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עמוד:13
Chapter 1 : Sincerity 13 absence of this important term in the Qur’ān by identifying, on the basis of Qur’ān 6 : 52, niyya with the word irāda ( will ) 10 We shall begin the discussion of each concept by presenting its definition and then proceed to deal with other aspects . Ikhlāṣ is discussed in both Sufi manuals and monographs Both genres adopt approximately the same definition with slight changes and emphases Ikhlāṣ means the absence of defects in one’s intention By defects ( āfāt ) , al - Makkī ( d . 996 ) , for example, means everything which is not God In other words, one should act only for the sake of God, without thinking about reward or punishment, the praise of other people, and satisfying one’s desire The only thing allowed in this process is seeking the Seemingly, al - Makkī opines that world to come ( al - ākhira ) 11 seeking the next world is identical to worshiping only God Al - Sarrāj ( d . 988 ) adds knowledge to this definition, that is, one acts and knows only for the sake of God ( an yurīda al - ‘abd bi - ‘ilmihi wa - ‘amalihi wajha allah ) If mundane considerations are involved in ikhlāṣ , the act is not pure and it is labelled hidden idolatry ( shirk khafiyy ) , because one worship not only God, but Quoting al - Junayd ( d . 910 ) , al - Sarrāj other entities or thoughts 12 states that ikhlāṣ means removing created things from relating to God ( ikhrāj al - khalq ‘an mu‘āmalat allāh ) 13 It seems that the apex of the definition of ikhlāṣ , or the extreme point of purification of one’s deeds, as Ruwaym ibn Aḥmad ( d . 915 ) states, is not to examine one’s action ( irtifā‘ ru’yatika min Al - Ghazālī, ibid . 10 Al - Makkī, Qūt, pp . 1361 f, 1368 . Cf . Hujwīrī, Kashf, p . 103 . Al - Kalābādhī, 11 al - Ta‘arruf, p . 70 . ‘Aṭṭār, Tadhkira, p . 487 . Al - Sarrāj, al - Luma‘, p . 83 . 12 Ibid . , p . 218 . Cf . al - Muḥāsibī, al - Waṣāyā, 259 . Al - Sulamī, Jawāmi ,‘ p 13 . 86
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