Chapter on A Detailed Explanation (of Sincerity vs. Riya')
and disputation. They say to him: "You are showing off, and he will refute them." And the denial of that — both of them claim that [damaged]
— to preoccupy him thereby with what he is engaged in, so that he does it through the preoccupation of his heart away from the Hereafter. As for the nafs (the self), let it attain some of its comfort from reflection on the Hereafter along with its toil. As for the enemy, his desire is that the servant should fall short in obedience to God, exalted and glorified, so that it becomes complete for him — for example, through the uprooting of reason therein, and out of enmity toward him and envy, just as he envied his parents and showed hostility to them before him.
And God, exalted and glorified, has warned us of that, saying: «O Children of Adam, let not Satan tempt you as he brought your parents out of the Garden» [al-A'raf: 27].
And He, exalted and glorified, said: «He is to you a manifest, misguiding enemy» [al-Qasas: 15] — meaning that he is one of enmity.
And He, exalted and glorified, said: «Rather, your selves enticed you» [Yusuf: 18].
And He, exalted and glorified, said: «Indeed the self is ever commanding to evil» [Yusuf: 53].
So God, exalted and glorified, has informed us that the self commands to evil, and that the enemy leads the servant astray and bars him from obedience to God, exalted and glorified.
Chapter on the Exposition of Riya' (Ostentation): What It Is and What Is the Evidence for It
I said: There is no dispensing with knowledge of riya' (ostentation) — what it is.
That is, you are showing off, because you are persisting in performing supererogatory deeds, and we have warned you that your persistence therein contains gratification for the nafs (self), and so it is riya' (ostentation). At that point, the self becomes preoccupied away from perfecting deeds by searching for the argument by which one exonerates oneself from ostentation, and so one enters in actuality into the portion of the self and of caprice.
He said: Because there is no dispensing with you from knowledge of Him, and that you be cautious of what you do not perceive. And this was the way of the seekers before you—that they should know what they were forbidden from, so that they might call upon [God] based on knowledge and maʿrifa (experiential knowledge).
He then said regarding the means of salvation: That you do not perform what God has commanded you with while intending people by it—and he asked him about His prohibitions . So he informed him about abandoning riyāʾ (showing off) in his works.
And a man said: O Messenger of God, a man fights in the way of God out of zeal, and a man fights so that his standing may be seen. So he asked him about riyāʾ (showing off), since he was anxious about his deeds lest they be corrupted. He wanted to know riyāʾ from ikhlāṣ (sincerity), so that he might negate it through his knowledge of it when it presented itself to him.
So they both went to the Messenger of God, peace be upon him, to ask him. He said to him: By God, if you were to remain constantly in the state you are in when you are with me, the angels would shake your hands upon your beds and upon the roads. But O Hanzala, there is a time and a time, a time and a time.
From here we see the precision of the Companions, may God's pleasure be upon them, in their murāqaba (watchful self-observation) of their passing thoughts, and in working upon ikhlāṣ (sincerity) of their intention, and in hastening to disclose what they found and presenting it to the Messenger, peace be upon him—and they were the most exalted in knowledge, station, devotion, and rectitude.
The hadith "a man fights in the way of God out of zeal" was transmitted with several similar wordings. Al-Bukhari in his Sahih: chapter 15 of the Book of Knowledge and the tenth chapter of the Book of the Five [Pillars]. And Muslim in his Sahih, chapter 1 of the Book of Leadership. And Abu Dawud in his Sunan, the fourth chapter of the Book of Jihad. And al-Nasa'i 9, 1150, 15, and 141 of the Book of Jihad. And Ahmad in his Musnad, chapter 2 of his Sunan.
And Abū al-Dardāʾ, may God have mercy on him, said: "Indeed, it is part of the servant's understanding that he knows the promptings of Satan—when they come to him and from where they come to him."
