الدرس العاشر: التَّحذيرُ من النِّفاقِ (2/3(

[عبد الله الداخل]

الدرس العاشر: التَّحذيرُ من النِّفاقِ (2/3(

وسبيلُ السلامةِ والبَراءةِ من النفاقِ هو اتِّباعُ هُدَى اللهِ جلَّ وعلا، كما قالَ اللهُ تعالى في المنافقين: ﴿وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَهُمْ وَأَشَدَّ تَثْبِيتًا (66) وَإِذًا لَآَتَيْنَاهُمْ مِنْ لَدُنَّا أَجْرًا عَظِيمًا (67) وَلَهَدَيْنَاهُمْ صِرَاطًا مُسْتَقِيمًا (68) وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقًا (69) ذَلِكَ الْفَضْلُ مِنَ اللَّهِ وَكَفَى بِاللَّهِ عَلِيمًا (70)﴾[النساء: ٦٦–٧٠].
وبهذا تَعْلَمُ أن المنافقين إنما خَسِروا الخُسْرانَ العَظِيمَ بسببِ إعراضِهم عن هُدَى اللهِ، فإنهم خَسِروا رِضْوانَ اللهِ عزَّ وجلَّ وفَضْلَه ورحمتَه وثوابَه العظيمَ ومُرافقةَ الأنبياءِ والصِّدِّيقينَ والشُّهداءِ والصالحين، ووَقَعُوا في شَرِّ أعمالِهم من تكذيبِهم للهِ ورسولِه، وسُوءِ ظَنِّهم باللهِ، واتباعِهم لما يَسْخَطُه اللهُ، وكَرَاهِيَتِهم لِمَا يُحِبُّه ويَرْضاهُ، وسَعْيِهم في مُحارَبةِ دينِ اللهِ بأقوالِهم وأعمالِهم، وتَوَلِّيهم للكافرين من أهلِ الكتابِ والمُشركين، ومُظاهرتِهم لهم على المسلمين، وإيذائِهم للمؤمنين؛ فاسْتَحَقُّوا العذابَ الشديدَ على إِجْرَامِهِم.
قال اللهُ تعالى: ﴿وَيُعَذِّبَ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ الظَّانِّينَ بِاللَّهِ ظَنَّ السَّوْءِ عَلَيْهِمْ دَائِرَةُ السَّوْءِ وَغَضِبَ اللَّهُ عَلَيْهِمْ وَلَعَنَهُمْ وَأَعَدَّ لَهُمْ جَهَنَّمَ وَسَاءَتْ مَصِيرًا﴾ [الفتح: ٦].
وقال تعالى: ﴿ذَلِكَ بِأَنَّهُمُ اتَّبَعُوا مَا أَسْخَطَ اللَّهَ وَكَرِهُوا رِضْوَانَهُ فَأَحْبَطَ أَعْمَالَهُمْ﴾ [محمد: ٢٨].
وهم بسَبَبِ مُخالفةِ ظَواهِرِهم لبَواطِنِهم وَقَعُوا في أعمالٍ قَبِيحةٍ ذَمِيمةٍ، من الكَذِبِ والغَدْرِ والخِيانةِ والفُجورِ وإخلافِ الوَعْدِ، وكانت هذه من أخلاقِهم التي يُعْرَفُون بها.

وأعمالُ المنافقين على صِنْفينِ:
الصِّنْفُ الأولُ: أعمالٌ كُفْريَّةٌ مَن وَقَعَ فيها فهو كَافِرٌ باللهِ جل وعلا، خارجٌ من دينِ الإسلامِ، وإن صَلَّى وصام وزَعَم أنه مُسلِمٌ.
وذلك مِثْلُ: تَكْذيبِ اللهِ ورسولِه، والبُغْضِ والسبِّ والاستهزاءِ باللهِ وآياته ورسولِهِ، وتَوَلِّي الكافرينَ ومُناصَرَتِهم على المسلمين.
فهذه الأعمالُ ونَحْوُها هي من نَواقِضِ الإسلامِ، فمَن وَقَعَ فيها فهو غَيْرُ مُؤْمِنٍ باللهِ جل وعلا، بل هو كَافِرٌ خارجٌ عن دينِ الإسلامِ؛ فإن كان يُظْهِرُ الإسلامَ فهو مُنافِقٌ النِّفَاقَ الأَكْبَرَ.
وهذا الصِّنْفُ يُسَمِّيهِ بعضُ أهلِ العلمِ النِّفاقَ الاعتقاديَّ، وذلك بسببِ انطواءِ القلبِ على الكفرِ، وإلا فإن القلبَ المؤمنَ لا تَصْدُرُ منه هذه الأعمالُ والأقوالُ الكُفريَّةُ، وليسَ مُرادُهم حَصْرَ أعمالِ النِّفاقِ الأَكْبَرِ في الأمورِ الاعتقاديَّةِ.

