Benefits in saying Kalima Shahadat

It is farz to say the Kalima-i-shehâdat (at least) once in one’s life time. Its proof-text is the nineteenth âyat-i-kerîma in Muhammad Sûra.
There are four conditions to be fulfilled when saying the Kalima-i-shehâdat: Presence of heart as the tongue utters it. Knowledge of its meaning. Saying it with a sincere heart. Saying it with ta’dhîm (reverence, treating as great). There are some hundred and thirty benefits in saying the Kalima-i-shehâdat. 

However, existence of four things will eliminate all its benefits. The four things are: Shirk, shek, teshbîh, and ta’til. Shirk means to attribute a partner to Allâhu ta’âlâ. Shek means meks (to halt, to pause, uncertainty) in the religion. Teshbîh means to liken Allâhu ta’âlâ to an imaginary creature. Ta’til means to (believe and) say that “Allah does not interfere with beings and that everything comes to being on their own when their time comes.” 

And also, thirty of the hundred and thirty benefits have been listed in this text. Here are the thirty benefits, five of which are in the world, the next five are at the time of death, the next five are in the grave, the next five are at (the place called) Arasât, the next five are in Hell, and the last five are in Paradise.

The five benefits in the world are:
1– One’s name will be called beautifully.
2– The Ahkâm-i-islâmiyya will be farz (incumbent) on one.
3– One’s neck will be safe against the sword.
4– Allâhu ’adhîm-ush-shân will be pleased with one.
5– All Believers will be affectionate towards one.

The five benefits at the time of death are:
1– ’Azrâîl ‘’alaihis-salâm’ (angel of Death) will come onto one in a beautiful guise.
2– The angel will extract one’s soul as softly and easily as you would pull a hair out of butterfat.
3– Odours from Jannat (Paradise) will reach there.
4– One’s soul will ascend to the ’Illiyyîn (the highest of the eight Gardens of Jannat), and angels carrying good news will come there.
5– A voice will say: “Merhabâ (Hello), o Believer! You are destined for Jannat.

The five benefits in one’s grave are:
1– One’s grave will be spacious.
2– The (questioning angels named) Munker and the Nekir will come onto one in a beautiful guise.
3– An angel will coach one on what one does not know.
4– Allâhu ’adhîm-ush-shân will inspire into one’s memory what one does not know.
5– One will see one’s abode in Jannat.

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.
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"Miftah-ul-janna"

Why Madhhabs? "O, Believers! Embrace the religion of Allahu ta`ala. Do not be separated."

