Says Sahl: “Sincerity means that all our actions or intentions—all the states of our minds whether we are doing anything or at rest, be solely for God.” But this is very difficult to acquire as it does not in the least attract the ego itself. Rowim says: “Sincerity means disregard of recompense for action in both the worlds”. In this he wishes to point out that the gratifications of our sensuous desires whether in this world or the next are all insignificant and low. He who worships God in order to attain joy in paradise is not sincere. Let him act for God’s “Riza”. This stage is reached by Siddiks (Sincerely devoted to God), and is sincerity _par excellence_. He who does good actions for fear of hell or hope of heaven is sincere in as much as he gives up at present his sensual worldly enjoyment, but wishes for the future, the gratification of his appetite and passion in paradise. The longing of true devotees is their Beloved’s Riza. It may be objected here that men’s motive is pleasure, that freedom from such pleasures is a purely divine attribute. But this objection is based on misunderstanding. It is true that man desires pleasure but pleasure has different meanings. The popular view is gratification of sensuous desires in Paradise but it has no idea of the nature of higher pleasures of communion and beatitude or the vision of God, and hence fails to consider them as pleasures. But these are the pleasures and he who enjoys them will not even look to the popular pleasures of Paradise for his highest pleasure. His summum bonum is the love of God. Tufail says: “To do good for men’s sake is hypocrisy; not to do is infidelity; sincere is he who is free from both and works for God only”. These definitions suggest the ideal of sincerity aimed at by noble souls. Let us now look to the practical side of it for the sake of the average man.