Purification of the Heart
Signs, Symptoms and Cures of
the Spiritual Diseases of the Heart
Translation and Commentary of
Imam Mawlud's Maášharat al-Qulub
by Hamza Yusuf
Ostentation
POEM VERSES 78 - 86
Its root cause is covetousness and [doing good works for the
sake of] showing off. The cure [for covetousness] is also my
cure for the next disease [ostentation].
So roll up your sleeves if you want to set out and cure what is
at the root of all of these diseases and what exacerbates them.
I mean that showing off is one of the calamities of the heart,
[whose definition is] to perform an act of devotion for other than the Creator's sake.
Rather, it is for the purpose of seeking some worldly benefit or
praise from His creation, or to protect oneself from the
opposite, [that is, loss of wealth or dispraise].
The worst form is that which results in a sinful deed, such as
pretentious display of virtue
so as to be entrusted with the wealth of an orphan* The next
degree is what is done for some worldly matter—using good
deeds as a means to obtain it.
Finally, [showing off] is that which is done out of fear of the
scornful gaze of people
[It is cured] by knowing that if all of creation were to join
forces to oppose you or support you, they would not be able to do so
except by His permission. Indeed, He alone possesses rewards
[for your actions] in both abodes, and He is All-Powerful, the
Ever-Righteous, and Thankful.
Definition
The next 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 pbuh told 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.
Source: Purification of Heart
to be continued ....
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