الصِّنْفُ الثاني: أعمالٌ وخِصالٌ ذَمِيمةٌ، وهي وإنْ لم تَكُنْ مُكَفِّرةً لذاتِها إلا أنَّها لا تَجْتَمِعُ إلا في المُنافِقِ الخالِصِ، وعلى المؤمن أن يَحْذَرَ منها لئلا تَكونَ فيه خَصْلةٌ من خِصالِ النفاقِ، وهي التي بَيَّنَها النبيُّ صلى الله عليه وسلم بقولِه: ((آيةُ المُنافِقِ ثلاثٌ إذا حدَّثَ كَذَبَ، وإذا وَعَدَ أخْلَفَ، وإذا اؤتُمِنَ خَانَ)). متفق عليه من حديثِ أبي هُريرةَ رضِي الله عنه.
وفي روايةٍ لمسلمٍ: ((آيةُ المُنافقِ ثلاثٌ وإنْ صلَّى وصام وزَعَمَ أنه مُسلِمٌ)).
وفي روايةِ أحمدَ: ((ثلاثٌ إذا كُنَّ في الرجُّلِ فهو المُنافِقُ الخَالِصُ...)) الحديثَ، بنحوِه.
وفي الصحيحين من حديثِ عبدِ اللهِ بنِ عَمْرِو بنِ العاصِ رضِي اللهُ عنهما قال: قال رسولُ اللهِ صلى الله عليه وسلم: ((أَرْبَعٌ مَن كُنَّ فيه كانَ مُنافِقًا خالصًا، ومَن كانت فيه خَلَّةٌ منهنَّ كانتْ فيه خَلَّةٌ من نفاقٍ حتى يَدَعَها: إذا حدَّثَ كَذَبَ، وإذا عاهَدَ غَدَرَ، وإذا وَعَدَ أخْلَفَ، وإذا خاصَمَ فَجَرَ)).
فالذي يَكُونُ من شَأْنِهِ إنه إذا حَدَّث كَذَب وإذا وَعَدَ أَخْلَفَ وإذا اؤتُمِنَ خانَ فهو مُنافِقٌ خَالِصٌ، و(إذا) غيرُ الغائِيَّةِ تَدُلُّ على التَّكْرَارِ والكَثْرَةِ، وهذا يُخْرِجُ مَن يَقَعُ منه شيءٌ من ذلك على وَجْهِ القِلَّةِ والنُّدْرَةِ، فيَكونُ قد أَذْنَبَ ذَنْبًا وأتَى عَمَلاً من أعمالِ المنافقين، لكنَّهُ لا يَصِيرُ بذلك مُنافِقًا أو صَاحِبَ خَصْلةٍ من خِصالِ النِّفاقِ حتى يَكونَ ذلك من شأنِه الذي يَعْتادُه أو يُعْرَفُ عنه.

فصل: في مَن يَكونُ في قلبِه إيمانٌ ونِفاقٌ
أما النفاقُ الأكبرُ فإنه لا يَجتمِعُ مع الإيمانِ، بل صاحبُه كافرٌ باللهِ جل وعلا، وإن صلَّى وصام وزَعَمَ أنه مسلمٌ؛ لأن الكُفْرَ مُحْبِطٌ لجَميعِ العملِ، والإيمانُ والكفرُ الأكبرُ لا يَجْتمعانِ، قال اللهُ تعالى: ﴿وَمَنْ يَكْفُرْ بِالْإِيمَانِ فَقَدْ حَبِطَ عَمَلُهُ وَهُوَ فِي الْآَخِرَةِ مِنَ الْخَاسِرِينَ﴾ [المائدة: ٥].
وأما النفاقُ الأصغرُ الذي لا يُخرِجُ من المِلَّةِ فقد يكونُ في قَلْبِ المُسلمِ بَعْضُ خِصالِه كما دَلَّ عليه حديثُ عبدِ اللهِ بنِ عَمْرِو بنِ العاصِ المُتقَدِّمُ.
وفي صَحيحِ مُسلمٍ من حديثِ أَبي هُريرةَ رضِي الله عنه قالَ: قالَ رسولُ الله صلى الله عليه وسلم: ((مَن ماتَ ولَم يَغْزُ، ولَمْ يُحدِّثْ نفسَهُ بالغَزْوِ ماتَ على شُعبةٍ مِنَ النفاقِ)) رواه مسلمٌ.
وقال حُذيفةُ بنُ اليَمَانِ رضِي الله عنه: (القُلوبُ أربعةٌ:
– قَلْبٌ مُصْفَحٌ فذلك قَلْبُ المنافقِ.
– وقَلْبٌ أَغْلَفُ فذاك قلبُ الكافرِ.
– وقَلْبٌ أجْرَدُ كأنَّ فيه سِراجًا يُزهِرُ فذلك قَلْبُ المؤمنِ.
–وقَلْبٌ فيه نِفاقٌ وإيمانٌ؛ فمَثَلُه مَثَلُ قَرْحةٍ يَمُدُّها قَيْحٌ وَدَمٌ، ومَثَلُه مَثَلُ شَجَرةٍ يَسْقِيها ماءٌ خَبِيثٌ وطَيِّبٌ؛ فأيُّهما غَلَبَ عليها غَلَبَ). رواه ابن أبي شيبة في المصنَّفِ وفي كتابِ الإيمانِ وقد صَحَّحَهُ الألبانيُّ، وأُعِلَّ بالانقطاعِ، ومعناه صحيح.
والقَلْبُ المُصْفَحُ هو القَلْبُ المَائِلُ.
وقال عَلِيُّ بنُ أبي طَالِبٍ رضِيَ اللهُ عنهُ: (الإيمانُ يَبْدَأُ لُمْظَةً بيضاءَ في القلبِ، كُلَّما ازدادَ الإيمانُ ازدادت بَياضًا حتى يَبْيَضَّ القلبُ كلُّه، وإن النِّفاقَ يَبْدَأُ لُمْظَةً سوداءَ في القلبِ فكلما ازدادَ النفاقُ ازدادت حتى يَسْوَدَّ القلبُ كلُّه). رواه ابنُ أبي شَيْبةَ في كتابِ الإيمانِ، والبيهقيُّ في شُعب الإيمانِ.
والُّلمْظَةُ هي كالنُّقْطةِ الصغيرةِ.

