There are many degrees of felicity in heaven to which the believers are admitted. The Prophet, according to Tirmizi, said there were one hundred. Some of these may possibly be meant by the eight names they give to Paradise. (1.) Jannat-ul-Khuld. "Say: Is this, or the _Garden of Eternity_ which was promised to the God-fearing, best?" (Sura xxv. 16.) (2.) Jannat-us-Salam. "For them is a _Dwelling of Peace_ with their Lord." (Sura vi. 127.) (3.) Dar-ul-Qarar. "The life to come is the _Mansion which abideth_." (Sura xl. 42.) (4.) Jannat-ul-'Adan. "To the Faithful, both men and women, God promiseth gardens and goodly mansions in the _Garden of Eden_." (Sura ix. 73.) (5.) Jannat-ul-Mawa. "Near which is the _Garden of Repose_." (Sura liii. 15.) (6) Jannat-un-Na'im. "Amid _delights_ shall the righteous dwell." (Sura lxxxii. 13.) (7) Jannat-ul-Illiyun. "The register of the righteous is {172} in _Illiyun_." (Sura lxxxiii. 18,) (8.) Jannat-ul-Firdaus. "Those who believe and do the things that are right, they shall have the _Gardens of Paradise_ for their abode." (Sura xviii. 107.) Hell is said to have seven divisions. The Quran, though it mentions the names of these divisions, does not state what classes of persons will be sent to each; but Muslim Commentators have supplied the needed information. They classify them thus:--(1.) Jahannam, for sinners who die without repentance. (2.) Lazwa, for the infidels (_i.e._, Christians.) (3.) Hutama, a fire for Jews, and according to some for Christians. (4.) Sa'ir, for devils, the descendants of Iblis. (5.) Saqar, for the magians: also for those who neglect prayer. (6.) Jahim, a boiling caldron for idolaters: also for Gog and Magog. (7.) Hawia, a bottomless pit for hypocrites. It is said that heaven has one division more than hell to show that God's mercy exceeds His justice. The Muhammadan writers give very full and minute accounts of the events connected with the resurrection, judgment and future state of those who are lost, and of those who are saved. Sale gives such an excellent summary of these opinions, that it is not necessary to enter into details here. The orthodox belief is that the statements in the Quran and the Traditions regarding the pleasures of Paradise are to be taken literally.[166] 6. THE PREDESTINATION OF GOOD AND EVIL.--I have already in the section in which the attribute "will" is described (p. 118) given some account of the dogmatic statements concerning the doctrine of predestination; but as it always forms a distinct chapter in Musalman books, I treat it separately here. Having, however, in the passage referred {173} to, given Al Berkevi's words on the attribute "will," it is only necessary to make a short extract from his dogmatic statement concerning Predestination. He says:--