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עמוד:14
Ibn al - ‘Arabī – On Five Influential Stations 14 al - fi‘l ) 14 This may be explained by the fact that when one is observing one’s action, one’s attention is distracted from acting for the sake of God One is now engaging with oneself and paying no attention to God . Likewise, al - Qushayrī ( d . 1074 ) , expressing his own view on ikhlāṣ , states that this concept means to obey only God ( ifrād al - ḥaqq bi’l - ṭā‘a ) , by which he means to come close only to God and the purification of one’s action from created things, without paying attention to people’s reactions to one’s deeds This is the ikhlāṣ of the elite ( ikhlāṣ al - khawāṣṣ ) 15 The purification of one’s actions is sometimes defined as the complete identity of the internal and the external sides of a person, that is, one’s thoughts or feelings do not contradict one’s deeds The truthful person ( al - ṣiddīq , a concept that derives from ṣidq , truthfulness ) is one who is truthful in all his sayings, deeds, and states 16 We shall immediately refer to the notion of hypocrisy in the discussion of ikhlāṣ One of the consequences of the definition of ikhlāṣ as turning to God alone is the rejection of hypocrisy, because, if, for example, one thinks of the praise one gains from people due to contribution to the building of a mosque, one does not perform this act for the sake of God alone, but associates another entity with God ( ashraka ) , which means that one is a mushrik, the gravest sin in Islam . According to al - Sarrāj, Sahl al - Tustarī ( d . 896 ) said that the people of lā ilāha illā allāh there is no god but allāhā, that is, the declaration of God’s ( Al - Sulamī, Ṭabaqāt, p . 183 . Al - Qushayrī, Risāla, pp . 205 f . Al - Kalābādhī, 14 al - Ta‘arruf, p . 70 . ‘Aṭṭār, Tadhkira, p . 481 . Al - Ghazālī, Iḥyā’ , IV, pp f . 381 Al - Qushayrī, Risāla, pp . 204 - 206 . 15 Ibid . , p . 208 . 16
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