Concerning the "Ulil Amr"

Concerning the "Ulil Amr" the opinion of the Ahle Sunnat is unsupported by proofs. They claim that Ulil Amr means the ruler! What if the ruler is unjust? What if he is not an expert in religious affairs? What if he is a slave of material desires? Is obedience obligatory towards him even if he himself disobeys his Lord? Such a situation creates contradictions. However, all these things are beyond the scope of our discussion.

As Umar ibn al-Khattab said, "Two mutas (Muta of Hajj and Muta of women) were permitted in the time of the Holy Prophet (s.a.w.s.), I prohibit both." Hence those who consider Allah and the Prophet (s.a.w.s.) as Ulil Amr would regard Muta as Halaal. But if they also wish to obey Umar ibn al-Khattab, it will create a contradiction.

Love of Ali (a.s.) Commanded by Allah, and Muawiya's Stance

Muawiya considered it obligatory to fight Ali (a.s.) whereas the Holy Prophet (s.a.w.s.) had made it Haraam. The Prophet (s.a.w.s.) said, "War against Ali (a.s.) is war against me." Muawiya used to order people to hate Ali (a.s.) while the Holy Prophet (s.a.w.s.) made Ali's love obligatory and Allah made the love of Ali (a.s.) the compensation of the Prophetic message. The Holy Quran says, 
"Say: I do not ask of you any reward for it but the love of my near relatives." 
(Surah Shura 42:23)

On the basis of this, the result of the obedience of Allah and His Prophet (s.a.w.s.) would be love for Ali (a.s.). To consider Muawiya as Ulil Amr would necessitate hatred for Ali (a.s.), and in this case too a contradictory situation would arise.

The Term 'Ulil Amr' is not Restricted to a Particular Group

To consider the command of obedience of Ulil Amr to be restricted to a particular group is against the import of the Quranic ayat. This is because Allah has not ordered the obedience of Ulil Amr separately. He has included the obedience of Ulil Amr alongwith that of the Holy Prophet (s.a.w.s.). Thus the obedience of Ulil Amr is the obedience of the Holy Prophet (s.a.w.s.). There is no difference between the obedience of the Prophet (s.a.w.s.) and the obedience of Ulil Amr. The obedience of the Holy Prophet (s.a.w.s.) and the Ulil Amr is compulsory upon everyone. It is not restricted to a few people. If we consider Ulil Amr to include all types of rulers it would not be correct. Ulil Amr are those who are purified from every kind of mistakes and sins. So that they could be obeyed without any reservations.

Are the Religious Scholars Ulil Amr?

Some scholars claim that by Ulil Amr is meant the religious leaders (Aalims). But, the Aalims are not infallible (Masoom). All the Aalims are prone to commit mistakes. That is the reason why there are differences in the religious rulings. Secondly infallibility is an inward quality which cannot be perceived by the people. That is the reason why the Ulil Amr could only be designated by Allah and appointed by the Holy Prophet (s.a.w.s.).

The Twelve Imams are Ulil Amr

Numerous books of the Sunnis as well as Shia record traditions that the Ulil Amr are the Twelve Imams. The following tradition is regarded as authentic by the Sunnis as well as the Shias.

What the Holy Prophet (s.a.w.s.) Says Regarding Ulil Amr

Jabir ibn Abdullah Ansari (a.r.) reports, "I asked the Holy Prophet (s.a.w.s.) that I know Allah and His Prophet (s.a.w.s.), but I do not know the Ulil Amr." The Holy Prophet (s.a.w.s.) replied, 
"They are my Caliphs, O! Jabir, and Imams of the Muslims after me. The first of them is Ali ibn Abi Talib (a.s.), then Hasan, then Husain, then Ali ibn Husain, then Muhammad bin Ali known in the Tawrat as Al-Baqir, thou wilt shortly meet him O Jabir; so when you meet him, convey to him my Salaam; then Ja'far ibn Muhammad, then Musa bin Ja'far, then Ali bin Musa, then Muhammad bin Ali, then Ali ibn Muhammad, then Hasan bin Ali, then my name sake and one having my kunniyat. They are the decisive argument of Allah on this earth and the mainstay of His religion among mankind. The last of them is the one whom Allah will give victory over the east of the earth and the west; and it is he who will disappear from his Shias and friends. A long concealment, during which no one will remain firm in the belief of his Imamat except those whose hearts Allah has tested for faith." Jabir (a.r.) asked, "Will his Shias derive benefit from him during his concealment?" "Yes", said the Apostle of Allah, "By him Who raised me up with Prophethood,verily they will obtain light from his 'Noor' and will benefit by his Wilayat during his concealment, like people derive benefit from the sun when it is covered with clouds." 
(Yanabiul Mawaddah)

