KEYWORDS :
Amr al-maruf: ordering to do good actions, i.e., commanding others to obey Allah's
commandments.
The ninth malady of the heart is hypocrisy (Riya). "Riya" means to present something in a
manner opposite to its true nature. In short, it means pretension, i.e., one performs deeds for the
next world to impress the idea on others that he is really a pious person with earnest desire of the
next world (Akhirat) while in fact he wants to attain his worldly desires and the wealth of this
world. It amounts to using religion as a tool to obtain worldly riches. It also comes to mean
earning the love of people by showing them his worships and deeds. [If a person whose actions
and words constitute hypocrisy possesses religious knowledge, he is called a hypocrite
(Munafiq). Alternately, if he does not possess religious knowledge, it is called "religious
fanatic". Any enemy of Islam who does not possess scientific knowledge but introduces himself
as such in order to preach his own ideas as scientific knowledge for the purpose of deceiving
Muslims and corrupting their beliefs and religion is called scientific fanatic (Zindiq). Muslims
should not trust both types of fanatics.] Hypocrisy could only be permissible in the case of
coercion (Ikrah) which is compulsory (Mulji). "Ikrah" means to force someone to do something
which he does not want to do. If this coercion accompanies threats to kill or destroy some parts
of the body, then it is called "mulji ikrah". [Tortures of the robbers or oppressors would
constitute "Mulji ikrah". At such instances, it becomes necessary to carry out their commands.
Coercion through jailing or beating is called light coercion. Anyone who is faced with light
coercion is not permitted to do hypocrisy (Riya). Opposite of hypocrisy is sincerity (Ikhlas).
Sincerity means doing worships only for the sake of Allahu ta’ala without thinking worldly
benefits. Anyone who possesses sincerity never thinks of showing his worships to others. If
worships of a person who has sincerity are seen by others, that does not spoil his sincerity. In one
hadith, Rasulullah, peace be upon him, communicated, "Worship Allahu ta’ala as you are
seeing Him! Though you don't see Him, He sees you!"
Helping others in their worldly affairs in order to obtain their love and praise is hypocrisy.
Hypocrisy which is done through worships is much worse than this. The hypocrisy which is done
without thinking the consent of Allahu ta’ala is the worst of all of the above. Performing
worships so that one may ask assistance from Allahu ta’ala for worldly affairs would not be
hypocrisy. For example, performing prayer for rain, or performing "istihara" prayers for the
purpose of seeking guidance from Allahu ta’ala is not hypocrisy. Some scholars also said that the
following actions do not constitute hypocrisy: getting paid for being a religious leader (Imam),
or preacher or teacher or for reciting verses of the Qur'an in order to get rid of worldly troubles
like distress, sickness, or poverty. These actions contain both intentions of worships and worldly
benefits. Going to pilgrimage (Hajj) for commercial business purpose also does not constitute
hypocrisy. If these actions did not include intention of worshipping at all then they become
hypocrisy. If the intention of worshipping outweighs other intentions then one will also get
reward for them. Showing one's worships to others in order to promote desire of doing them or in
order to teach them also does not constitute hypocrisy. It even becomes a very good deed and
one will earn much rewards for doing so. Fasting during the "Ramadan" month does not
constitute hypocrisy. If one starts out to do "salat" prayers for the sake of Allahu ta’ala but later
on sinks into hypocrisy, that later materialized hypocrisy will not harm that person. Obligatory
(Fard) prayers performed with hypocrisy will still be acceptable (Sahih), and one's duty of
doing them will be counted as accomplished but one will not get rewards for them. It is not
permissible (jaiz) to slaughter an animal for the sake of Allahu ta’ala while one's true intention is
to obtain his meat supply. It is also not permissible (jaiz) to slaughter an animal with both
intentions, i.e., for Allahu ta’ala and for a man. Any animal not slaughtered for the sake of
Allahu ta’ala but slaughtered for the sake of a person returning from the holy war or from the
pilgrimage (Hajj) or in order to give a warm welcome to a leader will be a carcass. Slaughtering
or eating its meat is forbidden. It is not permissible to give up performance of worships because
of the fear of hypocrisy. If one starts to perform "salat" prayer for the sake of Allahu ta’ala but
one only thinks of worldly affairs until one finishes the "salat" prayer, the prayer will be
acceptable (Sahih). Dressing in a manner which would cause wide spread talk in the community
would be hypocrisy. Religious persons should wear clean and valuable dresses because people
look for their appearances. For this reason it is Sunnat for religious leaders (Imams) to dress
pricey and precious clothing during the Friday (Juma) and religious holidays (Iyd).