والمقصودُ أنَّ المسلمَ قد يكونُ لديهِ نِفاقٌ يَكْثُرُ ويَقِلُّ بحَسَبِ مَبْلَغِ إيمانِه وطاعتِه للهِ جل وعلا؛ فمنهم مَن يَكونُ فيه شَوَائِبُ من نِفاقٍ فتَقَعُ منه الكَذْبةُ والكَذْبتانِ ويَقَعُ منه إخلافُ الوَعْدِ أحيانًا ونحوُ ذلك.

ومنهم مَن يَكْثُرُ منه الوقوعُ في هذه الأعمالِ مع قِلَّةِ ذِكْرِ اللهِ وكَثْرَةِ تَجاوُزِ حُدودِ اللهِ بانتهاكِ الحُرماتِ والتفريطِ في الوَاجباتِ والانكبابِ على الشهواتِ والاغترارِ بالشُّبهاتِ؛ فيكونُ في قلبِه نفاقٌ كثيرٌ وإيمانٌ قليلٌ، حتى إن من المسلمين مَن لا يَكادُ يُصلِّي إلا على عَجَلةٍ مع تأخيرِه للصلاةِ إلى وقتِ الكَراهةِ وإساءتِه في أدائِها، كما في صحيحِ مسلمٍ من حديثِ أنسِ بنِ مالكٍ رضِي الله عنه قال: سمعتُ رسولَ الله صلى الله عليه وسلم يقول: ((تلكَ صلاةُ المنافقِ، يَجْلِسُ يَرْقُبُ الشمسَ حتى إذا كانتْ بينَ قَرْنَي الشيطانِ قامَ فنَقَرَهَا أَربعًا لا يذكُرُ اللهَ فيها إِلا قليلاً)). رواه مسلمٌ
فهذا مِمَّن غَلَبَ على قَلْبِه النفاقُ حتى استحَقَّ أن يُسمَّى مُنافقًا، معَ وُجودِ إيمانٍ في قلبِه مَنَعَه من تَرْكِ الصلاةِ مُطْلقًا.

ويَكْثُرُ في أهلِ هذا الصِّنفِ الوُقوعُ في الرِّياءِ الأصغرِ والتسميعِ وما يُحْبِطُ بعضَ الأعمالِ كالمَنِّ والإيذاءِ في النَّفَقةِ، وطَلَبِ الدنيا بعَمَلِ الآخرةِ، وانتهاكِ الحُرُماتِ في الخَلَواتِ.
وأهلُ هذا الصِّنفِ على خَطَرٍ عَظِيمٍ أنْ يُؤدِّيَ بهم هذا التَّهاوُنُ إلى الانسلاخِ من دِينِ اللهِ عز وجل، ومَن ماتَ منهم على هذا النِّفاقِ معَ وُجودِ إيمانٍ في قلبِه؛ فإنَّه من أهلِ الكَبائرِ المُتَوعَّدِينَ بالعَذابِ الشديدِ، لكنه لا يَخْلُدُ في النارِ لبَقاءِ إسْلامِه، وقد صَحَّ عن النبيِّ صلى الله عليه وسلم أنه قالَ: ((يَدْخُلُ أهلُ الجنةِ الجنةَ، وأهلُ النَّارِ النَّارَ، ثم يقولُ اللهُ تعالى: أَخْرِجوا مَن كانَ في قلبِه مِثْقالُ حَبَّةٍ مِن خَرْدَلٍ من إيمانٍ؛ فيُخْرَجونَ منها قد اسْوَدُّوا؛ فيُلْقَونَ في نَهَرِ الحَياةِ؛ فيَنْبُتونَ كمَا تَنْبُتُ الحِبَّةُ في جانبِ السَّيْلِ، ألَمْ تَرَ أنَّهَا تَخْرُجُ صَفْرَاءَ مُلْتَوِيَةً؟)) رواه البخاريُّ من حديثِ أبي سَعِيدٍ الخُدْريِّ رضِي الله عنه.

