in a alley *hua4b Abi Taliboutside o& /ecca &or three years there was a man by the name o& Abu !uhtari (

) who wanted to hel% the /uslims. #en though he was a a&ir he tried to assist+G37and ease their su&&erings. Jhen the !attle o& !adr too %lace the Rasul told all thesahaba not to ill Abu !uhtari because o& his hel% %reiously to the /uslims eenthough he was not a /uslim.

Another eam%le is o& Imam Ahmad Ibn Hanbal who memoriPed the +uran at the youngage o& Q or 2 years old. He was taught by many teachers and scholars. or D years hecontinually made dua &or all his teachers. This was because o& his loyalty to them and o&his a%%reciation to them because o& what they taught him. *imilarly Imam Abu Hani&awould not %ut his &eet u% towards his teacher4s house which was about Q blocs away.

There is a hadith where the


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2:1Q 7 ye that belieeB betray not the trust o& Allah and the /essenger normisa%%ro%riate nowingly things entrusted to you.

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?:0Q ontend not on behal& o& such as betray their own souls' &or Allah loeth not onegien to %er&idy and crime:

/X STUXU GU U/TMdR U-XSTUUUUeU4R1T0RUSTU9FU0U*T'R3TF VUL`BT WU0T,TGU 2:$2 I& thou &earest treachery &rom any grou% throw bac (their coenant) to them (so asto be) on e8ual terms: &or Allah loeth not the treacherous.

-XSTU >WX T $U WTUU 'T XW/UY-XSTU VUL`BTX WJX(W-dX*Ud.W(U11:D2 Werily Allah will de&end (&rom ill) those who beliee: erily Allah loeth not anythat is a traitor to &aith or show ingratitude.

How many ty%es o& dece%tion are thereK

In *urat Al-An&aal: 1Q Allah mentions there are three ty%es o& dece%tionincluding to Allah Rasul and that which one is entrusted in.

U1U`;UU'T XRW/UYVURFWGW UU URFWGWXWU TFU/UU4RHWU ;U4R+WF;UU-UW RU U2:1Q 7 ye that belieeB betray not the trust o& Allah and the /essenger normisa%%ro%riate nowingly things entrusted to you.

;ece%tion o&:AllahThis consists o& *hir

RasulThis consists o&:3ot &ollowing the Rasul3ot belieing him.3ot &ollowing accordingly in our %hysical being and li&e.

Jhen one is entrusted with something such as: wealth honor secrets.Jealth: I& a %erson gies you N0 as a trust and a&ter sometime you des%erately needmoney you cannot use his money. Oou cannot een say 5Jell this %erson neer told menot to tae &rom his money6 or 5I will return him later.6Honor: *ecrets: ,eaing out %riate matters o& other %eo%le. I& someone tells another somethingand een doesn4t s%eci&ically say not to tell anyone it still is considered an amana the%erson sa&eguard the secret.

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#am%les o& breaing amana (trust):#%osing your &ellow brother4s sins!etraying his trust,etting enemy o& the /uslims now any o& their secrets

5and when he 8uarrels he abuses.6

A %erson who has this characteristic is one when he argues he:a) hides what4s right and says what4s wrong. Jhen someone reaches this

%oint he should sto% arguing &or &ear that he could &all into a lie.%hysically loses his tem%er. This is o i& it is done ery rarely oer something that relatedto Islam &or eam%le. 7n the other hand &or someone who continuously loses it cursesdegrades and insults then this is what the hadith im%lies.

The net hadith is related to 5and when he 8uarrels he abuses6

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