Tirmidhi

Explanation:
1:
That is, we can say that his actions are like those of the hypocrites.
There is hypocrisy (nifaq) in his actions,
but we cannot judge him to be a hypocrite.
We cannot declare him a hypocrite by deeming his faith to be false.
This was only possible in the time of the Messenger of Allah (sallallahu alayhi wa sallam),
because he (sallallahu alayhi wa sallam) was the recipient of revelation (wahy).
In the light of divine revelation, he (sallallahu alayhi wa sallam) could say about someone that so-and-so is a hypocrite, but neither we nor you have the right or authority to judge anyone as a hypocrite.

Hadith Commentary:

Quarreling itself is evil. Furthermore, the use of abusive language within it is so reprehensible that it has been described as a sign of hypocrisy (nifaq, i.e., lack of faith). It is not befitting for a good Muslim to become unrestrained during a dispute and to utter whatever comes to his tongue without any sense of shame.

Hadith Commentary:
(1)
A true believer never tells a lie; likewise, he observes limits even in expressing opposition. He does not lose self-control and resort to abusive language or inappropriate speech, such that he becomes unrestrained during a quarrel and says whatever comes to his mouth, because acting in this manner is a hypocritical trait.

(2)
The meaning of the hadith is that the one who persists in the aforementioned traits and has become accustomed to such behavior, it is better to call such a person a hypocrite. However, one who occasionally commits these acts and sometimes refrains from them is not a hypocrite, or he is a practical (amali) hypocrite, not a doctrinal (i'tiqadi) hypocrite. Since these traits are signs of hypocrisy, in some ahadith three and in others four are mentioned.

Explanation:
There is no contradiction between the first hadith and the second. This is because in this hadith, the words of «منافق خالص» are present, meaning that if a person possesses the fourth trait as well—that is, he begins to use foul language during a quarrel—then his hypocrisy is complete in every way, and his practical life is entirely a life of hypocrisy. And if a person possesses only one trait, then in any case, that too is hypocrisy, but of a lesser degree. The purpose of Imam Bukhari rahimahullah is to establish the increase and decrease of faith, which is evident from these ahadith, and also to show that sins cause a deficiency in faith.

The signs of hypocrisy mentioned in these ahadith are all related to actions. That is, after becoming a Muslim, hypocrisy is manifested in actions. And if hypocrisy is in the heart itself—that is, faith is not present at all, and he is merely presenting himself as a Muslim with his tongue—then such hypocrisy is certainly equal to disbelief and polytheism, rather, even greater than them. The noble verse «إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ» [النساء : 145], meaning "The hypocrites will be in the lowest depths of the Fire," is about such hypocrites of belief. However, the signs of hypocrisy found in actions mean that the conviction of the heart and the plant of faith are weak, and the worm of hypocrisy has infested it, even if outwardly he appears to be a Muslim. This is called practical hypocrisy.

The meaning of hypocrisy is the difference between the outward and the inward. In the Shari‘ah, a hypocrite is one whose inward is filled with disbelief, while outwardly he presents himself as a Muslim. As for the effect of the aforementioned outward traits, it is agreed upon that a believer does not become a hypocrite merely due to these blameworthy characteristics; he remains a believer.

By "trust" (amanah) is meant the trust of Allah, i.e., the Islamic boundaries (hudud). Allah has said in the Noble Qur’an regarding this: «إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ» [الاحزاب : 72], meaning, "We offered the trust to the heavens and the earth and the mountains, but they declined to bear it and feared it; but man undertook to bear it." He did not know how great a burden it was. After this, every kind of mutual trust is also meant, whether it is financial, related to life, or verbal; to take care of all these and to protect them fully is a sign of the strength of faith. Habitually lying in every matter is also a very blameworthy trait. May Allah protect every Muslim from it. Ameen.

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 lesser and some are greater. The highest level is hypocrisy of creed, whose being disbelief needs no explanation. 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 traits, 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 this increase and decrease in hypocrisy as well, so that by affirming the degrees of hypocrisy, the degrees of faith may also be affirmed. Furthermore, these things have not been called the cause (‘illah) of hypocrisy, such that their presence would necessitate the presence of the effect; 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. Among 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 (fujur) can also fall under lying.
In such a case, only three traits 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 indicates corruption of speech, betrayal of trust indicates corruption of action, and breaking promises indicates 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 fulfilled, 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 as 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 (haddathana) from Waki‘, apart from 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 number 2458)
Therefore, there is no doubt regarding the reliability of this narration.
(Fath al-Bari: 1/123)

Sufyan al-Thawri rahimahullah is narrating this hadith of Sahih al-Bukhari «عن».

Some people object to the narration from ‘an and say: “Establish explicit mention of hearing (sama‘) or corroboration (mutaba‘ah).”

