Because the attainment of a maqām (spiritual station), the increase of value, rank, and prestige among people, is more desired when these are replaced by praise and compliments. Such feelings are ugly, diseased, and deserving of blame. Those who possess them (sāḥib olanlar) are in delusion and have fallen into a trap. (Adābı, 105)
Riyā (ostentation) has two aspects: A person performs good deeds. Through these deeds, he attains praise, status, and approval. However, Allah desires that one turns towards ikhlas (sincerity) in deeds. Whoever is unable to abandon riyā in what he turns to, attains status, praise, and material things through that deed. Among people, these are the farthest from ikhlas. This is the case for everything. It is easier to abandon something you do not possess than to abandon something you possess (sāḥib). (Ādābı, 121)
There are two kinds of will: The first is will for the dunyā (this world), and the other is will for the hereafter. Truthfulness and ikhlas mean that the servant intends Allah's riḍā (contentment with God's decree) with his action, and that there is nothing of the dunyā in his intention. Riyā, on the other hand, is when the will is entirely directed towards the dunyā. When the basis of the servant's action is the desire to be praised and admired for what he does, this is included in this situation. Likewise, if the servant desires Allah's riḍā and the hereafter, but also enjoys being praised for his deed, this too is included. (Adābı, 138)
He said: Riyā is to intend something other than Allah with worship. Riyā is to seek the pleasure of the servant through obedience to Allah.
I said: Is riyā only in this way, or are there other forms as well? Upon this, he replied: Riyā is only to intend, to purpose, but it has two forms. One of them is more severe and shiddetli (intense); the other is softer and easier. But both are riyā. However, the more intense aspect of riyā is when the servant, by means of obedience to Allah (using obedience to Allah as a stepping stone), turns towards people without seeking His riḍā. (Ri'āya, 90)
There are three knots of riyā hidden in the depths of the nafs (the lower self): loving praise, fearing blame, attachment to the dunyā, and coveting what is in the hands of people. (Ri'āya, 92)
He said: The expression 'removing riyā' has two meanings: One is to remove that which accepts riyā and that upon which it is based; the other is not to accept that which arises when riyā is called forth.
riyā I said, I am asking about both, but you start with not accepting that which arises. He said: That which arises comes either from the enemy (Satan) or from the desires of the nafs. For the enemy (Satan) has three suggestions: First, he reminds or gives hope that the people will become aware of one's deed. Second, he encourages gaining the praise of people or avoiding their criticism. He gathers in one suggestion the idea that people will learn of the deed and that one will gain their praise. Third, he invites one to accept the situation that arises with riyā, to hope for it, and to trust in it. The strongest among people is the one who, when the first suggestion comes,