Hadith 14: It is in
Tabrani Awsat from Abu Hurairah رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘One who is adorned by the actions of
the hereafter but he neither intends for the hereafter, nor does he seek the
hereafter, (then) then he is cursed in the skies and on the earth’.
Hadith 15: Haakim
reported from Ibn Ab’bas رضی اللہ تعالٰی عنہما that Rasoolullah
صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘‘Shirk’ in my Ummah is more concealed
than the motion of an ant which crawls on small pieces of (greasy) rock’.
Hadith 16: Imam Ahmed
and Tabrani reported from Abu Musa رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّمsaid, ‘O People! Abstain from ‘Shirk’, for it is more concealed
than the motion of an ant’. The People asked, ‘Ya Rasool’Allah صلَّی اللہ تعالٰی علیہ وسلَّم! How can we abstain (i.e. protect ourselves) from ‘shirk’?’ He صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘Recite this Dua:
اَللّٰھُمَّ
اِنَّا نَعُوْذُ بِکَ اَنْ نُشْرِکَ بِکَ شَیْأاً نَعْلَمُہٗ وَنَسْتَغْفِرُکَ
لِمَا لَا نَعْلَمُہٗ .
‘O Allah! We ask refuge in You from knowingly
associating any partner to You, and we ask deliverance (forgiveness) for that
which we know not.’
Hadith 17: Tabrani
reported from Adi bin Haatim رضی اللہ تعالٰی عنہ that Rasoolullah
صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘The command will be given for certain
people to be taken to Jannat. When they arrive close to Jannat and they acquire
its fragrance, and when they see the Mansions and all the other provisions
which Allah ta’aala has provided for the Jannatis, a command will be given,
(which will say), bring them back! They have no share in Jannat. These people
shall return with sorrow (and regret), which such sorrow that none has ever
felt before, and they will say, ‘O Lord! If you had only entered us into hell
in the first instance and not shown us the rewards and all that which you have provided
(therein) for your beloveds, then it would have been easier for us to bear’. He
will say, ‘this was my objective, O wretched ones! When you were alone, you
used to challenge Me with enormous sins and when you would meet with the people,
then you met them with humility. Your actions before the people were contrary
to my honour which was in your heart. You feared the people, yet you did not
fear Me. You respected the people, yet you did not respect Me. You abstained
from sinning for the people, yet you did not abstain from sinning for My sake,
so today, I shall cause you to undergo punishment (and torment) and I will
deprive you of (any) reward’.’
Hadith 18: Tirmizi
reported from Anas رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘For the one who wishes to seek the
hereafter, Allah will enrich his heart, and He will gather (for him) his needs
and the world will come to him out of favour. For the one who seeks the world
(i.e. one who has materialist desires), Allah will bring forth poverty and dependence
before his eyes and his needs will be dispersed (i.e. he will find difficulty
arranging his life) and he will only acquire that, which has been written for
him’.
Hadith 19: It is in
Sahih Muslim from Abu Zirr رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی اللہ
تعالٰی علیہ وسلَّم was asked in this regard ‘(Is it regarded as
Riya or not), if a person does good things and people praise him (for it)?’ He صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘This is swiftness (i.e. glad tidings) for a true believer on earth’.
Hadith 20: Tirmizi
reported from Abu Hurairah رضی اللہ تعالٰی عنہ (whereby)
he says, ‘I said Ya Rasool’Allahصلَّی اللہ
تعالٰی علیہ وسلَّم ! I was in the privacy of my home performing
Namaaz, when a visitor noticed me in this condition, and I felt good that he
had seen me in this condition. (Is this not Riya)!’ He said,
‘Abu Hurairah! For you there is two fold rewards. One is for performing Ibaadat
secretly (i.e. for trying to conceal your Ibaadat), and the other for performing
Ibaadat explicitly’. This is in the case where one does not perform Ibaadat
with the intention of it being evident to the people and so that they may regard
him as an Aabid (Devout worshipper). The Ibaadat is solely for Allah and if
after performing the Ibaadat, it becomes open to the people, and it feels good
to you naturally that people saw you in a good condition, then this natural
happiness is not regarded as Riya.
