Riyad al-Salihin - Al-Nawawi - (1/561)

Riyad al-SalihinAl-Nawawi

1626 – Jundub ibn ʿAbd Allah ibn Sufyān (may Allah be pleased with him) said: The Prophet ﷺ declared, “Whoever seeks to make his deeds known, Allah will make him known; and whoever shows off, Allah will expose him.” Agreed upon.

1627 – Muslim also transmits this report through the narration of Ibn ʿAbbās (may Allah be pleased with them both).

The verb sammaʿa—pronounced with a doubled mīm—means to parade one’s deeds before people out of ostentation. “Allah will make him known” means that Allah will disgrace him on the Day of Resurrection. Likewise, “whoever shows off” refers to the one who puts his righteous acts on display so that people will hold him in high regard, and “Allah will expose him” means that Allah will lay his hidden reality bare before all of creation.

1628 – Abū Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said: “Whoever learns knowledge that is normally sought (1) for the sake of Allah, yet does so only to secure some worldly gain (2), will not even smell the fragrance of Paradise on the Day of Resurrection”—that is, he will not catch its scent. Narrated by Abū Dāwūd with a sound chain; many well-known hadiths address this theme.

Chapter 289: Matters People Mistake for Ostentation Though They Are Not

1629 – Abū Dharr (may Allah be pleased with him) said: It was asked of the Messenger of Allah ﷺ, “What do you think (3) of a man who performs a good deed and the people praise him for it?” He replied, “That is the advance glad-tidings for the believer.” Narrated by Muslim.

people said to him. This is an error that crept in through paraphrasing; the correct view is that the report actually belongs to the Musnad of Ibn ʿUmar’s grandson, Muhammad b. Zayd b. ʿAbd Allah b. ʿUmar. He is the one who narrated it, saying: “Some people said to Ibn ʿUmar….” That is exactly how the hadith appears in al-Bukhari (13/149, Fath al-Bari), and the author—may Allah have mercy on him—has already cited it correctly above under no. 1549. There is, however, a reservation about attributing the wording given here to al-Bukhari, for two reasons: 1. His version does not contain the phrase “during the time of the Messenger of Allah”; that wording is found only in the Musnad of al-Tayalisi. 2. Al-Bukhari’s text reads “sultan” (authority) in the singular, whereas the plural “salaatin” occurs again only in al-Tayalisi’s narration, as Ibn Hajar notes in Fath al-Bari—consult it if you wish. – N. (1) i.e., he seeks the Face of Allah. (2) al-ʿard: the goods and ephemeral trappings of this world. (3) i.e., “Inform me.”

١٦٢٦ - وعن جندب بن عبد الله بن سفيان رضي الله عنه قال : قال النبي ﷺ : « مَنْ سَمَّعَ سَمَّعَ اللَّهُ بِهِ ، وَمَنْ يُرَائِي يُرَائِي اللَّهُ بِهِ » متفق عليه . ١٦٢٧ - ورواه مسلم أيضاً من رواية ابن عباس رضي الله عنهما . « سَمَّعَ » بتشديد الميم ، ومعناه : أظهر عمله للناس رياءً . « سَمَّعَ اللَّهُ بِهِ » أي : فَضَحَهُ يَوْمَ الْقِيَامَةِ . ومعنى : « مَنْ رَآى » أي : مَنْ أَظْهَرَ لِلنَّاسِ الْعَمَلَ الصَّالِحَ لِيَعْظُمَ عِنْدَهُمْ . « رَآى اللَّهُ بِهِ » أي : أَظْهَرَ سَرِيرَتَهُ عَلَى رُؤُوسِ الْخَلَائِقِ . ١٦٢٨ - وعن أبي هريرة رضي الله عنه قال : قال رسول الله ﷺ : « مَنْ تَعَلَّمَ عِلْمًا مِمَّا يُبْتَغِي (١) بِهِ وَجْهَ اللَّهِ عَزَّ وَجَلَّ لَا يَتَعَلَّمُهُ إِلَّا لِيُصِيبَ بِهِ عَرَضًا (٢) مِنَ الدُّنْيَا ، لَمْ يَجِدْ عَرْفَ الْجَنَّةِ يَوْمَ الْقِيَامَةِ » . يعني : ريحها ، رواه أبو داود بإسناد صحيح والأحاديث في الباب كثيرة مشهورة . ٢٨٩ - باب ما يتوهم أنه رياء وليس هو رياء ١٦٢٩ - وعن أبي ذر رضي الله عنه قال : قِيلَ لِرَسُولِ اللَّهِ ﷺ : أَرَأَيْتَ (٣) الرَّجُلَ الَّذِي يَعْمَلُ الْعَمَلَ مِنَ الْخَيْرِ ، وَيَحْمَدُهُ النَّاسُ عَلَيْهِ ؟ قال : « تِلْكَ عَاجِلُ بُشْرَى الْمُؤْمِنِ » رواه مسلم .

= الناس له ، وهو خطأ جاء من الرواية بالمعنى ، والصواب أنه من مسند حفيد ابن عمر ، وهو محمد بن زيد بن عبد الله بن عمر ، فهو الذي حدث به ، وقال : قال أناس لابن عمر ... هكذا الحديث عند البخاري (١٣/١٤٩ - فتح) ، وهكذا على الصواب ذكره المصنف رحمه الله فيما تقدم برقم (١٥٤٩) . ثم إن في عزو الحديث باللفظ المذكور إلى البخاري نظراً من وجهين : الأول : أنه ليس عنده : « على عهد رسول الله ﷺ » ، وإنما هو عند الطيالسي . والآخر : أنه عنده بلفظ : « سلطانا » بدل « سلاطينا » ، وإنما ذاك لفظ الطيالسي أيضاً كما ذكر الحافظ في ( الفتح ) فراجعه إن شئت - ن - . (١) أي : يقصد به وجه الله تعالى . (٢) العرض : متاع الدنيا وحطامها . (٣) أي : أخبرني .