The Condemnation of Status and Ostentation

[Mujib]

The Revival of the Religious Sciences

Hujjat al-Islam Abu Hamid al-Ghazali (r.a.)
Abridged by Shaykh Ahmad al-Shami
Quarter III: Attributes leading to Perdition
Book VIII: The Condemnation of Status and Ostentation
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Section I: The Condemnation of Status and Fame

In the name of Allah, most compassionate and merciful!

The condemnation of status and the merit of anonymity

YOU SHOULD KNOW - MAY ALLAH BESTOW UPRIGHTNESS UPON YOU  ? that the basis of status is reputation and fame, both of which are blameworthy. By contrast, anonymity is praiseworthy, except for him whom Allah, exalted is He, has given fame in the spread of His din without him making an effort to procure it.

Allah, exalted is He, says: {As for the abode of the hereafter, We grant it [only] to those who do not seek to exalt themselves on earth, nor yet to spread corruption...}.[1] Note that here Allah has juxtaposed the will for exaltation and the will for corruption, and shown that the abode of the Afterlife is only given to the one who is free from both wills. Allah, exalted is He, says: {As for those who care for [no more than] the life of this world and its adornment -We shall repay them in full for all that they did in this life, and they shall not be deprived of their just due therein: [yet] it is they who, in the life to come, shall have nothing but the fire. For in vain shall be all that they wrought in this world, and worthless all that they ever did!}.[2] In a general sense, these two verses also allude to love of status, for status is the greatest pleasure of the world and its best embellishment.

Allah's Messenger - peace be upon him - said: "Many a dishevelled man covered with dust and wearing worn-out clothes passes unnoticed, [but] were he to adjure Allah, He would bring to pass his request."[3] And he - peace be upon him - also said: "Shall I not inform you about the folk of Paradise: [they consist of] all weak persons deemed weak [by others], [but who] were they to adjure Allah, He would bring to pass their requests. As for the folk of Hell [they consist of] all proud, disdainful persons who are parsimonious with their abundant wealth."[4]

Ibn Mas?ud said: "You should be fountainheads of knowledge, lamps of guidance, recluses in your homes, engaged in worship at night with renewed hearts, and wearers of worn-out clothes, known by the folk of heaven and hidden from the inhabitants of the earth." And al-Fudayl said: "If you can afford not to be known then do so. What harm shall ever come to you from being unknown? Why should you care if you are not praised? And why should you care if you are criticised by people while being praised by Allah, exalted is He?" And Ibrahim ibn Adham said: "He who loves status is not being truthful with Allah."

It is reported that when Ayyub al-Sakhtiyani was once travelling, a huge group of people came to see him off. [When he saw them] he said: "Had I not known that Allah knows that I inwardly dislike this [reputation], I would have feared the loathing of Allah, exalted and glorified is He."

A man said to Bishr al-Hafi: "Advise me!" The latter replied: "Retain your anonymity and seek lawful sustenance."

These traditions and reports inform you that fame is to be condemned and that anonymity is praiseworthy. What is meant by fame is the repute which consists of status and position [that a person has] in people?s hearts. Furthermore, the love of status is at the root of all corruption. Seeking fame is blameworthy; but it is not blameworthy to acquire it by leave of Allah, glorified is He, so long as the bondsman makes no effort towards it.


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