Displeasure with the Divine decree occurs when one resists
God, the Majestic and Exalted, in what He has decreed.
For instance, saying, "I did not warrant this happening to
me!" or "What did I do to deserve this
suffering?"
Discussion
The Imam speaks next of "displeasure with the Divine
Decree," a phenomenon that should ring familiar. We have heard many times
a person bemoan, "I do not deserve this!" or "Why me?" or
similar declarations. Many people live with rancor in their hearts because of
what they have been dealt with in life. This attitude toward trials stems from
a denial of God's omnipotence and that God alone decrees all things. We cannot
choose what befalls us, but we can choose our responses to the trials of life,
which are inevitable. His decree is but a command from Him: "'Be' and it is!"
as repeated in the Quran. Imam Abu Hasan said that there is a quality in people
that most are unaware of, yet it consumes good deeds—displeasure with God's
Divine Decree (Qadar).
God-conscious people, when asked about what their Lord has given
them, say that all of it is good. They say this out of knowledge of the nature
of this world, as a temporary crucible of trial and purification. Because of this
elevated understanding, they are patient with afflictions and trials. For
worldly people, there is only this world, and this understanding creates a
blind spot to the wondrousness of God's creation and the signs strewn
throughout.
There are only four possible states in which the human being can
live, according to revealed sources. A person is either receiving blessings
(ni'ma) or tribulations (bala') from God; or is either living in obedience
(taa'a) to God or in disobedience (ma'siya). Each condition invites a response.
When God gives a person blessings, the response is gratitude in all of its
manifestations. According to Sacred Law, gratitude is expressed first by
performing what is obligatory (wajib), then going beyond that by performing
virtuous, recommended acts (mandub). Gratitude is an awakening of appreciation
in one's heart, an acknowledgement of what one has received. Abusing one's material
assets (hoarding them without consideration of the needy or applying them
toward forbidden matters) is a flagrant act of ingratitude. The response to
tribulation is patience (sabr), as well as steadfastness and resolve. This is what
God demands from people in times of trial—a beautiful patience, as close as
possible to what Jacob pbuh exhibited in
response to the disappearance of his beloved son Josephand the machinations of his other sons (QURAN,
12:18), or the patience of Job pbuh during
his afflictions.
As for obedience, one must recognize that obedience is a
blessing from God. If a religious person starts to believe that he is better
than other people—even if these "other" people are in the state of
disobedience—he invites haughtiness. This is the danger of obedience and, in
fact, the danger of religion—self-righteousness. Imam Ibn 'ata'illah said,
"How many a wrong action that leads to a sense of shame and impoverishment
before God is better than obedience that leads to sense of pride and
arrogance!" In this is the secret of wrong actions. (The New Testament
relates the story of the pride of the righteous, Pharisee and the contrition of
the humble tax collector. Jesus remarks, "Those who make themselves great
will be humbled, and those who humble themselves will be made great.")
Sidi Ahmad al-Zarruq said that the goodness in obedience is in its essence and
the evil in obedience is what it can result in. Sidi Ahmad al-Zarruq does not
mean to say that there is evil in obedience and goodness in disobedience.
Rather, he points out the danger of obedience leading to vanity in one's heart,
an aura of sanctimony and condescension. On the other hand, when one indulges
in wrongdoing and is overcome with feelings of shame, this can inspire him to
hasten to repentance. The Prophet pbuh said that he feared for his people the vanity
of self righteousness.
The Prophet pbuh once said that whoever has a mustard seed of
arrogance in his heart will not enter Heaven, a sentiment shared with
Christianity. What God asks from obedient people is simply acknowledging that
their obedience is a gift from God. The Prophet pbuh said, "Do not find fault
in others. If you find fault in them, God may take their faults away and give
them to you." It is unbecoming for a believer to look with scorn at those
in tribulation, exhibiting a loathsome disdain toward others who seem unguided.
It is better to come with compassion toward them and gratitude to God. When the
Prophet pbuh saw people severely tried, he
made the supplication: "Praise be to [God] who has given me well-being
such that I was not tried like these people. And He has preferred me over so
much of his creation." Compassion for those in tribulation and gratitude
for well-being is how the Prophet pbuh responded when he witnessed people in
difficulty.
When it comes to disobedience (ma'siya), the response is
repentance to God (tawba), seeking His forgiveness, pardon, and mercy, feeling
remorse for the past, and having the resolve never to sink into disobedience again.
