The words khulus, ikhlas, and mukhlis are frequently used in our language. When we are pleased with someone’s actions and wish to praise them, we often employ one of these words in their commendation. Generally, this usage seems somewhat excessive or even wasteful, but sometimes it is justified—for instance, when people endure all kinds of hardships for collective endeavors. They go to prison, endure police beatings, face the risk of confiscation of property, and apparently seek no personal gain for themselves or their dependents as a reward for these efforts.
Some open schools or colleges, beg from door to door for their funding, work for their development, and leave behind nothing—not even enough for a burial shroud. Some write books without any commercial intentions. Such individuals are indeed deserving of being called mukhlis (sincere) if no apparent signs of self-promotion or a desire for fame are present in their work.
However, a significant challenge arises: when a person is deemed mukhlis, people often associate their sincerity with the validity of their actions and demand that you accept and support their deeds as well. This demand seems unreasonable. While acknowledging the sincerity of their intent might not be difficult, accepting the correctness of their actions could be quite burdensome for those who understand the true meaning of ikhlas.
(Excerpted from the monthly Sadaq,
Lucknow, November 1941)
It is a clear fact that a person’s sincerity does not necessarily validate the correctness of their actions. A person might be utterly sincere in their intent, yet their actions could be entirely wrong. Consider a mother’s love—a most unquestionable sentiment. Whatever she does for her child is driven solely by maternal fervor, yet this very sincerity often endangers the lives of many children. This demonstrates that sincerity alone is not sufficient; knowledge is also an essential condition.
For example, if you are not a doctor but start treating patients, or if you are unfamiliar with religion but begin issuing fatwas, or if you lack a basic understanding of Arabic but decide to write a commentary on the Quran, or if you are not an engineer but take on the responsibility of constructing a bridge, or if you are not a driver but begin operating a car—then regardless of how sincere your intentions may be, your actions will not be correct. If they turn out right, it will only be by coincidence, and such coincidental correctness does not absolve you of the responsibility for a reckless endeavor. You may well deserve to be sent to a psychiatric institution.
This interpretation aligns with the conventional meaning of ikhlas as it has become popularly known. However, we assert with full responsibility that this understanding of ikhlas is un- Islamic. A deed done purely for Allah is considered an act of ikhlas, and one who performs it is a mukhlis. The essence of this word is monotheism (tawhid). For example, Surah Al-Ikhlas is named as such because it is devoted entirely to the oneness of Allah. Although citing all the relevant verses here would be lengthy, we present a few examples:
And they made their religion sincere for Allah alone (Surah Al-Nisa 4:146)
So worship Allah, being sincere to Him in religion (Surah Al-Zumar 39:2)
And we are sincere to Him in devotion (Surah Al-Baqara 2:139)
Thus, a work done solely for Allah, free from any other motives, is an act of ikhlas. A mukhlis is someone whose every action—be it as small as feeding their children or as significant as leading nations—is motivated purely by the desire for Allah’s pleasure, devoid of any doubts or misgivings.
This truth is expressed in the most captivating words in the hadith. Shah Waliullah, in his commentary on the Muwatta, and Ibn Qayyim, in his writings, have articulated such insights that they provide spiritual refreshment and nourishment for faith. However, detailing these subtleties is beyond the scope of this brief and straightforward article.
In any case, the Quranic understanding of this term reveals that for a deed to be considered sincere (mukhlis) or for a person to be deemed mukhlis, it is not sufficient that the act is free of selfish motives. Undoubtedly, a person who acts solely for their own benefit, whose every effort revolves around their self-interest, has not stepped out of the realm of animalistic instincts. By contrast, a person who transcends their narrow self-interest and extends their concerns to their family, nation, country, or homeland occupies a different position.
(ہِ لّ َو َا ۡخ َل ُص ۡوا ِد ۡی َن ُہ ۡم ِل ٰ )
)َ( َفا ۡع ُب ِد ال ّٰل َہ ُم ۡخ ِل ًص ا َّل ُہ ال ِّد
)َ( َو َن ۡح ُن َل ٗہ ُم ۡخ ِل ُص
However, when evaluated through the lens of the Quran’s concept of ikhlas, a comparison between these two individuals would be a comparison of two evils, not two virtues. It could be said that the latter is better than the former, but the Quran does not merely demand that one cease worshipping themselves; it requires that there remain no other motive for a person’s actions except seeking Allah’s pleasure. A person must live and die solely for Allah, and remain tirelessly active in seeking His pleasure at all times. If this is not the case, then not only is the individual far from being mukhlis, but all their actions are worthless in Allah’s sight.
Some may find this concept hard to understand, but it is entirely clear. The truth is that if a motive other than Allah’s essence and attributes is accepted as valid for human actions, it would not only strip away all spiritual greatness but also transform a virtuous individual from being Allah’s vicegerent on earth to becoming Satan’s agent. Those who have abandoned God often tie themselves to various idols, from self-interest to the nation and state. But can a connection to any of these idols purify a person’s deeds or make them righteous?
You might respond by citing nation or homeland as examples. Indeed, these are the most exalted deities of this age. If a person is devoted to their nation and acts solely for its benefit, we sing their praises, but we overlook the fact that a friend of one nation is often an enemy of another.
Plato and Aristotle were great philosophers and intellectuals, yet their philosophies—Plato’s democracy and Aristotle’s politics—demonstrate that even these thinkers could not treat others justly beyond their own nations. There is no need to enumerate these ancient philosophers. Look at Hitler, Mussolini, and other leaders of Europe and America. Who could doubt their sincerity to their nations? Each of them was a devout servant of their nation and motivated by national and patriotic interests. Yet observe the chaos their national and patriotic fervor has unleashed upon the world. Consider this deeply, and you will find that the more devoted they are to their nations, the greater a calamity they become for the world. If they had been devoted to Allah instead of their nations, neither the world would have suffered such calamities nor would their own nations have been afflicted by these disasters.
Sincerity towards Allah is not just a matter of sanctity but also a practical necessity. Without it, every step a person takes will be misguided. It is only through a connection with Allah that a person’s mind is illuminated, enabling them to discern their true interests and those of the world. Without this connection, no matter how great a philosopher or ascetic one may be, they are bound to stumble—whether into the ditch outside their home or the city’s main drain, but stumble they will.
Thus, the nations of the world may label anyone mukhlis as they please, but a Muslim can only call someone mukhlis if their lifelong pursuit has been to discern Allah’s will. It is possible that such a person may have made grave mistakes in their decisions and actions, but these would be errors of judgment (ijtihadi), not errors of intent, and would not nullify their reward. However, those who do not consider Allah’s will in their endeavors, even if they sacrifice their lives in the fervor of national service, may be called national heroes, patriotic leaders, or countless other titles, but the ikhlas taught by the Quran carries a unique connection. Without this connection, the term ikhlas cannot be rightly applied to any deed or person.