So, it could be concluded from this tradition that the obedience of the Holy Ahlul Bayt (a.s.) is equivalent to the obedience of Allah. Those interested in more details can refer to the book 'Ghayatul Maraam'. In the fifty-ninth chapter of this book, four traditions from the Sunni sources and fourteen from the Shia sources are mentioned. In the same book, in the 121st chapter, four traditions from the Sunni books and twenty-eight from the Shia sources are recorded.

Obedience of the Just Mujtahid

Now we can say that during the Major occultation the obedience of a qualified Mujtahid is also compulsory. His obedience is actually the obedience of Imam-e-Zamana (a.s.). Imam (a.s.) says, 
"Look carefully at those people who relate our traditions with deliberation upon our permitted and prohibited things, and know our precepts and commandments. opt one of them for adjudication, since I have appointed such a person for the said task. If his verdict is rejected then it is as if the command of Allah is deemed light and our ordinance refuted. Certainly the one who refutes our ordinance has refuted the ordinance of Allah. Verily such a person has stepped into the boundary of Shirk (Polytheism)." 
(Al Kafi)

The Faqih Who Deserves to be Followed

One of the conditions of a Faqih is that he should be free from worldly desires. He should not be in pursuit of material benefits and worldly honour. The Faqih who is free from such weaknesses is fit to be followed even if there are people more pious (in performing good deeds) than him. In this regard the great scholar Shaykh Ansari quotes a tradition from Imam Hasan Askari (a.s.) in his book 'Ihtejaaj'.

"And among jurists (Fuqaha) those who protect themselves (from sins), guard their religion, defy their carnal desires and are obedient to their Master, it is incumbent upon the people to follow them. Such characteristics are found only in a few of them and not all."

Obeying Parents is Obeying Allah

Obedience to parents is obedience to Allah. To obey parents and not to cause them any kind of distress or discomfort is of extreme importance. This importance can be judged by the fact that in the Holy Quran, Allah's command to serve Him is immediately followed by His command to treat parents with gentleness and humility.

"And your Lord has commanded that you shall not serve (any) but Him; and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) 'Uff' nor chide them, and speak to them a generous word. And make yourself submissively gentle to them with compassion, and say: O my Lord! have compassion on them, as they brought me up (when I was) little." 
(Surah Bani Israel 17:23-24)

Parents Cannot Restrain From Obligatory Acts Nor Can They Compel You to Commit the Prohibited

It should be known that the parents are not the absolute authority upon all the affairs of Haraam and Halaal. Their authority is restricted by the dual dictum, that they must not prohibit a Wajib thing and nor should order something Haraam. If a situation demands the parents have to be disobeyed in absolute obedience to the commands of Allah and His Prophet (s.a.w.s.).

"And We have enjoined on man goodness to his parents, and if they contend with you that you should associate (others) with Me, of which you have no knowledge, do not obey them; to Me is your return, so I will inform you of what you did." 
(Surah Ankaboot 29:8)

Obedience to parents is highly stressed so that they may not be caused even the slightest discomfort by the disobedience of their children. It is totally prohibited by the Quran. Thus if the disobedience of the parents would incur their wrath then it is compulsory for the children to obey them.

