READERS MAY REMEMBER that the delights and favours of the barzakh were mentioned in the eleventh chapter. There appears to be a doubt therein. In the twelfth chapter the favours of qiyaamah are stated. Therein too appears to be a doubt, as was in the eleventh chapter. That doubt is, that a desire for the delights and blessings of Jannah can only come about when there is no mention of the punishment of Jahannam. After becoming aware of the punishment and trials of Jahannam one's desire becomes dampened and one fears the name of the hereafter. Instead of the hereafter, one will regard it as a good fortune to remain in this world, because, till one remains in the world, one is safe from the punishment of the hereafter. The intelligent also say the warding off of troubles and hardship is more important than attaining comfort. Here too, this doubt has two answers as was mentioned in the eleventh chapter. First, to save one’s self from hell is something of which one has an option. All those aspects that makes one worthy of the punishment of Jahannam are all a thing of choice. If one abstains from sin, one has saved one’s self from hardships and Jahannam. The second is, although committing sin, if imaan remains, one will experience remission from the trials and hardships of Jahannam. Besides these hardships it is certain that we will gain freedom from it. It will do the work of an ointment on a wound. Whatever enjoyments and pleasures there may be, but the thought of the hardships of the hereafter makes everything gloomy and sullen. This proves that for a Mu-min the troubles of the hereafter are superior to the enjoyments and pleasures of the world, because with the hardships of that place the certainty of attaining Jannah is attached (i.e. after being punished one will surely enter Jannah). With the enjoyments and pleasures of the world, there is the danger of the hereafter. A third answer to this doubt has also been mentioned in the eleventh chapter, that some sinners will be totally saved from the punishment of Jahannam through the intercession of someone or merely through the Grace of Allah Ta‘aala. Punishment of others will cease after some time. For the second and third answer a proof is necessary, therefore some narrations are stated here:

1. Sayyidina Abii Sa‘iid Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu 'Alayhi Wasallam said: "Those who are truly the inhabitants of the fire (the kaafirs - nonbelievers) will not die nor live therein, but some people from among you (Muslims), due to their sins will experience effects of the fire. Thereafter, Allah Ta‘aala will give a special type of death till they become like coal. Permission will be given to the intercessors to intercede for them". (Some say that after experiencing punishment for some time they will die. Some say this similitude of death is given because of the light punishment they will experience). – Muslim.

2. Sayyidina Abii Sa‘iid Radiyallahu ‘Anhu reports Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "Muslims will be freed from Jahannam and stopped at a bridge between Jannah and Jahannam. They will account for rights due to one another in the dunya (world) until these rights are re-compensated and settled. When they are cleansed (from sin), they will be allowed to enter into Jannah." -Bukhaari, Mishkaat.

3. Sayyidina Abii Sa‘iid Radiyallahu ‘Anhu reports in a long hadith that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: "(After mentioning the crossing of the Siraat – bridge over Jahannam) When Muslims will be freed from Jahannam. I swear an oath in the Name of that Being in Whose Hands lie my life, one does not press so much for the redressing of one’s proven rights of this world, in comparison to the persistence Muslims will make on behalf of their brothers who are in Jahannam. They will say: ‘O our Rabb, these people used to fast with us; perform salaah; and perform haj’. It will be said to them: ‘Take out whomsoever you recognise, and there will be no trace of the fire on them’. Hence they will take out a huge amount from the creation. They will say: ‘O our Rabb, there is no one left from those that You have commanded us to take out.’ He will say: ‘Go back. Bring out those you find that had a dinaar’s equivalent of imaan.’ They will take out a huge number from the creation. Then He will say: ‘Go back. Bring out those you find that possessed half a dinaar’s equivalent of imaan.’ They will take out a huge number from the creation. Then He will say: ‘Go back. Bring out those who have an atom’s equivalent of imaan.’ They will take out a huge number of the creation, then say: ‘We have not left out anyone who possessed imaan.' Allah will say: ‘The Malaa’ikah (angels) interceded. The Ambiyaa (prophets) interceded. The Mu-miniin interceded. Now besides the Arhamur Raahimin (The Most Merciful of the mercifuls) no one is left. He will take a handful from the fire. From it will come out a people who had never ever done any good, as a result they burnt and became coal. He will throw them in a river that will be on the tip of Jannah called nahrul hayaah (river of life). They will emerge there from fresh like the grain that sprouts out after floods have passed. Hence they will come out like pearls. They will have a special mark on their necks. The people of Jannah will call them the one’s that were freed by the Rahmaan (Merciful). Allah Ta‘aala has entered them into Jannah without committing any good deed or having presented any good for the hereafter. It will be said to them: ‘For you is what you have seen, and with it an (extra) addition of the same.’" – Agreed upon, Mishkaat.

