Indexed OCR Text

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5308. Sayyiduna Anas us à», narrated that there were two brothers in the time of
صلى الله عليه One of them used to remain with the Prophet . صلى الله عليه وسلم Allah's Messenger
du) (because he had no family of his own and so did not have any responsibility).
The other engaged in some occupation (and earned a livelihood for both of them).
So, the working brother complained to the Prophet صلى الله عليه وسلم of his brother (that
he remained idle while he had to earn for both). So, he said, "Perhaps, you get your
provision because of him!1
COMMENTARY: The Prophet صلى الله عليه وسلم told him that he should not imagine that he
earned provision because of his effort. Rather, because he looked after his brother and
shouldered responsibility for him, perhaps Allah provided him sustenance through
blessings of that. So, neither should be complain nor consider it as a favour on his brother.
it is allowed to abandon worldly occupation in order to attend to religious affairs, learning
and practice and to prepare for the next world. Also, if one looks after the poor,
particularly one's kin, and provides them their needs, then it is a means to secure
additional sustenance for oneself and blessings in it.
TRUST IN ALLAH & HE WILL SUFFICE
(٥٣٠٩) وَعَنُ عَمْرٍ وبْنِ الْعَاصِ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَإِّ قَلْبَ ابْنِ آدَمَّ بِكُلِّ وَادٍ شُعْبَةٌ
فَمَنُّ أَتْبَعَ قَلْبَهُ الشُّعَبَ كُلَّهَا لُمْ يُبَالِ اللَّهُ بِأَيِّ وَادٍ أَهْلَكَهُ وَمَنُ تَوَكَّل عَلَى اللَّهِ كَفَاءُ الشُّعَبَ- (رواه ابن ماجه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Amr ibn Aas .5309
said, "Surely, the heart of the son of Aadam,> Ji ale has a branch in every desert
(meaning, it is in his nature to seek provision from different sources). So, if anyone
lets his heart seek all the branches, Allah does not care in which desert He destroys
him. But, if anyone trusts in Allah (and depends on Him for all his affairs) then
Allah is sufficient for him for all branches (meaning cares)."2
MORE ON IT
(٥٣١٠) وَعَنْ أَبِي هُرَيْرَةَ آَّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ، قَالَ رَبُّكُمْ عَزَّوَجَلَّ لَوْآَرَّ عَبِيْدِى أَطَاعُونِىِ لَّا
◌ُقَيْتُهُمُ الْتَطَرَ بِاللَّيْلِ وَأَظْلَّئْتُ عَلَيْهُمُ الشَّمْسَ بِالنَّهَارِ وَلَمْ أَسْمِعُهُمْ صُوْتَ الرَّعْدِ- (رواه احمد)
5310. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said that
Allah, Mighty and Glorious, says, "Were My slaves to obey Me, I would cause rain to
fall on them by night and cause the sun to spread light on them by day (so that they
would sleep soundly by night and work undisturbed by day). And, I would not let
them hear the sound of thunder (by day or by night that they may not fear)."3
AN AMAZING EXAMPLE OF TAWAKKUL
(٥٣١١) وَعَنْهُ قَالَ دَخَلَ رَجُلْ عَلَى أَهْلِهِ فَلَمَّا رَأى مَا بِهِمْ مِنَ الْحَاجَةِ خَرَجَ إِلى البَرِيَّةِ فَلَمَّا رَآَتِ امْرَاتُه
قَامَتُ إِلى الرَّحِى فَوَضَعَتْهَا وَإِلَى التَّنُؤْرِ فَسَخَّرَتْهُ ثُؤَّ قَالَتْ اللَّهُوَّ ارْزُقْنَا فَتَظَرَتْ فَإِذَا الْجُمْنَةُ قَدِاِ متَلَاتُ
Tirmidhi # 2345.
Ibn Majah # 4166.
Musnad Ahmad # 2-359.

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.
قَالَ وَذَهَبَتْ إِلَى التَُّوْرِ فَوَجَدَتُهُ مُمْتَلِثًّا قَالَ فَرَجَعَ الزَّوُْ قَالَ أَصَبْتُمْ بَعْدِى شَيْئًا قَالَتِ امْرَاتُهُ نَعَمُ مِنْ
رَّبِّنَا وَقَّامَ إِلَى الرَّحِى فَذُكِرَ ذلِكَ لِلْنَتِي صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ آَمَا إِنَّه لَوْ لَمْ يَرْفَتْهَا لَمُ نَزَلُ تَدُوُرُ إِلى
يَوْمِ الْقِيَّمَةِ - (رواه احمد)
5311. Sayyiduna Abu Hurayrah &s alo, narrated that a man came to his family.
When he saw how they were beset with need, he went away to the desert (to
meditate and think of Allah). When his wife saw it (and his anxiety for not being
able to support the family), she got up, readied the will, lit a fire under the oven and
prayed, "O Allah, grant us provision!" (You are the Best of those who provide. We
depend on You.) She looked and saw that the platter was full.
The sub narrator added: She went to the oven and found that it was full, too.
The sub narrator went on: The husband came back and asked, "Did you get
something after my going?" His wife said, "Yes, from our Lord!" (No one else gave
us anything.) He got up and went and raised the mill-stone.
That was mentioned to the Prophet صلى الله عليه وسلم and he said, "If he had not raised it,
it would have continued to turn till the Last Day (and would have pured out the
flour)."1
COMMENTARY: This took place in the time of the Prophet صلى الله عليه وسلم . It was a blessing
on the family that showed patience and placed trust in Allah.
PROVISION LOOKS OUT FOR THE PERSON
(٥٣١٢) وَعَنْ أَبِ الدَّرْدَآءِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ الرِّزْقَ لَيَطْلُبُ الْعَبْدَ كَمَا يَطْلُبُهُ
اَجَلُهُ رَوَاهُ أَبُوْ نَعِيُرٍ فِى الْحِلْیة۔
5312. Sayyiduna Abu Darda رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Surely, provision seeks the person in the same way as his term looks out for him."2
COMMENTARY: Both provision and death will catch up with every person. Just as a person
is not required to seek his death, so too he may not look out for his provision, for, his full
measure will reach him. It does not mean that if anyone looks for his provision, he will not
get it. Rather, it is part of Divine decree and natural plan that one should seek means of
livelihood, but one need be convinced that not his effort but the Lord provides him. So, man
must first put trust in Allah and believe firmly that He has guarteed everyone his provision.
If there is some delay or hindrance in receiving it, one should not become restless.
This belief must be accompanied by a reasonable effort to earn a livelihood. While Allah is
the One Who provides, yet it is part of servitude to make a reasonable effort to earn it.
Mullah Ali Qarial>, has written that the fact is that provision reaches a person before his
death. A person always received his full provision before his death, as much as was
allotted to him in his destiny at his birth. This is also established by Allah's words:
اَللَّهُ الَّذِىْ خَلَقَكُمْ ثُوَّ رَزَقَكُمْ تُؤَّ ◌ُمِبْتُكُمُ نُؤَّ مُحْيِّكُمْ
{Allah is He Who created you, then provided you sustenance, then He causes you to
1 Musnad Ahmad # 2-513
2 Abu Na'aym in al-Hilyah 6-86.