Further Details Regarding Obedience to Parents

Sometimes the parents may disallow something or order their children to do something. But if the child does not obey they are not angry. In such cases it is permitted for the child to follow his choice. For example the parents refrain their son to proceed on a journey that would cause hardship. But they do not mind if he insists on it. In this case it is Mubah for the son to go on this journey. However if this journey would cause the anger of one's parents, it is a journey of sin and during this journey one has to pray namaz as complete (not Qasr) and also observe the obligatory fasts.

Obedience of the Husband is Wajib Upon the Wife

The Almighty Allah and the Holy Prophet (s.a.w.s.) have commanded the wife to obey her husband. The Holy Quran informs, 
"Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded." 
(Surah Nisa 4:34)

Allah, the Almighty has given men superiority over women and appointed them as the protectors of women. This is due to the fact that men have been provided by Allah with many qualities in great measure as compared to women, like strength, bravery etc. Further they spend their wealth upon their women. So the best women are those who are loyal to their husbands and obedient to their commands. They protect his property and their own chastity in the absence of their husbands. The Holy Prophet (s.a.w.s.) has also said, 
"Prostration of a human for another human being is not permitted. (If it had been) I would have ordered the wife to prostrate before her husband." 
(Wasaelush Shia)

Dignity in the Marital Affairs

Numerous traditions emphasise that women should be obedient to their husbands. Apart from this, women should know that it is highly recommended that they please their husbands in all matters. It is the best worship of a woman. However to satisfy the sexual desires of the husband is absolutely wajib according to the consensus of the scholars. Similarly the husbands permission is required by the wife if she intends to go out. Even if she goes to visit her relatives or parents it is obligatory for her to seek the husbands permission. If she leaves the husband's house without his permission, the angels curse her till she returns.

Non-Essential Expenses Should Have the Prior Sanction of the Husband

Apart from the necessary expenses, the wife should obtain the husband's permission for other things even if she wants to spend from her personal wealth. But in case of obligatory expenses she does not need the husband's permission. For example, Hajj, Zakat, Khums and even for spending upon her parents. Even if the husband restrains her she must carry out these obligations. If a woman obeys her husband to please Allah, she has undoubtedly obeyed the Divine commands and the instructions of the Holy Prophet (s.a.w.s.). It is certainly the best worship for a woman.

Referring to the Unjust Ruler is Not Allowed

So far, we have seen that obedience to Allah is obligatory and so is the obedience to the Holy Prophet (s.a.w.s.) and his Twelve Successors (Imams a.s). and whoever else Allah has ordered to obey. Their obedience is also a must i.e. of the Fuqaha, in case of religious matters. It is absolutely 'Haraam' to appeal for justice in the courts of the unjust rulers. Referring to them is the same as seeking the help of Satan. Whatever benefit is derived through such cases is also Haraam even if one is the rightful claimant. Imam Ja'far as-Sadiq (a.s.) says, 
"If one files a suit of law in the court of a ruler, even if the plaintiff is on the right, his claim would tantamount to his making Satan (false deity) his judge. And whatever he gets through this Judgement is Haraam even though it was from his rights."

"...then if you quarrel about anything, refer it to Allah and the Apostle..." 
(Surah Nisa 4:59)

The Religious Scholar Who Does Not Practise Piety is Not to Be Followed

Like it is prohibited to seek the counsel of the unjust ruler even if one is on the right; in the same way it is not allowed to seek religious advice from the scholars who pursue material wealth and worldly honour. The qualifications of a Faqih have been mentioned in the foregoing pages. Anyone who does not fulfill these qualities is not to be followed. It is Haraam to refer to them. A couple of traditions are quoted below in this regard.

Religious Leaders Who Worship the World are Bandits on the Highway to Allah

It is narrated from Imam Ja'far as-Sadiq (a.s.): "When you see a religious scholar in love of this world, do not consider him religious. Certainly one who loves an object, his condition and disposition is like that of his beloved. (It means that one who loves this world will not care for the Hereafter). Allah revealed upon Hazrat Dawood (a.s.)

