Continuing our Ramadaan series, this post continues the book entitled “Purification of the Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart” – Shaykh Hamza Yusuf Hanson‘s translation and commentary of Imam Muḥammad Mawlūd’s didactic poem “Matharat al-Qulub” (purification of the heart). The Imam was a 19th century Mauritanian scholar. For notes on the copyright status of the book, as well as links to purchase your own copy, please see the introductory post of the series.
Ostentation
POEM VERSES 78–86 Its root cause is covetousness and [doing good works for the sake of] showing off. The cure [for covetousness] is also my cure for the next disease [ostentation]. So roll up your sleeves if you want to set out and cure what is at the root of all of these diseases and what exacerbates them. I mean that showing off is one of the calamities of the heart, [whose definition is] to perform an act of devotion for other than the Creator’s sake. Rather, it is for the purpose of seeking some worldly benefit or praise from His creation, or to protect oneself from the opposite, [that is, loss of wealth or dispraise]. The worst form is that which results in a sinful deed, such as pretentious display of virtue, so as to be entrusted with the wealth of an orphan. The next degree is what is done for some worldly matter—using good deeds as a means to obtain it. Finally, [showing off] is that which is done out of fear of the scornful gaze of people. [It is cured] by knowing that if all of creation were to join forces to oppose you or support you, they would not be able to do so Except by His permission. Indeed, He alone possesses rewards [for your actions] in both abodes, and He is all-powerful, the Ever-Righteous, and Thankful.
Definition
The next spiritual disease is ostentation (riyā’), the most nefarious form of which is when a person performs rites of worship merely to obtain a place in the hearts of others. In plain terms, it is showing off, doing something to gain notoriety. The Prophet referred to this behavior as “the lesser idolatry.” He also said, “I do not fear that you will worship the sun, the stars, and the moon, but I fear your worshipping other than God through ostentation.” He said, moreover, “What I fear most for my community is doing things for other than the sake of God.”
Imam Mawlūd outlines three signs of ostentation. The first two are laziness and lack of action for the sake of God when one is alone and out of view of others. When alone, such a person becomes lethargic, unable (or unwilling) to perform acts of devotion, such as reading the Qur’an at home; but in the mosque, in the presence of others, he finds the drive to recite. This is not to suggest that one should not respond to the inspiration one receives when in the company of people who are doing good deeds; the point here is guarding the motivation behind one’s acts, especially devotional ones, ensuring that they be for God alone and not for anyone else.
Another sign of ostentation is increasing one’s actions when praised and decreasing them in the absence of such praise. In Islamic sacred law, encouragement is not censured. When the Prophet saw somebody doing something good, he would say, “You did well.” He also said, “When a believer hears somebody praising him, his faith [imān] increases,” not his pride. He is encouraged to do more for the sake of God, not for the praise. Scholars distinguish between this form of praise and the dishing out of empty flattery. One is encouraged to convey to people that that they have done a job well. This is especially true with young people, as it is important to encourage them to do good. The root source of ostentation is desire, wanting something from a source other than God. The Imam says that the cure for ostentation is the same as the cure for reckless compromise (mudāhana). It is to actively and sincerely seek purification of the heart by removing four things: love of praise; fear of blame; desire for worldly benefit from people; and fear of harm from people. This is accomplished by nurturing the certainty (yaqīn) that only God can benefit or harm one. This is at the essence of the Islamic creed. The Prophet
said:
Be mindful of God, and God will protect you. Be mindful of God, and you will find Him in front of you. If you ask, ask of God. If you seek help, seek help from God. Know that if the whole world were to gather together to benefit you with anything, it would benefit you only with something that God had already prescribed for you. And if the whole world were to gather together to harm you, it would harm you only with something that God had already prescribed for you. The pens have been lifted, and the ink has dried.