أمَّا مَن ارتَكَبَ نَاقِضًا من نَوَاقِضِ الإسْلامِ كالاستهزاءِ بالدِّينِ وسَبِّ اللهِ ورَسُولِه ومُوالاةِ الكُفَّارِ على المُسلمينَ فهو كافرٌ خارجٌ من الإسلامِ قد انسلَخَ الإيمانُ من قلبِه، والعياذُ باللهِ.

فصلٌ: في تَوْبَةِ المُنافِقِ
إذا تَابَ المُنافِقُ قَبْلَ موتِه وأصْلَحَ عَمَلَهُ واعْتَصَمَ باللهِ وأخلَصَ دينَه للَّهِ عز وجل فتَوْبَتُه صحيحةٌ مَقْبولةٌ، قال اللهُ تعالى: ﴿إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَلَنْ تَجِدَ لَهُمْ نَصِيرًا (145) إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولَئِكَ مَعَ الْمُؤْمِنِينَ وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا (146) مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِنْ شَكَرْتُمْ وَآَمَنْتُمْ وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا (147)﴾ [النساء: ١٤٥– ١٤٧].
وكذلك المسلمُ الذي يكونُ فيه بعضُ خِصالِ النفاقِ إذا تابَ منها وترَكَ تلك الخَصْلَةَ تابَ اللهُ عليه، وبَرِئَ من النِّفَاقِ.

وفي هذه المَسْألةِ لُغْزٌ ظَرِيفٌ أَوْرَدَهُ حُذَيْفَةُ بنُ اليَمانِ رضِي الله عنه على طُلاَّبِ حَلْقَةِ عبدِ اللهِ بنِ مَسعودٍ رضِي الله عنه؛ فإنه وَقَفَ عليهم وعبدُ اللهِ بنُ مَسْعودٍ حاضِرٌ فسلَّم عليهم ثم قالَ: (لَقَدْ أُنْزِلَ النِّفَاقُ على قَوْمٍ خَيْرٍ مِنْكُمْ!!)
فتَبَسَّمَ عبدُ اللهِ بنُ مَسْعودٍ وعَرَفَ مُرادَهُ.
وقال أصحابُه: سُبحانَ اللهِ؛ إنَّ اللهَ عز وجل يقولُ: ﴿إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ﴾ [النساء: ١٤٥]!!
ثم لَمَّا تَفرَّقَ المَجْلسُ قال حُذيفةُ للأسودِ بنِ يَزِيدَ النَّخَعِيِّ وهو أحَدُ أصْحَابِ ابنِ مَسعودٍ: (لقد أُنزِلَ النفاقُ على قَوْمٍ كانوا خَيْرًا مِنْكم، ثم تَابوا فتابَ اللهُ عليهم).
وفي روايةٍ فقالَ: (إنَّهم لَمَّا تَابوا كانوا خَيْرًا مِنْكم).
وهو يَقْصِدُ بهم بَعْضَ الذين كانوا مُنافقينَ على عهدِ رسولِ اللهِ صلى الله عليه وسلم، ثم تابوا وأصْلَحُوا وأحْسَنُوا إسلامَهم فكانوا بأجرِ الصُّحبةِ والجهادِ معَ رسولِ اللهِ صلى الله عليه وسلم خَيْرًا مِمَّن جَاءَ بعدَهم مِن التَّابِعِينَ.
وهذه القِصَّةُ أَخْرَجَها البخاريُّ في صحيحِه.