"O Dawood do not make an Aalim an intermediary between you and Me, who is involved in the love of this world. He will hinder you from My path (i.e. he will make you too a worshipper of the world like himself). Certainly such Aalims are bandits who waylay the people approaching My abode. The least that I would do to them is that I shall remove from their hearts the love of conversation with Me and sweetness too." 
(Al Kafi)

A Faqih Should Only be For Allah

Imam Muhammad Baqir (a.s.) states, 
"If one obtains knowledge in order to become conceited or to argue with the foolish people or to obtain wealth or to attract people towards himself then he has certainly made the Fire his abode. Verily, acquisition of wealth is not permitted but for ones own family (needs)."
(Al Kafi)

The Common People are 'Deficient'

People who leave aside the scholars of Ahlul Bayt (a.s.) and refer to others in order to satisfy their selfish desires, are termed as 'deficient' (which means those who willfully neglect the Divine commands). They are mentioned in the following verse of the Holy Quran: 
"Have you then considered him who takes his low desire for his god." 
(Surah Jasiyah 45:23) 

Tawheed and Shirk in Worship

The Almighty Allah has invited all the creatures to pay obeisance to Him in order that His Majesty may become manifest. The people can obtain numerous blessings and unlimited mercy and achieve such a position which even imagination cannot visualise. "So no soul knows what is hidden for them of that which will refresh the eyes; a reward for what they did."
(Surah Sajdah 32:17)

The Lord of the Worlds and the Lowly Man

The human being is a lowly creature. So lowly that he cannot even seek nearness to the Almighty, let alone achieve it. That is why Allah, by his unsurpassed Wisdom and infinite Mercy appointed the Last Prophet (s.a.w.s.) as an intermediary to form a firm link between the lowly man and the Almighty Allah.

Due to the presence of this Wasilah (intermediary) the soul of man is affected to such a degree that it undergoes a transformation. Just as alchemy changes the base metal into pure gold, the heart of the worshipper become pure and is filled by the light of the Creator, repelling the darkness of Ignorance. Gradually he rises in status as his worship enables him to rise up towards the Divine. He thus achieves the best of both the worlds.

Purity of Intention

There are some conditions for acceptance of the acts of worship. The most important condition is purity of intention (Niyyat). Purity of intention with respect to a deed has the same significance that the soul has for the body. Absence of the purity of intention during worship takes man further away from Allah.

The Holy Quran contains numerous verses in this regard. A few of them are quoted below:
1) "And they were not enjoined anything except that they should serve Allah, being sincere to Him in obedience." 
(Surah Bayyanah 98:5)

2) "Say: I am commanded that I should serve Allah, being sincere to Him in obedience." 
(Surah Zumar 39:11)

3) "Say: My Lord has enjoined justice, and set upright your faces at every time of prayer and call on Him, being sincere to Him in obedience." 
(Surah Araf 7:29)

4) "Say: I am only a mortal like you; it is revealed to me that your god is One God, therefore whoever hopes to meet his Lord, he should do good deeds, and not join anyone in the service of His Lord." 
(Surah Kahf 18:110)

One Who "Shows-Off" is a Mushrik

It is concluded from the authentic traditions that one who tries to show-off in religious matters is a mushrik and a hypocrite. He is inevitably condemned to Divine punishment. It is one and the same whether his show-off concerns the obligatory acts or the recommended acts.

Similarly he may simply exhibit outward piety or his aim may be to acquire honour and respect among the people. Even if he has a dual aim (of showing off and fulfilling his obligation) his act is classified as shirk. A few Quranic verses are quoted for the benefit of the readers:
1) "Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little. Wavering between that (and this), (belonging) neither to these nor to those." 
(Surah Nisa 4:142)
2) "So woe to the praying ones, who are unmindful of their prayers, who do (good) to be seen." 
(Surah Maoon 107:4-6)

Outward Piety (Riyah) is the Lesser Shirk

The Holy Prophet (s.a.w.s.) said, 
"Certainly what I fear for you most is the lesser shirk."