Hadith 21: Baihaqi
reported from Anas رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘To point the finger (i.e. gesture)
towards someone in Deen and Worldly affairs is sufficient to harm a person,
except for him whom Allah has protected’. In other words, it is very difficult
for a person who people regard as a good person, to protect himself from Riya and
vanity, except for the person on whom is Allah’s special Favour.
Laws of Jurisprudence
If a fasting person is asked whether he is fasting, he should acknowledge
that he is fasting, so that there is no intrusion of Riya in his fast. He
should not say, ‘I will see what happens’. He should not say such words which
will make it seem that he is trying to hide the fact that he is fasting, as
this is foolishness, because he is concealing it, but in a manner which makes
it obvious (that he is fasting). This is the manner of the hypocrites, whereby
they wish to display before the people that they are concealing their virtuous
deeds. [Durr-e-Mukhtar, Raddul Muhtar]
Law: When performing any
Ibaadat, sincerity and devotion is of utmost importance. In other words, it is
of utmost necessity to perform any form of worship solely for attaining the
pleasure of Allah ta’aala. To perform any deed for shows is regarded as being Haraam
unanimously. Actually, Riya has been described as ‘Shirk-e-Asghar’ in the
Hadith. It is only on the basis of true devotion, that reward is accumulated.
There is a possibility that the action is not performed correctly, but because
of sincerity and devotion in (attempting) to fulfil, one receives reward for
it. For example, if a person unknowingly performs wudu with water that is
polluted by impurity and performs Namaaz, then even though this Namaaz is not valid
(with this wudu), because the pre-requisite for the Namaaz was Tahaarat. This
is not the case here, but since he performed the Namaaz with a sincere
intention and with devotion, then there is accumulation of reward. In other words,
he will receive reward for performing that Namaaz, but later if he finds out
that he performed Wudu with water which was polluted by impurity, then that requirement
to which he is duty-bound, will not be discharged. It will remain unchanged and
he will have to fulfil it (i.e. he will have to perform fresh wudu with clean
water and repeat the Namaaz). There are also certain instances where the
pre-requisites of validity are present, but one will not attain any reward. For
example, the Namaaz is performed and all the basic principles were adhered to and
the pre-requisites were also fulfilled, but it was performed with Riya, then
even though this Namaaz will be regarded as being valid, but because there is
no sincerity and devotion in it, there will be no reward accumulated. There are
two forms of Riya: Sometimes the actual Ibaadat is performed with Riya. An
example, of this is that of a person who performs Namaaz only in the presence
of people and when there is no one to see him praying, then he does not perform
Namaaz. This is Riya at its highest, for there is no reward at all for such
Ibaadat. The second form is where there is no Riya in the actual Ibaadat. He
still performs his Namaaz, regardless if anyone is present or not, but there is
Riya found in the quality of the Namaaz. In other words, if there is no one
there, he still performs his Namaaz, but not with as much devotion (as when someone
is observing him praying). This second form is of a lesser degree than the first.
In this case, the reward of the actual Namaaz is acquired, but he does not
attain reward for performing it earnestly, for it is being done out of Riya and
not with sincerity and devotion. [Raddul
Muhtar]
Law: If a person commenced
his Ibaadat with sincerity, but in the interim of fulfilling this deed, Riya sets
in, then it will not be said that he performed the said Ibaadat with Riya, but
this Ibaadat will be regarded as being fulfilled with sincerity and devotion.
However, thereafter whatever beauty and elegance is evident in the Ibaadat, will
be regarded as being due to Riya and this will be counted in the second
category of Riya. [Raddul Muhtar]
Law: With regards to
fasting, it is the view of some Ulama, that there is no Riya in it. This
probably means that fasting is to refrain from a few things. In fulfilling it,
one does not have to perform any action, and it can not be said that one is
doing it for show. Otherwise, it can be possible that to win favour, he goes
around mentioning that he is fasting, or he walks around with a grim look on
his face so people notice that he is also fasting. In this instance, Riya can
also creep into fasting. [Raddul
Muhtar]
Law: To take payment for
reciting the Holy Qur’an is also a form of Riya, in the case where a person
takes something as payment to recite the Qur’an as Esaal-e-Thawaab[1],
for there is no sincerity in this. In actuality, the aim of Tilaawat[2]
was to acquire some money, because if he were not to accumulate this, then he
would not have even recited (the Holy Qur’an). There is no Thawaab in this kind
of recitation, so to say that it is being done as Esaal-e-Thawaab for the deceased
is incorrect, because if he does not attain any reward (for the recitation), so
what reward will he convey (to the deceased)? In this situation, there is
neither any reward for the reciter and nor is there any reward for the
deceased, but the one making payment and the one receiving payment are both
sinful. [Raddul Muhtar]. If one makes Tilaawat with sincerity, there is reward for this and
the reward of it can also be conveyed to the deceased, and the deceased also
receives benefit by virtue of this. Sometimes, the reciters are not given
money, but after the Khatam[3]
sweetmeats are distributed. If the recitation was made because one wanted to
receive the sweetmeats, then this too is regarded as a type of payment, because
when something becomes common, then this too falls within the category of that
which is conditional. The ruling in this regard is the same as mentioned above.
