Six types of Hypocrisy


New Question in QRAC

“Ok this was on a wall I joined for New Reverts. I asked if this was in the Qur’an and have gotten No reply. Is this just someones belief?…..

Hypocrisy is of Two Types: With Respect to Belief and with Respect to Actions

Hypocrisy with respect to beliefs is of six types. The one who is guilty of any of them will be in the lowest pit of the Hellfire. These are:

(1) Denying or disbelieving the Messenger (peace be upon him).
… (2) Denying something that the Messenger (peace be upon him) presented or taught.
(3) Having hatred for the Messenger (peace be upon him).
(4) Having hatred for something the Messenger (peace be upon him) presented.
(5) Being pleased if the religion of the Messenger (peace be upon him) is diminished or weakened.
(6) Being displeased if the religion of the Messenger (peace be upon him) is strengthened or victorious.”

My reply: Here are some ayats which basically could be used to justify the list of 6 points , though I doubt the Quran limits “hypocrisy” or “disbelief/rejection/ingratitude” to only 6 types. I think it’s a nice idea to try to learn what kind of things are good things to do and bad things to avoid from the Quran but oversimplifying it to say there are 3 things that guarantee heaven and 6 that guarantee hell and things like that can be misleading and inaccurate (but I’m known to be picky and I over-analyse stuff so I’m bound to say that, but it is quite common to hear people saying things like this in Trad Islam (ironically, oversimplifying how easy it is to get into heaven – 3 things to guarantee no punishment in the grave, 1 thing to do at a certain time to make it as though you did it all your life, 2 words you can say 70 times to make your wishes come true etc etc and then all the other things that are completely the other extreme to over-complicate everything and make it so you will go directly to hell if you die with 1 drop of urine on your clothes, none of your prayers get accepted cos you pronounce it wrongly, having to become OCD about counting, rituals and making a conscious effort at all times to know which hand or foot you are doing what with, and even when you are asleep to know what side you are sleeping on so the shaytan cannot urinate in the wrong ear and all that mumbo jumbo!!).

If you do any one of the things on this list for example (and inshaaAllah you won’t!) of the supposed 6 types then (according to that list) you will automatically go to the lowest pit of the hell fire if the statement is true. What if 1 person broke 1 rule and another broke all 6? Allah is the Best Judge. (10:109) so you would expect that if there are higher pits and lower pits of hellfire then the one who broke all 6 rules would be in a lower pit than the one who only broke one rule and that’s not even taking into account good deeds which cancel out bad deeds, Allah’s abundant fountain of mercy and forgiveness and the subjectivity of the phrase “the religion of the messenger” (did he really teach Traditional Islam as we know it (Quran plus hadiths), or did he only recite what is revealed to him (18:27 and 7:203 and 10:15 and 11:12 ). I’m just thinking out loud on this!

Number 2 on the list is also subjective, depending on how you interpret a verse. Like if I say I understand “Ayat” to mean “sign” , am I rejecting that it means “verse”?! (told you, I’m picky about these things!) And there is a HUGE difference between denying the messenger’s authority to deliver the Quran and denying Other People’s interpretation of the recited Noble Words 🙂

I think the point I would like to make here is that if you say you think the hadith collections are dodgy, then ppl might assume you are automatically rejecting the messenger and call you a hypocrite (munafiq) or rejector (kafir) and give you this list (or something like it) to scare you. This article is good to clear up the misconception that being skeptical of the hadith collections authored by mortal man Bukhari and co is NOT the same as rejecting the messengers and the messages and examples contained in ALL the ayats in the Whole Quran. : http://www.quranists.net/2011/04/29/prophetic-examples-from-the-quran/

I have just put the Quran refs and some notes I made. These are just from my own understanding to re-iterate that these verses could be used to back up the sentiment of the list and indeed the things on the list are things to be avoided inshaaAllah (from my understanding anyway)

4:42 about rejecting and disobeying the messenger

38:14 consequence of disbelieving the messenger

33:21 messenger as an example

59:8 wayanṣurūna = helping

58:22 ḥādda = oppose

57:25 yanṣuruhu = helps him

7:157 yattabiʿūna = follow wanaṣarūhu = and help him

33:56-33:57 (the difference between supporting and reaching out to help the messenger and annoying/hurting him)

58:5 yuḥāddūna = oppose

57:19 (note it says “ayats” which are in the Quran not hadith collections)

48:13

47:32 washāqqū = oppose

40:22

4:150 – 4:152 (about making a distinction between messengers – why say Mohammad has a hadith collection and not allow the other messengers to have hadith collections? – isn’t that making a distinction?)