Everything that can happen to a person falls into one of these
four categories, and each invites an appropriate response. What comes to a
person in his or her life may help a person move closer to God when the response
is right: It may be that you dislike something, though it is good for you. And
it may be that you love something, though it is bad for you. And God knows, and
you do not know (QURAN, 2:216). Ibn Abbas said that if a person is tested with
a tribulation, he will find in it three blessings: first, the tribulation could
have been worse; second, it was in worldly matters and not in spiritual ones;
and third, it came in the finite world and not the infinite one. All three are
reasons to thank God even for tribulations.
It is important to look at the life of the Prophet pbuh and know that no one faced greater
tribulation. The Prophet phub lived to see all of his children buried, except for
Fatima. How many people experience that in their lifetime? Out of six children,
he saw five of them perish. His father died before his birth. His mother died
when he was just a boy. His guardian grandfather then died. When he received
his calling, he saw his people turn against him with vehemence and brutality.
People who had once honored him now slandered him, calling him a madman, liar,
and sorcerer. They stalked him and threw stones at him until he bled. They
boycotted him and composed stinging invectives against him. He lost his closest
friends and relatives, like Hamza, who was killed on the battlefield. His beloved
wife Khadija after 25 years of blissful marriage died, during the Prophet's most
difficult moment. Abu Talib, his protecting uncle, also died. The Prophet pbuh was the target of 13 assassination attempts.
How many people have faced all of that? Not once in a single hadith is there a
complaint from him—except when beseeching his Lord.
To be displeased with God's divine decree is to plunge into
heedlessness (ghafla). Imam al-Qarafi distinguishes in his book al-Furuq the
difference between a divine decree and being content with the decree itself. Should
people be happy with all that comes their way, even the bad things? God has
decreed that evil exist in the world in order to test humankind and for reasons
that accord with His wisdom. We should not be displeased with His choice in
allowing this. But when one sees societies plunged into immorality, it is not
something to be pleased with or even feel indifferent. On the contrary, God
requires that we dislike it. But never should we resent or be displeased with
the fact that God has created a world wherein such things exist, however
unpleasant they may be. As Ibn Abbas reminded, every trial could have been
worse; it involved one's worldly affairs and not religion; and it came in this
world and not the Hereafter, which lasts forever.
Imam al-Qarafi gives the example of a physician who amputates
the arm of a patient who has gangrene spreading out of control. One day, the
physician overhears the patient complaining that the physician was ignorant for
amputating his arm. The physician is offended, for he saved the man's life. Had
the physician heard the patient praising him—despite the fact that he lost an
arm and is discomforted by pain—the physician would feel compassion for the
man. So if one speaks about God's decree, saying, "God is testing me, but
it is His will and there is wisdom in it," this differs greatly from the
remarks of one who complains about the perceived injustices in the world.
Fear of and desire for other than my Lord contradicts
absolute trust in Him. The origin of
both of them—and I seek refuge in the Mighty from every
disease—is lack of certainty.
What is prohibited from the two is that which prevents an
obligation from being fulfilled.
As for it leading to the neglect of that which is recommended,
then it is considered reprehensible. In any case, flee in fear
to
your Lord from both of them.
The cure for both is to know that there is none who can bring
benefit or harm other than Him alone.
Definition and Treatment
Fearing or desiring anything other than God runs contrary to
trust and reliance on God (tawakkul). If one is obsessed with other mortals,
his or her reliance on God is weak. This diminishes one's certainty in God
(yaqin) and certainty that everything good—all that is worthy of pursuit and
time—comes from none other than God. The cause of many diseases of the heart
can be traced back to a lack of certainty and an impaired sense of faith and
trust in God.
A person can be in pursuit of attaining benefit from people and
fall into the trap of neglecting his obligations, as well as those meritorious
acts that invite untold blessings and dimensions of realization to one's life. One
needs to seek refuge in God from the kinds of fear and desire that divert one's
attention and strivings away from God. The Imam's admonition is to keep always
in mind that God alone holds all benefit, and that only God tests people and
provides relief and provision.
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 disease is riya' or ostentation, the most nefarious
form of which is when a person performs rites of worship merely to obtain a
place in the hearts of others. The Prophet pbuh 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 you worshipping other
than God through ostentation." He said, moreover, "What I most fear
for my community is doing things for other than the sake of God."
