Human not Angels

 

In my life in the USA, I met some people who told me: “I used to be Muslims, but not anymore. Islam is too much for me. I am not perfect. I am a sinner.  I believe in the faith of Islam but I have addiction issue,” or “Islam makes a lot of senses to me but I cannot pray five times a day,” or “I respect the modesty of Islam but hijab is still a hard decision for me,” or “I love the equality in Islam but I have an issue growing my beard.” Also, they told me that they met some strict Muslims who judge them all the time, like they are the Haram police: “Oh brother! That is Haram! Muslims do not do that! You cannot do that if you are Muslim! You are not Muslim anymore since you do that!”

Of course, Islam is not an open buffet to choose what you like and leave what you do not. But not every sin invalidates your religion. The only unforgivable sin is polytheism.

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ

Indeed, God does not forgive association with Him, but He forgives what is less than that for whom He wills. (4:48)

 

For example, drinking alcohol is a sin in Islam. It is one of the seven destructive sins, and it has a punishment. But does drinking alcohol invalidate the drinker’s religion? There are two stories in Sahih al-Bukhari, the book of Limits and Punishments set by Allah (Hudood), Chapter five: Cursing is disliked against the drunkard and he is not regarded as a non-Muslim. In both stories, the prophet punished a Muslim because he drank alcohol, and companions cursed him. So, The Prophet told them:

"‏ لاَ تَلْعَنُوهُ، فَوَاللَّهِ مَا عَلِمْتُ أَنَّهُ يُحِبُّ اللَّهَ وَرَسُولَهُ ‏"‏‏.‏

"Do not curse him, for by Allah, I know for he loves Allah and His Apostle."

 

And he said in the other hadith:

‏ "‏ لاَ تَكُونُوا عَوْنَ الشَّيْطَانِ عَلَى أَخِيكُمْ ‏"‏‏.‏

"Do not help Satan against your (Muslim) brother."

 

So, the sinner is not a disbeliever if he does not deny that his action is a sin. For example, drinking alcohol does not invalidate the drinker’s religion if he does not deny that drinking alcohol is a sin in Islam. In the same way, shaving beard does not invalidate men’s religion, and showing women hair does not nullify their Islam. Plus, what is better: to die as a sinning Muslim or disbeliever? Of course, it is better to be a Muslim who tries to make amends for his sin, and seek forgiveness. You will never be a perfect Muslim, but it is better to die on Islam. You should try to reach the destination of being perfect, even though you will never reach it. But it is better to die on this path. This journey is the goal, not the destination; because you will never reach it. You will never be perfect. You will never be a god. You will never be angel.

Angels do not need a religion. God describes the angles in his Quran:

لَّا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

They do not disobey God in what He commands them but do what they are commanded. (66:6)

 

God sent all religions to us... the humans; because we are sinners, so do not think that you cannot be Muslim because you are a sinner. The prophet said:

كُلُّ بَنِي آدَمَ خَطَّاءٌ وَخَيْرُ الْخَطَّائِينَ التَّوَّابُونَ

“All the sons of Adam are sinners, but the best of sinners is the one who repent often.”

 

Do not forget that we are human, not angels. The prophet said:

والذى نفسى بيده لو أنكم لا تذنبون فتستغفرون الله فيغفر لكم ، لذهب بكم ثم جاء بقوم يذنبون فيستغفرون فيغفر لهم ولو أنكم تخطئون حتى تبلغ خطاياكم السماء ثم تتوبون لتاب الله عليكم

If you were not to commit sins, Allah would have swept you out of existence and would have replaced you by another creation who have committed sin, and then asked forgiveness from Allah, and He would have granted them pardon.

 

So, why do some Muslims try to give a perfect image about themselves and blame other Muslims for their mistakes, as they should be perfect; just because they are Muslims? Why do they make our religion too hard to be practiced? If they are lairs, they just show off, but if they are honest, they are perfectionist. In both cases, they have a big problem, and create many problems for Muslims.

