An introduction to the aspect and importance of sincerity, known in Arabic as ‘Ikhlas’. Having sincerity in all our worship is an obligation, as we only carry out acts of worship for Allah alone and it only befits that we worship Allah sincerly for him, with no other motive. Allah is desrving of all praise and worship, he is the creator and we are his creation. This article is based on a commentary and explanation of the famous book called Riyadh as Saliheen. This commentary is in Arabic and in several volumes, Dalil al-Faliheen.
An introduction to the aspect and importance of sincerity, known in Arabic as ‘Ikhlas’.
Definition of Sincerity
Imam Raghib al-Asfahani [502 AH] says in his book Mufradat:
الإخلاص التعرّي عما دون الله تعالى
Ikhlas is removing everyone except Almighty Allah.
Abu Qasim Qushairi says:
الإخلاص إفراد الحقّ سبحانه وتعالى في الطاعات بالقصد، وهو أن يريد بطاعته التقربّ إلى الله تعالى دون شيء آخر من تصنع لمخلوق
Ikhlas is singling out Allah in obedience with purpose, which is that he intends through his obedience to gain closeness to Allah and not anything else beside this.
It is also correct to say:
الإخلاص تصفية العمل عن ملاحظة المخلوقين
Ikhlas is purifying the actions from remarks of the people.
Ikhlas has been described as the following:
- Removing everything except Almighty Allah
- Singling out Allah alone for worship with the purpose of drawing closer to him
- Purifying the actions from remarks of the people [actions are only done for Allah and not for praise from the people]
To form an intention in all deeds, statements and apparent situations [hidden].
Intention is wajib at the beginning of each legislated act, due to it being dependent on the validity of the action. To constantly make the intention apparent till the end is a Sunnah. As for abstaining, like the abstaining of adultery then it is not dependent on it.
Yes, it is necessary in gaining reward from intending upon the way of obedience. Intention is necessary in fasting despite it being from ‘abstaining’ this is because it is attached to an action which is to intend from fasting suppressing the soul from its habits and to go against its usual ways.
Allah says:
وما أمروا إلا ليعبدوا الله مخلصين له الدين
‘And they were not commanded except that they worship Allah making sincere towards him the religion’.
The jews and christians in the Tawrah and Injeel were not commanded ‘except that they worship Allah making sincere towards him the religion’: meaning that they do not worship anyone besides Allah, believers in the oneness of Allah. Some of them have said: Ikhlas is to purify the actions from defects.
‘Hunafa’: Inclining from all the religions to the religion of Islam or clear proofs. ‘And to establish Salah’: those that are prescribed at its times.
‘And to give zakah’: at the time of its obligation. They worship in a state of sincerity and turning towards Islam. This means: ‘They were not commanded in their books except that they worship Allah with these qualities.
[And that us the upright religion]: The straight religion or the religion of the upright group or the ‘ha’ [at the end of qayimah] is to show emphasis.
Another interpretation is that ‘upright religion’ is the creed of the angels or the creed of Ibrahim [Allah bless him]. It is also recited..
Hafidh Suyuti [911 AH] says in «الإكليل»: This verse:
وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُؤْتُوا۟ ٱلزَّكَوٰةَ ۚ وَذَٰلِكَ دِينُ ٱلْقَيِّمَةِ
While they were not ordered but to worship Allah, making their submission exclusive for him with no deviation, and to establish Salāh and pay Zakāh. That is the way of the straight religion. [98:6]
استدل به على وجوب النية في العبادات لأن الإخلاص لا يكون بدونها
This verse provides support for the requirement of intention in worship (acts). This is because sincerity does not occur without it.
Almighty Allah says:
لن تنالوا البر حتى تنفقوا مما تحبون
‘Piety is not achieved until you spend from that which you love’
You can not reach the pinnacle of piety which is absolute goodness and you can not achieve the mercy of Allah, his happiness, and his reward [Jannah].
The words of Allah ‘Until you spend that which you love’: Which is your wealth or other general things like living expenditure or that which benefits the people or spending in the obedience [path] of Allah and being devoted to him.