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die, and then He shall give you life.}(30: 40)
Mirakan , (y) has said that Mundhari alos, reported that this hadith (tradition) is
transmitted by Ibn Majah & os, in his sahih and by Bazzar al Maz). Also, Tabarani has
transmitted it through a better line of transmission with the additional words too:
إِثَّ الرِّزْقَ لَيَطْلُبُ الْعَبْدَ أَكْفَرَ مِمَّا يَطْلُبُهُ أَجَلُه
(Surely, provision seeks the person with more zeal than death seeks him.)
Mulla Ali Qari ales, has also stated that Abu Nu'aym ales, has mentioned in the Hilyah in
a marfu form:
لَوْ اَنَّ ابْنَ أُدَمْ هَرَبَ مِنْ رِزْقِهِ گمَا یَهْرَبُ مِنَ الْمَوْتِ لَّائرَگەرِزُقُهگمَا یُدْرِكُهُ الْمُوتُ
(Were the son of Aadam to free from his provision as he flees from his death,
indeed, his provision would catch up with him as death catches up with him.)
UNMATCHED PATIENCE OF A PROPHET
(٥٣١٣) وَعَنِ ابْنِ مسَهُوُدٍ قَالَ كَأَنِّى أُنْظُرُ إِلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُحْكِى نَبِيًّا مِنَ الْأَنْبِيَآءِ ضَرّبَهُ
قَوْمُهْ فَأَدُمْوْهُ وَهُوَيَمْسَمُ الدَّمَ عَنْ وَجْهِهِ وَيَقُولُ اللَّهُوَّ اغْفِرْ لِقَوْمِ فَإِنَّهُمْ لَا يَعْلَهُوْنَ - (متفق عليه)
5313. Sayyiduna Ibn Mas'ud us à +, narrated, "It is as though I see (even now).
Allah's Messenger صلى الله عليه وسلم say of a Prophet, among the Prophets, whose people
beat him and caused him to bleed profusely. He wiped blood from his face and
kept saying, 'O Allah forgive my people, for, they know not.""1
صلى الله عليه وسلمremembered the Prophet's رضى الله عنه COMMENTARY: Sayyiduna Ibn Mas'ud
description of the mistreatment of a Prophet at the hands of his people.
The prayer of that Prophet to Allah to forgive his people pertained to forgiveness in the
world, 'Do not eliminate them in this world,' otherwise it is never allowed to pray for
anyone being forgiven his polytheism or disbelief. If a person dies a disbeliever or
polytheist then his punishment in the next world cannot be waved.
Those people were ignorant about Allah and His Prophet, so that Prophet displayed
exemplary patience in asking Allah to overlook their mistreatment of him.
If anyone commits a sin while he is ignorant, then that sin is not as accentuated as one
committed knowingly. This is why it is said:
وَيُلْ لِّلْجَاهِلِ مَرَّةً وَوَيُلْ لِلْعَالِمِ سَبُعَ مَرَّاتٍ
"For the ignorant is disappointment while for the one who is aware there are seven
disappointments."
Hafiz Ibn Hajr Asqalani atas, said that while the Prophet spoken of in the hadith (tradition)
cannot be identified, Sayyiduna NocheJinde was persecuted by his people severely. They
would beat him till he fell down and remained on the ground for a considerable time.
When he regained some energy, he would resume his mission of propagating religion.
Some people say that in this hadith (tradition), the Prophet صلى الله عليه وسلم speaks of himself
(alluding to the general practice of the people with their Prophet). This is a more correct
opinion because at the Battle of Uhud he had prayed for his enemies in these very words.
1 Bukhari # 3477, Muslim, Ibn Majah # 4025, Musnad Ahmad # 1-441.

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CHAPTER - VI
HYPOCRISY, OSTENTATION & FAME
بَابُ الرّيَاءِ وَالشُّمْعَةِ
DEFINITION OF RIYA (OSTENTATION) (OSTENTATION)
The word(et) riya (ostentation))1 Is derived from (caj)) and according to (¿) Sarah it
means to present oneself before people as good.' According to ( i)) Ayn ul-Ilm, it is 'to
demonstrate one's piety so that people might esteem and give great respect.' Hence, it
concerns mainly the outward deeds of worship and piety. Such deeds as are out of the
scope of worship or righteousness, like wealth, intelligence, memory, etc, when done to be
seen, are not called(+4). Rather, they are a kind of pride and arrogance. In the same way, if
a pious deed is done to demonstrate to others but not to gain fame and esteem - as some
teachers do to encourage their disciples to emulate them - then though it looks like (24)), it
is not riya (ostentation). This is why it is said: (َرِيَاءُ الصِدِّيْقِيْنَ خَيْزِ مِنْ إِخْلَاصِ الْمُرِيْدِيْن) "The riya
(ostentation)' of the shaykhs (leading religious scholars) is better than, the sincerity of the
disciples.'
It must be known that riya (ostentation) is that a person possesses a laudable trait or
characteristic and displays it to other people with the desire that they should know of it
and give him distinction and honour. However, if he does not possess anything like that
but makes believe that he possesses them, then it is not riya (ostentation), but falsehood
and hypocrisy.
On this basis, backbiting is to speak of someone's shortcomings behind his back and which
are truly found in him. But, if those things are not truly in him, then one accuses him and
what one says of him is slander and calumny, casting aspersion. (In this discourse
'ostentation' is used for riya (ostentation).')
KINDS OF RIYA (OSTENTATION)
There are different kinds and possibilities of riya (ostentation) (ostentation). The worst and
most detestable of these is the one in which a person seemingly performs worship but has
no intention whatsoever to worship Allah and receive reward, his only aim being to show
off to people and to gain honour in their sight. It is like the work of purely ostentatious
(and deceiving) persons who offer salah (prayer) in the presence of other people and
engage in making invocation and going through various mechanical and routine exercises,
but when they are alone, they have nothing to do with these things. What is more
unfortunate is that they stand to offer salah (prayer) with people without performing
ablution or purifying themselves (when that is necessary). This is the most despicable form
of ostentation and it invites Allah's wrath and punishment an all that is done (in the name
of religion) is absolutely to no avail. Some scholars maintain that if the deed done in this
manner is fard (compulsory), then that too will be rejected and will have to redeemed.
The second kind of ostentation is such that a pious deed is done both to gain some reward
and also to show off, the latter motive is more marked. This deed would not have been
done in private but even if there was no reward attached to it, the deed would have been
done to show off to the people. The same ruling applies to this kind as to the previous.
The third kind is such that a pious deed is done to earn reward as well as to demonstrate
and both motives are equally marked. If one of them is lacking then there is no impetus to
1 Ostentation and hypocrisy (+% ... ) - sum'ah) is fame, repute

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do the deed. While it appears that in being driven by such a motive to do the deed, the
result is balanced for benefit and harm, yet the ahadith (tradition) and aathar establish that
this kind too is condemned. The deed that is performed with this mind is unacceptable.
The fourth kind is such that the dominant motive in doing a pious deed is to please Allah
and earn a reward. It seems that this kind is not in vain and there is no harm in pursuing
it. Or, we might say that it is eligible both for reward and punishment equally, or that will
depend on the degree of sincerity or lack of it. Besides, it will also be seen at what stage the
desire to be ostentatious arose (even if it is weaker than the motive to earn a reward). If it
was there in the initial stage when the deed was about to be done, then it is more bad. If it
arose during the course of action then it is less bad than the first possibility. If it arose after
the deed was done then it would be lesser than the second possibility, or the least bad, and
the deed performed will not have been in vain.
Another consideration is that if the desire to be ostentatious arises as a strong resolve then
that is worse. If it arises only as a thought and remains that and no more then this
possibility is not very harmful.
DIFFICULT TO FIGHT OFF:
Riya (ostentation) or ostentation is such an evil that it is
very difficult for anyone to get rid of it completely. It is not easy to observe sincerity
always. This is why the ulama (Scholars) say that if a person is pleased on being praised
then that is a sign of riya (ostentation). Even when alone one gets the thought of being
ostentatious that is also riya (ostentation). May Allah preserve us and cause us to be
sincere. It is impossible to earn this blessing without Allah's help and enable.nent.
BE PLEASED ON BEING SEEN: The ulama (Scholars) have mentioned another peculiar
aspect, condition and possibility. If anyone performs a good deed or pious work and other
people see him do it, then he must feel pleased that they are seeing him. He must thank
Allah for enabling him to do good work and letting people see him do it and honour him.
Indeed, Allah concealed his sins but publicized his piety and good character. Also, he must
cherish the desire that with the circulation of his religious attitude people should be
encouraged to become religious minded and to do good deeds.
This attitude is not riya (ostentation), or ostentation. Rather, it is praiseworthy and
recommended. This is also proved through the ahadith (tradition).
However, this issue is very complex. It is open to debate and allows for conflicting
opinions. Anyone who desires to study it in detail must seek guidance from the books and
sayings of the men of Allah. The book 'Ahya ul-Uloom' is very excellent on this subject.
WHAT IS (1) (SUMU'AH)
It is what is done for the gallery. It is done that people might hear, and the doer may gain
fame. Generally, this word is used with riya (ostentation) as in: 'he did it for riya
(ostentation) and sum'ah' (to be seen and heard). So, riya (ostentation) is linked to vision
and sumu'ah to hearing.
SECTION I
اَلْفَضِلُ الأوَّلْ
ALLAH LOOKS AT HEARTS & DEEDS
(٥٣١٤) عَنْ آنِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِّ اللَّهُ لَّا يُنْظُرُ إِلَى صُوَّرِ كُمْ وَآَنْوَالُِمُ
وَلَكِنْ يَّنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَا لَكُمْ ـ (رواه مسلم)

