Bukhari

Hadith Commentary:
This is a practical hypocrite; nevertheless, the matter is dangerous. Every Muslim must avoid evil traits.

Hadith Commentary:
(1)
In a narration from Abdullah ibn Amr radi Allahu anhu, a fourth sign of the hypocrite is also mentioned: that when he quarrels, he resorts to abuse and foul language.
(Sahih al-Bukhari, Al-Iman, Hadith: 34)
(2)
What is meant by this hadith is that if a person possesses these mentioned traits and becomes accustomed to them, then there remains no doubt about his being a hypocrite. However, this is a practical hypocrite (nifaq ‘amali), because we cannot identify a hypocrite in belief (nifaq i‘tiqadi).
It is also possible that what is meant here are those hypocrites who existed during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam.
In any case, this hadith shows that a Muslim does not adopt falsehood in his words and actions, because habitual lying is a sign of hypocrisy. Therefore, one should avoid this habit.

Hadith Commentary:
(1)
According to this hadith, refraining from betrayal is obligatory because committing betrayal is a sign of hypocrisy, from which it is necessary to abstain. On this basis, a debt upon a sick person is also, in a sense, a trust (amanah); not acknowledging it is tantamount to betrayal, which is a sign of hypocrisy. Its repayment is the responsibility of the sick person. It will be repaid in the case that it is acknowledged. Once it has been acknowledged, it is necessary to give it due consideration; otherwise, what is the benefit of acknowledgment? Therefore, distinguishing between heirs and non-heirs in the matter of fulfilling trusts and refraining from betrayal is an artificial and self-invented distinction.

(2)
Imam al-Bukhari rahimahullah wishes to establish that the acknowledgment of debt by a sick person is valid, and the fulfillment of a trust (amanah)—whether it is for an heir or a non-heir—is valid in both cases. Those who deny this do so on the basis of preference (istihsan) and analogy (qiyas), for which there is no solid evidence. And Allah knows best.

Understanding of the Hadith:
It should be remembered that there are two types of hypocrisy (nifaq):
➊ One is doctrinal hypocrisy (i'tiqadi nifaq), and the other is practical hypocrisy (amali nifaq).
Doctrinal hypocrisy is when someone conceals disbelief (kufr) in his heart and outwardly displays Islam; such a hypocrite will abide eternally in Hell, and in fact, he will be in the lowest level of Hell. [النساء:45]
Practical hypocrisy is when a person has accepted Islam in his heart, but in practice, he displays the characteristics of the hypocrites.
In these ahadith, the signs of this type of hypocrite are mentioned.

Explanation:
In one narration, four signs are mentioned; the fourth is to betray after making a promise. In another narration, a fifth sign is mentioned: to use abusive language repeatedly during disputes. In short, all these signs are related to hypocrisy (nifaq). Whoever possesses all of these, his faith is certainly questionable; however, as a precaution, this is considered practical hypocrisy (nifaq ‘amali), which is not disbelief (kufr). In the Noble Qur’an, the condemnation is for the hypocrites of creed (i‘tiqadi munafiqun), about whom it is said «ان المنافقين فى الدرك الاسفل من النار»—that is, the hypocrites will be in the lowest depths of the Fire.

Hadith Commentary:
➊
Shirk (associating partners with Allah) is the highest form of injustice (zulm), and hypocrisy (nifaq) is the highest form of disbelief (kufr). Included in this is deceiving Muslims along with disbelief in Allah.
This is why the punishment for it is more severe than for ordinary disbelievers.
The statement of Allah, the Exalted, is:
﴿إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ﴾
“Indeed, the hypocrites will be in the lowest depths of the Fire.” (al-Nisa: 4/145)
For this reason, it has been mentioned at the end of the chapters related to disbelief.
Then, hypocrisy is of two types.
One type is hypocrisy of faith and creed, which is the worst form of disbelief, and its identification is only possible through revelation.
The second is practical hypocrisy, which is also called hypocrisy of character and conduct. It should be clear that, just as in disbelief and injustice, there are levels in hypocrisy as well—some are lower and some are higher. The highest level is hypocrisy of creed, whose being disbelief is self-evident. The remaining levels are practical forms of hypocrisy, and there is variation in their degrees. When such levels exist among the opposites of faith, then they must also exist within faith itself. Therefore, the purpose of Imam Bukhari rahimahullah is clear: that faith increases and decreases, and sins are extremely harmful to faith.
What could be more harmful than the fact that by committing the evil actions mentioned in the hadiths, a person enters the category of the hypocrites?

