from going to extremes in that regard and in ornamenting them, and should be content with sound, solid construction and unpretentious simplicity.

2 – This phenomenon is among the portents of the Hour, which will only occur after people’s circumstances have changed, their religion has diminished, and their faith has weakened—when their works are no longer for Allah but for ostentation, reputation, bragging and vainglory.

3 – The ḥadith indicates that such behavior is prohibited and that the deed is unacceptable, for it is not done for Allah’s sake. In a sacred ḥadith Allah says: “Whoever performs a deed in which he associates someone else with Me, I abandon him and his act of association.” [Muslim 2185].

Shaykh Taqī al-Dīn remarked: The ostentatious person should not think that the mere loss of his deed’s reward leaves him with neither gain nor liability; rather, he merits blame and punishment.

4 – The ḥadith teaches that weak faith, deficient religious commitment, and infatuation with the flowers of this worldly life are marks and signs of the Hour. An intelligent, perceptive person must not be lured by these displays or deceived by their glitter, for they are fleeting, and only the enduring righteous deeds will profit.

5 – A Muslim may undertake an act that outwardly appears righteous and imagine that he has performed a charitable deed, yet, because he has not safeguarded his intention, Satan approaches him from another direction, deludes him, and nullifies the essence of his work. Whoever acts for Allah’s sake must therefore protect his religion. Concerning such people Allah the Exalted says: “Say, ‘Shall We inform you of those who are the greatest losers in their deeds? They are those whose effort in the worldly life was misguided while they thought they were doing good.’” (al-Kahf 18:103–104).

6 – The ḥadith affirms the coming of the Hour and the Resurrection—matters that are necessarily known in the religion. All praise is due to Allah.