Writing books, preaching or giving advice to others with the intention of becoming famous is
also hypocrisy. Preaching means ordering to do good actions (Amr al-maruf) and ordering not
to do the prohibited actions (Nahy al-munkar). Learning and studying for the purpose of
winning arguments or to be seen superior to others or for boasting also constitutes hypocrisy.
Studying knowledge in order to gain worldly possessions or ranks also constitutes hypocrisy.
Hypocrisy (Riya) is forbidden (Haram). The knowledge which is gained for the sake of Allahu
ta’ala increases one's sense of fear of Allahu ta’ala. It causes one to see his own defects and
causes one to be protected against the deceits of the devil. Religious men who use their
knowledge as a vehicle to gain worldly possessions or ranks are called evil religious persons
(Ulama as-su). Their destination is hell. Performing worships by observing their detail to the
Sunnat while one is at the presence of others but on the other hand, performing the same
worships by not observing to the detail of the Sunnat while one is alone constitutes hypocrisy.
In "Hanafi" school of thought, performing worships through the body, e.g., reading Qur'an or
"mawlid", or making remembrance (Dhikr) or prayer (Dua), or performing pilgrimage (Hajj),
"salat" prayer, fasting, and obligatory almsgiving (Zakat) in order to give the resultant rewards
(Thawabs) to the soul of a dead or living person is permissible (Jaiz). Doing these worships by
bargaining or negotiating a price for them and getting paid for them is not permissible (not Jaiz).
What is important in this matter is the intention. One may perform these worships only for the
sake of Allahu ta’ala and accept the given gift. In "Shafi'i" and "Maliki" schools of thought it is
permissible to perform worships which are done through wealth, like almsgiving (Sadaqa),
pilgrimage (Hajj) or obligatory almsgiving, in order to give their rewards to others. But, it is not
permissible to perform worships which are done through the body, like "salat", fasting or reading
Qur'an in order to gift their rewards to others. In one hadith, Rasulullah, peace be upon him, said,
"If a traveler who is passing through the graveyard reads eleven 'surah al-Ikhlas' and gifts
their rewards (Thawabs) to the souls of the persons who are buried in the graveyard, the
traveler will be given as many rewards as the number of dead persons in the graveyard." A
person who follows Hanafi school of thought will gift the rewards earned by reading the eleven
Ikhlas to their souls. A person who follows Shafi’i or Maliki school of thought will make "dua"
for their forgiveness.
