Love of the Everlasting (baqa) and Hate of the Transient (fana)


smallfaiz.jpgWhat causes love of the world?  Man wants what is everlasting and loves the immortal, but while man is in this world immortality (unending) is not possible.  He thinks death to be mortal, but death wants to take man from a temporary place to a permanent place. 

          However much man will love the world and however much his heart will be inclined toward the world, that much will he fear death.  If one does not remove the love of the world from his heart, then his death may be one of unbelief.  Man has faith in the Hereafter, but not heartfelt (sincere) faith.  As a result of not having heartfelt faith, man loves the world.  If man attains heartfelt faith, then he will regard this world as a base place, perceiving (discovering) this world as if there is a dark well and man is shackled (bind) in chains.  He will see this world as a prison and will hope for death to free him from such a prison. 

Defeating the evil self (Nafs-e-Ammara)[1] marks the commencement (start) of the seeker of knowledge’s life.  It is in the Qur’an,      

“Do you not see that God has made what is in the heavens and what is in the earth subservient to you, and made complete to you His favours outwardly and inwardly?”  (Al-Luqman: 20).

          The above holy verse is informing man of his greatness, on condition that man under- stands the purpose of his life.  O man the heavens and what is in the earth are made subservient (obedient) to you, but man can achieve this greatness only when he becomes a model (mazhar) of divine attributes.  Meaning, the characteristics of divine glory and beauty govern his heart; then man’s heart become the Divine (Holy) Throne (Arsh).  It is in Hadith-e-Qudsi, “O My servant obey Me so that I make you like Me; so that whatever you say will be.”

          In the universe only man is God’s trustee.  Man has been charged with God’s trust.  The Qur’an has informed us of two types of trusts—one is all the blessings God has bestowed upon man. 

“And give them of the wealth of God which He has given you” (Al-Nur: 33).

          O man this wealth which We have given you is a trust and God has made you a trustee.  Thus, attain benefit from this wealth for yourself, but also convey its benefits to others.  Sound intellect is also a trust; benefit from this intellect yourself and also convey its benefit to others.  Whatever information, wealth, or guidance you acquired by means of your intellect, allow others to also benefit from it.  God mentions apparent and hidden blessings,

“And made complete to you His favours outwardly and inwardly?”  (Al-Luqman: 20).

The second type of trust is mentioned in the following verse,

“Surely We offered the trust to the heavens and the earth and the mountains, but they refused to be unfaithful to it and feared from it, and man has turned unfaithful to it; surely he is unjust, ignorant”  (Al-Ahzab:72).

          God wanted to bestow a trust, but everything refused to accept; however, man accepted.  This trust is so precious (of great value) that if man safeguards these trust, he can ascend (rise) to such a station that even angels will not be able to compete with his flight.  Every angel’s flight is according to his station, and the flight of angels has established limits.  Yet, the human being who safeguards the Divine Trust does not have a limit to his flight.  Safeguarding the Divine Trust is possible when man can control lusts, desires of the self, Satanic and selfish wants. 

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[1]Imam ‘Ali (A) said:

“Self commands you continuously to indulge into evil deeds, therefore, whoever trusted his self -he will deceit him, whoever believed his self -he will destroy him; and whoever is satisfied with his self –he will lead him to face worst kind of disasters.” -Gharar al-Hukm

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