It is astonishing how much energy people expend seeking the pleasure of others, trying, for example, to seek prestige or promotion by pleasing someone in authority. Praise—especially as it is doled out to athletes, musicians, and actors—is almost always ephemeral. And, as it is with the immutable nature of ephemeral existence, the culture of praise is utterly fickle and unworthy of the chase. When a person finds himself with great wealth and fame, friends start to appear everywhere. But if he were to lose his wealth and standing, those friends disappear. Traditionally in the Muslim world, knowledge was the spiritual wealth people wanted to be associated with, not material wealth. It is a remarkable fact about the Muslim world that there were impoverished scholars who achieved great status in the world solely because of their knowledge. Sadly, such is often no longer the case.
Helen Keller once said that there is no slave in this world that did not have a king somewhere in his ancestry, and that there is no king that did not have a slave somewhere in his ancestry. This world has peaks and valleys. Nothing in creation is permanent. To spend time and energy seeking permanence in the fleeting things of the world — like praise—and to neglect what lasts forever with our Maker is the summit of human folly. Hence, one must recognize that there is no harm or benefit except with God, who purifies the heart of vain pursuits and ostentation.
The Imam then discusses another manifestation of ostentation, namely, performing acts of worship in order to be entrusted with the wealth of an orphan and then misusing it for personal needs. This is hypocrisy, one of the most despised characteristics and most damnable. Another offence involving ostentatious display of piety is in the desire for worldly benefit. An example of this is taking advantage of an endowment established for religious purposes and using it for something else. The same is true for any fundraising for religious objectives, which is diverted to other ends. The level of depravity in such fraud is staggering.
A lesser form of ostentation is displaying good works to keep the scorn and criticism of others at bay. This is cured by knowing that God’s will cannot be thwarted. Only He possesses the dominion of the heavens and the earth, and only He recompenses people for their actions “in the two abodes,” this world and the Hereafter.
POEM VERSES 87–94 [It is also cured] by being always conscious of its harm, which results in detesting it and thus warding it off. That is its theoretical treatment. And veiling one’s actions from the eyes of others is its practical treatment, As is frequent recitation of Sura al-Ikhlāṣ and the “master supplication for forgiveness.” As for the chronically diseased heart that results from showing off [one’s good works], it too will find a cure in this, and what a cure! As for a type of hypocrisy that involves concealing one’s wrong actions or some sexual impropriety, this is in fact an obligation, as Ibn Zukrī elucidated. As for what relates to the permissible, adorning oneself with it falls between recommended and prohibited. For the seeker of knowledge or someone desiring to show the blessings of wealth, it is recommended; included in this is someone visiting a brother for the sake of God, Or any other well intended deed for that matter—unless you desire thereby haughtiness or boastful competition. Then it would be considered prohibited.
Treatment
Being aware of the harm associated with ostentation is an effective treatment in itself, since it is human nature to avoid what invites harm. A showoff is invariably discovered, humiliated, and then scorned. And ultimately, he is bankrupt because insincerity is not acceptable to God. This is a “theoretical treatment” that staves off ostentation.
The “practical treatment” involves intentionally veiling one’s actions from the eyes of people. This way, one’s intentions are protected from vanity. This does not mean that one should never perform deeds in front of people, but that one should also do them when others are not watching. For example, it is good to give money toward charity anonymously. However, giving openly is not a problem if the intention is to encourage others to give as well. The Qur’an praises both, “Those who spend their wealth by night and by day, secretly and openly” (QUR’AN, 2:274). Each person is the shepherd of his or her own heart. The night prayer vigil (tahajjud), engaging in dhikr litanies (remembrance of God), reciting Qur’an, and the like are excellent works to perform in privacy.