There were three kinds of people during the time of Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’: People who denied and were against him were kâfirs; deniers who pretended to believe him were called munâfîqs; people who believed him were called Sahâba.
All the Sahâba held the same tenets of belief They agreed with each other in performing the acts that were declared clearly in the Qur’ân al-kerîm and hadîth-i-sherîfs. Our religion has not commanded us to believe anything which has not been declared clearly in the Qur’ân al-kerîm and hadîth-i-sherîfs. So is the case with the majority of scientific teachings. The reasonable ones of those teachings will be believed. But the case is not so with those acts that are not commanded or prohibited clearly. Allâhu ta’âlâ commands the profound savants to compare such acts to the ones that are declared clearly to see if they should be done or not. Those profound savants who are able to make this comparison are called Mujtahid. This job of comparison is called Ijtihâd. All of the information which a mujtahid has acquired through ijtihâd is called the Madhhab of that mujtahid. Each of the Sahâba was a profound savant, a mujtahid. Each of them was an ocean in religious knowledge, in politics, in administration, in the scientific knowledge of their time, and in the ma’rifats of Tasawwuf. They acquired all these branches of knowledge in a short time by seeing Rasûlullah’s blessed face, by hearing his blessed words that penetrated into the hearts and attracted the souls. Each had a Madhhab. Their Madhhabs were more or less different from each other. There were mujtahids among the Tâbi’în and the Taba-i tâbi’în, too. Only four of the Madhhabs of these mujtahids and of the Madhhabs of the Sahâba were transferred into books, and they spread all over the world. The Madhhabs of the rest were forgotten. The îmân of these four Madhhabs is the unanimous îmân of the Sahâba. For this reason, all four are called Ahl as-sunnat. There is no difference in their îmân. They deem one another as brothers. They love one another. As for practices in doing which they disagree with one another; they imitate one another when there is difficulty in following the principles of their own Madhhabs. This absence of agreement among the Madhhabs is something decreed by Allâhu ta’âlâ. That this absence of agreement is a fruit of Allâhu ta’âlâ’s Compassion for His born slaves has been stated by our blessed Prophet. For, the trivial differences among the four Madhhabs facilitate Muslims’ jobs. Each Muslim chooses the Madhhab which is easier for him with respect to his physical construction, climatical conditions and the conditions of his professional life. He performs his acts of worship and every act as this Madhhab prescribes. If Allâhu ta’âlâ had decreed, everything would have been declared clearly in Qur’ân al-kerîm and in hadîth-i-sherîfs. Thus the Madhhabs would not have appeared. Until the end of the world every Muslim, in any part of the world, would have had to live under a single command, under a single order. Muslims would have been confronted by very difficult situations.
After all the Sahâba died, the îmân of some of the new Muslims became corrupted. They deviated from the correct îmân of the Sahâba. Heretical groups appeared. These corrupt groups are also called groups of bid’at or the lâ-madhhabî, for they are outside of the four Madhhabs. This deviation of theirs did not cause them to become disbelievers, for they had based their interpretations on weak proofs. But the harm they caused to Islam was much greater than that of disbelievers. Muslims with correct îmân who did not deviate from the îmân of the Sahâba have been called the Ahl assunnat, for they have adhered completely to Rasûlullah’s sunnat. The lâ-madhhabî have quarrelled and fought with one another and with the Ahl as-sunnat. Much Muslim blood has been shed. They have disrupted the Muslims’ progress and improvement. The lâmadhhabî groups of bid’at should not be mistaken for the four right Madhhabs of the Ahl as-sunnat. The four Madhhabs say that all of them are on the right path, and they love each other. But the lâ-madhhabî groups have been undermining the unity of Muslims. Today there is no Ahl as-sunnat other than the four Madhhabs; Islamic savants unanimously communicated that these four Madhhabs could not be united together and become one Madhhab. Allâhu ta’âlâ wishes not the uniting of the Madhhabs, but He wishes that they be different. Thus, He makes the Islamic religion easier. The meaning of the hundredth âyat of Surat-u Âl-i ’Imrân is: “O Believers! Embrace the religion of Allâhu ta’âlâ. Do not be separated.” The writers of authorized books of Tafsîr, e.g. Abussuûd Efendi ‘rahmatullâhi ta’âlâ alaih’, while explaining the âyat, says: “It means not to become like the ahl-i kitâb who split into groups, deviating from the correct îmân. And it means not to part into groups like those during the time of jâhiliyya, (i.e. preIslamic time of nescience.)”
We are enjoined to unite around the correct îmân; therefore, we should not be divided. Our Prophet states that the correct path is the belief taught by the Ahl-i sunnat savants. Therefore, it is necessary for all Muslims to join the Ahl as-sunnat, to gather under the Ahl as-sunnat Madhhab, to be brothers and sisters, and to love one another. Those who deviate from this Islamic unity will have disobeyed this âyat-i kerîma. If we come together, by realizing that we are brothers and sisters, if we love one another, then we will be the most powerful nation on earth, as well as attain comfort and peace on earth and endless bliss in the next world. We have to be on full alert lest we should be torn asunder by believing the lies fibbed by our enemis, by the ignorant, and by those exploiters whose sole concern is their personal advantages.
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Seâdet-i Ebediyye Endless Bliss Second Fascicle / p.248
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To believe in the next world...

