قَالَ الله تَعَالىٰ: {وَمَآ أُمِرُوٓاْ إِلَّا لِيَعبُدُواْ ٱللَّهَ مُخلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ} [البينة: 5]، وقَالَ تَعَالىٰ: {لَا تُبطِلُواْ صَدَقَٰتِكُم بِٱلمَنِّ وَٱلأَذَىٰ كَٱلَّذِي يُنفِقُ مَالَهُۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤمِنُ بِٱللَّهِ وَٱليَومِ ٱلأٓخِرِ} [البقرة: 264]، وقالَ تَعَالىٰ: {يُرَآءُونَ ٱلنَّاسَ وَلَا يَذكُرُونَ ٱللَّهَ إِلَّا قَلِيلا} [النساء: 142].
Allah Almighty says: {although they were commanded only to worship Allah with sincere devotion to Him, being inclined to true faith} [Surat al-Bayyinah: 5] He also says: {do not nullify your charities with reminders and hurtful words, like the one who spends his wealth to show off before people, but does not believe in Allah or the Last Day} [Surat al-Baqarah: 264] Allah Almighty also says: {Whenever they stand up for prayer, they stand up reluctantly, only to be seen by people, and they do not remember Allah but a little} [Surat al-Nisā’: 142]
1) الرياء: أن يتعبد الإنسانُ ربَّه _عز وجل_ ، ولكن يُحسِّنَ العبادة من أجل أن يراه الناس.
1) Ostentation here refers to the case where a person worships his Lord, the Exalted, but he does this in a better manner so that people would see him (and admire his worship).
2) إن إخلاص العبادة لله، هو الدين الذي لا يرضىٰ الله سواه.
2) Allah accepts only one’s religion that is based upon sincere worship.
3) الرياء سبب في إحباط الأعمال.
3) Ostentation is a reason for having one’s deeds rendered worthless.
1/1616ــ وَعَنْ أَبي هُرَيْرَةَ رضي الله عنه قَالَ: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يَقُولُ: «قَالَ اللهُ تَعَالىٰ:أَنا أَغْنَىٰ الشُّرَكَاءِ عَنِ الشِّرْكِ، مَنْ عَمِلَ عَمَلاً أَشْرَكَ فِيهِ مَعِي غَيْرِي تَرَكْتُهُ وَشِرْكَهُ». رواه مسلم.
1616/1- Abu Hurayrah (may Allah be pleased with him) also reported: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “Allah Almighty said: ‘I am the One Who is most free from want of partners. Whoever does a deed and associates others with Me in it, I leave him to his Shirk (polytheism).’” [Narrated by Muslim]
1) من صور الإشراك بالله تعالىٰ: دخول الرياء في العبادات.
1) One of the forms of Shirk is when one’s acts of worship are tarnished with ostentation.
2) ذم الرياء والترهيب منه، فهو الشرك الأصغر؛ لأنه يوصل العبد إلىٰ الوقوع في الشرك الأكبر الذي لا يغفره الله _عز وجل_.
2) Ostentation is dispraised and strictly warned of because it is minor Shirk that leads to falling into major Shirk that Allah Almighty does not forgive.
2/1617ــ وعَنْهُ قَالَ: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يَقُولُ: «إنَّ أَوَّلَ النَّاسِ يُقْضَىٰ يَوْمَ الْقِيَامَةِ عَلَيْهِ رَجُلٌ اسْتُشْهِدَ، فَأُتِيَ بِهِ، فَعَرَّفَهُ نِعْمَتَه فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا ؟ قَالَ: قَاتَلْتُ فِيكَ حتَّىٰ اسْتُشْهِدْتُ، قَالَ: كَذَبْتَ، وَلكِنَّكَ قَاتَلْتَ لأنْ يُقالَ: جَرِيءٌ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ، فَسُحِبَ عَلىٰ وَجْهِهِ حَتَىٰ أُلْقِيَ في النَّارِ. وَرَجُلٌ تَعَلَّمَ الْعِلْمَ وَعَلَّمَهُ، وَقَرَأَ الْقُرْآنَ، فَأُتِيَ بِهِ، فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ: تَعَلَّمْتُ الْعِلْمَ وَعَلَّمْتُهُ، وَقَرَأْتُ فِيكَ الْقُرْآنَ، قَالَ: كَذَبْتَ، وَلكِنَّكَ تَعَلَّمْتَ لِيُقَالَ: عَالِمٌ، وَقرَأْتَ الْقُرْآنَ لِيُقَالَ: هو قَارِئ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ، فَسُحِبَ عَلىٰ وَجْهِهِ حَتَّىٰ ألقِيَ في النَّارِ. وَرَجُلٌ وَسَّعَ اللهُ عَلَيْهِ، وَأَعْطَاهُ مِنْ أَصْنَافِ المَالِ، فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا ؟ قَالَ: ما تَرَكْتُ مِنْ سَبِيلٍ تُحِبُّ أَنْ يُنْفَقَ فِيها إلَّا أَنْفَقْتُ فِيهَا لَكَ، قَالَ: كَذَبْتَ، ولكِنَّكَ فَعَلْتَ لِيُقَالَ: هو جَوَادٌ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلىٰ وَجْهِهِ ثُمَّ ألقِيَ في النَّارِ». رواه مسلمٌ.