Someone enquired, "O Prophet (s.a.w.s.), what is meant by lesser shirk?" He replied, 
"It is Riyah when Allah would reward His creatures for their deeds on the Day of Judgement He would address those who committed Riyah thus, 'you approach those, to please whom you had performed all the deeds in the world. And obtain your rewards for your deeds from them.' 
(Behaarul Anwaar).

Is it possible to receive rewards from them? Absolutely not!

The Deceitful Person Deceives Himself Alone

Someone enquired from the Holy Prophet (s.a.w.s.) as to how could salvation be attained on the Day of Judgement? He replied, 
"It could only be possible if one does not deceive Allah. Certainly if anyone tries to deceive Allah he is himself deceived by Allah (i.e. he is repaid for his deceit) and Allah takes away belief from him. If he possesses reason he should know that in trying to deceive Allah, he is only deceiving himself."

"How can Allah be deceived and defrauded?" a person asked. The Prophet (s.a.w.s.) continued, 
"The person fulfills all his religious obligations but his aim is to please someone other than Allah. Fear Allah and restrain from 'Riyah'. On the Day of Judgement the deceiver (Riyakaar) will be addressed by four titles, 'O Kafir, O Sinful, O Crafty one, O Loser, your deeds are nullified and the reward of your deeds is lost. Today you have no worth whatsoever. Go and seek the reward of your deeds from those, to please whom you performed your acts.' 
(Muhajjatul Baidha, Behaarul Anwaar)

The Fire of Hell Weeps Due to the Deceitful Ones (Riyakaar)

It is narrated from Imam Muhammad Baqir (a.s.) and Imam Ja'far as-Sadiq (a.s.): 
"If a person performs a good deed to achieve Allah's pleasure and the reward in the hereafter; but also intends to please other people, then he will be termed as a Mushrik." 
(Behaarul Anwaar)

The Holy Prophet (s.a.w) has informed, 
"Certainly the fire of Hell and the people of Hell would cry for help due to the crafty ones."

Someone asked, "O Prophet of Allah (s.a.w.s.). How would the fire cry?" He replied, 
"The fire would scream and cry for help due to the intensity of the heat of that fire in which the Riyakaar people would be burning."

Amirul Momineen Ali (a.s.) says, 
"Certainly, Allah sent His messenger, so that He may extricate the humankind from the worship of people and direct them to the worship of Allah."

Sometimes Worship Leads the Worshipper to the Fire (Of Hell)

Abu Basir has narrated from Imam Ja'far as-Sadiq (a.s.) that he said, 
"On the Day of Judgement a person would be brought forward. He had performed namaz in his life. He would be told that you have prayed but your intention had been to show-off, so that people may appreciate your worship. This person would be cast into the fire. Then a reciter of the Quran would be brought. He would be told, 'at the time of reciting the Quran, your intention had been to exhibit your sweet voice so that people may appreciate your tone.' This one shall also be tossed into the fire. The third person to be presented shall be one who had died a martyr in Jihad. He would be told that, 'Your intention while fighting was to make a show-off your strength and valour." He shall also be led towards the fire. The fourth person had been a charitable man. He would be told, 'your intention in giving charity was that people may call you generous.' Then he would also be led towards Hell. 
(Layali Akhbaar).

Numerous traditions confirm that the Riyakaar person is a Mushrik. This is sufficient for the believing and the thoughtful people.

The Merits of Pure Intentions and the Censure of Riyah

Apart from the punishment in the Hereafter and cancellation of good deeds the Riyakaar person will also fail to achieve his aim in this world. In the world it had been his intention to achieve honour among the people but instead he would have to face humiliation and shame. The noble Quran tells us, 
"...he loses this world as well as the hereafter; that is a manifest loss." 
(Surah Hajj 22:11)

On the contrary, one who performs good deeds for the Hereafter will achieve honour in this world too. The following verse of Surah Kahf says:
"...therefore whoever hopes to meet his Lord, he should do good deeds, and not join anyone in the service of his Lord." 
(Surah Kahf 18:110)