 

Showing off

The Quranic chapter that describes the Islamic monotheism creed, is called "The sincerity”; because the sincerity is the condition for validity of the faith. That is why Prophet Muhammad, after the Islamic migration from Mecca to Madinah, gave us this golden rule:

عَنْ عُمَرَ بْنِ الْخَطَّابِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِنَّمَا الأَعْمَالُ بِالنِّيَّةِ وَإِنَّمَا لاِمْرِئٍ مَا نَوَى فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوِ امْرَأَةٍ يَتَزَوَّجُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ ‏"‏ ‏.‏

Narrated ‘Umar bin Al-Khattab: The Messenger of God said: “Actions are but by intentions and every man shall have but that which he intended. Whosoever has emigrated for the sake of Allah and His messenger, then his emigration was for Allah and His messenger. Whosoever emigrated for the sake of worldly gain, or a woman [whom he desires] to marry, then his emigration is for the sake of that which [moved him] to emigrate." Bukhari: Book 1: Volume 1: Hadith 1

 

The opposite of sincerity is showing off, which is to behave in a way that is intended to attract attention or admiration of other people. The prophet described it as hidden polytheism.

الشِّرْكُ الْخَفِيُّ أَنْ يَقُومَ الرَّجُلُ يُصَلِّي فَيُزَيِّنُ صَلاَتَهُ لِمَا يَرَى مِنْ نَظَرِ رَجُلٍ ‏"‏ ‏.‏

The secret Shirk is when a man gets up to pray and strives to beautify his prayer because people are looking at him.

 

Showing off is polytheism. because when you worship God for people, you actually worship people. People can see your prayer and charity but only God sees your intention.

من صلى مراءاة الناس فهو مشرك ومن زكى مراءاة الناس فهو مشرك ومن صام مراءاة الناس فهو مشرك ومن حج مراءاة الناس فهو مشرك ومن عمل عملا مما امر الله به مراءاة الناس فهو مشرك ولا يقبل الله عمل مراءاة.

"One who offers the ritual prayers in an ostentatious way is a polytheist. One who keeps the fast, or gives alms, or performs the Hajj to show the public his righteousness or to earn good name is a polytheist."

 

However, there are two different type of polytheism. The great polytheism is to worship or associate other with God, while the lesser polytheism is showing off. The prophet Muhammad was not worry if Muslims will go back to worship other than God. He knows that nobody will go back to the dark after seeing the light. But he was worry if we will show off our worship and good deeds.

قَالَ رَسُولُ اَللَّهِ  صلى الله عليه وسلم ‏:"إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ اَلشِّرْكُ اَلْأَصْغَرُ: اَلرِّيَاءُ"

The Messenger of Allah (ﷺ) said: “The thing I fear most for you is the lesser shirk (polytheism), showing-off (of good deeds).” Related by Ahmad with a good chain of narrators.

 

If you did any good deed for God you will get the reward from Him, but if you did it for people you will get the reward from them, as the prophet said:

يَقُولُ اللَّهُ عَزَّ وَجَلَّ لَهُمْ يَوْمَ الْقِيَامَةِ إِذَا جُزِيَ النَّاسُ بِأَعْمَالِهِمْ : " اذْهَبُوا إِلَى الَّذِينَ كُنْتُمْ تُرَاءُونَ فِي الدُّنْيَا ، فَانْظُرُوا هَلْ تَجِدُونَ عِنْدَهُمْ جَزَاءً " 

Allah will say on the Day of Resurrection when people are receiving their rewards, 'Go to those for whom you were showing off in the material world and see if you can find any reward from them.'"

 

Also, Quran teaches us that showing off invalidate your worship and good deeds.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَذَىٰ كَالَّذِي يُنفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا ۖ لَّا يَقْدِرُونَ عَلَىٰ شَيْءٍ مِّمَّا كَسَبُوا ۗ

O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people. (2:264)

 

Perfectionism

Perfectionism is the refusal to accept any standard short of perfection. Actually, Prophet Muhammad warned us of the perfectionism as a reason of extinction.

عَنْ أَبِي هُرَيْرَةَ عَبْدِ الرَّحْمَنِ بْنِ صَخْرٍ رَضِيَ اللهُ عَنْهُ قَالَ: سَمِعْت رَسُولَ اللَّهِ صلى الله عليه و سلم يَقُولُ: "مَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوهُ، وَمَا أَمَرْتُكُمْ بِهِ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، فَإِنَّمَا أَهْلَكَ الَّذِينَ مِنْ قَبْلِكُمْ كَثْرَةُ مَسَائِلِهِمْ وَاخْتِلَافُهُمْ عَلَى أَنْبِيَائِهِمْ ".