In order for worships to be acceptable (Sahih) their intention has to be done for the sake of
Allahu ta’ala. Intention is formed through the heart. Just saying through the lips does not
constitute intention. According to some scholars it is permissible to intent simultaneously
through the heart and by repeating through the lips. If the intention in the heart is different from
what is said through the lips, the intention in the heart will be vaild. The only exception to this
rule is the case of taking an oath. The sayings or whatever comes out of the mouth in the case of
the oath is valid. There is no information or any hadith which teaches us that the intention can be
done through repeating with the tongue. None of the religious leaders (Imams) of the four
schools of thought said so. The meaning of intention is not just to remember through the heart
what worship one is intending to do. Its real meaning is the desire of doing that worship for the
sake of Allahu ta’ala. Intention is formed when one is initiating a worship. If one, for example,
intends to do a worship one day before he actually carries out that worship, such an intention is
not accepted. That would be called a desire or promise but not an intention. In "Hanafi" school of
thought, the time of intention for performing fasting starts with the prior day's sunset and lasts
through the time of "dahwa-i kubra" of the day of fasting {Time of 'dahwa-i kubra' is one hour
before the midday.}
Sometimes not performing a "mubah action" (e.g. an action neither commanded nor prohibited
by the "Shari’at"), in order to save others from committing sin, is a better act. This rule does not
apply to "Sunnats" and "Mustahabs". In other words, skipping peformance of the Sunnats or
Mustahabs in order to save people from committing sin are not permissible (Jaiz). For example,
it would not be proper not to perform the following actions so that the people would not commit
backbiting: to wear head cover (Turban), to use "Miswak", to ride a donkey or to walk around
bare headed. "Miswak" is a piece of shoot cut from a "Miswak", olive or mulberry tree. It is as
long as the span of the right hand and as thick as a finger. It is also permissible (Jaiz) for women
to chew gum instead of using "Miswak". Anyone who is not able to find a "miswak" should rub
his thumb and first fingers to his teeth. Bishr al-Hafi, may Allahu ta’ala be pleased with him,
used to walk around without wearing a head cover.
One’s not committing a sin while he is capable of doing so is either due to his fear of Allahu
ta’ala in his heart or due to his fear of shame of others or due to his fear of setting a bad example,
i.e., if he does it, others may start doing it too. The sign of one's not committing the sin because
of the fear of Allahu ta’ala is that one does not commit the same sin while one is alone and not
seen by anyone. The meaning of having shame (Haya) is one's being afraid of the ill-talk of the
people, e.g., if one commits that sin, people will talk about him disgracefully. Causing others
committing sin is a much greater sin than committing that sin alone. The sin of others who
committed that sin until doomsday will also be written to the originator of that sin. The following
was said in a hadith, "If a person hides his sin in the world, Allahu ta’ala will also hide that
sin from others in the Day of Gathering (Qiyamat). " The meaning of this hadith does not
include a person who hides his sin from others in order to introduce himself as a person of
"wara" but who commits that sin while he is alone. That would be hypocrisy.
It is not permissible (Jaiz) to have shame from one's showing his worships to others. Shame
means not to show one's sin or faults to others. For this reason, it is not permissible (Jaiz) to
have shame from preaching or ordering to do good (Amr al-maruf) and ordering not to commit
evil or forbidden actions (Nahy al-munkar) [or writing and selling religious books or "ilm alhal"
books.] Also, it is not permisible to be ashamed of acting as religious leaders ("imam" or
"muazzin") or reciting Qur'an or "mawlid". The meaning of "Haya" in the hadith, "'Haya' is
part of belief 'iman'" is that one should be ashamed of committing evil and sin in front of
others. A believer (Mumin) first of all should be ashamed of Allahu ta’ala. Hence, he should
perform his worships regularly and with sincerity. Once, one of the scholars of the city of
Bukhara {a city in the central Asia} witnessed that the children of the ruler (Sultan) were
playing an unpleasant game on the street. He hit the children with his staff. Children ran away
and complained to their father. The ruler called the scholar to his presence and asked him if he
does not know that anyone who opposes the ruler will be jailed. The scholar answered him by
saying that if he does not know anyone who opposes "Rahman" (Allahu ta’ala) will go to hell.
