Imam explains the matter through his famous theological work "an exposition on Forty Hadith" as following:
On account of the faculties of desire and the organs of deriving pleasure that have been granted to him by God Almighty for the sake of the preservation of individual and species, this love grows day by day.
Since he considers this world as a place of pleasure and luxury, and death as the end of these activities, even if he is led to believe in the Hereafter, its states, conditions, and rewards by the arguments of the hukama’ or the traditions of the prophets (A), yet his heart remains unfamiliar with them and does not accept them, let alone obtaining certainty of their reality.
Due to these reasons, his love for this world and his attachment to it increase considerably.
Since man naturally loves immortality, detests and evades decline and annihilation, and mistakes death for annihilation, even if his reason were to confirm this world as the house of transition and annihilation and that world as eternal and everlasting, his heart does not accept the findings of his reason if they have not entered the heart itself.
The main thing is that the belief should have entered the heart and the best state is that of complete certainty, Imam further explained.
It is for this reason that Ibrahim Khalil Allah (A) asked God to bestow upon him certainty, and that was granted to him.
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Therefore, as the hearts do not have faith in the Hereafter-like those of ours-though rationally we may posit its existence, they desire to remain in this world and are averse to the thought of dying and quitting this lower mode of existence.
But if our hearts become aware of the fact that this world is the lowest of the worlds and the house of decline and change and the realm of imperfection and destruction, and that there are other realms beyond death each of which is eternal and stable, perfect and permanent, where life is bliss and beatitude, our hearts would naturally acquire the love of that world and would abhor this world.
And if one were to rise above this world and awake to the realities of that world, and observe the real inward form of this world and the attachment to it, this world will become unbearable for him.
He will detest it, desire to leave this abode of darkness and to get rid of the shackles of time and transition, an attitude which is apparent in the words of the awliya’.
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