 
 Doomsday certainly exists. That day the heavens, the stars, the earth which we live on, mountains, seas, animals, plants, metals and, in short everything, matter and energy will be annihilated. The skies will break into pieces, the stars will disperse, the earth and mountains will turn into dust and will be blown about. This annihilation will take place with the first signal of the Sûr. With its second blowing everything will be re-created, people will rise from their graves, and will assemble at the place of Mahsher.
Allâhu ta’âlâ declares in the Qur’ân al-kerîm, in the Sûrat-ul-Tekwîr: “When the sun, having no light any more, gets dark, and the stars fade away,... .” Another âyat in the Sûrat-ulInshiqaq, declares: “When the skies crack and hear the voice of their Rabb [Allah],” and “The skies positively obey the commands of Allâhu ta’âlâ,” and another âyat in the Sûrat-un Naba declares: “That day the skies will certainly crack.” There are many such âyats.
 In the next world there is questioning on the actions done in the world. There is a pair of scales, in its own nature peculiar to the next world, and a pass which is called Sirât Bridge. The Mukhbir-i Sâdiq ‘’alaihi wa ’alâ âlihissalâtu wassalâm’ has stated these facts. Some ignorant people’s denying them —because they do not know what Prophethood means— does not prove that they are nonexistent. It is null and void to say non-existent about existing things. The rank of Prophethood is above mind. To try to adapt the true statements of Prophets to mind would mean distrust and disbelief in Prophethood. It is necessary, without asking one’s mind, to obey and follow Prophets ‘’alaihimussalawâtu wa-tteslîmât’ in matters pertaining to the next world.
 Paradise and Hell exist. On the Day of Judgment after the settling of accounts, many people will be sent to Paradise, and many others will be put into Hell. The rewards, the blessings of Paradise, and the torment of Hell are eternal, everlasting. These facts are declared clearly in the Qur’ân al-kerîm and in hadîth-i sherîfs.
In the next world there will not be even a mote of mercy upon disbelievers.
Allâhu ta’âlâ intimates this fact in the Qur’ân al-kerîm, and after declaring: “My Mercy covers everything,” He also declares: “My Mercy is upon those who, fearing Me, forbear the forbidden, pay their zakât, and believe My Qur’ân.”
Allâhu ta’âlâ declares in the fifty-sixth âyat of Sûrat-ul-A’râf: “My Mercy is upon those with îmân and goodness.” The forty-seventh âyat of Sûra Ibrâhîm: “Do not think Allâhu ta’âlâ may go back on His promise which He has given to Prophets,”
***
! All the facts, all the commandments which Prophets ‘’alaihimussalawâtu wa-t-teslîmât’ conveyed to us from Allâhu ta’âlâ are true. For unbelievers and for the disobedient ones of those who die with imân there will be torment in the grave.
* The grave being a bridge, a pass between this world and the next, torment in the grave is in one way like worldly torment; it is not eternal. In another way it is like the torment of the next world; it is of the same kind. The forty-sixth âyat of Sûra-t-ul Mu’mîn, “In mornings and evenings they will be tormented with fire,” of the Qur’ân-i kerîm, reports the torment in the grave. Likewise, the blessings in the grave are both like worldly comforts and like those in the Hereafter.
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Seâdet-i Ebediyye Endless Bliss Second Fascicle / p.11
http://www.hakikatkitabevi.net/book.php?bookCode=026
1st volume, 266th letter / Maktubat ( Imam Rabbani "qudisse sirruh" )

Miraj night - sacred night in Islam, a must to believe!

MI’RÂJ NIGHT is the twenty-seventh night of the month of Rajab. Mi’râj means ladder. It is the night on which Rasûlullah was made to ascend to heavens and was taken to unknown places. 

The inhabitants of Mekka would not have îmân. They had been persecuting Muslims very much. They had gone too far and had already begun tormenting Muslims. Rasûlullah was very sorry. It was one year before the Hegira, and he was fifty-two years old. Taking Zayd bin Hârisa with him, he went to Tâif. He preached to the inhabitants of Tâif for one month. None would have îmân. They mocked him and tormented him, hooted and jeered at him. The children pelted him with stones. Hopeless, wearied, he was on his way back, his blessed legs wounded. Meanwhile, Zayd’s head had blood all over. During a very hot hour, they sat by the roadside, exhausted. The owners of a vineyard that happened to be there, two rich brothers named Utba and Shayba, who were sons of Rabî’a sent their servant Addâs with a bunch of grapes for each.

Before eating the grapes Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ said the Basmala. Addâs, a Christian, was surprised to hear this. 

“I have been here for many years. I have never heard anybody say such a word. What kind of a word is that?” he said. Rasûlullah asked, “Where are you from?” 

Addâs: “I am from Ninawa.” 

Rasûlullah: “I see you are from the same place as Hadrat Yûnus ‘’alaihissalâm’.” 

Addâs: “How do you know Yûnus? No one hereabouts knows him.” 

Rasûlullah: “He is my brother. He was a Prophet like me.” 

Addâs: “The owner of this beautiful face and these sweet words cannot be a liar. I now believe that you are Allah’s Messenger.” So he became a Muslim and added, “Yâ Rasûlallah (O, you, Messenger of Allah). I have been serving these cruel people for many years. They have been depriving people of their rights. They have been cheating others. They have no goodness. They will commit any baseness to get what is worldly and to fulfill their sensuous desires. I hate them. I want to go with you, get honoured with your service, to be the target of the irreverence which the ignorant and the idiots will commit against you and to sacrifice myself to protect your blessed body.” 