The ruler asked him how he got the authority to make "Amr al-maruf". The scholar replied by
asking him as to who appointed him as ruler. The ruler answered by saying that the Caliph
appointed him as ruler. Then, the scholar responded by saying that Lord of Caliph appointed him
for doing Amr al-maruf. The ruler said to him that he is giving him the authority for doing Amr
al-maruf in the city of Bukhara. At that time the scholar answered back by saying that in that
case he is resigning from that duty. The ruler said to him that he was surprised by his rejection,
and said to him: "First of all, you have said that you were doing Amr al-maruf without
permission. When I give you permission then you turned around and rejected it. What kind of
business is this?" The scholar answered, "You may give permission now but later on when you
don't like my actions you will be taking that permission back. But, when my Lord gives me the
duty to do Amr al-maruf, no one can take away that authority." The ruler was pleased with his
answer and told him that whatever he wishes will be granted. The scholar told him that he
wished to have his youth back. The ruler said to him that he could not do that. The scholar said to
him that he should write an order to the chief angel Michael (Malik), who is in charge of the
angels of hell, that he should not put him into hell. The ruler answered back by saying that he
could not fulfill that wish also. The scholar answered back by saying that he has such a "Sultan"
that he asks Him everything he needs and He always grants his wishes. He never says anything
that he could not fulfill this or that wish. The ruler asked him that he should include him in his
prayers and let him go.
Following hadiths communicate: "Those who pray their 'salat' prayers beautifully while they
are among others in order to boast and then do not pray the same way while they are alone
would be insulting Allahu ta’ala," and "I am most afraid of a thing which you may get
caught, that is, 'shirk al-asgari’, i.e., small 'shirk' or in other words it is hypocrisy 'Riya',"
and "To those who perform their prayers with hypocrisy 'Riya' in this world, will be said in
the Day of Gathering 'Qiyamat': Oh evil man! There is no reward for you today.
Whomever you prayed for during your worldly life go back and ask reward from them,"
and "Allahu ta’ala says: I do not have any partner 'Sharik'. Whoever shows partner to Me
should seek his rewards from him. Perform your prayers with sincerity! Allahu ta’ala
accepts prayers done with sincerity." The purpose of worships is to obtain the consent of
Allahu ta’ala. Any worship carried out for the purpose of gaining someone's favor or love would
constitute worshiping to him. We are ordered to perform our worships only for the sake of
Allahu ta’ala. A hadith communicates, "Allahu ta’ala will be consent with anyone who
believes in the oneness of Allahu ta’ala and who performs his 'salat' and obligatory
almsgiving 'Zakat' with sincerity." Rasulullah, peace be upon him, told Muaz bin Jabal before
he sent him to Yaman as a governor: "Perform your prayers with sincerity. Any worship
which is done with sincerity, even if it is not much in quantity, would be sufficient for you
in the Day of Gathering 'Qiyamat'," and "Congratulations to those who perform their
worships with sincerity. They are the stars of guidance 'Hidayat'. They annihilate the
darkness caused by instigations 'fitnas'," and "Worldly things that are forbidden by
'Shari’at' are accursed. Only those things that are done for the sake of Allahu ta’ala are
valuable." Worldly possessions are transitory and their life span is very short. Trying to obtain
them by sacrificing one’s religion is stupidity. All men are incompetent (Ajiz). Unless Allahu
ta’ala decrees, no one can do any favor or harm to any other person. Allahu ta’ala is sufficient for
human beings.
One should have fear (Khavf) of Allahu ta’ala as well as hope of His mercy. The hope (Raja)
should exceed the fear. Anyone having this right mixture of states will derive great pleasure from
his worships. Some scholars stated that youngsters should have more fear than hope and the
elders should have more hope and expectation than fear. Sick persons should have more hope
and expectation (Raja). It is not permissible to have one without the other, i.e., have hope
without having fear or have fear without having hope. The first one comes to mean guaranteeing
which can never be true and the second one comes to mean losing one's hope. But losing one's
hope also is not permitted by Islam. In one hadith al-qudsi, Allahu ta’ala communicates to His
beloved Prophet Muhammad, peace be upon him, "I will meet my servant the way he thinks of
Me." Also, 53rd verse of the chapter of Zumar of the Qur'an communicates, "Allah forgives all
sin of His servants. He is the Forgiver and Merciful." These communications tell us that the
hope of Mercy should be more than the fear. On the other hand, the hadiths "Who cries because
of the fear of Allahu ta’ala will not go to hell," and "If you would know what I know, you
would laugh less and cry much." inform us that the fear should be more than hope.
