The Realm of Afaaq is also known as the Realm of Creation, the Realm of Outward, the Realm of Witnessed, the Realm of Matter, the Realm of Material, the Realm of bodies and the Realm of Majaz (figures). This is that kingdom, which can be felt and senses by the five Outward senses of the human being.
The other Realm of Anfus is also known as the Realm of Baala (up), Realm of Baatin (Inward), the Realm of Ghaib (Unseen), the Realm of Latif (Subtle), the Realm of Ma`ni (abstract) and the Realm of Haqeeqi (Real). This kingdom can be felt and sensed through the Inwardly and Invisible senses. This Realm is hidden, beyond and covered for the physical senses. The Realm of Anfus is original and the Realm of Afaaq is its sub, shadow and reflection. Both the Realms have same kind of earth, sky, sun, moon, stars and all other things and both kinds of the material physical creation and the Subtle creation live in both the Realms. In the Holy Quran, Allah Almighty often discusses about the true reality of the Subtle Kingdom of the Realm of Unseen and the creatures that it has because the real case of the Doctrine concerns with the Realm of Unseen (Ghaib) as Allah Almighty says:
Alif Laam Meem. This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil). Who believe in the unseen (2:1-2-3)
Usually, by is understood as 'bearing Eimaan without seeing'. This cannot be correct in any way because Eimaan and Yaqeen becomes correct, solid and valid 'with seeing' as there are three degrees of Yaqeen: Ilm-ul-Yaqeen, Ain-ul-Yaqeen and the Haq-ul-Yaqeen which means identification seeing and discovering. Same as in ordinary courses, the witness and testimony of a person regarding every case and incident becomes valid when he has seen that case and incident otherwise, without having seen, the witness is proven a liar, same as to this, only those Masters of Ain-ul-Yaqeen Salikeen and the Roshan-Zamir Arifeen are truthful concerning their witness to the Tauheed of Allah Almighty and the Prophethood of His Prophet, who have seen with their own eyes Allah Almighty and His Invisible affairs and the Inwardly cases which have been mentioned in the Holy Quran.
That is, their Kalimah Ash-hadu an Laaa-Ilaaha Ill-Allahu Wa Ash-hadu Anna Muḥammadar-Rasoolu-Allah (I bear witness that (there is) none deity of worship except Allah;, and I bear witness that Muhammad Sal Allahu Alaihe Wa Aa-lehee Wa-sallam is His Messenger) is correct and right as Allah Almighty showed to Hazrat Ibrahim Alaihis-Salaam the kingdoms of the heavens and the earth in order to strengthen his Yaqeen and Eimaan as He says:
Thus did We show Abraham the kingdom of the heavens and the earth that he might be of those possessing certainty (6:75)
Moreover, Hazrat Ibrahim Alaihis-Salaam had been himself praying and requesting Allah Almighty this kind of thing in order to get peace of heart and to strengthen his Eimaan.
And when Ibrahim said (to his Lord): show me how do you give life to the dead, He said "Do you not believe". Ibrahim said "yes I do but (I ask) in order that my heart be at ease". (2:260)
Then Allah Almighty showed Hazrat Ibrahim Alaihis-Salaam the case of resurrecting dead ones. Thus, if there were any worth and reality of 'bearing Eimaan without seeing', why Allah Almighty should have shown Hazrat Ibrahim Alaihis-Salaam the kingdoms of the heavens and the earth in order to strengthen his Yaqeen and why Hazrat Ibrahim Alaihis-Salaam had cried to Allah to show him how does He makes the dead alive. Hence, Yaqeen and Eimaan depends upon seeing and the Kalimah of those who just recite it and have not seen, is merely formal and custom and it is never valid and right. And such Kalimah is of the Hypocrites as we have explained in the previous verses.
Allah Almighty says: When the hypocrites come unto you (O Muhammad), they say: We bear witness that you are indeed Allah's messenger (63:1)
Hence, the whole thing is Ghaib (unseen). As has been mentioned in the conditions of the Eimaan:
I believe in Allah, His Angels, His Scriptures, His Messengers, the Last Day, and the predestination, that all good and bad is from Allah the Most High and I believe in the resurrection after death.
That is, the Essence of Allah Almighty, His Calibers and Names and His Angels and Books and His Messengers Alaihimus-Salaam and the Day of Decision and the Punishment and Reward etcetera all are hidden things of the Unseen and as long as the Momin is not able to see all these hidden invisible things, his prerequisites of 'Who believe in the unseen' (2:1-2-3) and the Kalimah-e-Shahadat and Eimaan cannot become right and correct.
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