Rasûlullah smiled: “Stay with your masters for the time being! After a short while, you will hear of my name far and near. Come to me then,” he stated. Resting for a while, they wiped off the remaining blood that was still on them and walked towards Mekka. It was already dark when they arrived in the city. The few months he spent in Mekka were troublesome. The enemy was everywhere. There was not a place to go. At last he went to the district of Abû Tâlib, where the house of Umm-i Hânî, his uncle’s daughter, was. Umm-i Hânî had not become a Muslim yet. “Who is there?” she said. 

Rasûlullah said: “It is me, Muhammad ‘sall-Allâhu ’alaihi wa sallam’, your uncle’s son. I have come here as a guest, if you will accept me.”

Umm-i Hânî ‘radiy-Allâhu ta’âlâ ’anh’: “I will gladly sacrifice my life for such a true, trustworthy, honourable and noble guest as you are. But if you had said in advance that you would honour us, I would have prepared something. I have no food to give you now.” 

Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’: “I want nothing to eat and drink. I care for none. A place will suffice where I can worship and entreat my Allah.” 

Umm-i Hânî received Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’, gave him a mat, a bowl and an ewer. It was considered as the most honourable duty among the Arabs to do kindness to a visitor and to protect him against an enemy. Any harm given to a guest in a home would be a grave shame for the host. Umm-i Hânî thought, “He has a lot of enemies in Mekka. There are even people who want to kill him. I will be on the watch for him till morning in order to protect my honour.” Taking her father’s sword, she began to walk around the house.

Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ was hurt very much during the day. Performing an ablution, he began to entreat his Allah, ask for forgiveness and pray so that people would have îmân thereby and attain happiness. Being very tired, hungry and aggrieved, he lay down on the mat and soon fell asleep.

At that moment, Allâhu ta’âlâ commanded to Hadrat Jabrâil ‘’alaihissalâm’: “I have afflicted My Beloved Prophet so much. I have hurt his blessed body, his tender heart so much. But he still entreats Me. He does not think of anything besides Me. Go! Bring Me My Beloved! Show him My Paradise and Hell. Let him see the blessings I have prepared for him and for (My other) creatures who love him. Let him see the torment I have prepared for those who deny him, who hurt him with their words, writings and actions. I will console him. I will cure the wounds of his tender heart.” Within a moment Jabrâil ‘’alaihissalâm’ was with Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’. He found him sound asleep. The Best of Mankind looked too adorable for the Archangel to wake him up. He was in a man’s figure. He kissed the sole of his blessed foot, thereby waking up the Messenger or Allah. At once he recognized Jabrâil ‘’alaihissalâm’ and, fearing that Allâhu ta’âlâ might have beenoffended with him, he said, “O my Brother, Jabrâil! Why are you here at such an unusual time?Have I done something wrong, have I offended my Rabb (Allâhu ta’âlâ)? Have you brought bitter news for me?”

Jabrâil ‘’alaihissalâm’ said, “O You, the Highest of all creatures! O You, the Beloved of the Creator! O You, the Master of Prophets! O You, the Honourable Prophet, the source of goodness and superiorities! Your Rabb sends His salâm to you. He bestows upon you the blessing which He has given to no other Prophet, to no creature. He invites you to Himself. Please get up. Let us go.” They went to the Kâ’ba, where someone came to them, cleaved open his chest, took out his heart and washed it with the water of Zemzem. Then he put it back in its place. Then, riding on a white animal named Burâq brought from Paradise, they went to the Masjid-i Aqsâ in Jerusalem in a moment. Making a hole in the rock with his finger, Jabrâil ‘’alaihissalâm’ tied Burâq there. The souls of some past Prophets, in their own figures, were present there. He offered Hadrat Adam, Hadrat Nûh (Noah) and Hadrat Ibrâhîm, respectively, to conduct the namâz as the imâm so that they would perform it in jamâ’at. Asking to be excused and saying that they were defective, they all declined it. Hadrat Jabrâil suggested the Habîbullah. “When you are present, no one else can be the imâm,” he said. After the namâz, they went out of the masjid and by some unknown ascent passed the seven layers of heavens in one moment. At each heaven he saw a great Prophet. Jabrâil ‘’alaihissalâm’ remained in Sidra, saying, “If I go as farther as a hair’s breadth I will burn and perish.” Sidrat-ulmuntahâ is a tree in the sixth heaven. After seeing Paradise, Hell, and innumerable other things, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’, on a carpet of Paradise named Rafraf, passed the Kursî, the ’Arsh, the world of souls, and reached the heights decreed by Allâhu ta’âlâ in an unknown, incomprehensible and unexampled manner. Without place, time, direction and manner, he saw Allâhu ta’âlâ. Without eyes, ears, means and place, he spoke with Allâhu ta’âlâ. Attaining blessings that could be known or comprehended by no creature, he came back to Jerusalem and thence to Umm-i Hânî’s house in the blessed city of Mekka. The place where he had lain down had not become cold yet, nor had the motion of the water in the bowl come to a standstill. Umm-i Hânî ‘radiy-Allâhu ta’âlâ ’anh’, who had been walking about outside, had dozed off, unaware of all the events. On his way from Jerusalem to Mekka he met a caravan of Quraish. A camel in the caravan was frightened and fell down.