On the authority of Abu Hurayrah (ra): I heard the Messenger of Allah (ﷺ) say, “What I have forbidden for you, avoid. What I have ordered you [to do], do as much of it as you can. For verily, it was only the excessive questioning and their disagreeing with their Prophets that destroyed [the nations] who were before you.” [Bukhari & Muslim]

 

There are many rules to facilitate the obligatory worship. For example, if you did not find water to clean yourself before prayer, you can perform Tayammum. If cannot stand up to pray, you can pray while you are sitting or lying down. If you cannot fast Ramadan, you can give charity or fast in others days. Also, Hajj is not obligatory if you cannot perform it.

Quran tells us a very interesting story that show us how some nations before us excessively questioned and disagreed with their Prophets. The longest chapter of the Quran is the second chapter. It is called “The Cow” because it includes this story:

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ . قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَلَا بِكْرٌ عَوَانٌ بَيْنَ ذَٰلِكَ ۖ فَافْعَلُوا مَا تُؤْمَرُونَ . قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ . قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّا إِن شَاءَ اللَّهُ لَمُهْتَدُونَ . قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا ذَلُولٌ تُثِيرُ الْأَرْضَ وَلَا تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لَّا شِيَةَ فِيهَا ۚ قَالُوا الْآنَ جِئْتَ بِالْحَقِّ ۚ فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ .

And [recall] when Moses said to his people:

- "Indeed, Allah commands you to slaughter a cow."

They said,

- "Do you take us in ridicule?"

He said,
- "I seek refuge in Allah from being among the ignorant."

They said,

"Call upon your Lord to make clear to us what it is."

[Moses] said,

- "[ Allah ] says, 'It is a cow which is neither old nor virgin, but median between that,' so do what you are commanded."

They said,

- "Call upon your Lord to show us what is her color."

He said,

- "He says, 'It is a yellow cow, bright in color - pleasing to the observers.' "

 They said,

- "Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed we, if Allah wills, will be guided."

He said,

"He says, 'It is a cow neither trained to plow the earth nor to irrigate the field, one free from fault with no spot upon her.' "

They said,

- "Now you have come with the truth."

So, they slaughtered her, but they could hardly do it. (2:67-71)

 

Ibn Abbas said: “If they had slaughtered a cow, any cow, it would have been sufficient for them. Instead, they made the matter difficult, and this is why Allah made it even more difficult for them.”

But why is the perfectionism a reason of extinction? Because perfection is not a human ability, so we can seek it, or try it for a while, but we cannot continue with.

سُئِلَ النَّبِيُّ صلى الله عليه وسلم أَىُّ الأَعْمَالِ أَحَبُّ إِلَى اللَّهِ قَالَ ‏"‏ أَدْوَمُهَا وَإِنْ قَلَّ ‏"‏‏.‏ وَقَالَ ‏"‏ اكْلَفُوا مِنَ الأَعْمَالِ مَا تُطِيقُونَ ‏"‏‏.‏

The Prophet (ﷺ) was asked, "What deeds are loved most by Allah?" He said, "The most regular constant deeds even though they may be few." He added, 'Don't take upon yourselves, except the deeds which are within your ability."

 

That is why the prophet advised us to not make the religion a rigor.

عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ إِنَّ الدِّينَ يُسْرٌ، وَلَنْ يُشَادَّ الدِّينَ أَحَدٌ إِلاَّ غَلَبَهُ، فَسَدِّدُوا وَقَارِبُوا وَأَبْشِرُوا، وَاسْتَعِينُوا بِالْغَدْوَةِ وَالرَّوْحَةِ وَشَىْءٍ مِنَ الدُّلْجَةِ ‏"‏‏.‏

Narrated Abu Huraira: The Prophet (ﷺ) said, "The religion is easy, and whoever overburdens himself in his religion will not be able to continue in that way. So, follow a middle course (in worship); if you can’t do this, do something near to it and give glad tidings, and gain strength by worshipping in the mornings, the afternoons, and during the last hours of the nights." Narrated by al-Bukhaari (39) and Muslim (2816). (See Fath-ul-Bari, Page 102, Vol 1).

 

Ibn Hajar al-Asqalani said in his book (Fath al-Baari 'Victory of the Creator'‎) about this Hadith: “What is meant is that no one goes to extremes in religious deeds and forsakes the easy approach but he will become incapable and will be unable to continue in that way. 

Ibn al-Muneer said: This hadeeth is one of the signs of Prophethood. We have seen and the people before us saw that everyone who goes to extremes in religious matters will be cut off and doomed. 

