“Nothing corrupts deeds more than self-admiration and being self-centered.”

Ibn al Qayyim (d. 751 AH رحمه الله) said in Al Fawā’id:

“ذكر ابنُ سعد في "الطبقات" عن عمر بن عبد العزيز: أنه كان إذا خطب على المنبر، فخاف على نفسه العُجْبَ قطعهُ. وإذا كتب كتابًا، فخاف فيه العُجْبَ مزَّقه. ويقولُ: اللهمَّ! إنِّي أعوذُ بك من شرِّ نفسي.

“Ibn Sa'd mentioned in "Al-Tabaqat" about Umar ibn Abd al-Aziz that when he preached on the pulpit and feared self-admiration (Ujb), he would stop. And if he wrote a letter and felt self-admiration while doing so, he would tear it up. He would say: "O Allah! Indeed, I seek refuge in You from the evil of my own self."

اعلم أن العبد إذا شرع في قول أو عمل؛ يبتغي به مرضاة الله، مطالعًا فيه منَّةَ الله عليه به وتوفيقَه له فيه، وأنه بالله لا بنفسه ولا بمعرفته وفكره وحوله وقوَّته، بل هو بالذي أنشأ له اللسانَ والقلب والعين والأذن،

Know that when a servant initiates a statement or action, [they must do so] seeking the pleasure of Allah, [their condition must be such that they are constantly] considering the favor of Allah upon them for it and His enabling grace, and that it is only by Allah, not by oneself, knowledge, thoughts, strength, or own power, but rather it is by the One who created for him the tongue, the heart, the eyes, and the ears.

فالذي منَّ عليه بذلك هو الذي مَنَّ عليه بالقول والفعل؛ فإذا لم يَغِبْ ذلك عن ملاحظته ونظر قلبه لم يَحضُره العُجْبُ الذي أصلُهُ رؤيةُ نفسه وغيَبتُهُ عن شهود مِنَّة ربِّه وتوفيقه وإعانته.

He who has granted him these has also endowed him with speech and action. So long as this realization does not escape his observation and inner-vision, then self-admiration does not occur, which is at its essence is focusing on oneself while being oblivious of witnessing the favor of his Lord, His facilitation, and His support.

فإذا غابَ عن تلك الملاحظة وَثَبتِ النفسُ وقامت في مقام الدَّعوى، فوقع العُجب، ففسد عليه القول والعملُ:

If he loses sight of this consideration, his ego intervenes and stands in a position of pretentiously claiming, at which point self-admiration occurs, corrupting his speech and actions:

فتارةً يُحال بينه وبين تمامه ويُقطَع عليه، ويكون ذلك رحمةً به، حتى لا يغيب عن مشاهدة المنة والتوفيق.

Sometimes an interruption is made to occur, preventing the completion of his actions, serving as a mercy to him, so he does not lose sight of witnessing the favor and success.

وتارةً يتمُّ له، ولكن لا يكون له ثمرةٌ، وإن أثمَر أثمرَ ثمرةً ضعيفةً غير محصلةٍ للمقصود.

At other times, his actions might come into fruition, but they bear no fruit or yield a weak fruit that does not result in the intended purpose.

وتارةً يكون ضررُه عليها أعظمَ من انتفاعه، ويتولَّدُ له منه مفاسد شتَّى بحسب غيبته عن ملاحظة التوفيق والمنة ورؤيته نفسَه وأن القول والفعل به.

Sometimes, the harm it causes is greater than the benefit he gains, and various aspects of corruption arise according to his obliviousness to recognizing divine favor and grace, and considering only his ego in his speech and actions.

ومن هذا الموضع يُصلِحُ اللَّهُ سبحانه أقوالَ عبده وأعماله ويُعظِم له ثمرتَها أو يُفسِدُها عليه ويمنعه ثمرتها؛ فلا شيءَ أفسدُ للأعمال من العُجْب ورؤية النفس.

It is from this point that Allah the Exalted either rectifies the servant's sayings and deeds and enhances their fruitfulness, or corrupts them and denies him their fruits; for nothing corrupts deeds more than self-admiration and focus on oneself.”

"فإذا أراد الله بعبده خيرًا أشهده منتَه وتوفيقه وإعانتَه له في كل ما يقوله ويفعله، فلا يُعجَب به،

“If Allah intends good for His servant, He makes him witness His favor, His facilitation, and His assistance in everything he says and does, so he does not become self-admiring.

ثم أشهده تقصيره فيه، وأنه لا يرضى لربه به، فيتوب إليه منه ويستغفره ويستحيي أن يطلب عليه أجرًا.

Then, He shows him his shortcomings in it, and a sense that he does not please his Lord with them, leading him to repent to Him and seek His forgiveness, feeling ashamed to demand any reward.

وإذا لم يُشهِده ذلك، وغيَّبهُ عنه، فرأى نفسه في العمل، ورآه بعين الكمال والرضى، لم يقع ذلك العمل منه موقع القبول والرِّضى والمحبة.

If He does not make him witness this, and renders him oblivious to it, looking at himself in the action, viewing it as perfect and satisfactory, then that action does not attain divine acceptance, satisfaction, or love.

فالعارفُ يعمل العمل لوجهه، مشاهدًا فيه منته وفضلهُ وتوفيقه، معتذرًا منه إليه، مستحييًا منه إذ لم يُوفِّه حقَّهُ.

The knower (Al-'Arif) performs actions for Allah’s Face, witnessing while doing them His favor, His grace, and His facilitation, apologizing to Him for them (i.e., their deficiencies), feeling shy because he has not fulfilled their due.

والجاهل يعمل العمل لحظِّه وهواهُ، ناظرًا فيه إلى نفسه، يمُنُّ به على ربِّه، راضيًا بعمله. فهذا لونٌ وذاك لونٌ آخرُ.

On the other hand, the ignorant person performs actions for his personal reasons and desires, looking at himself in them, considering them a favor to his Lord, being pleased with his own deeds. Thus, these are two very different types of deeds.”