Amr al-maruf: ordering to do good actions, i.e., commanding others to obey Allah's
commandments.
The ninth malady of the heart is hypocrisy (Riya). "Riya" means to present something in a
manner opposite to its true nature. In short, it means pretension, i.e., one performs deeds for the
next world to impress the idea on others that he is really a pious person with earnest desire of the
next world (Akhirat) while in fact he wants to attain his worldly desires and the wealth of this
world. It amounts to using religion as a tool to obtain worldly riches. It also comes to mean
earning the love of people by showing them his worships and deeds. [If a person whose actions
and words constitute hypocrisy possesses religious knowledge, he is called a hypocrite
(Munafiq). Alternately, if he does not possess religious knowledge, it is called "religious
fanatic". Any enemy of Islam who does not possess scientific knowledge but introduces himself
as such in order to preach his own ideas as scientific knowledge for the purpose of deceiving
Muslims and corrupting their beliefs and religion is called scientific fanatic (Zindiq). Muslims
should not trust both types of fanatics.] Hypocrisy could only be permissible in the case of
coercion (Ikrah) which is compulsory (Mulji). "Ikrah" means to force someone to do something
which he does not want to do. If this coercion accompanies threats to kill or destroy some parts
of the body, then it is called "mulji ikrah". [Tortures of the robbers or oppressors would
constitute "Mulji ikrah". At such instances, it becomes necessary to carry out their commands.
Coercion through jailing or beating is called light coercion. Anyone who is faced with light
coercion is not permitted to do hypocrisy (Riya). Opposite of hypocrisy is sincerity (Ikhlas).
Sincerity means doing worships only for the sake of Allahu ta’ala without thinking worldly
benefits. Anyone who possesses sincerity never thinks of showing his worships to others. If
worships of a person who has sincerity are seen by others, that does not spoil his sincerity. In one
hadith, Rasulullah, peace be upon him, communicated, "Worship Allahu ta’ala as you are
seeing Him! Though you don't see Him, He sees you!"
Helping others in their worldly affairs in order to obtain their love and praise is hypocrisy.
Hypocrisy which is done through worships is much worse than this. The hypocrisy which is done
without thinking the consent of Allahu ta’ala is the worst of all of the above. Performing
worships so that one may ask assistance from Allahu ta’ala for worldly affairs would not be
hypocrisy. For example, performing prayer for rain, or performing "istihara" prayers for the
purpose of seeking guidance from Allahu ta’ala is not hypocrisy. Some scholars also said that the
following actions do not constitute hypocrisy: getting paid for being a religious leader (Imam),
or preacher or teacher or for reciting verses of the Qur'an in order to get rid of worldly troubles
like distress, sickness, or poverty. These actions contain both intentions of worships and worldly
benefits. Going to pilgrimage (Hajj) for commercial business purpose also does not constitute
hypocrisy. If these actions did not include intention of worshipping at all then they become
hypocrisy. If the intention of worshipping outweighs other intentions then one will also get
reward for them. Showing one's worships to others in order to promote desire of doing them or in
order to teach them also does not constitute hypocrisy. It even becomes a very good deed and
one will earn much rewards for doing so. Fasting during the "Ramadan" month does not
constitute hypocrisy. If one starts out to do "salat" prayers for the sake of Allahu ta’ala but later
on sinks into hypocrisy, that later materialized hypocrisy will not harm that person. Obligatory
(Fard) prayers performed with hypocrisy will still be acceptable (Sahih), and one's duty of
doing them will be counted as accomplished but one will not get rewards for them. It is not
permissible (jaiz) to slaughter an animal for the sake of Allahu ta’ala while one's true intention is
to obtain his meat supply. It is also not permissible (jaiz) to slaughter an animal with both
intentions, i.e., for Allahu ta’ala and for a man. Any animal not slaughtered for the sake of
Allahu ta’ala but slaughtered for the sake of a person returning from the holy war or from the
pilgrimage (Hajj) or in order to give a warm welcome to a leader will be a carcass. Slaughtering
or eating its meat is forbidden. It is not permissible to give up performance of worships because
of the fear of hypocrisy. If one starts to perform "salat" prayer for the sake of Allahu ta’ala but
one only thinks of worldly affairs until one finishes the "salat" prayer, the prayer will be
acceptable (Sahih). Dressing in a manner which would cause wide spread talk in the community
would be hypocrisy. Religious persons should wear clean and valuable dresses because people
look for their appearances. For this reason it is Sunnat for religious leaders (Imams) to dress
pricey and precious clothing during the Friday (Juma) and religious holidays (Iyd).
