'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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can detect the minor faults and weaknesses in the faith of people and
advise them.
This is a praiseworthy quality, yet that does not mean he himself is
free of mistakes. On contrary, he must strive to avoid committing the
same errors; otherwise, he may earn Allah's disapproval rather than
reward for his advice.
It is unlikely that someoneable to recognize a fault inothers will
fail to recognize it in his own soul. Undoubtedly, he is also aware of
his own wrongdoings and sins.
For instance, it would be hypocritical for a liar to call people to
truth and sincerity, or for someone who does not pray to call others
to regular prayer. An advisor who fears Allahwould surely be the first
one to avoid committing sins.
In the Qur'an Allah reveals this fact as:
Do you order people to devoutness and forget yourselves, when you
recite the Book? Will younot use your intellect? (Surat al-Baqara; 44)
The conclusion to the verse above, "Will you notuse your intellect?"
makes it clear that people should practice what they preach.
Deviant attitudes such as the desire to control others, have one's
word respected or be influential underlie hypocritical behavior that
lies outside Qur'anic morality.
When someone counsels and advises only to attain status, respect and
esteem, the manipulation of faith-related issues for personal benefit
will only lead to great disappointment in the Hereafter.
When a believer sees another committing an error that he himself is
guilty of, he can let him know that he too is trying to correct that
same mistake. Then the two canencourage one another toward improvement
and by doing so, earn the pleasure of Allah.
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