فصلٌ: ويَجِبُ على المُؤْمنينَ أن يَعْمَلُوا بما يُنْجِيهِم مِن خِصالِ النِّفاقِ وأعمالِ المُنافقينَ، ومن ذلك تَكْرَارُ التوبةِ والاستغفارِ، ورعايةُ حُدودِ اللهِ، وتعظيمُ أوامرِه، والبراءةُ من الشِّركِ وأهلِه، وإقامةُ الصلاةِ وإيتاءُ الزكاةِ، والنَّصِيحةُ للهِ ولرسولِه ولكتابِه ولأئِمَّةِ المسلمينَ وعامَّتِهم.
ومن ذلك: مَحبَّةُ الجهادِ في سبيلِ اللهِ، وتَحْديثُ النَّفْسِ بذلك.
ومن ذلك: الأمرُ بالمعروفِ، والنَّهْيُ عن المُنْكَرِ، والتواصي بالحقِّ، والتواصي بالصبرِ، والتحاضُّ على طَعامِ المِسْكينِ والإنفاقُ في سبيلِ اللهِ إيمانًا واحْتسابًا.
فمَن فعَلَ ذلك كان بَرِيئًا من النفاقِ.
وفي المُسندِ وغيرِه من حديثِ عُمَرَ بنِ الخَطَّابِ رضِي الله عنه أن النبيَّ صلى الله عليه وسلم قال: ((مَنْ سَرَّتْهُ حَسَنَتُهُ وسَاءَتْهُ سَيِّئَتُهُ فهو مُؤْمِنٌ)).
فمَن وقَعَ في ذَنْبٍ وَسَاءَهُ الذَّنْبُ فهو عَلامةٌ على صِحَّةِ إيمانِه، وأَرْجَى أن يَتُوبَ ويَسْتَغْفِرَ ويَسْتَعْتِبَ، ومَن فَرِحَ بمَعْصيتِه وسَرَّتْهُ سَيِّئَتُهُ كانَ ذلك أمارةً على نفاقٍ في قلبِه.
وفي سُننِ التِّرمذيِّ من حديثِ أبي هُريرةَ رضِي الله عنه قال: قال رسولُ اللهِ صلى الله عليه وسلم: «خَصْلَتَانِ لا تَجْتمعانِ في مُنافِقٍ: حُسْنُ سَمْتٍ، وفِقْهٌ في الدِّينِ». صَحَّحَه الألبانيُّ

[إدريس عبدالله]

Lesson ten: Warning against hypocrisy. (2\3)

And the way to integrity and freedom from hypocrisy is by following the guidance of Allah (the mighty and the exalted) as Allah (the most high) said concerning the hypocrites:
﴿وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَهُمْ وَأَشَدَّ تَثْبِيتًا (66) وَإِذًا لَآَتَيْنَاهُمْ مِنْ لَدُنَّا أَجْرًا عَظِيمًا (67) وَلَهَدَيْنَاهُمْ صِرَاطًا مُسْتَقِيمًا (68) وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقًا (69) ذَلِكَ الْفَضْلُ مِنَ اللَّهِ وَكَفَى بِاللَّهِ عَلِيمًا (70)﴾[النساء: ٦٦–٧٠].
Meaning:"… But if they had done what they were instructed, it would have been better for them and a firmer position for them in faith (66).
And then We would have given them from Us a great reward (67).
And We would have guided them to a straight path (68).
And whoever obeys Allah and His Messenger- those will be with the ones upon whom Allah bestows favor, among the Prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions (69).
That is the bounty from Allah, and sufficient is Allah as knower (70). Q4: V66-70.