➊ In Sahih al-Bukhari, Bab ‘Alamat al-Munafiq, vol. 1, p. 10 (hadith 34), this narration has been corroborated (mutaba‘ah) by Shu‘bah for Sufyan al-Thawri. See also: Sahih al-Bukhari, Kitab al-Mazalim, Bab Idha Khasama Fajar (hadith 2459).

Reference: Fatawa ‘Ilmiyyah (Tawdih al-Ahkam), vol. 2, p. 315

Hadith Commentary:
The purpose here is that breaking a promise is not befitting of a Muslim.
Whether the promise is made even to disbelievers, it must be fulfilled. Furthermore, any promise made to outsiders (non-Muslims) at a political level holds an even higher status, and fulfilling it becomes obligatory for a Muslim.
This is why the Messenger of Allah (sallallahu alayhi wa sallam) fully honored the Treaty of Hudaybiyyah, even though several of the Quraysh’s conditions were entirely unreasonable. However, as the well-known saying goes: “The noble one, when he promises, fulfills.”

Hadith Commentary:
➊
Breaking promises or violating covenants is not the characteristic of a Muslim; rather, it is the practice of hypocrites, even if the covenant or promise is made with disbelievers.
A promise made with outsiders (non-Muslims) at a political level holds even greater significance.
Fulfilling it becomes necessary for a Muslim.
This is why the Messenger of Allah (sallallahu alayhi wa sallam) fully honored the covenants made with the disbelievers of Quraysh, even if it meant handing over his own followers to them. Although several conditions of the Treaty of Hudaybiyyah set by the disbelievers of Quraysh were entirely unreasonable, the Messenger of Allah (sallallahu alayhi wa sallam) still fulfilled them.

➋
The evil deeds mentioned in the hadith do not befit a believer; in reality, the one who commits them can only be a hypocrite.

Hadith Gloss:
Vocabulary of the Hadith:

(1)
خَالِصٌ (Khalisun):
Pure,
Unmixed.

(2)
عَاهَدَ (Aahada):
He makes a covenant or agreement,
He binds himself to a pact of loyalty.

(3)
غَدَرَ (Ghadara):
He acts treacherously,
He breaks the pact of loyalty.

(4)
فَجَرَ (Fajara):
He speaks falsely and wrongfully, departing from the truth,
He strays far from intention and moderation.

Benefits and Issues:
Hypocrisy (nifaq) is fundamentally the name for a severe contradiction between word and deed; if someone professes with the tongue, but his actions are contrary to this, then his profession is either unreal or extremely weak.
The things that the Prophet (sallallahu alayhi wa sallam) has declared as signs of hypocrisy are indeed vile actions.
This is also evidence that faith (iman) increases and decreases through actions.
It is also understood from this that although a ruling regarding someone being a Muslim or not can be made based on his claim and actions, there are certain fundamental actions that those who merely profess verbally generally cannot maintain.
Even if they are diligent in major acts such as prayer (salah), just as righteousness leads to an increase and advancement in faith, every sin and evil causes a decrease in faith, and the presence of signs of hypocrisy in a Muslim is itself reprehensible and a major flaw.

(1) It is established from the hadith that a Muslim person should avoid vile character traits, especially those evil actions which are mentioned in the hadith, as these things necessitate practical hypocrisy which is completely contrary to the demands of faith (iman). In the Qur'an and hadith, some other signs of hypocrisy are also mentioned, for example: being lazy in prayer (salah), performing acts of worship for show (riya’), being afflicted with hesitation in religious matters, and keeping only personal interests in view, etc. However, in this blessed hadith, the four things that are specifically mentioned pertain to the general mutual dealings of people, and usually it is in these dealings that fluctuations become the cause of mutual discord and corruption. Therefore, the pure Shari’ah has mentioned these signs in a prominent manner. And Allah knows best.

(2) Here, by "hypocrite" (munafiq) is not meant a doctrinal hypocrite (i'tiqadi munafiq) such that he would be declared outside the fold of Islam, because knowledge of such (a doctrinal hypocrite) cannot be attained without revelation (wahy). Rather, what is meant is a practical hypocrite (amali munafiq), i.e., one whose actions are like those of the hypocrites. And these actions are indeed those of the hypocrites. The meaning is that such a person is a practical hypocrite, and this is when these traits become ingrained in him and he becomes accustomed to them, i.e., whenever he speaks, he lies; whenever he makes a promise, he breaks it; whenever he makes a covenant, he violates it, etc. Because occasional lying, breaking a promise, or abusive speech can happen from anyone. For such minor occurrences, no one will be called a hypocrite.

Takhrij:
[صحيح بخاري 34],
[صحيح مسلم 210]

Fiqh al-Hadith:
➊ Abusive language is a major sin.
➋ A true Muslim is never treacherous.
➌ In this hadith, four important and well-known characteristics of a hypocrite are mentioned, whereas in the Qur'an and Sunnah, several more of his habits and behaviors are described.