Commentary:

Those that will be taken out of Jahannam at the end solely by the Mercy of Allah are surely Muslims. It has been categorically refuted in the sharii‘ah that a kaafir will be pardoned. A kaafir will stay forever in Jahannam. It is possible that these people are those to whom the message of no prophet had reached, therefore, they may be classed as kaafirs. Being kaafirs they may remain forever in Jahannam. Nor can they be regarded as Mu-min, as people that believe in a Nabi are called Mu-min. Since the message of a Nabi did not reach them they are not Mu-mins, and did not enter Jannah with other Mu-mins nor did anybody intercede for them. Apparently this is meant by the words of the hadith, because, in this hadith the words: "Bi ghayri ‘amalin ‘ami-luhu wa-laa khayrin qadi-muhu", there are two words, ‘amal and khayr, which means they did not do any ‘amal nor any khayr (good). By khayr, it is understood that only imaan is intended. Now a question may arise, that when the message of a Nabi did not reach them, they were unaware of good and bad. Why were they then sent to Jahannam? It is possible that the answer to that may be that some sins are not dependent on the message of a Nabi. These could be understood through one’s intellect too, like zulm (oppression) etc. They may have been involved in such type of sin, therefore they were thrown into Jahannam. After being cleansed they were taken out of Jahannam by the Mercy of Allah Ta‘aala. It may be possible that these people were Mu-mins, but their imaan was of such an inferior and weak state, that no Nabi or wali may have recognised them. Only Allah Ta‘aala knew of their status. And Allah knows best.

Synopsis of the kitaab

UNDERSTAND THIS KITAAB to be a prescription for spiritual diseases of the heart. Now its method of use is explained. After having read this kitaab, and to derive benefit from it, i.e. the method of yearning for the hereafter, is, that during the day or night set aside some free time, bring together in the heart all the subjects that have been written here, even if it may be in thought only, that this world is the house of sorrow and hardship. Which day will that be, when the separation from the original and permanent home comes to an end, and the angels of mercy come to fetch me. Before death there may be some illness, due to which my sins will be forgiven and I will become pure and clean. At the time of death I will hear the glad tidings from the angels that have been mentioned in the kitaab. The angels will take me away with respect and honour. I will witness such and such things in the grave and I will meet the ruhs (souls) of the elders, relatives and friends. I will move about in Jannah. If my deeds are the baaqiyaatus saalihaat type, or after my death some Muslim brother makes du‘aa for me, through its barakah the blessings will multiply. On the day of qiyaamah there will be comfort and ease. There will be so and so great apparent and hidden enjoyments. Briefly, in one's spare moments concentrate on these and enjoy one’s self. When punishment comes to mind, then remember it is possible to save one's self from it. If I abstain from such acts which brings about punishment, then how can I be punished. By occupying one's self with such thoughts, it increases the yearning for the hereafter, and love for this material world will diminish. Instead of love for the material world one will begin to detest and hate it. Where once there was fear for the hereafter, now one will be looking forward and begin to love it. This act in itself is also an ‘ibaadah (devotion). The sharii‘ah has commanded us to observe it. Many of its virtues have been narrated. The proof of these are mentioned in the ensuing ahadith:

1. Sayyidina Anas Radiyallahu ‘Anhu reports from Nabi Sallallahu ‘Alayhi Wasallam: "Abundantly remember death, for it wipes out sin and makes one renounce the world...." - Ibn Abid Dunyaa. Sharhus Sudur.

2. Sayyidina Wadiin bin ‘Ataa Radiyallahu ‘Anhu says: "When Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam observed the people becoming lax from (remembering) death, he would come and hold the side of the door and call out three times: ‘O people, O people of Islam. Death has come to you necessarily and compulsorily. Death has come with its attachments. Death has come with cheerfulness, comfort and great blessings, for the people of Jannah and the accepted one’s of the Rahmaan (Merciful), who strived and strongly desired Jannah....’" – Baihaqi. Sharhus Sudur.

3. It is stated in the Sharhus Sudur, that it was said: "Yaa Rasulullah, will anybody be resurrected with the shu-hadaa (martyrs)?"

He said: "Yes, the one that remembers death twenty times during the day and night."

I say: "The one that meditates as stated, then his remembering of death will exceed twenty times."