Writing books, preaching or giving advice to others with the intention of becoming famous is
also hypocrisy. Preaching means ordering to do good actions (Amr al-maruf) and ordering not
to do the prohibited actions (Nahy al-munkar). Learning and studying for the purpose of
winning arguments or to be seen superior to others or for boasting also constitutes hypocrisy.
Studying knowledge in order to gain worldly possessions or ranks also constitutes hypocrisy.
Hypocrisy (Riya) is forbidden (Haram). The knowledge which is gained for the sake of Allahu
ta’ala increases one's sense of fear of Allahu ta’ala. It causes one to see his own defects and
causes one to be protected against the deceits of the devil. Religious men who use their
knowledge as a vehicle to gain worldly possessions or ranks are called evil religious persons
(Ulama as-su). Their destination is hell. Performing worships by observing their detail to the
Sunnat while one is at the presence of others but on the other hand, performing the same
worships by not observing to the detail of the Sunnat while one is alone constitutes hypocrisy.
In "Hanafi" school of thought, performing worships through the body, e.g., reading Qur'an or
"mawlid", or making remembrance (Dhikr) or prayer (Dua), or performing pilgrimage (Hajj),
"salat" prayer, fasting, and obligatory almsgiving (Zakat) in order to give the resultant rewards
(Thawabs) to the soul of a dead or living person is permissible (Jaiz). Doing these worships by
bargaining or negotiating a price for them and getting paid for them is not permissible (not Jaiz).
What is important in this matter is the intention. One may perform these worships only for the
sake of Allahu ta’ala and accept the given gift. In "Shafi'i" and "Maliki" schools of thought it is
permissible to perform worships which are done through wealth, like almsgiving (Sadaqa),
pilgrimage (Hajj) or obligatory almsgiving, in order to give their rewards to others. But, it is not
permissible to perform worships which are done through the body, like "salat", fasting or reading
Qur'an in order to gift their rewards to others. In one hadith, Rasulullah, peace be upon him, said,
"If a traveler who is passing through the graveyard reads eleven 'surah al-Ikhlas' and gifts
their rewards (Thawabs) to the souls of the persons who are buried in the graveyard, the
traveler will be given as many rewards as the number of dead persons in the graveyard." A
person who follows Hanafi school of thought will gift the rewards earned by reading the eleven
Ikhlas to their souls. A person who follows Shafi’i or Maliki school of thought will make "dua"
for their forgiveness.
