Amaanat (Entrustment)

The obligation which neither the

Heavens nor the earth could bear,

Man, you dared to accept!

What was the great trust (ammanat) which neither the heavens nor earth nor mountains, nor the angels had the capability to bear? It was really Zahur-e-Wajood that is to say manifestation of Divine Essence with Names and Attributes Zahur-e-Zaat-ma’a-Asma-o-Sifaat which only the perfect man was capable of undertaking:-

Verily We proposed to the Heavens,

And to the Earth and to the

Mountains to receive the faith, but

They refused the burden, and they

Feared to receive it. Man undertook

To bear it, but hath proved unjust,

Senseless! (Al-Ahzahb, 33:72)

If we stand in front of a solid wall to see our reflection, it will not reflect it. If we stand in front of a clear glass, this too is unable to accept and reflect our image. But if we stand in front of a mirror, which is clear and birhgt on one side and dark on the other, it can easily and clearly reflect our image. The eath and mountains failed to accept the reflection of God’s Essence, Names and Attributes (commonly known as khilafat or vicegerency of God on earth), because they were like the solid wall. The heavens (inhabitants of heavens, the angels) failed to reflect God’s Names and Attributes because they were like glass. But man was capable of accepting the offer of reflection God’s Essence, Names and Attributes because he was like the mirror with one side brightened by the soul and the other side darkened by his physical or beastly nature. This combination of light and darkness enabled man to reflect (accept) God’s Essence, Names and Attributes and be worthy of His vicegerency (khilafat) on earth.

The heavens (angels) failed to undertake the trust of God

But so madly in love was I with Him, that I accepted it. (Hafiz)

Zaluman jabula (dark, unjust and ignorant) means that man had the quality to accept this Divine reflection. Darkness is the opposite of light. In the process of creation man is the final creation. Nothing was created after him. He is the last of the determinations or descents. Therefore on his one side is the darkness of non-existence or non-creation. Ignorance is also darkness, which is the opposite of knowledge. And knowledge is light. This darkness and ignorance became like the dark painted side of a mirror and man was able to accept the reflection of Divinity.

Exquisiteness cannot be manifested without grossness.

The meadow is the verdigris of the mirror of spring breeze.

Man is characterized as dark and ignorant for yet another reason and that is, he is ignorant of everything other than god by virtue of his comprehensiveness (jaam’iyat). He regards everything relatively apart from, and really in God. Thus the words “zaluman jahula” (dark and ignorant) are actually the greatest commendation and not condemnation, by which God has praised His vicegerent. Says Shabistari:

Though zalumi and jahuli (men) are opposites of Light;

Yet they are the very manifestations of Divine Being

It’s necessary for the mirror to have a dark back;

As no reflection in possible without it

The rays of the sun at the fourth heaven;

Do not shine, except on solid dust

Why did the angels prostrate before thee,

Because thou art a reflection of their Lord

Thou art the core of the universe;

Know thyself, as thou art the soul of the universe

The Universe, the Intellect and the soul belong to thee;

And Heaven and Earth are thy shadows

The sages are perplexed;

They cannot define what is man

None can solve this riddle;

And every one expresses his inability to do so

Thou art the knower of all secrets;

As thou art the reflection of Deity

God’s Power, Knowledge and Will,

Are manifest only through thy coming into being

Thou art enjoying the qualities of sight, hearing, living

And speaking. This is from nobody except Him

What a wonder that the first came last;

And the hidden (baatin) became manifest (zaahir)

Why art thou in boubt about thyself?

Why dost thou not know thyself?

When that trust is understood, and since trust always belongs to another, the trustee is bound to use it in accordance with the will of the owner of the trust. He has no right to use it at will. It is extremely foolish to claim that which is not yours.

The instructions issued by the Owner of the Trust on how it is to be utilized are known as shariat (Islamic code of behavior), which everyone is duty bound to learn and act upon, otherwise one becomes guilty of mistrust. It is not at all possible for the vicegerent to do full justice to his vicegerncy without doing full justice to shariat. This is the ladder without which no one can reach the highest stages of Divine proximity.