1617/2- He also reported: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: The first to be judged on the Day of Judgment is a man who was martyred. He will be brought and Allah will remind him of His favor [upon him], which he will recognize. Allah will say: “What did you do in gratitude for that favor?” He will say: “I fought for Your sake until I was martyred.” Allah will say: “You have lied. You fought so it would be said that you were brave, and it was said.” It will be commanded that he be dragged on his face until he is thrown in the Fire. And a man who acquired knowledge, taught it, and recited the Qur’an. He will be brought and Allah will remind him of His favor [upon him], which he will recognize. Allah will say: “What did you do in gratitude for that favor?” He will say: “I acquired knowledge and taught it, and I recited the Qur’an for Your sake.” Allah will say: “You have lied. You learned so it would be said that you were a scholar, and you recited the Qur’an so it would be said that you were a reciter, and it was said.” It will be commanded that he be dragged on his face until he is thrown in the Fire. And a man for whom Allah expanded his resources and gave him from all types of wealth. He will be brought and Allah will remind him of His favor [upon him] which he will recognize. Allah will say: “What did you do in gratitude for that favor?” He will say: “I left no path wherein You love that wealth be spent except that I spent therein for Your sake.” Allah will say: “You have lied. You did that so it would be said that you were generous, and it was said.” It will be commanded that he be dragged on his face until he is thrown in the Fire. [Narrated by Muslim]
«جَرِيءٌ» بفتح الجيم وكسر الرّاءِ وَبِالمَدِّ، أَيْ: شُجَاعٌ حَاذقٌ.
--
1) تحريم الرياء في العمل، وبيان شدة العقوبة عليه.
1) Ostentation in deeds is prohibited, and its severe punishment is explained.
2) وجوب الإخلاص في الأعمال كلها لله _عز وجل_، لأن جميع الأعمال مدار صحتها وقبولها علىٰ نية الإخلاص لله ربِّ العالمين، واتباع سيد المرسلين صلى الله عليه وسلم.
2) It is obligatory to observe sincerity to Allah in all deeds, because the validity and acceptance of deeds are mainly based on the doer’s sincere intention and his compliance with the guidance of the Prophet (may Allah’s peace and blessings be upon him).
3) الحرص الدائم علىٰ تزكية النفس وتربيتها ومجاهدتها حتىٰ تُخلص لله تعالىٰ.
3) One should always be keen on purifying and educating his self, and on striving against it in order for it to be sincerely devoted to Allah Almighty.
3/1618ــ وعن ابنِ عُمرَ رضي الله عنهما أنَّ ناساً قالوا لَهُ: إنَّا نَدْخُلُ عَلَىٰ سلاطيننا، فنَقُولُ لهُمْ بخلاف مَا نتكَلَّمُ إذَا خرجْنَا من عندهم؟ قَالَ ابن عمر رضي الله عنهما: كُنَّا نَعُدُّ هذا نفَاقاً عَلَىٰ عَهْد رَسُول الله صلى الله عليه وسلم. رواه البخاري.