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صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5314
said, "Surely, Allah does not look at your appearances and your properties (for, they
are of no worth in His esteem to recompense you). But, He looks at your hearts and
your deeds." (And rewards or punishes accordingly.)1
DEEDS LACKING SINCERITY ARE USELESS
(٥٣١٥) وَغْتُهُ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ اللهُ تَعَالِى أَنَا اغْتَى الشُّرَ كَاءِ عَنِ الشِّرْكِ مَنْ
عَمِلَ عَمَلًا آَشْرَكَ فِيْهِ مَعِى غَيْرِئْ تَرَكْتُهُ وَشِرُكَهُ- وَفِي رَوَايَةٍ فَأَنَا مِنْهُ بَرِئُ هُوَ لِلَّذِى عَمِلَة۔(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5315
said, "Allah, the Glorious, says, 'I am most Independent of all partners concerning
their association. (It is not like the creatures who are in need of each other for
cooperation and partnership.) If anyone does anything whereby he ascribed
another with me then I shall cast him out with his partnership."
According to another version: : 'I am absolved of him. His deed is for him for
whom he did it.'2
(No deed should be done to please anyone else or to get his nod of approval and
praise. Here Allah has mentioned Himself with partners as one partner only from
the point of view of the creatures who because of their foolishness ascribe partners
(فَآَنَامِنْهُ بَرِئَ هُوَّ لِلَّذِئْ عَمِلَهُ) (.to Him
COMMENTARY: This hadith (tradition) (particularly the second portion) says that any
work done ostentatiously is null and void. At the same time, the deed that has some
suggestion of it also is rejected. But, the ulama (Scholars) say that this applies to the two
kinds of riya (ostentation):
(i)
in which there is no intention whatever of earning reward or
(ii)
in which the intention to earn reward is there, but the urge to be
ostentatious is dominant.
This hadith (tradition) may also be said to mean that every deed done for the sake of Allah
should be free of ostentation of every kind. Those who are neglectful in this regard are
warned severely.
WARNING TO PERFORMERS OF DEEDS TO BE HEARD & SEEN
(٥٣١٦) وَعَنْ جُنْذُبٍ قَالَ قَالَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمٌ مَنُ سَمََّ سَمَّةَ اللَّهُ بِهِ وَمَنْ تُرَائِىُرَائِى اللّهُ په-
(متفق عليه)
5316. Sayyiduna Jundub رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who performs deeds that people might hear of them (and thus gain fame),
Allah will make the people hear of his condition (and make him disgraced and
dejected). And he who performs deeds that people might see, Allah will cause him
to be seen (being punished for ostentation and tell him to get his reward for whom
he did the deed)."3
1 Muslim # 34-2564
2 Muslim # 46-2985
3 Bukhari # 6499, Muslim # 49-2987.

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COMMENTARY: Some commentators suggest that if anyone does something pious only to
earn a name then Allah will disclose to His creatures this person's defects and bad deeds
which he had been doing in private unknown to them. Or, Allah will let the people know
in the world this man's evil intention and will also disclose them on the day of resurrection.
Some ulama (Scholars) say that on they day of resurrection, Allah will let the man merely
know the reward his pious deeds would have fetched him had he not been ostentatious
and made others her and see his pious deeds, but Allah will give him no reward will be
that people had learnt in the world of his good deeds. So, in the hereafter he will be
deprived of his reward.
GAINING FAME WITHOUT DESIRING IT
(٥٣١٧) وَعَنْ أَبِيٍ ذَرٍ قَالَ قِيْلَ لِرَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ارَ أَيْتَ الرَّجُلَ يَعْمَلُ الْعَمَلَ مِنَ الْخُدْرِ
وَ يَحِمَّدُهُ النَّاسُ عَلَيْهِ وَفِيْ رَوَايَةٍ وَيُحِبُّهُ النَّاسُ عَلَيْهِ قَالَ تِلْكَ عَاجِلُ بُشْرَى الْمُؤْمِنِ- (رواه مسلم)
5317. Sayyiduna Abu Dharr us in +, narrated that someone asked Allah's Messenger
galeano, "What do you say of a man who does good deeds and people praise him
because of it and," - according to a version: - "he is loved by the people because of
it?" (will his reward and deed be in vain?) He said, "That (praise and love) is glad
tidings to the believer conveyed to him before-hand."1
COMMENTARY: He will get his reward in the hereafter and he gets one in this world
ahead of that through praise and love of the people. This is a sign that his deed is
approved.
The Prophet, L.,Ale an . made it clear that this man's behaviour is not ostentatious because
the people honour him or their own without his craving for fame. His intention in doing
the good deed was nothing but to gain Allah's pleasure and reward. This is the favour and
blessing of Allah that He granted him reward in the form of people's acclaim.
SECTION II
الفضلُ الثَّانِى
ASSOCIATORS WILL BE PUT AWAY
(٥٣١٨) عَنْ آَبٍ سَعِيْدٍ بُنِ آبيْ فُضَالَةً عَنْ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا جَمَعَ اللَّهُ النَّاسَّ يَوْمّ
الْقِيَامَةِ لِيَوْمِ لَّارَيْبَ فِيْهِ نَاذِى مُنَادٍ مَنْ كَاتَ آَشْرَكَ فِي عَمَلٍ عَمِلَة لِلْهِ آَحَدَّ فَلْيُطْلُبُ ثَوَابَهُ مِنْ عِنْدِ غَيْرٍ
اللَّهِ فَيِّ اللهَ آَخْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ - (رواه أحمد)
5318. Sayyiduna Abu Sa'eed ibn Abu fudalahuà+, (Ansari) narrated that Allah's
Messenger,L, tl & 1. said, "When Allah will gather mankind on the day of
resurrection - a day of which there is no doubt2 a crier will proclaim, 'He who had
associated something in his deeds that are done for Allah alone, must demand its
reward from (that) other than Allah, for Allah is Independent of partners and of
association."3
1 Muslim # 166-2642.
2 Qur'an, surah Aal-Imran verse 9, 25.
3 Tirmidhi # 3154(3165), Musnad Ahmad # 3-466, Ibn Majah # 4203, Muslim # 2985

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COMMENTARY: Teebi ala, said that the letter (J) in the word (J) refers to 'gathering.' It
is the day on which Allah will gather mankind whereof is no doubt. He will bring them
together to reward and punish them. The words is Isti'ab are explanatory:
إِذَا كَاكَ يَوْمَ الْقِيْمَةِ يَجْمَعُ اللّهُ الْأَوَلِيُنَّ وَالْآخِرِ ئْنَ لِيَوْمِ لَّارَيُبَ ذِئْهِ- الخ
(When the day of resurrection arrives, Allah will gather the first and the last ones -
a day whereof is no doubt ... )
The word (JJ), here, gives the meaning:
جَمَعَ اللَّهُ الْخُلْقَ يَوْمَ الْقِيَمُةِ لِيَجْزِ ئُهِمْ فِيْهِ
(Allah will bring together all creatures on the day of resurrection so that He might
give them reward and punishment).
SHOWINESS CONDEMNED
(٥٣١٩) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وَأَنَّهُ سَمِعَ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ سَمَّعَ النَّاسَ بِعَمَلِهٍ سَمَّعَ اللَّهُ
بِهِ أَسَامِعَ خَلْقِهِ وَحَقَّرَهُ وَصَفَّرَه - رَوَاهُ الْبَيْهَقِيُ فِي شُعَبِ الْإِئْمَانِ-
5319. Sayyiduna Abdullah ibn Amr رضى الله عنه narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "He who publicizes his deed among the people, (should
know that Allah will convey his ostentatious behaviour to the ears of the people.
(They wll know that his aim was to gain their acclaim.) And (on the day of
resurrection), He will disgrace and humiliate him."1
(٥٣٢٠- ٥٣٢١) وَعَنْ آَنّسٍ أَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ كَانَتُ نِيَّتُهُ طَلَبُ الْأَخِرَةِ جَعَلَ اللَّهُ غِنَاءُ فى
قَلْبِهِ وَجَمَّ لَهُ شَمْلَهُ وَأَتَتْهُ الدُّنْيَا وَهِىَ رَاغِمَةٌ وَمَنْ كَانَتْ نِيَُّهُ طَلَبَ الدُّنْيَا جَعَلَ اللَّهُ الْفَقْرَ بَيْنَّ عَيْنَيُّهِ وَشَكَّكُ
عَلَيْهِ أَهْرَهُ وَلَا يَأْتِيْهِ مِنْهَا إِلَّ مَا كُتِبَ لَه - رَوَاءُ التِّزْ مِذِىُّ وَرَوَاءُ أَحْمَدُ وَالدَّارِمِئُّ عَنْ آَبَانْ عَنْ زَيْدِ بُنِ نَاپِتٍ-
5320. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "As for him
whose concern is the hereafter, Allah grows in his heart contentment, puts his
affairs right and the world comes to him in submission. But, as for him whose
concern is the world, Allah makes poverty his lot and puts his affairs in disorder
and nothing of the world comes to him beyond what is ordained for him."2
3.رضى الله عنه narrated it from Sayyiduna Zayd ibn Thabit رضى الله عنه Sayyiduna Aban .5321
COMMENTARY: Clearly results of deeds depend on the intention behind them.
WHAT IS NOT RIYA (OSTENTATION)
(٥٣٢٢) وَعَنْ أَبٍ هُرَيْرَةً قَالَ قُلْكُ يَا رَسُولَ اللّهِ يننا آنَافِي بَيِّتِى فِى مُصَلَّى إِذَا دَخَلَ عَلَىَّ رَجُلْ فَاعُجَبَنِى
الْحَالُ الَّتِى رَانِ عَلَيْهَا فَقَالَ تَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ رَحِمَكَ اللّهُ يَا أَبَا هُرَيُرَةَّ لَكَ أَجْرَانٍ آجُرُ
التِّرِّ وَ أَجْرُ الْعَلَانِيَّةِ - رَوَاهُ التِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيْتُ غَرِيُبُ-
1 Bayhaqi Shu'ab ul-eeman # 682
2 Tirmidhi # 2465(2473)
3 Musnad Ahmad # 5-584, Darimi.