And Abū al-Dardāʾ, may God have mercy on him, spoke truly. When the servant gains understanding from God, Exalted and Glorified, that He accepts nothing of deeds except what is purified and made sincere for His countenance alone, apart from His creation, and that his nafs (soul) and his enemy call him to that which would nullify his works—so let him beware and seek evidence through knowledge—then he knows, when the prompting comes to him, whether it comes from riyāʾ (ostentation) or something else.
And from Yūnus [ibn ʿUbayd], from al-Ḥasan [al-Baṣrī]: "The servant never ceases to be in a good state so long as he knows that which corrupts his works upon him."
So there is no dispensing for the servant from knowledge of what we have been commanded regarding guarding against riyāʾ (ostentation) and other than it, since it has been described in the hadith as hidden—"more hidden than the creeping of ants." Thus it cannot be known except through the intensity of self-examination and the penetration of insight, through knowing it when it presents itself.
And were it not for self-examination being of benefit, then it would not be known. So it is through khawf (fear) and vigilance that the servant examines and scrutinizes himself, and comes to know riyāʾ (ostentation).
I said: What is it, and what has knowledge indicated concerning it, so that the proof may be established thereby and the breast may be opened to accepting it?
He said: Riyāʾ (ostentation) is the servant's desire for the servants' regard through his obedience to his Lord.
The saying of God, Exalted and Glorified: «Whoever desires the life of this world and its adornment—We will fully repay them for their deeds therein, and they will not be diminished therein» [Hūd 11:15].
The meaning of the verses is that we isolate the desire for this world from riyāʾ (ostentation), whether this desire exists in the works of My servants—obligatory, recommended, or in an ordinary act from among the acts of life.
For the human being, by the ruling of his natural constitution, was intended by God Most High for worship of Him alone, not for the worship of his caprice. As for the permissible acts—such as food, drink, marriage, and the like—it is necessary that the human being undertake them with the intention of worship, considering them as means for its realization, not for the satiation of the soul's caprice.
It has been narrated from Mu'awiya ibn Abi Sufyan, and it is narrated from Mujahid in the interpretation of this verse, and the saying of God, Exalted and Glorious: «And those who plot evil deeds, for them is a severe punishment, and the plotting of those—it will perish» [35:10]. Mujahid said: They are the people of riya' (ostentation).
And God, Exalted and Glorious, described the hearts of the sincere (mukhlisun), and that riya' (ostentation) is an intention directed toward other than God, Exalted and Glorious. So they rejected it for the sake of God, Exalted and Glorious, and He said: «We feed you only for the face of God; we desire from you neither reward nor gratitude» [76:9].
Then God, exalted be His praise, informed that whoever intends by his deeds the life of this world and its adornments—
And the hadith:
Indeed God, Exalted and Glorious, says to the angels: "When the deed of a servant is raised up, and this servant of Mine intended by it other than Me, then place it in sijjin."
Then He informed that the desire for this world and its adornments [is rejected], and among its people the verses concerning this are exceedingly numerous.
As for the saying of the Prophet ﷺ when a man asked him and said: "O Messenger of God, what is salvation?" He said:
"That the servant does not perform acts of obedience to God intending by them [the praise of] people."
And the hadith of 'Abdullah ibn 'Amr ibn al-'As from the Prophet ﷺ, that he said:
"Whoever shows off, God, Exalted and Glorious, will expose him, and whoever seeks to be heard of, God, Exalted and Glorious, will make him heard of."
that God, blessed and exalted, says to each one of them — and the reciter of the Book of God, mighty and glorious: "You lied! Rather, you intended that it be said: 'So-and-so is learned.'" And He says to the other: "You lied! Rather, you intended that it be said: 'So-and-so is generous.'" And He said to the third: "You lied! Rather, you intended that it be said: 'So-and-so is brave.'" Then He said to them: «Those are the first three to enter the Fire.»
So the Prophet, peace be upon him, informed on the authority of God, mighty and glorious, that their riyā' (ostentation) which nullified their deeds was the intention of [impressing] people through obedience to God, mighty and glorious.