➋
The meaning of hypocrisy (nifaq) is the difference between what is outward and what is inward.
This word is actually derived from “nafaqā’,” which is the name of a hidden entrance to a burrow of an animal like a rat, which outwardly appears to be level ground. Similarly, a hypocrite outwardly appears to be a Muslim, but inwardly has no connection to Islam; he adopts this guise only to deceive. The statement of Allah, the Exalted, is:
﴿وَإِذَا جَاءُوكُمْ قَالُوا آمَنَّا وَقَدْ دَخَلُوا بِالْكُفْرِ وَهُمْ قَدْ خَرَجُوا بِهِ وَاللَّهُ أَعْلَمُ بِمَا كَانُوا يَكْتُمُونَ﴾
“And when they come to you, they say, ‘We believe.’ But they have entered with disbelief and they have certainly left with it. And Allah knows best what they were concealing.” (al-Ma’idah: 5/61 and Sharh al-Kirmani: 1/147)

➌
It is not the position of Imam Bukhari rahimahullah that by adopting these characteristics, a believing person becomes a hypocrite. Rather, the perpetrator is considered a hypocrite in relation to the person with whom he has broken a covenant, to whom he has been unfaithful, or whose trust he has betrayed. This is because Imam Bukhari rahimahullah is not discussing the technical definition of hypocrisy here; rather, he has already established the existence of increase and decrease in disbelief and injustice, and now he wishes to establish the same for hypocrisy, so that by affirming degrees in hypocrisy, degrees in faith may also be affirmed. Moreover, these things have not been called the cause (‘illah) of hypocrisy, such that wherever the cause is present, the effect must also be present. Rather, they have only been described as signs (alamat), and it is not necessary that wherever the sign is found, the actual thing is also present—just as a rapid pulse is a sign of fever, but sometimes the pulse is rapid due to the strength of the soul.

➍
In the narration of Abu Hurayrah radi Allahu anhu, three signs of hypocrisy are mentioned, and from the narration of Abdullah ibn Amr radi Allahu anhuma, it is known that there are four signs of hypocrisy. Of these four, two are from the first narration, and two are additional.
In this way, there are a total of five signs:
1. Lying
2. Betrayal of trust
3. Breaking promises
4. Breach of covenant
5. Wickedness (fujur).
If one reflects, all five can be expressed as just three, because in terms of their reality, there is no difference between breaking promises and breach of covenant. Similarly, wickedness can also fall under lying.
In such a case, only three characteristics remain.
From the style of narration of Abu Hurayrah radi Allahu anhu, it is understood that the signs of hypocrisy are limited to these three.
Lying points to corruption of speech, betrayal of trust to corruption of action, and breaking promises to corruption of intention.
The reasoning for corruption of intention is that breaking a promise is only blameworthy when, at the time of making the promise, the intention was already made not to fulfill it. If the intention was to fulfill it, but despite efforts it could not be done, then there is no blame in the Shari‘ah.
(Fath al-Bari: 1/122)

➎
At the end of the narration, Imam Bukhari rahimahullah has stated that Shu‘bah has followed Sufyan al-Thawri rahimahullah in narrating from al-A‘mash.
The reason for mentioning this following (mutaba‘ah) is that Imam Yahya ibn Ma‘in has declared the route of Qabisah from Sufyan to be weak. Imam Bukhari rahimahullah has answered this by saying that when there is a supporting narration, there is no valid reason to declare this route weak. Accordingly, Imam Muslim rahimahullah has narrated the route of Sufyan through Waki‘ (haddathana) in addition to the route of Qabisah.
(Sahih Muslim, al-Iman, Hadith: 210(58))
Then, besides Sufyan al-Thawri rahimahullah, Shu‘bah has also narrated this hadith from al-A‘mash, which Imam Bukhari rahimahullah himself has mentioned in the Book of Oppressions (Kitab al-Mazalim).
(See Hadith no. 2458)
Therefore, there is no doubt about the reliability of this narration.
(Fath al-Bari: 1/123)

