By: Bayynat editor
In voluntary acts of worship, showing off is not haram; as such the action shall not be deemed batil. For example, if someone provides for the poor, kin folk, and be good to one’s one’s parents, not for anything else other than earning praise, love, and seeking fame in return, their deed would be deemed proper. Accordingly, they shall not be dubbed wrongdoers. However, they might not earn greater reward from Allah, the Most High.
If hypocrisy took place after the worshipper had finished the devotion, it would not invalidate the devotion. For example, having completed their prayer, someone attempted to talk about it to the others to impress them.
The person may be insincere in their devotion, having trust in Allah, yet they are ill spoken of and how irreligious they may be. In such a case, there is no harm in their showing off how religious they are just to rid themselves of that accusation. They are justified in their works and their devotion is valid.
It is makrouh, but not haram, to boast about one’s devotions and good deeds. “Therefore, do not attribute purity to your souls; He knows him best who guards against evil” (32:53). The exception being that if the others were going to benefit from talking of one’s experience as it may spur them into obeying Allah’s dictates, and that this possibility was the overriding motive of the worshipper.
There is no harm in the worshipper taking pride in their devotion, if they were accidentally seen performing an act of worship. This is because such as feeling is not makrouh and it does not detract from their name.
What is not of hypocrisy is one’s zealous involvement in worship with the intention of winning others over to be devout or to set a good example and make godliness closer to their hearts. This should, though, be free from exaggerating one's own importance, power, or reputation. Otherwise, it is hypocrisy that is haram.
Promposity is the feeling of doing Allah a favour by one’s devotion. The person might think that they paid back to Allah and all His dues. Although this is haram, yet it does not invalidate the worship. However, the reward for it might be granted.
Yet, there is neither harm nor son in feeling elated by one’s devotion.
A given act of worship may entail some physical or psychological benefits. If the worshipper embarks on such a worship for the sake of Allah and those benefits- such as performing wudhu with the intention of proximity and seeking personal hygiene- would commissioning the act be valid?
If the niyyah was a sufficient motive for the worshipper to embark on that act of worship, therefore, even without considering the benefits, the act is valid. If the urge for commissioning the action was not exclusive for Allah; coupled with those additional benefits, the prayer shall be deemed batil.
Faith is a fundamental condition for the acceptability of any worship.
Uttering the niyyah of qurbah for any act of worship is not a condition. It is a frame of mind.
Generally speaking, taking to voluntary acts of worship for them, is not permissible. For example, one cannot perform prayer for a relative, a friend, or any other living soul. This goes for both obligatory and voluntary prayer. Such devotion by proxy is not acceptable. Mustahhab hajj, tawafm and umrah fall outside such prohibition. In a special case, which will be discussed later, obligatory hajj performed by proxy should be valid.