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... when they
stand up to prayer they stand up sluggishly; they do it only to be seen
of men and do not remember Allah except a little.
(Qur'an, 4: 142)
Imam
al‑Sadiq (a) said: “Riya’ in any of its forms amounts to shirk,
(polytheism); verily, one who works for the people, his reward lies
with them, and one who works for God, his reward lies with God.”
[Al-Kulayni, al-Kafi, vol. 2, p. 402]
Diseases
of the Soul …
Pretending Virtuousness
(riya’)
Imam
al‑Sadiq (a) said that Amir al‑mu'minin Ali ibn Abi Talib
(a) said: “There are three distinguishing features of one accustomed to
riya': he expresses joy and cheerfulness when he is greeted by
people; he becomes cheerless and sullen when alone; and he wishes to be
praised for everything he does.”
[Al-Kulayni,
al-Kafi, vol. 2, p. 295]
What
is riya’ ?
Riya' means to falsely make
oneself appear to be virtuous, good natured or a true believer before
people for the sake of earning their respect and admiration, or for the
purpose of gaining a good reputation among them. It differs from
hypocrisy (nifaq) in that a hypocrite feigns integrity,
uprightness, virtue, honesty and piety without sincere intention of acquiring
these traits for the sake of God, while a person with riya
acquires these good traits for the sake of pleasing God ‑
however, he later performs good actions for the sake of gaining respect
and good reputation among people.
The
stages of riya’
q The first stage: A person
makes a display of his religious beliefs, and shows off his knowledge
of religious teachings in order to project himself as an honest person
in the eyes of people in order to gain their confidence and respect.
For example, he tries to make a display of his trust in God and His
Power, saying that he does not believe in any being except Him. When
trust in God or submission to His Will is discussed, he wags his head
in affirmation with a sigh, and thus deceives people giving an
impression that he is a true believer. This stage of riya’ is
also seen in a person who eradicates false beliefs from his heart and,
through such purification, wants to attain power and respect among
people by making an overt or covert display of his purity. For
instance, when nifaq (hypocrisy) is mentioned, his utterances or
gestures will be of a person who is purified of it.
q
The second stage: The individual demonstrates his piety and
virtuous deeds and he then behaves in such a manner as if he is free
from all vices. The aim behind such actions is to win the confidence of
others. For example, a person may give charity or claim great
spirituality in order to win respect and praise.
q
The third stage: It is marked by an individual's overt
performance of the prescribed forms of acts of worships and good deeds
in front of other people on purely rational grounds and with the
intention of posing himself as a person who strictly adheres to the
religious commands or abstains from evil deeds. He thus wishes to win
the hearts of people and attract their attention towards himself in the
name of religion. For example, a person may observe obligatory prayers
strictly on time or pray night prayers in order to be known as
virtuous and God fearing by his circle of friends or common people.
The
devastating effects of riya’…..
A person suffering from riya’ fails to realise that even
if he earns worldly fame among people, scholars or the elite, he will
be disgraced in the eyes of the King of kings, and his actions will
lead him to Sijjin (the lowest level of hell).
Riya' is often accompanied with other serious moral
vices. One of these vices is sum`ah, which means to orally
transmit one's good qualities to the ears of people for the purpose of
attracting them and publicising oneself. A person with riya’
usually likes to humiliate others, and injures the feelings of brothers
and sisters-in-faith. He is often rude to a pious person and behaves
proudly with him in order to project himself to be more virtuous.
If the tree of riya’ grows for a long time in a person’s
heart, it leads him to become a hypocrite. Each one of the vices mentioned
above is enough to land a person in hell.
It is stated in the traditions that the person used to riya'
i.e. the person who displays his devotion, high religious status,
knowledge, preaching, leading of prayers, fasts and other pious deeds
for the sake of gaining respect in the hearts of people instead of
truly seeking reward from God is a polytheist (mushrik). His
idolatry (shirk) is confirmed by the Qur’an and the
traditions narrated through the Holy Household of the Prophet (s) and
therefore his sin is unpardonable.