Explanation:
1:
The traits of a hypocrite that have been described in this hadith, unfortunately, today the majority of Muslims are afflicted with this practical hypocrisy. The humiliation and disgrace that Muslims are facing throughout the world is due to this very hypocritical character, conduct, and actions of theirs. A hypocrite is one who, with his tongue, professes Islam before the people of Islam, but in his heart harbors malice and enmity against Islam and the Muslims. This is doctrinal (i'tiqadi) hypocrisy. Without divine revelation, it is impossible to recognize and know this. The traits mentioned in the hadith pertain to practical (amali) hypocrisy. Doctrinal hypocrisy is disbelief (kufr), whereas practical hypocrisy is not disbelief, but it is nevertheless very dangerous and one should avoid it. May the Lord of the worlds grant guidance to the Muslims. Ameen.

Takhrij:
[صحيح بخاري 33],
[صحيح مسلم 211]

Fiqh al-Hadith
➊ It is clearly evident from this hadith (and other proofs) that lying, breaking promises, and betraying trusts are among the major sins (kabirah).
➋ A person who claims to be a Muslim can also be a hypocrite (munafiq), as is proven by his hypocritical words and actions.
➌ There are many levels of faith (iman).

Vocabulary:
«مُنَافِقٌ» is derived from «نَافَقاءُ», which refers to one of the openings of a wild rat’s (yarbūʿ) burrow. The rat constructs it in such a way that only a thin layer of soil remains at that spot, so that if it strikes it with its head, it opens up. This opening is kept hidden by the rat, while the other opening is left exposed. Since the hypocrite also hides his disbelief and displays faith, this term has been applied to him. [توضيح]
«آيَةٌ» was originally «اَيَيةٌ»; due to the moving yā’ and the preceding letter having a fatḥah, the yā’ was changed to an alif.
«اُوْتُمِنَ» is the past tense in the form of iftiʿāl. «اِئْتَمَنَهُ» means “he considered him trustworthy.”

