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Miftah-ul-Janna (Booklet for way to Paradise)

The five benefits at

The five benefits at Arasât are: 1– The questioning and calling to account that one is going to experience will be made easy. 2– One’s book of deeds, (i.e. a verbatim record of whatsoever one did and said throughout one’s lifetime,) will be given to one from one’s right-hand side. 3– One’s thawâb will weigh heavier on the scales. 4– One will sit in the shade of the ’Arsh-i-Rahmân. 5– One will pass the (bridge called) Sirat as fast as lightning. The five benefits in Hell are: 1– Should one enter Hell, one’s eyes will not be turned gray like those of the other people of Hell. 2– One will not quarrel with one’s Satan. 3– One’s hands will not be cuffed with cuffs of fire, nor will one be chained (with fetters of fire) around one’s neck. 4– One will not be made to drink water called Hamîm (extremely hot water). 5– One will not stay eternally in Hell. The five benefits in Jannat are: 1– All angels will greet one. 2– One will be befriended by Siddîqs. 3– Jannat will be one’s eternal abode. 4– Allâhu ta’âlâ will be pleased with one. 5– One will attain the greatest one of all blessings by seeing Allâhu ta’âlâ. [Qâdî-zâda Ahmad Efendi (1133–1197 [1783 A.D.]) states as follows in his sharh of Âmentu entitled Farâid-ul-Fawâid: Hell is made up of seven layers, one below another. The fire of each layer is more fierce than that of the one above it. Muslims with unforgiven sins will be burned in the first layer as long as they deserve on account of their sins; then they will be taken out of Hell and will be taken to Jannat. The other six layers are for various disbelievers to be burned. Munâfiqs will be burned in the seventh layer, the one with the most fierce torment. They are the doublefaced unbelievers, who are, in words, admirers of Islam and yet, in heart, abject infidels. When disbelievers are burned to ashes, they will be created anew and burned again, a burning process that will continue forever. Jannat and Jahannam (Hell) exist now. – 44 –

According to some Islamic scholars, the whereabouts of Hell is not known. According to others, it is below the seven layers of ground. These words of theirs show that it is not within the earth. Since the earth and the sun and all the stars are in the first heaven [sky], wheresoever on the earth we are, there is a heaven below the seven layers of ground. Hence, Hell must be in one of the seven layers of heaven.] CAUSES of DISBELIEF (KUFR) There are three kinds of kufr, [i.e. enmity toward Allah:] Kufri-inâdî, kufr-i-jehlî (or jahlî), and kufr-i-hukmî. Kufr-i-inâdî is the stubborn denial of Islam and îmân by a person who does so knowingly, e.g. kufr of people such as Abû Jahl, Fir’awn (Pharaoh), Nemrûd (Nimrod), and Sheddâd (Shaddâd bin Ad). It is permissible to say outright that they are people of Hell. Kufr-i-jehlî: As the disbelievers among common people know that Islam is the right religion and hear the azân-i-Muhammadî being performed, if you say to them, “Come on, become Muslims,” they will reply, “Our way of life is what we learned from our forefathers and families. Likewise shall we carry on.” Kufr-i-hukmî means tahqîr (treating with contempt) instead of ta’dhîm (treating as great) and ta’dhîm instead of tahqîr. It is also kufr to treat the Awliyâ and the Anbiyâ (Prophets) and the ’Ulamâ (Scholars) of Allâhu ’adhîm-ush-shân and their statements and books of Fiqh and fatwâs with contempt instead of treating them as great. As well, it is kufr to like disbelievers’ religious rites and to wear zunnâr (a rope girdle worn by a priest) without darûrat to do so and to wear a priestly hood and other signs of kufr such as a cross. Kufr causes seven harms: It eliminates faith and nikâh. Edible animals killed by that person cannot be eaten, (even if he has jugulated the animal agreebly with all the rules dictated by Islam.) What he has done with his halâl becomes fornication. It becomes wâjib to kill that person. Jannat gets away from him. Hell becomes close to him. If he dies in that state (of kufr), the namâz of janâza will not be performed for him. If a person says of his own volition, “So and so has (or does not have) such and such. May I be a kâfir (disbeliever) if I am wrong,” – 45 –

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