And he also informed about the hearts of the truthful, sincere ones, on the authority of the generation of ʿĀd, that they said: «We feed you only for the sake of God. We desire from you neither recompense nor gratitude» [al-Insān 76:9]. Mujāhid said in the interpretation of this: "They did not say it with their tongues, but rather they said it in their hearts."
So God, mighty and glorious, related about them, and was pleased with them, since they negated from their hearts the desire for [people's] reward and the desire for the praise of created beings. And He desired that one who desires should take heed from them.
And the ḥadīth on this matter is abundant, and it indicates to us with certainty that riyā' (ostentation) is: intending other than God, mighty and glorious, through obedience — so ostentation is: intending created beings through obedience to God, mighty and glorious.
Chapter on Knowing that Ostentation is of Two Types
Both of them are ostentation: one of them is graver, and the other is lighter.
I said: Is ostentation only of this type, or does it also occur in other forms?
I need to match footnotes , , and to their correct positions in the text.
Looking at the Arabic source and the footnote content:
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****: "Its chain of transmission is weak." In the Arabic, footnote (٣) appears near the phrase about hypocrisy/ostentation. Looking at the Arabic context, it seems to annotate the narration about the ostentatious one being called out on the Day of Resurrection (the block quote). The marker appears after that narrated passage.
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: References al-Tirmidhi's Sunan chapter 8 of the Book of Zuhd, from a lengthy hadith. This corresponds to the hadith about the Prophet ﷺ saying "Do you not work in obedience to God while you intend people?" — this is the narration referenced in footnote 4.
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**: References al-Tirmidhi's Sunan chapter 22 of the Book of Legal Punishments, and tribulations. This corresponds to the hadith of the three (the three whose Fire of Hell shall be kindled), which is a well-known hadith narrated through these sources.
Now placing them:
- should go after the Prophet's quote: "Do you not work in obedience to God while you intend people?"
- should go after the block quote about the ostentatious one being called out (the narration about riya').
- should go after the hadith of the three / the statement about the gravest form of ostentation.
Here is the corrected text:
He said: Riya' (ostentation) is the will and its intent upon one of two aspects, one of them being more severe and graver, and the other being lighter and easier, yet both of them are ostentation.
The aspect that constitutes the most severe and gravest form of ostentation is the servant's willing that servants [of God] witness his obedience to God, Mighty and Exalted, while he does not intend God, Mighty and Exalted, by that. As the Prophet ﷺ said: "Do you not work in obedience to God while you intend people?" And the description of the three was that "they intended people," and it was not mentioned that they intended God, Mighty and Exalted, alongside their intending His creation, and that was grave in His sight.
Likewise, it is narrated concerning the person of ostentation that:
"On the Day of Resurrection, the ostentatious one shall be called out before the heads of creation: 'O treacherous one! O wicked one! O you of ostentation! Your deeds have gone astray and your reward has been nullified. Go and take your reward from the one for whom you used to work!'"
And it is stated in the hadith of the three that the Prophet ﷺ struck his hand upon the thigh of Abu Hurayra and said: "O Abu Hurayra, those are the first of the creation of God, Mighty and Exalted, with whom the Fire of Hell shall be kindled on the Day of Resurrection." That is the gravest form of ostentation in the sight of God, Mighty and Exalted.
And it is narrated from Shaddad ibn Aws, may God be pleased with him, that the Prophet ﷺ said: "The most fearful thing I fear for my community is..."
It is also narrated from him:
"I saw the Prophet ﷺ sitting and weeping. I said: 'What makes you weep?' He said: 'What I fear most for my community is a matter I dread: al-shirk (associating partners with God). They will not worship the sun, nor the moon, nor stones, but they will show off their deeds through ostentation and flattery, and the most I fear for them is al-riya' (ostentation).'"
As for the aspect that is lesser and easier: the intent of the servants in obeying God, Exalted and Glorious, and the intent toward the reward of God, Exalted and Glorious, combine together in the qalb (heart).