And it is with this you will know that the hypocrites actually suffered a great loss as a result of their turning away from the guidance of Allah, for they have certainly missed the gratification of Allah (the Great and the Almighty) His favor, His mercy, His great reward and the companionship of His Prophets, the steadfast affirmers of truth, the martyrs and the righteous. And they fell into their evil deeds such as their disproof of Allah and His Messenger, their evil assumption about Allah, and their followership of what angers Allah, and their dislike for what He loves and pleases, and their effort towards fighting against the Religion of Allah with their sayings and actions, and their alliance with the unbelievers from the people of the Book and the polytheists and their patronage for them against Muslims, and their harm to the believers. So, they deserved an intense punishment for the consequence of their crime. Allah (the exalted) said:
﴿وَيُعَذِّبَ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ الظَّانِّينَ بِاللَّهِ ظَنَّ السَّوْءِ عَلَيْهِمْ دَائِرَةُ السَّوْءِ وَغَضِبَ اللَّهُ عَلَيْهِمْ وَلَعَنَهُمْ وَأَعَدَّ لَهُمْ جَهَنَّمَ وَسَاءَتْ مَصِيرًا﴾ [الفتح: ٦].
Meaning:"And that He may punish the hypocrite men and hypocrite women, and the polytheist men and polytheist women- those who assume about Allah an assumption of evil nature. Upon them is a misfortune of evil nature; and Allah has become angry with them and has cursed them and prepared for them Hell, and evil it is as a destination. Q48: V6.
And (the exalted) said:
﴿ذَلِكَ بِأَنَّهُمُ اتَّبَعُوا مَا أَسْخَطَ اللَّهَ وَكَرِهُوا رِضْوَانَهُ فَأَحْبَطَ أَعْمَالَهُمْ﴾ [محمد: ٢٨].
Meaning:"That is because they followed what angered Allah and disliked His pleasure, so He rendered worthless their deeds. Q47: V28.
And because of the disagreement of external to their internal, they fell into hideous and dispraise acts of lying, deception, treason, immorality and breach of promise. And these have been their characters with which they are detected.
And the acts of hypocrites are of two categories;
The first category: acts of paganism; whoever falls into it is a disbeliever in Allah (the almighty and the exalted), out of the Religion of Islam even if he prayed and fast and claim to be a Muslim.
An example of that includes: disproving Allah and His Messenger, hatred, blasphemy, mockery of Allah and His signs and His Prophet, forming alliance with the unbelievers and supporting them against the Muslims.
Thus, these acts and the likes of it are among the violators of Islam, so whoever falls into it is a disbeliever in Allah (the almighty and the exalted). In fact, he is a pagan, out of the Religion of Islam, but if he manifests Islam, then he is a hypocrite with major hypocrisy.
And this category some scholars named it creedal hypocrisy and that is because of the introversion of the heart on infidelity, because these kinds of acts and speeches infidelity do not emanate from a faithful heart. However, their aim (i.e. the scholars) is not to restrict hypocritical acts to issues of creed.
The second category: Dispraised acts and characters, these acts even though they do not withdraw from on their own, only that it is not found except in a pure hypocrite. So, it is necessary for a believer to abstain from it so that there will not be a character among the characteristics of hypocrisy in him. These characters are the ones explained by the Prophet (S.A.W) in his saying:
((آيةُ المُنافِقِ ثلاثٌ إذا حدَّثَ كَذَبَ، وإذا وَعَدَ أخْلَفَ، وإذا اؤتُمِنَ خَانَ)). متفق عليه من حديثِ أبي هُريرةَ رضِي الله عنه.
Meaning:" there are three signs of a hypocrite: when he speaks he lies, when he makes a promise he fails, and when he is trusted he betrays. Transmitted by Bukari and Muslim on the authority of Abu Huraira (may Allah be pleased with him) and, in another narration by Muslim [he said]:
((آيةُ المُنافقِ ثلاثٌ وإنْ صلَّى وصام وزَعَمَ أنه مُسلِمٌ)).
Meaning:" there are three signs of a hypocrite, even if he observed fast and prayed and asserted that he was a Muslim". In the transmission of Ahmad the Prophet said:
((ثلاثٌ إذا كُنَّ في الرجُّلِ فهو المُنافِقُ الخَالِصُ...)) الحديثَ، بنحوِه.
Meaning:" Three signs if they are found in a man, he is then a pure hypocrite… to the end of the hadith with an approximate wordings. And in Sahih of Al- Bukhari and Muslim on the authority of Abdullah ibn Amr ibn Al'as (may Allah be pleased with them) he said: the Prophet (S.A.W) has said:
((أَرْبَعٌ مَن كُنَّ فيه كانَ مُنافِقًا خالصًا، ومَن كانت فيه خَلَّةٌ منهنَّ كانتْ فيه خَلَّةٌ من نفاقٍ حتى يَدَعَها: إذا حدَّثَ كَذَبَ، وإذا عاهَدَ غَدَرَ، وإذا وَعَدَ أخْلَفَ، وإذا خاصَمَ فَجَرَ)).
Meaning:" Four characteristics anyone who possessed them is a pure hypocrite and anyone who possessed one of them possessed a characteristic of hypocrisy till he abandons it: when he talks he lies, when he makes a covenant he acted treacherously, and when he quarreled he deviated from the truth.
Therefore, whoever has the habit of lying in his speech, betrayal when he promised, when he was trusted he acts treacherously towards it, he is then a pure hypocrite. And [the word] (إذا) [i.e, (if)] which is not used to mean extent, implies repetition and numerousness, and this will exclude a person from whom these acts occurs in rarity and negligibly. Thus, he has committed a sinful act and an act from the acts of the hypocrites, but he will not become a hypocrite or someone with a character of hypocrisy, until he becomes used to it or is popularly known with it.
Chapter: concerning someone in whose heart is faith and hypocrisy.
As for the major hypocrisy, it cannot be combined together with faith [in ones heart at the same time] rather; its companion is a disbeliever in Allah (the mighty and the exalted), even if he observed fast and prayed and asserted that he was a Muslim, because infidelity destroys the whole acts, and faith and infidelity do not join together in a heart. Allah the exalted said:
﴿وَمَنْ يَكْفُرْ بِالْإِيمَانِ فَقَدْ حَبِطَ عَمَلُهُ وَهُوَ فِي الْآَخِرَةِ مِنَ الْخَاسِرِينَ﴾ [المائدة: ٥].
Meaning:"And whoever denies the faith- his work has become worthless, and he, in the Hereafter, will be among the losers. Q5: V5.