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5322. Sayyiduna Abu Hurayrah us & +, narrated, "I submitted, 'O Messenger of
Allah, while I was in my house on my prayer rug (offering salah (prayer)), a man
came to me. This pleased me for he saw me in that condition (of worship).' So,
Allah's Messenger صلى الله عليه وسلم said, 'O Abu Hurayrah, may Allah have mercy on
you! You deserve a dual reward - a reward for keeping secret and a reward for it
being known.""1
COMMENTARY: Sayyiduna Abu Hurayrah ål +, felt delighted that his visitor saw him
offer salah (prayer) so he might be prompted to follow suit. The man's seeing became a
sign of the pious path and a means to it and it falls under the purview of this saying:
من سن سنه حسنة فله اجرها واجر من عمل بها
(He who revives a sunnah (Holy Prophet's practice) to do good, gets a reward for it
and a reward of one who acts on it.)
However, the more correct thing is that Abu Hurayrah ue a >, was delighted because that
comes naturally to man and Shari'ah (divine law), too, upholds such reaction. People like
to be seen when they are in a good condition. This is not because of ostentation or display
but it is the desire of a sound heart and pure thoughts. This is exactly in keeping with the
صلى الله عليه وسلم saying of the Prophet
من سرته حسنته وسائتهسیئته فهو مؤمن
(He whom good pleases and evil grieves is a believer):
Besides Allah says:
قُلُ بِفَضْلِ اللَّهِ وَبِرَ محُمِتٍ فَبِذَلِكَ فَلْيَفْرَ حُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ
{Say, "In the bounty of Allah and His mercy - therein let them therefore rejoice, It is
far better than that which they amass."} (10: 58)
Therefore, it is a believer's goodness that when he is enabled to do good deeds and live a
pious life, he feels delighted. However, a non-Mulsim feels elated at amassing worldly
possessions.
DOUBLE-DEALING & OSTENTATION IN RELIGION
(٥٣٢٣) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ تَخْرُجُ فِي أَخِرِ الزَّمَانِ رِجَالْ يَخْتِلُونَ الدُّنْيَا
بِالدِّيْنِ يَلْبُسُوْنَ لِلنَّاسِ جُلُدَ الضَّانٍ مِنَ اللَّيْنِ اَلْسِنَتُهُمْ أَخْلَى مِنَ الشُّكَّرِوَ قُلُوْ بُهُمْ قَلُبُ الذِّيَابِ
يَقُولُ اللَّهُ أَبٍ يَخْتَّرُوْتَ آَمَا عَلَّ يَخَِّْتُؤْتَ فِى خَلَفْتُ لَأَ بْعَقَنَّ عَلَى أُولِئِكَ مِنْهُمْ فِتْنَةٌ تَدَهُ الْحُلِيْمَ فِيُهِمُ
حَيْرَاتَ- (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5323
said, "In the final times, there will appear men who would cheat in the garb of
religion to further worldly ambitions. They will wear hides of sheep for people to
see (them) as meek and their tongues will be sweeter than sugar, but their hearts
will be like hearts of wolves. Allah will ask, 'Do they show arrogance to Me, or are
they daring against Me? I swear by Myself that I shall send to them a trial that will
1 Tirmidhi # 2384(2392)

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leave the most forbearing among them non-pulsed.""1
(Leaders will arise among them who will be cruel to them and create problems for them.)
COMMENTARY: The pretenders will use pious deeds to earn the world and will prefer
worldly comfort to the comfort in the hereafter. They will put on the garb of religion to
deceive the people of the world, pretending to be highly religious. They will behave like
religious elders in every field of life but they will lack sincerity. Their only aim being to
fool the Muslims and collect as much of the world as possible.
Allah warns such people of His severe wrath. He will punish them by their own kind, their
rulers and their divisions. They will not be able to come out of their predicament.
(٥٣٢٤) وَعَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ اللّهُ تَبَارَكَ وَتَعَالِى قَالَ لَقَدْ خَلَقْتُ خَلْقًا
اَلْبِتُهُمْ أَحْلَى مِنَ الشُّكَّرِ وَقُلُوبُهُمْ آَمَرُّ مِنَ الصَّبِرِ فِي خَلَفْتُ لَا تَيْحَنَّهُمُ فِتْنَةً تَدَءُ الْحُلِيُّمَ فِيْهِمْ حَيْرَانَ
فَبِىُ يَغْتَّزُّ وْاَنْ آَمْ عَلَّىَّ تَخْتَرِ تُؤْ - رَوَاهُ التِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيْثٌ غَرِيُب۔
5324. Sayyiduna Ibn Umarرضى الله عنه narrated that the Prophet صلى الله عليهوسلم said, "Surely,
Allah, the Blessed and Exalted says, 'I have created such creatures whose tongues
are more sweet than sugar but whose hearts are more bitter than aloes. I swear by
Myself that I shall certainly involve them in a trial whereby the for bearing among
them will be bewildered. So, are they arrogant before Me? Or (are they) daring
against Me?"2
(٥٣٢٥) وَعَنْ أَبي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ ◌ِكُلِّ شَىْءٍ شِرَّةٌ وَلِكُلِّ شِرَّةٍ فَتُرَةَ
فَإِْ صَاحَبَهَا سَذَّدَ وَقَارَبَ فَارْ جُوْهُ وَإِنْ أُشِيُرًا إِلَيْهِ بِالْأَصَابِعِ فَلَا تَهُدُّؤُهُ- (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5325
said, "Indeed with everything there is greed, and for every greed there is a
weakness. Thus, if the one concerned checks himself (to be moderate) and pursues
a middle course, then place hope in him (that he will gain his objective). But, if
fingers are pointed at him (as extravagant), do not count him (as a worshipper and
righteous, for he is a pretender and a show off).3
COMMENTARY: The word (a)+) means zeal, activity, greed, Here, it means 'greed,' and to
involve oneself extravagantly. The word (a), means 'to be slack,' 'lazy' or 'weak'. When a
worshipper is very energetic in the beginning, he goes to extravagance and to limits. Then,
he slackens and becomes weak. He commences with a great zeal and overdoes every kind
of worship but then he becomes weak. He feels tired. If anyone takes a moderate course,
then that is the straight path. It is to be hoped that he will gain his objective perfectly. But,
if he overdoes and goes to extremes till people point their fingers toward him (as very
pious), then do not turn to him. He must not be considered to be pious and righteous.
It must be understood about the words (ou) 'have hope about him' and the word, (oui;)
'do not consider him as a worshipper and an ascetic' that these two words give a faint
suggestion to the end of the two men. The reason a definite conclusion is not possible is
1 Tirmidhi # 2404(2412)
2 Tirmidhi # 2405(2413)
3 Tirmidhi # 2453(2461)