It is recommended to recite often Sura al-Ikhlāṣ (the 112th sura of the Qur’an), which affirms the oneness of God and negates the possibility of there being anything comparable to Him. The Arabic word for “sincerity,” ikhlāṣ, comes from the root khaluṣa, which means “to be pure,” as in pure honey or pure milk. As for one’s piety, it can never be pure unless free of ostentation. In the Qur’an, there are two words that point to sincerity: mukhliṣ and mukhlaṣ. The latter is the active participle, which indicates that the agent of purification is external; that is, it is a blessing from God. Imam Ibn Qayyim al-Jawziyyah, a thirteenth century scholar, said that it is possible for anyone to have sincerity in what one does and in what one believes, irrespective of creed. However, being mukhlaṣ, purified by God, is reserved for those who have a system of belief and deeds that are concordant with what God has revealed. God loves this kind of human being. Imam Abū alḤasan al-Shādhilī, a thirteenth century scholar, once prayed, “O God, make my bad actions the bad actions of those whom You love, and do not make my good actions the good actions of those with whom You are displeased.” Imam Mawlūd recommends that one repeat regularly a beautiful supplication of the Prophet . Known as sayyid al-istighfār (the master supplication for forgiveness), it is translated as follows:
O God, You are my Lord; there is no God but You. You created me, and I am Your servant. I uphold Your covenant and Your promise to the best of my ability. I seek refuge in You from the faults of my own doings. I acknowledge the blessings You have showered upon me, and I acknowledge my shortcomings. So forgive me, for indeed, none forgives sins except You.
The Prophet said, “Whoever says this when he arises in the morning and [again] in the evening and then dies either that day or that evening will enter the Garden.”
POEM VERSES 95–100 Scholars are of two opinions about seeking some benefit in this life through worship, as opposed to seeking only the Hereafter, or even seeking the Hereafter or worship seeking its delights: Is it sincerity or showing off? Some also consider that merely taking delight in people’s awareness of one’s actions is showing off, though the Star [Imam Mālik] did not consider that harmful as long as the original intention was based on the foundation of sincerity. In fact, deeds that are done while showing off are better than abandoning them out of the fear of [showing off]. Similarly, the scholars have preferred the remembrance of God on the tongue with a heedless heart over a heedless heart and tongue combined!
Discussion
The Prophet said that whoever recites everyday the chapter of the Qur’an called al-Wāqiʿah (QUR’AN, 56) will be protected from financial calamity. One of the Prophet’s Companions, Ibn Masʿūd, was once asked about what he left his daughters as inheritance, and his reply was that he left them the Chapter al-Wāqiʿah. Imam Mawlūd mentions variant opinions about the issue this raises, namely, seeking worldly benefit through acts of worship, as opposed to exclusively seeking out benefit in the Hereafter. The example here is reciting the sura al-Wāqiʿah with the sole intention of not being impoverished in this world. The hadith is explicit in mentioning the benefit of reciting the sura everyday. But what is the core intention behind this recitation?
First, there is always something meritorious and faithful in doing anything related by the Messenger of God . Second, reading this chapter is not the same as investing in a worldly venture that more or less shows tangible benefit. Reciting al-Wāqiʿah is seeking benefit from God, the Revealer of the Qur’an. Some have questioned, however, those who recite the Qur’an simply seeking out some worldly benefit, without an eye looking toward the Hereafter; the sura itself describes such people with chilling imagery. Some have gone even further, suggesting that worship even for the sake of reaping the delights of the Hereafter is imperfect worship, since the highest degree of faith entails worship that is solely for the pleasure of God.
Imam Mālik said that to seek out Paradise is more than acceptable, though the motivation behind worship should ultimately be solely for the sake of God and fulfillment of His commands. Some Sufis frown upon the notion of devotions for the sake of worldly benefit, such as reciting Qur’an for the purpose of warding off poverty. It is their conviction that worship is a sacred activity that should be performed strictly in obedience to God’s will. While many Sufis hold this opinion, Qadi Abū Bakr Ibn al-ʿArabī dissents. He says that if one reads the Qur’an and applies the intellect, he or she will readily see that God encourages His creation to strive for Paradise and for deliverance from the Hellfire. Regardless of such authoritative views, one still finds a range of opinions. Rābiʿah alʿAdawiyyah once said, “Go after the Gardener, not after the Garden.” She also said, “O God, if I worship You for Paradise, then put me in the Fire.” This is an extreme statement (shaṭḥah) said in a state of spiritual ecstasy. Qadi Abū Bakr and Sīdī Aḥmad Zarrūq say that in no way should anyone belittle the worship of God with the hope of admittance into the Gardens of Paradise, for this is not belittled in the Qur’an.