Keeping one's hopes on a moderate level:

Muslims may know that complete imaan is not solely based on fear, or hope, but, between fear and hope, as is proven by the Qur’aan and hadith. In this booklet matters relating to hope only have been written. Absolutely nothing regarding fear has been written. It should not be misunderstood that our intention is that one should only rely on hope and completely forget fear. Our intention in writing such subjects is to create a dislike for the material world and love for the hereafter. To fulfill this aim subjects on hope plays a great role, because when one has the desire for the hereafter, then naturally one will have the courage to do good deeds. This courage is the actual aim. The conveying of matters regarding hope and fear are both equal to reach the aim. The mentioning only of subjects on hope in reality supports the subjects on fear (because the aim of subjects on fear is attained by these mentioned on hope as well). Allah Ta‘aala explains regarding complete imaan in the following terms: "And those who are fearful of their Lord’s doom- Lo! the doom of their Lord is that before which none can feel secure-" - Surah Ma‘aarij, 27, 28.

Research regarding long life:

At the end of the third chapter a doubt and its answer have been mentioned. (The doubt being that we find from the hadith death is given preference over life, but in some ahadith it has been prohibited to wish for death. The answer was that life could be given preference over death, because, if life is lengthened than piety and reward will increase, or one may be able to repent from sins, otherwise preference is for death, as, all blessings of the hereafter can only be attained after death.) Now here this same answer is being given a bit more clearly. If it is pondered upon, then it will be proven that in those ahadith where preference for life over death seems evident, in reality such hadith support those that give preference to death over life. In those hadith it is stated that death must not be wished for, for the reason that in a long life piety and reward can increase and repentance can be offered. By increasing in lifespan a better and easier death can occur, therefore the lengthening of life is better, otherwise just a long life on its own is not the aim, hence, the preference is for death, as is evident from the ahadith of the third chapter. It is also proven from the following hadith:

1. Sayyidina Zar‘ah bin ‘Abdullah narrates that Nabi Sallallahu ‘Alayhi Wasallam said: "A human loves life, while death is better for him." – Baihaqi. Sharhus Sudur

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Some stories of the Enthusiastic

1. Sayyiditina ‘Aa-i-shah Radiyallahu ‘Anhaa says, I heard Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam say: "There is no such Nabi who was not given the choice between the dunya (world) and the hereafter. Severe contraction of voice affected him in his last illness before death. At that time I heard him say: ‘I wish to live with (those Whom You have blessed) the Ambiyaa, siddiqin (truthful), shuhada (martyrs), and salihin (pious).’ I understood that he has been given a choice." - Agreed upon, Mishkaat.

2. It is stated in the Musnad Ahmed that the Malakul maut came to Sayyidina Ebrahim ‘Alayhis Salaam to take his ruh (soul). Ebrahim ‘Alayhis Salaam said: "O Malakul maut, did you see a friend take the ruh of a friend." Malakul maut ascended to his Rabb. It was said: "Say to him, did you see a friend dislike meeting His friend." Malakul maut returned. He said: "Take my ruh this instant." - Sharhus Sudur.

3. It is narrated from Sayyidina ‘Umar Radiyallahu ‘Anhu that he said: "O Allah, my strength has weakened; my age has increased; my subjects (citizens) have spread far and wide. Take me towards You, in such a manner that I am not astray nor negligent." He did not complete that month when he was taken. - Maalik, Sharhus Sudur.

4. Hasan Basri RA said: "There was an ‘aabid in this town of yours. He came out of the masjid. When he put his leg in the stirrup, Malakul maut came and said to him: "Marhaba (welcome), I was longing for you." And took his ruh. - Marwazii, Sharhus Sudur.

5. Khaalid bin Ma’daan RA said: "There is no such living creature in the land or sea, who will make me happy to give itself as a ransom on my behalf for death. If death had a sign where people could run and reach there, then nobody could have won me to reach there, besides that person who would win me due to his strength." – Ibn Sa’d. Marwazii, Sharhus Sudur.

6. Abu Mis-har RA said: "I heard a person saying to Sa‘iid bin ‘Abdul ‘Aziiz At-tanukhii: ‘May Allah lengthen your life.’ He replied: ‘No, but may Allah hasten me to His mercy.’ – Ibn ‘A-saakir, Sharhus Sudur.

7. ‘Ubaydah bin Muhaajir RA said: "If it was said, the one that touches this wood will die. I will immediately get up and touch that wood." - Abu Nu‘aym, Sharhus Sudur.