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because no one can say for sure how a person will fare in the hereafter. Will he go to
paradise or to hell? Only Allah knows and He alone can say. We may only give a hint.
This is why the hadith (tradition) merely suggests that we may hope of a person who
follows moderate course, does good deeds and does not go astray that his after life stands
corrected. He will be delivered and safe. But, if he will not conduct himself in this way
and goes to the extremes and seeks recognition in the world, then do not consider him to be
successful and do not count him among the sincere religious people.
As for the hereafter, the fate there in either case is uncertain. Only Allah knows best how
and in what state each of them dies and what will be done to him in the next world.
However, we must hold the hope that the pious will succeed and that is the general
consequence. Allah's mercy will cover him and he will die as a believer. It is rare that the
pious fall into error and wrong path. And it is very often that the evildoers are drawn to
the right path of the pious.
FAME SINKS TO NOTHINGNESS
(٥٣٢٦) وَعَنْ أَنَّيٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مِحِسْبٍ أَهْرِىٍ مِنَ الشَّرِّآمْ يُشَارَ إِلَيْهِ پِالْآصَابِعِ فِى
دِيْنٍ أَوْدُنِّيَا إِلَّ مَنْ عَصَمَهُ اللهُ - رَوَاءُ الْبَيْهَقِىُّ فِى شُعَبِ الْإِيمَانِ.
5326. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "It is
enough evil for a man that fingers are pointed at him for religious or worldly
reasons, unless Allah preserves him."1
COMMENTARY: If a man becomes famous for some worldly achievement, he could
involve himself in trials and mischief, and distance himself from faith. If anyone becomes
famous because of his life and living then that too is not devoid of risk, for, he might ask
for leadership and high office and wish to be respected and honoured by the masses. This
might cause him to fall pray to the devil's promptings and begin to perpetrate evil and
indecency which becomes easy for a person who enjoys authority.
There are very few creatures of Allah who gain authority over people but do not misuse it
and remain safe from temptation and bad-doing. Those chosen slaves of Allah, whom He
makes His near and dear ones and raises them to the rank of siddiq, keep safe from all kinds
of evil in spite of being famous all over and wielding strong authority. The reason for this is
that they only obtain the authority after their outer and inner character has purified of all
wicked things and their soul is pure in all respects. The masha'ikh say of them:
آخر مايخرج من رأس الصدیقین حب الجاه
(The last thing that the siddiqs think of is authority.)
Therefore, the good of man and the safety of his faith and character are possible mostly
when they seclude themselves and live a life of the unknown in preference to a life of fame
and acclaim.
They are the ones mentioned in the hadith (tradition) as those preserved by Allah.
Authority and fame are not bad things unless misused. In fact, they are a blessing of Allah
that He grants to the pure, pious slaves of His. Instead of being a means to evil they lead
them to elevated degrees and ranks. It is as Allah says:
1 Bayhaqi in Sau'ab ul-eeman # 6978

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وَاجْعَلُنَا لِلْمُتَّقِيْنَ إِمَامًا
{and make us leaders for the God-fearing.} (25: 75)
Someone said to Sayyiduna Hasan Busri at , "You have become famous while the
بحسب امرى من الشر) .... :(has said: (he quoted this very hadith (tradition صلى الله عليه وسلم Prophet
¿...... ))." Hasan Busrial, said that this refers to one who is an innovator in religion and a
sinner in the world. (he meant that this does not apply to a rich man who is not involved
in sin but abides by the Book and Sunnah (Holy Prophet's practice).)
SECTION III
الفَضلُ الثَّالِثُ
SUMAH CONDEMNED
(٥٣٢٧) عَنْ آَبٍ تَمِيُّمَةً قَالَ شَهِدْتُ صَفْوَانَ وَأَصْحَابَهُ وَجُنُدُبْ يَوْصِيْهِمْ فَقَالُوا هَلْ سَمِعْتَ مِنْ ◌َّسُولِ
اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ شَيْنًا قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ سَنََّ سَمَّةَ اللّهُ يِهِ
يَوْمَ الْقِيَامَةِ وَمَنْ شَاقَ شَقَّ اللَّهُ عَلَيْهِ يَوْمَ الْقِيَامَةِ قَالُوا أَوْصِنَا فَقَالَ إِثَّ اقَلَ مَا يُنْتِنُ مِنَ الْإِنْسَانِ بَطْنُه
فَمَنِ اسْتَطَاءَ أَرْ لَا يَأْكُلُ إِلَّ ◌َطَيًِّا فَلْتُفْعَلُ وَمَنِ اسْتَظَاءَ أَنْ لَا يَحُوُلُ بَيْنَهُ وَبَيْنَ الْجُنَّةِ مِلْء گٍُ مِنْ دَمِ
أَهْرَاقَهُ فَلْيَفْعَلُ-(رواه البخارى)
5327. Sayyiduna Abu Tamimah ala-, said, "I came (one day to Safwanalu-, and his
companionsرحمهالله at a time when (the well-known companion) Jundubرضى اللهعنه (son of
Abdullah ibn Sufyan Bajali) was giving them advice (on worship, being moderate, .
avoiding ostentation, and so on). They asked him, 'Have you heard anything from
صلى الله عليه وسلم He said, "I had heard Allah's Messenger '? صلى الله عليه وسلم Allah's Messenger
say; 'If anyone does anything that people might hear (and thereby think high of
him) then Allah will cause him to despair on the day of resurrection. And, if
anyone burdens himself or anyone else beyond capacity, then Allah will lay on him
a burden for which he has not strength to bear, on the day of resurrection.'
They asked him (meaning, either the sahabah (Prophet's Companions) ,san, asked
,(رحمه اللهasked Jundub رحمه الله and his colleagues رحمه الله or Safwan صلى الله عليه وسلم the Prophet
'Give us more advice.' He said, 'The first thing that turns bad in man is his belly. So,
if anyone can eat nothing but what is pure (and lawful), let him do it. And if anyone
is able to prevent even a handful of blood obstruct him from paradise by not
shedding it, let him do so.1
COMMENTARY: The concluding portion of the hadith (tradition) means that shedding
blood unjustly is a crime known to all but shedding even a handful blood of someone is
what will prevent one's admittance to paradise. So, is it beyond one's comprehension that
a person should do something that would deprive him of entry into paradise.
It seems that the Safwan als, whom Abu Tamimah ales, had met was Safwan ibn sulaym
Zuri amvas), a promimcant tabi'i of Madinah. He was an exemplary person: learned, good-
character, ascetic, God-fearing, and a great worshipper. For forty years he did not touch
1 Bukhari # 7152

