Is announcing charity a sign of hypocrisy?

The questioner: My master, I am coming out of the mosque, and some people are calling for charity. You are outside and you put your hand in your pocket. You took out an amount of money that you put there, and you mean one hundred percent that you want to give charity. But there are people coming out, or people who passed by, and you are in your house, and people came to you in front of your house and sat down, and you give them charity. Does this mean hypocrisy? Because this is...

The Shaykh: Hypocrisy, may Allah bless you, here is the announcement of disobedience.

The questioner: Sitting in the factory.

The Shaykh: We gave.

The questioner: And let us not say, meaning, the display of good.

The Shaykh: Hypocrisy in Islam, and this leads us to this new detail. Hypocrisy in Islam is divided into two sections: one section relates to the disbeliever, and one section relates to the Muslim. The disbeliever hypocrite is the one who conceals disbelief and announces Islam. As for the Muslim hypocrite, he is the one who announces his Islam and then contradicts it in action. Both of them, both are hypocrites in terms of sharing in displaying the opposite of what they conceal. The disbeliever conceals disbelief and displays Islam. The Muslim conceals Islam and displays the action of the disbelievers. Therefore, he is a hypocrite by this consideration. Is it clear?

The questioner: What is intended within the framework of the action of the disbelievers? What is intended in it? Reaching people, or does it mean, or the boasting in disobedience?

The Shaykh: This is a second research. The important thing.

The questioner : Understood.

The Shaykh: This woman who displays her adornment, we do not enter now what do you intend?

The questioner: May Allah guide him, Uncle 'Umar. May Allah guide him, Uncle 'Umar.

The Shaykh: Where will he be understanding?

The questioner : Yes.

The Shaykh: She is a hypocrite because she knows that Islam forbids this display of adornment, correct?

The questioner: This matter is not, meaning, not linked to charities and dealing with charities, whether they are done in public.

The Shaykh : Regarding charity and the example you raised earlier, the Muslim has two positions. One brings him closer to Allah, which is to intend to announce the charity so that it may serve as a good example. Here applies His saying (peace and blessings be upon him) in the hadith: . The second position increases his sin through his worship, because he performs a good deed while concealing a bad intention. So, regarding the example you raised earlier, if it does not fall under the last category, then at the very least it is neither of the last category nor the first; that is, it is a fleeting thought. A person asked him to give charity, so he gave it. In this case, it is as he (peace and blessings be upon him) said in the famous hadith in the two Sahihs: . There is no difference between a man who gives charity, a man who fights in the path of Allah, and a man who teaches people knowledge. These three are judged by their intentions. If their intentions are sincere for the face of Allah (Blessed and Exalted is He), then their work is good. If the opposite is the case, then woe to them, as it was said in some reports from the Salaf: "Woe to the ignorant person once, and woe to the scholar seven times."
"Woe to the ignorant person once, and woe to the scholar seven times." Why? Because the scholar is exposed to fitnah (trial, discord or temptation) through showing off and taking the lead in gatherings. So his foot may slip, and he may intend something other than the face of Allah the Exalted and Majestic with his knowledge. Then he becomes as he (peace and blessings be upon him) said, seeking refuge in Allah: "The first of three are the first to be kindled by the Fire on the Day of Resurrection: a scholar, a fighter, and a rich man." These three are the first to be kindled. Of course, the scholar is brought on the Day of Resurrection and it is said to him: "O My servant, what did you do with what you knew?" He says: "O my Lord, I spread it in Your path." It is said to him: "You lied. You only taught so that people would say, 'So-and-so is a scholar.'" And it is said: "Take him to the Fire." Then the rich man is brought and it is said to him: "O My servant, what did you do with the wealth I bestowed upon you?" He says: "O my Lord, I spent it in Your path." It is said to him: "You lied. You only spent so that people would say, 'So-and-so is generous.'" And it is said: "Take him to the Fire." Then the fighter is brought and it is said to him: "O My servant, what did you do with the strength I bestowed upon you?" He says: "O my Lord, I fought in Your path." It is said to him: "You lied. You only fought so that people would say, 'So-and-so is brave, so-and-so is a hero.'" And it is said: "Take him to the Fire." So, the good deeds which the Muslim is supposed to use to draw near to Allah may turn into good deeds with a bad intention. So, if this person who gave charity did so with the intention of drawing near to Allah openly, it is an accepted charity. Doing it in secret is better, except in the case where he establishes a good practice in Islam. And from here we arrive at reminding our brothers present of the reason for the coming of this hadith: "Whoever establishes a good practice in Islam." Because, unfortunately, many students of knowledge, and even some of those who claim to be among the people of knowledge, exploit this hadith—"Whoever establishes a good practice in Islam"—to argue that there is a good bid'ah (religious innovation) in Islam.
They use this hadith to argue that there is a good bid'ah (religious innovation) in Islam, and they use this bad understanding to contradict his (peace and blessings be upon him) famous hadith: "Every bid'ah (religious innovation) is misguidance, and every misguidance is in the Fire." They say that this hadith is specified by the hadith "Whoever establishes in Islam..." and so on. So I want to mention now the occasion on which the Messenger (peace and blessings be upon him) said this hadith and the continuation of the hadith. Okay. Please, in the name of Allah, please. Your voice, by Allah, our brothers.