Imam al-Ghazālī says that there are three types of people: (1) Those who worship God freely (aḥrār); they do so only for the sake of God and His pleasure; included in this type are those who are diligent in their worship to fulfill their covenant of obedience to God. (2) The second type is people who worship like merchants (tujjār), looking to get something out of their worship; for example, a person of this type prays a certain number of prayers in order to receive a known reward, such as a palace in Heaven. (3) Finally, the third type is those who worship like slaves (ʿabīd); they do it out of fear of punishment, specifically, fear of Hellfire. Indeed, the Qur’an does encourage people to race for forgiveness, compete for Heaven, and the like. Many verses describe the terrors of Hellfire so that people will fear it and do all they can to be delivered from it. Many verses also denote the great beauties, rivers, and absolute peace of Paradise. This encourages people to be vigilant in their rites of worship and other obligations in order to reach the stations described so wonderfully in the Qur’an. Qadi Abū Bakr says that having desire for the Garden in the Hereafter or fearing Hell is an expression of akhlāq—good, wholesome, and proper comportment —toward God, for people are responding to what God has revealed.
Scholars of shariah say that it is perfectly acceptable to worship in order to seek out the pleasures of the Afterlife, since there is ample encouragement of this in the Qur’an. This is the strongest opinion. Those who proffer dissenting opinions about this matter are among the extremists in the realm of Sufism.
The Imam then speaks of a subtle matter involving people finding pleasure in worship, and how some people are motivated to worship for the purpose of seeking out this pleasure. It is true that when one engages in worship with an open heart and full presence of mind, over time, he or she will discover joy and pleasure in the very act of worship. In fact, this pleasure attained in worship is often described as more pleasurable than the worldly pleasures that preoccupy others. Imam Abū Ḥanīfah said, “If the kings knew the pleasure we are in, they would send their armies with swords to take it away from us.” He was referring to the pleasure derived from the worship of God and from gaining knowledge of His religion; kings would leave their palaces and treasures to usurp what the scholars and great worshippers have.
There are people, however, who find this pleasure so compelling that they perform acts of worship for the sake of experiencing it. Some scholars warn against this. Nonetheless, as one scholar said, “Had it not been for these things, most people would have a difficult time worshipping consistently.” God has placed pleasure in rites of worship as a reward for their constant practice, for there is a blessing in worship, and seeking it out should not be belittled, since it is from God Himself.
It is interesting that Imam Mawlūd mentions these various opinions. He does so, perhaps, to alert the worshipper of what people might say to one who seriously treads the road to finer and more meaningful worship of God.
The Imam then speaks of those who find themselves enjoying the fact that people are becoming aware of their devotional acts of worship. In other words, a person performs an act of worship for the sake of God but is pleased when he finds out that others have learned of it. Some scholars consider this ostentation. According to others, it is not ostentation as long as his intention when performing the act was sincerely for the sake of God. The fact that one likes it when people learn of his devotion is a separate matter from the actual intentions that propelled him to worship in the first place. Scholars say that it is part of human nature to enjoy the good things one does and, in turn, to be pleased when others recognize it. However, if one performs acts of worship for the purpose of receiving praise and recognition, then it becomes blameworthy ostentation. Aḥmad ibn Abī al-Ḥawārī said, “Whoever loves to do something and loves to be known for it has committed idolatry [shirk].”
