It is mentioned in a hadith: (The sign of the hypocrite is three), and it is mentioned in the saying of Allah the Exalted: ((Indeed, the hypocrites will be in the lowest depths of the Fire)). So is the one who possesses one of these

The Shaykh : And likewise, regarding oppression now, I would like to mention a second division of the term, a fourth division, and I think this division will also resolve a problem that may exist in the minds of some of our brothers among the students of knowledge. When I read the saying of Allah, Blessed and Exalted is He, regarding the hypocrites that they are in the lowest depths of the Fire, and then we read His saying, peace and blessings be upon him: , will this hypocrite be in the lowest depths of the Fire? The verse says that the hypocrites are in the lowest depths of the Fire, and the Messenger says: . So, is the one who lies when he speaks in the lowest depths of the Fire? Recall the third division, I mean the previous one. Recall with me the previous division: the one who considers lying or betrayal or similar sins mentioned in this hadith or elsewhere to be permissible. If he considers it permissible in his heart, he is in Hell with the hypocrites. If he does not consider it permissible in practice, then how did the Messenger, peace and blessings be upon him, in this hadith make the sign of the hypocrite three? This is like many verses where it is said that he did the deed of the hypocrites. This is the one who says, "I bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah." This necessitates that he forbids what Allah and His Messenger have forbidden. So, if he considers what Allah and His Messenger have forbidden to be permissible, his action has contradicted his heart. His action has contradicted his belief. But here, the contradiction is of a different type than the contradiction between the outward appearance and the inner reality of the disbelieving hypocrite. The hypocrite who is in the lowest depths of the Fire conceals disbelief and displays Islam. He conceals disbelief and displays Islam. The hypocrite, ah, conceals disbelief and displays Islam. As for this one about whom the Messenger, peace and blessings be upon him, said: , he conceals faith and displays an action contrary to what Islam commands. He coincides with the hypocrite in this appearance, not in reality. The difference is very great. The disbelieving hypocrite is a disbeliever in his heart and a Muslim in his outward appearance. This hypocrite, whose sign is that he lies when he speaks, is a believer in his heart, but he contradicts the ruling of his religion in his action, which he believes in. Therefore, he, peace and blessings be upon him, said: , and so on. So, hypocrisy is also divided into two types: hypocrisy that causes its owner to remain in the Fire forever, and hypocrisy that does not cause its owner to remain in the Fire forever. The hypocrisy that causes its owner to remain in the Fire forever is that which conceals disbelief and displays Islam. The hypocrisy that does not cause its owner to remain in the Fire forever is that which conceals faith and displays an action that contradicts Islam. Therefore, he, peace and blessings be upon him, said: , and so on. So, these nuances should be known by us so that we do not fall into excess or negligence. So that we do not declare a Muslim a disbeliever for a sin, in which case we would fall into contradicting all the righteous predecessors and the people of the Sunnah. And we should not be lenient either, saying "it is no big deal," in which case we would fall into the position of the Murji'ah, who used to say that a sin does not harm with faith, and a good deed does not benefit with shirk. We say that a good deed does not benefit with shirk, but we say that a sin harms in faith. And faith, as you all know, accepts increase and decrease. Its increase is through obedience, and its decrease is through sin. So, hypocrisy, like disbelief, like open sinfulness, like oppression, cannot be treated in a single manner, but rather according to what is present in the person. So, this example I mentioned, O Abu Anas, may be a response to the professor Abu Malik or to someone else, but we should look at his response: is it a response that explicitly denies the legislation of Allah? In that case, he would be an apostate from his religion.