There exists such a thing. This manifests in an act where ostentation (riyā) is unlikely. However, through this act, one seeks to appear respectable in the eyes of people and to gain their praise. It appears in acts such as participating in battle, seeking knowledge, doing good, maintaining family ties (ṣila al-raḥim), and giving charity. Another form of riyā hātırı is as follows: Before beginning an act, a person thinks only of riyā (ostentation) and expects the praise of the public, without considering reward or ikhlas (sincerity).
Another form of riyā hātırı is as follows: Before beginning an act, a person thinks of riyā and does not expect any reward from the act. However, even though he remembers both ikhlas and riyā, he acts heedlessly and does not avoid riyā despite intending ikhlas. He remembers ikhlas without difficulty, but does not turn towards it.
Another form of riyā hātırı is as follows: Before beginning an act, you accept it and turn towards riyā. However, you remember that it is riyā and are displeased by it. This is like committing a sin with a discomfort that does not lead you to abandon it, even though you know it is a sin in that state. This discomfort arises from your desire to remain sinless. A person who becomes accustomed to a sin and continues in it is like this. He is saddened because he knows that what he does ultimately leads to destruction, yet he continues to do it. This riyā
is such that the person both wants riyā and to be rid of it. However, his caprice (hawā) prevails, taking away his fear and anxiety, and makes the struggle with the nafs (the lower self) seem very burdensome. The person in this example can distance riyā from himself better than the previous ones. Therefore, he does not feel any particular discomfort or anxiety.
Another form of riyā hātırı is as follows: This invites to riyā before beginning the act. However, it also contains a sense of warning from Allah and the aim of reward. In other words, he seeks both Allah's pleasure and the praise of people.
There is yet another thought. He remembers that he is being called to riyā, recognizes it, attaches himself to it without any discomfort, and at the same time expects reward.
There is another thought in which he remembers riyā, turns towards Allah's will, but suffers distress, desiring to be rid of it and not to commit sin. Before beginning the act he intends to do for Allah's pleasure, a third thought arises. After ikhlas, he turns to riyā. Then he begins the act without it.
After beginning the act for Allah, there is a fourth thought in which he accepts riyā. Although he began the act with ikhlas, he increases the act and falls into riyā. This is like someone who, although he intended otherwise, experiences excessive humility. Yet, before the feeling of riyā arose, he did not do such a thing. In prayer, he raises his voice or becomes sorrowful, beautifies his voice, or recites more Qur'an than he intended. He prolongs his prostrations and bowings, and observes the proper performance of the pillars more strictly. (Ri'āya, 120)
I said: Riyā is a character trait condemned in the sight of Allah. He said: Some things, without needing anything else, are themselves causes of riyā. Pride in knowledge and deeds, boasting of piety or wealth, are among these. Sometimes boasting differs from arrogance. In terms of riyā, boasting is the fear that someone else will be superior or the desire to be superior, the abundance of one's wealth or similar worldly matters, or arises from knowledge and deeds. Envying someone not because of competition in knowledge, but out of fear of not attaining the position he has achieved or not receiving the praise he has received, refusing to listen to someone who advises the truth so as not to be considered less knowledgeable, or arguing with him, is also different from arrogance. The concern here is being said to have been surpassed or to have erred, the desire for leadership, superiority in debate, or the fear that those around him will leave his study circle when they need knowledge. (Ri'āya, 129)
The thoughts of riyā are of three types and occur in three states: One comes before the act, and the heart does not believe that the act will be done for Allah. This thought is not obeyed; the act is not performed in this state without connecting the heart to Allah and removing this thought. The second thought comes before the act, but the feeling of doing it for Allah is also present. In this state, the act is begun and that feeling is removed. The third arises after beginning the act with ikhlas. This is removed, and the servant continues his act with the intention he started with. (Ri'āya, 161)
There are two great calamities: Riyā (hypocrisy) and ʿujb (self-admiration). ʿUjb sometimes occurs by involving people in one's own acts of obedience. In this way, worship is corrupted. Sometimes, one flees from this, blames the nafs, but in doing so, becomes self-admiring, thus nullifying the worship again. (Minhāj, 5)
Riyā is of two kinds: pure riyā and mixed riyā. Pure riyā is nothing other than seeking worldly benefit. The mixed kind is seeking both worldly and afterlife benefit together. (Minhāj, 71)
Riyā is to try to resemble those who perform virtuous acts in pursuit of esteem and respect. (Mīzān, 78)
To neglect a command by following caprice is obstinacy and separation. To fulfill a command by leaving caprice aside is conformity (muwāfaqat). To abandon this is riyā and nifāq (hypocrisy). (Futūḥ, 92)
Only the mukhlis (one with ikhlas; sincerity) understands riyā. That is, only those who seek to attain ikhlas can know the reality of riyā and its hidden aspects. This is possible only through long investigation and reflection on this matter. Even so, only a part of it can be understood, not the whole. To understand it completely is the work of the elite (khawāṣṣ). If someone claims to know riyā, this shows that he does not understand what riyā is. (Bustān, 47)
Riyā is a form of shirk (associating partners with God) that nullifies deeds. It causes deficiency in truly possessing the act. Riyā leads to the absence of truth (right intention and action). (Rawḍa, 691)
The riyā of the ʿārifīn (gnostics) is superior to the ikhlas of the murīdīn (aspirants). This means: The ikhlas of the murīdīn is impaired by their awareness of their own ikhlas, unlike the ʿārifīn. The ʿārifīn are free from all forms of riyā. Sometimes what the murīd sees as riyā is, in reality, a quality of the ʿārif. How can riyā be ascribed to a ʿārif who, through certainty and unveiling, knows and sees both himself and his actions as from Allah? The ʿārif has no connection to acts except in relation to the divine command (nisba). (Anwār, II, 85)
To perform acts sincerely for Allah by fulfilling His commands is the result of being annihilated (fanāʾ) in Him in order to remain (baqāʾ) with Him.
Refinement (Tarkīk): Associating others with Allah in an act arises from the heart's veneration of other than Him. If one could reflect on Allah's majesty, he would not adorn his act with anyone but Him.
Refinement: The shirk of riyā walks in every person, except those whom Allah the Exalted protects with safety, like the walking of an ant.
Refinement: The garment of riyā is the garment of those who go from place to place without a firm foundation. The attribute of ikhlas is the attribute of the abdāl. (Qawānīn, 31)
According to the Sufis, the possessor of riyā is like a hypocrite whose hidden intention is known. When he keeps his words concealed, no one can understand his state. They deny him, demand explanation. He reveals his hidden side and exposes his fault. (Qawānīn, 32)
Those who seek fame among people are possessors of riyā, poverty, and bankruptcy. They are only content with Allah's wrath. Only ignorance and their caprice accompany them.
Refinement: If you want the soundness of your deeds, cut off your relations with people! Seek seclusion (khalwa)!