There are twelve details of Imân:

There are twelve details of îmân: My Rabb is Allâhu ta’âlâ. My proof-text is the hundred and sixty-third âyat-i-kerîma of Baqara Sûra. My Prophet is Hadrat Muhammad ‘’alaihi-s-salâm’. My proof texts are the twenty-eighth and the twenty-ninth âyat-i-kerîmas of Fat-h Sûra. My religion is the religion of Islam. My proof-text is Allâhu ta’âlâ’s nineteenth âyat-i-kerîma in Âl-i-’Imrân Sûra. My Book is the Qur’ân-i-’adhîm-ush-shân. My proof-ext is the second âyat-i-kerîma of Baqara Sûra. My Qibla is the Kâ’ba-i-sherîf. My proof-text is the hundred and forty-fourth âyat-i-kerîma of Baqara Sûra.

My Madhhab in i’tiqâd (îmân) is Ahl as-Sunnat wa-l-jamâ’at. My proof-text is the hundred and fifty-third âyat-i-kerîma of An’am Sûra.

My (earliest) ancestor is Hazrat ’Âdam. My proof-text is the hundred and seventy-second âyat-i-kerîma in A’râf Sûra.

My Millat is Millat-i-islâm. My proof-text is the seventy-eighth âyat-i-kerîma of Hajj Sûra.

I am one of the Ummat of Muhammad ‘’alaihis-salâm’. My proof text is the hundred and tenth âyat-i-kerîma of Âl-i-’Imrân.

I am a Mu’min (Believer), haqqan (by right). My proof-text is the fourth âyat-i-kerîma in Anfâl Sûra. Al-hamdu lillâhi ’ala-t-tawfîqihi wa-s-taghfirullâha min kulli taqsîrin.

’Ilm is higher than ’amal for five reasons: For, ’ilm is depended on whereas ’amal is dependent on it. ’Ilm is necessary whereas ’amal is inseparable from it. ’Ilm can give benefit by itself, whereas ’amal without ’ilm cannot give benefit.

’Ilm is higher than ’aql (mind). For, the former is qadîm (perpetual), whereas the latter is hâdith, (i.e. it came into existence from nothing.)

The zînat (ornament) of man stays with ikhlâs. The zînat of ikhlâs stays with îmân. The zînat of îmân stays with Jannot (Paradise). The zînat of Jannat stays with hûrîs, ghilmâns, and seeing Jemâlullah, (i.e. seeing Allâhu ta’âlâ in a manner that cannot be understood or defined.)

Also, if ’amal were a part from îmân, a menstruating woman would not be absolved from the daily namâz. For, îmân cannot be absolved from.

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.

[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 double-faced 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.

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.]