A glimpse of Sufism; Ikhlas (sincerity)

“There is nothing more difficult for one’s ego than ikhlas (doing something only for the sake of Allah), because it has no share in it.” Yusuf ibn al-Husayn ar-Razi declared; “There is nothing more difficult in the world than ikhlas.”

All praise belongs to Allah who perfected His religion for us, and peace and blessings be upon Prophet Muhammad, the last Prophet and Messenger, and the most exalted and magnificent of creation. My purpose in this is to make known one of the diseases in people’s hearts which is like poison to one’s actions. I pray that first of all, I and then the readers of the text take a lesson and seek refuge from the wrath of Allah. I pray for sincerity in my actions, and I pray for His Friendship and protection.

On the Day of Judgment, Allah will divide humanity into two groups. One group will be sent to Hell, and one group will be sent to eternal bliss in the Garden of Eden. The first person to be judged will be a martyr who had fought and given his life for Allah. The second person will be a scholar of religion who had taught morality and ethics all his life. The third person will be a wealthy man who had spent his wealth helping the poor and those in need. Apparently three righteous people. But all three will be thrown into the black fire of Hell!

1/3 of all Knowledge “Actions are by their intentions, or actions are judged by their intentions.” Abu Hafs Umar ibn al Khattab (may Allah be pleased with him) narrated this hadith which is the first hadith in the hadith collection; al-Bukhari, and it is also found in Muslim.

Al-Shafi said of this hadith that it is one third of all knowledge, and it is found in 70 fields of Islamic law. Imam Ahmed, al-Hakim, Isha ibn Rahwayh, Abu Dawud, and Hafiz Abu`l Hasan of al-Andalusi had similar comments. It is also the first hadith in Imam Nawawi’s famous collection of 40 hadiths.

The Quran on Intention
Ibn Rajab al-Hanbali writes in his book “Compendium of Knowledge and Wisdom” that the word intention was understood as synonymous with will or desire in the time of the Prophet, peace and blessings be upon him. We find several verses from the Quran that deal with this intention. Ibn Rajab lists at least 13 places, including:

1. 1. Among you were some who desired this world, and some who desired the Hereafter. [3:152]
   2. You desire the life of this world, but Allah desires the life of the Hereafter. Allah is Exalted in Might, Wise. [8:67]
   3. Whoever desires to cultivate the fields of the Hereafter, We will increase for him the yield. Whoever desires to cultivate the fields of the worldly life, We will give him thereof. But he has no share in the Hereafter. [42:20]
   4. If anyone desires the perishable worldly life, We send to him whatever We will, to whomever We will. Then We have prepared for him Hell, where he will be roasted, disgraced, and rejected. But whoever desires the Hereafter and strives for it as it should be done, and is a believer, these will be acknowledged for their efforts. [17:18-19]
   5. Do not turn away those who call upon their Lord morning and evening, seeking His countenance. [6:52]

Furthermore, there is countless evidence in the hadith literature, including; Sa`d ibn Abi Waqqas narrates from the Prophet Muhammad, peace and blessings be upon him; “Indeed, you will never consume anything hoping for the Face of Allah but you will be rewarded for it. Even if it is a small morsel that you put in the mouths of your own spouses.” [Bukhari and Muslim]

Sincerity and the Degree of Sincerity
Imam Tirmidhi narrates a hadith from Ka`b ibn Malik that the Prophet Muhammad, peace and blessings be upon him, said; “Whoever seeks knowledge to argue with foolish people, or to compete with the scholars, or so that people will turn to him, Allah will throw him into the Fire.”

There may be a number of reasons why we humans perform actions for others than our Lord. Sometimes such actions are just to show off to other people, or to achieve something worldly. Such a state is the state of a hypocrite.

Allah says in the Quran; “The hypocrites seek to deceive Allah, but it is Allah who deceives them. When they stand up for prayer, they do so in a weak manner, to be seen of the people. Little do they remember Allah.” [4:142] May Allah the Most Merciful guide us to the right path and grant us sincerity.

Sometimes an action may start out as sincere, but then other thoughts may creep in. If the desire to show off to others, or if the motivation to perform the action for others than Allah is formed in the heart, the action is considered invalid. For example, if the prayer suddenly improves as soon as other people enter the room, there may be reason to ask yourself what the reason is.

Al-Nasa`i narrated from Abu Umamah al-Bahili that “A person came to the Prophet, peace and blessings be upon him, and asked; “Messenger of Allah, what do you say about a person who takes part in a military expedition seeking reward and fame?” The Messenger of Allah, peace and blessings be upon him, replied; “He will get nothing.” The person asked this three times and the Messenger of Allah, peace and blessings be upon him, continued to say the same thing “He will get nothing.” Then he said: “Indeed, Allah accepts only those actions that are purely for His sake and with which one seeks His Face.” [al-Nasa`i (3140]

When the starting point of the action is to worship Allah and thoughts of showing off to others creep in, the scholars agree that such thoughts do not harm one. However, there has been a discussion among the scholars about what happens when one gives in to the thought. Imam Hasan al-Basri’s position was that the action is not classified as (totally) invalid, and it is the intention one had in the beginning that counts. Starting a new action motivated by the thought will be connected.