In order for worships to be acceptable (Sahih) their intention has to be done for the sake of
Allahu ta’ala. Intention is formed through the heart. Just saying through the lips does not
constitute intention. According to some scholars it is permissible to intent simultaneously
through the heart and by repeating through the lips. If the intention in the heart is different from
what is said through the lips, the intention in the heart will be vaild. The only exception to this
rule is the case of taking an oath. The sayings or whatever comes out of the mouth in the case of
the oath is valid. There is no information or any hadith which teaches us that the intention can be
done through repeating with the tongue. None of the religious leaders (Imams) of the four
schools of thought said so. The meaning of intention is not just to remember through the heart
what worship one is intending to do. Its real meaning is the desire of doing that worship for the
sake of Allahu ta’ala. Intention is formed when one is initiating a worship. If one, for example,
intends to do a worship one day before he actually carries out that worship, such an intention is
not accepted. That would be called a desire or promise but not an intention. In "Hanafi" school of
thought, the time of intention for performing fasting starts with the prior day's sunset and lasts
through the time of "dahwa-i kubra" of the day of fasting {Time of 'dahwa-i kubra' is one hour
before the midday.}
Sometimes not performing a "mubah action" (e.g. an action neither commanded nor prohibited
by the "Shari’at"), in order to save others from committing sin, is a better act. This rule does not
apply to "Sunnats" and "Mustahabs". In other words, skipping peformance of the Sunnats or
Mustahabs in order to save people from committing sin are not permissible (Jaiz). For example,
it would not be proper not to perform the following actions so that the people would not commit
backbiting: to wear head cover (Turban), to use "Miswak", to ride a donkey or to walk around
bare headed. "Miswak" is a piece of shoot cut from a "Miswak", olive or mulberry tree. It is as
long as the span of the right hand and as thick as a finger. It is also permissible (Jaiz) for women
to chew gum instead of using "Miswak". Anyone who is not able to find a "miswak" should rub
his thumb and first fingers to his teeth. Bishr al-Hafi, may Allahu ta’ala be pleased with him,
used to walk around without wearing a head cover.
One’s not committing a sin while he is capable of doing so is either due to his fear of Allahu
ta’ala in his heart or due to his fear of shame of others or due to his fear of setting a bad example,
i.e., if he does it, others may start doing it too. The sign of one's not committing the sin because
of the fear of Allahu ta’ala is that one does not commit the same sin while one is alone and not
seen by anyone. The meaning of having shame (Haya) is one's being afraid of the ill-talk of the
people, e.g., if one commits that sin, people will talk about him disgracefully. Causing others
committing sin is a much greater sin than committing that sin alone. The sin of others who
committed that sin until doomsday will also be written to the originator of that sin. The following
was said in a hadith, "If a person hides his sin in the world, Allahu ta’ala will also hide that
sin from others in the Day of Gathering (Qiyamat). " The meaning of this hadith does not
include a person who hides his sin from others in order to introduce himself as a person of
"wara" but who commits that sin while he is alone. That would be hypocrisy.
It is not permissible (Jaiz) to have shame from one's showing his worships to others. Shame
means not to show one's sin or faults to others. For this reason, it is not permissible (Jaiz) to
have shame from preaching or ordering to do good (Amr al-maruf) and ordering not to commit
evil or forbidden actions (Nahy al-munkar) [or writing and selling religious books or "ilm alhal"
books.] Also, it is not permisible to be ashamed of acting as religious leaders ("imam" or
"muazzin") or reciting Qur'an or "mawlid". The meaning of "Haya" in the hadith, "'Haya' is
part of belief 'iman'" is that one should be ashamed of committing evil and sin in front of
others. A believer (Mumin) first of all should be ashamed of Allahu ta’ala. Hence, he should
perform his worships regularly and with sincerity. Once, one of the scholars of the city of
Bukhara {a city in the central Asia} witnessed that the children of the ruler (Sultan) were
playing an unpleasant game on the street. He hit the children with his staff. Children ran away
and complained to their father. The ruler called the scholar to his presence and asked him if he
does not know that anyone who opposes the ruler will be jailed. The scholar answered him by
saying that if he does not know anyone who opposes "Rahman" (Allahu ta’ala) will go to hell.