Benefits:
➊ The essence of hypocrisy (nifāq) is that the hypocrite conceals disbelief and displays faith, claiming faith in his heart despite disbelief.
«وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ»
“And Allah bears witness that the hypocrites are indeed liars.” [المنافقون : 1]
It is thus understood that the fundamental basis of hypocrisy is falsehood.
➋ Allah, the Exalted, has said in the Noble Qur’an:
«إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّـهِ ۖ وَأُولَـٰئِكَ هُمُ الْكَاذِبُونَ» [16-النحل:105 ]
“Only those invent lies who do not believe in Allah’s signs, and they are the true liars.”
From this, it is clear that falsehood is the opposite of faith.
➌ If we combine the narrations of Abu Hurayrah and Abdullah ibn Amr radi Allahu anhuma, five signs of a hypocrite emerge:
① When he speaks, he lies.
② When he makes a promise, he breaks it.
③ When he makes a covenant, he betrays it.
④ When he is considered trustworthy, he acts dishonestly.
⑤ When he quarrels, he behaves abusively.
If we reflect, abusive speech during a quarrel is included in the first sign, “when he speaks, he lies,” and is a specific form of it, because generally, it is difficult to be abusive without fabricating lies. Betraying a covenant is included in the second sign, “when he makes a promise, he breaks it.” Although a covenant is more binding than a promise and sometimes involves an oath, fundamentally both are similar.
Thus, the essential signs are reduced to three, as mentioned in the hadith of Abu Hurayrah radi Allahu anhu. The presence of these three signs means that his integrity is completely lost, because integrity is of three types: integrity in speech, integrity in action, and integrity in intention.
① “When he speaks, he lies:”
This is dishonesty of the tongue; abusive speech during a quarrel is also dishonesty of the tongue.
② “When he makes a promise, he breaks it:”
This is the result of dishonesty in intention and a false intention. A person is sinful when, at the time of making a promise or covenant, his intention is not to fulfill it, or he does not remain firm on the intention to fulfill it later. If the intention is to fulfill the promise, but due to circumstances beyond his control he is unable to fulfill it, then there is no accountability upon him.
«لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا» [2-البقرة:286]
“Allah does not burden any soul beyond its capacity.”
③ “When he is considered trustworthy, he acts dishonestly:”
This is dishonesty in action and practical falsehood, though dishonesty of the tongue and intention are also included with it.
④ Here, a question arises: these signs are sometimes found in a Muslim as well, so should he be considered a hypocrite? The answer to this question has been given in several ways.
The first way is that there are two types of hypocrisy: one is doctrinal hypocrisy (nifāq iʿtiqādī), meaning he does not truly believe in Allah and His Messenger sallallahu alayhi wa sallam, but only utters the testimony verbally. People consider him a Muslim, but in reality, he is not a Muslim at heart. This is major hypocrisy (nifāq akbar). In the time of the Messenger of Allah sallallahu alayhi wa sallam, such hypocrites were declared disbelievers and were warned of being in the lowest depths of the Fire. Even today, many communists, secularists, and democrats do not truly believe in Allah and His Messenger, but claim to be Muslims only to gain benefits in Muslim society.
The second is practical hypocrisy (nifāq ʿamalī), where a person outwardly displays good deeds but in reality does not possess them. The fundamental aspects of this hypocrisy are mentioned in this hadith: when all these are combined, the actions become completely corrupt. That is, when speaking, he outwardly shows that he is saying something, but inwardly he is the opposite and is saying something contrary to reality.
Outwardly, people consider him trustworthy, but in reality, he is not. When making a promise, he gives the impression of fulfilling it, but his intention is not to do so. In summary, this hadith mentions the signs of practical hypocrisy, and one proof of this is that it is stated: “Whoever possesses one of these signs has a sign of hypocrisy, and if he possesses all of them, he is a pure hypocrite.” This gradation does not exist in doctrinal hypocrisy; such a person is, in the sight of Allah, a disbeliever from the outset.
⑤ The second way is that this hadith does not mean that if a person commits these sins once or twice, he becomes a hypocrite, because a believer may also commit sins. The intent is that if these sins become his habit and daily practice, then he is a hypocrite. When all these signs are fully present, it is impossible for him to have true faith in Allah and His Messenger in his heart. When he speaks, he lies: if lying becomes his habit in every matter, he never fulfills a promise, is never trustworthy in any trust, then he is not only a practical but also a doctrinal hypocrite, because affirmation of faith is included in speaking and promising. If he lies in these, how can he be only a practical hypocrite? Lying is not the way of the people of faith. Allah, the Exalted, has spoken the truth:
«إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّـهِ ۖ وَأُولَـٰئِكَ هُمُ الْكَاذِبُونَ» [16-النحل:105 ]
“Only those invent lies who do not believe in Allah’s signs, and they are the true liars.”
And if there is nothing but falsehood in every action and intention, how can faith remain? The Messenger of Allah sallallahu alayhi wa sallam said:
«وإن الكذب يهدي إلى الفجور وإن الفجور يهدي إلى النار» [البخاري 6094 ]
“Beware of lying, for lying leads to wickedness, and wickedness leads to the Fire.”

Takhrij:
«أخرجه البخاري، الإيمان، باب علامات المنافق، حديث:33، ومسلم، الإيمان، باب خصال المنافق، حديث:59، وحديث عبدالله بن عمر: أخرجه البخاري، الإيمان، حديث:34، ومسلم، الإيمان، حديث:58.»©Explanation:
In this hadith, four signs of a hypocrite are mentioned.
And in Sahih Muslim, there is also this addition: “Even if he performs prayer and observes fasting, and also claims that ‘I am a Muslim.’” (Sahih Muslim, Kitab al-Iman, Chapter: The Characteristics of a Hypocrite, Hadith: 110-59) Imam Nawawi rahimahullah has stated that the opinion of most of the verifying scholars is that these actions pertain to the hypocrites in belief (i'tiqadi munafiq), and when a true believer develops these traits within himself, he becomes like a hypocrite, and the term ‘hypocrite’ is applied to him metaphorically.