He also reported God’s messenger as saying, “The first person tobe judged on the day of resurrection will be a man who died as a martyr.He will be brought forward, and after God has reminded him of thefavour He showed him and the man acknowledges it, He will ask,‘What did you do to show gratitude for it?’ The man will reply, ‘Ifought for Thy cause till I was martyred.’ God will say, ‘You lie. Youfought that people might call you courageous, and they have done so.’Command will then be issued about him, and he will be dragged on hisface and thrown into hell. Next a man who has acquired and taughtknowledge and read the Qur’an will be brought forward, and after Godhas reminded him of the favour He showed him and the man acknowledgesit, He will ask, ‘What did you do to show gratitude for it?’ The manwill reply, ‘I acquired and taught knowledge and read the Qur’an forThy sake.’ God will say, 'You lie. You acquired knowledge that peoplemight call you learned, and you read the Qur’an that they might callyou a reader, and they have done so.’ Command will then be issuedabout him, and he will be dragged on his face and thrown into hell.Next a man whom God has made affluent and whom He has given all kindsof property will be brought forward, and after God has reminded himof the favour He showed him and the man acknowledges it, He will ask,‘What did you do to show gratitude for it?’ The man will reply, ‘Ihave not neglected to give liberally for Thy sake to all the causesapproved by Thee for this purpose.’ God will say, ‘You lie. You didit that people might call you generous, and they have done so.’ Command will then be issued about him, and he will be dragged on his faceand thrown into hell.” Muslim transmitted it.
The Peril of Ostentation in Righteous Deeds
This profound hadith, transmitted by Imam Muslim and referenced in Mishkat al-Masabih 205, serves as a grave warning against the hidden spiritual malady of ostentation (riya'). It demonstrates that even the most outwardly virtuous acts—martyrdom, seeking knowledge, and charity—can be rendered null and lead to damnation if performed for the sake of worldly reputation rather than for the sake of God alone.
Exegesis of the Three Cases
The Martyr: This individual performed the ultimate physical sacrifice in jihad. The commentary reveals that the intention (niyyah) is the criterion for acceptance. Fighting to be called 'courageous' by people corrupts the act, transforming it from worship of God into worship of public opinion. His punishment is severe because he betrayed the very essence of monotheism (tawhid) in his most significant deed.
The Scholar and Quran Reciter: Knowledge and recitation of the Quran are among the most noble pursuits in Islam. However, seeking them for the title of 'learned' or 'reciter' strips them of their spiritual value. The scholar warns that this is a particular trial for those of us in the field of knowledge, as the desire for recognition can subtly infiltrate our hearts. The act becomes a means of self-glorification rather than a means of drawing closer to God.
The Wealthy Philanthropist: Charity (sadaqah) purifies wealth and soul. Yet, giving to be known as 'generous' nullifies this purification. The act is no longer for the pleasure of the All-Seeing God but for the praise of fallible creation. The scholar emphasizes that the hidden intention is what God judges, not the public perception.
The Centrality of Sincerity (Ikhlas)
The unifying theme of this hadith is the absolute necessity of sincerity. Every action must be performed solely for God's sake (li-wajhillah). The classical scholars state that sincerity is to purify the action from any stain of seeking creation. It is the spirit that gives life to the body of the deed. Without it, the most magnificent acts are like a beautifully painted corpse—lifeless and unacceptable.
Spiritual Counsel and Remediation
The scholar advises constant self-vigilance (muhasabah) and introspection concerning one's intentions. One must repeatedly renew one's niyyah and seek refuge in God from the hidden shirk of ostentation. The remedy is to conceal one's good deeds when possible, to focus on the Hereafter's eternal rewards over this world's fleeting praise, and to remember that God's pleasure is the ultimate goal, which cannot be achieved while simultaneously seeking the pleasure of people.