4:136 – the perfect place to say “whoever rejects the hadiths that Bukhari collected” (but it doesn’t)

10:104 shakkin = doubt dīnī = my deen

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The sole duty of the Messenger


Here is a thread on Refuting Quranists and Modernists Page

where they said: “For when the Qur’an makes statements like “nothing but …” they should not be taken in an absolute and literal sense but some common sense should be used in interpreting them.”

And here is my reply:
“Please do not take the following verses out of context. The point I wish to make is the structure of the sentences (in Arabic) :

” NOT (something) EXCEPT (something) “

Like : LA Illaha ILLA Allah ( NOT there is a god EXCEPT Allah)

then read the following :

5:92 And obey God and obey the messenger, and be aware. If you turn away then know that it is the duty of the messenger to deliver clearly (annama (ONLY) AAala (UPON) rasoolina (OUR MESSENGER) albalaghual (THE DELIVERY) mubeen (CLEAR)).

5:99 The messenger is only to deliver (Ma (NOT) AAala (UPON) alrrasooli (THE MESSENGER) illaa (EXCEPT) lbalaghu (THE DELIVERY)). And God knows what you reveal and what you conceal.

24:54 Say: “Obey God, and obey the messenger.” But if they turn away, then he is only responsible for his obligation, and you are responsible for your obligations. And if you obey him, you will be guided. The messenger is only required to deliver clearly. (ma (NOT) AAala (UPON) alrrasooli (THE MESSENGER) illaa (EXCEPT) lbalaghu (THE DELIVERY) almubeena (CLEAR))

16:82 So if they turn away, then you are only required to deliver clearly. (fa-innama (THEN ONLY) AAalayka (UPON YOU) albalaghu (DELIVERY) almubeenu (CLEAR))

29:18 “And if you disbelieve, then nations before you have also disbelieved.” The messenger is only required to deliver clearly. (wama (AND NOT) AAala (UPON) alrrasooli (THE MESSENGER) illa (EXCEPT) albalaghu (THE DELIVERY) almubeenu (CLEAR))

16:35 And those who set up partners said: “If God had wished it, we would not have served anything besides Him; neither us nor our fathers; nor would we have forbidden anything without Him.” Those before them did the exact same thing; so are the messengers required to do anything but deliver with clarity? (fahal (THEN IS THERE) AAala (UPON) alrrusuli (THE MESSENGERS) illa (EXCEPT) albalaghu (THE DELIVERY) almubeenu (CLEAR))

36:17 “And we are only required to give a clear delivery. Wama (AND NOT) AAalayna (UPON US) illa (EXCEPT) albalaghu (THE DELIVERY) almubeenu (CLEAR)”

64:12 Obey God and obey the messenger. And if you turn away, then it is only required of Our messenger to deliver clearly. (fa-innama (THEN ONLY) AAala (UPON) rasoolina (OUR MESSENGER) albalaghu (THE DELIVERY) almubeenu (CLEAR))

So debating about what “Albalaghu alMubeenu is” would be the next step . Don’t forget 33:21 “oswatun hasanatun” Of course from the Quranist perspective the Good Example is believed to be contained in the Quran, not in the Bukhari collection. “

Why does it say, “and obey His messenger”?


Kashif Ahmed Shahzada’s, The Quran’s Sole Authority, is the most comprehensive refutation of the traditionalist claim that hadith and sunnah are a requirement for islam. The work proves that the quran is the only source of divine guidance and that the messenger was bound by the message.

8/20 O you who believe! Obey Allah and His messenger and do not turn back from him while you hear.

As pointed out by Kashif Shahzada, the singular pronoun ‘him’ instead of the plural ‘us’ indicates that the obedience is one and the same. The messenger was not commanding anything different to what Allah was commanding. This is confirmed by:

4/80 Whoever obeys the messenger, he indeed obeys Allah, and whoever turns back, so We have not sent you as a keeper over them.

However, a remainder of this equation is often picked up on by opponents of the quranist position: why is the messenger mentioned at all? It is a valid question, given the argument is that obeying Allah and obeying His messenger are in fact one and the same. Is not the inclusion of the messenger then a redundant detail?

Mohammad Sheikh of IIPC in his January 2005 presentation titled Hadith, gave an explanation as to what the two obediences mean. Shaikh’s contention is that there are verses in the quran where the messenger is being commanded to proclaim something to the people, such as 2/219. These count as obeying the messenger. Other verses where Allah commands us directly is to obey Allah.