Imam al-Sadiq (a) was
asked about the words of the Almighty that `whosoever is desirous of
meeting his Creator, he should perform virtuous deeds and should not
ascribe any partner to God in his worship,’ (18:110) seeking an
explanation. Imam al‑Sadiq (a) replied, `The
acts of a person who performs good deeds not for the sake of
being blessed with the vision of his God, but rather aiming to be
considered as pious by the people, and so that people should know about
his deeds [will cause that person to be] counted among polytheists who
have ascribed partners to God.' The Imam (a) continued: `There
is no one in the world who has concealed his good deeds and after a
passage of time God has not revealed them. And there is no one in
the world who could conceal his wicked deeds for ever, for they will be
exposed by God before he passes away from the world. [Al-Kulayni,
al-Kafi,
vol. 2, p. 453]
The
stations of the faithful and the awliyaa’ vary
Those
who acquire virtues and give up sins are grouped with the saints
and friends of God (awliya' Allah). As for other individuals,
the nature of their sins and virtues is determined by the spiritual
station to which they belong. Qualities that are regarded as virtues
for people of a lower station may be perceived as sins by those of a
higher station. Sincerity (ikhlas) is the highest stage
of freedom from riya' and is a distinct quality of the friends
of God. Common people generally have a natural tendency to make
their virtues known to others. While doing so does not harm their faith
(iman) or sincerity (ikhlas), the same trait is
considered a shortcoming in the case of a friend of God. And due
to his close proximity to Divine Essence, it may amount to nifaq
or shirk.
Imam al‑Baqir
(a) was asked about the status of a person who became happy when others
observed good deeds that he had performed. Imam (a) replied: "There
is no harm in it; there is no one who does not like his good deeds to
be known to people, but he should not perform them [solely] for the
sake of attracting their admiration.” [Al-Kulayni, al-Kafi, vol. 2, p. 297]
Advice
to combat riya’
q A person suffering from
this grave disease is usually not aware that it has penetrated his
personality and thus made his deeds worthless. The lures of the devil
and the self are so subtle and the path of humanity is so delicate that
unless he is very self-vigilant, he cannot understand this inherent
evil. He imagines that his actions are for pleasing God, but in reality
they are serving his own interests.
q
Be your own physician and regularly scrutinize yourself for the
real aims behind your good actions, words, and acts of worships. Do you
feel the same fervour in doing good acts, offering prayers or fasts
when you are alone or when these deeds are not known to anyone? Are you
really performing good only for the sake of earning the pleasure of
God? Do you feel a desire for your friends to praise you for your good
deeds, intellectual endeavours, long prayers and piety? How do you feel
when you are not praised for a certain good action? Compare your
feelings when performing an action in public and then doing the same
act when the chance of it being seen by others is least. If, God
forbid, your eagerness to do an act of goodness or worship is more when
you are in the company of your friends or in public or when there is a
greater chance of it getting seen or praised, then consider yourself to
be a victim of riya’.
q
If you are acquiring knowledge, falling prey to riya'
will make you desire to gain an important position in the eyes of
scholars or men of honour by solving an important problem or presenting
a topic in a unique way and to make you the focus of their attention in
order to receive applause from them and the praise of the public at a
gathering. Ask yourself: If a friend of mine or some one else had done
the same feat in front of others or done it in a better way, would I
have felt the same way? Was this action of mine only for God?
q
Take a firm step to get rid of riya’ for it is leading
you to hell. Eradicate the desire of getting praised by creatures for
the actions that are done for the sake of God. Do all your acts as a
duty to God. Fight your inclination of performing virtuousness and
worship in public or where there is a chance of getting praised, until
this inclination is totally eliminated from your heart. Pray frequently
to God Almighty to purify your heart of the stains of polytheism and
hypocrisy and to clean it of the rust of the love of the world, which
is the source of all vices.
Conclusion:
The Prophet
(s) said:
"One who performs an act that is liked by God in order to show
off to people, and in secret manifests qualities that are not liked by
God, he shall encounter the anger and wrath of God." [Al-Hurr
al-‘Amili, al-Wasa'il, v.1, p.69]
To find out more about authentic
Islam, visit:
http://al-islam.org/
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