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his side to the ground. He performed so many sajdah (prostrations) that there was a hole
in his forehead because of that. He never accepted any kind of gift or honour from the
amirs or kings. Many more merits are described of him.
OSTENTATION IS TANTAMOUNT TO POLYTHEISM
(٥٣٢٨) وَعَنْ عُمَّرَ بْنِ الْخُطَّابٍ أَنَّهُ خَرَجَ يَوْمًا إلى مَسْجِدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَوَجَدَ مُعَاذَّ بُنِ
جَبَلٍ قَاعِدًا عِنْدَ قَبْرِ النَِّى صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَبْكِى قَالَ مَا يُبْكِيُكَ قَالَ يُبْكِيْنِيِ شَىْءٍ سَمِعْتُهُ مِنْ زَّسُولِ
اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ إِّ يَسِيُرًا الزَّيَآءِ شِرْكْ وَمَنُ عَادِى لِلّهِ وَلِيًّا فَقَدْ بَارَزَّ اللّهُ بِالْمُحَارَبَةِ إِّ
اللَّهُ يُحِبُّ الْأَبْرَارَ الْأَنْقِيَاءِ الْإِخْفِيَاءِ الَّذِيْنَ إِذَا غَابُوْا لَمْ يُتَفَّقَّدُوْا وَإِنْ حَفَرُوْا لَمْ يَّدُ عُوْا وَلَهُ يُقَرَّ بُوْا
قُلُوْ بُهُمْ مُصَائِيعُ الْهُدَى يُخْرَجُوْنَ مِنْ كُلِّ غَبْرَآءَ مُظْلِمَةٍ - رَوَاءُ ابْنُّ مَاجَةً وَالْبَيْهَقِيُّ فِى شُعَبِ الْإِيمَانِ-
5328. Sayyiduna Umar ibn Khattab as an +, narrated that one day he went to the
mosque of Allah's Messenger صلى الله عليه وسلم. There, he found Sayyiduna Mu'adh
sitting by the Prophet's , a Lo grave weeping. So, he asked him, "What makes
you weep."" He said, "One thing that I had heard from Allah's Messenger makes
me weep. He said, 'A slight showing off is polytheism. And he who is hostile to a
friend of Allah (and comes him inconvenience in any way) is as though he prepares
to fight with Allah. (One who fights with Allah is doomed.) Surely, Allah loves
(the righteous) the pious, the abstinent and the quiet ones. They are such as are not
missed when they are absent. They are not invited and not brought nearer when
they are present. Their hearts are lamps of guidance (in their internal and spiritual
ways). They emerge from every dark place.""1
COMMENTARY: Ostentation of an ordinary kind is a great polytheism. Or, a slight
ostentation is one kind of polytheism. It is ingrained in men undetected even by people of
a strong faith. They cannot see it in their deeds and very few people are immune from it.
So, Sayyiduna Mu'adh us &», was apprehensive that this thing might have encroached in
his doings. This was one reason why he wept and the other was that most of the awaliya
are not easily recognized by men and he might have unknowingly hurt any of them.
According to a hadith (tradition) qudsi.
اوُلِيَاءَ تَحُتَ فَتَاىَ لَّايَعْرِفُهُمُ غَيْرَهُمْ
(My awliya (saints/ friends of Allah) are under My cloak. None but their own kind
recognize them). This is the meaning of the words of the hadith (tradition): (site 355
@j4) being hostile to friend of Allah).
'Allah loves the ... pious .... ' Some scholars say that religion is based on realizing that the
commands of Allah are the most significant and respectable and is based on being kind and
loving to the creatures.
The abstinent keep away from every kind of polytheism, both visible and invisible. They
abstain from every thing that Allah and His Messenger ,,ed . have forbidden or which
is disliked by Shari'ah (divine law).
1 Ibn Majah # 3989, Bayhaqi in Shu'ab ul eman # 6812 as narrated by Mu'adh acil 5).

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The quiet ones are the undetected, concealed. They live in a miserable condition. They are
written off by society, but are elevated and strong in character, internal and spiritual life.
The words could also refer to the men of Allah who are secluded from the people of the
world.
The words begining: 'Surely, Allah ... ' form a fresh sentence. They define a wali (friend of
Allah). Allah's friends are incognito, ignored and unrecognized. They are kept at a
distance. It is like the tradition:
رب اشعٹ اغبر لا یعبا به لو اقسم على الله لا بره
[There are such people in unkempt state who are not given any importance ... but, in
Allah's sight, they are such that if they take an oath on Allah, relying on him, he
will make their oath good.]
The hearts of such people are lights of guidance. They are capable of leading people. To
follow them is to follow the right path. So, they must be respected and followed.
They live a life of the very poor and simple folk. Their homes are dark and dilapidated.
They cannot afford even a lamp and ordinary necessities in their homes.
Therefore, if a scholar, righteous and God-fearing is in a ragged state, we must not be
deceived by his condition. Rather, we must respect him, for; an outward appearance often
belies the inner nature.
However, mere poverty and need are not standards of judgement if taqwa, abstinence and
inner light are lacking.
To conclude, we must stress that a wali (J)) is a God-fearing, righteous abstinent men. It is
as Allah says:
. إِكْ أَوْلِيَّ ءَهَ إِلَّا الْمُنَُّوْكَ
{Surely the awliya (saints/ friends of Allah) of Allah are only the God-fearing.}
It is stated in Sharh agaid nasfi: "Wali is one who possesses awareness of Allah's Being
and attributes to his full ability. He is regular in obeying and in worship, abstains from sin
an. does not indulge in base desires."
SINCERE SLAVE OF ALLAH
(٥٣٢٩) وَعَنْ ابٍ مُرَيْرَةً قَالَ قَالَ رَسُوُلُ للَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ الْعَبْدَ إِذَا صَلَى فِي الْعَلَانِيَّةِ فَأَحْسَنَ
وَصَلَّى فِي السِّرِّ فَأَحْسَنَ قَالَ اللهُ تَعَالِى هَذَا عَبْدِىٌ حَقًّا- (رواه ابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5329
said, "when anyone offers salah (prayer) in public [where people see him] and
makes it perfect [as he does other forms of worship] and when he offers it in private
and makes it perfect, Allah the Great says, "This My slave is true and sincere!""1.
HYPOCRITES BEFORE LAST DAY
(٥٣٣٠) وَعَنْ مُعَاذِ ابْنِ جَبَلٍ أَثّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَكُوْنَ فِيْ آخِرِ الزَّمَانِ أَقْوَامٌ
إِخْوَابْ الْعَلَانِيَّةِ أَعْدَاءُ الشَّرِيْرَةِ فَقِيْلَ يَا رَسُولَ اللَّهِ وَكَيْفَ يَكُوُجُ ذَلِكَ قَالَ ذَلِكَ بِرَغْبَةٍ بَعْضِهِمْ إِلى
1 Ibn Majah # 4200

