Showing off in the course of righteous deeds and the ruling on practical hypocrisy

The questioner:
What Allah willed for you, may Allah bless you.

The Shaykh:
Yes.

The questioner:
And he said that if he swore an oath against him.

The Shaykh:
If one deems permissible a sin that is forbidden by scholarly consensus, he is a disbeliever.

The questioner:
It is impossible for that to be the case.

The Shaykh:
It is disbelief less than full disbelief, but whoever deems permissible fornication, or wrongs people, or drinks intoxicants, is a disbeliever in major disbelief. We ask Allah for well-being.

The questioner:
If a person enters into a righteous deed and showing off enters into it during the course of it, does he not say, from the beginning of the hadith to the end of the narration of the hadith? Whoever does a deed...

The Shaykh:
There is scholarly disagreement. If he associates partners with Allah at the end of the deed, some did not hold that it encompasses the deed, and that it invalidates it, while some invalidate what was mixed with showing off. The apparent meaning of the texts is generality, because if it is mixed with showing off, it is invalid, if Allah wills.

The questioner:
Review.

The Shaykh:
So he has no nearness or anything else.

The questioner:
He starts anew, more than a second time.

The Shaykh:
If it was a voluntary prayer, it is invalid. If it was a voluntary prayer, it is invalid.

The questioner:
If showing off enters it, does he treat it and pray, and not exit the prayer?

The Shaykh:
If he treats it, he says the closing salam. If he treats it and removes from himself what harms him, if Allah wills.

Another questioner:
A man in his work likes to know about his manager or the person responsible for him that he did such and such, so let this be included in his leadership.

The Shaykh:
It is not a problem in the verses, that he knows that he prays.

Another questioner:
Or that he does something of his own accord.

The Shaykh:
He likes that they see his work, and the intention is not that he works for their sake, rather he likes that they know that he did the work, and there is no negligence, not for the sake of what it is called for.

The questioner:
May Allah make good for you.

The Shaykh:
But your showing off is that he does the deed for the sake of people, not for the sake of Allah, for the sake of people. Whether it is an obligatory or a voluntary deed, if he did it for the sake of people, it is invalid. He becomes one of the doers of the hypocrites. We ask Allah for well-being.

The questioner:
May Allah guide you.

The Shaykh:
Practical hypocrisy, yes, practical hypocrisy, if Allah wills.

Another questioner:
Its ruling and the relied-upon text.

The Shaykh:
The apparent texts indicate the obligation of documents, except for a cause if it is conditional.

Another questioner:
Is his death considered?

The Shaykh:
Because the Messenger named it a stimulant.

Another questioner:
Yes.

The Shaykh:
Yes. He named it in

Another questioner:
Is fulfilling it considered a matter of religion?

The Shaykh:
What?

Another questioner:
Religion.

The Shaykh:
He associated partners with Allah. Out of ignorance, fulfilling [the trust] after [betraying it] is from the religion, breaking [the trust] is from the religion, and the enemies of the trust are from the religion, and abandoning that is from hypocrisy. We ask Allah for well-being. Hypocrisy is of two types. This is practical hypocrisy. If it is major hypocrisy, it is the one who wants something else, who does in the appearance for the people, and in the inner self he is a disbeliever in Allah. This is the major hypocrisy, like the hypocrisy of the hypocrites. In the inner self , and in the appearance they pray with the people. This is the major hypocrisy. As for the one who believes in Allah and the Last Day and affirms the oneness of Allah, but showing off may occur for him in a prayer or in recitation, this is called nervous hypocrisy. We ask Allah for well-being.