8. Sayyidina Abii Hurairah Radiyallahu ‘Anhu narrates that a person passed and said to him: "Where are you intending to go?" He replied: "The market." He said: "If you can purchase death for me before you return, surely do so." - Ibn Abii Shaybah, Ibn Sa’d, Sharhus Sudur.

9. It is narrated that ‘Abdullah bin Zakariyya used to say: "If I was given a choice between living for a hundred years in devotion to Allah, and the other that my life be taken on this day or this moment. I will choose this day or this moment due to love and desire for Allah, His Rasul, and His pious bondsman." – Abu Nu‘aym, Sharhus Sudur.

10. It is narrated from Ahmed bin Abul-hawaarii that I heard Abaa 'Abdullah Al-baajii say: "If I was given the choice that the whole world be for me since the day I was created, in such a manner that I live in it in a halaal manner and on the day of qiyaamah there will be no questioning, and the other that my life be taken at this moment, then I will choose that my life be taken this moment. Do you not desire to meet those who are obedient." – Abu Nu‘aym, Ibn 'A-saakir, Sharhus Sudur.

Commentary:

If death is a thing of desire, why did Sayyidina Musa ‘Alayhis Salaam treat the Malakul maut harshly. The answer is that Sayyidina Musa ‘Alayhis Salaam did not recognise him. It is narrated in a hadith at that time the angel appeared in a viewable form. It is clear in a hadith of the sah-haah that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam could not endure the seeing of Sayyidina Jibra-eel ‘Alayhis Salaam in his original form in this world. It becomes obvious that no one can see an angel in its original form. It is also apparent that the angels appeared in the form of a human in those days. Therefore, not recognising Malakul maut is not strange, nor does it negate the desire for death.

Extracts from the discourses of Maulana Ashraf ‘Ali Thaanwi

ALLAH MOST HIGH says in the Qur’aan: ".... and it is judged between them with truth, and they are not wronged". -Surah Zumur, 69. This will not happen that someone had carried out a minute pious deed and it will not be recorded in the book of deeds, or an evil deed that was not committed is recorded in the book of deeds. But, by the requirement of "My Mercy has taken preference over my anger", it will so happen that a good deed will be written for a person that has not even been carried out. There, beneficence, bounty and reward will be vast. Mercy will be granted at every juncture. Some will be forgiven for only removing a thorn from a path. A woman will be forgiven on that, she observed a thirsty dog at the mouth of a well licking wet sand. She felt sorry for the animal, took her leather shoe, fastened it with her orni (head covering - scarf) and took out water from the well and gave the dog to drink. That woman was of loose morals, but Allah Ta'aala said, she had mercy on Our creation, therefore We are having mercy on her. Both these incidents have been mentioned in the hadith.

There exist many such divine inspirations. For example, there was a pious man who passed away. Someone saw him in his dream. He asked the person, say what has transpired with you. The person replied: "Here the great endeavours and religious exercises did not help (as they were not of a complete nature that it could be worthy of reward). It was said, go you are forgiven for one day you had shown kindness to a kitten. The kitten was shivering from cold and you covered it in an eiderdown. For this We have forgiven you." A minute deed must not be regarded as insignificant and worthless. The hadith states: "O ‘Aa-i-shah, do not regard a good deed as worthless...." On the day of qiyaamah there will be a pretext for reward for little things. It will not happen that someone will be accused of something that had not been done. ‘Wa-hum laa yuz-lamun’, they will not be oppressed.

Zulm is that a person’s rights are usurped and the person is not rewarded for pious deeds. ‘Adl (justice) is that punishment is meted out for sin and proper reward given for pious deeds. Rahmah (mercy) is to disregard sin and grant forgiveness and increase many fold rewards for pious deeds. Forget Allah Ta‘aala making zulm on (oppressing) His bondsman, He will not even treat them with ‘adl, but forgive many of their sins and grant rewards more than is their due. Normally, one will receive ten rewards for one good deed. It is stated in the hadith that on the day of qiyaamah the Mu-miniin will be treated in such a manner, that they will find in their book of deeds such rewards written for them that had not even been carried out. With some this will take place that their minor sins will be presented to them and major sins left aside. Then it will be decreed that the minor sins be forgiven and reward be granted instead. At that moment the person will fear that the major sins will be revealed. When he will observe that rewards have been granted in lieu of the sins, he will himself say, I have committed other greater sins, where are they and why are they not revealed. It will be said to him that if rewards are granted in place of minor sins then in place of the major sins major rewards will be granted. While hoping for great rewards he will say where are my major sins. Subhanallah, is there a limit to mercy'? Some sins will be such that they will not even be recorded in the book of deeds, these will be sins that one had repented for. According to the Ahlus-Sunnah sins can be forgiven without repentance. Allah Ta‘aala merely through His Grace will forgive sins.