An alternative understanding is that the messenger is mentioned as a way of emphasis. Obeying the messenger is most certainly part of obeying Allah, but something in particular is being highlighted. The quran uses the word ‘and’ [wa] on occasions to highlight or emphasise a particular point.

2/238 Be guardians of your salawat, AND [wa] of salat al wusta, and stand with devotion to Allah.

The word ‘salawat’ is the plural of ‘salat’ and ‘salat al wusta’ is translated as ‘the balanced salat’. So isn’t salat al wusta (the balanced salat) part of the salawat (plural of salat)? If ‘wa’ can only mean ‘and’, then it looks like salawat is one thing, and salat al wusta is something different. Even traditional commentaries of this verse concede that the ‘wa’ in this instance does not indicate that salat al wusta is separate from salawat, but rather it provides emphasis. The verse is stressing the importance of the balanced salat.

21:48 We had given Musa and Harun al furqan, AND [wa] shining light, AND [wa] a reminder for the righteous.

Here again we see ‘wa’ being used when describing what Allah gave Musa and Harun. The verse does not seem to be suggesting the Prophets were given three separate things, but qualities and characteristics of the message they had been sent with. The repeated use of ‘wa’ helps to strengthen the idea that the guidance of Allah has different facets.

The above two examples demonstrate that the word ‘wa’ in quran is more expansive compared to the English translation ‘and’. The potential is there to use it as a means for emphasis.

With this in mind, is it possible that the ‘wa’ in the verses that say obey Allah and [wa] obey the messenger is there for emphasis? What is being emphasised, if anything?

42/51 And it is not for any human that Allah should speak to him except by revelation [wahy] or from behind a barrier [hijab] or that He sends a messenger to reveal [yuhiya], by His permission, what He wills. Indeed, He is Most High and Wise.

Three methods of communication are mentioned here: revelation, from behind a barrier, and via a messenger.

A premise we all seem to use is, obey Allah = obey quran. However, from 42/51 we are told that Allah can give commands via three different modes. When the quran says ‘obey Allah’ it must obviously include all of the aforementioned methods of communication and so obedience to Allah can potentially be more than ‘obey quran’. It can be understood that people must obey Allah’s command however it reaches them, whether that be through, for example, a personal revelation, a sudden, strong sense of morality or, of course, through verses in quran. Allah’s signs are not just in quran, but in nature and in all aspects of reality. Instruction from Him can come via different avenues. 42/51 gives us an idea of what ‘obey Allah’ can consist of.

However, the most important and consistent means of instruction from Allah is most certainly the quran. 42/51 says that Allah sends a messenger who reveals [yahiya] with His permission. What was revealed to the messenger?

42/7 And thus We have revealed [awhayna] to you a quran, flawless [arabiyyan], that you may warn the mother of towns and those around it and warn of the Day of Assembly, about which there is no doubt. A party will be in Paradise and a party in the Blaze.

42/51 and 42/7 confirm that Allah sent the messenger and revealed via him, the quran.

A different understanding comes about when now looking at those verses that say ‘obey Allah and obey His messenger’. As demonstrated by 42/51, obeying Allah includes obeying all commands received from Him via any of the various means Allah uses. When the verses add, ‘and obey the messenger’, we can see Allah is drawing attention and emphasising the most important and vital obedience necessary: obedience to what the messenger revealed i.e. quran as per 42/7.

This is of course inclusive of obeying Allah, but Allah deemed it worthy to provide clarity and emphasis in this regard. 42/51 explains why Allah doesn’t say ‘obey the message’. He refers to the messenger because messengers are the chosen form of communication for Allah.

Therefore, the understanding of the phrase is along the lines of:

Obey Allah (via all signs/instructions made apparent to you i.e. 42/51) and (specifically) obey His messenger (via the message revealed to him i.e. quran 42/7).

So we can see through examining similar structures in quran that the command to obey the messenger is to highlight the importance of obeying the revelation given to the messenger. This accounts for the remainder of the equation.

The Sunna IN the Quran


Joseph Shaer linked us to a very interesting discussion in Quranology Discussions. It’s about obeying the messenger which is textually speaking, obeying Allah.

I like to add, the messenger delivered a set of instructions for us as well. It’s all in the Quran though. Have a look at 2/21-39. That’s the messenger’s first address to us.