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بَعْضٍ وَرَهُبَةٍ بَعْضِهِمْ مِنْ بَعْضٍ۔
5330. Sayyiduna Mu'adh ibn Jabal رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said,
"There will be people in the last days who will profess brotherhood outwardly, but
will hold animosity inwardly." Someone asked, "O Messenger of Allah, how will
that be?" He said, "That will be because some of them will exploit some others, but
they will fear each other."1
COMMENTARY: There will be in the last days, hypocrites among the Muslims, too. They
will be driven by worldly motives in befriending anyone or antagonizing him. They will
lack sincerity and truth fullness, If they have nothing to get from someone, they will ignore
him, or antagonize him.
They will not abide by the command of Shari'ah (divine law) to make friends and enemies
only for the sake of Allah. Hence, they will not be reliable as friends or enemies because, in
either case, they will not be sincere.
SHOWING OFF IS POLYTHEISM
(٥٣٣١) وَعَنْ شَدَّادِ ابْنِ أَوْسٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنُ صَلَّى يُرَائِى فَقَدًا
أَشْرَكَ وَمَنْ صَامَ يُرَائِئْ فَقَدْ آَشْرَكَ وَمَنْ تَصَدَّقَ يُرَائِئْ فَقَدْ أَشْرَكَ - (رواه ما احمد)
5331. Sayyiduna Shaddad ibn Aws usan», narrated that he heard Allah's Messenger
say, "He who offers salah (prayer) to show off has committed صلى الله عليه وسلم
polytheism. He who fasts to show off has committed polytheism. He who gives
charity to show off has committed polytheism."2
COMMENTARY: In short, whatever pious deed one does to show off is polytheism. Of
course, that would be light and invisible polytheism, otherwise visible polytheism is done
openly and boldly and idol-worship is part of it.
As for the reason ostentation is called light and invisible polytheism, whatever an
ostentatious person does, is not sincerely for Allah. He does it for others than Allah and
this is tantamount to idol-worship but not open idol-worship. It is as the words:
كل ماصدك عن الله فهو صنمك
(Whatever turns you away from Allah, it is your idol).
Mull Ali Qar alus, points out that according to this hadith (tradition) even fasting can be
ostentatious. So, it contradicts the people who say that there cannot be pretence in fasting,
because it depends on the resolve. If anyone's intention is faulty then his abstinence from
food and drink is meaningless. How then can pretence affect an intention?
We do say that a person may intend to do a pious work to please Allah but, at the same
time, he may hope to achieve fame or some other objective not connected with Allah's
pleasure. Both these objectives may be of equal nature or one may dominate the other. We
have spoken on this in the beginning of this chapter (VI).
This establishes that ostentation may find its place in fasting too.
1 Musnad Ahmed 5-235
2 Musnad Ahmad 4-126
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(٥٣٣٢) وَعَنْهُ أَنَّهُ بَكُى فَقِيْلَ لَه مَا يُبْكِيْكَ قَالَ شَىْءٍ سَمِعْتُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوُلُ
فَذَكَّرْتُهُ فَأَبْكَانِ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اَتَخَوَّفُ عَلَى أُمَّتِىَ الشِّرْكَ وَالشَّهْوَةَ الْخُفِيَّةَ
قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أَيْشُرِكُ أُمَّنَّكَ مِنْ بَعْدِكَ قَالَ نَعَمْ أَمَا إِنَّهُمْ لَا يَعْبُدُوُنَّ شَمْسًّا وَلَّا قَهْرًّا وَلَّا
حَجُرًّا وَلَّا وَثُنَّا وَلْكِنْ يُرَاتُوْنَ بِأَعْمَالِهِمْ وَالشَّهْوَةُ الْحُفِيَّةُ أَنْ يُّسْبِعَّ أَحَدُهُمْ صَائِمًا فَتَعْرِضُ لَهْ شَهْوَةٌ
مِنْ شَهُوَاتِهِ فَيَتُكُ صَوْمَه - رَوَاهُ أَجْمَدُ وَالْبَيْهَقُِّ فِى شُعَبِ الْإِئْمَانِ-
5332. Sayyiduna Shaddad ibn Aws us àn +, is reported to have wept (once). So, he
was asked, "What makes you weep?" He said, "Something that I had heard from
Allah's Messenger صلى الله عليه وسلم. I remembered it and it made me weep. I had heard
Allah's Messenger صلى الله عليه وسلم say, "I fear for my ummah (light) polytheism and
concealed passion."
He added, "I asked, 'O Messenger of Allah, will your ummah resort to polytheism
after your death?' He said, 'Yes! Know, they will not worship the sun, not the
moon, not a stone and not an idol. But, they will show off their (pious) deeds and
indulge in unseen passion in that one of them might begin the morning with a fast
but, when a passion of various kinds of passions overcomes him, he gives up
fasting.""1
COMMENTARY: The passion is described as unseen because when the person formed an
intention to fast it was concealed in his mind. He had decided that he would abandon his
fast if he was overcome by a desire.
Teebi als, has said that the passion that might overtake the man would be for food, etc.
However, the more correct opinion is that it could be a sexual desire that arises seldom.
When it arises, it dominates naturally and even fear of contravening a command of Shari'ah
(divine law) does not suppress it. It is as the example of fasting of which Allah says:
وَلَّا تَبْطِلُؤْا أَعْمَالَكُمُ
(And do not make your deeds vain.} (47: 33)
It must be known that whatever worship is begun becomes necessary to be completed. It is
wajib (obligatory) in Shari'ah (divine law) to complete it.
OSTENTATION IS WORSE THAN MISCHIEF OF THE DAJJAL (THE GREAT
DECEIVER)
(٥٣٣٣) وَعَنْ أَبِي سَعِيْدٍ قَالَ خَرَجَ عَلَيْنَا رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَتَخْنُ نَتَذَاكَرُ الْمَسِيْحَ الدَّجَّالَ فَقَالَ
أَلَا أُخْبِرُكُمْ بِمَا هُوَا آَخُوَفُ عَلَيْكُمُ عِنْدِىٌ مِنَ الْمَسِيْحِ الذَّجَّالِ فَقُلْنَا بَلَّى يَا رَسُولَ اللَّهِ قَالَ الشِّرُكُ الْخُقِىُّ
أَنْ يَّقَوْمَ الرَّجُلُ فَيُصَلِيٍ فَيَزِيدُ صَلَاتُهُ لِمَا يَری مِنْ نَظَرِ رَجُلٍ۔ (رواه ابن ماجة)
5333. Sayyiduna Abu Sa'eed رضى الله عنه narrated: "Allah's Messenger صلى الله عليه وسلم came
out to us while we were speaking about al-masih ad-dajjal (the great deceiver). He
asked, 'Shall I not inform you of what causes me more concern about you than al-
1 Musnad Ahmad 4-126, Ibn Majah # 4205, Bayhaqi in Shu'ab ul-eeman # 6830.

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masih ad-dajjal (the great deceiver)?' We submitted, 'Of course, O Messenger of
Allah!' He said, 'It is concealed polytheism in that a man stands up in salah
. (prayer) and stretches his salah (prayer) because someone sees him (offering salah
(prayer)).""1
COMMENTARY: The symbols and signs of the mischief of the dajjal (the great deceiver)
are commonly known. A faithful person may preserve himself from him by these signs.
As for, ostentation, it is disguised in every kind of deed and at different times. It cannot be
detected so, many people, even scholars, get entangled in its net.'
MORE ABOUT OSTENTATION BEING POLYTHEISM
2
(٥٣٣٤) وَعَنْ مَحْهُوُدٍ بُنِ لَبَيْدٍ آَّ النَّيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِثَّ إِخْوَفَ مَا آَخَافَ عَلَيْكُمُ الشِّرُكُ
الْأَصْغَرُ قَالُوا يَا رَسُولَ اللّهِ وَمَا الشِّرُكُ الْأَصْغَرُ قَالَ الرِّيَآءِ- رَوَاهُ أَحْمَدُ وَزَادَ الْبَيْهَقِىُّ فِيْ شُعَبٍ
الْإِيْمَانِ يَقُولُ اللَّهُ لَهُمْ يَوْمَ يُجَازِىُّ الْعِبَادَ بِأَعْمَالِهِمْ إِذْهَبُوْا إِلى الَّذِيْنَ كُنْتُمْ تَرَاتُوْنَ فِي الدُّنْيَا
فَانْظُرُ وا هَلْ تَجِدُوْنَ عِنْدَ هُمْ جَزَآءٍ أَوْ خَيْرًّا-
صلی الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Mahmud ibn Labid .5334
said, "Surely, the most fearful thing which I ask you to fear (O Muslims) is
polytheism of the lesser degree." They (the sahabahus à +,) asked him, "O
Messenger of Allah, what is the polytheism of the lesser degree?" He said, "Riya
(ostentation)' (or, ostentation)."(1)
According to Bayhaqi's addition: "Allah will say to them on the day when the
creatures will be recompensed for their deeds, 'Go to those before whom you were
ostentatious in the world. Then, see: do you find with them reward or any good
(for you)."2
DEED DONE IN SECRET
(٥٣٣٥) وَعَنْ آتِيْ سَعِيْدٍنِ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَوْاَّ رَجُلًا عَمِلَ عَمَلَّا فِى
صَخْرَةٍ لَّا بَابَ لَهَا وَلَّا كُؤَّةَ حَرَجَ عَمَلُهُ إِلَى النَّاسِ كَائِنًّا مَاكَانَ-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khudri .5335
, said, "Were a man to do a deed within a rock that had not door or opening, his
deed whatever it be would emerge to mankind (and become known to them)."3
COMMENTARY: The word [8] is actually a rock. Here, however, it means 'a cave'
though it may also be used here in its real sense to lay stress on the message.
The word [os] is a small opening [like a ventilator].
The hadith (tradition) means that a man may perform a good deed in secret and ensure that
no one should know of it, yet people will learn of the deed. Thus, when Allah wills that
people should learn of good deeds and emulate them, why should we be ostentatious and
1 Ibn Majah # 4204.
2
(The addition included) Bayhaqi Shu'ab ul-eeman # 1831 and (without the addition) Musnad
Ahmad
3 Bayhaqi in Shu'ab ul eeman # 6940

