The Essence of Islam – Volume II — Page 462
462. Essence of Islam II [Islāmī Uşūl kī Philosophy, Rūḥānī Khazā'in, vol. 10, p. 414] إِنَّا عَرَضْنَا الأمانة على السموت والارْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا واشْفَقْنَ مِنْهَا وَحَمَلَهَا الإِنْسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولًا 9 239. This means that the Divine Trust, by which is meant the love of God and complete obedience to Him even in the face of hardship, was offered to the angels and the whole of creation and the mountains, all apparently full of strength, but they all refused to undertake it, being afraid of its grandeur. But man undertook it for he possessed two qualities, that he could force himself in the cause of. God Almighty and could advance so far in love of Him as to forget altogether everything else. [Tauḍīḥ-e-Marām, Rūḥānī Khazā'in, vol. 3, pp. 75-76]. The Three Objects of Life. The real purpose of all the external and internal limbs and faculties that have been bestowed on man is understanding and worship and love of God. That is why, despite a thousand occupations, man does not find his true well-being except in God Almighty. Having acquired great wealth, or achieved high office, or having become a great merchant, or having acquired governing authority, or become a great philosopher, he departs in the end from these worldly involvements with a sense of frustration. His heart rebukes him all the time about his deep concern with the world and his conscience never approves his wiles and deceits and wrongful actions. This problem can be appreciated in another way. The purpose of the creation of a thing is determined by its highest achievement beyond which its faculties cannot rise. For 239 Al-Ahzāb, 33:73 [Publisher]