with regard to good one says, “waʿadtuhu—I promised him,” whereas for evil one says, “awʿadtuhu—I threatened him.”
– Akhla-fa: ikhlāf is to turn a promise into its opposite, that is, to fail to keep it.
– Uʾtmina: passive form of iʾtimān (to entrust), meaning that a person is made the trustee.
– Khāna: it is said khānahu khawnan or khiyānah; a man who betrays is khāʾin and a woman khāʾinah; the plural is khānah or khawānah. Khiyānah (betrayal) is to handle a trust in a way contrary to what is lawful.

Points derived from the ḥadith
1 – Ibn Rajab, may Allah have mercy on him, said: Linguistically nifāq (hypocrisy) denotes deception and trickery—displaying goodness while hiding its opposite. In the Sharʿī sense it is of two kinds:
a) Major hypocrisy: a person outwardly professes faith in Allah, His angels, His books, His messengers, and the Last Day, while inwardly denying all or part of that. This was the form found in the time of the Messenger of Allah ﷺ; the Quran denounced its people, declared them unbelievers, and stated that they will be in the lowest depth of the Fire.
b) Minor hypocrisy, practical hypocrisy: a person shows righteous conduct publicly while concealing what contradicts it. The roots of this hypocrisy trace back to the traits mentioned in these ḥadiths (which he—may Allah have mercy on him—cites in his commentary on al-Arbaʿīn al-Nawawiyyah; we reproduce them here for completeness).

2 – He, may Allah have mercy on him, said:
First: “that a man speaks to his brother, who believes him, while he is lying.” In the Musnad (17183) the Prophet ﷺ said: “Grievous indeed is the betrayal that you narrate something to your brother, who trusts you, while you are lying to him.”
Second: “when he makes a promise, he breaks it,” and this occurs in two ways:
i) He promises while intending from the outset not to fulfill it, and this is the vilest of people.