His intention is that the Islamic commandments may be in his favor.

His intention is that the Islamic commandments may be in his favor. For example, he may be considered clean or pure in the society. He can marry among the Muslims and he can benefit from inheritance etc.

Such people are mentioned in Surah Baqarah: And there are some people who say: We believe in Allah and the last day; and they are not at all believers **.**[^3] And Quran also says, And when they meet those who believe, they say: We believe; and when they are alone with their Satans, they say: Surely we are with you, we were only mocking **.**[^4] This is the worst stage of hypocrisy. Nothing can be considered more serious.

The punishment of such hypocrites in the Hereafter shall be worse than infidels. They shall never be able to get salvation. In addition to their degradation and punishment the Quran also states that it is necessary to remain aloof from them. A large portion of the Muslim community has always consisted of hypocrites. It is obligatory for every Muslim to express immunity from them, whether they are alive or dead. We should curse them. For example the hypocrisy of Yazid Ibne Muawiyah is obvious.

Indeed such hypocrites have caused more harm to Islam than infidels. Dissimulation and its Types We should know that hypocrisy with Allah is that a person apparently poses as religious while concealing his infidelity so that he can gain benefits of religiousness. However, dissimulation, which is obligatory according to reason and Shariah, is very much different from hypocrisy.

Dissimulation denotes the denial of ones faith from the deniers of truth, so that ones life, honor and wealth remain safe. With the condition that not practicing dissimulation causes no benefit to the faith. If a believer expresses his faith he shall be subjected to murder, robbery or loss of honor, then in this condition it is obligatory on him to observe dissimulation and conceal his faith. If the expression of truth will strengthen religion, giving up of dissimulation is recommended.

For example the case of Mitham Tammar, or Abu Zar Ghiffari and Hujr bin Adi. These loyal companions did not observe dissimulation. And whenever there is a risk of the truth being destroyed or harmed, it is prohibited to observe dissimulation. In this case avoiding dissimulation becomes obligatory. That is why the chief of the Martyrs, Imam Husain (a.s.) did not observe dissimulation. In short, dissimulation is of three types: Obligatory, recommended and prohibited.