However, with regards to the person who recites even though he will not receive
any sweetmeats, then he is exempted from this ruling, and this is something
regarding which he can decide in his own heart, that whether he is reciting so
that he may receive the sweetmeats, or if he is reciting to attain the pleasure
of Allah. The one who recites the Panj Ayat[4]
(usually) takes a double share (of sweetmeats). In other words, he takes one
share particularly for reciting the Panj Ayat. If he does not get this, then he
fights over it, which means that this extra share for reciting the Panj Ayat is
compensation. From this too it can be ascertained, that just an Ajeer[5],
similarly, this person also does this, so in reality, the sincerity is not
evident (in this) وَاللہُ اَعْلَمُ بِالصَّوَاب۔
Those Meelad Khwans[6]
and the orators (i.e. lecturers) also generally take a double share, when
sweetmeats are being distributed after a lecture. From this, it seems evident
that they take one share for their reading and for lecturing. If they too took
the same amount which is distributed to everyone else, then it would be really
good, so that for the sake of a small amount of sweetmeats, the doubt in
regards to wasting a great reward is alleviated. Sometimes they are given special
invitations. They are given such invitations, so that they will recite well and
deliver good lectures. This special invitation also falls in the category of
Ujrat[7].
However, if others are invited as well, then it cannot be said
that this is compensation to the orator for delivering his discourse. There are
also numerous other such scenarios, for which a lengthy explanation is not
required. This short explanation is more than sufficient for one who is
religious minded and an adherent to the Shariat. He will be able to decide in
his own heart, in which situation it is a payment for his good action and where
it is not.
Law: If a person journeyed
for Hajj and took goods for trade with him, (and) if the intention of trading
(i.e. doing business) is predominant. (In other words) his objective is
business, and intends that after reaching there, he will also perform Hajj, or
if both are equal, (in other words) he intended the journey for both reasons,
then in both instances, there is no reward. In other words, there is no reward
in going. If his aim is to make Hajj, but if he finds time, he will also sell
some of his merchandise, then he will attain the reward of Hajj. Similarly, if
one goes to perform Jummah and he also intends carrying out other chores in the
market-place, then if the actual objective was to go for Jummah. He will
receive the reward and if the intention concerning the chore is pre-dominant,
or both are equal, then there is no reward. [Raddul
Muhtar]
Law: There is no intrusion
of Riya in Faraa’id. [Durr-e-Mukhtar]. This does not mean that there can be no Riya found in Fard
actions, because just a Nawafil can be performed with Riya, Fard actions too can
be performed with Riya. The meaning of this is that, even though he may perform
it with Riya, his duty of fulfilling the Fard will be alleviated, even though
he will not receive the reward for not performing it with sincerity and devotion.
It could also mean that if a person fears that he will commit Riya in
fulfilling his Fard, then he should not abstain from fulfilling the Fard by
giving credence to this, but he should perform the Fard and attempt to dispel
the Riya by focusing on being sincere and devout.
[1]
Esaal-e-Thawaab in this context refers to conveying reward to the
deceased. Thawaab can however, also be conveyed to the living.
[2]
Tilaawat here refers to recitation of the Qur’an.
[3]
Khatam here refers to the completion of recitation of the Qur’an.
It is also known as Khatam Shareef or Khatamul Qur’an.
[4] Panj Ayat refers to the five famously read verses during Faateha.
[5] Ajeer refers to one who does something for payment.
[6] Meelad Khwans here refers to those who recite the Meelad.
[7] Ujrat refers to a payment or some type of remuneration.
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