Analysis Of The Love Of The Beloved Lord '

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The message of this verse is simple and clear – love of the Beloved Lord is indeed the real wealth. Those who have love for the piyā (Beloved Lord), the verse maintains, are indeed wealthy, whereas those devoid of love for the Lord are destitute.

The term nirdhanā is a compound word, derived from nir, normally used as a prefix, implying negation when used with a noun and certainty when used with a verb, and dhan, which means ‘money’, ‘riches’, ‘wealth’, ‘treasure’. Nirdhanā, therefore means ‘wealth-less’, ‘one who has no wealth’ or, in other words, ‘poor’, ‘destitute’, ‘impoverished’. The expression dhanva(n)t, used in the second and third lines, is also a compound word, derived from dhan (wealth) and va(n)t, normally used as a suffix
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Although there is a distinct symbiotic and somewhat directly proportional relationship between dhikr and love, according to the Ginans, including this composition, love for the Beloved is of prime importance on the path of spiritual growth and enlightenment, hence love for the Beloved is the true wealth. According to the teachings of Imam Aly (AS), captured in the Kalāme Mawla, prosperous is a heart wherein the love of the Creator thrives and love for the Lord is indeed the best, for it leads to salvation!

In the wider body of Islam, love for the Holy Prophet (SAAS) is an indication of īmān (faith) and a significant component of Muslim piety. The Holy Qur’an makes it very clear that Allah and His Prophet (SAAS) ought to be dearer to the believers than everything, including their own families and
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‘Islam,’ according to al- Bāqir:

…is built on seven pillars: walāya (love for and allegiance to the imam), ṭahāra (purification), ṣalāt (prayer), zakāt (almsgiving), ṣawm (fasting), ḥajj (pilgrimage) and jihād (striving in God’s way). Walāya is the best among them, because through it and through the one to whom allegiance should be paid, the knowledge of the other pillars is reached.”

The importance of love for Imam Aly (AS) and by extension, all rightful successors of Imam Aly (AS), the pure Imams, can be seen from the following Ḥadīth of the Holy Prophet Muhammad (SAAS):

“None but a ‘momin’ loves Ali and none but a hypocrite hates Ali.”

With regard to the above Ḥadīth, Qazi No’man, who served as a Qāḍī (jurist) for many years during the Fatimid rule in North Africa, writes in his book Kitab-ul-Himma fi Adabi Ataba-el-a’emma (Code of Conduct for the followers of the Imam):

“It is said that in the days of the Prophet, ‘momins’ could not be distinguished from hypocrites by anything but their love for Ali. The Prophet ordained and exhorted his followers to love Ali and God enjoined it as a duty on the Moslems in

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