Peace be upon you and the mercy of Allah. Dear brothers, we are still analyzing the phenomenon of hypocrisy and understanding Quranic truths about it that are unknown to many Muslims. In the previous episode, we mentioned that one of us may have hypocrisy without knowing it, we ask Allah for safety for us and for the Muslims, and we mentioned that the Companions, may Allah be pleased with them, feared hypocrisy for themselves. Indeed, Al-Bukhari narrated from Al-Hasan Al-Basri that he said: (No one fears it except a believer, and no one feels safe from it except a hypocrite). Meaning: No one fears hypocrisy except a believer, and no one feels safe from it except a hypocrite. Today, we want to conclude this discussion by clarifying an important issue in dealing with the Quran in general. You may read, brother, a verse that speaks of a condemned trait present in you, so you start feeling anxious and feeling God's reproach for you, but the verse continues by speaking of purely hypocritical or disbelieving traits that do not exist in you, so you relax and breathe a sigh of relief, considering that you are not the one being addressed by this entire verse because it contains something that does not apply to you. Here is a warning. It is not a condition that the text about hypocrites must apply to us in all its details for one to feel that it is addressing him. Rather, he has from the threat and from the realization of the name of hypocrisy in him according to the extent of the verses' application to him, and he has from faith according to the extent of their opposition to his state. You find this understanding in the Companions' dealing with verses that describe the disbelievers. In the hadith narrated by Al-Hakim, and Al-Dhahabi said in the summary (on the condition of Al-Bukhari and Muslim), that Sa'd, may Allah be pleased with him, sought permission from Ibn Amir, and under him was a silk curtain, so he ordered it to be raised, and he entered upon him while he was wearing a silk garment. He said to him: You sought permission from me while under you is a silk curtain, so I ordered it to be raised. He said to him: You are a good man, O Ibn Amir, if you are not among those whom Allah, the Exalted, said: {Have you enjoyed the good things of this world and taken your pleasure in them?}. And by Allah, I would rather lie on the burning coals than lie on it. Look how this verse was revealed about the disbelievers ((And on the Day they are presented before the Fire, they will be told: You have enjoyed the good things of this world and taken your pleasure in them. So today you will be recompensed with the punishment of humiliation for what you used to be arrogant in the earth without right and for what you used to commit injustice)). But that did not prevent Sa'd, may Allah be pleased with him, from rebuking Ibn Amir with it for a resemblance in a part of the verse, even though Ibn Amir is not among ((those who disbelieved)). Similarly, the people of Sunnah mention His saying, the Exalted: ((What has led you to Saqr(42) They will say: We were not of those who prayed (43))), in the context of deterring those who claim Islam from abandoning prayer, even though the continuation of the traits mentioned in this group of verses ((And we used to lie about the Day of Judgment)), is a trait that does not apply to many of those who abandon prayer. So let us account for ourselves then and not deceive ourselves...as in the saying attributed to Umar, may Allah be pleased with him: (Account for yourselves before you are accounted for, weigh yourselves before you are weighed, for it is easier for you in the reckoning tomorrow that you account for yourselves today, and adorn yourselves for the greater display, on that day you will be presented, and nothing of you will be hidden). Peace be upon you and the mercy of Allah.