But as to the minor hypocrisy which does not withdraws from the Religion, there may be in the heart of a Muslim some of its characters, as indicated by the above [I]hadith of Abdullah ibn Amr bin Al'as. And in Sahih of on the authority of Abu Hurairah, (may Allah be pleased with him) narrated that the Prophet (S.A.W) had said:
((مَن ماتَ ولَم يَغْزُ، ولَمْ يُحدِّثْ نفسَهُ بالغَزْوِ ماتَ على شُعبةٍ مِنَ النفاقِ)) رواه مسلمٌ.
Meaning: “whoever dies without fighting in the way of Allah, nor did he express any desire for [I]Jihad, died on a branch of hypocrisy".

Huzaifad bin Alyaman (may Allah be pleased with them) said: hearts are of four [different] types;
- A Laminated heart and that is the heart of hypocrite.
- An uncircumcised heart and that is the heart of a disbeliever.
- A hairless heart as if in it is a lamp which blooms and that is the heart of a believer.
- And a heart in which there is hypocrisy and faith, its example is like an ulcer which is supplied with pus and blood, and similar to a tree which is irrigated by pernicious and nice water, whatever prevails on it dominates. Reported by Ibnu Abi Shaibah in his [book]Musannaf and in the book of Iman, Albaniy authenticated it. However, it is considered weak by some scholars because of a cut in its chain of narration but its meaning is authentic.
And a laminated heart is the inclined heart.
Aliyu bin Abi Talib (may Allah be pleased with him) said: Faith begins in the heart a white point, whenever it increases, the brightness increases until the heart becomes fully brighten. While hypocrisy begins in the heart [in the form of] a black point, whenever it increases, the darkness increases until the heart becomes dark totally. Reported by Ibnu Abi Shaibah in the book of Iman, and Albayhaqy in [his book] Shu'abul Iman, [i.e, the branches of faith].
And the [word] ( (الُّلمْظَةُmeans, a small point
The essence of this is that, a Muslim may have hypocrisy in him and it may be much or less depending on the level of his faith and his obedience to Allah (the great and the exalted). Thus, among them is one who may have in him attitudes of hypocrisy. Hence, he lies ones or twice, and he sometimes breaches promise and so on.
And among them is one who frequently falls into such acts together with less remembrance of Allah and exceeding the limits of Allah on many occasions by violating the sanctities of (Allah) and negligence in the obligatory acts, and poring over desires and being deceived by ambiguities. Thus there will be in his heart to much of hypocrisy and little faith. There is among the Muslims one who almost all the time prays in a hurry and delays it out of its fixed time and performs it in a bad way as in the Sahih of Muslim on the authority of Anas binu Malik (may Allah be pleased with him) he said; I heard the Prophet (S.A.W) saying:
((تلكَ صلاةُ المنافقِ، يَجْلِسُ يَرْقُبُ الشمسَ حتى إذا كانتْ بينَ قَرْنَي الشيطانِ قامَ فنَقَرَهَا أَربعًا لا يذكُرُ اللهَ فيها إِلا قليلاً)). رواه مسلمٌ
Meaning:"that is the Prayer of the hypocrite, he sits watching the Son until when it is between the two hones of the Devil then, he stands up and pecks it four times, he does not remember Allah in it except a little". Reported by Muslim.

