Chapter on What the Servant May Determine He Was Truly Sincere In
And most of the deeds that a servant performs in which he does not remember God are like one who dislikes that the Muslims be overcome in battle.
Chapter on what is permissible for the servant to be certain that he was sincere therein for God
I said: Is it permissible for anyone to be certain that he was sincere in a deed for God when he knows that ostentation (riya') has admixed it? Or is it fear and apprehension?
He said: As for before he begins the deed, it is not permissible for him to enter into the deed until he knows that he has desired it for God—since it is not permissible for him to enter into the deed while he does not know what he desires, nor does he know other than it. So he must be certain that God, exalted and glorified, has desired that deed, and otherwise he should not enter into it.
Then when he knows that he has been sincere, and God, exalted and glorified, has desired it, he enters into the deed upon that alone.
And when time has passed over him therein—of forgetfulness and absent-mindedness—even if it were like the blink of an eye , then fear is more fitting for him, because he does not know whether perhaps a passing thought (khatra) crossed his qalb (heart): ostentation, or self-admiration ('ujb), or pride (kibr), or something else, before it—while he was in a state of forgetfulness and did not recall it at that moment—and so he should be apprehensive and fearful.
I said: If he is in doubt about his deed, then how can he hope while in doubt, and aspire to rida (approval) from God, exalted and glorified?
He said: As for the doubt that he does not know whether he entered the deed with sincerity (ikhlas) of intention—doubt is not permissible regarding that, since he has already known that he entered having desired God, exalted and glorified, alone.
But as for the doubt out of fear that God, exalted and glorified, may have counted against him the acceptance of a passing thought that he forgot and was not aware of—then yes, the fear over his deed, the apprehension, and the anxiety are on account of that.
I said: So raja' (hope) and khawf (fear) concern whether one's deed is for God, Exalted and Glorious, or for other than God, Exalted and Glorious, in that case. His hope in God, Exalted and Glorious, is weak, so how does he find delight in his obedience to God, Exalted and Glorious, and find its sweetness?
He said: "Rather, hope and raja' are predominant and more abundant, because he has become certain that he entered it with ikhlas (sincerity) — for God alone — and he is not certain that any riya' (ostentation) has entered into it. So sincerity is what he holds with certainty, while ostentation is something he is in doubt about. His fear, if ostentation has indeed mixed with it, is that the fear was what he hoped through — that God would purify it for him — out of his anxious concern over what he does not know. By that, his hope grows great. And if no ostentation has mixed with it, then that is an increase upon his deed and his worship of Him. And every time his anxious concern increases, his delight in obedience grows. And when he becomes certain that he entered it with sincerity and sealed it with anxious concern and awe of the disobedience of God, Exalted and Glorious, by that his hope and his expectation grow great, and he finds delight in the obedience of his Lord, Exalted and Glorious."
What Suffices of Intention at the Commencement of the Deed and Intention During the Deed
I said: People must put forth the intention before every deed, so that they know that they have intended God, Exalted and Glorious, and His love. Does the seeker's prior intention suffice him in every deed that presents itself to him? For he performs it for none but God, Exalted and Glorious, alone. And I have heard you say: he does not enter into it until he is certain that he intended God, Exalted and Glorious, alone.
He said: You have only asked me whether it is permissible for anyone to be certain that he has intended God, Exalted and Glorious. I referred back to you regarding that — that it is permissible at the beginning of the deed before entering into it. And I did not say to you that one who does not bring the intention to mind is an ostentatious person.
I said: Does the preceding niyya (intention) suffice for these two?
It does not suffice unless one puts forward an intention at the time of every action.
He said: The preceding intention suffices when an action that is obedience to God, Exalted and Glorious, is presented to him, and in it is the reward that he undertakes it for the sake of obedience, even if he does not mention the intention, so long as there does not cross his mind a passing thought of riyā' (ostentation) that he would accept.
If he does not accept a passing thought of ostentation, then he remains upon his original intention, and it suffices for him, because the murīd (aspirant) who is sincere — who is devoted to God, Exalted and Glorious — has already put forward the intention for God, Most High, that he will not perform any act of obedience to God, Exalted and Glorious, except for God, Exalted and Glorious. This applies only to the aspirant.
As for one who has already embraced the conviction of ostentation, that does not suffice him until he repents of the original conviction and renews an intention for God, Exalted and Glorious, at the time of the action.
It is more fitting for the aspirant, even if the original intention suffices, to renew it at every action. That is more luminous for the action in his qalb (heart), further removed from heedlessness, and all the more so if a passing thought of ostentation crosses him, so that he does not accept it.
When he does not find the intention, he should be like one who remembers God, Exalted and Glorious, alone during the action, and remembers the reward, and stirs hope in his heart. This is because one who does not remember that and does not renew an intention is closer to heedlessness and forgetfulness, and he cannot be secure from accepting the passing thought while he is unaware. So renewing the intention at every action is most fitting for him, even if that original one sufficed.
Moreover, it only suffices him in the designated acts of obedience in the Book and the Sunna — such as a funeral procession that passes by him, and he stands for it because it is an act of obedience, even if he does not mention the intention; or like the prayer that he rises to perform; or like charitable giving and the recitation of the Quran.
As for that which is not called an act of obedience by its name unless he intends obedience by it, it does not suffice until he renews the intention — such as: asking a man about a need one fulfills for him from among worldly necessities, or one who invites him to a meal, or a visit.
it is not called obedience, «and so that would be partly for the worldly life and partly for God, Exalted and Glorious,» or what resembles that. Rather, obedience is only recognized when the servant knows that what he undertook was not obedience at its outset, but rather he undertook it in its appearance with the names [of obedience], and it is [only made into obedience] through his knowledge that it is obedience to his Lord, Exalted and Glorious, through his niyya (intention).
However, if the servant is habituated to some of what we have mentioned, or what resembles it — things not called obedience — unless he intends thereby [the pleasure of] God, Exalted and Glorious.
If the servant is habituated to it and has already established the intention therein for the sake of God, Exalted and Glorious, then he is like a man whose intention has become good in attending to the needs of people, desiring thereby God alone, Exalted and Glorious. That is sufficient for him on account of his prior intention, for even though it is not called obedience, he has committed his heart to the intention for the sake of God, Exalted and Glorious, in that matter while it remains within his habit and his knowledge and what he has bound himself to, like charitable giving.
As for what he did not establish an intention in beforehand, it will not suffice him except in four cases: regarding the common person, the worshipper, the one in dire need, or the kinship tie. And these are the easiest among them, and I hope that the prior intention suffices. For when the common person asks him, or the worshipper who loves [what he does] for the sake of God, Exalted and Glorious, asks him for a need and he fulfills it for him, it is only on account of the prior love for the sake of God, Exalted and Glorious, and the desire for knowledge, or out of love for the scholars, or to rescue the distressed or the one in dire need, or maintaining the ties of kinship.
That suffices him, God willing, Exalted and Glorious, so long as no passing thought of riyā' (ostentation) presents itself to him and he accepts it — unless these individuals had already preceded in his heart a hope of reward from them, or fear of their blame, or a love that he recognizes within himself. In that case, it will not suffice him unless he renews the intention.
As for one who does not know that his soul desires that from him, then the prior intention suffices him, God willing, Exalted and Glorious, so long as he does not accept a passing thought of ostentation — and especially regarding one whom he loves solely for the sake of God, Exalted and Glorious. For in my view, his entire affair is for God, Exalted and Glorious, so long as no passing thought of ostentation presents itself that he accepts for other than God.