Imam Mawlud outlines three signs of ostentation. The first two
are laziness and lack of action for God's sake when one is alone and out of
view of others. When alone, a person becomes lethargic, unable (or unwilling)
to perform acts of devotion, like reading the Quran 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, that they be for God
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 do something good, he would say, "You did well." He also
said, "When a believer hears somebody praising him, his faith [iman]
increases," not his pride. In this way he is encouraged to do more for the
sake of God—not for the sake of praise. Scholars distinguish between this form of
praise and the dishing out of empty flattery. One is encouraged to convey to
someone that he has done a job well. This is especially true with young people.
The root source of ostentation is desire, wanting something from
a source other than God. (The Arabic word for root here is alwiya, a derivative
that also refers to one who carries the banner, the standard-bearer, who leads
the way or commences an activity.) The Imam says that the cure for ostentation
is the same as the cure for reckless compromise (mudahana). It is actively and
sincerely seeking out 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 (yaqin) that
only God can benefit or harm one. This is at the essence of the Islamic creed.
The Prophet pbuh said in one of his most
celebrated statements:
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 no longer the case.
Helen Keller once said that there is no slave in this world that
didn't have a king somewhere in his ancestry; and there is no king that didn't
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 then neglect what lasts
forever with our Maker is the summit of human folly.
So recognizing that there is no harm or benefit except with God
purifies the heart of vain pursuits and ostentation.
The Imam then elaborates further concerning ostentation, namely,
performing acts of worship in order to be entrusted with the wealth of an
orphan and then misuse it for personal needs. This is hypocrisy, one of the
most despised characteristics and most damnable. Another abuse involving
ostentatious display of piety is desiring worldly benefit. An example is taking
abusive advantage of an endowment established for religious purposes. The same
is true for any fund raising for religious objectives, which is diverted to
other ends. The level of depravity in such fraud is staggering.
The least 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 Surat al-Ikhlas 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 Zukri 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 show-off 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 never do deeds in front of people;
but do them also when others are not watching. Giving money toward charity, for
example, should be done anonymously. But in order to encourage others, giving
openly is not a problem: Those who spend their wealth by night and by day, secretly
and openly (QURAN, 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 Quran, and the like are excellent works to do in privacy.
It is recommended to recite often Surat al-Ikhlas (the 112th
sura of the Quran), which affirms the oneness of God and negates the
possibility of there being anything comparable to Him. The Arabic word for
sincerity, ikhlas, comes from the root khalusa, 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 Quran, there are two words that point to sincerity:
mukhlas and mukhlis. 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-Jawziyya (a 13th-century scholar) said that it is possible for
anyone to have sincerity in what they do and believe in, irrespective of creed.
But being mukhlas, 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 Abul-Hasan al-Shadhili (a 13th-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 Mawlud recommends that one repeat regularly a beautiful
supplication of the Prophet pbuh. Known as sayyid al-istighfar (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 pbuh said,
"Whoever says this when he arises in the morning and [again] in the
evening and then dies either that day or that evening, he 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 Malik] 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 pbuh said that whoever recites everyday the chapter of
the Quran called al-Waqi'a (56) will be protected from financial calamity. One
of the Prophet's Companions, Ibn Mas'ud, was once asked about what he left his daughters
as inheritance, and his reply was that he left them the Chapter al-Waqi'a. Imam
Mawlud 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 Chapter al-Waqi'a
with the sole intention of not being impoverished in this world. The hadith is
explicit in mentioning the benefit of reciting the sura every day. 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 pbuh.
Second, reading this Chapter is not like investing in a worldly venture that
more or less shows tangible benefit. Reciting al-Waqi'a is seeking benefit from
God, the revealer of the Quran. Some have questioned, however, those whose
relationship with reciting the Quran is simply seeking out some worldly
benefit, without an eye toward the Hereafter, which the Chapter describes 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 Malik said that to seek out Paradise is more than
acceptable, though the motivation behind worship should eventually be solely
for the sake of God and fulfillment of His commands. Some Sufis frown on the
notion of devotions for the sake of worldly benefit, such as reciting Quran for
the purpose of warding off poverty. It is their conviction that worship is a
sacred activity done strictly in obedience to God's will.
While many Sufis hold this opinion, Qadi Abu Bakr Ibn al-'Arabi
dissents. He says that if one reads the Quran and applies the intellect, he or
she will readily see that God encourages His creation to strive for Paradise
and deliverance from Hellfire. Regardless of such authoritative views, one will
find ranging opinions. Rabi'a al'Adawiyya 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." But this was an extreme statement (shatha) said in
a state of spiritual ecstasy. Qadi Abu Bakr and Sidi Ahmad al-Zarruq 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 Quran.
