was granted?’ He answered, ‘As for the first, Paradise has been assured to him; as for the second, the Fire has been assured to him. You are Allah’s witnesses on earth.’ This, then, is the meaning of his words, ‘That is the believer’s glad tidings brought forward.’

The difference between this and riyāʾ (showing-off) is clear: the ostentatious person performs a deed only for people to see him, so in his intention he sets up a partner alongside Allah. The believer described here, however, intends his act solely for Allah; it never occurs to him whether people will praise or censure him. Nonetheless people inevitably come to know, just as the poet said:

Whatever trait a man may keep within—
Though he thinks it hidden from every eye—will be discovered.

That is, whatever quality a person possesses will be known, even if he imagines that others are unaware. When people discover his obedience and commend him—praising and speaking well of him—this is not riyāʾ; it is the believer’s glad tidings brought forward, for those whom people praise for good are very likely among the people of Paradise.

By contrast, the ostentatious—may Allah protect us—pray only so that people will notice, or speak good words only so that people will hear and praise them. The gulf between this and what was mentioned in the ḥadīth of Abū Hurayrah today is vast indeed. We ask Allah to safeguard us and you from riyāʾ and to shield us from every grievous trial. Truly He is capable of all things.