The next morning he went to the Kâ’ba and related his Mi’râj. Hearing this, the disbelievers scoffed at him. “Muhammad’s gone crazy for good,” they said. And the ones who had been thinking of becoming Muslims gave up. Some of them, amused, went to Abû Bakr’s house. They knew he was a clever, experienced and calculating merchant. As soon as he came to the door, they asked him: “O Abâ Bakr ‘radiy-Allâhu ta’âlâ ’anh’! You went to Jerusalem many times. You must know well. How long does it take to go from Mekka to Jerusalem?” Hadrat Abû Bakr ‘radiy-Allâhu ta’âlâ ’anh’ said: “I know well that it takes more than a month.” 

The disbelievers were pleased with this reply and said:“So will a wise and experienced man say.” Laughing, mocking, being happy because Abû Bakr ‘radiy-Allâhu ta’âlâ ’anh’ was of the same opinion as they were, they said: “Your master says that he went to and came back from Jerusalem in a night. He is completely mad now,” and showed their sympathy, reverence and trust for Abû Bakr. Upon hearing the blessed name of Rasûlullah, Abû Bakr ‘radiy-Allâhu ’anh’ said: “If he says so I believe him. He for sure went and came back in a moment,” and went back in. 

The disbelievers were all stupefied. Hanging their heads, they walked away, saying:“How amazing! What a strong sorcerer Muhammad is! He bewitched Abû Bakr.” Clothing himself immediately, Abû Bakr ‘radiy-Allâhu ’anh’ went to Rasûlullah. In the big crowd he said aloud, “O Rasûlallah! I congratulate you, your blessed Mi’râj! Infinite gratitude be to Allâhu ta’âlâ because He has honoured us with being the servants of such an exalted Prophet as you are. He has blessed us with seeing your shining face, with hearing your sweet words that please hearts and attract souls. O Rasûlallah ‘sallAllâhu ta’âlâ ’alaihi wa sallam’! Every word you say is true. I believe you. I am ready to sacrifice my life for you!” These words of Abû Bakr’s bewildered the disbelievers. Being at a loss as to what to say, they dispersed. This strengthened the hearts of a few people with weak îmân who had been doubting. That day Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ called Abû Bakr “Siddîq.” Being given this name, he was promoted to a higher grade.

All this exasperated the unbelievers. They could not bear the Believers’ firm îmân, their believing right away whatever he said, their gathering around him and protecting him. In order to rout and disgrace Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’, they attempted to test him. “O Muhammad ‘’alaihissalâm’! You claim to have gone to Jerusalem. Tell us now! How many doors and how many windows does the masjid have?” were some of their questions. As the Prophet answered each, Hadrat Abû Bakr said, “Right, O Rasûlallah! It is true, O Rasûlallah!” But in actual fact, out of his embarrassment, Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ would not even look at a person in the face. Afterwards, he stated: “I had not looked around in the Masjid-i aqsâ. I had not seen what they asked about. At that moment Jabrâil ‘’alaihissalâm’ brought Masjid-i aqsâ before my eyes. [Like watching television], I saw, counted, and answered their questions at once.” He said that he had seen travellers riding camels on his way and that he hoped, inshâallah, that they would arrive on Wednesday. On Wednesday, just before sunset, the caravan arrived in Mekka. They said that something had happened like the blowing of the wind and that a camel had fallen down. This situation strengthened the Believers’ îmân but aggravated the unbelievers’ enmity. The book entitled Rûh-ul-bayân, quoting from the book entitled Tafsîr-i Husaynî, and the book entitled Bahr, in the section dealing with imâmat, say:“A personwho does not believe that Rasûlullah was taken from the city of Mekka to Jerusalem [to Beyt-ul muqaddes] will be a disbeliever. One who does not believe that he was taken to the heavens and to unknown places will be dâl and mubtadi’. ” That is, he will be a heretic. 

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Seâdet-i Ebediyye Endless Bliss Third Fascicle

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