It does not mean that we should not seek to be more perfect in worship, for that is something praiseworthy. Rather what is forbidden is the kind of extremism that leads to getting bored with it, or going to such extremes in doing voluntary acts that one ends up forsaking that which is better, or it leads to delaying the obligatory act until the time for it is past, like one who stays up and prays all night, until sleep overcomes him at the end of the night and he sleeps and misses offering Fajr prayer in congregation, or until the preferred time for it is over, or until the sun rises and the time for the obligatory prayer ends.”  (1/94). 

Also, the prophet described those who overburden themselves in their religion as not of his followers.

حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، أَخْبَرَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، أَخْبَرَنَا حُمَيْدُ بْنُ أَبِي حُمَيْدٍ الطَّوِيلُ، أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ ـ رضى الله عنه ـ يَقُولُ جَاءَ ثَلاَثَةُ رَهْطٍ إِلَى بُيُوتِ أَزْوَاجِ النَّبِيِّ صلى الله عليه وسلم يَسْأَلُونَ عَنْ عِبَادَةِ النَّبِيِّ صلى الله عليه وسلم فَلَمَّا أُخْبِرُوا كَأَنَّهُمْ تَقَالُّوهَا فَقَالُوا وَأَيْنَ نَحْنُ مِنَ النَّبِيِّ صلى الله عليه وسلم قَدْ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ‏.‏ قَالَ أَحَدُهُمْ أَمَّا أَنَا فَإِنِّي أُصَلِّي اللَّيْلَ أَبَدًا‏.‏ وَقَالَ آخَرُ أَنَا أَصُومُ الدَّهْرَ وَلاَ أُفْطِرُ‏.‏ وَقَالَ آخَرُ أَنَا أَعْتَزِلُ النِّسَاءَ فَلاَ أَتَزَوَّجُ أَبَدًا‏.‏ فَجَاءَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَالَ ‏ "‏ أَنْتُمُ الَّذِينَ قُلْتُمْ كَذَا وَكَذَا أَمَا وَاللَّهِ إِنِّي لأَخْشَاكُمْ لِلَّهِ وَأَتْقَاكُمْ لَهُ، لَكِنِّي أَصُومُ وَأُفْطِرُ، وَأُصَلِّي وَأَرْقُدُ وَأَتَزَوَّجُ النِّسَاءَ، فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي ‏"‏‏.‏

Narrated Anas bin Malik: A group of three men came to the houses of the wives of the Prophet (ﷺ) asking how the Prophet (ﷺ) worshipped (Allah), and when they were informed about that, they considered their worship insufficient and said, "Where are we from the Prophet (ﷺ) as his past and future sins have been forgiven." Then one of them said, "I will offer the prayer throughout the night forever." The other said, "I will fast throughout the year and will not break my fast." The third said, "I will keep away from the women and will not marry forever." Allah's Messenger (ﷺ) came to them and said, "Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So, he who does not follow my tradition in religion, is not from me (not one of my followers).

 

That is why God said:

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ  

So, fear Allah as much as you are able (So fear Allah as much as you can) (64:16)  

 

With good intentions, contemporary Muslim scholars preferred to follow old scholars as a safe method to protect themselves from mistakes and the religion from innovations, although the prophet Muhammad encouraged Muslim scholars to strive to reach the right conclusion about any new issues.

عن عمرو بن العاص رضي الله عنه سمع رسول الله صلى الله عليه وسلم يقول‏:‏ ‏ "‏إذا حكم الحاكم، فاجتهد، ثم أصاب، فله أجران، وإن حكم واجتهد، فأخطأ، فله أجر‏"‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏‏.‏

'Amr bin 'Al-'As (May Allah be pleased with him) said:

I heard the Messenger of Allah (ﷺ) saying, "When a judge utilizes his skill of judgement and comes to a right decision, he will have a double reward, but when he uses his judgement and commits a mistake, he will have a single reward."

[Al-Bukhari and Muslim]

Sunnah.com reference : Book 19, Hadith 49

Arabic/English book reference           : Book 19, Hadith 1856

 

However, following is easier than using reasoning, conscientiousness, diligence, diligent or assiduity which need a deep and long study. In addition, disallowing something that could be allowed, is better than allowing a sin, although the jurisprudential rule states that everything is permissible except what God forbids.

فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا وَاشْكُرُوا نِعْمَتَ اللَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ . إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ۖ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ . وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ لِّتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ

Then eat of what God has provided for you [which is] lawful and good. And be grateful for the favor of God, if it is [indeed] Him that you worship. He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than God. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit] - then indeed, God is Forgiving and Merciful. And do not say about what your tongues assert of untruth, "This is lawful and this is unlawful," to invent falsehood about God. Indeed, those who invent falsehood about God will not succeed. (Quran 16:114-116)

 

Contemporary Muslim scholars considered many things, especially modern inventions, as Haram (forbidden and sinful) just for precaution and to be on the safe side, without understanding the nature and impact of these things, and even without a thorough study from a religious perspective to search for a jurisprudential ruling.