Jannah (paradise) will long for the people of Jannah, like one waiting for a beloved visitor, or a son returning from a far place after a long time. In the manner that a person of Jannah longs for Jannah, likewise, Jannah also longs for the person of Jannah. Even the servants, retinue, attendants, hurs etc. therein will all yearn for him. It has been established in the hadith that doors will close just upon an indication. They will stroll about with leisure and behold its adornments and decorations. Suddenly doors will open or according to another saying there will be open doors. Jannah and what it contains will yearn for him. They will enjoy ruhaanii pleasures. "... say unto them: Peace be unto you! Ye are good, so enter ye (the Garden of delight), to dwell therein; ... " – Surah Zumur, 73. This is honour and respect, and a display of magnificence that the Malaa’ikah will greet and congratulate them, for staying well. Now have ease and tranquility and go into Jannah for eternity. What a moment of happiness this is. The people of Jannah will in excitement say: "Praise be to Allah, Who hath fulfilled His promise unto us (upon accepting imaan He promised us Jannah, and He has fulfilled that promise) ". - Surah Zurnur, 74.

" ... and hath made us inherit the land", i.e. the land of Jannah, as is mentioned hereafter, and not of a stipulated place but, "sojourning in the Garden where we will!", – Surah Zumur, 75 wherever we wish, we will take a place in Jannah. One will have the freedom of taking a place where one chooses. One will go wherever one pleases. It wont be like house arrest, where a person lives in a garden or a city and cannot go out of that place. There will be no boundaries for the people of Jannah. There will be no restrictions upon them. They will go wherever they please. Meet friends, live in an underground chamber, etc.

According to Maulana Muhammad Ya’qub Saahib one will possess a small amount of divinity (nature of Allah). By little it is meant, that in complete divinity everything happens according to authority, discretion and control. Whereas, in little divinity these are not found, but things will happen according to one’s volition. It will mean that whatever one chooses to do, immediately that thing will happen with the command of Allah. This is the meaning of the aayah: "... and therein is all that souls desire and eyes find sweet. And ye are immortal therein". – Surah Zukhruf, 71. The word ‘maa’ in Arabic is general. Whatever one desires will happen. For example, one is sitting in a house with a roof. One now desires that there should be no roof. The roof will be removed immediately. Or, one is sitting in an open field and one desires that there should be a house here, then immediately through the command of the Almighty Allah in a moment’s time a house will be there. A beautiful bird is sitting in a tree. One thinks that kabaab (skewered or grilled meat) of its meat will be delicious. Immediately kabaabs will be presented. One will be eating the kabaabs whilst the bird will still be in the tree. There is life in the air of Jannah. The Qur’aan states that the fruits of Jannah will remain forever and will not perish or diminish. A fruit will come from a tree and immediately in its place there will be another one. If one desires sunshine there will be sunshine, if one desires shade there will be shade. The sunshine of Jannah will not be like that of the world, which is unbearable and troublesome. The sunshine of Jannah will be suitable to Jannah with no trouble encountered. It is stated in the Qur’aan: "... they will not find there neither (heat of) a sun nor bitter cold", - Surah Dahr, 13. From this aayah we gather that there will be no heat of the sun, and I have said if someone wishes for sunshine there will be sunshine for him. The object is that the sunshine will not be such that it is unbearable, or from which one is troubled. Some will wish to have a child. Some will wish to have a farm. Immediately they will receive what they had wished for. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam was asked regarding farms in Jannah. A Sahaabi said the one asking for a farm in Jannah must be from among the Ansaar, because the Ansaar were farmers.

My respected ustadh, may Allah have mercy on him, whose knowledge was vast, must have seen in a narration, that in Jannah it will so happen that one takes a fruit to eat, but suddenly a hur will emerge there from and greet one. In some it is stated that a set of clothing will come out from the fruit. It will also be one’s good fortune that some unknown thing will be suddenly created for him. Upon receiving blessings and favours one feels happy in every way, but where things are received unexpectedly, one gains a wonderful and amazing pleasure.