Imam al-Ghazali says that there are three types of people:
(i)
People who worship God freely (ahrar), that is, they do so only for the sake of
God and His pleasure—this includes those who are diligent in their worship to fulfill
their covenant of obedience to God;
(2) people who worship like merchants (tujjar), looking to get
something out of their worship (like praying a certain number of prayers in
order to receive a known reward, like a palace in Heaven); and
(3) people who worship like slaves ('abid), who do it out of
fear of the whip, specifically, fear of Hellfire.
In the Quran, God encourages
people to race for forgiveness, compete for Heaven, and the like. There are
many verses that describe the terrors of Hellfire so that people will fear it
and do all they can to be delivered from it. There are many verses that tell of
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 Quran. Qadi Abu Bakr says
that having desire for the Garden in the Hereafter or fearing Hell is an
expression of akhlaq toward God, that is, good, wholesome, and proper
comportment with God, for people are responding to what God has revealed.
Scholars of Sacred Law 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 Quran. 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
discovers (or uncovers) joy and pleasure in the very act of worship. In fact,
it is often described as more pleasurable than worldly pleasures that preoccupy
others. Imam Abu Hanifa 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 gaining knowledge
of His religion, and how the kings would leave their palaces to usurp what the
scholars and great worshippers had.
There are people, however, who find this pleasure so compelling
that they perform acts of worship for the sake of experiencing it. Some learned
people warn against this. Nonetheless, a scholar once said, "Had it not
been for these things, most people would have a difficult time worshipping
consistently." God has placed such subtle pleasure in rites of worship as
a reward for their constant practice, for there is a blessing in worship, and
seeking it out should never be belittled, since it is from God Himself.
It is interesting that Imam Mawlud 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.
He then speaks of those who find themselves enjoying the fact
that people become 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
others learn of it. Some scholars consider this ostentation. According to
others, it is not ostentation as long as his intention when performing the act
is 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 propel 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.
Ahmad ibn Hawari said, "Whoever loves to do something and loves to be
known for it has committed idolatry [shirk]."
Imam al-Jazuli said that a person can 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,
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.
People engaged in scholarship are in danger of this kind of
ostentation. When scholars gather, there are certain expectations among them.
Becoming preoccupied with this expectation and working to learn something for
the sake of peer pressure, this can turn into a kind of ostentation. A great
early scholar named Sa'd ibn Abdullah said, "Whoever desires people to
know what is between him and his Lord is in the state of heedlessness." Of
course, there are exceptions to this ethic. 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 Umar and Ibn Mas'ud were
known to go to the mosque before dawn in order to pray the Night Prayer vigil
(Tahajjud). They could have performed this voluntary worship in the privacy of
their homes, but they did it in the mosque to encourage others to do the same.
Next, Imam Mawlud refers to Imam Malik as al-Najm or the Star;
for his students used to say, "If we speak of scholars, Imam Malik is the
Star." (Abu Hanifa is called al-Imam al-A'zam, the Greatest Imam.) Imam
Malik didn't consider that epithet harmful, as long as the original intention
was based on the foundation of sincerity. Imam Malik 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, he thinks to himself, "I hope someone sees me walking to
the mosque?" Imam Malik did not see this as harmful as long as the man
started out with sincerity and as long as he wards off such whisperings.
Imam Mawlud 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 himself of the blessing of congregational
prayer in a mosque. It is better to continue with one's good deeds and to
continue 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. Scholars hold that to
engage in dhikr (remembrance of God) with one's tongue, even if the heart is
heedless, is better than abandoning it altogether. What a person repeats on his
tongue might reach the heart, even if the heart is not engaged, for the heart
of man lies under his tongue. (In Chinese medicine, 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. There is a hadith in which the Prophet pbuhtold A'isha that everybody will be naked on
the Day of Resurrection. A'isha exclaimed, "Will they not look at each other?"
The Prophet pbuh 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 be done purely for
the sake of God. When one cleanses the soul of anything that tarnishes one's
intentions, this person's knowledge of God will increase. As a consequence,
everything else in the world will grow insignificant. Imagine how awestruck the
Prophet pbuh was when he saw the Angel Gabriel (Jibril) 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 (ihsan) as the Prophet pbuh taught. So 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 do
not chase men of position and station. Seek closeness with God, the Master of
the universe, the Creator of all things. There is absolutely no power or might
except with Him.
