IKHLAS – إِخِلاص

Etymology & Literal Meaning: It derives from the word khulûs (خُلوص), which means purifying the heart, becoming sincere and being free from deception or ulterior motives in duty, love, or friendship. Literally means pure sincerity of heart, heartfelt and earnest love, or loyalty and uprightness.

As an Islamic Term: To perform ‘ibâdah and to serve the Qur'an and îmân solely because it is ordered and commanded by Allah, aiming for no reward, worldly benefit, praise or any material or ma’nawî rank as the result of ‘ibâdah except the acceptance and pleasure (ridhâ) of Allah; it stands as the absolute opposite of riyâ and seeking fame (sum'ah).

Ikhlas is the vital core of all religious actions, transformation of deeds into eternal assets and the absolute condition for gaining the acceptance and pleasure (ridhâ) of Allah.

In your action (‘amal), there must be the acceptance and pleasure of Allah. If He is pleased, it has no importance if the whole world turns its back on you. If He accepts it, it has no effect if the entire creation rejects it. After He accepted and is pleased, if He wishes and His hikmah requires, He makes the entire creation, too, accept it and pleases them with it, although you do not demand. Therefore, in this service, it is necessary to directly make the acceptance and pleasure of Janâb-i Haqq the only main aim.

The Twenty-First Flash

‘Ubûdiyyah looks to the command of Allah and the acceptance and pleasure of Allah. The cause of ‘ubûdiyyah is the command of Allah and its result is the acceptance and pleasure of Haqq. Its fruits and benefits belong to the âkhirah.

The Seventeenth Flash - Thirteenth Note/The Second Matter

As for the ikhlas in ‘ibâdah:

It is performing it only because it is commanded. Although each command comprises numerous hikmahs and each of these hikmahs can be a reason for obeying that command, ikhlas necessitates that the real and effective cause (‘illah) be the command to perform it. The ‘ibâdah is null and void if the hikmah becomes the reason to perform it, but it is permissible (jâiz) if those hikmahs and benefits remain as the reason for being preferred.

Signs of Miraculousness-294

(Please also refer to Twentieth Flash, Twenty-First Flash and The Compilation on The Principle of Ikhlas)