Barahin-e-Ahmadiyya Part V — Page 320
B AR Ā H Ī N-E-A H M ADIY YA — PART F IV E 320 turns the heart away from all absurd preoccupations. Then the heart develops an aversion to vain pursuits. After the elimination of vain preoccupations and pursuits, there still remains a third evil affliction in the believer and which is far dearer to him than the second and it is that he has natural love of wealth, because he considers wealth to be essential for his life and comfort. And, in addition, he credits only his labour and hard work to be the reason for attaining it. For this reason, it is very difficult and bitter for him to part with it in the cause of God Almighty. Thereafter, when divine favour desires to rescue him from this grave entanglement, he is given the knowledge of the providence of God and the seed of trust in God is sown in him. This is supple- mented by the awe of Allah the Exalted, and these two manifestations of benevolence and grandeur bring his heart under their control. In consequence, the love of wealth also flees his heart and the seed of the love of the Bestower of wealth is sown in his heart and his faith is fortified. This strength of faith is greater than the strength in the third stage, inasmuch as at this stage the believer not only discards all things vain, but also gives up the wealth which he thinks is the basis of his happy life. And if his faith had not been granted the power of trust in God, and his eyes had not been directed towards the True Bestower, he could never have been cured of the malady of miserliness. Thus, this strength of faith not only rescues him from vain pursuits, it cre- ates a strong faith in the providence of God Almighty and illumines the heart with the light of trust in God. Then the believer can spend wealth, which is considered most dear, very easily and cheerfully in the cause of God Almighty, and all the weakness—which results in the state of miserliness from pessimism—is dissipated due now to eager hopes pinned on God Almighty. The love of the Bestower of wealth surpasses the love of wealth. This is followed by the fourth state which is so dearly loved by nafs-e-amm a rah [the self that incites to evil] and which is worse than the third state because, in the third state only wealth had to be