The tafsir of this ayat is as follows: "Someone performs a good deed not for seeking Allah's pleasure, but to obtain praise and admiration from people, so that people may see and hear him and he may become famous. He is like the one who has an associate with Allah in his worship. One who conceals his worship acts from the people (and reserve them solely for Allah would finally be given an honourable position among the people, by Allah. While one who exhibits his worship; his weaknesses aredisclosed by Allah and consequently he is degraded." 
(Al Kafi)

True Deeds are Surely Manifested

Imam Ja'far as-Sadiq (a.s.) says, 
"If one intends to do a slender act with the sole intention of pleasing Allah, Allah causes this small deed of his to be manifested on a greater scale upon the people. (On the contrary) if someone performs the greatest of deeds which causes him physical tiredness and exhaustion due to wakeful nights, while his intention had been to acquire the praise of people, his deed would be reduced to a trifle by Allah and manifested on the people." (till the people begin to dislike him.) 
(Al Kafi)

Outward Piety and the Legal Point of View

If someone has committed shirk with regard to the acts of worship, he must repent sincerely and have a firm determination not to repeat his mistake. He should intend to perform all his deeds in the future for the sole purpose of achieving Allah's pleasure. First of all it is wajib upon him to seek forgiveness of his past sins. Secondly he must repeat all the worship acts in which he had committed Riyah, even if a part of that worship had been contaminated with the intention of showing off. Suppose he had begun his act with pure intention but later he was involved in Riyah, even so his deed is nullified. Like the person who gives Zakat to a needy man but later tries to obtain some benefit in return. In this case he has to first repent for his sin and then again give Zakat with the sole intention of achieving Allah's pleasure.

Similarly in the case of Namaz the person may exhibit a part of it (Be it a Mustahab part) e.g. Qunoot or he may perform Namaz in congregation or sit in the front row to show-off. In all such cases he has to perform this Namaz again.

Riyah in the Acts of Worship

There is no firm proof that Riyah is Haraam in the pure worldly acts, which are not considered acts of worship. Consequently the Fuqaha have not given any verdict concerning this. But the true believers refrain from all types of Riyah; even with the worldly acts and the mubah actions. The root of Riyakaari is the love of this world. Hence if one falls into this habit, he may even begin to make it a part of his worship.

The respected scholar, Faiz-e-Kashani writes in his book, 'Muhajjatul Baidha', "People resort to Riyakaari in five types of actions.

(1) Bodily Riyah 
(2) Riyah of beauty and dress 
(3) Riyah of speech 
(4) Riyah of actions 
(5) Riyah of the outward kind."

The above types of Riyah are explained below:

1) Bodily Riyah

Bodily Riyah with regard to the actions pertaining to the hereafter is that someone tries to show that his body has becomefragile due to excessive fasting and night worship. Or he may keep his lips dry so that people think that he is fasting. Or he may show himself to be pious so that people commend him, and day and night he remains busy in religious acts. Bodily Riyah with regard to worldly matters is that he displays his body and tries to create a position in the eyes of the people.

2) Riyah of Beauty and Dress

This type of Riyah with regard to the hereafter consists of shaving ones moustache so that people think that he is following the recommended acts or walking slowly with head turned downwards or wearing dirty clothes to show that one has disregard for the world.

The riya of beauty and dress with regard to this world is to show off ones dress and handsome appearance so that people are attracted towards the person.

3) Riyah of Speech

Riyah of speech with regard to the hereafter is for example uttering Zikr (i.e. Alhamdo Lillah) to show-off to the people. To exhibit one's knowledge and greatness by preaching to the people in assemblies. To forbid evil and enjoin good to the audience by making people fearful of Divine wrath without having any pure intention.

In the worldly connection this Riyah could take the form of boasting of ones achievements and capabilities so that the people adore him. To be extremely social and greet beyond limit, even strangers, to achieve popularity, etc.