Ibn Jarir discusses the subject and states that the disagreement only applies to those actions that have an end connected to their beginning. In other words, actions such as prayer, fasting, and hajj. Actions such as dhikr, teaching, etc. are to be considered invalid, and a renewal of intention is necessary. In any case, everyone agrees that giving in to such thoughts harms one spiritually.

“Those who desire the life of this world and its splendor, We will pay them in full for their deeds here, and they will not be deceived in their balance. These are they for whom there is nothing in the Hereafter except the Fire. What they have earned here is of no value, and all that they have done is in vain. [Quran 11:15-16]

Rejoicing in Allah’s Mercy
Actions that are sincere and that cause Allah to rejoice and praise the heart of the doer do not harm. This is the case even if one rejoices in one’s action or if one rejoices in Allah’s bounty towards one. Abu Dharr asked the Prophet, peace and blessings be upon him, about a person who does a good deed for the sake of Allah and for which the people praise him. The Prophet, peace and blessings be upon him, replied, “It is only an early bringer of good news for the mu`min” [Muslim 2642, Ibn Majh 4225]

Ibn Arabi and Ibn Abidin
Ibn al-Arabi writes in his book “What a Seeker Needs”; “Seek to make all your actions deeds of drawing closer to your Lord, in worship and prayer. Consider that every deed may be your last deed, every prayer your last sacrifice. You may not get another chance. Doing this will motivate you to become mindful, sincere and honest. Allah does not accept actions done in ignorance and with insincerity as easily as He accepts actions done in full awareness and sincerity.”

Ibn Abidin says that making one’s worship devoted to Allah alone is obligatory. Showing off in prayer (riya`) is desiring others/other than Allah from the prayer. There is consensus among the scholars that this is forbidden. [Radd al-Muhtar 6: 425-426]

Tasawwuf
Sah ibn Abdullah al-Tustari said about sincerity “There is nothing more difficult for one’s ego than ikhlas (doing something only for the sake of Allah), because it has no share in it.” Yusuf ibn al-Husayn ar-Razi declared; “There is nothing more difficult in the world than ikhlas. As I try to get rid of it to show off from the heart, it is as if it grows back with other colors.”

Imam Ghazali writes in his book Minhaj al-Abidin (this book is one of the last things the Imam wrote, and it is considered a summary of his masterpiece Ihya uloom al-Deen. The book has been translated into English) about a situation where a person stands in prayer before Allah while others are sleeping. He has closed all the windows and all the doors. He and Allah are alone. Then a thought arises in him; “Even if all the doors are closed and the curtains are drawn, Allah will one day make these hour-long prayers of mine known to the people. Then people will believe greatly in me, and I will be praised.”

The Imam explains how fundamentally important it is to have knowledge of the inner fiqh, or in this case how to get rid of such thoughts that are destructive to one’s ikhlas. If the praying person in the example does not get rid of the thought and renew his intention, he may risk praying his entire life only to discover at his death that he was in reality misled and had prayed for others than Allah.

In other words, it is obligatory for one to purify one’s heart from riya`. There are techniques and methods that help one purify one’s heart from diseases like this, and other diseases.

The human (metaphysical) heart is very complex. The heart revolves around every thing that is presented to it through the senses, whether it is haram or halal. Purifying and protecting it so that it becomes worthy of the light of Allah requires a very nuanced effort.

There is a consensus among the greatest imams throughout history that this is best done under the guidance of a spiritual guide. A leader who has walked this path himself and who knows all the pitfalls. Together with the guide and with the help of the barakah of dhikr and the link back to the Prophet, peace and blessings be upon him, the path is made easier, shorter and one reaches further. A guide ensures that one does not become overwhelmed, confused or exhausted on the path. These methods have been used and developed by the Sufis in Islam. A collective term for this field within Islam is called Ihsan or Tasawwuf.

So let those who hope to meet their Lord do what is right and do not associate with their Lord anything else in worship! [18:110]

Muslim narrated a hadith from Abu Hurayrah, may Allah be pleased with him; “I heard the Prophet, may Allah bless him and grant him peace, say; “The first person to be judged on the Day of Resurrection will be a man who was killed as a martyr (shahid). He will be brought forward, and He will present all the blessings he received. He will acknowledge them. He will ask: “So what did you do for them?” He will reply: “I fought for You until I was martyred.” He will say: “You are lying! You fought so that it would be said of you, ‘He was brave,’ and that has already been said.” Then a command will be given and he will be dragged out on his face and thrown into the Fire.

Then there will be a man who learned and taught knowledge and recited the Quran. He will be brought forward, and He will present all the blessings bestowed upon him. He will acknowledge them. He will ask: “So what did you do for them?” He will reply: “I sought and taught knowledge, and I recited the Quran, for your sake.” He will say: “You are lying! You sought knowledge so that it would be said of you, ‘He is a learned person,’ and you recited the Quran so that it would be said of you, ‘He is a reciter of the Quran,’ and that has already been said.” Then a command will be given and he will be dragged out on his face and thrown into the Fire.

Then there will be a man to whom Allah had been colossally generous and given him all kinds of wealth. He will be brought forward, and He will present all the blessings he received. He will acknowledge them. He will ask: “So what did you do for them?” He will reply: “I spent my wealth in Your cause, on all the things You love to see wealth spent on.” He will say: “You are lying! You spent it so that it would be said about you, ‘He is very generous,’ and that has already been said.” A command will then be given and he will be dragged out on his face and thrown into the Fire.