I heard from my ustadh a story of a rich person. Two visitors from a small town came to visit him. The chef placed breakfast before them, consisting a small table cloth, one small bowl of qormah, a plate of sweet rice and four very thin chapaatis. Seeing such a paltry breakfast the visitors heart sank and thought that these rich people eat little themselves and think others also eat so little. Well, reluctantly they ate up the food and sat quietly. The servant urged them to eat. They became more agitated and said what must we eat. The servant took the bowl; broke it and put it before them saying this is salted hardened cream. Thereafter he presented the plate saying this has been fashioned from sweet cream. He then lifted the tablecloth, broke it into pieces and presented it to them saying, do not fear there is still a lot of food left. This tablecloth has been made from baaqir khaanii rotii. They could not finish eating the tablecloth. Then their eyes opened. If the visitors had been told beforehand that the tablecloth, plate and bowl is made from such and such ingredients, they would not have gained so much pleasure. They gained more pleasure from unexpectedly being made aware, then eating food prepared in such a manner. This proves that more pleasure is gained from receiving something in a novel and unexpected manner.

A Muslim rajah (ruler) once had a pomegranate made of sweetmeats by an artisan chef for a Lieutenant Governor. The shape of the sweetmeat was exactly like that of a pomegranate including the seed and skin, but it was a sweetmeat and one hundred and fifty rupees (a large sum in those days) was spent on its creation. Envisage Allah's blessings. One hundred and fifty rupees was spent to prepare a pomegranate and that too an imitation. The vast sum spent an on imitation cannot equal the original made by Allah Ta‘aala. Subhanallah, the original can be purchased for a few cents.

A person narrated that at an invitation jasmine flowers were brought in a plate. In reality it was cooked rice. It was the artistic ingenuity of the chef. The chef prepared a special masaala and dipped half of each grain of rice therein and cooked it. The result was that half portion of a grain sprouted out like a flower. When the jasmine flowers were dished out it became evident that it was rice. How much trouble and complications had been gone through because some pleasure may be derived from it. In the same manner different types of pleasures will be attained in Jannah. A comedian described these as becoming a vagrant. In reality it is not so. In the dunya it may be regarded as bad because it turns one away from attaining perfection. A human needs many perfections in the world. For example, learning and writing; skill, trade and manufacturing; earning money; building homes; having children etc. For all these hard work is necessary. Becoming a vagrant is an obstacle and hindrance in achieving an aim, therefore, it is regarded as a defect. In Jannah no perfections have to be accomplished. There Allah Ta‘aala has taken the onus of providing everything. We do not have to keep ourselves busy in any occupation. In reality it will be the fruit of having attained perfection. One will be so free that no additional perfection will have to be accomplished. Imaam Shafi’î says I began wishing for Jannah after hearing that one would be able to meet friends there. Meaning it is a great thing to meet friends, and such a blessing that makes one hope for Jannah.

Everything of Jannah is of a superior quality than those things of the world. Things of Jannah cannot be compared to those of the world. The Qur’aan states: "Wherein is fruit, the date-palm and pomegranate". – Surah Ar-Rahrnaan, 68. also "Therein are rivers of water unpolluted, and rivers of milk whereof the flavour changeth not, and rivers of wine delicious to the drinkers, and rivers of clear-run honey;". – Surah Muhammad, 15. All names mentioned are like those of the world. In reality its quality are unlike those of the world. The dates, pomegranates, grapes and other fruit are not like those of the world, nor is the water of Jannah like that of the world. It has been explained as unpolluted. The water of the world changes after some time. The milk of Jannah is not the same. Its flavour and taste will not change. No one has seen the wine of Jannah. It is not like that of the world which is unclean, has a repugnant taste and intoxicates and makes one lose one’s senses, but has a delicious taste. It is termed tuhur, i.e. something that cleans excessively, whereas that of the world is polluted and a pollutant. The hadith states that Allah Ta‘aala says regarding Jannah: "I have prepared for My pious bondsman what no eye has seen, nor ear has heard, nor any human heart a conception of." Dua‘aa for the desire of the Aakhirah.

UP TO THIS POINT in the kitaab, the ahadith and events written for the remembrance of the hereafter are all means and procedures towards achieving that aim. It is imperative and most important that the means and procedures mentioned not be regarded as sufficient, but supplication made to Allah Ta‘aala for assistance in this sphere. Therefore, it is deemed appropriate that at the end some du‘aas pertaining to this subject be added from the Munaajaat Maqbul. So that with the various subjects of the kitaab these du‘aas could also be submitted to Allah Most High. Since the understanding of du‘aas plays a great role in its effects and acceptance, translation of the du‘aas has been given.