It is narrated in a Hadith:
عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، أَنَّهُ سَمِعَ أَنَسَ بْنَ مَالِكٍ ـ رضى الله عنه ـ يَقُولُ كَانَ أَبُو طَلْحَةَ أَكْثَرَ الأَنْصَارِ بِالْمَدِينَةِ مَالاً مِنْ نَخْلٍ، وَكَانَ أَحَبَّ أَمْوَالِهِ إِلَيْهِ بَيْرُحَاءَ وَكَانَتْ مُسْتَقْبِلَةَ الْمَسْجِدِ، وَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَدْخُلُهَا وَيَشْرَبُ مِنْ مَاءٍ فِيهَا طَيِّبٍ قَالَ أَنَسٌ فَلَمَّا أُنْزِلَتْ هَذِهِ الآيَةُ {لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ} قَامَ أَبُو طَلْحَةَ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَالَ يَا رَسُولَ اللَّهِ. إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى يَقُولُ {لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ} وَإِنَّ أَحَبَّ أَمْوَالِي إِلَىَّ بَيْرُحَاءَ، وَإِنَّهَا صَدَقَةٌ لِلَّهِ أَرْجُو بِرَّهَا وَذُخْرَهَا عِنْدَ اللَّهِ، فَضَعْهَا يَا رَسُولَ اللَّهِ حَيْثُ أَرَاكَ اللَّهُ. قَالَ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” بَخْ، ذَلِكَ مَالٌ رَابِحٌ، ذَلِكَ مَالٌ رَابِحٌ، وَقَدْ سَمِعْتُ مَا قُلْتَ وَإِنِّي أَرَى أَنْ تَجْعَلَهَا فِي الأَقْرَبِينَ ”. فَقَالَ أَبُو طَلْحَةَ أَفْعَلُ يَا رَسُولَ اللَّهِ. فَقَسَمَهَا أَبُو طَلْحَةَ فِي أَقَارِبِهِ وَبَنِي عَمِّهِ [باب الزَّكَاةِ عَلَى الأَقَارِبِ]
Narrated ‘Is-haq bin `Abdullah bin Al Talha:
I heard Anas bin Malik saying, “Abu Talha had more property of date-palm trees gardens than any other amongst the Ansar in Medina and the most beloved of them to him was Bairuha garden, and it was in front of the Mosque of the Prophet (ﷺ) . Allah’s Messenger (ﷺ) used to go there and used to drink its nice water.” Anas added, “When these verses were revealed:–‘By no means shall you Attain righteousness unless You spend (in charity) of that Which you love. ‘ (3.92) Abu Talha said to Allah’s Messenger (ﷺ) ‘O Allah’s Messenger (ﷺ)! Allah, the Blessed, the Superior says: By no means shall you attain righteousness, unless you spend (in charity) of that which you love. And no doubt, Bairuha’ garden is the most beloved of all my property to me. So I want to give it in charity in Allah’s Cause. I expect its reward from Allah. O Allah’s Messenger (ﷺ)! Spend it where Allah makes you think it feasible.’ On that Allah’s Apostle said, ‘Bravo! It is useful property. I have heard what you have said (O Abu Talha), and I think it would be proper if you gave it to your Kith and kin.’ Abu Talha said, I will do so, O Allah’s Apostle.’ Then Abu Talha distributed that garden amongst his relatives and his cousins.” [Bukhari: 1461]
In another Hadith:
«وجاء زيد بن حارثة بفرس كان يحبها فقال: هذه في سبيلالله، فحمل عليها رسول الله أسامة، فقال زيد: إنما أردت أن أتصدق بها، فقال صلى الله عليه وسلم: إن الله تعالى قد قبلها منك»
Zaid Ibn Haritha [Allah bless him] came to the Prophet صلى الله عليه وسلم with a horse which he loved and said: ‘this is in the path of Allah’,. Thereafter, The Prophet صلى الله عليه وسلم carried upon it Usama [Allah bless him]. Zaid (seeing this) said: I intended that you give it in charity, The Noble Prophet صلى الله عليه وسلم said: ‘Almighty Allah has accepted it from you’.
This is proof that spending the most beloved wealth upon closest relatives is the best. Also this verse includes both Wajib and Mustahab [Zakah and Sadaqah].
Allah’s words ‘and whatever you spend on anything’: The best of your wealth or anything else, ‘Then Indeed Allah is all-acquainted’: He will reward you according to it.
The words of Allah:
لن ينال الله لحومها ولا دماؤها ولكن يناله التقوى منكم
‘The meat does not reach Allah and nor the blood, however it is your piety that reaches him’
Imam Qurtubi says:
قال القرطبي: قال ابن عباس: كان أهل الجاهلية يلطخون البيت بدماء البدن فأراد المسلمون أن يفعلوا ذلك فنزلت هذه الآية، والنيل لا يتعلق بالباري تعالى لكنه عبر به تعبيرًا مجازيًا عن القبول، والمعنى لن يصل إليه. وقال ابن عباس: لن يصعد إليه
‘Ibn Abbas says: ‘The people of ‘Jahiliyyah’ [period of ignorance] smeared the house with blood of the body, so the Muslims intended to do that also, then this verse was revealed. ‘The attaining’ [mentioned in this verse] does not relate to Almighty Allah, however it is used in a metaphorical meaning of acceptance. Ibn Abbas says ‘The meaning of ‘does not reach him’ is ‘it does not ascend towards him.”
Ibn Esa [Allah bless him] says [regarding this verse]:
لن يصل إليه لحومها ولا دماؤها ولكن يصل إليه التقوى منكم، أي ما أريد به وجه الله فذلك الذي يقبله ويرفع إليه ويسمعه ويثيب عليه ومنه الحديث «إنما الأعمال بالنيات» اهـ
That whatever you intend for the sake of Allah, that Allah accepts it, raises it towards him, rewards him for it and this is the meaning of the hadith ‘Actions are according to intentions’.
The words of Allah ‘Say if you conceal whatever is in your heart or proclaim it, Allah knows it’: Indeed Allah is all knowing with the hidden things of the heart and whatever it contains [hidden or apparent, Allah knows, for he is All-Knowing and nothing is hidden from him].
The statement of Allah ‘You conceal your speech or make it apparent, indeed Allah is all-knowing of that which is in the hearts’, also the statement of Allah from Surah Mulk ‘Does he not know what he has created?’
In another verse ‘Not even an atom’s weight is hidden from his knowledge in the earth and heavens’: Nothing is hidden from him, great is Allah, there is no lord besides him. Knower of the unseen and seen. In these verses it is a warning that [actions] are in accordance to sincerity and also a caution of boasting. Allah is not deceived by anything at all, for surely Allah is all-acquainted with the hidden matters, the whispers of the heart are not hidden from him.