4) Riyah of Actions

In connection with actions of the hereafter Riyah consists of praying namaz to show-off. For example reciting lengthy chapters or lingering for a long time in Ruku or Sajdah. To pray namaz extremely slowly. Performing the wajib and the mustahab fast, Hajj and Ziarat, giving charity and feeding people so that one is regarded as pious.

With regard to the worldly actions, it is to behave with people in consonance with their way of thinking and to spend in similar ways. That is, to strive to become honourable in the eyes of these people. To spend lavishly upon people by inviting them in large numbers for dinner etc.

5) Riyah of the External Kind

All the four types of Riyah explained above are concerned with the person himself. The fifth type of Riyah is that which is connected with the external affairs. This type of Riyah also is with regard to the Hereafter as well as this world. With regard to the Hereafter it consists of a person sitting in the assembly of the learned people without any pure intention; just to exhibit his interest in religion etc. Or to go out to meet pious people or invite the learned scholars to his home for dinner so that people consider him to be religious. In the same way Riyah is prohibited with regard to the worldly actions. For example visiting frequently the courts of Kings and rulers so that people realise his influence and reputation and the gullible people aredeceived by his outward show.

Riyah is Associated With Intention

It must be understood that Riyah of a person depends upon his intention. In other words all such actions which a person performs to show off are Riyah whether those actions are related to the hereafter or this world. In all types of actions related above, riyah is not committed till one has the intention to show-off. But if one performs an action solely for the pleasure of Allah it is worship. For example if one dresses up nicely or decorates his house with the intention of fully expressing the bounties of Allah; this action is worship. However if his intention is to show-off to people it is Riyah.

Anyone who wishes to study this topic in detail should refer to the book Qalbe Saleem by the same author.

(Despair)

Despair

The second Greater Sin is to despair of the Mercy of Allah. "Al-yaa-so Min Roohallah" (To despair of the Rooh of Allah) Rooh: according to the dictionary means a breeze that pleases and comforts. Those who do not believe in the Power, the Mercy and Bounty of Allah, develop a kind of despair. The Holy Quran has termed such people as Unbelievers (Kafir).

"...and despair not of Allah's Mercy; surely none despairs of Allah's Mercy except the unbelieving people." 
(Surah Yusuf 12:87)

The Holy Imams, Imam Ja'far as-Sadiq (a.s.),Imam Musa Kazim (a.s.), Imam Muhammad Taqi (a.s.) have classified "despairing of the Mercy of Allah", to be a Greater Sin; as we have mentioned at the beginning.

The Greatest Sin After 'Shirk'

After 'shirk' no sin could be greater than to despair of Allah's mercy and benevolence. This attitude reduces a person to a state of utter hopelessness. He imagines himself to be destined for Hell, and therefore he sees no benefit in doing good and avoiding evil. Consequently he tries to achieve as much worldly pleasure as possible and thus gets further involved in all kinds of sinful acts. Any other type of sinner could be pardoned if he repents. But the one who despairs does not deserve to be pardoned because the mental condition of such a person does not lead him towards repentance, but instead, induces him to continue to commit further acts of transgression against Allah's commands.

Hence it means that despair is the greatest of the sins. It is appropriate therefore that all the different varieties of despair may be explained and also their cures, so that the believers can keep themselves away from them.

The Almighty Allah has created a cause of all the phenomena of this world by His unlimited power and absolute strength. For example, in the physical affairs food is needed for satiation of hunger, water for quenching thirst, doctor and medicine for curing diseases and work for removing poverty.

In the same way the spiritual phenomena also depend upon various causes. The salvation of a sinner depends upon his repentance, the achievement of absolute belief needs the guidance of an infallible guide (Imam), and the attainment of grades in piety and the high stages of the hereafter depend upon the purity of intention in the deeds performed. The aim of creating man was to make him think and recognise Allah in the proper way. But the thorough recognition or belief is not possible till man realises that the Creator of causes as well as effects is Allah. The causes by themselves cannot bring out an effect till the One who has created these causes gives the capability to the cause to bring out such effect. Therefore one should not be pleased at the apparent causes or be aggrieved due to their absence.