Hence, this is among those whose heart has been over powered by hypocrisy to the extent that he deserved to be named hypocrite, besides the faith in his heart which prevented him from leaving prayer totally.
And the companions of this category often fall into committing minor [I]Riyaa , doing acts to please listeners and what invalidates acts such as reminder of it, injury in charity and seeking the world with the acts of the hereafter.
And the companions of this category are on a great danger such that this negligence lead them into apostatizing from the Religion of Allah (the almighty) and whoever died among them in hypocrisy while having faith in his heart, then he will be among the companions of grave offense whom were promised with an intense punishment, but he will not remain eternally in the Hell because of the existence of his Islam. The Prophet (S.A.W) has certainly said:
((يَدْخُلُ أهلُ الجنةِ الجنةَ، وأهلُ النَّارِ النَّارَ، ثم يقولُ اللهُ تعالى: أَخْرِجوا مَن كانَ في قلبِه مِثْقالُ حَبَّةٍ مِن خَرْدَلٍ من إيمانٍ؛ فيُخْرَجونَ منها قد اسْوَدُّوا؛ فيُلْقَونَ في نَهَرِ الحَياةِ؛ فيَنْبُتونَ كمَا تَنْبُتُ الحِبَّةُ في جانبِ السَّيْلِ، ألَمْ تَرَ أنَّهَا تَخْرُجُ صَفْرَاءَ مُلْتَوِيَةً؟)) رواه البخاريُّ من حديثِ أبي سَعِيدٍ الخُدْريِّ رضِي الله عنه.
Meaning:" The people of Paradise will enter Paradise and the people of Hell will go to Hell. Then, Allah will say (to the Angels around Hell): bring out whoever has in his heart faith equal to the weight of a grain of mustard seed. So, they will be taken out but (by then) they had already become blackened (charred). Then they will be put in the river of Hayat and they will revive like a grain that grows near the bank of a flood channel. Don't you see that it comes out yellow and twisted?" Reported by Albukhari from the narration of Abu Sa'id Alkhudri (may Allah be pleased with him)
But he who commits a violator among the violators of Islam, such as mockery of the Religion, abusing the Prophet (S.A.W) and supporting the disbelievers against Muslims is then a disbeliever, withdrawn from Islam and, faith has been detached from his heart, we seek refuge with Allah.
Chapter: the repentance of a hypocrite.
If a hypocrite repents from hypocrisy before his death and he corrects his deed, and he resort to Allah and became sincere to Allah (the great and the exalted) in Religion, then his repentance is authentic and accepted. Allah (the exalted) said:
﴿إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَلَنْ تَجِدَ لَهُمْ نَصِيرًا (145) إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولَئِكَ مَعَ الْمُؤْمِنِينَ وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا (146) مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِنْ شَكَرْتُمْ وَآَمَنْتُمْ وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا (147)﴾ [النساء: ١٤٥– ١٤٧].
Meaning:"indeed, the hypocrites will be in the lowest depth of the Fire- and never will you find for them a helper (145).
Except for those who repent, correct themselves, hold fast to Allah, and are sincere in their Religion for Allah, for those will be with the believers. Allah is going to give the believers a great reward (146).
What would Allah do with [i.e, gain from] your punishment if you are grateful and believe? And ever is Allah Appreciative and knowing (147). Q4: V145-147.
And likewise the Muslim in whom is an attitude of hypocrisy, if he repents from it and forsakes that attitude Allah will forgive him, and he will become free from hypocrisy.
And there is in regards to this issue a funny riddle forwarded by Huzafa ibnul Yaman (may Allah be pleased with them) to the students of Abdullah bin Mas'ud (may Allah be pleased with him), for he stood over them in the presence of Abdullahi bin Mas'ud saluted them and said: verily, hypocrisy has been revealed on some people that were more pious than you, Abdullah bin Mas'ud –on hearing that - smiled because he got what he meant. The companions of ibnu Mas'ud then said; glory to be to Allah!! Allah has indeed said:
﴿إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ﴾ [النساء: ١٤٥]!!
Meaning:" Indeed, the hypocrites will be in the lowest depth of the Fire. Q4: V145.
And then after the dispersal of the council, Huzaifa said to Aswad bin Yazid Annakha'i- one of the copanions of Ibnu Mas'ud: verily, hypocrisy has been revealed on some people that were more pious than you and they repented and Allah accept their repentance.
In another narration he said: And they, when they repented became better than you.
And he mean by them, some of those whom were hypocrites during the time of the Prophet (S.A.W) and then repented, corrected (their deeds) and perfected their [Religion] Islam. Thus, they became better than those who came after them from the [I]Tabiu'n, because of their companionship [to the Prophet (S.A.W)] and their jihad with him.
This narration has been transmitted by Albukhari in his Sahih.
Chapter: And it is necessary for the believers to practice what will save them from hypocritical attitudes and the acts of hypocrites. Among that is the repetition of repentance and seeking for [Allah's] forgiveness, and being careful of the limits of Allah and glorifying His commands and disassociation from polytheism and its companions, observing prayers, giving out charities, sincerity to Allah, His Messenger, His Book and to the leaders and the general Muslims.
And among that is love for jihad in the cause of Allah and expressing desire for that.
Among that also is enjoining what is right and forbidding what is wrong and advising each other on truth, and advising each other on patience and encouraging one another on feeding the poor and disbursement for the sake of Allah faithfully and hoping to attain Allah's rewards.
For whoever does that is saved from hypocrisy.
It is transmitted in Almusnad and other hadith’s books from the narration of Umar binu Alkhaddab (may Allah be pleased with him) he said; that the Prophet (S.A.W) has indeed, said:
((مَنْ سَرَّتْهُ حَسَنَتُهُ وسَاءَتْهُ سَيِّئَتُهُ فهو مُؤْمِنٌ)).
Meaning:" whoever is pleased with his good deed and sad with his bad deed is a believer.
Thus whoever falls into sin and his sin grieved him that is an example of good faith in him and a hope for his repentance, seeking of forgiveness and conciliation. And whoever is pleased with his sin, and is gladden by his evil deed, that is a sign of hypocrisy in his heart.
It is reported in the [bookof] Sunan of Attirmidhy on the authority of Abu Huraira (may Allah be pleased with him) he said; the Prophet (S.A.W) said:
«خَصْلَتَانِ لا تَجْتمعانِ في مُنافِقٍ: حُسْنُ سَمْتٍ، وفِقْهٌ في الدِّينِ». صَحَّحَه الألبانيُّ.
Meaning:"Two characters can never be joined together in the heart of a hypocrite, good will and understanding in Religion. Authenticate by Albany.