For example, the Ottoman scholars considered printing as a sin until 1727. Moreover, some scholars do not want to disagree to the public opinions in order not to confuse the public or lose their trust. As a result, the Muslim scholars became stricter by the time. That explains why the most lenient Islamic school of thought is the oldest (The Hanafi) and the strictest one is the newest (The Hanbali).

قُلْ أَرَأَيْتُم مَّا أَنزَلَ اللَّهُ لَكُم مِّن رِّزْقٍ فَجَعَلْتُم مِّنْهُ حَرَامًا وَحَلَالًا قُلْ آللَّهُ أَذِنَ لَكُمْ ۖ أَمْ عَلَى اللَّهِ تَفْتَرُونَ

Say, "Have you seen what Allah has sent down to you of provision of which you have made [some] lawful and [some] unlawful?" Say, "Has Allah permitted you [to do so], or do you invent [something] about Allah?"  (Quran 10:59)

 

Some Muslims think that the most important goal of the Islamic message is to guide others to it. Actually, the first goal should be you not others. Apply it by yourself.

إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided. (28:56)

 

It might be good to use this strict way to judge yourself. But it is not good to use it to judge others; because you do not guide them in this way. Rather, you alienate them from Islam. Imam Malik said:

لاَ تَنْظُرُوا فِي ذُنُوبِ النَّاسِ كَأَنَّكُمْ أَرْبَابٌ وَانْظُرُوا فِي ذُنُوبِكُمْ كَأَنَّكُمْ عَبِيدٌ فَإِنَّمَا النَّاسُ مُبْتَلًى وَمُعَافًى فَارْحَمُوا أَهْلَ الْبَلاَءِ وَاحْمَدُوا اللَّهَ عَلَى الْعَافِيَةِ ‏.‏

(Do not look for people's sins as you are a god, but look for your sins as you are slave or servant worshiper. Some people are afflicted by wrong action and some people are protected from it. Be merciful to the people who are tested and thank God for your wellness.)

Muwatta Malik » Speech - كتاب الكلام »

USC-MSA web (English) reference   : Book 56, Hadith 8

Arabic reference         : Book 56, Hadith 1821

 

Never say: "This one will be in hell fire and this one will be in heaven." Do not disrespect a sinner but pray to God to guide him/her. Your piety is from God who guides you, and He can misguide you. So, do not be proud of your piety, but ask God for constancy and stability, as Prophet Muhammad (ﷺ) supplicated frequently:

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ

"O God who overturns the hearts, establish my heart in your faith."

Reference  : Jami` at-Tirmidhi 3522

In-book reference        : Book 48, Hadith 153

English translation      : Vol. 6, Book 45, Hadith 3522

There is a big difference between a judgement and an advice. We cannot judge others. If God told his prophet:

فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ . أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ

 Then what can, after this, contradict thee, as to the judgment (to come)? Is not Allah the most just of judges? (Quran 95:7-8)

 

If the prophet cannot judge the disbelievers, who are we to judge others? On the other hand, we are encouraged to advise each other.

وَالْعَصْرِ . إِنَّ الْإِنسَانَ لَفِي خُسْرٍ . إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ .

By time, Indeed, mankind is in loss, Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience. (103)

 

But how can we advise others? First, do not give people an advice and then refuse to get an advice. Second, you should advise people to the truth, not to feel as an advisor. Third, you should advise people with wisdom and good instruction, as God commands us:

ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided. (16:125)

 

Also, you should advise people with leniency, as the prophet treated his companions.

فَبِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ

So, by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So, pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]. (3:159)

 

All praise is due to God, the most Gracious, and the most Merciful, who said:

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا   

   Allah does not charge a soul except [with that within] its capacity. (2:286)

 

	Showing off	Perfectionism
It means	To behave in a way that is intended to attract attention or admiration of other people.	The refusal to accept any standard short of perfection.
Prophet considered it as	Lesser or hidden polytheism.	A reason of extinction.
It will result to	Invalidate your faith, worship and good deeds.	Unfollow the prophet’s tradition in religion, and be: -       incapable, -       unable to continue in that way, -       cut off, -       and doomed.

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