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Irfan (Volume 2) IRFAAN 2


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(Saying of the Holy Prophet of Allah Hazrat Muhammad Sal Allahu Alaihe Wa Aa-lehee Wa-sallam)

World is prison for the Believer and heaven for the non-believer.


In the prison house, there are limitations of the total movements and works and all deed and actions of the prisoner. Even his urination and excretion needs are under a regulation and not free. Similarly Allah Almighty and the Founder of Islam have also imposed certain restrictions and rules for the entire movements and works of the Momin including his acts of urination and excretion. For example, he should not face towards Qiblah or face opposite to Qiblah when he has to urinate or to excrete and in order to do Istinja, he should use three lumps of mud and should read a certain prayer before entering that place decided for urination. However, this material world is more severe for a Momin than prison even because the Outward body of the prisoner is subject to some fixed rules and normal regulations of the jail but the Outward and Inward of the Momin, that is, the body and soul, Nafs , Qalb and Ruh and everything is tied in and subject to the rules and regulations of the Code of Islam from his top to the toe. Thus, by means of death, the Momin is released from all these curbs and restrictions and enters the Eternal Abode of the Hereafter for enjoying those everlasting bounties and unending comforts which have never been thought by anybody's heart. Contrary to this, a Kaafir Mushrik, Faasiq (Miscreant), Faajir (sinner) and irreligious person is free from all Outwardly and Inwardly and religious and moral limitations and all kinds of restrictions. He enjoys all kinds of Halaal Haraam pleasures and luxuries and comforts. He has no worry of the world or of the Hereafter and freely does that he wants. However, after arrival of death, his total freedoms and pleasures end and he gets caught up in those punishments and problems of multiple nature against which his worldly life was a model of heaven for him. Thus, death proves for him a herald of eternal and punishments and a station of unending torments. Let us assume that if the Abodes of Reward and the Hereafter did not exist, even then the death, for an indigent Momin proves a means of great comfort and relief and a cause of comfort and satisfaction and for a Kaafir non believer, death proves to be a cause of sadness and distress and a means of the dismal and privation of the soul.




Look at the differences as much as you easily can,

Running, walking, standing, sitting, sleeping and dying!



The worlds of Dream and Death have resemblance. As we see a world around us in Dream which has universe like the original world and has all things of the world like towns, jungle, rivers, mountains, plains and sky. This vast universe of every person in dream, is as if, a Subtle house or abode of his dream and thought and none other can interfere in this dream and that abode is related with his body and soul only. That is the reason that when a person meets another person in dream, the other person has no information of this. It seldom happens that the two person meet and talk with each other in dream and decide something and after getting up they both equally know and remember that affair. After death also, a person sees such a kind of vast Subtle world of Barzukh around him according to his religiosity in the world and as per his religious performance the world before his death.


A sensual dead hearted person cannot supersede his self from the atmosphere of his dream and thought in his life nor can he do this for the circumstances of the Barzukh after his death. Instead, he remains caught up as jailbird in the darkness of his Nafs in both the life and death. However, since the Arifeen are the Living with the Noor of Allah Almighty, therefore, they enter the World of Dream and the World of the Barzukh of the People-of-Graves by means of their Invisible Subtle Bulks as Allah Almighty says:


Is he who was dead and We have raised him unto life, and set for him a light wherein he walks among men, as him whose similitude is in utter darkness whence he cannot emerge? (6:122)


That is, 'We have raised him into life (by Our Noor) and granted him a Noori Bulk by which he walks among the Subtle Bulks of people, that is, the abodes of Barzukh. Can he be the similitude of him around which there is such darkness whence he cannot emerge?


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