1618/3- Ibn ‘Umar (may Allah be pleased with him and his father) reported that some people said to him: ”We enter upon our rulers and say to them things contrary to what we say when we leave them. Ibn ‘Umar (may Allah be pleased with him and his father) replied: “In the days of the Messenger of Allah (may Allah’s peace and blessings be upon him), we considered this an act of hypocrisy.” [Narrated by Al-Bukhāri]
1) علىٰ العبد أن يديم بذل النصيحة، والأمر بالمعروف، والنهي عن المنكر، لئلا يقع في أنواع من النفاق.
1) One should constantly offer advice, enjoin what is good and forbid what is evil lest he falls into committing any kind of hypocrisy.
2) إن الفهم الصحيح لنصوص الشريعة، ومقامات التزكية، يؤخذ من هدي الصحابة رضي الله عنهم؛ لأنهم أعلم الأمة، وأخلصها، وأصدقها، وأكثرهم نصحاً، وأقربهم بالنبوة عهداً، وكلما كان العهد بالنبي صلى الله عليه وسلم أقرب، كان الصواب أغلب.
2) Proper understanding of Shariah texts and the levels of purification of the soul is to be derived from the guidance of the Companions (may Allah be pleased with them) since they were the most knowledgeable of the Ummah and the most sincere and closest to the prophetic era. Definitely, closeness to the prophetic era guarantees greater likeliness of correctness.
4/1619ــ وعن جنْدُب بن عبد الله بن سُفيَانَ رضي الله عنه قَالَ: قَالَ النَّبيُّ صلى الله عليه وسلم: «مَنْ سَمَّعَ سَمَّعَ اللهُ بهِ، ومَنْ يُرَائي يُرَائي اللهُ بهِ». متفقٌ عليه.
1619/4- Jundub ibn ‘Abdullah ibn Sufyān (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever displays his deeds to people (out of ostentation), Allah will display his humiliation (on the Day of Judgment). And whoever intends by his (good) deeds that people admire him, Allah will expose his true intention.” [Narrated by Al-Bukhāri and Muslim]
ورواهُ مسلمٌ أيضاً من رواية ابن عباسٍ رضي الله عنهما.
Muslim also narrated it on the authority of Ibn ‘Abbās (may Allah be pleased with him and his father).
«سَمَّعَ» بتشديد الميم، ومعناه: أظهَرَ عَمَلَهُ للناسِ رياءً. «سَمَّعَ الله به» أيْ: فَضَحَهُ يوم القيامة، ومعنىٰ: «مَنْ رِاءَىٰ» أيْ: مَنْ أظهرَ للناسِ العملَ الصالحَ ليَعْظُمَ عنْدَهُمِ «رَاءَىٰ الله بهِ» أيْ: أظهَرَ سَريرَتَهُ علىٰ رُؤوسِ الخَلائِقِ.
--
1) من راءىٰ في العمل فإن الله يفضحهُ علىٰ رؤوس الخلائق يوم القيامة.
1) Whoever shows off by his deeds, Allah Almighty will expose him before all the creation on the Day of Judgment.
2) استحباب إخفاء العمل الصالح إلا إذا كان في إظهاره مصلحة.
2) It is recommended to conceal good deeds, unless there is an interest in making them known.
5/1620 ــ وعن أبي هُرَيْرَة رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَنْ تعلَّم علماً ممَّا يُبْتَغَىٰ به وجهُ الله _عز وجل_ ، لا يتعلمهُ إلَّا ليصيبَ بهِ عَرَضاً منَ الدُّنيا، لم يجدْ عَرْفَ الجنَّة يومَ القيامة» يعني: ريحها. رواهُ أبو داود بإسناد صحيح.
1620/5- Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever learns such knowledge that is sought for the sake of Allah, and he learns it only for worldly gains, he will not smell the fragrance of Paradise on the Day of Judgment.” [Narrated by Abu Dāwūd with an authentic Isnād]
والأحاديثُ في الباب كثيرةٌ مشهورةٌ.
And the Hadīths in this regard are many and well-known.
عرضاً: متاع الدنيا.
--
1) الحث علىٰ تعلم العلم الشرعي ابتغاء وجه الله وحده.
1) Muslims are urged to learn Shariah knowledge for the sake of attaining the pleasure of Allah alone.
2) بيان أهمية إصلاح النيات؛ فإن مدار قبول الأعمال وردّها علىٰ ما في القلوب.
2) Reforming one’s intention is a significant matter, because intention is the criterion of having one’s deeds accepted.