The ruler asked him how he got the authority to make "Amr al-maruf". The scholar replied by
asking him as to who appointed him as ruler. The ruler answered by saying that the Caliph
appointed him as ruler. Then, the scholar responded by saying that Lord of Caliph appointed him
for doing Amr al-maruf. The ruler said to him that he is giving him the authority for doing Amr
al-maruf in the city of Bukhara. At that time the scholar answered back by saying that in that
case he is resigning from that duty. The ruler said to him that he was surprised by his rejection,
and said to him: "First of all, you have said that you were doing Amr al-maruf without
permission. When I give you permission then you turned around and rejected it. What kind of
business is this?" The scholar answered, "You may give permission now but later on when you
don't like my actions you will be taking that permission back. But, when my Lord gives me the
duty to do Amr al-maruf, no one can take away that authority." The ruler was pleased with his
answer and told him that whatever he wishes will be granted. The scholar told him that he
wished to have his youth back. The ruler said to him that he could not do that. The scholar said to
him that he should write an order to the chief angel Michael (Malik), who is in charge of the
angels of hell, that he should not put him into hell. The ruler answered back by saying that he
could not fulfill that wish also. The scholar answered back by saying that he has such a "Sultan"
that he asks Him everything he needs and He always grants his wishes. He never says anything
that he could not fulfill this or that wish. The ruler asked him that he should include him in his
prayers and let him go.
Following hadiths communicate: "Those who pray their 'salat' prayers beautifully while they
are among others in order to boast and then do not pray the same way while they are alone
would be insulting Allahu ta’ala," and "I am most afraid of a thing which you may get
caught, that is, 'shirk al-asgari’, i.e., small 'shirk' or in other words it is hypocrisy 'Riya',"
and "To those who perform their prayers with hypocrisy 'Riya' in this world, will be said in
the Day of Gathering 'Qiyamat': Oh evil man! There is no reward for you today.
Whomever you prayed for during your worldly life go back and ask reward from them,"
and "Allahu ta’ala says: I do not have any partner 'Sharik'. Whoever shows partner to Me
should seek his rewards from him. Perform your prayers with sincerity! Allahu ta’ala
accepts prayers done with sincerity." The purpose of worships is to obtain the consent of
Allahu ta’ala. Any worship carried out for the purpose of gaining someone's favor or love would
constitute worshiping to him. We are ordered to perform our worships only for the sake of
Allahu ta’ala. A hadith communicates, "Allahu ta’ala will be consent with anyone who
believes in the oneness of Allahu ta’ala and who performs his 'salat' and obligatory
almsgiving 'Zakat' with sincerity." Rasulullah, peace be upon him, told Muaz bin Jabal before
he sent him to Yaman as a governor: "Perform your prayers with sincerity. Any worship
which is done with sincerity, even if it is not much in quantity, would be sufficient for you
in the Day of Gathering 'Qiyamat'," and "Congratulations to those who perform their
worships with sincerity. They are the stars of guidance 'Hidayat'. They annihilate the
darkness caused by instigations 'fitnas'," and "Worldly things that are forbidden by
'Shari’at' are accursed. Only those things that are done for the sake of Allahu ta’ala are
valuable." Worldly possessions are transitory and their life span is very short. Trying to obtain
them by sacrificing one’s religion is stupidity. All men are incompetent (Ajiz). Unless Allahu
ta’ala decrees, no one can do any favor or harm to any other person. Allahu ta’ala is sufficient for
human beings.
One should have fear (Khavf) of Allahu ta’ala as well as hope of His mercy. The hope (Raja)
should exceed the fear. Anyone having this right mixture of states will derive great pleasure from
his worships. Some scholars stated that youngsters should have more fear than hope and the
elders should have more hope and expectation than fear. Sick persons should have more hope
and expectation (Raja). It is not permissible to have one without the other, i.e., have hope
without having fear or have fear without having hope. The first one comes to mean guaranteeing
which can never be true and the second one comes to mean losing one's hope. But losing one's
hope also is not permitted by Islam. In one hadith al-qudsi, Allahu ta’ala communicates to His
beloved Prophet Muhammad, peace be upon him, "I will meet my servant the way he thinks of
Me." Also, 53rd verse of the chapter of Zumar of the Qur'an communicates, "Allah forgives all
sin of His servants. He is the Forgiver and Merciful." These communications tell us that the
hope of Mercy should be more than the fear. On the other hand, the hadiths "Who cries because
of the fear of Allahu ta’ala will not go to hell," and "If you would know what I know, you
would laugh less and cry much." inform us that the fear should be more than hope.