The two intents are: the intent toward created beings, and the intent toward the reward of God—and the lesser form of ostentation is associating [both] intents in one's action. This is because the first person intended people and did not intend God, Exalted and Glorious, while this one intended God, Exalted and Glorious, and also intended people. Thus he associated partners in his action, seeking the portion of God, Exalted and Glorious, and seeking the portion of created beings.
Likewise, Abu Hurayra narrates from the Prophet ﷺ:
"God, Blessed be He, says: 'I am the most self-sufficient of all partners, free of any need for association. Whoever performs a deed in which he associates others with Me, I am absolved of it, and it belongs to the one whom he associated with Me.'"
By this he made clear that part of ostentation is the intent toward God, Exalted and Glorious, together with the intent toward His creation.
Tawus said: "A man came to the Prophet ﷺ and said: 'O Messenger of God, a man gives charity and loves to be praised and rewarded for it.' The Prophet ﷺ did not respond to what he said until this verse was revealed: «So whoever hopes for the meeting with his Lord, let him do righteous work and not associate anyone in the worship of his Lord» [18:110]."
God, Exalted and Glorious, revealed it as an answer to the questioner's question, since he asked about one who intended God, Exalted and Glorious, yet also desired the praise of created beings.
It is narrated from Mahmud ibn Labid, from the Prophet ﷺ, that he said:
"The most frightening thing I fear for you is the lesser shirk (associating partners with God)."
They said: "And what is the lesser shirk?" He said: "Riyā' (showing off). God, Exalted and Majestic, will say on the Day [of Judgment] when He recompenses the servants for their deeds: 'Go to those for whom you used to show off in the worldly life, and see whether you find any recompense with them.'"
And al-Qasim ibn Mukhaymira narrates that the Prophet ﷺ said:
"God, Blessed and Most High, says: 'I do not accept any deed that contains even a mustard seed's weight of riyā' (showing off).'"
And the hadith of Abu Hurayra, from the Prophet ﷺ, that he said:
"God, Blessed and Most High, will say on the Day of Resurrection to those who used to show off with their deeds: 'Go to those for whom you used to show off, and see whether you find any reward with them.'"
And 'Umar, may God be pleased with him, said to Mu'adh ibn Jabal—having seen him weeping—: "What makes you weep?" He said: "A hadith I heard from the occupant of this grave"—meaning the Prophet ﷺ—:
"I heard him say: 'The least degree of riyā' (showing off) is shirk (associating partners with God).'"
And the hadith that is narrated: "Riyā' is…" — and Abu Sa'id ibn al-Musayyab was asked about it, and a man said: "One of us does a good deed desiring to be praised and rewarded." Ibn al-Musayyab said to him: "Do you desire to be despised?" He said: "No." He said: "If you work for God, Exalted and Majestic, then make your work sincere to Him."
A man said to a worshipper: "Silence! I fight with my sword in the path of God, seeking neither the praise of the believers nor [anything else]." He asked him three times, and each time he said: "Nothing is for you." Then he said regarding the third time: "Indeed, God, Mighty and Glorious, says:
'I am the most self-sufficient of partners, above any association. Whoever performs a deed for Me while associating a partner with Me therein, I leave him and his portion to My associate.'"
And God, Mighty and Glorious, mentioned regarding the saying of those among the believers with whom He was pleased: «We feed you only for the Face of God; we desire from you neither recompense nor gratitude» [76:9]. So they expelled from their hearts any desire for creation alongside God.
Al-Dahhak said: "Let no one say, 'This is for God and for you.' Let no one say, 'This is for God and for the ties of kinship,' for indeed He has no partner."
And ʿUmar struck a man with the whip, then said: "Seek retaliation from me." The man said: "Rather, I leave it for God and for you." ʿUmar said to him: "Either you leave it for me, in which case I recognize that, or you leave it for God alone." The man said: "I have left it for God alone." ʿUmar said: "Yes, then so be it."
These reports indicate that the gravest form of riyāʾ (ostentation) is that the servants' intention in obedience to God, Mighty and Glorious, be [directed toward] the desire of created beings, and that the least of it is [combining] the desire for the reward of God, Mighty and Glorious, [with the desire of creation].