Imam al-Jazūlī said that a person may engage in blameworthy ostentation even if no one is there to notice. For instance, he warns that if a person reads something and comes across some abstruse matter, and thinking it would be good to mention in public, he writes it down or memorizes it, with the intention of preparing for the grand moment to unleash this newfound knowledge before people—this is ostentation and different from learning something so that others may benefit from it.
Scholars in particular are in danger of this kind of ostentation. When scholars gather together, there are certain expectations among them. Becoming preoccupied with this expectation and working to learn something for the sake of peer pressure can turn into a kind of ostentation. A great early scholar named Saʿd ibn ʿAbd Allāh said, “Whoever desires people to know what is between him and his Lord is in a state of heedlessness.” Of course, there are exceptions to this. It could be that a worshipper sees that people have abandoned good actions, and so he does them publicly as a way of admonition and as a reminder. For instance, Ibn ʿUmar and Ibn Masʿūd were known to go to the mosque before dawn in order to perform the night vigil prayer (tahajjud). They could have performed this voluntary worship in the privacy of their homes, but they did it in the mosque in order to encourage others to do the same.
Next, Imam Mawlūd refers to Imam Mālik as al-najm (the Star), for his students used to say, “If we speak of scholars, Imam Mālik is the Star.” (Imam Abū Ḥanīfah is called al-Imam al-ʿAẓam, the Greatest Imam.) Imam Mālik did not consider that epithet harmful, as long as the original intention was based on the foundation of sincerity. Imam Mālik was once asked, “What do you say about a man who walks to the mosque for the sake of God, but then on the way there thinks to himself, ‘I hope someone sees me walking to the mosque’?” Imam Mālik did not see this as harmful as long as the man started out with sincerity and wards off such whisperings.
Imam Mawlūd then says that abandoning a good act out of fear of ostentation is worse than engaging in ostentation itself. A person should not abandon, for example, going to the mosque because he fears ostentation as the motive. One should not submit to an irrational fear that is perhaps inspired by evil whisperings and thus deprive oneself of the blessings of congregational prayer in a mosque. It is better to continue with one’s good deeds and to work to keep one’s intentions pure and sincere.
If there is an act of worship that one may do in private, then perhaps it is better to do so. As previously mentioned, it is an ethic of Islam that one perform some acts of worship privately in order to train the soul and purify one’s intention and guard it from ostentation.
The Imam mentions an interesting fact. Engaging in remembrance of God (dhikr) with one’s tongue, even if the heart is heedless, is better than abandoning it altogether. What a person repeats on his tongue might eventually reach the heart, even if the heart is not yet engaged, for the heart of man lies under his tongue. (Interestingly, in Chinese medicinal theory, there is a direct connection between the tongue and the heart. Even the movement of the tongue affects the heart.)
The essence of ostentation is being occupied with people instead of God. According to a hadith, the Prophet told ʿĀ’ishah that everybody will be naked on the Day of Resurrection. ʿĀ’ishah exclaimed, “Will they not look at each other?” The Prophet
told her, “The Day of Resurrection will be immensely greater than that!” In other words, people will be in such a state of awe and trepidation, they will not care about seeing anyone. They will only concern themselves with their own souls and salvation.
The essential point about worship is that it should be done purely for the sake of God. When one cleanses the soul of anything that tarnishes one’s intentions, one’s knowledge of God will increase. As a consequence, everything else in the world will grow insignificant. Imagine how awestruck the Prophet
must have been when he saw the Angel Gabriel (Jibrīl) in his true form, his majestic wings filling the horizon. Then, imagine worshipping God, the Eternal, the Infinite, the Glorious. To worship God as if one sees Him is a characteristic of excellence in worship (iḥsān), as the Prophet
taught. Seeking to impress humans is a pathetic exercise, an utter waste of time and life, for humanity is in constant and total need of God. If one wants to be close to power and authority, then one should not chase men of position and station. Rather, one should seek closeness with God, the Master of the universe, the Creator of all things. There is absolutely no power or might except with Him.
slip-sliding away..... 
I love the suggestion that praise should increase our faith rather than our pride!