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. deprive ourselves of the reward?
The hadith (tradition) could also mean that we must conceal our good deeds and try our
best to be sincere.
(٥٣٣٦) وَعَنْ عُقْمَانَ بُنِ عَقَّاكَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ كَأَنَّتِ لَّهُ سَرِيْرَةٌ صَالِحَةٌ
أَوْسَيِّئَةُ اَظْهَرَ اللهُ مِنْهَا ڕِدَائْيُعْرَفُ پِهِ
5336. Sayyiduna uthman ibn affan «såno, narrated that Allah's messenger said, "He
who has a concealed good or bad characteristic, Allah bring out some such thing of
it as makes him known with that characteristic.1
HYPOCRISY IS VERY HARMFUL
(٥٣٣٧) وَعَنْ عُمَرَ بُنِ الْخُطَابٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّمَا آَخَافُ عَلَى هَذِهِ الْأُمَّةِ كُلُّ مُنَافِقٍ
يَتَكَلَّمُ بِالْحِكْمَةِ وَيَعْمَلُ بِالْجُوْرِ - رَوَاءُ الْبَيَْقِيُّ إِلََّّحَادِيْتُ القَّلْقَةَ فِي شُعَبِ الإِيمَانِ.
5337. Sayyiduna umar ibn khattab رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said,
"I fear for this ummah every hypocrite who talks (words) of (knowledge and)
wisdom but acts oppressively."2
COMMENTARY: These people talk of pious things but do not act on what they say. The
Prophet Ltd . said that he did not like this bad habit to come up in his ummah and
then involve them in mischief and difficulties.
VIRTUE OF GOOD INTENTION
(٥٣٣٨) وَعَنِ الْمُهَاجِرِ بْنِ حَبِيْبٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ اللهُ تَعَالِى إٍِّ لَسْتُ كُلَّ
كَلَامِ الْحُكِيْمِ آَتَقَبَّلُ وَلَكِتِى أَتَقَبَّلُ هَمَّهُ وَهِوَاهُ فَإِ کَاَ هَمُّهُ وَهَوَاهُفِى طَاعَتِى جَعَلُتُ صَمْتَهُ حَمْدًا لی وَ
وَقَّارًا وَإِنْ لَمْ يَتَكُلَّمُ-(رواه الدارمى)
.
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Muhajir ibn Habib .5338
, said that Allah, the Glorious says, "I do not accept all that a wise person says.
But, I do accept his resolve and aim (of whatever he says). If his resolve and aim are
to abey Me, then I make his silence tantamount to My praise dignity even if he does
not speak."3
COMMENTARY: An orator has no esteem in Allah's sight. It is not words of wisdom (out
the intention that counts. How sincere is the intention of the person? If his intention is to
obey and he loves and values the commands of Allah then his silence too is praiseworthy.
He may utter no word, but he is considered to be one who praises and glorifies Allah.
If his intention is wicked and not to obey and he does not love Allah's commands then
whatever he utters is considered to be vain and unacceptable howsoever wise his words. It
will be presumed that he is ostentatious and he wishes to impress people and earn fame.
1 Bayhaqi in Shuab ul-eeman # 6942
2 Bayhaqi in Shuab ul-eeman # 1777
3 Darimi # 252

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CHAPTER - VII
WEEPING & FEAR
بَابُ الْبُكَاءِوَالْخَوْفِ
The word (a) means to weep, shed tears. It is buka. But ((() buka, without the (+)) is to
shed tears because of grief. If it prolonged (a)-buka) then it is to sob and to shed tears,
and this is the most common form.
The caption uses this word in its common meaning, to weep either silently with tears of
loudly which is to sob.
Tabaki( sw) is derived from it to mean: 'appear to weep' 'make as though weeping.' It is
to remember or mention such things as make one weep, and to force oneself to weep.
(1)(abka) is also derived from it, to mean: 'make someone weep.'
The next word (+)- khawf) is 'to fear,' 'to be terrified.' The words (cJt-1) and (Aus) are
derived from it. They mean: 'to instill fear in someone.' Fear is a peculiar condition that
overtakes one.
In short, to weep and fear is to tear the punishment of the hereafter and Allah's wrath and
retribution. Then, it is to weep and beseech because of that fear.
SECTION I
الَفَضْلُ الْآوَلُ
LAUGHTER IS A SIGN OF DISREGARD OF THE HEREAFTER
(٥٣٣٩) عَنْ أَبٍ هُرَيْرَةً قَالَ قَالَ أَبُو الْقَاسِمِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَالَّذِىُ نَفْسِىِ بِيَدِهِ لَوْ تَعْلَهُوُنَ مَا أَعْلَمُ
لَبَّگیُهُمُ گئِیرًا وَلَضَحِكُتُمْ قَلِيلًا-(رواه البخاری)
5339. Sayyiduna Abu Hurayrah us a +, narrated that Abu Al-Qasim (Prophet
Muhammad ,leàs1.) said, "By Him in Whose hand my soul is, were you to know
that which I know, you would surely weep much and laugh little."1
COMMENTARY: This hadith (tradition) cautions the ummah to always keep in mind fear
of Allah, His Majesty and such things as make one weep. They must abstain from too
much laughter and comfort. Of course, there is scope to some extent to have some comfort
relying on Allah's mercy and pardon.
WHAT LIES IN STORE FOR US
(٥٣٤٠) وَعَنْ أُمِّ عَلَاءِ الْأَنْصَارِيَّةِ قَالَتْ قَالَ تَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَاللهِ لَا أَدْرِئٌ وَآَنَا رَسُولُ اللهِ
مَا يَفْعَلُ بِي وَلَّا بِكُمُ - (رواه البخارى)
5340. Sayyidah Umm Ala رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"By Allah, I do not know,2 though I am Allah's Messenger, what He will do with
me and with you."3
COMMENTARY: This hadith (tradition) means that the fate of every person that he will
1 Bukhari # 6485, Tirmidhi # 2313
2 In the original spoly as, "By Allah, I do not know' is repeated twice. The Urdu book and its Arabic
have it as here, only once.
3 Bukhari # 1243, 2018. Musnad Ahmad.
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fare in the next world is unknown. No one knows what a person will do and what will be
صلى الله عليه وسلم his final condition. However, the, same thing cannot be said of the Prophet
particularly of the Prophet صلى الله عليه وسلم. There are clear evidences that their end is very
good, for certain. As for the Prophet's صلى الله عليه وسلم words in this hadith (tradition) about not
knowing his own fate, we must look at it in the background of this hadith (tradition).
Sayyiduna uthman ibn mazun was a glorious sahabi. He was a muhajir and the first of the
muhajirs (emigrants) to die in Madinah. The Prophet صلى الله عليه وسلم supervised his burial and
the preparations for it. He walked with his funeral and kissed his forehead and stood while
he was being buried in the Baqi. A woman who was there remarked, "Uthman, you are
blessed with paradise! "The Prophet صلى الله عليه وسلم checked her and spoke the words
mentioned in the hadith (tradition). He scolded the women for daring to speak improper
words.
Another explanation is that the Prophet صلى اللهعليه وسلم spoke these words by way of example.
No one can be sure how he would fare because this concerns knowledge of the unseen. He
meant that by way of good manners and respect, he could not say more on this subject.
Mulla Ali Qari has explained that the Prophet صلى الله عليه وسلم meant to say that even though he
was Allah's Messenger he could not say for certain what would become of any one. Only
Allah is the knower of the unknown. However, it was known overall that the end of the
Prophets صلى الله عليه وسلم is good.
Another possible meaning of the Prophet's صلى الله عليه وسلم words is: I do not know in what
manner I shall depart from this world. Will I die a natural death or will I be slain? And, I
do not know what will become of you be punished as the past ummahs were punished, or
will you be spared?
The more correct thing is that this saying relates to the time before these words of surah al-
fath were revealed:
لِيَغْفِرَلَكَ اللَّهُ مَاتَقَّذَّمَ مِنْ ذَنْبِكَ وَمَا تَآخَّرَ
{That Allah may forgive you of your fault that which is past and that which is to
come.} (48: 2)
Hence, in the beginning, there was uncertainly about the end. Nothing could be said
definitely. But, after the revelation of this verse, the doubt was removed and it was known
for sure that the Prophet's صلى الله عليه وسلم end and next life is very good.
A PEEP INTO HELL
(٥٣٤١) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عُرِصَتْ عَلَىَّ النَّارُ فَرَأَيْتُ فِيْهَا إِمُرَأَةٌ مِنْ بَنِيْ
إِسْرَائِيُلَ تُعَذَّبُ فِيْ هِرَّةٍ لَّهَا رَبَطَتْهَا فَلَوْ تُطْعِمُهَا وَلَمْ تَدَعْهَا تَأْكُلُ مِنْ حَشَاشِ الْأَرْضِ حَتَّى مَاتَتْ جُوْمًا
وَرَ أَيْثُ عَمْرَ وابْنِ عَامِرِ الْخُزَاعِى يَكُرُّ قُصْبَهُ فِي النَّارِ وَكَانَ أَقَّلَ مَنْ سَبَّبَ السَّوَائِبَ- (رواه مسلم)
5341. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said. "Hell
was brought before me (to be shown). I saw in it, a woman of the Banu Isra'il. She
was being punished because of a cat belonging to her. She had tied it up and did
not feed it herself or permit it to eat the worms or insects of the earth. So it died of
hunger. I also saw (in it) Amr ibn aamir Khuza'i. He was dragging his intestines in
hell. He was the first person to let a she-camel pasture at will (and so introduced